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Al-Ghayb (Arabic: الغيب) is an Arabic expression used to convey that something is concealed (unseen). It is an important concept in Islam, encompassing what cannot be perceived or known by humans.[1] This includes God, the attributes of God, the Last Day and its events, and the heart (qalb).[2] Beyond the theological implications, it can also mean something "unseen" relative to an observer, in the sense that someone acts behind the perceiver's back.[3]

In general, creatures classified as supernatural in Western scholarship, such as Jinn, are not considered to be part of al-Ghayb.[4]

In the Quran it has 6 forms and 3 meanings. But it can also be used in a general sense to refer to something that is known to some but concealed from others.

Meaning

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In Arabic, al- Ghayb refers to anything that is hidden in some manner. The term is composed of two words (a definitive article and an adjective), "al" and " Ghayb", literally translating to "the" and "unseen" respectively. It possesses multiple intricate meanings stemming out from the figurative translation "the depth of the well."[5] Given that the bottom of the well is visually concealed as a result of its depth, its contents are generally undeterminable. Al- Ghayb therefore refers to that which is absent, hidden, or concealed.[6] Like majority of adjectives in the Arabic language, al- Ghayb has a triliteral or triconsonantal root. It is composed of three root letters غ ي ب (gaain, yaa, baa), roughly tantamount to gh-y-b respectively in the English language.

In Islam

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In the Islamic context, al- Ghayb refers to transcendental or divine secrets. It is mentioned in sixty different places in the Qur'an, in six different forms. It has three primary meanings:[7]

  1. Absent – "That is so al-'Azeez will know that I did not betray him in [his] absence and that Allah does not guide the plan of betrayers."[8] (12:52)
  2. The unknown or hidden – "[Allah is] Knower of the unseen and the witnessed, the Grand, the Exalted."[9] (13:9)
  3. The future – "Say, "I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me. I am not except a warner and a bringer of good tidings to a people who believe." " [10] (7:188) [7]

Types

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There are two types of Ghayb:

1. Al- Ghayb al-Mutlaq (Arabic: الغيب المطلق) - Absolute Ghayb refers to all knowledge that is unseen or concealed and is only known to Allah. As stated in the Quran: "And with Him are the keys of the Ghayb (all that is hidden), none knows them but He…" [11] (6:59) [12]

Examples of this form of Ghayb are illustrated in the narrations of Muhammad: It is narrated that Abdullah bin `Umar said that the Messenger of Allah said, "The Keys of the Ghayb (unseen knowledge) are five, nobody knows them but Allah. Nobody knows what will happen tomorrow except Allah; nobody knows what is in the womb except Allah; nobody knows when it will rain except Allah; no soul knows at what place he will die except Allah; and nobody knows when the (Final) Hour will begin except Allah.) [13]

2. Al- Ghayb al-Nisbi (Arabic: الغيب النسبي) - Relative Ghayb is proportionate to an individual and their situation; hence it is apparent to some while hidden from others. An example to illustrate this notion is that of a class in which the students can see the lecturer, hear the content of the lecture, and the conversations that take place in the classroom, while those outside are unaware of the occurrences in the classroom.[12]

Examples in Islamic texts

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In Islamic context, (al-) Ghayb is (the) unseen and unknown, in reference to God (Allah) and the forces that shape the world.[14] The Quran states that man (mankind) is unable to see God and his attributes. Belief in al- Ghayb is considered an important Muslim characteristic, as it allows for prayer and faith.

…قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ‎

—Quran 2:33
Translation:

Allah said, “O Adam! Inform them of their names.” Then when Adam did, Allah said, “Did I not tell you that I know the secrets of the heavens and the earth, and I know what you reveal and what you conceal?”

—Sahih International English translation


قُل لَّا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَى إِلَيَّ‎

—Quran 6:50
Translation:

Say, ˹O Prophet,˺ “I do not say to you that I possess Allah’s treasuries or know the unseen, nor do I claim to be an angel. I only follow what is revealed to me.” Say, “Are those blind ˹to the truth˺ equal to those who can see?"

