their leaders, and the closest followers of the speculative theologians possess the knowledge of their leaders, as do the closest followers of the Qarmatians and the Bātiniyyah. The same applies to the leading scholars of Islam: those closest to each imam know his private affairs best. Take Mālik ibn Anas, for example.

Since Ibn al-Qāsim was the closest to him and knew his private affairs best, Mālik’s followers relied on his transmission. Indeed, even the “private questions” transmitted by Ibn Abī al-Ghamr are accepted on his authority, although some have challenged them. The same applies to Abū Hanīfah: Abū Yūsuf, Muhammad, and Zufar knew him best. Likewise with other imams. A scholar may write a book or make a statement, and someone who did not hear it directly from him may understand his intent better than someone who did. As the Prophet, may Allah bless him and grant him peace, said:

“Someone to whom a message is conveyed may understand it better than someone who heard it directly.”

In any case, however, the transmitter must be among the close associates who know the circumstances of the person from whom he transmits. Similarly, among the followers of the imams are those who understand their texts better than some of their direct companions.

It is firmly established in the minds of Muslims that the heirs of the messengers and the successors of the prophets are those who uphold the religion through knowledge, action, and calling people to Allah and the Messenger. These are the Messenger’s true followers. They are like a tract of good, fertile land that receives water and produces abundant pasture and grass: it flourishes in itself, and through it people flourish.

These are the people who combine insight into the religion with the strength to call others to it. For this reason, they are the heirs of the prophets, concerning whom Allah Most High said:

“And remember Our servants Abraham, Isaac, and Jacob, possessors of strength and vision.”