How Extensive is the Parameter of the Knowledge of an Immaculate (a)?

The Difference of Opinion Regarding the Parameter of an Immaculate’s Knowledge

---

There is no consensus amongst Islamic scholars about the parameter and expanse of the knowledge possessed by the Immaculates (a). In fact, there are three main opinions and standpoints regarding this specific issue. Some thinkers have adhered to the tamāmiyah or “completeness” of an Immaculate’s knowledge, while others have rejected this viewpoint, arguing instead in favour of the maḥdūdiyah or “limitedness” of the knowledge enjoyed by the Immaculates (a). Others still have chosen tawaqquf or abeyance with reference to this issue and have refrained from articulating any definitive opinion.

Before dwelling into the details of these different viewpoints, it is necessary to present an introductory explanation of the meaning of the terms “completeness” and “incompleteness” in relation of the matter at hand:

 

The Meaning of “Completeness” (tamāmiyah) or “Absoluteness” (iṭlāq) with Reference to an Immaculate’s Knowledge

---

Within the writings of scholars and authors who have discussed this particular subject, the term “completeness” (tamāmiyah) or “absoluteness” (iṭlāq), as well as the term “complete knowledge” (al-‘ilm al-tām) or “absolute knowledge” (al-‘ilm al-muṭlaq),  are seen employed in three different albeit interrelated manners. These three usages are as follows:

1. “Completeness” (tamāmiyah) Meaning “Actualized” (fi’lī), in Contrast to “Potential” (sha’nī): When some scholars speak about the tamāmiyah or “completeness” of the knowledge possessed by God’s chosen saints, they mean to indicate that the knowledge possessed by these divinely selected individuals is fi’lī or “actualized” in nature and actively exists in the present time. This means that they know everything all at once, with the only exception being things that a non-divine entity cannot possibly be aware of. Terminologically, this type of knowledge is called al-‘ilm al-fi’lī or “actualized knowledge”, al-‘ilm al-ḥazūrī or “presential knowledge”, al-‘ilm al-dā’imī or “perpetual knowledge” and al-‘ilm al-iḥāṭī or “encompassing knowledge”¹. This viewpoint stands in opposition to the stance of those scholars who believe that it is not necessary for God’s selected saints to be actively and presently aware of all affairs and realities. These scholars argue that such saints become actively aware of the information they wish or require to know only when they themselves intend to do so, with God’s divine permission. In the words of a narrated tradition: “they come to possess knowledge if they wish to attain it”. This type of knowledge is terminologically called al-‘ilm al-sha’nī or “potential knowledge”, al-‘ilm al-isti’dādī or “aptitudinal knowledge” and al-‘ilm al-irādī or “intentional knowledge”².
2. “Completeness” (tamāmiyah) Meaning “Detailed and Thorough Knowledge” (al-‘ilm al-tafṣīlī), in Contrast to “Cursory or General Knowledge” (al-‘ilm al-ijmālī or al-‘ilm al-kullī): Some scholars employ the term al-‘ilm al-tām or “complete knowledge” when they wish to indicate that God’s chosen saints enjoy an all-inclusive and all-encompassing knowledge about all things, whereby they are fully aware of all the particular and even the minutest details related to them. Obviously, this knowledge only includes information that is essentially and inherently possible for non-divine entities. These thinkers believe that no instance of knowledge or awareness is ever cursory or superficial for God’s selected saints. Based upon this viewpoint, any individual who is chosen by the Almighty must possess, without any exception, an all-embrassing and all-exhaustive knowledge about all past and future events, while also enjoying the same kind of pervasive awareness about all things and circumstances that exist presently in the extant universe³. This standpoint is in conflict with the conviction held by those scholars who assert that it is not necessary for God’s chosen saints to possess a detailed and thorough knowledge of all things and realities that exist in the universe⁴.
3. “Completeness” (tamāmiyah) with Reference to Knowledge Means Knowing Everything That A Non-Divine Entity Can Possibly Know: This specific usage of the term tamāmiyah or “completeness” is focused exclusively upon the expanse and parameter of knowledge. Thus, when employed in this particular sense, the term in question indicates that the knowledge under discussion enjoys a far-reaching and truly extensive scope and domain, regardless of whether it is “actualized” or “potential” in nature, and irrespective to it being “exhaustively detailed” or “cursory” in its form. As such, this knowledge includes each and everything that exists, and the only exception to it is information that God Almighty has deemed private and has rendered inaccessible to all human beings including those who enjoy the highest of His spiritual and existential ranks (i.e. al-‘ilm al-musta’thir or “private and exclusive knowledge”).

The discussion regarding whether an immaculate’s knowledge is “actualized” or “potential” in nature, or whether it is “exhaustively detailed” or “cursory and superficial” in its substance does not concern our current topic about the parameters of an immaculate’s knowledge, and therefore, these questions must be dealt with elsewhere. For this very reason, the discourse presented herein will only deal with the extent and parameter of al-‘ilm al-ladunnī (or knowledge received directly from God) which is the special knowledge that is enjoyed by the Immaculates (a). We will discuss whether such knowledge encompasses all the truths and realities of existence, with the singular exception of information that is inherently impossible for non-divine entities to know, or whether the domain of this knowledge is limited and confined in its parameter? In other words, we will explore whether the knowledge endowed upon God’s chosen saints is comprehensive and complete in nature, or if it is incomplete and thus capable of augmentation and growth? Put in another way, our discussion will look into whether the special divine knowledge bestowed by God upon His selected saints is absolutely comprehensive and complete from the very moment of their respective births, such that nothing is added to it later on, or whether the Almighty bestows this knowledge upon them gradually throughout their lives by way of different means and channels?⁵

It should be noted that when speaking about the immaculates, our primary emphasis is upon God’s Final Messenger (s) and his sacred household, the Ahl al-Bayt (a). Nevertheless, we will also make some indication about the rest of the immaculates in the secondary stage of our deliberation.

In answer to the abovementioned queries, three main viewpoints have been presented. These are as follows:

 

 

First Viewpoint: Doctrine of the “Completeness (tamāmiyah) of the Immaculate’s Knowledge” (Absolute Knowledge or al-‘ilm al-muṭlaq)

---

As mentioned earlier within our introduction, our primary focus is upon the knowledge of the Final Messenger (s) and his sacred household, the Ahl al-Bayt (a). On the other hand, the meaning of tamāmiyah or “completeness” within this context is that the immaculate (a) knows everythings that a non-divine entity can possibly know (regardless of whether this knowledge is “actualized” or “potential” in nature, or whether it is “exhaustively detailed” or “cursory and superficial” in its depth)⁶. Before listing the evidence presented by the adherents of this viewpoint, the following points must be noted:

1. Scholars who believe that the Immaculate’s special knowledge is “actualized knowledge”, or “detailed knowledge” are supporters of this viewpoint.
2. Scholars who believe that the Immaculate’s knowledge is “potential knowledge” can also be supporters of this standpoint. As such, they must hold that the Immaculate (a) possesses all knowledge that a non-divine entity can possibly possess, regardless of whether it is “actualized” or “potential” in nature.
3. None of the Shi’ah scholars who endorse the doctrine of the tamāmiyah or “completeness” of the Immaculates’ (a) knowledge believe this knowledge to be equal to that of the Almighty in terms of quantity or quality. Without doubt, there are certain types of knowledge that are exclusively possessed only by God (i.e. al-‘ilm al-musta’thir or “private and exclusive knowledge”).
4. Opposition to the doctrine of the tamāmiyah or “completeness” of the Immaculates’ (a) knowledge translates directly into belief in the doctrine of the maḥmūdiyah or “limitedness” of the Immaculates’ (a) knowledge. However, maḥdūdiyah or “limitedness” can bear various different meanings, and some of these significations do not contradict the doctrine regarding tamāmiyah or “completeness” of the Immaculates’ (a) knowledge. Therefore, it is importance to clarify exactly what is meant by the term maḥdūdiyah or “limitedness”. As will be mentioned later on, the intended meaning of maḥdūdiyah or “limitedness” (or “non-completeness”) of the knowledge possessed by God’s chosen saints is that they do not enjoy awareness about all things that a non-divine entity can possibly know. Rather, there are certain inherently knowable realities and truths which these saints are totally oblivious about and must learn. For this very reason, they are constantly seeking and striving to increase their own knowledge.
5. Supporters of the doctrine of the tamāmiyah or “completeness” of the Immaculates’ (a) knowledge interpret and rationalize Quranic verses and narrated traditions related to the incrementable nature of the knowledge possessed by the Immaculates (a) in numerous ways and forms.

