الامام الباقر: لست نبي أهل الكوفة! ب4 الامامة النبوية ف2 - تفويض الأئمة في التشريع

Añadido: 2026-05-19

[00:00:02]In the name of God, the Most Gracious, the Most Merciful. Praise be to God, Lord of the Worlds, and peace and blessings be upon Muhammad and his pure family.

[00:00:09]Peace be upon you, dear brothers, and the mercy and blessings of God be upon you.

[00:00:16]Imam al-Baqir: I am not a prophet. The people of Kufa.

[00:00:20]Chapter Four: Prophetic Imamate that resembles prophethood, meaning the second section: The delegation of legislative authority to the Imams.

[00:00:31]Legislative authority, meaning [clears throat]. This stems from the statement that the Imams are inspired, as we presented in the first section yesterday, and that they are on the same level as the prophets, or below them, or above them. From this stems the claim of a special rank for the prophets, which is legislation, and the statement that God Almighty has delegated the right to legislate to the Imams. From this also stems the statement of delegation in creation, sustenance, and ontological authority.

[00:01:11]We will discuss this topic in the next section, God willing.

[00:01:18]Delegation in legislation: Imam Muhammad al-Baqir and his son Ja'far al- Sadiq relied on a passage in the seventh verse, or so it is narrated from them. In truth, we cannot be 100% certain of this, but these narrations that al- Saffar and al-Kulayni narrated relied on, or depended on, a passage in The seventh verse of Surah Al-Hashr, "And whatever the Messenger has given you - take it; and whatever he has forbidden you - refrain from it," is used to build a general idea about God's delegation of authority to the Prophet in legislation, commanding and forbidding, and everything else. This delegation is then extended to the Imams. The verse speaks of the Prophet's distribution of the spoils of war from Banu Qurayza after their expulsion from Medina: " What Allah has bestowed upon His Messenger from the people of the towns - it is for Allah and for the Messenger, and for relatives, orphans, the needy, and the wayfarer, so that it will not be a perpetual distribution among the rich from among you. And whatever the Messenger has given you - take it; and whatever he has forbidden you - refrain from it. And fear Allah; indeed, Allah is severe in punishment."

[00:02:45]This verse was revealed after the Prophet distributed the spoils to the poor emigrants and did not give anything to the Ansar, as in the following verse: "For the poor emigrants who were expelled from their homes and their possessions, seeking bounty from Allah and [His] approval and supporting Allah and His Messenger - those are the truthful." (The following verse is verse eight). The Prophet did not give the Ansar anything from the spoils. This led some to object, so the aforementioned paragraph in the previous verse came to ask the objectors not to disobey the Messenger and to refrain from what he forbade them.

[00:03:36]However, Imam al-Baqir and his son Ja'far al-Sadiq gave that paragraph a broader meaning than the distribution of spoils, namely, general delegation. They said that God created Muhammad as a servant and disciplined him until he reached 40 years of age, then He revealed to him and delegated matters to him, saying, "Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it." ( This is in Basa'i Darajat, page 398).

[00:04:11]Zurarah ibn A'yan said, "I heard Abu Ja'far and Abu Abdullah, peace be upon them, say that God delegated the affairs of His creation to His Prophet to see how they would obey Him."

[00:04:25]Then he recited this verse: "Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it." However, the understanding of delegation from that paragraph of the verse clearly contradicted another verse: "You have no part in the matter." This is what prompted the greatest extremist among the followers of al-Baqir, Jabir ibn Yazid al-Ju'fi, to pause and ask questions. Al-Baqiri, on the authority of Muhammad ibn Mas'ud al-Ayyashi in his commentary, on the authority of al-Baqir, on the authority of Jabir, said: I read to Abu Ja'far (peace be upon him) the words of God: " You have no part in the matter."

[00:05:12]He said: "Yes, by God, he does have a part in the matter, and a part in the matter, and a part in the matter, and it is not as you think.

