إِنَّ اللَّهَ عِندَهُ عِلمُ السّاعَةِ وَيُنَزِّلُ الغَيثَ وَيَعلَمُ ما فِي الأَرحامِ ۖ وَما تَدري نَفسٌ ماذا تَكسِبُ غَدًا ۖ وَما تَدري نَفسٌ بِأَيِّ أَرضٍ تَموتُ ۚ إِنَّ اللَّهَ عَليمٌ خَبيرٌ

Indeed the knowledge of the hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware.

EXPOSITION

It is commonly regarded that there are five things which God alone knows: knowledge of the advent of the Day of Resurrection (Indeed the knowledge of the hour is with Allah), knowledge of the time of rainfall (He sends down the rain), knowledge of what is in the wombs (He knows what is in the wombs), knowledge of what a person shall earn on the morrow (No soul knows what it will earn tomorrow), and knowledge of where a person shall die (and no soul knows in what land it will die). Finally, God says Indeed Allah is all-knowing, all-aware in that He knows all matters and is aware of their reality and true nature (6:59).^{‎[1]Munyah, 21/153.}

However, a careful scrutiny of the way this verse is formulated establishes that the matter is somewhat different. This is because the five things mentioned in this verse can be divided into two groups:^{‎[2]Mizan, 16/238; Amthal, 19/111; Munyah, 21/153.}

1. That which God exclusively knows, and none apart from Him knows it, and such will it remain, until the end of time. This is the knowledge of the final hour.^{‎[3]Mizan, 16/238; Tibyan, 8/289; Tabrisi, 8/507; Amthal, 13/77-78, 19/111; Munyah, 21/153.} This is corroborated by Quranic verses such as 7:187, 33:63, 41:47, 43:85, 67:25-26, and 79:42-46.
2. That which God knows while others are ignorant of it, however He does not maintain exclusive possession of it in His knowledge, in that He may teach it to others.^{‎[4]Mizan, 16/238; Amthal, 19/111; Munyah, 21/153.} Relevant examples of this are cited in the forthcoming discussion.

The verse states, innallāha ʿindahu ʿilm al-sāʿah, literally translating to: Indeed, with Allah is the knowledge of the hour. The syntactical structure of this phrase, which includes the use of the emphatic particle inna (indeed) and the placement of the predicate (ʿindahu – with Him) before the subject (ʿilm – knowledge), serves to emphasise the exclusive nature of this knowledge, suggesting that only Allah possesses knowledge of the hour. This meaning is stated more expressly by other verses of the Quran, such as, They question you concerning the Hour, when will it set in? Say: ‘Its knowledge is only with my Lord: none except Him shall manifest it at its time. It weighs heavy on the heavens and the earth. It will not overtake you but suddenly.’ They ask you as if you were in the know of it. Say: ‘Its knowledge is only with Allah, but most people do not know’ (7:187).

Thus, the exact knowledge of the hour and the time of its occurrence is known exclusively to Allah.

He sends down the rain: as is apparent, this second sentence of the verse does not talk about the knowledge of God, but about His power by which He blesses the earth by sending rain. However, it appears that most Quran commentators understand this part of the verse to mean that the exact knowledge of the time and place of rainfall is known only to God,^{‎[5]Tibyan, 8/289; Tabrisi, 8/507; Munyah, 21/154; Amthal, 13/78.} because the literary context of this verse consistently speaks about the knowledge of various things such as the knowledge of the hour, knowledge of what is in the wombs, knowledge of future earnings, and knowledge of the place of one’s death.^{‎[6]Amthal, 13/78.} The various reports that occur in the context of this verse, which have this verse cited in them (a sample of which have been cited below), also understand this part of the verse to refer to the time and place of rainfall.

However, it seems more appropriate to interpret He sends down the rain literally, indicating God’s sole power and ability to cause rain (verse 10).^{‎[7]Kashif, 4/174.} This does not imply that humans cannot predict rainfall based on observable signs and indicators. Even if we consider the argument that He sends down the rain refers to exclusive divine knowledge about it, we can still assert that humans can anticipate when rain will occur through signs and indicators, while acknowledging that only God possesses foreknowledge of when these indicators will manifest.

