Which Quranic Verses Indicate that the Immaculates (a) Possess 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. 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.

 

God’s Chosen Servants Have Awareness of Unseen Matters

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According to certain Quranic verses, ‘ilm al-ghayb (or “knowledge of the unseen”), in its absolute sense, belongs only and exclusively to God Almighty, with no other being enjoying any possession of such knowledge. However, other Quranic verses demonstrate that the Almighty has taught portions of this knowledge to some individuals from amongst His chosen servants. Some of these verses are as follows:

﴾ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ﴿

“Say, ‘No one in the Heavens or the Earth knows the Unseen except Allah”¹²

﴾ إِنَّمَا الْغَيْبُ لِلَّهِ ﴿

“… the Unseen belongs only to Allah”¹³

﴾ 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”¹⁴

﴾ عَالِمُ 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”¹⁵

Therefore, no Muslim may entertain doubts about an issue which has been confirmed and corroborated by the Holy Quran itself¹⁶.

A keen review of Quranic verses and narrated traditions leads us to conclude that, from the standpoint of the Holy Quran and narrated traditions, ‘ilm al-ghayb or “knowledge of the unseen” is knowledge that is supernatural in nature and is exclusively possessed only by God Almighty. No other being in the entirety of existence enjoys direct and independent access to this hallowed knowledge. However, some portions of this knowledge are teachable and transferable by God’s divine will to His chosen and special servants. In such a case, the knowledge transferred in this manner to prophets (a), angels (a) and other sacred saints (a) is termed by the Holy Quran and narrated traditions as “having information about unseen matters” and not ‘ilm al-ghayb (or “knowledge of the unseen”). Nevertheless, this kind of unique and extraordinary awareness, which is rooted in the Almighty’s exclusive and private knowledge and is bestowed by Him upon His most righteous and selected servants by way of divine grace and emanation, is terminologically called al-‘ilm al-ladunnī or “knowledge received directly from God”.¹⁷

 

Quranic Verses Indicating That God’s Chosen Servants Gain Access to Unseen Matters

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There are many verses within the Holy Quran that serve to prove that God’s chosen and selected saints are able to gain access to knowledge about unseen and hidden affairs. There verses may be divided into the following four general categories:
 

The First Category: Quranic verses that speak about God’s chosen saints having knowledge of unseen matters, without mentioning their names

1. Verse 179 of Surah Āl-i ‘Imrān: The Holy Quran says:

﴾  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”¹⁸

This Quranic verse explicitly declares that individuals selected by God for His divinely ordained mission are termed rusul or “messengers”, and that they enjoy access to knowledge about unseen matters through the Almighty’s divine will and permission.

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

﴾ عَالِمُ 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”¹⁹

These two Quranic verses clearly mention, with complete explicitness, that God’s selected saints from amongst His prophets (a) are endowed with knowledge about unseen affairs via divine grace and emanation²⁰.

 

The Second Category: Quranic verses that speak about God’s prophets (a) having knowledge of unseen affairs, while also mentioning their names

1. Verses 31 to 33 of Surah al-Baqarah: The Holy Quran says:

﴾ وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِن كُنتُمْ صَادِقِينَ ﴿

“And He taught Adam the Names, all of them; then presented them to the angels and said, ‘Tell me the names of these, if you are truthful.”

﴾ قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا إِنَّكَ أَنتَ الْعَلِيمُ الْحَكِيمُ ﴿

“They said, ‘Immaculate are You! We have no knowledge except what You have taught us. Indeed, You are the All-knowing, the All-wise.”

﴾ قَالَ يَا آدَمُ أَنبِئْهُم بِأَسْمَائِهِمْ ﴿

“He said, ‘O Adam, inform them of their names”²¹

These Quranic verses show that the prophet Ādam (a) was aware of certain unseen and hidden realities (or “names”) that were unknown even to God’s holy angels (a).

2. Verses 43 to 49 of Surah Yūsuf: The Holy Quran states:

﴾ وَقَالَ الْمَلِكُ إِنِّي أَرَىٰ سَبْعَ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعَ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي رُؤْيَايَ إِن كُنتُمْ لِلرُّؤْيَا تَعْبُرُونَ ﴿

“(One day) the king said, ‘I saw (in a dream) seven fat cows being devoured by seven lean ones, and seven green ears and (seven) others (that were) dry. O courtiers, give me your opinion about my dream, if you can interpret dreams.”

