they were to lie, then information from God would lie a lie, for he has guaranteed the claim of the Apostles by the manifestation of miracles at their hands. For the miracle is revealed in place of an utterance from God, "My servant is truthful in all that he brings from Me." That is, whenever an Apostle comes to his people and says, "I am an Apostle to you from God," and they say to him, "What is the proof of your apostolate?" then he shall say, "The splitting of this mountain," for example. And when they say to him, "Bring what you say," God will split that mountain at their saying, as a guarantee of the claim of the Apostle to the apostolate. So, God's splitting the mountain is sent down in place of an utterance from God, " My servant is truthful in all which he brings to you from Me." And if the Apostle were lying, this information would be lying. But lying is impossible in the case of God, so lying on the part of the Apostles is impossible. And whenever lying is denied in them, Veracity is established.

And as for the proof of the Trustworthiness, that is, their being preserved internally and externally from forbidden and disliked things; if they were unfaithful in committing such things, we would be commanded to do the like. But it is impossible that we could be commanded to do a forbidden or disliked thing, "for God does not command a vile thing" (Qur. 7, 27). And it is evident that they did nothing except obedience, whether required or desired, and "permitted" (mubah) things entered among their actions only to show, whenever they did a "permitted" thing, that it was allowable (ja'iz.)

And as for the proof of Intelligence, if it were failing in them, how would they be able to establish an argument against an adversary? But the Qur'an indicates in more than one place, that they must establish arguments against adversaries. And such establishing of arguments is only possible with intelligence.

And the proof that fleshly accidents do befall them is that they do not cease to ascend in their lofty rank; for the occurrence of such accidents is in them for increase in their lofty rank, for example, and that others may be consoled,

and that the thoughtful may know that the world is not a place of recompense for the lovers of God; since if it were, why should aught of the defilements of the world befall the Apostles? The Blessing of God be upon them and upon their Mighty Head, our Lord Muhammad and upon his family and Companions and descendants, all!

The Fifty Articles are completed with their Glorious Proofs.

Let us mention to you now somewhat of that which must be held of the things whose proofs are authority (sam'i): Know that it must be believed that our Prophet has a Tank (hawd); and ignorance as to whether it is on one side or the other of the Bridge (as-sirat) does not hurt. On the Day of Resurrection (yawm al-qiyaina) the creatures will go down. to drink of it. It is different from al-Kawthar, which is a River in the Garden.

And it must also be believed that he will make intercession (shafa'a) on the Day of Resurrection in the midst of the Judgment, when we shall stand and long to depart, even though it be into the Fire. Then he shall intercede that they may depart from the Station (mawqif); and this intercession belongs to him only.

And it must also be believed that falling into great sins (kabiras), other than Unbelief (kufr), does not involve Unbelief, but repentance (tawba) from the sin is necessary at once; and if the sin be a small one (saghira) repentance is necessary to him who is liable to fall into it. And repentance is not injured by returning to sin; but for the new sin a new repentance is necessary.

And it is incumbent upon the individual that he set aside arrogance (kibr) and jealousy (hasad) and slander (ghiba) on account of what the Prophet has said, "The gates of the Heavens have curtains which reject the works of the people of arrogance, jealousy and slander." That is, they prevent them from rising, and so they are not received. Jealousy is a desiring that the well-being of another should pass away, equally whether it is desired that it should come to the jealous