(Reading time: ~10 minutes)<\/p>\n\n\n\n
With the grace of Allah (s), we will cover the following headings (click to navigate):<\/p>\n\n\n\n
Sections 2 and 4 are extrapolated from Ayatull\u0101h Mak\u0101rim Sh\u012br\u0101z\u012b\u2019s entry on this topic from The Message of the Qur\u02bf\u0101n [1]<\/a><\/sup><\/em> with additions from other sources. My comments will be italicized.<\/p>\n\n\n\n\n\n\n\n Linguistic definition:<\/p>\n\n\n\n \u201cal-ghayb is a root noun (ma\u1e63dar<\/em>) [such as] \u2018The sun disappeared\u2019 and similar to [the sun] when it is concealed from the eyes.\u201d [2]<\/sup><\/a><\/em><\/p>\n\n\n\n Technical definition:<\/p>\n\n\n\n In the Qur\u02bf\u0101n, al-ghayb is often compared against its opposite, shah\u0101dah <\/em>(the witnessed\/seen)[3]<\/sup><\/a>, and is referred to as a phenomenon beyond the physical and tangible realm. It cannot be observed with the ordinary senses but requires its own set of tools <\/em>for observation (idr\u0101k<\/em>).<\/p>\n\n\n\n \u2018All\u0101mah \u1e6cab\u0101\u1e6dab\u0101i (r) says:<\/p>\n\n\n\n \u201c<\/em>ghayb and shah\u0101dah are two relative concepts; that is, something can be ghayb with respect to one thing and shah\u0101dah to another. This is because all beings are limited and cannot be separated from their limitations and boundaries. Therefore, everything that falls into the [existential] boundary of another, it is witnessed with respect to that [higher] being\u2026and if anything falls outside its existential boundaries, it will be ghayb for it\u201d [4]<\/sup><\/a><\/em><\/p>\n\n\n\n In this sense, we notice three different usages of al-ghayb in the Qur\u02bf\u0101n:<\/p>\n\n\n\n The following verses are explicit in the exclusivity of this knowledge to Allah (s):<\/p>\n\n\n\n However, it appears the following verses oppose this exclusivity:<\/p>\n\n\n\n The last verse is in reference to Prophet Jesus (p) informing his people of private details of their lives an ordinary individual would normally have no way of telling. <\/em><\/p>\n\n\n\n We can reconcile between the two set of verses with one of the following explanations:<\/p>\n\n\n\n It is easy to see that \u2018ilm al-ghayb in its absolute sense, without any boundaries or conditions, is inherently exclusive to the pure Essence of God. He has complete oversight over the Seen and Unseen realms and this knowledge is inherent to His Essence and cannot be separated from Him. But others (such as Prophets, Im\u0101ms and angels) can only gain access to the unseen secrets via divine teaching and inspiration. Therefore, what is intended by exclusivity of \u2018ilm al-ghayb to God is [in its] independence; for others besides have no access to the unseen secrets independently; whatever they have is from their Lord and through His teaching, kindness and special attention.<\/p>\n\n\n\n The exclusivity in the aforementioned verses is relative \u2013 \u062d\u0635\u0631 \u0625\u0636\u0627\u0641\u064a – meaning, it is universally negating independent knowledge of the unseen for anyone, but it does not negate the possibility of Allah (s) teaching some of His servants of what He wishes. <\/p>\n\n\n\n In Nahj al-Bal\u0101gha<\/em>, it is reported that Imam Ali (s) was giving news of future events for the people (and predicted the attack of the Mongolian Empire against Muslim lands). Upon this, one of his companions questioned whether he was relating this information from the Unseen to which he replied:<\/p>\n\n\n\n \u201cThis is not ghayb, [rather] it is a knowledge I have learnt from the Prophet\u201d[5]<\/sup><\/a><\/p>\n\n\n\n \u2018All\u0101mah Am\u012bni (p) adds:<\/p>\n\n\n\n \u201c<\/em>Prophets, saints and believers per the explicit verses of the Quran have access to the unseen; except, each has their own determined share; and ultimately, whatever the extent of their knowledge may be, it is limited; both from quantity and quality. Secondly, their knowledge is not essential but rather accidental; temporal and not eternal; it has a beginning and an end; and is ultimately sourced from God.