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The Second Chapter: Establishing the Proof that the Truth lies in the Way of the Predecessors

There are two types of proof for this: rational and traditional original: "sam'i"; literally 'heard,' referring to transmitted religious texts like the Quran and Hadith. As for the rational proof, it consists of two kinds: general and specific.

The general proof that the truth is the way of the predecessors original: "al-Salaf"; the first three generations of Muslims, considered the most pious and knowledgeable is revealed by accepting four principles which are granted by every rational person. The first is that the person who best knows what is good for the state of mankind in relation to their ultimate return original: "al-ma'ad"; referring to the Resurrection and the Afterlife is the Prophet, may God’s peace and blessings be upon him. Whatever benefits or harms one in the Hereafter cannot be known through experience—unlike the way medicine is learned—because experimental knowledge only applies to things witnessed through repetition. And who has returned from that world to observe and report on what was beneficial or harmful? Nor can it be grasped through the measurement of the intellect, for human intellects fall short of that. All rational people admit that the intellect cannot provide guidance on what happens after death, nor can it identify the specific harm caused by sins or the benefit of acts of worship, especially regarding the specific details and limits established by sacred laws. Thus, it is established from all of this that such knowledge can only be grasped through the Light of Prophecy. This is a power beyond the power of the intellect, through which matters of the unseen—past and future—are perceived, and not by way of identifying rational causes. This is what the early sages original: "al-awa'il min al-hukama'"; often referring to the Ancient Greek philosophers agreed upon, let alone the saints among the scholars and those firmly rooted in knowledge original: "al-rasikhin"; those with deep, stable understanding who limit their sight to drawing light from the Presence of Prophecy, and who admit the deficiency of every power except this power.

The second principle is that the most knowledgeable of creation conveyed the virtues of what was revealed to him regarding the welfare of people in their afterlife and their daily lives. He did not hide any part of the revelation, nor did he keep its secrets folded away from the people. He was sent for no other reason than this, and thus he was a "mercy to the worlds." He was not negligent in this task. This is known with "necessary knowledge" original: "ilman daruriyan"; knowledge that is self-evident or certain beyond doubt from the circumstances of his life—his eagerness to set people right and his passion for guiding them toward what is good for their livelihood...

...and their ultimate destination. He did not leave anything that brings people closer to Paradise and the pleasure of the Creator without pointing it out, commanding it, and encouraging it. Nor did he leave anything that brings them closer to the Fire and the wrath of God Almighty without warning them and forbidding them from it. This applies to both knowledge and action.

The third principle is that those who knew the meanings of his words best—and were most capable of understanding their essence and grasping their secrets—were those who witnessed the revelation and the descent of the Quran. They lived during his time and were his companions, remaining with him day and night, dedicated to understanding the meanings of his words and receiving them, first to act upon them and secondly to transmit them to those after them. They sought to draw near to God by hearing, understanding, memorizing, and spreading this knowledge. They are the ones whom the Messenger of God (peace be upon him) urged to listen, understand, memorize, and convey. He said: "May God brighten the face of a man who hears my words, understands them, and conveys them just as he heard them" This Hadith emphasizes the importance of the Companions as reliable transmitters of the Prophet's exact teachings. By my life! Would the Messenger of God (peace be upon him) be accused of hiding or concealing things from them? The office of Prophecy is far above such a thing. Or would those great figures be accused of failing to understand his words and grasp his intentions? Or would they be accused of hiding and covering it up after they understood it? Or would they be accused of stubbornness in practice, opposing him out of pride while admitting they understood his instructions? These are possibilities that no rational mind can entertain.

The fourth principle is that throughout their era until the end of their lives, they never called the people to debate, scrutiny, hair-splitting, or digging into these [metaphysical] matters. Rather, they went to great lengths to rebuke anyone who waded into such topics or asked about them. As Ali referring to Ali ibn Abi Talib, the Prophet's cousin and fourth Caliph spoke, recounting was about them: if this [theological speculation] were a part of the religion or one of the ways to attain religious knowledge, they would have devoted themselves to it night and day. They would have called their children and families to it, and they would have prepared themselves and sought with great effort to establish its foundations and explain its laws.