He is the knower of the Unknown, and He does not divulge His secret to any one
The All Knowing of all the hidden does not give anyone the control over His secrets.
Knower He of the Unseen, and He discloses not His Unseen to anyone,
He [alone] knows that which is beyond the reach of a created being's perception, and to none does He disclose aught of the mysteries of His Own unfathomable knowledge,
He is the Knower of the unseen, and He discloseth not His unseen Unto anyone.
"(He Alone) the All-Knower of the Gha'ib (unseen), and He reveals to none His Gha'ib (unseen)."
The Knower of the Invisible; He does not disclose His Invisible to anyone.
He is the Knower of the Unseen, and He does not disclose His Unseen to anyone
"The All-Knower of the Unseen, and He reveals to none His Unseen."
(He is) the Knower of the Unseen, and He revealeth unto none His secret,
Knower of the Unseen, He does not disclose His [knowledge of the] Unseen to anyone,
He is the Knower of the Unseen and does not disclose His Unseen to anyone,
[He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone
He knows the unseen and He does not allow anyone to know His secrets except those of His Messengers whom He chooses.
The Knower of the unseen! so He does not reveal His secrets to any,
AA<u>a</u>limu alghaybi fal<u>a</u> yu<i><u>th</u></i>hiru AAal<u>a</u> ghaybihi a<u>h</u>ad<u>a</u><b>n</b>
He alone has knowledge of what is hidden. He reveals this to none,
"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries,-
عَٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا
He (may He be glorified) is the knower of the Ghaib, all of it. Nothing of it is hidden from Him. He does not disclose His Ghaib to anyone, but keeps it in His exclusive knowledge.
He (may He be glorified) is the knower of the Ghaib, all of it. Nothing of it is hidden from Him. He does not disclose His Ghaib to anyone, but keeps it in His exclusive knowledge.
<p>Verse [ 26] is the proof of the preceding verse. The Holy Prophet ﷺ 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.</p><p>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 ﷺ 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:</p><p>إِلَّا مَنِ ارْ‌تَضَىٰ مِن رَّ‌سُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَ‌صَدًا ﴿27﴾</p><p>(...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)</p>
Verse [ 26] is the proof of the preceding verse. The Holy Prophet ﷺ 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 ﷺ 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)