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{"id":342,"date":"2024-03-07T22:01:11","date_gmt":"2024-03-07T22:01:11","guid":{"rendered":"https:\/\/maulana-hashmat.com\/?page_id=342"},"modified":"2024-03-08T15:42:17","modified_gmt":"2024-03-08T15:42:17","slug":"section-two-2","status":"publish","type":"page","link":"https:\/\/maulana-hashmat.com\/?page_id=342","title":{"rendered":"Section Two"},"content":{"rendered":"\n
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Section Two: On the arguments which this lowly person has derived from wise philosophical principles on the necessity of appointing an Im\u0101m and I am alone in explaining them<\/p>\n\n\n\n

In this section, it shall also be explained how whether the Im\u0101m is apparent or hidden, his benefit is equal.<\/p>\n\n\n\n

Argument One: The Final Cause[1]<\/strong><\/a><\/p>\n\n\n\n

It must be known that the existence of the prophet or Im\u0101m is not only that the creation needs him for their religious and worldly rectification. Moreover, the goal behind existence of the prophet or Im\u0101m as well as the final cause is not the establishing of boundary punnishments or filling gaps and preparing armies as well as most of the related matters to preserve the system and preserve the ship of Isl\u0101m or that he may teach people the legislative rulings on prayer and fasting in such a way that the Im\u0101m that is hidden and concealed or is not a source to refer back to for the creation would mean that the reason and final cause has been lost. This is even though these matters are also entailed by the existence of the prophet or Im\u0101m. However, these are accidental and not essential. Rather, what is meant essentially and the final cause of the existence of the prophet and Im\u0101m is that the Im\u0101m\u2019s existence is the cause of the existence of the earth and what is within it. The continual existence of the Im\u0101m is the cause of the continual existence of the earth and what is within it. The effect cannot remain existent without the cause.[2]<\/strong><\/a><\/p>\n\n\n\n

\u0643\u0645\u0627 \u0647\u0648 \u0642\u0627\u0639\u062f\u0629 \u0627\u0644\u0639\u0644\u0629 \u0648\u0627\u0644\u0645\u0639\u0644\u0648\u0644<\/p>\n\n\n\n

As is the principle of cause and effect.<\/p>\n\n\n\n

So, the earth and what is within it is established by the existence of the Im\u0101m. By this formulation, the criticism of the opposing sect on the Im\u0101m\u012byyah is not valid. The amount of objections that the commentator Q\u016bshj\u012b and Sh\u0101h \u02bfAbd al-\u02bfAz\u012bz as well as others have stated on the matter of benevolence do not apply here. In actuality, the meaning of benevolence is also what this lowly person has stated. This is the meaning of the word of the investigator Na\u1e63\u012br al-D\u012bn al-\u1e6c\u016bs\u012b which he has stated in his al-Tajr\u012bd<\/em>:<\/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.[3]<\/strong><\/a><\/p>\n\n\n\n

Meaning that even though the world is established by the existence of the Im\u0101m, it entails that the Im\u0101m\u2019s noble existence is such that if people want to gain guidance from him, they can. If they do not want to gain it, this is due to their own veiling from the truth by darkness as well as the domination of their own desires and selfish lusts due to which they are deprived of it.<\/p>\n\n\n\n

The First Matter: The argument that the prophet or Im\u0101m is not only for executing legislative rulings and establishing boundary punishments<\/p>\n\n\n\n

This is the accepted principle that the end is always nobler than the means to the end.[4]<\/strong><\/a> So, the understanding that the perfect essences, lofty souls, and towering lights of the infallible personalities are only created to starts the creation so that the high existence\u2019s goal may benefit the lowly existence, is invalid. Similarly, the understanding is invalid that the motion of the celestial orbits, the course of the sun, moon, stars and animals as well as their efforts by light and day are for benefiting the lowly beings such as animals, plants and inanimate objects and the attainment of four seasons (fu\u1e63\u016bl-i-arba\u02bfah<\/em>) as well as the alternation of times and the rectification of the conditions of places and lands. This is because they are subjected by the command of All\u0101h and are restricted by the name of divine decree. Their motion in essence is purely worship of the divine and is for getting closer to God and emulating the proximate ones with another worship that is filled with passionate love (\u02bfishq<\/em>). Their passionate love is to get closer and to emulate the proximate ones. The benefit of the lowly beings such as the animals, plants, inanimate objects, and other things we have mentioned necessarily follows in subservience and not in essence because what is meant by essence is their motion to get closer to God and emulate the proximate ones. Similarly, the goal and reason for creating prophets and Im\u0101ms of guidance in essence is not to rectify the situation of nations such that previously mentioned accepted principle would be opposed. Rather, the entailment of the previously mentioned principle is that the goal and reason for existence of a prophet or Im\u0101m is essentially necessary to be higher to them. And what is that? Proximity to All\u0101h and reaching his meeting place just as has come in the \u1e25ad\u012bth quds\u012b[5]<\/strong><\/a> where it states:<\/p>\n\n\n\n

\u0643\u0646\u062a \u0643\u0646\u0632\u0627\u064b \u0645\u062e\u0641\u064a\u0627 \u0641\u0623\u062d\u0628\u0628\u062a \u0623\u0646 \u0623\u0639\u0631\u0641 \u0641\u062e\u0644\u0642\u062a \u0627\u0644\u062e\u0644\u0642 \u0643\u064a \u0623\u0639\u0631\u0641<\/p>\n\n\n\n

I was a hidden treasure, so I liked to be known. Thus, I created the creation so I may be known.[6]<\/strong><\/a><\/p>\n\n\n\n

Now, since the true gnostic can only be the prophet or Im\u0101m, then the reason for them is gnosis of God alone. However, with their acts by which they gain proximity to All\u0101h, the initiation of the nation towards the path of the end and their success in their happiness in subservience and accidentally is entailed.<\/p>\n\n\n\n

It must also be clear that the existence of a thing is of two types. One is:<\/p>\n\n\n\n

\u0648\u062c\u0648\u062f \u0634\u064a\u0621 \u0641\u064a \u0646\u0641\u0633\u0647 \u0644\u0646\u0641\u0633\u0647<\/p>\n\n\n\n

The existence of a thing, per se (f\u012b nafsihi<\/em>), for itself.<\/p>\n\n\n\n

The example of this is the immaterial substances. The second one is:<\/p>\n\n\n\n

\u0648\u062c\u0648\u062f \u0634\u064a\u0621 \u0641\u064a \u0646\u0641\u0633\u0647 \u0644\u063a\u064a\u0631\u0647<\/p>\n\n\n\n

The existence of a thing, per se, for something other than itself.<\/p>\n\n\n\n

An example of this is the existence of the material formal accidents because their existence per se is for themselves, which are with the subjects and the materials meaning the accidents and material forms\u2019 independent existences are not separate from subjects and materials. Rather, their independent existences are the same as the subjects and materials they are with.<\/p>\n\n\n\n

The immaterial substances sometimes have relational existence accidental to them such as the rational soul which has two existences. One is its existence per se, which is its real existence. The second is its existence via the body, which is its relational existence. What is its relational existence? It is the soulfulness of the soul and its ordaining of the body. So, when its attachment to the body disconnects, its relational existence, meaning the soulfulness of the soul, perishes. Only its essence and real existence remains because its relational existence is not the same as the real existence. This is contrary to the accidents which perish due to their subjects and materials and their real existence comes invalid.<\/p>\n\n\n\n

When this is known, then we say that the prophet and the Im\u0101m being the divine authority over the creation is an addition and relation which is accidental to their existence. From this aspect his essence is called as being with the creation which the philosophers call \u201cbeing near nature.\u201d So, when there is no creation, they would not be an authority over it, meaning that their authoritativeness over them would fade away. However, this does not entail that when they are not an authority over the creation then they are not existent in their own selves. Rather, the essences of the divine authorities are elevated in essence from corporeal materials, they are in the limit of their own realities and essences continually remaining with All\u0101h\u2019s existence.[7]<\/strong><\/a><\/p>\n\n\n\n

Thus, those holy and pure personalities being the intermediary in the existence of all creations are prior to the creation (in ontological order)[8]<\/strong><\/a> and are \u201cafter the creation\u201d from the aspect that they are the end goals to which all corporeal things return to after the creation. From the aspect that they are the authority over the creation, and people in their states of darkness attain guidance to the path of the hereafter and the holy way by their light with creation just as we have explained in detail and demonstrated in the treatise \u02bfArsh\u012byyah<\/em>[9]<\/strong><\/a> <\/em>that the rational souls have three existences, (1) existence before nature, (2) existence after nature, and (3) existence near nature.[10]<\/strong><\/a> Similarly, the existence of the Im\u0101m is of three types, (1) existence before creation, (2) existence after creation, and (3) existence with creation. The support of this formulation is from the \u1e25ad\u012bth which Mu\u1e25ammad b. Ya\u02bfq\u016bb al-Kulayn\u012b, may All\u0101h have mercy on him, narrated in the book al-K\u0101f\u012b<\/em> via his own chain from Im\u0101m al-\u1e62\u0101diq, peace be upon him, states:<\/p>\n\n\n\n

\u0627\u0644\u0652\u062d\u064f\u062c\u064e\u0651\u0629\u064f \u0642\u064e\u0628\u0652\u0644\u064e \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u0650 \u0648\u064e\u0645\u064e\u0639\u064e \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u0650 \u0648\u064e\u0628\u064e\u0639\u0652\u062f\u064e \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u0650.<\/p>\n\n\n\n

The authority is before the creation, with the creation, and after the creation.[11]<\/strong><\/a><\/p>\n\n\n\n

\u0641\u0627\u0641\u0647\u0645\u060c \u0648\u0644\u0627 \u0627\u0631\u0627\u0643 \u0627\u0646 \u062a\u0641\u0647\u0645\u060c \u0644\u0627\u0646\u0643 \u0644\u0633\u062a \u0645\u0646 \u0627\u0644\u0637\u064a\u0627\u0631\u064a\u0646 \u0648\u0644\u0627 \u0645\u0646 \u0627\u0644\u0633\u064a\u0627\u0631\u064a\u0646\u060c \u0641\u0627\u062f\u0639 \u0627\u0644\u0649 \u0627\u0644\u0644\u0651\u0647 \u0648\u062a\u0636\u0631\u0639 \u0625\u0644\u064a\u0647 \u0648\u0627\u0631\u062c \u0628\u0644\u0637\u0641\u0647 \u0648\u0631\u062d\u0645\u062a\u0647 \u0627\u0646 \u0644\u0627 \u062a\u0643\u0648\u0646 \u0645\u0646 \u0627\u0644\u0645\u062d\u0628\u0648\u0633\u064a\u0646 \u0627\u0644\u0645\u0642\u064a\u062f\u064a\u0646 \u0641\u0649 \u0633\u062c\u0646 \u0627\u0644\u062a\u0639\u0644\u0642 \u0628\u062d\u0628\u0644 \u0627\u0644\u062a\u0642\u0644\u064a\u062f\u060c \u0627\u0646\u0647 \u0644\u0637\u064a\u0641 \u0631\u062d\u064a\u0645 \u0628\u0645\u0646 \u062f\u0639\u0627\u0647 \u0648\u0645\u0633\u062a\u062c\u064a\u0628 \u0644\u0645\u0646 \u0646\u0627\u062c\u0627\u0647.<\/p>\n\n\n\n

So, understand, and I do not think you will understand because you are not of those who can fly and nor of those who can traverse. So, supplicate to All\u0101h, plead to him, and hope for his benevolence and mercy that you may not be of those who are imprisoned and restricted in the prison of attachment to the rope of blind-following. Verily, he is benevolent and merciful to the one who supplicates to him and accepts the supplication of the one who confides in him.[12]<\/strong><\/a><\/p>\n\n\n\n

The Second Matter: Evidence of the matter that the existence of the Im\u0101m is the cause of the existence of the earth and what is within it, and that the continual remaining of the Im\u0101m is the continual remaining of the earth and what is within it<\/p>\n\n\n\n

When God almighty created the existent things in order of nobility and inferiority according to the custom of invention to the extent that end and the center of the existents reached the inferiority and lowness and elemental materials, especially earthly materials, which are the source of interiority, density and are the mine of distance from subtlety. So, the divine will was that them, along with their aspects of mixing and composition which he put on them, should make them climb to the peak of nobility and loftiness. So, from these returning existents, nobler and loftier ones were made an intermediary cause of perfection and the final cause for the lower and inferior ones. So, he created the earth for the plants and the plants for the animals, and the animals for the human being. The last stage is the human being, who is the peak of their beings, and this is the rank of Imamate. Meaning the perfect man who is the authority (sul\u1e6d\u0101n<\/em>) of the earthly realm and the vicegerent (khal\u012bfah<\/em>) of God on earth. So, the earth and what is in it is created for him[13]<\/strong><\/a> just as has come in the \u1e25ad\u012bth quds\u012b:<\/p>\n\n\n\n

\u0644\u0648\u0644\u0627\u0643 \u0644\u0645\u0627 \u062e\u0644\u0642\u062a \u0627\u0644\u0623\u0641\u0644\u0627\u0643<\/p>\n\n\n\n

If it were not for you (O Mu\u1e25ammad), I would not have created the cosmos.[14]<\/strong><\/a><\/p>\n\n\n\n

So, the thing for which something is created, if that final cause is not present then that thing would also perish just as has been demonstrated in the discussions on cause and effect. Thus, the presence of the perfect man who is the authority over the earthly realm and the vicegerent of God on earth in every era is necessary. It is also proven that the existence of the perfect man is the reason for the existence of the earth and what is within it and the continual remaining of the perfect man is the cause of the continual remaining of the earth and what is within it. Thus, the Commander of the Faithful (as) has been quoted in the supplication of \u02bfAd\u012blah<\/em> as saying:<\/p>\n\n\n\n

\u0627\u0644\u064e\u0651\u0630\u064a \u0628\u0650\u0628\u064e\u0642\u0627\u0626\u0650\u0647\u0650 \u0628\u064e\u0642\u064a\u064e\u062a \u0627\u0644\u062f\u064f\u0651\u0646\u064a\u0627\u060c \u0648\u064e\u0628\u064a\u064f\u0645\u0646\u0650\u0647\u0650 \u0631\u064f\u0632\u0650\u0642\u064e \u0627\u0644\u0648\u064e\u0631\u0649\u060c \u0648\u064e\u0628\u0650\u0648\u064f\u062c\u0648\u062f\u0650\u0647\u0650 \u062b\u064e\u0628\u064e\u062a\u064e\u062a\u0650 \u0627\u0644\u0623\u0631\u0636\u064f \u0648\u064e\u0627\u0644\u0633\u064e\u0651\u0645\u0627\u0621\u0650<\/p>\n\n\n\n

The one by who\u2019s remaining the world remains and by his prosperity the creation is given sustenance, and by his existence the earth and the sky remain firm.[15]<\/strong><\/a><\/p>\n\n\n\n

Moreover, this formulation is supported by the \u1e25ad\u012bth which Mu\u1e25ammad b. Ya\u02bfq\u016bb al-Kulayn\u012b has narrated in the book al-K\u0101f\u012b<\/em> via his chain on the authority of Ab\u016b \u1e24amzah al-Thum\u0101l\u012b:<\/p>\n\n\n\n

\u0642\u064e\u0627\u0644\u064e \u0642\u064f\u0644\u0652\u062a\u064f \u0644\u0627\u0628\u0650\u064a \u0639\u064e\u0628\u0652\u062f\u0650 \u0627\u0644\u0644\u0647 (\u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0627\u0644\u0633\u064e\u0651\u0644\u0627\u0645) \u0623\u064e\u062a\u064e\u0628\u0652\u0642\u064e\u0649 \u0627\u0644\u0627\u0631\u0652\u0636\u064f \u0628\u0650\u063a\u064e\u064a\u0652\u0631\u0650 \u0625\u0650\u0645\u064e\u0627\u0645\u064d \u0642\u064e\u0627\u0644\u064e \u0644\u064e\u0648\u0652 \u0628\u064e\u0642\u0650\u064a\u064e\u062a\u0650 \u0627\u0644\u0627\u0631\u0652\u0636\u064f \u0628\u0650\u063a\u064e\u064a\u0652\u0631\u0650 \u0625\u0650\u0645\u064e\u0627\u0645\u064d \u0644\u064e\u0633\u064e\u0627\u062e\u064e\u062a\u0652.<\/p>\n\n\n\n

He (Ab\u016b \u1e24amzah) said, \u201cI asked Im\u0101m al-\u1e62\u0101diq, peace be upon him, \u2018does the earth remain without an Im\u0101m?\u2019 He replied, \u2018if it remained without an Im\u0101m it would sink.\u2019\u201d[16]<\/strong><\/a><\/p>\n\n\n\n

Moreover, in the \u1e25ad\u012bth narrated by A\u1e25mad b. \u1e24anbal (d. 885 CE) in the book on virtues (man\u0101qib<\/em>) it states:<\/p>\n\n\n\n

\u0642\u064e\u0627\u0644\u064e \u0631\u064e\u0633\u064f\u0648\u0644\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0635\u064e\u0644\u064e\u0651\u0649 \u0627\u0644\u0644\u0647\u064f \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0648\u064e\u0633\u064e\u0644\u064e\u0651\u0645\u064e: \u00ab\u0627\u0644\u0646\u064f\u0651\u062c\u064f\u0648\u0645\u064f \u0623\u064e\u0645\u064e\u0627\u0646\u064c \u0644\u0650\u0623\u064e\u0647\u0652\u0644\u0650 \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0621\u0650\u060c \u0625\u0650\u0630\u064e\u0627 \u0630\u064e\u0647\u064e\u0628\u064e\u062a\u0650 \u0627\u0644\u0646\u064f\u0651\u062c\u064f\u0648\u0645\u064f \u0630\u064e\u0647\u064e\u0628\u064e \u0623\u064e\u0647\u0652\u0644\u064f \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0621\u0650\u060c \u0648\u064e\u0623\u064e\u0647\u0652\u0644\u064f \u0628\u064e\u064a\u0652\u062a\u0650\u064a \u0623\u064e\u0645\u064e\u0627\u0646\u064c \u0644\u0650\u0623\u064e\u0647\u0652\u0644\u0650 \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650\u060c \u0641\u064e\u0625\u0650\u0630\u064e\u0627 \u0630\u064e\u0647\u064e\u0628\u064e \u0623\u064e\u0647\u0652\u0644\u064f \u0628\u064e\u064a\u0652\u062a\u0650\u064a \u0630\u064e\u0647\u064e\u0628\u064e \u0623\u064e\u0647\u0652\u0644\u064f \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650\u00bb.<\/p>\n\n\n\n

The Messenger of All\u0101h, peace and blessings be upon him, said, \u201cthe stars are a safety for the people of the sky. So, when the stars perish the people of the sky perish. The people of my household are a safety for the people of earth. So, when the people of my household perish, the people of earth perish.[17]<\/strong><\/a><\/p>\n\n\n\n

Moreover, the son of A\u1e25mad b. \u1e24anbal (whose name is \u02bfAbdull\u0101h) in Ziy\u0101dat al-Musnad <\/em>and al-Himwayn\u012b (d. 1329\/30 CE)[18]<\/strong><\/a> in Far\u0101\u02beid al-Sim\u1e6dayn<\/em>[19]<\/strong><\/em><\/a> have narrated this \u1e25ad\u012bth and al-\u1e24\u0101kim (d. 1012 CE) has also cited it in al-Mustadrak<\/em>.[20]<\/strong><\/a><\/p>\n\n\n\n

Moreover, Shaykh Sulaym\u0101n Qand\u016bdh\u012b \u1e24anaf\u012b Naqshband\u012b[21]<\/strong><\/a> has narrated in the book Yan\u0101b\u012b\u2019 al-Mawaddah<\/em> via his chain from the book of virtues from the Messenger of God (\u1e63) that he said:<\/p>\n\n\n\n

\u0644\u0627 \u062a\u062e\u0644\u0648 \u0627\u0644\u0623\u0631\u0636 \u0645\u0646\u0647\u0645\u060c \u0648\u0644\u0648 \u062e\u0644\u062a \u0644\u0627\u0646\u0633\u0627\u062e\u062a<\/p>\n\n\n\n

The earth is not devoid of them, and if it were to be devoid it would sink.[22]<\/strong><\/a><\/p>\n\n\n\n

Moreover, al-Himwayn\u012b has narrated in Far\u0101\u02beid al-Sim\u1e6dayn<\/em> from Im\u0101m Zayn al-\u02bf\u0100bid\u012bn (as) that he said:<\/p>\n\n\n\n

\u0648\u0644\u0648\u0644\u0627 \u0645\u0627 \u0639\u0644\u0649 \u0627\u0644\u0623\u0631\u0636 \u0645\u0646\u0651\u0627 \u0644\u0633\u0627\u062e\u062a \u0628\u0623\u0647\u0644\u0647\u0627.<\/p>\n\n\n\n

And if it were not for there being one of us on the earth, it would have sunk along with its people.[23]<\/strong><\/a><\/p>\n\n\n\n

Shaykh Sulaym\u0101n Qand\u016bdh\u012b \u1e24anaf\u012b Naqshband\u012b has narrated in the book Yan\u0101b\u012b\u2019 al-Mawaddah<\/em>:<\/p>\n\n\n\n

