{"id":1016,"date":"2022-06-04T16:06:18","date_gmt":"2022-06-04T16:06:18","guid":{"rendered":"https:\/\/mindinmomentum.com\/?p=1016"},"modified":"2022-06-04T16:06:23","modified_gmt":"2022-06-04T16:06:23","slug":"zayd-and-imamah-answering-objections","status":"publish","type":"post","link":"https:\/\/mindinmomentum.com\/?p=1016","title":{"rendered":"Zayd and Im\u0101mah: Answering Objections"},"content":{"rendered":"\n

A reply <\/a>was written by Muhammad Sharifi, a Zaydi brother, to my recent article <\/a>on Zayd b. Ali (peace be upon them). I am happy to see intellectual exchange take place, but etiquette should always be observed. Offensive language against figures of the Imam\u012b tradition, highly respected companions such as \u2018The Believer of al-\u1e6c\u0101q\u2019 (al-A\u1e25wal), who he dubbed as the \u201cThe Satan of al-\u1e6c\u0101q\u201d, and \u02bfAl\u012b b. Yaqt\u012bn, who he labelled a murderer, is both unnecessary and lacks the maturity required for a fruitful interfaith dialouge. Disagreement with the Im\u0101m\u012bs on the veracity of these individuals does not justify disrespecting them in this way. Moving on from that, let\u2019s tackle the academic content at hand.<\/p>\n\n\n\n

I would like to remind the dear reader that I originally set out to explore a report in al-K\u0101f\u012b that has been used by some to claim that Zayd was unaware of the Imamah of his father. Accordingly, the first section will focus specifically on Sharifi\u2019s objections as far as they relate to the original endeavor. Subsequent sections will provide basic insight into the Im\u0101mi view on some of the other historical matters he raised. This is to help the reader contextualize the original discussion so that the problems with Sharifi\u2019s contentions can become more apparent. As such, I will not enter, too deeply or at all, into matters beyond the scope of my initial piece.<\/p>\n\n\n\n

The report<\/strong><\/p>\n\n\n\n

Let\u2019s review the explanations I provided for this report in a summary:<\/p>\n\n\n\n

  1. Sayyid al-Khoei understood from Zayd’s (p) comments that he had privately obtained permission from Imam al-S\u0101diq to revolt, and was trying to communicate this matter to al-A\u1e25wal without explicitly spelling it out. His caution was due to fear of the information tracing back to the Im\u0101m in Medina, and subsequently putting his life in danger.<\/li><\/ol>\n\n\n\n
    1. \u02bfAll\u0101mah Sha\u02ber\u0101n\u012b understood that Zayd did not have permission from the Im\u0101m, but assumed it legitimate given its noble cause of enjoining the good, forbidding the evil and restoring power to the Ahlulbayt.<\/li><\/ol>\n\n\n\n

      Both explanations emphasize that the conversation between Zayd and the companion is regarding the legitimacy of his uprising. There is no indication in the report about a disagreement on the Im\u0101mah of Imam al-Sajj\u0101d, the father of Zayd, or the Im\u0101ms after him. Whether Zayd actually had permission from the Im\u0101m but was performing taqiyyah or did not have permission but assumed he was doing the right thing, does not change the fact that the two are talking about the legitimacy of his revolt.<\/strong><\/p>\n\n\n\n

      Sharifi ignores this critical point in the explanations and goes to great lengths in criticizing Sayyid al-Khoei\u2019s suggestion of taqiyyah. He failed to understand that it is not the assumption of taqiyyah that proves our claim and renders his reading as unlikely, but that the matter of disagreement between Zayd and al-A\u1e25wal is on the legitimacy of his revolt, not the positions of the Im\u0101ms. To demonstrate our claim more patiently this time, I will break down the conversation, summarize and comment on each relevant segment. I will shorthand the names with Z(ayd) and A(l-ahwal) for the sake of brevity:<\/p>\n\n\n\n

