wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114wb4wp-wordpress-plugin-bluehost-production domain was triggered too early. This is usually an indicator for some code in the plugin or theme running too early. Translations should be loaded at the init action or later. Please see Debugging in WordPress for more information. (This message was added in version 6.7.0.) in /home3/maulanah/public_html/wp-includes/functions.php on line 6114Introduction: On explaining the reasons for the difference of the views on the issue of Imamate and the exposition of the different views on the necessity for appointing an Im\u0101m<\/p>\n\n\n\n
It must be clear that the issue of Imamate is one of the major issues of disagreement. Rather, all the religious differences branch out from this issue and all the views of 73 sects[1]<\/a> differ based on this very issue. Thus, Mu\u1e25ammad b. \u02bfAbd al-Kar\u012bm Shahrist\u0101n\u012b, the author of al-Milal wa al-Ni\u1e25al<\/em>, says:<\/p>\n\n\n\n \u0623\u0639\u0638\u0645 \u062e\u0644\u0627\u0641 \u0628\u064a\u0646 \u0627\u0644\u0623\u0645\u0629 \u062e\u0644\u0627\u0641 \u0627\u0644\u0625\u0645\u0627\u0645\u0629\u060c \u0625\u0630 \u0645\u0627 \u0633\u0644 \u0633\u064a\u0641 \u0641\u064a \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0639\u0644\u0649 \u0642\u0627\u0639\u062f\u0629 \u062f\u064a\u0646\u064a\u0629 \u0645\u062b\u0644 \u0645\u0627 \u0633\u0644 \u0639\u0644\u0649 \u0627\u0644\u0625\u0645\u0627\u0645\u0629 \u0641\u064a \u0643\u0644 \u0632\u0645\u0627\u0646<\/p>\n\n\n\n The greatest difference between the nation is the difference on Imamate because never has a sword has been unsheathed in Isl\u0101m based on a religious principle like it has been unsheathed on Imamate in every era.[2]<\/a><\/p>\n\n\n\n In short, the difference on this matter is in many ways. From the reasons of the difference, one is whether this issue is from the principles (u\u1e63\u016bl<\/em>) of the religion or from the branches (fur\u016b\u02bf<\/em>)? Most of the Ahl al-Sunnah believe that the issue of Imamate is from the branches of the religion. Their argument is that the survival of the religion is not based on there being an Im\u0101m. Rather, the system of the affairs of the Muslims is based and preserved by the existence of the Im\u0101m. Therefore, if the affairs of the Muslims can be systematized by some way other than the Im\u0101m, then there is no need for an Im\u0101m. Therefore, the commentator of al-Maq\u0101\u1e63id<\/em> states:<\/p>\n\n\n\n \u0644\u0627 \u0646\u0632\u0627\u0639 \u0641\u064a \u0623\u0646 \u0645\u0628\u0627\u062d\u062b \u0627\u0644\u0625\u0650\u0645\u0627\u0645\u0629 \u0628\u0639\u0644\u0645 \u0627\u0644\u0641\u0631\u0648\u0639 \u0623\u0644\u064a\u0642<\/p>\n\n\n\n There is no disagreement on the matter that the discussions on Imamate are more suitable with the knowledge of the branches (of faith).[3]<\/a><\/p>\n\n\n\n The argument they give is that being vested in leadership and appointing a leader is from the obligations that are sufficient, which are called the universal matters that are the law giving Messenger (\u1e63) did not ask everyone to carry out but only that some may do it.[4]<\/a> There is no concealment in that this is from the practical rulings and not from the creedal issues. However, since there are amongst people regarding the topic of Imamate, corrupt creeds and differences that have become prevalent, especially in the sects of the Raw\u0101fi\u1e0d[5]<\/strong><\/a><\/em> and Khaw\u0101rij[6]<\/strong><\/a><\/em>, the theologians (mutakallim\u012bn<\/em>) added the discussion on Imamate to the discussions of scholastic theology (\u02bfilm al-kal\u0101m<\/em>) within which the principles of religion are discussed. Over here ends the statement of the commentator of al-Maq\u0101\u1e63id<\/em>.<\/p>\n\n\n\n Most of the Im\u0101m\u012byyah consider Imamate to be from the principles of religion. Their argument is that the survival of the religion and shar\u012b\u02bfah is based on the existence of an Im\u0101m just as the initiation of the application of the shar\u012b\u02bfah and religion is based on the existence of a prophet. So, the religion needs the Im\u0101m to survive just as it needed the prophet for its application. The detailed explanation of this occurs in the discussion on prophecy. Moreover, the \u1e25ad\u012bth that is mustaf\u012b\u1e0d[7]<\/strong><\/a><\/em> between both sects that the belief in it based on the apparent meaning is the consensus of the Muslim nation. The meaning of the report is that:<\/p>\n\n\n\n \u0648\u0647\u0648 \u0642\u0648\u0644\u0647 \u0645\u0646 \u0645\u0627\u062a \u0648\u0644\u0645 \u064a\u0639\u0631\u0641 \u0625\u0645\u0627\u0645 \u0632\u0645\u0627\u0646\u0647 \u0645\u0627\u062a \u0645\u064a\u062a\u0629 \u062c\u0627\u0647\u0644\u064a\u0629<\/p>\n\n\n\n It is His (\u1e63) saying that whoever dies without recognizing the Im\u0101m of his time dies the death of ignorance.[8]<\/a><\/p>\n\n\n\n Meaning that he dies as a disbeliever. From this it is attested to that Imamate is from the principles of the religion without recognition of which it entails disbelief. The secondary matters are not like this since not recognizing them or not acting on them does not entail disbelief.<\/p>\n\n\n\n \u0643\u0645\u0627 \u0644\u0627 \u064a\u062e\u0641\u0649<\/p>\n\n\n\n As is not concealed (from anyone).<\/p>\n\n\n\n The second point of disagreement is on the infallibility of the Im\u0101m. The Im\u0101m\u012byyah consider it necessary for the Im\u0101m to be infallible. Their argument is that the existence of the Im\u0101m is from the essential components of the religion and without his infallibility the religion is not safe and secure from change and alteration. Other than the Im\u0101m\u012byyah sect, they do not stipulate infallibility as a condition for the Im\u0101m because for them establishing and persevering the religion is not based on or related to the existence of the Im\u0101m. So, according to their belief, if the Im\u0101m distorts the religion, other people can forbid him or rather remove him from power. They may also oppose him. The Im\u0101m of the two holy sanctuaries (al-\u1e25aramayn<\/em>), who is from the greatest scholars of Ahl al-Sunnah, states that when the Im\u0101m\u2019s oppression and tyranny become apparent and he has been forbidden verbally but does not desist, then people of loosening and binding[9]<\/a> may agree and prevent him in action even if they may need to bring out weapons and prepare for wars.