\u0648\u0642\u0627\u0644 \u0623\u062d\u0645\u062f: \u0625\u0646\u0651 \u0627\u0644\u0644\u0651\u0647 \u062e\u0644\u0642\u200c \u0627\u0644\u0623\u0631\u0636 \u0645\u0646 \u0623\u062c\u0644 \u0627\u0644\u0646\u0628\u064a \u0635\u0644\u0651\u0649 \u0627\u0644\u0644\u0651\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u0648\u0633\u0644\u0651\u0645 \u0641\u062c\u0639\u0644 \u062f\u0648\u0627\u0645\u0647\u0627 \u0628\u062f\u0648\u0627\u0645 \u0623\u0647\u0644 \u0628\u064a\u062a\u0647 \u0648\u0639\u062a\u0631\u062a\u0647 \u0635\u0644\u0651\u0649 \u0627\u0644\u0644\u0651\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u0648\u0633\u0644\u0651\u0645.<\/p>\n\n\n\n

A\u1e25mad[24]<\/strong><\/a> has said, \u201cAll\u0101h created[25]<\/strong><\/a> the earth for the sake of the Prophet, peace and blessings be upon him and his family, and has made its perpetuity with the perpetuity of the people of his household and his offspring, peace and blessings be upon him and his family.[26]<\/strong><\/a><\/p>\n\n\n\n

Furthermore, al-Himwayn\u012b has narrated in Far\u0101\u02beid al-Sim\u1e6dayn<\/em> via his own chain from Im\u0101m Ja\u02bffar al-\u1e62\u0101diq (as) and he has narrated via his chain on the authority of his ancestors from Im\u0101m \u02bfAl\u012b b. al-\u1e24usayn, peace be upon them both:<\/p>\n\n\n\n

\u0646\u062d\u0646 \u0623\u0626\u0645\u0629 \u0627\u0644\u0645\u0633\u0644\u0645\u064a\u0646 \u0648\u062d\u062c\u062c \u0627\u0644\u0644\u0651\u0647 \u0639\u0644\u0649 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646\u060c \u0648\u0633\u0627\u062f\u0629 \u0627\u0644\u0645\u0624\u0645\u0646\u064a\u0646\u060c \u0648\u0642\u0627\u062f\u0629 \u0627\u0644\u063a\u0631\u0651 \u0627\u0644\u0645\u062d\u062c\u0651\u0644\u064a\u0646 \u0648\u0645\u0648\u0627\u0644\u064a \u0627\u0644\u0645\u0624\u0645\u0646\u064a\u0646\u060c \u0648\u0646\u062d\u0646 \u0623\u0645\u0627\u0646 \u0623\u0647\u0644 \u0627\u0644\u0623\u0631\u0636\u060c \u0643\u0645\u0627 \u0623\u0646 \u0627\u0644\u0646\u062c\u0648\u0645 \u0623\u0645\u0627\u0646 \u0644\u0623\u0647\u0644 \u0627\u0644\u0633\u0645\u0627\u0621\u060c \u0648\u0646\u062d\u0646 \u0627\u0644\u0630\u064a\u0646 \u0628\u0646\u0627 \u064a\u0645\u0633\u0643 \u0627\u0644\u0644\u0651\u0647 \u0627\u0644\u0633\u0645\u0627\u0621 \u0623\u0646 \u062a\u0642\u0639 \u0639\u0644\u0649 \u0627\u0644\u0623\u0631\u0636 \u0625\u0644\u0627\u0651 \u0628\u0627\u0630\u0646\u0647\u060c \u0648\u0628\u0646\u0627 \u064a\u0645\u0633\u0643 \u0627\u0644\u0623\u0631\u0636 \u0623\u0646 \u062a\u0645\u064a\u062f \u0628\u0623\u0647\u0644\u0647\u0627 \u0648\u0628\u0646\u0627 \u064a\u0646\u0632\u0644 \u0627\u0644\u063a\u064a\u062b \u0648\u064a\u0646\u0634\u0631 \u0627\u0644\u0631\u062d\u0645\u0629\u060c \u0648\u064a\u062e\u0631\u062c \u0628\u0631\u0643\u0627\u062a \u0627\u0644\u0623\u0631\u0636\u060c \u0648\u0644\u0648 \u0644\u0627 \u0645\u0627 \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \u0645\u0646\u0627 \u0644\u0633\u0627\u062e\u062a \u0628\u0623\u0647\u0644\u0647\u0627. \u062b\u0645 \u0642\u0627\u0644: \u0648\u0644\u0645 \u062a\u062e\u0644 \u0627\u0644\u0623\u0631\u0636 \u0645\u0646\u0630 \u062e\u0644\u0642 \u0627\u0644\u0644\u0651\u0647 \u0622\u062f\u0645 \u0645\u0646 \u062d\u062c\u0629 \u0644\u0644\u0651\u0647 \u0641\u064a\u0647\u0627 \u0638\u0627\u0647\u0631 \u0645\u0634\u0647\u0648\u0631 \u0623\u0648 \u063a\u0627\u0626\u0628 \u0645\u0633\u062a\u0648\u0631\u060c \u0648\u0644\u0627 \u062a\u062e\u0644\u0648 \u0625\u0644\u0649 \u0623\u0646 \u062a\u0642\u0648\u0645 \u0627\u0644\u0633\u0627\u0639\u0629 \u0645\u0646 \u062d\u062c\u0629 \u0644\u0644\u0651\u0647 \u0641\u064a\u0647\u0627\u060c \u0648\u0644\u0648 \u0644\u0627 \u0630\u0644\u0643 \u0644\u0645 \u064a\u0639\u0628\u062f \u0627\u0644\u0644\u0651\u0647. \u0642\u0627\u0644 \u0633\u0644\u064a\u0645\u0627\u0646: \u0641\u0642\u0644\u062a \u0644\u0644\u0635\u0627\u062f\u0642 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645: \u0641\u0643\u064a\u0641 \u064a\u0646\u062a\u0641\u0639 \u0627\u0644\u0646\u0627\u0633 \u0628\u0627\u0644\u062d\u062c\u0629 \u0627\u0644\u063a\u0627\u0626\u0628 \u0627\u0644\u0645\u0633\u062a\u0648\u0631\u061f \u0642\u0627\u0644:\u0643\u0645\u0627 \u064a\u0646\u062a\u0641\u0639\u0648\u0646 \u0628\u0627\u0644\u0634\u0645\u0633 \u0625\u0630\u0627 \u0633\u062a\u0631\u0647\u0627 \u0633\u062d\u0627\u0628.<\/p>\n\n\n\n

We are the Im\u0101ms of the Muslims and the authorities of God over the worlds as well as the leader of the believers, the guide for the luminaries and the masters of the believers. We are a safety for the people of earth just as the stars are a safety for the people of the sky. We are the ones by who All\u0101h holds the sky that it may fall on the earth, except with His permission.[27]<\/strong><\/a> With us does He hold the sky lest it shift its people.\u201d[28]<\/strong><\/a> Then, he said, \u201cand the earth has not been devoid of an authority of God ever since All\u0101h has created Adam (as), either apparent and renown or hidden and unknown. It will not be devoid of an authority from God until the hour is established. If it were not for that, God would not have been worshiped.[29]<\/strong><\/a>\u201d Sulaym\u0101n[30]<\/strong><\/a> said to al-\u1e62\u0101diq, peace be upon him, \u201cso, how would people benefit from an authority that is hidden and unknown?\u201d The Im\u0101m replied, \u201cjust as they benefit from the sun when it is concealed by clouds.\u201d[31]<\/strong><\/a><\/p>\n\n\n\n

Here ends the \u1e25ad\u012bth. It is plainly evident from these a\u1e25\u0101d\u012bth of the two sects (far\u012bqayn<\/em>) that the world and what is within it is established by the existence of the Im\u0101m.[32]<\/strong><\/a> So, the existence of the Im\u0101m is always necessary.<\/p>\n\n\n\n

Argument Two: The Rule of The Noblest Possibility[33]<\/strong><\/a><\/p>\n\n\n\n

The rule of the noblest possibility proves that there must be an Im\u0101m in every era. This principle is inherited from the first philosopher[34]<\/strong><\/a>, the great sage, Aristotle. What is gained from this principle is that nobler contingent thing, in the ranks of existence, is prior to the inferior contingent thing. Meaning that the chain of existents, the nobler would come before. Or let us say it this way, that when the series of contingents exists, it is necessary that the noblest of the contingent things would exist before (in sequence). Or, in other words, when the inferior contingent exists, it is necessary that there be a nobler contingent already existing before it. This principle is a noble demonstrative basis, great in effort, generous in giving, with many benefits, abundant in uses, glorious in goods and blessings.<\/p>\n\n\n\n

\u0642\u062f \u0646\u0641\u0639\u0646\u0627 \u0627\u0644\u0644\u0647 \u0628\u0647 \u0643\u062b\u064a\u0631\u0627 \u0628\u062d\u0645\u062f \u0627\u0644\u0644\u0647 \u0648\u062d\u0633\u0646 \u062a\u0648\u0641\u064a\u0642\u0647<\/p>\n\n\n\n

God has made us benefit through it a lot, with God\u2019s praise and good rectification.<\/p>\n\n\n\n

This principle was used by the first teacher, the great philosopher, in the book Theologica<\/em>, meaning gnosis of lordship, as well as the book of the heavens[35]<\/strong><\/a> and the cosmos[36]<\/strong><\/a> a lot. Thus, he says:<\/p>\n\n\n\n

\u064a\u062c\u0628 \u0623\u0646 \u064a\u0639\u062a\u0642\u062f \u0641\u064a \u0627\u0644\u0639\u0644\u0648\u064a\u0627\u062a \u0645\u0627 \u0647\u0648 \u0623\u0643\u0631\u0645<\/p>\n\n\n\n

It is necessary to believe regarding the lofty beings what is nobler.[37]<\/strong><\/a><\/p>\n\n\n\n

Similarly, al-Shaykh al-Ra\u02be\u012bs<\/em> has used this principle a lot in the book of al-Shif\u0101\u02be<\/em> and in the commentaries. In all his books and treatises, he has explained the system of existences in this sequence as well as both series, the beginning and returning series. Shaykh al-Ishr\u0101q<\/em>, in his book, such as al-Mu\u1e6d\u0101ra\u1e25\u0101t<\/em>, al-Talw\u012b\u1e25\u0101t<\/em>, \u1e24ikmat al-Ishr\u0101q<\/em>, Alw\u0101\u1e25-i-\u2018Im\u0101d\u012b<\/em>, Hay\u0101kil al-N\u016br<\/em>, and both treatises in Persian called Yazd\u0101n Bakhsh<\/em> and Partaw N\u0101meh<\/em>, has taken immense care to established this principle and has used this principle to prove the (immaterial) intellects, the luminous forms, the lords of types (arb\u0101b al-anw\u0101\u2019<\/em>) and so on. Mu\u1e25ammad Shahr\u016bd\u012b[38]<\/strong><\/a>, the historian on the philosophers, says in the book al-Shajarah al-Il\u0101h\u012byyah<\/em>, has emulated Shaykh al-Ishr\u0101q<\/em> in explaining and detailed this principle with a complete exposition.<\/p>\n\n\n\n

The Demonstration of The Rule of The Noblest Possibility<\/p>\n\n\n\n

We shall also be explaining this principle the same way as the book of Shaykh al-Ishr\u0101q<\/em>, that when the inferior contingent being starts to exist due to the creator, it is necessary that a nobler contingent exist before it. This is because (1) if it does not exist before it, it would entail that from the necessary being, in its essence, two things emanate in one instance from one aspect, one being nobler and the other being inferior.[39]<\/strong><\/a> This is impossible by the agreement of the ancient and later philosophers, (2) if the nobler contingent exists after the inferior existence, and exists by virtue of it, it would entail that the cause is nobler than its effort, and (3) if the nobler contingent\u2019s emanation is not impossible along with the most inferior one, neither before the inferior being nor after it, as is presupposed, despite it being contingent, even though supposing this assumption as something occurring would not entail an impossibility, and if something impossible is entailed then external causes would be entailed from the essence of the contingent as well as the essence of the being that originates the contingent being. Otherwise, it would remain contingent even though we have already supposed it to be contingent. Now, since we have supposed the existence of a nobler contingent, and have also supposed that it has not (directly) emanated from the necessary being, neither before the inferior being, nor with it and nor after it, nor without an intermediary and nor with a mediation of other causes, then it would be necessary that its existence summons such a necessitating aspect which is nobler and superior to the God who is the cause of the first emanation. However, this is impossible because the necessary being is being infinity with infinity. The commentator of \u1e24ikmat al-Ishr\u0101q<\/em> has formulated this demonstration such a way that if the inferior contingent exists and the nobler existent is not prior to it, then (1) the premise would be opposed, (2) the emanation of multiplicity from oneness would be entailed, (3) the emanation of the nobler from the inferior would be entailed, and (4) it would entail the existence of an aspect nobler than the light of all lights (i.e., God). This is because if the inferior\u2019s existence is via the nobler, then the first impossibility would be entailed. If it happens without any intermediary, and the emanation of the nobler from the necessary being is also possible, then the second impossibility is entailed. If the emanation of the nobler from its effect is possible, the third impossibility would be entailed. Also, if the emanation of the nobler is neither possible from the necessary being and nor from its effect, then the fourth impossibility would be entailed. Now, when this formulation is with the existence of the inferior with the non-existence of the existence of the nobler prior to it, meaning that presupposing that the existence of the nobler is not before the existence of the inferior, all these types and alternatives become invalid, so this condition of the formulation is also invalidated. Now, with the invalidation of this formulation, the previously mentioned stipulation, meaning the rule of best possibility, would necessarily become true. This is because there is nothing nobler than the necessary being. So, it is impossible that a nobler contingent\u2019s existence precedes His existence. It is necessary also that the nobler continent is closer to the necessary being in relation to other contingent beings and it is necessary that between the nobler and the inferior there be different ranks. They would be the noblest, and then the nobler from the ranks of causes and effects<\/p>\n\n\n\n

\u0645\u0646 \u063a\u064a\u0631 \u0623\u0646 \u064a\u0635\u062f\u0631 \u0639\u0646 \u0627\u0644\u0623\u062e\u0633\u0651 \u0627\u0644\u0623\u0634\u0631\u0641<\/p>\n\n\n\n

Without it being the case that from the inferior emanates the nobler.[40]<\/strong><\/a><\/p>\n\n\n\n

Rather, in a sequence where till the end of the ranks there are inferior beings coming from nobler beings.<\/p>\n\n\n\n

The writer of these pages says that from this principle it is known that the sequence of the series of existents begin from the necessary being in this matter, from the nobler to the inferior and from the higher to the lower. Whoever looks at and ponders the conditions of the existents and looks at the relation that they have with each other knows that the lower and imperfect does not exist except due to the higher and more perfect, meaning that the higher is the essential cause (sabab dh\u0101t\u012b<\/em>) for the lower and the higher has natural precedence over the lower, although the existence of the lower and incomplete is the starting point of the effusion of the superior and nobler and its facilitator is matter. So, the animal is the essential cause for the existence of the sperm drop and has essential precedence over the sperm drop. Similarly, the plan is the essential cause of the seed and star and has essential precedence over it. Also, the seed is a preparatory cause (sabab mu\u2019idd<\/em>) for the existence of the plan and is prior to the plant in being temporally prior and not in being essentially prior. In short, in the series of guidance, the nobler type is prior to the inferior type although some people of the inferior type may be prior to some people of the nobler type temporally just as has been explained in the example of the sperm drop and the animal or the seed and the tree.<\/p>\n\n\n\n

Objections to This Rule with Some Responses<\/p>\n\n\n\n

Objection One: If someone says that the rule of the noblest possibility is only be applied to the invented things (\u2018ibd\u0101\u2019\u012by\u0101t<\/em>)[41]<\/strong><\/a> which do not need matter but does not apply to temporal creations which are in the realm of motion and opposites and coincidences, because temporal creation, meaning material things, have an external hindrance or lack of aptitude due to which the nobler contingent does not exist. In reply to this, we say that the ruling of types and universal natures, in their own essences, is the ruling on invented things because the natural type such as the celestial sphere, man, or horse and so on needing a particular aptitude is not in essence. Rather, it is due to the accidental entailments and conditions acted upon it.<\/p>\n\n\n\n

Another Objection: If someone says that if the previously mentioned principle\u2019s application is accepted in material things, then man would not be the noblest because the authority and someone who is not an authority, the Im\u0101m and the subjects, would all be of one type and individuals of one type are homogenous (mutam\u0101thil<\/em>). None of them have precedence over the other and none have an essential relation, meaning having a relation of causality and being an effect. We would say in response that there is no similarity between individual humans and this similarity which is observed is from the aspect of bodily matter and natural origination before the souls which are plain and of prime matter attain talents as well as virtuous or sinful morals, exiting from potentiality into actualization and from the aspect of the spiritual origination they are in many types<\/p>\n\n\n\n

\u0644\u0627 \u062a\u0639\u062f \u0648\u0644\u0627 \u062a\u062d\u0635\u0649<\/p>\n\n\n\n

Innumerable and uncountable.<\/p>\n\n\n\n

Moreover, the creator, may He be exalted, says (quoting the Prophet):<\/p>\n\n\n\n

\u0625\u0650\u0646\u064e\u0651\u0645\u064e\u0627 \u0623\u064e\u0646\u064e\u0627 \u0628\u064e\u0634\u064e\u0631\u064c \u0645\u0650\u0651\u062b\u0652\u0644\u064f\u0643\u064f\u0645\u0652 \u0628\u0625\u0639\u062a\u0628\u0627\u0631 \u0627\u0644\u0646\u0634\u0623\u0629 \u0627\u0644\u0637\u0628\u064a\u0639\u064a\u0629<\/p>\n\n\n\n

\u201c\u2026 I am only a man like you\u2026\u201d [18:110, 41:6] from the aspect of the natural origination.<\/p>\n\n\n\n

And not from the aspect of the spiritual origination. So, the type of the prophet or the Im\u0101m is lofty and noble and is nobler than the other celestial and elemental types. So, the relation of the type of the Im\u0101m in the rank of existence to other humans is like the human\u2019s relation to other animals and the relation of the animal to the plant and the relation of the plant to the inanimate object. This is what God almighty has alluded to when he has addressed man and said:<\/p>\n\n\n\n

…\u062e\u064e\u0644\u064e\u0642\u064e \u0644\u064e\u0643\u064f\u0645 \u0645\u064e\u0651\u0627 \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u062c\u064e\u0645\u0650\u064a\u0639\u064b\u0627… \u200e\ufd3f\u0627\u0644\u0628\u0642\u0631\u0629: \u0662\u0669\ufd3e\u200f<\/p>\n\n\n\n

\u201c\u2026 he created for you all that is in the earth\u2026\u201d [2:29][42]<\/strong><\/a><\/p>\n\n\n\n

This is because the man is the noblest of the earthly existences. So, he is the cause and the essential reason for the creation and existence of the universe. Therefore, if man is removed from the earth, then the entire universe would be removed. Similarly, if the Im\u0101m is taken up from the earth, all people would perish. The support of this is from the \u1e25ad\u012bth narrated by Mu\u1e25ammad b. Ya\u02bfq\u016bb al-Kulayn\u012b via his own chain from Im\u0101m Ja\u02bffar al-\u1e62\u0101diq, peace be upon him:<\/p>\n\n\n\n

\u0644\u064e\u0648\u0652 \u0644\u064e\u0645\u0652 \u064a\u064e\u0628\u0652\u0642\u064e \u0641\u0650\u064a \u0627\u0644\u0627\u0631\u0652\u0636\u0650 \u0625\u0650\u0644\u0627 \u0627\u062b\u0652\u0646\u064e\u0627\u0646\u0650 \u0644\u064e\u0643\u064e\u0627\u0646\u064e \u0623\u064e\u062d\u064e\u062f\u064f\u0647\u064f\u0645\u064e\u0627 \u0627\u0644\u0652\u062d\u064f\u062c\u064e\u0651\u0629\u064e<\/p>\n\n\n\n

If none remain on the earth except two, one of them would be the divine authority.[43]<\/strong><\/a><\/p>\n\n\n\n

An exposition of the matter that Mu\u1e25ammad (\u1e63) and the Im\u0101m of the Ahl al-Bayt (as) are the noblest contingent being<\/p>\n\n\n\n

It should be known that the Mu\u1e25ammadan light is the closest of the creations to the first truth (i.e., God) and the first of the beings made. It is the greatest and most complete of the existents and the second of the existents[44]<\/strong><\/a> and this is what is meant by the statements found in the prophetic a\u1e25\u0101d\u012bth. Thus, there is a report in which he (\u1e63) states:<\/p>\n\n\n\n

\u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0627\u0644\u0639\u0642\u0644<\/p>\n\n\n\n

\u201cThe first thing God created was the intellect.\u201d[45]<\/strong><\/a><\/p>\n\n\n\n

In another report, it states:<\/p>\n\n\n\n

\u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0646\u0648\u0631\u064a<\/p>\n\n\n\n

\u201cThe first thing God created was my light.\u201d[46]<\/strong><\/a><\/p>\n\n\n\n

In a report it says:<\/p>\n\n\n\n

\u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0631\u0648\u062d\u064a<\/p>\n\n\n\n

\u201cThe first thing God created was my spirit.\u201d[47]<\/strong><\/a><\/p>\n\n\n\n

