The Imams of the Prophet’s Household invalidate and demolish the doctrine of occultation—from within Imāmī heritage itself Part 1
After you have learned how the two reports of al-Thaqalayn and the Ark—and others—undermine and oppose the occultation, there is also, within the statements of the leading figures among the descendants of al-Ḥusayn—peace be upon them—what emphatically contradicts and rejects that occultation. Thus, whoever clings to the doctrine of occultation relies only on sectarian motives, which any partisan of a school can always contrive to justify. The certainty is that it is devoid of any legal proof; rather, it consists of corrupt, invalid conjectures.
Al-Ṣaffār narrates, with an authentic chain according to Imāmī criteria, from ʿAbd Allāh ibn Abī Yaʿfūr, from Abū ʿAbd Allāh—peace be upon him—who said in a ḥadīth:
“The earth does not remain for even a single day without an Imam from among us to whom the Ummah turns in distress.”
[Baṣāʾir al-Darajāt: 531]
Excuse us, O Abū ʿAbd Allāh—may God’s blessings be upon you among all worlds—for the Imāmīs rebut your own words:
For the earth has indeed remained without an Imam to whom the Imāmīs—before anyone else—turn in distress for twelve centuries; that is, not merely one day, but approximately 421,438 days (at time of writing).
The report is authentic—by Imāmī standards.
If someone says: There are other reports that establish occultation among the Imāmīs.
We reply: There are many reports that establish this report both in wording and meaning within Imāmī heritage; indeed, there are close to a thousand narrations concerning deficiency and alteration of the Qur’an—a dark heritage upon which no sound, knowledge-producing scholarly conclusion can be built.
If someone says: We turn in distress to Imāmī jurists, and that suffices. We reply:
The statement of Imam al-Ṣādiq is clear that the entire Ummah can turn to him—“to whom the Ummah turns in distress.” It is not permissible that there be a single day in which the Ummah cannot turn to the Imam himself. The religious authorities (marājiʿ) are part of the Ummah, and they are included in the Imam’s statement—peace be upon him—that it is not permissible for a day to pass in which they cannot turn to the Imam. So how can one who is included within the generality of the Ummah in the requirement of turning to the Imam become excluded from the address concerning turning to the Imam?! Imam al-Ṣādiq—peace be upon him—did not exempt anyone of the Ummah—neither jurist nor anyone else—from the condition of turning to the Imam himself at all times!
Very well: even if the Zaydis concede the authenticity of the report’s attribution to Imam al-Ṣādiq—peace be upon him—do the Zaydis follow Imam al-Ṣādiq, or do the Imāmīs?
Yes, the Zaydis affirm what follows from the cited statement of al-Ṣādiq—peace be upon him—that the earth may not be devoid of scholars (those of moderation) or Imams (those who call and invite) from the Prophet’s household to whom the Ummah turns in distress. If the Imāmīs do not turn to the Imams and scholars of the Household—according to the Zaydi position—then let them point us to an instance that fulfills the statement of al-Ṣādiq—peace be upon him—and let them turn to their infallible Imam from the Household!
In brief and in depth alike: if you cannot point to an infallible as your Imam, then what business do you have with infallibility and lofty special attributes, when, in the end, the furthest reach of your lot is merely your religious authorities?
May God grant you success.
O God, send prayers and peace upon Muḥammad and upon the family of Muḥammad
Translation of Ustadh Kadhim Al Zaydi (May Allah reward him)