Did the Immaculate Imams (a) from the Ahl al-Bayt of the Final Prophet (s) Possess ‘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.

 

Introduction

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Within the Holy Quran, there are two groups of verses dealing with knowledge about unseen matters. The first group states that this knowledge is exclusively possessed only by the Almighty Himself¹². On the other hand, the second group tells us that such knowledge may be accessed by God’s chosen saints via His divine will and permission¹³. Therefore, it is possible for some of the prophets (a) to gain knowledge about unseen matters through divine tutelage and instruction. Similarly, even those among God’s holy saints who do not hold the rank of prophethood may obtain such knowledge by learning it from the Almighty’s prophets and apostles (a)¹⁴. However, within their narrated traditions, the Immaculate Imams (a) have often denied having knowledge of the unseen. A thorough analysis of Quranic verses and narrated traditions related to the subject of ghayb (or the “unseen”) reveals that the term ‘ilm al-ghayb (or “knowledge of the unseen”) bears a very specific meaning within the specialized lexicon of the Holy Quran and narrated traditions. Within these two sacred texts, ‘ilm al-ghayb (or “knowledge of the unseen”) exclusively signifies “essential and independent knowledge of the unseen” and this knowledge lies only with God Almighty. On the other hand, knowledge about hidden matters that is acquired via someone else’s intervention or is obtained through tutelage and instruction is not called ‘ilm al-ghayb (or “knowledge of the unseen”), even though such knowledge is considered al-‘ilm al-ladunnī (i.e. knowledge received directly from God). Therefore, when we see within some narrated traditions that the Immaculate Imams (a) have denied possessing knowledge about hidden matters, this denial is actually related to “essential and independent knowledge of the unseen”, and does not apply to “subordinate and taught knowledge” regarding concealed issues. Based upon this explanation, when the knowledge possessed by the Immaculate Imams (a) is called ‘ilm al-ghayb (or “knowledge of the unseen”), the term in question is either employed literally or has been used … According to the evidence present within the Holy Quran and narrated traditions, the Immaculate Imams (a) from the Ahl al-Bayt of God’s Final Prophet (s) are definitely from amongst those of His chosen servants who have received knowledge about hidden matters by His divine will and intention. Thus, God has granted the Ahl al-Bayt (a) access to this concealed information, to the extent He sees fit, and they have received this knowledge through the tutelage and instruction of the Holy Prophet (s).¹⁵

 

Evidence and Arguments in Favor of the Ahl al-Bayt (a) Possessing Knowledge of Unseen Matters

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There are numerous pieces of evidence demonstrating that the Ahl al-Bayt of the Final Prophet of God (s) possessed knowledge of unseen and hidden matters. This body of academic proof consists of intellectual or rational evidence, as well as evidence found within narrated texts such as the Holy Quran and narrated traditions. Some of this proof is as follows:
 

Intellectual Evidence and Arguments

A few of the many intellectual or rational arguments presented in order to establish the existence of this kind of special and divinely bestowed knowledge are provided below:

1. As Necessitated by Being the Complete Epiphanic Manifestation of God’s Divine Attributes: God’s sacred prophets (a) are the complete manifestation of all of the Almighty’s divine attributes. This is because God has bestowed upon them the divinely ordained rank of being His absolute caliphs or vicegerents. Infinite knowledge and knowledge of the unseen are just two of the Almighty’s many divine attributes. If the prophets (a) did not have any access to this infinite knowledge or to knowledge regarding unseen matters, or if their access was limited and deficient, then their role as manifestations of God’s divine attributes would also be incomplete or deficient in nature. In other words, if the prophets (a) were totally deprived of any access to God’s infinite knowledge, then they would automatically fail to qualify as manifestations of all of His sublime names and attributes, since obviously they would fall short of representing His knowledge. Similarly, if they had access to such knowledge but only to a limited and deficient degree, then they would only qualify as limited and deficient manifestations of God’s divine names and characteristics, which would effectively render them the same as any other individual. Both these scenarios are incompatible with their hallowed rank of absolute divine viceregency. However, it must be noted that the prophets (a) are nevertheless dependent and contingent beings, and as such, they can only be manifestations of God’s divine names and attributes within the parameters and limitations of their own essential contingency and existential dependency, and not to the extent of God’s infinite and limitless essence. Therefore, the prophets and apostles of God are complete and comprehensive manifestations of the Almighty’s expansive and infinite knowledge as far as any contingent and dependent being can ever be, and this is because of the rank and status conferred upon them by God by which they are His divinely ordained absolute caliphs and vicegerents. The domain of this extensive knowledge goes far beyond the apparent knowledge available to common people and includes an understanding of the inward and hidden affairs of all created beings, and due to such knowledge, God Almighty is called ‘ālim al-ghayb (or “Knower of the Unseen”) and also ‘allām al-ghuyūb (or “Omniscient Knower of all Hidden Things”). Consequently, God’s divinely ordained vicegerents, because of their status as complete manifestations of the Almighty’s divine names and attributes, must also necessarily be the epiphanic form and manifestation of His divine knowledge which encompasses all outward and inward affairs as well as all apparent and concealed matters. Furthermore, this characteristic must be equally present in all individuals who enjoy the position of being epiphanic manifestations of God’s divine attributes, and this includes all sacred prophets (a) and immaculate imams (a). In other words, because of their divinely ordained status as God’s caliphs and vicegerents, the immaculate imams (a) are similar to the prophets (a) and apostles (a) of the Almighty in being complete epiphanic manifestations of all His divine names and characeristics.¹⁶

 

