their books is himself the grandfather of Imam
Reza (a.s)?
So he (a.s) answered, “You advanced an
argument based on doubt, did Allah ever
send before or even after Adam until our day
a Prophet holding the name of Muhammad?
And you see him mentioned in some of the
books that have been revealed to all the
Prophets other than Muhammad?” So they
couldn’t answer back” - Bihar Al-Anwar
vol.49 p.75.
Imam Al-Reza (a.s) proved that no one other
than the man mentioned by his name and
description in their books can claim this
matter and thus it is a proof that he is the one
mentioned once he present it as a proof and
says that he is the one intended.
In other words, the text which mentions the
true claimant cannot be claimed by anyone
other than him. And this is the same answer
we give to who doubts today and says, “It has
not been proven to us that ‘Ahmad Al-Hassan’
is himself ‘Ahmad’ mentioned in the Will”, so
if he chooses to refuse it, let him know that he
refused the reply of Imam Al-Reza (a.s) as
well.
The Will is not claimed unless by its possessor
because if the believer looked into the history
of the Divine Calls up to the time of Adam
(a.s), he would not find any false claimant
who said he is mentioned in the divine text by
a former Successor.
Yes, he will find many claimants of
Prophethood and Imamate positions like
Musailamah and Sujah and others, but never
will find any of them presenting the Will and
the text of a former divine successor and said
that here is my name mentioned in it.
Isn’t this enough to be sure that Ahmad AlHassan (a.s) is honest in his claim by raising
the Will of his grandfather Mustafa (s.a.w)
which mentioned him by his name and that he
presented is as a proof of his Call.
How can a man allow doubt to infiltrate his
heart after all of this?
Didn’t Al-Baqir (a.s) tell you about the way to
recognize the holders of the guided banner
when he said, “…Whatever had caused you
confusion, it shouldn't cause you confusion
over the covenant of the Prophet of Allah
(s.a.w), his banner and weapon” - Bihar Al
Anwar v.52 p.22.