What is ‘ilm al-ghayb (Knowledge of the Unseen)?

 

The Meanings of ghayb (the Unseen) and ‘ilm al-ghayb (Knowledge of the Unseen)

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Literal Meaning

In the Arabic language, the word “ghayb” signifies matters that are hidden from both the outward as well as the inward senses, regardless of whether they currently exist or will exist in the future. This word is used in contrast to “shuhūd” or “shahādah” which, in this context, refers to all things that are discernible to sensual perception¹. Therefore, the term ‘ilm al-ghayb, when employed as a laymen’s device and not in its specialized terminological significance, means “knowledge of all things that are hidden from human senses”. Consequently, this lexical meaning of ‘ilm al-ghayb encompasses all instances of knowledge that fulfill the said criterion and is more general in its connotation than the specialized meaning of the term utilized within the Holy Quran, narrated traditions and texts written by exegetes and theologians.
 

Terminological Meaning

Apart from its commonplace literal usage, the word “ghayb” is also utilized as a specialized term within the Holy Quran, the narrated traditions of the Immaculates (a) and within academic theological and exegetic texts.

1. Terminology within the Quran and Narrated Traditions: Within Quranic verses and narrated traditions, the term “ghayb” is employed in two different manners. The first is the same as the literal usage mentioned above (i.e. all things hidden from sensual perception), while the second is a specialized term signifying matters known only and exclusively to God Almighty. These divinely concealed matters are also called “al-umūr al-musta’thir” (i.e. exclusive or private matters) and knowledge about them remains hidden from all of God’s creations, even from His sacred prophets and angels². However, the Holy Quran does not use the term ‘ilm al-ghayb (knowledge of the unseen) to denote knowledge pertaining to just any kind of hidden matter. Rather, in Quranic usage, this term is employed only to signify two very distinct forms of knowledge. The first of these two is “essential knowledge” which constitutes knowledge about concealed matters that is independent of and unacquired from any external source³. The second is knowledge that is exclusive to God alone and as per the terminology used within narrated traditions is called “al-‘ilm al-musta’thir” (exclusive or private knowledge). As a result, the term ‘ilm al-ghayb within the Holy Quran only points towards God’s divine knowledge about unseen matters and does not include knowledge that others may hold even if it was granted to them through divine tutelage and instruction⁴.

2. Terminology amongst the Exegetes and Theologians: Within exegetic and theological texts, the term “ghayb” is also used in two different manners. The first usage is the literal one already mentioned earlier (i.e. all things hidden from sensual perception)⁵. This meaning is very broad in its connotation and therefore includes the “absolute unseen”, the “relative unseen”, “exclusive or private matters” known only to God as well as all other forms of hidden realities. The second usage pertains specifically to matters which are only and exclusively known to God, also called “al-umūr al-musta’thir”. On the other hand, the term ‘ilm al-ghayb is commonly employed by exegetes and theologian in much the same way as it is used within the Holy Quran. Therefore, they utilize this terminology in order to indicate two forms of knowledge. The first is “essential knowledge” about the unseen which is knowledge that is independent of and unacquired from any external source⁶, while the second is knowledge that is exclusive only to God Almighty. Thus, this term, according to both its usages, relates only to knowledge about the unseen that is exclusively possessed by the Almighty, and does not apply to knowledge of hidden matters held by others regardless of how special such knowledge may be⁷. In fact, when speaking of non-divine individuals within this context, exegetes and theologians prefer to use phrases such as “being informed of concealed matters”⁸ or “having news about the unseen”⁹ in order to describe the said phenomenon instead of employing the term ‘ilm al-ghayb. This, however, does not mean that exegetes and theologians have never used the term in question in its literal and commonly understood sense¹⁰. Without doubt, such usage can indeed by found amongst their writings. Nevertheless, it has only occurred in places where they have neglected to apply strict academic discipline to their work and, as such, has formed the source of some confusion for readers and researchers alike¹¹.

 

Types of ‘ilm al-ghayb (Knowledge of the Unseen)

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With Reference to the Various Types of Hidden Matters

1. Knowledge about the “Absolute Unseen”: Realities and extant phenomena that are unknown are referred to as the “absolute unseen”. Knowledge of this can only be accessed through divine intervention, and no one may know of these truths under any circumstances unless God wills it so¹². The “absolute unseen” is of two types. The first type constitutes concealed matters that God reveals only to a selected few from amongst His chosen saints. The Holy Quran says¹³:

﴾عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا * إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ﴿

 

“Knower of the Unseen, He does not disclose His Unseen to anyone except to an apostle He approves of.”

Instances of such unseen matters include all things that human senses cannot perceive, nor can be discerned through the application of human intellectual faculties¹⁴. For instance the “essential entity of God” or some of His signs, divine revelation, the angels, heaven, hell and the final resurrection or judgement day¹⁵. The second type of the “absolute unseen” are matters that God has reserved only for Himself. These are also called “al-ghayb al-musta’thir” (the exclusive or private unseen) and knowledge about them is termed ‘ilm al-musta’thir (knowledge of the exclusive unseen). The Holy Quran speaks of these kinds of concealed truths by saying¹⁶:

إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا﴿

﴾ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ

“Indeed, the knowledge of the Hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware.”

Knowledge of the “absolute unseen” is primarily and independently possessed only by God Almighty. However, He may choose to share such knowledge with a select few from amongst His chosen servants. Nevertheless, knowledge that is granted to these individuals is not termed as ‘ilm al-ghayb (knowledge of the unseen) within the Holy Quran and the narrated traditions, but is rather called “being informed of concealed matters” or “having news about the unseen”.

2. Knowledge about the “Relative Unseen”: The “relative unseen” refers to realties and extant phenomena that is hidden from some human beings while being manifest to others. These matters are considered “unseen” or “concealed” because they are hidden only in relation to certain individuals, places or time periods, while being apparent to other people, or at other times and locations¹⁷. For instance, if a prophet informs someone about the food supplies present in the latter’s house, this information represents knowledge about something that is hidden or unseen for the prophet himself, while being completely manifest and apparent for the person being addressed¹⁸. Similarly, such unseen matters may also pertain to past events and circumstances, which were completely manifest and apparent to the people of that time but are effectively hidden from all those who live during later periods in history. An example of this is the story of the prophet Yūsuf (a) which was revealed by God to His Last Messenger (s). The Holy Quran describes this divine revelation in these words¹⁹:

﴾ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ﴿

“These accounts are from the Unseen, which We reveal to you.”