2. As Necessitated by the Rank of God’s Vicegerency: Holding the divinely ordained rank of God’s caliph or vicegerent means being His deputy in all affairs related to His divine lordship and administration amongst His created beings. Consequently, it is necessary for such a deputy to be fully equipped with all the resources and preconditions required in order to successfully execute the responsibilities of being God’s absolute caliph and vicegerent. One of these crucial preconditions entails having extensive knowledge about all affairs and matters including those that are unseen and hidden from human senses and minds. Doubtlessly, it is impossible for God Almighty, given His infinite and absolute wisdom and justice, to elevate an individual to the rank of being His definitive proof and divinely ordained caliph or vicegerent amongst human beings while simultaneously keeping their affairs and circumstances hidden from him¹⁷. Therefore, having access to complete and comprehensive knowledge, learnt directly or indirectly from the Almighty, is one of the necessary consequences of being God’s ordained deputy, caliph and vicegerent. The immaculate imams (a), who are the rightful successors and inheritors of the Holy Prophet (s), are also the caliphs and deputies of God on Earth¹⁸. Since the Immaculate Imams (a) are the absolute successors of the Holy Prophet (s) after him, they too possess the divinely ordained rank of being God’s caliphs and vicegerents with all the attributes and characteristics described above. One of these many attributes is having complete and comprehensive knowledge, which the Immaculate Imams (a) invariably need in order to successfully carry out their divine mission as caliphs and vicegerents of God and to fulfill the sacred objectives of the Holy Prophet’s (s) prophetic endeavour.¹⁹

 

3. Not Having Knowledge of Unseen Matters Would Defeat God’s Purpose: The Immaculate Imams (a) from the Ahl al-Bayt (a) are the rightful and divinely ordained successors of the Last Prophet of God (s), and they have comprehensively inherited all his offices and responsibilities except the office of prophethood²⁰. Therefore, the jurisdiction and domain of their duties is very wide-ranging. Keeping in mind their objectives and responsibilities, it is necessary for all divine leaders to be endowed with immaculacy and knowledge of unseen matters. If an emissary of God is not endowed with the faculty of immaculacy and extraordinary knowledge, he cannot deliver God’s message to His servants in a complete and correct manner, nor can he provide them with proper and comprehensive guidance. Likewise, human beings cannot be expected to fully trust and invest their confidence in such an individual. As a result, God’s very purpose in sending forth His divinely appointed representatives will essentially be defeated²¹. For this same reason, the Almighty’s representatives must definitely be vested with a thorough and complete knowledge about all the principles and branches of religion. Similarly, they must enjoy a comprehensive understanding about all causes that lead to holistic prosperity as well as all the reasons that bring about failure and wretchedness. Likewise, they must be equipped with a perfect comprehension regarding everything that is required in order to successfully guide and govern human beings. Indeed, the parameter and domain of their divinely ordained responsibilities encompasses all apparent as well as hidden matters, while also covering the past, present and future of human beings, and includes the management and development of their bodily as well as spiritual existences, right up to the Hereafter and the Day of Judgement. Certainly, such an expansive and wide-ranging duty requires the availability of equally extensive resources and tools. Without these necessary resources, God’s divine appointment of the Imams (a) would be futile and self-defeating. On the hand, in order to inspire absolute confidence amongst the people, the knowledge of the Imams (a) must be immaculate and divinely protected from errors and inaccuracies. Such knowledge must necessarily be divine in nature since only the Almighty has total awareness of all of reality. This, in turn, dictates that the knowledge of the Imams (a) must come from God without any adulteration or deviation. Therefore, due to the sensitivity of their divinely ordained mission, it is necessary for the Immaculate Imams (a) to be aware of all apparent as well as hidden matters. This means that they must enjoy full access to concealed knowledge within all the fields related to the beliefs and tenets of religion, religious laws and commandments, the history of past nations, divine wisdoms and religious recommendations etc. Amongst the things that are required by the Imams (a) in order to guide the Muslim masses as well as prove the veracity of their own claim toward divine appointment is the ability to perform miraculous acts and give news about hidden matters, both of which invariably depend upon having access to knowledge about unseen affairs²².

 

4. As Necessitated by Holding the Rank of Immaculacy: Based upon the verses of the Holy Quran and narrated traditions, a divinely appointed imam is endowed with God given immaculacy that protects him from all forms of sins, conscious errors, unconscious mistakes, forgetfulness and ignorance. Immaculacy from sin and error during each and every moment a person’s life requires that the person in question be equipped with comprehensive and pervasive knowledge and awareness. This means that an immaculate saint must have continuous and unabated access to any and all information that he needs. Consequently, if such an individual finds himself deprived of even one instance of such knowledge, then he is not truly immaculate and does not really enjoy this divinely granted rank and status. Indeed, immaculacy is mutually contradictory with any perpetration of sin and error brought about by ignorance and a lack of knowledge. Someone who is intimately aware of the true benefits and hazards of all human actions can never fall prey to sins or mistakes. Thus, it is clear that the immaculacy enjoyed by the Immaculate Imams (a) is necessitated by the fact that they enjoy full knowledge of all the true and existential benefits and hazards of human actions, as well as their incisive awareness about the real essence of all existing things. This state and characteristic of the Immaculates (a) is synonymous to having ready access to all unseen matters, because these “unseen matters” are nothing except the inner essence and true visage of all existent things, deeds, affairs and phenomena; an essence and visage that is firmly hidden from the eyes of common human beings. Awareness of this inward and existential reality forms one of the many strata and gradations of knowledge about the unseen bestowed by God Almighty upon the Immaculate Imams (a)²³.

