What Are the Intellectual and Rational Arguments and Proofs Establishing That the Immaculate Imams (a) Possess Knowledge of the Unseen?

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

---

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].

    

   1. 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].

Intellectual Evidence and Arguments Establishing that the Immaculate Imams (a) Possessed Knowledge About Unseen Matters

---

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

1. 1. 1. As Necessitated by the Rank of God’s Vicegerency: Holding the divinely ordained rank of God’s caliph or vicegerent means being His deputy in all affairs related to His divine lordship and administration amongst His created beings. Consequently, it is necessary for such a deputy to be fully equipped with all the resources and preconditions required in order to successfully execute the responsibilities of being God’s absolute caliph and vicegerent. One of these crucial preconditions entails having extensive knowledge about all affairs and matters including those that are unseen and hidden from human senses and minds. Doubtlessly, it is impossible for God Almighty, given His infinite and absolute wisdom and justice, to elevate an individual to the rank of being His definitive proof and divinely ordained caliph or vicegerent amongst human beings while simultaneously keeping their affairs and circumstances hidden from him^[12]. Therefore, having access to complete and comprehensive knowledge, learnt directly or indirectly from the Almighty, is one of the necessary consequences of being God’s ordained deputy, caliph and vicegerent. The immaculate imams (a), who are the rightful successors and inheritors of the Holy Prophet (s), are also the caliphs and deputies of God on Earth^[13]. Since the Immaculate Imams (a) are the absolute successors of the Holy Prophet (s) after him, they too possess the divinely ordained rank of being God’s caliphs and vicegerents with all the attributes and characteristics described above. One of these many attributes is having complete and comprehensive knowledge, which the Immaculate Imams (a) invariably need in order to successfully carry out their divine mission as caliphs and vicegerents of God and to fulfill the sacred objectives of the Holy Prophet’s (s) prophetic endeavour.^[14]

    

   1. 1. As Necessitated by the Rank of Being the Vicegerent and Caliph of the Final Prophet (a): Rationality and logic dictate that if a person is appointed by God to execute a certain divinely ordained mission, then such a person must definitely possess all the prerequisites and preconditions required in order to successfully accomplish the task bestowed upon him by the Almighty^[15]. The era of the Holy Prophet (s) was such that it did not provide ample space and circumstance for him to comprehensively expound upon the entirety of Islam’s laws and teachings. On the one hand, the life span of the Sacred Messenger (s) was naturally limited, and on the other, certain critical considerations and concerns would become actively threatened with the demise of the Holy Prophet (s). Therefore, it was incumbent upon the Holy Prophet (s) to appoint a caliph and successor who would carry on his mission after him^[16]. According to a narration from Imam al-Riḍā (a)^[17], the successor of the Holy Prophet (s), who is known as an “Imam” within Shi’ah terminology, bears the responsibility of preserving the religion as well as protecting the system of the Muslim nation. Thus, the duties of an imam are not limited to just explaining the teachings of religion and elucidating upon the exegesis of the Holy Quran, but encompass a proper management of all the affairs of the Muslim nation, providing adequate and up-to-date solutions to all their problems, while also presenting to them an accurate model of al-ḥayāt al-ṭayyibah or “pure and righteous living”. Based upon these characteristics, the parameters of the Immaculate Imams’ (a) divinely ordained mission are not limited to any particular time or place. Rather, their work is global, universal and eternal in nature, and consequently, they must explain and execute God’s commandments in such a manner during their respective lifetimes that these divine teachings and laws may fulfill the requirements of all human beings in all areas and ages. Obviously, this task cannot be performed without having access to atleast some portion of unseen and hidden secrets. Therefore, just as the Holy Prophet (s) required knowledge about the unseen in order to complete his divine mission, the imam (a) who is the Prophet’s (s) successor also requires this God-given knowledge so that he may explain and elaborate all the aspects and dimensions of the realities and truths of the Almighty’s religion.^[18]

    