—Sahih International English translation

وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ ۚ وَيَعْلَمُ مَا فِي الْبَرِّ وَالْبَحْرِ ۚ وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلَّا يَعْلَمُهَا وَلَا حَبَّةٍ فِي ظُلُمَاتِ الْأَرْضِ وَلَا رَطْبٍ وَلَا يَابِسٍ إِلَّا فِي كِتَابٍ مُّبِينٍ‎

—Quran 6:59
Translation:

With Him are the keys of the unseen—no one knows them except Him.1 And He knows what is in the land and sea. Not even a leaf falls without His knowledge, nor a grain in the darkness of the earth or anything—green or dry—but is ˹written˺ in a perfect Record.

—Sahih International English translation

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Al-Ghayb

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from Grokipedia
Al-Ghayb, also spelled al-ghaib, is an Arabic term denoting "the unseen," "the invisible," or "the hidden," representing a core concept in Islamic theology that encompasses realities imperceptible to human senses and accessible only through divine revelation. It signifies what is absent, unknowable, and concealed, forming a foundational element of Muslim faith and worldview across sects. Belief in al-ghayb is one of the six pillars of iman (faith), requiring Muslims to affirm the existence of the unseen without empirical proof, as emphasized in the Quran: "Who believe in the unseen, establish prayer, and spend out of what We have provided for them" (Quran 2:3). The concept divides the cosmos into two realms: ālam ash-shahādah (the witnessed or visible world) and ālam al-ghaib (the unseen world), influencing Islamic cosmology, , and daily practices. Al-Ghayb includes entities such as angels, , paradise (jannah), hell (jahannam), the Day of Judgment, divine decree (qadr), and unforeseen events, all of which lie beyond ordinary human observation. Absolute knowledge of al-ghayb (ilm al-ghayb) belongs exclusively to , as stated in the : "With Him are the keys of the unseen; none knows them except Him. He knows what is on the land and in the sea" ( 6:59). Prophets and, in some traditions, imams receive partial revelations of the unseen from God to guide humanity, but they do not possess independent knowledge of it ( 72:26-27). In Muslim thought, al-ghayb underscores (the oneness of ) and fosters humility, hope, and reliance on divine wisdom, manifesting in rituals like , dreams, and supplications that bridge the seen and unseen. It distinguishes between absolute ghayb (e.g., the Hour of Judgment, known only to ; Quran 31:34) and relative ghayb (e.g., prophetic foreknowledge of events). This belief shapes ethical conduct, encouraging trust in omniscience amid life's uncertainties.

Etymology and Definition

Linguistic Origins

The term ghayb (غَيْب) originates from the triliteral gh-y-b (غ-ي-ب), which fundamentally denotes absence, concealment, or being hidden from sight or . This encapsulates the notion of something removed from direct observation, whether physically distant or intellectually inaccessible. In morphology, derivatives like ghā'ib (غَائِب) refer to an absent person or object, while ghayb itself functions as a implying the state of being unseen or out of reach. In pre-Islamic and poetry, ghayb was employed to describe elements invisible or remote from everyday experience, such as hidden treasures buried beyond view or absent kin separated by vast distances. For instance, poets might invoke the term to evoke the mystery of unseen landscapes or the longing for those out of sight, highlighting its practical role in expressing spatial and emotional remoteness. This usage underscores the word's rootedness in the tangible world of absence rather than abstract metaphysics. Early Arabic linguistics further refined the term's scope, as seen in comprehensive lexicons like Lisān al-ʿArab by Ibn Manẓūr (d. 1311 CE), which defines ghayb as the antithesis of shahāda (the witnessed or manifest), encompassing all that evades human senses—whether a voice heard "from behind the ghayb" (indicating an unseen source) or matters unresolved in the heart. Such definitions, drawing from pre-Islamic and early Islamic-era sources, illustrate the term's evolution from denoting simple invisibility to a broader linguistic category of the concealed. This foundational usage provided a conceptual bridge to its later theological interpretations.