 

5. As Necessitated by the Completion of Ḥujjah or Definitive Proof: Establishing definitive proof is necessary when a person wishes to convince others to follow the path prescribed by him for their holistic development and prosperity. There are numerous ways of providing such proof and it can take many different shapes and forms. It can be done through the presentation of various kinds of arguments, as well as practically showing people the correct route that should be adopted in all aspects of human life including beliefs, actions and behaviours. For the establishment of definitive and irrefutable proof, first and foremost, people must be guided towards the correct and straight path. Secondly, those who accept this righteous guidance must do so because of the clear and lucid evidence presented to them. Similarly, explicit and evident proof must exist against those who reject this guidance and choose the path of deviance. A thing, an argument or an individual can only qualify as definitive and irrefutable proof if the presenter of this proof presents evidence that corresponds fully and completely with truth and reality. In turn, presenting evidence that corresponds fully to truth and reality requires access to comprehensive knowledge about truth and reality. This entails knowledge about all aspects and dimensions of existence, including its inner as well as external facets, alongside its manifest as well as unseen expanses. Therefore, an individual who holds the divinely ordained rank of imamate and wilayah (or divinely bestowed authority) must have access to comprehensive knowledge that flows forth endlessly from the infinite fountainhead of God’s own divine knowledge. This is because the Imam (a) represents God’s definitive and irrefutable argument and proof for all His created beings. On the other hand, if an imam such as this does not exist amongst the people, then surely God’s definitive proof has not yet reached completion for them, nor has the Almighty exhausted His irrefutable argument against them. Obviously, any person who himself languishes in a state for absolute or relative ignorance and doubt about truth and reality cannot establish God’s definitive proof for other human beings. Therefore, the twelve Immaculate Imams (a), who are ordained by God to be His definitive proofs for all His servants, must enjoy knowledge that goes far beyond the limits of normal and natural human information. Likewise, to the extent required for the correct and successful execution of their divine office and mission, they must also have access to and awareness about unseen matters. Furthermore, in order for people to trust and have confidence in a person who presents them with such proof and argumentation, the material presented by him must fully and accurately correspond to truth and reality. If this does not happen then his efforts and endevours will all be in vain. Common sense and basic rationality dictates that if a person lacks adequate knowledge and for instance cannot correctly answer queries about his message and mission, or is oblivious to events and circumstances that relate to his responsibilities, then the invitation and movement of such an individual will fail to inspire widespread confidence and acceptance. In short, an imam’s rank and status of being God’s definitive proof necessitates that he be endowed with comprehensive knowledge about all the apparent and manifest as well as unseen and hidden aspects of reality and existence²⁴.

 

Evidence from the Holy Quran and Narrated Traditions Related to Quranic Exegesis

Certain Quranic verses, alongside the exegesis provided for them within narrated traditions, serve to establish that the twelve Immaculate Imams (a) did indeed possess information about unseen and hidden matters. Some of these verses of the Holy Quran are discussed below:

1. Verse 43 of Surah al-Ra’d: The Holy Quran says:

﴾قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴿

“Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.”²⁵

In this verse of the Holy Quran, the Almighty commands His Prophet (s) to declare that God and the person who holds knowledge of the “Book” are enough to bear witness to the truth of his prophethood before all people. Exegetes from the Shi’ah and Sunni schools of Islamic thought hold varied opinions regarding the exegesis and context of revelation related to this particular Quranic verse. For instance, some have said that the “Book” mentioned herein refers to al-Lawḥ al-Maḥfūẓ or the “Protected Tablet”, and “he who possesses knowledge of the Book” refers either to God²⁶ of to the archangel Jibra’īl (a)²⁷. However, both these interpretations are faced with serious issues and problems²⁸. On the other hand, the Ahl al-Bayt (a) have presented a different interpretation for this Quranic text, wherein Imam ‘Ali (a) and the twelve Immaculate Imams (a) are deemed to be those “who possess knowledge of the Book”²⁹. Let us now move on to see what the Quran refers to when it talks about the “Book” in this particular verse. The most important possibilities indicated by Shi’ah and Sunni exegetes include: the “Holy Quran”³⁰ and al-Lawḥ al-Maḥfūz (the “Protected Tablet”) which is seen to be synonymous to al-Kitāb al-Mubīn (the “Manifest Book”) within most Muslim exegeses³¹. Regardless of whether the phrase “knowledge of the Book” refers to the Holy Quran or to the “Protected Tablet”, it nevertheless signifies that the person concerned holds complete and comprehensive knowledge of unseen matters. This conclusion is drawn from the Quran’s own characterization of itself and its explanation about al-Kitāb al-Mubīn (or the “Manifest Book”). The divine verses of the Holy Quran declare that the Quran encompasses all things:

﴾وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِكُلِّ شَيْءٍ﴿

“We have sent down the Book to you as a clarification of all things”³²

Likewise, when speaking about al-Kitāb al-Mubīn (or the “Manifest Book”), the Holy Quran says that it envelops knowledge about each and every iota of existence:

﴾ وَمَا تَسْقُطُ مِنْ وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُبِينٍ﴿

“No leaf falls without His knowing it, nor is there a grain in the darkness of the Earth, nor anything fresh or withered but it is in a manifest Book”³³

Therefore, someone who holds “knowledge of the Book” must atleast enjoy full knowledge about all the apparent as well as inward aspects and teachings of the Holy Quran, and this knowledge is very different from that which is gained through natural learning and education. In fact, this knowledge is a divinely bestowed gift from God Almighty, and for this very reason, it also includes awareness about unseen matters³⁴.