[00:05:20]But I tell you that when God Almighty, Blessed and Exalted is He, commanded His Prophet (peace and blessings be upon him and his family) to make the guardianship of Ali manifest, he considered the enmity of his people towards him and his knowledge of them. This was due to what God had bestowed upon him over them in all his qualities. Imam Ali was the first to believe in the Messenger of God (peace and blessings be upon him and his family) and in the one whom He sent. He was the most supportive of people for God and His Messenger, the most ruthless against their enemies, and the most hateful towards those who opposed them. He had a superiority that no one equaled, and his virtues are countless.

[00:06:09]When the Prophet (peace and blessings be upon him and his family) considered the enmity of his people towards him in these qualities and their envy of him for them, he was overwhelmed by it. So God informed him that he had no part in the matter.

[00:06:28]God informed the Prophet: 'You have nothing,' meaning: 'He has no part in this matter. Rather, the matter rests with God.'" Ali is the successor, guardian, and protector of the community after him. God wants the form, and this is from God. This is what God means. How can he not have any say in the matter when God has entrusted him with making what He has permitted lawful and what He has forbidden unlawful? His saying, "Whatever the Messenger has given you, take it; and whatever he has forbidden you, refrain from it."

[00:07:05]Now we do not know if this narration was fabricated by Jabir, and what is actually issued from Imam Baqir.

[00:07:14]This is a narration related by al-Ayyashi, but al-Ayyashi himself transmits a contradictory narration from the same narrator, Jabir. He said, "I said to Abu Ja'far, 'His saying to His Prophet, "You have no say in the matter," what does it mean? Explain it to me.' He said, 'Abu Ja'far said, "For something God said and for something God willed, O Jabir, the Messenger of God, peace and blessings be upon him and his family, was keen for Ali to be in charge of the people after him, and with God was something other than what the Messenger of God wanted.

[00:07:56]God wanted something else." I said, " So what is the meaning of that?" He said, "Yes, I mean by that God's saying to His Messenger, 'You have no say in the matter.'

[00:08:07]You have no say in the matter, O Muhammad. You have no say in the matter, O Muhammad. The matter is with Ali." And in other than that, you have no role, meaning you only convey the message. "Did I not recite to you, O Muhammad, in what I revealed of My Book to you? Alif Lam Mim. Do people think that they will be left alone and that they will say, 'We believe,' and they will not be tested?" up to His saying, " Nor will they know." He said, "The Messenger of God entrusted the matter to God." The Messenger of God entrusted the matter, meaning it happened here. Look at the interpretation of these verses and their compilation in a way other than how they were revealed.

[00:09:01]After establishing the issue of entrusting the Messenger, the transition to the second stage was to establish the entrustment to Imam Ali. Abu Ja'far al-Baqir said that Ali was in what he was entrusted or appointed to, in the position of Solomon, son of David.

[00:09:22]God Almighty said, "So grant or withhold without account."

[00:09:27]Abu Ishaq al-Nahwi said, "I entered upon Abu Ja'far al- Baqir, and I heard him say that God Almighty disciplined His Prophet out of love for Him, saying, 'And indeed, you are of a great moral character.' Then He entrusted him, saying, 'And whatever the Messenger has given you - take it; and what he has forbidden you - refrain from it.' And God Almighty said, 'Whoever obeys the Messenger has obeyed God.'

[00:09:54]Then he said, 'And the Prophet of God entrusted Ali and trusted him, so you submitted, and the people denied.'" You accepted, and the rest of the people exerted themselves. By God, we love you to speak when we speak and to remain silent when we remain silent. We are between you and God Almighty. God has not placed any good in anyone who opposes our command. We are the intermediary between you and God.

[00:10:25]Here, the delegation was given to Imam Ali, and then to the Imams. Then, the transition to the third stage took place, which is proving the delegation to the rest of the Imams. Al-Baqir began by speaking about the status of the Ahlul-Bayt.