In a report it also says:<\/p>\n\n\n\n

\u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0627\u0644\u0642\u0644\u0645<\/p>\n\n\n\n

\u201cThe first thing God created was the pen.\u201d[48]<\/strong><\/a><\/p>\n\n\n\n

In a report it also says:<\/p>\n\n\n\n

\u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0645\u0644\u0643 \u0643\u0631\u0648\u0628\u064a<\/p>\n\n\n\n

\u201cThe first thing God created was a proximate (kar\u016bb\u012b<\/em>) angel.\u201d[49]<\/strong><\/a><\/p>\n\n\n\n

It should be clear that these traits and attributes are for one thing from various perspectives.[50]<\/strong><\/a> So, that thing, with respect to each attribute, is named by various names. So, the names (asm\u0101\u2019<\/em>) may be many but the one being named (musamm\u0101<\/em>) is one in essence and existence. However, the self and quiddity of this thing is a substance that does not have a relation to bodies by one aspect of the aspects of existence. Neither in existence, like accidents, neither in place nor control like the souls, neither in partiality and mixing like matter and form.<\/p>\n\n\n\n

In short, the substances made are of three types and are different in their levels of existence:<\/p>\n\n\n\n

The first and the loftiest of the made things is the one who has no need or dependence of anything except God and it has no view or turning except towards God.<\/p>\n\n\n\n

The second type are the substances which, in the basis of existence, are not in need of anything except God. However, they need someone else in the completion of their existence.<\/p>\n\n\n\n

The third are the substances who need other things in the basis of their existence and the completion as well.<\/p>\n\n\n\n

The first substance is the intellect, the second is the soul, and the third is the body (jism<\/em>) or a part of the body. Now, since God almighty is simple in his reality[51]<\/strong><\/a> as well as knowledgeable, capable, generous, merciful, of great virtue and immense strength as well as omnipotence and the possessor of perfections, virtues, and goods. His mercy and generosity cannot be such that he restricts his effusion and mercy. So, it is necessary that the creations emanate from him in a system that is the most superior and the most generous sequence. It is also necessary that the emanation starts with the noblest and then the nobler in order just as the rule of the noblest possibility proves. There is no doubt that the noblest of the contingent things and the most magnanimous of the made things is the intellect. It is called the pen (qalam<\/em>) because it is the intermediary for the formation of sciences and realities on the tablets of the souls which are decreed and destined. Moreover, since at this rank it is free of corporeality and veiling as well as the darkness of defects and non-existence, they are called light (n\u016br<\/em>). Moreover, since it is the basis of the life of higher and lower souls, it is called the spirit. This is the Mu\u1e25ammadan reality, peace and blessings be upon him and his family, which is the rank of perfection of his (\u1e63) existence and from it the series of existent beings starts and to it does it return. Thus, it is narrated from the master of the universe (\u1e63) himself:<\/p>\n\n\n\n

\u0646\u062d\u0646 \u0627\u0644\u0622\u062e\u0631\u0648\u0646 \u0627\u0644\u0633\u0627\u0628\u0642\u0648\u0646<\/p>\n\n\n\n

We are the last ones and the forerunners.[52]<\/strong><\/a><\/p>\n\n\n\n

Meaning that regarding exiting and manifesting we are the last, like a fruit, and are first in its creation and existence, like the seed. So, the Prophet (\u1e63) is the seed of the tree of the world. Now, since the prophet a\u1e25\u0101d\u012bth which are found in the books of the two sects it is proven that the Mu\u1e25ammadan light and the light of the twelve Im\u0101ms is but one light and in reality, that light is one, this is why he (\u1e63) has said:<\/p>\n\n\n\n

\u0646\u062d\u0646<\/p>\n\n\n\n

\u201cwe\u201d<\/p>\n\n\n\n

In the \u1e25ad\u012bth. Moreover, it is narrated from the Prophet (\u1e63) that God almighty said:<\/p>\n\n\n\n

\u0628\u0643 \u0623\u0639\u0631\u0641 \u0648\u0628\u0643 \u0622\u062e\u0630 \u0648\u0628\u0643 \u0623\u0639\u0637\u064a \u0648\u0628\u0643 \u0623\u0639\u0627\u0642\u0628 \u0648\u0628\u0643 \u0623\u062b\u064a\u0628<\/p>\n\n\n\n

It is through you that I am known, through you that I take to account, through you that I give, through you do I punish and through you do I reward.[53]<\/strong><\/a><\/p>\n\n\n\n

This is the state and rank of the Prophet (\u1e63), glory be to God. This is because whoever did not recognize the prophet via the prophecy and message, he has not known God<\/p>\n\n\n\n

\u0643\u0645\u0627 \u064a\u0646\u0628\u063a\u064a<\/p>\n\n\n\n

As he ought to be known.<\/p>\n\n\n\n

Even if he has a thousand arguments for knowing God. Therefore, the meaning would be that:<\/p>\n\n\n\n

\u0628\u0643 \u0623\u0639\u0631\u0641<\/p>\n\n\n\n

Through you am I known.<\/p>\n\n\n\n

Meaning that whoever recognizes you with prophecy recognizes me with lordship. And<\/p>\n\n\n\n

\u0628\u0643 \u0622\u062e\u0630<\/p>\n\n\n\n

Through you do I take to account.<\/p>\n\n\n\n

Meaning that I shall accept the worship of the one who learns from you.<\/p>\n\n\n\n

\u0628\u0643 \u0623\u0639\u0637\u064a<\/p>\n\n\n\n

Meaning that I shall give the people of the levels their level by your intercession just as the Prophet (\u1e63) said:<\/p>\n\n\n\n

\u0627\u0644\u0646\u0627\u0633 \u064a\u062d\u062a\u0627\u062c\u0648\u0646 \u0625\u0644\u0649 \u0634\u0641\u0627\u0639\u062a\u064a \u062d\u062a\u0649 \u0625\u0628\u0631\u0627\u0647\u064a\u0645<\/p>\n\n\n\n

People will need my intercession, even Abraham (as).[54]<\/strong><\/a><\/p>\n\n\n\n

Also, His saying:<\/p>\n\n\n\n

\u0628\u0643 \u0623\u0639\u0627\u0642\u0628 \u0648\u0628\u0643 \u0623\u062b\u064a\u0628<\/p>\n\n\n\n

Through you do I punish and through you do I reward.<\/p>\n\n\n\n

Meaning that on the day of the covenant (m\u012bth\u0101q<\/em>) God took a covenant from every prophet that they believe in Mu\u1e25ammad (\u1e63) and his family, peace be upon them, and took a covenant from his nation that they believe in him (\u1e63) and be pleased in assisting his religion. So, whoever from the previous and past nations believed in him (\u1e63) and his family before he (\u1e63) was sent, he will be of those who are rewarded, and whoever does not believe from the first and last people, will be of the people who are punished. It is proven from these a\u1e25\u0101d\u012bth that the Im\u0101m and the Prophet (\u1e63) are seed and egg of the tree of the world.[55]<\/strong><\/a> This is what has been alluded to in the statement of God almighty when he says:<\/p>\n\n\n\n

…\u0648\u064e\u0643\u064f\u0644\u064e\u0651 \u0634\u064e\u064a\u0652\u0621\u064d \u0623\u064e\u062d\u0652\u0635\u064e\u064a\u0652\u0646\u064e\u0627\u0647\u064f \u0641\u0650\u064a \u0625\u0650\u0645\u064e\u0627\u0645\u064d \u0645\u064f\u0651\u0628\u0650\u064a\u0646\u064d \u200e\ufd3f\u064a\u0633: \u0661\u0662\ufd3e\u200f<\/p>\n\n\n\n

\u201c\u2026 and we have enumerated everything in a clear Im\u0101m<\/em>.\u201d 36:12[56]<\/strong><\/a><\/p>\n\n\n\n

He is the first and the last, he is the apparent and the hidden.[57]<\/strong><\/a> The perfect Gnostics explain these meanings very clearly. Thus, Mull\u0101 Mu\u1e25sin Fay\u1e0d (d. 1680\/1681 CE)[58]<\/strong><\/a> says:<\/p>\n\n\n\n

\u0625\u0646 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0627\u0645\u0644 \u0644\u0647 \u0627\u0644\u0623\u0648\u0644\u064a\u0629 \u0648\u0627\u0644\u0622\u062e\u0631\u064a\u0629 \u0648\u0627\u0644\u0638\u0627\u0647\u0631\u064a\u0629 \u0648\u0627\u0644\u0628\u0627\u0637\u0646\u064a\u0629 \u0648\u0627\u0644\u0639\u0628\u0648\u062f\u064a\u0629 \u0648\u0627\u0644\u0631\u0628\u0648\u0628\u064a\u0629 \u0648\u0627\u0644\u0623\u0644\u0648\u0647\u064a\u0629 \u0641\u0638\u0627\u0647\u0631 \u0645\u0645\u0627 \u0623\u0633\u0644\u0641\u0646\u0627 \u0648\u0625\u0644\u064a\u0647 \u0627\u0644\u0625\u0634\u0627\u0631\u0629 \u0628\u0642\u0648\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u0623\u0648\u0644 \u0645\u0627 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0646\u0648\u0631\u064a \u0623\u0648 \u0631\u0648\u062d\u064a \u0645\u0639 \u0623\u0646\u0647 \u0628\u0627\u0644\u0642\u0635\u062f \u0648\u0627\u0644\u0631\u062a\u0628\u0629 \u0623\u064a\u0636\u0627 \u0648\u0623\u0645\u0627 \u0627\u0644\u0622\u062e\u0631\u064a\u0629 \u0641\u0644\u0623\u0646\u0647 \u0622\u062e\u0631 \u0645\u0631\u0627\u062a\u0628 \u0627\u0644\u0648\u062c\u0648\u062f \u0641\u064a \u0633\u0644\u0633\u0644\u0629 \u0627\u0644\u0639\u0648\u062f \u0648\u0622\u062e\u0631 \u0645\u0627 \u064a\u0638\u0647\u0631 \u0645\u0646 \u0627\u0644\u0645\u0648\u062c\u0648\u062f\u0627\u062a \u0641\u064a \u0627\u0644\u062e\u0627\u0631\u062c \u0648\u0623\u0645\u0627 \u0627\u0644\u0638\u0627\u0647\u0631\u064a\u0629 \u0641\u0628\u0627\u0644\u062c\u0633\u0645 \u0648\u0627\u0644\u062e\u0644\u0642 \u0648\u0623\u0645\u0627 \u0627\u0644\u0628\u0627\u0637\u0646\u064a\u0629 \u0641\u0628\u0627\u0644\u0631\u0648\u062d \u0648\u0627\u0644\u0623\u0645\u0631 \u0648\u0623\u0645\u0627 \u0627\u0644\u0639\u0628\u0648\u062f\u064a\u0629 \u0641\u0628\u0627\u0644\u062d\u0627\u062c\u0629 \u0648\u0627\u0644\u062d\u062f\u0648\u062b \u0648\u0627\u0644\u0645\u0631\u0628\u0648\u0628\u064a\u0629 \u0648\u0625\u062d\u062a\u0645\u0627\u0644 \u0627\u0644\u062a\u0643\u0627\u0644\u064a\u0641 \u0648\u0627\u0644\u0623\u0630\u0649 \u0648\u0623\u0645\u0627 \u0627\u0644\u0631\u0628\u0648\u0628\u064a\u0629 \u0641\u0644\u0644\u062a\u0631\u0628\u064a\u0629 \u0644\u0623\u0641\u0631\u0627\u062f \u0627\u0644\u0639\u0627\u0644\u0645 \u0643\u0644\u0647\u0627 \u0628\u0627\u0644\u062e\u0644\u0627\u0641\u0629 \u0627\u0644\u0625\u0644\u0647\u064a\u0629 \u0648\u0627\u0644\u0625\u0646\u0634\u0627\u0621 \u0627\u0644\u0631\u0648\u062d\u0627\u0646\u064a\u0629 \u0641\u0625\u0646\u0647 \u064a\u0623\u062e\u062f \u0645\u0646 \u062c\u0647\u0629 \u0627\u0644\u0631\u0648\u062d\u0627\u0646\u064a\u0629 \u0639\u0646 \u0627\u0644\u0644\u0647 \u0633\u0628\u062d\u0627\u0646\u0647 \u0645\u0627 \u064a\u0637\u0644\u0628\u0647 \u0627\u0644\u0631\u0639\u0627\u064a\u0627 \u0648\u064a\u0628\u0644\u063a\u0647 \u0628\u062c\u0647\u0629 \u0627\u0644\u062c\u0633\u0645\u0627\u0646\u064a\u0629 \u0625\u0644\u064a\u0647\u0645 \u0648\u0628\u0647\u0627\u062a\u064a\u0646 \u0627\u0644\u062c\u0647\u062a\u064a\u0646 \u064a\u062a\u0645 \u0623\u0645\u0631 \u0627\u0644\u062e\u0644\u0627\u0641\u0629<\/p>\n\n\n\n

The perfect man has the nature of being the first, the last, the apparent, the hidden, as well as servitude, lordship, and divinity. So, it is apparent from what we have discussed earlier, and this is what is alluded to in his (\u1e63) statement, \u201cthe first thing God created was my light\u201d or \u201cmy spirit\u201d despite it being by intent and the rank as well. As for being the last, then it is because it is the last of the ranks of existence in the series that returns as well as the last that manifests from the existents in external reality. As for being the first, then it is due to the body and creation. As for being the hidden, then it is with the spirit and the command. As for servitude, it is due to being in need and origination as well as being sustained as well as bearing liabilities and suffering. As for lordship, it is because of training all the individuals in the world with divine caliphate and spiritual growth, because he takes from the aspect of spirituality from God, may He be glorified, what the subjects seek and conveys it with corporeality to them. By these two aspects does the affair of caliphate become complete.[59]<\/strong><\/a><\/p>\n\n\n\n

From this exposition, the Im\u0101m being the noblest of the creatures (ashraf al-makhl\u016bq\u0101t) is also proven. So, by the necessitation of this principle mentioned above, it is necessary that he exist in every era.<\/p>\n\n\n\n

A doubt along with its answer:<\/p>\n\n\n\n

If it is thought that the master of the universe (\u1e63) and the infallible Im\u0101ms were from the realm of materiality, then how can they be the first intellect? We say to refute this that their manifestations, beings, and existences are different. In the manifestation and first being they were the first intellect, and in the lower manifestation they are like man. Just as God almighty has said:<\/p>\n\n\n\n

\u0645\u0627 \u0623\u0646\u0627 \u0625\u0644\u0627 \u0628\u0634\u0631 \u0645\u062b\u0644\u0643\u0645<\/p>\n\n\n\n

I am only a man like you.[60]<\/strong><\/a><\/p>\n\n\n\n

He did not say that<\/p>\n\n\n\n

\u0628\u0634\u0631 \u0645\u0646\u0643\u0645<\/p>\n\n\n\n

A man from you.[61]<\/strong><\/a><\/p>\n\n\n\n

Rather, he said that I am a man \u201clike\u201d you. Therefore, the actual man (bashar<\/em>) is the one whose spirit has an essential connection to the body, and the soul of the prophet and the Im\u0101m does not have an essential connection to the body. Rather, it has an accidental and external connection. Thus, they are not an actual man (bashar<\/em>), rather they are \u201clike\u201d mankind. In their reality they are sheer intellect. However, they descend and attach to the body and despite their attachment to the body their actual ranks are not removed from them. The bodily connection is optional. Whenever they wish, they can detach from it. It is as if their body is like a cloak for them. Whenever a man wants, he can remove the cloak or wear it whenever he wishes. Similarly, whenever the Im\u0101m or prophet wants, he can become immaterial, and whenever he wants, he can become material.<\/p>\n\n\n\n

An exposition of the matter that the Im\u0101m has two aspects, divinity[62]<\/strong><\/a>, and humanity<\/p>\n\n\n\n

In other words, we explain for the sake of clarification that the perfect man has three parts, nature, soul, and intellect, which is also called the spirit. From these three parts, each is in one realm. Meaning that the perfect man has different beings and in each being and rank, he is named with a certain name, he is thus at the very least man (ins\u0101n<\/em>) who is the founder of all perfections. When he is the founder of all perfections, especially being the bearer of the divine trust[63]<\/strong><\/a> meaning the possessor of the shar\u012b\u02bfah, at that time he is as if the human lord (rabb-i-ins\u0101n\u012b<\/em>) or the godly human (ins\u0101n\u012b-i-rabb\u0101n\u012b<\/em>) whose obedience is obligatory after obedience to God. Thus, the leader of the philosophers and theosophists says:<\/p>\n\n\n\n

\u064a\u0643\u0648\u0646 \u0645\u0639 \u0627\u0644\u0628\u0634\u0631\u064a\u0629 \u0645\u062a\u0645\u064a\u0632\u0627 \u0639\u0646 \u0633\u0627\u0626\u0631 \u0627\u0644\u0646\u0627\u0633 \u0628\u0623\u0645\u0648\u0631 \u0642\u062f\u0633\u064a\u0629 \u0648\u0643\u0631\u0627\u0645\u0627\u062a \u0625\u0644\u0647\u064a\u0629 \u0641\u064a\u0643\u0648\u0646 \u0630\u0627 \u0648\u062c\u0647\u064a\u0646 \u0648\u062c\u0647 \u0625\u0644\u0649 \u0627\u0644\u062a\u0642\u062f\u0633 \u0648\u0627\u0644\u0623\u0644\u0648\u0647\u064a\u0629 \u0648\u0648\u062c\u0647 \u0625\u0644\u0649 \u0627\u0644\u062a\u062c\u0633\u0645 \u0648\u0627\u0644\u0628\u0634\u0631\u064a\u0629 \u0641\u064a\u0643\u0648\u0646 \u0625\u0646\u0633\u0627\u0646\u0627 \u0631\u0628\u0627\u0646\u064a\u0627 \u0623\u0648 \u0631\u0628\u0627 \u0625\u0646\u0633\u0627\u0646\u064a\u0627 \u062a\u0643\u0627\u062f \u062a\u062d\u0644 \u0639\u0628\u0627\u062f\u062a\u0647 \u0628\u0639\u062f \u0637\u0627\u0639\u0629 \u0627\u0644\u0644\u0647 \u0648\u0647\u0648 \u062e\u0644\u064a\u0641\u0629 \u0627\u0644\u0644\u0647 \u0641\u064a \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0623\u0631\u0636\u064a<\/p>\n\n\n\n

He would be[64]<\/strong><\/a> despite being a man distinct from other people with holy matters and divine miracles[65]<\/strong><\/a> and thus he would have two facets. One facet would be facing holiness and divinity and the other facet would be facing corporeality (al-tajassum<\/em>) and being a human. So, he would be a godly human or a human lord whose worship would almost be permissible after obedience to God. He is the caliph of God in the earthly realm.[66]<\/strong><\/a><\/p>\n\n\n\n

Thus, Mull\u0101 Mu\u1e25sin Fay\u1e0d says in discussing the obedience of the creations towards the perfect man:<\/p>\n\n\n\n

