Scope and Quiddity of Imam’s Knowledge

Abstract

The subject of the Imam’s nature and scope of knowledge, along with his other attributes, have been studied early on since discussions on Imamate were ushered in the Islamic world. Shia scholars, in particular, have adopted a variety of approaches to the topic and have put forward different, and at times contradictory, views. It is thus befitting to study the topic more closely from a comprehensive view and by employing effective statements and arguments. Scrutiny and explication of the existential dimensions of the Imams of the Prophet’s (SAW) Ahl al-Bayt (AS) and the body of arguments regarding the nature and scope of their knowledge may indicate that the Imam, due to his intelligible (malakūtī) being, is endowed with all-encompassing (tāmm) knowledge that only excludes the quiddity and essential attributes of God. However, the Imam’s knowledge in the physical or sensory (mulkī) realm is dependent on connectedness to his luminous and intelligible being, in that in case of total connectedness, his knowledge is all-encompassing, otherwise it is restricted to his will. It is to be noted that his knowledge is permanent and all-encompassing in certain matters, e.g., religious teachings and rulings commensurate with his spiritual and everyday life as well as with that of the umma (community of believers and followers). A significant achievement concerning the Imam’s knowledge, this view, introduced by a number of eminent thinkers, is the subject of the present detailed and analytical study.