Rather, they are his deputies and successors, and that is why he described them with his attributes.

[ People who command the truth ]

The Almighty said: Those who swear allegiance to you only swear allegiance to God, and the Almighty said: He who obeys the Messenger has obeyed God. Be the thing, for it is because they speak in it. This is the meaning, and those in authority among you are in consideration, and that is why obedience to the sultan is obligatory, for the sultan is in the status of the lawful command of God. Whoever obeys him is saved, and whoever disobeys him perishes.

( Chapter and pray at the imam of the immature boy )

[ The sayings of the fuqaha regarding the imam of a boy if he is a reciter ]

If he is a reciter, they differ about the imam of a child who is not of age.

take into account that

It is said that so-and-so s boy is like this. If he inclined to it, because the boy was inclined to the rule of nature and attaining his purposes, he was called a boy, meaning inclined to his desires. It has the position of being late, so it must be delayed and the late one is not an imam in advance, as it contradicts the ruling of what is in it. Whoever takes into account this consideration is not permitted to lead a boy even if he is a reciter. And whoever takes care of his being a carrier of the Qur an made the imamate for the Qur an not for the boy. The boy said, the Most High, and We gave him the rule as a boy, meaning the rule of the Imamate. Al-Nafl without imposing the occasion to choose

( Chapter rather pray in the Imamate of the sinner )

[ The ruling on leading the immoral person from the legal point of view ]

A group of people rejected it with a generalization and a group permitted it with a generalization and a group of people made a difference between the one who was a sinner who cut off his immorality with his immorality and the one who suspected his immorality. They allow it for the uninterpreted, and with absolute permission, I say that the believer is not an immoral person in the first place, as nothing can resist faith even though it is in the place of the sinner.

(Consideration in that) [Consideration of the imam of the immoral person from the esoteric point of view]

The immoral person is the one who departs from his true origin, which is that he is a slave, because for this he was created, then he must be a slave of God or a slave to his whims. By his servitude in the right of his whim in which he is in misery, so he learns from him the fulfillment of the right of servitude that God commanded him to be his slave, so he says, I am more deserving of this attribute in the right of God than this slave in the right of his whims. His Imamate was valid, and Abdullah bin Omar prayed behind Al-Hajjaj, and he was among the sinners without disagreement. He is not called an unbeliever. As for suspected immorality, it is far from the believer. Misconception is far from the believer, so that if he believes, then the debauchery of Zaid is suspected. A believer who is satisfied with faith with God does not fall into that. What does language give you? But in consideration, not in the apparent judgment, which is if a person departs from his humanity by departing from the judgment of his nature over him to a world whose sanctification is from the supreme spirits, is it valid for him to lead there or not? He departed from the rule of his nature except with the spirits that separate from the natural bodies of the jinn and humans. The revealer is for all, so he is correct in revealing, wrong in generalizing the ruling, then he sees that it is in terms of his spirit in terms of a sentence