\u0625\u0646 \u0627\u0644\u0644\u0647 \u062c\u0639\u0644 \u0627\u0644\u0623\u0631\u0636 \u0644\u0648\u062c\u0648\u062f \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0627\u0645\u0644 \u0628\u0645\u0646\u0632\u0644\u0629 \u0625\u0645\u0627\u0645 \u064a\u062c\u062a\u0645\u0639 \u0639\u0646\u062f\u0647 \u0627\u0644\u062e\u0644\u0627\u0626\u0642 \u0645\u0646 \u0627\u0644\u0628\u0633\u0627\u0626\u0637 \u0648\u0627\u0644\u0645\u0631\u0643\u0628\u0627\u062a \u0648\u0627\u0644\u0643\u0627\u0626\u0646\u0627\u062a \u0627\u0644\u0639\u0646\u0635\u0631\u064a\u0629 \u0648\u0627\u0644\u0622\u062b\u0627\u0631 \u0627\u0644\u0633\u0645\u0627\u0648\u064a\u0629 \u0648\u0642\u0628\u0627\u0626\u0644 \u0645\u0646 \u0627\u0644\u0645\u0644\u0627\u0626\u0643\u0629 \u0648\u062c\u0646\u0648\u062f \u0645\u062c\u0646\u062f\u0629 \u0645\u0646 \u0639\u0627\u0644\u0645 \u0627\u0644\u063a\u064a\u0628 \u0644\u064a\u0639\u062a\u062f\u0644 \u0628\u0625\u062c\u062a\u0645\u0627\u0639\u0647\u0627 \u0623\u062d\u0648\u0627\u0644\u0647 \u0648\u062c\u0639\u0644 \u0636\u0648\u0621 \u0627\u0644\u0634\u0645\u0633 \u0648\u0646\u0648\u0631 \u0627\u0644\u0642\u0645\u0631 \u0633\u0627\u062c\u062f\u064a\u0646 \u0639\u0644\u0649 \u0628\u0627\u0628\u0647\u0627 \u0648\u0627\u0644\u0644\u064a\u0644 \u0648\u0627\u0644\u0646\u0647\u0627\u0631 \u062f\u0627\u0626\u0628\u064a\u0646 \u0628\u0647\u0627 \u0637\u0627\u0626\u0639\u064a\u0646 \u0639\u0644\u0649 \u0633\u0627\u062d\u062a\u0647\u0627 \u0648\u0625\u0637\u0631\u0627\u0641\u0647\u0627 \u0648\u0643\u0630\u0644\u0643 \u062c\u0639\u0644 \u0627\u0644\u0645\u0627\u0621 \u0648\u0627\u0644\u0647\u0648\u0627\u0621 \u0639\u0627\u0643\u0641\u064a\u0646 \u0639\u0644\u0649 \u0633\u0637\u0639\u0647\u0627 \u062f\u0627\u0626\u0631\u064a\u0646 \u062d\u0648\u0644\u0647\u0627 \u0648\u0643\u0630\u0644\u0643 \u062c\u0639\u0644 \u0627\u0644\u0643\u0648\u0627\u0643\u0628 \u0645\u0646 \u062c\u0647\u0629 \u0648\u0642\u0648\u0639 \u0623\u0634\u0639\u062a\u0647\u0627 \u0628\u0645\u0646\u0632\u0644\u0629 \u064a\u0647\u0648\u0649 \u0628\u0631\u0623\u0633\u0647 \u0625\u0644\u0649 \u0627\u0644\u062a\u062d\u062a \u0644\u0644\u0633\u062c\u0648\u062f \u0648\u0643\u0630\u0644\u0643 \u0627\u0644\u0646\u0628\u0627\u062a\u0627\u062a \u0628\u062d\u0633\u0628 \u0648\u0636\u0639\u062a\u0647\u0627 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u0627\u0644\u0625\u0646\u062a\u0643\u0627\u0633\u064a \u0628\u0645\u0646\u0632\u0644\u0629 \u0645\u0646 \u064a\u0636\u0639 \u0631\u0623\u0633\u0647 \u0639\u0644\u0649 \u0627\u0644\u0628\u0633\u0627\u0637 \u0644\u0644\u0633\u062c\u0648\u062f \u0648\u0627\u0644\u0646\u062c\u0645 \u0648\u0627\u0644\u0634\u062c\u0631 \u064a\u0633\u062c\u062f\u0627\u0646 \u0648\u0643\u0630\u0644\u0643 \u062d\u0627\u0644 \u0627\u0644\u062d\u064a\u0648\u0627\u0646\u0627\u062a \u0641\u064a \u0625\u0646\u0643\u0628\u0627\u0628\u0647\u0627 \u0639\u0644\u0649 \u0627\u0644\u0623\u0631\u0636 \u0648\u062e\u0636\u0648\u0639\u0647\u0627 \u0643\u0644 \u0630\u0644\u0643 \u0644\u0623\u062c\u0644 \u0648\u062c\u0648\u062f \u062e\u0644\u064a\u0641\u0629 \u0627\u0644\u0644\u0647 \u0641\u064a \u0647\u0630\u0647 \u0627\u0644\u0623\u0631\u0636 \u0648\u0625\u0645\u0627\u0645 \u0627\u0644\u0646\u0627\u0633 \u0648\u0642\u0637\u0628 \u0627\u0644\u0639\u0627\u0644\u0645 \u0643\u0645\u0627 \u0642\u0627\u0644 \u062a\u0639\u0627\u0644\u0649 \u0625\u0646\u064a \u062c\u0627\u0639\u0644 \u0641\u064a \u0627\u0644\u0623\u0631\u0636 \u062e\u0644\u064a\u0641\u0629 \u0648\u0625\u0630 \u0642\u0627\u0644 \u0631\u0628\u0643 \u0644\u0644\u0645\u0644\u0627\u0626\u0643\u0629 \u0625\u0646\u064a \u062e\u0627\u0644\u0642 \u0628\u0634\u0631\u0627 \u0645\u0646 \u0635\u0644\u0635\u0627\u0644 \u0645\u0646 \u062d\u0645\u0625 \u0645\u0633\u0646\u0648\u0646 \u0641\u0625\u0630\u0627 \u0633\u0648\u064a\u062a\u0647 \u0648\u0646\u0641\u062e\u062a \u0641\u064a\u0647 \u0645\u0646 \u0631\u0648\u062d\u064a \u0641\u0642\u0639\u0648\u0627 \u0644\u0647 \u0633\u0627\u062c\u062f\u064a\u0646 \u0641\u0633\u062c\u062f \u0627\u0644\u0645\u0644\u0627\u0626\u0643\u0629 \u0643\u0644\u0647\u0645 \u0623\u062c\u0639\u0645\u0648\u0646 \u0625\u0644\u0627 \u0625\u0628\u0644\u064a\u0633 \u0623\u0628\u0649 \u0623\u0646 \u064a\u0643\u0648\u0646 \u0645\u0646 \u0627\u0644\u0633\u0627\u062c\u062f\u064a\u0646<\/p>\n\n\n\n

God made the earth for the existence of the perfect man like an Im\u0101m to whom creations gather whether they be simple, composed, elemental existents, celestial marks, groups of the angels, collected troops from the unseen world, so that his conditions may be moderate due to their gathering. He made the shining of the sun and the light of the moon both prostrate at the earth\u2019s door and the night and day subservient, obedient to the field and surroundings of the earth. Similarly, he made the water and air devoted to its sparkling, circling around it. Moreover, he made the planets from the aspect of the incidence of their rays, as things whose heads bow down in prostration. Also, he made the plants in their natural state to relapse as if they are placing their head on the rug for prostration. Furthermore, the star and the tree prostrate[67]<\/strong><\/a> and like this is the state of the animals in their devotion to the earth and their submissiveness in all of that is due to the existence of the caliph of God in their earth who is the Im\u0101m of the people and the pole of the world[68]<\/strong><\/a> just as God almighty has said, \u201cI am making a man from out of clay from molded black clay. So, when I have shaped him and blown into it of my spirit, bow down to him in prostration. So, the angels, all of them in their entirety, prostrated, except Ibl\u012bs, he denied refused to be of those who prostrate.\u201d [15:31][69]<\/strong><\/a><\/p>\n\n\n\n

Moreover, al-Shaykh al-Ra\u02be\u012bs<\/em> says in the Metaphysics of The Healing<\/em> (al-Shif\u0101\u02be<\/em>) in the section on Imamate:<\/p>\n\n\n\n

\u0645\u0646 \u0627\u062c\u062a\u0645\u0639\u062a \u0644\u0647 \u0645\u0639\u0647\u0627 \u0627\u0644\u062d\u0643\u0645\u0629 \u0627\u0644\u0646\u0638\u0631\u064a\u0629 \u0641\u0642\u062f \u0633\u0639\u062f\u060c \u0648\u0645\u0646 \u0641\u0627\u0632 \u0645\u0639 \u0630\u0644\u0643 \u0628\u0627\u0644\u062e\u0648\u0627\u0635 \u0627\u0644\u0646\u0628\u0648\u064a\u0629 \u0643\u0627\u062f \u0623\u0646 \u064a\u0635\u064a\u0631 \u0631\u0628\u0627 \u0625\u0646\u0633\u0627\u0646\u064a\u0627 \u0648\u0643\u0627\u062f \u0623\u0646 \u062a\u062d\u0644\u200c \u0639\u0628\u0627\u062f\u062a\u0647 \u0628\u0639\u062f \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649\u200c\u060c \u0648\u0647\u0648 \u0633\u0644\u0637\u0627\u0646\u200c \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0623\u0631\u0636\u064a \u0648\u062e\u0644\u064a\u0641\u0629 \u0627\u0644\u0644\u0647 \u0641\u064a\u0647\u200c.<\/p>\n\n\n\n

The one for who gathers along with Imamate inferential wisdom, is blissful, and has succeeded with that by prophetic specializations. It is almost as if he has become a human lord and almost as if his worship is permissible after God almighty. He is the authority of the earthly realm and the caliph of God in it.[70]<\/strong><\/a><\/p>\n\n\n\n

The support of this is in the \u1e25ad\u012bth in al-K\u0101f\u012b<\/em> by al-Kulayn\u012b narrated from Im\u0101m al-\u1e62\u0101diq, peace be upon him. In short, one of the phrases from it is:<\/p>\n\n\n\n

\u063a\u064e\u064a\u0652\u0631\u064e \u0645\u064f\u0634\u064e\u0627\u0631\u0650\u0643\u0650\u064a\u0646\u064e \u0644\u0650\u0644\u0646\u064e\u0651\u0627\u0633\u0650 \u0639\u064e\u0644\u064e\u0649 \u0645\u064f\u0634\u064e\u0627\u0631\u064e\u0643\u064e\u062a\u0650\u0647\u0650\u0645\u0652 \u0644\u064e\u0647\u064f\u0645\u0652 \u0641\u0650\u064a \u0627\u0644\u0652\u062e\u064e\u0644\u0652\u0642\u0650 \u0648\u064e\u0627\u0644\u062a\u064e\u0651\u0631\u0652\u0643\u0650\u064a\u0628\u0650 \u0641\u0650\u064a \u0634\u064e\u064a\u0652\u200f\u0621\u064d \u0645\u0650\u0646\u0652 \u0623\u064e\u062d\u0652\u0648\u064e\u0627\u0644\u0650\u0647\u0650\u0645\u0652 \u0642\u0648\u0644\u0647 \u0634\u064a\u0621 \u0645\u0646 \u0623\u062d\u0648\u0627\u0644\u0647\u0645 \u0645\u062a\u0639\u0644\u0642 \u0628\u063a\u064a\u0631 \u0627\u0644\u0645\u0634\u0627\u0631\u0643\u064a\u0646 \u0644\u0647\u0645<\/p>\n\n\n\n

The Im\u0101ms are not participants with people in their partaking with them in creation and composition in any of their conditions.[71]<\/strong><\/a> His statement, \u201cin any of their conditions\u201d is attached with \u201cthey are not participants with them.\u201d[72]<\/strong><\/a><\/p>\n\n\n\n

This phrase from the \u1e25ad\u012bth points to the fact that the Im\u0101m has two aspects, one is holy and divine while the other is corporeal and human. In the aspect of divinity, they do not share it with anyone, and in the aspect of corporeality and humanity, they share it with others. This is because in the Prophets and the Im\u0101ms, the aspect of corporeality is accidental and external and not essential, which is why the aspect of divinity is dominant in them and the rank of the intellects can never be removed from them. Moreover, since their type is superior and nobler than the celestial and elemental type and their aspect of divinity is dominant over their aspect of corporeality and humanity, then the passage of eons (mur\u016br-i-duh\u016br<\/em>) and the succession of months (kur\u016br-i-shuh\u016br<\/em>) as well as celestial motion (\u1e25arakat-i-falak\u012byyah<\/em>) cannot change their bodies. This is because celestial motion only affects things below it and not things above it, and we have already proven that the prophet or Im\u0101m is an intermediary in the creation of the world, and that he is the final cause of the creation of the world and prior as well as above that world. So, the objection is rebutted about the longevity of the lifetime of the possessor of time[73]<\/strong><\/a> (\u1e63a\u1e25ib al-zam\u0101n<\/em>) who is at this time the authority of the world, the human lord, or the godly human as well as the reason for the continual existence of the world, and all praise it to All\u0101h, Lord of the worlds. So, the Im\u0101m, the possessor of time who is the authority of the earthly realm is continually existing (b\u0101q\u012b<\/em>) with the continual existence of God almighty. When he will be taken up from the world, then the great resurrection shall occur just as the a\u1e25\u0101d\u012bth of both sects clearly point towards. However, people, due to the foolishness of their minds, fail to comprehend.<\/p>\n\n\n\n

\u0641\u0645\u0627 \u0644\u0647\u0624\u0644\u0627\u0621 \u0627\u0644\u0642\u0648\u0645 \u0644\u0627 \u064a\u0641\u0642\u0647\u0648\u0646 \u062d\u062f\u064a\u062b\u0627<\/p>\n\n\n\n

So, what is with these people that they do not understand any statement?[74]<\/strong><\/a><\/p>\n\n\n\n

Argument Three: The Lord of the Type (rabb al-naw\u2019<\/em>)[75]<\/strong><\/a><\/p>\n\n\n\n

The construction of the earthly realm and the continuation of the types in the earthly realm are based on the existence of the godly scholar meaning that to such a time where the lord of the type is not present, no type would remain. Therefore, it is imperative that a prophet or Im\u0101m who is the lord of the type (rabb al-naw\u2019<\/em>) or rather the lord of the types (rabb al-anw\u0101\u2019<\/em>) be always present so that the types of the world may remain, and the world may be populated and inhabited. If the Im\u0101m, who is the lord of the type, is not present in an era, then no type would remain. So, the world\u2019s population would end.<\/p>\n\n\n\n

Proving The Lords of The Types (arb\u0101b al-anw\u0101\u2019<\/em>) With the Statements of the Godly Philosophers along with arguments[76]<\/strong><\/a><\/p>\n\n\n\n

The godly philosopher Plato and his teacher, the philosopher Socrates, have in many of their statements believed in the lords of the types. Thus, Plato says in his book Timaeus<\/em> that existents have immaterial forms that never get corrupted, and that what do get corrupted are the generated existents.[77]<\/strong><\/a> Moreover, al-Shaykh al-Ra\u02be\u012bs<\/em> says in The Metaphysics of The Healing that Godly Plato, Socrates, and others had this view and that Plato and Socrates have gone to an excess in explaining this matter.[78]<\/strong><\/a> Rather, Plato believes that he has observed them in his state of transcendence. Moreover, he also saw that whatever effusion from God any type is getting is from the lord of that type and the lord of the human type is the lord of all types whose effusion flows to all types. The lord of the human type is the perfect man in the realm of immaterial existents, who is the basis and starting point and all individuals of the type are his branches (fur\u016b\u02bf<\/em>) and effects (ma\u02bf\u0101l\u012bl<\/em>) whereas he is the perfect individual of that type. Due to his completion and perfection, he is not in need of matter or space. It is also known that the individuals of a particular type can be different in perfection and imperfection and that in proportion to divine effusion that is occurring happens via the lord of the types meaning the perfect man. The perfect man is the cause of all individuals of the type and the individuals of the type are his effects. Mull\u0101 Mu\u1e25sin Fay\u1e0d says:<\/p>\n\n\n\n

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\u062c\u0647\u0627\u0646 \u0631\u0627 \u0628\u0644\u0646\u062f\u06cc \u0648 \u067e\u0633\u062a\u06cc \u062a\u0648\u06cc\u06cc           \u0646\u062f\u0627\u0646\u0645 \u0686\u0647 \u0647\u0631\u0686\u0647 \u0647\u0633\u062a\u06cc \u062a\u0648\u06cc\u06cc<\/p>\n\n\n\n

\u0648\u0641\u064a \u0643\u0644\u0627\u0645 \u0645\u0648\u0644\u0627\u0646\u0627 \u0627\u0644\u0635\u0627\u062f\u0642 \u0639\u0644\u064a\u0647 \u0627\u0644\u0633\u0644\u0627\u0645 \u0645\u0627 \u0631\u0648\u064a \u0639\u0646\u0647 \u0646\u062d\u0646 \u0635\u0646\u0627\u0626\u0639 \u0627\u0644\u0644\u0647 \u0648\u0627\u0644\u0646\u0627\u0633 \u0628\u0639\u062f \u0635\u0646\u0627\u0626\u0639 \u0644\u0646\u0627 \u0648\u0642\u0627\u0644 \u0628\u0639\u0636 \u0627\u0644\u0639\u0627\u0631\u0641\u064a\u0646 \u0644\u0645\u0627 \u0631\u0623\u064a\u062a \u0627\u0644\u062d\u062f\u064a\u062f\u0629 \u0627\u0644\u062d\u0627\u0645\u064a\u0629 \u062a\u0634\u0628\u0647 \u0628\u0627\u0644\u0646\u0627\u0631 \u0648\u062a\u0641\u0639\u0644 \u0641\u0639\u0644\u0647\u0627 \u0641\u0644\u0627 \u062a\u062a\u0639\u062c\u0628 \u0645\u0646 \u0646\u0641\u0633 \u0625\u0633\u062a\u0634\u0631\u0642\u062a \u0648\u0625\u0633\u062a\u0636\u0627\u0621\u062a \u0648\u0625\u0633\u062a\u0646\u0627\u0631\u062a \u0628\u0646\u0648\u0631 \u0627\u0644\u0644\u0647 \u0641\u0623\u0637\u0627\u0639\u0647\u0627 \u0627\u0644\u0623\u0643\u0648\u0627\u0646<\/p>\n\n\n\n

God, may he be glorified and exalted, manifests in the mirror of the heart of the perfect man who is his caliph. The reflection of the lights of the manifestations from the mirror of the heart emanate on the world and remains with the reaching of the emanation. Until this perfect person is in the world, he extends essential manifestations and divine mercy from God via names and attributes which these existents exhibit and are the place of stability. So, as such the extension and emanation of manifestations is preserved so long as this perfect man is in this world.[79]<\/strong><\/a> So, a meaning of the meanings that are hidden do not come outside and become apparent except with his command. Moreover, nothing goes from being apparent to hidden except with his command. Although this perfect person does not have the dominant side of being a human, he is the barrier between the two seas and the fence between the two realms. This is what God almighty alludes to in his statement \u201che released the two seas which go side by side, between them there is a barrier which they do not transgress.\u201d [55:19-20] Meaning both. None is confused with the other.<\/p>\n\n\n\n

You are the loftiness and lowliness of the world                   I don\u2019t know what, you are every existence.<\/p>\n\n\n\n

Moreover, in the speech of our master al-\u1e62\u0101diq, peace be upon him, in what has been narrated from him, \u2018we are the products of All\u0101h and the people are after that our products.\u2019[80]<\/strong><\/a> Moreover, some of the mystics said, \u2018when you see hot iron resemble fire and do what it does, do not be surprised from the soul which illuminates, brightens and enlightens with the light of All\u0101h and so all beings obey it.\u2019[81]<\/strong><\/a><\/p>\n\n\n\n

Moreover, the philosopher Harmas al-Har\u0101misah<\/em>, meaning Prophet Idr\u012bs (i.e., Enoch)[82]<\/strong><\/a> is quoted as saying that:<\/p>\n\n\n\n

\u0625\u0646 \u0630\u0627\u062a\u0627 \u0631\u0648\u062d\u0627\u0646\u064a\u0629 \u0623\u0644\u0642\u062a \u0625\u0644\u064a \u0627\u0644\u0645\u0639\u0627\u0631\u0641 \u0641\u0642\u0644\u062a \u0645\u0646 \u0623\u0646\u062a \u0642\u0627\u0644 \u0625\u0646\u064a \u0637\u0628\u0627\u0639\u0643 \u0627\u0644\u062a\u0627\u0645<\/p>\n\n\n\n

The spiritual essence gave me some things of knowledge, so I said, \u201cwho are you?\u201d He said, \u201cI am your complete impression.[83]<\/strong><\/a><\/p>\n\n\n\n

Furthermore, Shaykh al-Ishr\u0101q<\/em> says in the book al-Mu\u1e6d\u0101ra\u1e25\u0101t<\/em>:<\/p>\n\n\n\n

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So, it is necessary that there one intellect devoid of matter taking care of that type for every type of the simple celestial types as well as the elemental ones and their composites that are vegetative and animalistic, and that is the owner of that type and its lord.[84]<\/strong><\/a><\/p>\n\n\n\n

In the same book, he has argued for proving the lord of the type based on certain reasons, and it is evident that this issue, meaning the issue of proving the lords of types, is demonstrative (burh\u0101n\u012b<\/em>). In proving the lords of the types, the philosophers and mystics have presented elaborate arguments as we have mentioned. However, if their detail is written it would elongate the matter. Therefore, in fear of prolonging, it has been left. The great philosopher Aristotle in the book Theologica<\/em> in the fourth section says:<\/p>\n\n\n\n

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Beyond this realm is a heaven and earth, a sea, animals, plants, and people who are heavenly as well as everything that is from this heavenly realm.[85]<\/strong><\/a><\/p>\n\n\n\n

Furthermore, he says in the fourth section:<\/p>\n\n\n\n

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The sensory man is only an image for the rational man, and the rational man is spiritual, and all his limbs are spiritual.[86]<\/strong><\/a><\/p>\n\n\n\n

In the section eight of the Theologica<\/em> he says:<\/p>\n\n\n\n

\u0647\u0630\u0647 \u0627\u0644\u0646\u0627\u0631 \u0625\u0646\u0645\u0627 \u0647\u064a \u0635\u0646\u0645 \u0644\u062a\u0644\u0643 \u0627\u0644\u0646\u0627\u0631 \u0641\u0642\u062f \u0628\u0627\u0646 \u0648\u0648\u0636\u062d \u0623\u0646 \u0627\u0644\u0646\u0627\u0631 \u0627\u0644\u062a\u064a \u0641\u064a \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0623\u0639\u0644\u0649 \u0647\u064a \u062d\u064a\u0629 \u0648\u0623\u0646 \u062a\u0644\u0643 \u0627\u0644\u0646\u0627\u0631 \u0647\u064a \u0627\u0644\u0645\u0641\u064a\u0636\u0629 \u0628\u0627\u0644\u062d\u064a\u0648\u0629 \u0639\u0644\u0649 \u0647\u0630\u0647 \u0627\u0644\u0646\u0627\u0631<\/p>\n\n\n\n

This fire is only an image of that fire, for it has been made clear and evident that the fire in the higher realm is alive and that fire is the bestower of life (i.e., existence) on this life.[87]<\/strong><\/a><\/p>\n\n\n\n

