Introduction

Discussion on occultation of Imam Mahdi(a.s)

First Principle: Necessity of Imamate

Second Principle: Infallibility of Imam

Third Principle: Truth will never leave the Islamic Ummah

Invalidity of Kaisaniyya creed

Refutation of Nawusiyya belief

Refutation of Waqifiya belief

Traditional reports about the martyrdom of Imam Kadhim

Clear declaration of Imam Kadhim about the Imamate of Imam Ridha

Evidence of the Imamate of Imam Musa Kadhim (a.s) and refutation of Waqifiya

Factors of appearance of Waqifi sect

Traditional reports in condemnation of Waqifites

Some miracles of Imam Ali Ibn Musa Ridha

Objections of the opponents with regard to the birth of Imam Mahdi (a.s)

Refutation of all sects, which believed in Imamate of someone other than Master of the Age (a.s)

Philosophy and wisdom of Occultation

What is the difference between a hidden Imam and an Imam who does not exist or one that exists in the heavens?

Application of Divine Penalties during the Occultation of Imam Mahdi (a.s)

Discerning truth during occultation of the Imam

Statement of Sayyid Murtadha (r.a)

Reason of occultation of the Imam from his followers

Concealed Birth of the Imam of the Time (a.s) was not an extraordinary event

Stories of people with long lifespans from Arabs and non-Arabs are famous and chronicled in books and history.

Reports of Ahle Sunnat that Imams are twelve in number

Shia traditional reports on the topic that Imams are twelve in number

Traditions of the Holy Imams on the occultation of Imam Mahdi

Traditional reports that confirm the uprising of Imam Mahdi

Mahdi is from the progeny of Ali and Fatima (a.s)

Mahdi is from the progeny of Imam Husain (a.s)

Refutation of Kaisaniya belief and account of the demise of Muhammad bin Hanfiyyah

Refutation of those who stopped at the Imamate of Imam Ja’far Sadiq (a.s) and said that he is the Promised Mahdi

Imamate of Imam Hasan Askari (a.s)

Evidence of the Birth of the Master of the Age

Reports of those who saw the Imam of the Time (a.s)

Miracles of the Master of the time during his Occultation

Epistles issued from Imam Mahdi (a.s)

Causes of delay in reappearance of the Master of the Affair

Test of Shia during the period of occultation of the Imam

Reports of the Emissaries of Imam (a.s) during the period of occultation

Approved Emissaries

Emissaries condemned by the Imam

Special Emissaries of the Imam during the Occultation

Questions of Muhammad bin Abdullah bin Ja’far Himyari

Excellence of Husain bin Rauh continued

Abul Hasan Ali bin Muhammad Saymoori

False claimants of deputyship of Imam who are also clearly condemned by the Imams

Appointees of the four special deputies of the Imam

Long lifespan of the Imam (a.s)

Time of reappearance of the Imam (a.s)

Signs preceding the reappearance of Imam Mahdi (a.s)

Some Qualities, practices and manners of the Master of the Age (a.s)

فإن قيل: كيف الطريق إلى إصابة الحق مع غيبة الإمام؟فإن قلتم: لا سبيل إليها،جعلتم الخلق في حيرة وضلالة وشك في جميع أمورهم.وإن قلتم: يصاب الحق بأدلته،قيل لكم هذا تصريح بالاستغناء عن الإمام بهذه الأدلة.

If it is said: What is the way of finding the truth during occultation of the Imam? If you say that there is no way, you have led people to confusion, misguidance and doubt in all their affairs; and if you say that the truth is found through its proofs, you will be told that this is a clear admission of lack of need of the Imam through these proofs.

قلنا: الحق على ضربين؛ عقلي وسمعي. فالعقلي يصاب بأدلته والسمعي عليه أدلة منصوبة من أقوال النبي صلى الله عليه وآله وسلم ونصوصه وأقوال الأئمة عليهم السلام من ولده، وقد بينوا ذلك وأوضحوه ولم يتركوا منه شيئا لا دليل عليه.

We will say: True propositions are of two types: One is supported by rational arguments and the other is based on narrated proofs. Propositions based on intellectual premises are established and discerned through their proofs, and propositions based on narrations are substantiated through their proofs, which comprise the sayings of the Prophet (s) and the Imams, who have explained the subjects and elaborated them and left nothing unexplained.

