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 6114Section One: On arguments which the scholars of the Im\u0101m\u012byyah have exposited on the necessity of the appointment of an Im\u0101m in their books and works<\/p>\n\n\n\n
F\u0101\u1e0dil L\u0101h\u012bj\u012b has given two arguments on the necessity of appointing an Im\u0101m:<\/p>\n\n\n\n
The first argument is that the holy prophetic shar\u012b\u02bfah needed an infallible and trusted person to be preached in the beginning. Similarly, it needs an infallible guardian for its survival till the day of resurrection to be secure from change and distortion so that till the day of resurrection this person guards it so that it may remain till the day of resurrection. Moreover, F\u0101\u1e0dil L\u0101h\u012bj\u012b has said that:<\/p>\n\n\n\n
\u062d\u0627\u062c\u062a \u0634\u0631\u06cc\u0639\u062a \u062f\u0631 \u0628\u0642\u0627\u0621 \u0628\u0647 \u062d\u0627\u0641\u0638\u06cc \u0628\u0647 \u063a\u0627\u06cc\u062a \u0634\u0628\u06cc\u0647 \u0627\u0633\u062a \u0628\u0647 \u062d\u0627\u062c\u062a \u0645\u0645\u06a9\u0646 \u062d\u0627\u062f\u062b \u062f\u0631 \u0628\u0642\u0627\u0621 \u0628\u0647 \u0639\u0644\u062a \u0645\u0628\u0642\u06cc\u0647<\/p>\n\n\n\n
The need of the shar\u012b\u02bfah in its survival for a guardian is very similar to the need of a contingent originated thing in its survival for a cause that makes it continue to exist.[1]<\/a> End quote.<\/p>\n\n\n\n The writer of these pages says that by God! Whenever I saw this statement from F\u0101\u1e0dil L\u0101h\u012bj\u012b I got such joy, bliss, and trance that it cannot be express in words and expressions even though the mentioned argument was present in my own mind. However, the way he expressed it, especially the comparison he drew is weirdly enjoyable and gave a new beneficial point. This is because the real investigation, for example, the investigator Na\u1e63\u012br al-D\u012bn al-\u1e6c\u016bs\u012b in the book al-Tajr\u012bd<\/em> as well the commentators of al-Tajr\u012bd<\/em> like F\u0101\u1e0dil L\u0101h\u012bj\u012b in the book Shaw\u0101riq al-Ilh\u0101m<\/em> and \u02bfAll\u0101mah Q\u016bshj\u012b in his commentary of al-Tajr\u012bd<\/em> and al-Shaykh al-Ra\u02be\u012bs in al-Shif\u0101\u02be as well as other philosophers, theologians and investigators who have explained it with perfect simplicity that a contingent originated being just as it is in need of a cause for its origination is also need of a cause that makes it continue to exist in order for its survival, just as is the view of the true people of investigation. There is no doubt that contingent beings, whether they be substances or accidents, just as they need a cause in origination, they need a sustaining cause in their survival. The holy prophetic law then, just as it needed an infallible person in the beginning of its origination, it needs an infallible till the day of resurrection for its survival. Therefore, it is necessary for there to be an infallible Im\u0101m ins every era so that he may guard it and it may survive. This is because the survival of an originated being is based on the existence of a sustaining cause just as the true people of investigation have explained. Thus, when the Im\u0101m is not present the shar\u012b\u02bfah would also not remain with the necessitation of this principle which has been explained above.<\/p>\n\n\n\n The second argument is that those who are liable[2]<\/a> must have benevolence (lu\u1e6df<\/em>) done to them.[3]<\/a> This is because the liable person is closer to the act of liability with the presence of the Im\u0101m, and in every era it is (at least) possible for there to be an Im\u0101m. By the infallible Im\u0101m, what is meant is that same just scholar whose justice is secure from injustice and oppression and people need him, but such a noble and infallible person cannot be ascertained without an infallible prophet\u2019s stipulation (na\u1e63\u1e63<\/em>) and the actualization of knowledge and true justice is also necessary to be possible, nay, necessary to have occurred. It is also apparent that the existence of an infallible Im\u0101m does not necessitate corruptions. So, if a corruption is thought of in the existence of an Im\u0101m, then in considerion of the benefits gained by his presence, due to them being at the height of rarity, they would not be worth heeding to. This is because an established principle of the philosophers (\u1e25ukam\u0101\u2019<\/em>) is that leaving abundant goodness for small evil is abundant evil. So, if due to a rare corruption caused by the existence of the Im\u0101m, who is an abundant goodness, is not appointed and is not present, it would entail great damage based on this principle. We shall name this as abundant evil based on the mentioned principle. The writer of these pages states that there is another principle established for the philosophers, which is that little evil, despite abundant goodness, is absolute goodness. The example of this given by them is that a dark mole is although a bad thing, but if present on the face of a beautiful person it further beautifies them and makes them more splendid in appearance. With the necessitation of this accepted principle, if the Im\u0101m\u2019s presence, which is abundant goodness, has some corruption caused, then that would also be deemed to be goodness. Rather, it would be pure goodness. Moreover, it would be the cause of the beautify and magnanimity of the abundant goodness. So, in the presence of the Im\u0101m, which is a benevolence, there would be no hindrance conceived in it. So, appointing the Im\u0101m is necessary for God almighty, otherwise the authority of God on his creation would not be completed. This is the meaning of the statement derived from the Commander of the Faithful, peace be upon him, where he says:<\/p>\n\n\n\n \u0644\u0627 \u064a\u062e\u0644\u0648 \u0627\u0644\u0623\u0631\u0636 \u0639\u0646 \u0642\u0627\u0626\u0645 \u0628\u062d\u062c\u0629 \u0627\u0644\u0644\u0647 \u0625\u0645\u0627 \u0638\u0627\u0647\u0631\u0627 \u0645\u0634\u0647\u0648\u0631\u0627 \u0623\u0648 \u062e\u0627\u0626\u0641\u0627 \u0645\u0633\u062a\u0648\u0631\u0627 \u0644\u0626\u0644\u0627 \u064a\u0628\u0637\u0644 \u062d\u062c\u062c \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0648\u0628\u064a\u0646\u0627\u062a\u0647<\/p>\n\n\n\n The earth is never devoid of something who establishes the authority of God, whether that person be apparent and renown, or fearful and concealed. This is so that the proofs of God almighty and his clear signs may not be invalidated.[4]<\/a><\/p>\n\n\n\n This clearly proves that the earth is never devoid of an Im\u0101m. The presence of an Im\u0101m in every era to complete the proof is necessary, and when the existence of the Im\u0101m to complete the proof is necessary, then his occultation and not controlling the matters is not any negligence or shortcoming on his part. This is because we have accepted him to be infallible. Rather, it would be mandatory due to the repetitive fear and due to non-submission to the people. This is not contrary to the goal in appointing an Im\u0101m and does not negate the necessity of appointing an Im\u0101m. The writer of these pages says that F\u0101\u1e0dil L\u0101h\u012bj\u012b has said after explaining this argument that whenever you acutely ponder this argument which we have explained in this manner, then with divine rectification and the grace of God almighty, you will be capable of refuting all the doubts of the opponents which are presented in this matter.<\/p>\n\n\n\n The author of \u1e24ad\u012bqah Sul\u1e6d\u0101n\u012byyah<\/em>, may All\u0101h elevate his rank, has present twelve arguments for the necessary of appointing an Im\u0101m:<\/p>\n\n\n\n Argument One: This is very similar or rather the same as the argument that has been quoted from F\u0101\u1e0dil L\u0101h\u012bj\u012b above. This is that it is known that people need a leader and commander for the regulation of their worldly affairs who may guide them to the correct course in different matters and may remove quarrels, conflicts, arguments, and dominance which occurs amongst them due to being in a society and civilization in their dealings and association in the right and correct manner. Such a person is either a prophet or an Im\u0101m, who is a successor of the prophet. This is particularly true after the Messenger (\u1e63) who is the seal of the messengers and there is no hope for another messenger being sent after him. The premises of this argument, some come from clear axioms while others are from accepted matters. The author of \u1e24ad\u012bqah<\/em> mentioned the statement of the scholar al-Taft\u0101z\u0101n\u012b<\/em> in support of this exposition who says that since man is someone who dwells in societies and the leader and Im\u0101m delegating authority to all people despite their different opinions and different desires would necessitate corruption and the disruption of the state of affairs of the servants (\u2018ib\u0101d<\/em>), it would be the case that each people would seek partial benefit for their own self and Imamate is the highest level and the greatest rank on which fighting would occur just as is apparent al-Shahrist\u0101n\u012b\u2019s statement. So, it would be necessary to appoint an Im\u0101m for God the all-knowing. This is required because someone who is a preserver of the shar\u012b\u02bfah and forbids from evils and desires, calls people towards doing good and stops the unjust one from doing injustice and the oppressor from doing oppression as well as taking the person out of misguidance who is perplexed in the valley of misguidance to the pathway of guidance, he also dispels the doubts of the skeptics and removes the darkness of suspicions with his own light of guidance, as well as being free of mistakes be they in action or word. So, it is necessary that such a person be distinguished by the stipulation of God and his Messenger (\u1e63) or with verses who point to the fact that this person is appointed by the law-bearer (i.e., the Prophet (\u1e63)). This is because people do not know him except with the guidance of the law-bearer.