2. Verses 26 and 27 of Surah al-Jinn: The Holy Quran says:

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

“Knower of the Unseen, He does not disclose His (knowledge of the) Unseen to anyone, except to an apostle He approves of.”³⁵

This Quranic verse, which shows that God has expansive knowledge about all unseen things, also demonstrates that portions of this knowledge have been granted by Him to His beloved servants who enjoy His divine pleasure. These definitely include the Holy Prophet (s) and the rest of the Immaculates (a)³⁶. This kind of knowledge is called al-‘ilm al-ladunnī (i.e. knowledge received directly from God). Even though the text of this particular Quranic verse only speaks about prophets and apostles (a) having knowledge of unseen matters, however certain narrated traditions, like the ones that deem the Immaculate Imams (a) to be the exclusive inheritors of prophetic knowledge, clearly indicate that the Imams (a) are also included and intended in this verse’s connotations. In one such tradition, a narrator reports that Imam al-Riḍā (a) addressed him and said: “If I reveal news to you regarding the murder of one of your family members in the coming days, would you acknowledge it to be true?” The narrator replied, “No, because no one except God Almighty possesses knowledge of unseen things”. Then, Imam al-Riḍā (a) recited the Quranic verse which says: “Knower of the Unseen, He does not disclose His (knowledge of the) Unseen to anyone, except to an apostle He approves of”³⁷ and went on to say: “The Messenger of God (s) enjoys the approval and pleasure of God Almighty, and we are the inheritors and successors of that same Prophet (s) whom the Almighty endowed with whatever awareness He wished from within His unseen (knowledge). Thus, the Holy Prophet (a) taught us everything that has already taken place as well as everything that will occur (in the future) till the Day of Judgement”³⁸.³⁹

3. Verses 77 to 79 of Surah al-Wāqi’ah: The Holy Quran says:

﴾ إِنَّهُ لَقُرْآنٌ كَرِيمٌ  فِي كِتَابٍ مَكْنُونٍ  لَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ ﴿

“This is indeed a noble Quran, in a guarded Book, no one touches it except the pure ones”⁴⁰

According to a majority of Quranic exegetes, the term “al-Kitāb al-Maknūn” (or the “Guarded Book”) refers to same thing as the term al-Lawḥ al-Maḥfūẓ (or the “Protected Tablet”)⁴¹. This is the sacred place wherein knowledge of the unseen resides, and only the “pure one” have the capability and aptitude to percieve and access this holy tablet. The “pure ones” are those about whom the Holy Quran declares:

﴾إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا ﴿

“Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification.”⁴²

Based upon Shi’ah as well as Sunni narrated traditions⁴³, the “People of the Household” mentioned in this Quranic verse are none other than the Ahl al-Bayt (a) of the Holy Prophet (s) i.e. Imam ‘Ali (a), the Blessed Lady Fāṭimah al-Zahrā (a) and their immaculate progeny (a).

 

Evidence Solely from Narrated Traditions

There are numerous narrated traditions that talk about the how the Immaculate Imams (a) possessed knowledge of unseen matters. Some of these traditions are provided below:

1. Ḥadīth al-Manzilah (Tradition of the Rank): The Holy Prophet (s) addressed the Commander of the Faithful, ‘Ali ibn Abitalib (a), and said:

أنتَ مِنّي بِمَنزلةِ هارونَ مِنْ مُوسى، إلّا أنّه لا نَبيّ بَعدي

“You position and rank with regards to me is the same as the position and rank enjoyed by Harūn (a) vis-à-vis Mūsā (a), except that there is no prophet after me.”⁴⁴

Based upon this narrated tradition, the Holy Prophet (s) considered the Commander of the Faithful (a) to be endowed with all the divinely ordained positions and ranks that he held himself, with the singular exception of prophethood. Keeping in view the fact that some of the verses of the Holy Quran deem the Holy Prophet (s) to be connected, by way of divine revelation, to the source of God’s unseen knowledge, it becomes clear that according to the narration quoted above the same access must also exist for Imam ‘Ali (a). Furthermore, numerous other narrated traditions demonstrate that the other Immaculate Imams (a) also shared the knowledge possessed by Imam ‘Ali (a), and thus they too had access to knowledge regarding unseen matters. One example of such a tradition is as follows:

لَيْسَ شَيْءٌ يَخْرُجُ مِنْ عِنْدِ اَللَّهِ إِلاَّ بُدِئَ بِرَسُولِ اَللَّهِ ثُمَّ بِأَمِيرِ اَلْمُؤْمِنِينَ ثُمَّ بِمَنْ بَعْدَهُ

“There does not exist anything that came forth from Allah except that it became distinctly clear for the Messenger of God (s) and then for the Commander of the Faithful (a) and then for all those (Immaculate Imams) who came after him.”⁴⁵

Therefore, it becomes lucidly evident that the twelve Immaculate Imams (a) also possessed knowledge and awareness of unseen matters.

2. Narrations Commonly Known as the “Traditions of a Thousand Doors”: These traditions speak about how the Holy Prophet (s) called the Commander of the Faithful, ‘Ali ibn Abitalib (a), to his side during the final hours of his blessed life. In this last meeting between the Prophet (s) and Imam ‘Ali (a), the Messenger of God (s) transferred his divine knowledge to his rightful successor by whispering privately into his ear. During this supernatural tutelage, a thousand doors of knowledge flung open, and every single one of them opened another thousand doors of hallowed knowledge for Imam ‘Ali (a). Imam Ṣādiq (a) is narrated to have said:

قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي مَرَضِهِ اَلَّذِي تُوُفِّيَ فِيهِ: اُدْعُوا لِي خَلِيلِي، فَأَرْسَلَتَا إِلَى أَبَوَيْهِمَا، فَلَمَّا نَظَرَ إِلَيْهِمَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أَعْرَضَ عَنْهُمَا، ثُمَّ قَالَ: اُدْعُوا لِي خَلِيلِي. فَأُرْسِلَ إِلَى عَلِيٍّ، فَلَمَّا نَظَرَ إِلَيْهِ أَكَبَّ عَلَيْهِ يُحَدِّثُهُ، فَلَمَّا خَرَجَ لَقِيَاهُ، فَقَالاَ لَهُ: مَا حَدَّثَكَ خَلِيلُكَ؟ فَقَالَ: حَدَّثَنِي أَلْفَ بَابٍ يَفْتَحُ كُلُّ بَابٍ أَلْفَ بَابٍ