And He knows what is in the wombs: here, someone may contend, and rightly so, that modern scientific means exist today by which human beings can learn what exists in the womb of the foetus and its characteristics, whether it is male or female, and many other physical characteristics of the developing foetus. However, this knowledge is not limited to modern scientific methods. Since ancient times some individuals could accurately predict the gender of an unborn child, demonstrating that such insights have been accessible throughout human history, regardless of the technological advancements of the era.

Thus, it may be argued that this part of the verse hardly contains anything extraordinary about God’s knowledge nor anything exclusive to Him! However, while modern scientific means may inform us today of numerous characteristics of a developing foetus in the womb, they can only do so with respect to its physical characteristics. All other characteristics of a foetus, including its future destiny, are known to God and only to Him. Imam Ali (a) said the following in the context of explaining this verse: ‘God the glorified knows what is in the wombs of male or female, ugly or beautiful, generous or stingy, miserable or fortunate, whether it will end up as firewood in hellfire or as a companion of the prophets in paradise. This is the knowledge of the unseen which none knows save God.’^{‎[8]Nahj, sermon 128.} And yet this does not negate God teaching these things to one of His prophets or special friends from mankind.

No soul knows what it will earn tomorrow: this is in the sense of what the person shall do in the future of good or evil.^{‎[9]Tabrisi, 8/507; Munyah, 21/154.} Similar to the previous part, it is God alone who knows these things while others are ignorant of them but that does not negate God teaching this to some people (as is implied in the story of Prophet Moses (a) and Prophet Khiḍr (a) in 18:80) or showing some of these in dreams to whomever He wishes as corroborated by the following case in point, which is what Prophet Joseph (a) informs his two companions in prison. They sought his opinion regarding what they both had seen in their dreams. There entered the prison two youths along with him. One of them said: ‘I dreamt that I am pressing grapes.’ The other said: ‘I dreamt that I am carrying bread on my head from which the birds are eating.’ ‘Inform us of its interpretation,’ [they said,] ‘for indeed we see you to be a virtuous man’ (12:36). Prophet Joseph (a) interpreted their dreams by saying: O my prison mates! As for one of you, he will serve wine to his master, and as for the other, he will be crucified, and vultures will eat from his head. The matter about which you inquire has been decided (12:41). He also said: That is among things my Lord has taught me (12:37). In this way, Prophet Joseph (a) informed them of what they would earn the next day.^{‎[10] Munyah, 21/154.}

And no soul knows in what land it will die: this statement is similar to the previous ones in that God alone knows the land in which every person shall die and none knows that apart from Him^{‎[11] Tibyan, 8/289; Tabrisi, 8/507; Munyah, 21/155.} (35:11). Nevertheless, His wisdom may dictate that He disclose or teach His prophets or others of the destinies of some people and the land in which they shall die.^{‎[12] Munyah, 21/155.} Several examples exist such as the Prophet’s prophecy that his companion ʿAmmār shall be killed by a transgressive, tyrannical party. It is related that the Prophet passed by ʿAmmār at the time of the construction of the mosque of Medina when he wiped away the dust from his head, and said: ‘Alas for ʿAmmār! A transgressive, tyrannical group shall kill him. This will be when ʿAmmār will be calling them to God and they will be calling him to hellfire.’^{‎[13] Munyah, 21/155.} Al-Ḥāfiẓ ibn ʿAbd al-Barr writes: ‘Reports from the Prophet (s) have been consecutively transmitted across the centuries via independent chains of transmission (tawātur) that he said: “A transgressive, tyrannical group shall kill ʿAmmār.” This is an example of him informing about the unseen, and it is from the signs of his prophethood. This report is from the soundest of reports.’^{‎[14] Munyah, 21/155.}

Al-Ḥākim al-Nayshābūrī relates from Umm Salamah that the Messenger of God reclined one night when he suddenly awoke in an agitated, heaving state. Thereafter he reclined once again but awoke again while he held red soil in his hand, which he was turning around in his hand. She asked: ‘What is this red soil, Messenger of God!’ He replied: ‘Gabriel informed me that this one – pointing to al-Husayn – shall be killed in the land of Iraq. So I asked Gabriel: “Show me the soil of the land where he will be killed.” This is the soil of that land.’^{‎[15] Munyah, 21/155.}

Having said that, it is clear that there is wisdom in not disclosing to mankind the time or place of their death. This is that it serves as an admonition to be always prepared for death and thus be ever mindful of God.

