The Book of Infallibility

Dr. Abdul Razak Al Derawi r.a.

Translated by : Ossama Hasan Al Ansary

http://almahdyoon.org/arabic/documents/books-Ansar/3esma.pdf

Table of Contents:
Introduction. 4
The Concept of Infallibility in Arabic language, Quran, and Hadeeth.. 6
Infallibility; defined by the scholars of ilm Al Kalam (Muslim scholastic
philosophy):9
Infallibility and pre-determinism.17
Returning to the clear stream.19
Their support with the Holy Spirit.21
Infallibility is in ranks.24
Does the Infallible forget or become inattentive 28
Clarifying the meaning of Shaytan (Devil)37
Their divisions of Infallibility.40
Proof of infallibility.42
They argue with verses that they believe, contradict and deny infallibility. ..45
Restricting infallibility to tableeg( spreading the message).46
The infallibility of those charged with Authority Uli Al Amr
..46
Does the Infallible know all of this worlds sciences??...................53
Refuting an argument.55
Does the infallible know the unseen ?......................................56
Does the Infallible know all the languages??..................................64
Are the parents of the infallible, infallible?.....................................66

What is related to the time of infallibility.66

A comment about the purity of the Prophets Urine 68
Does the Infallible have a shadow?.....................................................68
The purity of the Infallibles blood..69
The Infallible's sources of knowledge69
Is the infallible bounded by the known Arabic grammar, and is it incumbent
upon him to abide by it?? 70
Language is a method of communication71
The incomplete examination73
Measurement/analogy before examination.75
The dependence on literature language76
The Standard of eloquence is subjective78
The deviations which took place in gathering the language..80
Arabic grammar dismisses and abandons evolution80
In Conclusion..82

Introduction
In the name of Allah, the Most Merciful the Intensely Merciful, and his blessings on
Muhammad and Al Muhammad the Imams and Mahdies.
The following book is written by the teacher and masterful critic Dr. Abdul Razak Al Derawi
from the Ansars of Imam Al Mahdi PBUH, may Allah swt reward him with all that is good.
This low servant has been granted success by the one and conqueror to translate and
summarise main themes from this book. I seek refuge from the I; ask Allah swt to make it
beneficial for all readers from all backgrounds, searching for their Imam and saviour.
The debate surrounding the topic of infallibility has been in existence since the early days of
Islam. It falls under one of many topics that separate the two schools of thought. One team
accepts it and makes it obligatory for an infallible to be present while expanding beyond the
legitimate and acceptable boundaries of infallibility. On the other hand, the opposing team
limits and confines infallibility within the boundaries of dawa (call) and the spreading of the
message and particularly the Quran.
For those who approve of infallibility i.e. the Shias, their concept and understanding of
infallibility is one of confusion, misconception, and contradiction. The meaning of infallibility
seems to be dubious and allegorical to Shia clerics which led them to constantly repair their
understanding of this concept in an abysmal and ridiculous manner.
Verily the Shia scholars have distanced people from the true meaning of infallibility while
they perceive not, due to their false interpretations. They made infallibility a weak target for
those who disbelieve in the Wilaya and the authority of the Imams PBUT. If they abided
themselves by the limits of infallibility described to them by the Infallibles PBUT, they would
have not placed themselves and the people in this tight corner.
It is clearly noticeable from their books that the titles are linked without any differentiation
and distinguishing. They would link up infallibility with titles such as Caliphate and Imama,
whilst each title has its own implications which differ from implications of other titles, yet
you see them dealing with it as one title.
They describe the infallible as being in acquaintance with all of the sciences in his age, when
in reality he is only acquainted with the sciences that are necessary for accomplishing his
mission and duty, being the vicegerent of Allah swt and not fallible. Infallibility as shall be
discussed is in ranks and not every infallible is a hujja chosen by Allah swt.
Such confusion is clearly demonstrated in the minds of the people and in their
understanding of infallibility. The matter of infallibility is from amongst the primary matters
of religion and doctrine that this research will aim to reinstate and demonstrate showing its
original innocence and purity that has been tainted by the minds of fallible opinionated
scholars who consequently formed a barrier between themselves and the hujja Ahmed Al
Hassan PBUH.

It will aim to remove the unjust additions added to a pure concept. The reader will also
realise that the writer focuses on the matter of diacritics and grammar and its
relationship with infallibility. The reader may be surprised as to why grammar is a matter
that is discussed in this book, when it was not from the primary pillars of the topic of
Infallibility. However due to the reality of the modern Islamic and particularly Shia culture,
the issue of grammar has been one of great concern for them and has been used as a
measure and a standard, determining whether Imam Ahmed Al Hassan PBUH is infallible or
not.
I will try to simplify and summarise the matter of grammar, the objections and refutations
to the non- Arabic speaking reader so that the benefit can be more encompassing to all
readers. The section of diacritics/grammar will also include a series of videos made by my
beloved brother Zolfiqar Ansary. The reader will notice that Dr. Abdul Razak Al Derawi r.a.
does not mention Hadeeth Al Thaqalayn nor does he mention the verse of infallibility or
tahara, as what was written in them is sufficient. Add to that, the research will focus on
infallibility as a concept and belief regardless of the confirmatory.
I seek refuge from the I ask Allah swt to accept this work by the right of Fatima SAWW and
to never allow me to rely on myself, verily he is the one who oversees the short-comers and
to make it sincere by the right of the sincere and oppressed Yamani of Al Mohammad
SAWW. Verily the dawn is near and the stream of knowledge is overflowing and All Praise is
due to Allah swt alone.

The Concept of Infallibility in Arabic language, Quran, and Hadeeth:

Ibn Manthoor said in Lisan Al Arab (Tongue of the Arabs) (Infallibility in the tongue of the
Arabs is to be preserved/ safeguarded. And the safeguarding of Allah swt to his servant:
To protect/ safeguard him from what causes him to perish.. )- Lisan Al Arab, Ibn
Manthoor, Vol. 12 P. 403- . - : -
Mohammad ibn Abdulqader said ( Infallibility is prevention/protection, it is said that food
prevented him i.e. prevented him from hunger, and Infallibility is also safeguarding.. and
he sought protection/safeguarding by Allah swt i.e. he was protected by his swt grace
from sin and his swt saying : This day, nothing shall save/protect from the command of
Allah swt 11:43, could mean that no infallible, so the noun/ subject (infallible) is equal
to the verb/action in the verse i.e. Protect. ) - Mukhtar A Sihah, Mohammaed ibn
Abdul Qader P. 230. - . - : -
Al Raghib said (Prevention/impeccability/infallibility is abstinence, to seek refuge or
protection) - - : .
Sheikh Al Mufeed said in Awael Al Maqalat (Discussing infallibility, what is it? I say: In the
principles of language, Infallibility is what the human seeks refuge/ protection/
safeguarding by from something else, as if he prevented himself by it, from falling into
that which he hates, and it is not from the categories of action like their saying: (Person x
sought refuge by the Mountain) i.e. prevented/protected himself by it (from object y)......
And Infallibility from Allah swt is the divine success that the human is safeguarded by
from that which he hates, IF he came forth with obedience. And that is like us giving a
drowning man a rope to hold unto so that he can survive, so if he holds unto it and seeks
refuge by it, that thing is called infallibility for him when he held onto it and salvaged
himself by it, and if he did not hold unto it he would have not been saved (infallibility),
and thus is the course of grace. Verily if the human obeys, that is called (Success) and
infallibility, and if he did not obey, that would not be called success or infallibility. Allah
swt clarified this meaning in his book: And hold unto the rope of Allah swt all together
3:103, and the rope of Allah swt is his religion, do you not see that in abiding by his
command, they are safeguarded from falling into his punishment, so their holding unto his
command and matter became a safeguarding (i.e. cause for infallibility). And the grace of
Allah swt in their obedience became a safeguarding; for all the believers from the angels,
Prophets, and Imams are made infallible , due to their holding unto the obedience of Allah
swt )- Awael A Maqalat, Sheikh Mufeed, Vol. 4 P. 134. - . - :

Al Makreezi said (the infallibility of the angels and Prophets a.s.. He safeguarded him,
prevented him, and protected him and in the Quran : This day, nothing shall save/protect
from the command of Allah swt 11:43, i.e. no infallible except the Merced one.) - . :

From these words, it becomes clear to us that the linguistic meaning of infallibility revolves
around prevention and safeguarding/protection. We shall also see that the glorious Quran
and narrations from them PBUT prove this meaning aforementioned with a decisive
clarification.

Quran:(And hold firmly to the rope of Allah all together and do not become divided. And
remember the favour of Allah upon you - when you were enemies and He brought your
hearts together and you became, by His favour, brothers. And you were on the edge of a
pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that
you may be guided.) 3:103 i.e. hold on to the rope of Allah swt and safe guard yourselves
by it.
(O Messenger, announce that which has been revealed to you from your Lord, and if you
do not, then you have not conveyed His message. And Allah will protect you from the
people. Indeed, Allah does not guide the disbelieving people.) 5:67 i.e. Allah swt will
protect and safe guard you.
And the son of Noah a.s. said ([But] he said, "I will take refuge on a mountain to protect
me from the water." [Noah] said, "There is no protector today from the decree of Allah ,
except for whom He gives mercy." And the waves came between them, and he was
among the drowned.) 11:43 Protect/ safeguard me i.e. protect me from drowning.
(But they who have earned [blame for] evil doings - the recompense of an evil deed is its
equivalent, and humiliation will cover them. They will have from Allah no protector. It will
be as if their faces are covered with pieces of the night - so dark [are they]. Those are the
companions of the Fire; they will abide therein eternally.) 10:27. i.e. they will have no
protector and safe guarder.
The same meaning was found in the narrations of Ahlubyat a.s.

Hadeeth:From Imam Al Sajjad a.s. he said (The Imam from us is not but an infallible, and infallibility
is not from the apparent makeup so that he is known by it, and thus he cannot be but
appointed (with a text), so it was said to him O Son of Rasool Allah , then what is the
meaning of infallible? So he PBUH said: He is the one holding onto the rope of Allah swt,
and the rope of Allah swt is the Quran, they are not separated until judgment day, and the
Imam guides to the Quran, and the Quran guides to the Imam and that is Allahs swt
saying (Indeed, this Qur'an guides to that which is most suitable and gives good tidings to
the believers who do righteous deeds that they will have a great reward.) 17:9. Maani Al
Akhbar. , Al Sadooq, P. 132.

From Imam Al Sadiq PBUH ( The infallible is the one who abstains by Allah swt from all of
the haram of Allah swt, and Allah swt said : And whoever holds firmly to Allah has
[indeed] been guided to a straight path.) 3:101- same source.
We can summarise what was mentioned as the abstaining by Allah swt from all of that
which is made unlawful by Allah swt.
And concerning this, Imam Ahmed Al Hassan PBUH says the following in a question posed to
him.
Question 114: Are all the infallibles Imams? Is infallibility limited to the Imams only, or is it
achievable by all mankind? Are All Prophets and Messengers Imams? Can any person reach
the rank of Muhammad SAWW in knowing Allah swt? Does the human being ascend by his
work like Salman Al Mohammady, and descend by his work like Abu Lahab ? And where is
the position of the divine success (tawfeek) from this?
Answer: In the name of Allah, the Most Merciful the Intensely Merciful, and his blessings on
Muhammad and Al Muhammad the Imams and Mahdies.
The best of that which ascends from the earth to the heaven is sincerity, and the best of
that which descends from the heaven to the earth is tawfeek/success, so the
success/tawfeek granted by Allah swt depends on the degree of sincerity of the human
being. And the human is created (with an instinct) to reach the highest rank that a
creature can reach, and verily Allah swt did not prefer one human over another except by
work and sincerity, and the door is open for every person until the hour, to ascend by
work and sincerity to the highest rank, and every messenger is infallible and others can
abstain by Allah swt from the haram of Allah, and not all the sent Prophets are Imams)
The Imams PBUT said (The Prophets and messengers are in 4 ranks, a prophet informed in
himself and he does not exceed it, and a prophet who sees (visions) in sleep, hears the
voice and does not see (the angel) whilst awake and he is not sent to anyone and is led by
an Imam, as was Ibrahim a.s. on Lot. And a Prophet who sees in his sleep, hears the voice,
sees the angel, and was sent to a people, be they few or many as Allah swt said : And We
sent him to [his people of] a hundred thousand or more: 37 :147, he said they increase by
30,000. And a Prophet who sees in his sleep, hears the voice, sees the angel whilst awake,
and is an Imam such as Uli Al Azm. And verily Ibrahim a.s. was a prophet and not an Imam
until Allah swt said : And [mention, O Muhammad], when Abraham was tried by his Lord
with commands and he fulfilled them. [ Allah ] said, "Indeed, I will make you a leader for
the people." [Abraham] said, "And of my descendants?": 2:124, that is for the Imamate to
be in all of his children so Allah swt : [ Allah ] said, "My covenant does not include the
wrongdoers.) That is he who worshipped an idol)- Basaer Al Darajt, Mohammad ibn Hasan
Al Safar P. 393.

Infallibility; defined by the scholars of ilm Al Kalam (Muslim scholastic

philosophy):
It is necessary to briefly explain ilm al Kalam before viewing the opinions of the scholars.
The following is an excerpt article from the book of Al-Tawhid by the Martyr scholar,
Murtada Mutahari under the title Introduction to Ilm Al Kalam.
'Ilm al-kalam is one of the Islamic sciences. It discusses the fundamental Islamic beliefs and
doctrines which are necessary for a Muslim to believe in. It explains them, argues about
them, and defends them. The scholars of Islam divide Islamic teachings into three parts:
(i) Doctrines ('aqa'id): These constitute the issues which must be understood and believed in,
such as, the Unity of God, the Divine Attributes, universal and restricted prophethood, etc.
However, there are certain differences between Muslim sects as to what constitutes the
basic articles of faith (usul al-Din) in which belief is necessary.
(ii) Morals (akhlaq): These relate to the commands and teachings relating to the spiritual
and moral characteristics of human beings, such as, justice, God-fearing (taqwa), courage,
chastity, wisdom, endurance, loyalty, truthfulness, trustworthiness, etc., and prescribe 'how'
a human being should be.
(iii) The Law (ahkam): Here the issues relating to practice and the correct manner of performing acts, such as, prayers (salat), fasting (sawm), hajj, jihad, al- 'amr bil ma'ruf wa alnahy 'an al-munkar, buying, renting, marriage, divorce, division of inheritance and so on, are
discussed.
The science which deals with the first of the above-mentioned is 'ilm al-kalam. The study of
the second is 'ilm al-'akhlaq (ethics). The study of the third is called 'ilm al-fiqh (the science
of jurisprudence). That which is subjected to division in this classification is the corpus of
Islamic teachings; that is, those things which constitute the content of Islam. It does not include all those Islamic studies which form the preliminaries for the study of Islamic teachings, such as, literature, logic, and occasionally philosophy.
The Beginnings of Kalam:
Though nothing definite can be said about the beginnings of 'ilm al-kalam among Muslims,
what is certain is that discussion of some of the problems of kalam, such as the issue of predestination (jabr) and free will (ikhtiyar), and that of Divine Justice, became current among
Muslims during the first half of the second century of Hijrah. Perhaps the first formal centre
of such discussions was the circle of al-Hasan al-Basri (d. 110/728-29). Among the Muslim
personalities of the latter half of the first century, the names of Ma'bad al-Juhani (d. 80/ 699)
and Ghaylan ibn Muslim al-Dimashqi (d. 105/723) have been mentioned, who adamantly
defended the ideas of free will (ikhtiyar) and man's freedom. There were others who opposed them and supported predestination (jabr). The believers in free will were called "qadariyyah" and their opponents were known as "jabriyyah".

Gradually the points of difference between the two groups extended to a series of other issues in theology, physics, sociology and other problems relating to man and the Resurrection, of which the problem of jabr and ikhtiyar was only one. During this period, the "qadariyyah" came to be called "Mu'tazilah" and the "jabriyyah" became known as "Asha'irah ".
The Orientalists and their followers insist on considering the beginnings of discursive discussions in the Islamic world from this point or its like.
However, the truth is that rational argumentation about Islamic doctrines starts with the
Holy Qur'an itself, and has been followed up in the utterances of the Holy Prophet (S) and
especially in the sermons of Amir al-Mu'minin 'Ali (A). This despite the fact that their style
and approach are different from those of the Muslim mutakallimun.
DEFINITION AND SUBJECT MATTER OF 'ILM AL-KALAM:
For a definition of 'ilm al-kalam, it is sufficient to say that, 'It is a science which studies the
basic doctrines of the Islamic faith (usul al-Din). It identifies the basic doctrines and seeks to
prove their validity and answers any doubts which may be cast upon them.'
In texts on logic and philosophy it is mentioned that every science has a special subject of its
own, and that the various sciences are distinguished from one another due to their separate
subject matter. This is certainly true, and those sciences whose subject matter has a real
unity are such. However, there is nothing wrong if we form a discipline whose unity of subject matter and the problems covered by it is an arbitrary and conventional one, in the
sense that it covers diverse, mutually exclusive subjects, which are given an arbitrary unity
because they serve a single purpose and objective. In sciences whose subject has an essential unity, there is no possibility of overlapping of problems. But in sciences in which there is
a conventional unity among the issues dealt with, there is nothing wrong if there is an overlapping of issues. The commonness of the problems between philosophy and kalam, psychology and kalam, or sociology and kalam, is due to this reason.
Some Islamic scholars have sought to define and outline the subject matter of 'ilm al-kalam,
and have expressed various opinions. But this is a mistake; because a clear-cut delineation
of the subject of study is possible for only those sciences which have an essential unity
among the problems dealt with. But in those sciences in which there is a conventional unity
of problems dealt with, there can be no unity of subject. Here we cannot discuss this issue
further.
The Name "'Ilm al-Kalam":
Another point is why this discipline has been called " 'ilm al-kalam", and when this name
was given to it. Some have said that it was called "kalam" (lit. speech) because it gives an
added power of speech and argument to one who is well-versed in it. Some say that the
reason lies in the habit of the experts of this science who began their own statements in
their books with the expression "al-kalamu fi kadha". Others explain that it was called
"kalam" because it discussed issues regarding which the Ahl al-Hadith preferred to maintain
complete silence. Yet according to others this name came to be in vogue when the issue
whether the Holy Qur'an (called "kalamullahi") ,the Divine Utterance [5], i.e. the Holy-

Qur'an) is created (makhluq) or not, became a matter for hot debate amongst the Muslim a controversy which led to animosity between the two opposite camps and bloodshed of
many. This is also the reason why that period is remembered as a "time of severe hardship"
- mihnah. That is, since most of the debates about the doctrines of the faith revolved around
the huduth (createdness, temporality) or the qidam (pre-eternity) of the "Utterance" or
kalam of God, this discipline which discussed the principal doctrines of the faith came to be
called " 'ilm al-kalam" (lit. the science of the Utterance). These are the various opinions that
have been expressed about the reason why 'ilm al-kalam was given this name)- Al Tawid,
An Introduction to ilm al kalam, Martyr Murtada Mutahari, Vol. 2 No. 2, Rabi Al Thani
1405.- http://www.muslimphilosophy.com/ip/kalam.htm
The scholars of ilm al Kalam present a contradictory understanding of infallibility. They engaged themselves in that which they know not and have fallen into all sorts of delusions and
false opinions that oppose the Quranic and Hadeeth definition of infallibility.
Sheikh Al Mufeed r.a. defined the concept of infallibility in his book Al Nukat Al itiqadiya as
the following ( It is gracefulness/beneficence that Allah swt encompasses the Mukalaf( the
one who is commanded/bounded to the commands of Allah swt) with, whereby it prevents him from disobedience, and turning away from obedience, with his capability on
both of them)- - - - : - )
( .
Shareef Murtada said (Know, that infallibility is the gracefulness that Allah swt bestows,
so the servant chooses therein, the abstinence from the ugly act/sin. So it is said about
him: Verily Allah swt safeguarded him, whereby he did for him what made him therein,
choose the abstinence from sin.. ) . - : . :
. . . : - .
Sheikh Al Toosi said (Infallibility is prevention from trial/affliction and the infallible in religion is the one prevented by the gracefulness (of Allah swt ) from sin. ) -
| || : . :
|
Alama Al Hili said the following in Door no. 11 (Infallibility is gracefulness encompassing
the Mukalaf whereby he has no reason to leave obedience and commit the sin, with his
capability on that)- same definition of Al Mufeed. 76 :
Sayyed Abdullah Shubar said (Infallibility does not mean that Allah swt forces him to leave
the sinful act, but he swt encompasses him with graces, whereby he leaves the sin with it,
by his (mukalaf) choice/will, with his capability on it)- 89 : -
Alama Al Hili said in Sharh Al Tajreed (Those who speak of infallibility differed as to
whether the infallible can commit a sin or not?! So a party of them went to suggest the
latter. And other stated that he can commit the sin. As to the first: They said that the infallible is specialized/distinct in his body or his soul with a speciality/attribute that requires
his abstinence from venturing on sin. And from them is he who said: Infallibility is the capability on obedience, and incapability on committing a sin, and it is the saying of Abu
Hassan Al Basry. As to the others, who did not withdraw the capability, they said: It is the

matter that Allah swt encompasses his servant with, from graces that bring the servant
closer to acts of obedience, whereby he (mukalaf) knows by it that he does not venture on
sin, on the condition that the matter does not end to Iljaa. And from them is who interpreted as: A natural endowment that does not bring forth from its companion (mukalaf)
sin, And others said: Infallibility is gracefulness that Allah swt encompasses its companion
(mukalaf) with, whereby he has no reason to leave acts of obedience, and to commit sin.
And the causes of this gracefulness are 4:
One: that there is a speciality/attribute for his soul or body which requires an endowment,
preventive from debauchery, and this endowment is different from the action.
Two: That he acquires knowledge of the harms of disobedience/sins, and the virtue of
obedience.
Three: Confirming this knowledge through divine inspiration and revelation.
Four: his rebuking for leaving the first, whereby he knows that he is not abandoned; but
the matter is constrained on him in the un-compulsory good matters. So if these things
come together, the human shall be infallible.)- . -
: - ) (
It is clear that the word gracefulness which forms the core of the definition, is ambiguous. So what is this gracefulness and what is its reality??
Alama Al Hili tells us as is aforementioned that gracefulness is one of 4 or 5 causes. The first
cause or point that Al Hili mentions does nothing but increase the ambiguity of the meaning
of gracefulness. What is this speciality/ attribute or feature that requires the bestowing of
grace from Allah swt. ??
Let us ask the following question: Is this attribute/speciality be it in the soul or body, restricted to the infallible alone or is it shared with a fallible as well??
If it was restricted to him, then they have no escape from stating that Infallibility is forced
upon the infallible and thus he has no preference over the rest, as infallibility is forced upon
him, and if others share this attribute with him, then it cannot be the reason for infallibility.
Most of what mentioned from the Quran and hadeeth with regards to infallibility, contradicts the previous understanding of infallibility. Their PBUT saying that: The infallible is he
who seeks prevention by Allah swt from all of the haram of Allah swt clearly indicates the
venturing and step taken from the infallible which is confronted/met with ordained success
from Allah swt. If they reject this and insist on their definition that infallibility is prescribed
and granted due to that attribute/speciality in his soul or body then verily this is the calamity of all calamities because by saying this, they withdraw all piety and faith from the infallible and they equal him with the rest of creation, we seek refuge in Allah swt from evil sayings.
It might be said: We mean by gracefulness, the success that Allah swt grants his
servant. Then what is the point of your statement that: infallibility is prescribed and granted