غير أن هذا وإن كان على ما قلناه فالحاجة إلى الإمام قد بينا ثبوتها لأن جهة الحاجة إليه المستمرة في كل حال وزمان كونه لطفا لنا على ما تقدم القول فيه ولا يقوم غيره مقامه فالحاجة المتعلقة بالسمع أيضا ظاهرة لأن النقل وإن كان واردا عن الرسول صلى الله عليه وآله وسلم وعن آباء الإمام عليهم السلام بجميع ما يحتاج إليه في الشريعة فجائز على الناقلين العدول عنه إما تعمدا وإما لشبهة فينقطع النقل أو يبقى فيمن لا حجة في نقله. وقد استوفينا هذه الطريقة في تلخيص الشافي فلا نطول بذكرها الكتاب.

However, the case is as we assert: we proved the need of the Imam, because the reason of this need, which is continuous in every time and age, is that he is a grace for us, as discussed earlier, and no one can take his place. The need of narration is also clear, because though narrations are from the Prophet (s) and forefathers of the Imam (a.s), it is possible that the narrators turn away from them, either intentionally or by mistake, and the narration may remain disconnected or through someone who is not reliable. We have discussed this fully in Talkhis Shafi and will not prolong the inquiry by bringing it here.

فإن قيل: لو فرضنا أن الناقلين كتم بعض منهم بعض الشريعة واحتيج إلى بيان الإمام ولم يعلم الحق إلا من جهته وكان خوف القتل من أعدائه مستمرا كيف يكون الحال؟

If the opponents say: We suppose that some narrators concealed the Shariah and the word of the Imam is needed and the truth may not be known, but through him, and on the other hand, the fear of life from his enemies continues. So what is the solution?

فإن قلتم: يظهر وإن خاف القتل، فيجب أن يكون خوف القتل غير مبيح له الاستتار ويلزم ظهوره. وإن قلتم: لا يظهر وسقط التكليف في ذلك الشي‏ء المكتوم عن الأمة،خرجتم من الإجماع لأنه منعقد على أن كل شي‏ء شرعه النبي صلى الله عليه وآله وسلم وأوضحه فهو لازم للأمة إلى أن تقوم الساعة. وإن قلتم: إن التكليف لا يسقط،صرحتم بتكليف ما لا يطاق وإيجاب العمل بما لا طريق إليه.

If you should say that he will appear despite his fear for his life, it follows that his fear for his life does not warrant his occultation in the first place, and thus, he must appear. If you say that he will not appear and the duties that have not reached the Ummah are not binding, it is an assertion against consensus (Ijma), which says that everything the Prophet (s) has introduced in his Shariah and has explained it, is imperative and binding on the Ummah until Judgment Day. If you say that the duty is still binding, you are suggesting a duty that is beyond our capacity and an obligation to perform a task, which we do not know.

قلنا: قد أجبنا عن هذا السؤال في التلخيص مستوفى،وجملته إن الله تعالى لو علم أن النقل ببعض الشرع المفروض ينقطع في حال يكون تقية الإمام فيها مستمرة وخوفه من الأعداء باقيا لأسقط ذلك عمن لا طريق له إليه. فإذا علمنا بالإجماع أن تكليف الشرع مستمر ثابت على جميع الأمة إلى قيام الساعة علمنا عند ذلك أنه لو اتفق انقطاع النقل بشي‏ء من الشرع لما كان ذلك إلا في حال يتمكن فيها الإمام عليه السلام من الظهور والبروز والإعلام والإنذار.

We will say: We have answered this question in Talkhis Shafi in detail. In brief, if Allah knows that some narrations pertinent to the binding religious laws have not reached people in a situation of Imam’s dissimulation (Taqayyah) and fear from his enemies, He will annul their imperativeness from the people, who do not have access to them. However, if consensus proves that religious duties are continuously binding over all people of the Ummah until Judgment Day, it can be inferred that if such an interruption in transmission of narrations occurs, it will be only in a situation when the Imam is able to appear and make declarations and issue warnings.

Kitāb al-Ghayba

Book 1, Chapter 20