This entire verse serves as a reminder that God knows everything, small and big, including the advent of the hour, which is impossible for His creatures to know. Creation is ignorant, in terms of knowledge, of the most important things that concern them while God knows everything. Therefore mankind needs to beware of turning away from His call lest they perish due to their ignorance.^{‎[16] Mizan, 16/238.}

INSIGHTS FROM HADITH

1. Ṣaḥīḥ al-Bukhārī contains the following report from ʿAbd-Allāh ibn ʿUmar, who transmits from the Messenger of God as having said: ‘The keys of the unseen are five in number,’ after which he recited this verse, Indeed the knowledge of the hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware.^{‎[17] Suyuti, 5/169.}
2. Ṣaḥīḥ al-Bukhārī contains the report of Abū Hurayrah, where he relates that a man, subsequently identified as Gabriel, came to the Messenger of God and asked him a series of questions, one of which was: ‘When is the hour?’ to which the Messenger of God replied: ‘The one asked is no more the wiser of it than the one asking, however I will describe to you its portents …’ And the Messenger of God mentioned two (to three)^{‎[18] Suyuti, 5/169.} signs of the advent of the hour. Then he said: ‘Five things are not known save to God,’ and he recited, Indeed the knowledge of the hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware.^{‎[19] Suyuti, 5/169.}
3. Suyūṭī relates from Ibn Mardawayh, who relates from Imam Ali (a), who said: ‘Nothing save five things from the secrets of the unseen were hidden from your Prophet: Indeed the knowledge of the hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware.’^{‎[20] Suyuti, 5/169.} A similar report has been attributed to ʿAbd-Allāh ibn Masʿūd,^{‎[21] Al-Jāmiʿ li-Aḥkām al-Qurʾān, 16/82; Suyuti, 5/169.} while a version of this report is attributed to the Messenger of God as transmitted by ʿAbd-Allāh ibn ʿUmar.^{‎[22] Suyuti, 5/169.}
4. Ṣadūq reports in his hadith compilation al-Khiṣāl, from Imam al-Ṣādiq (a), who said: ‘My father asked me: “Shall I inform you of five things which God has not apprised anyone from His creation?” I replied in the affirmative, whereupon he recited, Indeed the knowledge of the hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware.’^{‎[23] Khisal, p. 290, cited in Munyah, 21/155.}

Note: As explained earlier, such reports need to be understood in light of what we explained under the Exposition, otherwise their apparent meaning goes contrary to the book of God and the rest of the abundantly transmitted reports on this issue. Tabatabai writes that there are a great many reports transmitted from the Prophet and the Imams where they inform of their future (and those of others), and the time and place of their deaths (and those of others), as a result of divine instruction. Such reports regarding knowledge of the unseen due to divine instruction need to be understood as qualifying the reports such as the report above, and reports of like meaning. However, some of the latter kinds of reports may not entertain such qualification, and in such cases they should be ignored.^{‎[24] Mizan, 16/240.}

5. Abū Dāwūd al-Ṭayālisī relates from Abū al-ʿĀliyah, who said: ‘Muzriʿ, a companion of Ali (a) related to me that Ali (a) said: “An army will definitely draw near till it reaches [the place] al-Baydāʾ when it will be sunk [into the earth].”’ Abū al-ʿĀliyah said: ‘I said to Muzriʿ: “Surely, you are narrating the unseen to me!” He said: “Preserve what I am telling you, for the trustworthy one, Ali ibn Abī Ṭālib, informed me of this. He also told me that: ‘A man will surely be arrested, killed, and crucified between two of the balconies of the mosque.’ I said to him: ‘Are you informing me of the unseen?!’ He replied: ‘Remember what I am telling you.’”’ Abū al-ʿĀliyah said: ‘I swear that the following Friday had not yet arrived when Muzriʿ was arrested, killed, and crucified between two of the balconies of the mosque!’^{‎[25] Munyah, 21/154.}

Note: These types of prophecies or predictions are many in number in the hadith transmissions and do not negate the verse’s content.^{‎[26] Munyah, 21/155.}