due to that attribute/speciality in his soul or body? Success is from Allah swt and has no relation to the body or soul. As well as that, how do you explain your statement that he has
no reason to leave obedience and commit the sin as was mentioned previously? Isnt the
infallible connected to this world by a physical body, and this body demands rest and grace
and thus from this side, it is susceptible to sin?
Sheikh Jafar Al Subhnay says ( The Mutakalimoon (scholars of ilm al kalam) defined infallibility as an ability which prevents the human from committing sin and falling into err).02-98 - -
We say: This definition of infallibility is closer to the first cause that Al Hili mentioned. It
being an ability negates its reality which is that its a relationship between the servant and
his Lord swt. This relationship is what we mentioned earlier the infallible is he who seeks
prevention by Allah swt from all of the haram of Allah swt clearly indicates the venturing
and step taken from the infallible which is confronted/met with ordained success from Allah
swt.
As to the second cause stated by Al Hili which was Two: That he acquires knowledge of
the harms of disobedience/sins, and the virtue of obedience, this is correct and accepted.
For he who sees the worldly life/dunya/Ishtar like the sweat of a pig in the hand of a leaper,
will most certainly abstain from falling into its traps. And we say: Yes, Knowledge and cognizance are the basis of infallibility of the infallible, and thus the infallible is safeguarded depending on the degree of his knowledge and cognizance which in essence and reality goes
back to the relationship aforementioned; sincerity from the servant, and success from Allah
swt.
Sayyed Al Tabatabai says in his book Tafseer Al Mizan under the heading of Discussing the
meaning of infallibility the following (The matter by which infallibility is attained is a kind
of knowledge which prevents its companion from the confusion of sin and erring. And in
another term: It is knowledge preventive from misguidance)- :
: -
Al Tabatai states that infallibility is attained by knowledge and he goes on to state that the
knowledge is something else different from infallibility itself. If this is the case, then this
knowledge is higher in rank than infallibility itself, and here we ask the following question:
How is this special knowledge that Al Tabatai mentioned, attained?
Al Tabatai states that this knowledge is a special bestowal from Allah swt. Was this bestowal granted to the servant undeservingly, or is there an action taken by the servant,
which made the bestowal of this knowledge upon him obligatory and deserving?
If Al Tabatai says the former, then how is the infallible better and preferred over the rest of
creation, and why was it not given to others who attain it undeservingly?
And if he says that the servant deserved it as Allah swt said (And fear Allah . And Allah
teaches you. And Allah is Knowing of all things.) 2:282, whereby he swt made knowledge
deservingly bestowed due to piety; however piety itself is the result of holding on to the
rope of Allah swt and therefore knowledge cannot be the cause for infallibility but on the

contrary, knowledge like infallibility- is due to the holding on to the rope of Allah swt. The
servant who holds firm to the rope of Allah swt, he swt shall bestow upon him knowledge,
piety, and infallibility and each human according to his due i.e. according to his strife and
work.
Sayyed Tabatabai points towards what we clarified, in his saying (So this knowledge is different from the origin of the other sciences, and realizations that accept learning (i.e. that
are not meaning not learnt by divine inspiration). The scholars divide knowledge into
Hudoori knowledge and Husooli knowledge . Hudoori is the knowledge
where the reality of that which is known is present by itself such as the feeling of pain by the
soul. Husooli Knowledge is the knowledge where that which is known in it, is present
through its mental image.
It is known that Hudoori knowledge can be forgotten or not given heed by the soul. If an
important issue occupies the mind of a human, it is very possible that he does not feel the
pain of a wound in his body, likewise is our knowledge in Allah swt (So direct your face toward the religion, inclining to truth. [Adhere to] the fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah . That is the correct
religion, but most of the people do not know) 30:30.
Despite this, the human being becomes heedless of this knowledge and thus becomes an
atheist exalted is Allah swt.
Sayyed Tabatabai also says (So it has become clear from everything that we have put forward that this divine endowment which we call ability of infallibility, is a kind of
knowledge and feeling that is different from the rest of the kinds of knowledge in that it is
not overcome from the other abilities but it is overwhelming to the other abilities and
thus it protected its companion from misguidance and erring completely).
It seems that Al Tabatabai is talking about pre-determinism that the infallible has no power
or will over. He says in another part of his book (Allah swt created some of his servants on
the uprightness of the natural instinct, and the clemency of the makeup. So they were initially created with enlightened minds, correct realizations, purified souls, and whole
hearts. So they acquired only by the clearness of the instinct and wholeness of the soul,
from the bounty of sincerity that others attained by work and earning, but higher and better due to the purity of their inside. And it is apparent that these are the delivered and
chosen ones by Allah swt whom he chose for himself. Allah swt said (We chose them, and
we guided them to a straight way) 6:87. And he bestowed upon them from the
knowledge that safeguards them from sin and committing acts of disobedience )- . :
This explanation implies pre-determinism whereas we say that Allah swt created everybody
on the uprightness of the instinct and not some of his servants as was stated by the Sayyed.
Allah swt said (We have certainly created man in the best of stature;)- 95:4.

And he swt said (So direct your face toward the religion, inclining to truth. [Adhere to] the
fitrah of Allah upon which He has created [all] people. No change should there be in the
creation of Allah . That is the correct religion, but most of the people do not know) 30:30.
Let us look at the following example to clarify what Sayyed Al Tabatai could be implying.
The wet paper cannot be burnt as long as its wet, even though the paper itself is capable of
burning. Likewise, the infallible is capable of committing the sin but never does so i.e. the
sin can emerge from him but in reality, it is impossible for the sin to emerge from him.
The scholars of Ilm A Kalam usually give examples when discussing this matter such as saying that Allah swt can by himself be unjust, but is he unjust? No exalted is he swt, and also
he who knows that drink x is poisonous does not go on drinking it even though this action is
in itself possible.
Sheikh Jafar Al Subhany says (The sane person standing on electricity flowing in a ropeless wire will not touch it. Likewise the doctor does not eat the left overs of the leapers
due to his knowledge of the consequences. At the same time, each one of them sees himself capable of that act, whereby if he shuts his eyes from his life and prepared himself to
risk it; he would have committed what he initially avoided; However neither of them does
so because they love their lives and safety And if you willed, look at the emergence of
the ugly from him swt. It is something that can come forth from him swt, which enters into the vicinity of his capability. Allah swt can enter the obedient to hell fire and the disobedient to heaven if he willed but he does not do so because this is against logic and divine justice. Therefore, the abstinence of the human being from committing sin/ ugly act
is not an evidence of the withdrawal of choice and free-will. The infallible prophet is capable of committing sin according to what he is granted from free-will and choice. However due to his attainment of the highest rank of piety and knowledge of the side-effects
and harms of sins as well as his realization of the greatness of the creator, he avoids
committing it and does not become a source for these sins whilst he is capable of committing it. And their similitude in that is like a loving father who does not seek to kill his son,
even if the treasures of the earth and the lofty ranks are granted to him. Despite this, he is
capable of killing him by carrying a knife and attacking him)- -
77-76.
The comparison to Allah swt in the aforementioned opinions, is not correct because the infallible is infallible by holding on to the rope of the other i.e. Allah swt. This is a contrasting
measure.
As to the example of the poisonous drink, they affirm that the heedless and forgetful can
drink the poisonous drink, and thus his knowledge of its lethality does not become an absolute reason in not drinking the poison as he can forget or become heedless.
They might say that the forgetful one does not become knowledgeable anymore as soon as
he forgets; we say that the fruit from this elaboration is specified in the knowledgeable one
whose knowledge prevents him and others from entering into falsehood, and that this forbidden act/falsehood can be undertaken as soon as forgetfulness or heedlessness enters

into the equation. To put it in another word; we are looking for the possibility of falling into
the forbidden that can cause perishing or not, and this possibility rests upon several factors,
one of them is knowledge.
If this forgetful person is reminded by another party of the content of the drink, this remembrance will become a part of the reason of him not drinking the drink. In this manner
we say; Verily infallibility is achieved by the success from Allah swt , and we do not say that
knowledge has no reason behind the act of abstinence, but it is not the absolute reason. The
infallibles knowledge does not safeguard him nor does he safeguard himself by himself, but
the infallible is he who holds on to the rope of Allah or seeks abstinence by Allah from the
haram of Allah swt. Allah swt is the one who safeguards him and the knowledge that Allah
swt grants his servant is included in the frame of protection/safeguarding of Allah swt to
him.
As to the third matter that Alama Al Hili mentioned which was Three: Confirming this
knowledge through continuous divine inspiration and revelation; this is a clear indication
that the infallible is safeguarded by Allah swt, and the need of the infallible of continuous
revelation and inspiration means that he is in neediness of the success granted by Allah swt.
As to the fourth cause mentioned which was Four: his rebuking for leaving the first,
whereby he knows that he is not abandoned; but the matter is constrained on him in the
un-compulsory good matters. So if these things come together, the human shall be infallible; this means that the will of the infallible is necessary in infallibility, and not knowledge
alone is its cause, but we can say that will forms the larger portion of infallibility. We understand from his words that knowledge is present but it requires activation. Al Hili did not
mention to us whether this constraint is before infallibility or after it?; If before, then is it
shared with the rest of the fallible people which implies pre-determinism? It is really nonsensical to say that if all these things come together, infallibility is attained due to the apparent contradictions in them.
To state that Allah swt created the infallible with a perfected mind, pure clay, and preference and favour that enforces him to abstain from sin and come forth with good deeds is
clear in its pre-determinism that leaves the infallible meritless. It also nullifies the real and
golden relationship between the servant and Allah swt which is striving and seeking abstinence by Allah swt from the haram of Allah, through sincerity from the servant and success
from the Lord swt.
Sheikh Jafar al Subhany states that the reality of infallibility from committing sin is in accordance with 3 main causes
-

Infallibility: The highest rank from piety.

Infallibility: The result of absolute knowledge in the outcome and consequences of
the sins.
The realization of the greatness of Allah swt

There is no doubt that all of the 3 matters are included in infallibility, but all 3 ultimately
point towards the one meaning which is to seek abstinence by Allah swt and asking success

from him swt. All of the 3 matters make the human being realise his neediness for the divine
overflow and that is to hold on to the rope of Allah swt.

Infallibility and pre-determinism:

The scholars of Ilm Al Kalam engaged themselves in the relationship between predeterminism and infallibility. It is a problem that those who oppose the school of Ahlubayt
a.s. faced them with. We have seen from their definitions and understanding of infallibility
that it is a divine endowment and grant that the infallible has no part in. All of their explanations indicate that the infallible is forced to obey and leave sin.
Sheikh Jafar Al Subhany says (Whether you defined it (infallibility) as The highest rank
from piety, or the result of absolute knowledge in the outcome and consequences of the
sins or the realization of the greatness of Allah swt,. It is a form of self-perfection.. And
therein, it is asked as to whether this perfection is a divine grant to his sincere servants, or
is something that happens to the person through attainment?. Its apparent from the
words of the (scholars of ilm kalam) that it is a grant from Allah swt that he bestows upon
whomsoever he wishes from his servants after the existence of righteous grounds and
corrected capabilities that require for him swt to do so. Sheikh Al Mufeed said: Infallibility
is graciousness from Allah swt on those whom he swt knew that they hold on to his safeguarding. And this term implies that the bestowal of grace (infallibility) from Allah swt is
something outside the limits of choice. On the contrary, its activation and benefiting from
it returns to the servant and is within the sphere of his free-will. So he can hold on to it to
remain safeguarded from sin, or he can do otherwise.
And he also said: Infallibility from Allah swt, is the success that the human being is secured by from that which he hates if he comes forth with obedience )-
72-08.
His saying: ?. Its apparent from the words of the (scholars of ilm kalam) that it is a grant
from Allah swt that he bestows upon whomsoever he wishes from his servants after the
existence of righteous grounds and corrected capabilities that require for him swt to do
so; is an indication that infallibility is a relationship between the servant and his Lord as the
infallible abstains by Allah swt and Allah swt safeguards him and bestows upon him.
We do not know how this meaning became apparent to him from the words of the scholars.
As well as that, he narrates the words of Al Mufeed and comments on it in contrast to that
which supposedly became apparent to him! In addition to that, his words here contradict
the three causes aforementioned. If infallibility meant that the infallible sees heaven and its
bounty, and hell and its suffering according to the first cause, and if the knowledge of the
infallible was like our knowledge of the poison according to the second cause, and if he realized the greatness of the creator exalted is he according to the 3 rd cause, and all of this is
granted to him; then what is the meaning of Al Subhnays saying (So he can hold on to it to
remain safeguarded from sin, or he can do otherwise??. Does this mean that he becomes
ignorant after knowledge, does not realize the greatness of the lord, and diminishes in piety?? Is this possible?? If yes, then the infallible loses his infallibility so how can we be sure
that he will not misguides us after he loses it??

If we do not know whether he lost or when he will lose it, we will then behave with him as if
he lost it.
As to his saying it (infallibility) is a grant from Allah swt that he bestows upon whomsoever he wishes from his servants after the existence of righteous grounds and corrected
capabilities that require for him swt to do so; he clarifies these receiving grounds and capabilities and says (Those capabilities are on two sections: A section that is outside the circle of the humans free-will, and a section that falls into the circle of his will and choice.
As to the first section: It is the capabilities that transfer to the Prophet from his ancestors
and fathers through heredity. Just like the sons inherit the money of their fathers, they
also inherit their apparent and interior attributes and characteristics. So you see that the
son is similar to the father or uncle, or the mother and maternal uncle..Based on that,
the righteous or corrupt souls transfer through heredity to the sons as we see the son of
the brave to be brave and the son of the coward to be a coward and so on.
According to history, Prophets were raised in righteous homes that are lofty with perfections and graciousness. Those perfections continue to transfer from generation to generation and are in completeness until it is embodied in the soul of the prophet and he is born
with a pleasant soul and a large capacity in receiving the divine grants and overflow.
Yes, inheritance is not the sole factor in forming those capabilities, but there is another
factor for its formation in the souls of the prophets and its upbringing. The perfections
and graces that are found in their environment are transferred through the upbringing of
the children. So in accordance to inheritance and upbringing, we see many from the people of those homes to be people of faith and guardianship and intelligence and realization.
This is because, those living in such environments acquire these perfections through the
two factors mentioned. Therefore these spiritual perfections are righteous grounds for the
divine overflow to its companions and from this overflow, infallibility and prophet-hood.
Verily the life of the Prophets from their birth to their sending is filled with individual and
social striving. They used to battle (do jihad) the soul in the most extreme manner, and
practice self-discipline as well as social discipline. This is Yousef a.s. the truthful who battled the evil-commanding soul in Allahs swt saying (And she, in whose house he was,
sought to seduce him. She closed the doors and said, "Come, you.". So he PBUH replied by
denial saying (He said, "[I seek] the refuge of Allah . Indeed, he is my master, who has
made good my residence. Indeed, wrongdoers will not succeed." ). And this is Musa a.s.
Kalim Allah swt And how many are the historical testimonies to the Jihad of the
Prophets and their fulfilling of their duties from their youth until they are sent..
These factors from which some are included in the vicinity of choice and others are not,
have founded capabilities and righteous grounds for the overflow of infallibility on
them And if you willed; Verily Allah swt stood on their intentions and the future of
their matter, and their fate and knew that they are people of holiness. If those divine
grants were overflown on them, they would seek assistance in them in the path of obedience and leaving disobedience by choice and free-will)- 70

It is clear that the first section from capabilities is shared between the sons of the prophets
be they infallible or not. However if Jafar Al Subhnay tries to deliver the message that the
infallible receives a special care from Allah swt, then how shall he answer those who accuse
him of pre-determinism.??? If it is argued that the fallible sons are the ones who wasted
their opportunity and that inheritance and upbringing have their role; We say: We do not
deny their role and influence but what you have said proves that inheritance and upbringing
do not have the attribute of absolution in the matter of infallibility such as in the case of
knowledge discussed earlier.
As to the second section: The examples that he uses do not serve his purpose. The event of
Yusuf and Zuleycha was during his Prophet-hood when he was an infallible and it is also
clear that his infallibility means his holding on to the rope of Allah swt and abstaining by Allah swt from sin. Zuleycha also said(She said, "That is the one about whom you blamed me.
And I certainly sought to seduce him, but he firmly refused; and if he will not do what I
order him, he will surely be imprisoned and will be of those debased.") 12:32.
Jafar Al Subhnay wanted to show by this example that the Jihad of the infallible qualified
him to attain infallibility. The golden relationship between the servant and his lord as we
mentioned before is something that Al Subhanhy realized in this matter but perhaps did not
fancy which led him to say (And if you willed; Verily Allah swt stood on their intentions and
the future of their matter, and their fate and knew that they are people of holiness. If
those divine grants were overflown on them, they would seek assistance in them in the
path of obedience and leaving disobedience by choice and free-will) .
It is apparent from his statement that the Jihad of the Prophets and their withholding to the
rope of Allah swt from sin has no role in their achieving of infallibility.

Returning to the clear stream:

The contradictions in the words of the scholars of ilm Kalam are very clear and demonstrate
the result of opinionated ijtihad that crosses the boundaries and limits set by Ahlubayt in
the principle of infallibility. If they stood on the definition of infallibility narrated from Al
Mohammad a.s. they would have not fallen into this trap.
From Imam Al Sadiq PBUH (The infallible is the one who abstains by Allah swt from all of
the haram of Allah swt, and Allah swt said : And whoever holds firmly to Allah has [indeed] been guided to a straight path.). This definition does not leave any chance for predeterminism as his infallibility is by his own choice as he has chosen to abstain by Allah swt.
From Rasool Allah SAWW he said ( Allah swt said; The servant does not come in nearness
to me with something more beloved to me than what I ordained upon him, and my servant continues to draw in nearness to me through Nawafil until I love him. So if I loved him,
I became his hearing that he hears with, and his sight that he sees with, and his hand that
he devastates with, and his leg that he walks with. And if he asked me, I shall give him,
and if he sought refuge in me I shall give him refuge..)- Sahih Al Bukhari Vol. 7 P. 190.

From Ibn Abi Yafoor he said ( I heard Abi Abdullah a.s. saying while he raised his hands to
the sky: O Lord do not return (my matter) to myself (or entrust me to myself) a blink of an
eye ever, not less than that or more. O ibn Abi Yafoor, Verily Jonah a.s. was returned
to himself by Allah swt less than the blink of an eye so he committed that sin. So I said:
Did this lead him to disbelief? He said: No, But death on that state is perishing)- Al Kafi Vol.
2 P. 581 Hadeeth 15.
Imam Al Hussain PBUH said in the famous supplication of the day of Arafat (To whom do
You entrust me? To a relative, and he will rupture my relation with him! Or to a strange,
and he will glower at me! Or to those who deem me weak! While You are my Lord and the
master of my affairs!) And he also said (O Allah, as to what I anticipate, (please) save me
(from it). As to what I watch out, (please) protect me (against it). Safeguard me in my soul
and religion, watch over me in my journeys, be in charge of my family members and properties during my absence, bless me in that which You provide as sustenance, make me see
myself as humble, make people see me as great, keep me sound from the evils of the Jinn
and people, do not disclose me because of my sins, do not disgrace me because of the secret side (of myself), do not try me in my deeds, do not deprive me of Your bounties, and
do not refer me to anyone other than You. To whom do You entrust me? To a relative, and
he will rupture my relation with him! Or to a strange, and he will glower at me! Or to
those who deem me weak! While You are my Lord and the master of my affairs! I complain to You about my alienation and my foreignness and my ignominy in the eyes of him
whom You have given domination over me. So, O my God, do not make Your wrath come
upon me. If You are not wrathful with me, then I care for nothing save You. All glory be to
You; yet, Your granting me wellbeing is more favorable for me. So, I beseech You, O my
Lord, in the name of the Light of Your Face to which the earth and the heavens have shone,
by which all darkness has been uncovered, and by which the affairs of the past and the
coming generations are made right, (please) do not cause me to die while You are wrathful with me and do not inflict on me Your rage. You have the right to scold; You have the
right to scold; until You are pleased (with me) before that. There is no god save You; Lord
of the Holy City, the Holy Monument, and the Ancient House that You have encompassed
with blessing and made security for people)- http://www.duas.org/zilhajj/arfday.htm
And all of these supplications from them prove their holding on to the rope of Allah swt and
their abstinence by him swt. His safeguarding for them is nothing more than a response to
their abstinence and withholding by him swt. There is no room for pre-determinism in this
matter for they PBUT chose this path and sought to attain the rank of infallibility by the will
of Allah swt and his success granted to them after they strove. Let us hear the words of light
from the light Ahmed Al Hassan PBUH
Question 74: In the name of Allah the most merciful, the intensely merciful, Sayyed Ahmed
Al Hassan a.s. , Sallam Alaykum warahmatullah Wabarakatuh:
I have a Sunni friend who laid on me some arguments that confused me, and it is in Allahs
saying (Allah intends only to remove from you the impurity [of sin], O people of the
[Prophet's] household, and to purify you with [extensive] purification.) 33:33.

Is the will here formative? And if so, does this require the saying of pre-determinism? And
Imam Al Baqir and Al Sadiq interpreted the impurity here to be doubt. Does this mean
that purification from doubt is infallibility?
Answer: Yes it is the will of Allah swt, which he swt described as (His command is only
when He intends a thing that He says to it, "Be," and it is.) 36:82. But the fulfilment of the
divine will in the verse (Allah intends only to remove from you the impurity [of sin], O
people of the [Prophet's] household, and to purify you with [extensive] purification) is not
through conquering and enforcing obedience and leaving sin, but by revealing the truths
to them after their sincerity to him swt, and by their safeguarding after they abstained by
him swt. So if the truth of the dunya was revealed to the human and he set to see it as a
rot battled for by the dogs and as a sweat of a pig in the hand of a leaper, how then does
he approach it?!!. And the following is an example that may clarify to you the meaning of
infallibility: If there was a blind man who wanted to cross the road safely from the hurdles
of the road, he must seek help in a clear sighted human, and he also must give the clear
sighted one his wrist so that the clear sighted can take hold of his wrist and help him cross
the road safely. In this example, the blind one is holding on to the clear sighted, and the
blind one in this example is like the infallible, and the clear sighted becomes a protector/
safe guarder for the blind man (infallible). And the prophets and successors are the ones
whom sought assistance in Allah swt so that he carries them to the safe side, and they are
the ones whom extended their hands to Allah swt so that he takes by their wrists. And if a
servant in the east or west did what they did and abstained by Allah swt, Allah swt would
have safeguarded him, but many people were short comers in seeking Allah swt and extending their hands to him swt, but they also claim that they know and see the path clearly. And Allahs hand is extended to all people all the time, and there no kinship between
him and anyone, but he is their creator but the peoples hands and by their will, are withdrawn from him swt.)- Enlightening Answer through the Internet, Vol. 2.

Their support with the holy spirit:Allah swt said (And We did certainly give Moses the Torah and followed up after him with
messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the
Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel],
with what your souls did not desire, you were arrogant? And a party [of messengers] you
denied and another party you killed)- 2:87.

And (Those messengers - some of them We caused to exceed others. Among them were
those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus,
the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had
willed, those [generations] succeeding them would not have fought each other after the
clear proofs had come to them. But they differed, and some of them believed and some of
them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends.)- 2:253.

