IMAM ALI'S THE KNOWLEDGE OF THE UNSEEN

[Taqavi]

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.

 

 

 

 

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[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.