The Prophet's (صلی اللہ علیہ وسلم) knowledge of the unseen

CHAPTER TWO

THE PROPHET’S صلی اللہ علیہ وسلم KNOWLEDGE OF THE UNSEEN

INTRODUCTION

Section 1

DEFINITION AND TYPES OF THE UNSEEN

Ghaib is that hidden and unseen thing which cannot be felt or experienced by any of the human senses (e.g. the ear, eye, etc.) or that which cannot be clearly envisaged by the intellect without a proof. Hence, the city of Mwnbai is not ghaib for the people of Punjab because they know of its existence after seeing or hearing about it. This is knowledge gained through the senses.

Similarly, the taste and odour, etc. of foods is not ghaib because, even though these things cannot be seen, they can be known through the senses. Jinns, angels, Jannat and Jahannam are ghaib for us at this time because they cannot be known through the senses or perceived by the intellect without proofs. There are two types of Ghaib.

1 – Unseen that can be known through proofs, e.g. Jannat, Jahannam, Allah’sعزوجل being and His qualities, because they can be known of after seeing objects of this world and verses of the Holy Quran.

2 – Ghaib that cannot be known even through proofs, e.g. knowledge of when Qiyaamat will take place, when a person will die, whether there is a male or female child in the womb of a mother, whether the child is virtuous or not

This second type of ghaib is also termed Mafaatihul-Ghaib, and Allahعزوجل states about it, “فلا یظھر علی غیبہ احدا الامن ارتضی من رسول” SurahJinn. Verses 26-7

Commentating on Yu ‘minoona bil-Ghaib, 2.1 Tafseer Baidawi states, “Ghaib refers to that unseen and hidden thing which can neither be ascertained by the senses nor can the intellect perceive it clearly:’ 2.3

Tafseer-e-Kabeer commentates on this very ayat, “The general body of Mufassireen state that ghaib is that which is hidden from the senses. There are two categories of ghaib. The first is that unseen which is proven and second is that unseen which has no proof.” 2.4

Tafseer Roohul-Bayaan states under this ayat of Surah Baqarah, “وھو ما غاب عن الحس والعقل غیبہ کاملۃ بحیث لا یدرک بو احد منھا ابتداء بطریق البداھۃ و ھو قسمان لا دلیل علیہ و ھو الذی ارید بقولہ عندہ مفاتیح الغیب و قسم نصب علیہ دلیل کا لصانع و صفاتہ و ھو المراد” Ghaibis that which is completely obscured from the senses and intellect in the manner that it cannot be openly known initially through any method. There are two kinds of ghaib. The first is that which has no proof about it. This is the very ghaib Allahعزوجل speaks of in the ayat, “He has the keys to the unseen in His control.” The second is that which has proofs. e.g. the existence and qualities of Allahعزوجل. This second type of unseen is what is meant here in the verse.”

POINTS OF INTEREST

Colour is seen by the eyes, odours are smelt by the nose, taste is experienced through the tongue and sounds are heard through the ears. Hence, colour is unseen for the tongue and nose while odours are hidden to the eyes. If any servant of Allahعزوجل sees the shape of the odour or a taste through his eyes, this is also a related I1m-e-Ghaib, e.g. Deeds will appear on the Day of Qiyaamat in various shapes. If anybody had to see these shapes here. this will also be llm-eGhaib.

Sayyiduna Ghause-Azam رضی اللہ تعالٰی عنہ states. “No month or time passes on this earth before first coming to and gaining permission from me to pass:’ 2.6

Likewise, anything which is not visible due to not being presently existent, far or in darkness is also ghaib, and knowing about such things is having knowledge of the unseen. Examples of this are that Rasoolullahصلی اللہ علیہ وسلم saw future objects, events and occurrences. Hadrat Umar رضی اللہ تعالٰی عنہ saw Hadrat Saariya رضی اللہ تعالٰی عنہ in Nawaahind from Madina and even relayed his voice to him. A person sitting in Punjab whilst seeing Makkah Sharif or other places as if he was seeing the palm of his hand are all included in Ilm-e-Ghaib.

The knowledge gained about anything unseen through instruments is not included in Ilm-e-Ghaib, e.g. an instrument is used to know the sex of a child in the womb of a woman, a distant voice is heard through the means of a telephone or radio. Ghaib has been defined as that which cannot be known by the senses, and the voice that comes out of the telephone or radio is able to be known through them. 10 this manner, when the instrument made the condition of the child open, how then does it still remain hidden?

Section 2

INTEGRAL POINTS OF A VAIL

Before touching on the topic of llm-e-Ghaib, the following points should be bared in mind so that many objections are dismissed.

I. Knowledge of anything itself is not bad. Yes to learn for merely knowing and doing bad actions is not valid. It is possible for some knowledge to be more distinguished than others, e.g. knowledge of Islamic beliefs, the Shariah and Tasawwuf is better than other knowledge. However, any knowledge is in itself, not defective. Likewise certain ayats of the Quran contain more thawaab than others. e.g. Surah lkhlaas has the reward of one third of the entire Holy Quean while Surah Lahab doesn’t. – Roohul-Hayaan, cammentating on ‘Lau Kaana min indi Ghairullah’ – Surah Nisaa, Verse 82

No Quranic verse is bad however. If there was such a thing as bad knowledge,

1. Allahعزوجل would not possess it because He is free and pure from .everything bad.

2. Although the angels had knowledge of Allah’sعزوجل being and qualities, Hadrat Adam علیہ السلام was given the knowledge of everything good and bad in this world. It was this very knowledge that proved his distinction and was the reason why he became the teacher of the angels. If knowledge of bad things was bad too. Hadrat Adam علیہ السلام would not have been given this knowledge and made the teacher of angels.

3. The most revolting things of this world are polytheism (shirk) and infidelity (kufr). However the Islamic Jurists state that gaining knowledge of statements of the above is fardh so that we may save ourselves from them. Likewise learning black magic is fardh in order to remove it. The introduction of Shaami states, “Gaining knowledge of riya (show), envy, prohibited utterances and statements of disbelief is obligatory. Oath on Allahعزوجل! This is very pivotal.” 2.7 (Summarised)

Discussing knowledge of astronomy and astrology, the introduction of Shaami states, “It is recorded in ZakheeratunNaazira that learning black magic is fardh so that the magic of the hostile kaafirs can be repelled.”?

Writing about detrimental knowledge, Imam Ghazali رضی اللہ تعالٰی عنہ states, ‘The ills of knowledge are not directly related to possessing the knowledge itself. Rather, it is bad in relation to those who possess it through three reasons ” – Ihyaaul-Uloom, Vol. 1, Chapter 1, Section 3

The above clearly demonstrates that knowledge of anything itself is not bad. Hence, the objection that “The Holy Prophetصلی اللہ علیہ وسلم does not have knowledge of bad things, e.g. witchcraft, etc, because having such knowledge is a fault” is discarded. Tell me, does Allahعزوجل also possess their knowledge or not? Believing that having knowledge of bad things is a fault is similar to the Majoos saying that Allahعزوجل is not the creator of bad things because creating such things is itself bad. Na’uzubillah! If knowledge of black magic was bad, why were two angels, Haarut and Maarut, sent by Allahعزوجل to teach it? The magicians that confronted Hadrat Musa علیہ السلام understood him as being on truth through that very knowledge and consequently brought Imaan upon him. Knowledge of black magic became the means for Imaan.

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Section 3

BELIEFS AND CLASSIFICATIONS REGARDING KNOWLEDGE OF THE UNSEEN

2. The Holy Prophetصلی اللہ علیہ وسلم was bestowed with all the knowledge of the entire chain of prophets and all creation. Maulwi Muhammad Qaasim Nanautwi has accepted this in his book, Tahzeerun-Naas. Its complete reference will be given later. Therefore, the Holy Prophetصلی اللہ علیہ وسلم definitely possesses all the knowledge any creation has. In fact, anyone who received knowledge has gained it through Rasoolullah’sصلی اللہ علیہ وسلم distribution. Whatever knowledge a student attains from a teacher is necessary for the latter to also possess and know it. Hadrat Adam علیہ السلام is also a Nabi in the progression of Ambiya. Hence, we shall discuss his and Hadrat Ibraheem’s علیہ السلام knowledge as well.

3. The Quran and Lawhe-Mahfooz (protected Tablet on which everything is written) have knowledge of all that has passed and what will come to be. Angels, some Friends (Auliya) of Allahعزوجل and Prophets have their vision on it but it is before the vision of the Holy Prophetصلی اللہ علیہ وسلم at all times. The reference of this will also be given later.

Thus, we shall discuss the knowledge of the Quran and Lawhe-Mahfooz as well as the knowledge of the angels that transcribe fate. All of these discussions will be made as a proof of the immense knowledge of the Holy Prophetصلی اللہ علیہ وسلم.

Section 3

BELIEFS AND CLASSIFICATIONS REGARDING KNOWLEDGE OF THE UNSEEN

There are three categories of Knowledge of the Unseen (Ilm-e-Ghaib), ear having its own rulings. – Khaalisatul-I’tiqaad, Pg. 5

First category

I. Allahعزوجل is Aalim biz-Zaat, i.e. no one can know a single letter withe Him telling and bestowing it.

2. Allahعزوجل has granted the Holy Prophetصلی اللہ علیہ وسلم and other prophets knowledge I some of His Ghaib.

3. The knowledge of the Noble Messengerصلی اللہ علیہ وسلم is more than the entit creation’s. Hadrat Adam علیہ السلام Hadrat Ibraheem ,علیہ السلام Malakul-Maut علیہ السلام well as Shaitaan are all included in the entire creation. These three beliel are amongst the beliefs necessary to have Imaan upon (Zarooriyaatc Deen) and it is infidelity (kufr) to reject them.

Second category

l. The Auliya are also bestowed some Knowledge of the Unseen througl the blessings and mediation (waseela) of the Propbets.

2. Allahعزوجل has granted the Holy Prophetصلی اللہ علیہ وسلم the knowledge of many parts the Five Ghaibs (mentioned at the end of Surah Luqmaan). The persot who rejects this second category is astray and of a deviant sect because he effectively refutes numerous Ahadith.

Third category

I. Rasoolullahصلی اللہ علیہ وسلم has also been bestowed with the knowledge of Qiyaamat as well (i.e. when it will occur).

2. The knowledge of all past and future events recorded on the Protected Tablet (Lawhe-Mahfooz) – rather, more than that – has been given to him.

3. The Holy Prophetصلی اللہ علیہ وسلم has knowledge of the reality of the soul as well as all Mutashaabahaat of the Holy Quran.

Section 4

Whenever a refuter of Ilm-e-Ghaib produces a proof on his claim, the following are necessary to be bared in mind. – Izaahatul-Aib, Pg. 4

1. The ayat must be qateeud-dalaotat, i.e. a few other possibilities in meaning cannot arise from it. If it is a Hadith, it should be transmitted (mutawatir).

2. The verse or hadith must negate knowledge having been bestowed. e.g. “We have not given or by the Holy Prophetصلی اللہ علیہ وسلم saying.”I have not been granted this knowledge.”

3. Merely not disclosing something is not sufficient. It is possible for the Holy Prophetصلی اللہ علیہ وسلم to have its knowledge but not reveal it based on his wisdom. Similarly, by Rasoolullahصلی اللہ علیہ وسلم saying, “Only Allahعزوجل knows; No one knows besides Allahعزوجل What do I know? etc:’ is also not sufficient as these utterances are sometimes used to negate llrn-e-Zaati (Allah’sعزوجل unique knowledge) or to silence the person spoken to.

4. Whatever’s knowledge is negated has to have been an incident that occurred and should be until Qiyaamat. Otherwise, we also do not claim the knowledge of all incidents after Qiyaamat.

PROOF OF KNOWLEDGE OF THE UNSEEN

Section 1

QURANIC VERSES

1. Allahعزوجل taught Hadrat Adam علیہ السلام) the name of all things. Thereafter, all of these things were brought before the angels.” 2.8a

– Surah Baqarah, Verse 31

Tafseer Madaarik states in this verse’s commentary. “Hadrat Adam علیہ السلام was taught the name of all things here means that Allahعزوجل showed him all of those species which He had created. He then told him what was a horse, what was a camel. etc. It has been reported from Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ that he was taught the name of all things even a plate and a scoop.’ 2.9

Trafseere.Khaazin further adds, “It has been said that Hadrat Adam علیہ السلام was taught the names of all angels the names of his children and a1llanguages”2.l0

Tafseere-Kabeer states, “Hadrat Adam علیہ السلام was taught the names and conditions of all things. It is also widely accepted that he was taught the names of all creat.on in of langu… humans have spoken even those of today (e.g. Arabic, Persian, Latin, etc.). 2.11

Tafseer Abus-Sa’ud states, “It has been said that Hadrat Adam علیہ السلام was taught the name of all past and future things as well as of all the creation of Allahعزوجل He was taught all possible, physical, envisioned and fallacious things as well as their names, beings, functions recognition, laws of knowledge and trades, including their instruments and the method to use them. All of this knowledge belonged to Hadrat Adam علیہ السلام” 2.12

Tafseer Roohul-Bayaan states, “Hadrat Adam علیہ السلام was taught the condition of all things as well as whatever their worldly and religious benefits are. He was told the names of the angels, the names of his offspring and the names of animals and rocks. He was taught how to make all things, the names of all towns and cities, birds, trees, whatever was and whatever will be, the names of all who will be created until Qiyaamat, the names of all types of food and drink and, furthermore, every blessing of Jannat was relayed to him. In short, he was taught the names of all things. A Hadith states that Hadrat Adam علیہ السلام was taught 700,000 languages:’ 2.13

These commentaries of the Holy Quean state that the knowledge of Maa Kaana wa Maa Yakoon (Whatever was and what will be) was given to Hadrat Adam علیہ السلام which includes being taught languages, the benefits and harms of objects and the method of using implements and tools. Now have a glimpse of the knowledge of our Beloved Prophet. The truth is that the knOWledge of Hadrat Adam علیہ السلام is a drop in the ocean of knowledge possessed by Sayyiduna Rasoolullahصلی اللہ علیہ وسلم.

Shaikh Ibn Arabi writes, ‘The first Successor and Khalifa of the Holy Prophetصلی اللہ علیہ وسلم Hadrat Adam علیہ السلام 2.14 – Futoohul-Makkiya. Chapter 10

A Khalifa is he who does the work of the primary person in his absence. Prior to the birth of the Holy Prophetصلی اللہ علیہ وسلم, all the Prophets were his successors.

This has also been written by Maulwi Qasim Nanautwi in Tahzeerun-Naas (its reference will be given later). When this is the knowledge of the Khalifa, Hadrat Adam علیہ السلام, what is the condition of Rasoolullah’sصلی اللہ علیہ وسلم knowledge?

Imam Khifaaji رضی اللہ تعالٰی عنہ states, “All creation from Hadrat Adam علیہ السلام until the Day of Qiyaamat was presented before Rasoolullahصلی اللہ علیہ وسلم. He then became cognizant of all of them just as how Hadrat Adam علیہ السلام was taught the names of all things.” 2.I5– Naseemur-Riyaadh Sharh Shifaa

2. “And this Rasool is to be your witness and protector.” 2.8b

– Surah Baqarah, Verse 143

Cornmentating on this ayat, Tafseere-Azeezi states, “Through his noor of prophethood, Rasoolullahصلی اللہ علیہ وسلم knows the deen of every person (meaning he is aware of what level of the deen one is on). He knows the intensity of people’s Imaan and what impedes their progress. In short, he recognizes your sins, levels of Imaan, sincerity, hypocrisy and good deeds. Therefore according to the Shariah, his testification in this world is compulsory on the Ummah to accept and act upon.”

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “The word ‘shaheed’ includes the meaning of protector and knowing. These meanings have been incorporated so as to gesture to the fact that a witness is familiar with the situation in which he testifies.

