The author of his biography said: Our Master—meaning Imam al-Mahdi—was the youngest among them in age, as hair had barely appeared on his face. (I say: It is reported that he was eighteen years old.) So the most virtuous and pious Master, ‘Ali ibn Abi al-Fada’il—who was the eldest among them in age—replied: “As for me, I am afflicted with doubt concerning ritual purity (taharah) and prayer, as you see.” … until his statement: “And whoever is in this condition is not fit for this matter, due to its need to oversee the affairs of the community and attend to matters.” This is a clear excuse.
And Master al-Nasir said: “This is a matter whose purpose is the pleasure of Allah and the establishment of rulings as required by the Book and the Sunnah, in fundamentals and branches (usulan wa furu’an). That is not attainable except by one who has occupied himself with the sciences of independent legal reasoning (ijtihad).” … until his statement: “And I consider myself falling short of this rank.”
Then they waited for what our Master (Imam al-Mahdi) would answer. He replied: “I am of young age, as you see. This matter is only suitable for one who has experienced affairs, governed the masses, delved into managing and treating worldly matters, would sometimes give an answer, and sometimes an answer would be given to him, would return to someone else, and someone else would return to him. I have not passed an age that allows for that.” … until his statement: “So I am not fit for it in this condition.”
They did not accept this from him and replied to him: “What you need from these matters, we are with you.” … to their statement: “And we will not leave you—Allah willing—in hardship or ease.”
I say: Look at the speech of the preceding guides (al-hudat), those who intend the pleasure of Allah, compliance with His command, giving precedence to His right, seeking the Abode of the Hereafter, turning away from worldly motives and desires, and avoiding the adornment of the life of this world and its deceptive enjoyment. Consider the influence of the weighty, enduring dominion over the base, perishable dominion in this situation, at which intellects are overwhelmed and souls are captivated! This is the methodology of the Imams of the religion and the successors of the Master of the Messengers. None of them stands up except when the obligation becomes compelling, the situation becomes constrained, the proof is established, and he finds no way out and no excuse: “”That home of the Hereafter, We shall assign to those who rebel not against the truth with pride and oppression in the land nor do mischief by committing crimes. And the good end is for the Muttaqun.” (Al-Qasas: 83)