al-Jinn

قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا

إِلَّا مَنِ ارْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا

لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا رِسَالَاتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا

25. Say: "I know not whether what is promised to you is near or whether my Lord will appoint for it a term.
26. "He is the Omniscient of the unseen and He reveals to none His unseen secrets."

The Qur’anic attestations of the Arabic imperative verbal form

exceed three hundred in number, followed by responses, potential questions, and taking stances against the unbefitting expectations and illusions. Since it is reflected in the preceding blessed Verses that the derision and disobedience of such people continues until Divine torment, as promised to them, sill be sent down, the question as to the term of the promise is raised. As suggested by the Qur’an exegetes regarding the occasion of the Revelation of the blessed Verses in question, some of the polytheists, e.g. Nadhr ibn Harith, raised the same question following the Revelation of the preceding blessed Verses, the Holy Qur’anic Verses in question provide a response, saying:

The knowledge of the appointed term solely belongs to the Pure Essence of God Almighty and He thus willed it to be unknown to His servants, such that it may serve as a means of Trial for the people, since had they been aware of its closeness or remoteness, the Trial would have been of less effect. The Arabic nominal form amad denotes time, though according to Raghib’s Mufradat, the Arabic word zaman connotes the beginning and the end, but amad is solely applied to the end of something in terms of temporality. It is also suggested that abad and amad are semantically similar, though their distinction lies in that the former is applied to infinite time, but the latter implies a limited span of time, however long it may be.

At any rate, the same theme is attested many a time in the Qur’anic Verses, as per which whenever the Noble Prophet (S) was asked regarding the time of the Resurrection, he would say that solely God Almighty is Omniscient of the unseen. According to a Prophetic tradition, once Gabriel, disguised as a Bedouin, appeared before the Noble Prophet (S) and raised a number of questions including the time of the Resurrection. The Noble Prophet (S) replied that the one whom he was asking was no more knowledgeable than the questioner.

The Arab repeated his question even louder to which the Noble Prophet (S) replied:

"Woe unto you! The Day of Resurrection shall arrive. What have you done for that Day?" ²⁰

The blessed Verse 27 proceeds the discussion by suggesting a general rule concerning the knowledge of the unseen, saying that God Almighty is the Omnipotent of the Unseen, but He does not grant the Knowledge of the Secrets to anyone, unless, according the following blessed Verse, He appoints a Messenger and be content with him. Thus, He grants him the knowledge of the unseen through Revelation. A precise study of different Qur’anic Verses clearly reflect that there are two categories of Qur’anic Verses treating of the knowledge of the unseen: those in which such knowledge is particular to God Almighty negating the same of others besides Him, e.g.

The second category of the Qur’anic Verses clearly indicate that the Friends of God Almighty are to some extent aware of the unseen, e.g.

Regarding the miracles wrought be the Noble Prophet Jesus (as), the Holy Qur’anic Verse²⁶ reads:

Taking into account the exception reflected in the following blessed Verse, it is clear that God Almighty grants His Chosen Messengers (as) partial knowledge of the unseen. Further, numerous Qur’anic Verses concern the knowledge of the unseen, e.g.

The Divine Revelation sent down onto Allah’s Messengers (as) is actually a kind of the knowledge of the unseen left at their disposal. Then, how could one say that they are unaware of the unseen when Divine Revelation is sent onto them? Furthermore, numerous traditions indicate that the Noble Prophet of the Islamic faith (S) and the Infallible Imams (as) were to some extent aware of the unseen and imparted the same at times. For instance, it is reported in the account of the conquest of Mecca that Hatib ibn Abi Balti‘a wrote a letter to the people of Mecca and asked a certain woman by the name of Sara to hand it to the Meccan polytheists and thereby informed them of the imminent attack of the Muslim army. She concealed the letter in her hair and departed for Mecca.