<\/p>\n\n\n\n It must be known that in the view of the Im\u0101m\u012byyah, just as is the condition that the Im\u0101m is free of sins, there is the condition that he is free of faults, whether those be corporeal faults such as chronic illnesses that are recurring and aversive such as leprosy (judh\u0101m<\/em>) or vitiligo (bara\u1e63<\/em>) as well as blindness, deafness and muteness, or whether they be spiritual faults such as condemned morals like stinginess, lowliness, harshness and rudeness, or whether they be rational faults such as insanity and illnesses that cause one to forget sciences since it is necessary for the Im\u0101m to be free of corporeal, spiritual and rational defects. Just like that, if it also necessary that he must be free of the occurrence of the faults mentioned above, for example, it is not possible that the Im\u0101m may be sick with leprosy or become insane or blind at any point in time. It must be clear that the concept of infallibility is famously deemed to be sinlessness and being free of the mentioned faults is considered a separate condition (for being an Im\u0101m). It is not sufficient for the Im\u0101m to merely be free of faults. Rather, it is necessary that the Im\u0101m be of a stature that the faults mentioned above may not even occur within him at any point as is famous regarding infallibility that it is not the mere absence of sins. Rather, it is necessary that the Im\u0101m be of a stature that the issuance of a mistake not be possible from it. Moreover, he must also be free of relative faults.<\/p>\n\n\n\n The third point of disagreement is about the necessity of there being clear textual evidence (na\u1e63\u1e63<\/em>). The Im\u0101m\u012byyah sect, since they deem infallibility a condition for the Im\u0101m, and the human intellects are unable to fully recognize infallibility, so infallibility is thus a hidden matter. It is therefore necessary that there being clear textual evidence for proving the Imamate of an Im\u0101m. Other than the Im\u0101m\u012byyah, since they do not deem infallibility a necessary condition, thus they do not believe in the necessity of there being clear textual evidence.<\/p>\n\n\n\n The fourth point of disagreement is superiority. Most of those who believe that one can rational derive moral and immoral actions[10]<\/a> consider the Im\u0101m to be the most superior based on the act of preferring the less virtuous one over the more virtuous one being a flawed act. Those other than the Im\u0101m\u012byyah do not deem this necessary (that the most virtuous should be the Im\u0101m).<\/p>\n\n\n\n The fifth point of disagreement is that the Im\u0101m should be of the noblest tribes. Most of the Ahl al-sunnah consider it necessary that the Im\u0101m be of the tribe of the Quraysh[11]<\/a>, which is the noblest of tribes by agreement<\/p>\n\n\n\n \u0644\u0642\u0648\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u0648\u0633\u0644\u0645 \u0627\u0644\u0623\u0626\u0645\u0629 \u0645\u0646 \u0642\u0631\u064a\u0634<\/p>\n\n\n\n Due to His statement, may God\u2019s salutations and peace be upon Him, that the Im\u0101ms are from Quraysh.[12]<\/a><\/p>\n\n\n\n Also:<\/p>\n\n\n\n \u0642\u0648\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u0642\u062f\u0645\u0648\u0627 \u0642\u0631\u064a\u0634\u0627\u064b<\/p>\n\n\n\n His statement, may God\u2019s salutations and peace be upon Him, give priority to the Quraysh.[13]<\/a><\/p>\n\n\n\n The consensus of the companions of the prophet (\u1e63a\u1e25\u0101ba<\/em>) on the day of Saq\u012bfah<\/em> when the helpers (an\u1e63\u0101r<\/em>) said that we shall appoint a ruler from amongst us and you appoint a ruler from amongst yourselves, Ha\u1e0drat[14]<\/a> Ab\u016b Bakr forbade them that this most not be done because you are not from the Quraysh. After hearing this, everyone became silent. None of the companions denied. However, the Kharijites and Mutazilites do not consider this to be a condition and the basis for the Kharijites and Mutazilites are textual (naql\u012b<\/em>) and rational (\u02bfaql\u012b<\/em>) arguments. The textual argument is that the leader of the universe, salutations and peace be upon him, has said:<\/p>\n\n\n\n \u0623\u0637\u064a\u0639\u0648\u0627 \u0648\u0644\u0648 \u0623\u0645\u0631 \u0639\u0628\u062f \u062d\u0628\u0634\u064a<\/p>\n\n\n\n Obey, even if the ruler is an Abyssinian slave.[15]<\/a><\/p>\n\n\n\n The rational argument is that in carrying out the deeds in the best interests of the state and religion the lineage is not to be considered. What is to be considered is the knowledge, piety, and insight in matters. Most of the Ahl al-Sunnah have answered the textual argument that this \u1e25ad\u012bth is about other than the Im\u0101m (and only about a ruler who would be serving under the Im\u0101m) since they wanted to reconcile the different reports. They reply to the rational argument by saying that the nobility of a person and the greatness of his worth has a complete impact on the souls and there is no one more suitable than the Quraysh for this matter because they are the noblest of people. Especially because the seal of the message was carried out on this nation and from this very nation was the shar\u012b\u02bfah spread which will remain till the day of resurrection. This is the answer of the commentator of al-Maq\u0101\u1e63id<\/em> and it is astounding that he writes after this reply that the Sh\u012b\u02bfa sect has set other conditions for the Im\u0101m. From their conditions is that he be a Hashimite[16]<\/a>, although the Sh\u012b\u02bfa sect has no argument for his condition. Now, we say in reply to the commentator of al-Maq\u0101\u1e63id<\/em> that the reply you gave to the rational argument of the Mutazilites, if that reply of yours is correct in opposition to the Kharijites and Mutazilites, then this condition of yours is also correct and authentic for being a Hashimite since being a Hashimite is without a doubt the noblest of the clans of Quraysh and the seal of the message and the spreading of the shar\u012b\u02bfah was particular to the clan of H\u0101shim from the clans of Quraysh. Also, the priority of the nobler over the one who is not nobler, in the view of the Im\u0101m\u012byyah, is necessary.