Purpose of an Imam asws. Page 1 of 20

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1 Purpose of an Imam asws Page 1 of 20

2 Table of Contents Purpose of an Imam asws... 3 Summary:... 3 The Purpose of a Divine Prophet as or an Imam asws :... 3 The Role of a Divine Prophet as and an Imam asws :... 4 Imam asws and his Powers and Responsibilities:... 6 The Maurifat (recognition) of Masomeen asws is the Maurifat of Allah azwj :... 7 The Recognition (Maurifat) of an Imam asws :... 7 Rewards for Guiding others to an Imam asws :... 9 Appendix I: The role of Imams asws in re-establishing the religion after it is corrupted: Regarding The Imams asws, They asws Recognise The Excesses and The Deficiencies in The Earth From The Truth and The Falsehood Appendix II: Introduction of Imam asws by Ali asws Abbreviations: saww: - Sal lal la ho Allay hay Wa Aal lay he Wasallam azwj: - Az Za Wa Jalla asws: - Allay hay Salawat Wass Salam AJFJ: Ajal Allah hey wa Fara Jaak ra: - Razi Allah azwj La: - Laan Allah azwj Page 2 of 20

3 ب س م الل ه الر ح ن الر ح يم ا ل م د ل ل ه ر ب ال عال م ني, و ص ل ى الل ه ع لى س ي د ن ا م م د و آل ه الط اه ر ين, و س ل م ت س ل يما. In the Name of Allah azwj the Beneficent, the Merciful. The Praise is for Allah azwj Lord azwj of the Worlds, and Blessing be upon our Chief Muhammad saww and his saww Purified Progeny asws, and greetings with abundant greetings. Summary: ا لل ه م ص ل ع لى م م د و آل م م د و ع ج ل ف ر ج ه م و ال ع ن أ ع د ائ ه م ا ج ع ني Purpose of an Imam asws Allah azwj has Sent Guides (Prophets and Imams) prior to sending those needing guidance, e.g., starting with Prophet Adam as, however, people s arrogance and ingratitude supported by Iblees la, put them into trials as they deviated from the Divine Guidelines. In this short article, we will review some Ahadith where the purpose of an Imam asws is highlighted so we can better understand and appreciate the Blessings of Allah azwj Bestowed upon us for looking after our interest of the world as well as security from Fire in the Hereafter. The Purpose of a Divine Prophet as or an Imam asws : جابر عن أيب جعفر عليه السالم قال: قلت: الي شئ حيتاج إىل النيب واالمام فقال: لبقاء العامل على صالحه It is quoted, through a chain of narrators, that Jabir bin Abd Allah Ansari asked from Imam Mohammed Baqir asws : O Son of Rasool Allah saww! What is the purpose served by a Prophet as or an Imam asws? Imam asws replied, to stabilise the universe and to manage and organise its operations. 1 ) حدثنا ممد بن عيسى عن ابن سنان وعلى بن النعمان عن عبد اهلل مسكان عن اىب بصري عن اىب عبد اهلل عليه السالم انه قال ان اهلل مل يدع االرض اال وفيها عامل يعلم الزيادة والنقصان يف االرض فإذا زاد املؤمنون شيئا ردهم وإذا نقصوا اكمله هلم فقال خذوه كامال ولوال ذلك اللتبس على املؤمنني امرهم ومل يفرقوا بني ا لق والباطل It has been narrated to us by Muhammad Bin Isa, from Ibn Sinan and Ali Bin Al-No man, from Abdullah Muskaan, from Abu Baseer, who has said: Abu Abdullah asws has said: Allah azwj does not Leave the earth except there is in it a knowledgeable one asws who knows (where are) the excesses and deficiencies in the Earth. If 1 Bihar-ul-Anwar, vol. 7, pp. 7 (Haqaiq-ul-wasiat, pp. 245). Page 3 of 20

4 the believers exceed in something, he asws takes it away from them, and if they are deficient in something, he asws completes it for them. He asws takes them to completion, and were it not for that, the affairs of the believers would become confusing for them and they would not be able to distinguish between the truth and the falsehood. ع ل ي ب ن إ ب ر اه يم ع ن أ ب يه ع ن م م د ب ن أ يب ع م ري ع ن م ن ص ور ب ن ي ون س و س ع د ان ب ن م س ل م ع ن إ س ا ب ن ع م ار ع ن أ يب ع ب د الل ه ) عليه السالم ( ق ال س ع ت ه ي ق ول إ ن ا ل ر ض ال ت ل و إ ال و ف يه ا إ م ام ك ي م ا إ ن ز اد ال م ؤ م ن ون ش ي ئا ر د ه م و إ ن ن ق ص وا ش ي ئا أ ت ه هل م. Ali Bin Ibrahim, from his father, from Muhammad Bin Abu Umeyr, from Mansour Bin Yunus and Sa dan Bin Muslim, from Is haq Bin Ammar, Abu Abdullah asws, said, I heard him asws saying: The earth cannot be empty except there would be an Imam asws so that if the Momineen exceed in something, he asws would return them, and if they are deficient in something, he asws would complete it for them. 2 Additional Ahadith are given in Appendix I. The Role of a Divine Prophet as and an Imam asws : The role of a Prophet as and/or a Divine Imam asws is two-fold; (1) to warn the unbelievers and (2) to cleanse the souls of believers, guide them to the righteous path, enlighten them to Hikmat and Maurifat 3, as per a number of Verses of the Holy Quran, see for example: ر ب ن ا و اب ع ث ف يه م ر س وال م ن ه م ي ت ل و ع ل ي ه م آي ات ك و ي ع ل م ه م ال ك ت اب و ا ل ك م ة و ي ز ك يه م (1) إ ن ك أ ن ت ال ع ز يز ا ل ك يم Our Lord! and raise up in them a Messenger from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise (2:129). 2 Al Kafi V 1 The Book Of Divine Authority CH 5 H 2 3 Wisdom and recognition. Page 4 of 20

5 ك م ا أ ر س ل ن ا ف يك م ر س وال م ن ك م ي ت ل و ع ل ي ك م آي ات ن ا و ي ز ك يك م و ي ع ل م ك م ال ك ت اب و ا ل ك م ة (2) و ي ع ل م ك م م ا مل ت ك ون وا ت ع ل م ون Even as We have sent among you a Messenger from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know (2:151). إ ن ا أ ر س ل ن اك ب ا ل ق ب ش ري ا و ن ذ ير ا و ال ت س أ ل ع ن أ ص اب ا ل يم (3) Surely; We have sent you with the truth as a bearer of good news and as a Warner, and you shall not be called upon to answer for the companions of the flaming fire (2:119). ق ل أ ي ش ي ء أ ك ب ر ش ه اد ة ق ل الل ه ش ه يد ب ي ن و ب ي ن ك م و أ وح ي إ ل ه ذ ا ال ق ر آن ل ن ذ ر ك م ب ه و م ن ب ل غ أ ئ ن ك م ل ت ش ه د ون أ ن م ع الل ه آهل ة أ خ ر ى ق ل ال أ ش ه د ق ل إ ن ا (4) ه و إ ل ه و اح د و إ ن ن ب ر يء م ا ت ش ر ك ون Say: What thing is the weightiest in testimony? Say: Allah is witness between you and me; and this Quran has been revealed to me that with it I may warn you and whomsoever it reaches. Do you really bear witness that there are other gods with Allah? Say: I do not bear witness. Say: He is only one Allah, and surely I am clear of that which you set up (with Him) (6:19). أ ك ان ل لن اس ع ج ب ا أ ن أ و ح ي ن ا إ ىل ر ج ل م ن ه م أ ن أ ن ذ ر الن اس و ب ش ر ال ذ ين آم ن وا أ ن هل م ق د م (5) ص د ع ن د ر ب م ق ال ال ك اف ر ون إ ن ه ذ ا ل س اح ر م ب ني Page 5 of 20

