Does the Imam of This Time Call to His Imamate or not?
Kamāl al-Dīn wa Tamām al-Niʿma|Volume 1|Book 1|Chapter 11
Kamāl al-Dīn wa Tamām al-Niʿma
Book 1, Chapter 11
Does the Imam of This Time Call to His Imamate or not?
1 hadith · 2 commentaries
فإن قالوا إن المسلم لم يجعل في العالم ليعلم الناس و يقيم الحدود فلذلك افترق حكماهما و وجب أن لا يستر الإمام نفسه.
قيل لهم لم نقل إن الإمام يستر نفسه عن جميع الناس لأن الله عز و جل قد نصبه و عرف الخلق مكانه بقول الصادق الذي قبله فيه و نصبه له و إنما قلنا إن الإمام لا يقر عند أعدائه بذلك خوفا منهم أن يقتلوه فأما أن يكون مستورا عن جميع الخلق فلا لأن الناس جميعا لو سألوا عن إمام الإمامية من هو لقالوا فلان بن فلان مشهور عند جميع الأمة و إنما تكلمنا في أنه هل يقر عند أعدائه أم لا يقر و عارضناكم باستتار النبي ص في الغار و هو مبعوث معه المعجزات و قد أتى بشرع مبتدع و نسخ كل شرع قبله و أريناكم أنه إذا خاف كان له أن يجحد عند أعدائه أنه إمام و لا يجيبهم إذا سألوه و لا يخرجه ذلك من أن يكون إماما و لا فرق في ذلك فإن قالوا فإذا جوزتم للإمام أن يجحد إمامته أعداءه عند الخوف فهل يجوز للنبي ص أن يجحد نبوته عند الخوف من أعدائه قيل لهم قد فرق قوم من أهل الحق بين النبي ص و بين الإمام بأن قالوا إن النبي ص هو الداعي إلى رسالته و المبين للناس ذلك بنفسه فإذا جحد ذلك و أنكره للتقية بطلت الحجة و لم يكن أحد يبين عنه و الإمام قد قام له النبي ص بحجته و أبان أمره فإذا سكت أو جحد كان النبي ص قد كفاه ذلك و ليس هذا جوابنا و لكنا نقول إن حكم النبي ص و حكم الإمام سيان في التقية إذا كان قد صدع بأمر الله عز و جل و بلغ رسالته و أقام المعجزات فأما قبل ذلك فلا وَ قَدْ مَحَا النَّبِيُّ ص اسْمَهُ مِنَ الصَّحِيفَةِ فِي صُلْحِ الْحُدَيْبِيَةِ حِينَ أَنْكَرَ سُهَيْلُ بْنُ عَمْرٍو وَ حَفْصُ بْنُ الْأَحْنَفِ نُبُوَّتَهُ فَقَالَ لِعَلِيٍّ عليه السلام امْحُهُ وَ اكْتُبْ هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فَلَمْ يُضِرَّ ذَلِكَ نُبُوَّتَهُ إِذَا كَانَتِ الْأَعْلَامُ فِي الْبَرَاهِينِ قَدْ قَامَتْ لَهُ بِذَلِكَ مِنْ قَبْلُ وَ قَدْ قَبِلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَ عَمَّارٍ حِينَ حَمَلَهُ الْمُشْرِكُونَ عَلَى سَبِّ رَسُولِ اللَّهِ ص وَ أَرَادُوا قَتْلَهُ فَسَبَّهُ فَلَمَّا رَجَعَ إِلَى النَّبِيِّ ص قَالَ قَدْ أَفْلَحَ الْوَجْهُ يَا عَمَّارُ قَالَ مَا أَفْلَحَ وَ قَدْ سَبَبْتُكَ يَا رَسُولَ اللَّهِ فَقَالَ عليه السلام أَ لَيْسَ قَلْبُكَ مُطْمَئِنٌّ بِالْإِيمَانِ قَالَ بَلَى يَا رَسُولَ اللَّهِ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ. و القول في ذلك ينافي الشريعة من إجازة ذلك في وقت و حظره في وقت آخر و إذا جاز للإمام أن يجحد إمامته و يستر أمره جاز أن يستر شخصه متى أوجبت الحكمة غيبته و إذا جاز أن يغيب يوما لعلة موجبة جاز سنة و إذا جاز سنة جاز مائة سنة و إذا جاز مائة سنة جاز أكثر من ذلك إلى الوقت الذي توجب الحكمة ظهوره كما أوجبت غيبته و لا قُوَّةَ إِلَّا بِاللَّهِ.