<\/p>\n\n\n\n The sixth point of disagreement is on the necessity of appointing an Im\u0101m in every era. This is the issue for the investigation of which this treatise has been written. Although there are many other points of disagreement other than the ones mentioned here, but we have no desire or intent to discuss any other point except this one at this place. Therefore, we start the discussion on this issue of the necessity of appointing an Im\u0101m which is an issue with many contested opinions and these days there is a need felt to write on this. It must be known that the disagreement on this is that whether the appointment of an Im\u0101m is necessary or not and based on the presumption of it being necessary, is it necessary on people or God? On the presumption of the necessity of appointing an Im\u0101m being on All\u0101h or people, is it necessary based on auditory (textual) reasons or rational?<\/p>\n\n\n\n The majority of the Ahl al-sunnah and most Mutazilites hold to the view that appointing the Im\u0101m is necessary for the Muslim community (ummah<\/em>) for auditory reasons. A group of the Mutazilites hold the belief that appointing the Im\u0101m is necessary for the Muslim community based on rational reasons. The Sh\u012b\u02bfa believe that is necessary for All\u0101h, the exalted, based on rational reasons. The Najd\u012b<\/em> group from the groups of the Kharijites believe that appointing the Im\u0101m is not necessary at all. Ab\u016b Bakr al-A\u1e63amm (d. 815 or 816 CE) from the Mutazilites also believed that when justice and equity become apparent and there is safety from the occurrence of tribulations, then appointing an Im\u0101m is not necessary. Also, (in his view) when the occurrence of tribulations is expected, and justice and equity are not apparent then appointing an Im\u0101m is necessary. Hish\u0101m al-Fuwa\u1e6d\u012b (or al-Faw\u1e6d\u012b) from the Mutazilites believed in the opposite of this. Meaning that when justice and equity are apparent and there is safety from the occurrence of tribulations, then the appointing of an Im\u0101m is necessary to make the symbols (sha\u02bf\u0101ir<\/em>) of Isl\u0101m and the shar\u012b\u02bfah apparent. When tribulations are feared and justice and equity are not apparent then appointing an Im\u0101m is not necessary because in such a state the wrongdoers would not obey him, and it would only cause further tribulations. Most of the Ahl al-Sunnah\u2019s belief that appointing the Im\u0101m is necessary for the Islamic community by textual evidence, their reliance is on certain reasons.<\/p>\n\n\n\n The first reason is which is the most relied upon according to them is that the consensus of the companions is that at the time of the departure of the master of the universe (\u1e63)[17]<\/a> from this world they considered appointing an Im\u0101m[18]<\/a> to be one of the most important obligations such that they did not deem it necessary to partake in the washing, shrouding and burial and funeral prayer of the master of the universe (\u1e63). This is just as the scholar Q\u016bshj\u012b who is one of the honorable scholars of the Ahl al-Sunnah writes in his commentary of al-Tarj\u012bd<\/em> and Ibn \u1e24ajar (d. 1566 CE)[19]<\/a> writes in al-\u1e62aw\u0101\u02bfiq<\/em> al-Mu\u1e25arriqah<\/em> despite both of them knowing that prophethood and being a messenger had ended and that in the future this seal of the order of the Muslims, and the pride of the first and last people will not come to the world again and neither die again and neither will such a blessing be attainable to anyone in their lifetime or even have such an opportunity till the day of resurrection. Despite this, they turned aside from these obligations and necessary acts and initiated prioritizing the appointing of the Im\u0101m. Thus, the scholars of Ahl al-Sunnah themselves relate that Ha\u1e0drat Ab\u016b Bakr said after the death of the master of the universe (\u1e63):<\/p>\n\n\n\n \u0623\u064a\u0647\u0627 \u0627\u0644\u0646\u0627\u0633 \u0645\u0646 \u0643\u0627\u0646 \u064a\u0639\u0628\u062f \u0645\u062d\u0645\u062f \u0641\u0625\u0646 \u0645\u062d\u0645\u062f\u0627 \u0642\u062f \u0645\u0627\u062a \u0648\u0645\u0646 \u0643\u0627\u0646 \u064a\u0639\u0628\u062f \u0625\u0644\u0647 \u0645\u062d\u0645\u062f \u0641\u0625\u0646\u0647 \u062d\u064a \u0644\u0627 \u064a\u0645\u0648\u062a<\/p>\n\n\n\n O people! Whoever used to worship Mu\u1e25ammad (\u1e63) should know that Mu\u1e25ammad (\u1e63) has passed away, and whoever used to worship the deity of Mu\u1e25ammad (\u1e63) should know that He is alive and does not die.[20]<\/a><\/p>\n\n\n\n Now, you come forward and present your opinion on who is more suitable for Imamate? No one denied and everyone said that you (Ab\u016b Bakr) say the truth.