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Draft:Verse 59 of Sura al-An'am

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Verse 59 of Sura al-An'am
Verse's Information
Suraal-An'am (Qur'an 6)
Verse59
Juz'7
Content Information
Place of
Revelation		Mecca
TopicThe restriction of knowledge of the unseen to God, God's comprehensive knowledge of all phenomena of existence
Related VersesQur'an 36:12


Qur'an 6:59 elucidates the nature and scope of Divine Knowledge.[1] Al-Shaykh al-Tusi posits that the term "Kitab Mubin" (Manifest Book) likely refers to Divine Knowledge itself, or alternatively, denotes a celestial record wherein all existential truths are inscribed prior to creation, a concept paralleling Qur'an 57:22.[2] Allama Tabataba'i draws a parallel between the Kitāb Mubīn and the Treasuries of the Unseen, distinguishing the former by its inclusion of precise quantitative and measurable details.[3] Other scholars have identified the Kitāb Mubīn with the "Imām Mubīn" mentioned in Qur'an 36:12, interpreting it as a reference to Imam Ali (a).[4] Alternative interpretations of the Kitāb Mubīn include the Preserved Tablet, the Umm al-Kitab, and the Qur'an itself.[5][6]

This verse is recited during the Ghafila Prayer, which is categorized among the recommended prayers.[7]

Exegetes generally interpret the phrase mafātiḥ al-ghayb as signifying the exclusive restriction of knowledge of the unseen to God, though some have glossed it as the "treasuries of the unseen" or Divine power.[8] Scholars note that the subsequent clauses of the verse demonstrate that God's omniscience is not confined to the unseen; rather, it encompasses every minute detail of the manifest world.[9] Allama Tabataba'i interprets mafātiḥ al-ghayb as a realm where entities exist prior to their manifestation in the material world, devoid of physical limitations or dimensions. He further posits the probable existence of non-material and atemporal beings within these Divine treasuries, designating them as the "absolute unseen."[10]

Ibn Sina elucidates God's knowledge of the sensible world's particulars through His knowledge of the primary creations, such as the First Intellect, which serve as the causes for other beings; he identifies these first creations as the referents of mafātiḥ al-ghayb.[11] Similarly, Ibn Rushd posits that God knows the universe through His knowledge of the world's primary causes—themselves created by Him—and classifies these causes as mafātiḥ al-ghayb.[12]

Mulla Sadra identifies the Active Intellect as the instance of mafātiḥ al-ghayb, regarding it as the source of intuitive knowledge and prophetic inspiration.[13] Mystics have also equated mafātiḥ al-ghayb with the Immutable Archetypes (aʿyān thābita),[14] the station of Oneness (ḥaḍrat aḥadiyya),[15] and the Universal Divine Names.[16]

Notes

  1. ↑ For instance see: Ibn Sīnā, Al-Shifāʾ (al-Ilāhiyyāt), 1404 AH, vol. 1, p. 362; Mullā Ṣadrā, Tafsīr al-Qurʾān al-karīm, 1366 Sh, vol. 6, p. 118.
  2. ↑ Al-Ṭūsī, Al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 4, p. 155.
  3. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1352 Sh, vol. 7, p. 127.
  4. ↑ Rabbānī Gulpāyigānī, Waḥy-i nabawī, 1391 Sh, pp. 207-208.
  5. ↑ Sulṭān ʿAlī Shāh, Bayān al-saʿāda, 1408 AH, vol. 2, p. 134.
  6. ↑ Mullā Ṣadrā, Al-Ḥikma al-mutaʿāliya, 1981, vol. 6, p. 295.
  7. ↑ Ṭabāṭabāʾī Yazdī, Al-ʿUrwa al-wuthqā, 1419 AH, vol. 2, pp. 246-247.
  8. ↑ Ḥāʾirī Ṭehrānī, Muqtaniyyāt al-durar, 1338 Sh, vol. 4, p. 183.
  9. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1352 Sh, vol. 7, p. 125.
  10. ↑ Al-Ṭabāṭabāʾī, Al-Mīzān, 1352 Sh, vol. 7, p. 125.
  11. ↑ Ibn Sīnā, Al-Shifāʾ (al-Ilāhiyyāt), 1404 AH, vol. 1, p. 362.
  12. ↑ Ibn Rushd, Al-Kashf ʿan manāhij al-adilla, 1998, p. 189.
  13. ↑ Mullā Ṣadrā, Tafsīr al-Qurʾān al-karīm, 1366 Sh, vol. 6, p. 118.
  14. ↑ Qayṣarī, Sharḥ Fuṣūṣ al-ḥikam, 1382 Sh, vol. 2, p. 885.
  15. ↑ Imām Khumaynī, Taʿlīqāt ʿalā sharḥ Fuṣūṣ al-ḥikam, Pāsdār-i Islām, p. 25.
  16. ↑ Jāmī, Ashiʿʿat al-lamaʿāt, 1383 Sh, p. 172.

References

  • Ḥāʾirī Ṭehrānī, ʿAlī, Muqtaniyyāt al-durar, Tehran, Dār al-Kutub al-Islāmiyya, 1338 Sh.
  • Ibn Rushd, Muḥammad b. Aḥmad, Al-Kashf ʿan manāhij al-adilla fī ʿaqāʾid al-milla, Beirut, Markaz Dirāsāt al-Waḥda al-ʿArabiyya, 1998.
  • Ibn Sīnā, Ḥusayn, Al-Shifāʾ (al-Ilāhiyyāt), correction: Saʿīd Zāʾid, Qom, Kitābkhāna-yi Marʿashī Najafī, 1404 AH.
  • Imām Khumaynī, Sayyid Rūḥ Allāh, Taʿlīqāt ʿalā sharḥ Fuṣūṣ al-ḥikam wa Miṣbāḥ al-uns, Qom, Pāsdār-i Islām, n.d.
  • Mullā Ṣadrā, Muḥammad b. Ibrāhīm, Al-Ḥikma al-mutaʿāliya fī l-asfār al-ʿaqliyya al-arbaʿa, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 3rd ed., 1981.
  • Mullā Ṣadrā, Muḥammad b. Ibrāhīm, Tafsīr al-Qurʾān al-karīm (Ṣadrā), Qom, Bīdār, 1366 Sh.
  • Qayṣarī, Dāwūd b. Maḥmūd, Sharḥ Fuṣūṣ al-ḥikam, research: Ḥasan Ḥasanzāda Āmulī, Qom, Būstān-i Kitāb-i Qom, 1382 Sh.
  • Rabbānī Gulpāyigānī, ʿAlī, Waḥy-i nabawī, n.p., Pazhūhishgāh-i Farhang wa Andīsha-yi Islāmī, 1391 Sh.
  • Sulṭān ʿAlī Shāh, Muḥammad b. Ḥaydar, Bayān al-saʿāda fī maqāmāt al-ʿibāda, Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1408 AH.
  • Al-Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn, Al-Mīzān fī tafsīr al-Qurʾān, Beirut, Muʾassasat al-Aʿlamī li-l-Maṭbūʿāt, 1352 Sh.
  • Ṭabāṭabāʾī Yazdī, Sayyid Muḥammad Kāẓim, Al-ʿUrwa al-wuthqā, research: Aḥmad Muḥsinī Sabzawārī, Qom, Daftar-i Intishārāt-i Islāmī, 1st ed., 1419 AH.
  • Al-Ṭūsī, Muḥammad b. Ḥasan, Al-Tibyān fī tafsīr al-Qurʾān, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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