   1. 1. As Necessitated by Being the Complete Epiphanic Manifestation of God’s Divine Attributes: God’s sacred prophets (a) are the complete manifestation of all of the Almighty’s divine attributes. This is because God has bestowed upon them the divinely ordained rank of being His absolute caliphs or vicegerents. Infinite knowledge and knowledge of the unseen are just two of the Almighty’s many divine attributes. If the prophets (a) did not have any access to this infinite knowledge or to knowledge regarding unseen matters, or if their access was limited and deficient, then their role as manifestations of God’s divine attributes would also be incomplete or deficient in nature. In other words, if the prophets (a) were totally deprived of any access to God’s infinite knowledge, then they would automatically fail to qualify as manifestations of all of His sublime names and attributes, since obviously they would fall short of representing His knowledge. Similarly, if they had access to such knowledge but only to a limited and deficient degree, then they would only qualify as limited and deficient manifestations of God’s divine names and characteristics, which would effectively render them the same as any other individual. Both these scenarios are incompatible with their hallowed rank of absolute divine viceregency. However, it must be noted that the prophets (a) are nevertheless dependent and contingent beings, and as such, they can only be manifestations of God’s divine names and attributes within the parameters and limitations of their own essential contingency and existential dependency, and not to the extent of God’s infinite and limitless essence. Therefore, the prophets and apostles of God are complete and comprehensive manifestations of the Almighty’s expansive and infinite knowledge as far as any contingent and dependent being can ever be, and this is because of the rank and status conferred upon them by God by which they are His divinely ordained absolute caliphs and vicegerents. The domain of this extensive knowledge goes far beyond the apparent knowledge available to common people and includes an understanding of the inward and hidden affairs of all created beings, and due to such knowledge, God Almighty is called ‘ālim al-ghayb (or “Knower of the Unseen”) and also ‘allām al-ghuyūb (or “Omniscient Knower of all Hidden Things”). Consequently, God’s divinely ordained vicegerents, because of their status as complete manifestations of the Almighty’s divine names and attributes, must also necessarily be the epiphanic form and manifestation of His divine knowledge which encompasses all outward and inward affairs as well as all apparent and concealed matters. Furthermore, this characteristic must be equally present in all individuals who enjoy the position of being epiphanic manifestations of God’s divine attributes, and this includes all sacred prophets (a) and immaculate imams (a). In other words, because of their divinely ordained status as God’s caliphs and vicegerents, the immaculate imams (a) are similar to the prophets (a) and apostles (a) of the Almighty in being complete epiphanic manifestations of all His divine names and characteristics.^[19]

    

   1. 1. Not Having Knowledge of Unseen Matters Would Defeat God’s Purpose: The Immaculate Imams (a) from the Ahl al-Bayt (a) are the rightful and divinely ordained successors of the Last Prophet of God (s), and they have comprehensively inherited all his offices and responsibilities except the office of prophethood^[20]. Therefore, the jurisdiction and domain of their duties is very wide-ranging. Keeping in mind their objectives and responsibilities, it is necessary for all divine leaders to be endowed with immaculacy and knowledge of unseen matters. If an emissary of God is not endowed with the faculty of immaculacy and extraordinary knowledge, he cannot deliver God’s message to His servants in a complete and correct manner, nor can he provide them with proper and comprehensive guidance. Likewise, human beings cannot be expected to fully trust and invest their confidence in such an individual. As a result, God’s very purpose in sending forth His divinely appointed representatives will essentially be defeated^[21]. For this same reason, the Almighty’s representatives must definitely be vested with a thorough and complete knowledge about all the principles and branches of religion. Similarly, they must enjoy a comprehensive understanding about all causes that lead to holistic prosperity as well as all the reasons that bring about failure and wretchedness. Likewise, they must be equipped with a perfect comprehension regarding everything that is required in order to successfully guide and govern human beings. Indeed, the parameter and domain of their divinely ordained responsibilities encompasses all apparent as well as hidden matters, while also covering the past, present and future of human beings, and includes the management and development of their bodily as well as spiritual existences, right up to the Hereafter and the Day of Judgement. Certainly, such an expansive and wide-ranging duty requires the availability of equally extensive resources and tools. Without these necessary resources, God’s divine appointment of the Imams (a) would be futile and self-defeating. On the hand, in order to inspire absolute confidence amongst the people, the knowledge of the Imams (a) must be immaculate and divinely protected from errors and inaccuracies. Such knowledge must necessarily be divine in nature since only the Almighty has total awareness of all of reality. This, in turn, dictates that the knowledge of the Imams (a) must come from God without any adulteration or deviation. Therefore, due to the sensitivity of their divinely ordained mission, it is necessary for the Immaculate Imams (a) to be aware of all apparent as well as hidden matters. This means that they must enjoy full access to concealed knowledge within all the fields related to the beliefs and tenets of religion, religious laws and commandments, the history of past nations, divine wisdoms and religious recommendations etc. Amongst the things that are required by the Imams (a) in order to guide the Muslim masses as well as prove the veracity of their own claim toward divine appointment is the ability to perform miraculous acts and give news about hidden matters, both of which invariably depend upon having access to knowledge about unseen affairs^[22].

