What Are the Narrated Proofs That Show That the Immaculate Imams (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 perception^[1]. 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. 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 angels^[2]. 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 source^[3]. 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 instruction^[4].
      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 source^[6], 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 be^[7]. 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 sense^[10]. 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 alike^[11].

 

Narrated Proof Showing That the Immaculate Imams (a) Possess Knowledge of Unseen Matters

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Narrated Traditions in Exegesis of Quranic Verses

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.”^[12]

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 God^[13] of to the archangel Jibra’īl (a)^[14]. However, both these interpretations are faced with serious issues and problems^[15]. 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”^[16]. 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”^[17] 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 exegeses^[18]. 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”^[19]

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”^[20]

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^[21].

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”^[22]

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)^[23]. 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 comimgs 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”^[24] 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”^[25].^[26]

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”^[27]

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”)^[28]. 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.”^[29]

Based upon Shi’ah as well as Sunni narrated traditions^[30], 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).

 

Most Significant 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.”^[31]

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.”^[32]

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”^[33].^[34] 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”^[35]

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”^[36].^[37]

 

Miscellaneous Narrated Traditions

There are many other narrated traditions indicating that the Immaculate Imams (a) did indeed possess knowledge of unseen and hidden affairs. Some examples of these texts are as follows:

1. The Immaculate Imams (a) are the reservoirs and treasure houses of God’s divine knowledge. They are the Almighty’s trustees who are assigned to the safekeeping of prophetic relics, and they are the focal point of angelic descent and ascent to and from God’s celestial realm. The Holy Prophet (s) is narrated to have said: “Indeed, we the Ahl al-Bayt (a) are the household of divine mercy, the tree of prophethood, the station of divine revelation, the focal point of angelic descent and ascent, and the reservoir of all knowledge”^[38].^[39]
2. The Immaculate Imams (a) enjoy full awareness of all the hidden knowledge and unseen sciences possessed by God’s prophets (a) and His angels (a). Imam Bāqir (a) is narrated to have said: “Whatever knowledge God has revealed to His angels, prophets and messengers, thus verily He has taught us that knowledge as well”^[40].^[41]
3. The Immaculate Imams (a) possess foreknowledge about the exact time and circumstance of their own demise, as well as that of all other people. Similarly, they have divinely gifted precognition regarding calamitous events including knowledge of all tribulations and afflictions. Furthermore, they enjoy complete knowledge of the true roots and lineages of all human beings and know of how to judge them accurately in terms of their hidden intentions and motivations vis-à-vis religion. Imam al-Riḍā (a) is narrated to have said: “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, and we possess awareness of all news related to the people and we are fully cognizant of their circumstances”^[42].^[43]
4. The Immaculate Imams (a) possess knowledge of everything that happened in the past as well as all things that are to happen in the future till the Day of Judgement. Likewise, they have complete knowledge of the Heavens and the Earth, as well as all that exists within them, while also having complete knowledge of everything that is present within paradise and hell. In one narrated tradition, we are told that Imam al-Riḍā (a) once traveled to the city of Basra and the people there saw him perform miraculous deeds. Amongst these supernatural feats was the Imam’s (a) ability to talk in numerous different tongues and languages. According to the narration in question, Imam al-Riḍā (a) addressed ‘Amr ibn Hidhāb and said: “If I reveal news to you regarding the murder of one of your family members in the comimgs 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”^[44] 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”^[45].^[46]
5. The Immaculate Imams (a) are the inheritors of the knowledge of Ādam (a) as well as the knowledge of all the other sacred messengers of God (a). Imam Ṣādiq (a) is narrated to have said: “Indeed, Dāwūd (a) inherited the knowledge of all the prophets (who came before him), and indeed Sulaymān (a) inherited everything from him, and indeed Muhammad (s) inherited everything from Sulaymān (a), and surely we (i.e. the Immaculate Imams) have inherited everything from Muhammad (s)”^[47].^[48]
6. The Immaculate Imams (a) are the interpreters of divine revelation, and the guardians and treasurers of the Almighty’s knowledge on the Earth as well as in the Heavens. Imam Bāqir (a) is reported to have said: “By Allah, verily we are indeed the treasurers of Allah in His heaven and on His Earth, however (we are treasurers) not of gold and not of silver but (we are treasurers) of His knowledge.” The narrator said, “May I be sacrificed to you! What are you?” The Imam (a) replied, “We are the treasurers of Allah’s knowledge, and we are the interpreters of Allah’s revelation, and we are the most eloquent of definitive arguments and proofs for everyone who exists under the sky and atop the Earth”^[49].^[50]
7. God Almighty reveals to the Immaculate Imams (a) the inner reality of the fountainheads of all knowledge and the existential truth of the Heavens and the Earth as it is within God’s celestial realm. The prophet Ibrāhīm (a) witnessed the existential reality of the Almighty’s heavenly kingdom and everything that lies above and below His celestial throne. Imam Ṣādiq (a) is narrated of have said: “Indeed, Allah, the Exalted the Majestic, explains and expounds upon His religion by way of the Imams of divine guidance from amongst the household of our Blessed Prophet (s), and He illuminates through them the avenues of His way, and opens through them the inner reality of the fountainheads of His knowledge. Thus, anyone from amongst the nation of Muhammad (s) who is able to recognize the obligatory rights of his Imam has indeed found the sweet taste of true faith and has learnt the true merit of the beauty of his Islam”^[51].^[52]
8. God Almighty has granted the Immaculate Imams (a) the knowledge of the “Book”, alongside the exegesis as well as the anagogical interpretation of the Holy Quran. The Holy Quran says:

