Knower of the Unseen
عَالِمِ الْغَيْبِ
Good.
Knower of the Unseen
عَالِمِ الْغَيْبِ
With the genitive, in my view, it is said:
"With the genitive, it is an attribute; with the nominative, it is the predicate of a subject; and Knower
علام
with the genitive. So there are three recitations here.
The student: ........?
The Shaykh : No, and Knower
علام
correct it with the genitive. So the recitations are three: Knower
عالم
nominative, genitive, and Knower
علام
genitive only. Yes. His saying Knower of the Unseen
عالم الغيب
that the mention of this attribute is appropriate for establishing the Resurrection is clear, because the standing of the Hour is from the knowledge of the Unseen, and the One who informed about it is the Knower of the Unseen. So when this news comes from the Knower of the Unseen, we must accept it. Therefore, if news about the future comes from an ignorant person who does not know, we reject it; and if it comes from a knower, we accept it. The knowledge of Allah the Unseen is a known matter, even among the disbelievers, for Allah (Glorified and Exalted is He) informs about things and then they occur, and they witness them. This is something in which they have no doubt. Therefore, Allah described Himself with this attribute after establishing the coming of the Hour, because it is a known matter among them. So when this news comes from the Knower of the Unseen, who acknowledge the knowledge of the Unseen, the news becomes confirmed and realized. And his saying Knower of the Unseen
عالم الغيب
"with the genitive" is an attribute of Perhaps
رب
because Perhaps
رب
is in the genitive case. So we say: its grammatical analysis is that the waw is a letter of oath, and the genitive Perhaps
رب
is the thing sworn by, in the genitive case with a visible kasrah, and Perhaps
رب
is a possessive noun, and the yaa is the possessed, built on sukun in the position of the genitive. Is this correct grammatically?
The student: ........
The Shaykh : ....My Lord
ربي
In it, here My Lord
ربي
there is a yaa.
The student: ........
The Shaykh : Yes, so it is inflected, in the genitive case with a kasrah estimated on the letter before the yaa of the speaker, prevented from appearing by the occupation of the position with a compatible movement. So this kasrah is not a kasrah of inflection, did you understand? And we said that because something like our saying "My Lord is Allah" might be brought to us. How is it in the genitive case? It is not in the genitive case; this kasrah is for the sake of compatibility. So the kasrah is established before the preposition enters. Therefore, the inflectional kasrah is estimated on the letter before the yaa of the speaker. O Muhammad, Noah, on the letter before the yaa of the speaker. We say, so it is in the genitive case. Knower of the Unseen
عالم الغيب
It is an attribute of Perhaps
رب
, and the attribute of a genitive noun is in the genitive case. As for the nominative, he says: " The predicate of a subject," meaning he is the Knower of the Unseen, so it becomes the predicate of a subject: he is the Knower of the Unseen. And the whole sentence is either a state of
Perhaps
رب
or an introductory sentence to clarify that Allah the Exalted is described with this knowledge. The Unseen is what is hidden from the human being, and it is a relative matter. But the absolute Unseen is only for Allah (Mighty and Majestic). I say: the Unseen is a relative matter, because what is hidden from you may not be hidden from another. The shopkeeper who is at the mosque now, his actions that he is doing now are Unseen to us, but to the one who has a certificate, the Unseen is a relative matter. Yes. And so, is news about something that has already occurred considered from the Unseen that is specific to Allah? No, because he knows it from the one it occurred to and happened to him. But the Unseen of the future, that is one of the characteristics of the knowledge of Allah (Mighty and Majestic). Therefore, whoever claims knowledge of the Unseen of the future becomes a liar regarding the saying of Allah the Exalted
Say, "None in the heavens and earth knows the unseen except Allah
قُلْ لا يَعْلَمُ مَنْ فِي السَّمَوَاتِ وَالأَرْضِ الْغَيْبَ إِلَّا اللَّهُ
[Surat al-Naml: 65]. And whoever claims knowledge of the Unseen of what has already occurred, this Unseen is not absolute Unseen, but it is relative Unseen, known by the one who witnessed it and not known by the one who did not witness it. So the Unseen of Allah in His saying
Knower of the Unseen
عالم الغيب
includes both matters, and does not include only the future? It includes both matters, because everything that has happened, even in very distant times, Allah knows it, and everything that will happen, Allah knows it. So the absolute Unseen of reality and other than it, and what is awaited, this is from the characteristics of Allah. And the Unseen restricted to reality, what is it? It is not from the characteristics of the knowledge of Allah, but it is obtained by everyone who witnessed it. Yes.