<\/p>\n\n\n\n … \u0641\u064e\u0645\u064e\u0627\u0644\u0650 \u0647\u064e\u0640\u0670\u0624\u064f\u0644\u064e\u0627\u0621\u0650 \u0627\u0644\u0652\u0642\u064e\u0648\u0652\u0645\u0650 \u0644\u064e\u0627 \u064a\u064e\u0643\u064e\u0627\u062f\u064f\u0648\u0646\u064e \u064a\u064e\u0641\u0652\u0642\u064e\u0647\u064f\u0648\u0646\u064e \u062d\u064e\u062f\u0650\u064a\u062b\u064b\u0627 \u200e\ufd3f\u0627\u0644\u0646\u0633\u0627\u0621: \u0667\u0668\ufd3e\u200f<\/p>\n\n\n\n \u2026 So, what is the matter with these people that they barely understand a statement? [4:78]<\/p>\n\n\n\n Sometimes they say that there is nothing obligatory for God and that his grace transcends beyond this so that there is nothing necessary for him in his duties. This is even though looking at the wisdom and the compassion for the state of the creation, whatever is obligatory and necessary for God to do is in no way against his transcendence. These same people sometimes make many matters obligatory for God, like teaching speech[5]<\/a> and setting laws in place as well as the ascertaining of the lawgiver and guiding messengers as well as appointing prophets and manifesting miracles by the hand of the lawgiver. Despite these things, they deny God\u2019s necessity of appointing an Im\u0101m, although the necessity of appointing an Im\u0101m and the necessity of appointing prophets has no difference. Just as appointing a prophet is obligatory and necessary for God, the argument is the same. So, saying that the appointing of a prophet is necessary for God to carry out and then saying that the appointment of an Im\u0101m is delegated to the rest of the creation who are ignorant and misguided, is a surprising thing and has absolutely no evidence for it. Therefore, there was a difference in schools of thought in the Islamic community. If the recognition of the Im\u0101m would have been there, people would never have differed.<\/p>\n\n\n\n Argument Two: Doing the best possible thing (a\u1e63la\u1e25<\/em>) is obligatory for God. There is no doubt that the best possible thing for the state of the people in all their states and eras is that there be a leader and ruler appointed by God who has authority in matters pertaining to their religion and worldly affairs. Such a leader would either be a messenger or an Im\u0101m. In the era where there is no messenger, this would be restricted to the Im\u0101m. In short, the appointment of an Im\u0101m, just like the messenger, for rectifying the state of people is necessary for the Lord of Honor instead of delegating it to the defective Islamic community and their corrupt choice.<\/p>\n\n\n\n Argument Three: Sending a messenger is necessary just as Im\u0101m Fakhr al-D\u012bn al-R\u0101z\u012b (d. 1210 CE) has acknowledged in al-Tafs\u012br al-Kab\u012br<\/em>. Thus, he says under the verse:<\/p>\n\n\n\n \u064a\u064e\u0627 \u0623\u064e\u0647\u0652\u0644\u064e \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628\u0650 \u0642\u064e\u062f\u0652 \u062c\u064e\u0627\u0621\u064e\u0643\u064f\u0645\u0652 \u0631\u064e\u0633\u064f\u0648\u0644\u064f\u0646\u064e\u0627 \u064a\u064f\u0628\u064e\u064a\u0650\u0651\u0646\u064f \u0644\u064e\u0643\u064f\u0645\u0652 \u0639\u064e\u0644\u064e\u0649\u0670 \u0641\u064e\u062a\u0652\u0631\u064e\u0629\u064d \u0645\u0650\u0651\u0646\u064e \u0627\u0644\u0631\u064f\u0651\u0633\u064f\u0644\u0650… \u200e\ufd3f\u0627\u0644\u0645\u0627\u0626\u062f\u0629: \u0661\u0669\ufd3e\u200f<\/p>\n\n\n\n O people of the book! There has come to you our messenger who clarifies (the religion) for you after a period of messengers\u2026 [5:19]<\/p>\n\n\n\n He says that the fourth matter is that the benefit of sending the Prophet (\u1e63) after a period, meaning a time devoid of sending someone, is that the laws get ruined and changed after a long duration of time. Due to this reason, truth and falsehood, honesty and lies, are not distinguished, and become mixed together. The creation thus gets an excuse to apparently turn away from worship. This is because it is possible that they say, \u201cO God! We know that you are worthy of worship, but we do not know the way to worship.\u201d So, due to this reason the Messenger (\u1e63) was sent at such a time and their excuses were removed. After this, Im\u0101m al-R\u0101z\u012b<\/em> says that this means that the occurrence of the period is due to the necessitation of the creation needing the dispatchment of messengers. The truth (i.e., God) is always capable of everything, therefore he can send messengers. So, it becomes necessary for God to send messengers to the creation.[6]<\/a> Here ends the statement of Im\u0101m al-R\u0101z\u012b. So, based on this formulation (taqr\u012br<\/em>), the appointment of the Im\u0101m would be obligatory upon God looking at the commonality of the cause. This is because with the ageing (taq\u0101dum<\/em>) of the covenant and the elongation of time, due to the mixing of truth and falsehood as well as honesty and lies it would necessitate that people can present a complete and perfect excuse for turning away from acts of worship. So, when the prophet\u2019s dispatchment is not possible just as is the case in our time, then appointing an Im\u0101m would by necessity be obligatory and necessary, otherwise the creation can present the same excuse what Im\u0101m al-R\u0101z\u012b has explained. The support of this matter is the \u1e25ad\u012bth in agreement with the book of God that was narrated by al-Shaykh al-Kulayn\u012b via his own chain from Im\u0101m al-Ri\u1e0d\u0101, peace be upon him:<\/p>\n\n\n\n \u0625\u0646 \u0627\u0644\u062d\u062c\u0629 \u0644\u0627 \u062a\u0642\u0648\u0645 \u0639\u0644\u0649 \u062e\u0644\u0642\u0647 \u0625\u0644\u0627 \u0628\u0625\u0645\u0627\u0645<\/p>\n\n\n\n The proof (of God) is not established on His creation except with an Im\u0101m.[7]<\/a><\/p>\n\n\n\n Now, the denial of the Ahl al-Sunnah universally that is not obligatory upon God, according to the statement of Im\u0101m Fakhr al-D\u012bn al-R\u0101z\u012b, is invalidated, and it becomes apparent that at the time of need, for completing the proof, one of two things is obligatory upon God. Either he appoints a prophet or appoints an Im\u0101m. Also, according to the \u1e25ad\u012bth agreed upon by both sects:<\/p>\n\n\n\n \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 Whoever dies without recognizing the Im\u0101m of his time dies the death of ignorance.[8]<\/a><\/p>\n\n\n\n As well as with other arguments, the general necessity of appointing an Im\u0101m is evident.<\/p>\n\n\n\n Argument Four:<\/p>\n\n\n\n \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u064a\u064e\u0627 \u0623\u064e\u064a\u064f\u0651\u0647\u064e\u0627 \u0627\u0644\u064e\u0651\u0630\u0650\u064a\u0646\u064e \u0622\u0645\u064e\u0646\u064f\u0648\u0627 \u0627\u062a\u064e\u0651\u0642\u064f\u0648\u0627 \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0648\u064e\u0643\u064f\u0648\u0646\u064f\u0648\u0627 \u0645\u064e\u0639\u064e \u0627\u0644\u0635\u064e\u0651\u0627\u062f\u0650\u0642\u0650\u064a\u0646\u064e \u200e\ufd3f\u0627\u0644\u062a\u0648\u0628\u0629: \u0661\u0661\u0669\ufd3e\u200f<\/p>\n\n\n\n God almighty says, \u201cO you who believe! Be God-conscious and be with the truthful.\u201d [9:119]<\/p>\n\n\n\n Im\u0101m Fakhr al-D\u012bn al-R\u0101z\u012b in his great exegesis says that this noble verse proves that the truthful ones are always present, meaning that there is no era which is devoid of them. This is due to numerous reasons. Reason One: liability (takl\u012bf<\/em>) remains constantly by agreement. So, liability, meaning following the truthful ones, must always be constant. Reason Two: the imperative includes all times due to the veracity of the exception. Reason Three: God has not ascertained a time for following the truthful ones, so making this mean that it is true in some times and not others would be preponderance without a preponderant.[9]<\/a> Reason Four: the noble verse proves that God-consciousness is from all commandments legislatively. So, commanding God-consciousness is not proper in relation to a person who can act contrary to God-consciousness. So, the conclusion of this noble verse is that the person who can commit mistakes must follow and obey the one from whom mistakes are impossible to issue from, meaning following an infallible. So, the truthful ones will be present in every era and the need for an infallible would be felt in every era is the same person. So, the appointing of an Im\u0101m is obligatory in every era.[10]<\/a> Im\u0101m al-R\u0101z\u012b\u2019s argument logically follows up till here. However, he has said something that does not logically follow at the end, that the \u201ctruthful ones\u201d refers to consensus (ijm\u0101\u2019<\/em>). The absurdity of this statement is evident. The writer of these pages says that the Ahl al-Sunnah have intense disturbance and disruption when describing the infallibility of the Im\u0101m because when they see the states and life events of their Im\u0101ms and caliphs, their faces turn pale. Therefore, they have not put infallibility as a condition for Imamate so that they may preserve their Im\u0101ms. Rather, appeasing them is so dear to them that to appease them they have denied the infallibility of the prophets and made it a creedal issue that infallibility is not necessary for the prophet as well, just as they have clearly laid out in their creedal books like al-Maw\u0101qif<\/em>, Shar\u1e25 al-Maw\u0101qif<\/em>, Shar\u1e25 al-Maq\u0101\u1e63id<\/em>, Shar\u1e25 \u02bfAq\u0101\u02beid al-Nasaf\u012byyah<\/em> and so on that it is not necessary for a prophet to be infallible and have used ambiguous verses to support their claim.