The Prophet صلی اللہ علیہ وسلم bearing witness on Muslims means that he has knowledge of the level of deen possessed by each person. Hence, he recognizes the sins of Muslims, the intensity of their Imaan, their good and bad deeds, sincerity, hypocrisy, etc. through the noor of Haqq. The Ummah of Rasoolullahصلی اللہ علیہ وسلم will also know these conditions of all other Ummahs by the noor of the Holy Prophetصلی اللہ علیہ وسلم on the Day of Qiyaarnat.’ 2.17 – Tafseer Roohul-Bayaan

Tafseer Khaazin states, “The Holy Prophetصلی اللہ علیہ وسلم will be called on the Day of Qiyaamat and Allahعزوجل will ask him about the condition of his Ummah. Rasoolullahصلی اللہ علیہ وسلم will then testify to their innocence and truthfulness.” 2.18

Allama Nasafi رضی اللہ تعالٰی عنہ writes, “Thereafter Rasoolullahصلی اللہ علیہ وسلم will be called and questioned about his Urnrnah. He will testify to their innocence and them being just. Thus, he knows whether you are just or not.” 2.19

This verse and conunentaries (tafseers) state that on the Day of Qiyaarnat, the Ummahs of other Prophets will Submit, “O Allahعزوجل! No Nabiصلی اللہ علیہ وسلم of Yours came to us.” The Prophets of these Ummahs will say, “Ya Allahعزوجل We went to them and propagated Your conunands but they did not accept us.” Allahعزوجل will subsequently command the prophets, “Since you are the claimants, produce a witness.” They will then ‘present the Ummah of Rasoolullahصلی اللہ علیہ وسلم as their witness and the Muslims will testify saying. “O Allahعزوجل Your Prophets are true and verily they have relayed Your commands.” At this juncture, there will be two queries. The first is whether these Muslims are worthy of being witnesses or not (as the testimony of an open transgressor or kaafir is not accepted.

Only the testimony of a virtuous Muslim is accepted). The second is that the Muslims have not seen the eras of the previous Prophets, so how can they bear witness?

Muslims will say, “O Allahعزوجل! Your Beloved Prophet Muhammad Mustaphaصلی اللہ علیہ وسلم told us that the previous Prophets propagated (tabligh) Your commands. We therefore testify based on this saying.” Thereafter the Holy Prophetصلی اللہ علیہ وسلم will be caned and he will bear witness to two things. He will testify that the people are virtuous Muslims whose affirmation is accepted; they are not kaafirs or sinners. The second is that he had indeed informed them that the prophets propagated the Divine commands to their nations. There will then be a decree in favour of the prophets.

The following points can be deduced from this incident,

1. Rasoolullahصلی اللہ علیہ وسلم completely aware of the Imaan, deeds, intentions, etc. of every Muslim until Qiyaamat. Otherwise, how could he vouch for his Ummah as being virtuous Muslims? It is not possible for any condition of a Muslim to be obscured to him. Hadrat Nuh علیہ السلام knew the condition of the coming generation of his Urnmah by saying, “O Allahعزوجل If they were to have children, they would also be Kaafirs.

“ولا یلد الافاجرا کفارا”

– Suroh Nooh, Verse 27

“Therefore sink them.” Hadrat Khidr علیہ السلام came to know of the future condition of the child he executed (if the child lived, he would be insolent). How then can anyone’s condition be hidden from the Leader of all Prophets صلی اللہ علیہ وسلم?

2. Through the noor of prophethood, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم saw the conditions of the previous Prophets and their Ummahs. He is an e. witness to their conditions and has not merely heard of them. A testimony based on hearing is dependant on an eye-witnessing. On the Day of Qiyaamat, Muslims will complete the former while Rasoolullahصلی اللہ علیہ وسلم the latter.

3. Even though Allahعزوجل knows the prophets are true, He still took testimonies and then gave a judgement. Similarly, if the Holy Prophetصلی اللہ علیہ وسلم investigates a case and uses the testimonies of witnesses, it is not confirmation that he doesn’t know. This procedure is used in judging cases. For further insight into this, refer to my book. Shaane-Habibur Rahman. The testification is mentioned in the following ayat as well,

3.”O My Beloved صلی اللہ علیہ وسلم! You will be brought as a protector over all of them.2.8c

– Surah Nisao, Verse 4

Tafseer Nishapuri states in this verse’s commentary. ” … As the sanctified soul of the Holy Prophetصلی اللہ علیہ وسلم sees all other souls, hearts and people because he himself said, “The first thing that Allahعزوجل created was my noor.2.20

Imam Ismail Haqqi رضی اللہ تعالٰی عنہ writes. “The actions of the Beloved Prophet’s صلی اللہ علیہ وسلم Ummah is presented to him every morning and evening. Therefore, he knows the Umrnah through their signs and actions. That is why he will testify for them.” 2.21 Tafteer Roohul-Bayaan

Tafseer Madaarik states, “Rasoolullahصلی اللہ علیہ وسلم is a witness to the Imaan of Mu’rnins, infidelity of Kaafirs and hypocrisy of Hypocrites (Munaafiqs).” 2.22

This ayat and commentaries prove that the Prophet صلی اللہ علیہ وسلم knows the infidelity, Imaan, hypocrisy, practices, etc. of all people from inception until Qiyaamat. That is why he is the witness to all and, indeed, this is Ilrn-e-Ghaib (Knowledge of the Unseen).

4. “Who can intercede (shafa’at) before the Divine Presence without His permission? (The person who) knows their former and latter conditions.”2.8d

– Surah Baqarah, Verse 255

Tafseer Nishapuri comrnentates on this verse, “Rasoolullahصلی اللہ علیہ وسلم knows the past affairs of the creation as well as their conditions until the Day of Qiyaamat, some even after.’,2.23

Roohul-Bayaan states, “The Holy Prophetصلی اللہ علیہ وسلم knows the past affairs of the creation, incidents before Allahعزوجل created any creation, incidents after creation, things related to Qiyaamal, the uneasiness of creation the anger of Allahعزوجل etc.”

This verse and commentaries prove that from ‘Man zal-Iazi’ until ‘Ilia bimaa Shaa ‘a’ in Ayatul-Kursi, three qualities of the Prophet صلی اللہ علیہ وسلم have been spoken of. It states that without permission, no one can intercede before Allahعزوجل and the person permitted to intercede is our Beloved Prophet Muhammad صلی اللہ علیہ وسلم. It is necessary for the intercessor to know the affairs and results of sinners so that intercession of the unworthy is not made and those in need of it are not forsaken Gust as how it is necessary for a doctor to recognize patients who can be treated and those who cannot be). The person who has been made the intercessor has been given knowledge in entirety because Knowledge of the Unseen is necessary for Major Intercession (Shafa’ate-Kubra).

Thus, those who say that the Holy Prophetصلی اللہ علیہ وسلم will not be able to recognize the hypocrites on the Day of Qiyaamat or that he does not know his own end and result are absolutely wrong and against the deen. This will be discussed at a further stage.

Ayatul-Kursi further states, “And they have in their knowledge that much which he wishes.” 2.25

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ states, “It is a likelihood that the person refers to the Holy Prophetصلی اللہ علیہ وسلم. Meaning he views the affairs of people, their present conditions, mannerism, interactions, incidents, etc. Their past actions and conditions are known by him as well as the circumstances of the Aakhirat and positions of the inmates of both Jannat and Jahannam. People know the information possessed by Rasoolullahصلی اللہ علیہ وسلم only equal to the amount he wishes them to know. The knowledge of the Prophets in front of his knowledge is like a drop of water over the seven seas. This can describe the knowledge of all Prophets over Sayyiduna Rasoolullah’s صلی اللہ علیہ وسلم and can also be likened to the knowledge of the Holy Prophetصلی اللہ علیہ وسلم over Allah’sعزوجل (i.e. his knowledge is like that of a single drop over Allah’sعزوجل knowledge). Therefore, every Nabi, Rasool and Wali attains their respective ability and distinction from the Holy Prophetصلی اللہ علیہ وسلم and it is impossible for anyone to exceed him.” 2.26 – Tafseer Roohul-Bayaan

Tafseer Khaazin states, “Allahعزوجل grants them (i.e. the Prophets and Messengers) the awareness of His knowledge so that their enlightenment concerning Knowledge of the Unseen can be a proof of their prophethood, just as how Allahعزوجل states, “He (Allahعزوجل) does not reveal His unique knowledge of the unseen (ghaib) to anyone except the Messenger He is pleased with.’,2.28

Tafseer Mualimut-Tanzeel states, “These people cannot encompass Knowledge of the Unseen except for the amount of knowledge Allahعزوجل wishes and that which the Messengers have communicated.” 2.29

From this ayat and commentaries, it is known,

1. That either the knowledge of Allahعزوجل is projected here (i.e. none can possess His knowledge except the person who Allahعزوجل Him selfwishes the give, who then attains Ilm-e-Ghaib). Verily, Allahعزوجل has granted this knowledge to the Prophets and, through their blessings, to certain Mu’mins as well. Thus, they also possess knowledge of the unseen by the giving of Allahعزوجل. How much have they been given? The answer to this will be given later.

2. Or [the object of the verse is] that none can possess the Holy Prophet’sصلی اللہ علیہ وسلم knowledge except for the person who he wishes to give it to. Hence, from Hadrat Adam علیہ السلام until the Day of Qiyaamat, whatever amount of knowledge any person attained is a drop in the river compared to the Holy Prophetصلی اللہ علیہ وسلم‘s knowledge. The knowledge of Hadrat Adam علیہ السلام, angels, etc. is also included in this (with the expanse of Hadrat Adam’s علیہ السلام knowledge having already been discussed in the first ayat cited).

5. “It is not Allah’sعزوجل glory to divulge the knowledge of the unseen to you, 0 common people. Yes, Allahعزوجل chooses whoever He wishes from His Messengers.” 2.8e

-Surah Aale-lmran, Verse 179

Qaadhi Baidaawi رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, “Allahعزوجل does not grant Ilm-e-Ghaib to any of you. Meaning, He does not make everybody aware of their infidelity (kufr) and Imaan present in their hearts.

However, Allahعزوجل chooses whoever He wishes for His prophethood, bestows revelation (wahi) unto him and either grants enlightenment over certain unseen things or provides proofs for him which are supported by the knowledge of these unseen things.” 2.30

Tafseer Khaazin states, “But Allahعزوجل chooses whoever He wants from His Messengers and makes him aware of the knowledge of certain ghaib.” 2.31

Imam Raazi رضی اللہ تعالٰی عنہ writes. “But knowing these unseen things by having been made aware of them is the uniqueness of the prophets.” 2.32 – Tafseere-Kabeer

Tafseer Jumal states, “This means that Allahعزوجل chooses whoever He wants tc from His Messengers and informs him of the unseen.” 2.33

Imam Suyuti رضی اللہ تعالٰی عنہ writes, “Allahعزوجل does not inform you of the unseen so that you may know Hypocrites (Munaafiqs) before differentiating.

However, He selects whoever He wishes and informs him of the unseen, such as our Beloved Rasool صلی اللہ علیہ وسلم who was informed of the affairs and conditions of the Hypocrites.” 2.34 -Tafteer-Jalaalain

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Because the unseen of truths and affairs do not become apparent without the mediation (waseela) of the Rasool صلی اللہ علیہ وسلم – Tafseer Roohul-Bayaan

This verse and commentaries prove that the special ghaib of Allahعزوجل is made apparent to the Prophets, including the knowledge of what has taken place and what will (Maa Kaan wa Maa Yakoon).

6. “And taught you, O Muhammad صلی اللہ علیہ وسلم, all which you did not know and Allah’sعزوجل favour is immense upon you”2.8f

Surah Nisaa, Verse 113

“And taught you, O Muhammad صلی اللہ علیہ وسلم, all which you did not know, and Allah’sعزوجل favour is immense upon you.”

– Surah Nisaa

Imam Suyuti رضی اللہ تعالٰی عنہ writes, “[The verse refers to] Laws of Shariah (Ahkaam) and Knowledge of the Unseen.” 2.36 – Tafseer Jalalaalain

Imam Raazi رضی اللہ تعالٰی عنہ comrnentates, “Allahعزوجل revealed the Holy Quran and wisdom (hikmat) to you. He informed you of their secrets and made you aware of their truths.” 2.3 – Tafseer Kabeer

Tafseer Khaazin states, “[The above verse means] Allahعزوجل taught the Laws of Shariah and the affairs of the deen. It has been said that the Holy Prophetصلی اللہ علیہ وسلم was taught that from the Knowledge of the Unseen which he did not know, and it has also been said in its meaning that he was taught all hidden and obscured things, was made aware- of the secrets in hearts and was informed of the plotting of the Hypocrites.” 2.38

Madaarik states, “[Allahعزوجل] taught the affairs and commands of the deen and Shariah, informed of hidden things and the secrets ofhearts.’2.39

Tafseer Husaini, with reference to Bahrul-Haqaaiq, states regarding this ayat, ”This is the knowledge of what has been and what will occur (Maa Kaan wa Maa Yakoon) which Allahعزوجل granted the Holy Prophetصلی اللہ علیہ وسلم on the night of Me’raj. Hence, the Hadith of Me’raj states, “I was beneath the Arsh (Divine Heaven) when a drop was placed down my throat. Immediately, 1 came to know of all past and future events.”

Jaamiul-Bayaan states, “[This ayat means that] the Holy Prophetصلی اللہ علیہ وسلم was informed of all that he did not know before the revealing of the Holy Quran.”2.41

The ayat and commentaries prove that the Holy Prophetصلی اللہ علیہ وسلم was granted the knowledge of all past and future events. ‘Maa’ in Arabic is used to demonstrate generality. Hence, it is known from this verse that he was informed of the Laws of Shariah, all events of the world, the condition of Imaan of people, etc – in fact, whatever was not in his knowledge. To confine this ayat to mean only Laws of Shariah (ahkaam) is placing an unfound restriction and is against the Quran, Hadith and Beliefs (aqeeda) of the Ummah. This will also be discussed at a later stage.

7. “Nothing was omitted by Us in this book.” 2.8g

– Surah Anaam. Verse 38

Tafseer Khaazin commentates on this ayat, “The Holy Quran includes all conditions and affairs in it.” 2.42

Tafseer Anwaarut- Tanzeel states, “Kitaab refers to the Protected Tablet (LawheMahfooz) because inscribed on it is all that occurs in the world, every visible and secret occurrence. Not even the affairs of animals and rocks have been missed.” 2.43

Tafseer Araaisul-Bayaan states, ”This Kitaab has not overlooked any single type of cretion. However? one can see this refer.nce except person whose vision is powered by the light of Divine understanding (rna nfat). .

Imam Sha’raani رضی اللہ تعالٰی عنہ writes in Tabqaate-Kubra, “If Allahعزوجل opened the locks of your hearts, you will be enlightened to those branches of knowledge (uloom) present in the Holy Quean and then be in no need of another book besides it because everything written in the pages of existence are all present within it.

Allahعزوجل states, “Nothing was omitted by Us in this book. 2.45 – with ref to Idkhaalus-Sinoan, Pg. 55

This ayat and commentaries lead us to conclude that the ‘kitaab’, which is either the Holy Quran or Lawhe-Mahfooz, has all occurrences and affairs of the world and hereafter in it. They are both part of the knowledge of the Holy Prophetصلی اللہ علیہ وسلم which shall be proven later. So, the result of this is that all affairs and conditions of the world and hereafter are present in the knowledge of Rasoolullahصلی اللہ علیہ وسلم because a share of his knowledge is the knowledge of the Quran and Lawhe-Mafooz.

8. “Everything dry or wet is cbronicled and written in the manifest book.” 2.8h

– Surah Anaam, Verse 59

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ states, “It (referring to the above) is the Lawhe-Mahfooz, as Allahعزوجل has written on it everything possible for benefits that return to the bondsmen. The distinguished Aalims know them.” 2.46 – Tafseer Roohul-Bayaan

Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ commentates, “There are a few benefits to this transcribing. Allahعزوجل has written all of these affairs on the Lawhe-Mahfooz so that the angels may be aware of the Divine knowledge encompassing these occurrences. It also serves as an example to the angels in charge of the LawheMafooz, because when then match the everyday occurrences of the world to it, they find correspondence.”2.47 – Tafseer Kabeer

Tafseer Khaazin states, ”The second interpretation is that the Protected Tablet is what is meant by ‘Kitaabe-Mubeen’, because Allahعزوجل has written on it whatever will occur and whatever has taken place before the creation of the heavens and earth: the knowledge of everything. The benefit of writing all of this down is for the angels to be aware of this knowledge being enforced.” 2.48

Tafseer Madaarik states, “By ‘Kitaab’, what is either meant is the knowledge of Allahعزوجل or the Lawhe-Mahfooz,” 2.49

Tafseer Ibn Abbas states, “All these things whose amount and time have also been cleared are recorded in the Lawhe-Mahfooz.” 2.50

It is apparent from this ayat and commentaries that every wet and dry, minor and major thing is written in the Lawhe-Mahfcoz, and this protected slate is known by the angels and Allah’sعزوجل favoured servants. The Lawhe-Mahfooz is encompassed in Rasoolullah’sصلی اللہ علیہ وسلم knowledge, so therefore, all of these branches of knowledge are a drop in the ocean of knowledge possessed by the Holy Prophetصلی اللہ علیہ وسلم.