“The Prophet of God (s), during his sickness that led to his demise, said: “Call my sincere friend to my side”. As a result, the two women (i.e. the wives of the Prophet) sent word calling their respective fathers. Thus, when the Prophet of God (s) looked towards them (i.e. their fathers), he turned his face away. Then, he said (once again): “Call my sincere friend to my side”. Consequently, they sent for ‘Ali (a). Hence, when the Prophet (s) looked towards him, he leaned himself upon him and began to speak to him. Subsequently, when he (i.e. ‘Ali) finally exited, the other two men came to meet him. Thus, they said to him: “What did your dear friend say to you?” ‘Ali (a) answered: “He said to me a thousand doors, each door opening another thousand”⁴⁶.⁴⁷ If we are able to establish that Imam ‘Ali (a) had access to knowledge about unseen matters, establishing the same about the other Immaculate Imams (a) follows naturally. This is because of the existence of many narrated traditions that show that these Imams (a) shared whatever knowledge Imam ‘Ali (a) enjoyed. For instance, in a narrated tradition Imam al-Riḍā (a) is reported to have said:

نَحْنُ فِي اَلْعِلْمِ وَ اَلشَّجَاعَةِ سَوَاءٌ

“We (the Immaculates) are equal in terms of knowledge and courage”⁴⁸

3. Traditions Regarding the Inheritance of the Holy Prophet’s (s) Knowledge: Within a group of narrated traditions, the Immaculate Imams (a) from amongst the Ahl al-Bayt (a) are deemed to be the inheritors of the Holy Prophet (s). For instance, Imam al-Riḍā (a) is reported to have said:

فَإِنَّ مُحَمَّداً صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كَانَ أَمِينَ اَللَّهِ فِي خَلْقِهِ فَلَمَّا قُبِضَ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كُنَّا أَهْلَ اَلْبَيْتِ وَرَثَتَهُ فَنَحْنُ أُمَنَاءُ اَللَّهِ فِي أَرْضِهِ عِنْدَنَا عِلْمُ اَلْبَلاَيَا وَ اَلْمَنَايَا وَ أَنْسَابُ اَلْعَرَبِ وَ مَوْلِدُ اَلْإِسْلاَمِ وَ إِنَّا لَنَعْرِفُ اَلرَّجُلَ إِذَا رَأَيْنَاهُ بِحَقِيقَةِ اَلْإِيمَانِ وَ حَقِيقَةِ اَلنِّفَاقِ

“Indeed, Muhammad (s) was Allah’s trustee amongst His creation. Thus, when his soul was seized (at the time of his demise), we the People of the Household (a) became his inheritors. Thus, we are Allah’s trustees upon His Earth. With us lies the knowledge of all tribulations, afflictions, the lineages of the Arabs and the birth of Islam. Indeed, we most surely recognize any person when we see him in terms of the truth of his belief and the reality of his hypocrisy”⁴⁹.⁵⁰

 

Conclusion

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There is no doubt about the fact that the Immaculate Imams (a) possessed supernatural knowledge that went beyond the realm of sensory perception. However, the entire debate revolves around whether such special knowledge can be considered “knowledge of the unseen” or not? The answer to this question can be viewed from two different dimensions:

1. If the term ghayb or the “unseen” is used in its literal sense, simply signifying all things that are hidden from our physical senses and cannot be perceived through normal and natural means and method, then the knowledge enjoyed by the Immaculate Imams (a) can indeed be called al-‘ilm al-ghayb or “knowledge of the unseen”.
2. However, if the term ghayb or the “unseen” refers to its technical meaning as it is employed within the specialized lexicon of the Holy Quran and narrated traditions, then the knowledge possessed by the Immaculates (a) will not be considered al-‘ilm al-ghayb or “knowledge of the unseen”, despite the fact that their knowledge represents a unique and special kind of divinely endowed awareness which is called al-‘ilm al-ladunnī (or knowledge received directly from God). Within the specialized terminology of the Holy Quran and narrated traditions, al-‘ilm al-ghayb (or “knowledge of the unseen”) only indicates knowledge that is essential and independent in nature, and does not include information and awareness about the unseen that has been acquired from some external source. Therefore, such knowledge is exclusive only to God Almighty.

Based upon the above, and because of the fact that the Holy Quran itself confirms and corroborates that God has indeed bestowed some portion of His exclusive knowledge upon His chosen saints and apostles, the knowledge possessed by the Immaculate Imams (a) is not called al-‘ilm al-ghayb (or “knowledge of the unseen”). Rather, it is known as al-‘ilm al-ladunnī or special knowledge received directly from the Almighty. Therefore, if the knowledge of the Immaculates (a) is ever labelled as al-‘ilm al-ghayb (or “knowledge of the unseen”), such usage is either based upon the term’s literal signification or due to an exercise of academic flexibility in its employment.

In conclusion, according to evidence from the Holy Quran and narrated traditions, the Imams (a) from amongst the Sacred Household of the Final Messenger (s) are divinely endowed with knowledge and awareness of the unseen. They have received this knowledge through the tutelage and instruction of the Holy Prophet (s). Some of the rational pieces of evidence proving that the Immaculate Imams (a) possess knowledge of unseen matters include: the vast domain of responsibilities held by the Immaculate Imams (a), their divinely ordained office of God’s caliphate and vicegerency, and their divinely bestowed immaculacy. Likewise, narrated proof establishing the same outcome include: Ḥadīth al-Manzilah (Tradition of the Rank), Traditions of the Thousand Doors, Tradition of Madīnat al-‘Ilm or the City of Prophetic Knowledge, etc.