<\/p>\n\n\n\n This narration has also been quoted by Q\u016bshj\u012b in his commentary of al-Tarj\u012bd<\/em>. Therefore, this is their evidence on the matter that Ha\u1e0drat Ab\u016b Bakr was appointed the Im\u0101m by the consensus of the companions. In reply, we say the Ahl al-Sunnah as a response that this argument you have presented for the necessity of appointing an Im\u0101m that appointing an Im\u0101m is obligatory for the Islamic community textually is very weak according to the rationalists (\u02bfuqal\u0101\u02be<\/em>) because the consensus of the companions on the appointment of an Im\u0101m is forbidden. Rather, whatever is known and correct from this narration is contrary to this. Therefore, the books of biography and history bear witness to the matter that there was no consensus on the Imamate of Ha\u1e0drat Ab\u016b Bakr. It was only Ha\u1e0drat \u02bfUmar by whose oath of allegiance the caliphate of Ha\u1e0drat Ab\u016b Bakr came into effect as the author of Maw\u0101qif<\/em> and the commentator of Maw\u0101qif<\/em> has clearly elaborated. Turning a blind eye to this, even if we were to submit to there being a consensus by the companions, all the companions would be blameworthy that before the realization of a consensus, what evidence did they have for the necessity of appointing an Im\u0101m such that they left obligations and necessary acts such as washing and burying the Messenger (\u1e63) as well as leaving the Messenger\u2019s funeral prayer to be preoccupied with appointing the Im\u0101m? By what evidence did they give preference to that over such important obligations? At that point, the consensus had not yet been reached which they make as an argument. Moreover, if the necessity of appointing an Im\u0101m is proven by the intellect then this is not the belief of the Ahl al-Sunnah. They clearly write that the necessity of appointing an Im\u0101m is not a rational (\u02bfaql\u012b<\/em>) matter but rather an auditory (sam\u02bf\u012b<\/em>) one. Therefore, they bring consensus as an argument and the consensus cannot be an argument at all just as has been stated already. This is because this is an agreed upon issue (for them) that the master of the universe (\u1e63) had not given any ruling for the appointment and ascertainment of an Im\u0101m. Also, the consensus had not yet been reached and the Qur\u02be\u0101n also does not allude to it, nor does analogy (qiy\u0101s<\/em>) have any say in it, even though the auditory arguments are limited to these four.[21]<\/a> Therefore, the companions themselves had no evidence for appointing an Im\u0101m (to begin with) except following their personal desires and love for the world, just as Im\u0101m al-Ghaz\u0101l\u012b clearly says in Sirr al-\u02bf\u0100lam\u012bn[22]<\/a> and is also said by some other people.<\/p>\n\n\n\n If they say that it is within the authority of the Islamic community, then the objection to it is that when the consensus itself is the evidence for the necessity of appointing an Im\u0101m, then before having that consensus what evidence did the companions have for reaching such a consensus? Ahl al-Sunnah take their evidence from four sources only. The first two of them are the Qur\u02be\u0101n and \u1e25ad\u012bth. According to their own position these two do not allude to the appointing of an Im\u0101m. So, where did the companions take their source for having such a consensus? This is because analogical reasoning also cannot be done at this time. If they say that the companions did consensus with their own opinion then we already believe this as well, that they left the Qur\u02be\u0101n and \u1e25ad\u012bth and reachde a consensus with their own opinion. So, the consensus of the companions is not evidence for the appointing of an Im\u0101m.<\/p>\n\n\n\n \u0686\u0648\u0646 \u0635\u062d\u0627\u0628\u0647 \u062d\u0628 \u062f\u0646\u06cc\u0627 \u062f\u0627\u0634\u062a\u0646\u062f \u0645\u0635\u0637\u0641\u06cc\u0670 \u0631\u0627 \u0628\u06cc \u06a9\u0641\u0646 \u0628\u06af\u0630\u0627\u0634\u062a\u0646\u062f<\/p>\n\n\n\n Since the companions had love for the world, they left the chosen one (i.e., the prophet)[23]<\/a> without a shroud.<\/p>\n\n\n\n So, those people about whom personal desires and love of the world cannot be thought of or imagined and who\u2019s worth and stature is apparent and clear such as Ha\u1e0drat \u02bfAl\u012b (as), \u02bfAbb\u0101s, Ab\u016b Dhar al-Ghaff\u0101r\u012b, Salm\u0101n the Persian, al-Miqd\u0101d al-Aswad, \u02bfAmm\u0101r b. Y\u0101sir, were not part of this agreement and consensus.<\/p>\n\n\n\n Moreover, how is it possible that if a king or head of state passes from the world and his uncle like Ha\u1e0drat \u02bfAbb\u0101s or the son of cousin and the son-in-law such as Ha\u1e0drat \u02bfAl\u012b (as) are present, so people appoint a caliph and successor without their permission and counsel? Even if they do this, it would be selfish and based on personal desire.<\/p>\n\n\n\n The second reason is that there is no doubt that the establishing of shar\u012b\u02bfah \u1e25add<\/em> punishments[24]<\/a> and blocking off places from which the enemy\u2019s attack is expected (sadd al-thug\u016br<\/em>) as well as preparing the armies for jihad<\/em> (tajh\u012bz al-juy\u016bs<\/em>)<\/p>\n\n\n\n \u0648\u063a\u064a\u0631 \u0630\u0644\u0643 \u0645\u0646 \u0627\u0644\u0623\u0645\u0648\u0631 \u0627\u0644\u0645\u062a\u0639\u0644\u0642\u0629 \u0628\u062d\u0641\u0638 \u0627\u0644\u0646\u0638\u0627\u0645<\/p>\n\n\n\n And other matters related with preserving the system.<\/p>\n\n\n\n As well as defending the honor of Isl\u0101m which are all obligatory on the Islamic community by the order of the law bearer.[25]<\/a> They are based on the existence of the Im\u0101m as well and the appointment of an Im\u0101m is a premise for an obligation, and the premise for an obligation is also obligatory just as has been demonstrated and made evidence in the science of principles (\u02bfilm al-u\u1e63\u016bl<\/em>). So, appointing the Im\u0101m is obligatory for the Islamic community due to the matters mentioned above being obligatory for the Islamic community.