      I<\/td>Z: Will you join an uprising if a member of the Ahlulbayt calls for it?<\/strong><\/td><\/tr>
      II<\/td>A: If it had been your brother (al-B\u0101qir) or your father (al-Sajj\u0101d), I would have done so.<\/strong>   Because a revolution is legitimate if an Im\u0101m leads it or approves of it.  <\/td><\/tr>
      III<\/td>Z: I wish to revolt, join me!<\/strong>  <\/td><\/tr>
      IV<\/td>A: I will not do so. If there is an Im\u0101m\/\u1e24ujjah (which is not you) then those who follow him (in not joining you) will be the saved ones, and if there is no Im\u0101m on this earth, then whether I join your or not, no difference is made with regards to my salvation.<\/strong> \u00a0<\/strong>
      Once again emphasizing that I am not joining because you have no legitimacy in your actions. You are not the Im\u0101m, therefore, I have no obligation to join your cause. \u00a0<\/td><\/tr>
      V<\/td>Z: My father taught you the religion but did not teach me despite his incredible love for me?<\/strong> \u00a0<\/strong> The assumption that \u201creligion\u201d here denotes the Im\u0101mah of his father is an unnatural interpretation in the context of what is being spoken about. Prior to this, the exchange was in regards to the revolt and its legitimacy. How did it move to the Im\u0101mah of his father? \u00a0
      Rather, it is more natural to interpret this segment as Z sarcastically reminding A that he was raised with immense love by his father; how can he, out of all people, be unaware of the matters of religion? How can he not know the difference between an illegitimate uprising and legitimate one? How can he not know the role an Im\u0101m plays? A companion knows, but someone of the caliber of Zayd does not?! \u00a0
      This implies he is aware of the conditions of a legitimate revolt and the importance of the Im\u0101m with respect to it. This entail three possibilities, none of which relate to a lack of knowledge about his father’s position or subscription to it: \u00a0
      a) He actually had permission from Im\u0101m al-\u1e62\u0101diq (the living Im\u0101m)
      b) He assumed it was legitimate because it was for the right reasons
      c) He considered himself the current Im\u0101m (as opposed to al-\u1e62\u0101diq) \u00a0<\/td><\/tr>
      VI<\/td>A: The Imam\u2019s closeness and love to you does not mean everything was relayed to you.<\/strong> \u00a0<\/strong> \u2018A\u2019 wishes to dismantle the idea that being close to the Im\u0101m automatically equates to comprehensive knowledge of the religion and prevents one from making mistakes. Your position as an immediate family member does not inevitably lead to correct understanding and decision making. \u00a0
      It is interesting that this reply silences Zayd. He was either defeated in argument or chose to stay silent for other reasons. Given what is known of Zayd’s (p) brave and upfront character, the first possibility is more likely. The likes of Sayyid al-Khoei, however, have been more generous and sided with the idea that his silence was for greater wisdom. \u00a0<\/td><\/tr>
      VII<\/td>\u2018A\u2019 narrates the conversation to Imam al-\u1e62\u0101diq who applauds his ability to silence \u2018Z\u2019 in the debate.<\/strong> \u00a0<\/strong> The Imam\u2019s reaction does not complement Sayyid al-Khoei\u2019s interpretation as strongly as it does that of \u02bfAll\u0101mah Sha\u02bfr\u0101n\u012b\u2019s. Consequently, I personally favor a reading that does not require taqiyyah in the context of this particular report.
      Having said that, Sayyid al-Khoei\u2019s suggestion is not entirely without merit either, in particular in the context of other reports that clarify the approval of Im\u0101m al-\u1e62\u0101diq with Zayd. For the sake of exploration, some justifications can be posited. The Im\u0101m may have allowed Zayd to carry out this uprising, but at the same time did not directly wish to promote it for greater concerns such as preserving the lives and welfare of his followers. As such, permitting Zayd to revolt does not necessarily equate to encouraging others to join him, as Sharifi thinks.
      This is not uncommon amongst leaders. They will sign off on certain courses of actions and projects that their inferiors insist on executing, but they do not necessarily assign large amounts of resources to it. Al-A\u1e25wal, the Believer of al-\u1e6c\u0101q, was a senior companion, so it is not unlikely that the Im\u0101m did not wish him to join the revolt and eventually be killed, even if he may have permitted Zayd to carry out the revolt he so passionately wished to do so. \u00a0
      Whatever the case may be, it is difficult to interpret the exchange as one concerning Zayd\u2019s knowledge of the Im\u0101mah of his father\/brother and his denial of it. \u00a0<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