Furthermore, in section eight he says:<\/p>\n\n\n\n

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This sensory realm is like like an example and image for that realm. So, that realm must be completer and more perfect since it is the one that bestows life, power, and perfection to this realm.[88]<\/strong><\/a><\/p>\n\n\n\n

In section ten of the book Theologica<\/em> he says:<\/p>\n\n\n\n

\u0625\u0646 \u0643\u0644 \u0635\u0648\u0631\u0629 \u0637\u0628\u064a\u0639\u064a\u0629 \u0641\u064a \u0647\u0630\u0627 \u0627\u0644\u0639\u0627\u0644\u0645 \u0647\u064a \u0641\u064a \u0630\u0644\u0643 \u0627\u0644\u0639\u0627\u0644\u0645 \u0644\u0623\u0646\u0647\u0627 \u0647\u0646\u0627\u0643 \u0628\u0646\u0648\u0639 \u0623\u0641\u0636\u0644 \u0648\u0623\u0639\u0644\u0649 \u0648\u0630\u0644\u0643 \u0623\u0646\u0647\u0627 \u0647\u0647\u0646\u0627 \u0645\u062a\u0639\u0644\u0642\u0629 \u0628\u0627\u0644\u0647\u064a\u0648\u0644\u0649 \u0648\u0647\u064a \u0647\u0646\u0627\u0643 \u0628\u0644\u0627 \u0647\u064a\u0648\u0644\u0649 \u0648\u0643\u0644 \u0635\u0648\u0631\u0629 \u0637\u0628\u064a\u0639\u064a\u0629 \u0641\u0647\u064a \u0635\u0646\u0645 \u0644\u0644\u0635\u0648\u0631\u0629 \u0627\u0644\u062a\u064a \u0647\u0646\u0627\u0643<\/p>\n\n\n\n

Every natural form in this realm is in that realm because it is there in a superior and loftier manner. This is because over here it is attached to prime matter and over there it is without prime matter. Also, every natural form is an image for the form present there.[89]<\/strong><\/a><\/p>\n\n\n\n

The writer of these pages says that when the existence of the lord of the types is proven by the statements of the godly philosophers, it is also proven with the rule of the noblest possibility the lord of all types being the noblest of existent things is also proven because for proving this we have used the rule of the noblest possibility and we have already established the rule of the best possibility that the noblest of existent things is the Im\u0101m and the Im\u0101m is the intermediary in the effusion. So, it entails that the lord of the type which the philosophers have taken great care in proving and Godly Plato, Socrates, Harmas al-Har\u0101misa have also claimed to have witnessed, is the Im\u0101m. This is because the Im\u0101m is in the intermediary rank after the rank of the intellect which is the lord of the type. So, the Im\u0101m being present in every era is proven and it is also proven that if the Im\u0101m is not present in the world, the world would perish and disappear.<\/p>\n\n\n\n

Argument Four: Loving Motion (\u1e25arakat-i-ishq\u012byya<\/em>)[90]<\/strong><\/a><\/p>\n\n\n\n

Loving motion is present in all natural things just as the scholar Mull\u0101 Mu\u1e25ammad B\u0101qir al-Majlis\u012b (d. 1699 CE), may God\u2019s mercy be on him, has also said in the book \u02bfAin al-\u1e24ay\u0101t<\/em>:<\/p>\n\n\n\n

\u0628\u062f\u0627\u0646\u06a9\u0647 \u0628\u0646\u0627\u06cc \u0627\u06cc\u0646 \u0639\u0627\u0644\u0645 \u0628\u0631 \u0639\u0634\u0642 \u0648 \u0645\u062d\u0628\u062a \u0627\u0633\u062a \u0648 \u0647\u0631 \u06a9\u0633\u06cc \u0631\u0627 \u0645\u0639\u0634\u0648\u0642\u06cc \u0648 \u0645\u0642\u0635\u0648\u062f\u06cc \u0627\u0633\u062a \u06a9\u0647 \u0622\u0646 \u0645\u0637\u0644\u0628 \u062f\u0631 \u0646\u0638\u0631 \u0627\u0648 \u0639\u0638\u06cc\u0645 \u0627\u0633\u062a \u0648 \u0633\u0627\u06cc\u0631 \u0627\u0634\u06cc\u0627\u0621 \u0631\u0627 \u0628\u0647 \u062a\u0628\u0639\u06cc\u062a \u0622\u0646 \u0645\u06cc \u0637\u0644\u0628\u062f<\/p>\n\n\n\n

Know that the basis of this world is on passionate love and affection. Everyone has a beloved and a goal, attaining which is deemed great in his view. He seeks all other things in accordance with it (seeing it as the end goal and other things to attain the goal).[91]<\/strong><\/a><\/p>\n\n\n\n

So, it is mandatory that every natural type has a perfect rational goal so that its individuals face it according to their predisposition and their yearning according to their instinct be towards what is above. If the goal is not complete and rational, then the inclination and attention being centered towards completion and perfection would be false and futile, and it is impossible to be futile in nature just as has been demonstrated in the issue of cause and effect. The goal of this inclination and attention towards perfection cannot be the soul because so long as it is a soul it is potential and yearns for complete perfection. Their goal is also not the necessary being because the goals are numerous and diverse, and the necessary being is one. So, those goals are the intellects. Therefore, it is known as is necessary that in the series of starting points and the sequence of the emanation of things, there must be a rational intermediary between the necessary being and the creatures. Just like this, it is necessary that after the descent of the existents from the perfection of the series of goals and the sequence of the return of existents and the combing back of the existents towards perfection has a rational intermediary between those existents and the goal of all goals. This is the first of the first intermediaries and the starting point of all starting points. It is imperative that he exist in all times otherwise the loving motion of the natures would become false. This is because it has been demonstrated in the discussion on motion that motion needs a starting and ending point of the motion, otherwise motion would be invalid. We see that loving motion is present. Therefore, it is necessary that the end of the motion also be present, which is the first intellect. Also, we have already proven that the first intellect is one of the ranks of the Im\u0101m\u2019s ranks just as the prophet a\u1e25\u0101d\u012bth testify to it. So, it is the Im\u0101m. The Commander of the Faithful, peace be upon him, has been quoted in Nahj al-Bal\u0101gha<\/em> as saying:<\/p>\n\n\n\n

\u0625\u0650\u0646\u064e\u0651 \u0644\u064e\u0643\u064f\u0645\u0652 \u0646\u0650\u0647\u064e\u0627\u064a\u064e\u0629\u064b \u0641\u064e\u0627\u0646\u0652\u062a\u064e\u0647\u064f\u0648\u0627 \u0625\u0650\u0644\u064e\u0649 \u0646\u0650\u0647\u064e\u0627\u064a\u064e\u062a\u0650\u0643\u064f\u0645\u0652 \u0648\u064e\u0625\u0650\u0646\u064e\u0651 \u0644\u064e\u0643\u064f\u0645\u0652 \u0639\u064e\u0644\u064e\u0645\u0627\u064b \u0641\u064e\u0627\u0647\u0652\u062a\u064e\u062f\u064f\u0648\u0627 \u0628\u0650\u0639\u064e\u0644\u064e\u0645\u0650\u0643\u064f\u0645\u0652 \u0648\u064e\u0625\u0650\u0646\u064e\u0651 \u0644\u0650\u0644\u0652\u0625\u0650\u0633\u0652\u0644\u064e\u0627\u0645\u0650 \u063a\u064e\u0627\u064a\u064e\u0629\u064b \u0641\u064e\u0627\u0646\u0652\u062a\u064e\u0647\u064f\u0648\u0627 \u0625\u0650\u0644\u064e\u0649 \u063a\u064e\u0627\u064a\u064e\u062a\u0650\u0647\u0650<\/p>\n\n\n\n

You have an end, so reach your end. Also, you have a certain knowledge, so be guided by your knowledge. Moreover, Isl\u0101m has an end goal, so reach its end goal.[92]<\/strong><\/a><\/p>\n\n\n\n

Then, the Commander of the Faithful, peace be upon him, states:<\/p>\n\n\n\n

\u0641\u064e\u0625\u0650\u0646\u064e\u0651 \u0627\u0644\u0652\u063a\u064e\u0627\u064a\u064e\u0629\u064e \u0623\u064e\u0645\u064e\u0627\u0645\u064e\u0643\u064f\u0645\u0652<\/p>\n\n\n\n

Surely, your end goal is in front of you (or, if read another way, your end goal is your Im\u0101m).[93]<\/strong><\/a><\/p>\n\n\n\n

An explanation of the matter that love is always obtained in everything<\/p>\n\n\n\n

It should be known that God, may He be glorified and exalted, has ordained a perfection for all existents that are rational, spiritual, or sensory. He has placed the love and yearning for it in the essence of that thing. This love which is free of yearning and is specialized for the immaterial intellects which are actualized from all aspects, and in things other than the intellects such as the essences present are lacking in perfection and are not empty of potential aptitude and have yearning that is either willful or natural according to the differences in levels. The motion in them is in proportion to their inclination, and motion is either spiritual or corporeal. Corporeal motion or motion in the modality (\u1e25arakat f\u012b al-kayf<\/em>) is like natural composites or motion in the quantity (\u1e25arakat f\u012b al-kam<\/em>) is like the animal or plant. Motion of the state is like celestial motion and motion in the location is like the motion of elements.<\/p>\n\n\n\n

The demonstration of this is that it is known that existence, all of it, is pure goodness, effective, and enjoyable.[94]<\/strong><\/a> In contrast to this, non-existence is evil, abhorrent, and something to be avoided. It is known that the existence of one type is simple, which is not different in its essence. However, its boundaries and levels vary, and it is the origination point of the difference of the essences, genera (ajn\u0101s<\/em>) and differentia. So, existence per se is different with it being more perfect, more imperfect, stronger, and weaker. The end goal of the perfection of existence is the necessary being because He is unlimited in intensity of perfection and of the existents that are effects, each has a portion of perfection bestowed on it, and all effects are imperfect in so far as they are effects. However, pure and simple existence is the necessary existence. He has no aspect or respect of imperfection in Him. If he were to be incomplete, them the necessary being\u2019s existence would not be unlimited in power and strength. So, it is proven that imperfection and limitedness is of the entailments of being an effect. The effect can also not be equal in rank to the cause. So, something that is not an effect, such as the necessary being, may He be exalted, would have no imperfection because He is purely the reality of existence (\u1e25aq\u012bqat-i-wuj\u016bd<\/em>) and goodness. So, he is per se the greatest of things in aspect and love. Something which has more aspects of being a cause, that thing would have more intermediaries between it and the necessary being and it would be more incomplete than something that is closer to the necessary one, may He be exalted, since it would then be more perfect and complete. Thus, when it is proven, it is established that nothing of the existents is empty of divine love, divine compassion, and divine providence. If something were to be empty of it for even a moment, it would surely perish and be destroyed. Therefore, everything is a lover and seeker of the perfection of existence and averse to non-existence and imperfection. There being a beloved and thing sough after is thus mandatory because the effect does not continue to be except with the continual being of the cause, just as warmth is not preserved except with a stronger warmth, the light is not perfect except with a stronger light, prime matter is not complete except with a form, a form is not complete except with a former, senses are not perfect except with a soul, a soul is not perfect except with an intellect, and an intellect does not remain except with the necessary being. So, every imperfect thing is averse to its imperfection and a lover and something that yearns for perfection. Thus, love is always obtained in everything.<\/p>\n\n\n\n

The yearning and inclination that is obtained in things is in the state of the absence of perfection. Therefore, love permeates all existents. However, love is not permeating in all existents but only in those that are not purely immaterial. If someone says that not all existents contain life that they may have yearning, inclination, or love, we say in reply that for the mystics, everything is alive.[95]<\/strong><\/a> Moreover, the majority believe that life if present in something that has sense and willful motion. So, when it is known that every existent, be it simple or composite, has life and consciousness, it is necessary that it has love and yearning.<\/p>\n\n\n\n

Furthermore, all existents, in the same matter, are either perfect in all aspects or are imperfect in one of their aspects. Also, something perfect in all aspects is either (1) perfect in and of itself or overlooking what is beyond it until its soul and perfection be one thing<\/p>\n\n\n\n

\u0645\u0646 \u063a\u064a\u0631 \u062a\u063a\u0627\u064a\u0631 \u0644\u0627 \u0641\u064a \u0627\u0644\u0630\u0627\u062a \u0648\u0644\u0627 \u0641\u064a \u0627\u0644\u0625\u0639\u062a\u0628\u0627\u0631<\/p>\n\n\n\n

Without any distinction. Neither in essence nor in respect.<\/p>\n\n\n\n

Or (2) perfect with what is beyond it.<\/p>\n\n\n\n

What is perfect in and of itself is the necessary one, may He be exalted, and what is complete with what is beyond it are the immaterial intellects. So, perfect existents are not conceived of separate to love, and love is identical to their essence. As for the necessary one, may He be exalted, then he loves himself, and the immaterial intellects love the divine essence. Moreover, they also love themselves. However, the love they have for themselves is annihilated in the love of God. As for the celestial souls, then they have the pain of separation and the pleasure of connection. Thus, they have the love and yearning for attaining rational perfection. Based on the same reasoning, the lower has love for the superior and the incomplete has love for the complete. Therefore, when it is proven that love is filled in the predisposition of all existents, it entails that another beloved be present who is the intermediary between the necessary being and all other existents. This is the first intellect, according to the necessity of saying that \u201cthe first thing God created is the intellect.\u201d Also, the prophet is the necessitation of the statement \u201cthe first thing God created is my light.\u201d The Im\u0101m is the necessitation of the unification of the light of the prophet and the Im\u0101m. The summary is that this is one thing called by different names. Therefore, the existence of the Im\u0101m is necessary in every era.<\/p>\n\n\n\n

It should be clear that the godly philosophers and investigating mystics have written on various other reasons in the discussion on the permeation of love in all existent things which are very subtle. Most of the ancient philosophers have also written treatises on this issue. Thus, al-Shaykh al-Ra\u02be\u012bs<\/em> Ab\u016b \u02bfAl\u012b S\u012bn\u0101 has written a separate treatise on the permeation of love in all existent things. The leader of the philosophers and theosophists, the scholar Mull\u0101 \u1e62adr\u0101 of Sh\u012br\u0101z has written on this in perfect detail. This lowly person, due to fear of elongation, cannot write these matters. This summary does not allow for it. Moreover, the mind (of the average person) is incapable of (grasping) this issue. There are many topics such that bringing them out by way of bringing out secrets is forbidden. Thus, silence is preferred and superior. And all praise is to All\u0101h, lord of the worlds.<\/p>\n\n\n\n

Argument Five: The Spirit of The Universe[96]<\/strong><\/a><\/p>\n\n\n\n

The Im\u0101m is the soul of the macrocosm. The exposition of this is that the totality of the world from the aspect of it being a totality is a single person. This is with the unity of nature and not with the unity of distinct things which are joined and collected into one thing like the coming together of a house from bricks or the coming together of an army from individuals. This is because the parts of the world have an essential connection and a collectivity that has an essential connection would have essential unity. In short, the world being one person is demonstrative. None of the investigating philosophers has denied this matter. Thus, the great philosopher Aristotle has proclaimed that the world of the animals is one and is named as the great human. Moreover, the treatises of The Brethren of Purity have an elaborate exposition proving that the world is a great human and man is the small human. The small human is a sample of the great human, and the perfect man is the great human. All the celestial and elemental bodies being a part of the small man is proven. Moreover, it is also proven that the great human has all human parts and limbs present in it. It has also been proven that just as the small human has life, the great human also has life. It is also proven from the poem of The Commander of the Faithful \u02bfAl\u012b b. Ab\u012b \u1e6c\u0101lib, peace be upon him, that man is the microcosm and is a sample of the macrocosm.[97]<\/strong><\/a> The poem is this:<\/p>\n\n\n\n

\u0623\u062a\u062d\u0633\u0628 \u0623\u0646\u0643 \u062c\u0631\u0645 \u0635\u063a\u064a\u0631                 \u0648\u0641\u064a\u0643 \u0625\u0646\u0637\u0648\u0649 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0623\u0643\u0628\u0631<\/p>\n\n\n\n

Do you think you are just a small being,              when within you is contained the macrocosm?[98]<\/strong><\/a><\/p>\n\n\n\n

Moreover, the scholar Mull\u0101 Mu\u1e25ammad B\u0101qir al-Majlis\u012b, according to the treatises of The Brethren of Purity, and he himself says in one of the places:<\/p>\n\n\n\n

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Thus, the bones in the body are like the mountains on earth, and the flesh is like the dirt, the small and big veins are like small and big rivers. The head, which is the place of most powers and sensations and the manager of the body is like the sky which is the place of the luminous planets, and its rays fall on the earth. The vapors which rise from the stomach reach the brain and it becomes cold. They fall from the eye and brain and drop like vapors which rise from the earth and drop as they reach the cold globe. Moreover, the mental powers via the spinal cord reach the entire body. Thus, the rays of the planets influence the earth. Just like the commanders, authorities, and rulers in the earth, some parts of the body serve others. The king of all of them is the rational soul called the heart in the aspect that first it attaches to the animalistic spirit and that issues from the heart. Thus, the inhabitation of the earth is towards the north. The earth too, which is the cause of the inhabitation of the body, is towards the north. Similarly, the kings have ministers who divide the sustenance of the subjects. That which is cooked in the liver is divided in the entire body. Similarly, since some part of the earth is prescribed for human waste which reaches the sea. The human body too has a prescribed place for it.[99]<\/strong><\/a><\/p>\n\n\n\n

Therefore, life and the continual existence of the small man who is a sample of the great man is based on the human rational soul which is the manager and the authority of the body. Similarly, the great human must have a universal soul which is the reason for its life and continual existence. It should also have such a control and authority in the great realm that the rational human soul has in the human body. Rather, it should be nobler and superior since it is the basis while this is the sample. Moreover, for it this is the universal soul while this is a partial one from the universal soul. Just as there is control and authority all parts of the universe, and it is the Im\u0101m, and his existence is necessary for giving life and continual existence. The mystical investigator Mull\u0101 Mu\u1e25sin Fay\u1e0d says<\/p>\n\n\n\n

\u0625\u0646 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0627\u0645\u0644 \u0647\u0648 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0643\u0628\u064a\u0631 \u0648\u0644\u0645\u0627 \u0634\u0627\u0628\u0647 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0641\u064a \u062a\u0631\u0643\u0628\u0647 \u0645\u0646 \u0631\u0648\u062d \u0648\u062c\u0633\u062f \u0645\u0639 \u0623\u0646\u0647 \u0623\u0643\u0628\u0631 \u0645\u0646\u0647 \u0635\u0648\u0631\u0629 \u0642\u064a\u0644 \u0641\u064a\u0647 \u0623\u0646\u0647 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0628\u064a\u0631 \u0648\u0644\u0643\u0646 \u0625\u0646\u0645\u0627 \u064a\u0635\u062d \u0647\u0630\u0627 \u0627\u0644\u0642\u0648\u0644 \u0648\u064a\u0635\u062f\u0642 \u0628\u0648\u062c\u0648\u062f \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0627\u0645\u0644 \u0641\u064a\u0647 \u0625\u0630 \u0644\u0648 \u0644\u0645 \u064a\u0643\u0646 \u0645\u0648\u062c\u0648\u062f\u0627 \u0641\u064a\u0647 \u0643\u0627\u0646 \u0643\u062c\u0633\u062f \u0645\u0644\u0642\u0649 \u0644\u0627 \u0631\u0648\u062d \u0641\u064a\u0647 \u0648\u0644\u0627 \u0634\u0643 \u0623\u0646 \u0625\u0637\u0644\u0627\u0642 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0639\u0644\u0649 \u0627\u0644\u062c\u0633\u062f \u0627\u0644\u0630\u064a \u0644\u0627 \u0631\u0648\u062d \u0641\u064a\u0647 \u0644\u0627 \u064a\u0635\u062d \u0625\u0644\u0627 \u0645\u062c\u0627\u0632\u0627 \u0648\u0643\u0645\u0627 \u064a\u0642\u0627\u0644 \u0644\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0628\u064a\u0631 \u0643\u0630\u0644\u0643 \u064a\u0642\u0627\u0644 \u0644\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0635\u063a\u064a\u0631 \u0648\u0643\u0644 \u0645\u0646 \u0647\u0630\u064a\u0646 \u0627\u0644\u0642\u0648\u0644\u064a\u0646 \u0625\u0646\u0645\u0627 \u064a\u0635\u062d \u0628\u062d\u0633\u0628 \u0627\u0644\u0635\u0648\u0631\u0629 \u0644\u0625\u062c\u0645\u0627\u0644 \u0623\u062d\u062f\u0647\u0645\u0627 \u0648\u062a\u0641\u0635\u064a\u0644 \u0627\u0644\u0622\u062e\u0631 \u0648\u0623\u0645\u0627 \u0628\u062d\u0633\u0628 \u0627\u0644\u0645\u0631\u062a\u0628\u0629 \u0641\u0627\u0644\u0639\u0627\u0644\u0645 \u0647\u0648 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0635\u063a\u064a\u0631 \u0648\u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0647\u0648 \u0627\u0644\u0639\u0627\u0644\u0645 \u0627\u0644\u0643\u0628\u064a\u0631 \u0625\u0630 \u0644\u0644\u062e\u0644\u064a\u0641\u0629 \u0627\u0644\u0625\u0633\u062a\u0639\u0644\u0627\u0621 \u0639\u0644\u0649 \u0627\u0644\u0645\u0633\u062a\u062e\u0644\u0641 \u0639\u0644\u064a\u0647<\/p>\n\n\n\n