    

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

    

   1. As Necessitated by the Completion of Ḥujjah or Definitive Proof: Establishing definitive proof is necessary when a person wishes to convince others to follow the path prescribed by him for their holistic development and prosperity. There are numerous ways of providing such proof and it can take many different shapes and forms. It can be done through the presentation of various kinds of arguments, as well as practically showing people the correct route that should be adopted in all aspects of human life including beliefs, actions and behaviours. For the establishment of definitive and irrefutable proof, first and foremost, people must be guided towards the correct and straight path. Secondly, those who accept this righteous guidance must do so because of the clear and lucid evidence presented to them. Similarly, explicit and evident proof must exist against those who reject this guidance and choose the path of deviance. A thing, an argument or an individual can only qualify as definitive and irrefutable proof if the presenter of this proof presents evidence that corresponds fully and completely with truth and reality. In turn, presenting evidence that corresponds fully to truth and reality requires access to comprehensive knowledge about truth and reality. This entails knowledge about all aspects and dimensions of existence, including its inner as well as external facets, alongside its manifest as well as unseen expanses. Therefore, an individual who holds the divinely ordained rank of imamate and wilayah (or divinely bestowed authority) must have access to comprehensive knowledge that flows forth endlessly from the infinite fountainhead of God’s own divine knowledge. This is because the Imam (a) represents God’s definitive and irrefutable argument and proof for all His created beings. On the other hand, if an imam such as this does not exist amongst the people, then surely God’s definitive proof has not yet reached completion for them, nor has the Almighty exhausted His irrefutable argument against them. Obviously, any person who himself languishes in a state for absolute or relative ignorance and doubt about truth and reality cannot establish God’s definitive proof for other human beings. Therefore, the twelve Immaculate Imams (a), who are ordained by God to be His definitive proofs for all His servants, must enjoy knowledge that goes far beyond the limits of normal and natural human information. Likewise, to the extent required for the correct and successful execution of their divine office and mission, they must also have access to and awareness about unseen matters. Furthermore, in order for people to trust and have confidence in a person who presents them with such proof and argumentation, the material presented by him must fully and accurately correspond to truth and reality. If this does not happen then his efforts and endevours will all be in vain. Common sense and basic rationality dictates that if a person lacks adequate knowledge and for instance cannot correctly answer queries about his message and mission, or is oblivious to events and circumstances that relate to his responsibilities, then the invitation and movement of such an individual will fail to inspire widespread confidence and acceptance. In short, an imam’s rank and status of being God’s definitive proof necessitates that he be endowed with comprehensive knowledge about all the apparent and manifest as well as unseen and hidden aspects of reality and existence^[24].