﴾ قَالُوا أَضْغَاثُ أَحْلَامٍ وَمَا نَحْنُ بِتَأْوِيلِ الْأَحْلَامِ بِعَالِمِينَ  ﴿

“They said, ‘(These are) confused nightmares, and we do not know the interpretation of nightmares.”

﴾ وَقَالَ الَّذِي نَجَا مِنْهُمَا وَادَّكَرَ بَعْدَ أُمَّةٍ أَنَا أُنَبِّئُكُم بِتَأْوِيلِهِ فَأَرْسِلُونِ ﴿

“Said the one of the two who had been delivered, remembering (Joseph) after a long time: ‘I will inform you of its interpretation; so, let me go (to meet Joseph in the prison).”

﴾ يُوسُفُ أَيُّهَا الصِّدِّيقُ أَفْتِنَا فِي سَبْعِ بَقَرَاتٍ سِمَانٍ يَأْكُلُهُنَّ سَبْعٌ عِجَافٌ وَسَبْعِ سُنبُلَاتٍ خُضْرٍ وَأُخَرَ يَابِسَاتٍ لَّعَلِّي أَرْجِعُ إِلَى النَّاسِ لَعَلَّهُمْ يَعْلَمُونَ ﴿

“‘Joseph,’ (he said), ‘O truthful one, give us your opinion concerning seven fat cows who are eaten by seven lean ones, and seven green ears and (seven) others dry, that I may return to the people so that they may know (the truth of the matter).”

﴾ قَالَ تَزْرَعُونَ سَبْعَ سِنِينَ دَأَبًا فَمَا حَصَدتُّمْ فَذَرُوهُ فِي سُنبُلِهِ إِلَّا قَلِيلًا مِّمَّا تَأْكُلُونَ ﴿

“He said, ‘You will sow for seven consecutive years. Then leave in the ear whatever (grain) you harvest, except a little that you eat.”

﴾ ثُمَّ يَأْتِي مِن بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِّمَّا تُحْصِنُونَ ﴿

“Then after that there will come seven hard years which will eat up whatever you have set aside for them—all except a little which you preserve (for seed).”

﴾ ثُمَّ يَأْتِي مِن بَعْدِ ذَٰلِكَ عَامٌ فِيهِ يُغَاثُ النَّاسُ وَفِيهِ يَعْصِرُونَ ﴿

“Then after that there will come a year wherein the people will be granted relief and provided with rains therein.”²²

These Quranic verses are related to the prophet Yūsuf’s (a) divination and interpretation of a dream seen by the King of Egypt. According to these verses, the prophet Yūsuf (a) revealed three hidden and unseen matters. The first dealt with the imminent occurrence of seven years of agricultural abundance and plenitude. The second pertained to a subsequent seven years of drought and famine. Finally, the third foretold the ensuing return of divine bounties and material affluence.

There also exist numerous other Quranic verses²³ showing that sacred prophets such as Ādam (a), Nūḥ (a), Ya’qūb (a), Yūsuf (a), Dāwud (a), Sulaymān (a), ‘Īsā (a) and God’s Final Messenger all enjoyed access to knowledge about unseen and concealed realities.²⁴

 

The Third Category: Quranic verses demonstrating that the Immaculate Imams (a) possessed knowledge of unseen matters

Some verses of the Holy Quran, alongside their exegeses as mentioned within narrated traditions, serve to establish that the twelve Immaculate Imams (a) also enjoy knowledge and awareness about unseen affairs. A few examples of such verses are as follows:

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 matters.³⁴

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 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).