Theological Meaning

In Islamic theology, Al-Ghayb refers to the unseen realms or events that are imperceptible to sensory experience and rational deduction, encompassing metaphysical realities and occurrences beyond ordinary comprehension. This concept highlights the limitations of knowledge, positioning Al-Ghayb as a domain of divine mystery that underscores the transcendence of the Creator over creation. The term establishes a fundamental dichotomy in Islamic cosmology between Al-Ghayb and Al-Shahada, the latter denoting the observable or witnessed world accessible through the senses. This Quranic distinction portrays existence as comprising two intertwined dimensions: the tangible, empirical realm of Al-Shahada and the intangible, concealed sphere of Al-Ghayb, which eludes direct human verification. Central to the doctrine is the principle that comprehensive knowledge of Al-Ghayb resides exclusively with , affirming His and the inherent boundaries of human . No entity shares in this absolute awareness without divine permission, thereby reinforcing theological humility and reliance on as the sole bridge to partial insights into the unseen. The root of "ghayb," denoting absence or concealment, forms the linguistic foundation for this theological adoption, emphasizing its role in delineating the divine from the human.

Significance in Islamic Faith

Role in Iman

Belief in al-Ghayb constitutes a core component of Iman, the Islamic framework of faith, by demanding acceptance of divine realities that transcend human sensory perception and empirical proof. It integrates seamlessly into the six articles of Iman—encompassing faith in Allah, His angels, revealed scriptures, prophets, the Last Day, and divine predestination—all of which fall under the realm of the unseen and are known exclusively through revelation. This foundational role emphasizes that true faith begins with affirming the invisible aspects of existence, distinguishing committed believers from those who require tangible verification. The integration of al-Ghayb into Iman profoundly shapes Muslim daily devotion, steering practitioners toward unwavering reliance on over subjective reasoning or speculation. This orientation cultivates —total submission to —manifesting in routines such as ritual prayer and ethical conduct, where actions are performed in anticipation of unseen accountability and reward. By prioritizing revealed , in al-Ghayb reinforces spiritual discipline and resilience, enabling to navigate life's uncertainties with trust in Allah's encompassing wisdom. Belief in al-Ghayb further aligns with divine , affirming Allah's exclusive mastery over all hidden matters.

Connection to

Al-Ghayb serves as a profound affirmation of , the Islamic doctrine of God's absolute oneness, by underscoring Allah's exclusive possession of 'Ilm al-Ghayb, or of the unseen realms beyond perception. This attribute highlights God's infinite , encompassing all hidden realities from the mysteries of creation to events, in stark contrast to the limitations of , which is confined to sensory experience and rational inference. As the states, "With Him are the keys of the unseen; none knows them except Him," this exclusivity reinforces God's unparalleled , ensuring that no aspect of reality operates independently of His will or knowledge. Theologically, the concept of Al-Ghayb integrates seamlessly with by prohibiting any attribution of unseen knowledge to entities other than , as such claims would imply the existence of rival sources of divine insight, thereby constituting shirk or . Denying the of Al-Ghayb or seeking it through intermediaries diminishes God's unique authority over all existence, effectively associating partners with Him in His essential attributes and undermining the core principle of divine unity. This linkage emphasizes that true requires acknowledgment of God's sole dominion over both the manifest and the hidden, fostering complete reliance on Him alone. Prominent scholars like Abu Hamid al-Ghazali further elaborated on this connection, viewing Al-Ghayb as a key element in affirming God's transcendence (tanzih), where the divine knowledge of the unseen elevates above creation and human comprehension. Similarly, in Al-Maqsad al-Asna fi Sharh Asma' Allah al-Husna, he portrays the unseen as integral to God's attribute of Al-'Alim (the All-Knowing), a station of happiness inaccessible to rational faculties alone, which deepens the believer's affirmation of divine otherness and unity.

Categories of Al-Ghayb

Absolute Unseen

The absolute unseen, known as al-ghayb al-mutlaq in Islamic theology, refers to those dimensions of the hidden realm that are exclusively within the knowledge of , inaccessible to any created being—including prophets, angels, or humans—without His explicit grant. This category highlights the limits of finite existence and the transcendence of divine cognition, ensuring that ultimate realities remain veiled from the created order. Key examples of the absolute unseen include the exact timing of the Hour of Judgment (Qiyamah), the specific nature and destiny of the in the womb, and the precise instances of future . These matters illustrate the breadth of divine exclusivity, where even the most exalted creations possess no independent insight. The foundational Quranic reference for the absolute unseen is Surah 31:34, which declares: "Verily, [alone] has knowledge of the Hour and sends down the and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, is Knowing and Acquainted [with all things]." This verse delineates five specific keys of the unseen (mafatih al-ghayb), as cross-referenced in Surah 6:59, affirming that such knowledge is reserved solely for to maintain the integrity of revelation and human reliance on Him. Philosophically, the concept of the absolute unseen reinforces divine incomparability (tanzīh), emphasizing Allah's unique sovereignty and preventing impostors from claiming prophetic status by asserting unauthorized knowledge of these domains, as true prophecy derives only from divine disclosure. In contrast to this exclusivity, certain other unseen matters may be partially conveyed to prophets through revelation.