Likewise, these unseen matters may also concern events and situations that are to happen in the future. Thus, while they remain hidden from people living in the present, they will nevertheless be manifest and apparent for those who shall come in future times. For instance, the time of prophet Sulaymān’s (a) demise remained concealed from the jinn who were working under him, but subsequently it became apparent and manifest after the occurrence in question had finally taken place. The Holy Quran narrates²⁰:

فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ ﴿

﴾  أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ

“And when We decreed death for him, nothing apprised them of his death except a worm which gnawed away at his staff. And when he fell down the jinn realized that had they known the Unseen, they would not have remained in a humiliating torment.”

Therefore, while exercising some academic flexibility, one may call this kind of knowledge about hidden matters as “knowledge of the relative unseen”.

 

With Reference to the Knower

1. Essential Knowledge of the Unseen (Independent Knowledge of the Unseen): This type of knowledge about the unseen is termed “independent” or “essential” because the knower of such concealed facts has not acquired or received this knowledge from any other external source. Instead, the entity in question knows these realities independently and by itself. Obviously, this form of information and knowledge can only be possessed by God Almighty, and no other being can boast such a characteristic. The Almighty speaks of such knowledge within the Holy Quran in these words²¹:

﴾ قُل لّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالأَرْضِ الْغَيْبَ إِلاَّ اللَّهُ ﴿

“Say, ‘No one in the Heavens or the Earth knows the Unseen except Allah.”

Therefore, God’s knowledge about matters that we consider to be “hidden” is always of this particular nature, and this is because the sublime and divine entity of God Almighty is the only one Who holds total and comprehensive existential supervision over all reality and is indeed all-cognizant and all-knowing. Obviously, God’s knowledge is both primordial and eternal, and temporally transcendent.

2. Acquired Knowledge of the Unseen (Subordinate Knowledge of the Unseen): In contrast to “essential knowledge of the unseen”, there is also “acquired or subordinate knowledge of the unseen”. This form of knowledge is not independent, nor does it arise from the knower’s own essence. Rather, it is a knowledge that is learnt and derived from an external source, specifically from divine tutelage. As a result, this type of knowledge is inherently dependent, non-essential, contingent to God’s divine will and very limited when compared to the infinitude of the Almighty’s own knowledge. Such information represents understanding that has been bestowed by God upon a select few of His pious servants. The Holy Quran states²²:

﴾ عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ ﴿

“Knower of the Unseen, He does not disclose His Unseen to anyone except to an apostle He approves of.”

Calling this type of knowledge ‘ilm al-ghayb (knowledge of the unseen) requires the employment of some degree of academic flexibility, because the Holy Quran and the narrated traditions have not used this term to indicate this particular form of knowledge. The best designation for this sort of state is to label it as “being informed of concealed matters” or “having news about the unseen”. In short, the knowledge in question is only granted to God’s prophets, angels and divine saints by way of divine tutelage and only through His divine leave. The Holy Quran is full of news about unseen matters provided by God’s prophets and other saints. Instances of such news differ from one another in terms of their respective rank and status²³.

 

With Reference to the Exclusivity of Such Knowledge

Based upon certain traditions narrated from Imam Bāqir (a) and Imam Ṣādiq (a)²⁴, ‘ilm al-ghayb or “knowledge of the unseen” can be divided into two categories:

1. 1. ‘ilm al-ghayb al-makfūf (Hidden Knowledge of the Unseen) or ‘ilm al-ghayb al-musta’thir (Exclusive Knowledge of the Unseen): This is knowledge that God Almighty keeps only to Himself and does not share with anyone else. There are two reasons for the exclusiveness and privacy of this type of knowledge. Firstly, the essential nature of the knowledge in question is such that the inherently limited intellectual and existential capacity of created and contingent beings cannot possibly accommodate or tolerate it. Fundamentally, a limited intellect cannot receive unlimited knowledge. Secondly, even if an entity could shoulder the weight such knowledge, the Almighty has decided not to share it with anyone. Narrated traditions speak of this type of knowledge calling it “al-‘ilm al-khāṣ” (special knowledge), “al-‘ilm al-makfūf” (hidden knowledge), “al-‘ilm al-mawqūf” (restricted knowledge), “al-‘ilm al-makhzūn” (safeguarded knowledge), “al-‘ilm al-maknūn” (concealed knowledge) and “al-‘ilm al-musta’thir” (exclusive or private knowledge).
   2. ‘ilm al-ghayb al-mabdhūl (Bestowed Knowledge of the Unseen): This knowledge primarily and essentially belongs to God but the Almighty has bestowed it, for various reasons, upon some of His selected servants. This form of knowledge constitutes news about matters that have already come into existence in this world or will come into existence in the future. According to narrated traditions, bada’ (i.e. the emergence of true divine decisions and plans that may seem like an apparent change in God’s previous intentions) occur in relation to this form of knowledge. Similarly, narrated traditions have called this type of knowledge “al-‘ilm al-‘ām” (general knowledge), “al-‘ilm al-mabdhūl” (bestowed knowledge) and “al-‘ilm al-maḥmūl” (delivered, transferred or imparted knowledge)²⁵.

 

Instances of ‘ilm al-ghayb (Knowledge of the Unseen)

