Sixth Objection: That Al-Hasan B. Ali عليه السلام Had a Son
Kamāl al-Dīn wa Tamām al-Niʿma|Volume 1|Book 1|Chapter 20
Kamāl al-Dīn wa Tamām al-Niʿma
Book 1, Chapter 20
Sixth Objection: That Al-Hasan B. Ali عليه السلام Had a Son
2 commentaries
اعتراض آخر قالت الزيدية قد شك الناس في صحة نسب هذا المولود إذ أكثر الناس يدفعون أن يكون للحسن بن علي عليه السلام ولد. فيقال لهم قد شك بنو إسرائيل في المسيح و رموا مريم بما قالوا لَقَدْ جِئْتِ شَيْئاً فَرِيًّا فتكلم المسيح ببراءة أمه عليه السلام فقال إِنِّي عَبْدُ اللَّهِ آتانِيَ الْكِتابَ وَ جَعَلَنِي نَبِيًّا فعلم أهل العقول أن الله عز و جل لا يختار لأداء الرسالة مغمور النسب و لا غير كريم المنصب كذلك الإمام عليه السلام إذا ظهر كان معه من الآيات الباهرات و الدلائل الظاهرات ما يعلم به أنه بعينه دون الناس هو خلف الحسن بن علي ع. قال بعضهم ما الدليل على أن الحسن بن علي عليه السلام توفي قيل له الأخبار التي وردت في موته هي أوضح و أشهر و أكثر من الأخبار التي وردت في موت أبي الحسن موسى بن جعفر عليه السلام لأن أبا الحسن عليه السلام مات في يد الأعداء و مات أبو محمد الحسن بن علي عليه السلام في داره على فراشه و جرى في أمره ما قد أوردت الخبر به مسندا في هذا الكتاب. فقال قائل منهم فهلا دلكم تنازع أم الحسن و جعفر في ميراثه أنه لم يكن له ولد لأنا بمثل هذا نعرف من يموت و لا عقب له أن لا يظهر ولده و يقسم ميراثه بين ورثته فقيل له هذه العادة مستفيضة و ذلك أن تدبير الله في أنبيائه و رسله و خلفائه ربما جرى على المعهود المعتاد و ربما جرى بخلاف ذلك فلا يحمل أمرهم في كل الأحوال على العادات كما لا يحمل أمر المسيح عليه السلام على العادات. قال فإن جاز له أن يشك في هذا لم لا يجوز أن نشك في كل من يموت و لا عقب له ظاهر. قيل له لا نشك في أن الحسن عليه السلام كان له خلف من عقبه بشهادة من أثبت له ولدا من فضلاء ولد الحسن و الحسين عليه السلام و الشيعة الأخيار لأن الشهادة التي يجب قبولها هي شهادة المثبت لا شهادة النافي و إن كان عدد النافين أكثر من عدد المثبتين و وجدنا لهذا الباب فيما مضى مثالا و هو قصة موسى عليه السلام لأن الله سبحانه لما أراد أن ينجي بني إسرائيل من العبودية و يصير دينه على يديه غضا طريّا أوحى إلى أمه فَإِذا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَ لا تَخافِي وَ لا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَ جاعِلُوهُ مِنَ الْمُرْسَلِينَ فلو أن أباه عمران مات في ذلك الوقت لما كان الحكم في ميراثه إلا كالحكم في ميراث الحسن عليه السلام و لم يكن في ذلك دلالة على نفي الولد. و خفي على مخالفينا فقالوا إن موسى في ذلك الوقت لم يكن بحجة و الإمام عندكم حجة و نحن إنما شبهنا الولادة و الغيبة بالولادة و الغيبة و غيبة يوسف عليه السلام أعجب من كل عجب لم يقف على خبره أبوه و كان بينهما من المسافة ما يجب أن لا ينقطع لو لا تدبير الله عز و جل في خلقه أن ينقطع خبره عن أبيه و هؤلاء إخوته دخلوا عليه فَعَرَفَهُمْ وَ هُمْ لَهُ مُنْكِرُونَ و شبهنا أمر حياته بقصة أصحاب الكهف فإنهم لَبِثُوا فِي كَهْفِهِمْ ثَلاثَ مِائَةٍ سِنِينَ وَ ازْدَادُوا تِسْعاً و هم أحياء. فإن قال قائل إن هذه أمور قد كانت و لا دليل معنا على صحة ما تقولون قيل له أخرجنا بهذه الأمثلة أقوالنا من حد الإحالة إلى حد الجواز و أقمنا الأدلة على صحة قولنا بأن الكتاب لا يزال معه من عترة الرسول ص من يعرف حلاله و حرامه و محكمه و متشابهه و بما أسندناه في هذا الكتاب من الأخبار عن النبي و الأئمة ص. فإن قال فكيف التمسك به و لا نهتدي إلى مكانه و لا يقدر أحد على إتيانه قيل له نتمسك بالإقرار