And (The Day] when Allah will say, "O Jesus, Son of Mary, remember My favor upon you
and upon your mother when I supported you with the Pure Spirit and you spoke to the
people in the cradle and in maturity; and [remember] when I taught you writing and wisdom and the Torah and the Gospel; and when you designed from clay [what was] like the
form of a bird with My permission, then you breathed into it, and it became a bird with
My permission; and you healed the blind and the leper with My permission; and when
you brought forth the dead with My permission; and when I restrained the Children of Israel from [killing] you when you came to them with clear proofs and those who disbelieved among them said, "This is not but obvious magic.)- 5 :110.
From Abi Baseer he said ( I asked Abu Abdullah a.s. about his swt saying : And thus We
have revealed to you an inspiration(spirit) of Our command. You did not know what is the
Book or [what is] faith: He PBUH said : A creation from the creation of Allah swt that is
greater than Gabriel and Michael a.s., it was with Rasool Allah SAWW supporting him and
it is with the imams after him)- Al Kafi Vol. 1 P. 273. And in another version of this
hadeeth it adds that this spirit is from the kingdom of heavens.
From Al Asbagh ibn Nubata( that a man asked Ali PBUH about the spirit, he said: Isnt it
Gabriel, Ali PBUH said: Gabriel is from the angels and the spirit is other than Gabriel. And
the man was in doubt and that was big/heavy for him, he said: Verily you have said something great and none of the people claims that the spirit is other than Gabriel, Ali PBUH
said : You are misguided and you narrate from the people of misguidance, Allah swt says
to his Prophet ( Inevitable cometh to pass the Command of Allah; seek ye not then to hasten it: Glory to him, and far is he above having the partners they ascribe to him- he doth
send down his angels with inspiration of his command to such of his servants as he
pleaseth)- 16:1-2.
For the spirit is not the angels, and he swt said ( the night of power is better than a thousand months, therein come down the angels and the spirit by Allahs permission) and ( the
day that the spirit and the angels will stand forth in ranks) and he said to Adam and Gabriel on that day with the angels ( Behold, thy Lord said to the angels: I am about to create
man from clay, When I have fashioned him and breathed into him of my spirit; fall ye
down in obeisance unto him) and Gabriel with angels prostrated to the spirit
And he said to Mary PBUH ( then we sent her our angel, and he appeared before her as a
man) and he said to Mohammad ( With it came down the spirit of faith and truth to thy
heart, that thou mayest admonish in the perspicuous Arabic tongue. Without doubt it is
announced in the mystic books of the first ones) And the mytic books is the thikr (remembrance), and the first ones, from them is the Messenger of Allah SAWW, for the spirit
is one and the images are many)- Al Gharat Vol. 1 P. 108.
From Al Sadiq PBUH ( In the Prophets and successors are 5 souls/spirits: the spirit of the
body, holy spirit, spirit of nature, spirit of desire, and spirit of faith. And in the believers
are 4 spirits: Holy Spirit, spirit of the body, spirit of desire, and spirit of faith and in the
disbelievers are 3 spirits: spirit of body, spirit of nature, and spirit of desire. Then he said:
The spirit of faith accompanies the body so long it does not commit a grave sin, if he does

so then it leaves him, and the holy spirit, he whom it resides with, verily he does not
commit a grave sin at all)- Basaer Al Darajat- Al Saffar- P. 467
From Imam Ali ibn Al Hussein Al Sajjad PBUH while he is speaking to Jabir Al Jufi ( I said: O
son of the messenger of Allah, and who is the short-comer? He PBUH said: Those who
have short-come in knowing the Imams and knowing what Allah swt made obligatory upon them from his matter and soul. I said: O master, And what is knowing his Soul? He said:
That he knows everyone whom Allah swt has given the soul, as he has accredited him his
matter/command, he creates by his (Allah swt) permission, and knows what is in the
heart and knows what has gone and what shall come to pass until the day of judgment,
that is that this soul is from the matter of Allah swt. So he whom Allah swt gives this soul
to, is complete and not deficient, he does what he wants by the permission of Allah, he
marches from the east to the west in one step by the permission of Allah, it ascends with
him to the sky and descends to the earth, and does what he wants and desires. I said: O
master, find me the clarification of this Soul/spirit from the book of Allah swt, and that it
is a matter that Allah swt made specific to Mohammad and his successors. He said: Yes,
read this verse ( ( And thus have we, by our Command sent inspiration to thee: thou
knowest not before what was Revelation, and what was faith; but we have made the
Quran a light, wherewith We guide such of Our servants as We will; and verily thou dost
guide to the straight way).
And Allahs swt saying ( For such he has written faith in their hearts, and strengthened
them with a spirit from himself) 58:22. ) Ilzam Al Nasib- P. 64.
From Al Sadiq a.s. he said ( O Jabir, Verily Allah swt created the people in 3 types and it is
his swt saying : And you become [of] three kinds: Then the companions of the right - what
are the companions of the right? And the companions of the left - what are the companions of the left? And the forerunners, the forerunners - Those are the ones brought near
[to Allah ]- The forerunners are Rasool Allah SAWW and the special creation of Allah swt,
he gave them 5 souls: he supported them by the holy spirit so by it they were sent as
prophets, he supported them with the spirit of faith so by it they feared Allah swt, and
supported them with the spirit of power so by it they had the power to obey Allah swt,
and supported them with the spirit of desire so by it they desired the obedience of Allah
swt and hated his disobedience. And he swt gave them the spirit of the course that the
people go and come with. And he gave the companions of the right the spirit of faith so
they feared Allah swt by and.)- Basaer Al Darajat , P. 465.
From these verses and narrations we can clearly see that the infallible is supported by a holy
spirit which teaches them knowledge, understanding, faith and the book.
Imam Ahmed Al Hassan PBUH says in this regard (The Holy Spirit is: the spirit of purity and
infallibility. So if the servant is sincere in his intention towards Allah swt and wanted the
face of Allah swt, Allah loved him, and he swt appoints with him an angel that enters him
into every good, and salvages him from every evil and seeks with him the honourable
morals, and the holy spirit becomes the medium of transporting knowledge to the human
that it (spirit) is appointed with( i.e. the human whom Allah swt gives the spirit to due to
his sincerity). .

And the Holy spirits are many and not one, and that which is with Jesus PBUH and the
Prophets PBUT is not like the one with Mohammad SAWW, Ali PBUH , Fatima PBUH, and
the Imams PBUT, and that is the greatest Holy Spirit, that did not descend except with
Mohammad SAWW and transferred after his death to Ali PBUH and then the Imam PBUT
and the Mahdies after them.
From Abi Baseer, I asked Aba Abdullah a.s. about Allahs swt saying (And thus have we, by
our Command sent inspiration to thee: thou knowest not before what was Revelation,
and what was faith). He PBUH said : A creation from the creation of Allah swt that is
greater than Gabriel and Michael, it was with the Messenger of Allah SAWW, informing
and supporting him, and it is with the Imams after him) Al Kafi Vol. 1 P. 273 Hadeeth1.
So the Messenger of Allah Mohamamd SAWW, when he came down to this physical world to undergo the second test after the first test in the atom world, he was veiled
by the material body. So when he was sincere to Allah swt, a sincerity that the earth never
knew before, Allah loved him and appointed with him the greatest Holy Spirit so he was
the winner in the race in this world as he was so in the previous world in the first test)The Allegories Vol. 3 Question 118.
He PBUH also said ( As to infallibility: it is ranks and not one rank as is presumed by some,
and every Prophet and Messenger and Imam PBUT had a special rank from the ranks of
infallibility according to his own choice..)- Allegories P. 40.

Infallibility is in ranks:
Those messengers - some of them We caused to exceed others. Among them were those
to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son
of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed,
those [generations] succeeding them would not have fought each other after the clear
proofs had come to them. But they differed, and some of them believed and some of
them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends.)- 2:253.
Imam Ahmed Al Hassan a.s. says (Infallibility is: Abstaining by Allah swt from the haram of
Allah swt and it has a side from the servant which is sincerity and a side from the lord swt
and it is success. Every human has the capability of infallibility placed in his instinct, and
what the hujjas are special with is the degree of their sincerity. They reached by their sincerity to Allah swt to a rank whereby success is overflown on them and they have a fortification fortifying them from the haram of Allah swt. The hujjas are also unique in that he
who knows the truths and the outcome of each person, has ordained their infallibility and
made it obligatory to follow them because they do not enter people into misguidance nor
do they exit them from guidance.
Musa a.s. is a Prophet from Uli-Al Azm.
Musa a.s. is an infallible prophet sent by Allah swt.

Despite this, Allah swt commands him to follow the righteous servant and not to oppose
him and he PBUH himself said ([Moses] said, "You will find me, if Allah wills, patient, and I
will not disobey you in [any] order.")- 18;69. But he invalidated his vow and opposed the
righteous servant.
And if the opposition was once only then it would have been facile, but he a.s. opposed in
every test and exam. It was three, and Musa a.s. opposed in all three, meaning that Musa
a.s. opposed the matter of Allah swt and if you did not want to say that he opposed a direct command from Allah swt, then let it be that he opposed his vow, and this definitely
contradicts infallibility in this stance and position.
And from this position and journey and what happened in it, we can clearly understand
the meaning of infallibility and that it is ranks.
And we also understand that as to the infallible hujjas, it has a minimal state that cannot
be diminished and it is this state that makes them fulfillers of the condition of their infallibility; which is that they do not enter people into falsehood and do not exit them from
guidance.
And we also understand that if the infallible was faced with that which is above him, he
shall not be an infallible in that rank that he did not ascend to. And we also understand
that this contradiction.. does not contradict his infallibility in the lower rank.
And we also understand and know the answer for Adams disobedience which took place
and how it does not contradict his infallibility. (And Adam disobeyed his Lord and erred),
whereby his test was in a higher rank so that it becomes clear to him and others that he
does not have Azm(determination), and that the companion of determination and the
true vicegerent of Allah swt in his earth is from his progeny and he is Muhammad SAWW.
The true vicegerent that is wanted (for the creation) to reach is Muhammad SAWW and
not Adam. What is wanted is the vicegerent of Allah that sends and not the one that is
sent.
And we also understand that knowledge and cognizance are the basis of the infallibles
infallibility, and thus the infallible holds on/ abstains according to the level of his
knowledge and cognizance which in essence returns to the same sides (sincerity- success),
(And say Lord increase me in knowledge) and therefore the failure in a higher rank is the
deficiency in knowledge of the infallible a.s. in encompassing that rank and higher status.
We also understand when Allah swt spoke to some infallibles as unjust in his swt saying
(Then we caused to inherit the Book those We have chosen of Our servants; and among
them is he who wrongs himself, and among them is he who is moderate, and among them
is he who is foremost in good deeds by permission of Allah . That [inheritance] is what is
the great bounty 35:32). Those described as (wrongs himself) are within those chosen
whom inherited the book and they are the infallibles. And their wronging to themselves is
in their short-coming in ascension or it can be said short-coming in sincerity, prevented
success in a higher rank, or particularly prevented over flow of knowledge and cognizance
to a higher rank. And this short-coming is definitely a wronging to the self; because it is

the loss of a higher status and thus the test in that higher rank became failure for
them
The Imam a.s. also shows that Musa a.s. was in fact, tested by the righteous servant and
not only by the three tests where he showed his opposition and failure because the one
testing him i.e. the righteous servant was higher in rank than Moses a.s.
Imam Ahmed Al Hassan PBUH( So Moses pbuh came to meet the Virtuous Servant
because he thought he had fought himself and killed the I within him. Thus, it was
demanded from him that he be patient and fight himself while accompanying the Virtuous
Servant, and not tell the Virtuous Servant, if only you had done this or had not done
that. When he faces one who is higher than him in rank by saying this, he clearly and
distinctly shows the I within him as opposed to the one he is commanded to follow and
to whose commands he must submit. In fact, the matter returns to Moses facing Allah
swt, as he says each time I in opposition to the Virtuous Servant, which means that he
said I in opposition to Allah swt. And this is the test in monotheism which many of those
who walk towards Allah swt have failed, meaning that they perhaps underestimate their
saying, I in opposition to the successor of Allah or his sayings when they suggest their
opinions in opposition to the command of the successors of Allah, whereas it is I in
opposition to Allah swt in its truth and reality, and as they have come to be tested in this,
they fail without even paying attention to their failure. Moses pbuh failed with the
Virtuous Servant, but he was not a failure of the Divine test, rather, he had achieved great
success but at the same time it was limited, so when he was tested with that which was
beyond it, he failed.
The Virtuous Servant used to say to Moses pbuh, You will accompany me while you know
I am a proof upon you and Allah commanded you to obey me, but you will not be as Allah
Commanded you to be and you will not be as you vowed, rather the I will appear from
your depths and you will object to me although I am a proof upon you and although you
vowed to be patient, but he said it in this form:
Verily you will not be able to have patience with me.
Since fighting the I is in ranks, then if someone fought himself at a certain rank, he
would definitely fail if he was tested at a higher rank by someone higher than him.
Verily you will not be able to have patience with me.: The Virtuous Servant was strict
with Moses and he reprimanded him for each break of the agreement between them. And
he rebuked Moses pbuh because he [Moses] broke his previous vow himself. And in all
this, the Virtuous Servant alerted Moses that he is more knowledgeable than him, and
that he [Moses] is commanded to follow him and learn from him so that Moses pbuh
would know his ignorance and not perish. Despite that, Moses pbuh was not patient and
he objected and questioned the Virtuous Servant in everything he said. There is a defect in
you Moses, so pay attention.

He *the servant+ said, Verily You will not be able to have patience with me. He *the
servant+ said, Did I not tell you that you will not be able to have patience with me? He
*the servant+ said, Did I not tell you that you will not be able to have patience with me?
...He answered, This is a parting between me and you. I will tell you the interpretation of
that about which you were not able to have patience. and I did not do it by my own
command. That is the interpretation of that about which you were not able to have
patience..
Do you notice that the Virtuous Servant would barely ever speak to Moses without telling
him, You will not be patient with me? The truth which the Virtuous Servant wanted to
deliver to Moses pbuh is that there are higher and more superior ranks than that which
you have reached and ascended to, O Moses. That is because the creation who possessed,
achieved, or knew a certain limited perfection might think that it is the full perfection, and
that perfection only happens by him.
And I give this example: A bird flies at a maximum height of 100 meters, and another flies
at a maximum height of 200 meters, and a third flies at a maximum height of 1000 meters.
That which flies at the height of 200 meters sees the birds which fly at the height of 100
meters beneath him, but if he thought that he reached the top, he would be on the edge
of perishing. And this is what happened with Moses pbuh and that is why Allah
commanded Gabriel to save him and direct him toward meeting the Virtuous Servant.
Also, the bird which flies at the height of 1000 meters, when it tests the birds which fly at
the height of 100 or 200 meters to demonstrate to them their incapability and
imperfection, they verily fail with this bird, because it will make them fly at the height of
300 meters for example which is a height very easy for it, yet very difficult for those
whose limit is 100 or 200 meters.
And the truth and the truth I say unto you: Our sights are supposed to be directed to the
higher, in order for us to know our incapability and to ascend, and our sights are not
supposed to be directed to the lower so that we take pride in our perfection, and thus
perish. And the truth is that so many believe that they are at the top, but they are all not
at the top. And those who are at the genuine top in the creation do not see or believe that
they are at the top, because they simply knew it is an illusional top and not a genuine one
so how could it ever be called a top, while its ratio to what is above it is zero, because it
[what is above it] is absolute and infinite? And how would they see and believe that it is a
top while in this sight of theirs, there is all this shame and disgrace? That is because it
means that they say I so arrogantly in opposition to He swt.
And let no one who reads my words imagine that this is just about who is above them,
meaning that if they looked at those beneath them they would believe they are at the
top. Rather they absolutely do not believe that they are at the top, because they have
simply known the truth which the rest of creation has lost. The rest of creation, if they
looked at these supporters of Allah pbut with devotion, they would see them as divine

light while these supporters of Allah pbut look at He who created them swt and He is light
with no darkness within, so they see that they are darkness themselves. And their dark
identity is what differentiates them from Him swt, and that places them in permanent
rumination of themselves and permanent regret over that which they neglected in regard
to Allah, because they considered themselves and considered their existence and they
requested their existence and remaining in opposition to the existence and remaining of
Allah swt.
The Prince of Believers Ali pbuh said, My lord I have done myself injustice by considering
it, so it is damned if You do not forgive it.
And the forgiveness which Ali pbuh is requesting is that which Muhammad pbuhap
achieved, and it is the forgiveness resulting from the opening, in the saying of Allah swt.
1. We have bestowed upon you a clear opening, 2. so that Allah forgives the guilt of your
past and future, and completes His grace upon you and grants you a straight path.2
Surat Al-Fath (The Victory) 48.
Journey of Moses to the Junction of the 2 seas P. 70-73

Does the Infallible forget or become inattentive :The infallible is he who does not enter people into misguidance nor does he exit them from
guidance and this is enough for us as believers who are commanded to follow the hujja of
their time. Other details are unnecessary and have no role in the presence of the infallible
between us.
The preposterous claim that the infallible does not forget or become inattentive is clearly
contradicted by explicit Quranic verses and narrations from them PBUT. It is an additional
element added by the scholars and thus has no basis in the Quran and hadeeth. Nevertheless, let us remind the reader of some Quranic verses which prove that the infallible can become inattentive and forget.
Allah swt said about the infallible Joshua PBUH (He said, "Did you see when we retired to
the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that
I should mention it. And it took its course into the sea amazingly")- 18:63.
And he swt said ([Moses] said, "Do not blame me for what I forgot and do not cover me in
my matter with difficulty.") 18:73.
And in Al Kafi;
From Al Sadiq PBUH he said ( Verily Rasool Allah SAWW prayed Thuhur with the people as
2 rakas, then he became inattentive and did tasleem, so the one of the two lefts said to

him: O Rasool Allah, Did anything occur to the Prayer(i.e. did it change)? He said: And
what is that?! He said: Verily you prayed two rakas, so he SAWW said: Do you say like him?
They said: Yes. So he stood up and completed the salat with them, and prostrated the two
prostrations of inattentiveness. ..)
From Saeed Al Araj, he said( I heard Aba Abdullah a.s. saying : Verily Allah swt made Rasool Allah SAWW sleep from fajr prayer until the sunrise, then he woke up, and prayed
the two rakas before fajr, then he prayed fajr, and he swt made him inattentive in the 2
rakas, whereby he SAWW did tasleem in the 2 rakas)
From Al Hurawi, he said ( I said to Al Rida PBUH, O son of the messenger of Allah, in kufa
are a people who are claiming that inattentiveness did not fall on the Prophet SAWW in
his prayer, So he PBUH said : Verily they have lied may Allah curse them, verily the one
who does not become inattentive is Allah swt, there is no god but him) Bihar Al Anwar
Vol. 71 P. 105 and Ayoun Akhbar Al Rida for Al Sadooq Vol. 1 P. 219.
Indeed, the narrations in this respect are plenty but what was mentioned is sufficient. However let us look at the opinions of some scholars who stated otherwise.
Sheikh Al Mufeed said ( And from it; is that the Imam is infallible from disobedience and
protected from inattentiveness and forgetfulness.. ) 54
And he also said ( If it is said: This Prophet whom you have proved; Is he infallible or not?
The answer is : He is infallible/safeguarded from the beginning of his life until its end from
inattentiveness and forgetfulness and the major and minor sins, be it intentionally or inattentively.)- 76 .
Al Mufeed elaborated on this statement in his book titled Non-existence of the Prophets
inattentiveness by saying : (And because we found the wise ones avoiding the deposit of
their money and secrets with those who forget and become inattentive, and do not withdraw from depositing it with those whom sleep can at times over-come, and they also do
not withdraw from depositing it with he who is susceptible to disease and sickness. And
we found the clerics neglect that which is narrated by the inattentive people of hadeeth
unless they ( inattentive people) are partnered with those of alertness, intelligence ..)07 - .
And he also said ( The saying in the infallibility of the Imams and I say: Verily the Imams
who are in the place of the Prophets PBUT in fulfilling the rulings, enforcing the limits,
preserving the Laws, and disciplining the creation, are infallible like the infallibility of the
Prophets. And no minor sin is permitted from them except that which I mentioned for the
prophets. And verily no inattentiveness is allowed from them in anything from the religion
and they do not forget anything from the verdicts/laws. And on this is the course of the
rest of the Imamiya except him who perverted from them and held unto the apparent of
narrations that have interpretations in opposition to his corrupt belief. And all of the Mutazila oppose that and permit the emergence of major sins and apostasy from the Imams
PBUT)- 54 .

Sheikh Al Toosi commented on the hadeeth about the prophets inattentiveness which we
aforementioned saying ( And that which prohibits from it are the absolute proofs which
state that inattentiveness and err are impermissible for him SAWW)- 769 9 .
As to Al Hur Al Amili, he narrated some of the hadeeths of inattentiveness and commented
saying (The mention of inattentiveness in this hadeeth and its likes is due to Taqiyah in
the narration as was indicated by the Sheikh and others, due to the many textual and
mind proofs on the impossibility of inattentiveness)- 988 7 .
And he responded to Al Sadooqs statement which we will mention later by saying ( ..
From where did he divide the worship, and that inattentiveness is permissible in some
and impermissible in other forms of worship. If the inattentiveness was permissible for
the infallible in worship, then it would have been likewise in tableeg( spreading the message). And the difference has no absolute proof and not everyone can understand it but
anyone who withdrew from one of them (tableeg and ibada/worship) definitely permits
(inattentiveness) in the other. The majority do not differentiate between the two and thus
nothing of his statements and actions can be trusted, and his infallibility becomes void
and this is absolutely false.)- 111 - .
Sayyed Ali Al Brojardi said (And the prophets are infallible/safeguarded from err, inattentiveness, and major and minor sins from the beginning of their lives until its end, otherwise the credibility and trust in their news would have been lifted and the benefit of their
sending would have been nullified)- 287 0
Sheikh Al Muthafar said ( .. he (infallible) has to be infallible/safe guarded from inattentiveness, err, and forgetfulness.)- 56 .
This is the opinion that the majority of the Shia scholars of kalam adopted. Let us see some
contrary opinions stated by some Shia scholars.
Sheikh Al Sadooq comments on the hadeeth of the Prophets inattentiveness saying ( Verily the ghulat( exaggerators) and Mufawida may Allah curse them deny the inattentiveness
of the Prophet SAWW and say : If it were permissible for him to be inattentive in Salat,
then it would have been likewise in tableeg; because Salat is a duty like tableeg. And this
does not bound us, because in all of the common things, that which befalls the Prophet
befalls others, and he is worshipping by Salat like others who are not Prophets. For the
condition that he SAWW was specialized with is Prophet-hood and tableeg is from its conditions, and it is not permissible that that which befalls him in salat, befalls him in tableeg;
because it (tableeg) is a special form of worship whereas Salat is shared, and by it servitude is proven for him and by proving his sleep from serving his lord swt without his will
and intention is nullifying his lordship SAWW. This is because the one whom sleep does
not overwhelm is Allah swt and the inattentiveness of the Prophet SAWW is not like ours,
because his inattentiveness is from Allah swt and verily Allah swt made him inattentive so
that it is known that he is a created human and so he is not taken as a worshipped lord
besides him swt. And inattentiveness is from Shaytan, and verily Shaytan does not have
authority over the Prophet and Imams SAWW. (His authority is only over those who take
him as an ally and those who through him associate others with Allah 16:100).