Some of the instances and examples of ‘ilm al-ghayb (knowledge of the unseen) mentioned within the Holy Quran and the narrated traditions are as such: knowledge of divine revelation, knowledge of divine laws and commandments, knowledge about the reasons and wisdoms behind divine laws, knowledge about the inner meanings of the Holy Quran, knowledge about the interpretation of the Holy Quran, knowledge about the comprehensive reality of the Holy Quran, knowledge of “al-kitāb” (the book), knowledge of “al-kitāb al-marqūm” (the clearly written book) or “kitāb al-abrār” (book of the righteous), knowledge about the circumstances of past nations, knowledge about the circumstances of God’s prophets, knowledge about the books and wisdoms of God’s prophets, knowledge about the needs and necessities of people, knowledge about wonders, knowledge about the pathways of the Heavens and the Earth, knowledge of the “malakūt” (the angelic realm), knowledge of God’s divine court and His throne, knowledge of “al-lawḥ al-maḥfūẓ” (the protected tablet), knowledge of “lawḥ al-mahw wa al-ithbāt” (tablet of the deleted and the determined), knowledge of bada’ (i.e. the emergence of true divine decisions and plans that may seem like an apparent change in God’s previous intentions), knowledge of God’s divine names, knowledge of God’s greatest name, knowledge of the whispering within human hearts and souls, knowledge about the circumstances and actions of people, knowledge regarding inheritances, knowledge about the final word, knowledge of lineages, knowledge about the purity and impurity of peoples’ births, knowledge about tribulations and deaths, knowledge about the time and circumstance of one’s death and that of others, knowledge about the past and the present and the future, knowledge about peoples’ faith or their disbelief, knowledge about rainfall, knowledge about what grows within a mother’s womb, knowledge about the uprising of the Qā’im (i.e. Imam Mahdi) and its time and place, knowledge of calamities and fierce battles, knowledge of resurrection, knowledge about the time of Imam Mahdi’s (a) reappearance during the Final-Age, knowledge about the Final-Age and events related to it, knowledge about the angels and their wisdom and the ability to see angels, knowledge about the jinn and their wisdom and the ability to see them, knowledge about the primordial realm, knowledge about Judgment Day and its events, knowledge about the dead and about purgatory and its relation to this world, knowledge about souls and their states, knowledge about divine rewards and punishments, knowledge about heaven and hell and about the end result of human beings, and knowledge of languages of the birds and the animals.

 

Characteristics of ‘ilm al-ghayb (Knowledge of the Unseen) within Entities Other Than God

Based upon the teachings of the Holy Quran and narrated traditions, the following form the salient features of ‘ilm al-ghayb (knowledge of the unseen) held by beings other that God:

1. This knowledge is not essential or integral to human beings, nor can it be attained through natural means and processes. Such knowledge may only be gained through God’s divine will and beneficence, and He bestows it upon whosoever He deems fit²⁶. Therefore, predicting or forecasting future events by way of experimentation, or through scientific means and methodologies, or via mathematical formulae does not constitute ‘ilm al-ghayb (knowledge of the unseen). Similarly, predictions made by astronomers and astrologers, forecasts made by climate and weather experts, as well as determinations regarding future political or economic circumstances do not form instances of knowledge about the unseen. This is because all such predictions and forecasts are based upon calculations that utilize sensual and intellectual data and processes. Knowledge of the unseen must by free of any such sensory or cognitive exertion, and must not be derived from any natural sources and ordinary scientific channels²⁷.
2. Since this knowledge is an offshoot of God’s own knowledge, its truth and immutability, barring the advent of bada’, constitutes a matter of absolute certainty²⁸.
3. Keeping in mind the previous characteristic mentioned above, access to this form of knowledge does not translate into any sort of responsibility or obligation for the knower²⁹.
4. This knowledge is received via channels that are immaculate and insusceptible to error, for instance divine revelation³⁰, angelic speech³¹, spiritual inspiration³², “Rūḥ al-Qudus” (the Sacred Spirit)³³ and truthful dreams³⁴ For this very reason, the contents of this type of knowledge is immune to mistakes and inaccuracies.
5. This knowledge has the capacity to grow and develop³⁵.

 

Conclusion

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The term “ghayb” (the unseen) signifies all things that are hidden from both inward and outward sense perception. Therefore, the literal meaning of ‘ilm al-ghayb (knowledge of the unseen) is “knowledge about any and all things that are concealed from human perception”. However, in Quranic terminology, as well as in the specialized lexicon of narrated traditions, the term ‘ilm al-ghayb (knowledge of the unseen) carries two separate meanings: (1) “essential and independent knowledge” about the unseen which is not derived or attained from any external source (i.e. unacquired knowledge of the unseen), and (2) “exclusive or private knowledge” about the unseen that is possessed only by God and is not shared with any of His creations (this is also called “al-‘ilm al-musta’thir”). The same two meaning are also prevalent within the academic writings of exegetes and theologians. Consequently, within the context of this particular terminology in both its significations, knowledge of the unseen is exclusive to God Almighty. Thus, any knowledge regarding hidden realities enjoyed by beings other than God Himself is not termed as ‘ilm al-ghayb (knowledge of the unseen), regardless of how remarkable or special such knowledge may be. Instead, other terminologies are utilized to describe this kind of information e.g. “al-‘ilm al-ladunnī” (knowledge immediately derived from God).

 

Footnotes

[1] Farāhīdī, Khalīl ibn Aḥmad, Kitāb al-‘Ayn, vol. 4, pg 454; Azharī, Muhammad ibn Aḥmad, Tahdhīb al-Lughah, vol. 3, pg. 106; Jawharī, Abū Naṣr, Al-Ṣiḥāḥ, vol. 1, pg. 29; Ibn Fāris, Aḥmad, Mu’jam Maqāyīs al-Lughah, vol. 4, pg. 403; Tha’ālabī, Abū Manṣūr, Fiqh al-Lughah, pg. 24; Ibn Sīdah, ‘Alī ibn Ismā’īl, Al-Mukhaṣṣaṣ, vol. 3, pg. 56; Rāghib Iṣfahānī, Ḥusayn ibn Muhammad, Al-Mufradāt, pg. 616; Ibn Manẓūr, Muhammad ibn Mukarram, Lisān al-‘Arab, vol. 1, pg. 654; Ṭurayḥī, Majma’ al-Baḥrayn, vil. 2, pg. 134-135; Zubaydī, Sayyid Murtaḍā, Tāj al-‘Urūs, vol. 2, pg. 295

[2] The Commander of the Faithful, ‘Alī ibn Abī Ṭālib (a) is narrated to have said:

«إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ اسْتَأْثَرَ بِهِ فِي غَيْبِهِ فَلَمْ يُطْلِعْ عَلَيْهِ نَبِيّاً مِنْ أَنْبِيَائِهِ وَ لَا مَلَكاً مِنْ مَلَائِكَتِهِ وَ ذَلِكَ قَوْلُ اللَّهِ تَعَالَى: إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَ يُنَزِّلُ الْغَيْثَ وَ يَعْلَمُ ما فِي الْأَرْحامِ وَ ما تَدْرِي نَفْسٌ ما ذا تَكْسِبُ غَداً وَ ما تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ (سورة لقمان، الآية 34). وَ لَهُ عِلْمٌ قَدِ اطَّلَعَ عَلَيْهِ مَلَائِكَتُهُ فَمَا اطَّلَعَ عَلَيْهِ مَلَائِكَتُهُ فَقَدِ اطَّلَعَ عَلَيْهِ مُحَمَّدٌ وَ آلُهُ وَ مَا اطَّلَعَ عَلَيْهِ مُحَمَّدٌ وَ آلُهُ فَقَدْ أَطْلَعَنِي عَلَيْهِ يَعْلَمُهُ‏ الْكَبِيرُ مِنَّا وَ الصَّغِيرُ إِلَى أَنْ تَقُومَ السَّاعَةُ»