9. “And we have revealed to you the Holy Quran that describes everything clearly.”2.8i

– Surah Nahl, Verse 89

Tafseere-Husaini commentates on this ayat, “We have made this book, the Holy Quran, the complete describer of all worldly and religious things.”

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “It explains matters that are related to the deen and describes the affairs of the previous prophets and their nations.” 2.51 – Tafseer Roohul-Bayaan

Tafseer Itqaan states, “One day, Hadrat Mujaahid رضی اللہ تعالٰی عنہ said, “There is nothing of the world which has not been mentioned in the Holy Quran.” He was asked, “Where does the Quran speak about inns and hotels?” and replied, “In the ayat that says there is nothing wrong with you entering those homes which have no occupants and which have your possessions therein.” 2.52

This verse and commentaries lead us to conclude that every minor and major thing is recorded in the Holy Quran and that Allahعزوجل has taught His Beloved صلی اللہ علیہ وسلم this Holy Book, “الرحمن ، علم القرآن”- Surah Ar-Rahman, Verses 1-2

All of these things are included in Rasoolullah’sصلی اللہ علیہ وسلم knowledge.

10. “The Holy Quran is the elaboration of everything written on the Lawbe-Mabfooz. There is no doubt in it”2.8j

– Surah Yunus, Verse 37

Jalaalain comrnentates on this ayat, This is a descriptive book. It minutely describes the Laws, and other things besides them, written by Allahعزوجل.” 2.53

Tafseer Jumal states, “In the Lawhe-Mahfooz, the elaboration of everything.”

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “This Quran is the detailed description of affairs of Shariah and truths that have been proven. Taweelaate-Nujmiya states that it means ‘elaboration of everything noted in fate (taqdeer) and written in this book’.

Nothing can change from it because this book is for good”2.54 – Tofseer RoohutHayaan

It can be deduced from this ayat and its commentaries that the Holy Quran contains Laws of the Shariah and all branches of knowledge. The Holy Quran minutely describes the Lawhe-Mahfooz, and branches of knowledge are present on the Protected Tablet. The Holy Prophet’sصلی اللہ علیہ وسلم knowledge also encompasses the Holy Quran. Therefore, all the knowledge of the Lawhe-Mahfooz is in his knowledge, because the Holy Quran is the elaboration of the Lawhe-Mahfooz ‘;

11. “This (the Holy Quran) is not an item of novelty but the verification of former revelations and the minute description of everything.”2.8k

– Surah Yusuf Verse 111

Tafseer Khaazin cornmentates on this ayat, “O Muhammad صلی اللہ علیہ وسلم! In this Quran, which has been revealed to you, lies the elaboration of everything you have a need of, e.g. Halaal and Haraarn, commands and punishments, narratives, advice and examples. Besides these, it also chronicles everything which is a necessity to the servant (banda) for their deeni and worldly affairs.” 2.55

Kitaabul-Ijaaz by Ibn Saraaqah states, “There is nothing in the world which is not recorded in the Holy Quran”2.56

12. “Al-Rahman taught His Beloved صلی اللہ علیہ وسلم the Holy Quran. He created the soul of humanity (Muhammad صلی اللہ علیہ وسلم) and taught him the explanation of what has occurred and what will.” 2.81

– Surah Ar-Rahman, Verses 1-4

Tafseer Mualimut- Tanzeel and Husaini commentate on this ayat, “Allahعزوجل created Insaan {i.e. Muhammad صلی اللہ علیہ وسلم) and taught him the explanation of everything past and what will come to be. 2.57

Tafseer Khaazin states, “It has been said that ‘Insaan’ refers to the Holy Prophetصلی اللہ علیہ وسلم as he has been taught the explanation of all past and future Occurrences. He has been informed of the Day of Qiyaamat as well.” 2.58

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Allahعزوجل has taught our Beloved Prophet صلی اللہ علیہ وسلم the Quran and His Divine Secrets, just as He states.”And you have been taught that which you did not know.” 2.59 – Tafseer Roohul-Bayaan

Tafseer Madaarik states, “By ‘lnsaan’, what is meant is the species of mankind, Adam علیہ السلام or Muhammad” 2.60

Mualimut-Tanzeel states, “It has been said that the Holy Prophetصلی اللہ علیہ وسلم is what is meant by ‘Insaan’ in this ayat, and that ‘Bayaan’ means that he has been taught all which was unknown to him.” 2.61

Tafseer Husaini states, “Or the ayat means “[Allahعزوجل] Created the personality of Rasoolullahصلی اللہ علیہ وسلم and taught him all that has occurred and all that will.”

This ayat and commentaries prove that the Holy Quran has everything and its complete knowledge has been given to Rasoolullahصلی اللہ علیہ وسلم”

13. “Through your Lord’s grace, you are oat manic.”2.8m

– Surah Qalam, Verse 2

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “These things which took place with the commencement of time and whatever will occur until the end are not hidden from the Holy Prophetصلی اللہ علیہ وسلم because ‘Juno’ means to be hidden.

Rather, Rasoolullahصلی اللہ علیہ وسلم knows that which has happened and is informed of that which will.”

This verse and commentary prove that the Holy Prophetصلی اللہ علیہ وسلم has Ilm-e-Ghaib of future events.

14. “And O My Beloved صلی اللہ علیہ وسلم! Ifyou were to ask them they would say, “We were only jesting in amusement.”2.8n

– Surah Tauba, Verse 65

Tafseer Durre-Mansoor and Tabri commentate on this ayat, “Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ states that the reason for revelation of this ayat is that a Munaafiq had said, “Muhammad صلی اللہ علیہ وسلم says that the camel of a certain person is in a certain area. What information does he have of the unseen (ghaib)?”2.63

This ayat and Commentary lead us to conclude that to reject the Knowledge of the Unseen (I1m-e-Ghaib) of Rasoolullahصلی اللہ علیہ وسلم is the action of the Munaafiqs and has been deemed by the Quran to be an act of infidelity (kufr).

15. “He (Allahعزوجل) does not make anyone know His Unseen except for His beloved Messengerصلی اللہ علیہ وسلمs.” 2.8o

-Surah Jinn, Verses 26-7

Imaam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes, ”The time of Qiyaamat occurring is from those Ghaib which Allahعزوجل has not revealed to anyone. Thus if it is said, “When you have fixed this Ghaib to mean the Day of Qiyaamat, how could Allahعزوجل have said, “except far His beloved Messengers whereas this Ghaib is revealed to none?” We answer that Allahعزوجل shall reveal it close to Qiyaamat.” 2.64 – Tafseere-Kabeer

Hadrat Shah Abdul-Azeez رضی اللہ تعالٰی عنہ Muhaddith Dehlwi writes, “Whatever is Ghaib to all creation is Ghaib-e-Mutlaq (Major unseen things), e.g. the time of Qiyaamat occurring, the birth of every Shariah, their laws, to comprehensively know of Allah’sعزوجل being and qualities. This type of the unseen is what is gestured to in the ayat “He (Allahعزوجل) does not make anyone know His Ghaib except for those He chooses”, and these are the Messengers, whether they are from mankind or angels, such as Sayyiduna Muhammad Mustaphaصلی اللہ علیہ وسلم to whom He divulges some of His unique Ghaib.” – Tafseer Azeezi, Pg. 173

Tafseer Khaazin states, Except for those whom He chooses for being His Prophets and Messengers. Then He reveals the Ghaib to whoever He wishes so that giving information of the unseen becomes a proof for the prophet’s prophethood and their prophetic miracle (mu’jiza).’2.66

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Ibn Shaikh رضی اللہ تعالٰی عنہ has said, “Allahعزوجل does not reveal His special Ghaib to anyone except His distinguished Messengers. He reveals the Ghaib which is not unique to Him to people who are not Messengers as well.,2.67 – Tafseer Roohul-Bayaan

We can conclude from this ayat and commentaries that the special Knowledge of the Unseen (Ilrn-e-Ghaib) of Allahعزوجل even the knowledge of Qiyaarnat, has been given to the Holy Prophetصلی اللہ علیہ وسلم What now is left to be included in the Prophet’s knowledge?

16. “Then He (Allahعزوجل) made wahi (Revelation) to His servant (Rasoolullahصلی اللہ علیہ وسلم) whatever He wished”2.8p

– Surah Najm, Verse 10

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “On the night of Me’raj, Allahعزوجل revealed to the Holy Prophetصلی اللہ علیہ وسلم all branches of knowledge, wisdoms, glad-tidings, secrets, information, distinctions and excellences.

All of these are included in the ambiguity of the verse and have been concealed due to their greatness and splendour. That is why they have not been elaborated upon.

It also gestures towards the fact that this knowledge of the unseen cannot be encompassed by anyone except Allahعزوجل and His beloved Prophet Muhammad صلی اللہ علیہ وسلم Yes, whatever is explained by Rasoolullahصلی اللہ علیہ وسلم becomes known.” – Madaarijun-Nubuwwah, Vol. 1, Section on Divine Vision.

This ayat ‘and extract prove that on the night of Me’raj, the Holy Prophetصلی اللہ علیہ وسلم was granted those branches of knowledge which cannot be explained and envisaged by people. Maa Kaan wa Maa Yakoon (What has occurred and what will) is used for expression, though he was blessed with much more than that.

17. “And this Nabi is not stingy in telling the Unseen.” 2.8q

– Surah Takweer, Verse 24

This can only be if the Holy Prophetصلی اللہ علیہ وسلم has knowledge of the unseen and informs people of it.

Mualimut-Tanzeel commentates on this ayat, “Rasoolullahصلی اللہ علیہ وسلم is not a miser when it comes to the unseen (Ghaib), heavenly information and other messages and narratives. This means that Ilm-e-Ghaib comes to the Holy Prophetصلی اللہ علیہ وسلم and he is not stingy in teaching and informing you about it. He does not hide it akin to a soothsayer.” 2.68

Khaazin states, “It means that Knowledge of the Unseen comes to the Holy Prophetصلی اللہ علیہ وسلم and he is not stingy with it to you. Rather, he teaches it to you.” 2.69

This Quranic verse and extract prove that the Prophet صلی اللہ علیہ وسلم teaches people the Knowledge of the Unseen, and only the person who knows can teach.

18. “And we gave him [i.e. Hadrat Khidr علیہ السلام) our llm-e-Ladunni.” 2.8r

– Surah Kahf, Verse 65

Baidaawi commentates on this ayat, “[In other words, the ayat means] “Hadrat Khidr علیہ السلام was taught that knowledge which is unique to Us and nobody can know it without our revealing (i.e. Ilm-e-Ghaib).” 2.70

Tafseer Ibn Jareer narrates from Hadrat Abdullah ibn Abbas رضی اللہ تعالٰی عنہ, Hadrat Khidr علیہ السلام said to Hadrat Musa علیہ السلام, “You will not be able to bear with me,” because he (Hadrat Khidr علیہ السلام) was acquainted with the knowledge of the unseen and knew this.” 2.71

Allama Ismail Haqqi writes, “The Ilm-e-Ladunni taught to Hadrat Khidr علیہ السلام was Ilm-e-Ghaib and it was this very knowledge through which he related information of the unseen by the command of Allahعزوجل. This is the finding of Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ ” 2.72 – Tafseer Roohul-Bayaan

Tafseer Madaarik states, “In other words, Hadrat Khidr علیہ السلام was granted information of the unseen and it has been said that Ilm-e-Ladunni is the knowledge attained by the bondsman through inspiration (Ilhaarn).” 2.73

Tafseer Khaazin states, “Hadrat Khidr علیہ السلام was granted Secret Knowledge (llme-Baatin) through inspiration (llhaam).”2.74

19. “And like this, we show Ibraheem علیہ السلام the kingship of the heavens and earth.” 2.8s

– Surah Anaam, Verse 75

Tafseer Khaazin commentates on this ayat, “Hadrat Ibraheem علیہ السلام was made to stand on a rock and the heavens were opened for him. He then saw the Arsh, Kursi and whatever is in the heavens. Thereafter, the earth was opened for him and he was able to see the earths beneath and the wonders they possess.” 2.75

Tafseer Madaarik states, “Imam Mujaahid رضی اللہ تعالٰی عنہ states, “The Seven Heavens were opened for Hadrat Ibraheem علیہ السلام and he saw whatever was in the heavens, being able to see even the Arsh. The Seven Earths were also opened for him and he saw whatever they possessed.” 2.76

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Hadrat Ibraheem علیہ السلام was shown the wonders and marvels of the heavens and earths, even the furthest point of the Arsh, and the most bottom part of the earth (Tahtas-Saraa).” – Tafseer Roohul-Bayaan

Tafseer Ibn Jareer states, “All visible and discreet things were made open for Hadrat Ibraheerm علیہ السلام even the actions and deeds of the creation.” 2.78

Imam Raazi رضی اللہ تعالٰی عنہ writes, “Allahعزوجل split the heavens for Hadrat Ibraheem علیہ السلام and he was able to see the Arsh, Kursi and until the end of the worldly realm. He also sawall those splendors present in the heavens and in the earth.” 2.79 – Tofseer Kabeer

After this ayat and commentaries, it can be concluded that Hadrat Ibraheem علیہ السلام was shown all things, from the lowest part of the earth to the Arsh, and was informed of the deeds of the creations. Due to the fact that the knowledge of Rasoolullahصلی اللہ علیہ وسلم is far more extensive than his, we will have to conclude that the Holy Prophetصلی اللہ علیہ وسلم has also been granted these branches of knowledge (uloom).

Bear in mind that the Lawhe-Mahfooz also falls under the knowledge of the Arsh.

What is written in the Protected Tablet? This has already been discussed. Therefore, the knowledge of what has occurred and what will (Maa Kaan wa Maa Yakoon) is also possessed by Hadrat Ibraheem علیہ السلام. His knowledge and the knowledge of Hadrat Adam علیہ السلام are drops in the ocean of knowledge possessed by our Holy Prophet Muhanunad Mustaphaصلی اللہ علیہ وسلم.

20. Hadrat Yusuf علیہ السلام said,

“لا یاتیکما طعام ترزقانہ الا نبئتکما بتاویلہ”

– Surah Yusuf, Verse 37

Commentating on this, Roohul-Bayaan, Kabeer and Khaazin state that the above means, “I can tell you the past and future, the state of your food, i.e, where it came from and where it will go.” Tafseer Kabeer further adds, “I can even tell you whether this food is beneficial or detrimental.” Only a person who is informed of every minute thing can say these things.

Thereafter, he states,

“This knowledge is only a small portion of some of my knowledge”2.79a

– Sural: Yusuf, Verse 37

So how extensive is the knowledge of Rasoolullahصلی اللہ علیہ وسلم? Indeed, the knowledge of Hadrat Yusuf علیہ السلام is a drop in the ocean of knowledge possessed by the Holy Prophetصلی اللہ علیہ وسلم.

Hadrat Esa علیہ السلام has said, “I can inform you of what you eat in your homes and what you amass as well”2.79b – Surah Aale-Imran, Verse 49

Food is being eaten and stored in a home where Hadrat Esa علیہ السلام is not present, yet he informs people of it. This is Knowledge of the Unseen {llm-e-Ghaib).

SUPPLEMENT

Dissenters of Ilm-e-Ghaib cannot provide substantial answers to these proofs except for saying that “every thing” (kullu shai’in) mentioned in the Quranic verses and ‘what you did not know’ (maa lam takun-ta’Iam) refers to the Laws of Shariah and not other things. They bring the following as proofs for this,

1. ‘Kullu Shai’in’ is infinite (ghair mutnaahi) and anyone besides Allahعزوجل possessing the knowledge of infinite things is absolutely futile according to the logical (mantiqi) law and proof of Continuity (Tasalsul).