[11]<\/a><\/p>\n\n\n\n Argument Five:<\/p>\n\n\n\n \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0623\u064e\u0637\u0650\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0648\u064e\u0623\u064e\u0637\u0650\u064a\u0639\u064f\u0648\u0627 \u0627\u0644\u0631\u064e\u0651\u0633\u064f\u0648\u0644\u064e \u0648\u064e\u0623\u064f\u0648\u0644\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0645\u0652\u0631\u0650 \u0645\u0650\u0646\u0643\u064f\u0645\u0652… \u200e\ufd3f\u0627\u0644\u0646\u0633\u0627\u0621: \u0665\u0669\ufd3e\u200f<\/p>\n\n\n\n God almighty says, \u201cObey All\u0101h and obey the Messenger and those in authority from amongst you\u2026\u201d [4:59][12]<\/a><\/p>\n\n\n\n The command in this address is general and includes all liable people till the day of resurrection. So, it must be the case that those in authority are present in every era, and it is known that if those in authority are sinful and disobedient and obedience to them and disobeying them are both necessary, this can never be the case. Also, this would mean that it is possible that the all-wise (i.e., God) may make obedience to the likes of Yaz\u012bd, Mu\u02bf\u0101w\u012byyah and other caliphs mandatory on the people. However, no person of religion and justice would attribute such a repugnant matter to the creator, that God would command obedience to the unjust and sinful person.[13]<\/a><\/p>\n\n\n\n \u0646\u0639\u0648\u0630 \u0628\u0627\u0644\u0644\u0647 \u0645\u0646 \u0630\u0644\u0643<\/p>\n\n\n\n We seek God\u2019s refuge from that.<\/p>\n\n\n\n Argument Six: The agreed upon \u1e25ad\u012bth between the two sects:<\/p>\n\n\n\n \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 Whoever dies without recognizing the Im\u0101m of his time dies the death of ignorance.[14]<\/a><\/p>\n\n\n\n This \u1e25ad\u012bth is clear in its meaning that it is necessary for there to be an Im\u0101m in every era who is described with the attributes such that not recognizing him entails disbelief. Those who have interpreted this to mean the Qur\u02be\u0101n, this is meaningless because addition of time to the pronoun of \u201chis\u201d means that the Im\u0101m of one era is different than the Im\u0101m of the other era. Moreover, most of the commonfolk are not literate when it comes to the Qur\u02be\u0101n. Most companions of the Prophet (\u1e63) also did not have the entire Qur\u02be\u0101n memorized, so it would mean that all of them are disbelievers. However, this cannot be the case. Moreover, none of the people of Isl\u0101m have ever said that memorizing the Qur\u02be\u0101n is obligatory and if what is meant by recognition is to comprehend the meanings of the Qur\u02be\u0101n, even then there would be some criticism of the belief and Isl\u0101m of most of the companions of the Prophet (\u1e63). This is because many great companions were incapable when it came to comprehending the meanings of the Qur\u02be\u0101n<\/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 Moreover, \u02bfAbdull\u0101h b. \u02bfUmar has understood the meaning of this \u1e25ad\u012bth like the Im\u0101m\u012byyah and other rationalists. It is known that the statement of \u02bfAbdull\u0101h b. \u02bfUmar is authoritative (for the Sunn\u012bs). It is written in Shar\u1e25 Nahj al-Bal\u0101gha<\/em> and other books that Ha\u1e0drat \u02bfAbdull\u0101h b. \u02bfUmar was sitting in a caravan of pilgrims in the night and went to \u02bfAbd al-Malik b. Marw\u0101n to pledge allegiance to him so that he may not pass away i the night without allegiance to an Im\u0101m. This is because he had heard from the Prophet, peace and blessings be upon him and his family, that:<\/p>\n\n\n\n \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 Whoever dies without recognizing the Im\u0101m of his time dies the death of ignorance.[15]<\/a><\/p>\n\n\n\n Argument Seven: The sermon of Im\u0101m \u02bfAl\u012b (as) in Nahj al-Bal\u0101gha<\/em> is cited as such:<\/p>\n\n\n\n \u0627\u0644\u0644\u064e\u0651\u0647\u064f\u0645\u064e\u0651 \u0628\u064e\u0644\u064e\u0649 \u0644\u064e\u0627 \u062a\u064e\u062e\u0652\u0644\u064f\u0648 \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u064f \u0645\u0650\u0646\u0652 \u0642\u064e\u0627\u0626\u0650\u0645\u064d \u0644\u0650\u0644\u064e\u0651\u0647\u0650 \u0628\u0650\u062d\u064f\u062c\u064e\u0651\u0629\u064d \u0625\u0650\u0645\u064e\u0651\u0627 \u0638\u064e\u0627\u0647\u0650\u0631\u0627\u064b \u0645\u064e\u0634\u0652\u0647\u064f\u0648\u0631\u0627\u064b \u0648\u064e\u0625\u0650\u0645\u064e\u0651\u0627 \u062e\u064e\u0627\u0626\u0650\u0641\u0627\u064b \u0645\u064e\u063a\u0652\u0645\u064f\u0648\u0631\u0627\u064b\u060c \u0644\u0650\u0626\u064e\u0644\u064e\u0651\u0627 \u062a\u064e\u0628\u0652\u0637\u064f\u0644\u064e \u062d\u064f\u062c\u064e\u062c\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0648\u064e\u0628\u064e\u064a\u0650\u0651\u0646\u064e\u0627\u062a\u064f\u0647\u064f\u060c \u0648\u064e\u0643\u064e\u0645\u0652 \u0630\u064e\u0627 \u0648\u064e\u0623\u064e\u064a\u0652\u0646\u064e \u0623\u064f\u0648\u0644\u064e\u0626\u0650\u0643\u064e\u061f \u0623\u064f\u0648\u0644\u064e\u0626\u0650\u0643\u064e \u0648\u064e\u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0627\u0644\u0652\u0623\u064e\u0642\u064e\u0644\u064f\u0651\u0648\u0646\u064e \u0639\u064e\u062f\u064e\u062f\u0627\u064b \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0639\u0652\u0638\u064e\u0645\u064f\u0648\u0646\u064e \u0639\u0650\u0646\u0652\u062f\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0642\u064e\u062f\u0652\u0631\u0627\u064b\u060c \u064a\u064e\u062d\u0652\u0641\u064e\u0638\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0628\u0650\u0647\u0650\u0645\u0652 \u062d\u064f\u062c\u064e\u062c\u064e\u0647\u064f \u0648\u064e \u0628\u064e\u064a\u0650\u0651\u0646\u064e\u0627\u062a\u0650\u0647\u0650\u060c \u062d\u064e\u062a\u064e\u0651\u0649 \u064a\u064f\u0648\u062f\u0650\u0639\u064f\u0648\u0647\u064e\u0627 \u0646\u064f\u0638\u064e\u0631\u064e\u0627\u0621\u064e\u0647\u064f\u0645\u0652 \u0648\u064e\u064a\u064e\u0632\u0652\u0631\u064e\u0639\u064f\u0648\u0647\u064e\u0627 \u0641\u0650\u064a \u0642\u064f\u0644\u064f\u0648\u0628\u0650 \u0623\u064e\u0634\u0652\u0628\u064e\u0627\u0647\u0650\u0647\u0650\u0645\u0652<\/p>\n\n\n\n O God, yes! The earth is never devoid of someone who established the proof of All\u0101h. Either someone apparent and renown or something fearful and unknown, so that the proofs of All\u0101h and his clear signs are not invalidated. How many are they are where are they? They are, by God, the scarcest in number and greatest of worth in the sight of All\u0101h. All\u0101h guards his proofs and clear signs with them until they deposit it to those like them and they grow it in the hearts of those like them.[16]<\/a><\/p>\n\n\n\n Also, the agreed upon \u1e25ad\u012bth between the two sects supports this. It is this:<\/p>\n\n\n\n \u0625\u0646\u064a \u062a\u0627\u0631\u0643 \u0641\u064a\u0643\u0645 \u0627\u0644\u062b\u0642\u0644\u064a\u0646 \u0645\u0627 \u0625\u0646 \u062a\u0645\u0633\u0643\u062a\u0645 \u0628\u0647\u0645\u0627 \u0644\u0646 \u062a\u0636\u0644\u0648\u0627 \u0628\u0639\u062f\u064a \u0643\u062a\u0627\u0628 \u0627\u0644\u0644\u0647 \u0648\u0639\u062a\u0631\u062a\u064a \u0644\u0646 \u064a\u0641\u062a\u0631\u0642 \u062d\u062a\u0649 \u064a\u0631\u062f\u0627 \u0639\u0644\u064a \u0627\u0644\u062d\u0648\u0636 \u0642\u0627\u0644 \u0627\u0628\u0646 \u062d\u062c\u0631 \u0641\u064a \u0627\u0644\u0635\u0648\u0627\u0639\u0642 \u0627\u0644\u0645\u062d\u0631\u0642\u0629 \u0644\u0647 \u0648\u0641\u064a \u0623\u062d\u0627\u062f\u064a\u062b \u0627\u0644\u062d\u062b \u0639\u0644\u0649 \u0627\u0644\u062a\u0645\u0633\u0643 \u0628\u0623\u0647\u0644 \u0627\u0644\u0628\u064a\u062a \u0625\u0634\u0627\u0631\u0629 \u0625\u0644\u0649 \u0639\u062f\u0645 \u0625\u0646\u0642\u0637\u0627\u0639 \u0645\u062a\u0623\u0647\u0644 \u0645\u0646\u0647\u0645 \u0644\u0644\u062a\u0645\u0633\u0643 \u0628\u0647 \u0625\u0644\u0649 \u064a\u0648\u0645 \u0627\u0644\u0642\u064a\u0627\u0645\u0629 \u0643\u0645\u0627 \u0623\u0646 \u0627\u0644\u0643\u062a\u0627\u0628 \u0627\u0644\u0639\u0632\u064a\u0632 \u0643\u0630\u0644\u0643 \u0648\u0644\u0630\u0644\u0643 \u0643\u0627\u0646\u0648\u0627 \u0623\u0645\u0627\u0646\u0627 \u0644\u0623\u0647\u0644 \u0627\u0644\u0623\u0631\u0636 \u0643\u0645\u0627 \u0633\u064a\u0623\u062a\u064a \u0648\u064a\u0634\u0647\u062f \u0644\u0630\u0644\u0643 \u0627\u0644\u062e\u0628\u0631 \u0627\u0644\u0633\u0627\u0628\u0642 \u0641\u064a \u0643\u0644 \u062e\u0644\u0641 \u0645\u0646 \u0623\u0645\u062a\u064a \u0639\u062f\u0648\u0644 \u0645\u0646 \u0623\u0647\u0644 \u0628\u064a\u062a\u064a \u0625\u0644\u0649 \u0622\u062e\u0631\u0647<\/p>\n\n\n\n I am leaving behind me in your two weighty things such that if you hold onto them, you shall not go astray after me. They are the book of All\u0101h and my offspring.[17]<\/a> Ibn \u1e24ajar says in al-\u1e62aw\u0101\u02bfiq al-Mu<\/em>\u1e25arriqah<\/em>[18]<\/a> that in the a\u1e25\u0101d\u012bth urging to hold onto the household of the Prophet (Ahl al-Bayt) is an indication towards there not being a disconnect of someone worthy to hold on to from amongst them till the day of resurrection, just as is the case with the honorable book. Therefore, they (i.e., the prophet\u2019s family) are a safety for the people of the earth as shall soon follow, and the previous report bears witness to it about there being a righteous successor from my nation from the upright people of my household etc.[19]<\/a> Here ends the statement of Ibn \u1e24ajar al-Makk\u012b from his al-\u1e62aw\u0101\u02bfiq al-Mu<\/em>\u1e25arriqah<\/em>.