 

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

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

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

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

«إِنَّ عَلِيّاً خَلِيفَةُ اَللَّهِ وَ خَلِيفَتِي عَلَيْكُمْ بَعْدِي»

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

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

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

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

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

«اَلْأَئِمَّةُ خُلَفَاءُ اَللَّهِ عَزَّ وَ جَلَّ فِي أَرْضِهِ»

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

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

[15] Ma’ārif, Majīd; Naqd-e Shubheh-e Ta’āruḍ-e Āyāt-e ‘Ilm-e Ghayb dar Qurān, pg. 41

[16] Miṣbāḥ Yazdī, Muhammad Taqī, Āmūzish-e ‘Aqāyid, vol. 2, pg. 243-339; Riḍwānī, ‘Alī Aṣghar, Shi’ahshināsī wa Pāsukh beh Shubahāt, vol. 1, pg. 545

[17] Kulaynī, Muhammad ibn Ya’qūb, vol. 1, pg. 200

[18] Makārim Shirāzī, Nāṣir, Tafsīr-e Namūnah, vol. 25, pg. 152; Miṣbāḥ Yazdī, Muhammad Taqī, Āmūzish-e ‘Aqāyid, vol. 2, pg. 243-339; Ma’ārif, Majīd, Naqd-e Shubheh-e Ta’āruḍ-e Āyāt-e ‘Ilm-e Ghayb dar Qurān, pg. 41; Riḍwānī, ‘Alī Aṣghar, Shi’ahshināsī wa Pāsukh beh Shubahāt, vol. 1, pg. 545

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

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

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

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

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

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

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

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

References:

1. Bihdār, Muhammad Riḍā, Gustareh-e ‘Ilm-e Imām dar Andīsheh-e ‘Ulamā-ye Shi’ah, Theological Research Seasonal Journal, issue no. 3, pg. 54
2. Khumaynī, Sayyid Rūḥullah, Sharḥ-e Du’ā-ye Siḥr, pg. 53-54
3. Laṭīfī, Raḥīm, ‘Ilm-e Ghayb-e Ma’ṣūm, Ma’ārif Monthly Journal, issue 48
4. Ma’ārif, Majīd; Naqd-e Shubheh-e Ta’āruḍ-e Āyāt-e ‘Ilm-e Ghayb dar Qurān, pg. 41
5. Makārim Shirāzī, Nāṣir, Tafsīr-e Namūnah, vol. 25, pg. 152
6. Miṣbāḥ Yazdī, Muhammad Taqī, Āmūzish-e ‘Aqāyid, vol. 2, pg. 243-339
7. Muṣṭafawī, Sayyid Ḥasan, Marwī, Aḥmad, Dalāyil-e ‘Aqlī wa Naqlī-e ‘Ilm-e Ghayb-e Imāmān-e Ma’ṣūm, Qabasāt Seasonal Journal, issue no. 63, pg. 16-17
8. Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Dīdgah-e ‘Aql wa Waḥī, pg. 320
9. Naqawī, Sayyid Nasīm ‘Abbās, ‘Ilm-e Payāmbar wa A’immah beh Ghayb, pg. 18-21
10. Pārsānasab, Gulafshān, Pijūhishī dar Maqām-e ‘Ilmī wa Maqām-e Taḥdīth-e Ḥaḍrat Fāṭimah Zahrā, pg. 44-46
11. Riḍwānī, ‘Alī Aṣghar, Shi’ahshināsī wa Pāsukh beh Shubahāt, vol. 1, pg. 545
12. Rustamī, Muhammad Zamān, Āl-e Būyeh, Ṭāhirah, ‘Ilm-e Imām, pg. 200
13. Shaykhzādeh, Qāsim ‘Alī, Rābiṭih-e ‘Ilm-e Ghayb-e Imām Ḥusayn wa Ḥādithih-e ‘Āshūrā, pg. 36-40
14. Subḥānī, Sayyid Muhammad Ja’far, Manābi’-e ‘Ilm-e Imāmān-e Shi’ah, pg. 41, 46-47
15. Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Biḥth-e Kūtāh Darbāreh-ye ‘Ilm-e Imām, pg. 25
16. Wā’iẓī, Ḥusayn, Gustareh wa Chigūnigī-e ‘Ilm-e Imām az Manẓar-e Kitāb Sunnat wa ‘Aql, pg. 202