Explanation of the Verses

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It is explained in the above verses that no one has the knowledge of the unseen excepting God.

In the first verse God says: “With Him are the keys of the unseen treasures that no one knows but Him.”

The word “Indahu” place in the beginning of the verse certifies that none has the knowledge of the unseen but God. Similarly the verse clarifies by saying that no one knows excepting Him.

The word “Al Mafatir” is the plural of “Miftah” and Maftah or treasures or the placed to hide things. (1)

The commentators have given the option of both these meanings. They sometimes they say that all treasure of the unseen are with God, while others say that the keys of the unseen are with Him but both the meanings are similar.

Some commentators have explained it from that which is present in Sahih Bukhari certain the 5 deeds mentioned in the end of Surah Loqman but it is no secret that the meaning of the verse is far vast because it includes all treasures and keys of the unseen.

Whatever has been written about the end of Surah Loqman in the hadiths is just to emphasize God’s glory. This is why the verse being discussed has hinted about the falling leaves and the seeds under the earth;

All the wet and dry things in existence are spoken about and have also described the things mentioned in “alLauhol Mahfuz” which is the slate or screen of God.

The Messenger’s attention has been drawn in the second verse and he is told, “Tell them that the indeed the unseen is known only to God.”

This argument and verse was presented against the pagans who used to argue with the Messenger about the showing of Miracles. (Miracles are those that they demanded due to their animosity). The Qura’n tells the Holy Messenger to stay aloof from such demands by them. These are the secrets of the unseen that are known only to God and none else. They will take place only when He desires so do not pay attention to such demented enemies.

The same meaning is conveyed in different terminology in the 3rd verse. So God bestowed the power of argument to his apostle to tackle those who insist about the Judgment Day. So God told them that it is about the mysteries of the unseen and no one is aware of them except Him especially when and how the Day of Judgment will be manifested. Verse

It is true that this verse has been revealed for the Day of Judgment but it has vast connotations and includes all the unseen.

In the 4th verse God clearly commands his apostle:

“I do not tell you that I have with me the treasures of God nor do I know the unseen.”

These words are related to the polytheists for they demanded a miracle every day and again they demanded to see and know the secrets of the unseen.

The term “In Attabiyu Illa Ma yuha illayya” is about the verse and the keys of knowledge for the Messengers. We will deal with this issue later Inshallah.

The fifth verse gives a new des c r i p tion and it says:

Verse 31 of Surah Huod:

“And Had I known the unseen I would have had much of the good and no evil would have touched me”

The verse following this verse is proof enough about the resurrection on the Day of Judgment and each one will be dealt through the knowledge he has attained. But there are various and many other interpretations also.

Mankind is generally bereft of any knowledge of the unseen and those who have it by God’s will have it for the benefit of mankind. But this is generally taken as the proof that man does not have the knowledge of the unseen.

The 10th verse the knowledge of the unseen is a special attribute and it says “ Aalimol Ghaib wa Shahadah” This des c r i p tion has come in may verses of the Qura’n(2) as one of the great attributes of God.

It is narrated that God is all encompassing and oversees the universe and this has been narrated as one of His unique attributes that none other can have. Some commentators have described it as “Aalimus sirri wa A’laaniya” the others have said that He is the knower who always was and always will be. The third group has described Him as “The knower of all that exists and of the hereafter.” The 4th group has described him as the knower who knows all that exists hidden or seen. (3)

It is also clear that all this has been said in the plural form in all the ten verses because the meaning of “Ghaib” and “Shahadah” is common. His entity encompasses everything past present and manifest or hidden

 


 

1. Tafsir Kabeer vol. 13 page 8 for the verse being discussed.
2. Verse 73 of Surah Al Anam, 94 and 105 of Taubah, 9 of Surah Raad, 92 of Muminun, 6 of Sajdah, 46 of Surah Zumar, 22 of Hashr, 8 of Surah Jumuah and 18 of Taghabun
3. Tafsir Qartabi Vol. 9 page 6534 for verse 22 of Surah Hashr

 

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