<\/p>\n\n\n\n The reply to this second reason is that<\/p>\n\n\n\n \u0644\u0627 \u0646\u0633\u0644\u0645<\/p>\n\n\n\n We do not concede<\/p>\n\n\n\n That the matters mentioned above such as the establishing of boundary punishments and so on are obligatory for the Islamic community. Rather, the matters mentioned above are obligatory for the Im\u0101m or are obligatory for the Islamic community with the presumption that there already is an Im\u0101m. The premise of an obligatory act is only obligatory when the thing in the premise is completely obligatory such as prayer which is completely obligatory, whose premise would be ritual ablution (wu\u1e0d\u016b\u02be<\/em>) or tayammum<\/em>[26]<\/a> which are also obligatory. If the thing in the premise is not completely obligatory, rather is restricted in its obligation then its premise of that obligation would not be obligatory just as the obtaining of ni\u1e63\u0101b[27]<\/strong><\/a><\/em> for the obligation of zak\u0101t. What the commentator of al-Maq\u0101\u1e63id <\/em>has mentioned at this place is that<\/p>\n\n\n\n \u0645\u0627 \u0646\u062d\u0646 \u0641\u064a\u0647<\/p>\n\n\n\n What we are in<\/p>\n\n\n\n Is completely obligatory, which is merely a claim empty of any exposition of evidence, and we are at the place of negation.[28]<\/a><\/p>\n\n\n\n The third reason is that that the minor premise (\u1e63ughr\u0101<\/em>) that appointing the Im\u0101m brings with it benefits that are not hidden, and drives away many harms, and the major premise (kubr\u0101<\/em>) and that thing which is composed of bringing with it benefits and driving away harm then it is necessary. The conclusion is that appointing an Im\u0101m is obligatory. The minor premise of this argument is necessary and axiomatic (bad\u012bh\u012b<\/em>)[29]<\/a> just as the commentator of al-Maq\u0101\u1e63id<\/em> has stated. There is a consensus on the veracity of the major premise. The author of Talkh\u012b\u1e63 al-Mu\u1e25a\u1e63\u1e63al<\/em> has objected to this argument by saying that the minor premise is a rational argument from the discussion on rationally deduced moral and immoral acts and this is not even your view (i.e., that of most of the Sunn\u012b schools). We do not need to address the issue of consensus. Thus, it is proven by this argument that appointing an Im\u0101m is rationally necessary and not textually. The view of the Ahl al-Sunnah is that appointing the Im\u0101m is textually (proven to be something) obligatory. Thus, this argument does not prove their assertion and the reply that the commentator of al-Maq\u0101\u1e63id<\/em> has given to the author of Talkh\u012b\u1e63 al-Mu\u1e25a\u1e63\u1e63al<\/em> is also an objectionable reponse. Therefore, quoting that and then responding to that response (jaw\u0101b al-jaw\u0101b<\/em>) is elongation with no reason and only a waste of time.<\/p>\n\n\n\n The people who believe that appointing an Im\u0101m is rationally necessary for God and not textually are three groups. The first are the Ismailis who believe that one cannot have recognition of God without the teaching of a prophet or Im\u0101m. So, it is necessary for All\u0101h, the exalted, to never leave the earth devoid of an Im\u0101m so that he may teach people about recognition of All\u0101h. The reply to this is that since recognition of God is something in which the intellect is independent, one does not need a prophet of Im\u0101m\u2019s teaching. Therefore, this view along with the argument is invalid.<\/p>\n\n\n\n The second are the ghul\u0101t<\/em>[30]<\/a>, whose belief is that the appointment of an Im\u0101m is necessary for All\u0101h, the exalted, so that the Im\u0101m may teach people about the states of foods, medicines, fatal poisons and teach them about professions and craftmanship. This view is also invalid. The third view is that of the Im\u0101m\u012byyah Twelvers, our companions, may All\u0101h be pleased with them. Their belief is that appointing the Im\u0101m is rationally necessary for All\u0101h. Their arguments and relied positions held on to are numerous. We shall mention these in two sections.<\/p>\n\n\n\n [1]<\/a> An allusion to a famous Prophetic report which states that the Islamic community will be divided into 73 sects, and only one will be the saved sect (\u0627\u0644\u0641\u0631\u0642\u0629 \u0627\u0644\u0646\u0627\u062c\u064a\u0629). Reports of this nature can be found in both Sh\u012b\u02bfa and Sunn\u012b sources.<\/p>\n\n\n\n [2]<\/a> Al-Milal wa al-Ni\u1e25al, vol. 1, p. 22<\/p>\n\n\n\n [3]<\/a> Shar\u1e25 al-Maq\u0101\u1e63id, vol. 5, p. 232<\/p>\n\n\n\n [4]<\/a> In jurisprudence, such an act is called Far\u1e0d Kif\u0101yah (\u0641\u0631\u0636 \u0643\u0641\u0627\u064a\u0629) or W\u0101jib Kif\u0101\u2019\u012b, where the act is an obligation but if a sufficient number of people carry it out, then the rest of the people need not do it. An example of this would be a funeral or burial, which is something necessary but if a certain number of people do it, then the entire community does not have to do it. The opposite of this is W\u0101jib \u02bfAin\u012b, which is something obligatory on every individual, such as praying five times a day of fasting in the month of Rama\u1e0d\u0101n.<\/p>\n\n\n\n [5]<\/a> A derogatory term used by certain Sunn\u012bs for Sh\u012b\u02bfas. The author here is quoting the view of some Sunn\u012bs and explaining their position here.<\/p>\n\n\n\n [6]<\/a> An early Islamic sect that believed in revolting against rulers. They had been condemned in Prophetic \u1e25ad\u012bth and fought with \u02bfAl\u012b (as) in Nahraw\u0101n.<\/p>\n\n\n\n [7]<\/a> A term used in the science of \u1e25ad\u012bth to denote a \u1e25ad\u012bth that has at least three narrators at every level. It is a type of solitary report (\u062e\u0628\u0631 \u0627\u0644\u0648\u0627\u062d\u062f) that is not as mass transmitted as a mutaw\u0101tir<\/em> report but has more narrators than the solitary report with one narrator at each level (\u0637\u0628\u0642\u0629).