بكونه و بإمامته و بالنجباء الأخيار و الفضلاء الأبرار القائلين بإمامته المثبتين لولادته و ولايته المصدقين للنبي و الأئمة عليه السلام في النص عليه باسمه و نسبه من أبرار شيعته العالمين بالكتاب و السنة العارفين بوحدانية الله تعالى ذكره النافين عنه شبه المحدثين المحرمين للقياس المسلمين لما يصح وروده عن النبي و الأئمة ع. فإن قال قائل فإن جاز أن يكون نتمسك بهؤلاء الذين وصفتهم و يكون تمسكنا بهم تمسكا بالإمام الغائب فلم لا يجوز أن يموت رسول الله ص و لا يخلف أحدا فيقتصر أمته على حجج العقول و الكتاب و السنة قيل له ليس الاقتراح على الله عز و جل علينا و إنما علينا فعل ما نؤمر به و قد دلت الدلائل على فرض طاعة هؤلاء الأئمة الأحد عشر عليه السلام الذين مضوا و وجب القعود معهم إذا قعدوا و النهوض معهم إذا نهضوا و الإسماع منهم إذا نطقوا فعلينا أن نفعل في كل وقت ما دلت الدلائل على أن علينا أن نفعله.
Zaidiyyah say: People are indeed confused and doubtful in the genealogy of this child because a majority of them deny that Imam Hasan al-Askari عليه السلام left a son. The reply of this would be: Bani Israel people doubted in the prophethood of Prophet Isa عليه السلام and made allegation against Lady Maryam that: “O Maryam! You have done a bad thing.” So Prophet Isa عليه السلام spoke up in defense of his mother and said: Surely I am a servant of Allah; He has given me the Book and made me a prophet. Hence the sensible people realized that neither Allah, the Mighty and Sublime appoints for conveying and fulfillment of prophethood a person whose genealogy is unknown nor one who is not having nobility.
Such is the matter about the Imam; that when he shall reappear, he would be having with him irrefutable signs and clear evidences which will show that it is that same personality. He is different from people and that he is the successor and representative of Hasan bin Ali عليه السلام. Some people say ask what the proof is that Hasan bin Ali عليه السلام has died? They will be told: Traditional reports recorded about his passing away are clearer, more famous and more in number than the reports about the demise of Abul Hasan Musa bin Ja’far عليه السلام because Abul Hasan (Imam Kazim a.s.) passed away at the hands of the enemies while Abu Muhammad al-Hasan bin Ali عليه السلام breathed his last in his home and on his bed and regarding this those events occurred that are mentioned in traditions that I have presented in this book along with their chains of narrators.
Now if they raise the objection and ask: Does the dispute of inheritance between the mother of Imam Hasan al-Askari عليه السلام and Ja’far not make you suspect that the Imam did not leave a son? Because such matters indicate that the deceased had not left any heir and when the inheritance had been divided among other people what else can we conclude? The reply to this would be: The above circumstances are very common and the reason is that sometimes the hidden wisdom of the Almighty Allah with regard to His prophets and messenger is according to convention and sometime He acts against it. Thus his case can never be compared with ordinary circumstances, just as we don’t find the case of Prophet Isa عليه السلام to be normal.