Evidence in Favor of This Viewpoint

Intellectual and Rational Evidence

1. As Necessitated by Being the Complete Epiphanic Manifestation of God’s Divine Attributes: God’s sacred prophets (a) are the complete manifestation of all of the Almighty’s divine attributes. This is because God has bestowed upon them the divinely ordained rank of being His absolute caliphs or vicegerents. Infinite knowledge and knowledge of the unseen are just two of the Almighty’s many divine attributes. If the prophets (a) did not have any access to this infinite knowledge or to knowledge regarding unseen matters, or if their access was limited and deficient, then their role as manifestations of God’s divine attributes would also be incomplete or deficient in nature. In other words, if the prophets (a) were totally deprived of any access to God’s infinite knowledge, then they would automatically fail to qualify as manifestations of all of His sublime names and attributes, since obviously they would fall short of representing His knowledge. Similarly, if they had access to such knowledge but only to a limited and deficient degree, then they would only qualify as limited and deficient manifestations of God’s divine names and characteristics, which would effectively render them the same as any other individual. Both these scenarios are incompatible with their hallowed rank of absolute divine viceregency. However, it must be noted that the prophets (a) are nevertheless dependent and contingent beings, and as such, they can only be manifestations of God’s divine names and attributes within the parameters and limitations of their own essential contingency and existential dependency, and not to the extent of God’s infinite and limitless essence. Therefore, the prophets and apostles of God are complete and comprehensive manifestations of the Almighty’s expansive and infinite knowledge as far as any contingent and dependent being can ever be, and this is because of the rank and status conferred upon them by God by which they are His divinely ordained absolute caliphs and vicegerents. The domain of this extensive knowledge goes far beyond the apparent knowledge available to common people and includes an understanding of the inward and hidden affairs of all created beings, and due to such knowledge, God Almighty is called ‘ālim al-ghayb (or “Knower of the Unseen”) and also ‘allām al-ghuyūb (or “Omniscient Knower of all Hidden Things”). Consequently, God’s divinely ordained vicegerents, because of their status as complete manifestations of the Almighty’s divine names and attributes, must also necessarily be the epiphanic form and manifestation of His divine knowledge which encompasses all outward and inward affairs as well as all apparent and concealed matters. Furthermore, this characteristic must be equally present in all individuals who enjoy the position of being epiphanic manifestations of God’s divine attributes, and this includes all sacred prophets (a) and immaculate imams (a). In other words, because of their divinely ordained status as God’s caliphs and vicegerents, the immaculate imams (a) are similar to the prophets (a) and apostles (a) of the Almighty in being complete epiphanic manifestations of all His divine names and characeristics.^7.
2. As Necessitated by the Rank of God’s Vicegerency: Holding the divinely ordained rank of God’s caliph or vicegerent means being His deputy in all affairs related to His divine lordship and administration amongst His created beings. Consequently, it is necessary for such a deputy to be fully equipped with all the resources and preconditions required in order to successfully execute the responsibilities of being God’s absolute caliph and vicegerent. One of these crucial preconditions entails having extensive knowledge about all affairs and matters including those that are unseen and hidden from human senses and minds. Doubtlessly, it is impossible for God Almighty, given His infinite and absolute wisdom and justice, to elevate an individual to the rank of being His definitive proof and divinely ordained caliph or vicegerent amongst human beings while simultaneously keeping their affairs and circumstances hidden from him⁸. Therefore, having access to complete and comprehensive knowledge, learnt directly or indirectly from the Almighty, is one of the necessary consequences of being God’s ordained deputy, caliph and vicegerent. The immaculate imams (a), who are the rightful successors and inheritors of the Holy Prophet (s), are also the caliphs and deputies of God on Earth⁹. Since the Immaculate Imams (a) are the absolute successors of the Holy Prophet (s) after him, they too possess the divinely ordained rank of being God’s caliphs and vicegerents with all the attributes and characteristics described above. One of these many attributes is having complete and comprehensive knowledge, which the Immaculate Imams (a) invariably need in order to successfully carry out their divine mission as caliphs and vicegerents of God and to fulfill the sacred objectives of the Holy Prophet’s (s) prophetic endeavour.¹⁰
3. Not Having Complete Knowledge Would Defeat God’s Purpose: The Immaculate Imams (a) from the Ahl al-Bayt (a) are the rightful and divinely ordained successors of the Last Prophet of God (s), and they have comprehensively inherited all his offices and responsibilities except the office of prophethood¹¹. Therefore, the jurisdiction and domain of their duties is very wide-ranging. Keeping in mind their objectives and responsibilities, it is necessary for all divine leaders to be endowed with immaculacy and knowledge of unseen matters. If an emissary of God is not endowed with the faculty of immaculacy and extraordinary knowledge, he cannot deliver God’s message to His servants in a complete and correct manner, nor can he provide them with proper and comprehensive guidance. Likewise, human beings cannot be expected to fully trust and invest their confidence in such an individual. As a result, God’s very purpose in sending forth His divinely appointed representatives will essentially be defeated¹². For this same reason, the Almighty’s representatives must definitely be vested with a thorough and complete knowledge about all the principles and branches of religion. Similarly, they must enjoy a comprehensive understanding about all causes that lead to holistic prosperity as well as all the reasons that bring about failure and wretchedness. Likewise, they must be equipped with a perfect comprehension regarding everything that is required in order to successfully guide and govern human beings. Indeed, the parameter and domain of their divinely ordained responsibilities encompasses all apparent as well as hidden matters, while also covering the past, present and future of human beings, and includes the management and development of their bodily as well as spiritual existences, right up to the Hereafter and the Day of Judgement. Certainly, such an expansive and wide-ranging duty requires the availability of equally extensive resources and tools. Without these necessary resources, God’s divine appointment of the Imams (a) would be futile and self-defeating. On the hand, in order to inspire absolute confidence amongst the people, the knowledge of the Imams (a) must be immaculate and divinely protected from errors and inaccuracies. Such knowledge must necessarily be divine in nature since only the Almighty has total awareness of all of reality. This, in turn, dictates that the knowledge of the Imams (a) must come from God without any adulteration or deviation. Therefore, due to the sensitivity of their divinely ordained mission, it is necessary for the Immaculate Imams (a) to be aware of all apparent as well as hidden matters. This means that they must enjoy full and complete knowledge within all the fields related to the beliefs and tenets of religion, religious laws and commandments, the history of past nations, divine wisdoms and religious recommendations etc. Amongst the faculties that are required by the Imams (a) in order for them to guide the Muslim masses as well as prove the veracity of their own claim toward divine appointment is the ability to perform miraculous acts and give news about hidden matters, both of which invariably depend upon having access to knowledge about unseen affairs¹³, which in itself is contingent upon them possessing complete and comprehensive knowledge about all things.
4. The Contradiction Between Being Ignorant About Certain Things and the Excellence and Perfection of an Imam: Ignorance is a flaw, and the Immaculate Imams (a) are free of all flaws. Therefore, they are never ignorant about anything. This argument consists of two premises. The first of these premises is non-rational in nature and is derived from the text of the Holy Quran. Within the Quranic verse known as ayat al-taṭ-hīr or the “verse of purification”¹⁴, which was revealed in praise of the Ahl al-Bayt (a), God Almighty declares that He has thoroughly cleansed the sacred household of the Holy Prophet (s) of all possible impurifications and foulness, including all forms of outward as well as inward impurities and imperfections. One such internal imperfection is ignorance, and according to the aforementioned Quranic testament, the Ahl al-Bayt (a) are far removed from such defects¹⁵. The second premise of the argument at hand states that the Immaculate Imams (a) must necessarily be superior to and more perfect than all the people who exist during their time. This is because the Imam (a) is the focal point to which the people must always refer in order to ask him all their questions and seek solutions to all their problems. If the Imam (a) is ignorant with regards to some of their queries and is unable to answer them adequately, then his status and position as Islam’s comprehensive source of reference and emulation will lose all credibility. Therefore, by keeping these two premises in mind, proponents of this viewpoint conclude that the Imam (a) must invariably enjoy complete and all-inclusive knowledge about all things and affairs in existence.^{16 17}
5. The Contradiction Between Being Ignorant About Certain Things and the Comprehensive Superiority and Paramountcy of an Imam: If an Imam (a) lacks awareness about all matters at all times, then he is effectively equal to other people who similarly lack such knowledge. Likewise, he will automatically become inferior to any person who enjoys access to such awareness. Obviously, any assumption of this type is utterly inadmissible, because it is rationally necessary and intellectually obligatory for an Imam (a) to be the most superior human being who lives during his time. Therefore, the Imam (a) must definitely possess complete awareness of all things and all affairs at all times¹⁸.

Narrated Evidence

1. Verse 89 of Surah al-Naḥl: The Holy Quran says:

﴾وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ﴿

“We have sent down the Book to you as a clarification of all things”¹⁹

This Quranic verse declares that the Holy Quran encompasses all knowledge. At the same time, narrated traditions state that the Final Messenger of God (a) and his sacred progeny, the Ahl al-Bayt (a), possess complete and comprehensive knowledge about all the teachings of the Holy Quran and everything that exists within it²⁰. Therefore, it is natural to conclude that they possess exhausitive knowledge about all things²¹.

2. Verse 43 of Surah al-Ra’d: The Holy Quran says:

﴾ قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ ﴿

“Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.”²²

In this verse of the Holy Quran, the Almighty commands His Prophet (s) to declare that God and the person who holds knowledge of the “Book” are enough to bear witness to the truth of his prophethood before all people. Exegetes from the Shi’ah and Sunni schools of Islamic thought hold varied opinions regarding the exegesis and context of revelation related to this particular Quranic verse. For instance, some have said that the “Book” mentioned herein refers to al-Lawḥ al-Maḥfūẓ or the “Protected Tablet”, and “he who possesses knowledge of the Book” refers either to God²³ of to the archangel Jibra’īl (a)²⁴. However, both these interpretations are faced with serious issues and problems²⁵. On the other hand, the Ahl al-Bayt (a) have presented a different interpretation for this Quranic text, wherein Imam ‘Ali (a) and the twelve Immaculate Imams (a) are deemed to be those “who possess knowledge of the Book”²⁶. Let us now move on to see what the Quran refers to when it talks about the“Book” in this particular verse. The most important possibilities indicated by Shi’ah and Sunni exegetes include: the “Holy Quran”²⁷ and al-Lawḥ al-Maḥfūz (the “Protected Tablet”) which is seen to be synonymous to al-Kitāb al-Mubīn (the “Manifest Book”) within most Muslim exegeses²⁸. Regardless of whether the phrase “knowledge of the Book” refers to the Holy Quran or to the “Protected Tablet”, it nevertheless signifies that the person concerned holds complete and comprehensive knowledge. This conclusion is drawn from the Quran’s own characterization of itself and its explanation about al-Kitāb al-Mubīn (or the “Manifest Book”). The divine verses of the Holy Quran declare that the Quran encompasses all things:

﴾وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ﴿

“We have sent down the Book to you as a clarification of all things”²⁹

Likewise, when speaking about al-Kitāb al-Mubīn (or the “Manifest Book”), the Holy Quran says that it envelops knowledge about each and every iota of existence:

﴾وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ﴿

“No leaf falls without His knowing it, nor is there a grain in the darkness of the Earth, nor anything fresh or withered but it is in a manifest Book”³⁰

Therefore, someone who holds “knowledge of the Book” must atleast enjoy full knowledge about all the apparent as well as inward aspects and teachings of the Holy Quran, and this knowledge is very different from that which is gained through natural learning and education. In fact, this knowledge is a divinely bestowed gift from God Almighty, and for this very reason, it constitutes complete and comprehensive knowledge that also includes awareness about unseen matters³¹.