 

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] The Holy Quran says:

﴾وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ ﴿

“With Him are the keys to the Unseen; no one knows them except Him” (The Holy Qurān, Surah al-An’ām, verse 59)

﴾وَيَقُولُونَ لَوْلاَ أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانتَظِرُواْ إِنِّي مَعَكُم مِّنَ الْمُنتَظِرِينَ ﴿

“They say, ‘Why has not some sign been sent down to him from his Lord?’ Say, ‘(The knowledge of) the Unseen belongs only to Allah. So wait. I too am waiting along with you’.” (The Holy Qurān, Surah Yūnus, verse 20)

[13] The Holy Quran says:

﴾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

﴾وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ﴿

“Allah will not acquaint you with the Unseen, but Allah chooses whomever He wishes from His apostles” (The Holy Qurān, Surah Surah Āl-i ‘Imrān, verse 179)

[14] Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Barrasī-hāye Islāmī, vol. 1, pg 195

[15] Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Tafsīr al-Mīzān, vol. 20, pg. 131; Ḍiyā’Ābādī, Sayyid Muhammad, Ḥabl-e Matīn-e Shanākht-e Arkān-e Dīn”, vol. 1, pg. 376; Ḥusaynī Mīlānī, Sayyid Muhammad Hādī, Dīdgāh-hāye ‘Ilmī, pg. 142; Ṭayyib, Sayyid ‘Abd al-Ḥusayn, Aṭyab al-Bayān fī Tafsīr al-Qurān, vol. 1, pg. 244; Fāḍil Lankarānī, Ishrāqī, Pāsdārān-e Waḥī, pg. 166; Subḥānī, Ja’far, Manshūr-e Jāwayd, vol. 8, pg. 309-312; Muṭahharī, Aḥmad, Kārdān, Ghulām Riḍā, ‘Ilm-e Payāmbar wa Imām dar Qurān, pg. 74-77; ‘Alawī, Sayyid Muhammad Ḥasan, Ṣifāt-e Farābasharī-e Imāmān az Nigāh-e Aṣḥāb-e A’immah, Ma’ārif-e ‘Aqlī Periodical Journal, issue 27, summer 1392 (solar hijrī calendar), pg. 116

[16] Khumaynī, Sayyid Rūḥullah, Sharḥ-e Du’ā-ye Siḥr, pg. 53-54; Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Biḥth-e Kūtāh Darbāreh-ye ‘Ilm-e Imām, pg. 25; Rustamī, Muhammad Zamān, Āl-e Būyeh, Ṭāhirah, ‘Ilm-e Imām, pg. 200; Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shī’ah, pg. 46-47

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

«إِنَّ اَللَّهَ أَحْكَمُ وَ أَكْرَمُ وَ أَجَلُّ وَ أَعْلَمُ مِنْ أَنْ يَكُونَ اِحْتَجَّ عَلَى عِبَادِهِ بِحُجَّةٍ ثُمَّ يُغَيِّبُ عَنْهُمْ شَيْئاً مِنْ أَمْرِهِمْ»

“Indeed, Allah is more sagacious, more benevolent, more majestic and more knowledgable than to appoint certain people as His definitive proofs upon His servants while hiding from them anything related to their affairs” (Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 122)

[18] A narrated tradition of the Holy Prophet (s) reports that he said:

«إِنَّ عَلِيّاً خَلِيفَةُ اَللَّهِ وَ خَلِيفَتِي عَلَيْكُمْ بَعْدِي»

“Indeed, ‘Ali is the caliph (and vicegerent) of Allah and my caliph (and deputy) upon you after me” (Ṣadūq, ‘Uyūn Akhbār al-Riḍā, vol. 2, pg. 13)

In another narration from the Holy Prophet (s), he is reported to have said:

«وَمِنْ بَعْدِ اَلْحُسَيْنِ تِسْعَةٌ مِنْ صُلْبِهِ خُلَفَاءُ اَللَّهِ فِي أَرْضِهِ وَ حُجَجُهُ عَلَى عِبَادِهِ»

“… and after al-Ḥusayn (a), nine from his progeny are the caliphs (and vicegerents) of Allah upon His Earth, and His definitive proofs upon His servants” (Ṣadūq, Kamāl al-Dīn wa Tamām al-Ni’mah, vol. 1, pg. 259)

Similarly, Imam al-Riḍā (a) is narrated to have said:

«اَلْأَئِمَّةُ خُلَفَاءُ اَللَّهِ عَزَّ وَ جَلَّ فِي أَرْضِهِ»

“The (Immaculate) Imams (a) are the caliphs (and vicegerents) of Allah, the Exalted the Majestic, upon His Earth” (Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 193)

[19] Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Dīdgah-e ‘Aql wa Waḥī, pg. 320; Wā’iẓī, Ḥusayn, Gustareh wa Chigūnigī-e ‘Ilm-e Imām az Manẓar-e Kitāb Sunnat wa ‘Aql, pg. 202; Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shi’ah, pg. 41

[20] In the narrated tradition known as Ḥadīth al-Manzilah (Tradition of the Rank), the Holy Prophet (s) is reported to have addressed Imam ‘Ali (a) and said:

«أنتَ مِنّي بِمَنزلةِ هارونَ مِنْ مُوسى، إلّا أنّه لا نَبيّ بَعدي»

“You enjoy the same rank in respect to me as the rank enjoyed by Hārūn (a) with respect to Mūsā (a), except that there is no prophet after me” (Musnad Aḥmad ibn Ḥanbal, vol. 1, pg. 277, vol. 3, pg. 417; Ṣaḥīḥ al-Bukhārī, vol. 5, pg. 129; Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 8, pg. 107)