And our Sheikh Muhammad ibn Al Hassan ibn Al Waleed used to say: The first degree in
ghulu (exaggeration/excessiveness) is rejecting the inattentiveness of the Prophet
SAWW And I ask for the reward in writing a book proving the inattentiveness of the
Prophet SAWW)- 752-748 9 .
Al Bahrani narrates the words of Sayyed Nimatallah Al Jazaery from his book Al Anwar Al
Numaniya him saying ( Most of our companions followed a group from the Mukhalifeen
(sunnis) from the people of opinion, analogy, and from the people of nature and philosophy as well as others who relied upon the minds and its argumentation/reasoning. And
they abandoned/dropped that which the Prophets came with because it did not come in
accordance to their minds. It was even narrated that Jesus PBUH, when he invited Plato to
believe in that which he came forth with, he replied by saying that Jesus PBUH is a messenger to those of weak minds, and as to me and those like me, we do not need in cognizance the sending of prophets. The result is that they relied on their mind in everything
and some of our companions followed them even-though they do not admit it. So they
said: If the textual and mental proof opposed each other, we dropped the textual proof
and interpreted to that which returns to the mind ( i.e. agrees with their minds). And so,
you see them in the matters of Usool going to many things that are contradicted by textual proofs, because of what they thought of as Mental Proof. .. And for example their
saying that the prophet was never inattentive in a prayer, relying on their argument that if
it was permissible for him to be inattentive in Salat, it would have been likewise in religious rulings, despite the presence of many proofs from Saheeh, trustworthy, weak, unknown and good hadeeths that prove inattentiveness, and it was explained by such narrations that its a mercy to the Umma, so that people do not degrade each other with inattentiveness.)- 905 9 - - .
Al Wahid Bahbahani says as he narrates from Sheikh Al Subhnay( Know that apparently,
many of the old ones especially the two Qummis and Al Ghathaeri, used to believe that
the Imams PBUT have a special rank of loftiness, and a particular rank of infallibility and
perfection according to their ijithad and opinion. And they did not allow the exceedance
of that, and used to consider that exceedance on that is ghulu according to their belief.
They even made the denial of inattentiveness from them PBUT as ghulu.)-
85-87 - .
It is clear from the words of those who deny inattentiveness and forgetfulness from the infallible, that they came forward from the idea that the duty of the infallible is to guide the
Umma, and that if he forgets or is inattentive, he shall misguide the umma. And this is
against what is expected from him, therefore his inattentiveness is rejected.
This view will collapse as soon as it is confronted with the Quran and hadeeth as we aforementioned. If they accepted that inattentiveness and forgetfulness are included within the
sphere of the infallibles infallibility, and that the infallible holds on to the rope of Allah swt
if he forgets so that Allah swt reminds him, they would have not contradicted the two
weighty things. Verily the infallible can forget and become inattentive, but this inattentiveness is a part of his infallibility and it is a characteristic that separates him from Allah swt. To
say that his inattentiveness is different from ours is falling into a kind of shirk from where

they perceive not. The infallibles inattentiveness does not lead him to exit people from
guidance and to enter them into misguidance.
From Rasool Allah SAWW he said (Who was pleased to live my life, die my death, and enter paradise for me; Allah swt has promised me a rod from his rods, he infused it in his
hands then he said to him be and it was, then let him follow Ali ibn Abi Talib PBUH after
me, and the successors from my progeny, for verily they do not exit you from guidance
nor do they enter you into misguidance)- Basaer Al Darajat- Al Saffar P. 70.
It is necessary in this regard to demonstrate what Imam Ahmed Al Hasan PBUH said.
He PBUH says (Therefore, Joshua pbuh is the successor of Moses pbuh and he is infallible,
although, He [his lad] said, Did you see when we took shelter at the rock? I forgot the
fish, and none but Satan made me forget to remember it). So his forgetting about the fish
is fixed in the Quran, but this forgetting does not remove him from the circle of infallibility
because forgetting, even if it had occurred due to the defect of the darkness (Satan) which
is present in the page of Joshua pbuh, it had definitely fallen within the will and desire of
Allah. And when the will and desire of Allah was to make Joshua pbuh infallible, this forgetting would have no negative effect. Rather it would be just the opposite. Allah swt, He
who replaces faults with virtues by His Magnanimity and Generosity, wished to reverse
this incident which occurred because of Satan (meaning the darkness) to good, blessings,
and a virtuous result which would lead to this forgetting being a reason to know the Virtuous Servant and reach him, and this was the objective which Moses pbuh was requesting.
(And Allah is predominant in His commands, but most people do not know.- Joseph:12
As for what some people imagine, that the infallible would absolutely not omit or forget,
then this is simply refuted because this saying of theirs means that the infallible is light
with no darkness within, and that is false because the light with no darkness within is Allah swt (the Ultimate Divinity). So it remains that the infallible is light and a defect of
darkness, which is the identity of his existence, and it has an effect on his movement. And
since it is darkness, its effect would be forgetting, omitting, and so on of that which happens to the created. But in this sincere servant (the infallible), the existence of these
things is as little as possible and perhaps barely mentionable in some situations, but it
stays existent and it can happen as in the incident of Joshuas pbuh forgetting. And this
darkness which caused the forgetting is what has been expressed by Joseph pbuh and
Joshua pbuh to be Satan,
(And he said to the one, among them two, whom he thought would survive, Mention me
in the presence of your lord. But Satan made him forget mentioning his Lord, so he *Joseph] stayed in prison for few years. Joseph 12
(He [his lad] said, Did you see when we took shelter at the rock? I forgot the fish, and
none but Satan made me forget to remember it. And it took its course through the sea in a
strange way The cave 18

And Satan here means evil (and the defect of darkness) and it does not mean Iblis as some
imagine, Allah forbid, as Iblis has no power over Joshua pbuh and his movement, because
Joshua is protected from this malicious one reaching him and misleading him from the
straight path.
(Except unto every messenger whom He has chosen and then He makes a guard to go before him and a guard behind him)
(That He may know that they verily delivered the messages of their Lord. And He surrounded all that they have, and He keeps count of all things. The Jinn 72
Therefore, the infallible is infallible by other than himselfby Allah swtand it is not that
he is infallible by himself or that he made himself infallible as they imagine. Therefore the
infallible is the one who holds fast to Allah to refrain from what is prohibited by Allah, so
Allah is the one who makes him infallible because he is poor, incomplete, and his identity
is darkness; so it is not possible that he suffice himself neither initially not permanently
and substantially. Therefore, at any given time this defect of darkness has an effect on this
sincere human being, but its effect is miniscule and is faced by the light which dominates
the page of existence of this sincere servant, so it [the defect of darkness] does not have
an effect which takes this servant out of guidance or which causes him to enter into misguidance. This is infallibility in the upper worlds, that the light on the page of existence of
the infallible is in an amount dominant over the defect of darkness in the page of his existence, so that the defect of darkness does not have an effect which takes him out of
guidance or which causes him to enter into misguidance.
And for further clarification, I say, the page of existence of a person is darkness and light.
So whenever a person knows, works, and becomes sincere, the light on the page of his
existence increases and the darkness decreases until it becomes a defect. And its effect
will be miniscule such that it does not take a person out of guidance nor cause him to enter into misguidance, and this is the infallibility. It should be noted that Allah swt did not
ascribe the forgetting to Joshua pbuh alone, but rather to Moses pbuh as well,
(So when they reached the Junction where the two met, they forgot their fish.
And that is the truth. So if Joshua pbuh had forgotten considering that he is the one directly responsible for carrying the fish, then Moses pbuh is also responsible for this forgetting because he is the leader. Rather the responsiblity of Moses pbuh is greater, and ascribing the forgetting to him is more truthful and it is truth from the Truth. And to complete the benefit, I convey this text from the book Enlightments from the Calls of the Messengers Vol. 3 section 1):
Joseph pbuh said to the prisoner)Mention me in the presence of your lord (and the reason why Joseph considered reasoning is Satan). But Satan made him forget mentioning his
Lord (so the result was) so he (Joseph) stayed in prison for few years)
And this Satan (meaning evil) is the darkness which no creation is free from as the light
which has no darkness within is Allah swt. And even though this darkness is minimal in the

holy, light-possessing entities of the prophets, it does exist and has an effect on their
movement pbut, and that is why they need infallibility from Allah.
Except unto every messenger whom He has chosen and then He makes a guard to go before him and a guard behind him. 28. That He may know that they verily delivered the
messages of their Lord. He surrounds all that they have, and He keeps count of all things.
Jinn 72
If it was not for this darkness, they would not have needed infallibility. And whoever believes otherwise is placing them in the rank of Allah swt, praised is He above that which
they associate with Him. This exaggeration in exalting them pbut, until some who are ignorant of the truth elevate them to the rank of being light with no darkness within, is
shirk and whoever believes in this shirk has sinned. Also whoever disparages their infallibility, right, and rank is disbelieving in their right and has sinned. And Allah swt clarified
the effect of this darkness in the journey of the prophets in many places, He swt said,
(He *his lad+ said, Did you see when we took shelter at the rock? I forgot the fish, and
none but Satan made me forget to remember it. And it took its course through the sea in a
strange way.)- Cave 18
And he who forgot and whom Satan made forget is the lad of Moses pbuh and he is Joshua bin Noon, a prophet from the prophets of the children of Israel and the successor of
Moses pbuh who opened the Holy Land. Yet, it must be noted that Allah swt made the
prophets the focus of His consideration, so even what occurs because of this darkness will
eventually be a factor that makes them reach [their objective]:
(And it took its course through the sea in a strange way.
So forgetting the fish became a factor which led them to the knowledgeable one pbuh,
(He *Moses+ said, That was what we were seeking. So they went back tracing their footsteps)
or it makes them increase their knowledge,
(He said, He has wronged you in demanding your ewe in addition to his ewes and many
partners are unjust to one another, except for those who believed and did good works,
and they are few. And David believed that We tested him, so he asked his Lord for forgiveness, he fell down bowing, and repented.. Saad 38
So after David pbuh learned from this incident that he must not speak until listening to
both opponents, Allah swt said to him,
(O David, We have made you a successor in the earth, so judge between the people by
truth, and do not follow desire so it misleads you from the path of Allah. Those who stray
from the path of Allah have severe torment by that which they have forgotten, on the Day
of Reckoning..

The Forgetting:
We must know how memory and information are [formed] with a human in order to
know what results from them, which is forgetting or omission of what is in this memory
and information or some of what is in them. Some of the information of a human comes
from this physical world through sight and hearing for example. And some comes from the
Upper Kingdom of Heaven, and the example of what comes from above is the inspiration
to the prophets pbut and the true visions. And this information is imprinted in the page of
a human, or you can call it the place of memory or information, and it is in the humane
soul (the spirit) and not in the body as many people imagine that it is in the brain. Rather
the brain is exactly like a fax machine or a telephone as it is not the place for permanent
saving of information, but rather it is a device that transfers information from and to the
existence of the human in this physical world.
And this information, as long as the person is in this world, is continuously increasing. For
example, what you see with your eyes and realize, what you hear with your ears, and
what you read are accumulated information in the human soul, and remembering is extracting this information and presenting it to the human in this world whenever he wants
that. As for what affects this remembering or collecting an information and extracting it
from the memory, they are many things, some of them are:
First, The quantity of information. And the effect of the quantity of information on remembering is clear from the reality in which we live. For example, the childs ability to
memorize is far greater than the ability of the adults. And memorizing is nothing but remembering the information. And the reason that the childs ability to remember is superior is because his memory is almost free of information when he first starts remembering.
Therefore, his quantity of information which is accumulated over time is under control in
the beginning so it would be easy to sort it and reach the information, unlike the adult
who has a massive quantity of information accumulated that is hard to control. And to
demonstrate the quantity issue more, I say, if you have something you are searching for, it
would be easier to find it if you were searching between ten things rather than searching
between a hundred.
Second, the quality or type of information, as the simple information is not like the compound and complex information, as the latter may be placed in the memory in an unorganized and random manner as a result of the incomplete comprehension of it. Therefore
it will be hard to remember it or extract it in a correct form or with all its components and
requirements. Rather even with perceiving it and placing it in an organized and accurate
manner, remembering it is still more difficult than with simple information. This is because remembering it requires remembering all its components.
Third, the body. And it is a veil which affects the ability of a person to remember and it is
like a cover over the information. And this cover becomes thicker the greater the occupation with it [the body] in order to provide it with desires and to push away that which it
does not desire. And it lightens as a cover over the information whenever it [the body] is
neglected to calculate the concentration on the information, but no matter how neglected

it is it remains a cover with an effect, as some things are a necessity such as eating for
strength.
Fourth, the light and darkness in the soul of a human, as the more the light increases, the
more the ability to remember increases, and the more the light decreases and the darkness increases, the more the ability to remember decreases. For that, Joshua the pure
prophet pbuh, what do we expect from him other than to accuse himself of negligence
and inadvertence,
(He *his lad+ said, Did you see when we took shelter at the rock? I forgot the fish, and
none but Satan made me forget to remember it.,
which means the darkness.
Fifth, the brain, considering that it is a device of transmission to and from this world;
therefore it affects the matter of remembering greatly. For example, both the correct
blood flow within it and the suitable reaching of nutrients to it make it more efficient. The
occurrence of a disorder or an illness in it may lead to the loss of the ability to remember
fully or partially, temporarily or permanently. And there is also a matter which must be
noted, which is that the information should be truly acquired. This means that the human
intended to acquire it, and not that it just passed his hearing without him listening to it,
rather he heard it without paying attention to it. This is as if he had passed a place and
saw it but did not care to perceive the details of what he had seen. This does not fall within the matter of remembering because to begin with, it is not acquired information in order to be remembered, and whoever omits it is not to be described as have forgotten it.
These matters which I have mentioned have a direct relationship to remembering, negatively or positively. But usually, with a particular human, not all of these matters have an
effect in the same amount or direction. For example, the preoccupation with the body,
which negatively affects the human ability to recall the information from the Kingdom of
Heavens as well as to remember it later on, could gather in one person along with the increase of light in the page of the humans existence, which positively affects the humans
ability to recall the information as well as to remember it. Also the amount of this preoccupation, and the amount of this light, are both in the equation of remembering.1
Thus, the matter of remembering is an equation which has a number of variables which
include the five mentioned above. And it is very difficult, rather usually impossible, to
know the result of this equation through knowing the real or approximate value, to know
one or two of these variables. Rather the value of each variable in this equation must be
known in order to sum up the final result. This means that we cannot judge a virtuous believer as having a high degree of remembrance solely because of our knowledge that he is
a virtuous believer, or that we judge a corrupt disbeliever as having a low degree of remembrance solely because he is a corrupt disbeliever. So it is possible that a human is a
disbeliever, and the value of his variable of light is five percent for instance, but his other
variables have a high value in favor of remembrance. Therefore, a disbelieving human has
achieved a high value in the equation of remembering, and is therefore a man with a superior ability to remember despite the fact that he is a disbeliever.

And the important matter that we must notice and perceive accurately is that no creation
can achieve and acquire a full and complete value from this equation such that his degree
of remembering would be described as one hundred percent. The reason is that the creation cannot achieve one hundred percent value in all variables. Take the light variable for
example; if it is assumed that a creation achieved one hundred percent in it, this would
mean that this creation is light without darkness within and this is impossible because the
light without darkness within is Allah swt.
By this it is shown and made clear that there is no creation who achieves one hundred
percent in the equation of remembering, such that his remembering is described to be full
and complete, and therefore his omission and forgetting would be equivalent to zero,
meaning he does not forget or omit. And Allah swt cannot create a creation whose remembering is one hundred percent and whose omission and forgetting is zero. This is not
because Allah swt is incapable of doing so, and this is not a matter of ability, but rather
because it is impossible and it would mean that the Ultimate Divinity is numerous, while
Allah is greatly above that. ) Journey of Moses to the Junction of the two seas http://saviorofmankind.com/images/stories/pdf/journeymoses.pdf

Clarifying the meaning of Shaytan (Devil):Imam Ahmed Al Hassan PBUH clarified the meaning of the term Shaytan in Allahs swt
saying (He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish.
And none made me forget it except Satan - that I should mention it. And it took its course
into the sea amazingly") 18:63, as the darkness that no created one is free from. He PBUH
explained the meaning of this darkness in the allegories where he PBUH said :
(. The human instinct has the dark spot which is the deficiency of darkness and nothingness)- Allegories Vol. 1-4.
And ( The veils of darkness: they are the soldiers of ignorance mentioned by Imam Al
Sadiq a.s., and the detestable morals and the I infused in the human instinct. So the
more the I increases in the human being, these veils increased, and the more the I
decreased, the less these veils become, for the origin of these veils is darkness, nothingness, and matter, and it is not but a removal of everything that is good)
And from these words, we can understand that the darkness or the dark spot in the human
instinct is the I which is a compulsory veil that separates the created from the creator. If
this veil is lifted as in the case of Mohammad SAWW, nothing remains but the one the conqueror. This I is the origin of all maladies and travesties and it is the diseases that made
Iblis l.a. fall. (FOR MORE ABOUT THE I, PLEASE READ THE FOLLOWING BOOKhttp://www.justiceleagueofislam.com/index.php?option=com_kunena&view=topic&catid=2
&id=149&Itemid=503)-

Allah swt said ([ Allah ] said, "O Iblees, what prevented you from prostrating to that which
I created with My hands? Were you arrogant [then], or were you [already] among the
haughty?") 38:75.
Verily the clear minded and sighted can submit to the magnificent and decisive explanation
given by Imam Ahmed Al Hassan PBUH concerning shaytan. It is a matter that solves one of
the major problems faced by the so called interpreters of Quran who fall into shambolic
mess when they exceed the limits of tafseer stated by Al Mohammad SAWW.
The verses that tackle this allegorical matter are verses like :

(He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And
none made me forget it except Satan - that I should mention it. And it took its course into
the sea amazingly".) 18 :63
On the other hand we find verses which reject the authority of Shaytan on the infallibles and
those chosen by Allah swt.
(Indeed, My servants - no authority will you have over them, except those who follow you
of the deviators. ) 15:42.
(His authority is only over those who take him as an ally and those who through him associate others with Allah 16:100)
([Iblees] said, "My Lord, because You have put me in error, I will surely make [disobedience] attractive to them on earth, and I will mislead them all) 15:39.
If the ignorant tackles these verses, he will assume that there is a contradiction between the
two sets of verses and the following is an example of this ignorance:
Sayyed Al Tabatabtaei said ( And there is no harm from relating the forgetfulness of the
young man (Joshua a.s.) to an act from the Shaytan based on the fact that Joshua a.s. was
a prophet and that the prophets are in a divine infallibility/safeguarding from the Shaytan;
because they are infallible in that which pertains to committing sin, As to the absolute
harming (to the infallible) from the Shaytan in that which does not pertain to committing
sin; there is no proof preventing that. Allah swt said: And remember Our servant Job,
when he called to his Lord, "Indeed, Satan has touched me with hardship and torment.")
|759 97 - - .
Al Tabatabaei does not refrain from relating the forgetfulness of Josha a.s. and the Prophets
to the Shaytan, and it is as if he states that infallibles can forget (which is contradictory to
those who denied forgetfulness and inattentiveness as mentioned earlier). He specifies the
harming of the Shaytan to the infallibles as absolute but does not make them enter into disobedience and sin.
We say: Perhaps delusion and confusion lead Al Tabataei to embark upon an allegorical matter that he failed to return to the explicit of Al Mohammad SAWW and Allah swt. He permits

the authority of iblees l.a. on the prophets PBUT, whereas the Quran denies this completely
in his swt saying :
(Indeed, My servants - no authority will you have over them, except those who follow you
of the deviators. ) 15:42.
And (Indeed, there is for him no authority over those who have believed and rely upon
their Lord.)- 16:99.
And (His authority is only over those who take him as an ally and those who through him
associate others with Allah .) 16:100.
And (Indeed, over My [believing] servants there is for you no authority. And sufficient is
your Lord as Disposer of affairs.)- 17:65.

And (Those who believe fight in the cause of Allah , and those who disbelieve fight in the
cause of Taghut. So fight against the allies of Satan. Indeed, the plot of Satan has ever
been weak.)- 4:76.

Sheikh Nasir Makarim Al Shirazy says ( The following question maybe posed: Is it possible for a prophet like Musa a.s. to be inflicted with forgetfulness as the Quran says, they
have forgotten their fish, and why did the companion of Musa a.s. pertain his forgetfulness of the fish to the Shaytan? We say: There is no objection in being inflicted with forgetfulness in the matters that are not related to divine rulings and matters of tableeg, i.e.
in the ordinary life matters. As to the relating of (Joshua a.s.) forgetfulness to the Shaytan; the reason may be that the issue of the fish is related to finding that knowledgeable
man, and because Shaytan does the deviation, he therefore wanted them through this
work (forgetting) to be late on that knowledgeable man)-
795-794 8 - .
We say: Here is Al Shirazi following the boat of those who permit inattentiveness and forgetfulness, as is the case with Al Tabataei. So what is the meaning of some who say: The sect
agreed and had a consensus that the infallibles do not forget??
Furthermore, Al Shirazis saying that this Shaytan was a reason in them reaching the knowledgeable man lately is false. The forgetfulness as was mentioned by Imam Ahmed Al Hassan
a.s. was a reason for them to reach and find the righteous servant.
Allah swt said (He said, "Did you see when we retired to the rock? Indeed, I forgot [there]
the fish. And none made me forget it except Satan - that I should mention it. And it took
its course into the sea amazingly". Moses] said, "That is what we were seeking." So they
returned, following their footprints.)- 18:63-64.

One might say, how is it that the meaning of Shaytan in this verse is the I. First, we need
to know that the original meaning of Shaytan is Shatan which is to be distanced, or
that the origin is Shat which means he burnt/fumed in anger.
Al Asfahani says ( Shatan : Al Shaytan, the letter noon in it is original and it is from
Shatan which means distancing away, and from it also is a deep well. And it
was also said that the noon in it was added to Shat which means he
burnt/fumed in anger. For the Shaytan is created from fire (And He created the jinn from
a smokeless flame of fire.) and because he (Shaytan) is created from that, he was specialised in expressing the power of anger, and the detested zealotry and thus refused to prostrate to Adam. Abu Ubaydah said: Al Shaytan is a name to every intense one from the Jinn,
humans, and animals. ( Shaytans of the humans and Jinn) and (And when they meet those
who believe, they say, "We believe"; but when they are alone with their evil ones, they
say, "Indeed, we are with you; we were only mockers.") i.e. their friends from the Jinn
and humans. And his swt saying (Its emerging fruit as if it was heads of the devils.) It was
said that it is a light weighted snake.. And every detested human moral was called Shaytan, He a.s. said : envy is Shaytan, and anger is Shaytan)-
0955 4 - 076 97 059 -.
The Word Shaytan therefore means to be distanced, or to rebel as was mentioned in the
words of Al Asfahani. So we can say that the I is also a Shaytan because it faces the huwa/
he . So the more the person focuses on his I, the more he will distance himself away from
the huwa. We can see that the I is more worthy of being named Shaytan than the Jinn
Ibless l.a. because the I is the home and origin of all maladies and that is why Aba Torab
SAWW used to say : ( O Allah, verily I have been unjust to myself by looking at it, so woe
unto it if you do not forgive it.)- Bihar Al Anwar Vol. 91 P. 97.