      As far as the apparent meaning of the report is concerned, the above should suffice for Sharifi\u2019s objections. But to seal the matter, we can go further. For argument\u2019s sake, let\u2019s assume that the presented explanation and that of Sharifi are equal in plausibility. If there are two equally competing readings of a text, and neither can be favored over the other, both readings are deemed unauthoritative. Put in technical terms, the dal\u0101lah <\/em>(signification)of the report becomes mujmal <\/em>(vague) and consequently is ignored.<\/p>\n\n\n\n

      We can go even further. We will assume that Sharifi\u2019s reading has superiority over ours. In that case, it simply reduces to a case of conflict of reports (\u062a\u0639\u0627\u0631\u0636 \u0627\u0644\u0627\u062e\u0628\u0627\u0631). On the one hand, we have an abundance of reports in our corpus praising Zayd. Their large number has allowed some scholars to ignore the credibility of each report. On the other hand, we have an authentic report which for argument\u2019s sake indicates Zayd\u2019s denial of Im\u0101mah. Any beginner student of the tradition will understand that the singular report is cast aside in the face of the multiplicity of opposing reports.<\/p>\n\n\n\n

      This is exactly how the famous commentator of al-K\u0101f\u012b, al-M\u0101zandar\u0101n\u012b, presented his final opinion on Zayd. Initially he asserts that the report discredits Zayd. The justification he presents is not <\/strong>one that relates to his denial of Im\u0101mah, rather, his decision to revolt without seeking the permission of the Im\u0101m. However, he goes on to contend that such an understanding cannot be sustained in the light of the many reports that sing of Zayd\u2019s praise, worth and virtues.[1]<\/sup><\/a><\/p>\n\n\n\n

      This conclusion is the natural result of a sincere academic evaluation in the context of the Im\u0101mi tradition. If some wish to cherry pick reports and interpret it beyond their apparent meaning to aid their cause, then no amount of discussion will bear fruit.<\/p>\n\n\n\n

      Situating the discussion<\/strong><\/p>\n\n\n\n

      Sharifi enumerated other figures from the progeny of the Prophet and claimed that they also denied the Twelver Im\u0101ms. I will not indulge in answering these claims in this writing, however, I will mention some points in passing.<\/p>\n\n\n\n

      Of the names he mentions is  Muhammad b. Abdullah b. Hassan. Famously known as al-Nafs al-Zakiyyah, he is one of the Im\u0101ms of the Zayd\u012byah. Other names on the list, predominantly from the Hassani line, are also the pillars of the Zaydi creed. To use these individuals as points of evidence against the Im\u0101mis is begging the question. It goes without saying that the Zaydi perspective on these figures will at least partially conflict with ours.<\/p>\n\n\n\n

      Here I am not claiming that all these individuals were followers of the Im\u0101ms. If evidence suggests that some of these individuals, no matter their vicinity to the Ahlulbayt, did not subscribe to their leadership, we are not uncomfortable or shy to state that. Sharing a blood line does not guarantee complete submission to the truth, and history has proven this fact time and time again.<\/p>\n\n\n\n

      This is a highly relevant point with regards to Zayd b. Ali (p) as well. The original piece set out to demonstrate that the report in discussion cannot be used to prove Zayd\u2019s ignorance or denial of the Im\u0101mah of his father and brother. The fact that he directs the companion to inquire from Im\u0101m al-\u1e62\u0101diq about the fate of his uprising, is strong indication that he finds religious legitimacy from his words and believes in his predictions. Having said that, Zayd\u2019s submission, partial or absolute, to the authority of the Im\u0101ms requires investigation beyond this one report. I will present the Im\u0101mi views on Zayd in the coming section.<\/p>\n\n\n\n

      Going back to Muhammad b. Abdullah, in short the dear reader should know that Im\u0101m al-\u1e62\u0101diq did not give allegiance to Muhammad nor officially\/publicly support his uprising. Different reasons have been cited for this decision. Suffice to say, perhaps the strongest deterrent for Im\u0101m al-\u1e62\u0101diq and his followers was the introduction of this individual as the Mahd\u012b.[2]<\/sup><\/a> Many throughout history and until today have attempted to use this title to gain a following and exert influence. Although some may try to justify the use of this title for Muhammad, any sensible Sh\u012b\u02bf\u012b could see the problem with that attribution. The other was the Im\u0101m\u2019s deep understanding of the political climate and knowledge of the eventual failure of these uprisings, as history has evidently demonstrated.<\/p>\n\n\n\n

