What is the Literal and Terminological Meaning of ghayb (the Unseen)?

Introduction

Whether they desire it or not, all normal and natural human beings are besieged by and confined within three types of veils. These veils are as follows:

The veil of the physical senses: Due to the veil of the physical senses, human perception is restricted exclusively to things that can be perceived through the five senses. As a result, only physical, material and sensibly perceptible phenomena lies within the grasp of human perception. Finally, the presence of this veil effectively refrains human beings from being able to discern that which exists beyond physicality, and thus they are incapable to witnessing metaphysical realities.

The veil of spatiality: Due to the veil of spatiality, human beings are confined within their own individual space. Therefore, when a person is present in a particular room, he is completely oblivious of what exists on the other side of the wall which separates him from the adjacent room.

The veil of time: The third veil that imprisons human beings is the veil of time or temporality. Due to this veil, individuals are unaware of events that occurred before they were born and are unable to witness them directly. Obviously, if a person is made aware of such events via some supernatural cause, then he would become able to witness them through a kind of spiritual or mystical vision (but this, of course, does not occur for common people under normal circumstances). Similarly, this veil causes human beings to be totally ignorant of what lies in the future for themselves, their acquaintances and for people in general.

Based on the above, only things that exist within the parameters of human physical senses, and lie within the refrains of time and space, can form objects of human perception. Thus, every extant phenomenon that resides beyond the physical realm automatically constitutes ghayb or the “unseen”[1].

The Meaning 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[2]. 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.

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[3]. 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[4]. 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)[5]. 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[6].

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)[7]. 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 source⁸, 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 be⁹. 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”¹⁰ or “having news about the unseen”¹¹ 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 sense¹². 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 alike¹³.

Types of al-Umūr al-Ghaybiyah (the Unseen Matters)

 

The “Absolute Unseen”: Realities and extant phenomena that are unknown are referred to as the “absolute unseen”. Knowledge of this can only be accessed through divine intervention, and no one may know of these truths under any circumstances unless God wills it so¹⁴. The “absolute unseen” is of two types. The first type constitutes concealed matters that God reveals only to a selected few from amongst His chosen saints. The Holy Quran says[15]:

﴾ عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا * إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ ﴿

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

Instances of such unseen matters include all things that human senses cannot perceive, nor can be discerned through the application of human intellectual faculties¹⁶. For instance, the “essential entity of God” or some of His signs, divine revelation, the angels, heaven, hell and the final resurrection or judgement day¹⁷. The second type of the “absolute unseen” are matters that God has reserved only for Himself. These are also called “al-ghayb al-musta’thir” (the exclusive or private unseen) and knowledge about them is termed ‘ilm al-musta’thir (knowledge of the exclusive unseen). The Holy Quran speaks of these kinds of concealed truths by saying[18]:

إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا ﴿

﴾ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ

“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 “Relative Unseen”: The “relative unseen” refers to realties and extant phenomena that is hidden from some human beings while being manifest to others. These matters are considered “unseen” or “concealed” because they are hidden only in relation to certain individuals, places or time periods, while being apparent to other people, or at other times and locations[19]. For instance, if a prophet informs someone about the food supplies present in the latter’s house, this information represents knowledge about something that is hidden or unseen for the prophet himself, while being completely manifest and apparent for the person being addressed[20]. Similarly, such unseen matters may also pertain to past events and circumstances, which were completely manifest and apparent to the people of that time but are effectively hidden from all those who live during later periods in history[21]. Likewise, these unseen matters may also concern events and situations that are to happen in the future. Thus, while they remain hidden from people living in the present, they will nevertheless be manifest and apparent for those who shall come in future times[22].

It should be noted that ghayb (the unseen) is only unseen and hidden in relation to beings other than God Almighty. For God, however, nothing is hidden and no entity is unseen. Indeed, absolutely everything that exists is known to God and lies firmly within the infinite sphere of divine vision[23]. The Holy Quran speaks of this fact in the following words[24]:

عَالِمِ الْغَيْبِ لا يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِي السَّمَاوَاتِ وَلا فِي الأَرْضِ

“…the Knower of the Unseen; not [even] an atom’s weight escapes Him in the Heavens or in the Earth…”

Conclusion

The word ghayb (or the “unseen”), in its general meaning, signifies any and all things that are hidden to and cannot be perceived by a human being’s inner and outwardly senses. Even though the literal and colloquial meaning of “knowing the unseen” may apply to things that can be understood via normal and natural means (such as the astronomical prediction of solar or lunar eclipses etc.) as well as things that may be studies via apparently supernatural methods (like magic or communicating with jinns etc.), however the Holy Quran and narrated traditions do not consider such knowledge to be “knowledge about the unseen”. This is because such information is theoretically accessible to all human beings and can be achieved via systematic learning or through the vigorous performance of certain ascetic and mystical exercises, regardless of whether such acts are deemed permissible or prohibited within religious law. As such, the acquisition of such knowledge is in no way evidence of a person’s connection to God Almighty or to his ability to communicate with al-‘awālim al-ghaybiyah (i.e. the unseen realms). In fact, possessing this type of information only suggests that the individual in question holds certain expertise or enjoys some form of ingenuity that allows him to do so[25].