“Indeed, God Almighty has two kinds of knowledge. (The first is) knowledge that is exclusive only to Him and He has not shared it with anyone, not even with any prophet from amongst His prophets, nor any angel from amongst His angels. This is what God says in the Holy Quran when he states:

﴾ إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ ﴿

“Indeed, the knowledge of the Hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed, Allah is all-knowing, all-aware.” (The Holy Qurān, Surah Luqmān, verse 34)

(The second category of God’s knowledge is) knowledge that is known to His angels and, as such, is definitely known to Muhammad (s) and his sacred progeny (a), and that which is known to Muhammad (s) and his sacred progeny (a) has certainly been transferred to me. The elderly and the young from amongst us (the Ahl al-Bayt) hold this knowledge till the Hour (of final reckoning) is established”. (Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 131)

[3] For instance, Imam ‘Ali (a) was once asked, “Have you been granted ‘ilm al-ghayb (knowledge of the unseen)?” He replied:

«لَيْسَ هُوَ بِعِلْمِ غَيْبٍ وَ إِنَّمَا هُوَ تَعَلُّمٌ مِنْ ذِي عِلْمٍ»

“This is not ‘ilm al-ghayb (knowledge of the unseen). Rather, it is knowledge learnt from the holder of knowledge”. (Nahj al-Balāghah, sermon no. 128)

[4] For instance, Sudayr, a close companion of Imam Ṣādiq (a), narrates that he, Abū Baṣīr, Yaḥyā Bazzār and Dāwud ibn Kathīr were sitting together when Imam Ṣādiq (a) came to them in a state of anger and said:

«يَا عَجَباً لِأَقْوَامٍ يَزْعُمُونَ أَنَّا نَعْلَمُ الْغَيْبَ مَا يَعْلَمُ الْغَيْبَ إِلَّا اللَّهُ عَزَّ وَ جَلَّ لَقَدْ هَمَمْتُ بِضَرْبِ جَارِيَتِي فُلَانَةَ فَهَرَبَتْ مِنِّي فَمَا عَلِمْتُ فِي أَيِّ بُيُوتِ الدَّارِ هِيَ…»

“Baffling is the belief of some people who assume that we have knowledge of the unseen. No one has knowledge of the unseen except Allah, the Venerable, the Majestic. Indeed, I intended to reprimand my servant girl but she ran away from me and I do not know which room she is (hiding) in…” (Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 257). Similarly, Ibn Mughayrah narrates: Yaḥyā ibn ‘Abdullah ibn Ḥusayn and I were in the company of Abū al-Ḥasan (Imam al-Riḍā) (a). Yaḥyā said, “May I sacrificed to you! People think that you have knowledge of the unseen”. The Imam (a) replied:

«سُبْحَانَ اللهِ سُبْحَانَ الله ضَعْ يَدَكَ عَلَى رَأْسِي فَوَ اللهِ مَا بَقِيَتْ فِي جَسَدِي شَعْرَةٌ وَ لَا فِي رَأْسِي إِلَّا قَامَتْ، قَالَ، ثُمَّ قَالَ: لَا وَالله مَا هِيَ إِلَّا وِرَاثَةٌ عَنْ رَسُولِ الله»

“Exalted is Allah! Place you hand upon my head (O’ Yaḥyā)! By Allah, (upon hearing such things) not a single hair on my body nor my head remains except that it stands on its end (in astonishment)! No, by Allah, (I do not have knowledge of the unseen, and all that I know) is nothing except narration from the Messenger of Allah (s)” (Majlisī, Muhammad Bāqir, Biḥār al-Anwār, vol. 25, pg. 293)

[5] For example, Shaykh Ṭūsī writes: «ما غاب عن الحواس» “That which is concealed from the senses” (Ṭūsī, Muhammad ibn Ḥasan, Al-Tibyān, pg. 6, 225). Rāghib Iṣfahānī writes:

«استُعمل في كلّ غائب عن الحاسّة… ما لا يقع تحت الحواس و لا تقتضيه بداهة العقول وإنّما يعلم بخبر الأنبياء عليهم السلام»

“It is used to signify all things that are hidden from the senses … That which is not under the control of the (physical) senses, nor is necessitated by self-evident intellectual proof, and is exclusively known only via news given by the prophets (a)” (Rāghib Iṣfahānī, Ḥusayn ibn Muhammad, Al-Mufradāt, pg. 616).

Likewise, Ibn ‘Arabī states: «وحقيقته ما غاب عن الحواس» “… and its reality is all that is concealed from the senses” (Ibn ‘Arabī, Muhammad ibn ‘Abdullah, Aḥkām al-Qurān, vol. 1, pg. 15

[6] Qāḍī Shūshtarī writes:

«وفرق بين علم الغيب الذي لا يعلمه إلا الله تعالى وبين ما ادعيناه؛ فإن المراد بعلم الغيب هو العلم الذي لا يكون مستفاداً من سبب يفيده، وذلك إنما يصدق على الله تعالى؛ إذ كل ما علم من عداه تعالى فهو مستفاد من جوده؛ إما بواسطة، أو بغير واسطة؛ فلا يكون علم غيب»

“… and the difference between the knowledge of the unseen that no one knows except Allah, the Exalted, and (the other type of) knowledge that we have made a claim about can be explained as such: The meaning of ‘ilm al-ghayb (knowledge of the unseen) is knowledge that is not acquired from any source that grants this knowledge. As such, this kind of knowledge can only be attributed to Allah, the Exalted, since everything that is known by others apart from Him is, indeed, acquired via His generosity. Therefore, (everything known by others apart from Allah), whether such knowledge is acquired without the involvement of an intermediary or through it, is not ‘ilm al-ghayb (knowledge of the unseen)” (Shūshtarī, Sayyid Nūrullah, Aḥqāq al-Ḥaq wa Izhāq al-Bāṭil, pg. 204)

[7] Shaykh Mufīd remarks:

