Hadith 47
۞
As for the third principle – that truth is exclusive to this Ummah – it is a common ground agreed upon by us and our opponents, even if we may disagree in its reason. Since the proof of the validity of consensus of the Ummah in our belief is the fact that no age can remain without an infallible Imam, who cannot possibly do a wrong, based on our proofs, therefore, truth does not leave this Ummah for the infallible entity is amongst us; and according to our opponent, on the virtue of the arguments they mention, it is concluded that consensus is a binding proof. Therefore, there is no need to occupy ourselves with proving this principle. Having established these principles, the Imamate of the Master of the Age (a.s) is proved; because everyone who believes that the Imam must be infallible is certain that he is the Imam. There is no one who believes in the Imam’s infallibility and questions his Imamate, except parties whose creed is demonstrated through irrefutable proofs, such as Kaisaniyya, Nawusiyya and Waqifa. When we disprove their claims, the Imamate of our Master is automatically proved.
وأما الاصل الثالث وهو أن الحق لا يخرج عن الامة فهو متفق عليه بيننا وبين خصومنا وإن اختلفنا في علة ذلك. لان عندنا أن الزمان لا يخلو من إمام معصوم لا يجوز عليه الغلط على ما قلناه، فإذا الحق لا يخرج عن الامة لكون المعصوم فيهم. وعند المخالف لقيام أدلة يذكرونها دلت على أن الإجماع حجة، فلا وجه للتشاغل بذلك. فإذا ثبتت هذه الأصول ثبت إمامة صاحب الزمان عليه السلام، لان كل من يقطع على ثبوت العصمة للإمام قطع على أنه الإمام، وليس فيهم من يقطع على عصمة الإمام ويخالف في إمامته إلا قوم دل الدليل على بطلان قولهم كالكيسانية والناووسية والواقفة، فإذا أفسدنا أقوال هؤلاء ثبت إمامته عليه السلام.
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