 The second pivot of the Ikhwân's philosophy in addition to creation is their discussion of the imamate. It has its first origin in Epistle 31 On the diversity of languages (now considered from the standpoint mentioned in the title by Albert Reyna 2009). Here the Ikhwân show that religious creeds change as a result of language transformations. More particularly, differences and contrasts within the umma due to changes in the Arabic language are linked to the debate regarding the identity of the Messenger's deputy, which is the main cause of schism in Islam “until their time,” the Ikhwân say (cf. Epistle 31, III, 153, 8–10 and 165, 8–12). While everybody agrees on the tasks of the imâm, there is a disagreement as to his identity. This is because imamate is of two kinds: prophetic and regal. Usually the tasks of the ruler are neatly distinguished from those of the prophet, because governance is a mundane business and prophecy is related to the life to come (III, 497, 5–6). On occasion these qualities are combined in a single person, who is then the delegated prophet and also the ruler (III, 495, 18–19). While the Prophet Muhammad was both prophet and ruler of the Muslim umma, so ensuring its best defence, his possible successors did not always match him in nobility. Subsequently, prophecy and governance are sometimes found in two different persons, one of whom is the prophet delegated to that community and the other the person who has been given power over them. They support one another (III, 495, 19–21). The real problem seems, then, to be the dignity of the person appointed as the caliph, which alone is the condition of a legitimate prophetical succession. The Ikhwân's specific idea on the identity of such a person is not clear. In addition, there is apparently no distinction between the prophet, the imâm or the ruler with regard to the required qualities, as Epistle 47 On the essence of divine Law demonstrates. The sole “doctrinal” solution offered in the encyclopedia seems that a ruler with ascetic tendencies can legitimately take the place of the imâm.