The perfect man is the great realm, and this is because the realm resembles the human in his composition of spirit and body even though it is bigger than him in form. It is said about it that it is the great human. However, this statement is correct and true for it with the existence of the perfect man in it. This is because if he were not present in it, it would have been like a corpus thrown with no spirit in it. Moreover, there is no doubt that using the term human for a corpus which has no spirit is not correct except metaphorically. Moreover, as it is said that the world is the great human, similarly it is said that the human is the microcosm. Both statements are only correct in relation to form due to the summarization of one and the detail of the other. As for in relation to the rank, then the world is the small human, and the human is the macrocosm since the caliph has superiority over the thing it is a caliph over.[100]<\/strong><\/a><\/p>\n\n\n\n

In another place, Mull\u0101 Mu\u1e25sin Fay\u1e0d says:<\/p>\n\n\n\n

\u0625\u0646 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0627\u0645\u0644 \u0647\u0648 \u0627\u0644\u0645\u062f\u0628\u0631 \u0644\u0644\u0639\u0627\u0644\u0645 \u0628\u0627\u0644\u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0625\u0644\u0647\u064a\u0629 \u0648\u0623\u0646\u0647 \u0627\u0644\u0648\u0627\u0633\u0637\u0629 \u0641\u064a \u0648\u0635\u0648\u0644 \u0627\u0644\u062e\u0644\u0642 \u0625\u0644\u0649 \u0627\u0644\u062d\u0642 \u0642\u0627\u0644 \u0623\u0647\u0644 \u0627\u0644\u0645\u0639\u0631\u0641\u0629 \u0625\u0646 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0627\u0645\u0644 \u0647\u0648 \u0628\u0645\u0646\u0632\u0644\u0629 \u0631\u0648\u062d \u0627\u0644\u0639\u0627\u0644\u0645 \u0648\u0627\u0644\u0639\u0627\u0644\u0645 \u062c\u0633\u062f\u0647 \u0641\u0643\u0645\u0627 \u0623\u0646 \u0627\u0644\u0631\u0648\u062d \u064a\u062f\u0628\u0631 \u0627\u0644\u062c\u0633\u062f \u0648\u064a\u062a\u0635\u0631\u0641 \u0641\u064a\u0647 \u0628\u0645\u0627 \u064a\u0643\u0648\u0646 \u0644\u0647 \u0645\u0646 \u0627\u0644\u0642\u0648\u0649 \u0627\u0644\u0631\u0648\u062d\u0627\u0646\u064a\u0629 \u0648\u0627\u0644\u062c\u0633\u0645\u0627\u0646\u064a\u0629 \u0643\u0630\u0644\u0643 \u0627\u0644\u0625\u0646\u0633\u0627\u0646 \u0627\u0644\u0643\u0627\u0645\u0644 \u064a\u062f\u0628\u0631 \u0627\u0644\u0639\u0627\u0644\u0645 \u0648\u064a\u062a\u0635\u0631\u0641 \u0641\u064a\u0647 \u0628\u0648\u0627\u0633\u0637\u0629 \u0627\u0644\u0623\u0633\u0645\u0627\u0621 \u0627\u0644\u0625\u0644\u0647\u064a\u0629 \u0627\u0644\u062a\u064a \u0623\u0648\u062f\u0639\u0647\u0627 \u0641\u064a\u0647 \u0648\u0639\u0644\u0645\u0647\u0627 \u0625\u064a\u0627\u0647 \u0648\u0631\u0643\u0628\u0647\u0627 \u0641\u064a \u0641\u0637\u0631\u062a\u0647 \u0641\u0625\u0646\u0647\u0627 \u0628\u0645\u0646\u0632\u0644\u0629 \u0627\u0644\u0642\u0648\u0649 \u0645\u0646 \u0627\u0644\u0631\u0648\u062d<\/p>\n\n\n\n

The perfect human is the manager for the universe with divine names and he is the intermediary in the creation reaching The Truth (i.e., God). The people of gnosis say that the perfect man is the same as the spirit of the universe and the universe is his body. Just as the spirit manages the body and controls it due to it having spiritual and corporeal powers. Like that the perfect man manages the universe and controls it via divine names which he was deposited and taught as well as composited in his natural predisposition. It is like the powers are to the spirit.[101]<\/strong><\/a><\/p>\n\n\n\n

The support of this argument is in the \u1e25ad\u012bth which Mu\u1e25ammad b. Ya\u02bfq\u016bb al-Kulayn\u012b and al-Shaykh al-\u1e62ad\u016bq Mu\u1e25ammad b. B\u0101bawyh as well as other scholars have narrated with a reliable[102]<\/strong><\/a> chain that Im\u0101m al-\u1e62\u0101diq, peace be upon him, asked Hish\u0101m b. S\u0101lim[103]<\/strong><\/a>, who was from the most virtuous of his companions, \u201cwhat did you do with \u02bfAmr[104]<\/strong><\/a> b. \u02bfUbayd al-Ba\u1e63r\u012b, who was from the \u1e62\u016bf\u012bs of the Ahl al-Sunnah, and what question did you ask him?\u201d Hish\u0101m said, \u201cO Son of God\u2019s Messenger, may I be made your ransom, I am shy, and my tongue is unable to speak in your presence.\u201d The Im\u0101m replied, \u201cwhen we command you, you must obey.\u201d Hish\u0101m said, \u201cI was told that \u02bfAmr claims superiority and has a sitting in the mosque in Ba\u1e63rah, so this matter become great for me. So, I travelled and entered Ba\u1e63rah on Friday. I came to the mosque of Ba\u1e63rah and there was a circle of people I saw who were gathered around \u02bfAmr.[105]<\/strong><\/a> He was wearing black cloak made of wool and was wearing another cloak as well. People were asking him questions. So, the way expanded, and I entered the circle and sat at the end on my knees. I said, \u2018O scholar! I am a strange person. Do I have permission to ask a question?\u2019 He replied in the affirmative. So, I said, \u2018do you have an eye?\u2019 He said, \u2018O my son! What question is this?\u2019 I said, \u2018my question is as such.\u2019 He replied, \u2018O my son! Even though the question is foolish, ask it.\u2019 I said, \u2018do you have an eye.\u2019 He replied in the affirmative. I said, \u2018what do you see with it?\u2019 He said, \u2018colors and people.\u2019 I said, \u2018do you have a nose.\u2019 He replied in the affirmative. So, I said, \u2018what do you do with it?\u2019 He said, \u2018I smell.\u2019 I said, \u2018do you have a mouth?\u2019 He replied in the affirmative. I said, \u2018what do you do with it?\u2019 He replied, \u2018I taste things with it.\u2019 I said, \u2018do you have a tongue?\u2019 He replied in the affirmative. So, I said, \u2018what do you do with it?\u2019 He said, \u2018I speak with it.\u2019 I said, \u2018do you have ears?\u2019 He replied in the affirmative. So, I said, \u2018what do you use it for?\u2019 He said, \u2018I listen to voices using it.\u2019 I said, do you have hands?\u2019 He replied in the affirmative. I said, \u2018what do you do with them?\u2019 He said, \u2018I hold things with them.\u2019 I said, \u2018do you have a heart[106]<\/strong><\/a>?\u2019 He replied in the affirmative. I said, \u2018what do you use it for? He said, \u2018I use to distinguish what becomes confused for these organs.\u2019 I said, \u2018were those organs not sufficient and needless?\u2019 He replied in the negative. I said, \u2018why were they needless of the heart even if they are correct and healthy?\u2019 He replied, \u2018O my son! When these organs doubt in something they smell, see, taste, hear, or touch, then they take it to the heart. So, it then affirms the certainty and invalidates the doubt.\u2019 I said, \u2018so, God has placed the heart in the body that it may remove the doubt of the organs and body parts?\u2019 He replied in the affirmative. I said, \u2018then it is necessary for there to be a heart in the body and if the heart is not present, the perceptions of the organs and body parts would not be straight.\u2019 He replied in the affirmative. So, I said, \u2018O Ab\u016b Marw\u0101n! God almighty has not left your organs and body parts without an Im\u0101n and a leader so that he may explain whatever is true to them and may remove doubt from them. So, has he left all of creation in confusion, doubt, and difference and has not appointed an Im\u0101m for them to be followed that they may refer to him in confusion and doubt, so they he may keep them on the straight path and may remove confusion and doubt from them.\u2019 When I said this, \u02bfAmr remained silent and gave no reply. Then, the Im\u0101m, peace be upon them, said, \u2018O Hish\u0101m! Where did you learn this?\u2019 Hish\u0101m replied, \u2018these were your words.\u2019 The Im\u0101m replied, \u2018By God, this is found in the scriptures of Abraham (as) and Moses (as).\u2019\u201d[107]<\/strong><\/a><\/p>\n\n\n\n

It is clearly proven from this \u1e25ad\u012bth that the Im\u0101m is in the existents of the universe like the spirit of the body.<\/p>\n\n\n\n

Moreover, an argument of this matter that the Im\u0101m is the spirit of the existents and not merely for the execution of rulings and rectification of the people is that God almighty says:<\/p>\n\n\n\n

…\u0625\u0650\u0646\u0650\u0651\u064a \u062c\u064e\u0627\u0639\u0650\u0644\u064c \u0641\u0650\u064a \u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u062e\u064e\u0644\u0650\u064a\u0641\u064e\u0629\u064b… \u200e\ufd3f\u0627\u0644\u0628\u0642\u0631\u0629: \u0663\u0660\ufd3e\u200f<\/p>\n\n\n\n

\u2026I am appointing a caliph on earth\u2026 [2:30]<\/p>\n\n\n\n

This was said at that time and the caliph was appointed when the people had not yet been created. If it was only sought from the prophet or Im\u0101m to executed legal rulings and rectifying the people, then what was the need of a caliph before the creation of people? So, it is known that the caliph of God is the spirit of the existents which is needed in the beginning.<\/p>\n\n\n\n

Argument Six: The Final Goal of The Existence of The Creations<\/p>\n\n\n\n

The existence of the Im\u0101m is the final cause of the existence of the creations from the Jinn, men, and others just as the Qur\u02be\u0101n testifies to it in accordance with the rational demonstration.<\/p>\n\n\n\n

\u0644\u0642\u0648\u0644\u0647 \u0648\u064e\u0645\u064e\u0627 \u062e\u064e\u0644\u064e\u0642\u0652\u062a\u064f \u0627\u0644\u0652\u062c\u0650\u0646\u064e\u0651 \u0648\u064e\u0627\u0644\u0652\u0625\u0650\u0646\u0633\u064e \u0625\u0650\u0644\u064e\u0651\u0627 \u0644\u0650\u064a\u064e\u0639\u0652\u0628\u064f\u062f\u064f\u0648\u0646\u0650 \u200e\ufd3f\u0627\u0644\u0630\u0627\u0631\u064a\u0627\u062a: \u0665\u0666\ufd3e\u200f<\/p>\n\n\n\n

Due to his statement, \u201cand I have not created the Jinn and men except to worship me.\u201d [51:56]<\/p>\n\n\n\n

The Im\u0101ms are the divine worshippers and Gnostics by way of unveiling and insight just as The Commander of The Faithful, peace be upon him, is cited in Nahj al-Bal\u0101gha<\/em> as saying:<\/p>\n\n\n\n

\u0625\u0650\u0646\u064e\u0651\u0645\u064e\u0627 \u0627\u0644\u0652\u0623\u064e\u0626\u0650\u0645\u064e\u0651\u0629\u064f \u0642\u064f\u0648\u064e\u0651\u0627\u0645\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0639\u064e\u0644\u064e\u0649 \u062e\u064e\u0644\u0652\u0642\u0650\u0647\u0650 \u0648\u064e\u0639\u064f\u0631\u064e\u0641\u064e\u0627\u0624\u064f\u0647\u064f \u0639\u064e\u0644\u064e\u0649 \u0639\u0650\u0628\u064e\u0627\u062f\u0650\u0647\u0650<\/p>\n\n\n\n

The Im\u0101ms are surely the vicegerents of All\u0101h over his creation and his Gnostics over the servants.[108]<\/strong><\/a><\/p>\n\n\n\n

Moreover, just as the message and prophecy ended with the Messenger, peace and blessings be upon him and his progeny, just like that Imamate and guardianship (wil\u0101yah<\/em>) ended from now till the last of the descendants of the infallible people who is now the authority of the universe till the day of resurrection\/<\/p>\n\n\n\n

A question<\/p>\n\n\n\n

If all the arguments of the previously mentioned section two are deemed correct, even then the presence of a prophet or Im\u0101m in a human form in the world is not clearly proven because the arguments only prove that the Im\u0101ms and Prophets are the prior intellects and Mu\u1e25ammad (\u1e63) and the Im\u0101ms of the Ahl al-Bayt are the first intellect, and their presence always is necessary. So, the question is that whether their being in a rational existence is necessary or whether being in material existence meaning in a human form?<\/p>\n\n\n\n

The reply<\/p>\n\n\n\n

This question proves the shortcoming of the person\u2019s thinking. Otherwise, his answer has been discussed in the entailments of the arguments which we shall present as a reply in summary in the following manner:<\/p>\n\n\n\n

Most of the benefits of the prophets and Im\u0101ms is a result of their rational existence and for some of their benefits they descend to their human form. They descend to this material connection as well for divine gnosis and for being the intermediary in divine effusion which is the cause for the sustaining and continual existence of the universe and not for the beginning of creation and execution of rulers because these matters are sought by them in accident and not in essence.<\/p>\n\n\n\n

From both realms, meaning the immaterial (one of transcendent things) and material, just as the realm of immaterial things has the first intellect and it has ranks of descent meaning the other intellects which are perfect and luminous. Just like that, the material realm is imperfect and dark. Both realms have good things and perfections effused onto it from the almighty creator. This effusion is a benevolence of All\u0101h, glorified be his state, which is necessary to be part of the condition of all existents in every time and era. All existents have a sequence of inferior and nobler and just as it is proven from the rule of the noblest possibility that God almighty\u2019s effusion first comes to the noblest and then through that noblest thing to something inferior and then through that inferior thing to another inferior thing. The conclusion is that emanation of divine effusion needs to have intermediaries in between. In the higher realm, the first intellect is the first intermediary and then after it there are other intellects in order and in existents after that, the higher realm is completely different from the lower realm and the present series is not separated from the higher realm because it is the most imperfect and darkest of the existents. Thus, the obtaining of effusion from the realm of immaterial things, it primarily needs such an intermediary in effusion which is pure light and is free of these imperfections which make matter in the limit of its own essence incapable of reaching divine effusion. For this intermediary to be an intermediary in the effusion, it is necessary that it have a sort of attachment to this material realm, and it is necessary that this attachment be accidental and apparent. That too should be so low that being lower than it would mean that it detaches from this lower realm. Otherwise, it would not have the worthiness of being an intermediary. Meaning that this intermediary should have two aspects, one of which would be transcendent and the other should be material, which is accidental. The lower realm only has one thing which is on the shore of transcendence and with that one thing being the intermediary despite being pure light it can have an accidental and apparent attachment in a way to this realm while being detached from it. What is that thing? Form. There is nothing in this realm other than it that is suitable for having such a formal attachment. Meaning an attachment which is spiritual detachment. Thus, it is proven from the formulation above that for the realm of material things to get the emanation of divine effusion there must be such an intermediary in every era who is transcendent in spirit but material in form. Now, since in the lower realm the noblest and best of forms is the human form, so it is necessary that the form be human attached by such an intermediary. This is the intermediary known as the prophet or Im\u0101m.<\/p>\n\n\n\n

Now, the question is whether the basis of such an intermediary should be in the realm of intellects or souls? The answer to this is that it should be with the realm of intellects because even if the rational souls come to the material realm and after completion attain transcendence to a certain extent, they would still be due to being corporeal in origination have an essential attachment to material so long as they are souls and not accidental and external. Nor would they have the capability of spreading the manifestations of the effusion on the entire realm. Thus, the humans whose reach is only the souls cannot be the intermediary in the effusion. God almighty has made the first intellects and after it the other intellects his intermediary in the emanation of the effusion because every act of God almighty is in the best interest of people. Therefore, it is proven that only the first intellect has the worthiness of being the first intermediary or the other intellects have the worthiness of being intermediaries for divine effusion. Moreover, just as the intellects are closer and more luminous to the almighty creator, the material things are farther and darker. So, to act in a realm that is farther and darker, there needs to be intermediaries that are closer and more luminous. Moreover, in addition to this, for something dark like matter, for the emanation of divine effusion, something can be an intermediary whose transcendence would not have material things as accidents in its state and nor would it have imperfection. Rather, it would always formally be in this realm but spiritually be in the holy realm\u2019s ascension. This is because the transcendence of the souls in the state of the accidental occurrence of material things cannot be in such a perfection. Thus, only intellects are worthy of this station. Therefore, it is proven that the basis of the prophets and Im\u0101ms are in the intellects and not in the souls. Now, since the prophet of the last era is the most superior of the prophets and the deputies of the Prophet (\u1e63) are the most superior of the deputies and prophets that have passed before due to the unity of light, their basis is the first intellect, and these personalities are different manifestations of that same intellect just as these personalities are manifestations of different divine names. This is because the first intellect is the most superior of all intellects and it is due to it that the door of effusion is opened for the entire cosmos. Therefore, it has been proven that just as the existence and subsistence of the higher realm needs the intellects to be in their rational existence, just like that the subsistence of the inferior realm needs intellects to be in their material form. It is also proven that the benefit of the prophets and Im\u0101ms, peace be upon them all, is not removed by their being hidden from the eyes just as the benefits of the sun are not removed by clouds coming in front of it. Such a person with a rational basis is called the perfect man or the spirit of the universe by the philosophers.<\/p>\n\n\n\n


\n\n\n\n

[1]<\/strong><\/a> The final cause (\u0627\u0644\u0639\u0644\u0629 \u0627\u0644\u063a\u0627\u0626\u064a\u0629) of a thing is the end goal that the thing is meant to make a person reason.<\/p>\n\n\n\n

[2]<\/strong><\/a> One may argue that a building can continue to exist even if the builder dies. However, the causes are of four types, and what is meant by a sabab<\/em> is the perfect or ontological cause of a thing. The effect of the perfect cause cannot continue to exist after the cause stops existing. This is in contrast with a preparatory cause (\u0627\u0644\u0639\u0644\u0629 \u0627\u0644\u0645\u0639\u062f\u0629) where the cause is not the sole cause of its effect but is combined with other facts that lead to the effect. In such a case, if the cause ceases to exist, the effect can continue to exist since it was not contingent solely upon the cause to exist. However, this cannot be applied to the perfect cause. Moreover, the reports mention that the earth would perish if the Im\u0101m did not exist. This is because the earth is contingent upon the Im\u0101m to exist since his essential existence in the first intellect is the ontological cause of all realities below it and if the first intellect were to stop existing, all of the realities contingent upon to would stop existing. This is just like a chain that is attached to a wall. If the first link of the chain is removed, all the parts below it fall since they were not directly attached to the wall but were indirectly attached via the first link. The wall here would be the Necessary Being and the first link of the chain would be the first intellect.<\/p>\n\n\n\n

[3]<\/strong><\/a> Tajr\u012bd al-\u02bfItiq\u0101d, p. 221. 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

[4]<\/strong><\/a> For example, if a person wants to use a pen to write a book on philosophy, the pen is the means, and the final product is the book on philosophy. The book on philosophy would be nobler than the pen used to write it.<\/p>\n\n\n\n

[5]<\/strong><\/a> A \u1e25ad\u012bth quds\u012b is a saying of God not found in the Qur\u02be\u0101n but related by the Prophet (\u1e63) from God.<\/p>\n\n\n\n

[6]<\/strong><\/a> The report has been narrated with a variation in wording, and most \u1e25ad\u012bth scholars do not accept this as a \u1e25ad\u012bth at all. However, the meaning it contains has been accepted by some to be true even if it is not a \u1e25ad\u012bth, and this report is found in most if not all major mystical and gnostic writings in the Islamic tradition. For references of \u1e25ad\u012bth scholars, see: Mustadrak Saf\u012bnat al-Bi\u1e25\u0101r, vol. 9, p. 193, Silsilat al-A\u1e25\u0101d\u012bth al-\u1e0ca\u2019\u012bfah wa al-Maw\u1e0d\u016b\u02bfah, no. 6023, al-Ma\u1e63n\u016b\u02bf f\u012b Ma\u02bfrifat al-\u1e24ad\u012bth al-Maw\u1e0d\u016b\u02bf, no. 232, al-A\u1e25\u0101d\u012bth al-Mushtahirah, vol. 1, p. 136, Majm\u016b\u02bf al-Fat\u0101w\u0101, vol. 18, p. 376, Ufuq-i-A\u02bfl\u0101, vol. 1, p. 124 etc.<\/p>\n\n\n\n