3. Verses 77 to 79 of Surah al-Wāqi’ah: Verses 77 to 79 of Surah al-Wāqi’ah: The Holy Quran says:

﴾إِنَّهُ لَقُرْآنٌ كَرِيمٌ  فِي كِتَابٍ مَكْنُونٍ  لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ﴿

“This is indeed a noble Quran, in a guarded Book, no one touches it except the pure ones”³²

According to a majority of Quranic exegetes, the term “al-Kitāb al-Maknūn” (or the “Guarded Book”) refers to same thing as the term al-Lawḥ al-Maḥfūẓ (or the “Protected Tablet”)³³. This is the sacred place wherein knowledge of the unseen resides, and only the “pure one” have the capability and aptitude to perceive and access this holy tablet. The “pure ones” are those about whom the Holy Quran declares:

﴾إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا﴿

“Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.”³⁴

Based upon Shi’ah as well as Sunni narrated traditions³⁵, the “People of the Household” mentioned in this Quranic verse are none other than the Ahl al-Bayt (a) of the Holy Prophet (s) i.e. Imam ‘Ali (a), the Blessed Lady Fāṭimah al-Zahrā (a) and their immaculate progeny (a).  Since al-Lawḥ al-Maḥfūz (or the “Protected Tablet”) contains all knowledge in its absolute entirety, therefore the “pure ones” (i.e. Immaculates) who enjoy access to this hallowed tablet must also possess complete and comprehensive knowledge³⁶.³⁷

1. Certain narrated traditions apparently, or even explicitly, state that the Immaculate Imams (a) possess knowledge about all matters. This knowledge includes awareness of all things and situations that existed in the past, as well as those that will exist in the future. Similarly, it encompasses all matters and affairs related to the entirety of existence. This, in itself, demonstrates that the knowledge of the Immaculate Imams (a) is complete and comprehensive, and stretches out to the farthest possible domain³⁸.
2. There are various different narrated traditions that show that the Immaculate Imams (a) held sway over all knowledge. For instance, Imam Ṣādiq (a) is reported to have said: “Indeed, I am the progeny of the Messenger of Allah (s) and I possess knowledge of Allah’s Book. Within it is (knowledge about) the beginning of creation and all that exists till the Day of Judgement. Within it is the news of the Heavens and the news of the Earth, and the news of Paradise and the news of Hellfire, and the news of everything that ever was and everything that exists now. I possess knowledge about all of this just as (simply and clearly as) I look upon the palms of my own hands. Verily, Allah says that in it lies the clear explanation of all things”. ^{39 40}
3. Within the narrated traditions of the Ahl al-Bayt (a), it is declared with explicit and unequivocal clarity that the Immaculate Imam (a) existentially and spiritually encapsulates all things, and that the entire universe is present before his eyes like a single piece of walnut⁴¹.

 

Second Viewpoint: Doctrine of the “Limitedness of the Immaculate’s Knowledge”

---

Some Islamic scholars have not accepted the doctrine of the “completeness” or tamāmiyah of the Immaculate’s knowledge. Instead, they adhere to the doctrine of the “limitedness” or maḥdūdiyah of the Immaculate’s knowledge.

Before discussing this viewpoint, we must first review the four meanings of the term maḥdūdiyah or “limitedness” with reference to knowledge possessed by entities other than God, so that the specific meaning intended by the proponents of this particular standpoint may become clearly distinguished:

1. One meaning of maḥdūdiyah or “limitedness” in relation to the Immaculates’ knowledge is that the Immaculates (a) do not possess knowledge about things and affairs that are exclusively and privately known only by God’s divine entity, and the awareness of which is essentially and inherently impossible for any and all non-divine beings. Such matters include: knowledge about the core reality of the Almighty’s existential essence. Based on this particular meaning, the “limitedness” in question is well-established and applies equally to all contingent beings including the Immaculates (a). It is clear and self-evident that this type of “limitedness” is acknowledged unanimously and without any dispute by all Islamic scholars, since no one claims that the Immaculates (a) can have access to knowledge that is fundamentally unattainable and rationally impossible for anyone to possess. Anyhow, there is an absolute consensus amongst all scholars that limitless knowledge and infinite awareness belongs exclusively only to God Almighty. As such, whenever the knowledge possessed by any non-divine entity is compared to that of God Himself, the first will always be limited and finite in comparison to the latter⁴².
2. Another meaning of maḥdūdiyah or “limitedness” within the context of this discussion is that the Immaculates (a) cannot access knowledge that is exclusive to God Almighty without experiencing special divine tutelage and instruction. However, this limitation can be removed by God’s will and divine intention, and the Immaculates (a) can be endowed with knowledge regarding hidden matters that are not essentially impossible for non-divine entities to know. This particular type of “limitedness” enjoys unanimous acknowledgement amongst Islamic scholars and there is no disagreement with regards to it.
3. Yet another meaning of maḥdūdiyah or “limitedness” with reference to the current discussion is that the Immaculates (a) cannot possess, in the most absolute of terms, any knowledge that is ordinarily and naturally beyond the grasp of other normal people. According to this meaning, the limitation in question is seen to remain firmly in place regardless of whether an individual receives special divine tutelage or not. Obviously, such a meaning of “limitedness” cannot apply to God’s holy messengers (a) and His chosen imams (a). This is because the prophets (a) and the imams (a) are the Almighty’s divinely ordained caliphs and vicegerents on Earth, and as such, they enjoy the hallowed rank of being al-insān al-kāmīl or supremely perfect human beings. Being supremely perfect necessitates that their abilities and faculties be superior to all other people. Indeed, they are the divinely appointed intermediaries who connect the Almighty to all His creations, and thus, they form the focal point towards which all people must refer. As a result, they must enjoy knowledge that is special and extends far beyond the limited parameters of the awareness held by common human beings.
4. The fourth possible meaning of maḥdūdiyah or “limitedness” within the discourse at hand is that the Immaculates (a) possess superhuman knowledge only to the extent required and necessitated by their divinely ordained mission, be it prophethood or imamate. As such, they lack any knowledge that may lie beyond the domain of their divinely commissioned office and responsibilities. For this very reason, they are continuously in need of additional divine tutelage as well as divine consolidation vis-à-vis events and circumstances about which they lack any sort of actualized knowledge. The existence of this particular type of “limitedness” with reference to the knowledge enjoyed by the Final Prophet (a) and the Immaculates (a) from amongst his sacred household, the Ahl al-Bayt (a), is a matter of fervent debate and disagreement amongst Islamic scholars.

Based upon the above, the intended meaning of maḥdūdiyah or “limitedness” within the context of this particular viewpoint is indeed the fourth of the abovementioned significations. Some believe that by God’s divine will and pleasure, the Immaculates (a) possess all knowledge that resides with the Almighty Himself and is beyond the access of any normal human being. According to this group, the only limitation applicable to the Immaculates (a) in this regard is that their knowledge depends upon and is contingent to God’s divine permission and leave. Other scholars assert that even though the Holy Prophet (s) and the Ahl al-Bayt (a) undoubtedly possess superhuman knowledge, their knowledge or al-‘ilm al-ladunnī (i.e. “knowledge received directly from God”) is nevertheless limited, and they do not possess access to all knowledge in absolute terms. According to this viewpoint, the knowledge that an immaculate requires and must necessarily have is knowledge about the “needs of the people”, foremost amongst which is knowledge about the tenets and commandments of Islamic law. Consequently, having knowledge about things that lie beyond this sphere, for instance awareness regarding past and future events, is not intellectually necessary for an immaculate⁴³.

Evidence in Favor of This Viewpoint

Intellectual and Rational Evidence

Any belief claiming that the Immaculates (a) enjoy unlimited knowledge translates into saying that the Holy Prophet (s) and the Infallible Imams (a) possess existential encompassment over everything that God knows. The necessary consequence of such an assertion would be the elimination of all difference and distinction between a created, contingent and existentially limited being, and the Almighty Creator who is infinite, eternal and possesses unlimited knowledge. Obviously, such an assumption is intellectually and rationally inadmissible. Therefore, absolutely no non-divine entity can attain access to all of God’s divine knowledge⁴⁴.

Narrated Evidence

1. Verse 36 of Surah al-Isrā’:
   The Holy Quran says:﴾ولَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ﴿“Do not pursue that of which you have no knowledge”⁴⁵This Quranic verse, which primarily addresses the Holy Prophet (s), explicitly shows that the Final Messenger (s) did indeed lack knowledge about certain matters. Furthermore, any attempt to reinterpret the contents of this verse by saying that it is not really related to the Holy Prophet (s) and actually seeks to address some other people will not be acceptable, since any such reading would run contrary to the verse’s apparent and manifest meanings, while also contradicting the primary principles of textual interpretation⁴⁶.
2. The Incrementable Nature of the Immaculates’ Knowledge: The most common piece of evidence presented by the proponents of this viewpoint are narrated traditions related to the incrementable nature of the knowledge enjoyed by the Immaculates⁴⁷. There are numerous narrated traditions showing that the knowledge of the Holy Prophet (s) and the Infallible Imams (a) was connected to spiritual source that continuously experienced growth and addition. Moreover, these narrations demonstrate that the Holy Prophet (s) and the Immaculate Imams (a) used to receive divine knowledge gradually through out the entire span of their lives. For instance, Imam Ṣādiq (a) is reported to have said: “Indeed, knowledge is that which comes into being (continuously) by night and by day, day after day and hour after hour”⁴⁸. Therefore, the knowledge of the Immaculates (a), which also includes awareness regarding unseen matters, should be considered incrementable in nature. If their knowledge was complete, comprehensive and devoid of any deficiency, then divine tutelage and instruction to them through different channels such as divine inspiration and divinely inspired visions etc. would stand to be meaningless and effectively redundant and repetitive in nature. This obviously cannot be true, since each of these instances represent methods of how divine knowledge was transferred to them. The incrementable nature of their knowledge was so crucial that the Immaculate Imams (a) would often tell their companions that the knowledge they enjoyed could come to an end if such growth did not take place⁴⁹.
3. The Tradition Regarding the Contraction and Expansion of Knowledge: Some narrated traditions are explicit about the limited nature of the Immaculates’ (a) knowledge. For instance, one such narrated tradition states:

يُبْسَطُ لَنَا اَلْعِلْمُ فَنَعْلَمُ وَ يُقْبَضُ عَنَّا فَلاَ نَعْلَمُ

“(When) knowledge is unfolded and expanded before us, thus we come to know, and (when) it is drawn back and contracted away from us, then we do not know”⁵⁰.

4. The Tradition Regarding Divine Tutelage About Badā’: In a narrated tradition, Imam Ṣādiq (a) is reported to have talked about al-‘ilm al-musta’thir (or “God’s private and exclusive knowledge”) after which he said:

إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى عِلْمَيْنِ عِلْماً أَظْهَرَ عَلَيْهِ مَلاَئِكَتَهُ وَ أَنْبِيَاءَهُ وَ رُسُلَهُ فَمَا أَظْهَرَ عَلَيْهِ مَلاَئِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ فَقَدْ عَلِمْنَاهُ وَ عِلْماً اِسْتَأْثَرَ بِهِ فَإِذَا بَدَا لِلَّهِ فِي شَيْءٍ مِنْهُ أَعْلَمَنَا ذَلِكَ وَ عَرَضَ عَلَى اَلْأَئِمَّةِ اَلَّذِينَ كَانُوا مِنْ قَبْلِنَا

“Indeed, Allah the Blessed the Most High posseses two types of knowledge for. (The first of these is) knowledge that is known and manifest to the angels, the prophets and the messengers. Thus, whatever is known and manifest to the angels, the prophets and the messengers, then verily it is fully known to us as well. (The second type of knowledge possessed by God Almighty is) knowledge that He has kept private and exclusive to Himself. Thus, if bada’ (or apparent change in God’s plans and intentions) takes place for Allah with regards to a certain matter within His knowledge, He informs us of it, while already having presented it to the other Imams who came before us”⁵¹. Based upon this narrated tradition, there are certain instances of knowledge that the Immaculate Imams (a) did not know, and God Almighty informed them about these matters lateron.