2. Many Tafseers such as Jalaalain have said that “every thing” (kullu shai’in) refers to the Laws of Islam.

3. The Quran has used “every thing” (kullu shai’in) in several places but only certain things are meant by it, e.g. “And Bilqees was given every thing,” 2.80 yet she was given only certain things.

These are not arguments but mistakes and deception. Answers to these objections follow,

The words ‘kullu’ and ‘rnaa’ are used in Arabic for generality (umoom). Every word of the Holy Quean is explicit (qat’ee) and to restrict it by merely using your deduction is not allowed. When even single (aahaad) narrations of Hadith cannot make common words of the Quran specific (khaas), what can be said of doing so by opinion alone?

1. Kullu shai’tn, i.e. “Every thing”, is not infinite (ghair mutnaahi), but finite. Commentating on the ayat, “و احصی کل شئی عددا” 2.81 Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ states, “There is no doubt that counting by numbers can only occur in finite things. However, the word ‘kullu shai’In’ does not prove the ‘shai’ (object) to be infinite because according to us, ‘shai’ is present, and present things are classified as finite things.” .2.82 –Tafseer-Kabeer

Commentating on the verse as well, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “This ayat is used to prove that the non-existent (maadoom) is not ‘shai’ because if it was, things would become infinite; and for counting to occur in things, it is necessary that they be finite as counting by numbers can only be done amongst finite things.” 2.83 – Tafseer Roohul-Bayaan

2. Although many Commentators of the Quran took “every thing” (kullu shai’in) to mean only the Laws of Shariah, several have ruled it to mean Holistic (kulli).

Thus, when some proofs are for negation while others for affirmation, only the proofs of affirmation are taken and chosen.

Noorul-Anwaar states, “Proofs that affirm are more weighty than those that negate.” 2.84 – Discussion on Taa’ruz

So, due to the proofs already furnished being of affirmation in nature, only they are worthy of being accepted. Through the Ahadith and verdicts of the Aalims of the Ummah, we shall also prove that “every thing” (kullu shai’in) means that there is no particle or speck out of the knowledge of the Holy Prophetصلی اللہ علیہ وسلم We have written in the introduction of this book that the commentary of the Quran by the Hadith is better than other commentaries. Hence, only the commentary of the Hadith will be taken.

Also, the Commentators who have taken it to mean the Laws of the deen have not negated other things. So, from where do you bring this negation? How can not mentioning something be equal to its negation? The Holy Quran states, “Your clothes save you from heat.” 2.85 So how does this mean that they do not save us from the cold? Indeed they do but this has not been mentioned.

Islam incorporates everything. On what worldly thing do the Laws of Shariah, (e.g. halaal, haraam, etc.) not apply? Therefore, saying that deeni knowledge was completed means that everything has been included.

The “every thing” mentioned in the incident of Bilqees, etc. has an evidence (qareena) for it to mean all things related to governance of dominion, as if the metaphorical (majaazi) meaning has been taken. However, where is the evidence here to leave the true meaning of “every thing” and adopt its figurative meaning? It should also be bared in mind that the Holy Quran reports what Hud-hud had said, “Bilqees has been given everything.” Allahعزوجل himself did not originally say it. In fact, it was Hud-hud who thought that Bilqees had received everything of this world.

Hud-hud can make a mistake, but the speech of Allahعزوجل Sit can never be wrong. Hud-hud also said, “ولھا عرش عظیم” 2.87 Was the throne of Bilqees truly the Arsh-e-Azeem? For the Holy Prophetصلی اللہ علیہ وسلم however, Allahعزوجل Himself- states, “تبیانا لکل شئی ”- Surah Nah!, Verse 89

Other Quranic verses prove that “every thing” here means all things of this world. Allahعزوجل states, “Every wet and dry thing is recorded in either the Lawhe-Mahfooz or the Quran.” – Surah Anaam. Verse 59

Furthermore, forthcoming Ahadith and rulings of the Ulama and Muhadditheen also support the fact that everything of this world is encompassed by the knowledge of Rasoolullahصلی اللہ علیہ وسلم Insha-Allahعزوجل in the discussion of Haazir and Naazir, I shall prove that the entire world is like a tray before the angel of death, and Shaitaan circles the entire earth in moments. Deobandis also accept the Holy Prophetصلی اللہ علیہ وسلم to have more knowledge than the entire creation, furthermore confirming this belief. In the discussion of the Five Special Ghaibs (UloomeKhamsa), I will elaborate on the knowledge of Hadrat Adam علیہ السلام and the angels who transcribe fate (taqdeer), demonstrating that they too possess this knowledge. Thus, Rasoolullahصلی اللہ علیہ وسلم has knowledge of the Five Special Ghaibs – rather even more so – because he is the most knowledgeable of all creation. Our belief and claim however is proven convincingly.

Section 2

KNOWLEDGE OF THE UNSEEN IN LIGHT OF HADITH

In this section I will produce Ahadith with their annotations being given in Section 3 according to sequence of numbering here. Hadith I will be annotated first in Section 3, etc.

1. “Hadrat Umar ibn Khnttab رضی اللہ تعالٰی عنہ reports, “The Holy Prophetصلی اللہ علیہ وسلم stood up amongst us and informed us of the beginning of creation, including the inmates of Jannat who will enter the Holy Paradise and the inmates of Jahannam who will enter their abode in Hell. The person who memorized what was said remembers it and he who has forgotten it bas truly forgotten it.” 2.88

– Bukhari, Kitaabu-Baadil-Khalq;

Mishkaat, Vol. 2, Baabu-Baadil-Khalq wa Zikrul-Ambiya

Here, the Holy Prophetصلی اللہ علیہ وسلم explained two types of ghaib,

1. How the creation of the world commenced,

2. And how the end of the earth will occur.

Meaning every particle and speck was explained from the first day until the occurrence of Qiyaamat.

2. “[Hadrat Amr ibn Akhtab رضی اللہ تعالٰی عنہ narrates the same as above, but further adds) He informed us of all incidents that will occur until Qiyaamat. So, the most learned from us became the person who memorized and remembered this.” 2.89

– Mishkaat, Baabul-Mu ‘jizaat with ref to Muslim

3. “(Hadrat Huzaifa رضی اللہ تعالٰی عنہ states) Everything from this place until Qiyaamat was elucidated by the Holy Prophetصلی اللہ علیہ وسلم. Nothing was left out by him. The person who memorized it recalls it and he who has forgotten it is oblivious to it.” 2.90

– Mtshkaat, Baabul-Fitnaa with ref to Bukhari & Muslim

4. “(The Holy Prophetصلی اللہ علیہ وسلم on the autbority of Hadrat Thabaan رضی اللہ تعالٰی عنہ has said} Allahعزوجل collected the earth for me and I saw the easts and wests of it.” 2.91

– Mishkaat, Baabu-Fadaaili Sayyidil-Mursaleen with ref to Muslim.

5. “(Rasoolullah is reported by Hadrat Abdur-Rabman ibn Aaish رضی اللہ تعالٰی عنہا to have said] I saw my Lord in the finest form. He placed His hand upon my chest and I felt its coolness in my heart. I then came to know of all things in the heavens and earth”2.92

– Mishkaat, Baabul-Masaajid

6. “[Hadrat Abdullah ibn Umar رضی اللہ تعالٰی عنہ states that the Noble Messengerصلی اللہ علیہ وسلم has said} Indeed, Allahعزوجل has raised the entire world before me. Thus, I see this dunya and whatever will occur in it until Qiyaamat just as how I see this hand of mine.2.93

-Sharah Mawaahibid-Dunya by Imam Zarqaani رضی اللہ تعالٰی عنہ

7. “[Sayyiduna Rasoolullahصلی اللہ علیہ وسلم bas said] … Everything became manifest for me and I recognized.” 2.94

– Mishkaat, Baabu-Masaajid with ref to Tirmidhi

8. “The Holy Prophetصلی اللہ علیہ وسلم has left us, but not without giving us the knowledge of even a bird flapping its wings.” 2.95

– Musnad Imam Ahmad bin Hambal رضی اللہ تعالٰی عنہ

9. “[Hadrat Huzaifa رضی اللہ تعالٰی عنہ states) Rasoolullahصلی اللہ علیہ وسلم has informed us of the Dames of the leaders of groups of fitna until the end of the world that will have 300 or more followers, as well as the names of their fathers and tribes.” 2.96

– Mishkaat, Baabul-Fitna, Section 2 with ref to Abu Dawood

10. “[Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ reports) The recited text (Zabur) was lightened for Hadrat Dawood علیہ السلام so much that he used to order his horses to be saddled and was able to recite the entire text before they would be.” 2.97

– Mishkaat, Baabu Zikril-Ambiya with ref to Bukhari

This Hadith has been mentioned here to demonstrate that when the Holy Prophetصلی اللہ علیہ وسلم explains and reveals all incidents from the beginning to the end in one sermon, it can also be classified as his prophetic miracle, just as how it is a miracle for Hadrat Dawood علیہ السلام to recite the entire Zabur in moments.

11. “The Holy Prophetصلی اللہ علیہ وسلم revealed the following, “Insha-Allah, a male child will be born to Fatima Zahra and he will be placed in your care.” 2.98

– Mishkaat, Baabu-Manaaqib Ahfil-Baith

12. “[Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ narrates] Passing by two graves whose inhabitants were undergoing punishment, the Noble Messengerصلی اللہ علیہ وسلم said, “The inmates of these two graves are being punished. However, the actions for which they are being punished for are not hard to save yourselves from. One of them would never clean himself from the drops of urine while the other used to backbite.” Thereafter, he broke a fresh branch in two and placed a piece on each grave, saying, “The punisbment of these two will belessened until these pieces dry Up.”2.99

– Bukhari, Baabu-Ithbaatil-Qabr

13. Under the ayat, “لا تسئلوا عن اشیاء ان تبدلکم”2.100 Tafseer Khaazin reports the following,

“The Prophet صلی اللہ علیہ وسلم stood on the mimbar and mentioned Qiyaamat as well as all major events that will occur before it. He then said, “Whoever wishes to ask any question should ask it now. Oath on Allahعزوجل! As long as I am on this place (l.e, the mimbar), I shall answer any and every type of question you ask.” A person stood up and asked, “Where is my destination?” Sayyiduna Rasoolullahصلی اللہ علیہ وسلم replied, “Jahannam.”

Hadrat Abdullah ibn Huzaifah رضی اللہ تعالٰی عنہ stood up and asked who his father was, and was told, “Huzaifah.” After that, Rasoolullahصلی اللہ علیہ وسلم continuously urged people to ask him questions”2.101

– Bukhari, Kitaabut-l’tisaam bil-Kitoab was-Sunnah

It should be bared in mind that to know whether a person will go to either Jannat or Jahannam of if he is blessed or unfortunate is from the Five Special Ghaibs

(Uloome.Khamsa). Similarly, knowing who the lamer known only by the mother. Yet SubhanAllahعزوجل! What can be said of those blessed eyes that see light and darkness equally and what is occurring in the world and hereafter? What ean be said of those blessed eyes that see everything?

14. “[The Holy Prophetصلی اللہ علیہ وسلم said on the day of Khaibar] Tomorrow, 1 shall give this flag to the hands of the person through whom Allahعزوجل will conquer Khaibar. This person loves Allahعزوجل and His Rasool 2.102

-Mishkaat, Baabu-Manaaqibe-Ali رضی اللہ تعالٰی عنہ.

15. “[Hadrat Abu Zarr Ghiffari رضی اللہ تعالٰی عنہ reports that the Holy Prophetصلی اللہ علیہ وسلم said) The deeds of my Ummah, both the good and bad, were placed before me. 1 found even removiug a harmful object from a path to be amongst good deeds”2.I03

– Mishkaat, Baabul-Masaajid

16. “[Madrat Ali states] The Noble Messengerصلی اللہ علیہ وسلم once said, “This is the place where a certain person will fall,” and, while placing his blessed hands on the earth, said, “Here … here.” The narrator states, “The people that were slain never exceeded the areas pointed to and touched by the Holy Prophetصلی اللہ علیہ وسلم by even an inch.” 2.104

– Muslim, Vol. 2, Kitaabul-Jihaod, Baabu Ghazwatil-Badr

Bear in mind that knowing who shall die where is also from the Five Special Ghaibs (Uloome-Khamsa). Our Beloved Prophet however, is revealing this knowledge in the Battle of Badr.

17. “(A narration of Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states] A shepard exclaimed, “I have not seen a day like this. A wolf speaks!” To which the wolf replied, “Stranger than this is a person (referring to Sayyiduna Rasoolullahصلی اللہ علیہ وسلم) living in an oasis (Madina Sharif) between two plains who gives you messages of the past and future.”z.los

– Mishkaat, Baabul-Mu ‘jizaat

18. Under the following ayat, “ما کان اللہ لیذر المومنین علی مآ انتم علیہ”2.106 Tafseer Khaazin reports the following,

“The Prophet has said, “My Ummah, with their appearances in moulds of clay, were placed before me just as how they were placed before Hndrat Adam علیہ السلام was informed of who will bring Imaan upon me and who will commit infidelity (kufr).” when news of this reached the Munaafiqs, they began to laugh and say, “Muhammad says that he was informed of people being kaafirs and mu’mins even before they were created, but we are with him and he doesn’t recognize us.” Rasoolullahصلی اللہ علیہ وسلم stood up on the mimbar after he was informed of this, praised Allahعزوجل and said, “What is the condition of people who mock my knowledge? I shall inform and answer any question you ask me from now until Qiyaamat!” 2.107

Two points arise from this Hadith,

1. Slandering the knowledge of Rasoolullahصلی اللہ علیہ وسلم is the habit of the Hypocrites (Munaafiqs).

2. The Noble Messengerصلی اللہ علیہ وسلم possesses knowledge of all occurrences until Qiyaamat.

19. “[Hadrat Ibn Mas’ood رضی اللہ تعالٰی عنہ narrates from the Holy Prophetصلی اللہ علیہ وسلم) (Concerning those people who prepare to make jihad with Dajjal,) verily I know their names, the names of their fathers and I recognize the colours of their horses. They are the best riders on the face of the earth.” 2.108

– Mishkeat, Kitaabul-Fitna, Baabul-Malaahim, Section I

20. Sayyidah Aisha رضی اللہ تعالٰی عنہا once asked the Holy Prophetصلی اللہ علیہ وسلم” Is there anyone whose good deeds are equal to the amount of stars?” He replied, “Yes, He is Umar رضی اللہ تعالٰی عنہ.

– Mishkaat, Baabu Manaaqibe-Abi Bakr رضی اللہ تعالٰی عنہ wa Umar رضی اللہ تعالٰی عنہ.

The above confirms that Rasoolullahصلی اللہ علیہ وسلم is has complete information of all visible and secret deeds of all people until Qiyaamat. He also has detailed knowledge of clear and hidden stars whereas some stars are not even known to astronomers through their instruments even today. After studying both, the Prophet صلی اللہ علیہ وسلم said that the deeds of Hadrat Umar رضی اللہ تعالٰی عنہare indeed equal to the stars. Equality or difference between two things can only be said by a person who has knowledge of both things, including their amount.

Besides these narrations, there are several other Ahadith that can be submitted. However, this amount suffices for brevity. These Ahadith also prove that the entire creation (aalam) is seen by the Holy Prophetصلی اللہ علیہ وسلم as simply as him looking at his hand. Creation (Aalam) refers to everything besides Allahعزوجل .Thus, the Creation of Ajsaam (physical world), Arwaah (abode of the souls), lmkaan (possible realm), Malaaik (Realm of the Angels), Arsh, etc. – in fact, everything- is encompassed by the Holy Prophetصلی اللہ علیہ وسلم The Lawhe-Mahfooz on which all affairs are noted is also found in the creation.

Secondly, these Ahadith prove that he is informed of atl past and future occurrences.

Thirdly, whatever is done privately in the veil of the night’s darkness is also not hidden from Rasoolullahصلی اللہ علیہ وسلم, as he informed Hadrat Abdullah رضی اللہ تعالٰی عنہ that his father was Huzai fah.

Fourthly, concerning who will die where, in what condition, whether they will die a mu’min or kaafir and what is in the womb of a woman are all known and not obscured to the Holy Prophetصلی اللہ علیہ وسلم. In short, he possesses the knowledge of everything, minute or holistic.