<\/p>\n\n\n\n Also, the statement of the Commander of The Faithful (as) and this \u1e25ad\u012bth both prove that the earth is never devoid of a divine authority, and it\u2019s not being devoid is based on some general benefit.<\/p>\n\n\n\n \u0641\u0625\u0646 \u0641\u0639\u0644 \u0627\u0644\u062d\u0643\u064a\u0645 \u0644\u0627 \u064a\u062e\u0644\u0648 \u0639\u0646 \u0627\u0644\u062d\u0643\u0645\u0629<\/p>\n\n\n\n Because the action of the wise person is not devoid of wisdom.<\/p>\n\n\n\n And as has already been explained, doing the best possibly thing is obligatory due to the necessary entailment of God\u2019s wise interests.<\/p>\n\n\n\n Argument Eight:<\/p>\n\n\n\n \u0642\u0648\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0648\u064e\u0631\u064e\u0628\u064f\u0651\u0643\u064e \u064a\u064e\u062e\u0652\u0644\u064f\u0642\u064f \u0645\u064e\u0627 \u064a\u064e\u0634\u064e\u0627\u0621\u064f \u0648\u064e\u064a\u064e\u062e\u0652\u062a\u064e\u0627\u0631\u064f \u0645\u064e\u0627 \u0643\u064e\u0627\u0646\u064e \u0644\u064e\u0647\u064f\u0645\u064f \u0627\u0644\u0652\u062e\u0650\u064a\u064e\u0631\u064e\u0629\u064f \u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0648\u064e\u062a\u064e\u0639\u064e\u0627\u0644\u064e\u0649\u0670 \u0639\u064e\u0645\u064e\u0651\u0627 \u064a\u064f\u0634\u0652\u0631\u0650\u0643\u064f\u0648\u0646\u064e \u200e\ufd3f\u0627\u0644\u0642\u0635\u0635: \u0666\u0668\ufd3e\u200f<\/p>\n\n\n\n God almighty says, \u201cAnd your Lord creates what he wills and chooses, they do not have the choice. Glorified is God and exalted above what they associate with him.\u201d [28:68]<\/p>\n\n\n\n The way of argumentation from this noble verse is that the appointment of a leader is solely the choice of God. People have no choice, and people choosing a leader for themselves is evidence that they have associated themselves as partners with God. Ibn Ab\u012b al-\u1e24ad\u012bd quotes the debate between the 2nd<\/sup> caliph Ha\u1e0drat \u02bfUmar and \u02bfAbdull\u0101h b. \u02bfAbb\u0101s that \u02bfAbdull\u0101h b. \u02bfAbb\u0101s argued using this noble verse that appointing an Im\u0101m is obligatory upon God and overcame Ha\u1e0drat \u02bfUmar.[20]<\/a> This entire debate has been cited by the author of \u1e24ad\u012bqah<\/em> and I have not quoted it for the sake of brevity.<\/p>\n\n\n\n Argument Nine: There is a lengthy \u1e25ad\u012bth which al-Shaykh al-Kulayn\u012b narrated via his own chain. We are mentioning it briefly, as is out custom. Y\u016bnus b. Ya\u02bfq\u016bb says that I came to the presence of the truthful one of the progeny of Mu\u1e25ammad (\u1e63) when a person from Syria came to the presence of the Im\u0101m and said that I am a scholar, theologian and jurist. I have come to debate your companions. So, the Im\u0101m called his companions and when they arrived, they debated him and made him speechless. This continued till it was Hish\u0101m b. al-\u1e24akam\u2019s turn. So, the Im\u0101m told the Syrian man:<\/p>\n\n\n\n \u0643\u0644\u0645 \u0647\u0630\u0627 \u0627\u0644\u063a\u0644\u0627\u0645<\/p>\n\n\n\n Debate this young boy.[21]<\/a><\/p>\n\n\n\n The Syrian man said that he will debate this young boy. So, the Syrian man said to Hish\u0101m, \u201cO young boy! Ask me especially about the Imamate of this person, meaning Im\u0101m al-\u1e62\u0101diq, peace be upon him.\u201d So, Hish\u0101m became angry until his body began to shake. After this, Hish\u0101m said, \u201cO Syrian! Is your God more compassionate towards his creation or is the creation more kind to itself?\u201d The Syrian replied, \u201cRather, my Lord is more merciful.\u201d So, Hish\u0101m replied, \u201cWhen your God is more merciful, then what has he done for people by virtue of this mercy?\u201d The Syrian said, \u201cfor their benefit, he has established the evidence and proof so that they may not scatter and may not differ amongst one another. The authority of God makes familiarity between all of them and corrects their deviances, he also informs them of the obligations of God.\u201d So, Hish\u0101m asked, \u201cwho is that authority?\u201d The Syrian replied, \u201cthe Messenger of All\u0101h (\u1e63).\u201d Then, Hish\u0101m asked, \u201cafter the Prophet (\u1e63), who is the authority?\u201d The Syrian replied, \u201cthe book (of All\u0101h) and the prophetic tradition (sunnah<\/em>).\u201d Hish\u0101m then asked, \u201ccan the book and the prophetic tradition benefit us to remove differences today?\u201d The Syrian replied in the affirmative to which Hish\u0101m asked, \u201cthen why is it that you and I disagree, and you came all the way from Syria?\u201d So, the Syrian remained silent. The truthful one from the progeny of Mu\u1e25ammad (\u1e63) asked the Syrian why he had become silent to which the Syrian replied, \u201cif I say that we do not have disagreements then this would be a lie, and if I say that the book and the prophetic tradition remove our disagreement, I would be saying an invalid statement.<\/p>\n\n\n\n \u0644\u0623\u0646\u0647\u0645\u0627 \u064a\u062d\u062a\u0645\u0644\u0627\u0646 \u0627\u0644\u0648\u062c\u0648\u0647<\/p>\n\n\n\n Because both (i.e., the book and the prophetic tradition) carry various aspects.<\/p>\n\n\n\n Moreover, if I were to say that we disagree and both of us claim to be upon the truth, then at this time the book and the prophetic tradition would not have been utilized. However, I shall turn this same argument back onto Hish\u0101m.\u201d So, Im\u0101m al-\u1e62\u0101diq (as) said, \u201cYes, ask Hish\u0101m a question.\u201d So, the Syrian asked Hish\u0101m who is more merciful, God, or his creation? Hish\u0101m replied, \u201ctheir Lord is more merciful on their state than they are to themselves.\u201d The Syrian sid, \u201chas he appointed anyone for them who unites their word, corrects their deviance, and distinguishes their truth from falsehood?\u201d Hish\u0101m said, \u201cdo you inquire of the era of the Messenger of All\u0101h (\u1e63) or our era?\u201d The Syrian replied, \u201cin the era of the Messenger of All\u0101h (\u1e63), he was the authority, but who is the authority right now?\u201d Hish\u0101m replied, \u201cthis noble person sitting here, and people come travel to his presence from faraway lands. He informs us of heavenly matters as an inheritance from his ancestors.\u201d The Syrian asked, \u201chow do I know that this really is the case?\u201d Hish\u0101m replied, \u201cask him whatever you wish.\u201d The Syrian replied, \u201cO Hish\u0101m, you have cut off my excuse. Now asking the question is my duty.\u201d The Im\u0101m then began describing the details of the Syrian\u2019s journey miraculously. At the end, the Syrian said, \u201cI have accepted Isl\u0101m for seeking the pleasure of God.\u201d The Im\u0101m replied, \u201crather, you have believed in God now. This is because Isl\u0101m is prior to belief (\u012bm\u0101n<\/em>).\u201d The Syrian said, \u201cyou have said the truth.\u201d He then said with his tongue:<\/p>\n\n\n\n \u0623\u0634\u0647\u062f \u0623\u0646 \u0644\u0627 \u0625\u0644\u0647 \u0625\u0644\u0627 \u0627\u0644\u0644\u0647 \u0648\u0623\u0646 \u0645\u062d\u0645\u062f\u0627 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u0648\u0633\u0644\u0645 \u0648\u0623\u0646\u0643 \u0648\u0635\u064a \u0627\u0644\u0623\u0648\u0635\u064a\u0627\u0621<\/p>\n\n\n\n I bear witness that there is no deity except All\u0101h, and that Mu\u1e25ammad (\u1e63) is the Messenger of All\u0101h, peace and blessings be upon him and his family, and that you are the deputy (wa\u1e63\u012b<\/em>) of the deputies.[22]<\/a><\/p>\n\n\n\n Argument Ten: Our master al-Majlis\u012b says in \u1e24aqq al-Yaq\u012bn<\/em> that since the dispatchment of the Messenger (\u1e63) was not specific to his era and rather than that he was dispatched to all of creation till the day of resurrection he brought them a book and the shar\u012b\u02bfah was prescribed by God. He also prescribed for the etiquettes and traditions to the extent that he even explained how to eat food, drink, have intercourse and enter the washroom as well as prescribing obligations, inheritances, rulings, dealings about actual rulings by divine revelation. Moreover, the duration of his dispatchment was short and during this duration a small group of people apparently believed in him, while most of them were also hypocrites on the inside So, no rational person deems it possible that All\u0101h and the Messenger (\u1e63) would leave such a great affair incomplete and would not appoint a preserver for the religion, shar\u012b\u02bfah, book, and tradition who would be infallible and safe from lying, forgetfulness, change and mutation and leaves the book which can is obscure and can be interpreted in many ways at the hands of the Islamic nation to interpret. This is even though the book had not yet been gathered and compiled and whatever was among people was at the peak of brevity, and everyone would understand it their own way, then there would be no exegete to ascertain it for them despite there not being many necessary rulings of it were not present apparently and the a\u1e25\u0101d\u012bth of the prophet and his tradition would greatly differ and be jumbled up. Why would God, with his benevolence and mercy towards his subjects, and the Messenger (\u1e63), with his kindness and compassion towards his nation, ever be pleased with the nation being in confusion and misguidance? How is it possible that this was the reason that the Prophet (\u1e63) suffered so much bodily harm and exerted his noble body and subtle soul for this cause? Would he suddenly remove his hand from them in one go? Even when a leader or farm becomes sick, he instantly appoints someone to look after his population or farm and appoints him as his deputy. He also has some rules and regulations for the things he leaves behind. The Messenger of the last era (\u1e63) passes away and for his religion, book, tradition, population, and community he does not appoint anyone? This goes against reason. This is not possible, especially from the Messenger of the last era (\u1e63) who is the complete intellect.