6 What! is it a wonder to the people that We revealed to a man from among themselves, saying: Warn the people and give good news to those who believe that theirs is a footing of firmness with their Lord. The unbelievers say: This is indeed an evident sorcerer (10:2). و ي ق ول ال ذ ين ك ف ر وا ل و ال أ ن ز ل ع ل ي ه آي ة م ن ر ب ه إ ن ا أ ن ت م ن ذ ر و ل ك ل ق و م ه اد (6) And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a Warner and (there is) a guide for every people (13:7). Imam asws and his Powers and Responsibilities: عن طار بن شه اب عن أمري املؤمنني عليه السالم انه قال: يا طار االمام كلمة اهلل وحجة اهلل ووجه اهلل ونور اهلل وحجاب اهلل وآية اهلل خيتاره اهلل وجيعل فيه ما يشاء ويوجب له بذلك الطاعة والوالية على جيع خلقه فهو وليه يف ساواته وأرضه أخذ له بذلك العهد على جيع عباده فمن تقدم عليه كفر باهلل من فو عرشه فهو يفعل ما يشاء وإذا شاء اهلل شاء. ويكتب على عضده: " و تت كلمة ربك صدقا وعدال " فهو الصد والعدل وينصب له عمود من نور من االرض إىل السماء يرى فيه أعمال العباد ويلبس اهليبة وعلم الضمري ويطلع على الغيب ويرى ما بني املشر واملغرب فال خيفى It is narrated by Al-Barisi in Mashariq-ul-Anwar that once Tariq bin Shihab asked: O Ameer al-momineen asws please explain the virtues of an Imam (masoom), Ameer al-momineen asws replied: O Tariq, the Imam is the Kalima-tul-Allah word of Allah; Hujat-Allah the proof of Allah; Waj-Allah the direction to Allah; Noor-Allah the light of Allah; Hijab-Allah the veil of Allah and Ayat-Allah the sign of Allah 4. He asws is chosen by Allah azwj who bestows onto him whatever (qualities, perfections) He azwj Chooses, and Makes it compulsory on all His azwj creatures to Obey him-the Imam asws. Thus he is Allah azwj s appointed ruler in the heavens and on the earth. Allah azwj has taken a covenant regarding this from all His servants. Whosoever precedes the Imam asws has denied established kingdom of Allah azwj. An Imam asws can act as he finds it appropriate; however his actions only correspond to the will of Allah azwj. The Imam asws is the guide for the seekers of the truth, an inspiration for the rightly guided, an established path for the travellers to Allah azwj and a radiant sun in the hearts of al- Arifoon- the devotees of Allah azwj. His Wilayah is the vehicle leading to salvation. Wilayah is to safeguard followers from danger and disasters and the management of their all affairs, 4 These titles of masoom Imam asws are frequently used by non-masoom Mullahs l.a of our time, as did Abu Bakr l.a, Ummer l.a and Usman l.a in the past. Page 6 of 20

7 even down to demarcating the days and the months. 5 (Hadith-e-Tariq, see the complete sermon with Arabic text in Appendix II) The Maurifat (recognition) of Masomeen asws is the Maurifat of Allah azwj : يا أم ري املؤمنني قال )عليه السالم(: إنه ال يستكمل أحد االميان حىت يعرف ن كنه معرفيت بالنورانية فإذا عرف ن بذه املعرفة فقد امت ن اهلل قلبه لالميان وشرح صدره لالسالم وصار عارفا مستبصرا ومن قصر عن معرفة ذلك فهو شاك ومرتاب An Extract from a famous sermon of Amir-ul-Momineen on Maurifat-e-Noorania 6 : The faith Eman, of a believer will not attain the level of perfection unless and until he would recognise me asws as a Noor - the Light. When someone knows me asws as Noor, only then he would truly attained faith; he is the one whose heart has been tested with the true faith, whose chest is dilated in true Islám and whose faith is based on discernment. Thus, he becomes an Arif staunch believer and embraces faith with peace of mind. But that; He who fell short of this cognition - he will be a doubter, immersed in disbelief. The Recognition (Maurifat) of an Imam asws : ع د ة م ن أ ص اب ن ا ع ن أ ح د ب ن م م د ب ن خ ال د ع ن أ ب يه ع م ن ذ ك ر ه ع ن م م د ب ن ع ب د الر ح ن ب ن أ يب ل ي ل ى ع ن أ ب يه ع ن أ يب ع ب د الل ه ع ق ال إ ن ك م ال ت ك ون ون ص ا ل ني ح ت ى ت ع ر ف وا و ل ت ع ر ف ون ح ت ى ت ص د ق وا و ال ت ص د ق ون ح ىت ت س ل م وا أ ب و ابا أ ر ب ع ة ال ي ص ل ح أ و هل ا إ ال ب آخ ر ه ا ض ل أ ص اب الث ال ث ة و ت اه وا ت ي ها ب ع يدا إ ن الل ه ت ب ار ك و ت ع اىل ال ي ق ب ل إ ال ال ع م ل الص ال ح و ال ي ت ق ب ل الل ه إ ال ب ال و ف اء ب الش ر وط و ال ع ه ود و م ن و ف الل ه ب ش ر وط ه و اس ت ك م ل م ا و ص ف يف ع ه د ه ن ال م ا ع ن د ه و اس ت ك م ل و ع د ه إ ن الل ه ع ز و ج ل أ خ ب ر ال ع ب اد ب ط ر يق اهل د ى و ش ر ع هل م ف يه ا ال م ن ا ر و أ خ ب ر ه م ك ي ف ي س ل ك ون ف ق ال و إ ن ل غ ف ار ل م ن تاب و آم ن و ع م ل صا ل ا ث اه ت دى و ق ال إ ن ا ي ت ق ب ل الل ه م ن ال م ت ق ني ف م ن ات ق ى الل ه ع ز و ج ل ف يم ا أ م ر ه ل ق ي الل ه ع ز و ج ل م ؤ م نا ب ا ج اء ب ه م م د ص ه ي ه ات ه ي ه ات ف ات ق و م و م ات وا ق ب ل أ ن ي ه ت د وا و ظ ن وا أ ن ه م آم ن وا و أ ش ر ك وا م ن ح ي ث ال ي ع ل م ون إ ن ه م ن أ ت ى ال ب ي وت م ن أ ب و ا ب ا الل ه اه ت د ى و م ن أ خ ذ يف غ ري ه ا س ل ك ط ر يق الر د ى و ص ل و ال ة ا ل م ر مل ي ط ع الل ه و ال ر س ول ه و ه و ا ل ق ر ار ب ا ن ز ل م ن ع ن د الل ه خ ذ وا ط اع ة و ل أ م ر ه ب ط اع ة ر س ول ه ص و ط اع ة ر س ول ه ب ط اع ت ه ف م ن ت ر ك ط اع ة حبارا لنوار باب 4 - جامع يف صفات ا لمام و شرائط حبارا لنوار 1 26 باب 14 - نادر يف معرفتهم صلوات اهلل 5 6 Page 7 of 20

