How is the Term “ghayb” (the Unseen) Used within the Holy Quran and Narrated Traditions?

 

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)⁴. 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 instruction⁵.

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)⁶. 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 source⁷, 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 be⁸. 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”⁹ 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 sense¹¹. 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 alike¹².

 

The Usage of the Word ghayb (the Unseen) and its Various Morphological Derivatives within the Holy Quran and Narrated Traditions

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The word ghayb (the “unseen”) and its various morphological derivatives have been used within the Holy Quran and narrated traditions is several different ways. These usages can be classified into the following three general categories:

1. Sometimes the word in question is used in its literal and lexical sense. Therein, it simply signifies anything that cannot be perceived by human beings via their physical senses. An example of such an instance is the Quranic verse below:

﴾الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ﴿

“Those who believe in the Unseen”¹³

When employed in this particular meaning, ghayb (the “unseen”) can be discerned by the human intellect. As such, a person may present definitive rational arguments in order to establish the existence of such a concealed reality (through deductive reasoning), or he may come to know of its existence by observing and understanding its various signs and effects (through a process of inductive reasoning)¹⁴.

2. Sometimes the word under review is used to signify a reality that is apparent, manifest and sensibly perceivable for some people, while being imperceptible and hidden for others simply because they are not physically present in its proximity. The word ghayb (the “unseen”), when employed in this particular meaning, indicates something that tangibly exists in present time, but remains concealed from the physical senses of certain people. An example of this is narrated by the Holy Quran within the following verse:

﴾ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ وَأَنَّ اللَّهَ لَا يَهْدِي كَيْدَ الْخَائِنِينَ﴿

“(Yūsuf said), (‘I initiated) this (inquiry), that he (the Egyptian prince) may know that I did not betray him in a manner unseen to him (due to his absence), and that Allah does not further the schemes of the treacherous’.”¹⁵

This Quranic verse quotes the prophet Yūsuf (a) as he talks about how the wife of the Egyptian prince confessed to Yūsuf’s impeccable piety and chastity after having wrongfully accused him of treacherous solicitation.¹⁶

3. Sometimes the term ghayb (the “unseen”) is utilized within the Holy Quran and narrated traditions to signify matters that cannot be known through normal and natural means. These include all instances of hidden knowledge that God’s pious saints and apostles receive through supernatural channels like divine revelation and spiritual inspiration. The Holy Quran speaks of this in the following verse:

﴾ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ﴿

“These accounts are from the Unseen, which We reveal to you”¹⁷

When used in this particular meaning, the word ghayb (the “unseen”) may apply to matters pertaining to the past¹⁸ as well as matters related to the future¹⁹. A Quranic example of this is as follows:

﴾أَفَرَأَيْتَ الَّذِي كَفَرَ بِآيَاتِنَا وَقَالَ لَأُوتَيَنَّ مَالًا وَوَلَدًا أَطَّلَعَ الْغَيْبَ﴿

“Have you not regarded him who defies Our signs, and says, ‘I will surely be given wealth and children’? Has he come to know the Unseen”²⁰

 

Instances of the Word ghayb (the Unseen) within the Holy Quran and Narrated Traditions

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Within the verses of the Holy Quran and narrated traditions, the following matters have been labelled as instances of ghayb (i.e. the “unseen”):

1. Hidden Matters that are Attainable: These are matters that are hidden from the physical senses under normal circumstances, but it is possible for these senses to gain access to them. An example of this is found within the Quranic narration of the story of prophet Yūsuf (a), wherein the well of Yūsuf (a) is described as ghayb (i.e. the “unseen”):

﴾قَالَ قَائِلٌ مِّنْهُمْ لاَ تَقْتُلُواْ يُوسُفَ وَأَلْقُوهُ فِي غَيَابَةِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِن كُننتُمْ فَاعِلِينَ ﴿

“One of them said, ‘Do not kill Yūsuf, but cast him into the unseen (recess) of a well so that some caravan may pick him up, if you are to do (anything)’.”²¹

2. A Hidden or Secluded Location: This means a place where a person is all alone and in total seclusion from others. The Holy Quran has used the word ghayb (i.e. the “unseen”) to indicate such a location within the following verse:

﴾إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ﴿

“Indeed, for those who fear their Lord in unseen seclusion, there will be forgiveness and a great reward”²²

3. Realities that are Unattainable: There are certain realities that are essentially and invariably inaccessible. Neither sensory perception, nor the human intellect, and not even spiritual and mystical witnessing has the power or capacity to perceive such sublime phenomena. A supreme example of this particular type of “unseen” things is the divine entity and reality of God Himself. The Commander of the Faithful, ‘Ali ibn Abīṭālib (a) is narrated to have said²³: “Endless veils of concealment stand in front of His hidden essence”.
4. Phenomena Related to the Hereafter: Imam ‘Ali (a) is reported to have stated: “Everything in this world is such that hearing about it creates an impression that is much greater than what that thing actually looks like, and everything in the hereafter is such that its actual and observable reality is far greater than what it seems like when explained in words. Therefore, hearing should satisfy you rather than seeing, and divinely inspired news (given by the Almighty’s prophets and chosen saints) should be enough for you (in this life) than actually witnessing the unseen”²⁴.
5. Inner Secrets of Human Beings: Another instance of “unseen” matters that the Holy Quran describes via the word ghayb are the inner and unsaid secrets of human beings. In Surah al-Tawbah, the Holy Quran says:

﴾أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ وَأَنَّ اللَّهَ عَلَّامُ الْغُيُوبِ﴿

“Do they not know that Allah knows their secret (thoughts) and (hears) their secret whisperings, and that Allah is knower of all that is Unseen”²⁵.²⁶

 

Conclusion

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The Holy Quran has used the word ghayb (i.e. the “unseen”) and its various morphological derivatives in three different fashions. In some cases, the Quran has employed the terms in question in their literal and lexical meanings, that is to say “anything that cannot be perceived by human physical senses”. In other places, the Quran utilizes the said terms to signify things that are clearly known and manifest for some people, while being imperceptible and hidden for others simply due to their physical absence from relevant locations. Similarly, these words are also used in some Quranic verses to indicate things that have become known via extraordinary and supernatural means, like the information received by God’s prophets (a) and holy saints (a) through divine revelation or spiritual inspiration. Furthermore, numerous different instances of ghayb (or the “unseen”) are mentioned within the Holy Quran and narrated traditions. These instances include: hidden and unattainable matters, concealed and secluded locations, realities that are essentially inaccessible, phenomena related to the hereafter, and the inner secrets of human beings.

Despite the above, a more incisive analysis of Quranic verses and narrated traditions reveals that the word ghayb (i.e. the “unseen”) within the specialized terminology of the Quran and narrated traditions applies specifically to concealed matters that are known only and exclusively to God Almighty, and knowledge of these matters is reserved only to Him. No other entity has been granted access to this knowledge. Such divinely hidden information is known as “al-ilm al-maknūn” (concealed knowledge) or “al-ilm al-musta’thir” (exclusive or private knowledge). Therefore, when used in this particular sense, the term ghayb (i.e. the “unseen”) does not apply to all forms of supernatural knowledge which are hidden from human physical senses. In this context, when it is stated that God’s holy saints (a) do not possess knowledge of ghayb or the “unseen”, the “unseen” being mentioned is the one that is exclusive only to God Almighty. In contrast, when it is said that they indeed possess knowledge of ghayb or the “unseen”, the “unseen” being referred to is, in fact, knowledge bestowed upon them by God from within His private wisdom via divine tutelage. However, in the specialized lexicon of the Holy Quran and narrated traditions, even this form of bestowed knowledge is not considered al-‘ilm al-ghayb (or “knowledge of the unseen”) because it is not independent nor essential in nature, rather it is derived from God’s knowledge and learnt from Him.²⁷

 

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] As indicated in the narrated tradition cited within previous footnotes.

[5] 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).

[6] 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

[7] 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).

[8] 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)

[9] 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

[10] 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)

[11] 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).

[12] 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

[13] The Holy Qurān, Surah al-Baqarah, verse 3

[14] Miṣbāḥ Yazdī, Muhammad Taqī, Ma’ārif-e Qurān, vol. 1, pg. 399; Dayārī Bīgdilī, Muhammad Taqī, Qāsimī, Ḥusayn, Nayyarī, ‘Iṣmat, Barrasī-e ‘Ilm-e Ghayb-e A’immah dat Maktab-e Kalāmī-e ‘Allāmah Ṭabāṭabāyī wa Shāgirdān-e Way, Philosophical-Theological Researches, pg. 131; Makārim Shīrāzī, Nāṣir, Payām-e Qurān, vol. 7, pg. 212; Nādim Muhammad Ḥasan, ‘Ilm-e Ghayb az Nigāh-e ‘Aql wa Waḥī, pg. 96; Khush Bāwar, Dāwūd, ‘Ilm-e Ghayb az Dīdgāh-e Farīqayn, pg. 3; Yūsufiyān, Ḥasan, ‘Ilm-e Ghayb-e Imām, pg. 338-341; Dādāsh Zādeh, Dāwūd, ‘Ilm-e Imām dar Kitāb-e Kāfī wa Shurūḥ-e Ān, pg. 39-41; Shākir, Muhammad Taqī, Manābi’-e ‘Ilm-e Imām dar Qurān wa Riwāyāt, pg. 120

[15] The Holy Qurān, Surah Yūsuf, verse 52

[16] Makārim Shīrāzī, Nāṣir, Payām-e Qurān, vol. 7, pg. 212; Dayārī Bīgdilī, Muhammad Taqī, Qāsimī, Ḥusayn, Nayyarī, ‘Iṣmat, Barrasī-e ‘Ilm-e Ghayb-e A’immah dat Maktab-e Kalāmī-e ‘Allāmah Ṭabāṭabāyī wa Shāgirdān-e Way, Philosophical-Theological Researches, pg. 131; Namāzī Shāhrūdī, ‘Alī, ‘Ilm-e Ghayb, pg. 34; Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Nigāh-e ‘Aql wa Waḥī, pg. 96

