First Principle: Necessity of Imamate

Proof for the necessity of supreme leadership of the Imam is that it is a divine favor and it is a necessary rational principle [that reason commands its necessity]. For example: knowing that God exists, a principle,…

I found a recent writer criticizing the work of Sayyid Murtadha on the topic of occultation – wishfully assuming that he has discovered a line of reasoning and adorning his falsity as righteousness for someone who lacks…

Objection of opponents of Imamate He says: The discourse about occultation and criticism thereof consists of three stages: First objection: We prove to the Imamiyah that occultation involves an evil aspect (qubh), or…

Second objection: Occultation violates the reasoning of necessity of Imamate in every age, because, if the fact that the presence of a venerable and awe-inspiring leader in charge of the affairs, who leads people away…

Third objection: It is to say that according to you, the benefit of Imamate is that it leads people away from wrong. However, this cannot be achieved with him being in hiding and therefore, his existence and…

Reply: The first segment of his argument that, “We prove to the Imamiyah that occultation involves an evil aspect,” is a mere promise that he makes. He should have explained “the evil aspect”, which he wanted to prove to…

Evil of belief in occultation of the Imam can be proved by stating that it removes hardships and hurdles from the duty-bound (Mukallaf), because by keeping away assistance of the Imam, which in fact is a divine favor,…

The answer to this would be that, which we have explained in the context of necessity of Imamate; that his administration of affairs and fear of his reprimand are not availed by the duty-bound due to their own stance,…

We reply that though administration of affairs by the Imam is not a blessing that the duty-bound enjoy during occultation, but that is something they caused themselves; and should they provide the Imam with power to run…

As for the second part of his argument: It is based on his own words. We do not say that he did not understand what he said, for he is better than that; however, he desired to misguide and disguise lunacy in lucidity, by…

We said this is disguising lunacy in lucidity, because he presupposes that we say that proof for existence of the Imam stands during occultation while there is no Imam, which is a contradiction. However, we do not say…

Our response to the query of Imamate is same as their response in the query of faith; belief in God is grace as ever with regard to the infidel, but he has failed to gain it, because of his failure to think, which would…

Reply to the third objection: “The benefit of Imamate according to you is that it takes people away from evil acts. However, this cannot be achieved with the Imam in hiding and therefore, his existence and non-existence…

We reply that the opponent has only complicated his argument, as logicians say, by turning around premises and referring them to one another. Obviously, he has intended to disguise lunacy beneath lucidity and fallacy…

We also know that once religious duties have been imposed, Imamate is necessary, because assigning him bears a grace and he performs duties, which no one else can. One has to bear in mind that empowering and assigning…

Therefore, no one says that the necessity of appointing the leader is diminished now as his empowerment is not possible. Our answer with respect to the occultation of the Imam is the same as their answer to the…

If it is said: When “those having a say” lack the power to choose one who is best for Imamate, Allah bestows other graces (altaf), which take the place of an Imam who is in power. Therefore, religious commands remain…

We would reply: The idea that the appointment of the Imam is for worldly expediencies is false, for if it were as such, his appointment would not have been obligatory, whereas they have no disagreement that establishing…

As for the theory that Allah will do something to take the place of the Imam; it is a void idea, since if it were as such, it would not be required to appoint an Imam in all conditions, even when it were possible, and it…

If it should be argued that there is no alternative to belief in Allah, on the same grounds we will assert that there is no alternative to the Imam. We have explained this fully in Talkhis Shafi. Likewise, if they should…

If it is said: Given the existence of a leader, who is obeyed and runs the affairs of the society is necessary, either it is all the work of Allah to offer, or it is for Allah to create him and for us to empower him with…

1- If you say all of that is necessary for Allah, your assertion will be contradicted by the time of occultation, as He has not created an Imam who is running the society. 2- If it is required of us to do it all, it is a…

We would reply: Since the existence of an Imam with authority to administer the society is proved to be a grace, due to the arguments we have established for this purpose, and as his creation is not in our power, it…

As for their assertion that this amounts to procuring grace for someone else, it is incorrect, because we say, each person who helps the Imam and strengthens his rule, enjoys a benefit specific for himself, may it carry…

Objection: “Why do you believe that he must exist during occultation, and why is it not possible that he does not exist?” Reply: We will respond that we consider his existence necessary for the following: His…

Objection: What do you mean by saying that we should empower him? Do you mean that we find him and converse with him? Reply: That is not possible without him being existent. You will be told that none of that is possible…

The grace that reaches us from the Imam’s running the affairs and administering the society cannot materialize without three elements: One pertains to Allah, and that is that He creates the Imam. The second element…

Objection: What is the difference between him being existent and hidden, and being non-existent until Allah knows our determination to empower him and that is when He creates him? Reply: Our answer will be that it is not…

Objection: When Allah comes to know that we are prepared to obey him, He would create him. Like according to your belief He will manifest him during his reappearance? Reply: The imperativeness of supporting him and…

We address our opponent who desires to convince us of the Imam’s non-existence on the grounds of his occultation and ask him why is it not possible that Allah, the Exalted, enacts the obligation of believing in him as a…

Query: If Allah had made it obligatory on us to make ablution from water of a specific well that does not have a rope for drawing water, but He declared, “Should you approach the well, I would create a rope to draw…

Same is the case of Imam’s appearance with regard to our duty of providing him help and power. Therefore, it is our lack of providing help and power that is the reason that he has not appeared in these conditions, not…

Reply: This presupposes that it is obligatory on us to provide him help and power when he appears and not in every condition. Even if we agree to the example he mentions, his argument is not valid, because if Allah, the…

However, since his obedience is obligatory in the present, and we do not find obedience to him to be stipulated with any condition or a specific time, it follows that he must be existent, so the legitimate excuse of the…

Besides, if the Imam bears the Divine duty of establishing order and carries the burden of Imamate, how is it possible for him to be non-existent? Would any sane person see it fair to commission someone non-existent with…

Moreover, the opponents are asked: Did not the Messenger of Allah (s) hide in Sheb Abu Talib for three years, where no one was able to reach him? Did he not hide in the Cave for three days? Why don’t you apply the…

Is it fair that this person should be bound by divinely-ordained duties while an apostle has not been sent to him, or should he not be bound by these duties? If they say that he should not be bound, we ask them: Why not…

If they say that it is by his own choice, we will say that he has not done anything. Only Allah knew that he will not allow the apostle and knowing this does not justify that he should be bound by duties, which he does…

If it is said: He must inform him through someone other than the apostle that it is in his interest that the apostle is sent to him, so he may know it is his own wrongdoing, our reply will be that on parallel grounds,…