Section 3

OPINIONS OF THE ANNOTATORS OF HADITH REGARDING THE PROPHET’S صلی اللہ علیہ وسلم KNOWLEDGE OF THE UNSEEN

Annotation of Hadith I – “[Aini Sharah Bukhari, Fathul-Baari, Irshaadus-Saari and Mirqaat Sharah Mishkaat state regarding the Hadith in Section 2:] This Hadith proves that the Holy Prophetصلی اللہ علیہ وسلم explained all affairs and conditions of all creation, from the beginning until the end, in one gathering.” 2.110

Annotation of Hadith 4 – “[Mirqaat, Sharah Shifaa by Mulla Ali Qaari, Zarqaani Sharah Mawaahib and Naseemur-Riyadh Sharah Shifaa state] The summary of this Hadith is that the earth was gathered for Rasoolullahصلی اللہ علیہ وسلم just as how a mirror is held in the hand, with the holder able to see it completely. Far areas of the earth were folded to come near to him until he saw everything on it.”

Annotation of Hadith 5 – “[Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes] By attaining this faiz (guidance), I carne to know of all things between the heavens and the earth (meaning those things that Allahعزوجل informed him of). This is an expression describing the immense knowledge the Holy Prophetصلی اللہ علیہ وسلم possesses given to him by Allahعزوجل Allama Ibn Hajar has said, “He carne to know of all creation in the heavens – rather even further than them (as stated in the Hadith of Me’raj) – even on the seven earths and beneath as per the narrations in which the Holy Prophetصلی اللہ علیہ وسلم spoke of the bull and fish upon which the earths are stationary”2.112 – Mirqaatul-Mofateeh

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in this Hadith’s explanation, “This Hadith expresses the attainment and comprehension of all juz’i and kuili branches acknowledge.” -Ashiatul-Lam ‘aat Sharon Mishkaat

Annotation of Hadith 7 – “[Discussing this Hadith, Shaikh Abdul-Haqq Muhaddith Dehlwi writes] … Every type of knowledge became apparent to me and I understood everything.”

– Ashiolul-Lam ‘oat

Allama Zarqani رضی اللہ تعالٰی عنہ further adds, “In other words, “The world was made clear and opened for me and I understood everything in it.” ‘1 look at the dunya and whatever Occurs in it until the Day of Qiyaamat just as how 1 see my hand’ gestures to the fact that the Holy Prophetصلی اللہ علیہ وسلم truly and actually did see so. The possibility that “nazar” refers to his knowledge is negated through this.” 2.114 – Zarqaalli Shorah Mawaahib

Annotation of Hadith 8 – “[Imam Ahmad Qastalaani رضی اللہ تعالٰی عنہ writes in the explanation of this Hadith] There is no doubt that Allahعزوجل infonned the Holy Prophetصلی اللہ علیہ وسلم of much more than this and granted him knowledge of all past and future creation.” 2.1 15

– Mawaahibud.Dunya

Annotation of Hadith 17 – “[Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in this Hadith’s explanation] Rasoolullahصلی اللہ علیہ وسلم informs you of the incidents of past people as well as the happenings to come after you, along with the affairs of this world and the hereafter.” 2.116

-Mirqaat

Annotation of Hadith 19 – “[Mulla Ali Qaari رضی اللہ تعالٰی عنہ also writes regarding this Hadith] Besides this Hadith being a prophetic miracle (mu’jiza), it also proves that the knowledge of Rasoolullahصلی اللہ علیہ وسلم encompasses all kulli and juz’I knowledge.2.117

-Mirqaat

Based on these elucidations of the Muhadditheen, it can be concluded that the Prophet صلی اللہ علیہ وسلم observes the entire world and whatever incidents Occur in it from the beginning until the end as easily as how an ordinary individual looks at a mirror in his hand. The Lawhe-Mahfooz (upon which everything is written) is also within this creation.

Secondly, the knowledge of all fermer and latter creation, i.e. the Prophets, Angels, Auliya, etc. have been granted to the Holy Prophetصلی اللہ علیہ وسلم. Hadrat Adam علیہ السلام Hadrat Ibraheem علیہ السلام and Hadrat Khidr علیہ السلام are included amongst the Prophets, while the angels that hold the Arsh and those in proximity to the Lawhe-Mahfooz are naturally also included amongst the angels. When their knowledge is inclusive of what has occurred and what will (Maa Kaan wa Maa Yakoon), how extensive is the knowledge of the Holy Prophetصلی اللہ علیہ وسلم? As a final point, the Five Special Ghaibs (Uloome-Khamsa) are also confirmed to be known by him.

Section 4

OPINIONS OF THE LEARNED REGARDING KNOWLEDGE OF THE UNSEEN

Rasoolullahصلی اللہ علیہ وسلم stood up on the mimbar after he was informed of this, praised Allahعزوجل and said, “What is the condition of people who mock my knowledge? I shall inform and answer any question you ask me from now until Qiyaamat!”

In the introduction of MadaarijunNubuwwah, Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ notes the following ayat, “Only He [i.e. Allahعزوجل is The First, only He is The Last, only He is The Evident, only He is The Veiled and He knows all things.” – Surah Hadeed, Verse 3

He then writes that this ayat is the praise of Allahعزوجل as well as the praise of the Holy Prophetصلی اللہ علیہ وسلم, “The Holy Prophetصلی اللہ علیہ وسلم knows of all things. He understands the being, glory and attributes of Allahعزوجل, His commands and signs of His cherished names and planning. All clear, secret, past and future known things (uloom) have been encompassed by him.” -Madaarijun-Nubuwwah

He further writes, “From the time of Hadrat Adam علیہ السلام until the Trumpet (Sur) is blown, everything has been made apparent to Rasoolullahصلی اللہ علیہ وسلم so that he may know all former and latter affairs and conditions. He even informed his Sahaaba of some of them.” – Madaarijun-Nubuwwah; Vol. 1, Chapter 5, Discussing the Excellence of the Holy Prophetصلی اللہ علیہ وسلم.

Allama Zarqani رضی اللہ تعالٰی عنہ writes, “Ahadith are continuous (mutawatir) and their meanings are agreed upon regarding the Holy Prophetصلی اللہ علیہ وسلم being informed of the unseen (ghaib). This is not contrary to those ayats that prove that none besides Allahعزوجل possesses knowledge of the unseen because only knowledge without a means (zaati) is negated in them. However, Rasoolullahصلی اللہ علیہ وسلم being informed of the unseen through Allah’sعزوجل bestowal is proven from the ayat, “except for the beloved Messenger” 2.120 – Sharah Zarqaani alal-Mawaahib

In Shifaa Sharif, Imam Qaadhi Ayaadh رضی اللہ تعالٰی عنہ writes, “Allahعزوجل has distinguished the Prophet صلی اللہ علیہ وسلم through informing him of all worldly and deeni wisdoms, as well as wisdoms concerning his Ummah. He has made him aware of occurrences regarding his Ummatis including even minor ones. The Holy Prophetصلی اللہ علیہ وسلم has been infonned of all arts of Divine Recognition (ma’rifat), such as conditions of the heart, the obligatory acts of worship and knowledge of hisaab (consideration).” 21″- Extracted from the, Sharah Qasida Burda Sharif

Qaseeda Burda Sharif states, “(Ya Rasoolullah صلی اللہ علیہ وسلم) The World and Hereafter is only through your generosity and the knowledge of the Tablet and Pe. [Lawh and Qalam) is only a part of the knowledge you Possess.” 2.122

Allama Ibraheem Bajuri رضی اللہ تعالٰی عنہ writes in the explanation of this stanza, “If the knowledge of the Tablet and Pen is only a part of the Prophet’s knowledge, what other branches of knowledge does he possess? The answer is that the knowledge of Some affairs of the Hereafter Was also granted to him by Allahعزوجل since only occurrences until Qiyaamat Was written by the Pen on the Sacred Tablet”2.123-Sharah Qaseeda Burda

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “The knowledge of the Tablet and Pen is only a Part of the Prophet’s knowledge because his knowledge is divided into various categories (i.e. Juziyaat, Kulliyaat, Haqaaiq, Ma’rifaat and the comprehension related to Allah’sعزوجل being and qualities). Therefore, the knowledge of the Tablet and Pen is like a river leading to the ocean of knowle’lle possessed by Rasoolullahصلی اللہ علیہ وسلم or a letter amidst his lines of knowledge.” 2.124 – Halul-Agdah Sharah Qaseeda Burda

These extracts have concluded that the knowledge of the Tablet and Pen, regarding which the Quran has said, “There is nothing wet or dry not recorded in the Protected Tablet,” is a drop in the ocean of knowledge possessed by the Holy Prophetصلی اللہ علیہ وسلم Hence, What has happened and What will (Maa Kaan wa Maa Yakoon) is a dot in the register of what he has been granted.

Imam Busairi رضی اللہ تعالٰی عنہ the composer of Qaseeda Burda, states in his other collection of qaseeda, Ummul-Qart, “The Prophet has surpassed all worlds through his knowledge and mannerism. He is an ocean that cannot be enclosed by someone who wishes to surround it”2.125

Shaikh Sulaimaan Jumal رضی اللہ تعالٰی عنہ writes in the explanation of this stanza, “In other words, his knowledge encompasses the knowledge of the entire creation, i.e, Jinns, humans, angels, etc, because Allahعزوجل has informed him of all creation, taught him the knowledge of all past and future things and has divulged what has happened and what will to him. The knowledge from the Quran is sufficient to attest the knowledge of the Holy Prophetصلی اللہ علیہ وسلم Allahعزوجل states, “We have not excluded anything from this book,” 2.126 – Futuhaate.A”madja

Imam Ibn Hajar Makki رضی اللہ تعالٰی عنہ also writes in this stanza’s explanation, “Because Allahعزوجل has made Rasoolullahصلی اللہ علیہ وسلم aware of the entire world, Thus, he came to know of all fanner and latter things, whatever has occurred and whatever will.” 2.127

These extracts prove that the Holy Prophetصلی اللہ علیہ وسلم :i; has been bestowed with the knowledge of all creation, in which Hadrat Adam علیہ السلام, the angels, the Angel of Death, as well as Shaitaan are included. Deobandis accept even Shaitaan and the Angel of Death to possess knowledge of the unseen.

Imam Busairi رضی اللہ تعالٰی عنہ states, “All Messengerصلی اللہ علیہ وسلمs take from the court of the Holy Prophetصلی اللہ علیہ وسلم .Whether it be a scoop from the sea or a sip from the heavy rain.” 2.1 8 – Qaseeda Burda

Comrnentating on this stanza, Allama Kharputi writes, “Every prophet asked and took from the knowledge of Rasoolullahصلی اللہ علیہ وسلم the volume of which can be likened to an ocean. They also received his benevolence, which is akin to a heavy rain, as he inundates them with his generosity and they receive it. This is because Allahعزوجل firstly created the soul of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم and instilled the many Sciences (uloom) of the Prophets and the Maa Kaan wa Maa Yakoon (What has occurred and what will) in it. Thereafter, He created the Messengers and they attained their knowledge from hirn”2.129 – Sharah Qaseeda Burda

Hafiz Ahmad ibn Mubaarak رضی اللہ تعالٰی عنہ writes, “According to us, the Holy Prophetصلی اللہ علیہ وسلم knows everything from .the heavens until the earth, is informed of all between them and there IS none more dlstmg Ulshed than him 10 knowledge. – Ibreez Sharif, Pg. 270

Imam Qastalaani رضی اللہ تعالٰی عنہ states, “Nubuwwah (Prophethood) is denved from the root word Naba, which means ‘infonnation’, meaning Allahعزوجل has infonned him (Rasoolullahصلی اللہ علیہ وسلم) of the unseen (ghaib).”2.11′-Mawaahib

Under section 2, named Maa Akhbaraa Bihi رضی اللہ تعالٰی عنہ minal-Ghuyoob, Mawaahib Liddunya states, “There is no doubt that Allahعزوجل has infonned him of more than this. He presented him with the knowledge of all fanner and latter things.” 2.132- Vol. 2, Pg. 192

Hadrat Mujaddid Alfe- Thaani رضی اللہ تعالٰی عنہ writes, “Messengers (Rasools) are specially infonned of the knowledge that is distinct to Allahعزوجل.” – Maktuhaat Sharif, Vol. 1, Maktoob 310

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “It has been heard from Some virtuous Aalims that Some Aarifeen (those who are alert and informed of Allah’sعزوجل being and qualities) had written a book wherein they proved that all Divine knowledge has been made known to Rasoolullahصلی اللہ علیہ وسلم. This is contrary to many proofs and it is not known what was meant by such a statement.” – Madaarijun- Nubuwwah. Vol. 1

This extract has been brought here because some people equated the knowledge of the Holy Prophetصلی اللہ علیہ وسلم to Allah’sعزوجل knowledge and differentiated it by stating the fanner to be bestowed (ataa’i) and the latter as original (zaati). However, Shaikh Abdul Haqq رضی اللہ تعالٰی عنہ did not classify them to be Mushriks. Rather, he called them Aarifs. It is proven from this that to believe that the Holy Prophetصلی اللہ علیہ وسلم possesses knowledge of the unseen (Ilm-e-Ghaib) is not polytheism (shirk).

Meer Zaahid, in the khutba of the book Risala, states “کان صوادق التصدیقات بطبائعھا متوجھۃ الی حضرتہ الاقدوس و حقائق التصورات بانفسھا مائلۃ الی جنابہ المقدس فروحہ المعلی مرکز المعقولات تصوراتھا و تصدیقاتھا و نفسہ العلیا منبع العقلیات نظریاتھا و قطریا تھا” Explaining the above extract, Ghulaarn Yahya writes, “SubhanAllahعزوجل! This extract has lifted the veil. Even logicians demonstrated their appreciation in the court of the Holy Prophetصلی اللہ علیہ وسلم”

Maulana Bahrul-Uloom Abdul-Ali Lucknowi writes, “Allahعزوجل has taught the Rasool صلی اللہ علیہ وسلم the knowledge that is not even incorporated by the Sacred Pen and which the Lawhe-Mahfooz cannot encompass. There was none equivalent to him in the times past and there can be none like him born in the future. Between the heavens and earth, verily he has no equal.”2.137- Introduction to the Marginal Notes of Meer Zaahid ‘s Risala

Allama Shanwaai رضی اللہ تعالٰی عنہ states, “It has been stated that Allahعزوجل removed the Holy Prophetصلی اللہ علیہ وسلم from this world only after informing him of everything.” 2.131 – -Jamaun-Nihaaya

Allama Taftaazani رضی اللہ تعالٰی عنہ writes, “The summary of the statement is that to know the unseen (ghaib) is something unique to Allahعزوجل . The creation has no path to it without informing or insuring (ilhaam) them, either through a prophetic miracle (rnu’jiza) or karaamat.2.139- Sharah Aqaaid Nasafi. Pg. 175

Allama Haskfi رضی اللہ تعالٰی عنہ states, “Hajj was made obligatory in the year 9 A.H but the Prophet delayed it until 10 A.H based on an excuse. He also had knowledge of his sustained life on earth so that the propagation of Islam could be completed.”21.40-Durre-Mukhtaar, Beginning of Kitaabul-Hajj

This proves that the Prophet صلی اللہ علیہ وسلم had information of his demise and knowing when death will occur is from the Five Special Secrets. That is why he didn’t make Hajj that year, since completing the pilgrimage as soon as it becomes fardh is necessary as we do not know when we shall die.

Under the explanation of the above, cited stanza of Qaseeda Burda, Allama Kharputi رضی اللہ تعالٰی عنہ writes, “Hadrat Ameer Mu’awiya رضی اللہ تعالٰی عنہ relates a Hadith in which he says that he used to write in the presence of the Holy Prophetصلی اللہ علیہ وسلم. The Prophet once said to him, “Keep the inkpot like this, turn the pen and make the letter ” ب‘ straight. Try to differentiate the letter ‘ س” and don’t bend the letter ‘ م” He said this though the Noble Messengerصلی اللہ علیہ وسلم did not learn writing from anyone and never read the books of former people”2.141 – Sharah Qaseeda Burda

Comrnentating on the ayat, “و لا تخطہ بیمینک”2.142Allama Ismail Haqqi writes, “Rasoolullahصلی اللہ علیہ وسلم knew the art of writing and expressed his knowledge about it” 2.14) – Tofseer Roohul-Bayaan

This proves that the Holy Prophetصلی اللہ علیہ وسلم knew not only how to write, but how to write well. For a complete discussion on this, consult my book Shaane- Habeebur-Rahman.