<\/p>\n\n\n\n Argument Eleven: The scholar, may mercy be done on him, says that the opponents acknowledge that the repetitive custom of God almighty for all prophets from Adam (as) to the seal of the prophets (\u1e63) is that until he does not ascertain their caliph, he does not take them away from the world. The tradition of the person with the message (\u1e63) was also the same, that in every battle and partial journey where he would depart from the noble city of Madinah, he would appoint a leader or caliph. He would also appoint a ruler over all lands and regions of Islam. So, in such a great departure and unending travel (i.e., death), why would be leave conditions obscure and matters suspended?<\/p>\n\n\n\n Argument Twelve: Appointing an Im\u0101m is benevolence, and benevolence is obligatory for God almighty. The writer of these pages says that the author of \u1e24ad\u012bqah<\/em> has taken this argument from Na\u1e63\u012br al-D\u012bn al-\u1e6c\u016bs\u012b\u2019s books al-Tajr\u012bd<\/em>. There are certain objections put forward against this argument which the scholar Q\u016bshj\u012b, the commentator of al-Tajr\u012bd<\/em> has stated.<\/p>\n\n\n\n Objection one: The appointment of an Im\u0101m is only benevolent in a condition where it is devoid of all corruptions, and it is impossible for it to be free of all corruptions because fulfilling obligations and leaving impermissible things in the state that there is no Im\u0101m causes one to gain more reward since when there is no chance of fear of an Im\u0101m then both actions would be sincere.<\/p>\n\n\n\n Objection Two: If it is accepted that appointing an Im\u0101m is benevolence, even then it would only become obligatory when no other benevolence can take its place such as infallibility because such a case is more possible where all people are infallible and are needless of an Im\u0101m.<\/p>\n\n\n\n Objection Three: Appointing an Im\u0101m is only benevolence when he is apparent and prevalent and forbids from obscenities and defends the rulings and can raise the flag of Isl\u0101m. However, this is not necessary in the view of the Im\u0101m\u012byyah. So, the Im\u0101m whose necessity the Im\u0101m\u012byyah believe in is not a benevolence. End quote.<\/p>\n\n\n\n The investigator al-\u1e6c\u016bs\u012b has answered the first objection in this manner:<\/p>\n\n\n\n \u0648\u0627\u0644\u0645\u0641\u0627\u0633\u062f \u0645\u0639\u0644\u0648\u0645\u0629 \u0627\u0644\u0627\u0646\u062a\u0641\u0627\u0621<\/p>\n\n\n\n And the corruptions are known to have an end.[23]<\/a><\/p>\n\n\n\n He answers the second objection as such:<\/p>\n\n\n\n \u0648\u0627\u0646\u062d\u0635\u0627\u0631 \u0627\u0644\u0644\u0651\u0637\u0641 \u0641\u064a\u0647 \u0645\u0639\u0644\u0648\u0645 \u0644\u0644\u0639\u0642\u0644\u0627\u0621.<\/p>\n\n\n\n And the restriction of benevolence in the Im\u0101m is known to the rationalists.[24]<\/a><\/p>\n\n\n\n The investigator answers the third objection by saying:<\/p>\n\n\n\n \u0648\u0648\u062c\u0648\u062f\u0647 \u0644\u0637\u0641\u060c \u0648\u062a\u0635\u0631\u0651\u0641\u0647 \u0644\u0637\u0641\u200c \u0622\u062e\u0631\u060c \u0648\u063a\u064a\u0628\u062a\u0647 \u0645\u0646\u0651\u0627.<\/p>\n\n\n\n And his existence is a benevolence, his controlling is another benevolence, and his occultation (or absence) is a favor.[25]<\/a><\/p>\n\n\n\n This is just as the Commander of the Faithful (as) is cited:<\/p>\n\n\n\n \u0623\u0646\u0647 \u0642\u0627\u0644 \u0644\u064e\u0627 \u062a\u064e\u062e\u0652\u0644\u064f\u0648 \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u064f \u0645\u0650\u0646\u0652 \u0642\u064e\u0627\u0626\u0650\u0645\u064d \u0644\u0650\u0644\u064e\u0651\u0647\u0650 \u0628\u0650\u062d\u064f\u062c\u064e\u0651\u0629\u064d \u0625\u0650\u0645\u064e\u0651\u0627 \u0638\u064e\u0627\u0647\u0650\u0631\u0627\u064b \u0645\u064e\u0634\u0652\u0647\u064f\u0648\u0631\u0627\u064b \u0648\u064e\u0625\u0650\u0645\u064e\u0651\u0627 \u062e\u064e\u0627\u0626\u0650\u0641\u0627\u064b \u0645\u064e\u063a\u0652\u0645\u064f\u0648\u0631\u0627\u064b\u060c \u0644\u0650\u0626\u064e\u0644\u064e\u0651\u0627 \u062a\u064e\u0628\u0652\u0637\u064f\u0644\u064e \u062d\u064f\u062c\u064e\u062c\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0648\u064e\u0628\u064e\u064a\u0650\u0651\u0646\u064e\u0627\u062a\u064f\u0647\u064f<\/p>\n\n\n\n The Im\u0101m said, \u201cThe earth is never devoid of someone who established the proof of All\u0101h. Either someone apparent and renown or something fearful and unknown, so that the proofs of All\u0101h and his clear signs are not invalidated.\u201d[26]<\/a><\/p>\n\n\n\n The apparent controlling of the affairs by the Im\u0101m is the second benevolence, and the non-apparent controlling of affairs by the Im\u0101m towards people and otherwise is by choice, when they tried to frighten the Im\u0101m and left assisting him. So, they deprived themselves of benevolence. Moreover, the scholar Q\u016bshj\u012b, the commentator of al-Tajr\u012bd<\/em> has only said<\/p>\n\n\n\n \u0644\u0627 \u0646\u0633\u0644\u0645<\/p>\n\n\n\n We do not accept (this).<\/p>\n\n\n\n In reply to all three answers and has given no justification as to why he denies this. The author of these pages says that the realization of truth is that the benevolence in the matter of Imamate is completed and perfected through certain matters. Of those matters, some are obligatory for God, which include the creation of the Im\u0101m, making it possible for him to be in the world and have all the necessities of Imamate as well as knowledge, and his name and lineage should be (divinely) stipulated. All of this has already happened from God\u2019s side. There are some things obligatory for the Im\u0101m which include bearing the divine deposit and accepting it. The Im\u0101m has already done that. Some of these are obligatory for the subjects, which include them helping and assisting as well as accepting his commandments and things he forbids from as well as abiding by his word. These matters could not be carried out by the subjects. So, the benevolence is only complete when the subjects fulfill their obligators. However, they have not fulfilled their obligations such as helping, assisting, and abiding, to complete the benevolence. So, it is as if they are themselves the reason for the apparent benevolence being taken away from them. It should be apparent that Sh\u0101h \u02bfAbd al-\u02bfAz\u012bz Delhav\u012b (d. 1823 CE) in the book Tu\u1e25fa Ithn\u0101 \u02bfAshar\u012byyah[27]<\/strong><\/a><\/em> has included the same objections that the scholar Q\u016bshj\u012b, the commentator of al-Tajr\u012bd<\/em> has states and has attributed them to himself. He has added to them by saying that the Im\u0101m being appointed by God includes many corruptions and leads to a lot of seditions. It would lead to preference of the preferred and would lead to suspension of the matter of Imamate. The author of \u1e24ad\u012bqah<\/em>, may God elevate his rank, has replied to this in detail. I am stating that briefly.<\/p>\n\n\n\n Firstly, no religious, just and equitable Muslim can bring it to his tongue that appointing and ascertaining by God includes corruptions and causes seditions and that delegating this matter to the creation who is different in opinions and deficient in intellects would necessitate rectification of the world. However, after the Prophet, the master of the universe (\u1e63), the result of this delegation was that injustice and oppression, murder and pillaging as well as tarnishing the reputation of the household of the prophet took place. This is why for Sh\u0101h \u02bfAbd al-\u02bfAz\u012bz and his followers delegating the matter of Imamate to the creation became necessary. After this, he says that keeping all these matters in mind, the appointment of a leader who rectifies religious and worldly matters to be delegated on different opinions just as the Ahl al-Sunnah assert would necessitate that God almighty did something ignorant and unwise.<\/p>\n\n\n\n \u0648\u0627\u0644\u0639\u064a\u0627\u0630 \u0627\u0644\u0644\u0647<\/p>\n\n\n\n And we seek refuge in All\u0101h.<\/p>\n\n\n\n After this, he then says that based on the belief of the Im\u0101m\u012byyah, the Im\u0101m\u2019s state is just like that of the prophets and the deputies and governors of the prophets who are appointed and sent by God almighty towards the creation. The prophets then commissioned them to govern states. So, whenever the creation and subjects obeyed such prophets, rulers, and governors, they benefited. If they disobeyed and killed and betrayed the prophets and rulers, they were condemnable and were people with who God and the Messenger of God (\u1e63) were displeased. Furthermore, after a few lines he states that it is amazing that Sh\u0101h \u1e62a\u1e25ib<\/em> \u02bfAbd al-\u02bfAz\u012bz himself says that the opinions of scholars vary and desires of souls are different and then assigns and delegates the appointment of the Im\u0101m to those same varying opinions and differing desires of souls despite the fact that both rationally and textually it is condemnable to follow desires of the self, especially in ruling by the shar\u012b\u02bfah and appointing the Im\u0101m. This is because appointing the Im\u0101m, which is the mine of the law and rulings, is based on scholars, then all the rulings of the shar\u012b\u02bfah would be delegated to the subjects and the ugliness and horror of this is known and apparent to the axiomatic intellect and the testimony of the text.