      Opinions on Zayd (p)<\/strong><\/p>\n\n\n\n

      Finally, to clarify the Im\u0101mi position on Zayd (p) and help the reader contextualize the explanations provided for the report in al-K\u0101f\u012b which will in turn reveal some of the shortcomings of Sharifi\u2019s objections, the following is a bullet point summary of the opinions held about Zayd by Twelver scholars.<\/p>\n\n\n\n

      It is noteworthy that although most of the reports that have reached us with respect to Zayd praise him, there are a number of reports, predominantly weak in authenticity, that raise questions about his acceptance of Im\u0101mah and the nature of his uprising. How we deal with the latter group of reports determines how positive our opinion towards Zayd becomes.<\/p>\n\n\n\n

      Shaykh al-\u1e62ad\u016bq (d. 380) writes that Zayd was a man of great virtues and to prove this matter he lists numerous reports from the Im\u0101ms. He claims this to be the consensual belief of the Im\u0101miyyah.[3]<\/sup><\/a> The first report he quotes in this chapter is from Im\u0101m al-Ri\u1e0d\u0101 narrating from his father who narrates from Im\u0101m al-\u1e62\u0101diq that Zayd had seeked counsel from him before the revolt.<\/p>\n\n\n\n

      Shaykh al-Muf\u012bd, who is known not to shy away from disagreement with al-\u1e62ad\u016bq, surpasses him on this matter and claims:<\/p>\n\n\n\n

      \u201cMany of the Sh\u012b\u02bfa believed him as an Im\u0101m because he rose with the sword while calling for \u201cThe chosen is to be from the progeny of Muhammad (p)\u201d \u0627\u0644\u0631\u0636\u0627 \u0645\u0646 \u0627\u0644 \u0645\u062d\u0645\u062f. People assumed he considered himself to be the chosen one, but he did not intend this. He knew of his brother\u2019s (al-B\u0101qir) precedence and right to Im\u0101mah, and his final will to transfer it to al-\u1e62\u0101diq (peace be upon them all).\u201d[4]<\/sup><\/a><\/p>\n\n\n\n

      This is perhaps the most optimistic account of Zayd\u2019s relationship with the Im\u0101ms. Sayyid al-Khoei, amongst others, is of the same opinion by relying on the narrations that mention Zayd\u2019s testimony to the position of the Im\u0101ms.[5]<\/sup><\/a> Although not all of the reports in this category are of the same level of credibility, their sheer number builds sufficient conviction for these scholars to be convinced of Zayd\u2019s faith.<\/p>\n\n\n\n

      Al-Istar\u0101b\u0101d\u012b, the notable Akhb\u0101r\u012b scholar, also adds his elaborate admiration and respect for Zayd, writing that he was killed in the path of God and His obedience .[6]<\/sup><\/a><\/p>\n\n\n\n

      Afand\u012b (the author of al-Riy\u0101\u1e0d) opines that Imam al-B\u0101qir did not explicitly prohibit Zayd from uprising. Rather, he informed Zayd of the fate of his actions if he chose to revolt. The Im\u0101m placed Zayd between the choice of the hereafter\/sacrifice and the dunya\/comfort. Zayd chose the former.[7]<\/sup><\/a><\/p>\n\n\n\n

      (Note that the conversation between al-B\u0101qir and Zayd shows that the latter had intentions to cause political disruption long before he actually succeeded.[8]<\/sup><\/a>)<\/p>\n\n\n\n

      Al-Majlis\u012b considers it more appropriate to give benefit of doubt to Zayd (p) and avoid disparaging his status. He extends this judgment to all direct offsprings of the Im\u0101ms, except in cases we have clear cut proof that they deviated from the path, as was the case with Ja\u02bffar al-Kathth\u0101b.[9]<\/sup><\/a> As mentioned previously, he writes that he has not witnessed an opposing opinion from the Im\u0101mis.<\/p>\n\n\n\n

      From this quick survey, it is clear to see that important Im\u0101mi scholars have held a favorable opinion about Zayd. The baselessness of Sharifi\u2019s allegation that Im\u0101mi scholars \u201crealized\u201d they could not vindicate Zayd becomes plainly evident. Someone as early as al-\u1e62ad\u016bq has the highest of regards for Zayd(p), yet, Sharifi thinks we have had a change of heart with Sayyid al-Khoei\u2019s intervention.<\/p>\n\n\n\n