<\/p>\n\n\n\n [8]<\/a> This \u1e25ad\u012bth has been narrated in the books of \u1e25ad\u012bth with many different wordings. Some reports have the wording \u0645\u0646 \u0645\u0627\u062a \u0628\u063a\u064a\u0631 \u0625\u0645\u0627\u0645 \u0645\u0627\u062a \u0645\u064a\u062a\u0629 \u062c\u0627\u0647\u0644\u064a\u0629, meaning that whoever dies without an Im\u0101m dies the death of ignorance. Other reports have the wording \u0645\u0646 \u062e\u0644\u0639 \u064a\u062f\u0627\u064b \u0645\u0646 \u0637\u0627\u0639\u0629\u060c \u0644\u0642\u064a \u0627\u0644\u0644\u0647 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0644\u0627 \u062d\u062c\u0629 \u0644\u0647\u060c \u0648\u0645\u0646 \u0645\u0627\u062a \u0648\u0644\u064a\u0633 \u0641\u064a \u0639\u0646\u0642\u0647 \u0628\u064a\u0639\u0629\u060c \u0645\u0627\u062a \u0645\u064a\u062a\u0629 \u062c\u0627\u0647\u0644\u064a\u0629, whoever takes away his hand from obedience, he will meet God on the day of resurrection without any argument and whoever dies without there being an oath of allegiance in his neck dies the death of ignorance. Other reports state that \u0645\u0646 \u0645\u0627\u062a \u0648\u0644\u064a\u0633 \u0644\u0647 \u0625\u0645\u0627\u0645 \u0641\u0645\u064a\u062a\u062a\u0647 \u0645\u064a\u062a\u0629 \u062c\u0627\u0647\u0644\u064a\u0629, whoever dies and does not have an Im\u0101m dies the death of ignorance. See: \u1e62a\u1e25\u012b\u1e25 Muslim, no. 4793, Silsilat al-A\u1e25\u0101d\u012bth al-\u1e62a\u1e25\u012b\u1e25ah, no. 984, 1794 & 1795, Mishk\u0101t al-Ma\u1e63\u0101b\u012b\u1e25, no. 3674, al-Sunan al-Kubr\u0101 by al-Bayhaq\u012b, no. 16612, Musnad Ab\u012b D\u0101w\u016bd al-\u1e6ciy\u0101lis\u012b, no. 2025, \u1e24ilyat al-Awl\u012by\u0101\u2019, no. vol. 3, p. 224, Musnad A\u1e25mad, no. 15636 & 16876, Majma\u2019 al-Zaw\u0101\u2019id, no. 9102, al-Ma\u1e6d\u0101lib al-\u2018\u0100l\u012byyah bi Zaw\u0101\u2019id al-Mas\u0101n\u012bd al-Tham\u0101n\u012byyah, no. 2140, al-Mustadrak \u02bfal\u0101 al-\u1e62a\u1e25\u012b\u1e25ayn, no. 259, al-Sunnah by \u2018\u0100\u1e63im, no. 1057, Musnad Ab\u012b Ya\u2019la, no. 7375, \u1e62a\u1e25\u012b\u1e25 Ibn \u1e24ibb\u0101n, no. 4573, Shar\u1e25 al-Maq\u0101\u1e63id, vol. 5, p. 239, Mirq\u0101t al-Maf\u0101t\u012b\u1e25, no. 3674, al-Jaw\u0101hir al-Mu\u1e0d\u012byyah, vol. 2, p. 457, al-Fi\u1e63l f\u012b al-Milal wa al-Ahw\u0101\u2019 wa al-Ni\u1e25al, vol. 4, p. 169. Ibn \u1e24azm has also ruled that it is impermissible for a Muslim to spend two nights without knowing who his Im\u0101m is. See: al-Mu\u1e25all\u0101, vol. 1, pp. 45 \u2013 46. It also appears that \u1e62a\u1e25\u012b\u1e25 Muslim had the other wording as some scholars have quoted, however the current text we have does not have the wording of \u0645\u0646 \u0645\u0627\u062a \u0648\u0644\u0645 \u064a\u0639\u0631\u0641 \u0625\u0645\u0627\u0645 \u0632\u0645\u0627\u0646\u0647 \u0645\u0627\u062a \u0645\u064a\u062a\u0629 \u062c\u0627\u0647\u0644\u064a\u0629 but does contain the other wording. As for Sh\u012b\u02bfa sources, see: al-U\u1e63\u016bl al-Sittah \u02bfAshar, p. 78, al-Ma\u1e25\u0101sin, vol. 1, p. 92 & 154 \u2013 155, Ba\u1e63\u0101\u02beir al-Daraj\u0101t, p. 279, 529 & 530, Qurb al-Isn\u0101d, no. 1260, al-Im\u0101mah wa al-Tab\u1e63irah, no. 50, 69 & 71, al-K\u0101f\u012b, vol. 1, pp. 376 \u2013 378 & 397, vol. 2, pp. 20 \u2013 21, vol. 6, pp. 400 \u2013 401 & vol. 8, p. 146, no. 123, al-Am\u0101l\u012b by al-\u1e62ad\u016bq, no. 190 & 926, al-Khi\u1e63\u0101l, pp. 219 \u2013 220, 479 & 625, Thaw\u0101b al-A\u2019m\u0101l, p. 205, \u02bfIlal al-Shar\u0101\u02bei, vol. 1, p. 144, 157, 214 & vol. 2, p. 464, \u02bfUy\u016bn Akhb\u0101r al-Ri\u1e0d\u0101, vol. 1, p. 55, 58 & vol. 2, p. 122, Kam\u0101l al-D\u012bn, vol. 2, p. 337, 409, & 412 \u2013 414, Tu\u1e25af al-\u02bfUq\u016bl, p. 114 & 416, Kif\u0101yat al-Athar, p. 296, Mukhta\u1e63ar Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 60 \u2013 61, al-Ghaybah by al-Nu\u2019m\u0101n\u012b, 124, 127, 131 \u2013 132 & 350, Dal\u0101\u02beil al-Im\u0101mah, no. 293, al-Am\u0101l\u012b by al-Muf\u012bd, p. 10, 75 & 121, al-Ikhti\u1e63\u0101\u1e63, pp. 268 \u2013 269 and many other sources. For an Ism\u0101\u2019il\u012b source (some have claimed the author was a twelver), see: Da\u2019\u0101\u2019im al-Isl\u0101m, p. 25 & 27. For Zayd\u012b sources, see: Musnad Zayd b. \u02bfAl\u012b, p. 361.<\/p>\n\n\n\n [9]<\/a> The word is \u0623\u0647\u0644 \u0627\u0644\u062d\u0644 \u0648\u0627\u0644\u0639\u0642\u062f, who are experts from the Muslim community who elect the caliph in Sunn\u012b terminology.<\/p>\n\n\n\n [10]<\/a> The Sh\u012b\u02bfas, the Mu\u2019tazilites and the Islamic philosophers all believe that one may derive morality by reason alone. This is called \u0627\u0644\u062d\u0633\u0646 \u0648\u0627\u0644\u0642\u0628\u062d \u0627\u0644\u0639\u0642\u0644\u064a\u0627\u0646. In contrast to this, the Sunn\u012b Asharites and others hold to divine command theory, also known as \u0627\u0644\u062d\u0633\u0646 \u0648\u0627\u0644\u0642\u0628\u062d \u0627\u0644\u0634\u0631\u0639\u064a\u0627\u0646.<\/p>\n\n\n\n [11]<\/a> The Quraysh was the tribe of the Prophet Mu\u1e25ammad (\u1e63).<\/p>\n\n\n\n [12]<\/a> Ba\u1e63\u0101\u02beir al-Daraj\u0101t, p. 53, al-K\u0101f\u012b, vol. 8, p. 343, no. 541, \u02bfUy\u016bn Akhb\u0101r al-Ri\u1e0d\u0101, vol. 2, p. 63, Kam\u0101l al-D\u012bn, vol. 1, p. 274, al-Hid\u0101yat al-Kubr\u0101, p. 138 & 408. For Sunn\u012b sources, see: Musnad A\u1e25mad, no. 19777, al-Sunan al-\u1e62agh\u012br by al-Bayhaq\u012b, no. 3137, al-Mu\u1e63annaf by Ibn Ab\u012b Shaybah, no. 32388 & 37155, Musnad Ab\u012b Ya\u2019la, no. 157, al-Sunnah by Ibn Ab\u012b \u02bf\u0100\u1e63im, no. 1160 etc.<\/p>\n\n\n\n [13]<\/a> The author has cited the Arabic as \u0642\u062f\u0645\u0648\u0627 \u0627\u0644\u0642\u0631\u064a\u0634, however the report states \u0642\u0631\u064a\u0634\u0627 instead of \u0627\u0644\u0642\u0631\u064a\u0634 since that would be grammatically incorrect in Arabic. The report is found in the following sources: al-J\u0101mi\u02bf al-\u1e62agh\u012br, no. 7834, al-Sunnah by Ibn Ab\u012b \u02bf\u0100\u1e63im, no. 1521, Musnad al-Sh\u0101fi\u2019\u012b, p. 278, Shu\u2019b al-\u012am\u0101n, no. 1602, al-Sunan al-Kubr\u0101 by al-Bayhaq\u012b, no. 5297 etc.