[00:10:42]He said, “When the Messenger of God, peace and blessings be upon him and his family, passed away, the family of Muhammad spent the longest night, until they thought that neither sky would shade them nor earth would bear them, because the Messenger of God—and you see the near and the far— meaning many of them were killed—meaning, of course, for the sake of God—and you see the near and the far for the sake of God. So they were afraid—meaning the Ahlul-Bayt were afraid—and among them, likewise, when he came to them, they came to him and listened to his words. Then one of them stood up and spoke to them while they were sitting in the house, afraid [sounds of snoring]. He said, ‘Peace be upon you, Ahlul-Bayt, and the mercy of God and His blessings. Indeed, in God there is solace, solace, solace for every calamity.’” And He saved him from all destruction and from the loss of what every soul has missed. Every soul will taste death, and you will only be given your full reward on the Day of Resurrection. So whoever is removed from the Fire and admitted to Paradise has certainly attained success. And the life of this world is nothing but the enjoyment of delusion. This is someone speaking to them, but they don't see him. He is an angel. Let's suppose it is Gabriel, for example.

[00:12:02]God has chosen you, favored you, purified you, made you the family of His Prophet, entrusted you with His knowledge, bequeathed you His Book, made you the repository of His knowledge and His mighty staff, set forth for you an example from His light, protected you from error, and secured you from trials. So take comfort in God's comfort, for God has not withdrawn His mercy from you, nor will He remove His blessings from you. You are the people of God, the Almighty, through whom blessings were perfected, division was reunited, and unity was restored. You are His allies, so whoever takes you as his allies has attained success.

[00:12:42]Among them were those in the house: Imam Ali, Fatima, Hassan, and Hussein. So whoever takes you as his allies has attained success, and whoever wrongs you has lost his right.

[00:12:57]God's love for you is obligatory in His Book upon His believing servants. Then God is capable of granting you victory if He wills. So be patient with the obstacles of matters, for they To God you will return. God has accepted you as a trust from His Prophet and entrusted you to His faithful guardians on earth. Whoever fulfills his trust, God will reward him. You are the entrusted trust, and to you belongs the obligatory affection and the prescribed obedience. The Messenger of God, peace and blessings be upon him and his family, has passed away, having perfected the religion for you and clarified the way out, leaving no excuse for the ignorant. Whoever is ignorant, or feigns ignorance, or denies, or forgets, or pretends to forget, then his reckoning is with God. God is behind your needs. I entrust you to God, and peace be upon you.

[00:13:53]This is a detailed narration. Someone came, but they couldn't see him, only heard his voice. So, the narrator said, "I asked Abu Ja'far, Imam al-Baqir, who was with me on this narration.

[00:14:08]I asked Abu Ja'far, 'Who brought them the condolences? Where did they get the condolences from?' This is what he was saying. He replied, 'From God, the Blessed and Exalted. God sent a Messenger to console them.'"

[00:14:23]This narration is, of course, related by al-Kulayni in al- Kafi, volume one, page 445.

[00:14:28]It is a narration from an unknown man, as al-Kulayni relates it.

[00:14:32]On the authority of al-Husayn ibn Muhammad al-Ash'ari, on the authority of Mu'all ibn Muhammad, on the authority of Mansur ibn al-'Abbas, on the authority of 'Ali ibn Asbat, on the authority of Ya'qub ibn Salim, on the authority of a man, on the authority of Abu Ja'fariyah, whose chain of transmission is unknown. This means it has no real value, and it is a kind of fabrication against Imam al-Baqir. It is inconceivable that he would narrate that God sends them an angel to speak with them, and that he is present, and that he writes, and that he hears, and that he is the one who narrates it.

[00:15:01]Neither Imam Ali nor al-Hasan al-Husayn narrated this. This narration is simply someone fabricating a narration and attributing it to Imam al- Baqir. When Imam al-Baqir speaks, he doesn't say where he got the narration from. Assuming the narration is authentic, it is a mursal narration from 100 years later, relating what happened after the death of the Messenger of God. No one was present or saw it. It is like other narrations, but it establishes the theory of Imamate, meaning that God sends down revelation to them.

[00:15:41]Based on this, al-Baqir said, "Whoever we have permitted something that he acquired from the actions of the oppressors, it is permissible for him, because the Imams from among us are authorized. So what they permit is permissible, and what they forbid is not." It is forbidden, meaning it is from the funds of the Umayyad state. Imam Baqir was in the time of the Umayyad state, and these funds became his. If he permitted it, it became permissible; if he said no, it became forbidden. This is based on the theory of delegation, which came about based on information or these hadiths.

