The decisive argument for this stated principle resembles the argument concerning his designation by name: an Imam was designated, and for what he is; while the stated principle of Divine disclosure was manifested in regard to something analogous to it, or a disclosure was Divinely instituted for the purpose of averting something concerning death, anguish, sustenance or lifespan. But the Imamate does not change, the lineage does not die out and the number neither increases nor decreases. If someone were to say: “The point in time to which the Occultation has reached is the furthest extent of the lifespan of the people of the time and the utmost limit of the years of the people of this age, yet the signs preceding him have not manifested and the indications mentioned as occurring before him have not come about,” then why does he not profess Divine disclosure concerning these indications and argue for their abrogation, since it is admissible according to him that Allāh should disclose something concerning an Imam? Indeed, that would be more fitting and more warranted. Yet you will find that most of them refuse this and argue that these indications are among the predetermined matters! How, then, can he make these indications among those things concerning which Allāh does not make disclosures because they are predetermined, while professing Divine disclosure concerning the Imamate, even though he does not doubt that it is among the predetermined matters?! And why does he not adopt as the decisive argument in this regard that Allāh, magnified be His name, may pardon His servants from the retribution and punishment with which He threatens them, whether that threat be predetermined or conditional, whereas He does not disclose concerning a promise of goodness, be it small or great, so that the duration may remain intact for him, Allāh may render the time near to him, and he may due to that be spared the estrangement caused by the protraction of the Occultation? And if he abandons this explanation concerning the time and instead argues from lifespan, saying that a later lifespan cannot exceed an earlier lifespan, then it is widely reported that the lifespan of Abī ʿAbd Allāh عليه السلام exceeded that of those who preceded him. Whatever is possible in one is possible in another, especially when this is not something that corrupts a Sacred Law or invalidates a custom (of the Apostle of Allāh صلى الله عليه وعلى آله). Perhaps, after all these considerations, the diminisher [1] will seek refuge in submission, saying that it is obligatory to employ it with regard to all reports, while abhorring discernment and rejecting judicious purpose, and will say: “The reports have been relayed, acceptance is incumbent and submission obligatory.” He, on account of that, places the representative in the position of the enemy, obligating Allāh’s representatives to act upon a report that came out from the scholars out of dissimulation before Allāh’s enemies. He does not know that one who strives earnestly in action is superior to one who relies upon mere hopes, and is ignorant of the statement of Amīr al-Muʾminīn عليه السلام: “O’ Allāh! You know that whenever two matters presented themselves to me—one containing Your satisfaction, and the other my desire—I preferred Your satisfaction over my desire.” This lies far from the immediate mode of this discussion and constitutes a profound consideration in this context, yet subtle consideration leads to it and precise thought necessitates it: if preference is required between two matters which are both true, the satisfaction of Allāh is to be preferred over the desire of one of His representatives. Indeed, the exercise of preference is required in favour of a report transmitted as a binding argument, while taking admonition is obligatory from a report that was issued for the purpose of dissimulation and the preservation of lives. May Allāh render us among those who perceive their rectitude, are guided to its paths, strive in religion to the fullest extent of their capacity and expend in that their utmost strength, fear Him with the fear that is His due, remain vigilant of Him with the vigilance of the people of His obedience, desire His reward and fear the return to Him; and may He seal our deeds with felicity and excellent proximity to Him. I have elucidated, through authentic reports from the Imams of guidance عليهم السلام, the reports I have mentioned concerning the number, everything that occurred during the era of an Imam by way of an indication toward a man or an unwarranted claim on his part, and the impossibility of exceeding the number or altering the names. Upon Allāh, exalted is He, I rely, seeking forgiveness for my shortcomings and seeking refuge in Him—glorified be He—from intending, through what I have undertaken, anything other than rectification. My success is not but through Allāh; upon Him I have relied and to Him I turn.