These rulings of the Aalims prove that Allahعزوجل has bestowed the Holy Prophetصلی اللہ علیہ وسلم with more knowledge than all of the other Prophets and Angels. The branches of knowledge contained in the Sacred Tablet and Pen are only drops before knowledge possessed by Muhammad Mustaphaصلی اللہ علیہ وسلم. Nothing from the creation is hidden to him.

Section 5

AFFIRMATION FROM THOSE IN OPPOSITION

Until now only extracts from assenters which prove the Knowledge of the Unseen of Rasoolullahصلی اللہ علیہ وسلم were placed. Now we present extracts from the leaders of the opposition that solve this topic of llm-e-Ghaib very “easily”.

Haaji lmdaadullah Muhaajir Makki رضی اللہ تعالٰی عنہ states in Shamaaime-Imdaadia, Pg. 110, “People say that Knowledge of the Unseen is not possessed by the Prophets and Auliya. I say that the close servants of Allahعزوجل (Ahle-Haqq) are enlightened and know the unseen (mugayabaat) in whatever direction they look. Attaining this knowledge is possible (haqq). To say that the Prophet صلی اللہ علیہ وسلم did not know what was happening in Hudaibiya and in the accusation of Sayyida Aisha رضی اللہ تعالٰی عنہا as proof of their negation is incorrect because attention is necessary for knowledge,” – Quoted from Anwaare-Ghaibiya, Pg. 25

Maulwi Rashid Ahmed Gangohi writes in Lataaife-Rashidia, Pg. 27, “The Prophets always observe affairs of the unseen and have certainty and presence in the Divine Court, as the Prophet صلی اللہ علیہ وسلم explained, “کما قال النبی علیہ السلام لو تعلمون ما اعلم لضحکتم قلیلا و لبکیتم کثیرا ” and “انی اری ما لرترون” –Quoted from AnwaoreGhaibiya, Pg. 32

Maulwi Ashraf Ali Thanwi writes. ‘The Shariah states that the Messengers and Auliya give information of the unseen and future occurrences. What stops Allahعزوجل who is the Creator of all unseen and through whose wish they occur from granting the Messengers and Saints insight into it? We do not say that they attain this knowledge by themselves (IIm-e-Zaati), hut that Allahعزوجل grants them this knowledge (Dm-e-Ataa’i). After being informed of the unseen, they divulge it to others as well. Claiming that they receive it without Allah’sعزوجل bestowal is prohibited and the person who claims so is deemed a kaafir according to Shariah.”-Summarized from Takmeelul-Yaqeen. Pg.135

Maulwi Muhammad Qaasim Nanautwi writes, “Former branches of knowledge (uloom) are one thing and the latter are something else. However, all is possessed by the Holy Prophetصلی اللہ علیہ وسلم .In this manner, Rasoolullahصلی اللہ علیہ وسلم the true Aalim (knower) and lbe Prophets are reflections (of this knowledge) while the Saints (Auliya) are secondary.” – Tahzeerun-Naas. Pg. 4

In the last extract of Maulwi Qaasim Nanautwi, he accepted that the Holy Prophetصلی اللہ علیہ وسلم possesses all former (awwaleen) and latter (aakhireen) knowledge. Hadrat Adam علیہ السلام, Hadrat Ibraheem Hadrat Khidr علیہ السلام, the angels that hold the Arsh as well as those that are present at the Lawhe-Mahfooz are included in the Awwaleen. Therefore, the Holy Prophet’sصلی اللہ علیہ وسلم knowledge should be more extensive than all of theirs. We have already discussed the knowledge of Hadrat Adam علیہ السلام.

Section 6

RATIONAL PROOFS OF KNOWLEDGE OFTHE UNSEEN AND DISCUSSION ON THE SAINTS POSSESSING IT

The Holy Prophetصلی اللہ علیہ وسلم is the most major Khaleefa of the Sultanate of Allahعزوجل, Who has also appointed him as the Haakim of His Divine Dominion. This necessitates two things – knowledge & authority. The information and authority of worldly rulers are extended according to the level of dominance they possess, e.g. it is necessary for a viceroy to have sound knowledge and control over the entire area he rules. Without these two qualities, he cannot rule and will not be able to impose official laws and commands on the masses. Likewise, the knowledge and authority of the Prophets are increased according to the various distinctions they possess. The Khileafpt (succession) of Hadrat Adam علیہ السلام was proven by Allahعزوجل through his knowledge (i.e. an excessive amount of it suitable for his khilaafat of Allahعزوجل was given). Thereafter, making the angels prostrate to him is indicative of his unique authority, that even ‘hey make sajda to him. Rasoolullahصلی اللہ علیہ وسلم is the Nabiصلی اللہ علیہ وسلم for the Entire Creation, from the Farsh (earth) to the Arsh. All of creation are his Urnmatis. Hence, it is necessary that he be given more knowledge and power than all of the Ambiya. That is why he demonstrated numerous prophetic miracles (mu’jizas), e.g. he split the moon in two, brought back the set sun, etc. This was all a display of his Divinely bestowed authority.

2. Maulwi Qaasim Nanautwi Deobandi writes, ‘The Prophets are distinguished over the Umrnatis only in knowledge. With regards to deeds, sometimes the Ummatis seemingly exceed the prophet.” [Allahعزوجل Forbid!] – Tahzeerun-Naas

Though the statement is false in saying that the Ummati can exceed the Nabiصلی اللہ علیہ وسلم, it does agree that it’s necessary for the knowledge of the Prophets to be more, Remember that even the angels are Ummatis of the Holy Prophetصلی اللہ علیہ وسلم “لیکون للعلمین نذیرا” 2.146 So it is necessary that his knowledge also be more than theirs. Otherwise, through which quality will he be able to be superior to the Ummah? There are even angels present at the Lawhe-Mahfooz who have knowledge of what has happened and what will (Maa Kaan wa Maa Yakoon) and it’s necessary that the knowledge of Rasoolullahصلی اللہ علیہ وسلم be even more than this.

3. For a few years, if a person sits in the company of an accomplished teacher, he becomes an Aalim (learned person). Prior to his birth, the Prophet spent millions of years in the special attention of Allahعزوجل. How can he not be a perfect Aalim? Commentating on the ayat, “لقد جائکم ” 2.147 Allama Ismail Haqqi quotes the following incident, “Hadrat Jibrael علیہ السلام once said to the Holy Prophetصلی اللہ علیہ وسلم ”There is a star that shines after every 70,000 years and I have seen it shine 72,000 times.” To this, Rasoolullahصلی اللہ علیہ وسلم replied, “I was that star.” – Tafseer Roohul-Bayaan

SubhanAllahعزوجل! Now count how many million years he spent in Allah’sعزوجل presence.

4. If a student lacks in knowledge, there are only four reasons for this,

I. The student was unworthy and unable to comprehensively extract guidance from the teacher.

2. The teacher was not perfect and was unable to teach completely.

3. Being a miser, the teacher didn’t impart his knowledge totally to his student, or there was another beloved student whom he wished to teach more.

4. The texts used were lacking.

Besides these four, there is no other reason that can be cited. Here the teacher is Allahعزوجل and His Beloved Prophet صلی اللہ علیہ وسلم is the learner. What was taught? The Quran and His special knowledge. Now answer, is Allahعزوجل It, not a perfect teacher and is the Holy Prophetصلی اللہ علیہ وسلم not a worthy learner? Is there anyone else more beloved than Rasoolullahصلی اللہ علیہ وسلم? Is the Quran incomplete? When Allahعزوجل is the perfect Bestower, the Noble Messenger is the most graceful taker, the Quran is the most consummate book and there is none more beloved than Sayyiduna Muhamamad Mustaphaصلی اللہ علیہ وسلم how can this knowledge be defective? Allahعزوجل states, “الرحمن ، علم القرآن” – Surah Ar-Rahman, Verses 1-2

5. Why did Allahعزوجل record everything on the Lawhe-Mahfooz? You write things down to either remember them or for telling others. Allahعزوجل is free from forgetting anything. Thus, He wrote everything down for others. Indeed, the

Holy Prophetصلی اللہ علیہ وسلم the most beloved of all creation to Him. It can therefore be concluded that everything was written for the mercy unto all creation, Muhammad Mustaphaصلی اللہ علیہ وسلم.

6. The most unseen of the unseens is the being (zaat) of Allahعزوجل Hadrat Musa علیہ السلام expressed his desire to see Him but was told, “You will not be able to

see,”Surah Aaraaf, Verse 143

When our Beloved Prophet صلی اللہ علیہ وسلم saw his Rubb and Creator عزوجل with his blessed physical eyes on the night of Me’raj, what thing from the creation can now be hidden to him? Alahazrat Imam Ahmad Raza Khan Faazile-Bareilly رضی اللہ تعالٰی عنہ writes,

اور کوئی غیب کیاتم سے نہاں ہو بھلا

جب نہ خداہی چھپا تم پہ کروڑوں درود

What sort of the unseen can be bidden to you (O Rasoolullahصلی اللہ علیہ وسلم), When Allahعزوجل” Himself is not hidden from you?

For a complete discussion on the Divine Deedaar by the Holy Prophetصلی اللہ علیہ وسلم refer to my hook Shaan Habibur-Rahman.

Mirqaat, the annotation of Mishkaat, states. “The Holy Prophetصلی اللہ علیہ وسلم saw the Rubb in the world through his transformation to Noor.” u.s – Baabul-Imaan bil-Qadr. Section 1

7. Shaitaan is the deceiver of the world and the Holy Prophetصلی اللہ علیہ وسلم is the world’s guide and salvation. In other words, Shaitaan is a sickness and plague while Rasoolullahصلی اللہ علیہ وسلم is the cure and remedy. Allahعزوجل has granted much knowledge to lead people astray. No person is hidden to this wretch. He knows who can be lead astray and who not, and through which trickery they may be lead astray by. Similarly, he knows each rule of Islam which is how he prevents good from occurring and leads people to commit sin.

Shaitaan said to Allahعزوجل “لا غوینھم اجمعین الا عبادک منھم المخلصین” 2.149 When this is the vast amount of knowledge given to the deceiver of the world, it is necessary for the salvation of the world, Muhammad Mustaphaصلی اللہ علیہ وسلم to be given more. It is necessary for him to know every person’s sickness, ability and cure. Otherwise salvation will not be complete and Allahعزوجل will be objected to because He made the deceiver strong and the salvation weak (effectively making aberration (gwnraahi) complete and guidance not).

8. Allahعزوجل has addressed the Holy Prophetصلی اللہ علیہ وسلم with the word Nabt, which means ‘the informer’ or ‘the communicator’. If, here, only religious information being relayed is understood by this, then every Mau1ana would be a Nabiصلی اللہ علیہ وسلم. Similarly, if only worldly occurrences being communicated is what is accepted, then every newspaper, radio or person who sends a telegram, fax or letter is a Nabi. Thus it is now known that information of the unseen is of credibility in the meaning of ‘Nabiصلی اللہ علیہ وسلم‘ and that a Nabi is the informer of the Divine knowledge to the angels and creation. The knowledge of a Prophet is credible even where wires and technology is useless. As a result, it can be deduced that knowledge of the unseen is incorporated into the meaning of the word.

What sort ofthe unseen can be hidden to you (O Rasoolullahصلی اللہ علیہ وسلم),

When Allahعزوجل Himself is not hidden from you?

Aalahauat Imam Ahmed Raza رضی اللہ تعالٰی عنہ

Until here, we have only discussed the Knowledge of the Unseen (I1m-e-Ghaib) of Rasoolullahصلی اللہ علیہ وسلم. You should also know that, through the blessings ·'(sadaqah) of the Noble Messengerصلی اللہ علیہ وسلم, the Saints {Auliya) are also bestowed with this knowledge. However, their knowledge is through his mediation (waseela) and can be likened to drops in an ocean compared to his.

Quoting the book Kitaabul-Aqaaid by Shaikh Abu Abdullah Shiraazi رضی اللہ تعالٰی عنہ Mirqaat, the Annotation of Mishkaat, states, ‘The bondsman (banda) is continuously transferred through conditions until he attains the quality of haniyat (spirituality) through which he comes to know the unseen (ghaib).”

The book further states, “A complete bondsman becomes informed of the reality of things and even the unseen of the unseen is opened to him.” 2.151

And, “When pure souls become free from bodily connections. They join the distinguished gathering (Malaa-e-Aalaa) and there remains no veil for them. They then begin to see all things as tangible as present objects. Either by themselves or through the ilhaam of the angels.” 2.15 – Vol. 2. Pg. 6. BaabusSalaat alan-Nabiصلی اللہ علیہ وسلم.

Shah Abdul-Azeez Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “Having information of the protected Tablet (Lawhe-Mahfuz) and having the ability to see what is inscribed on it is also continuously narrated to have been possessed by some Auliya of Allahعزوجل– Tafseer Azeezi, Surah linn

Imam Ibn Hajar Makki رضی اللہ تعالٰی عنہ writes in Kitaabul-Aalaam and Allama Shaami in Silull-Hasaam, “It is permissible for the distinguished servants to know the unseen of a certain affair or judgement. This has been done by many Auliya of Allahعزوجل and is well-known.” 2.153

Shah Waliyullah رضی اللہ تعالٰی عنہ writes, “The lower-self (nafs) of an Aarif (those who are alert and informed of Allah’sعزوجل being and qualities) becomes his physical body and his being becomes the rooh complete. He sees the entire creation through IIm-e-Huzoori (knowledge through presence).” – Altaaful-Quds

Zarqaani Sharah Mawaahib states, It has been said in Lataaiful-Minan’ that for perfect servants to become informed of any unseen thing from Allah’sعزوجل Ghaibs is not something peculiar. This is based on the following Hadith, “Beware the acumen of a mu’min for he sees through the Noor of Allahعزوجل as well as the narration wherein Allahعزوجل states, “I become his eyes through which he sees.” So the servant’s seeing is from Allahعزوجل. Therefore, if they are informed of the unseen, this is not something odd.” 2.154 – Vol. 7, Pg. 228

Imam Sha’raani رضی اللہ تعالٰی عنہ writes, “The Mujtahideen have a strong grasp on unseen knowledge.” – Al-Yawaaqeet wal-Jawaahir

Huzoor Ghause-Paak رضی اللہ تعالٰی عنہ states, “I have seen all the cities of Allahعزوجل like grains of nee joined to one another”2.156

Shaikh Abdul-Haqq رضی اللہ تعالٰی عنہ quotes the statement of Huzoor Ghause-Paak “O Brave and Courageous! O Sons! Come and take something from the sea that has no shore. Oath on my Rubb عزوجل indeed both fortunate and unfortunate people are brought before me. The comer of my eye is fixed on the Lawhe-Mahfooz and I dive into the oceans of Allah’sعزوجل knowledge (uloorn).” 2.157 – Zubdatul-Asraar

Maulana Jaami records the saying of Hadrat Khwaja Bahauddin Naqshbandi رضی اللہ تعالٰی عنہ “Hadrat Azeezaan رضی اللہ تعالٰی عنہ has said.In the sight of this group of Auliya, the earth is like a table-spread,” We say that it is like a fingernail with nothing being obscured to them,” – Nafhaatul-Uns

Imam Sha’raani رضی اللہ تعالٰی عنہ writes, “And we have heard our Shaikh, Sayyid Ali Khawwas state, “According to us, a person becomes complete (kaamil) only when he knows of the diverse conditions of his disciple (mureed) from the Day of Meethaaq (when Allahعزوجل gathered all the souls and asked, “Am I not your Lord?” and they replied, “Indeed, You are.”) until he enters Jannat or Jahannam.” 2.158 – Kibreete-Ahmar

Shah Waliyullah رضی اللہ تعالٰی عنہ writes, ‘Thereafter, the Aarif human is drawn towards Allah’sعزوجل Court. He then becomes from amongst the favoured servants and everything is made apparent to him.»21.59 -Fuyoozul-Haramain

Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ narrates the following Hadith, “[Allahعزوجل states] When I begin to love this servant, I become his ears through which he hears, his eyes through which he sees, his hands through which he gives and takes and his feet by which he travels.” 2.160-Mishkaat, Vol.1. Kitaabud-Daawaat, Baabu Zikrillah wat-Taqarub with ref to Bukhari

It should be bared in mind that Hadrat Khidr علیہ السلام and Hadrat Ilyaas علیہ السلام are both alive on this earth and are now the Saints (Walis) of Rasoolullah’sصلی اللہ علیہ وسلم Ummat. When Hadrat Esa علیہ السلام will return, he too will be a Wali of this Umrnat. We have already discussed their knowledge, which is now included in knowledge possessed by the Auliya of Rasoolullah’sصلی اللہ علیہ وسلم Ummat.

