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Does Imam Ali (AS) possess knowledge of the unseen (Al-Ghayb)? Refer to the link below:

Does Imam Ali (AS) possess knowledge of the unseen (Al-Ghayb)? Based on Quranic data, the issue of "certain servants' awareness of the unseen" is among the important topics in Islamic theology. The Holy Quran explicitly states in several verses that knowledge of the unseen inherently belongs to Allah,[1] but at the same time, the possibility of "delegating and teaching" a portion of this awareness to the chosen ones exists. The verse: "He is the Knower of the Unseen, and He does not disclose His Unseen to anyone, except the one He is pleased with as a messenger, for He sends guards before him and behind him"[2] indicates that the principle of awareness of the unseen is specific to Allah, but He can make His pleased prophets aware of a part of it. Another verse confirms this meaning: "And Allah is not going to make you acquainted with the Unseen, but Allah chooses of His messengers whom He pleases..." [3] In the Shia hadith tradition, these verses are considered an important basis for explaining the epistemological status of the Holy Prophet (SAW) and his Ahl al-Bayt (AS). Imam Reza (AS), citing these verses, emphasizes that the Holy Prophet (SAW) was made aware of a part of the unseen by Allah, and the Ahl al-Bayt (AS) are the inheritors of this knowledge. [4] According to these narrations, their awareness of past and future events is not independent but is interpreted within the framework of Divine teaching and as the continuation of the prophetic mission. In the narrations regarding Amir al-Mu'minin Ali (AS), this meaning is presented with a clearer expression. His Holiness, describing his experience alongside the Prophet (SAW), stated: "I used to see the light of revelation and hear the voice of Satan when revelation descended." The Prophet (SAW) confirmed this experience and considered "prophethood" to be the only difference between himself and Ali (AS). [5] In another narration, the Prophet (SAW) taught Ali (AS) a thousand chapters of knowledge regarding past and future; knowledge which, according to the narration, opens a thousand other chapters from each one, [6] and the scope of this knowledge is described as including awareness of events until the Day of Resurrection. [7] In Shia theological literature, these reports are analyzed not as a claim of inherent knowledge for the saints (Awliya), but as "taught" knowledge from Allah; knowledge entrusted to them for the continuation of the mission and the realization of Divine guidance. Accordingly, it can be said that from the perspective of the Quran and Shia narrations, the principle of the possibility of awareness of some chosen servants from the unseen is an accepted matter; and Amir al-Mu'minin Ali (AS), as the successor of the Prophet (SAW) and the bearer of his knowledge, is among these chosen ones. This analysis provides a theological framework in which the unseen knowledge of the Divine saints is understood not as epistemological independence, but as part of the Divine system of teaching and the continuation of the prophetic mission. Thus, throughout the life and existence of His Holiness, cases have been recorded and documented that testify to the Imam's knowledge of the unseen; in a statement regarding the rule of the Umayyads, His Holiness said: "The Umayyads will be given a respite in which they will gallop, even though they will create discord among themselves, and then the hyenas will open their mouths against them and overpower them." [8] In another statement, regarding the uprising of Tabaristan, His Holiness said: "And indeed, the family of Muhammad has a treasure in Talqan which, if Allah wills, He will reveal. His claim is true; he will rise by Allah's permission and invite to the religion of Allah." [9] The news of His Holiness regarding the formation of the Fatimid government in the Islamic Maghreb, where His Holiness said: "The master of Qayrawan will emerge, whose body is soft and delicate, his skin is thin and fine, and he has a pure lineage without mixing with others; he is from the lineage and offspring of the one regarding whom 'Bada' occurred and a cloak was thrown over his body. This is because Ubaydullah al-Mahdi had a very white body mixed with redness, and he had a soft and delicate body, and the limbs of his body were fresh and lively. And the one intended by 'Dhu al-Bada' is Ismail bin Jafar bin Muhammad. He was the one covered with a cloak because when he died, his father, the truthful Imam (Sadiq) (AS), drew his own cloak over his body and brought the faces and people of status and position among the Shia to see him, so that they would know he was dead and the doubt of his Imamate among them would be removed." [10] Amir al-Mu'minin (AS), regarding the Mongol invasion, said: "It is as if I see a group whose faces are like hammered shields. They wear clothes of Dibaj and silk, and they commit such killing and bloodshed that the wounded move over the bodies of the slain, and there are fewer fugitives than captives." [11] Ibn Abi al-Hadid, who was a contemporary of the Mongol attacks, says regarding this: "This is news of the unseen that we saw with our own eyes and occurred in our time. They are the Tatars who emerged from the furthest regions of the East, and their action from the creation of Adam (AS) until that time had no like or counterpart in history." [12] Conclusion: Based on the Quranic verses and authentic Shia narrations, inherent and unlimited knowledge of the unseen belongs exclusively to Allah. However, Allah can teach a portion of this knowledge to His chosen servants (the Prophets and Imams). This awareness is not independent; rather, it is by Divine permission and within the framework of the mission to guide humanity. Imam Ali (AS), as the successor of the Prophet (SAW) and the bearer of his knowledge, is among those who, by Allah's command, were made aware of parts of the unseen. The news of future events narrated from him (such as the rule of the Umayyads, the uprising of Tabaristan, the emergence of the Fatimids, and the Mongol invasion) indicates this Divine gift granted to him in line with his responsibility of religious leadership and the guidance of the nation. [1] . Such as: An-Naml: 62 « قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ» / Al-An'am: 59 «وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ» [2] . Al-Jinn: 26-27 « عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ فَإِنَّهُ يَسْلُكُ مِنْ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا» [3] . Al-Imran: 179 « وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ» [4] . Al-Kharaij wa al-Jara'ih, Rawandi, Qutb al-Din, Vol. 1, p. 343. [5] . Nahj al-Balagha, Sermon 192 (known as Al-Qasi'a), Al-Sayyid Al-Sharif Al-Radi, p. 301. [6] . Al-Khisal, Al-Shaykh Al-Saduq, Vol. 2, p. 646. [7] . Basa'ir al-Darajat, Al-Saffar Al-Qummi, Muhammad bin Al-Hasan, p. 127. [8] . Nahj al-Balagha, Wisdom (short saying) 464, Al-Sayyid Al-Sharif Al-Radi, p. 557. [9] . Al-Gharat, Al-Thaqafi Al-Kufi, Ibrahim, Vol. 2, p. 680. [10] . Ibid., p. 680. [11] . Nahj al-Balagha, Sermon 128, Al-Sayyid Al-Sharif Al-Radi, p. 186. [12] . Sharh Nahj al-Balagha, Ibn Abi al-Hadid, Vol. 8, p. 218.

How many types of the knowledge of the unseen (Ghayb) are there? Ghayb means awareness of matters that are outside the scope of our senses; thus, when the sun is hidden from our sight, it is said "Ghaabat al-shams," meaning the sun has become hidden from our view. In some cases, what is meant by Ghayb is something outside the scope of our perception. Ghayb is divided into two parts: First: Absolute Unseen; a matter that is outside the realm of sensory, intellectual, and even presentational knowledge, such as the true essence of the Lord. Second: Relative Unseen; a matter that is hidden from some but apparent to others. These matters may be measurable at a specific time; for example, the state of certain celestial bodies that is known to some astronomers at a given moment while unknown to others. Also, this hiddenness may be observed over time; such as past and future events which are considered "Ghayb" for some people in the present, while past events were not unseen to those in the past, and future events will not be unseen to those in the future.[1] Among the noble verses of the Holy Quran that attest to this subject is the following verse: "This is part of the tidings of the Unseen which We reveal to you; you were not with them when they cast their pens [to draw lots] as to which of them should be charged with the care of Mary, nor were you with them when they were disputing." [2] In other verses, it is stated similarly: "This is news of the Unseen which We reveal to you, and you were not with them when they decided on their affair and were plotting." [3] "These are tidings of the Unseen which We reveal to you; neither you nor your people knew them before this. So be patient; indeed, the [best] outcome is for the righteous." [4] the Relative or Comparative Unseen is itself divided into two sections: [5] The first part: relates to supernatural unseen matters; that is, a Ghayb that lies beyond the realm of matter and outside of it. An example is the angels who were present and visible in the lives of the Prophet (SAW) and the Imam (AS), though many of their companions and relatives could not see them. Such as when Gabriel would descend with the Quran into the heart of the Prophet (SAW); the Prophet (SAW) would see Gabriel and hear his voice, while others lacked such perception, unless the Prophet (SAW) intervened in them or they possessed very high spiritual power. A clear testimony to this event is the statement of Amir al-Mu'minin (AS), who said: "I would see the light of revelation and messengership, and I would smell the scent of prophethood. When revelation descended upon the Prophet (SAW), I would hear the voice of Satan and ask: 'O Messenger of God, what is this sound?' He would reply: 'This is Satan, despairing of being worshipped. You hear what I hear and see what I see; except that you are not a prophet.'"