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ  فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ

“It is He who has sent down to you the Book. Parts of it are definitive verses, which are the mother of the Book, while others are metaphorical. As for those in whose hearts is deviance, they pursue what is metaphorical in it, courting temptation, and seeking its interpretation. But no one knows its interpretation except Allah and those firmly grounded in knowledge”^[53]

While refering to this Quranic verse, Imam Ṣādiq (a) is reported to have stated: “We are those who are ‘firmly grounded in knowledge’, and we are those who know its interpretation (i.e. the true exegesis of the Holy Quran)”^[54].^[55]

9. God Almighty has ordained that the Immaculate Imams (a) be His definitive proofs over all His creations. Therefore, nothing is hidden or concealed from them. While addressing one of his companions, Imam Ṣādiq (a) is narrated to have said: “Do you think that when Allah appoints someone as His definitive proof over all His creations, He would hide from him anything related to their affairs?”^[56].^[57]
10. The Immaculate Imams (a) possess knowledge of the unseen. According to a narrated tradition, a person once asked Imam Kāẓim (a) whether he possessed knowledge of the unseen. The Imam (a) replied: “Imam Bāqir (a) has said, ‘When knowledge is unfolded before us (by God Almighty) then we come to know it, and when it is held back from us (by His will) then we do not know it. Allah, Exalted the Majestic, confided His secret to Jibrā’īl (a), and Jibrā’īl (a) confided it to Muhammad (s), and Muhammad (s) confided it to whomsoever Allah wished”^[58].^[59]

 

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-Ra’d, verse 43

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

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

[15] 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)

[16] 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)

[17] 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

[18] 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

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

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

[21] 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

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

[23] 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

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

[25] 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)

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

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

[28] 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

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

[30] 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

[31] 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

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

[33] Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 296; Ṣadūq, Muhammad ibn ‘Alī, Al-Amālī, pg. 345

[34] Sulṭān al-Wā’iẓīn, Pāsukh beh Shubahāt dar Shabhāye Peshawar, pg. 212-213; Jazāyirī, Sharī’atmadār, Imām Ḥusayn wa ‘Ilm-e Shahādat, pg. 11; 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

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

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

[37] 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

[38] The Arabic text of this narrated tradition is as follows:

إِنَّا أَهْلَ الْبَیْتِ أَهْلُ بَیْتِ الرَّحْمَةِ وَشَجَرَةُ النُّبُوَّةِ وَمَوْضِعُ الرِّسَالَةِ وَمُخْتَلَفُ الْمَلَائِكةِ وَمَعْدِنُ الْعِلْمِ

(Ṣaffār, Muhammad ibn Ḥasan; Baṣā’ir al-Darajāt, vol. 1, pg. 56)

[39] Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 55; Jazāyirī, Sharī’atmadār, Imām Ḥusayn wa ‘Ilm-e Shahādat, pg. 11; Pārsānasab, Gul Afshān, Pijūhishī dar Maqām-e ‘Ilmī wa Maqām-e Taḥdīth-e Haḍrat-e Fāṭimah Zahrā, pg. 49; Gharawiyān, Muḥsin, Mīr Bāqirī, Sayyid Muhammad Ḥusayn, Ghulāmī, Muhammad Riḍā, Biḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, vol. 2, pg. 337

[40] The Arabic text of this narrated tradition is as follows:

فَمَا أَظْهَرَ عَلَیْهِ مَلَائِكتَهُ وَ رُسُلَهُ وَ أَنْبِیَاءَهُ فَقَدْ عَلِمْنَاهُ

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 256)

[41] Subḥānī, Ja’far, Āgāhī-ye Siwum yā ‘Ilm-e Ghayb, pg. 190; Jazāyirī, Sharī’atmadār, Imām Ḥusayn wa ‘Ilm-e Shahādat, pg. 11

[42] Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, vol. 1, pg. 267

[43] Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 55; Jazāyirī, Sharī’atmadār, Imām Ḥusayn wa ‘Ilm-e Shahādat, pg. 11

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

[45] 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 وَ إِنَّ الَّذِی أَخْبَرْتُك بِهِ یَا ابْنَ هَذَّابٍ لَكائِنٌ إِلَی خَمْسَةِ أَیَّامٍ فَإِنْ لَمْ یَصِحَّ مَا قُلْتُ لَك فِی هَذِهِ الْمُدَّةِ فَإِنِّی كذَّابٌ مُفْتَرٍ وَ إِنْ صَحَّ فَتَعْلَمُ أَنَّك الرَّادُّ عَلَی اللَّهِ وَ عَلَی رَسُولِهِ