1. Sharīf al-Raḍī has recorded a sermon in Nahj al-Balāghah from Imam Ali (a), who delivered it in Basra. In it the Imam foretells the battle of the Zanj and the Mongol invasion. At that, one of the Imam’s associates exclaimed: ‘You have knowledge of the unseen, Commander of the Faithful!’ The Imam laughed and said to the man, who was from the tribe of Kalb: ‘This is not knowledge of the unseen, O Kalbite, but what I have learned from one who had true knowledge. Knowledge of the unseen constitutes knowing the coming hour and the things God has enumerated in His words: Indeed the knowledge of the hour is with Allah. He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Indeed Allah is all-knowing, all-aware. God knows what is in wombs, male or female, ugly or beautiful, generous or stingy, wretched or blissful. He knows who will go to hell and who will enjoy the company of the prophets in paradise. This is the knowledge of unseen that God alone possesses. All else is knowledge that God taught to His Prophet, who taught it to me, and he prayed for my heart to preserve it and my breast to keep it safe.’^{‎[27] Nahj, sermon 128.}

Note: This report needs to be interpreted as clarified in the Exposition section, and in light of Tabatabai’s remarks cited earlier.

7. ʿUrfah al-Azdī, a companion of the Prophet, relates: ‘Doubt crept into my heart regarding Ali (a). Thereafter, I left with him towards the bank of the river Euphrates where he turned away from the road and halted, and we [all] halted around him. Then he said, pointing with his hand: “This is the place of their departure, and the place of their mounts, and the spilling of their blood. By my father, O one who has no helper in the earth and the sky save God!” When al-Husayn was killed, I left till I arrived at the place where they had been killed, and lo and behold the state was as he [Ali (a)] had described it. He had not erred in any detail.’ ʿUrfah al-Azdi continued: ‘So I sought God’s forgiveness for the doubt that I had entertained about Ali (a), and recognised that he was on the truth and that he had not presented save what had been entrusted to him of it.’^{‎[28] Munyah, 21/155.}
8. Abū Mikhnaf relates the following in his work, Kitāb Maqtal al-Ḥusayn, detailing the martyrdom of Imam al-Husayn (a): ‘When al-Husayn alighted at Karbala and was informed of its name, he wept profusely and said: “The land of sorrow and affliction! Halt and do not continue! Alight and do not move on! For by God, here is our [final] resting place. By God, here will our blood be spilt. By God, here our womenfolk shall be taken prisoner. And by God, here is the place of our graves. Here, by God, will be our resurrection. This is what my grandfather, the Messenger of God (s), had promised me, and there is no contention with his promise.’^{‎[29] Nur, 4/221.}

[1] Munyah, 21/153.
[2] Mizan, 16/238; Amthal, 19/111; Munyah, 21/153.
[3] Mizan, 16/238; Tibyan, 8/289; Tabrisi, 8/507; Amthal, 13/77-78, 19/111; Munyah, 21/153.
[4] Mizan, 16/238; Amthal, 19/111; Munyah, 21/153.
[5] Tibyan, 8/289; Tabrisi, 8/507; Munyah, 21/154; Amthal, 13/78.
[6] Amthal, 13/78.
[7] Kashif, 4/174.
[8] Nahj, sermon 128.
[9] Tabrisi, 8/507; Munyah, 21/154.
[10] Munyah, 21/154.
[11] Tibyan, 8/289; Tabrisi, 8/507; Munyah, 21/155.
[12] Munyah, 21/155.
[13] Munyah, 21/155.
[14] Munyah, 21/155.
[15] Munyah, 21/155.
[16] Mizan, 16/238.
[17] Suyuti, 5/169.
[18] Suyuti, 5/169.
[19] Suyuti, 5/169.
[20] Suyuti, 5/169.
[21] Al-Jāmiʿ li-Aḥkām al-Qurʾān, 16/82; Suyuti, 5/169.
[22] Suyuti, 5/169.
[23] Khisal, p. 290, cited in Munyah, 21/155.
[24] Mizan, 16/240.
[25] Munyah, 21/154.
[26] Munyah, 21/155.
[27] Nahj, sermon 128.
[28] Munyah, 21/155.
[29] Nur, 4/221.