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Mikyāl al-Makārim – Mirza Muhammad Taqi al-Isfahani
“Mikyāl al-Makārim fī Fawāʾid al-Duʿāʾ li-l-Qāʾim (peace be upon him)”
Authored by the devout scholar, ascetic, and striving jurist Hajj Mirza Muhammad Taqi al-Musawi al-Isfahani (Abu Abdullah) — may his secret be sanctified.
Edited by Sayyid Ali Ashour.
Published by Al-Aʿlami Publications, Beirut, Lebanon. (1)
Because of his intense attachment and unceasing longing for the presence of our master, the Imam of the Age (may Allah hasten his relief), he was honored with seeing him in a dream, where he was instructed to complete this book and to name it:
“Mikyāl al-Makārim fī Fawāʾid al-Duʿāʾ li-l-Qāʾim (may Allah hasten his reappearance).”
On the Obligation of Knowing Him (peace be upon him)
Chapter One: The obligation of knowing him — may Allah’s blessings and peace be upon him — and that faith is not realized without knowledge of the Imam of the Time.
This is indicated by both reason and transmitted evidence.
As for the rational proof:
The reasons necessitating the existence of the Prophet (peace and blessings be upon him and his family) are the same reasons necessitating the existence of the successor (peace be upon him) after the Prophet’s death.
The cause that obliges people to refer to the Prophet is itself the cause obliging them to refer to the successor. Therefore, it is incumbent upon Allah to appoint him, and upon people to know him, since following him depends on knowing him. (1)
Objection:
If it is said: There is a clear difference between the two situations, because the reason for sending the Prophet is people’s need, in matters of worldly life and the Hereafter, for a law by which they act.
Once the Prophet brings what they need, explains the rules and rulings, and they learn them and act upon them, the need is removed. Scholars and books then suffice to clarify what people need in their worldly and religious affairs.
Response:
There is no doubt about the invalidity of this objection for several reasons:
First:
The Prophet only clarified universal principles and general rulings. This amount did not completely remove the need, as many issues remain whose rulings are unknown even to the most eminent scholars — let alone others.
Thus, in every era there must be an infallible Imam to whom people can refer regarding matters whose rulings from the Prophet did not reach them.
There is also no doubt that the Prophet entrusted all rulings and knowledge to his successor — the Imam after him — and each Imam entrusted them to the next until it reached the Imam of our time (may Allah hasten his relief and appearance).
They clarify the divine rulings taken from the Prophet.
If this clarifier were not infallible, people would not trust his words, and the purpose of the prophetic mission would be undermined.
Second:
Disagreement and conflict inevitably occur among people due to their nature and desires, as observed clearly.
Divine grace therefore requires appointing among them one who knows the actual truth in every era and who serves as a reference in disputes so that justice prevails.
This person is the Imam whom all people are commanded to follow and rely upon.
If it is said: During the Imams’ lifetimes they judged according to apparent legal principles, just as scholars do during the Occultation — so how can you claim that divine grace requires appointing an Imam to judge by the real truth known only to him?
Answer:
The obstacle preventing them from judging by their full knowledge came from the people themselves — just as the obstacle to the Imam’s public appearance comes from them.
Since they are the cause, they have no argument against divine grace.
Many narrations state that if they were given authority, they would judge with the judgment of the family of David — that is, according to the true rulings entrusted to them by God.
Among them is what is reported in Usul al-Kafi (2/397) from Abu ʿUbaydah, from Abu Abdullah (peace be upon him):
“O Abu ʿUbaydah, when the Qa’im of the family of Muhammad rises, he will judge with the judgment of David and Solomon and will not require evidence.”
Another narration:
“The world will not end until a man from me appears who judges with the rule of the family of David; he will not ask for proof and will give every soul its due.”
And from Ammar al-Sabati:
When asked how they judge, he replied:
“By the judgment of God and the judgment of David; and if a matter comes to us that we do not have, the Holy Spirit brings it to us.”
And from ʿAli ibn al-Husayn (peace be upon him):
“We judge by the judgment of the family of David; if something is unclear to us, the Holy Spirit conveys it.”
Third:
Even if scholars were assumed to know all rulings, their existence would not suffice in place of the Imam, because they are not infallible from error and forgetfulness.
Therefore, in every age there must be an infallible person who serves as a reference for humanity — and that is none other than the Imam.
If it is asked:
What is the difference between the absence of the Imam and his existence while hidden from sight?
Answer:
Since the cause of his concealment comes from people, this does not contradict divine grace nor indicate lack of need for the Imam. Rather, they must remove the obstacles to his appearance to benefit from his light and knowledge.
We do not accept that he is hidden from all believers at all times; many righteous individuals have been honored with meeting him, and their accounts are recorded in scholarly works and collectively provide certainty.
The benefits of his blessed existence are not limited to imparting knowledge; rather, all divine grace reaching creation flows through the blessings of his existence. Some evidence for this will appear in Chapter Three, God willing. (Author)
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