ilm-e-ghaib - (Knowledge of Unseen)

1. WHAT IS KNOWLEDGE?
It is truly said: KNOWLEDGE is power - a great power, with tremendous
potentialities and unfathomable capabilities. The ever growing expanse
of knowledge in the modern age in all direction has amply unfolded and
demonstrated the great significance and influence of knowledge over
all things existing on the surface of the earth and beyond.
The Holy Quran - the most accomplished and the final revealed Divine
Book has laid great stress on the acquisition of knowledge and it's
blessings, inviting human endeavour in seeking and preserving more and
more knowledge for leading asuccessful life in this world and the
Hereafter.
The very first Revealed verses of the Holy Quran proclaim in an
unambiguous manner that the acquisition of knowledge is the most
fundamental pre-requisite for survivaland development of existence
(Wajud) in all its pervasive sense. Says the Holy Quran: "He (Allah
the Almighty) taught (man) the use of the Pen (the basic implement in
the field ofknowledge) and taught man which he knew not (a divine
invitation for research and advancement of knowledge so as to lead the
life in conformity and obedience to Divine Pleasure)." 1
At another place it is said: "O my Lord! Advance me in knowledge."2
These divine Revelations brought in focus the significance of
knowledge to motivate and enlighten the human mind to seek more and
more knowledge in any conceivably beneficial manner.
The Holy Quran is a treasure house of Knowledge and Wisdom.It contains
references or mentions at more that 800 places relating to knowledge
and it's derivatives, i.e. the innumerable branches of knowledge which
continue to grow as the life advances fromstage to stage. Similarly,
references to "books" and "writing" are at more than 600 places in the
Holy Quran. This clearly indicates the divine emphasis on knowledge
and its acquisition at all levels of life.
In a tradition (Hadith), the Holy Prophet (sallal laahu alaihi
wasallam) has said: "I have been raised as a teacher and an
accomplisher of (refined) manners." 3 The Holy Prophet (sallal laahu
alaihi wasallam) has laid great emphasis as a compulsive obligation of
the Ummahto seek more and more knowledge and brought forth the
blissful significance of knowledge. 4
Hazrat Ali (Karramallahu wajhul Kareem) has said:"The real dignity to
men is through learning." TheHoly Quran itself bears testimony to the
significance of knowledge when its saysthat it was on account ofhis
knowledge that Almighty Allah chose Hazrat Talut (alaihis salaam) as
the King of the Bani Israel, "Allah hath filled Talut with Knowledge
and bodily prowess." 5 The superiority of Hazrat Adam (alaihis salaam)
- the epitomic symbol of human progeny - over angels (and all the
creations) was on account of this knowledge alone. 6
All these examples illustrate the significance and dignified
evaluation of the acquisition of knowledge in the fields of human
pre-eminence,viz. the Prophetic assignment, the leadership and Five
Regent kingship for guidance the human destining as the Vicegerent of
Allah on earth.
1. Surah Alaq: Verses 4-5
2. Surah Taha: Verse 114
3. Ibn-i-Abd al-Birr: Jami bayan al I'lm wa fazlihi, p. 47
4. ibid., p. 46, 49
5. Surah Baqarah: Verse 247
6. Surah Baqarah: Verse 31
2. THE TWO CATEGORIES OFKNOWLEDGE
In its abstract sense, there are two kinds of Knowledge (or learning);
the one whichis taught in Madrasahs, school, colleges and universities
(in the progressive order). For alay-man as well as for the majority
of the populace this is what constitutes the knowledge and it is
believed to be sufficient to satisfy our material quest and urge in
this behalf.
However, there is yet another branch of knowledge which is taught and
acquired directly or straightaway through the divine agency, with the
functional audio-visual aids, such as books, papers, pens or
such-likeparaphernalia, needing neither the teaching institutes, such
as schools, colleges, universities, etc. nor the professional teachers
and degree holders. Thisis the transcendental or divine sector of
knowledge, which in Quranic terminology is known as "I'lm-i-Ghayb" or
the "Knowledge of the Unseen" 7 and whichconstitutes one of the
fundamental tenets of Islamic belief. In fact, thebelief and unbelief
in the Unseen (Ghayb) is the distinguishing mark of a person being a
Muslim or a Heathen. 8
This is the branch of knowledge which is super human in nature
surpassing the human intellect as also the five proverbial senses on
their own. The Knowledge of the Unseen (I'lm-i-Ghayb) is superior to
and dominant over all other knowledge in any field of human activity,
defying all methods of imparting and receiving education and
knowledge. This is essentially an emblem ofDivine Grace bestowed upon
the chosen servants of Allah, like thegentle blissful rain showered
upon the hearts and minds of the esteemed recipients on earth.