OBJECTIONS AND ANSWERS

ON THE PROPHET’S صلی اللہ علیہ وسلم KNOWLEDGE OF THE UNSEEN

Prior to beginning this chapter, the following necessary discussions which serve as an introduction should be bared in mind,

1. Those Ayats, Ahadith or rulings of the Jurists (Fuqaha) that negate the Prophet’s صلی اللہ علیہ وسلمknowledge of the unseen reject either original (zaati) knowledge or absolute information, i.e. information equal to Allah’sعزوجل Bestowed (ataa’i) knowledge is not negated. Otherwise, how can there be any consistency between those verses and Ahadith which we have produced in proof of Ilm-e-Ghaib and these? Responding to all of such proofs of negation, Allama Ibn Hajar writes, “These [proofs] mean that none knows this (knowledge) independently and through personal grasp except Allahعزوجل Regarding prophetic miracles (mu’jizas) and karaamats, they occur through Allahعزوجل revealing His knowledge.” 2.161 – Fataawa Hadeethia

The refuters say that religious laws are what is meant by the proofs that prove the Prophet’s صلی اللہ علیہ وسلم. Knowledge of the Unseen, while the knowledge of all other worldly things is what is meant by the proofs of negation. However, this interpretation is contrary to those verses, Ahadith and rulings of the Ulama which we have presented in proof of this subject.

Hadrat Adam’s علیہ السلام knowledge, as well as the knowledge of the Lawhe-Mahfooz, incorporates everything. The Holy Prophetصلی اللہ علیہ وسلم has also said that the entire creation is before him as how his hand is. Based on this and other presented proofs, the above interpretation is baseless.

2. Proofs provided by dissenters in which Allahعزوجل says that none besides Him knows the unseen, or wherein the Holy Prophetصلی اللہ علیہ وسلم says that he does not know the unseen, or any rule of the Jurists (Fuqaha) which state that the person who accepts someone else besides Allahعزوجل to have knowledge of the unseen is a kaafir, are against them as well. This is because they also accept others besides Allahعزوجل to have some knowledge of the unseen. Only concerning the knowing ofMaa Kaan wa Maa Yakoon (all that has occurred and all that will) is there a disagreement. They cannot be saved from such proofs themselves because accepting knowledge of the unseen for even one thing is against the proofs that they present.

3. The opposition says that their proofs negate having complete knowledge of the unseen, and that they do not negate possession of some of it. If this is the case, then difference on this topic can cease, since Maa Kaan wa Maa Yakoon (what has happened and what will) is only a drop in the ocean of knowledge Allahعزوجل possesses. We also say that the Holy Prophet’sصلی اللہ علیہ وسلم knowledge is not comparable to Allah’sعزوجل.

4. The refuters say that Knowledge of the Unseen is a quality of Allahعزوجل and to accept anyone besides Him to possess it is infidelity (kufr). Based on this, they are also included in this kufr because any acceptance of partnership in knowing the unseen (ghaib) is kufr, regardless of whether it is one thing or all.

How then, can kufr not be committed? Simple – by saying that original (zaati) knowledge is Allah’sعزوجل quality and successive (ataa’r) knowledge is the Holy Prophetصلی اللہ علیہ وسلم‘s. By this differentiation, polytheism (shirk) will not be made. This is our claim and argument.

Section 1

QURANIC VERSES

These are ayats presented by those who oppose-knowledge of the unseen,

OBJECTION 1: Say (O Propbet), ‘I do not say that 1 bave the treasures of Allahعزوجل with me and 1 do not say that 1 know the unseen.” 1.161. – Surah Anaam, Verse 50

Answer – The commentators have given four interpretations to this verse,

1. This verse negates original (zaati) knowledge of the unseen.

2. It nullifies absolute knowledge.

3. It was said out of humbleness and humility.

4. The meaning of the ayat is, “I do not claim that I know the unseen.” In other words, only to claim possessing knowledge of the unseen is what is negated, not actually having it. Now understand this verse in light of its explanation (tafseer),

Tafseer Nishapuri states under this ayat, “It is also a possibility in this verse for ‘Laa Aalam’ to be coupled to ‘Laa Aqoolu’, meaning, ‘O My Beloved صلی اللہ علیہ وسلم, say, “I do not know: the unseen.” This will rove that Ghaib bil-Istiqlaal, teanirf original (zaati) knowledge of the unseen, is known by none except Allahعزوجل” 2.163

Qaadhi Baidaawi رضی اللہ تعالٰی عنہ writes, “It means, “I do not know the unseen until revelation (wahi) about it is made to me or a proof on it is established.” 2.163 Tafseer Baidaawi

The verse can also mean a negation of absolute knowledge. Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, “I do not know the unseen is acknowledgement by the Holy Prophetصلی اللہ علیہ وسلم proving that he does not have absolute infonnation entirely.” 2.164 – Tafseer Kabeer

This statement could have been said in humility as well. Tafseer Khaazin states under this verse, ”The Holy Prophetصلی اللہ علیہ وسلم negated those things from his blessed self in modesty for Allahعزوجل and to affirm him being a servant in His court. In other words, “I neither say any of these things nor do I lay claim to anything.’,2.165

Tafseer Araaisul-Bayaan states, “Rasoolullahصلی اللہ علیہ وسلم displayed humility and kept his being to be of humanity whereas he is the most distinguished of all creation in the earth and heavens. He is more pure than angels and roohani beings. This statement was made by him to demonstrate helplessness and humbleness in the Court of Allahعزوجل the All-Powerful.” 2.166

It could have also been said to negate a claim of having Knowledge of the Unseen (Ilrn-e-Ghaib], meaning, “1 do not claim to have knowledge of the unseen.” Tafseer Nishapuri states, “Meaning, “I do not lay claim to have power over all preordained things or absolute knowledge of things.’,2.167

Imam Raazi رضی اللہ تعالٰی عنہ writes, “Meaning, “I do not claim to be characterized with having the knowledge of Allahعزوجل.” The joint meaning of both things in the statement is that the Prophet is negating a claim of Divinity:’ 2.168 – Tajseer-Kabeer

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “It is connected to ‘Indee Khazaainullah’ and the ‘Laa’ that comes for negation in it (Laa Aalamul-Ghaib) is extra. The meaning will be, “I do not lay claim to know the unseen in Allah’sعزوجل doings. Even though I possess the treasures of Allahعزوجل, still too do I not lay claim to this” Hence, the person .who uses this verse to validate the Prophet not knowing the unseen is wrong in what he thought he was correct.’ .16 -Tafseer Roohul- Bayaan

Tafseer Madaarik states, “The declension (iraab) on ‘Wa Laa Aalamul-Ghaib’ is in the accusative case (nasab) because it is joined to the declension of ‘Indee Khazaainullah’. Hence, the statement will mean, “1 neither say this nor that to you.’,2.170

“The Holy Prophetصلی اللہ علیہ وسلم has said, “I have been given the keys to the treasures of the earth.’,2.171 – Mishkaat, Baabu Fadhaaili Sayyidil-Mllrsaleen. صلی اللہ علیہ وسلم

And we have already resented Ahadith proving his Knowledge of the Unseen. If this verse was not interpreted as above, it will be a proof against the dissenters as well because they too accept knowing some unseen whereas this ayat absolutely negates it. Also, ‘lakum’ here is used to address the disbelievers, i.e, “O Kaafirs! I do not say to you that I have the treasures of Allahعزوجل because you are thieves and thieves are not told of treasures. You must not steal secrets like Shaitaans. Allahعزوجل restricted their entry to the heavens for the mere reason thai they are rogues:’ However, “I have been given the keys to Allah’sعزوجل treasures, was said to Hadrat Abu Bakr رضی اللہ تعالٰی عنہ and the believers. Here, “indee’ was used to say “the treasures are not with me but they are my property”. Treasures are with the treasurer but they are the property of the owner. Rasoolullahصلی اللہ علیہ وسلم says that he is not merely a treasurer of these bounties. Didn’t you see the clouds bring rain on his gesture? Didn’t you see fountains of water emerge from his fingers?

OBJECTION 2: And if I could know the unseen, I would definitely amass much goodness.” 2.I61b -Surah Aaraaf, Verse 188

Answer- Commentators have attributed three meanings to this verse,

1. This statement of the Prophet صلی اللہ علیہ وسلم is based on humility.

2. Negation of knowing absolute Divine knowledge is intended.

3. Or original (zaati) knowledge is what is being negated.

Explaining this verse, Naseemur-Riyaah states, “Accepting the unseeq to be known is not against this ayat because ‘Wa Lou Kuntu Aalamul-Ghaib’ negates knowledge without bestowal. However, the Holy Prophetصلی اللہ علیہ وسلم knowing the unseen is through Allahعزوجل informing him, as stated in the Quean, “Falao Yuzhiro” Knowing absolute knowledge is what is negated here. Meer Sayyid Shareef writes, To be informed of all of the unseen is not necessary for the Holy Prophetصلی اللہ علیہ وسلم because he himself said, “Lou Kuntu Aolamul-Ghaib.” All unseen is infinite (Ghair-MUlnaahi).” – Sharah Mawaaqif. 2.176

The statement could have also been said out of humbleness. Sawee, the margi.nal notes of Jalaalain, states, “If you say that this verse is contrary to prior statements in which it was said that Rasoolullahصلی اللہ علیہ وسلم has been informed of all religious and worldly unseen things, then the response to this is that this statement ‘Laa Aalamul-Ghaib’ was said out ofmodesty”2.176

In quoting Tafseer Khaazin, Jumal (the marginal notes of Jalaalain) states under this verse, ‘The Prophet صلی اللہ علیہ وسلم divulged information of many unseen things and several Sahih Ahadith attest to this. So knowledge of the unseen is a great and accepted prophetic miracle (mu’jiza) of Sayyiduna Rasoolullahصلی اللہ علیہ وسلم, Therefore, bow can conformity be reached between these traditions and this verse wherein be states, “If I could know the unseen .. .'”? The answer is that it is possible for the statement here to have been said out of humility. Which would give the meaning, “Without Allah’sعزوجل revealing, I do not know the unseen.” It is also possible for it to have been said before Rasoolullahصلی اللہ علیہ وسلم was informed of that respective unseen.

When Allahعزوجل informed him of the ghaib, then he relayed information about it.” 2.177

Allama Sulaiman Jumal رضی اللہ تعالٰی عنہ further writes, “Say (O Beloved صلی اللہ علیہ وسلم ), ‘1 do not know the unseen.” This ayat proves that none besides Allahعزوجل – knows Original Knowledge (ghaib bil-Istiqlaal).” 2.178 – Futooboate-Itlahia, marginal notes on Jalaalain, Vol. 1, Pg. 158

Commentating on this ayat, Tafseer Sawee states, “The Prophet صلی اللہ علیہ وسلم knowing the unseen is akin to not knowing it because he does not have the ability to change that which Allahعزوجل has already predestined. Hence, the meaning will be, “If I had true knowledge in the manner and ability to make desire come to pass, I would gather much goodness:’ 2.179

This interpretation is invaluable because the ayat means, “If I could know the unseen, I would collect much goodness and no discomfort would reach me.” However, merely knowing something is not sufficient for gathering goodness and being safe from harm until power to amass goodness and save yourself from harm is not attained. I have knowledge that I shall succumb to old age and be troubled by it. However, I do not have the power to prevent its coming. I know that the price of stock will increase after a few days but I do not have money today to purchase a huge quantity of it, so I couldn’t. From this, it can be ascertained that gathering goodness and saving yourself from harm are both dependant on knowledge and power, and in this ayat, power (qudrat) isn’t mentioned. Therefore, the knowledge of the unseen here refers to knowledge with the ability to change it, i.e. original (zaati) knowledge, which is unique to Allahعزوجل alone.

Deobandis translate this verse to mean, “If I knew the unseen, I would have gathered much goodness and not be affiicted by anything bad. But due to the fact that I do not have goodness and means of safety from troubles, I do not know the unseen.”

However, we translate this verse as, “Listen! If I have goodness and can be saved from problems, know that I possess Knowledge of the Unseen. I have much goodness,

“من یوت الحکمۃ فقد اوتی خیرا کثیرا”

- Surah Baqarah, Verse 169

“انا اعطینک الکوثر”

– Surah Kausar, Verse 1

“یعلمھم الکتب و الحکمۃ”

– Surah Aale-lmran, Verse 164

And I am also saved from problems,

“و اللہ یعصمک من الناس”

– Surah Maida, Verse 67

Therefore, I do have Knowledge of the Unseen.” This ayat doesn’t reject knowledge of the unseen. Rather, it proves it.

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes under this ayat, “Accorriing to some Mashaaikh, the Holy Propbet صلی اللہ علیہ وسلم knew the time Qiyaamat would take place through Allahعزوجل revealing this information to him. This is not contrary to the confining of this ayat and this is apparent:’ 2.110 – Tafseer Roohul-Bayaan

OBJECTION 3: Allahعزوجل bas the Keys to the Unseen. None besides Him know them.” 2.16Ic – Surah Anaam, Verst’ 59

Answer – The Commentators state that this ayat can mean two things,

1. Keys to the Unseen (Mafaatihul-Ghaib) here means the treasures of the unseen, i.e. absolutely knowing all Divine knowledge.

2. It can also mean making the unseen present, i.e. having the ability to create things. This is because the work of a key is to open locks and place objects inside or remove. Similarly, to make things present unseen, make unseen things present, to create and to take are all only of the power of Allahعزوجل.

Under this verse Imam Raazi رضی اللہ تعالٰی عنہ writes, “This phrase has been used to mean that only Allahعزوجل has absolute knowledge of all things. Another meaning that can be attributed to it is having power over all things possible”2.181 – Tafseer Kabeer

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, ‘The pen that etches the being of all things is a key through which the doors of their existence are opened (according to their appropriate features). These keys are angels and through their pens do things come to pass. Their pens are in the control of Allahعزوجل because “ghaib’ (the unseen) here refers to knowing how to create.’2.182 – Tafseer Roohul-Bayaan

Tafseer Khaazin states, “This phrase has been used to express the fact that only Allahعزوجل knows everything unrestrictedly. Another interpretation of it is that the treasures of the unseen are in the sole control of Allahعزوجل i.e. only He has absolute power over all possible things.” 2.183

It can also mean that no one knows the Keys to the Unseen without Allah’sعزوجل teaching. Tafseer Araaisul-Bayaan states, “Hareeri has said that besides Allahعزوجل and those beloveds who He has informed, no one knows these keys. In other words, none knows the past or future (knowledge) before Allah’sعزوجل revealing.” 2.184

Tafseer lnaayatul-Qaadhi states, “The reason why these keys to the unseen have been specified with Allahعزوجل is because none besides Him initially knows them.” 2.185

If this verse is not interpreted in this manner, it will also be against the opposition because they accept knowing some Knowledge of the Unseen, whereas this ayat refutes it unconditionally.

It has been related to me at this juncture that Alahazrat Imam Ahmed Raza رضی اللہ تعالٰی عنہ has deduced the followin.rint. There are two ayats, “عندہ مفاتیح الغیب” 2.186 and “لہ مقالید السموت والارض”2.187.

