Hadith 3
۞
One is that we say: Since it is proved that there must be an Imam in every age, and it is not possible that the people, being fallible, at any given time be without a chief, and that the chief must be ascertained to be infallible, and that such a chief is either manifest and known or hidden and unknown, and likewise it is clear that all those for whom a manifest Imamate is claimed, their infallibility is not ascertained, on the contrary the outward appearance of their actions contradicts infallibility, it is inferred that the infallible Imam, who must exist in every age, is (at present) hidden and invisible. Likewise, taking into consideration that all those for whom infallibility is claimed, and are said to be invisible and hidden, such as the supposed hidden leaders of Kaisaniyya, Nawusiyya, Fatihiyya, Waqifiyya and others sects, their claims are invalid, thus the Imamate of the son of Imam Hasan Askari (a.s) and his occultation and mastership (Wilayah) is proved, no other dispute is there in the Ummah. Hence, there is no need to take the burden of proving his birth and to explain the reasons of his occultation as the word of truth and true belief is present in the Ummah and not outside it.
أحدهما: أن نقول:إذا ثبت وجوب الامامة في كل حال، وأن الخلق مع كونهم غير معصومين لا يجوز أن يخلو من رئيس في وقت من الاوقات، وأن من شرط الرئيس أن يكون مقطوعا على عصمته، فلا يخلو ذلك الرئيس من أن يكون ظاهرا معلوما، أو غائبا مستورا، فإذا علمنا أن كل من يدعي له الامامة ظاهرا ليس بمقطوع على عصمته، بل ظاهر أفعالهم وأحوالهم ينافي العصمة، علمنا أن من يقطع على عصمته غائب مستور. وإذا علمنا أن كل من يدعي له العصمة قطعا من هو غائب من الكيسانية و الناووسية و الفطحية والواقفة وغيرهم قولهم باطل، علمنا بذلك صحة إمامة ابن الحسن عليه السلام وصحة غيبته وولايته، ولا نحتاج إلى تكلف الكلام في إثبات ولادته، وسبب غيبته، مع ثبوت ما ذكرناه، لأن الحق لا يجوز خروجه عن الأمة.
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