 

The Fourth Category: Quranic verses showing that some individuals, other than the prophets (a) and the imams (a), were also endowed with knowledge about unseen matters

Quranic verses that fall into this particular category include:

﴾ إذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ ﴿

“When the angels said, ‘O Mary, Allah gives you the good news of a Word from Him whose name is The Messiah, Jesus, son of Mary, distinguished in the world and the Hereafter and one of those brought near (to Allah). He will speak to the people in the cradle and in adulthood, and will be one of the righteous.”⁴⁴

The above verse narrates how the Blessed Lady Maryam (a) received news about unseen matters when she was informed about the miraculous and immaculate birth of prophet ‘Īsā (a). Likewise, other Quranic verses relate similar events in relation to the mother of prophet Mūsā (a)⁴⁵ and the wife of prophet Ibrāhīm (a)⁴⁶, both of whom received information about unseen matters from various divine sources and channels.⁴⁷

 

Conclusion

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Countless verses from the Holy Quran testify to the fact that God’s sacred prophets (a) and the Immaculate Imams (a), and even some other individuals who enjoyed the Almighty’s pleasure, possessed access to knowledge about unseen and hidden matters. Quranic verses that demonstrate this truth either do so independently or by way of their exegeses as reported within narrated traditions. Therefore, any person who professes belief and faith in the Holy Quran cannot deny this actuality. Accordingly, and based on the Quran’s own testimony regarding God’s bestowal of certain portions of His exclusive knowledge upon some of His chosen servants, the knowledge endowed upon human beings in this manner is not called ‘ilm al-ghayb or “knowledge of the unseen”. Rather, such knowledge is known as “special knowledge” or al-‘ilm al-ladunnī (i.e. “knowledge received directly from God”). Finally, if this form of knowledge is ever called ‘ilm al-ghayb (or “knowledge of the unseen”), such usage is either due to the exercise of academic flexibility and semantic leniency, or because the term has been employed in its literal and non-terminilogical sense.

 

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 Qurān, Surah al-Naml, verse 65

[13] The Holy Qurān, Surah Yūnus, verse 20

[14] The Holy Qurān, Surah Āl-i ‘Imrān, verse 179

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

[16] Subḥānī, Ja’far, Āgāhī-e Siwum yā ‘Ilm-e Ghayb, pg. 85-108; Asadī Garmārūdī, ‘Ilm-e Barguzīdigān dar Naql wa ‘Aql wa ‘Irfān, pg. 86; Īzadkhuwāh, Muhammad Ibrāhīm, Barrasī-e Tafsīrī-e Āyāt-e Inḥiṣār wa Shumūl-e ‘Ilm-e Ghayb-e Payāmbarān, Exegesis Studies Seasonal Journal, issue no. 30, pg. 87

[17] Mas’ūdī, Sayyid Muhammad ‘Alī, Tafāwut-e Kārburdhā-ye Kalāmī wa Riwāyī-e Wājih-e Ghayb dar Tarkīb-e Iḍāfī-e ‘Ilm-e Ghayb, First National Conference upon Terminological Research in Islamic Sciences, pg. 5

[18] The Holy Qurān, Surah Āl-i ‘Imrān, verse 179

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

[20] Sulṭān al-Wā’iẓīn, Pāsukh beh Shubahāt dar Shabhā-ye Peshawar, pg. 210; Subḥānī, Ja’far, Āgāhī-e Siwum yā ‘Ilm-e Ghayb, pg. 85-108; Īzadkhuwāh, Muhammad Ibrāhīm, Nayyarī, ‘Iṣmat, Barrasī-e Tafsīrī-e Āyāt-e Inḥiṣār wa Shumūl-e ‘Ilm-e Ghayb-e Payāmbarān, Exegesis Studies Seasonal Journal, issue no. 30, pg. 78

[21] The Holy Qurān, Surah al-Baqarah, verses 31-33

[22] The Holy Qurān, Surah Yūsuf, verse 43-49

[23] For instance, the Holy Quran, Surah Yūsuf, verses 3-6 and 92-95; The Holy Qurān, Surah Hūd, verses 64-65; The Holy Qurān, Surah Āl-i ‘Imrān, Verse 44 and 49; The Holy Qurān, Surah al-Naml, verses 20-22; The Holy Qurān, al-Ṣaff, verse 6; The Holy Qurān etc.

[24] Subḥānī, Ja’far, Āgāhī-e Siwum yā ‘Ilm-e Ghayb, pg. 85-108

[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] The Holy Qurān, Surah Āl-i ‘Imrān, verses 45-46

[45] The Holy Qurān, Surah al-Qaṣaṣ, verse 7

[46] The Holy Qurān, Surah Hūd, verses 69-73

[47] Subḥānī, Ja’far, Āgāhī-e Siwum yā ‘Ilm-e Ghayb, pg. 85-108

 

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