<\/p>\n\n\n\n \u0642\u0627\u0644 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 …\u0641\u064e\u0644\u064e\u0627 \u062a\u064e\u062a\u064e\u0651\u0628\u0650\u0639\u064f\u0648\u0627 \u0627\u0644\u0652\u0647\u064e\u0648\u064e\u0649\u0670… \u200e\ufd3f\u0627\u0644\u0646\u0633\u0627\u0621: \u0661\u0663\u0665\ufd3e\u200f<\/p>\n\n\n\n God almighty says, \u201c\u2026 do not follow desires…\u201d [4:135][28]<\/a><\/p>\n\n\n\n \u0648\u0642\u0627\u0644 \u0633\u0628\u062d\u0627\u0646\u0647 \u0648\u064e\u0644\u064e\u0648\u0650 \u0627\u062a\u064e\u0651\u0628\u064e\u0639\u064e \u0627\u0644\u0652\u062d\u064e\u0642\u064f\u0651 \u0623\u064e\u0647\u0652\u0648\u064e\u0627\u0621\u064e\u0647\u064f\u0645\u0652 \u0644\u064e\u0641\u064e\u0633\u064e\u062f\u064e\u062a\u0650 \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u064f \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u064f \u0648\u064e\u0645\u064e\u0646 \u0641\u0650\u064a\u0647\u0650\u0646\u064e\u0651… \u200e\ufd3f\u0627\u0644\u0645\u0624\u0645\u0646\u0648\u0646: \u0667\u0661\ufd3e\u200f<\/p>\n\n\n\n And He, may He be glorified, says, \u201cand if the truth were to follow their desires, the heavens, the earth and whoever is in them would be ruined\u2026\u201d [23:71][29]<\/a><\/p>\n\n\n\n Is it possible that God almighty forbids the creation from following their own desires and then leaves the appointment of the Im\u0101m to their desires? This is even though it has been said (by Him) that the truth agreeing with the desires of people ruins the heavens and the earth, and then he permits and allows this very ruining? Sh\u0101h \u1e62a\u1e25ib<\/em> has an opposition and dispute with the compelling God and prevalent king since Sh\u0101h \u1e62a\u1e25ib<\/em> says that if appointing the Im\u0101m were necessary for God, it would entail commotion and many corruptions as well as lead to seditions. However, if it agrees with the desires of people then no sedition or corruption would take place. However, God almighty says that if truth were to agree with the desires of people it would cause sedition and chaos in the cosmos. Now, the Muslims should arbitrate between God and Sh\u0101h \u1e62a\u1e25ib<\/em> and decide who is in the right. Is God upon the truth, or Sh\u0101h \u1e62a\u1e25ib<\/em>? Moreover, the author of \u1e24ad\u012bqah<\/em>, may God elevate his rank, has said that if appointing the Im\u0101m is obligatory upon different opinions then why is it that there was no consensus on the caliphate of Ha\u1e0drat \u02bfuma and it was merely Ha\u1e0drat Ab\u016b Bakr who wrote a will by which his caliphate came into effect? The write of these pages states that why was there no consensus on the caliphate of Ha\u1e0drat \u02bfUthm\u0101n? Why was it left to an assembly (sh\u016br\u0101<\/em>)? Rather, in all three of the first caliphates there was no consensus, just as has been stated. Moreover, the author of \u1e24ad\u012bqah<\/em> says that when according to the assertion of these people, God almighty had left the appointment of the Im\u0101m to the choice of the creation so that by God appointing the Im\u0101m there is no sedition and chaos in the world. Then, these same people should tell us that in all of these centuries, which Im\u0101m did this creation appoint and which evil was averted from the creation due to it? The writes of these pages says that the ropes of the oath of allegiance of the Im\u0101m are in their necks so that they may not die the death of ignorance. If, according to them, their Im\u0101m is the Qur\u02be\u0101n, then the ascertaining and revelation of the Qur\u02be\u0101n is in the hands of God and not something the creation has authority in. So, they should tell us who the Im\u0101m is whose ascertaining is in the hands of people and according to Sh\u0101h \u02bfAbd al-\u02bfAz\u012bz \u1e62a\u1e25ib<\/em> that person removes sedition and evil. Who is that person? Moreover, if God\u2019s appointment of an Im\u0101m entails corruptions, it would entail that the there are many corruptions by God appointing prophets too.<\/p>\n\n\n\n \u0644\u0625\u0633\u0634\u062a\u0631\u0627\u0643 \u0627\u0644\u0639\u0644\u0629<\/p>\n\n\n\n Since the cause is the same.<\/p>\n\n\n\n Moreover, it is known and apparent that God almighty has sent and appointment most prophets who ever suspended, betrayed, and afflicted or rather killed by the oppressions of their nation, and that their dispatchment did not have an absolute benefit for their nation. So, does that entail that God sent and appointed them purposelessly and put them at a place where they perish unjustly and made his creation deserving of chastisement unjustly? According to Sh\u0101h \u1e62a\u1e25ib<\/em>, it would have been better if he never sent them since it would entail that they would not be suspended. Or, if he had to send them then first, he should have taken advice from his creation about it so that people would not have opposed them.[30]<\/a><\/p>\n\n\n\n \u0646\u0639\u0648\u0630 \u0628\u0627\u0644\u0644\u0647 \u0645\u0646 \u0630\u0644\u0643<\/p>\n\n\n\n We seek God\u2019s refuge from that.<\/p>\n\n\n\n The author of \u1e24ad\u012bqah<\/em> has also replied about benevolence by saying that for removing chaos from the children of Adam (as) as well as regulating the matters pertaining to their lives and hereafter as well as completing the divine authority etc., the condition of the Im\u0101m should be just as the condition of the Messenger (\u1e63). When it was proven for most prophets that apart from the completion of the divine authority other benefits were lost in the form of most prophets, then the loss of these benefits in the appointment of the Im\u0101m would be of no harm. After this elaborate formulation, he then sys that just as the dispatchment of and liability is truly divine grace and the cause of the rectification of the state of the creation, whether the creation benefits from the dispatchment of the prophets or due to their own wrong choice they do not benefit. Similar is the case with the Imamate, that when the dispatchment of the prophets mentioned above, which people did not benefit from, occurs by agreement, then what issue is entailed by the appointment of an Im\u0101m which people do not benefit from?[31]<\/a> Furthermore, the author of \u1e24ad\u012bqah<\/em>, may God elevate his rank, has said that what the author of Tu\u1e25fa<\/em> has said that the existence of the Im\u0101m is benevolence with the condition of controlling and assistance, and that without controlling and assistance it includes many corruptions. This is a useless comment by the author of Tu\u1e25fa<\/em> which is based on either ignorance or willful ignorance of the meaning of benevolence. It is also turning a blind eye from the conditions of benevolence because benevolence is an act which is a cause for the people being made able to obey or causing the people to come closer to obedience. It does not have to do with people acting in obedience by compulsion, by which the sought-after test is destroyed and the enabling[32]<\/a> and bringing closer to God is only actualized by God by a prophet or Im\u0101m as is apparent. Moreover, people\u2019s turning away from it or desisting from obeying him does not harm this. So, the stipulation of the benevolence with assistance is meaningless. Therefore, the benevolence is not the perfect cause (\u02bfillat-i-t\u0101mmah<\/em>)[33]<\/a> of obedience in a way that whenever there is benevolence obtained that is enabling or bringing closer, obedience by necessity would also be there. This is because if it were the perfect cause of obedience, the people would be outside of a choice (ikhtiy\u0101r<\/em>) and test (ikhtib\u0101r<\/em>) in obedience. Therefore, the common good of liability would not be attainable. Hence, stipulation with assistance and controlling is conceived when we say that benevolence is that by attainment of which the attainment of obedience is necessary. However, this is not the case. This was the summary of what is said by the author of \u1e24ad\u012bqah<\/em>, may God elevate his rank. Due to fear of elongation, I was unable to quote his entire discourse. The people of insight should carefully read it because he has written these matters at perfect length and detail, and only a summary of it has been cited here. The writer of these pages says that in some of these answers by the scholars of the Im\u0101m\u012byyah, the opponent has a capacity to object. However, the philosophers of the Im\u0101m\u012byyah and mystics of the Twelvers know from their rational laws and Quranic verses that the earth is not devoid of an authority from God, be it a prophet or a deputy. The custom of All\u0101h from Adam (as) to Noah (as), to the family of \u2018Imr\u0101n and the family of Abraham (as) until our Prophet Mu\u1e25ammad (\u1e63) has continued in this manner just as the Commander of the Faithful (as) is quoted in Nahj al-Bal\u0101gha<\/em> as saying:<\/p>\n\n\n\n \u0623\u064e\u0644\u064e\u0627 \u0625\u0650\u0646\u064e\u0651 \u0645\u064e\u062b\u064e\u0644\u064e \u0622\u0644\u0650 \u0645\u064f\u062d\u064e\u0645\u064e\u0651\u062f\u064d (\u0635\u0644\u06cc \u0627\u0644\u0644\u0647 \u0639\u0644\u06cc\u0647 \u0648\u0622\u0644\u0647) \u0643\u064e\u0645\u064e\u062b\u064e\u0644\u0650 \u0646\u064f\u062c\u064f\u0648\u0645\u0650 \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0621\u0650\u060c \u0625\u0650\u0630\u064e\u0627 \u062e\u064e\u0648\u064e\u0649 \u0646\u064e\u062c\u0652\u0645\u064c \u0637\u064e\u0644\u064e\u0639\u064e \u0646\u064e\u062c\u0652\u0645\u064c<\/p>\n\n\n\n Know that the example of the family of Mu\u1e25ammad (\u1e63) is like the example of the stars of the sky. Whenever a star sets, another rises.