Evidence of the Imamate of Imam Musa Kadhim عليه السلام and refutation of Waqifiya

<p class='libAr' dir='rtl'>فهذا أولا خبر واحد لا يدفع المعلوم لأجله ولا يرجع إلى مثله وليس يخلو أن يكون المراد به أنه ليس بيني وبين القائم أب أو أراد لا يلدني وإياه أب فإن أراد الأول فليس فيه تصريح بأن موسى هو القائم ولم لا يجوز أن يكون المراد غيره كما قالت الفطحية إن الإمام بعد أبي عبد الله عليه السلام عبد الله الأفطح ابنه وإذا احتمل ذلك سقط الاحتجاج به على أنا قد بينا أن كل إمام يقوم بعد الأول يسمى قائما فعلى هذا يسمى موسى قائما ولا يجي‏ء منه ما قالوه على أنه لا يمتنع أن يكون أراد ردا على الإسماعيلية الذين ذهبوا إلى إمامة محمد بن إسماعيل بعد أبي عبد الله عليه السلام فإن إسماعيل مات في حياته فأراد الذي يقوم مقامي ليس بيني وبينه أب بخلاف ما قالوه وإن أراد أنه لم يلده وإياه أب نفيا للإمامة عن إخوته فإنا نقول بذلك مع أنه ليس ذلك قولا لأحد.Explenation: First: This is a solitary report and since it is a definite matter proved through other ways, it is not possible to reject it. Therefore such solitary reports cannot be resorted to. Secondly: It is possible that the implication of the Imam is that between me and Qaim there is no relation of father and son; that I and he are not from one and same father. Thus, if it is the first implication that there is no clarification that Musa Ibn Ja’far is Qaim and in fact why it should not be appropriate that the implication of Imam is someone other than Imam Kazim عليه السلام [and it is possible that Imam عليه السلام implied someone other than Imam Kazim عليه السلام] as the Fathiya say: Abdullah Aftah, son of Imam Sadiq عليه السلام is the Imam after him and when this possibility appears, arguing by this report that Imam Kazim عليه السلام is the Qaim, is invalid. Thirdly: We mentioned previously that every Imam, who comes after the previous Imam and gets the office of Imamate, is named as Qaim. Due to this, Qaim would be the name of Imam Musa Kazim عليه السلام; thus, their claim is incorrect. Fourthly: Moreover, it is possible that the aim of the Imam was to refute Ismailis who believed in the Imamate of Muhammad bin Ismail [grandson of Imam Sadiq عليه السلام], because Ismail passed away during the lifetime of [his respected father] Imam Sadiq عليه السلام. Thus [with attention to the possibility] the aim of the Imam is that between me and one who is my successor there is no gap of fatherhood as opposed to that which the Ismailiya claim. And if the aim of the Imam had been that I and Qaim are not from one father; in that case, the Imam had negated the Imamate of his brothers. We also say that no one has uttered this.