Hasan:The answer to this question can be condensed in two points:
First, they did favor some with this and kept it away from others due to disparity in their comprehension, as some can take their knowledge upon themselves and some others cannot because it could causes confusion and uncertainty into their faith.
That is why it is reported from Amir Al-Mu’menin (PBUH) that he says:“By God if I would want to, I could tell every one of you about their intentions and all their affairs, but I am afraid they accuse me with infidelity and alter from the religion of the Messenger of Allah (PBUH); thus, I am only to utter it to people of distinction who can be trusted and whom are sent in truth and chosen among all. I speak nothing but the truth as I am entrusted with it: the way they die and the way they survive and everything else. There is nothing He has not spelled into my ear or uttered upon me”.
This Hadith clearly states what we were talking about.
Anwar:Yes, it is very clear.
Hasan:The second point is that it is to avoid the weak-minded from going astray, which is, of course, against the purpose of the Mohammedan Message. This is the reason why he said:“I am afraid they accuse me with infidelity and alter from the religion of the Messenger of Allah (PBUH)”.
In this case, the Imam becomes the reason people turn away from the religion. So, because they cannot bear their knowledge, it is concealed from people although they miss the benefit they can obtain from it.
Anwar:As long as there is a difference between the Divine knowledge bestowed upon Ahl Al-Bait (PBUT) and the normal human knowledge, can you thankfully clarify this point?
Hasan:Yes, thank you for raising this significant issue. However, before we discuss the difference between the two, I have got to talk about an equally important point.
The Divine knowledge is the most honorable knowledge of all due to the fact that it is concerned with the Almighty Allah, His qualities and deeds. Therefore, the person conversant with the Divine knowledge must be
superior to the one with the human knowledge.
Moreover, the Divine knowledge which is concerned with the spiritual aspect of mankind is definitely more important than the material or secular aspect; that is why it is higher than the human knowledge with respect to human needs, and consequently, religious experts are of higher status compared to materialistic experts.
There are also many Hadith that emphasizes the importance and superiority of experts in Divine knowledge, the fact that asserts the necessity for respecting and honoring these experts.
Anwar:Akhi Hasan, you have just brought up an essential issue argued about these days. Do we actually have to respect whoever dressed like clergymen, taking into consideration that there are people who have no idea about the religion and still put on clergy clothing?
Hasan:It is an apt inquiry, Akhi Anwar. We have to respect whoever behaves respectfully, but those people pretending or claiming to be something they are not do not deserve to be respected even though they are wearing clergy clothing.
However, we cannot simply accuse people before close examination so we first make sure in order not to disrespect clergymen or their outfits. This brings to my mind a wisdom said by a sage which is something to the effect that “if we see a man in turban steals, never say he is a turbaned thief but a thief wearing a turban”. I think enough is said.
Anwar:Yes, indeed you clearly made your point. All rewards you well.
Hasan:Now, we can go back in order to give an answer to the question you raised. The difference between the Divine knowledge bestowed upon Ahl Al-Bait (PBUT) and the normal human knowledge can be put as the following:
· Human acquired knowledge needs to be taught and learned and people have different understanding comprehension which will definitely causes disagreement in many issues.
· There are also many unknown issues which are off the limits of human knowledge and consequently normal people cannot make decisions about them.
· The Divine knowledge is bestowed upon the Prophets (PBUT) and holy men, and so it cannot be refuted or opposed. It also cannot be taught or learned; it is the light that is casted upon the hearts of those the Almighty Allah chooses. That is why we do not see words like ‘better’, ‘preferable’ or ‘probable’ in their Hadith; we actually see the opposite.
· We see such a power and manifestation in the Divine knowledge that does not accept any reconsideration. This reconsideration has nothing to do with copying the celestial laws which is out of our subject.
Anwar:Wonderful! Well done, Sir. I think we can call it a day.
Hasan:Yes, thank you. See you.
Symposium 51
Is it Requisite to Obey and Love
the Imams (PBUT)?
Anwar:Salam ‘Alaykom!
Hasan:Alaykom As-Salam Wa Rahmatollah Wa Barakatoh!
Anwar:Today I would like to ask about other issues related to Imamate.
Hasan:You are most welcome!
Anwar:Thanks a lot. Dear Sir, are we required to obey the Imams (PBUT)? If yes, why?
Hasan:Yes, we are to submit to the Lord’s order in the Noble Quran:
(O you who believe! obey Allah and obey the Apostle and those in authority from among you)4;59.
This Holy Verse includes only those who are infallible, namely the Prophet (PBUH) and the Pure Imams (PBUT) whose purity and infallibility we proved earlier.
Anwar:If we admit that the Imams (PUBT) are ‘the holy trustees’ or ‘people in authority’ (Wali Al-Amr), why doesn’t anyone else share this with them?
Hasan:Because no one except them is infallible. The others accepted this fact, and the evidence to infallibility of the offspring of the Prophet Mohammad (PBUH), the Pure Imams (PBUT), has already been presented.
Anwar:Why was infallibility stated as a condition for a person in authority (Wali Al-Amr)?
Hasan:You tell me why!
Anwar:I can say if the person in authority were not infallible, there would be a possibility that they make mistakes and commit sins, a fact that might, as a result, cause the followers to go astray.
Hasan:Very good. Besides, the Almighty Allah can never link the obedience to Himself and His Messenger (PBUH) with sinful people in authority. That would definitely be an inconsistency.
Anwar:Very good. However, there are believers who are in power like Faqih or Mujtahid – religious experts or scholars – and they are not infallible. How about them?
Hasan:The religious scholars (Faqih), as a matter of fact, follow the infallible Imams (PBUT), and so obeying them is part of obeying the infallible (PBUT), not to mention that they are appointed by the infallible (PBUH) and that they utter nothing but their words. Besides, ‘the people in authority’ – of course, only the infallible (PBUT) – have the right to order and rule, and the Faqih practice this right as successors of the infallible (PBUT) and we must obey them as well.
Anwar:In view of this, are we obliged to love the Imams (PBUT) in the same degree that we obey them? In other words, are we sinful if we neither love them nor hate them?
Hasan:Before we pass a judgment the affectionate or