\u201d[6]<\/sup><\/a><\/p>\n\n\n\n The exclusive knowledge of Allah (s) is that of the Secured Tablet. The knowledge of Prophets and Im\u0101ms are of the tablet of ma\u1e25w<\/em> (Elimination) and ithb\u0101t<\/em> (Fixing).<\/p>\n\n\n\n Both of these divine tablets are said to include all the events that have occurred and will occur until the end of time. The difference is, the events recorded in the Secured Tablet will be actualized without deterrence or change whereas information in second tablet is subject to change and update depending on the turn of events and their interaction with one another.<\/em><\/p>\n\n\n\n A blessed tradition from our third Im\u0101m points to this understanding:<\/p>\n\n\n\n \u0644\u064e\u0648\u0644\u064e\u0627 \u0622\u064a\u064e\u0629\u064c \u0641\u0649\u200c \u0643\u0650\u062a\u064e\u0627\u0628\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0644\u064e\u062d\u064e\u062f\u064e\u0651\u062b\u0652\u062a\u064e\u0643\u064f\u0645\u0652 \u0628\u0650\u0645\u064e\u0627 \u0643\u064e\u0627\u0646\u064e \u0648\u064e \u0645\u064e\u0627 \u064a\u064e\u0643\u064f\u0648\u0646\u064f \u0627\u0644\u0649\u200c \u064a\u064e\u0648\u0652\u0645\u0650 \u0627\u0644\u0652\u0642\u0650\u064a\u064e\u0627\u0645\u064e\u0629\u0650! \u0641\u064e\u0642\u064f\u0644\u0652\u062a\u064f \u0644\u064e\u0647\u064f \u0627\u064a\u064e\u0651\u0629\u064e \u0622\u064a\u064e\u0629\u064d\u061f \u0641\u064e\u0642\u064e\u0627\u0644\u064e \u0642\u064e\u0648\u0652\u0644\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u064a\u064e\u0645\u0652\u062d\u064f\u0648 \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u0645\u064e\u0627 \u064a\u064e\u0634\u064e\u0627\u0621\u064f \u0648\u064e \u064a\u064f\u062b\u0652\u0628\u0650\u062a\u064f \u0648\u064e \u0639\u0650\u0646\u0652\u062f\u064e\u0647\u064f \u0627\u0645\u064f\u0651 \u0627\u0644\u0652\u0643\u0650\u062a\u064e\u0627\u0628<\/p>\n\n\n\n \u201cWere it not for a verse in the Quran I would have been able to inform you of what passed and what will happen until the day of resurrection. So I asked him which verse is this? To which he replied: \u201cHe will eliminate what He wishes and stabilizes [what He wishes] and with Him is the Mother of the Book\u201d[7]<\/sup><\/a><\/p>\n\n\n\n God concurrently is aware of all the details and events of the world whereas this is not possible for the prophets and saints. Instead, they can potentially know what they wish to know (pertinent on God\u2019s permission).<\/p>\n\n\n\n By way of analogy, imagine a large database containing all the basic information about the citizens of your country. No person has this voluminous bank of information memorized, but government officials can access any bit of this database when they wish.<\/em><\/p>\n\n\n\n The evidence for this view can be found in Sheikh al-Kulayn\u012b\u2019s al-K\u0101fi<\/em> where he lists a number of reports with the following meaning: if we wished to know [anything] we will come to know of it. [8]<\/sup><\/a><\/em><\/p>\n\n\n\n This view is attributed to Shah\u012bd M\u016b\u1e6dahhar\u012b:<\/p>\n\n\n\n We can make a distinction here: there is a type of unseen knowledge which has been disclosed to the saints and infallibles and another type which has not been disclosed yet. In other words, ghayb has two stages: the stage before disclosure; that is, before Allah disclosed and reveals that knowledge to His messengers. In this state, no one except Him has access to this knowledge. The second stage is after disclosure. In this state, chosen individuals (\u201capproved Messengers\u201d) will gain access to this knowledge, and it is no longer ghayb <\/em>for them. The keys of the Unseen are exclusive to God, but when He opens the doors of ghayb in a limited fashion, saints will come to know of the information made available to them. In other words, \u201cwhat the infallibles had come to know were no longer technically considered ghayb [and no longer a] a contradiction to those verses.