      Final words<\/strong><\/p>\n\n\n\n

      The level of Zayd\u2019s submission to the Im\u0101ms of his time is a matter that requires separate inquiry and investigation into the reports that have reached us. Whether we become as generous as the likes of Shaykh al-Muf\u012bd and Sayyid al-Khoei believing in Zayd\u2019s absolute acceptance of the Im\u0101mah of al-B\u0101qir and al-\u1e62\u0101diq (peace be upon all of them), or adopt a partial position, will depend on extensive review of all the evidence. By a partial position I intend acceptance of Zayd\u2019s virtuous character, bravery and genuine intentions, but not the assumption of his absolute submission to the Im\u0101ms in all domains of life. There is strong evidence he considered his brother and nephew as Im\u0101ms of religious knowledge and superior to him in that dimension, but whether he adhered to their political stances and counsel, is an area of dispute.<\/p>\n\n\n\n

      I do not intend to make further contributions to this exchange. I believe sufficient information has been provided for the dear reader to make his own mind. I pray for the best for brother Sharifi.<\/p>\n\n\n\n

      \u0648 \u0627\u0644\u062d\u0645\u062f \u0644\u0644\u0647 \u0631\u0628 \u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646<\/p>\n\n\n\n

      \n\n\n\n

      [1]<\/sup><\/a> al M\u0101zandar\u0101n\u012b, Shar\u1e25 U\u1e63\u016bl al K\u0101f\u012b, vol.5, pg.107<\/p>\n\n\n\n

      [2]<\/sup><\/a> I\u1e63fah\u0101n\u012b, Maq\u0101til al-\u1e6c\u0101lib\u012by\u012bn<\/em>, 141 (Link<\/a>)<\/p>\n\n\n\n

      [3]<\/sup><\/a> al-\u1e62ad\u016bq, \u0639\u064a\u0648\u0646 \u0623\u062e\u0628\u0627\u0631 \u0627\u0644\u0631\u0636\u0627, vol2, p226 (Link<\/a>)<\/p>\n\n\n\n

       \u0642\u0627\u0644 \u0645\u062d\u0645\u062f \u0628\u0646 \u0639\u0644\u0649 \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 \u0645\u0635\u0646\u0641 \u0647\u0630\u0627 \u0627\u0644\u0643\u062a\u0627\u0628 \u0631\u0636\u0649 \u0627\u0644\u0644\u0647 \u0639\u0646\u0647: \u0644\u0632\u064a\u062f \u0628\u0646 \u0639\u0644\u0649 \u0641\u0636\u0627\u0626\u0644 \u0643\u062b\u064a\u0631\u0647 \u0639\u0646 \u063a\u064a\u0631 \u0627\u0644\u0631\u0636\u0627 \u0627\u062d\u0628\u0628\u062a \u0627\u064a\u0631\u0627\u062f \u0628\u0639\u0636\u0647\u0627 \u0639\u0644\u0649 \u0627\u062b\u0631 \u0647\u0630\u0627 \u0627\u0644\u062d\u062f\u064a\u062b \u0644\u064a\u0639\u0644\u0645 \u0645\u0646 \u064a\u0646\u0638\u0631 \u0641\u064a \u0643\u062a\u0627\u0628\u0646\u0627 \u0647\u0630\u0627 \u0627\u0639\u062a\u0642\u0627\u062f \u0627\u0644\u0627\u0645\u0627\u0645\u064a\u0629 \u0641\u064a\u0647.<\/p>\n\n\n\n

      [4]<\/sup><\/a> al-Muf\u012bd, al-Irsh\u0101d, <\/em>vol2, p172 (Link<\/a>)<\/p>\n\n\n\n