8 ز ين ت ك م ع ن د ك ل م س ج د و ال ت م س وا ال ب ي وت ال يت أ ذ ن الل ه أ ن ت ر ف ع و ي ذ ك ر ف يه ا ا س ه ف إ ن ه ق د خ ب ر ك م أ ن ه م ر ج ال ال ت ل ه يه م ار ة و ال ب ي ع ع ن ذ ك ر الل ه ع ز و ج ل و إ ق ام الص ال ة و إ يت اء الز ك اة خي اف ون ي و ما ت ت ق ل ب ف يه ال ق ل وب و ا ل ب ص ار إ ن الل ه ق د اس ت ل الر س ل ل م ر ه ث اس ت ل ص ه م م ص د ق ني ل ذ ل ك يف ن ذ ر ه ف ق ال و إ ن م ن أ م ة إ ال خ ال ف يها ن ذ ير ت اه م ن ج ه ل و اه ت د ى م ن أ ب ص ر و ع ق ل إ ن الل ه ع ز و ج ل ي ق ول ف إ ن ا ال ت ع م ى ا ل ب صار و لك ن ت ع م ى ال ق ل وب ال يت يف الص د و ر و ك ي ف ي ه ت د ي م ن مل ي ب ص ر و ك ي ف ي ب ص ر م ن مل ي ن ذ ر ات ب ع وا ر س ول الل ه ص و أ ق ر وا ب ا ن ز ل م ن ع ن د الل ه و ات ب ع وا آث ار اهل د ى ف إ ن ه م ع ال م ات ا ل م ان ة و الت ق ى و اع ل م وا أ ن ه ل و أ ن ك ر ر ج ل ع يس ى اب ن م ر ي ع و أ ق ر ب ن س و اه م ن الر س ل مل ي ؤ م ن اق ت ص وا الط ر يق ب ال ت م اس ال م ن ار و ال ت م س وا م ن و ر اء ا ل ج ب ا ل ث ار ت س ت ك م ل وا أ م ر د ين ك م و ت ؤ م ن وا ب الل ه ر ب ك م A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from his father from those whom he has mentioned from Muhammad ibn Abd al-rahman ibn abu Layla from his father who has narrated the following from Abu Abd Allah asws : You will not become virtuous until you ت ع ر ف وا (gain Maurifat 7 ), you will not become Arif 8 until you affirm and you will not affirm until you accept four Chapters, the first of which will be of no benefit without the last one. People of three Chapters have strayed far away. Allah azwj does not Accept anything but virtuous deeds and Allah azwj does not Accept (anything) without loyalty in keeping up with ones stipulations and covenants. Whoever fulfils his stipulations toward Allah azwj and completes whatever is in ones covenant, he will find (the reward that is) with Him azwj and He azwj will fulfil His azwj promise. ال م ن ار the Allah azwj has Informed the people of the ways of guidance and has established for it Lighthouse asws. He azwj has informed them how to behave, saying, I am All-forgiving to the righteously striving believers who repent and follow the right guidance. (20:82) Allah azwj has also said, Allah accepts only the offerings of the pious ones. (5:27) Whoever maintains piety before Allah azwj in the matter of His azwj Commands he will come in the presence of Allah azwj as a believer in whatever Muhammad saww has brought from Him azwj. How remote, far away and lost are the people who have died before achieving guidance, and had thought that they were among the believers. They had considered things as partners of Allah without knowing what they had done. Whoever comes to a house through its door finds proper guidance, and whoever looks for a way other than the door has chosen a condemned path. 7 Learn and recognise ت ع ر ف ون 8 Learned Page 8 of 20

9 Allah azwj has Joined (His azwj ) obedience to that of His Messenger saww along with obedience to those who possess Divine Authority asws. And the obedience to His Messenger saww with obedience to His azwj own Commands. Therefore, whoever does not obey the people asws who possess Divine Authority, they have not obeyed Allah azwj and His Rasool saww and it (obedience to people who possess Divine Authority) is the affirmation of what has come from Allah azwj. Dress up (in piety) before every Masjid. Find the houses through the doors to them, the houses for which Allah azwj has Granted permission to be raised high, wherein people speak of Him azwj. He azwj has Informed you that in these houses there are men who do not become distracted because of trade and business from speaking of Allah azwj from prayer and paying al-zakat (charity). These men fear the Day wherein the hearts and eyes undergo turbulent conditions. Allah azwj Chose and purified the messengers for His azwj Command, then He azwj purified and chose them asws who are confirmed in His warnings. Allah azwj Says: No nation who lived before was left without a Warner... (35:25). Lost are those who remained ignorant and guided are those who thought and understood. Allah azwj has said: It is not their seeing ability that is blind but it is their hearts which are in their chests. (22:46) How can one who does not think find guidance? How can one who has not received warnings think? Follow the Rasool Allah saww, affirm whatever has come from Allah azwj, follow the marks asws of guidance; they asws are the signs of trust and piety. You must know that if a man rejects Prophet Isa as and acknowledges all the other messengers of Allah as, he is not a believer. Find the way through finding the lighthouse and look for the marks from behind the curtains. Strive to perfect the affairs of your religion and believe in Allah azwj your Lord. 9 Rewards for Guiding others to an Imam asws : م: قال أبو ممد العسكري عليه السالم: قال علي بن ا لسني عليه الصالة والسالم: أوحى اهلل تعاىل إىل موسى: حبب ن إىل خلقي وحبب خلقي إىل قال: يا رب كيف أفعل And Abu Muhammad Al-Askari asws said: Ali asws Bin Al-Husayn asws said: Allah azwj Revealed unto Musa as : Make Me azwj to be beloved to My azwj creatures and make my creatures to be Beloved to Me azwj! He as said: O Lord azwj! How shall I as do it? قال: ذكرهم آالئي ونعمائي لي بو ن فإلن ترد آبقا عن بايب أو ضاال عن فنائي أفضل لك من عبادة مائة سنة بصيام نارها وقيام ليلها. الكايف ج : 2 ص : 48 H Al-Kafi, Vol. 1, Page 9 of 20

10 He azwj Said: Remind them of My azwj Favours and My azwj Bounties so they would love Me azwj, so if you as were to return one who has absconded from My azwj door, or one who has strayed from My azwj courtyard, it would be better for you as than the worship of a hundred years with Fasting its days and standing (for Salat) its nights. قال موسى: ومن هذا العبد ا لبق منك قال: العاصي املتمرد قال: فمن الضال عن فنائك قال: ا لاهل بإمام زمانه تعرفه والغائب عنه بعد ما عرفه ا لاهل بشريعة دينه تعرفه شريعته وما يعبد به ربه ويتوصل به إىل مرضاته. Musa as asked: And who is this servant who has absconded from You azwj? Allah azwj Replied: The disobedient sinner. He as asked: So who is one who has strayed from Your azwj courtyard? He azwj Replied: The one ignorant of recognising the Imam asws of his era, and the one absent from him asws after having recognised him asws, the one ignorant with the Laws of his asws Religion, (failing to) recognise his asws Laws and what his Lord azwj can be worshipped with and can be arrive with to His azwj Pleasure. قال على بن ا لسني عليهما السالم: فأبشروا علماء شيعتنا بالثواب ا لعظم وا لزاء ا لوفر. Ali asws Bin Al-Husayn asws said: Give glad tidings to the scholars of our asws Shias with the great Rewards and the full Recompense. 10 با لسناد عن أيب ممد عليه السالم قال: قال علي بن ممد عليهما السالم: لو ال من يبقى بعد غيبة قائمنا عليه السالم من العلماء الداعني إليه والدالني عليه والذابني عن دينه حبجج اهلل واملنقذين لضعفاء عباد اهلل من شباك إبليس ومردته ومن ف اخ النواصب ملا بقي أحد إال ارتد عن دين اهلل By the chain from Abu Muhammad asws having said: Ali asws Bin Muhammad asws said: If there were not to remain, after the Occultation of our asws Qaim asws, from the scholar calling to him asws, and pointers upon him, and the usherers to his asws Religion by arguments of Allah azwj, and the rescuers of the weak servants of Allah azwj from the deceptions of Iblees la and his la obstinate ones, and from the traps of the Nasibis (Hostile ones), there would not remain a single one except he would renege from the Religion of Allah azwj. ولكنهم الذين ميسكون أزمة قلوب ضعفاء الشيعة كما ميسك صاحب السفينة سكا نا اولئك هم ا لفضلون عند اهلل عز وجل. But, they are those withholding the determination of the hearts of the weak Shias, just as the captain of the ship holds on to its passengers. Those, they are the preferential ones in the Presence of Allah azwj Mighty and Majestic Bihar Al Anwaar V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 6 11 Bihar Al Anwaar V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 8 H 12 Page 10 of 20