 

Third Viewpoint: Abeyance With Regards to This Issue

---

Some scholars⁵² of the Shi’ah Imāmiyah School of Islamic thought have declared that no definitive conclusion may be drawn with regards to the issue related to the parameter of the Immaculates’ (a) knowledge. Due to the overwhelming complexity of this academic discussion, and the existence of contrary pieces of evidence supporting tamāmiyah or “completeness” as well as maḥdūdiyah or “limitedness”, and because of the lack of any conclusive argument in favor of either of these standpoints, the scholars in question have opted to choose tawaqquf or abeyance in reference to this issue⁵³.

Instances of the Knowledge Possessed by the Immaculate Imams (a)

Disregarding the difference of opinion that exists between the doctrine of tamāmiyah or “completeness” and the doctrine of maḥdūdiyah or “limitedness” with reference to the knowledge possessed by the Final Messenger of God (a) and the Infallible Imams (a) from his sacred household, the Ahl al-Bayt (a), numerous instances and examples of their divinely gifted knowledge or al-‘ilm al-ladunnī are mentioned within Quranic verses and narrated traditions. Some of the instances and examples are as such: knowledge of divine revelation, knowledge of divine laws and commandments, knowledge about the reasons and wisdoms behind divine laws, knowledge about the inner meanings of the Holy Quran, knowledge about the interpretation of the Holy Quran, knowledge about the comprehensive reality of the Holy Quran, knowledge of “al-kitāb” (the book), knowledge of “al-kitāb al-marqūm” (the clearly written book) or “kitāb al-abrār” (the book of the righteous), knowledge about the circumstances of past nations, knowledge about the circumstances of God’s prophets, knowledge about the books and wisdoms of God’s prophets, knowledge about the needs and necessities of people, knowledge about wonders, knowledge about the pathways of the Heavens and the Earth, knowledge of the “malakūt” (the angelic realm), knowledge of God’s divine court and His throne, knowledge of “al-lawḥ al-maḥfūẓ” (the protected tablet), knowledge of “lawḥ al-mahw wa al-ithbāt” (tablet of the deleted and the determined), knowledge of bada’ (i.e. the emergence of true divine decisions and plans that may seem like an apparent change in God’s previous intentions), knowledge of God’s divine names, knowledge of God’s greatest name, knowledge of the whispering within human hearts and souls, knowledge about the circumstances and actions of people, knowledge regarding inheritances, knowledge about the final word, knowledge of lineages, knowledge about the purity and impurity of peoples’ births, knowledge about tribulations and deaths, knowledge about the time and circumstance of one’s death and that of others, knowledge about the past and the present and the future, knowledge about peoples’ faith or their disbelief, knowledge about rainfall, knowledge about what grows within a mother’s womb, knowledge about the uprising of the Qā’im (i.e. Imam Mahdi) and its time and place, knowledge of calamities and fierce battles, knowledge of resurrection, knowledge about the time of Imam Mahdi’s (a) reappearance during the Final-Age, knowledge about the Final-Age and events related to it, knowledge about the angels and their wisdom and the ability to see angels, knowledge about the jinn and their wisdom and the ability to see them, knowledge about the primordial realm, knowledge about Judgment Day and its events, knowledge about the dead and about purgatory and its relation to this world, knowledge about souls and their states, knowledge about divine rewards and punishments, knowledge about heaven and hell and about the end result of human beings, and knowledge of languages of the birds and the animals.

The Incompleteness of the Knowledge Possessed by Prophets (a) Other Than the Final Messenger (s)

The entire discussion thusfar has been in relation to the tamāmiyah or “completeness” of the knowledge possessed by the Holy Prophet (a) and the Immaculate Imams (a). However, with regards to the other divine prophets (a) and sacred saints (a), there is no evidence that may adequately demonstrate that all of them possessed complete and comprehensive knowledge. Rather, such a claim can only be made in reference to the Holy Prophet (s) and the Ahl al-Bayt (a). In general terms, explicit mention of some of the instances wherein various prophets (a) were seen to lack knowledge about certain things can be found within sacred texts. For instance, the prophet Ādam (a) was unaware of the fact that Shaytān intended to deceive him⁵⁴, or the prophet Mūsā (a) did not know that his blow would prove to be fatal for the person he had hit⁵⁵. Thus, on the one hand, there is no evidence showing that the prophets (a) enjoyed complete and comprehensive knowledge, while on the other hand we have definitive and explicit instances demonstrating that the knowledge possessed by some of them was indeed limited in nature. With regard to the Holy Prophet (s) and the Ahl al-Bayt (a), there are many narrated traditions that clearly and unequivocally prove that their knowledge was complete and comprehensive. Indeed, we have narrated traditions wherein it is lucidly stated that they are divinely endowed with “knowledge about everything that ever was as well as everything that exists presently”⁵⁶.⁵⁷

Conclusion

---

Shi’ah scholars disagree about whether the divine knowledge possessed by the Final Prophet (s) and the Ahl al-Bayt (a) was complete and limitless or limited in parameter. Some believe that the Immaculate Imams (a) enjoyed access to al-Lawḥ al-Maḥfūẓ (or the “Protected Tablet”) by God’s divine will and permission. Based upon this opinion, they conclude that the Imams (a) possessed knowledge about everything that exists in God’s knowledge, without any restriction. The only possible limitation to the Immaculates’ (a) knowledge, in their point of view, is that this knowledge depends upon and is contingent to God’s divine permission and pleasure. Some other scholars believe that even though the Immaculates (a) definitely possess superhuman knowledge, this knowledge is nevertheless limited to a certain degree. Consequently, they assert that the Immaculates (a) do not possess awareness about everything that exists in God’s knowledge, nor do they have access to al-Lawḥ al-Maḥfūẓ (or the “Protected Tablet”) which is known only to the Almighty. The roots of this scholarly disagreement lie in the different understandings and interpretations of narrated traditions related to this subject. Therefore, any academic affirmation or negation of the tamāmiyah or “completeness” of the Immaculates’ (a) knowledge rests largely upon one’s holistic analysis and comprehensive comprehension of the narrated traditions that exist in relation to this issue. To reach any definitive conclusion, one must especially take into full account all the narrated traditions that speak about the tamāmiyah or “completeness” of the Imam’s (a) knowledge, as well as all the narrated traditions that talk about the incrementable nature of this knowledge, alongside all the answers furnished by all the scholars in response to experts who held views that were contrary to their own.

 

Footnotes

¹ The names of some of the scholars who adhere to the notion that the Imam’s knowledge is “actualized knowledge” are as such: Sayyid ‘Abd al-Ḥusayn Lārī, Shaykh Muhammad Ḥusayn Muẓaffar and Sayyid Muhammad ‘Alī Qāḍī Ṭabāṭabāyī. The late Sayyid ‘Abd al-Ḥusayn Lārī writes:

والمثبت لعموم كميته، وفعلية كيفيته هو ظاهر المشهور، بل كلّ الإمامية

“… and (with regards to the imam’s knowledge,) considering its quantitative all-inclusiveness and qualitative actualization as a well-established doctrine forms the apparent stance of a majority, rather the entireity of Imāmiyah scholars” (Lārī, Sayyid ‘Abd al-Ḥusayn, Al-Ma’ārif al-Salmāniyah, pg. 50)

Similarly, the late Shaykh Muhammad Ḥusayn Muẓaffar writes:

وإنّما حضوره عندهم بمعنى انكشاف المعلومات لديهم فعلاً

“… and its presence (i.e. the presence of all knowledge) at their disposal verily means that all information is completely disclosed to them in present time” (Muẓaffar, Muhammad Ḥusayn, ‘Ilm al-Imām, pg. 12-13)

Likewise, the late Sayyid Muhammad ‘Alī Qāḍī Ṭabāṭabāyī states: “All of the Imam’s characteristics and his perfections are actualized and actively existent in present time. This means that the Imam is presently and actively the possessor of knowledge, and that his position of awareness is an actualized rank” (Qāḍī Ṭabāṭabāyī, Sayyid Muhammad ‘Alī, Muqaddimeh-yī bar Risāleh-e ‘Ilm-e Imām, printed within the book titled ‘Ilm-e Imām (a collection of articles), pg. 495)

² The names of some of the scholars who believe that the knowledge possessed by the Immaculate Imams (a) is “potential” or “intentional” knowledge are as such: Shaykh Ḥurr al-‘Āmulī, ‘Allāmah Āshtiyānī and Shaykh Muhammad Riḍā Muẓaffar. The late Shaykh Ḥurr al-‘Āmulī writes:

علمهم بجميع أفراده غير معلوم؛ بل معلوم العدم؛ لكونه من علم الغيب؛ فلا يعلمه إلا الله؛ وإن كانوا يعلمون منه ما يحتاجون إليه، وإذا شاؤوا أن يعلموا شيئاً علموه.

“It is not certain whether they (i.e. the Immaculate Imams) have (all-inclusive and active) knowledge about all things, rather it is certain that such knowledge does not exist (for them), because no one possesses this knowledge apart from Allah. However, they come to possess from this knowledge whatever is required by them. Hence, whenever they wish to know something, they gain knowledge about it.” (Ḥurr al-‘Āmulī, Muhammad ibn Ḥasan, Al-Fawā’id al-Ṭūsiyah, pg. 520)

Similarly, the late ‘Allāmah Āshtiyānī states:

وفيه أوّلاً: المنع من علم المعصوم بجميع جزئيات أفعال المكلفين وأقوالهم فعلاً، غاية الأمر أنهم قادرون على العلم بهما؛ إن شاؤوا علموا.

“… and with regards to this subject, firstly: (any claim that) the knowledge of the immaculate encompasses all the particular details of all the actions and utterances of all jurisprudentially competent Muslims in an active and present manner is inadmissible. At most, (it can be stated that) they have the capability and power of attaining such knowledge (if they require or wish to do so). Thus, if they intend (to know something), then they come to know it.” (Āshtiyānī, Muhammad Ḥasan, Kitāb al-Qaḍā’, pg. 51)

Likewise, the late Shaykh Muhammad Riḍā Muẓaffar writes:

وإذا استجدّ شيء لا بدَّ أن يعلمه من طريق الاِلهام بالقوة القدسية التي أودعها الله تعالى فيه، فإنْ توجّه إلى شيء وشاء أن يعلمه على وجهه الحقيقي، لا يخطأ فيه ولا يشتبه.