Partial Revelation to Prophets

In Islamic theology, prophets receive partial knowledge of al-ghayb (the unseen) exclusively through divine mechanisms such as wahy (revelation), true dreams, or messages delivered by angels like Jibril (Gabriel), rather than through personal foresight or innate ability. This selective disclosure underscores Allah's sole authority over the unseen, as He reveals specific portions to guide humanity and affirm prophethood. For instance, the Quran states that Allah does not disclose His knowledge of the unseen to anyone except messengers He approves, sending guardians before and behind them to ensure the purity of the message. Such revelations serve to convey truths hidden from ordinary perception, distinguishing prophetic insight from forbidden practices like soothsaying. Examples of this partial access include narratives of past unseen events, such as the stories of previous nations and prophets like Nuh (Noah) or the people of 'Ad and Thamud, which were unknown to Muhammad and his community prior to revelation. The Quran explicitly describes these as tidings of the unseen revealed to the Prophet: "These are some of the stories of the unseen which We reveal to you [O Muhammad]. Neither you nor your people knew them before this." Similarly, foreknowledge of certain miracles, such as the eventual victory of the Muslims after initial setbacks, was imparted through revelation to strengthen faith and warn disbelievers. These instances highlight how al-ghayb is partially unveiled to prophets for evidentiary and instructional purposes. However, this knowledge remains limited and contingent on divine will, with no prophet possessing comprehensive or independent access to the unseen. The Prophet Muhammad himself affirmed this boundary, stating in the Quran: "Say, 'I hold not for myself [the power of] benefit or harm, except what Allah has willed. And if I knew the unseen, I could have acquired much wealth, and no harm would have touched me.'" Hadiths further emphasize this by recording the Prophet's denial of soothsaying, affirming his role solely as Allah's Messenger, not a diviner claiming unseen knowledge. This contrasts with the absolute unseen, reserved entirely for Allah, ensuring that prophetic revelation maintains divine control and humility.

Examples from Islamic Sources

Quranic Instances

In Surah Al-Baqarah (2:2-3), the is presented as a guidance without doubt for the righteous, who are characterized as those who believe in al-ghayb (the unseen), establish prayer, and spend from what has provided them. Here, al-ghayb denotes realities hidden from human senses and beyond ordinary observation, including the existence and attributes of , angels, divine scriptures, and the , which believers accept on the basis of prophetic despite lacking direct . This faith in the unseen serves as the foundational quality of the muttaqin (God-fearing), distinguishing them from skeptics who demand sensory proof for spiritual truths. Surah (6:59) further illustrates Allah's dominion over al-ghayb by stating, "And with Him are the keys of the Ghayb; none knows them but He," while affirming His knowledge of all things on land and sea, from falling leaves to grains in the earth's depths. The "keys of the Ghayb" symbolize exclusive divine control over hidden matters—those yet to exist or concealed from creation, such as future events or the nature of the unborn—emphasizing that no entity shares this . In its textual context, this verse counters polytheistic claims by highlighting Allah's comprehensive awareness of the unseen, reinforcing human reliance on rather than . Similarly, Surah (27:65) employs a rhetorical directive: "Say, 'None in the heavens and the earth knows the Unseen except ,'" underscoring the absolute exclusivity of divine knowledge regarding celestial and terrestrial hidden realms. This verse addresses potential claimants to insight, such as soothsayers or deities, by affirming that al-ghayb—encompassing unknown truths beyond human or angelic perception—remains solely 's domain. Its placement within a surah narrating prophetic stories amplifies the theme of submission to the unseen through trust in 's messengers. Thematically, these verses cultivate faith in the invisible as a profound test of authentic belief, requiring adherents to transcend sensory limitations and affirm divine truths via revelation, thereby fostering spiritual dignity and obedience rooted in the innate human disposition (fitrah) toward the Creator. By linking iman (faith) to acceptance of al-ghayb without verifiable sight, they challenge believers to prioritize eternal realities over temporal perceptions, as echoed in scholarly analyses of Quranic epistemology.