(Quṭbuddīn Rāwandī, Al-Kharā’ij wa al-Jarā’iḥ, vol. 1, pg. 343)

[46] Namāzī Shāhrūdī, ‘Alī, ‘Ilm-e Ghayb, pg. 34; Jazāyirī, Sharī’atmadār, Imām Ḥusayn wa ‘Ilm-e Shahādat, pg. 11; Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 55

[47] The Arabic text of this narration is as follows:

إِنَّ دَاوُدَ وَرِثَ عِلْمَ الانْبِیَاءِ وَ إِنَّ سُلَیْمَانَ وَرِثَ دَاوُدَ وَ إِنَّ مُحَمَّداً(ص) وَرِثَ سُلَیْمَانَ وَ إِنَّا وَرِثْنَا مُحَمَّدا

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 225)

[48] Subḥānī, Ja’far, Āgāhī-e Siwum yā ‘Ilm-e Ghayb, pg. 190; Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 55

[49] The Arabic text of this narration is as follows:

وَ اللَّهِ إِنَّا لَخُزَّانُ اللَّهِ فِی سَمَائِهِ وَ أَرْضِهِ لَا عَلَی ذَهَبٍ وَ لَا عَلَی فِضَّةٍ إِلَّا عَلَی عِلْمِهِ‏‏‏‏‏‏؛ قُلْتُ لَهُ جُعِلْتُ فِدَاك مَا أَنْتُمْ قَالَ نَحْنُ خُزَّانُ عِلْمِ اللَّهِ وَ نَحْنُ تَرَاجِمَةُ وَحْیِ اللَّهِ وَ نَحْنُ الْحُجَّةُ الْبَالِغَةُ عَلَی مَنْ دُونَ السَّمَاءِ وَ مَنْ فَوْقَ الْأَرْضِ

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 192)

[50] Amīnī, Ibrāhīm, ‘Ilm-e Imām az Dīdgāh-e Aḥādīth, pg. 6; Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 55

[51] The Arabic text of this narration is as follows:

إنَّ اللّه َ عزوجل أوضَحَ بِأَئِمَّةِ الهُدی مِن أهلِ بَیتِ نَبِیِّنا عَن دینِهِ، و أبلَجَ بِهِم عَن سَبیلِ مِنهاجِهِ، و فَتَحَ بِهِم عَن باطِنِ یَنابیعِ عِلمِهِ، فَمَن عَرَفَ مِن اُمَّةِ مُحَمَّدٍ(ص) واجِبَ حَقِّ إمامِهِ وَجَدَ طَعمَ حَلاوَةِ إیمانِهِ، و عَلِمَ فَضلَ طِلاوَةِ إسلامِهِ

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 203, ḥadīth no. 2)

[52] Namāzī, Shāhrūdī, ‘Alī, ‘Ilm-e Ghayb, pg. 34; Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 55

[53] The Holy Qurān, Surah Āl-i ‘Imrān, verse 7

[54] The Arabic text of this narrated tradition is as follows:

نَحْنُ الرَّاسِخُونَ فِی الْعِلْمِ وَ نَحْنُ نَعْلَمُ تَأْوِیلَ

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 213)

[55] Gharawiyān, Muḥsin, Mīr Bāqirī, Sayyid Muhammad Ḥusayn, Ghulāmī, Muhammad Riḍā, Biḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, vol. 2, pg. 337; Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 55

[56] The Arabic text of this narration is as follows:

اَتَری مَنْ جَعَلَهُ اللهُ حُجَّةً عَلی خَلْقِهِ یَخْفی عَلَیْهِ شَیْءٌ مِنْ اُمُورِهِمْ

(Ṣaffār, Muhammad ibn Ḥasan, Baṣā’ir al-Darajāt, vol. 1, pg. 132)

[57] Makārim Shīrāzī, Nāṣir, Payām-e Qurān, vol. 7, pg. 237; Dayārī Bīdgulī, Muhammad Taqī, Qāsimī, Ḥusayn, Nayyirī, ‘Iṣmat, Barrasī-e ‘Ilm-e GHayb-e A’immah dar Maktab-e Kalāmī-e ‘Allāmah Ṭabāṭabāyī wa Shāgirdān-e Way.

[58] The Arabic text of this narrated tradition is as follows:

قَالَ أَبُو جَعْفَرٍ(ع) یُبْسَطُ لَنَا الْعِلْمُ فَنَعْلَمُ وَ یُقْبَضُ عَنَّا فَلَا نَعْلَمُ وَ قَالَ سِرُّ اللَّهِ عَزَّ وَ جَلَّ أَسَرَّهُ إِلَی جَبْرَئِیلَ(ع) وَ أَسَرَّهُ جَبْرَئِیلُ إِلَی مُحَمَّدٍ(ص) وَ أَسَرَّهُ مُحَمَّدٌ إِلَی مَنْ شَاءَ اللَّهُ

(Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 256

[59] Muṣṭafawī, Sayyid Ḥasan, Marwī, Aḥmad, Dalāyil-e ‘Aqlī wa Naqlī-e ‘Ilm-e Ghayb-e Imāmān-e Ma’ṣūm, pg. 20

 

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