He might say: If it is correct to imagine that he left an heir, why is not acceptable to imagine about every person that dies heirless that he might have left a son? The reply shall be: We do not doubt in the fact that there is a successor and heir of Imam Hasan al-Askari عليه السلام and that he is from the sons of Hasan and Husain as proved by the testimonies of the Imam’s close confidants that he was the Imam’s son. And in addition to this there are many people among the Shias also that state this. Because the testimony that must be necessarily accepted is that which is given to prove something and not the testimony that disproves something even though the number of those who negate it are more than those who prove it.
And we have seen a similarity to the above with the story of Prophet Musa عليه السلام. Because when the Almighty Allah decided to rescue Bani Israel from slavery and to once again revive His religion at their hands, He revealed to the mother of Musa عليه السلام: Then when you fear for him, cast him into the river and do not fear nor grieve; surely We will bring him back to you and make him one of the apostles (28:7) Now if at that time his father, Imran had died, the circumstances of his inheritance would have been as they were in the case of the inheritance of Imam Hasan al-Askari عليه السلام. Moreover there is not even an indication that Imam Hasan al-Askari عليه السلام did not leave a son.
Since the facts remained concealed from our opponents they said: At that time Musa عليه السلام was not the Divine Proof while according to you the Imam was the Divine Proof at that time. And we have compared the birth and occultation of the Imam with those of Prophet Musa عليه السلام, while the occultation of Yusuf عليه السلام is most strange. His father was having no knowledge about him while the distance between them was not one that could not have been traversed. But it was nothing except the destiny that the Almighty Allah fixed for His creatures that the father should remain in dark about his son. While the case of his brothers was that they meet him, and Yusuf عليه السلام recognizes them but they do not recognize him.
And we have also compared the Imam’s life with that of the People of the Cave, because they remained alive in their cave for 309 years. Now if someone were to say: Though such things have indeed occurred, we don’t have any evidence of the veracity of your claims. He would be told that through these examples we have taken out our views from the limits of impossibility and brought it under the scope of possibility and we have provided evidences for the veracity of our claims and the fact is that the Book of Allah never separates from the Prophet’s Progeny, which may explain the lawful and the unlawful and the clear and the ambiguous mentioned in it.
In addition to this the traditions of the Holy Prophet صلى الله عليه وعلى آله وسلم that we have mentioned in this book prove the veracity of the above claim of ours. If they ask: How is possible to contact him when neither we know where he lives nor is anyone capable to bring him to us? He shall be told: We maintain contact with him by admitting that he is present and that his Imamate is rightful. Along with this we maintain attachment with those who are noble, righteous, learned and truthful; who believe in his Imamate and prove the correctness of his birth and guardianship (Wilayat). That is those from among the Shias who testify perfectly the statements that have come down from the Prophet and the Imams regarding his name and genealogy. And it is also that they are scholars of Quran and traditions, they have divine recognition of the Oneness of the Almighty Allah. They negate the doubtful traditions narrated by traditionists, consider analogy unlawful and accept all the authentic traditions that have come from the Prophet and the Holy Imams عليه السلام.
If it is said: If it is correct to presume that having attachment with people who have the above qualities could be construed to having attachment with the unseen Imam, why is it not allowed to claim that the Messenger of Allah صلى الله عليه وعلى آله وسلم left the world leaving no successor? And that his followers should have been content with logical, Quranic proofs and proof of the Sunnah? The reply to this would be: We don’t have the right to interfere in the selection of Allah, the Mighty and Sublime. On the other hand it is obligatory on us to follow their commands and evidences show that obedience of the previous eleven Imams was obligatory. If they sit down and remain silent we shall also be obliged to remain quiet. And it is obligatory to rise up when they arise. And we have to listen to them when they speak. Thus all the time at every moment it is obligatory on us to do only that towards which the evidences guide us.