Hadith References

In authentic hadiths, the Prophet Muhammad explicitly denied possessing independent knowledge of al-ghayb, affirming that such insight is granted only through divine revelation. Narrated by Aisha, the Prophet's wife, in Sahih al-Bukhari, she stated that anyone claiming the Prophet had seen the Unseen would be lying, as Allah declares in the Quran that none holds knowledge of the Unseen except Him. This narration underscores the Prophet's humility and reliance on revelation, paralleling Quranic verses that reserve al-ghayb solely for Allah. Expanding on the Quranic enumeration of aspects of al-ghayb in Surah Luqman (31:34), a in details the "five keys of the unseen" known exclusively to . Reported by Ibn , the recited the verse and explained that these include the Hour of Judgment, the descent of , what is in the wombs, future sustenance, and the place of death, emphasizing that no one grasps these except by 's will. This prophetic elaboration reinforces the boundaries of human and even prophetic without , distinguishing sahih narrations from weaker or fabricated ones that might attribute undue prescience to the . The also provided descriptions of unseen entities like and angels through revealed knowledge, offering glimpses into realms ordinarily hidden from human perception. In , narrated that the said angels were created from light, from a smokeless flame of fire, and from clay as described in the , highlighting their distinct, invisible natures. Such authentic accounts from sahih collections like Bukhari and Muslim serve to educate believers on these unseen aspects without venturing into , ensuring teachings remain grounded in verified prophetic reports rather than untraceable claims.

Al-Ghayb in Broader Islamic Concepts

Supernatural Entities

In Islamic cosmology, Al-Ghayb encompasses entities that operate beyond perception, serving as invisible agents in the divine order. These beings, including angels and , exemplify the unseen realm's influence on creation, while souls highlight the transient nature of visibility in existence. Angels, known as Mala'ikah, are created from light and function as obedient servants executing God's will without or disobedience. They play pivotal roles in revelation, such as the angel Jibril delivering the to Prophet over 23 years, and in recording deeds through the , who document righteous and sinful actions on the right and left shoulders, respectively. These entities remain invisible to humans under normal circumstances, underscoring their status within the absolute unseen, though they may assume forms for specific divine purposes. Jinn, in contrast, possess and were created from a smokeless flame of fire, enabling them to coexist with humanity in an unseen parallel realm. Generally invisible to humans, can interact subtly—such as whispering temptations or aiding the faithful—but only manifest visibly in exceptional cases permitted by , reflecting their partial accessibility within Al-Ghayb. Like humans, are accountable for their actions, with some submitting to and others rebelling, as detailed in Quranic accounts of their creation predating . Human souls originate in the unseen realm of Alam al-Arwah, where they pre-existed in a covenant with , testifying to His sovereignty before embodiment. Post-death, souls enter an intermediate unseen state until , inaccessible to the living except through , thus embodying Al-Ghayb's veil over life's transitions. Interactions between these entities and the visible world are rare and divinely orchestrated, often as partial unveilings of Al-Ghayb, such as angels appearing in human form to prophets like Ibrahim and Lut to convey messages or warnings. These encounters affirm the entities' roles without fully exposing the unseen, maintaining the boundary between realms as part of broader categories of hidden knowledge.