11 Appendix I: The role of Imams asws in reestablishing the religion after it is corrupted: باب في ا لئمة انهم يعرفون الزيادة والنقصان في ا لرض من الحق والباطل Regarding The Imams asws, They asws Recognise The Excesses and The Deficiencies in The Earth From The Truth and The Falsehood )1( حدثنا ممد بن عيسى عن ابن سنان وعلى بن النعمان عن عبد اهلل مسكان عن اىب بصري عن اىب عبد اهلل عليه السالم انه قال ان اهلل مل يدع االرض اال وفيها عامل يعلم الزيادة والنقصان يف االرض فإذا زاد املؤمنون شيئا ردهم وإذا نقصوا اكمله هلم فقال خذوه كامال ولوال ذلك اللتبس على املؤمنني امرهم ومل يفرقوا بني ا لق والباطل 1 It has been narrated to us by Muhammad Bin Isa, from Ibn Sinan and Ali Bin Al-No man, from Abdullah Muskaan, from Abu Baseer, who has said: Abu Abdullah asws has said: Allah azwj does not Leave the earth except there is in it a knowledgeable one asws who knows (where are) the excesses and deficiencies in the Earth. If the believers exceed in something, he asws takes it away from them, and if they are deficient in something, he asws completes it for them. He asws takes them to completion, and were it not for that, the affairs of the believers would become confusing for them and they would not be able to distinguish between the truth and the falsehood. )2( حدثنا ممد بن عيسى عن ابن اىب عمري عن منصور بن يونس عن اس ق بن عمار عن اىب عبد اهلل عليه السالم قال سعته يقول ان االرض ال تلو اال و فيها عامل كلما زاد املؤمنون شيئا ردهم وان نقصوا شيئا تمه هلم. 2 It has been narrated to us by Muhammad Bin Isa, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Is haq Bin Amaar, who has said: I heard Abu Abdullah asws say: The Earth is not left empty except in it is a knowledgeable one asws, whenever the believers exceed in something, he asws takes it away from them, and if they are deficient in something, he asws completes it for them. ) 3 ( حدثنا ممد بن عبد ا لبار عن عبد اهلل بن ا لجال عن ثعلبة عن اس ق بن عمار قال قال أبو عبد اهلل عليه السالم ان االرض ال تلو من ان يكون فيها من يعلم الزيادة و النقصان فإذا جاء املسلمون بزيادة طرحها وإذا جاؤا بالنقصان اكمله هلم ولوال ذلك الختلط على املسلمني امرهم. Page 11 of 20

12 3 It has been narrated to us by Muhammad Bin Abdul Jabbar, from Abdullah Bin Al-Hajaal, from Tha albat, from Is haq Bin Amaar who said: Abu Abdullah asws said: The Earth is not empty of the one who knows where is the increase and the decrease. If the Muslims came with excess, he asws subtracts it, and if they come with deficiency, he asws completes if for them, and had it not been for that, the affairs of the Muslims would become confusing for them. )4( حدثنا ممد بن عبد ا لبار عن الربقى عن فضاله عن شعيب عن اىب حزة قال قال أبو عبد اهلل عليه السالم لن تبقى االرض يكن اال وفيها رجل منا يعرف ا لق فإذا زاد الناس فيه قال قد زادوا وإذا نقصوا منه قال قد نقصوا وإذا جاؤا به صدقهم ولو مل كذلك مل يعرف ا لق من الباطل. 4 It has been narrated to us by Muhammad Bin Abdul Jabbar, from Al-barqy, from Fazaala, from Shuaib, from Abu Hamza who said: Abu Abdullah asws said: The Earth does not remain except in it is a man asws from us asws who recognises the truth. If the people exceed in something, he asws says: They have exceeded, and if they are deficient in it, he asws says: They are deficient, and if they come by it, he asws ratifies them, and had it not been like that, the truth would not be distinguishable from the falsehood. )5( حدثنا ا حد بن ممد عن ا لسني بن سعيد عن النضر بن سويد عن ممد بن عبد الر حن عن شعيب ا لداد عن اىب حزة الثماىل عن اىب جعفر عليه السالم قال ان االرض ال تبقى اال وفيها منا من يعرف ا لق فإذا زاد الناس قال قد زادوا وإذا نقصوا منه قال قد نقصوا ولوال ذلك كذلك مل يعرف ا لق من الباطل. 5 It has been narrated to us by Ahmad Bin Muhammad, from Al-Husayn bin Saeed, from Al-Nazar Bin Suweyd, from Muhammad Bin Abdul Rahmaan, from Shuayb Al-Hadaad, from Abu hamza Al-Thumaly, who has said: Abu Ja far asws has said: The Earth does not remain except in it is one asws from us asws who recognises the truth. If the people have exceeded, he asws says: They have exceeded, and if they are deficient, he asws says: They are deficient. Had it not been like that, similarly they would not have been able to distinguish the truth from the falsehood. ) 6 ( حدثنا ابراهيم بن هاشم عن حيىي بن اىب عمران عن اس ق بن عمار عن ممد بن مسلم عن اىب جعفر عليه السالم قال ان اهلل مل يدع االرض اال وفيها عامل يعلم الزيادة والنقصان من دين اهلل فإذا زاد املؤمنون شيئا ردهم وإذا نقصوا شيئا اكمله هلم ولوال ذلك اللتبست على املؤمنني امورهم. 6 It has been narrated to us by Ibrahim Bin Haashim, from Yahya Bin Abu Umraan, from Is haq Bin Amaar, from Muhammad Bin Muslim, who has said: Abu Ja far asws has said: Allah azwj does not Leave the earth except in it is a knowledgeable one asws who knows the excesses and the deficiencies from the Religion of Allah azwj. If the believers have exceeded in something, he asws removes it from them, and they are deficient Page 12 of 20

13 in something, he asws completes it for them, and had it not been for that, the affairs of the believers would become confusing for them. )7( حدثنا ا حد بن ممد عن ا لسني بن سعيد عن على بن اسباط عن سليمان موىل طربال عن اس ق بن عمار قال سعت ابا عبد اهلل عليه السالم يقول ان االرض لن تلو اال وفيها عامل كلما زاد املؤمنون شيئا ردهم إىل ا لق وان نقصوا شيئا ا ته هلم. 7 It has been narrated to us by Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ali Bin Asbaat, from Suleyman the slave of Tarbaal, from Is haq Bin Amaar who said: I heard Abu Abdullah asws say: The Earth is never empty except in it is a knowledgeable one asws. Whenever the believers exceed in something, he asws pushes them back to the truth, and if they are deficient in something, he asws completes if for them. ) 8 ( حدثنا عبد اهلل بن جعفر عن ممد بن عيسى عن على بن ا ساعيل امليثمى عن ثعلبة عن عبد االعلى موىل ال سام عن اىب جعفر عليه السالم قال سعته يقول ما ترك اهلل االرض بغري عامل ينق ما زاد الناس ويزيد ما نقصوا ولوال ذلك الختلط على الناس امورهم. 8 It has been narrated to us by Abdullah Bin Ja far, from Muhammad Bin Isa, from Ali Bin Ismail Al- Maysami, from Tha albat, from Abdul A la the slave of Aal-Saam, who has said: Abu Ja far asws said, I heard him asws say: Allah azwj does not Leave the Earth without a knowledgeable one asws, who decreases what the people have exceeded in, and increases what they are deficient it, and had it not been for that the affairs of the people would have become confusing for them. ) 9 ( حدثنا ا لسن بن على بن النعمان عن ابيه عن شعيب عن اىب حزة عن اىب جعفر عليه السالم انه قال مل تل االرض اال وفيها منا رجل يعرف ا لق فإذا زاد الناس فيه شيئا قال فقد زادوا وإذا نقصوا منه قال قد نقصوا. 9 It has been narrated to us by Al-Hassan Bin Ali Bin Al-No man, from his father, from Shuayb, from Abu Hamza, who has said: Abu Ja far asws has said: The Earth is never empty except that in it will be a man asws from us asws, who recognises the truth. If the people have exceeded in something, he asws says: They have exceeded, and if they are deficient from it, he asws says: They are deficient. (Ref. Ahadith 1-9: BASAAIR AL-DARAJAAT FI FAZAIL ALAY MUHAMMAD asws, Part Seven, Chapter 10) Page 13 of 20