Such is the matter about the Imam; that when he shall reappear, he would be having with him irrefutable signs and clear evidences which will show that it is that same personality. He is different from people and that he is the successor and representative of Hasan bin Ali عليه السلام. Some people say ask what the proof is that Hasan bin Ali عليه السلام has died? They will be told: Traditional reports recorded about his passing away are clearer, more famous and more in number than the reports about the demise of Abul Hasan Musa bin Ja’far عليه السلام because Abul Hasan (Imam Kazim a.s.) passed away at the hands of the enemies while Abu Muhammad al-Hasan bin Ali عليه السلام breathed his last in his home and on his bed and regarding this those events occurred that are mentioned in traditions that I have presented in this book along with their chains of narrators.
Now if they raise the objection and ask: Does the dispute of inheritance between the mother of Imam Hasan al-Askari عليه السلام and Ja’far not make you suspect that the Imam did not leave a son? Because such matters indicate that the deceased had not left any heir and when the inheritance had been divided among other people what else can we conclude? The reply to this would be: The above circumstances are very common and the reason is that sometimes the hidden wisdom of the Almighty Allah with regard to His prophets and messenger is according to convention and sometime He acts against it. Thus his case can never be compared with ordinary circumstances, just as we don’t find the case of Prophet Isa عليه السلام to be normal.
He might say: If it is correct to imagine that he left an heir, why is not acceptable to imagine about every person that dies heirless that he might have left a son? The reply shall be: We do not doubt in the fact that there is a successor and heir of Imam Hasan al-Askari عليه السلام and that he is from the sons of Hasan and Husain as proved by the testimonies of the Imam’s close confidants that he was the Imam’s son. And in addition to this there are many people among the Shias also that state this. Because the testimony that must be necessarily accepted is that which is given to prove something and not the testimony that disproves something even though the number of those who negate it are more than those who prove it.
And we have seen a similarity to the above with the story of Prophet Musa عليه السلام. Because when the Almighty Allah decided to rescue Bani Israel from slavery and to once again revive His religion at their hands, He revealed to the mother of Musa عليه السلام: Then when you fear for him, cast him into the river and do not fear nor grieve; surely We will bring him back to you and make him one of the apostles (28:7) Now if at that time his father, Imran had died, the circumstances of his inheritance would have been as they were in the case of the inheritance of Imam Hasan al-Askari عليه السلام. Moreover there is not even an indication that Imam Hasan al-Askari عليه السلام did not leave a son.
Since the facts remained concealed from our opponents they said: At that time Musa عليه السلام was not the Divine Proof while according to you the Imam was the Divine Proof at that time. And we have compared the birth and occultation of the Imam with those of Prophet Musa عليه السلام, while the occultation of Yusuf عليه السلام is most strange. His father was having no knowledge about him while the distance between them was not one that could not have been traversed. But it was nothing except the destiny that the Almighty Allah fixed for His creatures that the father should remain in dark about his son. While the case of his brothers was that they meet him, and Yusuf عليه السلام recognizes them but they do not recognize him.
And we have also compared the Imam’s life with that of the People of the Cave, because they remained alive in their cave for 309 years. Now if someone were to say: Though such things have indeed occurred, we don’t have any evidence of the veracity of your claims. He would be told that through these examples we have taken out our views from the limits of impossibility and brought it under the scope of possibility and we have provided evidences for the veracity of our claims and the fact is that the Book of Allah never separates from the Prophet’s Progeny, which may explain the lawful and the unlawful and the clear and the ambiguous mentioned in it.
