Same was the case of Musa Ibn Ja’far عليه السلام, because he appeared before multitudes of people, who cannot fail to discern his condition or be confused by his situation. The suggestion that Allah may take away a person and bring another who looks like him in his place is not at all correct, since this shuts the doorway of reasoning and leads to doubts in observations and that all that we see today is not which we saw yesterday, raising doubts about the death of all the deceased and advancing the belief of extremists (Ghulat) and downgraders (Mufawwidha) who denied that Amirul Momineen عليه السلام and Imam Husain عليه السلام were killed. A line of reasoning that leads to such absurdity has to be specious. The assertion that Allah causes coldness in the body around the heart, which acts instead of air, is a mere wishful effort of pretending to know medicine. It encourages doubts with respect to the death of all who are dead, as we mentioned. Besides, as per medical principles, the motion of the pulse and veins originates from the heart, and fades only with the fading of natural heat. When the pulse ceases, the fading of natural heat is inferred and thus, death of the subject. This is not dependent on inhaling. Therefore, physicians examine the pulse when respiration stops or it is weak. Therefore, his argument and analogy to the birth of a child is shown to be refutable. His claim that births of children become well-known is correct only within the supposition he mentions; that the birth be at the house of a nobleman, who has proclaimed expectation of the birth of the child and there is no reason he should hide it. However, if we suppose that for certain reasons, which we mentioned, the nobleman hides the matter and keeps it a secret, it is not necessary that the birth will be known at all, let alone be well-known. Besides, the Shariah allows birth to be proved through the testimony of a midwife and a verdict is issued on the basis of her testimony, whether she is dead or alive. When this is allowed, on what basis the testimony of multitudes who have narrated the birth of the Master of the Age عليه السلام and have met reliable men who met that sacred entity is rejected? And we will bring the narrations from those who have met him. The opponent has expressed indirectly that it is possible that a reason may rise, requiring expediency that when the child is born, Allah transfers him to a mountain top or another place, where he can remain unknown and where no one finds out about him. Although since he applies the same analogy to death also, we have already explained the distinction between the two occasions.