The Noble Prophet dispatched Imam ‘Ali (as) and some other Muslims to encounter her at a station called the garden of Khakh and seize Hatib’s letter addressed to the Meccan polytheists. Upon facing them, she totally denied the claim, but finally confessed and handed them the letter. The details of the account and its transmission chains are to be found above in Chapter 60 (Surah al-Mumtahana). Another instance of such knowledge of the unseen is reported in the account of the battle of Mu’ta and the martyrdom of Ja‘far and some other Muslim military commanders as simultaneously imparted to the Muslims by the Noble Prophet (S) in Medina. There are many similar instances in the Noble Prophet’s (S) biographical accounts.³⁰

Predictions of many an event are to be found in the Nahj al-Balagha, reflecting that Imam ‘Ali (as) was aware of such secrets of the unseen, an instance of which is to be found in the thirteenth sermon treating of the Basrans’ vices, saying:

"It is as if I see that Allah’s torments have come down upon you from the heaven and the earth and you have all drowned. The apex of your mosque is obvious like the breast of the ship in water."

Numerous such predictions by the Noble Imam (as) are to be found in other narrations recorded in the Sunni and the Shi‘i sources an instance of which include: he informed Hujr ibn Qays that he would be forced to curse him following his demise;³¹ concerning Marwan, he said that advanced in years, he would carry the banner of error;³²Kumayl ibn Ziyad said unto Hajjaj that the Commander of the Faithful, Imam ‘Ali (as) had informed him that Hajjaj would slay the Noble Imam (as);³³concerning the Kharijis of Nahrawan, he said that more than ten people from the Noble Imam’s (as) adherents would not fall and more than ten people from the Kharijis would not be saved;³⁴ while passing by the land of Karbala’, he informed Isbagh ibn Nubata of the burial place of Imam Husayn (as);³⁵numerous narrations have been transmitted in Fadha’il al-Khamsa from the Sunni sources regarding the extraordinary scope of Imam ‘Ali’s (as) knowledge, making mention of them all will entail prolixity.³⁶

Numerous traditions have been narrated from the Ahl al-Bayt (as) concerning the Infallible Imams’ (as) knowledge of the unseen, amongst which mention may be made of the following: Kafi, vol. 1, different chapters, in which such knowledge is explicitly mentioned or implied. Twenty two traditions are to be found in volume 26 of Majlisi’s Bihar al-Anwar. Generally speaking, the traditions concerning the Noble Prophet’s (S) and the Infallible Imams’ (as) knowledge of the unseen are transmitted on a recurrent basis.

Now, it remains to establish some harmony between the Qur’anic Verses and the traditions proving or negating the knowledge of the unseen granted to others. There exist different ways to achieve such goal. One of the most well-known ways to reconcile the twain is to suggest that the knowledge of unseen attributed to God Almighty is essential and independent. Consequently, others have not independent knowledge of the unseen and their partial knowledge is granted them by God Almighty through His Grace.

In other words, the knowledge of the unseen bestowed upon others is merely secondary. The blessed Verse in question serves as evidence to the same argument, as per which God Almighty informs no one of the secrets of the unseen except for the Messengers (as) with whom God Almighty is satisfied. Such implication is suggested in the Nahj al-Balagha, as per which while informing others of the events to happen in future, predicting the Mongol invasion of the Islamic lands, one of his companions inquired:

"O Command of the Faithful! Do you possess knowledge of the unseen?"

The Noble Imam replied smilingly:

“It is not the knowledge of the unseen, but I have learned it from a knowledgeable source [namely the Noble Prophet (S)]." ³⁷

Many a scholars have approved of such method of coincidence of the seemingly different sources. The secrets of the unseen fall into two categories: those particular to God Almighty unknown by others, e.g. the time of Resurrection; and those imparted by God Almighty to His Messengers (as) and Friends, as reflected in the Nahj al-Balagha under the above mentioned sermon:

To further expound the meaning of the blessed Qur’anic Verse, the Noble Imam (as) added:

"God Almighty is All-Aware of what is in the wombs, whether it is a male or a female, homely or comely, generous or niggardly, fortunate or unfortunate, a dweller of the Hell or a dweller of Paradise… These constitute the knowledge of the unseen, unknown to anyone, but God Almighty. Such knowledge is different from what God Almighty taught His Messenger (S) and he imparted the same unto me." ³⁹

Some people may obtain some knowledge concerning sending down the rain and the like, but the precise and detailed Knowledge solely rests with His Divine Pure Essence. Likewise, we are unaware of the details of Resurrection, but our knowledge as to the same is quite partial. Such partial knowledge is reflected in certain traditions narrated from the Noble Prophet (S) and the Infallible Imams (as) concerning the birth or the end of life of certain people.

