THE MEANING OF "KNOWING THE IMAM" IN THE HADITH

Taqavi · July 2

What is the meaning of "knowing the Imam" in the hadith "من مات ولم یعرف امام زمانه مات میتة جاهلیة "(Whoever dies and does not know his Imam of his time has died a death of ignorance)?

Knowledge in the word means "to know something with deliberation and thought by its effect," and is the opposite of denial.[1] Based on this, "knowing the Imam" means "to be aware of him." In a hadith, it is narrated that the narrator presented himself to Imam Hasan al-Askari and said, "O Master, who is the Imam after you? For we have news from your fathers that states that whoever does not know his Imam of his time will die a death of ignorance." After confirming the hadith, the Imam replied, "The Imam after me is my son Muhammad."[2] Many scholars, such as Mulla Sadra, have emphasized the importance of this issue.[3]

Now the question is, what is the necessary amount of this knowledge?

Shaykh al-Saduq stated in the discussion of knowing the Imams as follows:

• Knowledge that the Imams are twelve in number, that the Prophet Muhammad (S) mentioned their names and described their qualities, and belief that obedience to them is obligatory, that God reveals His religion through them, that love of them is faith and enmity to them is disbelief, and that the last of them is the Mahdi, through whom God fills the earth with justice and equity, and Jesus comes to his aid, and so on.[4]

According to Shaykh al-Saduq, understanding the identity of the Imam involves having knowledge and belief in their rank and position, as well as accepting their leadership. It does not necessarily mean physically seeing or recognizing the Imam's face. This is because there were many people who knew the Imams yet denied their virtues, rank, and position.

On the other hand, there were some Shiites who were not fortunate enough to meet the Imams in person, but the position and status of the Imams were well established among them. Therefore, recognizing the Imam entails having knowledge of his position, rank, and Imamate, rather than merely identifying his physical appearance and recognizing his face.

This point is not hidden from anyone, as when the Dar al-Ifta Al-Azhar Board was asked about the hadith "Whoever dies and does not know his Imam of his time", they replied: It means the knowledge of allegiance and entering into obedience, and the purpose of the hadith is not to know the name of the Imam, even though it is very rare for someone not to know the name of the Imam.[5]

Kharaza Qumi narrates a hadith from Imam al-Sadiq about knowing the Imam, in which the Imam said, "The best of obligations and the most obligatory of them on man is knowledge. First of knowledge is knowing God, after that is knowing the Prophet, and after that is knowing the Imam, which is knowledge of his name, description, and blessing, and that we have knowledge and recognition of him in every situation, in ease and difficulty. and we believe that he has all the rank of prophecy except that he is not given revelation, and that we consider obedience to him to be obedience to God and the Prophet, and that we are submissive to him in all matters, and that we believe that the Imam after the Prophet Muhammad is Ali ibn Abi Talib, after him is Hasan ibn Ali, after him is Husayn ibn Ali, after him is Ali ibn Husayn, after him is Muhammad ibn Ali, after him is Ja'far ibn Muhammad, after him is Musa ibn Ja'far, after him is Ali ibn Musa, after him is Muhammad ibn Ali, after him is Ali ibn Muhammad, after him is Hasan al-Askari, and after him is the Proof of the Qaim. The totality of these matters is called knowing the Imam, and whoever believes in these matters has knowledge of his Imam in every situation, even if he has not seen him with his eyes."[6]

Abu al-Hasan al-Mawardi explains that the majority of theologians believe in the necessity of having general knowledge about the Imam, rather than detailed knowledge. He also presents evidence to support his opinion.[7]

Based on what has been said, the objections that are raised about knowing the Imam in the era of occultation are also answered, because general knowledge is sufficient in knowing the Imam, and what the Shia is bound to, is the knowledge of the rank, virtues, and position of the Imam and general knowledge of him.

[1] . Al-Mufradat fi Ghareeb Al-Quran: Al-Raghib Al-Isfahani; Vol: 1; P: 560.

[2] . Kamal Al-Din wa Tamam Al-Ni’mah: Al-Sheikh Al-Saduq; Vol: 2; P: 409.

[3] . Sharh Usul Al-Kafi (Sadra): Al-Mulla Sadra; Vol: 2; Pp: 501-500.

[4] . Al-Hidayah fi Al-Usul wa Al-Furoo: Al-Sheikh Al-Saduq; Vol: 2; P: 30.

[5] . Fatawa Dar Al-Ifta Al-Masriyyah: Various Authors; Vol: 10; P: 282.

[6] . Kifayat Al-Athar fi Al-Nass 'ala Al-A’immah Al-Ithnay 'Ashar: Ali ibn Muhammad Al-Khazaz; Vol: 1; P: 262.

[7] . Al-Ahkam Al-Sultaniyyah: Al-Mawardi; Vol: 1; P: 39.