[00:16:18]Abu Abdullah Ja'far al-Sadiq said that God disciplined His Messenger until he guided him to what He wanted, then He delegated authority to him, saying, " Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it." So, what God delegated to His Messenger, He also delegated to us.

[00:16:35]Then, the delegation came to the Imams, who have the authority to permit and prohibit as they see fit.

[00:16:47]When a man asked him if God delegated authority to the Imam as He did to Solomon, he said yes. This is because a man asked him about a matter of the incident, or this statement. Where did this happen? A man asked al-Sadiq about a matter, and he gave a specific answer.

[00:17:11]Another man asked him about the same matter, and he gave him the same answer as the first. Then another man asked him about it, and he gave him a different answer than the first two.

[00:17:25]When the second man asked him, he gave him a different answer than the first. Another person asked him about it, and he answered him differently than the first two. There were three answers to one question: one said it was forbidden, one said it was obligatory, and one said it was disliked or permissible.

[00:17:43]Then he said, "This is our gift: 'Whoever gives without measure,' is the verse. 'Whoever withholds without measure,' is the verse. 'Whoever withholds without measure,' is the verse. ' Or give.' And he said, 'This is how it is in the reading of Ali, another reading in the letter 'Ali,' meaning, 'I don't give or withhold,' it's the same thing. The narrator said, 'I said, "May God guide you," this is what you narrated in one question, three fatwas with him. I said, "May God guide you." When he answered them with this answer, the Imam knew them. He said, "Glory be to God! Don't you hear the words of God Almighty in His Book? He knew these three who asked, he didn't know them. He said, "Glory be to God! Don't you hear the words of God Almighty in His Book: 'Indeed, in that are signs for those who discern.' They know, discern, and they are the Imams. Who are the Imams? Or is this an interpretation? It means, 'And it is a straight path from which he never goes out.' He means, 'He can say whatever he wants.' Then he said, 'Yes, if the Imam looks at a man, he knows him and knows his color, and if he hears him, he hears his words from behind.'" He knew the wall and knew what it contained. He possessed knowledge of the unseen, meaning the Imam, because God says, "And among His signs is the creation of the heavens and the earth and the diversity of your languages ​​and your colors. Indeed in that are signs for those of knowledge." Those of knowledge are the scholars, and he doesn't hear anything from any language without understanding it. He understands what anyone is saying, regardless of the language, and knows who this person is, whether they are saved or doomed, a believer or an unbeliever, a hypocrite. Therefore, he answers them as he sees fit. Why does this narration explain why Imam al-Sadiq issued rulings in various forms? He says each person answers according to their own capacity, meaning whether they can bear that answer or not.

[00:20:00]Imam al-Sadiq affirmed the right to delegate the issuing of rulings in various forms, including different and contradictory ones, as in the narration about Musa ibn Ashim, who was one of the extremists. Look, this is a narration, and that's why we don't trust it. Someone asked the Imam about a verse from the Book of God, and he told him about it. He answered, "Explain it to me." Before long, a man entered and asked him about that. The verse itself, so he told him something different from what he had told me.

[00:20:38]He said to him, "The answer is the second one." Ibn Ashim said, "So, by God's will, I felt such doubt about the Imam that my heart almost felt like it was being ripped open with knives. I said, 'I left Abu Qatada in Syria who never made a mistake, not even a single letter, and I come to someone who makes this kind of mistake.' He gave a contradictory answer, so I explained that I was like that. Then another person came in and asked him about that same verse, and he told him something different from what he had told me. The one he asked after me gave a third answer, and it was cleared up to me, meaning I was relieved. He says, 'And I knew that this was dissimulation on his part; he was answering with dissimulation.' So I thought to myself something, and I said, 'How is this?' I mean, he's not doing anything. So I thought to myself something, and Abu Abdullah, who has knowledge of the unseen, turned to me and said, 'O Ibn Ashim, don't do such and such, don't say such and such.' So he told me about the matter that I had thought about. He said to me, ' What did you think now?

[00:21:53]This Imam al-Sadiq has this. This is one of the narrations that says Imam al-Sadiq has knowledge of the unseen.