14 Appendix II: Introduction of Imam asws by Ali asws12 ال ب ر س ي يف م ش ار ا ل ن و ار ع ن ط ار ب ن ش ه اب ع ن أ م ري ال م ؤ م ن ني ع أ ن ه ق ال ي ا ط ار ا ل م ام ك ل م ة الل ه و ح ج ة الل ه و و ج ه الل ه و ن ور الل ه و ح ج اب الل ه و آي ة الل ه خي ت ار ه الل ه و جي ع ل ف يه م ا ي ش اء و ي وج ب ل ه ب ذ ل ك الط اع ة و ال و ال ي ة ع ل ى ج ي ع خ ل ق ه ف ه و و ل ي ه يف س او ات ه و أ ر ض ه أ خ ذ ل ه ب ذ ل ك ال ع ه د ع ل ى ج يع ع ب اد ه ف م ن ت ق د م ع ل ي ه ك ف ر ب الل ه م ن ف و ع ر ش ه ف ه و ي ف ع ل م ا ي ش اء و إ ذ ا ش اء الل ه ش اء و ي ك ت ب ع ل ى ع ض د ه و ت ت ك ل م ة ر ب ك ص د قا و ع د ال ف ه و الص د و ال ع د ل و ي ن ص ب ل ه ع م ود م ن ن ور م ن ا ل ر ض إ ىل الس م اء ي ر ى ف يه أ ع م ال ال ع ب اد و ي ل ب س اهل ي ب ة و ع ل م الض م ري و ي ط ل ع ع ل ى ال غ ي ب و ي ر ى م ا ب ني ال م ش ر و ال م غ ر ب ف ال خي ف ى ع ل ي ه ء م ن ع امل ال م ل ك و ال م ل ك وت و ي ع ط ى م ن ط ق الط ري ع ن د و ال ي ت ه ف ه ذ ا ال ذ ي خي ت ار ه الل ه ل و ح ي ه و ي ر ت ض يه ل غ ي ب ه و ي ؤ ي د ه ب ك ل م ت ه ش ي و ي ل ق ن ه ح ك م ت ه و جي ع ل ق ل ب ه م ك ان م ش ي ت ه و ي ن اد ي ل ه ب الس ل ط ن ة و ي ذ ع ن ل ه ب ا ل م ر ة و حي ك م ل ه ب الط اع ة و ذ ل ك ل ن ا ل م ام ة م ري اث ا ل ن ب ي اء و م ن ز ل ة ا ل ص ف ي اء و خ ال ف ة الل ه و خ ال ف ة ر س ل الل ه ف ه ي ع ص م ة و و ال ي ة و س ل ط ن ة و ه د اي ة و إ ن ه ت ام الد ين و ر ج ح ال م و از ين ا ل م ام د ل يل ل ل ق اص د ين و م ن ار ل ل م ه ت د ين و س ب يل الس ال ك ني و ش س م ش ر ق ة يف ق ل وب ال ع ار ف ني و ال ي ت ه س ب ب ل لن ج اة و ط اع ت ه م ف ت ر ض ة يف ا ل ي اة و ع د ة ب ع د ال م م ات و ع ز ال م ؤ م ن ني و ش ف اع ة ال م ذ ن ب ني و ن اة ال م ب ني و ف و ز الت اب ع ني ل ن ه ا ر أ س ا ل س ال م و ك م ال ا ل مي ان و م ع ر ف ة ا ل د ود و ا ل ح ك ام و ت ب ي ني ا ل ال ل م ن ا ل ر ام ف ه ي م ر ت ب ة ال ي ن اهل ا إ ال م ن اخ ت ار ه الل ه و ق د م ه و و ال ه و ح ك م ه ف ال و ال ي ة ه ي ح ف ظ الث غ ور و ت د ب ري ا ل م ور و ت ع د يد ا ل ي ام و الش ه ور ا ل م ام ال م اء ال ع ذ ب ع ل ى الظ م إ و الد ال ع ل ى اهل د ى ا ل م ام ال م ط ه ر م ن الذ ن وب ال م ط ل ع ع ل ى ال غ ي وب ا ل م ام ه و الش م س الط ال ع ة ع ل ى ال ع ب اد ب ا ل ن و ار ف ال ت ن ال ه ا ل ي د ي و ا ل ب ص ار و إ ل ي ه ا ل ش ار ة ب ق و ل ه ت ع اىل و ل ل ه ال ع ز ة و ل ر س ول ه و ل ل م ؤ م ن ني و ال م ؤ م ن ون ع ل ي و ع ت ر ت ه ف ال ع ز ة ل لن يب و ل ل ع ت ر ة و الن يب و ال ع ت ر ة ال ي ف ت ق ان يف ال ع ز ة إ ىل آخ ر الد ه ر ف ه م ر أ س د ائ ر ة ا ل مي ان و ق ط ب ال و ج ود و س اء ا ل ود و ش ر ف ال م و ج ود و ض و ء ش س الش ر ف و ن ور ق م ر ه و أ ص ل ال ع ز و ال م ج د و م ب د ؤ ه و م ع ن اه و م ب ن اه ف ا ل م ام ه و الس ر اج ال و ه اج و الس ب يل و ال م ن ه اج و ال م اء الث ج اج و ال ب ر ال م غ د و ال م ن ه ج ال و اض ح ال م س ال ك و الد ل يل إ ذ ا ع م ت ال م ه ال ك و الس اب اهل اط ل و ال غ ي ث ال ع ج اج و ال ب د ر ال م ش ر و ال غ د ير اهل ام ل و ال ب د ر ال ك ام ل و الد ل يل ال ف اض ل و الس م اء الظ ل يل ة و الن ع م ة ا ل ل يل ة و ال ب ر ال ذ ي ال ي ن ز ف و الش ر ف ال ذ ي ال ي وص ف و ال ع ني ال غ ز ير ة و الر و ض ة ال م ط ري ة و الز ه ر ا ل ر يج و ال ب د ر ال ب ه يج و الن ي ر الال ئ ح و الط يب ال ف ائ ح و ال ع م ل الص ال ح و ال م ت ج ر الر اب ح و ال م ن ه ج ال و اض ح و الط يب الر ف يق و ا ل ب الش ف يق م ف ز ع ال ع ب اد يف الد و اه ي و ا ل اك م و ا ل م ر و الن اه ي م ه ي م ن الل ه ع ل ى ا ل ال ئ ق و أ م ين ه ع ل ى ا ل ق ائ ق ح ج ة الل ه ع ل ى ع ب اد ه و م ج ت ه يف أ ر ض ه و ب ال د ه م ط ه ر م ن الذ ن و ب م ب ر أ م ن ال ع ي وب م ط ل ع ع ل ى ال غ ي وب ظ اه ر ه أ م ر ال مي ل ك و ب اط ن ه غ ي ب ال ي د ر ك و اح د د ه ر ه و خ ل يف ة الل ه يف ن ه ي ه و أ م ر ه ال ي وج د ل ه م ث يل و ال ي ق وم ل ه ب د يل ف م ن ذ ا ي ن ال م ع ر ف ت ن ا أ و ي ع ر ف د ر ج ت ن ا أ و ي ش ه د ك ر ام ت ن ا أ و ي د ر ك م ن ز ل ت ن ا ح ار ت ا ل ل ب اب و ال ع ق ول و ت اه ت ا ل ف ه ام ف يم ا أ ق ول ت ص اغ ر ت ال ع ظ م اء و ت ق اص ر ت ال ع ل م اء و ك ل ت الش ع ر اء و خ ر س ت ال ب ل غ اء و ل ك ن ت ا ل ط ب اء و ع ج ز ت ال ف ص اء و ت و اض ع ت ا ل ر ض و الس م اء ع ن و ص ف ش أ ن ا ل و ل ي اء و ه ل ي ع ر ف أ و ي وص ف أ و ي ع ل م أ و ي ف ه م أ و ي د ر ك أ و مي ل ك م ن ه و ش ع اع ج ال ل ال ك رب ي اء و ش ر ف ا ل ر ض و الس م اء ج ل م ق ام آل م م د ص ع ن و ص ف ال و اص ف ني و ن ع ت الن اع ت ني و أ ن ي ق اس ب م أ ح د م ن ال ع ال م ني ك ي ف و ه م ال ك ل م ة ال ع ل ي اء ]ال ع ل ي ا[ و الت س م ي ة ال ب ي ض اء و ال و ح د ان ي ة ال ك ب ر ى ال يت أ ع ر ض ع ن ه ا م ن أ د ب ر و ت و ىل و ح ج اب الل ه ا ل ع ظ م ا ل ع ل ى ف أ ي ن اال خ ت ي ار م ن ه ذ ا و أ ي ن ال ع ق ول م ن ه ذ ا و م ن ذ ا ع ر ف أ و و ص ف م ن و ص ف ت ظ ن وا أ ن ذ ل ك يف غ ري آل م م د ك ذ ب وا و ز ل ت أ ق د ام ه م ا ت ذ وا ال ع ج ل ر ب ا و الش ي اط ني ح ز با ك ل ذ ل ك ب غ ض ة ل ب ي ت الص ف و ة و د ار ال ع ص م ة و ح س دا ل م ع د ن الر س ال ة و ا ل ك م ة و ز ي ن هل م الش ي طان أ ع ماهل م ف ت ب ا هل م و س قا ك ي ف اخ ت ار وا إ م اما ج اه ال ع اب دا ل ل ص ن ام ج ب انا ي و م الز ح ام و ا ل م ام جي ب 12 Khutabah of Amir ul momaneen asws on Imam Bihar-ul-Anwar, Vol. 25, pg. 169 Page 14 of 20

