This is the height of ignorance and misguidance. Even assuming that the infallible Awaited One exists, there is no way to know that he espoused that position, since no one transmitted it from him(1), or from anyone who transmitted it from him. How, then, can it be asserted with certainty that this is his position? Why could the other position not be his, when, because of his occultation and fear of the oppressors, he is unable to make his position known—as they claim concerning him?

Thus, the very foundation of these Rāfidis’ religion rests upon someone unknown and nonexistent, not upon anyone present or known. They imagine that their Imam exists and is infallible, whereas he is missing and nonexistent. Even if he did exist and were infallible, they acknowledge that they cannot know his commands and prohibitions as [they used to](2) know the commands and prohibitions of his forefathers.

The purpose of an Imam is solely that his commands be obeyed. If it is impossible to know his commands, then it is impossible to obey him, and the purpose sought [through him](3) is therefore impossible. Thus, the purpose sought through him is impossible. If the purpose sought [through him](4) is impossible, there is no benefit whatsoever [in](5) establishing the means. Indeed, establishing a means that cannot achieve its intended purpose belongs to folly, futility, and reprehensible torment, by the consensus of those who uphold revealed law and [by the consensus](6) of rational people who maintain that reason judges things to be good or evil(7). Rather, all rational people agree upon this without qualification: if they define evil(8) as that which causes harm, they agree that what is harmful can be known through reason. And belief in this Imam, who