[00:22:00]Then he said, 'Imam al-Sadiq said to me, O Ibn Asim said that God entrusted authority to Solomon, son of David, peace be upon them both, and he said, “This is Our gift. So whoever withholds it, let him not be held accountable.” And He entrusted authority to His Prophet, saying, “Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” So whatever He entrusted to His Prophet, He has entrusted to us. He became like the Prophet. This is one of the sayings of the extremists.

[00:22:30]Abu Abdullah cited another verse to confirm the meaning of entrustment, declaring, “No, by God, God did not entrust authority to any of His creation except to the Messenger and to the Imams, peace be upon them. He said, ‘We have sent down to you the Book in truth so that you may judge between people by what God has shown you.’

[00:22:49]You see what you judge between them, and this applies to the successors.

[00:22:54]My successors judge between people by what God shows them.” He said, “God disciplined His Prophet out of love for Him, saying, ‘And indeed, you are of a great moral character.’ Then He entrusted authority to him, saying, ‘Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.’” Look here, meaning cutting out paragraphs from verses here and there and gluing them together to form a new idea. He said, “Whoever obeys the Messenger has obeyed God.”

[00:23:23]Then the truthful one said, “And the Prophet of God…” He entrusted the matter to Ali and placed his trust in him, so you submitted, but the people denied it. By God, it is enough for you to speak when we speak and remain silent when we speak. We are between you and God, and God has not placed any good in anyone who opposes our command, for our command is the command of God, the Exalted and Glorified.

[00:23:48]He said to Rafid, the freed slave of Ibn Hira, “ If you see the Qa’im give one man 100,000 and another a dirham, do not let it be too much for you, for the matter is entrusted to him. How he gives this one is how much and that one is how much. By God, God has not entrusted anything to anyone of His creation except to the Messenger of God, peace and blessings be upon him and his family, and to the Imams.” The Exalted and Glorified said, “We have sent down to you the Book in truth so that you may judge between people by what God has shown you.” This applies to the successors, peace be upon them. He addressed the Shi’a, saying, “The Prophet of God entrusted the matter to Ali and placed his trust in him, so you submitted, but the people denied it.” This is the same narration we read a little while ago. It was narrated from al-Sadiq that he would sometimes give people rulings according to their affiliations, and perhaps he would change his ruling several times in one session. He used to say that if the Imam looks at a man, he recognizes him and his complexion, and if he hears His words were spoken from behind a wall, as this hadith also mentioned.

[00:25:01]This call for delegation in legislation— this call for the imams to be delegated in legislation—opened the door wide for the arrival of contradictory or ambiguous fatwas and hadiths from the imams, or those open to interpretation and explanation, and for the occurrence of differences within the Shi'a ranks. It was even narrated from the imams that they said: "In our hadiths are clear narrations like the clear narrations of the Book, like the clear narrations of the Qur'an, and ambiguous narrations like the ambiguous narrations of the Qur'an. So refer the ambiguous ones to the clear ones, and do not follow the ambiguous ones without the clear ones, lest you go astray." It was also narrated from the imams that they permitted acting upon all hadiths, even if they sometimes differed.

[00:25:51]As al-Hasan ibn al-Jahm said: "I said to al-Rida: ' Hadiths come to us from you—they are all oral hadiths, transmitted over years and perhaps even centuries.

[00:26:05]I said to al-Rida: 'Hadiths come to us from you that differ.' He said: 'Whatever comes to you from us, compare it to the Book of God, the Exalted and Glorified, and our hadiths are well-known. That is, if it resembles them, then it is from us, and if it does not resemble them, then it is not from us.'

[00:26:24]I said: 'Two men come to us, both trustworthy, with two different hadiths...'" We do not know which is correct. He said, "If you do not know, then you are free to choose whichever you take; it is not a problem."

[00:26:38]Abdullah ibn Muhammad wrote to Abu al-Hasan al- Kazim, saying, "Our companions differed in their narrations from Abu Abd regarding the two rak'ahs of Fajr prayer while traveling. Some narrated that he should pray them while riding in a litter, and others narrated that he should not pray them except on the ground." He wrote back to him, "You are free to choose whichever you do." Safar dedicated a chapter in his "Basa'ir al-Darajat" to the Imams, stating that they speak in 70 different ways, each with its own solution, and they issue fatwas in 70 different forms. The Imam can also issue fatwas.

