He can not link this word NARRATORS or 'ROWAAT' to jurisprudents.

He can not link this word NARRATORS or 'ROWAAT' to jurisprudents. Those who are the scholars in this science of tradition are called 'ROWAAT' (NARRATORS). Of course, the issue of the 'urisprudents' guardianship during the absence of the Imam is mostly in dispute, or discussion, because it is a matter of public concern. Since it is a question of jurisprudence and a subordinery one, difference of opinion is common.

In every certitude the dispute runs in the essentiality of there being a ruler, and a sanction from a jurisprudent. His proceeds, exercise of power and obligation of obedience to him or the government should be authorized by a jurisprudent. These are the issues totally of a different rank and category mentioned in jurisprudence. 48.

PRIMARY SOURCES AND THE EXTENT OF THE GHEEBAT (ABSENCE) The writer is again wrong in assuming that the twelfth Imam, according to the primitive and primary sources, was supposed to appear in the near future. The sources, which he is titling as primary or primitive have already said that the period of the absence (GHEEBAT) would be long and indefinite and that it would be gestant with ordeals.

Jaber Ansari narrates the Prophet's (SAW) words: "He is that who remains hidden from Shias and his friends. His 'Imamate' (Imam hood) would be difficult for words to confirm unless God tests the hearts against the belief." Jaber says that the Prophet (SAW) spoke this when he first introduced the name and the pedigree of Imam Mahdi. Ali Bin Abi Taleb in NAHJUL BALAGHA says: "There is no ordeal longer than this and so hope remoter than this." There are several narration in this regard.

But none is there to indicate a hope of his appearance in the near future. There are a few sayings which do not have a ground and which are before the Imam hood of the eight Imam, Imam Reza (AS), that the appearance of the Imam was procrastinated due to the deeds of the Shia. The reason for the delay is a deed. This is groundless. 49. EVIDENCE OF REASON: The writer says that the resort to reason is due to the lack of tradition or a fraud in tradition.

Well, then what is the way to reach the truth if reason is rejected? What is heard might be wrong; what is said might be commentitious; what is told could be deceptive; well, then to what alternative should one resort to as a dernier one? In every dispute, reason has often stood powerful and strong. But on what reason the writer is not willing to entertain a reason is astonishing enough.