[7]<\/strong><\/a> Since the reality of the authorities is in the first intellect, which is the authority over all creations below it since all lower orders of reality emanate from it, and it is a substance (\u062c\u0648\u0647\u0631) and not an accident (\u0639\u0631\u0636), material changes do not affect it and nor does time. This is because the immaterial intellects (\u0627\u0644\u0639\u0642\u0648\u0644 \u0627\u0644\u0645\u062c\u0631\u062f\u0629) are fully actualized and thus are not affected by time. Rather, they are timeless and pre-eternal (\u0642\u062f\u064a\u0645 \u0628\u0627\u0644\u0632\u0645\u0627\u0646). However, only God is essentially eternal (\u0642\u062f\u064a\u0645 \u0628\u0627\u0644\u0630\u0627\u062a).<\/p>\n\n\n\n

[8]<\/strong><\/a> The cause is always prior (\u0645\u062a\u0642\u062f\u0645) to its effect, which comes later (\u0645\u062a\u0623\u062e\u0631). The first intellect, or the Mu\u1e25ammadan Reality (\u0627\u0644\u062d\u0642\u064a\u0642\u0629 \u0627\u0644\u062d\u0645\u062f\u064a\u0629), alluded to in many reports as being the intellect, pen, primordial waters and so on, is the intermediary via which God creates everything else.<\/p>\n\n\n\n

[9]<\/strong><\/a> This statement gives us the chronology of the authors writings to an extent. The author wrote the treatise titled \u02bfArsh\u012byyah<\/em>, which has been translated by me, before Gh\u0101yat al-Mar\u0101m<\/em>.<\/p>\n\n\n\n

[10]<\/strong><\/a> being before nature (\u0627\u0644\u0643\u0648\u0646 \u0642\u0628\u0644 \u0627\u0644\u0637\u0628\u064a\u0639\u0629) means existing in the divine knowledge before the material realm. Being near nature (\u0627\u0644\u0643\u0648\u0646 \u0639\u0646\u062f \u0627\u0644\u0637\u0628\u064a\u0639\u0629) means existing and ordaining the body and being after nature (\u0627\u0644\u0643\u0648\u0646 \u0628\u0639\u062f \u0627\u0644\u0637\u0628\u064a\u0639\u0629) means when the soul has reached completion (\u0627\u0644\u0625\u0633\u062a\u0643\u0645\u0627\u0644) and becomes an immaterial intellect, returning to the immaterial realm fully actualized.<\/p>\n\n\n\n

[11]<\/strong><\/a> al-K\u0101f\u012b, vol. 1, p. 177. Also see: Kam\u0101l al-D\u012bn, vol. 1, p. 4, 221 & 223 as well as Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 507, al-Im\u0101mah wa al-Tab\u1e63irah, no. 149, al-Ikhti\u1e63\u0101\u1e63, p. 23 etc.<\/p>\n\n\n\n

[12]<\/strong><\/a> Taken from Mull\u0101 \u1e62adr\u0101\u2019s Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, vol. 2, pp. 467 \u2013 468. The text in the original source has a slight variation, and I have added the Arabic from the original source and translated the additional words from the original Arabic as such.<\/p>\n\n\n\n

[13]<\/strong><\/a> See Qur\u02be\u0101n verses 2:22, 40:64, 55:10 etc.<\/p>\n\n\n\n

[14]<\/strong><\/a> The scholars of \u1e25ad\u012bth do not consider this a \u1e25ad\u012bth of the prophet. In fact, some of them have called it fabricated, for example: al-Maw\u1e0d\u016b\u02bf\u0101t by al-\u1e62agh\u0101n\u012b, no. 78, Silsilat al-A\u1e25\u0101d\u012bth al-\u1e0ca\u02bf\u012bfah wa al-Maw\u1e0d\u016b\u02bfah, no. 6023, al-Asr\u0101r al-Marf\u016b\u02bfah f\u012b al-Akhb\u0101r al-Maw\u1e0d\u016b\u02bf\u0101h, no. 385, Ufuq-i-A\u02bfl\u0101, vol. 1, p. 124. However, people such as Ibn Taym\u012byyah have accepted the meaning of this report, see: Majm\u016b\u02bf al-Fat\u0101w\u0101, vol. 11, p. 96. The report, although with a different wording, is found in some of these sources: Man\u0101qib \u0100l Ab\u012b \u1e6c\u0101lib, vol. 1, p 186, \u02bfItiq\u0101d\u0101t al-Im\u0101m\u012byyah, p. 93, Ma\u02bf\u0101n\u012b al-Akhb\u0101r, p. 125 & 351, \u02bfUy\u016bn Akhb\u0101r al-Ri\u1e0d\u0101, vol. 1, p. 307, \u02bfIlal al-Shar\u0101\u02bei, vol. 1, p. 5 & 174, al-Mas\u0101\u02beil al-Sarw\u012byyah, p. 39 etc. Moreover, there are a plethora of reports that mention the creation of the Im\u0101ms being prior to the cosmos. See al-Nab\u012b al-A\u2019\u1e93am (\u1e63) wa wuj\u016bduhu al-N\u016br\u012b by Muslim al-Daw\u0101r\u012b, pp. 47-120 for Sh\u012b\u02bf\u012b sources and the rest of the book for a collection of Sunn\u012b reports on the Prophetic light.<\/p>\n\n\n\n

[15]<\/strong><\/a> Mash\u0101riq Anw\u0101r al-Yaq\u012bn, p. 418, al-\u012aq\u0101\u1e93 min al-Haj\u02bfah bi al-Burh\u0101n \u02bfal\u0101 al-Raj\u02bfah, p. 4.<\/p>\n\n\n\n

[16]<\/strong><\/a> al-K\u0101f\u012b, vol. 1, p. 179. Also found in Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 508 and \u02bfIlal al-Shar\u0101\u02bei, vol. 1, p. 196 & 198.<\/p>\n\n\n\n

[17]<\/strong><\/a> Fa\u1e0d\u0101\u2019il al-\u1e62a\u1e25aba, no. 1145. Although scholars such as al-Alb\u0101n\u012b have said that the report is weak in chain. See: Silsilat al-A\u1e25\u0101d\u012bth al-\u1e0ca\u02bf\u012bfah wa al-Maw\u1e0d\u016b\u02bfah, no. 3699. For Sh\u012b\u02bfa references of this report, see: Kam\u0101l al-D\u012bn, vol. 1, p. 205.<\/p>\n\n\n\n

[18]<\/strong><\/a> Also known as al-Juwayn\u012b. Not to be confused with the Sunn\u012b theologian, Im\u0101m al-\u1e24aramayn<\/em> al-Juwayn\u012b (d. 1085 CE).<\/p>\n\n\n\n

[19]<\/strong><\/a> Sunn\u012b scholars doubt the author being Sunn\u012b and sometimes claim that the author of this book was a Sh\u012b\u02bfa.<\/p>\n\n\n\n

[20]<\/strong><\/a> Far\u0101\u02beid al-Sim\u1e6dayn, vol. 2, p. 253, al-Mustadrak \u02bfal\u0101 al-\u1e62a\u1e25\u012b\u1e25ayn, no. 3676 & 5926 etc. The report has been cited as being found in Zaw\u0101\u02beid \u02bfAbdull\u0101h b. A\u1e25mad b. \u1e24anbal f\u012b al-Musnad, although I was unable to locate it in the current print of the said source.<\/p>\n\n\n\n

[21]<\/strong><\/a> Some Sunn\u012b scholars say that this scholar was not a Sunn\u012b but was in fact a Sh\u012b\u02bfa and thus his book is not authoritative for Sunn\u012bs.<\/p>\n\n\n\n

[22]<\/strong><\/a> Yan\u0101b\u012b\u2019 al-Mawaddah, vol. 1, p. 74. The report also has the addition of \u0628\u0627\u0647\u0644\u0647\u0627 or \u201cwith its people\u201d in the original source, which I have not included in the Arabic since it was cited by the author as such.<\/p>\n\n\n\n

[23]<\/strong><\/a> Far\u0101\u02beid al-Sim\u1e6dayn, vol. 1, p. 46. Also cited in Yan\u0101b\u012b\u02bf al-Mawaddah, vol. 3, p. 360.<\/p>\n\n\n\n

[24]<\/strong><\/a> One of the many names of the Prophet Mu\u1e25ammad (\u1e63). However, over here, it could be a reference to A\u1e25mad b. \u1e24anbal. If that is the case, I was unable to find such a quote from his own books or anyone else. However, people such as al-Man\u0101w\u012b have said the same thing. See: al-Fay\u1e0d al-Qad\u012br, vol. 6, p. 297, no. 9313, al-Tays\u012br bi Shar\u1e25 al-J\u0101mi\u02bf al-\u1e62agh\u012br, vol. 2, p. 463, al-\u1e62aw\u0101\u02bfiq al-Mu\u1e25arriqah, vol. 2, p. 446, al-Sir\u0101j al-Mun\u012br Shar\u1e25 al-J\u0101mi\u02bf al-\u1e62agh\u012br f\u012b \u1e25ad\u012bth al-Nadh\u012br, vol. 4, p. 359 etc.<\/p>\n\n\n\n

[25]<\/strong><\/a> The author has cited the word as \u062e\u0641\u0642 \u201cfluttered\u201d although the original source contains the word \u062e\u0644\u0642 \u201che created\u201d but also notes that one manuscript does contain the word \u062e\u0641\u0642 instead of \u062e\u0644\u0642.<\/p>\n\n\n\n

[26]<\/strong><\/a> Yan\u0101b\u012b\u02bf al-Mawaddah, vol. 1, p. 72.<\/p>\n\n\n\n

[27]<\/strong><\/a> A reference to the Quranic verse 22:65.<\/p>\n\n\n\n

[28]<\/strong><\/a> A reference to the Quranic verses 16:15, 21:31, and 31:10.<\/p>\n\n\n\n

[29]<\/strong><\/a> This is because people know and worship God by the presence of the authority. There are reports on this as well (\u0644\u0648\u0644\u0627\u0646\u0627 \u0645\u0627 \u0639\u0628\u062f \u0627\u0644\u0644\u0647). See: al-K\u0101f\u012b, vol. 1, p. 193, Ba\u1e63\u0101\u02beir al-Daraj\u0101t, p. 81 & 125, al-Taw\u1e25\u012bd, p. 152 etc. Other reports state that if it were not for the Im\u0101ms, God would not have been known (\u0644\u0648\u0644\u0627\u0646\u0627 \u0645\u0627 \u0639\u0631\u0641 \u0627\u0644\u0644\u0647). al-\u1e62ad\u016bq has explained these reports in his own way. See: al-Taw\u1e25\u012bd, p. 290. In comparison, a Sunn\u012b report states that if Ab\u016b Bakr had not become caliph, God would not have been worshipped. See: T\u0101r\u012bkh Mad\u012bnat Dimashq, vol. 2, p. 60 & vol 30, p. 315, Kanz al-\u02bfumm\u0101l, no. 14066 etc. Moreover, there are many types of worshippers. Some worship God out of fear of hellfire while others worship him in the greed of paradise. Some others worship him since he is worthy of worship. This is the worship of free people, and this can only be done by gnosis of God first which is done via the divine authorities. The category of worshippers is also found in reports of the Infallible Im\u0101ms. See: Nahj al-Bal\u0101gha, vol. 4, p. 53, saying no. 237. Something similar is found in Tu\u1e25af al-\u02bfUq\u016bl, p. 246, al-K\u0101f\u012b, vol. 2, p. 84 and \u1e62ifat al-\u1e62afwa, vol. 1, p. 354.<\/p>\n\n\n\n

[30]<\/strong><\/a> The narrator of the report. He is Sulaym\u0101n b. Mihr\u0101n al-A\u2019mash (d. 765 CE) and it is said that he was a mudallis<\/em>. Thus, his reports in which he does not explicitly say that he heard something and only uses the ambiguous \u201cfrom (\u0639\u0646)\u201d are not accepted by Sunn\u012b scholars of \u1e25ad\u012bth.<\/p>\n\n\n\n

[31]<\/strong><\/a> Far\u0101\u02beid al-Sim\u1e6dayn, vol. 1, pp. 45 \u2013 46. Also found in Yan\u0101b\u012b\u2019 al-Mawaddah, vol. 1, pp. 75 \u2013 75 & vol. 3, pp. 360 \u2013 361. For Sh\u012b\u02bfa sources of the same report, see: al-Am\u0101l\u012b by al-\u1e62ad\u016bq, no. 277, Kam\u0101l al-D\u012bn, vol. 1, p. 207 etc. The example of the sun is very famous, and the reason is that despite us not seeing the sun, we gain our existence and life from it. Similarly, even if we do not see or observe the Im\u0101m, we get mercy and blessings from God via the Im\u0101m.<\/p>\n\n\n\n

[32]<\/strong><\/a> There are a few more reports which mention the abd\u0101l<\/em> and people due to whom we receive God\u2019s mercy and so on and that such people exist at all times. These reports can be cited as corroborating evidence. See: Majma\u02bf al-Zaw\u0101\u02beid, no. 16671 \u2013 16678 etc. These are taken from al-\u1e6cabar\u0101n\u012b\u2019s al-Mu\u02bfjam al-Kab\u012br and Ibn \u02bfAs\u0101kir\u2019s T\u0101r\u012bkh Mad\u012bnat Dimashq and other sources. Such reports are found in Sh\u012b\u02bf\u012b sources as well, such as Rij\u0101l al-Kashsh\u012b, no. 13, al-Ikhti\u1e63\u0101\u1e63, p. 5 etc.<\/p>\n\n\n\n

[33]<\/strong><\/a> This rule is used to prove many things including: necessitarianism, that this world is the best of all possible worlds, that libertarian free will is infeasible, infallibility, Imamate and so on. For more details on this rule, refer to \u0100yatull\u0101h Misb\u0101\u1e25 Yazd\u012b’s book \u0100mozish-e-Falsafeh (Philosophical Instructions), lesson 45, Shar\u1e25 Man\u1e93\u016bmah, vol. 3, p. 728  etc. Even the Sunn\u012b Ash\u02bfar\u012b theologian al-Ghaz\u0101l\u012b accepts that this is the best of all possible worlds. See: I\u1e25y\u0101\u02be \u02bful\u016bm al-D\u012bn, vol. 4, p. 258, al-Iml\u0101\u02be f\u012b Iskh\u0101l\u0101t al-I\u1e25y\u0101\u02be, p. 31, al-Arba\u02bf\u012bn f\u012b U\u1e63\u016bl al-D\u012bn by al-Ghaz\u0101l\u012b, pp. 261 \u2013 262, Maq\u0101\u1e63id al-Fal\u0101sifa, p. 238, al-Maq\u1e63ad al-Asn\u0101, p. 96. Also see al-Ghaz\u0101l\u012b\u2019s al-Ma\u1e0dn\u016bn bihi \u02bfal\u0101 Ghayr Ahlihi.<\/p>\n\n\n\n

[34]<\/strong><\/a> Aristotle was not literally the first philosopher but is known by the Arabs as the first teacher or the first master (\u0627\u0644\u0645\u0639\u0644\u0645 \u0627\u0644\u0623\u0648\u0644). The first philosopher is sometimes thought to have been Thales (d. 548\/545 CE), who thought that every existent thing came from water.<\/p>\n\n\n\n

[35]<\/strong><\/a> In the book called \u201cOn the Heavens\u201d, Aristotle discusses cosmology.<\/p>\n\n\n\n

[36]<\/strong><\/a> The book De Mundo, on the cosmos or the universe, is thought to be attributed to Aristotle but is a spurious work.<\/p>\n\n\n\n

[37]<\/strong><\/a> I was unable to locate a specific quote. However, Plotinus does discuss the noblest possibility in the Enneads<\/em>. See: Enneads<\/em>, Third Ennead, Second Tractate, no. 3: \u201cNor would it be sound to condemn this Kosmos as less than beautiful, as less than the noblest possible in the corporeal; and neither can any charge be laid against its source.\u201d<\/em><\/em><\/p>\n\n\n\n

[38]<\/strong><\/a> The author has named him Shahr\u016bd\u012b. However, he is known as al-Shahraz\u016br\u012b, who was an Islamic philosopher said to have died in 1288 CE.<\/p>\n\n\n\n

[39]<\/strong><\/a> This is known as the rule of one (\u0642\u0627\u0639\u062f\u0629 \u0627\u0644\u0648\u0627\u062d\u062f) in Islamic philosophy.<\/p>\n\n\n\n

[40]<\/strong><\/a> Shar\u1e25 \u1e24ikmat al-Ishr\u0101q, pp. 352 \u2013 353<\/p>\n\n\n\n

[41]<\/strong><\/a> Meaning, those things that are caused to exist atemporally and are not part of the temporal causal series.<\/p>\n\n\n\n

[42]<\/strong><\/a> The author has written \u0648\u062e\u0644\u0642, \u201cand he created.\u201d However, the verse does not have the additional \u0648 in it.<\/p>\n\n\n\n

[43]<\/strong><\/a> al-K\u0101f\u012b, vol. 1, pp. 179 \u2013 180. Also see: Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 507 \u2013 508, al-Im\u0101mah wa al-Tab\u1e63irah, no. 9, \u02bfIlal al-Shar\u0101\u02bei, vol. 1, p. 197, Kam\u0101l al-D\u012bn, vol. 1, p. 203, 230 & 233. For Sunn\u012b references of a similar report, see: \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 3501, \u1e62a\u1e25\u012b\u1e25 Muslim, no. 1820 etc.<\/p>\n\n\n\n

[44]<\/strong><\/a> Meaning, the second in the hierarchy after God, the necessary being.<\/p>\n\n\n\n

[45]<\/strong><\/a> \u02bfAw\u0101l\u012b al-Li\u02be\u0101l\u012b, vol. 4, p. 99. And there are other reports of a similar meaning on the intellect. See: al-K\u0101f\u012b, vol. 1, p. 21.<\/p>\n\n\n\n

[46]<\/strong><\/a> \u02bfAw\u0101l\u012b al-Li\u02be\u0101l\u012b, vol. 4, p. 99. The content of this report is found in many reports. See: Kashf al-Khaf\u0101\u02be, vol. 1, pp. 265-266, although Sunn\u012b scholars have rejected the attribution to \u02bfAbd al-Razz\u0101q\u2019s Mu\u1e63annaf for this report. See al-Nab\u012b al-A\u02bf\u1e93am (\u1e63) wa wuj\u016bduhu al-N\u016br\u012b by Muslim al-Daw\u0101r\u012b, pp. 47-120 for Sh\u012b\u02bf\u012b sources and the rest of the book for a collection of Sunn\u012b reports on the Prophetic light.<\/p>\n\n\n\n

[47]<\/strong><\/a> Bi\u1e25\u0101r al-Anw\u0101r, vol. 54, p. 309.<\/p>\n\n\n\n

[48]<\/strong><\/a> J\u0101mi\u02bf al-Tirmidh\u012b, no. 2155 & 3319, as well as Sunan Ab\u012b D\u0101w\u016bd, no. 4700. Also see: Tafs\u012br al-Qumm\u012b, vol. 2, p. 198. And for a Zayd\u012b source, see Musnad Zayd b. \u02bfAl\u012b, p. 409.<\/p>\n\n\n\n

[49]<\/strong><\/a> I was unable to locate a reference for this report. However, this has been cited by some exegetes. See: Ghar\u0101\u02beib al-Qur\u02be\u0101n wa Ragh\u0101\u02beib al-Furq\u0101n, vol. 4, p. 388, R\u016b\u1e25 al-Bay\u0101n, vol. 5, p. 199 etc.<\/p>\n\n\n\n

[50]<\/strong><\/a> This has also been stated by scholars such as al-M\u0101zandar\u0101n\u012b (d. 1670\/1671 CE) and others. See: Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, vol. 12, p. 12, Ghar\u0101\u02beib al-Qur\u02be\u0101n wa Ragh\u0101\u02beib al-Furq\u0101n, vol. 4, p. 388 etc.<\/p>\n\n\n\n

[51]<\/strong><\/a> This is known as the doctrine of divine simplicity (DDS), which states that God is not composed of any parts or has any sort of multiplicity or distinct attributes. Rather, his attributes are the same as his essence (\u0627\u0644\u0635\u0641\u0627\u062a \u0639\u064a\u0646 \u0627\u0644\u0630\u0627\u062a) and not additional to the essence (\u0632\u0627\u0626\u062f\u0629 \u0639\u0644\u0649 \u0627\u0644\u0630\u0627\u062a) as the other theologian schools assert and their view is known as complex theism.<\/p>\n\n\n\n

[52]<\/strong><\/a> \u1e62a\u1e25\u012b\u1e25 al-Bukh\u0101r\u012b, no. 238, 6624, 7495 & 7496, \u1e62a\u1e25\u012b\u1e25 Muslim, no. 855 etc. Also see: Ba\u1e63a\u02beir al-Daraj\u0101t, p. 83, Kam\u0101l al-D\u012bn, vol. 1, p. 206, and al-Am\u0101l\u012b by al-\u1e6c\u016bs\u012b, no. 1292 & 1354, al-Am\u0101l\u012b by al-Muf\u012bd. p. 6 & 110.<\/p>\n\n\n\n