“… and whenever something new comes about, it is necessary for him (i.e. the imam) to know about it by way of divine inspiration through the holy faculty reposited in him by Allah the Most High. Therefore, if he turns towards something and wishes to know about its true and real nature, he does not fall into error in this regard, nor does he suffer confusion” (Muẓaffar, Muhammad Riḍā, ‘Aqā’id al-Imāmiyah, pg. 90)

³ This means that some of God’s selected saints must be actively and comprehensively aware of all the particular details of all the events and situations that have ever existed in the past, or are currently existing in the present, or will ever exist in the future. As such, this saint must know if a person is commiting robbery or if another is reciting the Holy Quran in totally separate and different locations even though he himself in currently sitting within the four walls of his own house. In short, he must possess an absolutely exhaustive knowledge of everything in existence. For instance, Shaykh Muhammad Ḥusayn Muẓaffar writes:

المراد من العلم في المقام هو العلم في الموضوعات الخارجية الجزئية الصِّرفة؛ لا العلم في الموضوعات للأحكام الكلية

“The meaning of knowledge within this current discussion is knowledge related to all the particular details about all things that exist in the external and extant universe in the absolute sense, and not just knowledge about things in terms of their general conditions and circumstances.” (Muẓaffar, Muhammad Ḥusayn, ‘Ilm al-Imām, pg. 12)

⁴ For example, ‘Allāmah Āshtiyānī states:

وفيه أوّلاً: المنع من علم المعصوم بجميع جزئيات أفعال المكلفين وأقوالهم فعلاً، غاية الأمر أنهم قادرون على العلم بهما؛ إن شاؤوا علموا.

“… and with regards to this subject, firstly: (any claim that) the knowledge of the immaculate encompasses all the particular details of all the actions and utterances of all jurisprudentially competent Muslims in an active and present manner is inadmissible. At most, (it can be stated that) they have the capability and power of attaining such knowledge (if they require or wish to do so). Thus, if they intend (to know something), then they come to know it.” (Āshtiyānī, Muhammad Ḥasan, Kitāb al-Qaḍā’, pg. 51)

⁵ Hāshimī, Sayyid ‘Alī, Māhiyat-e ‘Ilm-e Imām, pg. 123-124

⁶ Ibid.

⁷ Khumaynī, Sayyid Rūḥullah, Sharḥ-e Du’ā-ye Siḥr, pg. 53-54; Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Biḥth-e Kūtāh Darbāreh-ye ‘Ilm-e Imām, pg. 25; Rustamī, Muhammad Zamān, Āl-e Būyeh, Ṭāhirah, ‘Ilm-e Imām, pg. 200; Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shī’ah, pg. 46-47

⁸ In a narrated tradition, Imam Ṣādiq (a) is reported to have said:

«إِنَّ اَللَّهَ أَحْكَمُ وَ أَكْرَمُ وَ أَجَلُّ وَ أَعْلَمُ مِنْ أَنْ يَكُونَ اِحْتَجَّ عَلَى عِبَادِهِ بِحُجَّةٍ ثُمَّ يُغَيِّبُ عَنْهُمْ شَيْئاً مِنْ أَمْرِهِمْ»

“Indeed, Allah is more sagacious, more benevolent, more majestic and more knowledgable than to appoint certain people as His definitive proofs upon His servants while hiding from them anything related to their affairs” (Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 122)

⁹ A narrated tradition of the Holy Prophet (s) reports that he said:

«إِنَّ عَلِيّاً خَلِيفَةُ اَللَّهِ وَ خَلِيفَتِي عَلَيْكُمْ بَعْدِي»

“Indeed, ‘Ali is the caliph (and vicegerent) of Allah and my caliph (and deputy) upon you after me” (Ṣadūq, ‘Uyūn Akhbār al-Riḍā, vol. 2, pg. 13)

In another narration from the Holy Prophet (s), he is reported to have said:

«وَمِنْ بَعْدِ اَلْحُسَيْنِ تِسْعَةٌ مِنْ صُلْبِهِ خُلَفَاءُ اَللَّهِ فِي أَرْضِهِ وَ حُجَجُهُ عَلَى عِبَادِهِ»

“… and after al-Ḥusayn (a), nine from his progeny are the caliphs (and vicegerents) of Allah upon His Earth, and His definitive proofs upon His servants” (Ṣadūq, Kamāl al-Dīn wa Tamām al-Ni’mah, vol. 1, pg. 259)

Similarly, Imam al-Riḍā (a) is narrated to have said:

«اَلْأَئِمَّةُ خُلَفَاءُ اَللَّهِ عَزَّ وَ جَلَّ فِي أَرْضِهِ»

“The (Immaculate) Imams (a) are the caliphs (and vicegerents) of Allah, the Exalted the Majestic, upon His Earth” (Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 193)

¹⁰ Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Dīdgah-e ‘Aql wa Waḥī, pg. 320; Wā’iẓī, Ḥusayn, Gustareh wa Chigūnigī-e ‘Ilm-e Imām az Manẓar-e Kitāb Sunnat wa ‘Aql, pg. 202; Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shi’ah, pg. 41

¹¹ In the narrated tradition known as Ḥadīth al-Manzilah (Tradition of the Rank), the Holy Prophet (s) is reported to have addressed Imam ‘Ali (a) and said:

«أنتَ مِنّي بِمَنزلةِ هارونَ مِنْ مُوسى، إلّا أنّه لا نَبيّ بَعدي»

“You enjoy the same rank in respect to me as the rank enjoyed by Hārūn (a) with respect to Mūsā (a), except that there is no prophet after me” (Musnad Aḥmad ibn Ḥanbal, vol. 1, pg. 277, vol. 3, pg. 417; Ṣaḥīḥ al-Bukhārī, vol. 5, pg. 129; Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 8, pg. 107)

¹² Laṭīfī, Raḥīm, ‘Ilm-e Ghayb-e Ma’ṣūm, Ma’ārif Monthly Journal, issue 48

¹³ Naqawī, Sayyid Nasīm ‘Abbās, ‘Ilm-e Payāmbar wa A’immah beh Ghayb, pg. 18-21; Shaykhzādeh, Qāsim ‘Alī, Rābiṭih-e ‘Ilm-e Ghayb-e Imām Ḥusayn wa Ḥādithih-e ‘Āshūrā, pg. 36-40

¹⁴ The Holy Qurān, Surah al-Aḥzāb, verse 33

¹⁵ This is the opinion held by Ayatullah Qāḍī Ṭabāṭabāyī; For more information, please refer to: Ustādī, Riḍā, Sargudhasht-e Kitāb-e Shahīd-e Jāwayd, pg. 573

¹⁶ Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shi’ah, pg. 43-51; Mūsawī, Sayyid ‘Alī, Tabyīn wa Barrasī-e Gustareh-e ‘Ilm-e Imām az Dīdgāh-e ‘Allāmah Ṭabāṭabāyī wa Imām Khumaynī, pg. 128

¹⁷ Mūsawī, Sayyid ‘Alī, Tabyīn wa Barrasī-e Gustareh-e ‘Ilm-e Imām az Dīdgāh-e ‘Allāmah Ṭabāṭabāyī wa Imām Khumaynī, pg. 135; Nādim, Muhammad Ḥasan, Risāleh-yī dar Dalālat-e Āyat-e Taṭhīr bar ‘Ilm-e Gustardeh-e Payāmbar wa Imām, published in the book: ‘Ilm-e Imām (a collection of articles), pg. 680-683

¹⁸ Mūsawī, Sayyid ‘Alī, Tabyīn wa Barrasī-e Gustareh-e ‘Ilm-e Imām az Dīdgāh-e ‘Allāmah Ṭabāṭabāyī wa Imām Khumaynī, pg. 129

¹⁹ The Holy Qurān, Surah al-Naḥl, verse 89

²⁰ Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 157-169. Narrations no. 1, 4, 9 and 10 within this chapter of Al-Kāfī enjoy chains of transmission that are deemed ṣaḥiḥ (or correct) in nature, while narration no. 8 bears a chain of transmission which is judged to be muwaththaq (or trustworthy). The respected reader may also refer to: Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 193-196

²¹ Hāshimī, Sayyid ‘Alī, Māhiyat-e ‘Ilm-e Imām, pg. 505-506

²² The Holy Qurān, Surah al-Ra’d, verse 43

²³ Fakhruddīn al-Rāzī, Muhammad ibn ‘Umar, Al-Tafsīr al-Kabīr, vol. 19, pg. 55; Baghdādī, ‘Alāuddīn, Tafsīr al-Khāzin, vol. 3, pg. 26

²⁴ Qarṭabī, Muhammad ibn Aḥmad, Al-Jāmi’ li Aḥkām al-Qurān, vol. 10, pg. 336; Suyūṭī, Jalāluddīn, Al-Durr al-Manthūr, vol. 4, pg. 69

²⁵ For instance, if the phrase “and he who possesses knowledge of the Book” refers to God, then the Almighty has mentioned Himself twice without any proper reason for having done so. Such redundancy is inadmissible in God’s speech. It is as if one says, “I saw my father and my father earlier today”, repeating the word “father” twice without justification. Similarly, the second interpretation is also unacceptable. The phrase in question cannot refer to the archangel Jibra’īl (a) simply because the monotheists of the Prophet’s (a) time neither saw Jibra’īl (a), nor did they believe in his existence. As such, it would be nonsensical and absurd for them to lend any value to his testimony in favor of the Messenger’s (a) prophethood. (Sayyid Muhammad Ḥusayn Ṭahrānī, Imam Shanāsī, vol. 4, pg. 100)

²⁶ For instance, we find the following narration from Imam Bāqir (a) which says:

عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: ﴿قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾؟ قَالَ: إِيَّانَا عَنَى، وَعَلِيٌّ أَوَّلُنَا وَأَفْضَلُنَا وَخَيْرُنَا بَعْدَ اَلنَّبِيِّ عَلَيْهِمُ اَلسَّلاَمُ

“(Narrated) from Burayd ibn Mu’āwiyah that he said: “I addressed Abū Ja’far (Imam Bāqir) (a) and asked (about this Quranic verse): “Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.”? The Imam (a) replied: “It refers to us. ‘Ali (a) who was the first of us and the most superior from amongst us and best of us after the Prophet (s)  (Ṣaffār, Muhammad ibn al-Ḥasan, Baṣā’ir al-Darajāt, vol. 1, pg. 236)

