Verse:20 Commentary - - - Verse:21 Commentary - - - Verse:22 Commentary - - - Verse:23 Commentary - - - Verse:24 Commentary - - - Verse:25 Commentary Ruling

By common consent of the scholars, prostration to anyone other Allah is totally forbidden. According to some scholars, it is tantamount to

قُلْ إِنْ أَدْرِ‌ي أَقَرِ‌يبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَ‌بِّي أَمَدًا عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ‌ عَلَىٰ غَيْبِهِ أَحَدًا

(Say, I do not know whether that which you are promised is near, or my Lord has appointed for it a distant term. [ He is the ] Knower of the Unseen. So He does not let anyone know His Unseen....72:25-26)

The non-believers demanded that the Holy Prophet صلى الله عليه وسلم should show them the exact time and date when the Resurrection will occur. In verse [ 25] he is enjoined to say to them that it was not for him to say when the threatened punishment would come, but come it must. Verse:26 Commentary Verse [ 26] is the proof of the preceding verse. The Holy Prophet صلى الله عليه وسلم does not know whether the promised day is close or whether a longer time is appointed for it, because Allah alone is the knower of the Unseen. That is His exclusive characteristics, and therefore He does not divulge His Unseen to anyone. The definite article alif lam in al-ghaib 'the Unseen' is grammatically referred to as alif lam for istighraq lil jins 'the article encompassing and indicating the entire genus' [ as stated in Ruh with reference to Radi, that is, He is Omniscient - knowing every species of the Unseen and all genera of the Unseen. In the idafah [ possessive case ] construction ghaibihi 'His Unseen', the possessive pronoun refers to 'Allah' and reinforces His predominance over the Unseen. Allah's knowledge comprehends and encompasses every infima species [ species of species ] and every summum genus [ genus of genera ] of His creation. This is a specialized attribute of Allah. He does not divulge His Unseen to anyone indiscriminately, so that he may store and retrieve the secrets of the unknown world as and when he wishes.

The purport of the verse under comment is to affirm the totality of Allah's knowledge of the Unseen so that He alone is fully aware of every particle of His creation, and to negate such total knowledge of the Unseen for anyone other than Allah. It was possible that an unintelligent person might surmise that the Holy Prophet صلى الله عليه وسلم did not have any knowledge of the Unseen - so, how can he be a Messenger? Allah reveals to a Messenger thousands of secrets of the Unseen. Anyone to whom no revelation comes down cannot be a Prophet or a Messenger. Thus the following verse makes an exception:

إِلَّا مَنِ ارْ‌تَضَىٰ مِن رَّ‌سُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَ‌صَدًا ﴿27﴾

(...except a messenger whom He chooses [ to inform through revelation ], and then He appoints [ angels as ] watching guards before him and behind him, [ so that devils may not tamper with the divine revelation,].... 72:27) Verse:27 Commentary Difference between 'Knowledge of the Unseen' and 'Reports of the Unseen Events'

The exception made here is the response to the doubt raised by unintelligent people. The negation of the total knowledge of the Unseen does not necessarily entail absolute negation of every unknown secret. For the office of risalah, a Messenger needs a certain amount of knowledge of unseen things which Allah grants him through revelation. When Allah sends down the revelation to His Holy Prophet صلى الله عليه وسلم ، He sends it down under His special protection, and is completely secure against being distorted or tampered with by devils. First of all, the word rasul [ Messenger ] determines the type of knowledge granted to a Prophet or a Messenger. Evidently, it is the knowledge of the sacred laws and injunctions in its totality, and of the unseen events according to the exigency of time. The next statement states the heavily protected manner in which the unseen knowledge is granted. It is sent down through angels around whom are posted other angels as sentinels. This explanation clarifies the point that the exceptive sentence that affirms the unseen knowledge granted to a Holy Prophet صلى الله عليه وسلم and a Messenger is a specialized unseen knowledge which is essential and relevant to the proper functioning of a Prophetic office.

Technically, this 'exception', in Arabic grammar, is referred to as istithna' munqati` which may be defined as the exceptive sentence in which the exception is severed from, or wholly different in kind from, the general description given before. In this sense, whilst the basic sentence negated total Unseen Knowledge in general terms for anyone besides Allah, the exceptive sentence does not affirm it. It merely affirms specialized acquaintance with some reports of the unseen events which the Qur'an frequently describes as anba'ul ghaib أَنبَاءِ الْغَيْبِ , thus, for instance:

تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ

'These are some reports from the unseen [ events ] which We reveal to you. [ 11:49] '

Some unintelligent people do not grasp the distinction between 'Knowledge of the Unseen' and 'reports of the unseen events'. As a result, they attempt to prove 'total knowledge of the Unseen' for the Prophets of Allah, especially for the Last Prophet صلى الله عليه وسلم . They believe that the Holy Prophet صلى الله عليه وسلم ، like Allah, is omniscient - having knowledge of every particle of the universe. This is clearly shirk - assigning to the Holy Prophet صلى الله عليه وسلم the status of Godhead, God forbid! If any person discloses a secret to a friend of his, of which no one else has that piece of knowledge or information, such a friend cannot be described as omniscient. Likewise, Allah has granted thousands of pieces of information of the unseen world through revelation to His Holy Prophets صلى الله عليه وسلم ، but it is not true to say that they are omniscient. The ignorant laity do not understand the difference between the concepts. When they are told that the Holy Prophet صلى الله عليه وسلم is not omniscient, they understand this statement to imply that the Holy Prophet صلى الله عليه وسلم [ God forbid!] did not have any information about anything unseen. No believer in the world ever holds such a belief, nor can he ever do so because if anyone does so the whole structure of nubuwwah and risalah would come crumbling down. It is not possible for any believer to behave in this way. Verse:28 Commentary The concluding part of the last verse says:

وَأَحْصَىٰ كُلَّ شَيْءٍ عَدَدًا (...and has comprehensive knowledge of everything by numbers....72:28). In other words, Allah alone encompasses the perfect knowledge of everything and keeps a meticulous count of it. He has the knowledge of the exact number of particles in the mountains. He has the knowledge of the exact number of drops in all the oceans of the world. He has the knowledge of the exact number of drops in every rain. He alone has the knowledge of the exact number of leaves on all the trees in the world. Thus it is made clear that the totality of the knowledge of the Unseen is reserved exclusively for Allah, so that there should be no misunderstanding about the above 'exception' clause.

The question of the Unseen Knowledge is fully discussed under [ 27:65]

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ الْغَيْبَ إِلَّا اللَّـهُ

Say, "No one in the heavens and the earth has the knowledge of the Unseen except Allah." [ 27:65]