Another way to reconcile the twain is to suggest that the secrets of the unseen are recorded in two places, the Preserved Tablet (luh mahfuth), the Treasury of Knowledge possessed only by God Almighty Alone which is not subject to any alteration nor is it shared by anyone else besides Him; and the Tablet of Effacement and Affirmation (mahw wa ithbat) which is the knowledge as to the requirements of the time rather than the complete cause (‘illat tamma), hence its changeability. What others besides God Almighty are unaware concerns the latter.

In this respect, it is narrated from Imam Sadiq (as) as saying:

"God Almighty possesses some Knowledge not shared by anyone, and He possesses some Knowledge imparted to His Angels and Messengers (as), such [the latter] knowledge is imparted to us." ⁴⁰

It is narrated from Imam ‘Ali ibn al-Husayn (as) as saying:

"Had there been no Qur’anic Verses, I would have been aware of the past and the events to happen to the Day of Resurrection."

Someone inquired:

"Which Verse do you mean?"

He replied:

"God Almighty says that Allah effaces whatever He wills and He established on its basis what He wills and with Him is the Mother of the Book [the Preserved Tablet]." ⁴¹

It is noteworthy that the classification of sciences in the aforesaid method of reconciliation is based on its inevitability or lack of the same, though the quantity of knowledge is intended in the preceding method. The next method suggests that God Almighty is in actuality All-Aware of all the secrets of the unseen, but such knowledge is not shared by His Messengers (as) and friends, unless He imparts them to them and such imparting solely rests on His Permission and Satisfaction.

Therefore, the blessed Verses and the traditions reflecting that they are unaware of such secrets allude to the lack of knowledge in actuality and those claiming to know the same allude to its potentiality. Likewise, one may ask another to carry a letter and give it to someone else. He carrier is unaware of the contents of the letter, though he may open it and obtain knowledge of the same. In such cases, the writer of the letter may give him the permission to read it or he may not grant such permission. Such method is substantiated by the traditions recorded in the Kafi in a chapter entitled "The Imams are taught what they intend to know (Inna al-a’imma idha sha’u an ya‘lamu ‘ulimu)."

In this vein, it is narrated from Imam Sadiq (as) as saying:

"When the Imam intends to know something, God Almighty teaches him." ⁴²

Such method of reconciliation solves many a problem with regard to the knowledge possessed by the Noble Prophet (S) and the Noble Imams (as). For instance concerning the reason lying behind their consumption of some poisoned food or water, whereas it is not allowed that one jeopardizes one’s life when he is aware of the danger, it may be suggested that in such cases the Noble Prophet (S) or the Imams (as) were not allowed to acquire knowledge as to the secrets of the unseen.

Likewise, it may be an expediency that they be unaware of something or it may be some trial through which they attain to perfection. In this respect, it is reported in the account of the "night of the stay" (laylat al-mabit) that Imam ‘Ali (as) slept in the Noble Prophet’s (as) bed in lieu of him, though, as reported by the Noble Imam (as), he was unaware that the Qurayshi polytheists had intended to attack the Noble Prophet at dawn in which case he could have been martyred or saved his life.

It is in such case that the Imam (as) is not allowed to be aware of the secret so that the Divine Trial be actualized. Had the Imam been aware of jeopardizing his life while sleeping in the Noble Prophet’s (S) bed in lieu of him and he could not be so proud of embarking upon such valiant act and the Qur’anic Verses and the traditions concerning such sacrifice would not have been that justified. Therefore, willful knowledge serves as a solution to all such problems.

