He argues and in his words he seems quite certain that...

He argues and in his words he seems quite certain that Ismaeel was appointed Imam by his father, Imam Sadiq (as), but died in his father’s lifetime. Hence, the Imamate was switched to another son of Imam Sadiq (as) by the name of Kadim. This was, says the writer a “Bada” which the Imam could not have been known earlier. He appointed his son Ismaeel as Imam but he was not aware that the Imam-hood was to go to Kadim his other son. The Divine decisions too change as the conditions do.

The writer even questions the divine knowledge. God is not omniscient, because at some times His calculations too go wrong. In the writer’s opinion the Shia deans and speakers were having in Divinity the same belief as that held by Motazelis which included the theory of ‘Bada’ (occurrence). But the ‘Occurrence’ (the Bada) was regarded by the Motazelis as being true, because God does the best for his creatures.

But Ash’aries have repelled and exorcised this theory on the ground that it shows the inability of God to foresee what is to happen. So, God is short of foresight and short of full knowledge. This contradicts the quality of God. But that the Shias adopts this theory with a great mastery, so as to obviate the contrast of words and adjust this thing without contradicting their own advocacies. The writer here dwells on the theory of Sadduq in the interpretation of creation.

The writer has also quoted a narration (Hadith) from Imam Ja’far Sadiq (as): “Whoever says that God does a new thing without pre knowledge; I seek distance from him. And he who says that God sometimes does not like His own performance; he has denied God.” The writer has mentioned several other Hadiths, and narration quoted in the Quranic verses, which all prove that God’s knowledge is absolute and circles everything and circumferences all. The Shias have always held this belief.

It is a false accusation that the Shias regard God as not being firm in His determinations. We exorcise this allegation. The writer claims that the change of Imam-hood from Ismaeel to Kadim still remains an unsettled issue. Ibn Babway has narrated the uneasiness of Imam Sadiq (as) with regards to the death of his son Ismaeel.

He reports the Imam having had said: “Nothing has indicated God’s will more evidently than what has happened by the death of my son.” He adds: “perhaps he would have been the Imam after me had he lived.” This appears as a mistake in translation.