<\/p>\n\n\n\n Furthermore, one knows from the divine revelation that only God can make someone an Im\u0101m Q 21:73, 28:41, 32:24.<\/p>\n\n\n\n One should also remember that there will be twelve Im\u0101ms from the Quraysh, as is present in many Sunn\u012b reports, for example: \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 3501 & 7222, \u1e62a\u1e25\u012b\u1e25 Muslim, no. 1820-1821 etc.<\/p>\n\n\n\n Also worth mentioning is that the Quraysh were chosen from all the tribes, and the H\u0101shimites were chosen from the Quraysh according to the Prophet\u2019s (\u1e63) statement. See: \u1e62a\u1e25\u012b\u1e25 Muslim, no. 2276, J\u0101mi\u02bf al-Tirmidh\u012b, no. 3605.<\/p>\n\n\n\n [14]<\/a> In Persian and Urd\u016b, the word Ha\u1e0drat (\u062d\u0636\u0631\u062a) is used as a title for many personalities.<\/p>\n\n\n\n [15]<\/a> The report is found with a variant of wording. See: \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 693, 696, & 7142 and other sources. Also see Shar\u1e25 al-Sunnah by al-Barbah\u0101r\u012b, p. 58 etc.<\/p>\n\n\n\n [16]<\/a> Being from the family of H\u0101shim, the ancestor of the Prophet Mu\u1e25ammad (\u1e63).<\/p>\n\n\n\n [17]<\/a> A title of the Holy Prophet (\u1e63).<\/p>\n\n\n\n [18]<\/a> Again, the word Im\u0101m is used interchangeably for the word \u201cleader\u201d here as it must be apparent by now.<\/p>\n\n\n\n [19]<\/a> This is Ibn \u1e24ajar al-Haytham\u012b al-Makk\u012b, not to be confused with Ibn \u1e24ajar al-\u02bfAsqal\u0101n\u012b (d. 1449 CE), the author of the famous commentary of \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b called Fat\u1e25 al-B\u0101r\u012b.<\/p>\n\n\n\n [20]<\/a> The text in the original book has \u0648\u0625\u0646 \u0645\u062d\u0645\u062f\u0627 which would be grammatically incorrect, so I have corrected it with the proper wording which is \u0641\u0625\u0646 \u0645\u062d\u0645\u062f\u0627. Some sources of this report are: \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 3667 & 3668, Sunan Ibn M\u0101jah, no. 1627 etc.<\/p>\n\n\n\n [21]<\/a> For the Sunn\u012b school of thought, four things are authoritative in deriving rulings, namely, (1) the Qur\u02be\u0101n, (2) the sunnah, (3) analogy (qiy\u0101s<\/em>), and (4) consensus (ijm\u0101\u02bf<\/em>). They present arguments for each of these being authoritative. The arguments for unanimous consensus being authoritative come from a few Quranic verses and Prophetic \u1e25ad\u012bth. For the U\u1e63\u016bl\u012b Sh\u012b\u02bfa, analogy is replaced with the intellect (\u02bfaql<\/em>) as a way of deriving rulings, and the Akhb\u0101r\u012b Sh\u012b\u02bfa only consider the Qur\u02be\u0101n and sunnah as authoritative.<\/p>\n\n\n\n [22]<\/strong><\/a> Sirr al-\u02bf\u0100lam\u012bn, p. 10.<\/p>\n\n\n\n …\u0641\u0642\u0627\u0644 \u0639\u0645\u0631 \u0628\u062e \u0628\u062e \u064a\u0627 \u0623\u0628\u0627 \u0627\u0644\u062d\u0633\u0646 \u0644\u0642\u062f \u0623\u0635\u0628\u062d\u062a \u0645\u0648\u0644\u0627\u064a \u0648\u0645\u0648\u0644\u0649 \u0643\u0644 \u0645\u0648\u0644\u0649 \u0641\u0647\u0630\u0627 \u062a\u0633\u0644\u064a\u0645 \u0648\u0631\u0636\u0649 \u0648\u062a\u062d\u0643\u064a\u0645 \u062b\u0645 \u0628\u0639\u062f \u0647\u0630\u0627 \u063a\u0644\u0628 \u0627\u0644\u0647\u0648\u0649 \u062a\u062d\u0628 \u0627\u0644\u0631\u064a\u0627\u0633\u0629 \u0648\u062d\u0645\u0644 \u0639\u0645\u0648\u062f \u0627\u0644\u062e\u0644\u0627\u0641\u0629 \u0648\u0639\u0642\u0648\u062f \u0627\u0644\u0646\u0628\u0648\u0629 \u0648\u062e\u0641\u0642\u0627\u0646 \u0627\u0644\u0647\u0648\u0649 \u0641\u064a \u0642\u0639\u0642\u0639\u0629 \u0627\u0644\u0631\u0627\u064a\u0627\u062a \u0648\u0627\u0634\u062a\u0628\u0627\u0643 \u0627\u0632\u062f\u062d\u0627\u0645 \u0627\u0644\u062e\u064a\u0648\u0644 \u0648\u0641\u062a\u062d \u0627\u0644\u0623\u0645\u0635\u0627\u0631 \u0648\u0633\u0642\u0627\u0647\u0645 \u0643\u0623\u0633 \u0627\u0644\u0647\u0648\u0649 \u0641\u0639\u0627\u062f\u0648\u0627 \u0625\u0644\u0649 \u0627\u0644\u062e\u0644\u0627\u0641 \u0627\u0644\u0623\u0648\u0644: \u0641\u0646\u0628\u0630\u0648\u0647 \u0648\u0631\u0627\u0621 \u0638\u0647\u0648\u0631\u0647\u0645 \u0648\u0627\u0634\u062a\u0631\u0648\u0627 \u0628\u0647 \u062b\u0645\u0646\u0627\u064b \u0642\u0644\u064a\u0644\u0627. \u0648\u0644\u0645\u0627 \u0645\u0627\u062a \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645 \u0642\u0627\u0644 \u0642\u0628\u0644 \u0648\u0641\u0627\u062a\u0647 \u0627\u0626\u062a\u0648\u0627 \u0628\u062f\u0648\u0627\u0629 \u0648\u0628\u064a\u0636\u0627\u0621 \u0644\u0623\u0632\u064a\u0644 \u0644\u0643\u0645 \u0625\u0634\u0643\u0627\u0644 \u0627\u0644\u0623\u0645\u0631 \u0648\u0627\u0630\u0643\u0631 \u0644\u0643\u0645 \u0645\u0646 \u0627\u0644\u0645\u0633\u062a\u062d\u0642 \u0644\u0647\u0627 \u0628\u0639\u062f\u064a. \u0642\u0627\u0644 \u0639\u0645\u0631 \u0631\u0636\u064a \u0627\u0644\u0644\u0647 \u0639\u0646\u0647 \u062f\u0639\u0648\u0627 \u0627\u0644\u0631\u062c\u0644 \u0641\u0625\u0646\u0647 \u0644\u064a\u0647\u062c\u0631 \u0648\u0642\u064a\u0644 \u064a\u0647\u062f\u0631 \u0641\u0625\u0630\u0627 \u0628\u0637\u0644 \u062a\u0639\u0644\u0642\u0643\u0645 \u0628\u062a\u0623\u0648\u064a\u0644 \u0627\u0644\u0646\u0635\u0648\u0635 \u0641\u0639\u062f\u062a\u0645 \u0625\u0644\u0649 \u0627\u0644\u0625\u062c\u0645\u0627\u0639…<\/p>\n\n\n\n [23]<\/a> One of the names of the Prophet (\u1e63) is al-Mu\u1e63\u1e6daf\u0101 (\u0627\u0644\u0645\u0635\u0637\u0641\u0649), the chosen one.<\/p>\n\n\n\n [24]<\/a> There are two types of punishments in Isl\u0101m, the \u1e25ud\u016bd<\/em> and the ta\u02bfz\u012br\u0101t<\/em>. The \u1e25ud\u016bd<\/em> are boundary punishments set by All\u0101h and the Prophet such as punishments for adultery and drinking wine. Ta\u02bfz\u012br<\/em> punishments are at the jurisdiction of the Q\u0101\u1e0d\u012b or Islamic judge who may give whatever punishment he thinks is suitable for a certain crime. However, the ta\u02bfz\u012br punishment will always be lower than the \u1e25add<\/em>.