(This complex doctrinal question is obviously beyond the scope of this book.
(This complex doctrinal question is obviously beyond the scope of this book. I have provided a thorough elucidation of it elsewhere.) Based on what was said above, the Imam’s knowledge is perfect; it is not affected by error. The source of this knowledge is the Secure Tablet[^3], in which God’s definite will as to the destiny of all things is recorded. Thus, the Imam knows all things as they are willed by God, and so he cannot in any way manipulate events using this knowledge.
As such, this knowledge transcends the domain of religious obligation.[^4] (Obligation is relevant only when one has a choice as to perform or not to perform a certain action.
When, however, one knows that a certain event is inevitable, there is nothing he can do about it: the event will take place as determined by God’s existential will.[^5])[^6] The Imam knows the Divine decree but acts as his apparent duties—in so far as they are determined by apparent and external factors—require, while he is pleased at heart with what God’s will has in store for him.
This is evident in the last words Imam al-Husayn uttered before he was slain; lying in his own blood, he said, “I am pleased with Your decree, obedient to Your command.
There is no one worthy of worship but You.”[^7] Also, in the sermon he delivered before leaving Mecca, he declared “We, the , are pleased with what pleases God.”[^8] Imam al-Husayn acted in accordance with what the circumstances required, but this does not mean that he was unaware of his fate.[^9] One may ask why Imam al-Husayn sent Muslim ibn ‘Aqil to Kufah in spite of his knowledge that Muslim would be slain? Why did he leave Mecca?
They, as all other human beings, are possessed of freewill and perform their actions, normally; based on the knowledge they obtain through common means. Thus, the Imam, like any other individual, assesses the harm and benefit in a course of action based on normal human knowledge, and once he is decided, he acts.