قيل لهم لم نقل إن الإمام يستر نفسه عن جميع الناس لأن الله عز و جل قد نصبه و عرف الخلق مكانه بقول الصادق الذي قبله فيه و نصبه له و إنما قلنا إن الإمام لا يقر عند أعدائه بذلك خوفا منهم أن يقتلوه فأما أن يكون مستورا عن جميع الخلق فلا لأن الناس جميعا لو سألوا عن إمام الإمامية من هو لقالوا فلان بن فلان مشهور عند جميع الأمة و إنما تكلمنا في أنه هل يقر عند أعدائه أم لا يقر و عارضناكم باستتار النبي ص في الغار و هو مبعوث معه المعجزات و قد أتى بشرع مبتدع و نسخ كل شرع قبله و أريناكم أنه إذا خاف كان له أن يجحد عند أعدائه أنه إمام و لا يجيبهم إذا سألوه و لا يخرجه ذلك من أن يكون إماما و لا فرق في ذلك فإن قالوا فإذا جوزتم للإمام أن يجحد إمامته أعداءه عند الخوف فهل يجوز للنبي ص أن يجحد نبوته عند الخوف من أعدائه قيل لهم قد فرق قوم من أهل الحق بين النبي ص و بين الإمام بأن قالوا إن النبي ص هو الداعي إلى رسالته و المبين للناس ذلك بنفسه فإذا جحد ذلك و أنكره للتقية بطلت الحجة و لم يكن أحد يبين عنه و الإمام قد قام له النبي ص بحجته و أبان أمره فإذا سكت أو جحد كان النبي ص قد كفاه ذلك و ليس هذا جوابنا و لكنا نقول إن حكم النبي ص و حكم الإمام سيان في التقية إذا كان قد صدع بأمر الله عز و جل و بلغ رسالته و أقام المعجزات فأما قبل ذلك فلا وَ قَدْ مَحَا النَّبِيُّ ص اسْمَهُ مِنَ الصَّحِيفَةِ فِي صُلْحِ الْحُدَيْبِيَةِ حِينَ أَنْكَرَ سُهَيْلُ بْنُ عَمْرٍو وَ حَفْصُ بْنُ الْأَحْنَفِ نُبُوَّتَهُ فَقَالَ لِعَلِيٍّ عليه السلام امْحُهُ وَ اكْتُبْ هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فَلَمْ يُضِرَّ ذَلِكَ نُبُوَّتَهُ إِذَا كَانَتِ الْأَعْلَامُ فِي الْبَرَاهِينِ قَدْ قَامَتْ لَهُ بِذَلِكَ مِنْ قَبْلُ وَ قَدْ قَبِلَ اللَّهُ عَزَّ وَ جَلَّ عُذْرَ عَمَّارٍ حِينَ حَمَلَهُ الْمُشْرِكُونَ عَلَى سَبِّ رَسُولِ اللَّهِ ص وَ أَرَادُوا قَتْلَهُ فَسَبَّهُ فَلَمَّا رَجَعَ إِلَى النَّبِيِّ ص قَالَ قَدْ أَفْلَحَ الْوَجْهُ يَا عَمَّارُ قَالَ مَا أَفْلَحَ وَ قَدْ سَبَبْتُكَ يَا رَسُولَ اللَّهِ فَقَالَ عليه السلام أَ لَيْسَ قَلْبُكَ مُطْمَئِنٌّ بِالْإِيمَانِ قَالَ بَلَى يَا رَسُولَ اللَّهِ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَّا مَنْ أُكْرِهَ وَ قَلْبُهُ مُطْمَئِنٌّ بِالْإِيمانِ. و القول في ذلك ينافي الشريعة من إجازة ذلك في وقت و حظره في وقت آخر و إذا جاز للإمام أن يجحد إمامته و يستر أمره جاز أن يستر شخصه متى أوجبت الحكمة غيبته و إذا جاز أن يغيب يوما لعلة موجبة جاز سنة و إذا جاز سنة جاز مائة سنة و إذا جاز مائة سنة جاز أكثر من ذلك إلى الوقت الذي توجب الحكمة ظهوره كما أوجبت غيبته و لا قُوَّةَ إِلَّا بِاللَّهِ.
