16.5 The Ḥadīth on “Whoever Dies Without Knowing the Imam of His Time…”
This document critically examines the claims made by Abdullāh Hāshim Abā al-Ṣādiq in his talk, “Imam Mahdi Appeared (Part 5)”, focusing on his interpretations of key Islamic concepts. Drawing on the Qur’an, Ḥadīth, and classical Islamic scholarship from both Sunnī and Shīʿīa perspectives, the analysis highlights significant misinterpretations and theological errors.
Abdullāh Hāshim Abā al-Ṣādiq’s assertions—such as the necessity of “finding the Imam of the time” to validate worship, the invalidation of good deeds without allegiance to a contemporary Imam, and the alleged continuity of divine representatives—are refuted through scriptural evidence and established Islamic teachings. The claims are further critiqued for their misuse of Qur’anic verses, ḥadīth, and even Biblical statements regarding Jesus (ʿĪsā).
The analysis underscores the mainstream Islamic understanding of unity, the validity of worship based on sincerity, and the finality of prophethood with Prophet Muḥammad (ﷺ), contrasting it with Abdullāh Hāshim Abā al-Ṣādiq’s sectarian innovations. This serves to clarify Islamic doctrines and dispel confusion caused by unorthodox interpretations.
What the Ḥadīth Actually States
Abdullāh Hāshim Abā al-Ṣādiq statement (00:34–00:58):
Abdullah Hashem Aba Al-Sadiq:
"Whoever dies and does not know the Imam of their time has died the death of ignorance."
Sources of the Ḥadīth
The narration commonly cited in both Sunnī and Shīʿī sources states:
“Whoever dies without having the bayʿah (pledge of allegiance) to a ruler/Imam on his neck, dies a death of Jāhilīyyah.”
This appears in Ṣaḥīḥ Muslim, Musnad Aḥmad, and Shi’i works like Al-Kāfī and Al-Ghaybah. The context of the ḥadīth, however, differs significantly from Abdullāh Hāshim Abā al-Ṣādiq’s interpretation.
Mainstream Interpretations
Sunnī Context: This emphasizes allegiance to legitimate Islamic leadership (Imām/Caliph) for community unity. It is not a directive to discover a hidden figure but to support rightful leadership within the framework of Islamic governance.
Shīʿīa Understanding: Shīʿīa scholarship ties the ḥadīth to the Divinely appointed Imāms of Ahl al-Bayt, emphasizing belief in their existence rather than physically locating an Imām. For Twelver Shīʿīas, this means acknowledging the occultation of the 12th Imām, al-Mahdī, without requiring direct interaction.
Mainstream views do not support Abdullāh Hāshim Abā al-Ṣādiq’s interpretation that failing to “personally find” an Imām nullifies worship or faith. The ḥadīth’s intent is to underscore the importance of unity and allegiance to legitimate authority, not to impose impossible obligations.
Claiming All Good Deeds Are “In Vain” Unless One Knows a Specific Contemporary Imam
Abdullāh Hāshim Abā al-Ṣādiq statement (01:21–02:32):
Abdullah Hashem Aba Al-Sadiq:
"If you pray five times a day, fast in Ramadan, give zakāt, make ḥajj … but you don’t know the Imam of your time, all of that’s in vain. And you’re going to go to hellfire."
Refuting an All-or-Nothing Misinterpretation
Qur’anic Assurance: The Qur’an affirms that righteous deeds are accepted based on sincerity and belief in Allah:
إن الذين آمنوا وعملوا الصالحات كانت لهم الجنات
"Indeed, those who have believed and done righteous deeds' they will have the Gardens [of Paradise].."
📔 - (Qur’an 2:82)There is no condition in the Qur’an that righteous deeds become void without recognizing a specific Imām. The emphasis is on sincere worship and adherence to the core principles of Islam.
Ḥadīth Emphasis: Prophet Muḥammad (ﷺ) repeatedly stressed the pillars of Islam: ṣalāh, ṣawm, zakāt, ḥajj, and faith in Allah and His Messenger. For example, the ḥadīth recorded in Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim states:
“Islam is built on five: testifying that there is no god but Allah and that Muḥammad is the Messenger of Allah, establishing prayer, giving zakāt, fasting in Ramadan, and performing ḥajj.”