[6] The second part is the Ghayb related to the natural world; that is, matters that, although occurring in the natural world and having a material nature limited in time and space, are not observable due to distance from our cognitive faculties. This category includes past events that have passed out of the reach of the senses, future events, and distant places; an example of this type of Ghayb is a narration from Amir al-Mu'minin (AS) regarding the Quran and mosques of the End Times: "A time will come upon people when nothing remains of the Quran but its script and form, and nothing remains of Islam but its name. Their mosques are magnificent and prosperous in structure, but empty and ruined of guidance." [7] The points discussed above pertained to the various types of the unseen (Ghayb). However, regarding the knowledge of the unseen, a point that must be addressed is that in some Quranic verses, the knowledge of the unseen is negated for anyone other than Allah, while in other verses, this knowledge is attributed to the Awliya and the Prophets. To explain this matter and reconcile these verses, it must be said, Ilm al-Ghayb -regarding the person who possesses this knowledge- is divided into two types: Inherent and Unlimited Knowledge of the Unseen: This refers to a type of awareness of the Unseen that is not acquired from anyone else. This type of Ilm al-Ghayb is unlimited and belongs exclusively to Allah, and it is said that no one else is a partner to Him in this knowledge. [8] The verses that consider the knowledge of the Unseen exclusively belonging to God, such as "Say, 'No one in the heavens and earth knows the unseen except God, and they do not perceive when they will be resurrected'",[9] and "With Him are the keys of the Unseen; none knows them except Him",[10] or even some narrations, [11] refer to this knowledge that has no bestower other than Him, is not acquired, and is exclusive to the Essence of the Lord. Derived or Dependent Knowledge of the Unseen: This is a type of awareness of the Unseen granted by Allah to some of His servants. All scholars of the Imamiah school believe that the awareness of the divine Prophets and the Infallible Imams (AS) regarding the Unseen is of this type; it is by Allah's permission and teaching, and they acquire this form of knowledge of the Unseen from Allah. The verses such as "[He is] the Knower of the Unseen, and He does not disclose His Unseen to anyone except a messenger of His choice",[12] which indicate the possibility of having the knowledge of the Unseen for non-God, refer to this knowledge that has granted to some creatures through revelation or other means. In this type of knowledge of the Unseen, the role of God as the bestower and giver of this knowledge is always preserved and established. [13] [1] . Knowledge of the Unseen; The Linguistic Concept of Ghayb, Ghrawian, Mahdi, Congress of the Millennium of Sheikh Mufid, Persian Articles, Vol. 72, p. 4. [2] . Ali 'Imran: 44 «ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ» [3] . Yusuf: 102 «ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ أَجْمَعُوا أَمْرَهُمْ وَهُمْ يَمْكُرُونَ» [4] . Hud: 49 «تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا» [5] . Investigation of the Quiddity and Nature of the Knowledge of the Unseen in the Words of Imam Ali (A), Ali Balaghi - Hasan Majidi, Hadith Sciences Studies, Winter 1402, First Issue, No. 4, p. 75. [6] . Nahjul-Balagha, Sermon 192 (known as Qase'a), p. 202. [7] . Sharh al-Muhaqqiq al-Bari' Jamal al-Din Muhammad Khwansari on Ghurar al-Hikam wa Durar al-Kalim, Aqa Jamal Khwansari, Vol. 6, p. 491. [8] . Al-Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtar, Sheikh al-Mufid, p: 67 / Jedal al-Ahsan, Subhani, Sheikh Ja'far, p. 98. [9] . An-Naml: 65 « قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ» [10] . Al-An'am: 59 «وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ» [11] . Nahj al-Balagha, Sermon 128, p. 120 / Basair al-Darajat, al-Saffar, Muhammad ibn al-Hasan, p. 211. [12] . Al-Jinn: 26-27 «عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ» [13] . Knowledge of the Unseen; The Linguistic Concept of Ghayb, Ghrawian, Mahdi, Congress of the Millennium of Sheikh Mufid, Persian Articles, Vol. 72, p. 6 / Knowledge of the Unseen: The Third Awareness, Subhani Tabrizi, Ja'far, pp. 63-64 / Al-Awa'il al-Maqalat fi al-Madhahib wa al-Mukhtar, Sheikh al-Mufid, p: 313 / Jedal al-Ahsan, Subhani, Sheikh Ja'far, p. 100.