15 أ ن ي ك ون ع ال ما ال جي ه ل و ش ج اعا ال ي ن ك ل ال ي ع ل و ع ل ي ه ح س ب و ال ي د ان يه ن س ب ف ه و يف الذ ر و ة م ن ق ر ي ش و الش ر ف م ن ه اش م و ال ب ق ي ة م ن إ ب ر اه يم و الن ه ج م ن الن ب ع ال ك ر ي و الن ف س م ن الر س ول و الر ض ى م ن الل ه و ال ق و ل ع ن الل ه ف ه و ش ر ف ا ل ش ر اف و ال ف ر ع م ن ع ب د م ن اف ع امل ب الس ي اس ة ق ائ م ب الر ئ اس ة م ف ت ر ض الط اع ة إ ىل ي و م الس اع ة أ و د ع الل ه ق ل ب ه س ر ه و أ ط ل ق ب ه ل س ان ه ف ه و م ع ص وم م و ف ق ل ي س ب ب ان و ال ج اه ل ف ت ر ك وه ي ا ط ار و ات ب ع وا أ ه واء ه م و م ن أ ض ل م ن ات ب ع ه واه ب غ ري ه دى م ن الل ه و ا ل م ام ي ا ط ار ب ش ر م ل ك ي و ج س د س او ي و أ م ر إ هل ي و ر وح ق د س ي و م ق ام ع ل ي و ن ور ج ل ي و س ر خ ف ي ف ه و م ل ك الذ ات إ هل ي الص ف ات ز ائ د ا ل س ن ات ع امل ب ال م غ ي ب ات خ ص ا م ن ر ب ال ع ال م ني و ن ص ا م ن الص اد ا ل م ني و ه ذ ا ك ل ه ل ل م م د ال ي ش ار ك ه م ف يه م ش ار ك ل ن ه م م ع د ن الت ن ز يل و م ع ن الت أ و يل و خ اص ة الر ب ا ل ل يل و م ه ب ط ا ل م ني ج ب ر ئ يل ص ف و ة الل ه و س ر ه و ك ل م ت ه ش ج ر ة الن ب و ة و م ع د ن الص ف و ة ع ني ال م ق ال ة و م ن ت ه ى الد ال ل ة و م ك م الر س ال ة و ن ور ا ل ال ل ة ج ن ب الل ه و و د يع ت ه و م و ض ع ك ل م ة الل ه و م ف ت اح ح ك م ت ه و م ص اب يح ر ح ة الل ه و ي ن اب يع ن ع م ت ه الس ب يل إ ىل الل ه و الس ل س ب يل و ال ق س ط اس ال م س ت ق يم و ال م ن ه اج ال ق و ي و الذ ك ر ا ل ك يم و ال و ج ه ال ك ر ي و الن ور ال ق د ي أ ه ل الت ش ر يف و الت ق و ي و الت ق د ي و الت ع ظ يم و الت ف ض يل خ ل ف اء الن يب ال ك ر ي و أ ب ن اء الر ء وف الر ح يم و أ م ن اء ال ع ل ي ال ع ظ يم ذ ر ي ة ب ع ض ها م ن ب ع ض و الل ه س يع ع ل يم الس ن ام ا ل ع ظ م و الط ر يق ا ل ق و م م ن ع ر ف ه م و أ خ ذ ع ن ه م ف ه و م ن ه م و إ ل ي ه ا ل ش ار ة ب ق و ل ه ف م ن ت ب ع ن ف إ ن ه م ن خ ل ق ه م الل ه م ن ن و ر ع ظ م ت ه و و ال ه م أ م ر م ل ك ت ه ف ه م س ر الل ه ال م ز ون و أ و ل ي اؤ ه ال م ق ر ب ون و أ م ر ه ب ني ال ك اف و الن ون إ ىل الل ه ي د ع ون و ع ن ه ي ق ول ون و ب أ م ر ه ي ع م ل ون ع ل م ا ل ن ب ي اء يف ع ل م ه م و س ر ا ل و ص ي اء يف س ر ه م و ع ز ا ل و ل ي اء يف ع ز ه م ك ال ق ط ر ة يف ال ب ر و الذ ر ة يف ال ق ف ر و الس م او ات و ا ل ر ض ع ن د ا ل م ام ك ي د ه م ن ر اح ت ه ي ع ر ف ظ اه ر ه ا م ن ب اط ن ه ا و ي ع ل م ب ر ه ا م ن ف اج ر ه ا و ر ط ب ه ا و ي اب س ه ا ل ن الل ه ع ل م ن ب ي ه ع ل م م ا ك ان و م ا ي ك ون و و ر ث ذ ل ك الس ر ال م ص ون ا ل و ص ي اء ال م ن ت ج ب ون و م ن أ ن ك ر ت ذ ل ك ف ه و ش ق ي م ل ع ون ي ل ع ن ه الل ه و ي ل ع ن ه الال ع ن ون و ك ي ف ي ف ر ض الل ه ع ل ى ع ب اد ه ط اع ة م ن حي ج ب ع ن ه م ل ك وت الس م او ات و ا ل ر ض و إ ن ال ك ل م ة م ن آل م م د ت ن ص ر ف إ ىل س ب ع ني و ج ها و ك ل م ا يف الذ ك ر ا ل ك يم و ال ك ت اب ال ك ر ي و ال ك ال م ال ق د ي م ن آي ة ت ذ ك ر ف يه ا ال ع ني و ال و ج ه و ال ي د و ا ل ن ب ف ال م ر اد م ن ه ا ال و ل ل ن ه ج ن ب الل ه و و ج ه الل ه ي ع ن ح ق الل ه و ع ل م الل ه و ع ني الل ه و ي د الل ه ف ه م ا ل ن ب ال ع ل ي و ال و ج ه الر ض ي و ال م ن ه ل الر و ي و الص ر اط الس و ي و ال و س يل ة إ ىل الل ه و ال و ص ل ة إ ىل ع ف و ه و ر ض اه س ر ال و اح د و ا ل ح د ف ال ي ق اس ب م م ن ا ل ل ق أ ح د ف ه م خ اص ة الل ه و خ ال ص ت ه و س ر الد ي ان و ك ل م ت ه و ب اب ا ل مي ان و ك ع ب ت ه و ح ج ة الل ه و م ج ت ه و أ ع ال م اهل د ى و ر اي ت ه و ف ض ل الل ه و ر ح ت ه و ع ني ال ي ق ني و ح ق يق ت ه و ص ر اط ا ل ق و ع ص م ت ه و م ب د أ ال و ج ود و غ اي ت ه و ق د ر ة الر ب و م ش ي ت ه و أ م ال ك ت اب و خ ا ت ت ه و ف ص ل ا ل ط اب و د ال ل ت ه و خ ز ن ة ال و ح ي و ح ف ظ ت ه و آي ة الذ ك ر و ت ر ا ج ت ه و م ع د ن الت ن ز يل و ن اي ت ه ف ه م ال ك و اك ب ال ع ل و ي ة و ا ل ن و ار ال ع ل و ي ة ال م ش ر ق ة م ن ش س ال ع ص م ة ال ف اط م ي ة يف س اء ال ع ظ م ة ال م م د ي ة و ا ل غ ص ان الن ب و ي ة الن اب ت ة يف د و ح ة ا ل ح د ي ة و ا ل س ر ار ا ل هل ي ة ر ة ال م ود ع ة يف اهل ي اك ل ال ب ش ر ي ة و الذ ر ي ة الز ك ي ة و ال ع ت ر ة اهل ا ش ي ة اهل اد ي ة ال م ه د ي ة أ ولئ ك ه م خ ي ر ال رب ي ة ف ه م ا ل ئ م ة الط اه ر ون و ال ع ت ال م ع ص وم ون و الذ ر ي ة ا ل ك ر م ون و ا ل ل ف اء الر اش د ون و ال ك ب ر اء الص د يق ون و ا ل و ص ي اء ال م ن ت ج ب ون و ا ل س ب اط ال م ر ض ي ون و اهل د اة ال م ه د ي ون و ال غ ر ال م ي ام ني م ن آل ط ه و ي اس ني و ح ج ج الل ه ع ل ى ا ل و ل ني و ا ل خ ر ين ا س ه م م ك ت وب ع ل ى ا ل ح ج ار و ع ل ى أ و ر ا ا ل ش ج ار و ع ل ى أ ج ن ة ا ل ط ي ار و ع ل ى أ ب و اب ا ل ن ة و الن ار و ع ل ى ال ع ر ش و ا ل ف ال ك و ع ل ى أ ج ن ة ا ل م ال ك و ع ل ى ح ج ب ا ل ال ل و س ر اد ق ات ال ع ز و ا ل م ال و ب ا س ه م ت س ب ح ا ل ط ي ار و ت س ت غ ف ر ل ش يع ت ه م ا ل يت ان يف ل ج ال ب ار و إ ن الل ه مل خي ل ق أ ح دا إ ال و أ خ ذ ع ل ي ه ا ل ق ر ار ب ال و ح د ان ي ة و ال و ال ي ة ل ل ذ ر ي ة الز ك ي ة و ال ب ر اء ة م ن أ ع د ائ ه م و إ ن ال ع ر ش مل ي س ت ق ر ح ىت ك ت ب ع ل ي ه ب الن ور ال إ ل ه إ ال الل ه م م د ر س ول الل ه ع ل ي و ل الل ه بيان و رجح املوازين أي با لمامة ترجح موازين العباد يف القيامة أغد املطر كثر قطره و اهلطل Page 15 of 20

