Among the traditions narrated from Imam Ja’far Sadiq (as) in...

Among the traditions narrated from Imam Ja’far Sadiq (as) in Usul al-Kafi[^1] is the following: From Abu ‘Ubaydah al-Hadhdha’ that His Eminence, Abu Abdillah Sadiq (as) said: “O Abu ‘Ubaydah, when the Qa’im of the family of Muhammad rises he shall judge according to the law of Dawood and Sulaiman (as) and he will not ask for evidence and testimony.” In the same book it is mentioned[^2] from Aban who narrates that His Eminence, Abu Abdillah Sadiq (as) said: “The world shall not end till a man from our progeny reappears who will judge like the progeny of Dawood and who will not ask for evidence and testimony; he will restore the rights of every person.” Also the same book mentions[^3] from an authentic chain of narrators from Ammar Saabiti that he said: I asked His Eminence, Imam Ja’far Sadiq (as): How will you rule if the kingdom reaches you?

He replied: “By divine law and the judgment of Dawood. Thus whenever we have a case to solve whose solution we do not have, Ruhul Qudus will inspire it to us.” In the same way it is narrated from Jauid Hamadani from his chain of narrators that when he asked His Eminence, Imam ‘Ali Ibne Husain (as): What shall be the basis of your judgment?

He replied: “According to the judgment of the progeny of Dawood and when we are unable to solve a matter the Ruhul Qudus will bring it for us.”[^4] I say: This topic shall be further elaborated in the fourth part of this book under the letter H’a, if the Almighty Allah wills.

Third If we suppose that all the religious scholars and intellectuals acted on all the rules even then it will not make us needless of the existence of the Imam because they are not immune to mistakes and forgetfulness so in every age we are in need of a person who is infallible and immune from mistakes and forgetfulness so that he may be a point of reference for the people and refuge for them.

And that he may explain and tell them about the realities and facts of religious laws, and such a person is none but the Holy Imam. If at this point someone says: What is the difference between ‘no Imam’ and ‘an Imam who is out of the sight of the people’? We would say: first of all since the obstacle for the reappearance of His Eminence is from the side of the people themselves it is not having contradiction against divine grace and it does not prove that there is no need of His Eminence.