*Qur’an: Imams Guide by Allah’s Command (Takwini Guidance)* _Waja’alnahum aimmatan yahduna bi amrina…_ 💠 We find in the Qur'an that whenever it mentions imamate it puts guidance side by side. 📖 Allah says in the story of Abraham: And We gave him Isaac and Jacob as a further gift; and We made [them] all righteous ones; and We made them imams, to guide [people] by Our command ... (21:72-73); 📖 and He says in another place in the Qur’an: And We made of them imams to guide by Our command as they were patient, and they were certain of Our signs (32:24). 💠 Here the imamate is defined in terms of guidance, and then further qualified with the condition, "by Our command." Clearly, the imamate does not mean any type of guidance; *it is a guidance which emanates from the command of Allah*. And the realiity of that command is described in these words: 📖 His command, when He intends anything, is only that He says to it: Be, and it is. Therefore glory be to Him in Whose hand is the kingdom of everything ... (36:82-83); 📖 And Our command is but one, as the twinkling of an eye (54:50). 💠 The Divine Command is the sublime side of the creation, with which the Imams face towards Allah; it is pure, free from fetters of time and space, and untouched by change and variation. *It is also the real meaning of the word "Be," because the Divine Command "Be," is nothing other than the actual existence of the thing concerned.* 💠 it very clearly proves that whatever is the subject of guidance (that is, the hearts and the deeds), *the imam has its inner reality*; he is constantly in touch with its other side—the side of the command, which is never hidden from him. 💠 It is known that hearts and the deeds, like any other thing, have two sides, one of the "command" and the other of the "creation" ; *therefore, the reality of the deeds of men - both good and bad— is always in the vision of the imam*, always under his observation; and he has authority over both ways — the way of happiness and bliss and the way of unhappiness and distress.