\u201d[9]<\/sup><\/a><\/p>\n\n\n\n Perhaps the following narration is suggestive of this idea:<\/p>\n\n\n\n \u0639\u064e\u0646\u0652 \u0623\u064e\u0628\u0650\u064a \u0628\u064e\u0635\u0650\u064a\u0631\u064d \u0639\u064e\u0646\u0652 \u0623\u064e\u0628\u0650\u064a \u0639\u064e\u0628\u0652\u062f\u0650 \u0627\u064e\u0644\u0644\u064e\u0651\u0647\u0650 \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650 \u0627\u064e\u0644\u0633\u064e\u0651\u0644\u0627\u064e\u0645\u064f \u0642\u064e\u0627\u0644\u064e: \u0625\u0650\u0646\u064e\u0651 \u0644\u0650\u0644\u064e\u0651\u0647\u0650 \u0639\u0650\u0644\u0652\u0645\u064e\u064a\u0652\u0646\u0650 \u0639\u0650\u0644\u0652\u0645\u064c \u0645\u064e\u0643\u0652\u0646\u064f\u0648\u0646\u064c \u0645\u064e\u062e\u0652\u0632\u064f\u0648\u0646\u064c \u0644\u0627\u064e \u064a\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0647\u064f \u0625\u0650\u0644\u0627\u064e\u0651 \u0647\u064f\u0648\u064e \u0645\u0650\u0646\u0652 \u0630\u064e\u0644\u0650\u0643\u064e \u064a\u064e\u0643\u064f\u0648\u0646\u064f \u0627\u064e\u0644\u0652\u0628\u064e\u062f\u064e\u0627\u0621\u064f \u0648\u064e \u0639\u0650\u0644\u0652\u0645\u064c \u0639\u064e\u0644\u064e\u0651\u0645\u064e\u0647\u064f \u0645\u064e\u0644\u0627\u064e\u0626\u0650\u0643\u064e\u062a\u064e\u0647\u064f \u0648\u064e \u0631\u064f\u0633\u064f\u0644\u064e\u0647\u064f \u0648\u064e \u0623\u064e\u0646\u0652\u0628\u0650\u064a\u064e\u0627\u0621\u064e\u0647\u064f \u0641\u064e\u0646\u064e\u062d\u0652\u0646\u064f \u0646\u064e\u0639\u0652\u0644\u064e\u0645\u064f\u0647\u064f<\/p>\n\n\n\n Reported by ab\u012b Ba\u1e63\u012br from Im\u0101m al-\u1e62\u0101diq: \u201cIndeed for Allah there are two [types of] knowledge; a hidden secured knowledge [that] no ones knows of except Him. From this [knowledge] is bad\u0101. And [another type of] knowledge which he has taught the angels, messengers and Prophets; and we know of this [knowledge].”[22]<\/sup><\/a><\/p>\n\n\n\n Both Sunni[10]<\/sup><\/a> and Sh\u012b\u2019\u012b collections of \u1e25ad\u012bth include a plethora of traditions citing the ability of Prophets and infallibles to access the Unseen realm. However, we also find reports with meanings contradictory to this. We will review and analyse two such reports in what proceeds:<\/p>\n\n\n\n It is reported by Sad\u012br that he was amongst four other companions when Im\u0101m al-\u1e62\u0101diq (s) entered with anger and said:<\/p>\n\n\n\n \u201c[I am] surprised with a people who assume that we know of the unseen. No one knows of it except God, glory be to Him. I wished to discipline my maid\u2026but I do not know in which of the rooms she is in!\u201d [11]<\/sup><\/a><\/p>\n\n\n\n In another narration found in the Am\u0101l\u012b <\/em>of Sheikh M\u016bf\u012bd, ibn M\u016bgh\u012brah reports that another companion related to Im\u0101m al-Ka\u1e0dim (s) that some believe the Im\u0101m possesses knowledge of the unseen. The Im\u0101m replied with surprise:<\/p>\n\n\n\n \u201cS\u016bb\u1e25\u0101nall\u0101h! Place your hand above my head. By Allah, no hair on it or on my body remains except which has risen [from what you just said]!…[All we know] is nothing but an inheritance from the Prophet (\u1e63).