«فأما إطلاق القول عليهم بأنهم يعلمون الغيب فهو منكر بين الفساد؛ لأن الوصف بذلك إنما يستحقه من علم الأشياء بنفسه لا بعلم مستفاد، وهذا لا يكون إلا الله عز وجل»

“Saying that they have knowledge of the unseen is objectionable and explicitly incorrect. This is because such an attribution is only deserved by someone who knows all things independently and solely by himself, not through acquired knowledge. Such an attribution is not present in anyone except Allah, the Venerable, the Majestic” (Mufīd, Muhammad ibn Muhammad, Awā’il al-Maqālāt, pg. 67)

Likewise, Qāḍī Shūshtarī writes:

«فلا يصح لغير الله تعالى أن يقال أنه يعلم الغيب … وبالجملة: لا يجوز أن يقال لأحد فلان يعلم الغيب؛ نعم الإخبار بالغيب بتعليم الله تعالى جايز»

“Therefore, it is incorrect, except when speaking about Allah the Exalted, to say that someone has knowledge of the unseen … and, in short, it is prohibited to speak about someone and say that he has knowledge of the unseen. Yes, it is permissible to say that someone has news about unseen matters via knowledge taught to him by Allah, the Exalted” (Shūshtarī, Sayyid Nūrullah, Aḥqāq al-Ḥaq wa Izhāq al-Bāṭil, pg. 204)

[8] For instance, Ibn Maytham Baḥrānī writes:

«الفصل الثاني: في بيان اطلاعه عليه السلام على المغيبات، وتمكنه من خوارق العادات، وفيه بحثان: البحث الأول: في اطلاعه على الأمور الغيبية»

“Chapter Two: In explanation of him (a) being informed about concealed matters, and his ability to perform supernatural acts. Herein exist two discourses: Discourse One: Pertaining to him being informed about concealed matters” (Baḥrānī, Ibn Maytham, Sharḥ Mi’ata Kalimah li Amīr al-Mu’minīn).

Similarly, Sayyid Hāahim Baḥrānī states:

«والأئمة صلوات الله عليهم أجمعين؛ لأنّ الله سبحانه وتعالى لمّا أطلعهم على غيبه بما ينزل في ليلة القدر…»

“…and the Imams (a); because Allah, the Exalted and Most High, from the point of view of having informed them of His unseen (matters) by way of what He sent down (and revealed) during Laylat al-Qadr (the night of power or preordainment) …” (Baḥrānī, Sayyid Hāshim, Yunābī’ al-Ma’ājiz, pg. 175

[9] For instance, Shaykh Mufīd , Sayyid Murtaḍā, Ṭabarsī, Muḥaqqiq Ḥillī and numerous other Shi’ah exegetes and theologians have used this particular phrase. (Mufīd, Muhammad ibn Muhammad, Al-Irshād, vol. 2, pg. 194; ‘Alam al-Hudā, Sayyid Murtaḍā, Rasā’il al-Murtaḍā, vol. 1, pg. 417; Ṭabarsī, Faḍl ibn Ḥasan, A’lām al-Warā, vol. 1, pg. 335-346; Ḥillī, Ja’far ibn Ḥasan, Al-Maslak, pg. 187-244).

[10] For example, Sayyid Hāshim Baḥrānī writes:

«والأئمة صلوات الله عليهم؛ لأنّ الله سبحانه وتعالى لمّا أفادهم علوماً زائدةً على علم الحلال والحرام … فلا ريب أن من سائر العلوم الزائدة، العلوم بالغيب»

“… and the Imams (a); for Allah, the Venerable and Most High, from the standpoint of having granted them knowledges in addition to knowledge regarding the permissible and the prohibited … therefore, there is no doubt that amongst these other additional knowledges there also exists the knowledge about unseen matters” (Baḥrānī, Sayyid Hāshim, Yunābī’ al-Ma’ājiz, pg. 167).

Similarly, Shaykh Muhammad Ḥasan Muẓaffar states:

«ويشهد لعلمه (أي: الإمام علي) بالغيب: إيصاؤه بدفنه خفية»

“… and testifying to his (i.e. Imām ‘Ali’s) knowledge about unseen matters is his will to be buried secretly” (Muẓaffar, Muhammad Ḥasan, Dalā’il al-Ṣidq, vol. 6, pg. 369-370).

[11] Jazīrī Eḥsā’ī, ‘Alī, Daf’ al-Rayb ‘un ‘ilm al-Ghayb, pg. 45-57; Mas’ūdī, Sayyid Muhammad ‘Alī, Tafāwut-e Nigarish-e ‘ilm-e Kalām wa Ḥadīth beh ‘ilm-e Ghayb, pg. 8; Iftikhārī, Sayyid Ibrāhīm, Barrasī-e Muqāyeseh-ye Sha’ūn-e Imāmat dar Maktab-e Qum wa Baghdād, pg. 126-129.

[12] Muṭahharī, Murtaḍā, Majmū’eh Āthār, vol. 26, pg. 173; Fāḍil Lankarānī, Muhammad – Ashrāqī, Shahābuddīn, Pāsdārān-e Waḥī, pg. 167; Jawādī Āmulī, ‘Abdullah, Ādāb-e Finā-ye Muqarribān, vol. 3, pg. 414; Ilāhī, ‘Abbās, Taḥlīl-e Dīdgah-e ‘Allāmah Ṭabaṭabāyī Darbāreh-ye Ghayb wa Shahūd, Ma’rifat Monthly Journal, Issue 216, pg. 26; Muṭahharī, Aḥmad – Kārdān, Ghulāmriḍā, ‘ilm-e Payāmbar wa Imām dar Qurān, pg. 10; Muṣṭafawī, Sayyid Ḥassan – Marwī, Aḥmad, Dalā’il-e ‘Aqlī wa Naqlī-e ‘ilm-e Ghayb-e Imām-e Ma’ṣūm; Qabasāt Seasonal Journal, pg. 13-15

[13] The Holy Qurān, Surah al-Jinn, Verse 26-27

[14] Amīnī, ‘Abd al-Ḥusayn, Al-Ghadīr fī al-Kitāb wa al-Sunnah wa al-Adab, vol. 5, pg. 80; Subhānī, Ja’far, Mafāhīm al-Qurān, vol. 3, pg. 402-404; Mahrī, Sayyid Murtaḍā, Āgāhī-hāye Ghaybī; Pāsdār-e Islām Monthly Journal, Issue 155; Shākir, Muhammad Taqī, Manābi’-e ‘ilm-e Imām dar Qurān wa Riwāyāt, pg. 119