7. Surah Kah'f: Verse 65
8. Surah Baqarah: Verse 3
3. VERSES OF THE QURAN PERTAINING TO I'LM-I-GHAYB
There are many verses inthe Holy Quran in which there is mentioned or
reference to I'lm-i-Ghayb(The Knowledge of Unseen). It is clear from
these verses that this I'lm-i-Ghayb pertain and belong to Almighty
Allah alone.
The following verses of the Holy Quran corroborates this proposition:-
A. "With Him are the Keysof the Unseen; the treasure that none knows but He." 9
B. "I know the secrets of the heaven and earth." 10
C. "Say: O Prophet (sallal laahu alaihi wasallam)! The Unseen isfor Allah". 11
D. "The Holy Prophet (sallal laahu alaihi wasallam) is asked
todeclare: Say, I tell you not that the Treasures ofAllah are with me,
nor do know on my own, what is hidden (In the Unseen)." 12
From these verses, it is learnt that the Knowledge of the Unseen
(I'lm-i-Ghayb) belongs as His most exclusive supreme prerogative to
Allah the Almighty. None on his own, can know the Unseen (Ghayb)
unless bestowed by Almighty Allah as a grace (and not as a matter of
right to claim).
A little probe into these verses would reveal that while even the
minutest part of the Ghayb remains in the Divine Authority, it is not
to be said anywhere that Allahthe Almighty does not grant this
knowledge even to anyone among his servants nor that the treasure of
the Ghayb remain un-bestowed and unshared by anyoneelse. This the
prime point of consideration on which the Ummah must devote thoughtful
attention to avoid any pitfalls in assuming or imbibing any
self-founded notions of I'lm-i-Ghayb.
This point is stressed again and again in the Holy Quran:
A. "He (Allah the Almighty) alone is the Knower of the Unseen; He does
not make anyone acquainted with the mysteries except the apostle whom
He has chosen." 13
B. "Allah will not discloseto you the secret of the unknown, but He
chooses of His apostles whom He pleases." 14
9. Surah An'am: Verse 59
10. Surah Baqarah: Verse33
11. Surah Yunus: Verse 20
12. Surah Hud: Verse 31
13. Surah Jinn: Verse 26
14. Surah Ale Imran: Verse 179
4. LEVELS OF I'LM-I-GHAYB POSSESSED BY THE AMBIYA(ALAIHIMUS SALAAM)
This, however, does not mean that Allah the Almighty restricts and
retains the Knowledge of Unseen exclusively to Himself and does not
reveal any part of it to any other person. No, not at all. Allah the
Almighty has revealed and honoured His apostles as much and as and
when He willed, for guidance and enlightenment to cope with the
circumstances and situations confronting them viz-a-viz the enemies of
Allah, and to fulfill the mission assigned to them. These phenomena
have been illustrated at various places in the Holy Quran.
Some of the relevant verses are quoted below:-
A. Regarding Hazrat Adam (alaihis salaam) and the Angels, it is
said:"He (Allah) taught the names (nature and qualitative attributes)
of all the things and placed them before the Angels".15
B. Regarding Hazrat Da'ud (alaihis salaam), it is said, "He (Allah)
gave Da'ud power and wisdom and taught him whatever (else)He willed."