[17] The Holy Qurān, Surah Āl-i ‘Imrān, verse 44

[18] The Holy Qurān, Surah Hūd, verse 49

[19] Namāzī Shāhrūdī, ‘Alī, ‘Ilm-e Ghayb, pg. 34; Miṣbāh Yazdī, Muhammad Taqī, Ma’ārif-e Qurān, vol. 1, pg. 399; Yūsufiyān, Ḥasan, ‘Ilm-e Ghayb-e Imām, pg. 338-341; Dādāsh Zādeh, Dāwūd, ‘Ilm-e Imām dar Kitāb-e Kāfī wa Shurūḥ-e Ān, pg. 39-41; Dayārī Bīgdilī, Muhammad Taqī, Qāsimī, Ḥusayn, Nayyarī, ‘Iṣmat, Barrasī-e ‘Ilm-e Ghayb-e A’immah dat Maktab-e Kalāmī-e ‘Allāmah Ṭabāṭabāyī wa Shāgirdān-e Way, Philosophical-Theological Researches, pg. 131; Sayyidah Rābīl, Justārī dar Mas’aleh-e ‘Ilm-e Ghayb, Quranic Research Electronic Journal

[20] The Holy Qurān, Surah Maryam, verse 77-78

[21] The Holy Qurān, Surah Yūsuf, verse 10

[22] The Holy Qurān, Surah al-Mulk, verse 12

[23] The Arabic text of this narrated tradition is as such: «حَالَ دُونَ غَيْبِهِ الْمَكْنُونِ حُجُبٌ مِنَ الْغُيُوبِ» (Nahj al-Balāghah, sermon no. 91, pg. 75; Kulaynī, Muhammad ibn Ya’qūb, Al-Kāfī, vol. 1, pg. 135)

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

«و كل شي‏ء من الدنيا سماعه أعظم من عيانه و كل شي‏ء من الآخرة عيانه أعظم من سماعه فليكفكم من العيان السماع و من الغيب الخبر»

(Nahj al-Balāghah, sermon no. 114)

[25] The Holy Qurān, Surah al-Tawbah, verse 78

[26] Yūsufiyān, Ḥasan, ‘Ilm-e Ghayb-e Imām, pg. 338-341

[27] Mas’ūdī, Sayyid Muhammad ‘Alī, Tafāwut-e Kārburdhā-ye Kalāmī wa Riwāyī-e Wājeh-e Ghayb dar Tarqīb-e Iḍāfī-e ‘Ilm-e Ghayb, First National Conference on Terminology Research within Islamic Studies, pg. 4-5

 

References:

1. Dādāsh Zādeh, Dāwūd, ‘Ilm-e Imām dar Kitāb-e Kāfī wa Shurūḥ-e Ān, pg. 39-41
2. Dayārī Bīgdilī, Muhammad Taqī, Qāsimī, Ḥusayn, Nayyarī, ‘Iṣmat, Barrasī-e ‘Ilm-e Ghayb-e A’immah dat Maktab-e Kalāmī-e ‘Allāmah Ṭabāṭabāyī wa Shāgirdān-e Way, Philosophical-Theological Researches, pg. 131
3. Iftikhārī, Sayyid Ibrāhīm, Barrasī-e Muqāyeseh-ye Sha’ūn-e Imāmat dar Maktab-e Qum wa Baghdād, pg. 126-129
4. Jazīrī Eḥsā’ī, ‘Alī, Daf’ al-Rayb ‘un ‘ilm al-Ghayb, pg. 45-57
5. Khush Bāwar, Dāwūd, ‘Ilm-e Ghayb az Dīdgāh-e Farīqayn, pg. 3
6. Makārim Shīrāzī, Nāṣir, Payām-e Qurān, vol. 7, pg. 212
7. Mas’ūdī, Sayyid Muhammad ‘Alī, Tafāwut-e Nigarish-e ‘ilm-e Kalām wa Ḥadīth beh ‘Ilm-e Ghayb, pg. 8
8. Mas’ūdī, Sayyid Muhammad ‘Alī, Tafāwut-e Kārburdhā-ye Kalāmī wa Riwāyī-e Wājeh-e Ghayb dar Tarqīb-e Iḍāfī-e ‘Ilm-e Ghayb, First National Conference on Terminology Research within Islamic Studies, pg. 4-5
9. Miṣbāḥ Yazdī, Muhammad Taqī, Ma’ārif-e Qurān, vol. 1, pg. 399
10. Nādim Muhammad Ḥasan, ‘Ilm-e Ghayb az Nigāh-e ‘Aql wa Waḥī, pg. 96
11. Namāzī Shāhrūdī, ‘Alī, ‘Ilm-e Ghayb, pg. 34
12. Sayyidah Rābīl, Justārī dar Mas’aleh-e ‘Ilm-e Ghayb, Quranic Research Electronic Journal
13. Shākir, Muhammad Taqī, Manābi’-e ‘Ilm-e Imām dar Qurān wa Riwāyāt, pg. 120
14. Yūsufiyān, Ḥasan, ‘Ilm-e Ghayb-e Imām, pg. 338-341