[00:27:20]Safar narrated on the authority of Abd al-Ghaffar al-Jazi, on the authority of Abu Abdullah, that he said, "I speak in 70 different ways, and I have a solution for each of them."

[00:27:32]On the authority of Abd al-A'la ibn A'yan, he said, " Ali ibn Hanzalah and I entered upon Abu Abdullah, and Ali ibn Hanzalah asked him about a question, and he answered it. Then a man said, ' If it is such and such,' and he answered him in another way. 'If it is such and such,' and he answered him in another way, until he had answered him in four different ways. Then Ali ibn Hanzalah turned to me and said, 'O Abu Muhammad, we have perfected it,' meaning, 'We have clarified it for the Imam,' and he heard him.

[00:28:04]Abu Abdullah said, "Do not say that, Abu al-Hasan, for you are a pious man. Some things are narrow and can only be understood in one way. For example, the time of Friday prayer has only one time, when the sun passes its zenith. Other things are broad and can be understood in many ways. This is one of them. By God, I have seventy ways of understanding it." And on the authority of Muhammad ibn Muslim, on the authority of Abu Abdullah, he said, "We speak a word that has seventy interpretations, and we have a way out from all of them." And on the authority of Humran ibn A'yan, on the authority of Abu Abdullah, the same thing was said: "I speak in seventy ways, and I have a way out from all of them." And on the authority of Sulayman, on the authority of Abu Abdullah, he said, "A man asked him about the Imam: 'Did God delegate authority to him as He delegated it to Sulayman?' He said, 'Yes.' That is because a man asked him a question, and he answered it. Then another man asked him the same question, and he answered him with a different answer than the first. And the same thing as before is what we will repeat to you after that, until he says, 'The scholars understand that they do not hear anything from people without knowing whether it is a matter of salvation or doom. Therefore, they answer them as they answer them.'" Al-Saffar dedicated another chapter to the fact that what was delegated to the Messenger of God was also delegated to the Imams. And it was narrated on the authority of Muhammad ibn al-Hasan al-Maythami, on the authority of his father On the authority of Abu Abdullah, he said, “I heard him say that God disciplined His Messenger until He guided him to what He wanted, then He entrusted him with authority, saying, ‘And whatever the Messenger has given you, take it; and whatever he has forbidden you, refrain from it.’

[00:29:56]I am trying to be brief so as not to prolong this further.

[00:30:06]Yes, and al-Saffar mentioned in a chapter on the Imams that they are guided and granted success in matters not found in the Book and the Sunnah. That is, sometimes they issue rulings on new matters. How do they issue rulings? He says, ‘God guides them,’ meaning God is the one who grants them success. No, this statement is not found in the Book or the Sunnah.” On the authority of Surah and Surah, Ibn Kulayb said, “I said to Abu Abdullah, ‘With what does the Imam issue rulings?’ He said, ‘With the Book.’ I said, ‘And what is not in the Book?’ He said, ‘With the Sunnah.’ I said, ‘And what is not in the Book and the Sunnah?’ ​​He said, ‘There is nothing except in the Book and the Sunnah.’ I repeated the question once or twice, meaning he repeated the question, and he said, ‘He is guided and granted success.’ As for what you think, it is impossible. He would have said, ‘Revelation descends upon him,’ or ‘ How is it?’ Or, ‘From his own understanding,’ he would have said, ‘He is not granted success.’ He said, ‘He is guided and granted success.’

[00:31:04]And based on the right of the nation to legislate, Sayyid Ali al-Sistani went to…” The possibility of the Imams abrogating the Quran and Sunnah.

[00:31:14]When discussing the reasons for the differences in the Imams' hadiths, he stated that the reasons for these differences are of two types: internal and external.

[00:31:25]Internal reasons refer to those originating from the deceased's family themselves, while external reasons refer to those originating from narrators and compilers who erred, lied, or made mistakes. The internal reasons include, firstly, abrogation.