16
C. In respect of the I'lm-i-Ghayb to Hazrat Sulaiman (alaihis salaam),
it is said, "O People! We have been taught the speech of the birds,
and on us has been bestowed (a little of) all things." 17
D. For Hazrat Lut (alaihis salaam), it is said, "And to Lut We gave
Judgement and Wisdom." 18
E. About Hazrat Yaqub (alaihis salaam) it was said, "He was, by Our
instructions full of Knowledge (and experience), but most men know
not." 19
F. Hazrat Yaqub (alaihis salaam) himself told his sons about this
blessing from Allah thus, "Did I not say to you, I know from Allah
that which you know not." 19
G. About Hazrat Yusuf (alaihis salaam), it is said, "When Yusuf
attained his full manhood, We gave him Power and Knowledge; thus do We
reward those who do the right things." 20
H. Regarding Hazrat Musa (alaihis salaam), it is said, "When he
reached full age and wasfirmly established (in life), We bestowed on
him Wisdom and Knowledge." 21
I. It is said about Hazrat Khizr (alaihis salaam):"So they found one
of our servants on whom We had bestowed Mercy from Ourselves and whom
We had taught knowledge (of special significance) from Our Own
Presence." 22
These verses of the Holy Quran make it clear that Allah the Almighty
bestowed the Knowledge of the Unseen (Ghayb) on His chosen servants,
but is unfortunate that most people do not know this;on the contrary,
even they refuse to believe it without realising the consequence
thereof! These pious souls, at times on their own, disclosed this
Divine bestowment in order to convince the people andclear their
doubts and put them on the right track of faith and Belief.
J. For example, Hazrat Isa(alaihis salaam) spoke tohis followers thus,
"And Ideclare to you whatever you eat and whatever you store in your
houses." 23 (It meant that whatever they had eaten in the houses -
within four walls - and whatever they had preserved therein, was well
known to the Prophet of Allah.
K. On another ocassion, Hazrat Yusuf (alaihis salaam) spoke to his
fellow prisoners before telling them the meaning of their dreams. He
said, "Before any food comes to you, I shall surely reveal to youthe
truth and meaning of this. It is due to the knowledge bestowed upon me
by Allah that I have to reveal to you what you did not know."24
These verses reveal that Allah the Almighty has bestowed I'lm-i-Ghayb
to His chosen Apostles. To deny this, amounts to the denial and
rejection of the Holy Quran itself. This is not an ordinary orroutine
knowledge. Elaborate precautionary and protective measuresare adopted
before suchmessages relating to the"Unseen" are despatched. Special
angels are sent (on earth) who stay around the Apostles, on whom the
Knowledge of the Unseen (I'lm-i-Ghayb) is bestowed. 25
The grant of I'lm-i-Ghaybis admitted by a great honour and whosoever
of the Apostles are bestowed this Unique Divine blessing become the
holders of great Divine Treasure. However, there is no uniform and set
pattern of Divine Message transmitted to each recipient in accordance
to their status.
According to the Holy Quran the status and nature of responsible of
the Apostles vary from one to another. "Those Apostles, we bestowed
with gifts (endowed with ranks, etc.) as willed by Allah." 26 Likewise
the grant of I'lm-i-Ghayb to Prophets varies according to their nature
of assignment relating to their prescribed mission.
The story of Hazrat Musa and Khizr (alaihimus salaam) so vividly
described in the Holy Quran explains this aspect of the proposition.
Hazrat Musamet Khizr (alaihimus salaam) and requested him to enlighten
him with the specific knowledge which Allah bestowed on him.
HazratKhizr (alaihis salaam) accepted, but advised Hazrat Musa
(alaihis salaam) to be patient and not to utter any word until he
would permit him to do so. Whatever Hazrat Khizr (alaihis salaam) did
was beyond the understanding of Hazrat Musa (alaihis salaam).
The promise of keeping silence on events taking place before his eyes
was too much for Hazrat Musa (alaihis salaam) to sustain and at last
(he broke the silence) HazratKhizr (alaihis salaam) revealed the
secrets of the events. Hazrat Khizr (alaihis salaam) did not keep him
in his companyany more. Details of the story is found in the HolyQuran
27 This clearly shows that the nature ofI'lm-i-Ghayb even to Prophets
of Allah was not uniform nor of equalmeasure.
15. Surah Baqarah: Verse31
16. Surah Baqarah: Verse251
17. Surah Namal: Verse 16
18. Surah Anbiya: Verse 74
19. Surah Yusuf: Verse 96
20. Surah Yusuf: Verse 22
21. Surah Qasas: Verse 140
22. Surah Kah'f: Verse 65
23. Surah Ale Imran: Verse 49
24. Surah Yusuf: Verse 37
25. Surah Jinn: Verse 26
26. Surah Baqarah: Verse253
27. Surah Kah'f: Verse 65-82