\u201d[12]<\/sup><\/a><\/p>\n\n\n\n We can reread and interpret these reports with one of the following lenses:<\/p>\n\n\n\n Intriguingly, the transmitters of the above reports both mention the presence of others in the conversation in the beginning of the report. This is itself a good sign to infer the Im\u0101m was potentially practicing caution with his words. In particular, in the first report, the Im\u0101m has a major change of tone after some of the companions who were initially with the Im\u0101m leave. Sad\u012br continues the report with:<\/p>\n\n\n\n \u201cWhen the Im\u0101m stood up from his place and journeyed to his house, I entered [the house] with Ab\u016b Ba\u1e63\u012br and Muyassir and we asked him: May we be sacrificed for you, we heard you say so and so\u2026[the report continue until it says:]\u2026 the Im\u0101m pointed to his chest and said: The knowledge of the Book, by God I swear, all of it is with us. The knowledge of the Book, by God I swear, all of it is with us.\u201d<\/p>\n\n\n\n In affirmation of this, \u2018All\u0101mah \u1e6cab\u0101\u1e6dab\u0101i says \u201cPeople, in general, were not able to comprehend these concepts; [thus] the Prophet and Im\u0101ms would answer them in accordance to their capacity of understanding.\u201d[14]<\/sup><\/a><\/em><\/p>\n\n\n\n As we demonstrated, the possibility of \u2018ilm al-ghayb for Prophets and Im\u0101ms is an established belief of our creed. However, there exists differing views with regards to its scope and degree this knowledge encompasses. We will present some of these opinions:<\/p>\n\n\n\n 4.1 Comprehensive concurrent knowledge<\/strong><\/p>\n\n\n\n They concurrently know of all the affairs and matters of the universe except certain pieces of information made exclusive to God Himself such as the knowledge of the time of the Day of Resurrection or knowledge of the Essence of God.<\/p>\n\n\n\n Sheikh Kulayni has mentioned six reports under the title of \u201cThe Im\u0101ms have the knowledge of what passed and what will become; and nothing is hidden from them\u201d[15]<\/sup><\/a>, which can be used as supporting evidence for this opinion.<\/p>\n\n\n\n This opinion is difficult to digest. First problem is the possibility of knowing all<\/strong> the details of all <\/strong>events that have occurred since the beginning of the world until the day of Resurrection; events at the atomic level, at the macroscopic level; mundane details of the personal lives of humans, animals, insects etc. <\/em><\/p>\n\n\n\n Second problem: Why would the Im\u0101ms whose central goal is to guide according to the Book of Allah and traditions of the Prophet need to have all this information stored in their blessed minds?Thirdly, by the law of simplicity, there are competing explanations for these traditions which require less mental effort and perplexity.<\/em><\/p>\n\n\n\n 4.2 Comprehensive potential knowledge<\/strong><\/p>\n\n\n\n The Im\u0101ms know of these affairs potentially<\/strong>, meaning, upon their desire to know they will be opened to the doors of Allah\u2019s knowledge. This view can be fortified with previously referenced reports of \u201cWhen the Im\u0101ms wish to know, they will know\u201d.<\/p>\n\n\n\n 4.3 Knowledge of general principles <\/strong><\/p>\n\n\n\n They possess the general principles which govern the affairs of the universe. Upon desire to know, they derive from these principles knowledge of the specifics. For example, in a famous report it has been narrated that Im\u0101m \u2018Al\u012b (s) has said:<\/p>\n\n\n\n \u201cSurely the Messenger of God taught me thousand doors [chapters\/fields\/categories] from the \u1e25al\u0101l and the \u1e25ar\u0101m from what had passed and what will come until the day of Resurrection. From each door opened another thousand, so that is a thousand thousand [one million] doors.\u201d[16]<\/sup><\/a><\/p>\n\n\n\n Whether the number thousand is meant to be taken literally or as a way of emphasis, what is for certain is that these doors of knowledge each opened to many other doors. This is exactly the relationship between general principles and their applications. When one knows of a general rule, they can apply to a countless number of cases.