They may object saying: One Muslim is not appointed to teach people and set the laws. Hence the orders of two persons will be different. Hence it is necessary for the Imam to never remain in hiding.
We can answer by saying that we did not consider it necessary for the Imam to keep himself completely hidden from all the people because the Almighty Allah has appointed him and informed His servants about his status through those truthful Imams who were his predecessors. We have just said that the Imam does not confess it in front of his enemies out of fear that he may get martyred by them. However this is not the case with all creatures because if it is asked: Who is the Imam of Imamiyah sect?
The answer would be so and so, the son of so and so. This is known to the entire Ummah. We talked only about whether he confesses it in front of his enemies or not. Hence we compared it with the example of Holy Prophet’s hiding in the cave. He was already appointed as prophet and had miracles with him. He had a new Shariah with him which abrogated all the previous Shariats. It was proved that if he fears for his life then it is permissible for the Imam to deny his Imamate and not answer their questions. This act does not let him out of the confines of Imamate. There is no difference in the two cases.
They may raise an objection saying: If you consider it permissible for an Imam to deny his caliphate in front of his enemies out of fear of his life then is it the same for a prophet also? The answer is: One of the sects is of the opinion that there is a difference between a prophet and an Imam. They say that a prophet preaches religion among the people of his own openly. Hence, if he hides his prophethood and does dissimulation (Taqiyyah), his prophethood is invalidated for there would be no one to take his place. The Holy Prophet has completed the argument for an Imam and made the issue of his Imamate clear. Now even if he keeps quiet or denies, he is an Imam.
However, this is not the answer given by us. We say that the case of a prophet and Imam about dissimulation is same after he has already delivered the message of God and displayed his miracles but dissimulation is not possible before it. At the time of the treaty of Hudaybiya the Holy Prophet erased his name from the agreement when Sahl bin Amr and Hafs bin al-Ahnaf denied his prophethood.
The Holy Prophet asked Ali to erase his name and rewrite as Muhammad bin Abdullah. This did not affect his prophethood in any way because the prophethood was clearly proved through strong proofs before that. Similarly the Almighty Allah accepted the excuse of Ammar. The polytheists forced him to talk ill about the Holy Prophet or get killed. Ammar talked ill about the Holy Prophet in order to save his life. When he narrated this to the Holy Prophet, he replied: O Ammar! Indeed you have succeeded. Ammar said: O messenger of Allah! I have not succeeded because I talked ill about you. The Holy Prophet asked: Did you have complete faith on our religion at that time? He said: Yes, O messenger of Allah! Then, the Almighty Allah revealed the verse: Not he who is compelled while his heart is at rest on account of faith. (16:106) It is against Shariah to permit an act at one place and to prohibit at another. If it is possible for an Imam to keep his Imamate secret then it is also permissible for him to keep his personality hidden till the situation demands. If he is permitted to remain in occultation for a day then it is also permissible for him to remain in occultation for a year, a hundred years or more till it is required for him according to divine wisdom for there is no power except Allah.
We can answer by saying that we did not consider it necessary for the Imam to keep himself completely hidden from all the people because the Almighty Allah has appointed him and informed His servants about his status through those truthful Imams who were his predecessors. We have just said that the Imam does not confess it in front of his enemies out of fear that he may get martyred by them. However this is not the case with all creatures because if it is asked: Who is the Imam of Imamiyah sect?
The answer would be so and so, the son of so and so. This is known to the entire Ummah. We talked only about whether he confesses it in front of his enemies or not. Hence we compared it with the example of Holy Prophet’s hiding in the cave. He was already appointed as prophet and had miracles with him. He had a new Shariah with him which abrogated all the previous Shariats. It was proved that if he fears for his life then it is permissible for the Imam to deny his Imamate and not answer their questions. This act does not let him out of the confines of Imamate. There is no difference in the two cases.