Their divisions of Infallibility:Some ask the following question: Are their infallibles who do not have a text from Allah swt,
and is there more than one infallible in one age? In the recent history of the Shias, we began
hearing from some of the scholars, particular divisions of infallibility that have no basis in
the traditions of Al Mohammad SAWW; divisions, such as minor and major, principal and
secondary, relative, obligatory and not obligatory, infallibility that is earned etc.
It seems that the usage of such terms leaves the door open for anyone to innovate whatever he sees fitting according to his philosophy and ijtihad.
In regards to whether there is only one infallible at a time or not; We say: generally, infallibility is available for everybody. He who strives for it and prepares himself for it shall earn it
by the grace of Allah swt.
Furthermore, Allah swt did not command us to follow anyone but the vicegerents of Allah
and his proofs upon people. In addition to that, this infallible who is present in the time of
the hujja of Allah swt, is also commanded to obey and follow the hujja of his time, the vicegerent of Allah swt. But also, this infallible, is made infallible by the vicegerent of Allah swt

in his age because the vicegerent of Allah swt is more knowledgeable than him and thus deserved the rank of vicegerency.
Some of the Imams of Ahlubayt PBUT lived together in the same time and all of them are
the vicegerents of Allah swt but one of them is a hujja upon all of them and is to be obeyed
and followed by them. This does not mean that the reality of the one who is hujja over the
rest, to be better than the other Imams in his time, as is the case with Imam Al Kazim and
Imam Al Rida PBUT. The hujja can be better than the rest as is the case with Imam Hassan
and Imam Al Hussain PBUT or not. The order of the Imams does not mean that the former is
better than the latter as we also know that Imam Al Mahdi PBUH is better than all of the
Imams except the 5 of the cloak.
So it is more worthy of looking at other infallibles in the time of the Imams PBUT such as
Salman, Miqdad, and Aba Thar whom some narrations speak of their infallibility.
Their divisions to infallibility have no textual basis what so ever and are nothing more than
mental proofs that can very well compete with those of Abu Hanifa !!!
These divisions did not even emerge from respected scholars. Infallibility can differ in terms
of ranks but in essence it is to hold on to the rope of Allah swt from the haram of Allah swt,
by sincerity from the servant and success from Allah swt. In addition to that, the servants
abstaining by Allah swt or his holding on to the rope of Allah swt cannot be divided, for
them to suggest relative infallibility, whereby he is infallible in one state and fallible in the
other. Yes, so long as infallibility is in different ranks, then that infallible is not infallible in a
rank higher than him as was clarified in the example of Moses a.s. and the righteous servant.
One can say that the infallibility of Moses a.s. is relative in THIS PARTICULAR incident but not
absolutely relative at all times.
As to them saying that major infallibility includes inattentiveness and forgetfulness is a claim
with no proof and is contradicted by the verses and narrations we aforementioned that
prove the infallibles forgetfulness and inattentiveness. Sheikh Yasir Al Habib states that
major infallibility is instinctive (i.e. person is enforced and endowed with it which is the predeterminism we aforementioned) but minor infallibility is earned but not in all characters
and personalities. http://www.alqatrah.net/question/index.php?sch=%C7%E1%DA%D5%E3%C9+%C7%E1%DF
%C8%D1%EC
It could also be noticed that such claims from the modern scholars are due to their realization of the embarrassing and contradictory claim that some classical scholars made which is
the rejection of inattentiveness. So they resorted to their twisted methods to fix such an
embarrassment or what I think is an attempt to grant their Ayatullahs and clerics ranks that
they are not worthy of.
Let us read the following answer found on a Shia online forum called to
prove the last point we mentioned:
Question: Minor Infallibility is a rank; can the Marji (cleric) reach it ???

Answer: Indeed, the great clerics are not infallible as what is fixed for us Shias is that the
infallibles are Rasool Allah SAWW, Fatima a.s., and the 12 Imams PBUT that the Prophet
SAWW mentioned in many narrations.. But the holy legislator prescribed several conditions that are ought to be found in the cleric and from it and the most important is ( Justice) which is uprightness in the holy Sharia and not deviating from it left or right, and that
he does not commit a sin by leaving something obligatory, or committing the unlawful
without a legal excuse. And there is no difference between the major and minor sins in
this aspect.. End of Sayyed Al Khoies answer.
Therefore a condition from the conditions of the cleric is to not commit unlawful acts and
not leaving obligatory acts and therefore he deserves from us believers to be imitated..
It is impermissible to imitate the unjust mujtahid, Yes dear brothers please pay attention
to this segment .
Ijtihad is a scientific degree that many can reach by studying but clerically requires justice
and here is the arbitrator for how many clerics are unjust!!!....... and from here, the degree of holiness of the cleric becomes clear to us and not the mujtahid because the Marji
reached the level of not committing unlawful acts and not leaving obligatory acts
Imam Al Abbas PBUH did not have major divine infallibility but had the minor one.. and
thus the Marji has the highest degree and rank between the people of his time.. )http://www.afadak.com/forum/showthread.php?t=243
(For more about Imitation please read the following book
http://www.justiceleagueofislam.com/index.php?option=com_kunena&view=topic&catid
=2&id=147&Itemid=503
As to whether infallibility is obligatory or not which was one of the divisions, is something
that is quite ambiguous and unclear. The term obligatory is commonly used for describing
the religious rulings and verdicts or the 5 known divisions in this regard ( obligatory- haramhated- mandoob- and permissible). They could very well mean from obligatory here what
they mean in the philosophical usage which divides existence to obligatory and possible.
What they mean by obligatory and not obligatory infallibility is that the necessity requires
that an infallible is present and this infallible is the one whose infallibility is obligatory. But
his presence does not negate the presence of another infallible in the same time and this
infallible is he whose infallibility is not obligatory. And this claim is not free of predeterminism because the one who suggests it indicates that infallibility is a divine endowment and not a rank that can be earned by the servants striving. If the arguer went to what
we clarified, he would have not suggested obligatory and not obligatory infallibility.

Proof of infallibility:Al Mohammad SAWW defined infallibility as to abstain by Allah swt from the haram of Allah
swt. This means that infallibility is nothing but the iman in Allah swt and sincerity of worship
for him swt.

The question is: Is the servants holding to the rope of Allah swt and abstaining by him, received by the granting of success from Allah swt? Isnt infallibility an act of safeguarding or
sincerity from the servant which is complimented by success from Allah swt??
The answer is very clear and simple to those who believe in Allah swt but let us look at some
verses:
(And how could you disbelieve while to you are being recited the verses of Allah and
among you is His Messenger? And whoever holds firmly to Allah has [indeed] been guided
to a straight path.)- 3:101.

(Except for those who repent, correct themselves, hold fast to Allah , and are sincere in
their religion for Allah , for those will be with the believers. And Allah is going to give the
believers a great reward.)- 4:146.

(So those who believe in Allah and hold fast to Him - He will admit them to mercy from
Himself and bounty and guide them to Himself on a straight path. )- 4:175.
(And strive for Allah with the striving due to Him. He has chosen you and has not placed
upon you in the religion any difficulty. [It is] the religion of your father, Abraham. Allah
named you "Muslims" before [in former scriptures] and in this [revelation] that the Messenger may be a witness over you and you may be witnesses over the people. So establish
prayer and give zakah and hold fast to Allah . He is your protector; and excellent is the
protector, and excellent is the helper.)- 22:78.
Now if we repeated the question and said : These verses guide us to hold on to him swt, so
if the servant does so, will Allah swt safeguard him and will infallibility be achieved?? No believer will doubt that Allah swt who commanded us to hold on to him, will not safeguard us.
So where is the problem with infallibility? Why do some fools say : There is nothing called
infallibility, or an infallible? Why do they say: There is no sincere one to Allah swt, and one
who does not want except what Allah swt wants?.
To deny infallibility is to deny the sincerity to Allah swt and the sincere ones, and if infallibility was a high rank from sincerity, then what is the problem of it being achieved in a faction
from Allahs swt creation??? Indeed he denies infallibility has no clear proof for his corrupt
claim and the holy Quran denounces and rejects such claims as we stated.
Holding on to Allah swt originates from the belief in Allah swt, and the belief that he is the
Lord and owner of all things swt and he is capable of all things. A belief that is free and pure
from the evils of doubt and confusion. Is it impossible to have such a person, or is it normal???
Verily the concept of infallibility is pure and simple but the fragile minds of those who cross
the two weighty things are the reason why this topic is one of great debate and disagreement. Does Allah swt command us of that which we are incapable of??!! Exalted is he above
what the ignorant ascribe.

If you believed that the religion of Allah swt is the decisive argument that is free from perversion and contradiction, and that he who holds onto it is guided, and is blessed with the
pleasure of Allah swt, and that it is simple and clear; then you must say that there is an infallible who holds onto the rope of Allah swt. If you said otherwise, then you definitely say that
the religion of Allah swt is above human capabilities or that Allah swt exalted is he, forces
his servants to commit sin. Or you might say that Allah the majestic, who promised his pious
servants to safeguard them and guide them, breaks his vow!!!!
Allah swt said (And your Lord says, "Call upon Me; I will respond to you." Indeed, those
who disdain My worship will enter Hell [rendered] contemptible.) - 40:60.

And (And when My servants ask you, [O Muhammad], concerning Me - indeed I am near.
I respond to the invocation of the supplicant when he calls upon Me. So let them respond
to Me [by obedience] and believe in Me that they may be [rightly] guided.)- 2:186.
If infallibility is to stay away from the I and not focus on it, and to focus on the creator of
the heavens and earth Huwa swt, then the problem of the people with the vicegerent of Allah swt can be simply related to the I that they refuse to distance themselves from. Those
who exceed the limits of infallibility i.e. Shia scholars, and those who reject it i.e. Sunnis, are
both equal in this field.
When the people look at themselves, they see individuals who are drowning in sin and disobedience. So when the light of the infallible hujja approaches them, they begin to panic
from the inevitable truth and reality; the reality that there is a person who is holy by his sincerity to Allah swt and his work and who is completely different to them.
The pure image of the infallible makes the people feel their darkness, their excessive sins
and transgression of Allahs swt boundaries. Therein, the I revolts and is expressed fully
trying to defend itself from the great danger of the infallible. The evil soul either rushes to
destroy the infallibles image by attributing to him everything it (soul) possess; so the infallible listens to music, looks at belly-dancers, because he is simply human like us. On the other
hand, you see the infallible given divine powers and attributes whereby he has no shadow,
he destroys the concrete of the floor, he comes down on alien flying saucers, knows all the
languages etc..
When we think of the human image, we see ourselves as sinners and erroneous creatures.
So we either see the infallible likewise, or we strip him off of every human attribute.
If we examined the infallibles image held by the general Shia public, we will find it against
what we can call human. The simple mind is deceived by the sweet words used to cover the
abysmal ideology and belief of the scholar. The educated ones from amongst the Shia are in
an internal conflict with regards to this issue, as they are afraid of speaking what their mind
says and at the same time they refuse to let go of the I that pushes them to believe in extreme shia view of infallibility. Therefore you find their words to be twisted and full of contradictions due to their schizophrenic attitude.

The Shias have unfortunately in this concept, embarked upon the boat of the Christians who
to make things easy for their egos, went on to say that Jesus PBUH is god exalted is god swt.
The Sunnis and Wahabis on the other hand, tore apart the image of the infallible and made
him equal to us in actions words etc.
The Quran testifies to the humanity of the infallible (Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring
down to us a book we may read." Say, "Exalted is my Lord! Was I ever but a human messenger?")- 17:93.
However these scholars and people, who were bemused by the word human, averted their
eyes from the word messenger, and their egos I did not let them ask the meaning of messenger? Yes he is a human, but why is he a messenger and not you?? It is because he is a
human who was sincere to Allah swt and he held unto the rope of Allah swt. It is simply possible for the human like us to be sincere to Allah swt; to strip himself from the I by the
success of Allah swt and thus become worthy of being Allahs messenger. The fact that he is
human does not mean he is automatically sin bound and that any human will automatically
degrade himself to the level of those who reject the hujjas of Allah swt. Allah swt infused
and endowed the human being with the widest instinct to elevate and ascend to the rank of
being the face of Allah swt in creation but we are the ones who fail again and again and
again in reaching that level. When will we confess to this reality, when will we submit and
disgrace Iblees l.a. and the I.

They argue with verses that they believe, contradict and deny infallibility:Some argue with verses that they believe, contradict and nullify the concept of infallibility
from its roots. For example (And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred.)- 20:121.
We have previously clarified that the possibility of erring is permitted for the infallible and
that this possibility is the reason for his need of abstaining by Allah swt from sin and erring.
If erring was impossible for him, and he was the one who safeguarded himself by himself,
then the need for infallibility and abstaining by Allah swt seizes to exist. Infallibility is to seek
Allahs safe guarding from the poor creature that is need of the absolute rich Allah swt.
So we ask: What does the opposition seek from this verse?
If he wanted to prove erring, then that is something we stated as being possible. If he wanted to argue that such erring will lead people to misguidance then such an argument is baseless, so long as infallibility is the success granted to sincere work and striving from the servant. Success also distances the servant from erring and so if success occurs, then infallibility
is proven. The opposition does not understand the concept of earning the success granted
by Allah swt, and his understanding is twisted and incorrect as he sees infallibility to be
complete non-existence of erring.

The reason for the possibility of erring is so that people know that the infallible is not divine
and a light that has no darkness in it. As well as that, the occurrence of mistakes and erring
from them is not permanent and does not lead to the misguidance of their PBUT followers.
The argument of the opposition fails because he tries to bind us by that which we do not
hold ( i.e. that the infallible does not err) and that he argues with what he thought is our
understanding of infallibility. Therefore his argument is flawed and his understanding of infallibility is also flawed.

Restricting infallibility to tableeg( spreading the message):The Sunnis usually restrict the Prophets infallibility to tableeg. Some even say that Rasool
Allah Mohammad SAWW is only infallible in revealing the Quran to the people. It is clear
that the restriction and limitation of such infallibility, removes the role of the human in
achieving it. There is no meaning in the infallible choosing infallibility in one area and not in
the other. The result is that such infallibility is enforced upon him and not a result of his
strife and sincerity towards Allah swt.
To call it infallibility in this case is deceptive and manipulative and it should be called predeterminism.

The infallibility of those charged with Authority Uli Al Amr :From Imam Al Sajjad a.s. he said (The Imam from us is not but an infallible, and
infallibility is not from the apparent makeup so that he is known by it, and thus he cannot
be but appointed ( with a text), so it was said to him O Son of Rasool Allah , then what is
the meaning of infallible? So he PBUH said : He is the one holding onto the rope of Allah
swt, and the rope of Allah swt is the Quran, they are not separated until judgment day,
and the Imam guides to the Quran, and the Quran guides to the Imam and that is Allahs
swt saying (Indeed, this Qur'an guides to that which is most suitable and gives good
tidings to the believers who do righteous deeds that they will have a great reward.) 17:9.
Maani Al Akhbar. , Al Sadooq, P. 132.
So the path to know the infallible is the text which mentions him. Allah swt does not order
us to follow anyone except that he is infallible. Verily the proof of the vicegerents
infallibility should have been something simple and agreed upon across the entire Muslim
Umma. However the political and doctrinal dispute that stormed the Umma, distorted the
concept of Infallibility as well as the contradictory and fallacious opinions added to the
concept by the scholars of ilm Al Kalam.
Verily Allah swt commanded the people to follow and submit to his laws and rulings, and
these rulings are known from the Imam that they are obliged to follow. The Imam
determines the right from wrong for the people, so if this Imam was mistaken and did not
correct himself, he would lead people into misguidance and therefore how can Allah swt the
merciful and Just, Judge his servants on their misguidance when he swt ordered them to
follow the Imam of misguidance??!!!!

Allah swt is the creator of creation, and he is the one who places the law that manages and
orders all of their worldly matters and in the hereafter. And because Allah swt does not
apply and impose his rulings directly, but does so through an infallible vicegerent; then this
vicegerent has to be an image that reflects Allah swt in its presence. Even if this image is
made blurry for an instant, it immediately returns to its glowing reflection that reflects the
absolute justice and light of Allah swt.
To reject the infallibility of the Imam PBUH is to accuse Allah swt of forcing people to obey
those who sin and misguide. If the Sunni insists on his stance, then he will have no escape
route but to argue that Allah swt does not judge and account people for misguidance which
is something that can be called atheism and not monotheism.
The problem of those who deny infallibility is that they deny the absolute obedience of the
Imam after the Rasool SAWW to refute and reject their infallibility. We have to discuss this
twisted attempt to close the door on them from every angle.
Allah swt says (O you who have believed, obey Allah and obey the Messenger and those in
authority among you. And if you disagree over anything, refer it to Allah and the
Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best
in result.)- 4:59.
The verse clearly indicates the obligatory obedience of Allah swt, then the Rasool SAWW,
then the obedience of the Uli Al Amr. The limits of obedience are absolute, not conditional
or restricted. The obedience of Allah swt, the Rasool, and Uli Al Amr is equal amongst all
levels. However the Sunnis have certain arguments in this regard:
Firstly: The verse orders the referral to Allah swt and the Messenger and does not do so to
the Uli Al Amr. They want to argue with this fallacious understanding that the absolute
obedience to the Uli Al Amr is non-existent.
We say: The disagreement that occurs; Is it a disagreement between the believers
themselves whereby the believers make up both parties of the dispute, or is it a
disagreement between the believers and the second party which is the Ulim Al Amr?
If it is the former, then those who end the disagreement/dispute will be the Uli Al Amr, and
the settling of disputes is within the responsibilities and tasks of the Uli Al Amr. And because
the verse did not mention the referral to them (but we will see another verse which orders
the referral to them) does not mean that such responsibilities are withdrawn from them. It
could mean as some stated ( see 778 5 ) that the Uli Al Amr are
not to make their own laws and verdicts, but they have to abide by that which came in the
Quran and Sunna, and them not prescribing laws is something different from obedience and
whether it is absolute or conditional. Therefore, because the verse did not mention the
referral to them does not mean that their obedience is conditional and restricted, but it
ought to be absolute so that the dispute is settled.
If their obedience was not absolute and obligatory, then how will the disputing believers be
satisfied with the ruling and verdict that comes from the Uli Al Amr which is a ruling that
they see as Allahs ruling in the right of whatever is disputed??

It is clear that the confirmation of the absolute obedience to them is a necessary part for
the completion of the religion. This is because the Uli Al Amr will be seen as the firm rope of
safety that preserves the Umma from trials and divisions that can inflict this Umma. So is it
right for a believer to think that Allah swt leaves the Umma without specifying the remedy
for such trials??
Either ways, the apparent of the verse seems to be speaking to the believers as he swt says
(O you who have believed). If the latter is said which is that the Uli Al Amr are a part of the
dispute? Then we say:
A- Does this suggestion and claim also apply to Allah swt, and the Messenger SAWW
considering that the obedience is one as mentioned earlier?? If you excluded Allah
swt from the dispute because he swt says (obey Allah) which means that his
obedience is different, then our response is that the singling out of (Obey Allah) in
the verse could mean that his swt obedience is the origin, and the obedience of the
Rasool SAWW and Uli Al Amr succeeds that, and this has no relation to absolute
obedience or not.
Even if we accept your claim, then how do you remove the messenger SAWW from
this obedience whereby he SAWW shares the matter of obedience with the Ulim Al
Amr after him PBUT (obey the Messenger and those in authority among you), and it
is clear that the obedience of Mohammad SAWW is absolute likewise are the Uli Al
Amr due to the Arabic letter waw which attaches to obey. .
In this regard, the Sunnis may argue with other verses which according to them,
differentiate between the obedience of Allah swt, the messenger and the obedience
of the Uli Al Amr:
(And obey Allah and obey the Messenger; but if you turn away - then upon Our
Messenger is only [the duty of] clear notification.)- 64:12.

And (Have you feared to present before your consultation charities? Then when
you do not and Allah has forgiven you, then [at least] establish prayer and give
zakah and obey Allah and His Messenger. And Allah is Acquainted with what you
do.) 58:13.

(O you who have believed, obey Allah and obey the Messenger and do not
invalidate your deeds.) 47:33.
(Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is
only that [duty] with which he has been charged, and upon you is that with which
you have been charged. And if you obey him, you will be [rightly] guided. And
there is not upon the Messenger except the [responsibility for] clear
notification.")- 24:54.

(And obey Allah and His Messenger, and do not dispute and [thus] lose courage
and [then] your strength would depart; and be patient. Indeed, Allah is with the
patient.) 8:46.

We say: Verily what you argue is nothing but mere fabrication, because there is
absolutely no evidence for saying that because the Uli Al Amr are not mentioned in
the above verses, this means that their obedience is limited and conditional!!!!.
What is your response o Sunni scholars to those who argue that the Messenger
SAWW is mentioned in these verses and all the titles mentioned are related to him,
and amongst these titles is Uli Al Amr because he is the one with authority over the
Umma. As well as that the obedience of the messenger is not a point of dispute as he
swt said (And We did not send any messenger except to be obeyed by permission
of Allah . And if, when they wronged themselves, they had come to you, [O
Muhammad], and asked forgiveness of Allah and the Messenger had asked
forgiveness for them, they would have found Allah Accepting of repentance and
Merciful.) 4:64.
This confirmation on the obligation of the Messengers obedience is clear in making
the Wilaya/guardianship and authority over the believers to be absolute.
B- Imam Ahmed Al Hassan PBUH said in this regard (
1- After this verse, with verses from the same chapter Allah swt said (And when
there comes to them information about [public] security or fear, they spread it
around. But if they had referred it back to the Messenger or to those of
authority among them, then the ones who [can] draw correct conclusions from
it would have known about it. And if not for the favor of Allah upon you and
His mercy, you would have followed Satan, except for a few) 4:83. And in this
verse, he swt ordered to refer to those of authority (Uli Al Amr) and Indeed in
that is a reminder for whoever has a heart or who listens while he is present [in
mind.
2- To refer to the Messenger after (his death) means to refer to them PBUT,
because they are a continuation to his divine call otherwise this verse would
have died (And if you disagree over anything, refer it to Allah and the
Messenger, if you should believe in Allah and the Last Day. That is the best
[way] and best in result) with the death of Rasool Allah swt and there wouldnt
be a ruler who ruled by the command of Allah swt, so that the dispute can be
referred back to him. Therein, the referral to the Messenger and to Allah swt is
made negligible.
3- Exalted is he swt from misguiding his servants, and why does he place for them
he whom they can refer to when they dispute, in one time, but disregards them
in another, and according to them, is this the divine justice??? If they said that
they refer to the Quran and Sunna after him SAWW, then verily they have
obstinately persisted in stubbornness and arrogance. Was there not before the
revelation of this verse, a revealed Quran and a sunna to Rasool SAWW, so why
did Allah swt did not command (the people) to be sufficed by it, but to every
new matter is a hadeeth, and to every recent matter is a ruling from Allah swt
that Rasool Allah SAWW knows and the Uli Al Amr Al Mohammad SAWW, the
Imams and Mahdies whom he swt ordered to be obeyed?? If they said, that

after Mohammad SAWW the religion was completed by the Quran and Sunna
that they possess, and thus there is no dispute after him SAWW, then I do not
refer them to their dispute in religious rulings since 100s of years, as this
person makes something halal while the other makes it haram, but their Imams
made each other disbelievers in the known issue of the Qurans creation. But I
want to put forth the disaster in which they are disputing today, and it is the
disaster of Adult breast feeding which Aisha lied about Rasool Allah SAWW and
that he made it permissible. And far is this from him SAWW and his Family
from this corruption that Aisha daughter of Abu Bakr concocted and no one
worked by it with her (Aisha) except Hafsa daughter of Omar. And they did not
deter from it when Allah swt gave them the example of the wives of Noah and
Lut PBUT and this example did not increase them except in tyranny. (Allah
presents an example of those who disbelieved: the wife of Noah and the wife
of Lot. They were under two of Our righteous servants but betrayed them, so
those prophets did not avail them from Allah at all, and it was said, "Enter the
Fire with those who enter.") 66:10.
And the big calamity is that they consider this Hadeeth to be true and narrated
by Bukhari and Muslim.
The head of the Hadeeth section in Al Azhar University Dr. Izat Atiya issued a
verdict making it permissible for Adult breast feeding where he said:
. It is permissible for the working woman to breastfeed her male colleague in
work to prevent the unlawful state of seclusion, if they were in a closed room
that its door does not open except by one of them.
And Dr. Atiya confirmed to Al Arabiya Net that Adult breastfeeding consists
of five acts of suckling and it permits seclusion and does not prohibit marriage,
and verily the woman at work can remove the veil or show her hair in front of
the one she breastfed. And this breastfeeding requires a written and official
authentication and it is written in the contract that Female x breastfeed Male
y.
And in the statement to Al Arabiya net, Khalfullah the member of the
parliament said : The mistake in this issue is that it was not dealt with
academically or scientifically, for if that happened then the matter will be
different, but it was dealt with in the Media in a sarcastic and mockery manner,
as if there are those who love the spreading of adultery)
However, Sheikh Askar who is the previous representative of the Islamic
research committee, which is the highest jurisprudential committee in Al Azhar,
and who is a parliamentary member of the Muslim Brotherhood; rejected this
opinion stating that it is a perversion from the Muslim scholars consensus and
requesting the objection to this, because it contributes to spreading of adultery
between the Muslims.