What is the Knowledge of the Unseen (Ilm al-Ghayb)? To clarify the reality of "Ilm al-Ghayb," we must first address the meaning of its components. The word "Ghayb" essentially refers to anything invisible and concealed from human sight.[1] Linguistically, "Ilm" is used to denote the perception and complete, true understanding of a thing. Al-Manawi in "Al-Tawqif" defines knowledge as: "Firm and certain cognition that corresponds with reality; or a state within the soul that grants the power of distinction." [2] The combination of the words "Ilm" and "Ghayb" forms the term "Ilm al-Ghayb"; a term that essentially refers to awareness of matters hidden from the access and perception of human senses. [3] Accordingly, Ilm al-Ghayb is knowledge regarding truths and events that human senses are incapable of perceiving directly. The Quran also calls that which is concealed from human senses "Ghayb," as it states: "And there is no concealed thing in the heaven and the earth but that it is in a clear Book".[4] The Quran in various verses introduces Allah as "‘Alim al-Ghayb";[5] meaning His knowledge encompasses everything that lies outside the sphere of human perception and senses. Allah has dominion over all matters; whether hidden from human sight and perception or manifest and sensible. Therefore, the opposite of "Ghayb" is considered to be "Shahadah" (the Visible), and the Quran introduces Allah as "‘Alim al-Ghayb wa al-Shahadah".[6] The Holy Prophet (SAW) also said at Ghadir Khumm: "Let the present convey the message to the absent";[7] meaning those present should deliver the message to those who are absent. [8] In truth, the criterion for dividing objects into "present" and "absent" or "manifest" and "hidden" is the limitation of human knowledge and perceptive tools. Some matters fall within the realm of human sensation and awareness, while others lie outside the territory of his perception; thus, humans divide phenomena into two categories: present and absent. Consequently, human awareness also falls into these two types: awareness of sensible things and awareness of hidden matters. Therefore, the standard in defining "Ilm al-Ghayb" is the limitation of human knowledge; [9] any knowledge acquired beyond these borders counts as awareness of the Unseen, and this is precisely what is meant by Ilm al-Ghayb. It is worth noting that regarding the person who possesses this knowledge, Ilm al-Ghayb is divided into two types: [10] Inherent and Unlimited Knowledge of the Unseen: This refers to a type of awareness of the Unseen that is not acquired from anyone else. This type of Ilm al-Ghayb is unlimited and belongs exclusively to Allah, and it is said that no one else is a partner to Him in this knowledge. Of course, some exaggerators (Ghulat) and those who believe in delegation (Mufawwidah) have attributed this type of awareness of the Unseen to the Infallible Imams, a view rejected by Shia scholars as false. [11] Derived or Dependent Knowledge of the Unseen: This is a type of awareness of the Unseen granted by Allah to some of His servants. All scholars of the Imamiah school believe that the awareness of the divine Prophets and the Infallible Imams (AS) regarding the Unseen is of this type; it is by Allah's permission and teaching, and they acquire this form of knowledge of the Unseen from Allah. [12] Conclusion: "Ilm al-Ghayb" refers to knowledge of matters that are hidden from human perception and sensory experience. The term "Ghayb" applies to anything invisible or concealed, while "Ilm" linguistically denotes certain perception that aligns with reality. Combining the two, "Ilm al-Ghayb" is knowledge pertaining to truths and events that lie beyond the reach of human senses. The Quran refers to all hidden matters as "Ghayb" and introduces Allah as "‘Alim al-Ghayb wa al-Shahadah" (the Knower of the Unseen and the Visible); meaning He has encompassing knowledge over both the hidden and the manifest. The criterion for this classification is the limitation of human knowledge; any knowledge acquired outside the capacity of human perception is considered "Ghayb," and awareness of it is termed "Ilm al-Ghayb." [1] . Lisan al-Arab, Ibn Manzur, Vol. 1, p. 654. [2] . Taj al-Arus, al-Zubaydi, Murtaḍá, Vol. 33, p. 127. [3] . Al-Tibyan fi Tafsir al-Quran, al-Shaykh al-Tusi, Vol. 6, p. 200. [4] . An-Naml: 75 «وَما مِن غائِبَةٍ فِي السَّماءِ وَالأَرضِ إِلّا في كِتابٍ مُبينٍ» [5] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – As-Saba’: 3 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26. «عَالِمُ الغَیب» [6] . At-Tawbah: 94 – Ar-Ra‘d: 9 – Al-Mu’minūn: 92 – As-Sajdah: 6 – Az-Zumar: 46 – Al-Ḥashr: 22 – Aj-Jumu‘ah: 8 – At-Taghābun: 18 – Aj-Jinn: 26 «عَالِمُ الغَیبِ وَالشَّهَادَةِ» . [7] . Al-Kafi, al-Shaykh al-Kulayni, Vol. 8, p. 344. [8] . Manshur Jawid, Subhani, Shaykh Ja'far, Vol. 10, p. 18. [9] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, p. 24. [10] . Jadal Ahsan, Subhani, Ja'far, pp. 98-99. [11] . Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 67. [12] . Ilm al-Ghayb Agahi Sevom, Subhani, Ja'far, pp. 63-64 / Awail al-Maqalat fi al-Madhahib wa al-Mukhtar, al-Shaykh al-Mufid, p. 313.