Shaykh Muḥammad b. al-Ḥasan al-Ṭūsī · Philosophy and wisdom of Occultation
Shia · narrations
Reports differ in authenticity, attribution, context and interpretation across scholarly traditions. Inclusion here is not authentication or endorsement.
Hadith reports may differ in authenticity, attribution, context, and interpretation across Islamic scholarly traditions. Inclusion in this library does not constitute authentication or endorsement. Readers are encouraged to consult qualified scholars before drawing religious or legal conclusions.
ثم يقال للمخالف في الغيبة: أتجوز أن يكون للغيبة سبب صحيح اقتضاها ووجه من الحكمة أوجبها أم لا تجوز ذلك؟فإن قال: يجوز ذلك.قيل له: فإذا كان ذلك جائزا فكيف جعلت وجود الغيبة دليلا على فقد الإمام في الزمان مع تجويزك لها سببا لا ينافي وجود الإمام؟ وهل يجري ذلك إلا مجرى من توصل بإيلام الأطفال إلى نفي حكمة الصانع تعالى وهو معترف بأنه يجوز أن يكون في إيلامهم وجه صحيح لا ينافي الحكمة؟ أو من توصل بظاهر الآيات المتشابهات إلى أنه تعالى مشبه للأجسام وخالق لأفعال العباد مع تجويزه أن يكون لها وجوه صحيحة توافق الحكمة والعدل والتوحيد ونفي التشبيه؟
Then the opponent of occultation is asked, “Is it possible that the occultation may have a valid reason that has caused it and a wise explanation that has prompted it or it is not possible?” If he should say, “It is possible,” he will be told, “Then why does occultation lead you to conclude the non-existence of the Imam in this time despite considering it possible that it may have a reason not incompatible with the existence of Imam? Is it not like the argument of a person, who negates the wisdom of the Creator on the basis of pains and diseases of children, notwithstanding his acknowledgement that their pains and diseases may have a valid explanation that does not violate divine wisdom? Or the argument of a person who argues on the basis of the superficialities of ‘ambiguous verses’ that the Almighty is similar to physical bodies and creates the actions of people, despite his profession that these verses may have valid interpretations that do not violate the principles of wisdom, Divine justice, monotheism and negation of His physicality.”
Translation: Sayyid Athar Husain S. H. Rizvi — published with the edition, reproduced verbatim.
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