They may raise an objection saying: If you consider it permissible for an Imam to deny his caliphate in front of his enemies out of fear of his life then is it the same for a prophet also? The answer is: One of the sects is of the opinion that there is a difference between a prophet and an Imam. They say that a prophet preaches religion among the people of his own openly. Hence, if he hides his prophethood and does dissimulation (Taqiyyah), his prophethood is invalidated for there would be no one to take his place. The Holy Prophet has completed the argument for an Imam and made the issue of his Imamate clear. Now even if he keeps quiet or denies, he is an Imam.
However, this is not the answer given by us. We say that the case of a prophet and Imam about dissimulation is same after he has already delivered the message of God and displayed his miracles but dissimulation is not possible before it. At the time of the treaty of Hudaybiya the Holy Prophet erased his name from the agreement when Sahl bin Amr and Hafs bin al-Ahnaf denied his prophethood.
The Holy Prophet asked Ali to erase his name and rewrite as Muhammad bin Abdullah. This did not affect his prophethood in any way because the prophethood was clearly proved through strong proofs before that. Similarly the Almighty Allah accepted the excuse of Ammar. The polytheists forced him to talk ill about the Holy Prophet or get killed. Ammar talked ill about the Holy Prophet in order to save his life. When he narrated this to the Holy Prophet, he replied: O Ammar! Indeed you have succeeded. Ammar said: O messenger of Allah! I have not succeeded because I talked ill about you. The Holy Prophet asked: Did you have complete faith on our religion at that time? He said: Yes, O messenger of Allah! Then, the Almighty Allah revealed the verse: Not he who is compelled while his heart is at rest on account of faith. (16:106) It is against Shariah to permit an act at one place and to prohibit at another. If it is possible for an Imam to keep his Imamate secret then it is also permissible for him to keep his personality hidden till the situation demands. If he is permitted to remain in occultation for a day then it is also permissible for him to remain in occultation for a year, a hundred years or more till it is required for him according to divine wisdom for there is no power except Allah.
و نحن نقول مع ذلك إن الإمام لا يأتي جميع ما يأتيه من اختفاء و ظهور و غيرهما إلا بعهد معهود إليه من رسول الله ص كما قد وردت به الأخبار عن أئمتنا ع.
حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ السَّلَامِ بْنِ صَالِحٍ الْهَرَوِيِّ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عليه السلام قَالَ قَالَ النَّبِيُّ ص وَ الَّذِي بَعَثَنِي بِالْحَقِّ بَشِيراً لَيَغِيبَنَّ الْقَائِمُ مِنْ وُلْدِي بِعَهْدٍ مَعْهُودٍ إِلَيْهِ مِنِّي حَتَّى يَقُولَ أَكْثَرُ النَّاسِ مَا لِلَّهِ فِي آلِ مُحَمَّدٍ حَاجَةٌ وَ يَشُكُّ آخَرُونَ فِي وِلَادَتِهِ فَمَنْ أَدْرَكَ زَمَانَهُ فَلْيَتَمَسَّكْ بِدِينِهِ وَ لَا يَجْعَلْ لِلشَّيْطَانِ إِلَيْهِ سَبِيلًا بِشَكِّهِ فَيُزِيلَهُ عَنْ مِلَّتِي وَ يُخْرِجَهُ مِنْ دِينِي فَقَدْ أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ مِنْ قَبْلُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ.
حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى بْنِ الْمُتَوَكِّلِ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَبْدِ السَّلَامِ بْنِ صَالِحٍ الْهَرَوِيِّ عَنْ أَبِي الْحَسَنِ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ عليه السلام قَالَ قَالَ النَّبِيُّ ص وَ الَّذِي بَعَثَنِي بِالْحَقِّ بَشِيراً لَيَغِيبَنَّ الْقَائِمُ مِنْ وُلْدِي بِعَهْدٍ مَعْهُودٍ إِلَيْهِ مِنِّي حَتَّى يَقُولَ أَكْثَرُ النَّاسِ مَا لِلَّهِ فِي آلِ مُحَمَّدٍ حَاجَةٌ وَ يَشُكُّ آخَرُونَ فِي وِلَادَتِهِ فَمَنْ أَدْرَكَ زَمَانَهُ فَلْيَتَمَسَّكْ بِدِينِهِ وَ لَا يَجْعَلْ لِلشَّيْطَانِ إِلَيْهِ سَبِيلًا بِشَكِّهِ فَيُزِيلَهُ عَنْ مِلَّتِي وَ يُخْرِجَهُ مِنْ دِينِي فَقَدْ أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ مِنْ قَبْلُ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الشَّياطِينَ أَوْلِياءَ لِلَّذِينَ لا يُؤْمِنُونَ.