In addition to this the traditions of the Holy Prophet صلى الله عليه وعلى آله وسلم that we have mentioned in this book prove the veracity of the above claim of ours. If they ask: How is possible to contact him when neither we know where he lives nor is anyone capable to bring him to us? He shall be told: We maintain contact with him by admitting that he is present and that his Imamate is rightful. Along with this we maintain attachment with those who are noble, righteous, learned and truthful; who believe in his Imamate and prove the correctness of his birth and guardianship (Wilayat). That is those from among the Shias who testify perfectly the statements that have come down from the Prophet and the Imams regarding his name and genealogy. And it is also that they are scholars of Quran and traditions, they have divine recognition of the Oneness of the Almighty Allah. They negate the doubtful traditions narrated by traditionists, consider analogy unlawful and accept all the authentic traditions that have come from the Prophet and the Holy Imams عليه السلام.
If it is said: If it is correct to presume that having attachment with people who have the above qualities could be construed to having attachment with the unseen Imam, why is it not allowed to claim that the Messenger of Allah صلى الله عليه وعلى آله وسلم left the world leaving no successor? And that his followers should have been content with logical, Quranic proofs and proof of the Sunnah? The reply to this would be: We don’t have the right to interfere in the selection of Allah, the Mighty and Sublime. On the other hand it is obligatory on us to follow their commands and evidences show that obedience of the previous eleven Imams was obligatory. If they sit down and remain silent we shall also be obliged to remain quiet. And it is obligatory to rise up when they arise. And we have to listen to them when they speak. Thus all the time at every moment it is obligatory on us to do only that towards which the evidences guide us.
Commentary #1
الجواب يقال لمن خطب بهذه الخطبة إنكم نسيتم كتاب الله عز و جل و لو لا ذلك لم ترموا الإمامية بأنهم لا يحفظون كتاب الله و قد نسيتم قصة عيسى عليه السلام و هو في المهد حين يقول إِنِّي عَبْدُ اللَّهِ آتانِيَ الْكِتابَ وَ جَعَلَنِي نَبِيًّا وَ جَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ الآية أخبرونا لو آمن به بنو إسرائيل ثم حزبهم أمر من العدو كيف كان يفعل المسيح عليه السلام و كذلك القول في يحيى عليه السلام و قد أعطاه الله الحكم صبيا فإن جحدوا ذلك فقد جحدوا كتاب الله و من لم يقدر على دفع خصمه إلا بعد أن يجحد كتاب الله فقد وضح بطلان قوله و نقول في جواب هذا الفصل إن الأمر لو أفضى بأهل هذا العصر إلى ما وصفوا لنقض الله العادة فيه و جعله رجلا بالغا كاملا فارسا شجاعا بطلا قادرا على مبارزة الأعداء و الحفظ لبيضة الإسلام و الدفع عن حوزتهم و هذا جواب لبعض الإمامية على أبي القاسم البلخي..
Whoever has stated the above shall be told: You have forgotten the Book of Allah and if it had not been so you would not have blamed the Imamiyah sect that its followers do not learn the Quran by heart; whereas you have yourself forgotten the story of Prophet Isa عليه السلام who was yet in the cradle when he said: «Surely I am a servant of Allah; He has given me the Book and made me a prophet; And He has made me blessed wherever I may be» (19:30-31) Now the one who has raised that objection should tell us that if Bani Israel had brought faith in him, and if they had to face hostilities, what Prophet Isa عليه السلام would have done at that time. And the same thing applies to Prophet Yahya عليه السلام also that the Almighty Allah gave him the kingdom while he was yet a child. If the opponents deny these facts it would imply that they have denied the Quran and one who is not capable of defeating his enemy but he denies the Book of Allah, the falsity of his claim is absolutely clear. And in the reply of this section we say that if the circumstances they have mentioned appear for the people of today the Almighty Allah would suspend the law of nature and normality and He would make him a matured, perfect, rider, brave and a physically strong man, who can confront the enemies. Who can defend Islam and repel the enemies from the Islamic boundaries. Anyway, this was the reply some Imamiyah scholars had given to the objection of Abul Qasim Balkhi.