²⁷ Zamakhsharī, Maḥmūd ibn ‘Umar, Al-Kashshāf, vol. 2, pg. 536; Ṭabarsī, Faḍl ibn Ḥasan, Majma’ al-Bayān, vol. 2, pg. 236; Ālūsī, Maḥmūd ibn ‘Abdullah, Rūh al-Ma’ānī, vol. 7, pg. 165

²⁸ Ṭabarī, Muhammad ibn Ḥarīr, Jāmi’ al-Bayān, vol. 7, pg. 137; Ṭabarsī, Faḍl ibn Ḥasan, Majma’ al-Bayān, vol. 1, pg. 383; Bayḍāwī, ‘Abdullah ibn ‘Umar, Anwār al-Tanzīl, vol. 2, pg. 165; Kāshānī, Fatḥullah, Zubdat al-Tafāsīr, vol. 2, pg. 404; Fayḍ al-Kāshānī, Muhammad ibn Murtaḍā, Tafsīr al-Ṣāfī, vol. 2, pg. 126; Qummī al-Mashhadī, Muhammad ibn Muhammad Riḍā, Kanz al-Daqā’iq, vol. 4, pg. 342; Ālūsī, Maḥmūd ibn ‘Abdullah, Rūh al-Ma’ānī, vol. 4, pg. 163; Shabbar, Sayyid ‘Abdullah, Tafsīr al-Qurān al-Karīm, vol. 1, pg. 156; Gunābādī, Sulṭān Muhammad, Tafsīr Bayān al-Sa’ādah, vol. 2, pg. 134; Suyūṭī, Jalāluddīn, Tafsīr al-Jalālayn, vol. 1, pg. 137; Makārim Shirāzī, Nāṣir, Tafsīr-e Namūnah, vol. 5, pg. 272; Ṭayyib, Sayyid ‘Abd al-Ḥusayn, Aṭyab al-Bayān, vol. 5, pg. 92

²⁹ The Holy Qurān, Surah al-Naḥl, verse 89

³⁰ The Holy Qurān, Surah al-An’ām, verse 59

³¹ Makārim Shirāzī, Nāṣir, Tafsīr-e Namūnah, vol. 25, pg. 152; Rabbānī Gulpaygānī, ‘Alī, Zamāniyān, Muslim, Ḥaqīqat-e ‘Ilm-e Kitāb wa Āgāhī-ye Ā’immah az Ān, Islamic Theology Seasonal Journal, issue no. 106, pg. 69-86; Taḥrīrī, Muhammad Bāqīr, Jalwih-hāye Lāhūtī, vol. 2, pg. 137; Ṣāliḥī Mālistānī, Ḥusayn, ‘Ilm-e Ghayb wa ‘Ilm-e Ladunnī-e Payāmbar az Manẓar-e Imām Khumaynī, Ḥuḍūr Seasonal Journal, issue no. 88; ‘Aẓīmī, Muhammad Ṣādiq, Sayr-e Taṭawwur-e Gustareh-e ‘Ilm-e Imām dar Kalām-e Islāmī, pg. 57; ‘Irfānī, Muhammad Naẓīr, Barrasī-e ‘Ilm-e Ghayb-e Ma’ṣūmān dar Tafāsīr-r Farīqayn, pg. 199

³² The Holy Qurān, Surah al-Wāqi’ah, verses 77-79

³³ Zamakhsharī, Maḥmūd ibn ‘Umar, Al-Kashshāf, vol. 4, pg. 469; Ṭūsī, Muhammad ibn Ḥasan, Al-Tibyān, vol. 9, pg. 510; Fayḍ al-Kāshānī, Muhammad ibn Murtaḍā, Tafsīr al-Ṣāfī, vol. 5, pg. 129; Bayḍāwī, ‘Abdullah ibn ‘Umar, Anwār al-Tanzīl, vol. 5, pg. 183; Fakhruddīn al-Rāzī, Muhammad ibn ‘Umar, Al-Tafsīr al-Kabīr, vol. 29, pg. 431; Baghdādī, ‘Alā’uddīn, Tafsīr al-Khāzin, vol. 4, pg. 241; Baghwī, Ḥusayn ibn Mas’ūd, Ma’ālim al-Tanzīl, vol. 5, pg. 19; Ālūsī, Maḥmūd ibn ‘Abdullah, Rūḥ al-Ma’ānī, vol. 14, pg. 153; Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Al-Mīzān (Farsi translation), vol. 19, pg. 237

³⁴ The Holy Qurān, Surah Aḥzāb, verse 33

³⁵ Zamakhsharī, Maḥmūd ibn ‘Umar, Al-Kashshāf, vol. 1, pg. 369 (in the discussion related to al-ayah al-mubāhilah); Muhammad ibn ‘Īsā ibn Sawrah, Al-Jāmi’ al-Ṣaḥīḥ, vol. 5, pg. 663; Ḥākim Nayshāpūrī, Abū ‘Abdillah, Al-Mustadrak ‘alā al-Ṣaḥīḥayn, vol. 3, pg. 146-148; Suyūṭī, ‘Abd al-Raḥmān Jalāluddīn, Al-Durr al-Manthūr, vol. 6, pg. 605-606

³⁶ Ākhund Khurāsānī writes: “Yes indeed, someone who enjoys the good pleasure and sublime attention of the Almighty, and whose pure and sanctified soul has gained access to the realm of al-Lawḥ al-Maḥfūẓ (or the “Protected Tablet”), which is amongst the greatest of the divine and celestial realms and forms the principle and source of the “Book”, then all truths and realities will become revealed to this person just as they truly are. In the manner that occurred for the Holy Prophet of Islam (s) and some of his successors (a), rendering them fully aware and cognizant of the present as well as the future of all existing things just as they truly and accurately are and will be.” (Khurāsānī, Muhammad Kāẓim, Kifāyat al-Usūl, vol. 1, pg. 374)

³⁷ Gharawiyān, Muḥsin, Mīr Bāqirī, Sayyid Muhammad Ḥusayn, Ghulāmī, Muhammad Riḍā, Biḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, pg. 43; Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shi’ah, pg. 43-51; Naqawī, Sayyid Anīs al-Ḥasan, ‘Ilm-e Ghayb-e A’immah-e Ma’ṣūmīn, pg. 52-55; Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 41-53; Mūsawī, Sayyid ‘Alī, Tabyīn wa Barrasī-e Gustareh-e ‘Ilm-e Imām az Dīdgāh-e ‘Allāmah Ṭabāṭabāyī wa Imām Khumaynī, pg. 128

³⁸ Qazwīnī Barghānī, Muhammad Taqī ibn ‘Abdullah, Kayfiyat ‘Ilm al-Imām, published within: Nādim, Muhammad Ḥasan, ‘Ilm-e Imām (a collecton of articles), pg. 131-132, 130-139, 156-162

³⁹ The Arabic text of this narration is as follows:

قَدْ وَلَدَنِی رَسُولُ اللَّهِ(ص) وَ أَنَا أَعْلَمُ كتَابَ اللَّهِ‌، وَ فِیهِ بَدْءُ الْخَلْقِ وَ مَا هُوَ كائِنٌ إِلی یَوْمِ الْقِیَامَةِ، وَ فِیهِ خَبَرُ السَّمَاءِ وَ خَبَرُ الْأَرْضِ، وَ خَبَرُ الْجَنَّةِ وَ خَبَرُ النَّارِ، وَ خَبَرُ مَا كانَ وَ خَبَرُ مَا هُوَ كائِنٌ، أَعْلَمُ ذلِك كمَا أَنْظُرُ إِلی كفِّی، إِنَّ اللَّهَ یَقُولُ: فِیهِ تِبْیَانُ كلِّ شَیْ‌ءٍ

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vl. 1, pg. 61)

⁴⁰ Maqāmī, Mahdī, Darsnāmeh-e Imāmshināsī, pg. 72-76

⁴¹ Imam Ṣādiq is narrated to have said:

إِنَّ اَلدُّنْيَا لَتَمَثَّلَ لِلْإِمَامِ فِي مِثْلِ فِلْقَةِ اَلْجَوْزِ فَلاَ يَعْزُبُ عَنْهُ مِنْهَا شَيْءٌ وَ إِنَّهُ لَيَتَنَاوَلُهَا مِنْ أَطْرَافِهَا كَمَا يَتَنَاوَلُ أَحَدُكُمْ مِنْ فَوْقِ مَائِدَتِهِ مَا يَشَاءُ

“Indeed, the entire material universe verily manifests itself for the Imam in the likeness of one half of a single walnut. Therefore, nothing from within it escapes his awareness, and surely, he can grasp anythings from any of its dimensions just as anyone of you can grab anything he desires from atop his dining spreads.” (Mufīd, Muhammad ibn Muhammad, Al-Ikhtiṣāṣ, vol. 1, pg. 217; Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, vol. 1, pg. 428; For more information, please refer to: Qazwīnī Barghānī, Muhammad Taqī ibn ‘Abdullah, Kayfiyat ‘Ilm al-Imām, as published within: Nādim, Muhammad Ḥasan, ‘Ilm-e Imām (a collecton of articles), pg. 137)

⁴² ‘Allāmah Ṭabāṭabāyī, in his exegesis of the Holy Quran, writes: “Complete and comprehensive knowledge about all the unseen and hidden realities is exclusively possessed only by the God of all creation. Anything that is present and evident for some beings while simultaneously being hidden and concealed to others is always totally manifest and present for God Almighty, and He holds comprehensive existential encompassment over it. The necessary consequence of this fact is that no entity can access the unseen dimension of other entities, which is nevertheless fully known to God Almighty, nor can it access the unseen knowledge of God Himself. This is because any such entity is invariably and essentially a created and limited being, and cannot possibly step beyond the intrinsic limitations and existential restrictions dictated by the fundamental constitution of how it has been created. Therefore, only God the Exalted is the ‘allām al-ghuyūb (or “Omniscient Knower of all Unseen Things”). Nothing possesses knowledge of the Unseen, neither completely nor partially, except God Almighty. Furthermore, even if we assume that certain beings (like the divine prophets and saints) are able to attain access to some portions from within God’s knowledge of the unseen, this access would nevertheless be non-essential in nature and they would still lack true existential encompassment over these hidden matters.” (Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Al-Mīzān (Farsi translation), vol. 6, pg. 354-355)

⁴³ For example, Shaykh Mufīd believes that al-‘ilm al-ghayb or “knowledge of the unseen” is possessed only by God Almighty and that His divine knowledge and awareness is essential in nature. However, other beings can only enjoy iktisābī or “procured” or “attained” knowledge, and thus they can never possess al-‘ilm al-ghayb (i.e. knowledge of the unseen). He writes:

إن الأئمة من آل محمد(ص) قد كانوا یعرفون ضمائر بعض العباد ویعرفون ما یكون قبل كونه؛ ولیس ذلك بواجب فی صفاتهم، ولا شرطاً في إمامتهم وإنما أكرمهم الله تعالى به، وأعلمهم إیاه للطف فی طاعتهم، والتمسك بإمامتهم؛ ولیس ذلك بواجب عقلاً، ولكنّه وجب لهم من جهة السماع

“Indeed, the Imams (a) from amongst the progeny of Muhammad (s) were sometimes aware of the inner reality of some of God’s servants, and were aware of what was going to happen before it had taken place. However, this was not a necessary dimension of their attributes, neither was it a precondition for their position of imamate. It was only because Allah the Exalted had honored them with it, and had taught them these things in lieu of the high merit that existed within their servitude to Him, and in order to promote strong attachment towards their imamate (or divinely ordained authority and leadership). Hence, it is not something that forms an intellectual necessity. Rather, the necessity and certitude of (the existence and presence of such actions and faculties) with regards to them is established by way of (credible and indisputable) narration.” (Shaykh Mufīd, Muhammad ibn Muhammad, Awā’il al-Maqālāt, pg. 67)

Similarly, Ibn Shahr Āshūb states:

النبی والامام یجب ان یعلما علوم الدین و الشریعة ولایجب ان یعلما الغیب وما كان وما یكون لان ذلك یؤدی الى انهما مشاركان للقدیم تعالى فی جمیع معلوماته، ومعلوماته لاتتناهی وانما یجب ان یكونا عالمین لانفسهما وقد ثبت انهما عالمان بعلم محدث، والعلم لایتعلق على التفصیل الا بمعلوم واحد ولو علما ما لایتناهی لوجب ان یعلما وجود ما لایتناهی من المعلومات وذلك محال ویجوز أن یعلما الغایبات والكاینات الماضیات او المستقبلات بأعلام الله تعالى لهما شیئا منها

“The Prophet (s) and the Imam (a) must necessarily possess knowledge about the teachings of religion and religious law, but it is not necessary for them to possess knowledge about the unseen and about things that have existed in the past and will exist in the future. This is because (having knowledge about the unseen) would culminate in them being partners with the Eternal the Most High (i.e. God Almighty) in all His knowledge, whereas His knowledge is infinite and unlimited. (Likewise, any such assumption would) necessitate that their knowledge be independent in nature, whereas it is well-established that the knowledge they possess is attained via divine inspiration. Knowledge, in its detailed and exhaustive sense, only comes into being with relation to a single known object. As such, if they were to possess such knowledge with regards to something that is infinite and unlimited, it would necessitate that they possess knowledge about the (actualized and fully realized) existence of an infinite and unlimited number of known objects. This, in turn, is rationally impossible. However, it is admissible and possible for them to possess knowledge about certain portions of unseen matters as well as certain things that existed in the past or will exist in the future through the Almighty’s divine tutelage and communication.” (Ibn Shahr Āshūb, Muhammad, Mutashābihāt al-Qurān wa Mukhtalafuhu, vol. 1, pg. 211)

Likewise, Sayyid Murtaḍā explicitly proclaims that the only knowledge that an imam must definitely and necessarily possess is knowledge that is directly or indirectly related to the guidance of human beings. This only includes the teachings and laws of religion, as well as awareness about relevant portions from amongst the events and circumstances of the past and the future. These are things that the imam must know in an actualized and existing manner, simply because these matters fall into the sphere of his jurisdiction and duty, and constitute a part of religion. Furthermore, he writes:

ليس يلزم على ما أوجبناه من علمه بأحكام الشرائع أن يكون عالماً بالصنائع والمهن و.. لأن ذلك كله مما لا تعلق له بما كان رئيساً فيه، ولا يوجب رئاسته العلم به

“Based upon what we have established to be necessary in terms of the imam’s knowledge regarding Islamic law, it is not compulsory for him to possess knowledge about various occupations and professions etc … This because all these matters are amongst things that bear no relation to the office upon which he presides, and his position of leadership does not necessitate him having knowledge about such affairs.” (‘Alam al-Hudā, Sayyid Murtaḍā, Al-Dhakhīrah, pg. 432)

In another place, he writes:

فأما العلم بالبواطن فمما لا يجب في النبي ولا في الإمام

“As for knowledge regarding the inner reality of all things, (possessing such knowledge) is one of the matters that is not necessary for the Prophet (s) nor for the Imam (a).” (‘Alam al-Hudā, Sayyid Murtaḍā, Al-Shāfī, vol. 2, pg. 30)

In yet another place, he comments:

أصاب (المعتزلي) في أن ما لا تعلق له بما يقوم به الإمام لا يجب أن يعلمه،… ومعاذ الله أن نوجب له من العلوم إلا ما تقتضيه ولايته.. وعلم الغيب خارج عن هذا

“He (i.e. the Mu’tazilī) is correct in saying that it is not necessary for the imam to know something that bears no connection to him with regards to his mission and duties … and we seek Allah’s protection from deeming it necessary for him to possess instances of knowledge apart from those that are required and necessitated by his wilāyah (or divinely ordained authority and leadership) … and al-‘ilm al-ghayb (or knowledge of the unseen) is outside this domain.” (‘Alam al-Hudā, Sayyid Murtaḍā, Al-Shāfī, vol. 3, pg. 164)

For more information, please refer to: Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 41-53; Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shi’ah, pg. 43-51

⁴⁴ Amongst the adherents to this viewpoint is Sayyid Murtaḍā ‘Alam al-Hudā who writes:

الإمام لا يجب أن يعلم الغيوب، وما كان وما يكون؛ لأنّ ذلك يؤدّي إلى أنه مشارك للقديم تعالى في جميع معلوماته، وأنّ معلوماته لا يتناهى

“It is not necessary for the Imam to possess knowledge of all unseen things, nor (is it necessary for him to know) all things that existed in the past and all those that exist presently. This is because possessing knowledge of this sort would culminate in him becoming a partner to the Eternal the Most High with regards to all instances of His divine knowledge, whereas verily His knowledge is infinite and unlimited.” (‘Alam al-Hudā, Sayyid Murtaḍā, Rasā’il al-Sharīf al-Murtadā, vol. 3, pg. 131)

In another place, he writes:

إنّ إيجاب ذلك يؤدّي إلى إيجاب العلم بسائر المعلومات الغائبات والحاضرات، و ان يكون كلّ واحد من النبي والإمام محيطاً بمعلومات اللّٰه تعالى … فبطل قول من ادّعى أنّ الإمام محيط بالمعلومات

“Indeed, considering such a thing to be necessary would ultimately culminate in deeming it necessary (for the imam to possess) knowledge about all the other instances of unseen and seen (realities). (Similarly, any such conviction would also invariably lead to the belief) that each and every single one from amongst the Prophet (a) and the Imam (a) hold existential encompassment over all the knowledge possessed by Allah the Most High … Therefore, the opinion of anyone who claims that the Imam enjoys existential encompassment over all knowledge is certainly invalid.” (‘Alam al-Hudā, Sayyid Murtaḍā, Jawābāt al-Masā’il al-Rāziyah, published within: Rasā’il al-Sharīf al-Murtaḍā, vol. 1, pg. 104-108)

For further information, please refer to: As’adī, ‘Alī Riḍā, the book titled “Sayyid Murtaḍā”, pg. 291-292

⁴⁵ The Holy Qurān, Surah al-Isrā’, verse 36

⁴⁶ Qazwīnī, Sayyid Ibrāhīm ibn Muhammad Bāqir, Ḍawābiṭ al-Uṣūl, vol. 1, pg. 200; Muḥsinī, Muhammad Āṣif, Ṣirāṭ al-Ḥaqq, vol. 3, pg. 301

⁴⁷ For instance, Shaykh Ḥurr al-‘Āmulī writes:

علمهم (الأئمّة) بجميع أفراده غير معلوم، أو معلوم العدم؛ لكونه من علم الغيب؛ فلا يعلمه إلا الله؛ وإن كانوا يعلمون منه ما يحتاجون إليه، وإذا شاؤوا أن يعلموا شيئاً علموه

“It is not certain whether they (i.e. the Immaculate Imams) have (all-inclusive and active) knowledge about all things, rather it is certain that such knowledge does not exist (for them), because no one possesses this knowledge apart from Allah. However, they come to possess from this knowledge whatever is required by them. Hence, whenever they wish to know something, they gain knowledge about it.” (Ḥurr al-‘Āmulī, Muhammad ibn Ḥasan, Al-Fawā’id al-Ṭūsiyah, pg. 520)

Similarly, he says:

ما كانوا (الأئمّة) يعلمون الغيب كلّه، والقرآن صريح بذلك. نعم؛ كانوا يعلمون كثيراً من المغيّبات بتعليم اللّه سبحانه لهم، وكان علمهم يزيد في ليالي القدر والجمعة وغيرها، وكانوا إذا أرادوا أن يعلموا شيئاً علموا

“They (i.e. the Immaculate Imams) do not possess knowledge of the unseen in its entirety, and the Quran is explicit about this fact. Yes, they did indeed have knowledge about innumerable unseen things through the divine tutelage of Allah the Exalted, and their knowledge would increase during the night of Qadr, the night before Friday and other nights as well. (Furthermore,) they were such that whenever they wished to know something, they would (immediately) attain knowledge (about it).” (Ḥurr al-‘Āmulī, Muhammad ibn Ḥasan, Ithbāt al-Hudāt, vol. 5, pg. 375)

⁴⁸ The Arabic text of this narration is as follows:

إنما العلم ما یحدث باللیل و النهار یوما بیوم و ساعة بساعة

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 238, ḥadīth no. 1)

⁴⁹ Khātimī, Sayyid Aḥmad, Dar Āstān-e Imāmān, Malā’kah wa Dīdār bā Imāmān, Pāsdārān-e Islām Monthly Journal, issue no. 248; Gharawiyān, Muḥsin, Mīr Bāqirī, Sayyid Muhammad Ḥusayn, Ghulāmī, Muhammad Riḍā, Biḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, pg. 339; Hāshimī, Sayyid ‘Alī, ‘Ilm-e Imām Tām yā Maḥdūd?, Mashriq-e Maw’ūd Seasonal Journal, issue no. 37, pg. 49-72; Nādim, Muhammad Ḥasan, Iftikhārī, Sayyid Ibrāhīm, Manābi’-e ‘Ilm-e Imām az Nigāh-e Mutakallimān-e Qum wa Baghdād, pg. 61

⁵⁰ Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 256; For more information, please refers to: Māzandarānī, Muhammad Ṣāliḥ ibn Aḥmad, Sharḥ Uṣūl al-Kāfī, vol. 5, pg. 337