The Prophet (ﷺ) did not include allegiance to a contemporary Imām as a precondition for the acceptance of these deeds.
Abdullāh Hāshim Abā al-Ṣādiq’s Assertion: “Finding the Live Messenger of the Time”
Abdullāh Hāshim Abā al-Ṣādiq statement (02:32–03:30):
Abdullah Hashem Aba Al-Sadiq:
"The Prophet Mu?ammad (PBUH) in this hadith said that there is an Imam in every time and it is a precondition of faith that a believer...finds first and foremost this man "
Refuting the Interpretation
Sunnī Perspective: The term “Imām of the Time” refers to the head of the Muslim polity (Caliph or leader), as emphasized in classical Sunnī scholarship. It highlights the need for unity and governance rather than the individual discovery of a mystical or hidden figure.
Shīʿīa Perspective: Twelver Shīʿīa scholars believe in the existence of the 12th Imām, al-Mahdī, currently in occultation. However, they do not require believers to “locate” the Imām for the validity of their worship. Instead, they emphasize adherence to the teachings of Ahl al-Bayt and awaiting the reappearance of the Mahdī.
Neither Sunnī nor Shīʿī interpretations align with Abdullāh Hāshim Abā al-Ṣādiq’s claims of a compulsory personal discovery of a new “messenger.”
Misuse of Biblical Verses Regarding Jesus (ʿĪsā)
Abdullāh Hāshim Abā al-Ṣādiq on Jesus as “The Light of the World”
Abdullāh Hāshim Abā al-Ṣādiq statement (05:13–07:16):
Abdullah Hashem Aba Al-Sadiq:
"While I am alive, I am the light of this world. When I die, I am no longer the light of this world … so effectively Jesus is saying … there will be a new light, a new Imam…"
Refuting the “Conditional Light” Claim
Qur’anic Position: The Qur’an describes Jesus (ʿĪsā) as a “light” and a sign of Allah’s power:
وجعلناها وابنها آية للعالمين.
"And We made her [Mary] and her son a sign (?yah) for the worlds."
📔 - (Qur’an 21:91)However, this description does not imply that every epoch must have a similar successor. The Qur’an emphasizes the unique roles of prophets without suggesting an endless chain of successors.
Biblical Context: Jesus’s statement “I am the light of the world” (John 8:12) refers to his guidance during his earthly mission. It does not imply a continuous succession of “lights” fulfilling the same role. Both Islamic and Christian interpretations reject Abdullāh Hāshim Abā al-Ṣādiq’s extrapolation.
The Finality of Prophethood
Qur’anic Evidence
Abdullāh Hāshim Abā al-Ṣādiq statement (07:16 onward):
Abdullah Hashem Aba Al-Sadiq:
" when I am gone out of this world, there will be a new light, a new Imam"
The Qur’an unequivocally states:
ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين
"Mu?ammad is not the father of [any] one of your men, but [he is] the Messenger of All?h and the last (seal) of the prophets."
📔 - (Qur’an 33:40)This verse establishes the finality of prophethood, a core tenet of Islamic belief. Prophethood concluded with Muḥammad (ﷺ), and no Qur’anic verse or ḥadīth supports the claim that each era requires a newly appointed messenger or Imām.
Conclusion
The Ḥadīth on Dying a “Death of Jāhilīyyah”: Emphasizes unity under rightful leadership, not the discovery of a new figure for valid worship.
Good Deeds Are Not Instantly Voided: The Qur’an and Ḥadīth guarantee the validity of sincere acts of worship without conditions like recognizing a new Imām.
Jesus’s Words in the Bible: Do not support Abdullāh Hāshim Abā al-Ṣādiq’s interpretation. Jesus’s role as “light” was specific to his mission and does not justify an indefinite chain of successors.
Finality of Prophethood: Revelation ended with Muḥammad (ﷺ), and no subsequent “live messenger” doctrine exists in mainstream Islam.
Abdullāh Hāshim Abā al-Ṣādiq’s interpretations deviate from both Sunnī and Shīʿīa scholarship, representing a sectarian innovation that mainstream Islam rejects.