16 املطر املتفر العظيم القطر و مهلت السماء دام مطرها و ا لرج مركة و ا لريج توهج ريح الطيب و فاح املسك انتشرت رائ ته و لكنت ك رست بكسر العني و يقال ملن ال يقيم العربية لعجمة لسانه و يقال خصه بالشي ء خصا و خصوصا و أمره بني الكاف و النون أي هم عجيب أمر اهلل املكنون الذي ظهر بني الكاف و النون إشارة إىل قوله تعاىل إ ن ا أ م ر ه إ ذا أ راد ش ي ئا أ ن ي ق ول ل ه ك ن ف ي ك ون. أقول صفات ا لمام ع متفرقة يف ا لبواب السابقة و ا لتية ال It is narrated by Al-Barisi in Mashariq-ul-Anwar that once Tariq bin Shihab asked: O Ameer al-momineen asws please explain the virtues of an Imam (masoom), Ameer al-momineen asws replied: Tariq bin Shihab asked: O Ameer al-momineen asws please explain the virtues of an Imam (masoom), Ameer al-momineen asws replied: O Tariq, the Imam is the Kalima-tul-Allah word of Allah; Hujat-Allah the proof of Allah; Waj-Allah the direction to Allah; Noor-Allah the light of Allah; Hijab-Allah the veil of Allah and Ayat-Allah the sign of Allah 13. He asws is chosen by Allah azwj who bestows onto him whatever (qualities, perfections) He azwj Chooses, and Makes it compulsory on all His creatures to Obey him - the Imam. Thus he is Allah azwj s appointed ruler in the heavens and on the earth. Allah azwj has taken a covenant regarding this from all His servants. Whosoever precedes the Imam asws has denied established kingdom of Allah azwj. An Imam asws can act as he finds it appropriate, however his actions only correspond to the will of Allah azwj. Inscribed on his upper limb is the-declaration: The words of Allah azwj are accomplished with truth and justice. For the Imam asws are both the justice and the truth. A column of light (stretching) from the earth to the sky is created for him, in which he witnesses the actions of the mankind. He asws is enrobed in the cloak of power and dignity; he knows what is in the minds and has access to the unseen-al-ghayb; he has been entrusted with absolute power (in conducting his affairs); he beholds all that rests between the dominions of the East and the West: Nor is anything from the realms of Mulk and Malakoot which is hidden from him; and he has the ability to communicate with the birds, who submit to his asws Wilayah 14. Thus, he is the only one, whom Allah azwj has chosen for His revelations, has approved him for (knowledge of) the al-ghayb (Unseen), has strengthened him by his speech, and instructed him in wisdom. His heart has made a station for His will. (Allah azwj ) has proclaimed his governance and has granted him the (privilege) to rule, and has commanded all to obey him. This is because the Imamate is the legacy of the Prophets, is equal to the rank (Manzilat) of the Awsiyaa (those who instruct to good). Indeed it is the vicegerency of Allah azwj and his messengers and therefore is regarded infallible, with (true) dominion and governance. Indeed, it is the (True) guidance since it is the perfection of the deen and the benchmark of all virtues. The Imam asws, is the guide for the seekers of the truth, an inspiration for the rightly guided, an established path for the travellers to Allah azwj and a radiant sun in the hearts of devotees of Allah azwj (al-arifoon). His Wilayah is the vehicle leading to salvation, submission to him is obligatory in this life, (and has many benefits) as well as an instrument (of deliverance) in 13 These titles of masoom Imam asws are frequently used by non-masoom Mullahs l.a of our time, as did Abu Bakr l.a, Ummer l.a and Usman l.a in the past. 14 Total authority and command on all aspects of life. Page 16 of 20

