One of the important topics regarding Imamate is the knowledge and the scope of the knowledge of the infallible Imam. The present research aims to critique and respond to the doubts raised about the equivalence of the knowledge of the Imams with divine knowledge as presented in the book by Qafari. He attempts to prove, through some written and narrated evidence, the continuity of divine revelation to the twelve Imams according to the belief of the Imamiya after the passing of the Messenger of God (peace be upon him). Ultimately, he concludes that the sciences and the Shariah of the Shia differ from what was originally established in the Prophetic Shariah, and he believes that through this established method, the knowledge of the Imams (peace be upon them) can be considered equivalent to divine knowledge and connected to intrinsic knowledge. He argues that all this information is created for the Imam through means that the Imamiya refers to as “acquired knowledge and entrusted knowledge,” and the realization of this knowledge depends on the will of the Imams. Therefore, revelation for the Imams is not solely at the will of God but also depends on the will of the Imam. However, Shia belief holds that since Imamate, like Prophethood, is a divine office, other attributes and qualities of the Imam, including knowledge and infallibility, must also be conferred by divine authority. Consequently, due to the longer mission compared to the noble life of the Messenger of God, the lack of sufficient time and appropriate conditions, the absence of motivation or the interest to express all rulings, and the occurrence of new events in every era, the necessity of divine knowledge for the Imam is established. This research employs a documentary method combined with description and analysis of data from early Shia and Sunni sources, aiming to dispel the accusations made by Qafari regarding the issue of the knowledge of the Imams (peace be upon them).

Introduction:

One of the key discussions in the doctrine of Imamate is the scope and nature of the infallible Imam’s knowledge. This study aims to critique and respond to the doubts raised by Naser al-Qafari in his book, where he attempts to equate the Imams’ knowledge with divine knowledge. He claims that based on certain narrations, the Imams continued to receive revelation after the Prophet’s death, and thus, Shiite jurisprudence differs from the original Prophetic Sharia. He argues that the Imams’ knowledge is created through means referred to by Shiites as “acquired knowledge” and “deposited knowledge”, and that the realization of such knowledge depends on the Imams’ will. Therefore, revelation to the Imams is not solely dependent on God’s will but also on theirs.
In contrast, Shiite belief holds that Imamate, like Prophethood, is a divine appointment, and all attributes of the Imam—including knowledge and infallibility—must be divinely granted. Due to the extended mission beyond the Prophet’s lifetime, the lack of time and opportunity to convey all rulings, and the emergence of new events in each era, the necessity of divine knowledge for the Imam is affirmed.
Research Methodology
This study uses a documentary method with descriptive and analytical approaches, examining early Shiite and Sunni sources to refute al-Qafari’s accusations regarding the Imams’ knowledge.
Problem Statement
Knowledge of the unseen is exclusive to God, as He alone has complete awareness of all things. Wahhabis and Salafis reject the idea that anyone besides God can possess such knowledge. They claim that Shiite narrations attributing unseen knowledge to the Imams are fabricated. Naser al-Qafari, a staunch Wahhabi, accuses Shiites of polytheism and heresy, asserting that their beliefs are misguided and outside the fold of Islam. In his book Usul Madhhab al-Shi‘a al-Imamiyya al-Ithna ‘Ashariyya, he attacks Shiite beliefs, including the alleged equivalence of divine knowledge and the Imams’ knowledge.
This research responds to his claims using rational and textual evidence, demonstrating that his accusations stem from ignorance of Shiite and even Sunni principles.
 
Literature Review
While previous works have addressed al-Qafari’s critiques on topics like Mahdism, divine decree (bada’), and taqiyya, none have specifically tackled the issue of unseen knowledge and its alleged equivalence with divine knowledge. This study distinguishes itself by focusing on the metaphysical nature of divine knowledge and its distinction from the Imams’ knowledge, which is granted by divine permission and limited in scope.
Conclusion

Al-Qafari’s claim that the Imams’ knowledge of the unseen stems from Shiite exaggeration and diminishes divine knowledge is unfounded. His arguments are based on misinterpretations and ignorance of Shiite and Sunni texts.
Due to the Prophet’s limited lifespan and the need for continued guidance, the necessity of divine knowledge for the Imams is established. The Imams’ knowledge, whether acquired or deposited, is fundamentally different from God’s intrinsic knowledge and is granted by divine permission.
While knowledge of the unseen is exclusive to God, He may grant glimpses of it to chosen individuals like prophets and Imams based on their spiritual readiness.
The existence of unseen knowledge in humans is not implausible, especially for those divinely appointed and infallible.
According to Shiite and authentic Sunni narrations, Imamate is a divine institution. Therefore, the Imams possess attributes similar to the Prophet, including infallibility and knowledge of the unseen, granted by God.