. And Dr. Izat added that Hafsa sent her nephew Salim ibn Abdullah ibn
Omar to breastfeed from Aishas sister so that he can enter upon her, so he
performed 3 sucklings and she was tired and did not complete the 5 sucklings
so Aisha did not allow him to enter and died before that happens
This is some of what was reported in the News Media around this fatwa May of
2007 and anyone can research the internet to find the controversy around it.
And look ( i.e. the Questioner) to what Sheikh Sayyed Askar says (Because it
contributes to spreading of adultery between the Muslims), and it is as if he did
not notice that that which contributes to the spreading of adultery between
Muslims, is narrated in Bukhari and Muslim and the one who concocted it on
the Prophet SAWW is Aisha, but can he say that what Aisha bint Abu Bakr and
Hafsa bin Omar did as was narrated in Bukhari and Muslim, something which
contributes to the spread of adultery between Muslims.
Either way this is a disaster and I consider it as a disaster but they consider it as
an issue of dispute and they differ in it. To whom do they refer it?! Let the
Sunni sister understand lest she may end the dispute of the people. So if she
said (refer) to Allah swt, and meant the Quran by this; because there is no
Prophet or successor between the people, and to (refer) it to the messenger,
and means by saying so the Sunna or the hadeeth narrated by Bukhari and
Muslim, then verily by saying so, she supports what Dr. Izat Atiya issued,
because the people (Sunni scholars) did not find in the Quran that which
prohibits Adult breast feeding and on the other hand found in Bukhari and
Muslim what permits Adult breast feeding and also found that Aisha and Hafs
worked by the concocted hadeeth of Adult Breast feeding.
They are also consulting each other in referring to the Egyptian Parliament to
settle their dispute or to pressurise Atiya so that he can withdraw from his
verdict
And I await the answer of the Sunni sister the one with the mentioned
arguments, and I hope that she is fair in her answer if she sought the truth, and
I remind her of the Prophets SAWW saying to Abi Thar
Abu thar said, My beloved Rasool Allah SAWW said to me ( Say the truth o Aba
Thar, and verily I have said the truth, and the truth did not leave me a friend)
4- From Buraid Al Ujli, he said : I asked Aba Jafar a.s. about his swt saying (Indeed,
Allah commands you to render trusts to whom they are due and when you
judge between people to judge with justice) He PBUH said: None but us did he
mean, that the first renders to the Imam after him, the books, knowledge and
weapon . And if you judge between people to judge with justice, that which is
between your hands; Then he said to the People: O you who believe, obey
Allah, the messenger, and those endued with authority from amongst you, non
but us did he mean specifically, he swt ordered all believers until the day of
judgment to obey us. So if you feared a dispute in a matter, then refer it to

Allah swt and to the Rasool SAWW and those endued with authority from
amongst you, in this manner was it revealed and how can Allah swt order them
to obey those endued with authority and permits their dispute..)- Al Kafi Vol.
1 276.

Secondly: They argue with a hadeeth which states that there is no obedience to a created
one in the disobedience of Allah swt indicating by that that the obedience of the Uli Al Amr
is conditional, confined and restricted to commands and rulings that do not oppose the
rulings of Allah swt.
We say: As previously mentioned, the obedience in the verse is absolute and not conditional
or limited and the fact of the above hadeeth does not prohibit the absolution of the verse,
but rather, this hadeeth proves the infallibility of the Uli Al Amr.
To clarify:
No obedience to a created one in the disobedience of the creator.
The Uli Al Amr are to be obeyed absolutely and not conditionally
Therefore, Uli Al Amr have to be infallible and do not enter people into misguidance
As to thinking that the idea is in the following manner:
The verse commanded the obedience of Uli Al Amr.
But the hadeeth says: No obedience to a created one in the disobedience of the creator.
Therefore the obedience of the Uli Al Amr is based on the condition that they do not
command sin.
We say: The second idea and understanding assumes the initial non-existence of the
infallible. If they expected the possibility of the existence of the infallible whose obligatory
obedience is absolute- and I do not say they assume his initial existence, but expect his
existence as a possibility, and there is a difference between assuming his initial existence,
and between the possibility of his existence, for the possibility of his existence means that
there is no pre-existing verdict with regards to his existence or not. I say: if they expected
the possibility of the existence of an infallible, then they would have not made the hadeeth
a judge for the verse. The hadeeth does not limit the verse as long as keeping the absolution
of the verse is possible, and the hadeeth limits the obedience of everyone except the Uli Al
Amr, because the Uli Al Amr have an attribute which separates them from others, whereby
they can specify the haram from the hala due to their infallibility.
To refer to the Sunna alone is not enough because scholars differ over many matters
whereby some see x as halal and vice versa. Therefore the presence of he who can specify
what is wanted by the Quran and Sunna is compulsory. So this condition they speak of is
baseless and if they applied it on the Uli Al Amr then they will have to do likewise with the

Prophet SAWW and who can say that the Prophets obedience is on condition that he does
not sin!!!!! By adopting this foolish claim, the people become the ones who determine the
sin and not the Prophet SAWW.

Does the Infallible know all of this worlds sciences??:There are many narrations stating that Al Mohammad SAWW possess heavy and extremely
rich knowledge that they inherit from the city of knowledge Mohammad SAWW. It is even
narrated from them that if the Holy Spirit and angels did not increase them with that
knowledge, their knowledge would have been used up, and such narrations can be found in
Usool Al Kafi by Al Kulayni r.a. Volume 1.
There is no dispute that their knowledge of the hereafter is certain but the question which
poses itself is that; does the infallible know all of the worldly sciences such as medicine,
engineering etc and therefore they are in no need of learning it from others???
Most people especially the Twelver Shias hold a fixed belief that the infallible has to
encompass all of these sciences. Their belief is based on inaccurate understandings of the
narrations especially when we find explicit narrations disproving their incorrect belief.
For example, Salman r.a. suggesting the digging of the trench to Rasool Allah SAWW, and
Hassan and Hussain PBUT bringing a doctor from Kufa to examine the Prince SAWW after he
was struck by the cursed ibn muljam. If Al Hassan and Al Hussain PBUT knew all of the
sciences of this dunya, then to consult a doctor would have been a foolish act, far is that
from Al Mohammad SAWW. The doctor requested the two Imams PBUT to bring him the
sweat of a ram which is hot, to be able to examine the wound of the Prince SAWW. If they
knew this medicine, they would have resorted to it earlier.
From Mohammad ibn Qutayba, from a teacher of Abi Jafar (Al Jawad a.s.) he said: One
day he was between my hands reading a tablet, where he PBUH threw the tablet and
stood up in dismay and said (Verily we are to Allah swt, and to him do we return, by Allah
he has passed away, my father has died PBUH, So I said: Where did you know this from?
He said: Something from the eminence and greatness of Allah swt entered my heart which
I did not experience before, so I said: He has passed away?! He PBUH said: Leave this and
allow me to enter the house and get out to you, and put forth anything from the Quran to
me if you willed, I will interpret it for you so that you memorise it, So he PBUH entered
the house and I stood up seeking him due to my sympathy for him, so I asked for him and
it was said: He entered this house and closed the door and said: Do not enter upon me
anyone, until I come out to you. So he came out and his colour had changed saying: Verily
we are to Allah swt, and to him do we return, by Allah my father (Al Rida a.s.) has passed
away. So I said: May I be your ransom, did he pass away? So he PBUH said: Yes, and I have
taken charge of washing and enshrouding him and none was at that night but me. Then he
said to me: Leave this and put forth anything from the Quran to me if you willed, I will
interpret it for you so that you memorise it. So I said: Al Araf, so he PBUH sought refuge in
Allah swt from the Shaytan then read; In the name of Allah the most merciful, the
intensely merciful(And [mention] when We raised the mountain above them as if it was a
dark cloud and they were certain that it would fall upon them) So I said: And Alif Lam
Meem Saad, So he PBUH said: This is the beginning of the Sura, and this is abrogating, and

this is abrogated, and this is explicit, and this is allegorical, and this is specific, and this is
general)- 509 - .
We see in this narration that Imam Al Jawad PBUH used to learn on the hands of a teacher,
so can we say that he wasted his time doing so?!
We also find Imam Al Hassan Al Mujtaba as a young man being taught on the hands of a
teacher and when the Bedouin asks him about his issue of the egg, he PBUH answers him.
This is a known story found in sources such as 055 8 - .
These narrations do not contradict the countless narrations which indicate their wealth of
knowledge, and in reality, all knowledge emerges from them as they are the veil and door of
Allah swt. However, we have to differentiate between their reality in this dunya and in the
kingdom of heavens because in this world, they are veiled by the material body, and their
connection to what is found in their complete minds is done by Allah swt, and by the
wisdom that he swt sees fit.
Imam Ahmed Al Hassan PBUH clarifies this matter in an answer given by him PBUH.
Question 157: How does the infallible increase in knowledge as is narrated from them
PBUT? And is he ignorant and then he knows?
Answer: If what is meant by being ignorant that he does not know and then he knows,
then no, and this is wrong, but he obtains what is in his complete mind by Allah swt, as he
PBUH is veiled by the body once he descended to the material world in this dunya to be
tested. And as he needs Allah swt to make the drop of blood that Allah swt placed in his
heart to reach the rest of his body, likewise he is in need of Allah swt to make the
knowledge that he swt placed in his mind, reach his nafs in this world, i.e. he knows and
increases in knowledge of that which is endued in his complete mind, i.e. his presence in
the house of Allah swt ( the ten ranks of faith), that is he increases in knowledge of the
knowledge hidden in his heart or complete mind( and knowledge is not in the heavens nor
is it in the earth, but it is in the chests, so understand may Allah swt make you
understand).
From the Prince of believers PBUH he said: Knowledge is not in the heaven so that it
descends upon you, and is not in the belly of the earth so that it emerges to you, but
knowledge is (naturally disposed) in your hearts, civil yourselves with the civility of the
spiritual ones, it emerges to you) 215 - .
And the Jamia , Al Jifr , and Mushaf Fatima are all knowledge but it is not the
knowledge, but the knowledge is what happens in every hour, and it is from the
infallible and to the infallible [ see Al Kafi Vol. 1 P. 238] ( . And fear Allah . And Allah
teaches you. And Allah is Knowing of all things.) - The Allegories Volume 4 P. 250.
By holding on to Allah swt, and by the success granted to him by Allahs grace, the infallible
knows what is endued and hidden in his complete mind whenever he wished to know it. So
if the Imam needed to learn a particular kind of knowledge or science, whereby it is
necessary for him to learn for a particular reason such as guiding a person, then Allah swt
teaches and informs him and allows him to reach that which the infallible needed access to.

Therefore we understand that the Imam can learn a science from the worldly sciences by
normal means of studying without the need for divine means unless Allah swt does so for a
particular wisdom.

Refuting an argument:The Shia for a long time have taken their religious rulings from hadeeths narrated by fallible
narrators, meaning that they are in no need of the infallible, and if not needing the infallible
in a particular time is possible, then his presence between the people is no longer
necessary.
We say:
1- To rely on the hadeeths narrated from Al Mohammad SAWW means that we are
RELYING on the words of Al Mohammad SAWW, because the narrators have no role
but to narrate the hadeeth.
2- If it is said that the narrators who are the connection between us and the infallible
are fallible and can thus fall into errors; we say: The speech of the opposition clearly
indicates that the presence of the infallible is better than him being not present. His
presence prevents mistakes and therefore the Sunni opposition admits that his
presence is necessary for preserving the Umma from falling into misguidance and
error.
We have 2 matters: the first one is theoretical which is: Does the necessity of
preserving the Umma from falling into misguidance make it obligatory for his
presence or not? The answer is very clear and it is like saying is the presence of the
Prophet between us better or not?
The second matter: The infallible is in occultation for a period of time, and we have
relied upon the heritage he has left us, and this matter is a clear fallacy that tries to
reject the first matter. This matter tries to overlook the matter of dispute we
discussed earlier and tries to propose a new case which is ; If the presence of the
infallible was necessary, he would have not been in occultation.
We say: The second matter would be legitimate if the infallible chose to be in
occultation and felt that the Umma does not need him, but the reality is that the
Umma rejected him and does not want him to arrive. Verily the one who adopts
such a fallacy is like a lost wonderer in a desert, he rejects the assistance of a guide
and says with his long tongue I am free and needless of the guide!
3- The fact that they use methods such as Ilm Al Rijal and looking for narrations
coinciding with a particular narration means that they are cautious of what they take
as the narrators are not infallible, and this shows that they believe that the presence
of an infallible channel is necessary and better.

Does the infallible know the unseen ?

Ahlubayt a.s. have many hadeeths where they reveal matters from the future. The perfect
example is the many hadeeths describing the age of appearance and the occurrence of most
of these hadeeths. This is a matter that cannot be denied except by the stubborn and
ignorant. There are also cases where people who oppose the school of Ahlubayt, confirmed
the occurrence of a particular hadeeth narrated from an Infallible Imam PBUH.
However, these futuristic and unseen matters revealed by them PBUT, abide to a certain
divine wisdom and Allah swt does not reveal to them a matter of the future for foolish or
unnecessary reasons exalted is he swt.
Allah swt says (He is] Knower of the unseen, and He does not disclose His [knowledge of
the] unseen to anyone, Except whom He has approved of messengers, and indeed, He
sends before each messenger and behind him observers) 72:26-27.
In reality, the knower of the unseen is Allah swt but his messengers know the unseen
according to the degree he reveals to them swt. We also have to notice that the concept of
unseen is relative; what is unseen for person X may not be so for person Y. If the unseen is
that which is veiled or hidden, then it could also apply on material events and matters, as it
is considered unseen for those who have not witnessed it, and otherwise for those who
have witnessed it and know of it. It could also be that we witness a matter, but its essence
and reality is unseen so one thing can be hidden from one aspect, and unhidden from
another.
We can call something Unseen/hidden but in reality its not hidden from us but to others,
and Allah swt calls the unseen in the Quran as unseen, but it is not unseen for him swt.
Al Mohammad SAWW may not know something hidden because they are veiled in this
material world, but in reality and in the higher dimensions, they know as they are not veiled
by the material world. As mentioned before, their knowledge is hidden and stored in their
perfected minds but they are veiled from it to a degree in this material world. This is
important to clarify, so no know accuses them PBUT of contradiction whereby they see
some narrations where they PBUT state that they know the unseen and in other narrations
they dont.
When they PBUT state that they know everything, they are referring to what is stored in
their perfected minds, and when one of them says that he does not know the location of his
servant, when only a veil in the house is separating them, then he PBUH is referring to his
existence in the material world.
With regards to this matter, let us look at some narrations which I collected from my dear
brother Zolfigar Ansary:

Mohammad Ali (Zolfigar Ansary) writes:

Does the Imam know the Unseen?
60 58 597

:

:

( ) : :

Shaikh Mufid (413 AH) was asked, as found in his book Masail al Akbariyah (Page 69-72,
question number 20) as follows: "There is a consensus among us Shias that the Imam
knows what is going to happen, so what was wrong with Imam Ali (as) that he still
proceeded to the mosque despite knowing that he would be killed, as well as knowing his
killer and the time of his death.And similarly what was wrong with Imam Hussain (as) that
he also proceeded to Kufa despite knowing that they will let him down and will not help
him, and that he would be killed in this travel. And why is it that when him and his
companions were cornered at Karbala, and while he knew that they would be denied
access to water, if he had dug into the ground even for about an arms length he would
have struck water but despite that he did not dig for water to support himself and got
martyred thirsty. And why did Imam al Hasan (as) enter into a promise with Muawiyah
and made peace despite knowing that he would break the promise, not prove faithful and
kill the shias of his father
So Shaikh Mufid replied to this claim about the Imam knowing the future: "The consensus
of the Shia scholars is the opposite of that, and Shia scholars have never consented upon
this notion that the Imams know the future.
:) 797 /6 (

Allama Baqir Majlisi wrote in Biharul Anwar (Volume 7 Page 318) quoting from Shaikh
Mufid's book Masail al Akbariah: "And it is certainly possible according to me (Shaikh
Mufid) that the inner reality of an affair maybe hidden from the Imam, so he may then
issue his ruling on it as per the dhahir (the apparent) while it may be contrary to the actual
reality in the knowledge of Allah
77 ) (:

Shaikh Mufid wrote in his book Awailul Maqalat (page 38): "As for saying that the Imams
know ghaib, so it is an extremely evil and corrupt belief."
[] :
Shaikh Tusi wrote in his book Talkhis al Shafi (Volume 1 page 252): "It is not wajib for the
Imam to have any knowledge of things which are not directly related to Islamic laws.
(475

) 099/9 :


Ibn Shahr Ashoob (586 AH) wrote in his book Mutashabih al Qur'an (Volume 1 page 211):
"The Prophet and the Imam must have full knowledge of the Islamic laws,but it is not
incumbent upon them to have knowledge of ghaib, after all that would then mean that
they are partners of Allah
."
:
] 907/ [


:



( ) .
.....

Shaikh Tabrisi wrote in Majma al Bayan, for the commentary of this verse (Surah al Hud
Vrse 123) "And for Allah is the knowledge of ghaib of the skies and the earth": "We do not
know of any Shia scholar who permits attributing the knowledge of ghaib to any of the
makhlooq (creatures) for the only one who is worthy of being characterised by such an
attribute is the one who possesses all knowledge without acquisition. And this is true only
for Allah whose knowledge is eternal and He knows everything by Himself (without
acquiring it from any source). None is a partner of Him in this attribute and whoever
believes that anyone other than Allah knows ghaib then he is outside the fold of Islam.
Now as for what has been narrated by the Shias and non Shias among the ahadith of
Imam Ali where he mentions some events which would take place in the future, so all that
knowledge is what he inherited from the Prophet who in turn was informed by Allah
(about some limited future events). So those ahadith do not at all mean that the Imams
have knowledge of ghaib.


Al Mu'amrah al Kubra by Ayatullah Hussain al Radhy, Page 227
() ()
: ()
(:
Shaikh Kashi reported (in his Rijal Kashi) in a sahih (authentic) hadith from ibn al Mughirah
that he said: I was with abi al Hasan (as) along with Yahya b. Abdullah b. al Hasan, so
Yahya said: "May we be your ransom, indeed they believe that you know ghaib
(unseen)?" So Imam (as) said: "Glory be to Allah! Glory be to Allah! Place your hand on my
head, for by Allah there does not remain a hair on my body or head but that it is standing
up*." Imam (as) then continued: "No! By Allah (swt) it is not but inheritance from the
Prophet (pbuh).*"
*Translator's note: The Imam (as) pointed out that the hair on his head and body are
standing on its end to emphasize how frightened he felt by the deviant beliefs of the
people that they believed the Imams (as) know ghaib.
The Imam (as) then clarified that the knowledge of the Imams is due to inheritance from
the Prophet (pbuh), which includes certain prophecies about future events, but they do
not know ghaib.
: () !

: .
Shaikh Kashi reported in a sahih hadith from ibn abi Umair, from Shu'aib, from abi Baseer,
who said: I said to abi Abdullah (as): "Indeed they claim!" Imam (as) asked: "And what do
they claim?" I said: "They claim that you know (number of) drops of the rain, number of
stars and leaves of trees, weight of what is in the seas and number of (particles of) sand."
So Imam (as) raised his hand towards the sky and said: "Subhanallah! Subhanallah! No
one knows all this except for Allah (swt)."

- - -
Al Ihtijaj by Shaikh Tabrisi (ra), Volume 2, Page 288



(Section on) What came among the signed letters of Imam Mahdi (as) in refutation of the
ghulat, which he had written in reply to what Muhammad b. Ali. b. Hilal al Karkhi wrote to
him.

( :
:

( * :
* )
.

.
:
.
:



O Muhammad b. Ali! Allah (swt) is far above and exalted of what they describe, He is
glorified and worthy of praise. We are not His partners in His knowledge or His authority.
In fact, no one has the knowledge of the unseen (ghaib) other than Him, as He, blessed are
His names, said in His clearly established book (al Qur'an 27:65)[Say: "None in the heavens
and the earth knows the Ghaib (unseen) except Allah].
And me and all my forefathers; from the earlier generation of Adam, Noah, Abraham,
Moses and others among the prophets, as well as the later generation of the Prophet
Muhammad (pbuh), Ali (as) and others before the Imams (as) to the end of my days and
end of my era, were slaves of Allah (swt). Allah (swt) says (al Qur'an 20: 124-126):["But
whosoever turns away from My Reminder verily, for him is a life of hardship, and We shall
raise him up blind on the Day of Resurrection." He will say:"O my Lord! Why have you
raised me up blind, while I had sight (before)." (Allah) will say: "Like this, Our signs came
unto you, but you disregarded them, and so this Day, you will be neglected."]
O Muhammad b. Ali! The uneducated people and the idiots among the shias, and (people
like) the one whose religion is outweighed by a bug's wing, have hurt us.
So I make Allah (swt), the one apart from whom there is no one worthy of worship, a

witness and it is a sufficient testimony, and (I make witness) Prophet Muhammad (pbuh),
His angels, His prophets and His beloved people. Peace be upon them all. And I make you
a witness and all those who hear this message, I declare my dissociation to Allah (swt) and
His messenger (pbuh) from anyone who says that we know ghaib, share His kingdom or
attributes to us a position other than the one chosen by Allah (swt) for us and which we
were created for, or transgresses with regards to us in what has been explained to you
and laid out in the heart of this message.
And I make you all witness that whoever we dissociate from, then indeed Allah (swt), His
angels, His messengers and His beloved people also dissociate from him. And I declare this
message which is in this letter a trust (responsibility/duty) on your neck and the neck of
everyone who hears it, to not conceal it from anyone among my lovers and shias so that
this message is revealed to all the mawalis (lovers of ahlulbayt). Perhaps Allah (swt) will
avert them so that they return to the true religion of Allah (swt) and will stop from that
about which they do not know its ending (result) nor will they reach it.
So anyone who comprehends this message but does not conform to what it has ordered
and forbidden, then upon him is damnation of Allah and those pious people that have
been mentioned.

Authenticity of the above text:

- :
Rawdat al Jannat by Baqir Khawnsari, Volume 1, Page 19
"

And the book "Al Ihtijaj" is reliable and well known among the circle of scholars, composed
of all that he (Shaikh Tabrisi) reviewed among the debates of the Prophet (pbuh) and the
Imams (as), even from (the debates of) many of their glorious companions with a number of
the wretched opponents.
------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ -
Kamal al Din by Shaikh Saduq

 . :
.

And one who professed that "indeed the occurrences become apparent to Allah (swt),
through consideration and gained knowledge", so he is a disbeliever (kafir) of Allah (swt).
And what was other than this, so it is the belief of the "mughiriah" sect, and one who
attributes the knowledge of the unseen (Ghaib) to the Imams (as) so it is disbelief (kufr) in
Allah (swt) and expulsion from Islam according to us. (Page 106)



And the Imam also did not stop all this confusion which you saw because he does not
know the unseen, rather he is just a pious slave of Allah (swt) who knows the Qur'an and
the sunnah, and he knows about the affairs of his shias that are not inhibited from him.
(Page 110)


We have expanded a lot about the issue of knowledge of the unseen, and no one knows
the unseen except Allah (swt), and no one claims it for a human except for a polytheistic
disbeliever (mushrik kafir). (Page 116)
AlSabiti said: I asked Imam AlSaadiq pbuh about the Imam, does he know the unseen?He
said: No, but if he wanted to know something Allah will make him know.
Bihar AlAnwar v.26 p.57
:
: ( ) :

Obviously the questioner asked about the unseen and not the knowledge of the unseen
because we know that the infallible is able to know some of the knowledge of the unseen
when Allah swt shows him, this includes the specification that the Yamani a.s. addressed.