[34]<\/a><\/p>\n\n\n\n In the same book, he (as) has been cited as saying at the time of the passing away of the Prophet (\u1e63):<\/p>\n\n\n\n \u0648\u064e\u062e\u064e\u0644\u064e\u0651\u0641\u064e \u0641\u0650\u064a\u0643\u064f\u0645\u0652 \u0645\u064e\u0627 \u062e\u064e\u0644\u064e\u0651\u0641\u064e\u062a\u0650 \u0627\u0644\u0652\u0623\u064e\u0646\u0652\u0628\u0650\u064a\u064e\u0627\u0621\u064f \u0641\u0650\u064a \u0623\u064f\u0645\u064e\u0645\u0650\u0647\u064e\u0627 \u0625\u0650\u0630\u0652 \u0644\u064e\u0645\u0652 \u064a\u064e\u062a\u0652\u0631\u064f\u0643\u064f\u0648\u0647\u064f\u0645\u0652 \u0647\u064e\u0645\u064e\u0644\u064b\u0627 \u0628\u0650\u063a\u064e\u064a\u0652\u0631\u0650 \u0637\u064e\u0631\u0650\u064a\u0642\u064d \u0648\u064e\u0627\u0636\u0650\u062d\u064d \u0648\u064e\u0644\u064e\u0627 \u0639\u064e\u0644\u064e\u0645\u064d \u0642\u064e\u0627\u0626\u0650\u0645\u064d.<\/p>\n\n\n\n And he left in you what was left by the prophets I their nations since they did not leave them to themselves without a clear path and nor without an established banner.[35]<\/a><\/p>\n\n\n\n Meaning that they were not left without deputies, Moreover, in the same book the Im\u0101m (as) is cited as saying:<\/p>\n\n\n\n \u0644\u064e\u0645\u0652 \u064a\u064f\u062e\u0652\u0644\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e\u0647\u064f \u062e\u064e\u0644\u0652\u0642\u064e\u0647\u064f \u0645\u0650\u0646\u0652 \u0646\u064e\u0628\u0650\u064a\u064d\u0651 \u0645\u064f\u0631\u0652\u0633\u064e\u0644\u064d \u0623\u064e\u0648\u0652 \u0643\u0650\u062a\u064e\u0627\u0628\u064d \u0645\u064f\u0646\u0652\u0632\u064e\u0644\u064d \u0623\u064e\u0648\u0652 \u062d\u064f\u062c\u064e\u0651\u0629\u064d \u0644\u064e\u0627\u0632\u0650\u0645\u064e\u0629\u064d \u0623\u064e\u0648\u0652 \u0645\u064e\u062d\u064e\u062c\u064e\u0651\u0629\u064d \u0642\u064e\u0627\u0626\u0650\u0645\u064e\u0629\u064d<\/p>\n\n\n\n All\u0101h, may He be glorified, has not left his creation without a dispatched prophet, a revealed book, a necessary authority (i.e., the Im\u0101m), or an established sign (i.e., a miracle).[36]<\/a><\/p>\n\n\n\n Then, after a few lines, he (as) says:<\/p>\n\n\n\n \u0630\u064e\u0644\u0650\u0643\u064e \u0646\u064e\u0633\u064e\u0644\u064e\u062a\u0650 \u0627\u0644\u0652\u0642\u064f\u0631\u064f\u0648\u0646\u064f \u0648\u0645\u064e\u0636\u064e\u062a\u0650 \u0627\u0644\u062f\u064f\u0651\u0647\u064f\u0648\u0631\u064f \u0648\u064e\u0633\u064e\u0644\u064e\u0641\u064e\u062a\u0650 \u0627\u0644\u0652\u0622\u0628\u064e\u0627\u0621\u064f \u0648\u064e\u062e\u064e\u0644\u064e\u0641\u064e\u062a\u0650 \u0627\u0644\u0652\u0623\u064e\u0628\u0652\u0646\u064e\u0627\u0621\u064f.<\/p>\n\n\n\n Centuries went by, eras passed, and fathers passed and left behind children.[37]<\/a><\/p>\n\n\n\n In the same book, in another place, in the mention of Adam (as), he (as) says:<\/p>\n\n\n\n \u0648\u064e\u0644\u064e\u0645\u0652 \u064a\u064f\u062e\u0652\u0644\u0650\u0647\u0650\u0645\u0652 \u0628\u064e\u0639\u0652\u062f\u064e \u0623\u064e\u0646\u0652 \u0642\u064e\u0628\u064e\u0636\u064e\u0647\u064f \u0645\u0650\u0645\u064e\u0651\u0627 \u064a\u064f\u0624\u064e\u0643\u0650\u0651\u062f\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u0652 \u062d\u064f\u062c\u064e\u0651\u0629\u064e \u0631\u064f\u0628\u064f\u0648\u0628\u0650\u064a\u064e\u0651\u062a\u0650\u0647\u0650 \u0648\u064e\u064a\u064e\u0635\u0650\u0644\u064f \u0628\u064e\u064a\u0652\u0646\u064e\u0647\u064f\u0645\u0652 \u0648\u064e\u0628\u064e\u064a\u0652\u0646\u064e \u0645\u064e\u0639\u0652\u0631\u0650\u0641\u064e\u062a\u0650\u0647\u0650 \u0628\u064e\u0644\u0652 \u062a\u064e\u0639\u064e\u0627\u0647\u064e\u062f\u064e\u0647\u064f\u0645\u0652 \u0628\u0650\u0627\u0644\u0652\u062d\u064f\u062c\u064e\u062c\u0650 \u0639\u064e\u0644\u064e\u0649 \u0623\u064e\u0644\u0652\u0633\u064f\u0646\u0650 \u0627\u0644\u0652\u062e\u0650\u064a\u064e\u0631\u064e\u0629\u0650 \u0645\u0650\u0646\u0652 \u0623\u064e\u0646\u0652\u0628\u0650\u064a\u064e\u0627\u0626\u0650\u0647\u0650 \u0648\u064e\u0645\u064f\u062a\u064e\u062d\u064e\u0645\u0650\u0651\u0644\u0650\u064a \u0648\u064e\u062f\u064e\u0627\u0626\u0650\u0639\u0650 \u0631\u0650\u0633\u064e\u0627\u0644\u0627\u062a\u0650\u0647\u0650<\/p>\n\n\n\n And He did not leave them after he took him, from what he had confirmed, without a proof to his lordship. He joins them to His recognition. Rather, He made a promise to them to have proofs by the tongues of the best of his prophets and the bearers of the deposits of his messages.[38]<\/a><\/p>\n\n\n\n However, since the sending of a messenger has ended, now in this era we have the Imamate which is the esoteric aspect of the prophethood which shall remain till the day of resurrection. Therefore, it is mandatory that there must be the existence of an intimate friend of God in every era after the era of the message who worships God by spiritual witnessing and unveiling, knows the divine scripture and is a source for the scholars and those who strive in jurisprudence. It is necessary that he be one who possesses absolute leadership and be an Im\u0101m of the matter of the religion and worldly affairs whether the subjects obey him or disobey him or whether people accept him or deny him like how the messenger is a messenger even if no one believes in the message just like Noah (as). Just like that an Im\u0101m is an Im\u0101m even if none of the subjects obey him. The example of this is like that of a doctor, that if no one comes to him to get treated or the sick person is not healed, even then he is a doctor. Just like that is the ruling on the doctors of souls and the curers of spiritual illnesses who are the prophets and intimate friends of God, peace and blessings be upon them. We shall, God willing, in the second section, explain this matter in a way where the opponent shall have no place left to object.<\/p>\n\n\n\n [1]<\/a> Gawhar-i-Mur\u0101d, p. 475. The author has quoted is slightly differently, with attaching the \u0628 to the next word in this manner: \u062d\u0627\u062c\u062a \u0634\u0631\u06cc\u0639\u062a \u062f\u0631 \u0628\u0642\u0627\u0621 \u0628\u062d\u0627\u0641\u0638\u06cc \u0628\u063a\u0627\u06cc\u062a \u0634\u0628\u06cc\u0647 \u0627\u0633\u062a \u0628\u062d\u0627\u062c\u062a \u0645\u0645\u06a9\u0646 \u062d\u0627\u062f\u062b \u062f\u0631 \u0628\u0642\u0627\u0621 \u0628\u0639\u0644\u062a \u0645\u0628\u0642\u06cc\u0647 although the meaning is the same.<\/p>\n\n\n\n [2]<\/a> Those who are liable are called \u0627\u0644\u0645\u0644\u0643\u0641\u0648\u0646 and are people who have reached the age of puberty and reason and are capable physically and mentally of carrying out religious duties and obligations.<\/p>\n\n\n\n [3]<\/a> This argument is what is known as the principle or rule of benevolence (\u0642\u0627\u0639\u062f\u0629 \u0627\u0644\u0644\u0637\u0641). It basically states that when God creates a creation, he must also provide it with whatever is necessary for the flourishing of that creation. So, if God created humans, he must also give them sustenance and a livable and habitable planet. Similarly, for them to flourish he must also continually send them divine guidance and not deprive them of this. The Asharites and other Sunn\u012b schools do not deem it necessary for All\u0101h to be benevolent or facilitate things in such a way for his creation since they hold that God is capable of being unjust and oppressive if he so wishes. You may refer to al-Tajr\u012bd<\/em> and \u02bfAll\u0101mah al-\u1e24ill\u012b\u2019s commentary of al-Tajr\u012bd<\/em> called Kashf al-Mur\u0101d<\/em> for a further exposition of this principle.<\/p>\n\n\n\n [4]<\/a> Nahj al-Bal\u0101gha, vol. 4, p. 37, no. 147 & Tu\u1e25af al-\u02bfUq\u016bl, p. 170. This concept is found in many Sh\u012b\u02bfa sources, see: al-U\u1e63\u016bl al-Sittah \u02bfAshar, p. 16, Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 508 \u2013 509, al-Am\u0101l\u012b by al-\u1e62ad\u016bq, no. 277, \u02bfIlal al-Shar\u0101\u02bei, vol. 1, pp. 195 \u2013 201, \u02bfUy\u016bn Akhb\u0101r al-Ri\u1e0d\u0101, vol. 1, p. 272, Kam\u0101l al-D\u012bn, vol. 1, pp. 201 \u2013 203, Kif\u0101yat al-Athar, p. 163, al-Ghaybah by al-Nu\u02bfm\u0101n\u012b, pp. 136 \u2013 140, al-Im\u0101mah wa al-Tab\u1e63irah, no. 12, al-K\u0101f\u012b, vol. 1, pp. 178 \u2013 180, Dal\u0101\u02beil al-Im\u0101mah, no. 407, al-Ghaybah by al-\u1e6c\u016bs\u012b, no. 182 & 183 etc. Also see Majma\u02bf al-Zaw\u0101\u02beid, no. 16671 \u2013 16678 and other sources. Moreover, the concept of the pole or the qu\u1e6db<\/em> as found in \u1e62\u016bf\u012b circles is very similar to this conception of Imamate.<\/p>\n\n\n\n [5]<\/a> A reference to S\u016brah al-Ra\u1e25m\u0101n, verse 4:<\/p>\n\n\n\n \u0639\u064e\u0644\u064e\u0651\u0645\u064e\u0647\u064f \u0627\u0644\u0652\u0628\u064e\u064a\u064e\u0627\u0646\u064e \u200e\ufd3f\u0627\u0644\u0631\u062d\u0645\u0646: \u0664\ufd3e\u200f<\/p>\n\n\n\n He taught man speech. [55:4]<\/p>\n\n\n\n [6]<\/a> al-Tafs\u012br al-Kab\u012br, vol. 11, pp. 330 \u2013 331.<\/p>\n\n\n\n [7]<\/a> al-K\u0101f\u012b, vol. 1, p. 177. The word there has the word \u0644\u0644\u0647, meaning \u201cfor All\u0101h\u201d in addition to the Arabic present in the book. The report is also found in Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 506, Qurb al-Isn\u0101d, no. 1260, al-Im\u0101mah wa al-Tab\u1e63irah, no. 8 & 50, \u02bfIlal al-Shar\u0101\u02bei, vol. 1, p. 196 etc.<\/p>\n\n\n\n [8]<\/a> The sources for this report have already been listed, so I shall not list them again here.<\/p>\n\n\n\n [9]<\/a> Preponderance without a preponderant (\u062a\u0631\u062c\u064a\u062d \u0628\u0644\u0627 \u0645\u0631\u062c\u062d) is impossible since it entails the choosing of one out of many possible options without any reason to prefer one over the other. When there is no reason to prefer one over the other, it would be impossible to actually have chosen one over the other.<\/p>\n\n\n\n [10]<\/a> al-Tafs\u012br al-Kab\u012br, vol. 16, pp. 166 \u2013 167.