publication would have been similar to the publication of the declaration of „Ali‟s authority, upon him be peace; which was among all of the people, like the Hadīth of the Pond (al-Ghadīr). It [i.e. „Ali‟s authority] was proclaimed at the Farewell Pilgrimage (al-Hajj al-Wada’) on the Day of Arafat. There is a difference in the Imamite School.

They have different proofs among themselves that have different followers. There exist various disagreements. If they differ among themselves and disbelieve in the successors of others, how can we establish that following one is obligatory for all and we must abandon the others? They do not make their command (‘amr) apparent [to all] or make their declaration complete insomuch that one cannot deny them. This is something that is too far in obscurity because it implies that the proof (hujjat) of Allah is not clearly conveyed and a mystery until the time of Adam, upon him be peace.

Relating to our time, [the Qur‟ān says]: {…so that men will not have an argument (hujjat) against Allah…} (Q. 4:165) How can we not know these narrations about the sons of the Messenger of Allah, peace and blessings be upon him and his progeny, when they are referred to in the message: {…and warn the nearest of kin} (Q. 26:214)?

Third Point: This is invalidated by the fact that there was no twelve, per se. The entire community (ummah), including the 12ers, denies its existence. The 12ers have been unable to demonstrate the existence of the last one and consequently, claim that he disappeared and is in occultation. The one who claims the statement of occultation ascribes a variety of distortions to Allah:

I.) First Type: Tampering and play; because if Allah made an infallible imam for us, we must follow the proof of the successor of the Messenger of Allah, peace and blessings be upon him and his progeny, in everything that he comes with concerning establishing the punishments (al-hudūd), collections, and judiciary; as well as, securing the roads and implementing the jihad, teaching people the dictates of their religion, and then hide and obscure him afterwards from their era to our era—that is, from the year 260 A.H. to 1415 A.H. until whenever…this would be a demonstration of tampering, and therefore, is not practical.

Ī.) Second Type: Mandating the unbearable (al-qabīh14); because if Allah mandates us with obedience and adherence to it, as well as selection by guidance, but did not make a way for us to clearly know what is mandated, then this is unbearable.

ĪI.) Third Type: The survival of the community (ummah) until this time without an apparent imam is neglect and corruption.

Regarding Allah, this type is the most unbearable because it denotes the statement of occultation. According to our school and their school, Allah cannot commit an unbearable thing. How can it be demonstrated that one is charged to know where this hidden, disappeared imam is? What does this suggest? It is similar to what is said by al-Kulayni: “It is like a king ruling without being seen!”

However, there is always a need for a Prophet. Allah, the Glorified and Exalted, said: {…the seal of the prophets} (Q. 33:40). The Prophet, peace and blessings be upon him and his progeny, ((„Ali is to me like Aaron was to Moses, except that there will be no prophet after me)).15 The necessity for the seal of the

14 In the language of the theologians, a qabīh refers to something that cannot exist because its existence contradicts an attribute of Allah.

15 Referred to as “Hadith al-Manzila”.