[21] Laṭīfī, Raḥīm, ‘Ilm-e Ghayb-e Ma’ṣūm, Ma’ārif Monthly Journal, issue 48

[22] Naqawī, Sayyid Nasīm ‘Abbās, ‘Ilm-e Payāmbar wa A’immah beh Ghayb, pg. 18-21; Shaykhzādeh, Qāsim ‘Alī, Rābiṭih-e ‘Ilm-e Ghayb-e Imām Ḥusayn wa Ḥādithih-e ‘Āshūrā, pg. 36-40

[23] Muṣṭafawī, Sayyid Ḥasan, Marwī, Aḥmad, Dalāyil-e ‘Aqlī wa Naqlī-e ‘Ilm-e Ghayb-e Imāmān-e Ma’ṣūm, Qabasāt Seasonal Journal, issue no. 63, pg. 16-17; Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 54

[24] Pārsānasab, Gulafshān, Pijūhishī dar Maqām-e ‘Ilmī wa Maqām-e Taḥdīth-e Ḥaḍrat Fāṭimah Zahrā, pg. 44-46

[25] The Holy Qurān, Surah al-Ra’d, verse 43

[26] Fakhruddīn al-Rāzī, Muhammad ibn ‘Umar, Al-Tafsīr al-Kabīr, vol. 19, pg. 55; Baghdādī, ‘Alāuddīn, Tafsīr al-Khāzin, vol. 3, pg. 26

[27] Qarṭabī, Muhammad ibn Aḥmad, Al-Jāmi’ li Aḥkām al-Qurān, vol. 10, pg. 336; Suyūṭī, Jalāluddīn, Al-Durr al-Manthūr, vol. 4, pg. 69

[28] For instance, if the phrase “and he who possesses knowledge of the Book” refers to God, then the Almighty has mentioned Himself twice without any proper reason for having done so. Such redundancy is inadmissible in God’s speech. It is as if one says, “I saw my father and my father earlier today”, repeating the word “father” twice without justification. Similarly, the second interpretation is also unacceptable. The phrase in question cannot refer to the archangel Jibra’īl (a) simply because the monotheists of the Prophet’s (a) time neither saw Jibra’īl (a), nor did they believe in his existence. As such, it would be nonsensical and absurd for them to lend any value to his testimony in favor of the Messenger’s (a) prophethood. (Sayyid Muhammad Ḥusayn Ṭahrānī, Imam Shanāsī, vol. 4, pg. 100)

[29] For instance, we find the following narration from Imam Bāqir (a) which says:

عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: ﴿قُلْ كَفَى بِاللَّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِنْدَهُ عِلْمُ الْكِتَابِ﴾؟ قَالَ: إِيَّانَا عَنَى، وَعَلِيٌّ أَوَّلُنَا وَأَفْضَلُنَا وَخَيْرُنَا بَعْدَ اَلنَّبِيِّ عَلَيْهِمُ اَلسَّلاَمُ

“(Narrated) from Burayd ibn Mu’āwiyah that he said: “I addressed Abū Ja’far (Imam Bāqir) (a) and asked (about this Quranic verse): “Say, ‘Allah suffices as a witness between me and you, and he who possesses the knowledge of the Book.”? The Imam (a) replied: “It refers to us. ‘Ali (a) who was the first of us and the most superior from amongst us and best of us after the Prophet (s)  (Ṣaffār, Muhammad ibn al-Ḥasan, Baṣā’ir al-Darajāt, vol. 1, pg. 236)

[30] Zamakhsharī, Maḥmūd ibn ‘Umar, Al-Kashshāf, vol. 2, pg. 536; Ṭabarsī, Faḍl ibn Ḥasan, Majma’ al-Bayān, vol. 2, pg. 236; Ālūsī, Maḥmūd ibn ‘Abdullah, Rūh al-Ma’ānī, vol. 7, pg. 165

[31] Ṭabarī, Muhammad ibn Ḥarīr, Jāmi’ al-Bayān, vol. 7, pg. 137; Ṭabarsī, Faḍl ibn Ḥasan, Majma’ al-Bayān, vol. 1, pg. 383; Bayḍāwī, ‘Abdullah ibn ‘Umar, Anwār al-Tanzīl, vol. 2, pg. 165; Kāshānī, Fatḥullah, Zubdat al-Tafāsīr, vol. 2, pg. 404; Fayḍ al-Kāshānī, Muhammad ibn Murtaḍā, Tafsīr al-Ṣāfī, vol. 2, pg. 126; Qummī al-Mashhadī, Muhammad ibn Muhammad Riḍā, Kanz al-Daqā’iq, vol. 4, pg. 342; Ālūsī, Maḥmūd ibn ‘Abdullah, Rūh al-Ma’ānī, vol. 4, pg. 163; Shabbar, Sayyid ‘Abdullah, Tafsīr al-Qurān al-Karīm, vol. 1, pg. 156; Gunābādī, Sulṭān Muhammad, Tafsīr Bayān al-Sa’ādah, vol. 2, pg. 134; Suyūṭī, Jalāluddīn, Tafsīr al-Jalālayn, vol. 1, pg. 137; Makārim Shirāzī, Nāṣir, Tafsīr-e Namūnah, vol. 5, pg. 272; Ṭayyib, Sayyid ‘Abd al-Ḥusayn, Aṭyab al-Bayān, vol. 5, pg. 92