Another method of reconciliation may be suggested for the knowledge of the unseen, though it is applicable to some of these traditions, in that these traditions addressed an audience with different backgrounds. Those who were prepared to acknowledge the Infallible Imams’ (as) knowledge of the unseen were introduced to the truth, but those who opposed the question or were feeble of faith and of quite limited capacity were introduced to what was not too strong for their early stomachs.

For instance, it is reported in a narration that Abu Basir and some of the eminent companions of Imam Sadiq (as) had attended at a session when the Noble Imam (as) entered in rage and took his seat saying that it was surprising that some people entertained the false impression that the Imams (as) possessed the knowledge of the unseen, but the fact is otherwise; only God Almighty is Omnipotent of the unseen. He had intended to punish his maid servant, but she fled and he did not know in which of the rooms she was hiding.⁴³

The transmitter of the tradition says that when the Noble Imam departed the session, he and some other companions of his went to his house and said unto him:

"May we be your ransom! You said thus regarding your maid servant, but we know that you are well-versed in many a science; however, we make no mention of the knowledge of the unseen."

Then, the Noble Imam (as) enlightened them in that respect reflecting his knowledge of the secrets of the unseen. It is crystal clear that some of the people attending the session were not intellectually prepared to perceive the exalted rank of the Imam (as). Further, it is worthy of note that these five methods do not stand in contradiction, but all of them are true and applicable. There are, however, other methods by which the partial knowledge of the unseen as possessed by the Imams (as) and the leaders of the Muslim community may be proven.

Firstly, it is known that the scope of their mission was not limited to any specific place and time, but it was universal and everlasting. Now, how such an individual could be appointed to fulfill a universal mission through merely his own limited time and place? How could one appointed as the ruler of a vast region be unaware of it and succeed in the fulfillment of his mission? In other words, the Noble Prophet (S) and the Infallible Imams (as) were vested with imparting and implementing Divine Laws such that they may meet the demands of all mankind in any place and at any time, and the successful fulfillment of such mission requires at least some partial knowledge of the secrets of the unseen.

Secondly, if we take into account three Qur’anic Verses, we will notice that they shed light on the question of the Noble Prophet’s (S) and the Infallible Imams (as) knowledge of the secrets of the unseen:

1. Regarding Àsif ibn Barkhiya who brought the queen of Sheba’s throne to Solomon (as) in the twinkling of an eye, the Holy Qur’an⁴⁴ says:

According to another Qur’anic Verse⁴⁵:

It is narrated in numerous traditions, recorded in the Sunni and the Shi‘i sources, on the authority of Abu Sa‘id Khudri that he asked Allah’s Messenger (S) concerning the meaning of

to which he replied:

"He was the trustee of my brother, Solomon, son of David."

I inquired about

to which he replied:

"He is my brother, ‘Ali ibn Abi Talib." ⁴⁶

It is worthy of note that

concerns Àsif which is partial knowledge and

concerns ‘Ali (as) which is general knowledge; thus the difference between Àsif and ‘Ali (as) in terms of their ranks is clarified. Further, the blessed Qur’anic Verse⁴⁷:

clearly reflects that one who possesses knowledge as to the secrets of such Book is supposed to know the secrets of the unseen. It serves as evidence as to the possibility of the knowledge of the secrets of the unseen by Allah’s friends through Divine Command. Further discussions on the knowledge of the unseen are to be found above under 6:50, 59; 7:188. The last blessed Verse of the Chapter, Verse 28, makes mention of the reason lying behind the presence of such guardians:

Actual Knowledge is herein intended by the Arabic word

In other words, the blessed Verse is not saying that God Almighty did not know something about His Messengers (as) but He gained the Knowledge thereafter, since Divine Omniscience is Infinite, Pre-Eternal, and Everlasting. The blessed Verse is saying that such Divine Knowledge may be actualized in the world of existence in some objective form, namely His Messengers (as) actually convey their Prophetic Calls and provide mankind with the Final Argument.

O Lord! Bestow upon us the Blessings of inward knowledge and obedience to You!