TYPES OF THE KNOWLEDGE OF THE UNSEEN (GHAYB)

[Taqavi]

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]

 

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[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.