The Quran clearly said that the gaib is only known by Allah swt and that you agree with me
also:

He says: No one who is in the heavens and the Earth knows the Unseen except Allah; and
they do not know when they shall be resurrected. *Srah al-Naml: 65]
As for the Prophet s.a.w.w there is a letter from the knowledge of the unseen that is hidden
from him s.a.w.w and this proves the point of the Imams that Huwa(He)Allah swt is the
knowledge without ignorance and he can reveal the knowledge of the unseen to whom He
wills and provides them it if they needed it.

Here is the hadeeth:

Muhammad Bin Al-Fazeyl, from Zareys Al-Wabishy, who has said:
Jabir reports that I said to Abu Jafar asws, May I be sacrificed for you
asws, theStatement *27:40+ I will bring it to you in the blink of an eye. He
asws said: O Jabir, Allah azwj Based His azwj Great Name on seventy-three
Letters. There used to be with him (Asif) the knowledge of one of these
letters. The Earth contracted between him and the throne of Bilquis until the
two met, and then it diverted back as it was before, whereas with us asws,
from the Great Name of Allah azwj are seventy-two Letters, and one Letter
regarding the knowledge of the unseen is hidden with Him azwj.(Basaair Al
Darajaat P 4 Ch 12 H 6)
From Abi Hamza he said: I asked Aba Abdullah pbuh about knowledge is it knowledge that
the scholars learns from the mouths of men or is it in a book with you that you read so
you learn from it? He said: The matter is greater than this and necessary haven't you read
the saying of Allah the Exalted:"And thus have inspired a Spirit from our Command, thou
knewest not (before) what was the Book, and what was Faith" And then he{Imam}said:
What do your companions say about this verse do they accept that he was in a state he
didn't know about the Book and the Imaan(Faith)? So I said: I don't know-May I be your
ransom-what do they say, so he said to me:Yes, he was in a state that he didn't know
what was the Book and was the Faith until Allah the Most High sent the Spirit that is
mentioned in the Book. So when it was inspired to him, he knew by it the knowledge and
understanding and it is the spirit that Allah the Most High gives to whom He wills, so if He
gives it to a servant He will teach Him to understand. Kafi v.1 p.272
http://www.saviorofmankind.com/forum/viewtopic.php?f=10&t=943&sid=6d3cdcadf635
f29ee26e544a0b72d922

Does the Infallible know all the languages??

From Al Hassan son of Ali PBUT (To Allah, are two cities, one in the east and one in the
west. On them are two iron fences and on every city is one thousand one thousand part
from gold, and in it are seventy thousand thousand languages, he speaks a language
different to that of his companion, and I know all of these languages and what is in both
of them (cities) and what is between them and there is no hujja on it except me and Al
Hussain my brother)- Basaer Al Darajat , P. 359.
It seems from this narration which is also narrated in Al Kafi Vol. 1, that the infallible Imam
PBUH knows all the languages. Let us read other narrations so that the picture becomes
clearer to us.
From Haba ibn Juwain Al Arny ( He said, I heard the Prince of the believers Ali PBUH say:
Verily Joshua son of Noon was the successor of Musa ibn Imran, and the tablets of Moses
were from green emerald. So when Moses PBUH became angry, he took the tablets from
his hands so some of it broke and some of it remained and some of it was lifted, so when
anger departed from Musa PBUH, Joshua PBUH said : Do you have a clarification of what
is in the tablets? He PBUH said : Yes. So it remained to be inherited from one group to the
other, until it fell in the hands of a group from Yemen, and Allah swt sent Mohammad
SAWW in Tuhama and the news reached them. So they said: What does this Prophet
SAWW say? It was said that he prohibits alcohol, adultery and ordains good morals and
the generosity of neighbouring. So they said: He is more worthy of what is in our hands
from us, so they agreed to come to him in this month and that month so Allah swt
inspired to Gabriel: Go to Muhammad SAWW and inform him. So he (Gabriel) came to
him SAWW and said to him, So and So and So And So have inherited the tablets of Musa
PBUH and they shall come to you in this month and that month on this night and that
night, so he stayed up that night for them. So the group came and knocked the door whilst
saying: O Muhammad, he SAWW said; Yes, o Fulan ( person x) son of fulan, fulan son of
sulna, fulan son of fulan and fulan son of fulan, where is the book that you inherited from
Joshua son of Noon a.s. the successor of Musa ibn Imran? They said: We bear witness that
there is no god but Allah alone, no associate with him, and that Muhamad is the
messenger of Allah swt, by Allah no one before you has known of it (tablet) since it came
to us. So the Prophet SAWW took it, and it is a precise book in Hebrew, so he SAWW gave
it to me and I kept it under my head, so I woke up with the book and it is a book in Arabic,
in it is the knowledge of what Allah swt created since the making of the heavens and the
earth, until the hour, so I learned that)- Basaer Al Darajat P. 161.

And the same hadeeth but with different wording is mentioned in the same book and is
narrated from Imam Al Sadiq PBUH, we take the important part; (. They ( group from
Yemen) took it out and gave it to him SAWW, so he looked at it and read it and its writing
was in Hebrew, then he SAWW called the Prince of Believers and said: This is not but
yours, for in it is the knowledge of the ancients and the latter ones and it is the Tablets of
Musa and my Lord has commanded me to hand it to you; He PBUH said: O Rasool Allah, I
cannot read it. He SAWW said: Verily Gabriel has commanded me to command you to
place it under your head this night for verily you shall wake up and know how to read it.
So he PBUH placed it under his head and woke up and Allah swt taught him everything in
it, so Rasool Allah SAWW ordered him to copy it, so he copied it on a rams skin and it is
the Jifr, in it is the knowledge of the ancients and the latter ones , and it is with us and the
tablets, and the staff of Moses PBUH is with us and verily we inherited the Prophet
SAWW)- Basaer Al Darjat- P. 160.
And we read in the book of Sulaym ibn Qays a story of a Christian man named Simon ibn
Hamoon who is from the Progeny of Simon peter a.s., the Successor of Jesus PBUH. This
man carries a tablet with him that he inherited from his father and this tablet mentions the
names of the 14 infallibles and how each one of them dies and that the 12th Imam PBUH is
the riser from Al Mohammad SAWW. Simon ibn Hamoon also mentions that his father told
him, When you meet the Prince of the believers in a battle then join him for verily fighting
alongside him is like fighting with Rasool Allah SAWW. He meets the Prince in Siffin and
pledges allegiance to him PBUH. So the Imam PBUH says:
(. Give me your book. So he gave it to him, so Ali PBUH said to one of his companions:
Go with this man and seek a translator who can understand his words and let him copy it
to you in Arabic and interpreted. So he came to him whilst it was written in Arabic so he
said to his son Al Hassan PBUH: O son, bring me the book that I gave to you, so he brought
it. So he PBUH said: You o son, read it, and you o fulan who denies the copy of this book
for verily it is my handwriting with my hand and the dictation of Rasool Allah SAWW to
me.)- Sulaym ibn Qyas P. 252.
Therefore, we come across narrations stating that they PBUT know all languages while we
find a narration stating that Ali PBUH did not know Hebrew so is there a contradiction
between the two?
It is clear by now that their knowledge of all of these languages is present and stored in their
perfected minds but they are veiled in the material world. The result is that they do not
know from these languages except that which Allah swt lets them know.

Are the parents of the infallible, infallible?

It seems that some Shias have a fixed belief stating that the fathers of the infallible to be
infallible. Therefore they ask the Ansars about the fathers connecting Imam Ahmed Al
Hassan PBUH to his father Mohammad ibn Al Hassan Al Askary PBUH.
The questioner has to understand that infallibility is to hold on to Allah swt or to abstain by
Allah swt and therefore it is the action of the infallible which is the result of his firm faith
and sincerity to Allah swt. It is not a condition that is merely inherited from the fathers that
the human adopts without any role for the humans level of faith and striving towards Allah
swt. If the fathers are infallible then they were sincere to Allah swt and held unto the rope
of Allah swt with absolute faith. The question about Ahmed Al Hassans fathers is therefore
flawed and rejected.
As well as that, infallibility is a matter in the inners of the people and to know the infallible
hujja, you would need to do so through a text that he PBUH argues with and claims. This is
the text that explains to us our duty towards the hujja and even if the parents of Imam
Ahmed Al Hassan PBUH were infallible, no statement has come forth from the Imam a.s.
stating that they were hujjas upon the people.

What is related to the time of infallibility:Al Risala centre also known as Ahlubayt global information centre summarises the matter as
follows:
1- And it is the course of our companions (Shias); which is from the time of their birth
until they meet Allah swt.
2- The course of many Mutazailites; which is from the time of puberty, and disbelieve
and major sins are not permitted for them before Prophet-hood.
3- And it is the saying of the majority of Ashara, amongst them is Al Fakhr Al Razi,..
and sin from them is permissible.. 05 :.
We find Sheikh Al Mufeed differing with the majority of Shia scholars in this matter where
he says ( And with our Prophet SAWW specifically and the Imams PBUT, no minor sin
has come forth from them after prophet-hood and Imamate from leaving an obligatory
duty due to their prevalence over the Hujjas that preceded them..)- -
927 0 .

What concerns us is that the Imam is infallible when performing his duty, he does not enter
people into misguidance nor does he exit them from guidance. So the time in the infallibles
life which is important for us to know is when he is practising his vicegerency whereby he is
most certainly infallible and safeguarded from leading people into misguidance.
If researching as to whether this vicegerent was infallible or not before his mission and
sending, had a role in making us accept his Imamate, then such a research would be
legitimate and necessary. However, we do not know of his infallibility except if he argues
with a protected text that only he can claim and therefore such a research and concern is
dropped.
Furthermore, to state that the infallible is infallible from the day of his birth is merely
accusing Allah swt of pre-determinism and of enforcing infallibility on people without
others. When discussing the age where the human is special, one can indeed discuss
infallibility. The persons infallibility is determined according to the degree of his holding on
to the rope of Allah swt. This is different between human beings each according to his
striving and sincerity to Allah swt.
It is important to notify that what we mentioned so far about the infallibility of the infallible
does not neglect the fact that the vicegerents of Allah swt before they are sent for their
mission and after are safeguarded and protected by angels. This may seem contradictory to
what we clarified so far and one can accuse us of pre-determinism. However, it is important
to know that this person who is surrounded by the divine care of Allah swt is also tested and
the result of his test will determine as to whether he deserves the divine care that Allah swt
encompassed him with or not.
This divine care is not limited to the vicegerent only but the difference is that the strife and
sincerity of the vicegerent PBUH, earned him this care and earned him the rank of
vicegerency above the rest of the people.
Infallibility is an endless battle with the I and therefore the infallible even if he was
Muhammad SAWW, has to abstain by Allah swt and hold onto Allahs rope at all times with
sincerity to receive the success of Allah swt. It is not something inherited genetically or
spiritually. Therefore the argument that the infallible receives special divine care that others
do not get is flawed unless it is based on the notion that infallibility is a grant that is granted
for a period of time and is then made redundant.

A comment about the purity of the Prophets Urine:

It has been narrated in Sunni books that Um Ayman, the wife of Rasool Allah SAWW drank
from a cup containing the urine of the Prophet SAWW and that the Prophet SAWW laughed
and then told her that you shall never be ill again until your death. This can be found in
977-970 9 - - .
The former Grand Mufti of Al Azhar Ali Juma issued a verdict that the Prophets urine is
therefore pure and that the companions used to seek blessings by it. Consequently, the
verdict caused a wide spread rant and mockery similar to the case of Adult breast feeding.
http://www.11emam.com/vb/showthread.php?t=9470
We say: This is indeed ghulu extremism that the Prophet SAWW is exalted from and he is
in no need of such disastrous verdicts but he is in need of people who accept his will that he
dictated to his beloved soul and pearl of his eye Ali ibn Abi Talib SAWW, on the night of his
death. To read more about the will, you can find it in the following linkhttp://www.saviorofmankind.com/forum/viewtopic.php?f=10&t=839

Does the Infallible have a shadow?

It is indeed a strange question that not many sane people will ask. Unfortunately, the
disbelievers in the Yamani call argue that the infallible does not have a shadow. They rely on
narrations such as :
( Forty one: That he has no shadow, Abu Jafar said: I saw Al Hassan ibn Ali PBUH walking
in the markets of Samara (north Iraq) and he had no shadow)- - -
55 465 6 .
There is no doubt that having no shadow is something extraordinary and is within the
sphere of miracles. So speaking about it is speaking about the miraculous, and it is known
that the miraculous has a goal and wisdom, otherwise what is the meaning and wisdom
from the vicegerent not having a shadow at all times??? Whether he PBUH was asked for a
miracle or not, the permanency of not having a shadow is foolish and meaningless and
exalted is Allah swt from such acts.
It could be said that someone sees the infallible with no shadow at a particular event or
moment and that this miracle is purposefully done by Allah swt as a sign and proof for that
person to believe in the hujja of his time.
We can also argue that if the hypocrites of Kufa saw Imam Al Hussain PBUH with no shadow,
would they then have the audacity to fight him?? If Mecca saw Rasool Allah SAWW with no
shadow, would they have had the audacity to fight him???

The same thing is said about the cloud that forms a shadow over Ali PBUH.
Rasool Allah SAWW said ( By the one who has my soul in his hands, never did I send Ali in
a brigade but that I looked at Gabriel a.s. with 70,000 angels from his right, and Michael
with 70,000 angels as well from his left, and to the angel of death in front of him, and to a
cloud that shadows him, until he is granted the splendour of victory)- Al Khisal- Al SadooqP. 217.
It is apparent from the above narration that this shadowing takes place during his (Alis
PBUH) fighting and Allah swt knows best.
The truth is that the major books of doctrine, do not mention such things as a sign which
distinguishes the infallible. If the classical Shia scholars adopted what the fools adopt today
that the infallible has no shadow or is shadowed by a cloud permanently, then they would
have not argued that infallibility is something internal in the soul, and that the infallible is
not known except by the text..!!!

The purity of the Infallibles blood:

Some may say that the blood of the infallible is pure according to what was narrated in
Wasael Al Shia by Al Hur Al Amili:
From Ismael Al Jufi: He said: I saw Aba Jafar a.s. praying whilst the blood was pouring
from his leg)- Wasael Al Shia- Ahlubayt Vol. 3 P. 434.
And this narration is pertaining to a wound that did not heal. Al Hur Al Amili said : As to
the khabar(news) that was narrated by it is pertaining to a binding wound or blister,
and we will clarify later on that the blood of the wounds.. then there is no problem in
praying with it, be it a lot or a little amount.)- Tahthib Al Ahkam Vol. 1 P. 256.

The Infallible's sources of knowledge:

Some argue as to how does Imam Ahmed Al Hassan PBUH use in his books, the hadeeths of
his fathers PBUT which are narrated in the books of hadeeth??
We say: The apparent bankruptcy of such an argument is truly shocking, nevertheless we
shall respond by saying:
Imam Ahmed Al Hassan PBUH has called people to know that he is a messenger from Imam
Al Mahdi PBUH and he PBUH supports his argument through countless proofs. However, the
bitter reality is that they are in denial and in rejection of him PBUH then what would happen
if he PBUH narrated the hadeeths from his fathers PBUT without mentioning the
sources??!!!.

What will they say if he PBUH spoke to them of knowledge that they have not heard of
before or read in a book? They will most certainly fight and deny him.
From Al Sadiq PBUH he said (.. The first Qaim (riser) who rises from us Ahlubayt, shall
speak to you of a hadeeth that you cannot bear, so you shall emerge against him in
Rumaylat Al Daskara, so you fight him and he fights you and kills you, and it shall be the
final emergence)- Bihar Al Anwar, Vol. 52 P. 375.
Furthermore, Imam Ahmed Al Hassan PBUH is not a heresy and an innovation away from his
fathers PBUT, he like his fathers PBUT, inherited the books of knowledge such as Al Jamia,
Mushaf Fatima, Al Jifr, and other books.
From Hamad ibn Uthman he said ( I heard Aba Abdullah a.s. Saying: The disbelievers shall
appear in the year 128 and that is because I have looked into Mushaf Fatima. So I said:
What is Mushaf Fatima? So he said: When Allah swt took back his Prophet SAWW, sadness
entered the heart of Fatima PBUH which none knows but Allah swt, so he swt sent her an
angel to ease/entertain her sorrow, so she told the Prince of the Believers about that, and
he said : If you felt that and heard the voice, tell me. So she told him and he proceeded to
write everything he heard until he formed a manuscript from that. Then he PBUH said:
There is no Halal and Haram in it, but in it is the knowledge of what shall come to pass)Basaer Al Darajat, P. 177.

Is the infallible bounded by the known Arabic grammar, and is it incumbent

upon him to abide by it??
Before discussing this issue that is promoted and used by the disbelievers in the Yamani call,
let us look at a series of videos made by Brother Zolfigar Ansary concerning this matter:
Ahmed Al Hassans recitation misconception number 1:https://www.youtube.com/watch?v=cgY_1QPXGdw
Number 2 : https://www.youtube.com/watch?v=QLWPhz0Ilf4
Number 3:
https://www.youtube.com/watch?v=jB1NT23FoNE&list=UULuoH1P5SgecFq7P9S82I2Q&inde
x=27
1- The Narrations deny this claim:
Please watch the videos above for the narrations.
2- Many Quranic verses oppose (Grammar; study or science of) rules for forming
words and combining them into sentences or can be called as Syntax):

If the specialists of Arabic grammar stated that Grammar/syntax is the measure that is used
to judge the words of Arabic and that if the words fail to coordinate with this measure, then
they are rejected. And if they stated that Quran is the measure that measures and judges
grammar, then the Quran clearly informs them that their grammar is short-coming and not
encompassing of all the linguistic and grammatical phenomenon. Likewise, the infallibles
words are like the Quran, and from what was mentioned, grammar is therefore, a flawed
and short-coming tool that cannot be used to judge and assess the words of the infallible.
With the continuous development and transformation in Arabic language, the flaws and
loopholes in grammar will not end and to try to find ways to close these loopholes every
time means that Arabic grammar is not a robust and solid system that can be relied upon
and therefore it loses its value and false deification that is given to it by its creators.

Language is a method of communication:

Language as it is defined by modern science of language- is a method of delivering content
or meaning. It is also a message from the sender to the receiver. It is like any channel, or
method of communication, whereby the degree of its success depends on the ability of the
sender to deliver his message with the desired meaning that he wants to deliver.
The infallible like the rest of the people, earns his language and learns its rules from the
surrounding environment and society that he belongs to. So if he was an Arab, he would
learn Arabic, and if the Arabs around him e.g. Iraqis spoke with their accent, then he would
adopt that accent.
And in the case of the Arabian middle-east, there are different accents and there is what
they call the unifying language or what is known as Fusha. The fusha is the Arabic that
the Arabs adopted, even before the arrival of Islam until our modern day. Therefore one
may ask; isnt it better or even necessary for the infallible to speak with the unifying
language i.e. Fusha Arabic.??
To answer this question we have to remind the questioner of the duties of the infallible. His
duty is not to enter people into misguidance and not to exit them from guidance because he
is the one who holds onto the rope of Allah swt. As well as that, the infallible and by that we
mean the vicegerent or hujja of Allah swt, is sufficed by using the language in a successful
manner that is sufficient for delivering the meanings and content he intends to deliver to
the people. If he spoke to them in fusha, or colloquial Arabic, then it does not matter as long
as he delivers the necessary message to the people.
Furthermore, we even see cases in the Quran where the infallible struggles to deliver the
message and we refer here to Prophet Musa PBUH. Does this neglect or nullify his
infallibility??

(Or am I [not] better than this one who is insignificant and hardly makes himself clear?)43:52.
And Allah swt said on the tongue of Moses PBUH (He said, "My Lord, indeed I fear that they
will deny me, And that my breast will tighten and my tongue will not be fluent, so send for
Aaron.)-26:12-13.
And Allah swt said (And untie the knot from my tongue, That they may understand my
speech.)- 20:27-28.
And (And my brother Aaron is more fluent than me in tongue, so send him with me as
support, verifying me. Indeed, I fear that they will deny me.")- 28:34.
Therefore, it is enough for the infallible to deliver the message he carries in a clear and
precise manner and he is not bounded by what people call the most eloquent as we have
also seen that their understanding of eloquence is not obtained from Mohammad and Al
Mohammad SAWW.
It could be argued that if the infallible does not abide by the grammatical rules, then this will
lead to confusion in certain cases, therefore it is necessary for him to abide by it.
We say: No one can claim that all Arabic speaking individuals know its grammatical rules and
abide by it in their speech and despite this fact; no one says that they fail in using language
to deliver their desired message. In addition to that, we have to realize the reality of the
modern Arab states which is that all of them speak in general Arabic. General Arabic consists
of a mixture of words from Fusha and colloquial Arabic depending on the country the
speaker comes from. It is a language that is understood by all Arabic speaking people and is
also used by the educated ones. This form of Arabic does not give much attention to
diacritics as is witnessed by those who speak it.
However, if we accepted the argument, then this only requires the adopting of diacritics and
grammatical rules in the positions and places of confusion.
Al Khaleel ibn Ahmed Al Faraheedi who is a specialist in Arabic grammar states that the
speech of the Arabs is organised by grammar, but these supposed grammatical rules are not
present in their speech because the Arabs had their own justifications and rules as to why
word x is pronounced in the following way and not in the other etc. Therefore, he resorted
to invention, or to deriving what could possibly be the rule. Al Khaleel adds that what he
derived or invented may not be the real grammatical rule but he leaves the door open to
other attempts which could possibly be better and closer to the reality than him. Therefore
it is clear that the grammatical experts can fall into error or correctness and what one
expert derives can be rejected by what his colleague derives. -
: . - : . :

When a phenomenon such as those in Arabic language appear, certain people will seek to
derive rules that regulate and control this phenomenon. However, in order to do so, this
person will have to initially study this phenomenon in an objective manner whereby he
approaches it with neutrality without interference from him such as preferring something
over another and valuing one thing over another and such interventions that are a product
of his mind or taste.
If we examine the course of the grammatical experts, we will notice many interventions. For
example, dividing language to eloquent and not eloquent, and many of them describe a
particular expression as correct but describe another one as more eloquent so they
disregard the former and adopt the latter.
Furthermore, the linguistic specialists or grammatical experts are the ones whom
determined the concept of eloquence, and determined for it a specific time only and
particular tribes only. Their definition of eloquence is not in correspondence to the
definition of Ahlubayt PBUH as was stated in the video. This contests the scientific and
objective credentials of grammatical science and its ability to deal with the phenomenon
from a complete and holistic view. 87 .

The incomplete examination:The grammatical experts define the science of grammar/syntax as: ( A science with derived
standards/criterion, from examining the speech of the Arabs)- :
- - -
:
Abu Ishak Al Shatibi says( Those who focused on measurement and looking into what is
considered from the core of the Arabs speech and what is not considered, did not prove
anything except after complete examination and did not deny it except after complete
examination) - - : .
Some said ( I do not know grammar but as examination then measurement)- -
:) ( .
However, the one who studied and looked into the history of Arabic grammar will see that
the reality is contradictory to what Abu Ishak Al Shatibi said. He/she will find that the
grammatical experts and derivers did not examine from the speech of the Arabs except a
small portion that cannot be compared to what the Arabs spoke of. This incomplete
examination will result in the weakening of many of their results and derivations. The least
criticism that can be given to these grammatical derivations is that they cannot be used to
describe what has not been examined from the Arabs speech. These results cannot be even
trusted or taken into consideration as rules that govern the speech of the Arabs. The part of
the language which has not been examined may contradict and oppose the rules derived
from examining the part of the language which has been examined.