⁵¹ Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 255; Māzandarānī, Muhammad Ṣāliḥ ibn Aḥmad, Sharḥ Uṣūl al-Kāfī, vol. 5, pg. 337

⁵² The late Shaykh Anṣārī is one of the scholars who have chosen abeyance with regards to this subject. He writes:

واما مسالة مقدار معلومات الامام(ع) من حیث العموم والخصوص وكیفیة علمه بها من حیث توقفه على مشیتهم اوعلى التفاتهم الى نفس الشىء اوعدم توقفه على ذلك فلا یكاد یظهر من الاخبار المختلفة فی ذلك ما یطمئن به النفس فالاولى وكول علم ذلك الیهم صلوات الله علیهم اجمعین

“As for the problem regarding the magnitude of the Imam’s (a) knowledge, from the point of view of its inclusiveness or specificity, and from the standpoint of whether his knowledge depends upon his intention (to know), or if it contingent upon him turning his attention towards an object, or whether it is independent of all these factors and conditions, then nothing clear emerges from the different narrations in a manner that may lend satisfaction to one’s heart and mind. Thus, it is preferable to leave knowledge regarding this matter to the Imams (a) themselves” (Anṣārī, Murtaḍā, Farā’id al-Uṣūl, vol. 1, pg. 374)

⁵³ Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 41-53; Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shi’ah, pg. 43-51; Awjāqī, Nāṣiruddīn, ‘Ilm-e Imām az Dīdgāh-e Kalām-e Imāmiyah, pg. 44-45

⁵⁴ The Holy Quran says:

﴿فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ﴾

“Then Satan caused them to stumble from it, and he dislodged them from what (state) they were in” (The Holy Qurān, Surah al-Baqarah, verse 36)

﴿يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ﴾

“O Children of Adam! Do not let Satan tempt you, like he expelled your parents from paradise” (The Holy Qurān, Surah al-A’rāf, verse 27)

⁵⁵ The Holy Quran says:

﴿وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَذَا مِنْ شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِنْ شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُضِلٌّ مُبِينٌ قَالَ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ﴾

“(One day) he entered the city at a time when its people were not likely to take notice. He found there two men fighting, this one from among his followers, and that one from his enemies. The one who was from his followers sought his help against him who was from his enemies. So Moses hit him with his fist, whereupon he expired. He said, ‘This is of Satan’s doing. Indeed he is clearly a misguiding enemy.’ He said, ‘My Lord! I have wronged myself. Forgive me!’ So He forgave him. Indeed, He is the All-forgiving, the All-merciful.” (The Holy Qurān, Surah al-Qaṣaṣ, verse 15-16)

⁵⁶ One such narrated tradition is as follows:

عَنْ سَيْفٍ التَّمَّارِ قَالَ: كُنَّا مَعَ أَبِي عَبْدِ اللَّهِ ع جَمَاعَةً مِنَ‏ الشِّيعَةِ فِي الْحِجْرِ فَقَالَ عَلَيْنَا عَيْنٌ فَالْتَفَتْنَا يَمْنَةً وَ يَسْرَةً فَلَمْ نَرَ أَحَداً فَقُلْنَا لَيْسَ عَلَيْنَا عَيْنٌ فَقَالَ وَ رَبِّ الْكَعْبَةِ وَ رَبِّ الْبَنِيَّةِ ثَلَاثَ مَرَّاتٍ لَوْ كُنْتُ بَيْنَ مُوسَى وَ الْخَضِرِ لَأَخْبَرْتُهُمَا أَنِّي أَعْلَمُ مِنْهُمَا وَ لَأَنْبَأْتُهُمَا بِمَا لَيْسَ فِي أَيْدِيهِمَا لِأَنَّ مُوسَى وَ الْخَضِرَ ع أُعْطِيَا عِلْمَ مَا كَانَ وَ لَمْ يُعْطَيَا عِلْمَ مَا يَكُونُ وَ مَا هُوَ كَائِنٌ حَتَّى تَقُومَ السَّاعَةُ وَ قَدْ وَرِثْنَاهُ مِنْ رَسُولِ اللَّهِ ص وِرَاثَةً

“Sayf al-Tammār narrates: We were with Abī ‘Abdullah (i.e. Imam Ja’far al-Ṣādiq) along with a group from amongst the Shi’ah in (the area enclosed by) the Ḥijr wall (i.e. the semi-circular low wall which is opposite to the north-western wall of the Holy Ka’bah, but not connected to it). They Imam (a) said, “There is a spy upon us.” Thus, we looked to the right and to the left but we saw no one. Therefore, we said, “There is no spy upon us.” Then, the Imam (a) said, “By the Lord of the Ka’bah! By the Lord of this House! (There is indeed a spy upon us),” and he repeated this three times. Then, he (a) continued, “If I had been with Mūsā (a) and Khiḍr (a), I would certainly have informed them that I am verily more knowledgable than them, and I would definitely have given them news about that which they did not possess. This is because Mūsā (a) and Khiḍr (a) were only granted knowledge about things that existed in the past, and they were not given knowledge about things that exist in the present or those that shall exist (in the future) till the Hour (of Final Judgement) is established. (However,) we have surely inherited all this knowledge from the Messenger of God (s) as his inheritance.” (Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 260)

⁵⁷ Hāshimī, Sayyid ‘Alī, Exclusive Correspondence with the Imamate and Wilāyah Virtual Encyclopedia

 

References:

1. Awjāqī, Nāṣiruddīn, ‘Ilm-e Imām az Dīdgāh-e Kalām-e Imāmiyah, pg. 44-45
2. ‘Aẓīmī, Muhammad Ṣādiq, Sayr-e Taṭawwur-e Gustareh-e ‘Ilm-e Imām dar Kalām-e Islāmī, pg. 57
3. Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 41-53
4. Gharawiyān, Muḥsin, Mīr Bāqirī, Sayyid Muhammad Ḥusayn, Ghulāmī, Muhammad Riḍā, Biḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, pg. 43, 339
5. Hāshimī, Sayyid ‘Alī, Exclusive Correspondence with the Imamate and Wilāyah Virtual Encyclopedia
6. Hāshimī, Sayyid ‘Alī, ‘Ilm-e Imām Tām yā Maḥdūd?, Mashriq-e Maw’ūd Seasonal Journal, issue no. 37, pg. 49-72
7. Hāshimī, Sayyid ‘Alī, Māhiyat-e ‘Ilm-e Imām, pg. 123-124, 505-506
8. ‘Irfānī, Muhammad Naẓīr, Barrasī-e ‘Ilm-e Ghayb-e Ma’ṣūmān dar Tafāsīr-r Farīqayn, pg. 199
9. Khātimī, Sayyid Aḥmad, Dar Āstān-e Imāmān, Malā’kah wa Dīdār bā Imāmān, Pāsdārān-e Islām Monthly Journal, issue no. 248
10. Khumaynī, Sayyid Rūḥullah, Sharḥ-e Du’ā-ye Siḥr, pg. 53-54
11. Laṭīfī, Raḥīm, ‘Ilm-e Ghayb-e Ma’ṣūm, Ma’ārif Monthly Journal, issue 48
12. Makārim Shirāzī, Nāṣir, Tafsīr-e Namūnah, vol. 25, pg. 152
13. Maqāmī, Mahdī, Darsnāmeh-e Imāmshināsī, pg. 72-76
14. Muḥsinī, Muhammad Āṣif, Ṣirāṭ al-Ḥaqq, vol. 3, pg. 301
15. Mūsawī, Sayyid ‘Alī, Tabyīn wa Barrasī-e Gustareh-e ‘Ilm-e Imām az Dīdgāh-e ‘Allāmah Ṭabāṭabāyī wa Imām Khumaynī, pg. 128, 129, 135
16. Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Dīdgah-e ‘Aql wa Waḥī, pg. 320
17. Nādim, Muhammad Ḥasan, Iftikhārī, Sayyid Ibrāhīm, Manābi’-e ‘Ilm-e Imām az Nigāh-e Mutakallimān-e Qum wa Baghdād, pg. 61
18. Nādim, Muhammad Ḥasan, Risāleh-yī dar Dalālat-e Āyat-e Taṭhīr bar ‘Ilm-e Gustardeh-e Payāmbar wa Imām, published in the book: ‘Ilm-e Imām (a collection of articles), pg. 680-683
19. Naqawī, Sayyid Anīs al-Ḥasan, ‘Ilm-e Ghayb-e A’immah-e Ma’ṣūmīn, pg. 52-55
20. Naqawī, Sayyid Nasīm ‘Abbās, ‘Ilm-e Payāmbar wa A’immah beh Ghayb, pg. 18-21
21. Qazwīnī Barghānī, Muhammad Taqī ibn ‘Abdullah, Kayfiyat ‘Ilm al-Imām, published within: Nādim, Muhammad Ḥasan, ‘Ilm-e Imām (a collecton of articles), pg. 131-132, 130-139, 156-162
22. Qazwīnī, Sayyid Ibrāhīm ibn Muhammad Bāqir, Ḍawābiṭ al-Uṣūl, vol. 1, pg. 200
23. Rabbānī Gulpaygānī, ‘Alī, Zamāniyān, Muslim, Ḥaqīqat-e ‘Ilm-e Kitāb wa Āgāhī-ye Ā’immah az Ān, Islamic Theology Seasonal Journal, issue no. 106, pg. 69-86
24. Rustamī, Muhammad Zamān, Āl-e Būyeh, Ṭāhirah, ‘Ilm-e Imām, pg. 200
25. Ṣāliḥī Mālistānī, Ḥusayn, ‘Ilm-e Ghayb wa ‘Ilm-e Ladunnī-e Payāmbar az Manẓar-e Imām Khumaynī, Ḥuḍūr Seasonal Journal, issue no. 88
26. Shaykhzādeh, Qāsim ‘Alī, Rābiṭih-e ‘Ilm-e Ghayb-e Imām Ḥusayn wa Ḥādithih-e ‘Āshūrā, pg. 36-40
27. Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shī’ah, pg. 41, 46-47, 43-51
28. Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Al-Mīzān (Farsi translation), vol. 6, pg. 354-355
29. Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Biḥth-e Kūtāh Darbāreh-ye ‘Ilm-e Imām, pg. 25
30. Taḥrīrī, Muhammad Bāqīr, Jalwih-hāye Lāhūtī, vol. 2, pg. 137
31. Ustādī, Riḍā, Sargudhasht-e Kitāb-e Shahīd-e Jāwayd, pg. 573

Wā’iẓī, Ḥusayn, Gustareh wa Chigūnigī-e ‘Ilm-e Imām az Manẓar-e Kitāb Sunnat wa ‘Aql, pg. 202