17 the hereafter, he is the source of courage and glory (izz) for the true believers; means of intercession for the sinners; a minarets of deliverance for those who immensely love him; a standard of triumph for the obedient. This is due to the fact that Imam, is the only one who can guide to the real Islamic path, through revealing the virtues of Aman, recognition of limits of rewards and punishments and clarifying the laws related to permissible and forbidden. Thus this status is only given to no one but to the one who is specially nominated and blessed by Allah azwj and is given a clear distinction and right to administer public affairs and is made sole responsible for people s sustenance. Indeed, Imam asws provides knowledge of the boundaries and injunctions (of Allah azwj ) and makes clear the lawful and unlawful. The Imamate is a station that none can reach except those whom Allah azwj has chosen and has given them precedence (over others), investing them with the authority to rules and to judge. Thus wilayah is nothing other than safeguarding people from danger and disaster and the management of their all affairs, (even down to) demarcating the days and months. The Imam asws, is Fresh and sweet water for those thirsting (for knowledge & wisdom) A guide to true Guidance. The Imam asws, is ayat-e-tathir, acquainted with mysteries of the unseen. The Imam asws, is the sun that rises over Allah azwj s servants with its (illuminating) rays. The grasp and understanding of people cannot comprehend his asws attributes. This is alluded to in the words of Allah azwj, most high (in the Quran): To Allah azwj belongs fearlessness and glory (Izza) and to his messenger and to the believers. Here, the believers are being referred to as, Ali asws and his progeny asws. Thus might and glory is for Allah azwj, His Prophet saww and his progeny asws. (This verse shows that) the Prophet saww and his family cannot be separated from one another until the end of the time, they are at the centre of the sphere of the faith; they are the poles of existence (i.e. around which all existent/ entities revolve); they are the sky of generosity and the honour of all creation; they are the radiance of the sun of tribute, and the illumination of its moon; they are the origin of all power and glory and the source of inspiration; they are faith s true meaning and its foundation. The Imam asws, is the bright source of light (to enlighten the dark and cruel) path; the flowing stream leading to Allah azwj ; stream of fresh water for the dried land; the swirling sea; the resplendent full moon (badr) and the brimming brook of guidance, the path and the deliverance in places of peril. The torrential cloud, the roving rain the perfect full moon, the noble guide, the shading sky, the glorious blessing, the sea that will never dry. Nobility that cannot be described, a fountain that forever flows, a garden (full of singing) birds, a fragrant and delightful flower (with) the sweetest smell and wafting aroma, the righteous conduct, the successful trade, the clear way, the gentle Physician, the compassionate father, the refuge for people in times of calamity, the judge, the command giver, the Prohibitor, Allah azwj s ruler over His people, His (Allah azwj s) confidant on (matters of) reality, Proof of Allah azwj over His servants (He is) the object of pilgrimage on Allah azwj s earth and the universe, Informed of the Unseen. His personal qualities cannot be encompassed, his inner virtues cannot be imagined and he is unfathomable reality. He is Unique of his age and unparallel to none. He is Allah azwj s deputy in His injunctions and prohibitions Page 17 of 20

18 There is none similar to him and no one can take his place. So, who is there that can attain knowledge about us; or can reach our rank; or can witness our miracles; or can ever comprehend our status. In this matter, wisdom and intellect are bewildered; understanding becomes perplexed. Our status is so eloquent that the great ones appear worthless, and the scholars dwindle (into insignificance); the Poets become exhausted and wary; the genius stutter and are speechless; the noble orators begin to stammer; and the masters of language are humbled. Who has the ability and perception to recognise even one Divine attribute of an Imam asws, or could image or comprehend as the heavens and the earth are humbled when they (attempt) to describe the reality of the one who is in the focal point of the Universe, the pivot of all that revolve, the secrets of all that is possible to exist, the ray of Divine creator, the majesty of the Most Great and the honour of the heavens and the earth. The station of the Prophet saww s progeny is exalted above description of the describers and the qualifications depicted by the highly qualified. Nor can they be compared with anyone in any realm or world. How could it be possible to describe them, since they are the first light (created by Allah azwj ), the lofty words, the radiant Divine names and the greater oneness of Allah azwj. Thus whoever turned away from them has indeed deserted oneness of Allah azwj, as they are the greatest veil of Allah azwj. Thus who has the merits to select such an Imam asws, who cannot be recognised by the wisdom. Actually, there is no one who had abilities to identify the noble Imam or even describe one of his virtues. However, those who image that some of the qualities of Prophet s progeny can be found in other people are, in fact, crafty liars and have gone astray from the righteous path and they chose to worship the Calf (false god), as their Lord and have joined the ranks of Shaitan. This is all due to their intense animosity against the house of Divine qualities, and the family of the virtuousness and infallibility and jealousy towards the household of Prophet saww. Shaitan has made them believe that their (devious) actions, after all, are honourable. May Allah azwj destroy them and destine them towards hellfire. How could they have selected an ignorant as an Imam, who used to worship idols and was a well-known deserter on the day of Holy wars (Battle). Although, it is incumbent that the Imam should be the most knowledgeable and not ignorant; brave and not withdrawing individual. And none should be superior to him in (nobility) descent and nor should be inferior (to anyone) in his lineage. Beware; the Imam can only be from the best of the Quraysh, the most nobility of Hashim and from the progeny of Ibrahim as. He is from the bloodline of Prophet saww and is the Nafas -e-rasool saww 15. He is chosen by the will of Allah azwj and his selection is directly executed by Allah azwj. Thus, he asws is the honour of all nobles and a branch from the (descendants of) Abd Manaaf; he has (complete) knowledge of (worldly) affairs and is well versed in the governance (of all affairs). Obedience to him asws is incumbent until the day of judgement and Allah azwj has made his Heart a (vessel) for His mystery and elects to speak through Imam s tongue. Thus, 15 Replicating the qualities of Prophet saww Page 18 of 20

19 He asws is infallible, represents Allah azwj and is free from any element of ignorance and weakness. O Tariq, the people have abandoned him and followed their own desires and who can be more astray than the one who follows his whims without any guidance from Allah azwj. O Tariq! the Imam asws may be considered like an angel in the appearance of human being, a heavenly body, a divine command, a sacred spirit, a lofty station, a manifest light, a hidden secret. He is angelic in essence with attributes of the Divine powers, endowed with unlimited good qualities, possess the knowledge of the realms of the Unseen, specifically chosen by the Lord of the Worlds and is connected with the Truthful and Trustworthy (Rasool Allah azwj ). All this is for the household of Muhammad saww alone; nobody else can partake in this with them. This is because they are: the source of revelation and the meaning of its exposition; the elect of the Lord of Majesty; The place of Jibraeel as, Al- Ameen s descent; the words of the attributes of Allah azwj ; His secret and His words; the tree of Prophet hood; the source of chivalry; the essence of all opinions; the ultimate meaning and signification; the station of apostolic wisdom; the illumination of majesty in proximity to Allah azwj, and in His care the location of Allah azwj s word; the key to his wisdom; the lamps of Allah azwj s mercy; the well springs of His bounty; the path that leads to Allah azwj -the salsabeel-the Qistaas al Mustaqeem (the upright scale) the straight path; the remembrance (full) of wisdom; the noble face; the eternal light; possessors of honour and repute; take precedence over all noble and exalted; the successors of the noble Prophet saww ; the progeny of the compassionate and gentle (Prophet saww ); we are the progeny of one from the other, in the custody of the most High, the most Mighty- Allah azwj knows all and observes all of these. These are the immense and unmistakable signs of guidance and the straight path. Whosoever recognises them asws and takes (guidance) from them asws, he belongs to us. As per Rasool Allah saww s statement, He who follows me, surely he is from me, is an allusion to this (reality). Allah azwj created them (Prophets household) from the illumination of his majesty and entrusted them with the governing of the affairs of His azwj kingdom. (Thus there is no doubt) they are the treasured secret of Allah azwj and His friends, those who are near (Awliya al-muqarraboon). Allah azwj s (creative) command is between the letter Kaaf and the letter Nun. In fact they are the Kaaf and the Nun since they invite to Allah azwj, speak only what they receive from Him and carry out His commands. The knowledge of all the Prophets, the (divine) mysteries of the Awsiyaa and the power and glory of the Auliyaa, in comparison to them asws, is like a drop out of an ocean and a grain out of a desert. Indeed, the heavens and the earth to the Imam are like the hand and its palm. He recognises what is visible as well as what is hidden; He knows the pious among the sinners; what is in the wet and within the dry forms. This is because Allah azwj has taught his Prophet saww the knowledge of what has been passed and what would appear, and all these protected secrets were inherited by Prophet s noble Auliyaa. Whosoever, denies this is a cruel and cursed wretch, and as such is cursed by Allah azwj as well as by all those who also send curse in Allah azwj s obedience. How could Allah azwj make incumbent upon his servants the obedience of the one who is veiled from the mysteries of the heavens and the earth. The reality is that, a single word Page 19 of 20