[15] Taḥrīrī, Muhammad Bāqir, Jalweh-hāye Lāhūtī, vol. 1, pg. 157

[16] The Holy Qurān, Surah Luqmān, Verse 34

[17] Gharawiyān, Muḥsin – Mīrbāqirī, Sayyid Muhammad Ḥusayn – Ghulāmī, Muhammad Riḍā, Baḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, vol. 2, pg. 24; Riḍwānī, ‘Alī Aṣghar, Shī’ahshināsī wa Pāsukh beh Shubhāt, vol. 1, pg. 542

[18] Naṣīrī, Muhammad Ḥusayn, Gustareh-e ‘ilm-e Imām az Dīdgah-e Āyāt wa Riwāyāt, pg. 26

[19] The Holy Qurān, Surah Āl-e ‘Imrān, Verse 44

[20] The Holy Qurān, Surah Saba’, Verse 14

[21] The Holy Qurān, Surah al-Naml, Verse 65

[22] The Holy Qurān, Surah al-Jinn, Verse 26-27

[23] Subhānī, Ja’far, Pāsukh-e Jawān-e Shī’ī beh Pursish-hāye Wahābīyān, pg. 323; Khātimī, Sayyid Aḥmad, Dar Āstān-e Imāmān-e Ma’ṣūm, vol. 1, pg. 95-98; Gharawiyān, Muḥsin – Mīrbāqirī, Sayyid Muhammad Ḥusayn – Ghulāmī, Muhammad Riḍā, Baḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, vol. 2, pg. 25; Mahdī Far, Ḥasan, ‘Ulūm-e Ahl-e Bayt Wijigīhā Ab’ād wa Mabādī-e Ān, pg. 24; Mūsawī, Sayyid Amīn, Gustareh-e ‘ilm-e Ghayb za Dīdgāh-e Adyān-e Ibrāhīmī, pg. 37; Nādim, Muhammad Ḥasan, ‘ilm-e Ghayb az Nigāh-e ‘Aql wa Waḥī, pg. 101; Rafī’ī, Nāṣir, ‘ilm-e Ghayb-e Ā’immeh, Ahl-e Bayt Shināsī Seasonal Jouranl, pg. 14; Riḍāyī Iṣfahānī, Muhammad ‘Alī, Tafsīr-e Qurān-e Mehr, vol. 7, pg. 319; Shākir, Muhammad Taqī, Manābi’-e ‘ilm-e Imām dar Qurān wa Riwāyāt, pg. 121-123

[24] It is narrated from Imam Bāqir (a) that he said:

«إِنَّ لِلَّهِ تَعَالَى عِلْماً خَاصّاً وَ عِلْماً عَامّاً فَأَمَّا اَلْعِلْمُ اَلْخَاصُّ فَالْعِلْمُ اَلَّذِي لَمْ يُطْلِعْ عَلَيْهِ مَلاَئِكَتَهُ اَلْمُقَرَّبِينَ وَ أَنْبِيَاءَهُ اَلْمُرْسَلِينَ وَ أَمَّا عِلْمُهُ اَلْعَامُّ فَإِنَّهُ عِلْمُهُ اَلَّذِي أَطْلَعَ عَلَيْهِ مَلاَئِكَتَهُ اَلْمُقَرَّبِينَ وَ أَنْبِيَاءَهُ اَلْمُرْسَلِينَ وَ قَدْ وَقَعَ إِلَيْنَا مِنْ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»

“Indeed, for Allah, the Most High, there is a special knowledge and a general knowledge. With regards to the special knowledge, verily it is knowledge about which the closest of His angels and the His prophets have no information. However, His general knowledge is His knowledge which is known to His closest angels and His prophets, and indeed it has been transferred to us via Allah’s Messenger (s)” (Ṣadūq, Muhammad ibn ‘Ali, al-Tawhīd, pg. 138)

In another tradition narrated from Imam Bāqir (a), it is said:

«إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ مَبْذُولٌ وَ عِلْمٌ مَكْفُوفٌ فَأَمَّا اَلْمَبْذُولُ فَإِنَّهُ لَيْسَ مِنْ شَيْءٍ يَعْلَمُهُ اَلْمَلاَئِكَةُ وَ اَلرُّسُلُ إِلاَّ وَ نَحْنُ نَعْلَمُهُ وَ أَمَّا اَلْمَكْفُوفُ فَهُوَ اَلَّذِي عِنْدَهُ فِي أُمِّ اَلْكِتَابِ إِذَا خَرَجَ نَفَذَ»

“Indeed, Allah possesses two (types of) knowledge: ‘ilmun mabdhūl (i.e. knowledge that He bestows upon others) and ‘ilmun makfūf (i.e. hidden knowledge). With regards to al-mabdhūl, verily there is nothing that is known to the angels and the prophets except that we too possess knowledge of it. However, as for al-makfūf, it is the knowledge that is (exclusively) with Allah within the Umm al-Kitāb (i.e. the Mother Book), and when it comes out, it is surely established and binding” (Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, vol. 1, pg. 109)

Similarly, Imam Ṣādiq (a) is reported to have said:

«إِنَّ لِلَّهِ عِلْمَيْنِ عِلْمٌ مَكْنُونٌ مَخْزُونٌ لاَ يَعْلَمُهُ إِلاَّ هُوَ مِنْ ذَلِكَ يَكُونُ اَلْبَدَاءُ وَعِلْمٌ عَلَّمَهُ مَلاَئِكَتَهُ وَرُسُلَهُ وَأَنْبِيَاءَهُ فَنَحْنُ نَعْلَمُهُ»

“Indeed, Allah possesses two (types of) knowledge. (The first is) knowledge that is concealed and reposited, and no one knows about it apart from Allah Himself. Badā’ (or apparent change in God’s intentions and plans) is related to this type of knowledge. (The second type of knowledge possessed by God is) knowledge that He has taught to His angels and His messengers and His prophets, and thus we too possess this knowledge.” (Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 361)

إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى عِلْمَيْنِ عِلْماً أَظْهَرَ عَلَيْهِ مَلاَئِكَتَهُ وَ أَنْبِيَاءَهُ وَ رُسُلَهُ فَمَا أَظْهَرَ عَلَيْهِ مَلاَئِكَتَهُ وَ رُسُلَهُ وَ أَنْبِيَاءَهُ فَقَدْ عَلِمْنَاهُ وَ عِلْماً اِسْتَأْثَرَ بِهِ فَإِذَا بَدَا لِلَّهِ فِي شَيْءٍ مِنْهُ أَعْلَمَنَا ذَلِكَ وَ عَرَضَ عَلَى اَلْأَئِمَّةِ اَلَّذِينَ كَانُوا مِنْ قَبْلِنَا

“Indeed, Allah the Blessed the Most High possesses two types of knowledge. (The first of these is) knowledge that is known and manifest to the angels, the prophets and the messengers. Thus, whatever is known and manifest to the angels, the prophets and the messengers, then verily, it is fully known to us as well. (The second type of knowledge possessed by God Almighty is) knowledge that He has kept private and exclusive to Himself. Thus, if bada’ (or apparent change in God’s plans and intentions) takes place for Allah with regards to a certain matter within His knowledge, He informs us of it, while already having presented it to the other Imams who came before us.” (Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 255).