[53]<\/strong><\/a> al-K\u0101f\u012b, vol. 1, p. 10 & 26, al-Am\u0101l\u012b by al-\u1e62ad\u016bq, no. 692, al-Ma\u1e25\u0101sin, vol. 1, p. 192, Man L\u0101 Ya\u1e25\u1e0duruhu al-Faq\u012bh, vol. 4, p. 369. Sunn\u012b scholars usually do not accept this report, although some of them have mentioned it in their books. See: M\u012bz\u0101n al-\u02bfAmal, p. 331, al-K\u0101mil f\u012b \u1e0cu\u02bfaf\u0101\u02be al-Rij\u0101l, no. 512, I\u1e25y\u0101\u2019 \u02bful\u016bm al-D\u012bn, vol. 1, p. 83, \u1e24usn al-Tanabbuh lim\u0101 warada f\u012b al-Tashabbuh, vol. 10, p. 80, al-Mu\u02bfjam al-Awsa\u1e6d, no. 1845, Shu\u02bfb al-\u012am\u0101n, no. 4633 & 4634, \u1e24ilyat al-Awl\u012bya\u02be, vol. 7, p. 318, al-\u02bfaql wa Fa\u1e0dluhu, no. 14 & 15, al-Li\u02be\u0101l\u012b al-Ma\u1e63n\u016b\u02bfah f\u012b al-A\u1e25\u0101d\u012bth al-Maw\u1e0d\u016b\u02bfah, vol. 1, p. 119, Tafs\u012br Ibn \u02bfArab\u012b, vol. 1, p. 27, Kashf al-Khaf\u0101\u02be, no. 823. Moreover, people such as Ibn Taym\u012byyah have denied this report as being from the prophet. See: Majm\u016b\u02bf al-Fat\u0101w\u0101, vol. 18, p. 336 \u2013 338.<\/p>\n\n\n\n

[54]<\/strong><\/a> Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, vol. 1, p. 219, Ghar\u0101\u02beib al-Qur\u02be\u0101n wa Ragh\u0101\u02beib al-Furq\u0101n, vol. 3, p. 334 etc. However, this is not found in the books of \u1e25ad\u012bth.<\/p>\n\n\n\n

[55]<\/strong><\/a> There are other reports that mention the Prophet (\u1e63) describing himself and \u02bfAl\u012b (as) and his family as being from one tree and other people being from different trees. See: al-Khi\u1e63\u0101l, pp. 21, \u02bfUy\u016bn Akhb\u0101r al-Ri\u1e0d\u0101, vol. 2, p. 63, 73 & 82, Kif\u0101yat al-Athar, pp. 157 \u2013 158, al-Am\u0101l\u012b by al-\u1e6c\u016bs\u012b, no. 1261, 1262 & 1264, Tafs\u012br Fur\u0101t al-K\u016bf\u012b, p. 161. Some Sunn\u012b sources mention this too, such as: al-Mustadrak \u02bfal\u0101 al-\u1e62a\u1e25\u012b\u1e25ayn, no. 4755, Kanz al-\u02bfUmm\u0101l, no. 32943 & 32944, al-\u1e0cu\u02bfaf\u0101\u02be by al-\u02bfUqayl\u012b, vol. 2, p. 212, It\u1e25\u0101f al-Mahrah, no. 2867 etc. The verse in the Qur\u02be\u0101n, 24:35, may also point towards this matter. There is an accursed tree in the Qur\u02be\u0101n as well, see: 17:60 as well as its exegesis.<\/p>\n\n\n\n

[56]<\/strong><\/a> Some have translated the word Im\u0101m in the verse to mean a book or register, as has been interpreted by some mufassir\u016bn<\/em>.<\/p>\n\n\n\n

[57]<\/strong><\/a> A reference to Qur\u02be\u0101n verse 57:3. There is a report which explains that the Im\u0101m being the first and the last as well as the apparent and the hidden is not how people have taken it to mean literally but has a deeper meaning. See: al-Ikhti\u1e63\u0101\u1e63, pp. 163<\/p>\n\n\n\n

[58]<\/strong><\/a> He is the greater scholar and jurist Mull\u0101 Mu\u1e25ammad b. Murta\u1e0d\u0101 b. Ma\u1e25m\u016bd al-K\u0101sh\u0101n\u012b who is the author of Tafs\u012br al-\u1e62\u0101f\u012b, the \u1e25ad\u012bth book al-W\u0101f\u012b as well as other beneficial books.<\/p>\n\n\n\n

[59]<\/strong><\/a> al-Kalim\u0101t al-Makn\u016bnah, pp. 121 \u2013 122.<\/p>\n\n\n\n

[60]<\/strong><\/a> The verse from the Qur\u02be\u0101n is \u0625\u0646\u0645\u0627 \u0623\u0646\u0627 \u0628\u0634\u0631 \u0645\u062b\u0644\u0643\u0645 in 18:110, 41:6. Perhaps the author was merely paraphrasing and did not mean to quote the Qur\u02be\u0101n verbatim, since the meaning is the same.<\/p>\n\n\n\n

[61]<\/strong><\/a> Just like All\u0101h negates Mu\u1e25ammad (\u1e63) being the father of any of the people\u2019s men. See: Q 33:40.<\/p>\n\n\n\n

[62]<\/strong><\/a> The aspect of divinity refers to having a connection to or belonging to the metaphysical (\u0625\u0644\u0647\u064a) or higher\/immaterial realms.<\/p>\n\n\n\n

[63]<\/strong><\/a> Perhaps a reference to Q 33:72.<\/p>\n\n\n\n

[64]<\/strong><\/a> The original source has the word \u0643\u0648\u0646\u0647, \u201chis being,\u201d instead of \u064a\u0643\u0648\u0646, \u201che would be.\u201d<\/p>\n\n\n\n

[65]<\/strong><\/a> A miracle performed by a non-Prophet is usually known as a \u0643\u0631\u0627\u0645\u0629 whereas a Prophet\u2019s miracle is called a \u0645\u0639\u062c\u0632\u0629. However, the miracles of the infallible Im\u0101ms are also usually called \u0645\u0639\u0627\u062c\u0632 and not \u0643\u0631\u0627\u0645\u0627\u062a.<\/p>\n\n\n\n

[66]<\/strong><\/a> Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, vol. 1, p. 394.<\/p>\n\n\n\n

[67]<\/strong><\/a> A reference to the verse:<\/p>\n\n\n\n

\u0648\u064e\u0627\u0644\u0646\u064e\u0651\u062c\u0652\u0645\u064f \u0648\u064e\u0627\u0644\u0634\u064e\u0651\u062c\u064e\u0631\u064f \u064a\u064e\u0633\u0652\u062c\u064f\u062f\u064e\u0627\u0646\u0650 \u200e\ufd3f\u0627\u0644\u0631\u062d\u0645\u0646: \u0666\ufd3e\u200f<\/p>\n\n\n\n

\u201cAnd the star and the tree both prostrate.\u201d [55:6]<\/p>\n\n\n\n

[68]<\/strong><\/a> The pole (\u0627\u0644\u0642\u0637\u0628) is the person through whom God looks down at his creation and by virtue of whom the creation receives God\u2019s grace, mercy etc. For reports, see for example: Ba\u1e63\u0101\u02beir al-Daraj\u0101t, pp. 459 \u2013 460.<\/p>\n\n\n\n

[69]<\/strong><\/a> al-Kalim\u0101t al-Makn\u016bnah, pp. 126 \u2013 127.<\/p>\n\n\n\n

[70]<\/strong><\/a> al-Il\u0101h\u012by\u0101t min al-Shif\u0101\u02be, p. 455. One may find similar phrases in Tadb\u012br al-Mutawa\u1e25\u1e25id<\/em> by Ibn B\u0101jah or Avcempace as well as in al-Mad\u012bnat al-F\u0101\u1e0dilah<\/em> by Alpharabius or al-F\u0101r\u0101b\u012b.<\/p>\n\n\n\n

[71]<\/strong><\/a> al-K\u0101f\u012b, vol. 1, p. 168.<\/p>\n\n\n\n

[72]<\/strong><\/a> The second part is not from the \u1e25ad\u012bth and seems to be the commentary of a scholar on the report. However, I was unable to locate this back to an actual text where it has been explained as such.<\/p>\n\n\n\n

[73]<\/strong><\/a> One of the titles of Im\u0101m al-Mahd\u012b (\u0639\u062c\u0644 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0641\u0631\u062c\u0647 \u0627\u0644\u0634\u0631\u064a\u0641).<\/p>\n\n\n\n

[74]<\/strong><\/a> An allusion to or paraphrasing of the verse:<\/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 with these people that they barely understand any statement.\u201d [4:78]<\/p>\n\n\n\n

[75]<\/strong><\/a> For the philosophers, angels exist in the hierarchical (\u0637\u0648\u0644\u064a) as well as linear (\u0639\u0631\u0636\u064a) series. From the active intellect (\u0627\u0644\u0639\u0642\u0644 \u0627\u0644\u0641\u0639\u0627\u0644) emanate a series of further linear intellects known as the lords of the types (\u0623\u0631\u0628\u0627\u0628 \u0627\u0644\u0623\u0646\u0648\u0627\u0639). Each lord is dedicated to a particular type. For example, the lord of the type of trees is dedicated to providing existence and sustenance to the individual trees that exist in the type we call trees. It would also have the strongest connection to a particular tree amongst them. Similar is the case with other types such as humans etc.<\/p>\n\n\n\n

[76]<\/strong><\/a> There are certain reports where the word rabb<\/em> meaning nourishser or sustainer is used for the Im\u0101m. See: Tafs\u012br al-Qumm\u012b, vol. 2, p. 47 & 253 & Ba\u1e63\u0101\u02beir al-Daraj\u0101t, p. 77, Tafs\u012br al-\u02bfAyy\u0101sh\u012b, vol. 2, p. 353, Bi\u1e25\u0101r al-Anw\u0101r, vol. 7, p. 194. This means they nourish and breed the people and also that mercy and grace come to people from God through the Im\u0101m.<\/p>\n\n\n\n

[77]<\/strong><\/a> See Plato\u2019s Timaeus<\/em>, 37e \u2013 38e.<\/p>\n\n\n\n

[78]<\/strong><\/a> The closest passage I found was in al-Il\u0101h\u012by\u0101t min al-Shif\u0101\u02be, p. 311.<\/p>\n\n\n\n

[79]<\/strong><\/a> The word in the original source is \u062f\u0631\u0648\u06cc \u0627\u0633\u062a, which is another way of writing the same phrase.<\/p>\n\n\n\n

[80]<\/strong><\/a> al-Ghaybah by al-\u1e6c\u016bs\u012b, no. 245, Nahj al-Bal\u0101gha, vol. 3, pg. 32, Letter no. 28 etc.<\/p>\n\n\n\n

[81]<\/strong><\/a> al-Kalim\u0101t al-Makn\u016bnah, p. 121.<\/p>\n\n\n\n

[82]<\/strong><\/a> He is known as Hermes Trismegistus or Hermes the Thrice-Greatest and it is said that Hermes, associated with the Prophet Idr\u012bs (as), invented writing.<\/p>\n\n\n\n

[83]<\/strong><\/a> Maws\u016b\u02bfat Mu\u1e63annaf\u0101t al-Suhraward\u012b, p. 385. Also found in al-Asf\u0101r al-Arba\u02bfah, vol. 8, p. 370.<\/p>\n\n\n\n

[84]<\/strong><\/a> The closest passage I could found was in Maws\u016b\u02bfat Mu\u1e63annaf\u0101t al-Suhraward\u012b, p. 381. Also quoted in al-Asf\u0101r al-Arba\u02bfah, vol. 2, p. 53. However, in al-Suhraward\u012b\u2019s text, he as stating that the Peripatetics believe this, and the wording is also different. He writes:<\/p>\n\n\n\n

\u0642\u0627\u0644 \u0647\u0624\u0644\u0627\u0621: \u064a\u062c\u0628 \u0623\u0646 \u064a\u0643\u0648\u0646 \u0628\u0643\u0644 \u0646\u0648\u0639 \u0645\u0646 \u0623\u0646\u0648\u0627\u0639 \u0627\u0644\u0646\u0628\u0627\u062a \u0634\u064a\u0621 \u0648\u0627\u062d\u062f \u0645\u062f\u0631\u0643 \u0645\u062c\u0631\u062f \u0639\u0646 \u0627\u0644\u0645\u0627\u062f\u0629 \u0645\u0639\u062a\u0646 \u0641\u064a \u062d\u0642\u0647\u060c \u0648\u0633\u0645\u0648\u0647 \u0635\u0627\u062d\u0628 \u0627\u0644\u0646\u0648\u0639 \u0627\u0644\u0642\u0627\u0626\u0645.<\/p>\n\n\n\n

[85]<\/strong><\/a> The closest passage is found in the Enneads<\/em> of Plotinus, First Ennead, Fourth Tractate: \u201cIt has been said more than once that the perfect life and the true life, the essential life, is in the Intellectual Nature beyond this sphere.\u201d<\/em> Also quoted by al-Shaykh al-Bah\u0101\u02be\u012b in Kashk\u016bl, vol. 3, p. 41.<\/p>\n\n\n\n

[86]<\/strong><\/a> Ibid. Similar passages are found throughout the text. Also quoted in al-Asf\u0101r al-Arba\u02bfah, vol. 6, p. 277.<\/p>\n\n\n\n

[87]<\/strong><\/a> Similar to what is found in Plotinus\u2019 Fourth Ennead, Eight Tractate: \u201cWe may think of it as a city which itself has soul and life, and includes, also, other forms of life; the living city is the more perfect and powerful, but those lesser forms, in spite of all, share in the one same living quality: or, another illustration, from fire, the universal, proceed both the great fire and the minor fires; yet all have the one common essence, that of fire the universal, or, more exactly, participate in that from which the essence of the universal fire proceeds.\u201d<\/em> Also found in al-Asf\u0101r al-Arba\u02bfah, vol. 2, p. 54.<\/p>\n\n\n\n

[88]<\/strong><\/a> This sort of text is found throughout the Enneads<\/em> of Plotinus. Also found in al-Asf\u0101r al-Arba\u02bfah, vol. 2, p. 65.<\/p>\n\n\n\n

[89]<\/strong><\/a> This sort of text is also found in many places in the book. One may read the book to find such passages scattered throughout the text. Also found in al-Asf\u0101r al-Arba\u02bfah, vol. 9, p. 256.<\/p>\n\n\n\n

[90]<\/strong><\/a> The mystics say that things are in motion out of love to God. Motion means going from potentiality to actualization, meaning from non-being to being. Thus, from imperfection to perfection. The universe is in constant motion since it seeks to actualize itself and get closer to God. However, due to its existential weakness and ontological distance from God, it is unable to do so and yet moves out of love for the divine.<\/p>\n\n\n\n

[91]<\/strong><\/a> \u02bfAin al-\u1e24ay\u0101t, p. 31. In the original source, the wording is:<\/p>\n\n\n\n

\u0628\u062f\u0627\u0646 \u06a9\u0647 \u0628\u0646\u0627\u064a \u0627\u06cc\u0646 \u0639\u0627\u0644\u0645 \u0628\u0631 \u062d\u0628\u0651 \u0648 \u0645\u062d\u0628\u062a \u0627\u0633\u062a \u0648 \u0647\u0631 \u06a9\u0633\u06cc \u0631\u0627 \u0645\u062d\u0628\u0648\u0628 \u0648 \u0645\u0642\u0635\u0648\u062f\u064a \u0627\u0633\u062a \u06a9\u0647 \u0622\u0646 \u0645\u0637\u0644\u0628 \u062f\u0631 \u0646\u0638\u0631 \u0627\u0648 \u0639\u0638\u06cc\u0645 \u0627\u0633\u062a \u0648 \u0633\u0627\u06cc\u0631 \u0627\u0634\u06cc\u0627 \u0631\u0627 \u0628\u0647 \u062a\u0628\u0639\u06cc\u062a \u0622\u0646 \u0645\u06cc\u0637\u0644\u0628\u062f<\/p>\n\n\n\n

The word \u0639\u0634\u0642 and \u0645\u0639\u0634\u0648\u0642\u06cc is replaced with \u062d\u0628 and \u0645\u062d\u0628\u0648\u0628. al-Majlis\u012b condemns passionate love (\u0639\u0634\u0642) in other places in the work, citing reports in its condemnation.<\/p>\n\n\n\n

[92]<\/strong><\/a> Nahj al-Bal\u0101gha, vol. 2, p. 92, Sermon no. 176.<\/p>\n\n\n\n

[93]<\/strong><\/a> Ibid, vol. 1, p. 58, Sermon no. 21.<\/p>\n\n\n\n

[94]<\/strong><\/a> The treatise which the author has written in explanation of the \u1e25ad\u012bth of the clay was written prior to Gh\u0101yat al-Mar\u0101m<\/em>, in which the author has given arguments for why existence is goodness, as has been explained by Kh\u0101dim \u02bfAl\u012b in his own gloss on the book. Thus, Gh\u0101yat al-Mar\u0101m<\/em> seems to be the last (extant) book written by the author.<\/p>\n\n\n\n

[95]<\/strong><\/a> I have written an article explaining this concept in detail. The Qur\u02be\u0101n mentions many examples of non-humans and non-animals that are \u2018alive\u2019 in some sense. For verses that mention these matters, see for example: 6:38, 13:15, 16:68, 17:44, 21:79, 22:18, 24:41, 34:10, 38:18, 41:11 \u2013 12, 55:6, 59:21, 99:4-5, etc. One of the rational pieces of evidence for this is that the cause of the material cosmos, the active intellect, is conscious and alive, and the effect has some traces of its cause. Thus, the effects (things in the material cosmos) should all be alive in some varying degree. Nothing can have an absolute zero value of an attribute, but it can have an \u201capproaching zero\u201d value. Thus, something may appear to have no life, but it has the lowest amount of consciousness possible, which is not zero consciousness.<\/p>\n\n\n\n

[96]<\/strong><\/a> The cosmic soul or the universal soul is the ultimate soul from which all individual souls emanate and unite back with as has been discussed by the philosophers and mystics.<\/p>\n\n\n\n

[97]<\/strong><\/a> Some scholars do not accept the attribution of this poem to Im\u0101m \u02bfAl\u012b (as) and it has been attributed to some other people. The attribution according to some people is unknown.<\/p>\n\n\n\n

[98]<\/strong><\/a> D\u012bw\u0101n al-Im\u0101m \u02bfAl\u012b, p. 86, Tafs\u012br al-A\u1e63f\u0101, vol. 1, p. 92, Fay\u1e0d al-Qad\u012br, vol. 5, p 466. The poem has variants with the same meaning, such as the first word being \u0648\u062a\u062d\u0633\u0628 or \u0648\u062a\u0632\u0639\u0645 or \u0623\u062d\u0633\u0628\u062a or \u0623\u0632\u0639\u0645\u062a and so on.<\/p>\n\n\n\n

[99]<\/strong><\/a> \u1e24ay\u0101t al-Qul\u016bb (old print), vol. 5, pp. 29 \u2013 30. I have included the Persian from the original source and translated it accordingly since there are minor variations in what the author has quoted.<\/p>\n\n\n\n

[100]<\/strong><\/a> al-Kalim\u0101t al-Makn\u016bnah, pp. 123 \u2013 124.<\/p>\n\n\n\n

[101]<\/strong><\/a> Ibid, p. 120.<\/p>\n\n\n\n

[102]<\/strong><\/a><\/p>\n\n\n\n

[103]<\/strong><\/a> The actual narrator of the report was Hish\u0101m b. al-\u1e24akam and not Hish\u0101m b. S\u0101lim as the author has stated, although both were great theologians and students of the 6th<\/sup> Im\u0101m.<\/p>\n\n\n\n

[104]<\/strong><\/a> Some manuscripts mention his name as \u02bfUmar. The author also mentions it as \u02bfUmar (\u0639\u0645\u0631). However, the accurate name is \u02bfAmr (\u0639\u0645\u0631\u0648).<\/p>\n\n\n\n

[105]<\/strong><\/a> Traditionally, there used to be a \u1e25alaqah<\/em> or circle where people would sit in a circle with the scholar sitting in the middle to teach.<\/p>\n\n\n\n

[106]<\/strong><\/a> The heart here refers to the intellectual capability of a person and not the piece of flesh found in a person\u2019s body. However, the heart in the body does have a relationship with the soul and the intellect. I have written a detailed article explaining the meaning of the heart from an Islamic perspective.<\/p>\n\n\n\n

[107]<\/strong><\/a> al-K\u0101f\u012b, vol. 1, pp. 169 \u2013 171. Also found in al-Am\u0101l\u012b by al-\u1e62ad\u016bq, no. 942, \u02bfIlal al-Shar\u0101\u02bei, vol. 1, pp. 193 \u2013 195, Kam\u0101l al-D\u012bn, vol. 1, pp. 207 \u2013 209, Rij\u0101l al-Kashsh\u012b, no. 490 etc.<\/p>\n\n\n\n

[108]<\/strong><\/a> Nahj al-Bal\u0101gha, vol. 2, p. 40, Sermon no. 152.<\/p>\n<\/div>\n\n\n\n

\n

\u0641\u0635\u0644 \u062f\u0648\u0645<\/h1>\n\n\n\n

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\u0645\u0637\u0644\u0628 \u0627\u0648\u0651\u0644<\/p>\n\n\n\n

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\n
Preface By The Author<\/strong><\/a><\/div>\n\n\n\n
Introduction<\/a><\/div>\n\n\n\n
Section One<\/a><\/div>\n\n\n\n
Section Two<\/a><\/div>\n\n\n\n
The Benefit<\/a><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Section Two: On the arguments which this lowly person has derived from wise philosophical principles on the necessity of appointing an Im\u0101m and I am alone in explaining them In this section, it shall also be explained how whether the Im\u0101m is apparent or hidden, his benefit is equal. 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