[Al-Saduq says:] We say that whatever we get from Imam whether he is hidden or apparent is through the Holy Prophet as narrated in a tradition of our Imams.
It is narrated from Muhammad bin Musa bin Mutawakkil from Ali bin Ibrahim from his father from Abdus Salam bin Salih al-Harwi from Abul Hasan Ali bin Musa from his forefathers from Ali that the Holy Prophet صلى الله عليه وعلى آله وسلم said: “I swear by Him who appointed me to deliver the truth, certainly the Qaim from my progeny will remain hidden till the time people start asking, “What has Allah got to do with the progeny of Muhammad?”, while others will doubt his existence.mTherefore, whoever lives in his age should hold on tightly to his religion and not open doors for Shaitan because of doubts. Otherwise Shaitan will turn him away from the right path and deviate him from my religion as he got your father and mother removed from Paradise. Surely the Almighty Allah has made Shaitan the leader of those who do not have faith.
It is narrated from Muhammad bin Musa bin Mutawakkil from Ali bin Ibrahim from his father from Abdus Salam bin Salih al-Harwi from Abul Hasan Ali bin Musa from his forefathers from Ali that the Holy Prophet صلى الله عليه وعلى آله وسلم said: “I swear by Him who appointed me to deliver the truth, certainly the Qaim from my progeny will remain hidden till the time people start asking, “What has Allah got to do with the progeny of Muhammad?”, while others will doubt his existence.mTherefore, whoever lives in his age should hold on tightly to his religion and not open doors for Shaitan because of doubts. Otherwise Shaitan will turn him away from the right path and deviate him from my religion as he got your father and mother removed from Paradise. Surely the Almighty Allah has made Shaitan the leader of those who do not have faith.
Commentary #1
فقيل لهم: قد دل على إمام زماننا الصادق الذي قبله و ليست به حاجة إلى أن يدعي هو أنه إمام إلا أن يقول ذلك على سبيل الإذكار و التأكيد فأما على سبيل الدعوى التي تحتاج إلى برهان فلا لأن الصادق الذي قبله قد نص عليه و بين أمره و كفاه مئونة الادعاء و القول في ذلك نظير قولنا في علي بن أبي طالب عليه السلام في نص النبي ص و استغنائه عن أن يدعي هو لنفسه أنه إمام فأما إجابته إياكم عن معالم الدين فإن جئتموه مسترشدين متعلمين عارفين بموضعه مقرين بإمامته عرفكم و علمكم و إن جئتموه أعداء له مرصدين بالسعاية إلى أعدائه منطوين على مكروهة عند أعداء الحق متعرفين مستور أمور الدين لتذيعوه لم يجبكم لأنه يخاف على نفسه منكم فمن لم يقنعه هذا الجواب قلبنا عليه السؤال في النبي ص و هو في الغار أن لو أراد الناس أن يسألوه عن معالم الدين هل كانوا يلقونه و يصلون إليه أم لا فإن كانوا يصلون إليه فقد بطل أن يكون استتاره في الغار و إن كانوا لا يصلون إليه فسواء وجوده في العالم و عدمه على علتكم فإن قلتم إن النبي ص كان متوقيا قيل و كذلك الإمام عليه السلام في هذا الوقت متوق فإن قلتم إن النبي ص بعد ذلك قد ظهر و دعا إلى نفسه قلنا و ما في ذلك من الفرق أ ليس قد كان نبيا قبل أن يخرج من الغار و يظهر و هو في الغار مستتر و لم ينقض ذلك نبوته و كذلك الإمام يكون إماما و إن كان يستتر بإمامته ممن يخافه على نفسه و يقال لهم ما تقولون في أفاضل أصحاب محمد ص و المتقدم في الصدق منهم لو لقيتهم كتيبة المشركين يطلبون نفس النبي ص فلم يعرفوه فسألوهم عنه هل هو هذا و هو بين أيديهم أو كيف أخفي و أين هو فقالوا ليس نعرف موضعه أو ليس هو هذا هل كانوا في ذلك كاذبين مذمومين غير صادقين و لا محمودين أم لا فإن قلتم كاذبين خرجتم من دين الإسلام بتكذيبكم أصحاب النبي ص و إن قلتم لا يكون ذلك كذلك لأنهم يكونون قد حرفوا كلامهم و أضمروا معنى أخرجهم من الكذب و إن كان ظاهره ظاهر كذب فلا يكونون مذمومين بل محمودين لأنهم دفعوا عن نفس النبي ص القتل.