      \u0648\u0627\u0639\u062a\u0642\u062f\u064e \u0641\u064a\u0647 \u0643\u062b\u064a\u0631\u064c \u0645\u0646\u064e \u0627\u0644\u0634\u0650\u0651\u064a\u0639\u0629\u0650 \u0627\u0644\u0625\u0645\u0627\u0645\u0629\u064e \u060c \u0648\u0643\u0627\u0646\u064e \u0633\u0628\u0628\u064f \u0627\u0639\u062a\u0642\u0627\u062f\u0650\u0647\u0645 \u0630\u0644\u0643\u064e \u0641\u064a\u0647 \u062e\u0631\u0648\u062c\u064e\u0647 \u0628\u0627\u0644\u0633\u0651\u064a\u0641\u0650 \u064a\u062f\u0639\u0648 \u0625\u0650\u0644\u0649 \u0627\u0644\u0631\u0650\u0651\u0636\u0627 \u0645\u0646 \u0627\u0644\u0650 \u0645\u062d\u0645\u0651\u062f\u064d \u0641\u0638\u0646\u064f\u0651\u0648\u0647 \u064a\u0631\u064f\u064a\u062f\u064f \u0628\u0630\u0644\u0643\u064e \u0646\u0641\u0633\u064e\u0647 \u060c \u0648\u0644\u0645 \u064a\u0643\u0646 \u064a\u064f\u0631\u064a\u062f\u064f\u0647\u0627 \u0628\u0647 \u0644\u0645\u0639\u0631\u0641\u062a\u0650\u0647 \u0628\u0627\u0633\u062a\u062d\u0642\u0627\u0642\u0650 \u0623\u064e\u062e\u064a\u0647 \u0644\u0644\u0625\u0645\u0627\u0645\u0629\u0650 \u0645\u0646 \u0642\u0628\u0644\u0650\u0647 \u060c \u0648\u0648\u0635\u064a\u0651\u062a\u0647\u0650 \u0639\u0646\u062f\u064e \u0648\u0641\u0627\u062a\u0650\u0647 \u0625\u0650\u0644\u0649 \u0623\u064e\u0628\u064a \u0639\u0628\u062f\u0650\u0627\u0644\u0644\u0647\u0650<\/p>\n\n\n\n

      [5]<\/sup><\/a> al-Khoei, Mu\u02bfjam Rij\u0101l al \u1e24ad\u012bth<\/em>, vol.7, pg.355<\/p>\n\n\n\n

      [6]<\/sup><\/a>  al M\u0101zandar\u0101n\u012b, Shar\u1e25 U\u1e63\u016bl al K\u0101f\u012b, vol.5, pg.107<\/p>\n\n\n\n

      [7]<\/sup><\/a> Afand\u012b, al-Riy\u0101\u1e0d,<\/em> P353 (Link<\/a>)<\/p>\n\n\n\n

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

      [8]<\/sup><\/a> al-Mas\u02bf\u016bd\u012b, \u0645\u064f\u0631\u0648\u062c\u064f \u0627\u0644\u0630\u064e\u0651\u0647\u064e\u0628, vol3 p206<\/p>\n\n\n\n

      [9]<\/sup><\/a> al-Majlis\u012b, \u0645\u0631\u0622\u0629 \u0627\u0644\u0639\u0642\u0648\u0644 \u0641\u064a \u0634\u0631\u062d \u0623\u062e\u0628\u0627\u0631 \u0622\u0644 \u0627\u0644\u0631\u0633\u0648\u0644, \u062c4 \u0635120 (<\/em>Link<\/em><\/a>)<\/em><\/p>\n\n\n\n

      \u0627\u0644\u062d\u0627\u0635\u0644 \u0623\u0646 \u0627\u0644\u0623\u0646\u0633\u0628 \u062d\u0633\u0646 \u0627\u0644\u0638\u0646 \u0628\u0647 \u0648\u0639\u062f\u0645 \u0627\u0644\u0642\u062f\u062d \u0641\u064a\u0647 \u060c \u0628\u0644 \u0639\u062f\u0645 \u0627\u0644\u062a\u0639\u0631\u0636 \u0644\u0623\u0645\u062b\u0627\u0644\u0647 \u0645\u0646 \u0623\u0648\u0644\u0627\u062f \u0627\u0644\u0623\u0626\u0645\u0629 \u0639\u0644\u064a\u0647\u0645\u200c\u0627\u0644\u0633\u0644\u0627\u0645 \u0625\u0644\u0627 \u0645\u0646 \u062b\u0628\u062a \u0627\u0644\u062d\u0643\u0645 \u0628\u0643\u0641\u0631\u0647\u0645 \u0648\u0627\u0644\u062a\u0628\u0631\u064a \u0645\u0646\u0647\u0645 \u0643\u062c\u0639\u0641\u0631 \u0627\u0644\u0643\u0630\u0627\u0628 \u0648\u0623\u0636\u0631\u0627\u0628\u0647<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

      A reply was written by Muhammad Sharifi, a Zaydi brother, to my recent article on Zayd b. Ali (peace be upon them). 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