[00:31:46]We discussed the possibility of the Ahlul-Bayt (peace be upon them) issuing abrogations of Quranic verses, Prophetic hadiths, and infallible hadiths that preceded those of earlier narrators. Abrogation is divided into categories, including the abrogation of the Prophetic hadiths, which means that the abrogating text was entrusted to them ( peace be upon them) by the Prophet, but they conveyed it at the appropriate time. This is a myth; in reality, the Prophet did not complete the religion during his lifetime, but rather placed it in a packet and sent it to an Imam 100 or 200 years later, instructing him to open the envelope and convey the new ruling, such as the obligation of khums (one-fifth tax) on earnings. The Prophet did not collect khums on earnings. The ordinary gains are only in the spoils of war, and the rest was considered zakat.

[00:32:44]Here, al-Khoei and al-Sistani say that this is what I call "disclosing the message," meaning the Prophet told him to abrogate such-and-such a ruling and bring a new one. For example, this person had a specific circumstance and came to him with this. It wasn't a supplication for them, meaning that the abrogator wasn't a supplication for them, peace be upon them, from the Messenger. Where does the Quran abrogate? It abrogates this or a hadith of the Messenger, but they convey it at the time. There is another type of abrogation, legislative abrogation, which is when the abrogation is issued by them initially. The Prophet didn't tell them, but they abrogate. They have the right to do so, and this is based on the established right of legislation for them, peace be upon them, just as it was established for the Messenger, may God’s prayers and peace be upon him. This is a very serious matter, of course, based on the previous hadiths that we read in the book "Basair al-Darajat" and al- Kulayni. This is what Sayyid Munir al-Khabbaz conveys in his book "Reports of Sayyid Ali al- Sistani: The Tributary in the Science of Usul," page 26. I have raised this issue several times and asked an open question through social media, meaning with Sayyid al-Sistani: Does he He insists on this statement, claiming it was in his lessons in the 1990s (meaning the book was printed in 1994).

[00:34:19]This same Sayyid Munir al-Khabbaz also hasn't responded, nor has the Hawza (seminary), nor the office of Sayyid al-Sistani.

[00:34:25]Is it conceivable that, based on some hadiths attributed to them, we can simply consider them to possess such power, with the Prophet having written letters for them, and thus the ability to abrogate legislation?

[00:34:45]Do they have the right to abrogate or legislate new things for which God has not revealed any authority?

[00:34:53]This is based on the discussion of the Imamate: Who are the Imams? Who are Imam al-Baqir, Imam al-Sadiq, and the rest of the Imams? Are they prophets?

[00:35:03]This is the theory of the Prophetic Imamate. This is based on weak hadiths, which, unfortunately, are not researched or investigated by the Hawza.

[00:35:17]They receive these hadiths as they are, in a narrative style, using a traditionalist methodology, and then claim to be mujtahids (qualified scholars) and Usulis (principles of jurisprudence), and so on.

[00:35:27]This is a very serious matter indeed, and it opens many doors and rulings.

[00:35:33]Many things, like depriving a wife of property if her husband dies, are not found in the Quran, nor did the Prophet say it, nor did Imam Ali say it. There are hadiths attributed to him, and hadiths against it as well. There are hadiths attributed to Imam al-Baqir. So, does he have the right to legislate that a woman does not inherit property and houses?

[00:36:01]This was also included a few months ago, as you may recall, in the Ja'fari Personal Status Law that they enacted. This clause contradicts the Holy Quran, based on hadiths and isolated reports, and on the premise that the Imams have the right to legislate.

[00:36:22]But if we research this topic, reconsider it, and study it carefully, we will discover that all of this—that is, these hadiths and statements—is incorrect. We hope that anyone from the seminary who is listening and following this will reconsider these matters, reconsider the doctrine of Imamate, and the right of the Imams to legislate. The Imams were not, as we saw in the first chapter of this book, like Imam al-Baqir saying, " I have books from my forefathers: al-Jafr, al-Jami'ah, the Book of Ali, and the Mushaf of Fatimah. I have nothing else." I don't issue fatwas based on my own opinion, so how can we say here that the imams were copying the Quran and Sunnah, and then, based on the belief that the imams were prophets, were the imams prophets or were they just ordinary people? Peace, mercy, and blessings of God be upon you. In the next episode, we will discuss the concept of "ontological authority" (wilayah takwiniyah).