[25] ‘Ābidī Shahrūdī, ‘Alī, Naẓriyeh-e ‘Adl-e Jam’ī-e Ilāhī, Kayhān-e Andīsheh Jouranl, issue 52, pg. 93; Ḥakīmī, Muhammad Riḍā, Nahj al-Balāghah Kalām-e Insān-e Hādī, pg. 75-76; Mas’ūdī, Sayyid Muhammad ‘Alī, Tafāwut-e Nigarish-e ‘ilm-e Kalām wa Ḥadīth beh ‘ilm-e Ghayb, pg. 8-12; Raḥmān Satāyish, Muhammad Kāẓim – Shahīdī, Ruḥullah, Bāz Shanākht-e Niẓām-e Andīshigī-e Naṣgirāyān wa Muḥaddithān-e Mutaqadddim, pg. 123-126; Shah Manṣūrī, ‘Abbās, Irṭibāt-e ‘ilm-e Pīshīn wa Ikhtiyār-e ‘Ibād dar Āthār-e Marḥūm Mirzā Mahdī Iṣfahānī, Safīnah Specialized Journal of Qurān and Hadīth Research, issue 53, pg. 120

 

[26] The following Quranic verses, amongst others, bear testimony to the veracity of this fact:

﴾ وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا ﴿

“And taught him a knowledge from Our own” (The Holy Qurān, Surah al-Kahf, verse 65)

﴾ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ ﴿

“And He has taught you what you did not know” (The Holy Qurān, Surah al-Nisā’, verse 113)

﴾ وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ﴿

“And He taught Adam the Names, all of them” (The Holy Qurān, Surah al-Baqarah, verse 31)

﴾ وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ ﴿

“And when I taught you the Book and wisdom, the Torah and the Evangel” (The Holy Qurān, Surah al-Mā’idah, verse 110)

﴾ عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ ﴿

“Knower of the Unseen, He does not disclose His (knowledge of the) Unseen to anyone, except to an apostle He approves of.” (They Holy Qurān, Surah al-Jinn, verses 26-27

Ghazālī, Muhammad ibn Muhammad, Majmū’at Rasā’il al-Ghazālī, Al-Risālah al-Ladunnīyah, vol. 3, pg. 69; Awjāqī, Nāṣiruddīn, ‘Ilm-e Imām az Dīdgah-e Kalām-e Imāmiyah, pg. 41-42

[27] Mahdī Far, Ḥasan, ‘Ulūm-e Ahl-e Bayt Wijigīhā Ab’ād wa Mabādī-e Ān, pg. 24; Shaykhzāde, Qāsim ‘Alī, Rābiṭeh-ye ‘ilm-e Ghayb-e Imām Ḥusayn wa Ḥāditheh-ye ‘Āshūrā, pg. 13; Subhānī, Ja’far, Āgāhī-ye Sewum yā ‘ilm-e Ghayb, pg. 31-33

[28] In a narrated tradition, Imam Bāqir (a) is reported to have said:

«اَلْعِلْمُ عِلْمَانِ فَعِلْمٌ عِنْدَ اَللَّهِ مَخْزُونٌ لَمْ يُطْلِعْ عَلَيْهِ أَحَداً مِنْ خَلْقِهِ وَ عِلْمٌ عَلَّمَهُ مَلاَئِكَتَهُ وَ رُسُلَهُ فَمَا عَلَّمَهُ مَلاَئِكَتَهُ وَ رُسُلَهُ فَإِنَّهُ سَيَكُونُ لاَ يُكَذِّبُ نَفْسَهُ وَ لاَ مَلاَئِكَتَهُ وَ لاَ رُسُلَهُ وَ عِلْمٌ عِنْدَهُ مَخْزُونٌ يُقَدِّمُ مِنْهُ مَا يَشَاءُ وَ يُؤَخِّرُ مِنْهُ مَا يَشَاءُ وَ يُثْبِتُ مَا يَشَاءُ»

“All knowledge is (divided into) two categories of knowledge. (The first is) knowledge that is reserved and safe-guarded with Allah and no one from amongst His creatures knows about it. (The second is) knowledge which is known to His angels and His messengers, and surely, He would not belie Himself nor His angels and His messengers. (As for) the knowledge that is reserved and safe-guarded with Him, He moves forward whatever He wishes from within it, and delays whatever He wishes from within it, and establishes firmly (and enforces) whatever He wills” (Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 147)

[29] This is because God’s holy saints and apostles are duty-bound to act in accordance with common and apparent knowledge. Under normal circumstances, they bear no responsibility to act according to special knowledge bestowed upon them by God as a divine gift. This behaviour is designed in order to furnish definitive proof and an irrefutable argument for people in general. In a narrated tradition, we are informed about what Imam ‘Ali (a) is reported to have said after he was forced to accept Abū Mūsā Ash’arī as his representative in negotiations with Mu’āwiyah’s representative during the battle of Ṣiffīn. In this tradition, Imam ‘Alī is narrated to have declared:

«كَأَنِّي بِهِ وَ قَدْ خُدِعَ، قُلْتُ: فَلِمَ تُوَجِّهُهُ؟ فَقَالَ: لَوْ عَمِلَ اَللَّهُ فِي خَلْقِهِ بِعِلْمِهِ مَا اِحْتَجَّ عَلَيْهِمْ بِالرُّسُلِ»

“It is as if I see him right now being played for a fool!” The narrator asked, “So, why do you send him?” The Imam (a) replied, “If God (deemed it appropriate to) act with His creatures (and judge them) in accordance with His knowledge (of the unseen), He would not have argued against them through His messengers” (Ḥurr ‘Āmulī, Muhammad ibn Ḥasan, Ithbāt al-Hudāt, vol. 3, pg. 553)