[32] The Holy Qurān, Surah al-Naḥl, verse 89

[33] The Holy Qurān, Surah al-An’ām, verse 59

[34] Makārim Shirāzī, Nāṣir, Tafsīr-e Namūnah, vol. 25, pg. 152; Rabbānī Gulpaygānī, ‘Alī, Zamāniyān, Muslim, Ḥaqīqat-e ‘Ilm-e Kitāb wa Āgāhī-ye Ā’immah az Ān, Islamic Theology Seasonal Journal, issue no. 106, pg. 69-86; Taḥrīrī, Muhammad Bāqīr, Jalwih-hāye Lāhūtī, vol. 2, pg. 137; Ṣāliḥī Mālistānī, Ḥusayn, ‘Ilm-e Ghayb wa ‘Ilm-e Ladunnī-e Payāmbar az Manẓar-e Imām Khumaynī, Ḥuḍūr Seasonal Journal, issue no. 88; ‘Aẓīmī, Muhammad Ṣādiq, Sayr-e Taṭawwur-e Gustareh-e ‘Ilm-e Imām dar Kalām-e Islāmī, pg. 57; ‘Irfānī, Muhammad Naẓīr, Barrasī-e ‘Ilm-e Ghayb-e Ma’ṣūmān dar Tafāsīr-r Farīqayn, pg. 199

[35] The Holy Qurān, Surah al-Jinn, verse 26-27

[36] Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Barrasī-hāye Islāmī, vol. 1, pg. 195; Ḥusaynī, Sayyid Ja’far, Āshanāyī bā Nahj al-Balāghah-e Imām ‘Alī, pg. 60-62

[37] The Holy Qurān, Surah al-Jinn, verse 26-27

[38] The Arabic text of the narration in question is as follows:

ثم نظر الرضا  إلى ابن هداب فقال : إن أنا أخبرتك أنك ستبتلى في هذه الايام بدم ذي رحم لك كنت مصدقا لي؟ قال : لا ، فان الغيب لايعلمه إلا الله تعالى ، قال  : أوليس الله يقول : عالم الغيب فلا يظهر على غيبه أحدا إلا من ارتضى من رسول  فرسول الله عند الله مرتضى ونحن ورثة ذلك الرسول الذي أطلعه الله على ماشاء من غيبه ، فعلمنا ما كان وما يكون إلى يوم القيامة

(Majlisī, Muhammad Bāqir, Biḥār al-Anwār, vol. 49, pg. 75)

[39] Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Dar Maḥḍar-e ‘Allāmah Ṭabāṭabāyī, pg. 195

[40] The Holy Qurān, Surah al-Wāqi’ah, verses 77-79

[41] Zamakhsharī, Maḥmūd ibn ‘Umar, Al-Kashshāf, vol. 4, pg. 469; Ṭūsī, Muhammad ibn Ḥasan, Al-Tibyān, vol. 9, pg. 510; Fayḍ al-Kāshānī, Muhammad ibn Murtaḍā, Tafsīr al-Ṣāfī, vol. 5, pg. 129; Bayḍāwī, ‘Abdullah ibn ‘Umar, Anwār al-Tanzīl, vol. 5, pg. 183; Fakhruddīn al-Rāzī, Muhammad ibn ‘Umar, Al-Tafsīr al-Kabīr, vol. 29, pg. 431; Baghdādī, ‘Alā’uddīn, Tafsīr al-Khāzin, vol. 4, pg. 241; Baghwī, Ḥusayn ibn Mas’ūd, Ma’ālim al-Tanzīl, vol. 5, pg. 19; Ālūsī, Maḥmūd ibn ‘Abdullah, Rūḥ al-Ma’ānī, vol. 14, pg. 153; Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Al-Mīzān (Farsi translation), vol. 19, pg. 237

[42] The Holy Qurān, Surah Aḥzāb, verse 33

[43] Zamakhsharī, Maḥmūd ibn ‘Umar, Al-Kashshāf, vol. 1, pg. 369 (in the discussion related to al-ayah al-mubāhilah); Muhammad ibn ‘Īsā ibn Sawrah, Al-Jāmi’ al-Ṣaḥīḥ, vol. 5, pg. 663; Ḥākim Nayshāpūrī, Abū ‘Abdillah, Al-Mustadrak ‘alā al-Ṣaḥīḥayn, vol. 3, pg. 146-148; Suyūṭī, ‘Abd al-Raḥmān Jalāluddīn, Al-Durr al-Manthūr, vol. 6, pg. 605-606

[44] Musnad Aḥmad ibn Ḥanbal, vol. 1, pg. 277 and vol. 3, pg. 417; Ṣaḥīḥ al-Bukhārī, vol. 5, pg. 129; Sunan al-Tirmidhī, vol. 5, pg. 638; Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 8, pg. 107; Bāqalānī, Tamhīd al-Awā’il wa Talkhīṣ al-Dalā’il, pg. 457; Qāḍī ‘Abd al-Jabbār ibn Aḥmad, Al-Mughnī, vol. 10, part 1, pg. 158; Khaṭīb al-Baghdādī, Tārīkh-e Baghdādī, vol. 4, pg. 465; Fakhruddīn al-Rāzī, Al-Barāhīn dar ‘Ilm-e Kalām, vol. 2, pg. 257; Taftāzānī, Sharḥ al-Maqāṣid, vol. 5, pg. 296

[45] Mufīd, Muhammad ibn Muhammad, Al-Ikhtiṣāṣ, vol. 1, pg. 267.

[46] Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 296

[47] Shākir, Muhammad Taqī, Pejūhishī dar Riwāyāt-e Alif Bāb, Ḥadīth Sciences Magazine, issue no. 66, pg. 168; Shākir, Muhammad Taqī, Bahrāmī, ‘Alī Riḍā, Wākāwī-e Nigāh-e Farīqayn beh Aḥādīth-e Hazār Darb-e Dānish, Qurān and Ḥadīth Sciences Research Magazine, issue no. 12, pg. 135

[48] Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, pg. 480

[49] Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 223; Ṭabarī Āmulī, Muhammad ibn Jarīr, Dalā’il al-Imāmah, pg. 104-105

[50] Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Dar Maḥḍar-e ‘Allāmah Ṭabāṭabāyī, pg. 195; Shākir, Muhammad Taqī, Pijūhishī dar Riwāyāt-e Alif Bāb, Ḥadīth Sciences Magazine, issue no. 66, pg. 168

 

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