<\/p>\n\n\n\n [11]<\/a> The Asharites hold that a prophet cannot commit major sins (\u0627\u0644\u0643\u0628\u0627\u0626\u0631) but may commit minor sins (\u0627\u0644\u0635\u063a\u0627\u0626\u0631). This is also the view of the Salaf\u012b school as Ibn Taym\u012byyah has discussed as well. However, the Sunn\u012b school known as the M\u0101tur\u012bd\u012b school believes that prophets are free of both major and minor sins. See: Majm\u016b\u02bf al-Fat\u0101w\u0101, vol. 4, pp. 319 \u2013 320 for Ibn Taym\u012byyah\u2019s view.<\/p>\n\n\n\n [12]<\/a> al-R\u0101z\u012b in his tafs\u012br<\/em> has used this verse as proof that those in authority must be infallible. However, he goes on to argue that since there is no person who fits this criterion, this refers to the consensus of the Islamic community. See: al-Tafs\u012br al-Kab\u012br, vol. 10, p. 112.<\/p>\n\n\n\n [13]<\/a> Know that in the Sunn\u012b creedal books, there is explicit mention that one must obey an unjust and oppressive ruler so long as they established prayer. They argue this based on many verses and prophetic reports. I have written an article on this matter in Urd\u016b, collecting some of their arguments.<\/p>\n\n\n\n [14]<\/a> The sources for this report have already been listed, so I shall not list them again here.<\/p>\n\n\n\n [15]<\/a> Shar\u1e25 Nahj al-Bal\u0101gha, vol. 13, p. 242.<\/p>\n\n\n\n [16]<\/a> Nahj al-Bal\u0101gha, vol. 4, p. 37, no. 147. The Arabic cited by the author has a few mistakes such as \u0623\u0634\u064a\u0627\u0639\u0647\u0645 instead of \u0623\u0634\u0628\u0627\u0647\u0647\u0645. I have cited the Arabic and translated it as it is found in the primarily source that is cited.<\/p>\n\n\n\n [17]<\/a> This is known as \u1e25ad\u012bth al-thaqalayn and is one of the mass-transmitted (\u0645\u062a\u0648\u0627\u062a\u0631) reports found in the \u1e25ad\u012bth corpus of all sects. The Arabic in the book has errors where it states \u0645\u0646 \u064a\u0641\u062a\u0631\u0642 \u062d\u062a\u0649 \u064a\u0631\u0648\u0627 \u0639\u0644\u0649 \u0627\u0644\u062d\u0648\u0636 when the correct wording is \u0644\u0646 \u064a\u0641\u062a\u0631\u0642 \u062d\u062a\u0649 \u064a\u0631\u062f\u0627 \u0639\u0644\u064a \u0627\u0644\u062d\u0648\u0636, which I have corrected in my copying from the book. Some sources for the report include but are not limited to: \u1e62a\u1e25\u012b\u1e25 Muslim, no. 6225, Musnad A\u1e25mad, no. 21578, al-Mu\u1e63annaf by Ibn Ab\u012b Shaybah, no. 31679, al-Mu\u02bfjam al-Kab\u012br, no. 4921, Fa\u1e0d\u0101\u2019il al-\u1e62a\u1e25aba, no. 1032 & 1403, Majma\u2019 al-Zaw\u0101\u2019id, no. 784 & 14957, Sunan al-Tirmidh\u012b, no. 3786 & 3788. For Sh\u012b\u02bf\u012b sources, see: \u02bfUy\u016bn Akhb\u0101r al-Ri\u1e0d\u0101, vol. 1, p. 57. For over 20 more Sh\u012b\u02bf\u012b reports, see: al-Burh\u0101n f\u012b Tafs\u012br al-Qur\u02be\u0101n, vol. 1, pp. 20 \u2013 29. For more Sunn\u012b sources, see: al-Mustadrak \u02bfal\u0101 al-\u1e62a\u1e25\u012b\u1e25ayn, no. 4576, 4577 & 4711, Sunan al-D\u0101rim\u012b, no. 3316, al-Sunan al-Kubr\u0101 by al-Bayhaq\u012b, no. 13017, al-Sunan al-Kubr\u0101 by al-Nas\u0101\u2019\u012b, no. 8148, 8175 & 8154, al-Mu\u1e63annaf by Ibn Ab\u012b Shaybah, no. 30081, al-Mu\u02bfjam al-Awsa\u1e6d, no. 3439 & 3542, al-Ba\u1e25r al-Zakhkh\u0101r, no. 864, Musnad A\u1e25mad, no. 11119, 11147, 11227 & 11578, al-Mu\u02bfjam al-\u1e62agh\u012br, no. 363 & 376, Musnad Ab\u012b Ya\u02bfl\u0101, no. 1021 & 1140, Musnad Ibn al-Ju\u02bfd, no. 2711, Musnad \u02bfAbd b. \u1e24am\u012bd, no. 265, al-Mu\u02bfjam al-Kab\u012br, no. 2679, 2680, 2683, 3052, 4922, 4923, 4969 & 4981, al-Sunnah by Ibn Ab\u012b \u02bf\u0100\u1e63im, no. 754, 1554 & 1555, Fa\u1e0d\u0101\u02beil al-\u1e62a\u1e25aba, no. 170, 990 & 1382 & 1383, Fa\u1e0d\u0101\u02beil al-\u1e62a\u1e25aba by al-Nas\u0101\u02be\u012b, no. 45, al-\u1e6cabaq\u0101t al-Kubr\u0101, vol. 2, p. 194 etc. Also note that there is a report that states that the Prophet (\u1e63) said he has left behind the Qur\u02be\u0101n and the prophetic tradition (sunnah<\/em>) which is famous in many Sunn\u012b circles. This is a weak report even based on Sunn\u012b standards of checking \u1e25ad\u012bth, and I have written an entire article in Urd\u016b explaining this matter in detail.<\/p>\n\n\n\n [18]<\/a> A book written in refutation of the Sh\u012b\u02bfa school.<\/p>\n\n\n\n [19]<\/a> al-\u1e62aw\u0101\u02bfiq al-Mu\u1e25arriqah, vol. 2, p. 442.<\/p>\n\n\n\n [20]<\/a> Shar\u1e25 Nahj al-Bal\u0101gha, vol. 12, p. 53 \u2013 55.<\/p>\n\n\n\n [21]<\/a> The author cites the word as being \u062a\u0643\u0644\u0645 instead of \u0643\u0644\u0645. However, the current copy I have in possession of al-K\u0101f\u012b has the word \u0643\u0644\u0645. Therefore, I have cited it as such.<\/p>\n\n\n\n [22]<\/a> al-K\u0101f\u012b, vol. 1, pp. 171 \u2013 173. The Arabic text of the narration would be translated differently in some places. However, I have translated it from the Urd\u016b since it is paraphrased instead of a literal translation.<\/p>\n\n\n\n [23]<\/a> Tajr\u012bd al-\u02bfItiq\u0101d, p. 221.<\/p>\n\n\n\n [24]<\/a> Ibid.<\/p>\n\n\n\n [25]<\/a> Ibid. The Arabic I have cited is not the same as the one found in the book. I have cited it from the primary source with a slight variation.<\/p>\n\n\n\n [26]<\/a> Nahj al-Bal\u0101gha, vol. 4, p. 37, no. 147.<\/p>\n\n\n\n [27]<\/a> This is one of the most famous polemical works written against Sh\u012b\u02bf\u012b views.<\/p>\n\n\n\n [28]<\/a> The author cites the verse is \u0648\u0644\u0627 \u062a\u062a\u0628\u0639\u0648\u0627, \u201cand do not follow.\u201d However, the Quranic wording is \u0641\u0644\u0627 \u062a\u062a\u0639\u0628\u0648\u0627, \u201cso, do not follow.\u201d<\/p>\n\n\n\n [29]<\/a> The author cites the verse as \u0645\u0627 \u0641\u064a\u0647\u0646, \u201cand what is in it.\u201d However, the Quranic wording is \u0645\u0646 \u0641\u064a\u0647\u0646, \u201cand whoever is in it.\u201d<\/p>\n\n\n\n [30]<\/a> See, for example, Qur\u02be\u0101n verses 15:11, 36:30, and 43:7 where it explains that all prophets and messengers were ridiculed by their nations.<\/p>\n\n\n\n [31]<\/a> This is being said as a counter argument to those who object to the Im\u0101m seemingly being of not benefit. Thus, their arguments would be rendered invalid even on the assumption that the Im\u0101m has no benefit. However, there are arguments to show that the Im\u0101m is of benefit to the people in many ways.<\/p>\n\n\n\n [32]<\/a> Enabling people to act is found in many verses, such as: 6:6, 7:10, 12:21, 12:56, 18:84, 22:41, and 46:26.<\/p>\n\n\n\n [33]<\/a> The perfect cause (\u0627\u0644\u0639\u0644\u0629 \u0627\u0644\u062a\u0627\u0645\u0629) is the ontological and complete cause of a thing such that whenever the cause exists, the effect will exist by necessity. The perfect cause is the sole cause of its effect and there is nothing preventing it from entailing its effect.<\/p>\n\n\n\n [34]<\/a> Nahj al-Bal\u0101gha, vol. 1, p. 194, Sermon no. 100. The text of this \u1e25ad\u012bth is found in many other reports, see: al-K\u0101f\u012b, vol. 1, p. 328, Kam\u0101l al-D\u012bn, vol. 1, p. 281, al-Ghaybah by al-Nu\u02bfm\u0101n\u012b, p. 84, 155 \u2013 166, Dal\u0101\u02beil al-Im\u0101mah, no. 513, M\u012bz\u0101n al-\u1e24ikmah, no. 3626. For Sunn\u012b sources, refer to: al-Ma\u1e6d\u0101lib al-\u02bf\u0100l\u012byyah bi Zaw\u0101\u2019id al-Mas\u0101n\u012bd al-Tham\u0101n\u012byyah, no. 3972, al-Mustadrak \u02bfal\u0101 al-\u1e62a\u1e25\u012b\u1e25ayn, no. 3728, 4769 & 5981, Fa\u1e0d\u0101\u2019il al-\u1e62a\u1e25aba, no. 1145, al-Mu\u02bfjam al-Kab\u012br, no. 6260 etc. Although some Sunn\u012b scholars have weakened the chain of this report. Moreover, is a weak \u1e25ad\u012bth in opposition to this report which states that \u201cmy companions are like stars\u201d and this has been deemed weak by Sunn\u012b scholars. I have written a separate article on this particular report.<\/p>\n\n\n\n [35]<\/a> Ibid, p. 25, Sermon no. 1.<\/p>\n\n\n\n [36]<\/a> Ibid, p. 24, Sermon no. 1.<\/p>\n\n\n\n [37]<\/a> Ibid.<\/p>\n\n\n\n [38]<\/a> Ibid, p. 177, Sermon no. 91.<\/p>\n<\/div>\n\n\n\n \u0627\u0646 \u062f\u0644\u0627\u0626\u0644 \u06a9\u06d2 \u0628\u06cc\u0627\u0646 \u0645\u06cc\u06ba \u062c\u0648 \u0639\u0644\u0645\u0627\u0621 \u0627\u0645\u0627\u0645\u06cc\u06c1 \u0646\u06d2 \u0648\u062c\u0648\u0628 \u0646\u0635\u0628 \u0627\u0645\u0627\u0645 \u0645\u06cc\u06ba \u0627\u067e\u0646\u06cc \u06a9\u062a\u0628 \u0648 \u062a\u0635\u0627\u0646\u06cc\u0641 \u0645\u06cc\u06ba \u0628\u06cc\u0627\u0646 \u0641\u0631\u0645\u0627\u0626\u06cc \u06c1\u06cc\u06ba:<\/p>\n\n\n\n \u0641\u0627\u0636\u0644 \u0644\u0627\u06c1\u062c\u06cc \u0646\u06d2 \u0648\u062c\u0648\u0628 \u0646\u0635\u0628 \u0627\u0645\u0627\u0645 \u0645\u06cc\u06ba \u062f\u0648 \u062f\u0644\u06cc\u0644\u06cc\u06ba \u0628\u06cc\u0627\u0646 \u0641\u0631\u0645\u0627\u0626\u06cc \u06c1\u06cc\u06ba\u06d4<\/p>\n\n\n\n \u062f\u0644\u06cc\u0644 \u0627\u0648\u0644[16]<\/a>: \u06cc\u06c1 \u06c1\u06d2 \u06a9\u06c1 \u0634\u0631\u06cc\u0639\u062a \u0645\u0642\u062f\u0633\u06c1 \u0646\u0628\u0648\u06cc\u06c1 \u062c\u06cc\u0633\u0627 \u06a9\u06c1 \u0627\u0628\u062a\u062f\u0627 \u0645\u06cc\u06ba \u062a\u0628\u0644\u06cc\u063a \u06a9\u06d2 \u0648\u0627\u0633\u0637\u06d2 \u0627\u06cc\u06a9 \u0645\u0639\u0635\u0648\u0645 \u0648 \u0645\u0627\u0645\u0648\u0646 \u062a\u0628\u0644\u06cc\u063a \u06a9\u0631\u0646\u06d2 \u0648\u0627\u0644\u06d2 \u06a9\u06cc \u0645\u062d\u062a\u0627\u062c \u06c1\u06d2\u06d4 \u0648\u06cc\u0633\u0627 \u06c1\u06cc \u0627\u067e\u0646\u06cc \u0628\u0642\u0627\u0621 \u06a9\u06d2 \u0644\u0626\u06d2 \u0628\u06be\u06cc \u0642\u06cc\u0627\u0645\u062a \u062a\u06a9 \u0627\u06cc\u06a9 \u0645\u0639\u0635\u0648\u0645 \u062d\u0627\u0641\u0638 \u06a9\u06cc \u0645\u062d\u062a\u0627\u062c \u06c1\u06d2 \u062c\u0648 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\n\n\n\n\u0641\u0635\u0644 \u0627\u0648\u0644<\/h1>\n\n\n\n