There could also be other unknown phenomenon of the language that are left without the
suitable grammatical rules. What makes them certain of the non-existence of
phenomenon in the non-examined part of the language that contradicts their divine
rules??!!
And what proves the incomplete examination of the Arabs speech is (Those whom the
Arabic tongue was taken from amongst the Arab tribes are: Qias, Tamim, Asad, Huthail,
and some of Kinana and some of the Tais. And it was not taken except from these tribes,
. It (language) was never taken from a Hadari ( from Hadramoote), nor was it taken from
the inhabitants of the lands from those who lived on outskirts of the countries that
neighbour the rest of the nations around them. So it (language) was not taken from
Lakhm or Jutham; because they were neighbours of the people of Levant and most of
them were Christians who do not recite in Arabic in their prayers, and not from Tughlub or
Nimr; because they were in the Island neighbouring Greece, and not from Bakr; because
they were neighbouring the Nabataeans and the Persians, and not from Abd Qays because
they were the inhabitants of Bahrain where they mixed with the Indians and Persians, and
not from the people of Yemen due to their mixing with the Indians and Abyssinians, and
not from Bani Hanifa and the inhabitants of Yamama and not from Thaqif and the
inhabitants of Taeif due to their mingling with the merchants of the nations and not from
the people of Madinah and Mecca. This is all because the narrators who narrated the
language of the Arabs met them when they began to narrate it when they saw that they
mingled with others (non- Arabs) from the nations and so their tongues (language)
became corrupted.)- - . -
: .
It is well known for he who has encompassing of diacritics, that there is more than one
school of diacritics and grammar. These include the school of kufa, Basra and Andalusia. And
these schools differ between them on many diacritic rules that are still running to our day.
Diacritics and the teaching of linguistics have been gathered by some scholars, who derived
rules of grammar that organize these diacritics and language as a whole.
The famous linguist Ibn Jini says
The task of the linguist is to transfer that which the Arabs spoke without exceeding it.
Then the one who deals with diacritics/grammar has to deal with what the linguist delivers
to him and uses analogies/measurement to derive certain rules etc.
And here there are aspects that ought to be clarified.
1- The gathering of the Arabic language was limited to certain Arabian tribes, and did not
include all Arabian tribes. These gatherers would target certain tribes and environments
which they saw that it granted them their (desire). And from here they said
Verily Quraish was the most eloquent with terms which were the easiest for the tongue,
and the best of that which is heard and revealing/expressing to that which is in the soul of
the speaker. And from these tribes whereby language was taken and followed within the
rest of the Arabian tribes are

Qais, Tamim, and Asad. Most of the Arabic language was taken from these tribes. Then
Hatheel, and some of kinana and the residents of Taif. This result as is known does not allow
for placing rules that encompass all the language. For if language was one base then the
aforementioned result gives us an incomplete description to its realities.
Add to that that they limited this to a certain time period and it was limited to poetry in the
first 150 years.
The age of quoting and referencing to poetry ended in the time of the poet Ibrahim son of
Hirma. And the later centuries which brought about a linguistic evolution were ignored because the new diacritics and linguistic elements did not go through their analogies that were
derived from previous centuries as mentioned earlier.
It has become clear and apparent to us that they have distanced themselves from the scientific course which encompasses an issue from all its angles and cases; And as mentioned before, the fact that they stopped at a certain period of time, led them to abandon the continuous developments and transformations that occurred on the language.
And if the goal from the terminologies is to allow the meaning to reach the recipient, then it
is known that in a certain time period and place, this goal is achieved in a way that is not
suitable for other times and places. For every time and place are a people.
And language has a humanistic truth to it that is linked to the emotional and self- determination aspect of the human being. This makes it difficult and foreign to a specific scientific
set of grammatical rules as it is in constant development.
Therefore, what is the harm in having grammar which is for example specified to literature,
and another grammar specified to Quran, and a third one specified with the language of a
particular age? And what is the problem in creating a grammatical system which correlates
with what we call as accents?? Is not language an evolutionary entity?? Why then remain on
one fixed state??

Measurement/analogy before examination:

Doctor Tamam Hasan says in this regard (And the trip to the desert to hear (the speech of
the Arabs) did not begin until Ibn Abi Issac established grammar So the grammatical
derivers found themselves hearing and in their hands were fixed principles they measure
with.)- - : - .
The scientific course demands that hearing and examining is carried out first then based on
the data and result obtained, measurements are done. If the measurement preceded
hearing and examining then this means that the deriver listens to the language spoken in
order to find the pre-existing rule he established in his mind before hearing. He will
therefore judge the speech of the Arab as perversion from what he already established in
his mind.

The dependence on literature language:Doctor Tamam Hasan says about this ( It was relatively easy for the grammatical experts
to derive the grammatical rules from literature, as to the daily speech in the house and
market, very rarely are the grammatical rules derived from it. because this speech is far
away from continuation. You find the sentence to be incomplete in it and the sentence
that part of it was deleted, and the sentence that was not finished by its companion..
and the sentence that was mingled with laughter or yawning whereby it was not clear
anymore. And for this reason and reasons that pertain to preserving the Quran, the
grammatical experts avoided the derivation of grammar from normal speech and thus had
to seek the language of literature, because it is the language of the Quran, hadeeth and
poetry. But their usage of Quran and Hadeeth was limited when compared with their ..
Usage of the language of poetry)- - : - .
Doctor Ibrahim Al Samaery says (And I do not know how the grammatical experts take the
language of poetry as their subject in derivation and they did not take by the
hadeeth?....)- - - : - .
: - .
Many of the first grammatical derivers and experts such as Al Khaleel ibn Ahmed Al
Faraheedi and Abu Amro ibn Al Alaa', were reciters of Quran. However, the majority of
grammatical experts rejected a particular way of Quranic recitation, if it opposed their
grammatical rules and measurements. The issue of the 7 or 10 Quranic recitations was
clarified in the video by brother Zolfigar.
For example, we see Al Akhfash Al Awsat who died in the year 215 AH, describing a frequent
recitation as ugly or detested. Al Fara'' the student of Al Akhfash embarked upon the same
course of his teacher. Al Fara'' would frequently reject a recitation that was frequently
narrated from Rasool Allah SAWW and would describe another recitation as a delusion and
another as a perversion etc.....
This shows us that he did not abide by what Sebawe stated which is that a recitation is a
practise that is inherited from one person to another.
It is also known that Al Mazini who was another student of Al Akhfash, read the book of
Sebawe on his teacher and both of them set out to dismiss some of the frequent recitations
narrated in Sebawe's book. He also mocked the reciters and considered them as ignorant in
the meanings of the words.
Therefore, the grammatical experts compared and judged the recitations by their
measurements and rules despite as stated by them- some of these recitations being
frequent.
Doctor Mustafa Jamal Al Deen speaks about the recitations saying (And even if we
considered that the Quran was not revealed but by one of them (recitations), the other
recitations remain to be from the strongest grammatical proofs, because they are eloquent

Arabic texts, and its narrators are from the companions and followers who are an eloquent
people, and in the peak of the age that the grammatical experts argue with (for their rules
and derivations). However, the grammatical experts did not look into authority and proof
of the recitations.... but verily the grammatical experts-especially those of Basra- did not
make the frequent recitations more worthy in argumentation from their examples that
they used to establish their rules, and dismissed many of the recitations accusing its
companions of perversion and solecism/grammatical error because it opposes the rule
that they established based on one or two examples...... And Al Fakhr Al Razi commented
saying: And how strange is the conduct of these grammatical specialists, they acclaim to
proving this language by using these two lines from poems of two unknown people, and
do not acclaim to proving it by using the recitation of Hamza and Mujahid, despite them
being from amongst the grand scholars of the Salaf in the science of the Quran.)- -
: - .
Ibn Al Juzry explains that grammatical rules measure and govern the Quranic recitations,
whereby the opposite should be the case. He says(Every recitation which agrees with
Arabic grammatical rules, even from one aspect, and agreed with one of the Uthmani
Mushafs, and its chain of narration was correct, then verily it is the correct recitation that
dismissing it is impermissible, and denying it is unlawful, but it is from the seven letters
that the Quran was revealed with, whether it was from the 7 Imams (of recitation as
stated in part 3 of video) or 10, and whenever one of the 3 pillars (grammar, Uthmani
Mushaf, & chain) is not satisfied, then that recitation is described as weak or perverted, or
false.....)- . - :
Ibn Al Juzry clearly states that the first condition of accepting the recitation is that the
recitation agrees with the grammatical rules.
However, he himself says (And the Imams of the reciters do not abide by anything from
the letters of Quranic recitations, by depending on what is most common in language, and
most measurable in language, but depend on the most correct in narration)- . -
:

So, if recitation was a narrated hadith then what is the meaning of judging it by Arabic
grammar??
As to their stance from relying on hadith to derive their grammatical rules, Doctor Ibrahim
Al Samarei says(And the from the criticism against the first ones (grammatical experts) of
Basra, is that they dismissed the honourable Hadith in their examples (of deriving), and
the reason is that Hadith is largely based on Hadith narrated by meaning and that its
pronunciation was not affirmed, and that a large group from the narrators were not Arabs
that belonged to non-Arab origins...)- . - :
Doctor Tamam Hasan responds to them saying (The experts had to notice that those who
received the hadiths directly from Rasool Allah SAWW were companions and they are
eloquent Arabs. So if the memory of one of them betrayed him concerning the
pronunciation/words, he would have delivered the meaning by using his own eloquent

words/terms. If we agreed upon this, we then moved to the narrators after them who
were followers and followers of followers. We will find them one of 2 groups; They were
either firm Arabs and so what applies on the companions applies on them, or they were
non-Arabs who were known for their truthful care for the literacy of the texts.... They also
had a sight in critically approaching the hadiths chain and content which leads to the
security from them, in preserving the text... As well as that, the dependence on writing in
that age had to ease the burden on the memory of those who memorised hadeeth, we do
not say that it encouraged them to forget, but assisted them in not forgetting....
Furthermore, these non-Arab narrators did not narrate the hadeeths in a world other than
that of the grammatical experts who started to establish their rules in an eloquent society
i.e. these non-Arab narrators used to narrate what they had from an ELOQUENT society,
and we did not hear that the hadiths which they narrated, opposed the grammatical rules
more than the oppositions brought forward by Arabic poetry.)- . - :
Doctor Sayyed Mustafa Jamal Al Deen said ( And by the abandoning of the Sunna from the
grammatical experts, they made their grammar lose its widest trustworthy sources, and
limited themselves to examples such as poetry and similes, so they fell into what they fell,
from incomplete examination.....)- . - :

The Standard of eloquence is subjective:Doctor Tamam Hasan (And from the strange matters is that those who defined and
determined the standard of eloquence are the grammatical experts and linguists.)- . :
It is noticeable that they did not determine an acceptable standard that is used to
differentiate between the eloquent and not eloquent, except considering that what the
Arabs of the pre-Islamic era spoke as a measurable and ideal model for eloquence. Some of
the famous narrators of language and grammar such as Ibn Al Alaa' did not narrate for a
Muslim poet because this poet did not spend one day in the ignorance of the pre-Islamic
era!!!
These experts mocked and dismissed the non- Arab narrators due to a false pre-existing
belief in their minds that Arabs preserved their language by not mixing with non- Arabs in
the pre-Islamic days and thus they made that the prime measurable model as stated earlier
that is used to form grammatical rules etc.
However this idea and belief is closer to fantasy because the Arabs did indeed mix and
mingle with Non- Arabs in the pre-Islamic era. They were neighbours to Damascus, Iraq,
Yemen, India and Abyssinia and there is no doubt that this mingling will have an effect on
their heritage, culture, and language
Furthermore, to choose the 150 years that preceded Islam as a subject and time for
determining rules and eloquence is something far from scientific credibility. Why did they
not choose a time-period that preceded Islam by 200 or 400 years?? There is no doubt that
the language of the Arabs 400 years before Islam is not the same as the language 150 years
before Islam because language is an evolutionary entity that does not freeze on a period of

time.
They consider the language of the Arabs after the 150 years as solecism if did not
correspond with the language of the 150 years before Islam. However, why did they not
consider the language of the Arabs 150 years before Islam as a perversion and solecism from
the language that preceded it???? Is this a contradiction in their methodology or is it
another proof for their lack of objectivity???
They might argue that no Arabic has reached us before the 150 years of the pre-Islamic era,
and therefore the derivation of rules and examination was not possible. We say: There is no
problem but this does not mean that the language which reached us is the ideal language
that everything else is measured with.
Why do they not consider the language of each age to be the most eloquent for that age,
and study the Arabic of each age and determine the rules that organise and govern it? Why
did they consider the language that came later as a perversion from what they determined
as ''eloquent''??
As mentioned earlier, they consider the language of Quraish to be the most eloquent and
that the Arabs have taken it from them. However, it is known that the tribe of Quraish is one
of the most well connected tribes with foreigners. This is due to its trade especially in winter
and summer as stated by the Holy Quran, as well as that, Quraish was not known for poetry
like the other tribes and we saw poetry preferred over hadith in forming rules and standards,
so how did they take their standard of eloquence from Quraish????
They also used the Quran as a model for eloquence, when in reality the Quran contradicts
and opposes many of their grammatical rules. There are many words in Quran which were
new to Arabs as they did not hear it in the pre-Islamic era.
For example:
- ( And they conspired an immense conspiracy)
71:22.
-

The word ( immense) was new to the Arabs

Surah Saad verse 5. The word was also new to them.

Sura Yasin verse 49. The word was also new to the Arabs.

Sura Al Shams verse 11, The word was also new to the Arabs.

And there are many words in the Quran which have non-Arab roots such as and .
All of these indications prove that stopping at a particular time-period for determining

eloquence is something that is foolish and cannot be accepted as objective criterion.

The deviations which took place in gathering the language:-

The task of those who collected and gathered the language was to collect it from as
many tribes and tongues as possible.

Some of them took the language at times from books, and these books did not have
diacritics or dots on the letters. This lead to differences in forming books and
manuscripts.

The poetry that was placed by those who sought to strengthen an opinion by it was
mostly foreign and concocted.

Arabic grammar dismisses and abandons evolution:No one can deny the fact that language is an evolutionary entity, and this evolution does not
stop on its dictionary and lexicon-al limits but extends to its grammar as well. Ignoring this
reality represents the ultimate proof of the stubbornness of Arabic linguists. They have
described the phenomenon of evolution as perversion and solecism and did not realise
intentionally or unintentionally that the change in the people's tongue is a normal result of
the evolution to the whole system of Arabic language.
The problem that Arabic language teaching, was not scientific and based on the nature of
the different undertaken course and viewpoints, but the reality is that the main factor which
led to the difference is the belief ( aqeeda) of the scholars of language. For the belief had a
key role in directing the linguistic teachings to be an active weapon in the ideological and
sect battle that was at hand. For many diacritical rules were concocted to suit a particular
sect over another.
For example Ibn Hisham Al Ansari the nasibi, in the verse 7

But no one knows its meaning except Allah swt and those endued with knowledge say : We
believe in the book.
he makes the waw of al rasikhoon ( warasikhoon) as waw Istinaf ( )
meaning that the syntax/ parsing of the word Walrasikhoon is independent from the verb
( knows). (( Irab- http://www.almaany.com/home.php?languag ... d=2&dspl=0 TO SHOW
WHAT I MEAN))

 .
Waw Al Atf which is the letter of conjunction which combines Allah in the verse and Al
Rasikhoon i.e. Al Mohammed is not the case here for Ibn Hisham the deceiver. As he does
not want it to be a conjunction like and in English but wants it separate from Allah so in
the verse the only one who knows the interpretation is Allah swt and those endued with
knowledge ( i.e. normal people not Al Mohammed according to this twister) say We believe
until the end of the verse because the conjunction will be separate now and the waw of Al
Rasikhoon will be independent from Allah swt.

For example, Ahmed and Mohammed went to the park. The and here combines ahmed and
mohammed that they both went to the park i.e. did the action.
But if I say Ahmed went to the park, and Mohammed etc then Ahmed here exclusively went
to the park but Mohammed is separate from Ahmed and he may have went or not.
Likewise if its But no one knows its meaning except Allah swt and those endued with
knowledge, is very different from but no one knows its meaning except Allah swt, and
those endued with knowledge. The and in the first sentence is a conjunction which makes
both Allah swt and those endued with knowledge know its meaning, but in the second only
Allah swt knows its meaning.

One of the reasearchers says

The course has great and huge importance in all knowings, as without it, chaos is brought
about and it will be difficult to acquire exclusive results. And the importance of
belief/aqeeda in a course is that its the first block that is used to build different sects. There
is no sect that does not apply in its courses that which agrees with its belief and desires
therefore knowing the course/ method of someone is the path to knowing his belief.
The linguists differed before the 4th Century AH in the way they dealt with the Arabic
language in determining the beliefs/ rules due to their own differences in aqeeda. So they
divided into 5 major courses/ methods,
1- Ahlul Sunna
2- Mutazilites
3- Asharis
4- Shia

5- And Khawarij
So the subject of linguistics was not innocent nor was it scientific as you can see from the
list.

In Conclusion:We do not want to exceed the title of this book by discussing the so called science of
grammar as what can be said will not increase those who adopt this science but more
embarrassment. Therefore those who demand that the infallible should abide by these rules
because these rules are real should reconsider his knowledge in the history and reality of
these so called ''grammatical rules'' that he may very well not have a clue of.
This topic has no relation to the infallible's infallibility because the infallible is the one who
abstains by Allah swt and hold onto the rope of Allah swt from the haram of Allah swt. It is
not necessary for a servant to know these invented rules in order to hold on to the rope of
Allah swt with sincerity, requesting the grace of Allah's success.
As to what is narrated that the founder of Arabic grammar is Ali Ibn Abi Talib SAWW; this
does not withstand the criticism from several angles.
One: what is narrated in this concern has not been narrated from Ahlubayt a.s..
Two: what they narrated in this concern is contradictory.
It is narrated in the book '' Nuzhat Al Alba'' that the first one to establish Arabic grammar is
Ali ibn Abi Talib and that Abu Aswad Al Du'ali took from him. Then Abul Aswad went forth to
place these grammatical rules after he saw that the Arabs are losing their language due to
mingling with foreigners.
The narration states that the Prince PBUH was reflecting on the mistakes uttered by some of
his family members and therefore he decided to establish that which will preserve their
language.
It is also said that Ziyad the father of Abdullah ibn Ziyad l.a. Ordered Abu Aswad to establish
this grammar after hearing a mistake in syntax.
Another narration states that Muawiyah l.a. Was the one who ordered Abu Aswad to do so
after hearing a mistake from a woman who entered upon him in the time of Uthman.
- : - .

Therefore, we do not have a fixed account and story of how Abul Aswad established the
grammar. As well as that, we have seen in the videos by brother Zolfigar that narrations
FROM Ahlubayt a.s. Explicitly made it clear that he who engages in grammar loses piety, and
that the companions of the Arabic pervert words from its positions and that it does not
harm he who is ignorant of it and does not benefit he who learns it etc.
Al Karaji narrates in ''Madin Al Jawahir'' from Ali a.s. That he PBUH said ( Sciences are 4 :
Jurisprudence for the religions, medicine for the bodies, and grammar for the tongue and
the stars to know the times)As you can see dear reader, the narration is Mursala i.e. it has no chain, and we did not find
anyone who narrated it before Al Karaji. Even if we accepted it then it is clear that the
meaning of grammar in the narration is different to what we know because everyone agrees
that the known science of grammar was not present in the time of Ali PBUH and we do not
find a historical statement proving that this so called knowledge taught to Abul Asawad by
Ali a.s., was complete or even known in the time of Ali a.s.
It is narrated from Abi Jafar Al Jawad a.s. That he said (... the supplication consisting of
solecism does not ascend to Allah swt)- Wasael Al Shia Al Hur Al Amili Vol. 6 P. 221.
And I do not think that anyone can say that Al Jawad a.s. Is referring to grammatical errors,
and to reinforce this truth let us look at the commentary of Ibn Fahad Al Hili.
He said( and this is similar to Al Sadiqs PBUH hadith where he says: We are eloquent
people, if you narrated from us then analyse it( meaning apply syntax/parsing ). If the
meaning of the hadith was what its apparent indicated, then we see many un-analysed
(without syntax) supplications answered, and we see many from the people of
righteousness and piety who request the answering of their supplication, know nothing
from grammar. If his supplication was not answered then it will be useless and he would
not be commanded to supplicate due to the non-existing benefit. Even the grammatical
expert can commit grammatical mistakes in some supplications. Due to him being
occupied and absorbed by piety in supplicating, and turning towards Allah swt and all
these things are false and in opposition to what is witnessed in the world and is against
what is known from their news PBUT and recommendations, for they PBUT pointed
towards everything pertaining to the benefit of the servants; and they PBUT have
mentioned the manners of supplication and its conditions and did not mention
syntax/parsing or knowing grammar in its conditions.
If the meaning the two aforementioned hadiths was not what we stated, then what is
their meaning? Know, may Allah swt support you, that when the reality was against the
apparent of the narrations, people resorted to interpretation (meaning its allegorical and
allegorical has to be returned to the explicit which are the narrations we mentioned in the
video).. some said: this supplication ( the one not accepted in the narration above) is the
supplication of the father on his son in the case of him being fed up with him; because the
Prophet SAWW asked Allah swt to not answer the supplication of a lover on his
beloved.)- - : - .

And he also said ( And he PBUH saying that the supplication with solecism does not ascend
to Allah swt; means that it does not ascend to Allah swt in solecism or he swt does not
hear it that way and he swt rewards for it (supplication) as well according to the degree of
his (servants) strive and want from his supplication, and this is supported by what is
narrated .. from Abi Abdullah PBUH, he said: He SAWW said: Verily the non-Arab from
my Umma reads the Quran with non-Arabic so the angels lift it in its Arabic form. Despite
us finding in the supplication of Ahlubayt PBUT, terms with unknown meaning. From it are
names and divisions, and from it are wants and needs so we ask Allah swt by the names
and request from him swt those things And no one said: Such a supplication, if not
undergone parsing/syntax, is rejected. The understanding of the meaning of words that
are grammatically wrong, by the common folk is better than the understanding of the
meaning of Arabic supplications that the grammatical expert did not analyse or interpret.
But Allah swt rewards him according to the degree of his strife and he swt makes him firm
on his intention. The Prophet SAWW says: Verily work is by the intentions, and the
Intention of the believer is better than his work. And him SAWW saying the seen
of Bilal for Allah swt is better than the sheen of the hypocrites. And a man came to
the Prince of the believers saying: O prince of the believers, verily Bilal was debating fulan
today so he committed solecism in his speech, and fulan laughed at Bilal, so the prince of
the believers said: O Abdullah, syntax of speech and strengthening it is wanted to make
the works upright and to refine it, but how will someones syntax and refining of speech
benefit him if his actions were mistaken in the ugliest manner? And how shall the solecism
of Bilal harm him if his works were upright in the best manner and refined in the best
manner. This hadith proves that mistake could also enter into work as is it does so in
pronunciation and that its harm is pertaining to it happening in work and not
pronunciation)- - : - .
The opposition may argue with the narration which states We are eloquent people, if you
narrated from us then analyse it( meaning apply syntax/parsing)- - : -
.
Al Mirza Noori r.a. commented and explained this hadith saying ( And the hadith has
another meaning for a more apparent reason- as was stated by the explainers of hadithwhich is that what is possibly wanted is making the letters appear whereby it does not
confuse with its likes )- - : - .
We say: Syntax is to clarify and show, as it is said, Person x clarified or showed his proof and
therefore when they PBUT say analyse it( meaning apply syntax/parsing), their request is
for us to clarify its secrets and strange content which is understood through contemplation
and reflection. As to them saying that what is demanded from us is to place diacritical marks
on the letters, then this as mentioned before is refuted by the hadiths which compare
diacritics and grammar to stink and a means of losing piety.
In conclusion, the Infallible does not see the obligation of binding himself to grammatical
rules and diacritics in his speech and that it does not form a part of his legitimacy as a
vicegerent of Allah swt.