قيل لهم و كذلك الإمام إذا قال لست بإمام و لم يجب أعداءه عما يسألونه عنه لا يزيل ذلك إمامته لأنه خائف على نفسه و إن أبطل جحده لأعدائه أنه إمام في حال الخوف إمامته أبطل على أصحاب النبي ص أن يكونوا صادقين في إجابتهم المشركين بخلاف ما علموه عند الخوف و إن لم يزل ذلك صدق الصحابة لم يزل أيضا ستر الإمام نفسه إمامته و لا فرق في ذلك و لو أن رجلا مسلما وقع في أيدي الكفار و كانوا يقتلون المسلمين إذا ظفروا بهم فسألوه هل أنت مسلم فقال لا لم يكن ذلك بمخرج له من الإسلام فكذلك الإمام إذا جحد عند أعدائه و من يخافه على نفسه أنه إمام لم يخرجه ذلك من الإمامة.
I would answer this question saying that the predecessors of our truthful Imam have talked about him. There is no need for the Imam to proclaim his Imamate once again. He should remind people about those traditions. There is no need for him to proclaim through a proof of his Imamate because his truthful predecessors have predicted about him and made his issue manifest. They have freed him from the need of proclaiming his Imamate. This standpoint is the same as that in the case of Ali bin Abi Talib. The Holy Prophet declared him the successor and freed him from the obligation of proclaiming the Imamate. Now let us consider the demand of objectors that Imam should discuss the religious issues with them. If you go to him with the intention of seeking knowledge after having thorough recognition and complete faith in him, he would surely meet you and provide you with knowledge. If you go to him with enmity and intention of slandering about him to his enemies and to reveal the secrets of religion to all, he would not answer the questions because he fears such persons. If this answer to the objection does not satisfy anyone, we would turn the question to the Holy Prophet. When he was hiding in the cave, it was not possible for the people to meet him and enquire about religion at that time or even reach him. If it was possible for people to reach him, it would be improper that the Holy Prophet hid himself in the cave. If people could not have reached him then according to your belief, the presence and absence of the Holy Prophet in this world does not matter. If you say that hiding of the Holy Prophet was temporary then it can be said that Imam’s occultation is also temporary. If you say that the Holy Prophet came out later and proclaimed his Imamate then we can say that it does not make any difference. Wasn’t he a prophet before coming out? He was hiding in the cave and at the same time his prophethood was perfect. Similarly, we can say that he is an Imam even though he has hidden his Imamate from those he fears. What can we say about some of the most truthful companions of Prophet Muhammad? Whenever the polytheists were in search of the Holy Prophet and if they enquired about him the companions used to say that they were completely unaware of where Muhammad was residing. Were those companions liars? If you say that they were liars, you are out of the religion of Islam because you have declared the Prophet a liar. You may say that the case was different and they had transformed their statements to retain truth in them and convey a wrong message and hence, they are not liars and worthy of being appreciated because they defended the Prophet from getting martyred.
Similarly, if the Imam says that he is not an Imam and does not answer the questions of his enemies; his Imamate is not invalid because he fears for his life. If his Imamate is proved invalid because he does not declare it in the presence of his friends out of fear then the answer of the companions of Holy Prophet would be a lie. If such answer did not affect the truthfulness of the companions then hiding of Imamate by Imam would not affect him in any way. There is no difference between these two things. If a Muslim is arrested by infidels who kill any Muslim they find and they ask him about his religion; if he denies being a Muslim in front of them, this act would not take him out of the pale of Islam. Similarly, if the Imam denies his Imamate in front of his friends and those whom he fears, it would not take him out of the boundaries of Imamate.