Ṭabaṭabāyī, Sayyid Muhammad Ḥusayn Barrasī-hāye Islāmī, vol. 1, pg. 196; Hāshimī, Sayyid ‘Alī, Māhiyat-e ‘ilm-e Imām Barrasī-e Tārīkhī wa Kalāmī, pg. 383; Mūsawī, Sayyid Amīn, Gustareh-e ‘ilm-e Ghayb za Dīdgāh-e Adyān-e Ibrāhīmī, pg. 37, 252

[30] As is mentioned in this Qurānic verse:

﴾ ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ﴿

“These accounts are from the Unseen, which We reveal to you” (The Holy Qurān, Surāh Āl-i ‘Imrān, verse 44)

[31] For instance, the Holy Qurān speaks of knowledge that was taught by God’s angels to the Blessed Lady Maryam (a):

﴾ وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ ﴿

“And when the angels said, ‘O Mary, Allah has chosen you and purified you, and He has chosen you above the world’s women” (The Holy Qurān, Surah Āl-i ‘Imrān, verse 42)

[32] In a narrated tradition, Imam Ṣādiq (a) is reported to have said:

«إِنَّ مِنَّا لَمَنْ يُعَايِنُ مُعَايَنَةً وَإِنَّ مِنَّا لَمَنْ يَنْقُرُ فِي قَلْبِهِ كَيْتَ وَكَيْتَ وَإِنَّ مِنَّا لَمَنْ يَسْمَعُ كَمَا يَقَعُ اَلسِّلْسِلَةُ كُلُّهُ يَقَعُ فِي اَلطَّسْتِ، قَالَ: قُلْتُ: فَالَّذِينَ يُعَايِنُونَ مَا هُمْ؟ قَالَ: خَلْقٌ أَعْظَمُ مِنْ جَبْرَئِيلَ وَمِيكَائِيلَ»

“Verily, there are those amongst us (the Ahl al-Bayt) who witness a special witnessing, and indeed there are those amongst us who experience (divinely inspired) whisperings within their hearts (saying) such and such, and indeed there are those amongst us who hear sounds (clearly and explicitly) like the sound of a chain dropped in its entirety into a metal trough.” The narrator asked, “What is it that you see?” The Imam (a) replied, “A creation (of God) greater than (the archangels) Jibrā’īl and Mīkā’īl.” (Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 231; Ṭūsī, Muhammad ibn Ḥasan, Al-Amālī, vol. 1, pg. 407)

In another narration, Imam Ṣādiq (a) is reported to have said:

«لَكِنَّ اَللَّهَ يُلْهِمُ ذَلِكَ اَلرَّجُلَ بِالْقَذْفِ فِي اَلْقَلْبِ حَتَّى يُخَيَّلَ إِلَى اَلْأُذُنِ أَنَّهُ تَكَلَّمَ بِمَا شَاءَ اَللَّهُ [مِنْ] عِلْمِهِ»

“However, Allah inspires that individual by way of projecting (His message) into the heart until it presents itself to the ears (in a manner resembling) Him speaking (and conveying) whatever Allah wishes from amongst His knowledge.” (Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 223)

[33] In a narrated tradition, Imam Ṣādiq (a) explains the exegesis of the following Quranic verse:

﴾ وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا ﴿

“Thus, have We imbued you with a Spirit of Our command” (The Holy Qurān, Surah al-Shūrā, verse 52)

In this narrated tradition, the Imam (a) is reported to have said:

«مُنْذُ أَنْزَلَ اَللَّهِ ذَلِكَ اَلرُّوحَ عَلَى مُحَمَّدٍ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمْ يَصْعَدُ إِلَى اَلسَّمَاءِ وَ إِنَّهُ لَفِينَا»

“Since the time that Allah sent down that Spirit onto Muhammad (s), it has not ascended back to the heavens, and surely it remains within us (the Ahl al-Bayt).” (Ṣaffār, Muhammad ibn Ḥasan, Basā’ir al-Darajāt, pg. 457)

The words employed in this narrated tradition demonstrate that the Spirit, which constitutes a principal vessel for the knowledge enjoyed by the Holy Prophet (s) and the Immaculate Imams (a), is a sacred entity different from the archangel Jibrā’īl (a) and represents a sublime reality that exists within the very being of the Holy Prophet (a) and the Imam (a). Furthermore, it is transferred from one imam to the other as the previous imam departs from this world.

[34] The Holy Quran speaks about how the prophet Ibrāhīm (a) received divine commandments via truthful and immaculate dreams:

﴾ فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ﴿

“When he was old enough to assist in his endeavour, he said, ‘My son! I see in dreams that I am sacrificing you” (The Holy Qurān, Surah al-Ṣāfāt, verse 102)

[35] The Holy Quran reports how the Holy Prophet (s) prayed for Allah to increase his knowledge:

﴾ رَبِّ زِدْنِي عِلْمًا﴿

“My Lord! Increase me in knowledge” (The Holy Qurān, Surah Ṭā-hā, verse 114)

In a narrated tradition, Imam Muhammad Jawād (a) is reported to have quoted the Holy Prophet (s) as having said:

«قَالَ رَسُولُ اللَّهِ:‏ إِنَّ‏ أَرْوَاحَنَا وَ أَرْوَاحَ‏ النَّبِيِّينَ‏ تُوَافِي الْعَرْشَ كُلَّ لَيْلَةِ جُمُعَةٍ فَتُصْبِحُ الْأَوْصِيَاءُ وَ قَدْ زِيدَ فِي عِلْمِهِمْ مِثْلَ جَمِّ الْغَفِيرِ مِنَ الْعِلْمِ»

“The Messenger of Allah (s) said: Indeed, our souls and the souls of all the prophets ascend to God’s Throne every Friday eve. Thus, the saints begin the (subsequent) mornings in a state wherein their knowledge has been increased abundantly.” (Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 132, hadith no. 7).

Yārmuhammadiyān, Muhammad Taqī, Izdiyād-e ‘ilm-e Imām az Dīdgāh-e Kitāb wa Sunnat, pg. 118-186.

 

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Yārmuhammadiyān, Muhammad Taqī; Izdiyād-e ‘ilm-e Imām az Dīdgāh-e Kitāb wa Sunnat, pg. 1