MEANING OF THE UNSEEN (ILM AL-GHAYB)

[Taqavi]

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."

 

 

 

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[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.