<\/p>\n\n\n\n 4.4 Sufficient knowledge as guides for mankid<\/strong><\/p>\n\n\n\n The extent of their knowledge is defined by their roles as guides and leaders. Whatever information is relevant in giving direction to mankind, shedding light onto the confusions of their followers, leading their communities to prosperity and answering their questions will fall within the scope of their God given knowledge. This will entail complete control and mastery over the rules of God, history of Prophets and previous nations, details of creation, past and future events, human psychology, sociology, management and whatever is considered necessary or helpful in the process of guidance and leadership.<\/p>\n\n\n\n Many narrations point to this idea as well:<\/p>\n\n\n\n \u201cGod is more wise, respected, glorified, great and just to allocate a \u1e25ujjah [for people] [and] then hide from him their affairs.\u201d[17]<\/sup><\/a><\/p>\n\n\n\n Reported from Im\u0101m \u1e62\u0101diq (s):<\/p>\n\n\n\n \u201cWhoever assumes that God will allocate a servant of his as \u1e25ujjah in his lands and then will conceal from him all that he needs, surely he has attributed a lie to God.\u201d[18]<\/sup><\/a><\/p>\n\n\n\n 4.5 An amalgamation of the above<\/em><\/strong><\/p>\n\n\n\n We can extend the above view in a way to include the last two:<\/em><\/p>\n\n\n\n Given the Prophet\u2019s and Im\u0101ms\u2019 position of guidance is universal and envelops generations of humans across history and land, with differing cultures and circumstances, and is meant to provide a source of salvation, prosperity and a safe passage of progress from this world into the hereafter for humans of all degrees of capacity, intelligence and background, we can confidently claim the breadth of the knowledge required by them in this mission is unimaginably vast. Hence, the foundational layer of their knowledge is formed by the principles taught to them by Allah (and thereon via the Prophet) to which they can refer for the rulings of specific situations. What escapes the fall of these principles either for their specificity or novelty is inspired to them by Allah when they wish and He wishes.<\/em><\/p>\n\n\n\n The Holy Qur\u2019\u0101n forbids us from casting ourselves into harms way:<\/p>\n\n\n\n \u201cAnd do not throw [yourselves] with your [own] hands into destruction\u201d (2:195)<\/em><\/p>\n\n\n\n On the other hand, history testifies that the Im\u0101ms did not attempt to escape their death. Im\u0101m Al\u012b (s) woke up his own murderer-to-be, the cursed ibn Muljam, from sleep; Im\u0101m \u1e24ussain (s) travelled to Karbala conscious of his fatal end and every other Im\u0101m drank the poison of death from the hands of their enemies whilst according to your view they were aware of this by their access to the unseen knowledge. Is this not a disobedience to the prohibition mandated in the above verse?<\/p>\n\n\n\n Firstly, not all cases of facing and entering life threatening situations is prohibited. By the order of the same God who revealed the above verse, Muslims courageously participated in uneven wars, putting their lives at risk, for the sake of protecting and defending the religion and dignity of Muslims. Therefore, although human life is highly valued in God\u2019s eyes, there are cases where it has be put on the line. If Im\u0101m \u1e24ussain sacrificed his life, sons, companions and allowed his women to be taken as prisoners by the cursed army of Yaz\u012bd; it was neither a miscalculation nor was it a conscious suicide mission; rather, it was fulfilling God\u2019s orders in reviving His Book and nation, commanding the good and forbidding the evil.