<\/p>\n\n\n\n [25]<\/a> The law giver or law bearer (\u0627\u0644\u0634\u0627\u0631\u0639) here refers to God and the Prophet (\u1e63).<\/p>\n\n\n\n [26]<\/a> In the absence of water, a person may perform tayammum<\/em> where a person may use sand, stone or mud to purify themselves for ritual worship.<\/p>\n\n\n\n [27]<\/a> In order for a person to qualify for giving zak\u0101t or alms, they must determine whether they have the minimum required amount, known as the ni\u1e63\u0101b, which obliges them to give zak\u0101t.<\/p>\n\n\n\n [28]<\/a> This means that we shall not accept this claim by the claimant until it is substantiated by an argument or evidence and need not further the discourse till them.<\/p>\n\n\n\n [29]<\/a> Meaning that it is self-evident and does not require any demonstration to prove it.<\/p>\n\n\n\n [30]<\/a> The extremist Sh\u012b\u02bfa who exaggerate in praise of the Im\u0101ms, in essence deifying them.<\/p>\n<\/div>\n\n\n\n \u062f\u0631 \u0628\u06cc\u0627\u0646 \u0648\u062c\u0648\u06c1 \u0627\u062e\u062a\u0644\u0627\u0641 \u0645\u0630\u0627\u06c1\u0628 \u0627\u0648\u0631 \u0645\u0633\u0626\u0644\u06c1 \u0627\u0645\u0627\u0645\u062a \u0627\u0648\u0631 \u0628\u06cc\u0627\u0646 \u0645\u06cc\u06ba \u0645\u0630\u0627\u06c1\u0628 \u0645\u062e\u062a\u0644\u0641\u06c1 \u06a9\u06d2 \u0648\u062c\u0648\u0628 \u0646\u0635\u0628 \u0627\u0645\u0627\u0645 \u0645\u06cc\u06ba<\/strong><\/strong><\/p>\n\n\n\n \u0648\u0627\u0636\u062d \u06c1\u0648 \u06a9\u06c1 \u0645\u0633\u0626\u0644\u06c1 \u0627\u0645\u0627\u0645\u062a \u0627\u0639\u0638\u0645 \u0645\u0633\u0627\u0626\u0644 \u062e\u0644\u0627\u0641\u06cc\u06c1 \u0633\u06d2 \u06c1\u06d2 \u0628\u0644\u06a9\u06c1 \u062a\u0645\u0627\u0645 \u0627\u062e\u062a\u0644\u0627\u0641\u0627\u062a \u062f\u06cc\u0646\u06cc\u06c1 \u0627\u0633\u06cc \u0627\u062e\u062a\u0644\u0627\u0641 \u067e\u0631 \u0645\u062a\u0641\u0631\u0639 \u06c1\u06cc\u06ba \u0627\u0648\u0631 \u062a\u0645\u0627\u0645 \u0645\u0630\u0627\u06c1\u0628 \u06c1\u0641\u062a\u0627\u062f \u0648 \u0633\u06c1 \u06af\u0627\u0646\u06d2 \u0627\u0633\u06cc \u0627\u062e\u062a\u0644\u0627\u0641 \u067e\u0631 \u0645\u0646\u0634\u0639\u0628 \u06c1\u06cc\u06ba\u06d4 \u0686\u0646\u0627\u0646\u0686\u06c1 \u0645\u062d\u0645\u062f \u0628\u0646 \u0639\u0628\u062f\u0627\u0644\u06a9\u0631\u06cc\u0645 \u0634\u06c1\u0631\u0633\u062a\u0627\u0646\u06cc \u0635\u0627\u062d\u0628 \u06a9\u062a\u0627\u0628 \u0645\u0644\u0644 \u0648 \u0646\u062d\u0644 \u0641\u0631\u0645\u0627\u062a\u06d2 \u06c1\u06cc\u06ba:<\/p>\n\n\n\n \u0627\u0639\u0638\u0645 \u062e\u0644\u0627\u0641 \u0628\u06cc\u0646 \u0627\u0644\u0627\u0645\u06c3 \u062e\u0644\u0627\u0641 \u0627\u0644\u0627\u0645\u0627\u0645\u06c3 \u0627\u0630 \u0645\u0627 \u0633\u0644\u0651 \u0633\u064a\u0641 \u0641\u064a \u0627\u0644\u0627\u0633\u0644\u0627\u0645 \u0639\u0644\u0649 \u0642\u0627\u0639\u062f\u0647 \u062f\u064a\u0646\u064a\u06c3 \u0645\u062b\u0644 \u0645\u0627 \u0633\u0644\u0651 \u0639\u0644\u0649 \u0627\u0644\u0627\u0645\u0627\u0645\u06c3 \u0641\u064a \u06a9\u0644 \u0632\u0645\u0627\u0646\u06d4\u06cc\u0639\u0646\u06cc \u0628\u0632\u0631\u06af\u062a\u0631\u06cc\u0646 \u0627\u062e\u062a\u0644\u0627\u0641 \u0627\u0645\u062a \u0645\u06cc\u06ba \u0627\u062e\u062a\u0644\u0627\u0641 \u0627\u0645\u0627\u0645\u062a \u06a9\u0627 \u06c1\u06d2\u06d4 \u0627\u0633 \u0644\u0626\u06d2 \u06a9\u06c1 \u0646\u06c1\u06cc\u06ba \u06a9\u06be\u06cc\u0646\u0686\u06cc \u06af\u0626\u06cc \u062a\u0644\u0648\u0627\u0631 \u0627\u0633\u0644\u0627\u0645 \u0645\u06cc\u06ba \u06a9\u0633\u06cc \u0642\u0627\u0639\u062f \u062f\u06cc\u0646\u06cc\u06c1 \u067e\u0631 \u0645\u062b\u0644 \u0627\u0633 \u06a9\u06d2 \u06a9\u06be\u06cc\u0646\u0686\u06cc \u06af\u0626\u06cc \u06c1\u06d2 \u0627\u0648\u067e\u0631 \u0627\u0645\u0627\u0645\u062a \u06a9\u06d2 \u06c1\u0631 \u0632\u0645\u0627\u0646\u06d2 \u0645\u06cc\u06ba\u06d4 \u0628\u0627\u0644\u062c\u0645\u0644\u06c1 \u0627\u062e\u062a\u0644\u0627\u0641 \u0627\u0633 \u0645\u0633\u0626\u0644\u06d2 \u0645\u06cc\u06ba \u06a9\u0626\u06cc \u0637\u0631\u062d \u067e\u0631 \u06c1\u06d2\u06d4 \u0645\u0646\u062c\u0645\u0644\u06c1 \u0648\u062c\u0648\u06c1 \u0627\u062e\u062a\u0644\u0627\u0641 \u0627\u06cc\u06a9 \u06cc\u06c1 \u06c1\u06d2 \u06a9\u06c1 \u06cc\u06c1 \u0645\u0633\u0626\u0644\u06c1 \u0627\u0635\u0648\u0644 \u062f\u06cc\u0646[1]<\/a> \u0633\u06d2 \u06c1\u06d2 \u06cc\u0627 \u06a9\u06c1 \u0641\u0631\u0648\u0639 \u062f\u06cc\u0646 \u0633\u06d2 \u062c\u0645\u06c1\u0648\u0631 \u0627\u06c1\u0644 \u0633\u0646\u062a \u06a9\u0627 \u06cc\u06c1 \u0639\u0642\u06cc\u062f\u06c1 \u06c1\u06d2\u06d4<\/p>\n\n\n\n \u0645\u0633\u0626\u0644\u06c1 \u0627\u0645\u0627\u0645\u062a \u0641\u0631\u0648\u0639 \u062f\u06cc\u0646 \u0633\u06d2 \u06c1\u06d2\u06d4 \u062f\u0644\u06cc\u0644 \u0627\u0646\u06a9\u06cc \u06cc\u06c1 \u06c1\u06d2 \u06a9\u06c1 \u0628\u0642\u0627\u0626\u06d2 \u062f\u06cc\u0646 \u0645\u0648\u0642\u0648\u0641 \u0646\u06c1\u06cc\u06ba \u06c1\u06d2 \u0648\u062c\u0648\u06c1[2]<\/a> \u0627\u0645\u0627\u0645 \u067e\u0631 \u0628\u0644\u06a9\u06c1 \u0646\u0638\u0627\u0645 \u0627\u0645\u0648\u0631 \u0645\u0633\u0644\u0645\u06cc\u0646 \u0645\u0648\u0642\u0648\u0641 \u0627\u0648\u0631 \u0645\u0646\u0648\u0637 \u06c1\u06d2 \u0648\u062c\u0648\u062f \u0627\u0645\u0627\u0645 \u067e\u0631 \u067e\u0633 \u0627\u06af\u0631 \u0627\u0645\u0648\u0631 \u0645\u0633\u0644\u0645\u06cc\u0646 \u06a9\u0633\u06cc \u0627\u0648\u0631 \u0637\u0631\u062d \u067e\u0631 \u0633\u0648\u0627\u0626\u06d2 \u0627\u0645\u0627\u0645 \u06a9\u06d2 \u0645\u0646\u062a\u0638\u0645 \u06c1\u0648 \u0633\u06a9\u06cc\u06ba \u062a\u0648 \u0627\u0645\u0627\u0645 \u06a9\u06cc \u06a9\u0648\u0626\u06cc \u0636\u0631\u0648\u0631\u062a \u06c1\u06cc \u0646\u06c1\u06cc\u06ba \u06c1\u06d2\u06d4 \u0686\u0646\u0627\u0646\u0686\u06c1 \u0634\u0627\u0631\u062d \u0645\u0642\u0627\u0635\u062f 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