and place. Even if the only example were the author of this book, Minhāj al-Nadāmah, and his brethren, that would suffice: in this respect, they take the Mongols and unbelievers—or wicked or ignorant men—as leaders.

The seventh point (1) is this: It may be said that leaders such as those whom he mentioned in his book and claimed to be infallible possess no authority through which the objectives (2) of leadership can be achieved. Following them does not suffice for obeying Allah, nor for securing the indispensable means that assist one in obeying Allah. Since they possess neither dominion nor authority, neither the Friday prayer [nor a congregational prayer] (3) can be performed behind them; they cannot lead the jihad or the Hajj; the prescribed punishments cannot be enforced through them; disputes cannot be adjudicated through them; a man cannot, through them, obtain in full the rights owed to him by other people or by the public treasury; and the roads (4) cannot be secured through them. All these matters require someone capable of undertaking them, and only someone who has supporters to assist him can possess such capability. These men were incapable of doing so; rather, others possessed that capability. Whoever expects these things from a leader incapable of them (5) is ignorant and unjust, whereas whoever seeks the assistance of someone capable of accomplishing them is knowledgeable (6), rightly guided, and sound in judgment. The latter thereby secures his welfare in both his religious and worldly affairs, while the former forfeits his welfare in both.

The eighth point (7) is this: It may be said that the claim that all the caliphs were occupied with what