<\/em><\/p>\n\n\n\n Secondly, \u201cunseen knowledge has no effect on the external world. If the Im\u0101m knew his martyrdom was an unchangeable decree of God, not preventing it is not<\/strong> an example of throwing oneself into destruction, rather, submitting one self to the will of God\u201d.[19]<\/sup><\/a><\/p>\n\n\n\n \u201c<\/strong>In reality, the blessed verse is forbidding of \u201ccasting\u201d oneself unto destruction, but the events that occurred for the Im\u0101ms were a case of being \u201cplaced\u201d in destruction not \u201ccasting\u201d; that is, they already saw themselves in the inevitable hands of death and considered it [an] ascertained\u201d[20]<\/sup><\/a> decree of God, so they submitted to His will. This is not an area of questioning and doubt; it is an area of praise and pride; they bravely carried out God\u2019s decree with complete consciousness of its brutality.<\/p>\n\n\n\n Lastly, Prophets and Im\u0101ms are generally commanded to act by way of appearance and face value (\u1e93\u0101hir) and not by the unseen. This is why in their courts, judging amongst people, they never resorted to the unseen but rather asked for proofs, witnesses and evidence.\u201d[21]<\/sup><\/a> Otherwise, they will not be sources of imitations and role models for the rest of mankind.<\/p>\n\n\n\n \u0627\u0644\u0644\u0647\u0645 \u0627\u062c\u0639\u0644\u0646\u0627 \u0645\u0648\u0645\u0646\u06cc\u0646 \u0628\u0642\u0627\u0645\u0627\u062a\u0647\u0645 \u0627\u0644\u0639\u0627\u0644\u064a\u0629<\/p>\n\n\n\n [1]<\/a> \u067e\u06cc\u0627\u0645 \u0642\u0631\u0622\u0646 \u062c\u0644\u062f 7<\/em><\/p>\n\n\n\n [2]<\/a> M\u016bfrad\u0101t<\/em>, al-R\u0101gh\u012bb v1 p616<\/p>\n\n\n\n [3]<\/a> The ma\u1e63dar<\/em> here is translated as ism maf\u2019\u016bl<\/em>.<\/p>\n\n\n\n [4]<\/a> al-M\u012bz\u0101n, <\/em>\u1e6cab\u0101\u1e6dab\u0101i v11 p418<\/p>\n\n\n\n [5]<\/a> Nahj al-Bal\u0101gha<\/em> Sermon 128<\/p>\n\n\n\n [6]<\/a> al-Ghad\u012br, <\/em>\u0100m\u012bn\u012b v5 p88<\/p>\n\n\n\n [7]<\/a> N\u016br al-thaqalayn<\/em>, V2 P512 Hadith 160<\/p>\n\n\n\n [8]<\/a> U\u1e63\u016bl al-K\u0101f\u012b<\/em> v1 p285<\/p>\n\n\n\n [9]<\/a> Collection of works<\/em>, M\u016b\u1e6dahhar\u012b, v27 p816<\/p>\n\n\n\n [10]<\/a> Refer to al-Ghad\u012br<\/em> of Am\u012bn\u012b V5 P59-62 for an in depth discussion on these narrations<\/p>\n\n\n\n [11]<\/a> U\u1e63\u016bl al-K\u0101f\u012b<\/em> v1, p257<\/p>\n\n\n\n [12]<\/a> Am\u0101li<\/em>, Sheikh M\u016bf\u012bd, v1 p23<\/p>\n\n\n\n [13]<\/a> \u0622\u06af\u0627\u0647\u06cc \u0633\u0648\u0645, Ja\u2019far S\u016bb\u1e25\u0101n\u012b, 195-197<\/p>\n\n\n\n [14]<\/a> al-M\u012bz\u0101n, <\/em>\u1e6cab\u0101\u1e6dab\u0101i v8 p372<\/p>\n\n\n\n [15]<\/a> U\u1e63\u016bl al-K\u0101f\u012b<\/em> v1, p258<\/p>\n\n\n\n [16]<\/a> Bi\u1e25\u0101r al-anw\u0101r<\/em>, v40 has reported 80 reports of similar meaning in a section named \u201cThe Messenger taught him a thousand doors\u201d<\/p>\n\n\n\n [17]<\/a> Bi\u1e25\u0101r al-<\/em>anw\u0101r v26 p138<\/p>\n\n\n\n [18]<\/a> ibid<\/p>\n\n\n\n [19]<\/a> al-M\u012bz\u0101n, <\/em>\u1e6cab\u0101\u1e6dab\u0101i v18, p193<\/p>\n\n\n\n [20]<\/a> al-M\u012bz\u0101n, <\/em>\u1e6cab\u0101\u1e6dab\u0101i v2 p135<\/p>\n\n\n\n1 Defining \u2018ilm al-ghayb <\/strong><\/h2>\n\n\n\n
2 The problem of \u2018ilm al-ghayb in the Qur\u02bf\u0101n<\/strong><\/h2>\n\n\n\n
2.1 Dependence\/Independence<\/strong><\/h3>\n\n\n\n
2.2 Secured Tablet and the Tablet of Elimination and Fixing<\/strong><\/h3>\n\n\n\n
2.3 Current and potential Knowledge<\/strong><\/h3>\n\n\n\n
2.4 Knowledge before and after disclosure<\/strong> <\/h3>\n\n\n\n
3 The problem of \u2018ilm al-ghayb in traditions <\/strong><\/h2>\n\n\n\n
4 The scope of \u2018ilm al-ghayb<\/strong><\/h2>\n\n\n\n
5 The incompatibility of \u2018ilm al-ghayb with Prophets\/Im\u0101ms not avoiding death <\/strong><\/h2>\n\n\n\n
\n\n\n\n