Eschatological Dimensions

In Islamic theology, the Day of Judgment, known as Yawm al-Qiyamah, exemplifies al-ghayb as an absolute unseen reality, with its precise timing known solely to (Quran 7:187; 31:34). The Quran explicitly states that no one besides knows when the Hour will occur, emphasizing its hidden nature beyond human comprehension or calculation. While the exact hour remains concealed, partial revelations through prophets provide warnings of preceding signs, such as major cosmic upheavals and moral decay ( 81:1-14), to prepare believers for accountability. This distinction underscores al-ghayb's dual aspect: entirely inaccessible in detail yet partially disclosed for guidance. The realm of represents another eschatological dimension of al-ghayb, serving as an invisible barrier between death and where souls await the final judgment ( 23:100). Described in the as a partition that prevents passage until the Day of , Barzakh is imperceptible to the living, functioning as a transitional state of subtle existence with experiences of reward or preliminary punishment based on earthly deeds. This unseen intermediary realm maintains the separation of worldly and otherworldly domains, ensuring that the full realities of the afterlife remain hidden until divinely appointed. Paradise (Jannah) and Hell (Jahannam) constitute core elements of al-ghayb in , vividly described in yet entirely unseen and unexperienced until the (Quran 2:25; 4:57 for Jannah; 4:56; 14:16-17 for Jahannam). Jannah, with its multiple levels of eternal bliss for the righteous, and Jahannam, featuring layered torments for the wicked, are affirmed as real creations that form part of the pillars of , motivating moral conduct through their promised yet concealed nature. Their realities, including specific gates and descriptions, are conveyed through prophetic but remain beyond sensory perception in this life. The mechanics of resurrection further illustrate al-ghayb's eschatological scope, particularly through unseen processes like the blowing of the trumpet (al-Sur) by the angel , which initiates the end of earthly life and the revival of all beings (Quran 39:68). The Quran details this event as a divine command that causes universal death followed by reassembly, a process whose full operation is known only to as part of His exclusive knowledge of the unseen. Such revelations provide believers with conceptual insight into the hidden transition to eternal without unveiling the intricacies.

References

  1. https://www.researchgate.net/publication/335312905_Al-Ghaib_The_Invisible-Unknowable
  2. https://myislam.org/quran-verses/allah-knows-the-unseen-al-ghaib/
  3. https://al-islam.org/ask/topics/12547/questions-about-Al-Ghaib
  4. https://qurangallery.app/topics/al-ghaib-belief-in-the-unseen-islamic-faith
  5. https://al-islam.org/shiite-encyclopedia/knowledge-unseen-knowledge-book
  6. https://iiardjournals.org/get/IJRCP/VOL.%209%20NO.%201%202024/The%20Impact%20of%20Belief%2032-40.pdf
  7. https://islamqa.info/en/answers/335146/knowledge-of-the-unseen-in-islam
  8. https://iqs.org.in/is-it-shirk/
  9. https://ia801608.us.archive.org/34/items/AlGhazaliTheNinetyNineBeautifulNamesOfGod/Al-ghazali-TheNinety-nineBeautifulNamesOfGod_text.pdf
  10. https://al-islam.org/fundamentals-islamic-thought-god-man-and-universe-murtadha-mutahhari/world-view-tawhid
  11. https://al-islam.org/prophethood-and-prophet-islam-ibrahim-amini/knowledge-prophets
  12. https://quran.com/31:34/tafsirs/en-tafsir-maarif-ul-quran
  13. https://islamicstudies.info/quran/maarif.php?sura=31&verse=31&to=34
  14. https://islamicstudies.info/quran/maarif.php?sura=6&verse=59
  15. https://www.islamweb.net/en/fatwa/87949/knowing-the-unseen
  16. https://www.abuaminaelias.com/understanding-signs-of-the-hour/
  17. https://www.islamicstudies.info/tafheem.php?sura=2&verse=1&to=5
  18. https://quran.com/6:59/tafsirs/en-tafsir-maarif-ul-quran
  19. https://quran.com/27:65/tafsirs/en-tafsir-maarif-ul-quran
  20. https://rsc.byu.edu/mormons-muslims/perceptible-unseen-quranic-conception-mans-relationship-god-realities-beyond-human-perception-0
  21. https://www.jstor.org/stable/27088402
  22. https://sunnah.com/bukhari:7380
  23. https://sunnah.com/bukhari:7379
  24. https://sunnah.com/muslim:2996
  25. https://islamqa.info/en/answers/843
  26. https://islamqa.info/en/answers/157606
  27. https://al-islam.org/emendation-shiite-creed-shaykh-al-mufid/20-concerning-souls-and-spirits-al-arwah-wa-n-nufus
  28. https://quran.com/7/187
  29. https://quran.com/31/34
  30. https://quran.com/81/1-14
  31. https://quran.com/23/100
  32. https://quran.com/2/25
  33. https://quran.com/4/57
  34. https://quran.com/4/56
  35. https://quran.com/14/16-17
  36. https://quran.com/39/68
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