Footnotes:

[1] Naṣīrī, Muhammad Ḥusayn, Gustareh-e ‘Ilm-e Imām az Dīdgāh-e Āyāt wa Riwāyāt, pg. 25-26

[2] 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

[3] 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).

[4] 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)

[5] As indicated within the narrated tradition cited in the earlier footnote

[6] 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).

[7] 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

[8] 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)

[9] 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)

[10] 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.

[11] 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)

[12] 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).

[13] 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

[14] Muṭahharī, Murtaḍā, Majmū’eh Āthār, vol. 26, pg. 173; Fāḍil Lankarānī, Muhammad – Ashrāqī, Shahābuddīn, Pāsdārān-e Waḥī, pg. 167; Jawādī Āmulī, ‘Abdullah, Ādāb-e Finā-ye Muqarribān, vol. 3, pg. 414; Ilāhī, ‘Abbās, Taḥlīl-e Dīdgah-e ‘Allāmah Ṭabaṭabāyī Darbāreh-ye Ghayb wa Shahūd, Ma’rifat Monthly Journal, Issue 216, pg. 26; Muṭahharī, Aḥmad – Kārdān, Ghulāmriḍā, ‘ilm-e Payāmbar wa Imām dar Qurān, pg. 10; Muṣṭafawī, Sayyid Ḥassan – Marwī, Aḥmad, Dalā’il-e ‘Aqlī wa Naqlī-e ‘ilm-e Ghayb-e Imām-e Ma’ṣūm; Qabasāt Seasonal Journal, pg. 13-15

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

[16] Amīnī, ‘Abd al-Ḥusayn, Al-Ghadīr fī al-Kitāb wa al-Sunnah wa al-Adab, vol. 5, pg. 80; Subhānī, Ja’far, Mafāhīm al-Qurān, vol. 3, pg. 402-404; Mahrī, Sayyid Murtaḍā, Āgāhī-hāye Ghaybī; Pāsdār-e Islām Monthly Journal, Issue 155; Shākir, Muhammad Taqī, Manābi’-e ‘ilm-e Imām dar Qurān wa Riwāyāt, pg. 119

[17] Taḥrīrī, Muhammad Bāqir, Jalweh-hāye Lāhūtī, vol. 1, pg. 157

[18] The Holy Qurān, Surah Luqmān, Verse 34

[19] Gharawiyān, Muḥsin – Mīrbāqirī, Sayyid Muhammad Ḥusayn – Ghulāmī, Muhammad Riḍā, Baḥthī Mabsūṭ dar Āmūzish-e ‘Aqāyid, vol. 2, pg. 24; Riḍwānī, ‘Alī Aṣghar, Shī’ahshināsī wa Pāsukh beh Shubhāt, vol. 1, pg. 542

[20] Naṣīrī, Muhammad Ḥusayn, Gustareh-e ‘ilm-e Imām az Dīdgah-e Āyāt wa Riwāyāt, pg. 26

[21] The Holy Quran says:

﴿ذَٰلِكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ﴾

“These accounts are from the Unseen, which We reveal to you” (The Holy Qurān, Surah Āl-i ‘Imrān, verse 44)

[22] The Holy Quran says:

﴿فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنسَأَتَهُ  فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ﴾

“When We decreed death for him, nothing apprised them of his death except a worm which gnawed away at his staff. And when he fell down, [the humans] realized that had the jinn known the Unseen, they would not have remained in a humiliating torment” (The Holy Qurān, Surah Sabā, verse 14)

[23] Rāghib Iṣfahānī writes:

«يقال للشي‌ء: غيب وغائب باعتباره بالناس لا باللّه تعالى؛ فإنّه لا يغيب عنه شي‌ء كما لا يعزب عنه مثقال ذرّة في السماوات و الأرض»

“Any given thing is called ghayb or ghā’ib (i.e. unseen) only with respect to its relation vis-à-vis human beings, not with regards to its status vis-à-vis Allah the Most High. Indeed, nothing is concealed from Him just as not (even) an atom’s weight escapes Him in the Heavens or in the Earth”

Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Tafsīr al-Mīzān (Farsi translation), vol. 1, pg. 73; Ja’farī, Muhammad Taqī, Qurān Nimād-e Ḥayāt-e Ma’qūl, pg. 166-171; Makārim Shīrāzī, Nāṣir, Payām-e Qurān, vol. 7, pg. 212; Jawādī Āmulī, ‘Abdullah, Tafsīr-e Tasnīm, vol. 2, pg. 157; Subḥānī, Ja’far; Manshūr-e Jāwayd, vol. 10, pg. 144; Miṣbāḥ Yazdī, Muhammad Taqī, Insānshanāsī, pg. 399-400; Khusrūpanāh, ‘Abd al-Ḥusayn, Kalām-e Nawīn-e Islāmī, vol. 2, pg. 378; Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Nigāh-e ‘Aql wa Waḥī, pg. 75; Mūsawī, Sayyid Amīn, Gustareh wa Chigūnagī-e ‘Ilm-e Imām az Manẓar-e Kitāb Sunnat wa ‘Aql, pg. 48

[24] The Holy Qurān, Surah Sabā, verse 3

[25] Ja’farī, Muhammad Taqī, Qurān Nimād-e Ḥayāt-e Ma’qūl, pg. 166-171; Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Nigāh-e ‘Aql wa Waḥī, pg. 75; Shākir, Muhammad Taqī, Manābi’-e ‘Ilm-e Imām dar Qurān wa Riwāyāt, pg. 119

References:

Amīnī, ‘Abd al-Ḥusayn, Al-Ghadīr fī al-Kitāb wa al-Sunnah wa al-Adab, vol. 5, pg. 80.

Fāḍil Lankarānī, Muhammad – Ashrāqī, Shahābuddīn, Pāsdārān-e Waḥī, pg. 167.

Iftikhārī, Sayyid Ibrāhīm, Barrasī-e Muqāyeseh-ye Sha’ūn-e Imāmat dar Maktab-e Qum wa Baghdād, pg. 126-129.

Ilāhī, ‘Abbās, Taḥlīl-e Dīdgah-e ‘Allāmah Ṭabaṭabāyī Darbāreh-ye Ghayb wa Shahūd, Ma’rifat Monthly Journal, Issue 216, pg. 26.

Ja’farī, Muhammad Taqī, Qurān Nimād-e Ḥayāt-e Ma’qūl, pg. 166-171.

Jawādī Āmulī, ‘Abdullah, Ādāb-e Finā-ye Muqarribān, vol. 3, pg. 414.

Jawādī Āmulī, ‘Abdullah, Tafsīr-e Tasnīm, vol. 2, pg. 157.

Jazīrī Eḥsā’ī, ‘Alī, Daf’ al-Rayb ‘un ‘ilm al-Ghayb, pg. 45-57.

Khusrūpanāh, ‘Abd al-Ḥusayn, Kalām-e Nawīn-e Islāmī, vol. 2, pg. 378.

Mahrī, Sayyid Murtaḍā, Āgāhī-hāye Ghaybī; Pāsdār-e Islām Monthly Journal, Issue 155.

Makārim Shīrāzī, Nāṣir, Payām-e Qurān, vol. 7, pg. 212.

Mas’ūdī, Sayyid Muhammad ‘Alī, Tafāwut-e Nigarish-e ‘ilm-e Kalām wa Ḥadīth beh ‘ilm-e Ghayb, pg. 8.

Miṣbāḥ Yazdī, Muhammad Taqī, Insānshanāsī, pg. 399-400; Muṭahharī, Murtaḍā, Majmū’eh Āthār, vol. 26, pg. 173.

Mūsawī, Sayyid Amīn, Gustareh wa Chigūnagī-e ‘Ilm-e Imām az Manẓar-e Kitāb Sunnat wa ‘Aql, pg. 48.

Muṣṭafawī, Sayyid Ḥassan – Marwī, Aḥmad, Dalā’il-e ‘Aqlī wa Naqlī-e ‘ilm-e Ghayb-e Imām-e Ma’ṣūm; Qabasāt Seasonal Journal, pg. 13-15.

Muṭahharī, Aḥmad – Kārdān, Ghulāmriḍā, ‘ilm-e Payāmbar wa Imām dar Qurān, pg. 10.

Nādim, Muhammad Ḥasan, ‘Ilm-e Ghayb az Nigāh-e ‘Aql wa Waḥī, pg. 75.

Naṣīrī, Muhammad Ḥusayn, Gustareh-e ‘Ilm-e Imām az Dīdgāh-e Āyāt wa Riwāyāt, pg. 25-26.

Shākir, Muhammad Taqī, Manābi’-e ‘ilm-e Imām dar Qurān wa Riwāyāt, pg. 119.

Subhānī, Ja’far, Mafāhīm al-Qurān, vol. 3, pg. 402-404.

Subḥānī, Ja’far; Manshūr-e Jāwayd, vol. 10, pg. 144.

Ṭabāṭabāyī, Sayyid Muhammad Ḥusayn, Tafsīr al-Mīzān (Farsi translation), vol. 1, pg. 73.

Taḥrīrī, Muhammad Bāqir, Jalweh-hāye Lāhūtī, vol. 1, pg. 157.