‘Mafaateeh’ and ‘Maqaaleed’ both mean keys. If the first and last letters of MafaateeH (i.e. “م” and “ح”) and MaqaaleeD {i.e. “م” and “د”) are taken, they end up spelling ‘Muhammad صلی اللہ علیہ وسلم. This gestures towards the Holy Prophetصلی اللہ علیہ وسلم being the key to the reason for creation to exist. ‘Laa Yu’lamuhaa illa Huwa’ points out that there is none that understands the true reality of the Holy Prophetصلی اللہ علیہ وسلم except Allahعزوجل. Mafaateeh, the plural, has been used because every countenance of the Prophet صلی اللہ علیہ وسلم is a key to Allah’sعزوجل mercy. The Noble Messengerصلی اللہ علیہ وسلم‘s it noor is the key to the existence of creation, “کل الخلق من نوری”.

On the Day of Qiyaamat, his sajda will be the key to intercession, all the blessings of Jannat will be opened through his name and his entering Jannat will be the key to everybody else entering it.

This ayat proves that the keys to the unseen are held by Allahعزوجل. Now, has the door to the unseen been opened for anyone with these keys or not? Also, has anyone been given any of these keys? The Quran and Hadith answers these questions with the former [ayat) by saying. “Indeed, we have clearly opened it for you:’ – Surah Fath; Verse 1

What has been clearly opened? Verily it is the Unseen. For more insight on this, refer to my book Shaane-Habeebur-Rahman.

Only those things which are intended to be opened are put under lock and things which are not intended to be opened are buried. Hence, it is proven that revealing the Unseen was intended because of it being put under a lock.

Sayyiduna Rasoolullahصلی اللہ علیہ وسلم has said. “I have been given the keys to the treasures of the world.”2.189 proving that he has been given the keys and the Unseen is open for him.

OBJECTION 4: O My Beloved صلی اللہ علیہ وسلم! Say, “Only Allahعزوجل knows the unseen of the heavens and earth”2.161d -Surah Naml, Verse 65

Answer – The Commentators of the Holy Qumn have interpreted this ayat to mean the following,

1. The unseen and futurity cannot be known independently (zaati).

2. Absolute unseen (ghaib) is known by none except Allahعزوجل.

Commentating on this verse, Tafseer Anmoozaj-Jaleel states. ‘This ayat means that without substantiate proof or without being told, no one can know the unseen. It can also mean that no one knows the unseen unrestrictedly except for Allahعزوجل“.

Tafseer Madaarik states, “Ghaib is that which has no probative proof and that which no creation has been informed of:’ According to this interpretation and terminology of Madaarik, obtained knowledge (llme-Ataa’i) is not called ‘ghaib’. Only original (zaati) knowledge is. Thus, there can be no confusion from here onwards because it is understood that those verses which negate knowing the unseen relate to having original (zaati) knowledge.”

Tafseer Madaarik further states under this ayat, “It is known from this that every ghaib is present in the Holy Quran or the Lawhe-Mahfooz.”

Imam Nawawi رضی اللہ تعالٰی عنہ was asked, “What does the ayat ‘Laa Ya’Jamu man lisSamaawaat’ etc. mean whereas the Holy Prophetصلی اللہ علیہ وسلم knows the futurity?” He replied that no one knows the unseen unconditionally (zaati) except for Allahعزوجل However, through Allah’sعزوجل revealing, not independently, the unseen can be known as a prophetic miracle {mu’jiza) or miracle by a Saint (karaamat)”1.19JFataawa Imam Nawawi رضی اللہ تعالٰی عنہ.

Imam Ibn Hajr Makki رضی اللہ تعالٰی عنہ writes, “Whatever we have written about this ayat has been elucidated by Imam Nawawi رضی اللہ تعالٰی عنہ in his verdicts (fataawa). He has ruled that no one knows the unseen unrestrictedly or all Divine Knowledge.” 1.194 – Fataawa Hadeethia

Sharah Shifa by Allama Khifaaji رضی اللہ تعالٰی عنہ states, “This elucidation is not contrary to those verses in which it has been stated that none besides Allahعزوجل knows the unseen. Knowledge without revealing is negated in them while knowing with Allah’sعزوجل informing isn’t”2.195

If this ayat is not interpreted in the above manner, it would be against the opposition as well because they also accept the Holy Prophetصلی اللہ علیہ وسلم to know some of the unseen whereas this verse negates knowing it absolutely. They have also accepted the knowledge of Shaitaan and the Angel of Death to be knowledge of the unseen (ref. Baraheen-Qaatia, Pg. 50). How will they now explain this verse?

The Holy Quran states,

“Sovereignty is only for Allahعزوجل

– Surah Anaam, Verse 57

“All things in the heavens and earth belong to Allahعزوجل”

– Surah Nisaa, Verse 171

“Al1ah is sufficient as a witness.”

– Surah Fath; Verse 28

“Allahعزوجل is a sufficient wakeel (one with authority).”

– Surah Nisaa, Verse 171

“Al1ah alone is sufficient to take account.”

– Surah Ahzaab Verse 39

These verses prove that dominion, ruling, ownership, testificaticn, being an authority and taking account are all inherent qualities of Allahعزوجل. How then can an Islamic king claim governance and rule? How do all people become owners of their possessions? Why are mushriks granted power of attorney? Why are peopk made judges and witnesses in trials? Simple, True and autonomous dominion, power, control, etc. for Allahعزوجل is what is meant by these ayats. These qualities have been accepted for others through His bestowal. Likewise, this interpretation is necessary to be made in the ayats that negate Knowledge of the Unseen. In other words, original (zaati) knowledge is negated and successive (ataa’i) knowledge is proven in them.

OBJECTION 5: And We did not teach him to speak poetry and neither is this (saying poet.) worthy of his glory. It is nothing but an advice and a manifest Quran. 2.161e-Surah Yaseen, Verse 69

Answer – Commentators of the Holy Quean have interpreted this verse in three ways,

I. There are several meanings to knowledge (to know, endowment, practice, experience, etc.}, Here, the second meaning is intended. Thus the ayat means, “We have not given the Prophet صلی اللہ علیہ وسلم the aptitude to speak poetry, It does not mean that he cannot differentiate between correct and incorrect or good and bad stanzas of poetry.

2. ‘Sh’er’ has two meanings. The first is speech that has couplets and measures, while the other is false, imagined sentiments and thoughts, be it in prose or poetry. In this ayat, the second meaning is projected. In other words “We have not taught him fake and outlandish things. Whatever he (the Prophet صلی اللہ علیہ وسلم) says is true.”

3. ‘Sh’er’ here means ‘concise speech’, meaning “We have taught him the complete explanation of everything, not an abridged explanation.” The Holy Quean states, “And We endowed him with the ability to make a type of clothes for you. “ ” -Surah Ambiya, Verse 80

Hadrat Jabir رضی اللہ تعالٰی عنہ narrates a Hadith wherein the Holy Prophetصلی اللہ علیہ وسلم has said, “Teach your children the skill of archery: 2.196 – Dailami

This Ayat and Hadith prove that ‘Ilm’ means aptitude as well.

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the commentary of the cited verse by the opposition, “The most correct opinion on this matter is that Rasoolullahصلی اللہ علیہ وسلم use to never speak poe skillfully but was able to differentiate between good and inferior stanzas:’ 2.198 – Tafteer Roohul-Bayaan

He further writes, “It was prohibited for the Prophet صلی اللہ علیہ وسلم to make sh’ers (poetry).” 2.199-lbid

Sh’er means false speech (kalaam). The Kulfaar of Makkah used to say that the Quran was sh’er and that Sayyiduna Rasoolullahصلی اللہ علیہ وسلم was a poet (shaair),

بل ھو شاعر

– Surah Ambiya, Verse 5

By sh’er, they referred to this meaning. Thus, the ayat cited in the Objection refuted their slander by saying, “It is nothing but an advice and a manifest Quran.” – Surah Yaseen. Verse 69

If poetic speech was accepted to be meant by sh’ er here, what connection does the ayat have with this statement?

Madaarik states, “In other wordi, “We haven’t taught the Holy Prophetصلی اللہ علیہ وسلم how to speak poetry.” It could also mean, “We did not teach him sh’er through the Holy Quran,” meaning that the Holy Quran is not sh’er”2.200

Khaazin states, “By saying, “It is nothing but an advice and a manifest Quran,” Allahعزوجل rejected the notion that the Holy Quran is a genre of sh’er.’,2.201

And, “It has been said that the Kuffaar of the Quraish used to say that the Prophet is a poet and whatever he says (the Holy Quran) is only poetry .sh’er). To refute them, Allahعزوجل revealed the ayat “Wa Maa Alamnaaha she’ra …” .202

At this point, refuters say, “It has been reported that the tongue of the Holy Prophetصلی اللہ علیہ وسلم was not suitable for sb’ers, meaning whenever he would say any sh’er, its wazn (measure) would be disrupted. Look, it is stated in this very Khaazin, “Saying sh’ers was not easy for the Prophet صلی اللہ علیہ وسلم and he would never complete them properly. It was very difficult for him to say a verse of poetry ifhe wished:’ 2.203

Madaarik states, “In other words, “We have made it so that ifhe (the Prophet صلی اللہ علیہ وسلم) wished to say a sh’er, it would not be easy for him”2.204

And Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes, “Sh’er was not easy for the Holy Prophetصلی اللہ علیہ وسلم. If he wished to say any sh’er, it would be heard broken.” 2.205 Tafseer Kabeer

The answer to this is that knowledge of poetry and reading sh’ers are two different things. There are many renowned poets who cannot recite poetry in melodious tones yet have knowledge of the science. There are also many naath reciters that can read poetry in praise of the Holy Prophetصلی اللہ علیہ وسلم in melodious voices but do not have knowledge of poetry. You do not know how to make bread but can differentiate between good and inferior, thick and thin.

These extracts the refiners have produced only affirm that the Prophet صلی اللہ علیہ وسلم was not endowed and did not have the experience of reciting sh’ers. They do not prove that he didn’t possess knowledge of poetry, We also say this: The Noble Messengerصلی اللہ علیہ وسلم was pleased with some sh’ ers and disliked others.

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes under this ayat, “Some sh’ers were Jiked by the Prophet while others weren’t.”2.106 – Tafseer Roohul-Bayaan

It is also proven from the Ahadith that the Prophet صلی اللہ علیہ وسلم did recite the poetry of some poets and praised it as well, e.g.

“الا کل شیء ما خلا اللہ باطل”

If the Noble Messengerصلی اللہ علیہ وسلم couldn’t distinguish between good and bad sh’ ers, how was he able to praise them? Sh’er also means concise speech.

Under this ayat, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Shafkhe-Akbar has said that sh’er is defined as points of summarization and condensing, meaning, “We have not merely gestured things to Muhammad صلی اللہ علیہ وسلم, neither have We willed something while our speech contradicts it. We have not spoken to him so briefly that he Cannot even understand . 2.208- Tafseer Roohul-Bayaan

OBJECTION 6: From them, there are those (incidents) which We have reJated to you and from them, there are tbose which We have Dot divulged.” 2.161f- Surah Mumin, Verse 78

Answer – This ayat has been elucidated by the Mufassi.reen as follows,

I. Granting knowJedge of all the prophets’ conditions is not negated.

Rather, mentioning their conditions explicitly in the Qwan is what is refuted, i.e. the conditions of some prophets have not been explicitly mentioned.

2. Detailed explanations about them are what are negated, but they have all been mentioned concisely.

3. Visible revelation (wahi) has not spoken specifically about all prophets. However, cryptic revelation (to the Holy Prophetصلی اللہ علیہ وسلم) encompasses all of their conditions.

Allama Saawi رضی اللہ تعالٰی عنہ writes under this ayat, “The Holy Prophetصلی اللہ علیہ وسلم did not leave the earth before knowing all the prophets intricately. How could he not know them in detail when they have been created through him (his blessed noor) and followed him in salaah in Baitul-Muqaddas in the night of Me’raj. Knowledge about them is concealed knowledge (llm-e-Maknoon) however. Details of the prophets have not been transmitted for the sake of the Urnmah. Divulging information concerning them is tantamount to pushing the Ummah to unbearable limits.” 2.209 – Tafseer Saawi

Mirqaat, the Sharah of Mishkaat, states, “This is not contrary to the ayat, Minhum mal-lam Naqsus alaik: because either the detailed knowledge here is negated and concise knowledge is proven or reference to it in either the visible wahi (the .uran) is negated and mentioning it in cryptic revelation (the Hadith) is proven.2.211 – Vol. 1. Pg. 50

The Holy Quran states, “Whatever We reveal to you as account of the Messengers for your heart to be reinforced.” 2.211. – Surah Hood, Verse 120

OBJECTION 7: The day wherein Allahعزوجل shall gather the Messengen and thereafter ask them, “What answer do you give?” They will submit, we do not have any knowledge. Verily only You know the Unseen the best”2.16Ig-Surah Maida. Verse 109

Answer – The Commentators of Hadith have interpreted this verse in three ways.

1. ‘”O Allahعزوجل! In comparison to Your knowledge, we have none.”

2. This will be submitted in respect and acceptance of Allah’sعزوجل grandeur.

3. This will be said by the prophets on the Day of Qiyaamat when everyoee will be told to be concerned for themselves alone (‘nafsi. nafsi’]. Afterwards, they will say, “We promulgated Your commands to our people but they did net accept.” The Kuffaar will say that no command reached them and Rasoolullah’sصلی اللہ علیہ وسلم -Umrnat will then testify for the prophets.

Tofseer Khoazin states on this ayat, ‘Therefore, based on this statement, the Prophets refuted knowledge from themselves even though they had it because their knowledge before Allah’sعزوجل is like having none whatsoever:’ 2.212

Modoorik states, ‘The Prophets said this out of respect. In other words, they said, “Our knowledge compared to yours is nothing. It is as if we have none:‘ 2.213

Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes, ‘The prophets knew that Allahعزوجل is the ultimate Aalim. He is not lacking in knowledge. They knew that He is Lenient (Haleem) and is not a fool. Whatever He does is justice and His actions are not at all oppression. Thus, they realized that their answer will not cause goodness for them nor will it be a means to alleviate any problem. So respect (adab) is in silence and handing their affairs to Allah’sعزوجل a justice. This is why they answered, “We do not have any knowledge:,2.l14 – Tofseer Kabeer

Tafseer Baidaawi states, It has been said that the ayat means, “We do not have knowledge in comparison to Your knowledge. 2.215

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes in the explanation of this ayat, ‘This answer will be given at some instances of Qiyaamat. However, satisfaction will be attained when the prophets testify that they did propagate (tabligh) to them. Their nation’s answer when told to follow Allah’sعزوجل command will also be narrated.” 2.216 Condensedfrom Tofseer Roohul-Boyaon

OBJECTION 8: And neither do 1 know what will be done to me or you!” 2.161h-Surah Yunus, Verse 13

Answer – The opposition present this ayat to prove that Sayyiduna Rasoolullahصلی اللہ علیہ وسلم has no clue of what will be done to him or others on the Day of Qiyaamat. However, the Mufassireen have interpreted this ayat as follows,

1. In this ayat, ‘diraayat’ has been negated, not knowledge. ‘Diraayat’ is awareness attained through reasoning (qiyaas) and guessing; meaning, “I do not know these affairs through my own personal reasoning (qiyaas) and without revelation. Rather, I know them through warn being revealed to me.”

2. This ayat is prior to the Prophet صلی اللہ علیہ وسلم revealing these things. Hence, this {saying) is annulled (mansookh).

Tafseer Saawee states under this ayat, “Allahعزوجل informed the Prophet صلی اللہ علیہ وسلم in the Quran of what will come to pass regarding him, the KufIaar and Believers in this world and the Hereafter before his demise from the dunya.” 2.117

Mulla Abdur-Rahman Ibn Muhammad Damashqi رضی اللہ تعالٰی عنہ writes, “The ayat “Wa Maa Yufalu bi..; has been made inapplicable by the ayat, “Inna Fatahnaa laka … ” 2.218- Risaala Naasikh wa Mansoolch

Tafseer Khaazin states, “When this ayat was revealed, the Mushriks were elated and began saying, “Oath on Laat and Uzza! Muhammad and us are equal and he has no superiority over us. If he truly does not innovate the QuIan, why then does the Being who has sent him not inform him of what will happen to him?” Allahعزوجل then revealed the ayat, “Li yaghliraa laka ..” and the Sahaaba “” thereafter asked, “O Rasooullah صلی اللہ علیہ وسلم! You are fortunate that you know what will happen to you, but what will happen to us?” So this ayat was revealed, “Allahعزوجل will enter Muslim males and females into Jannat…” and the following, “Give glad tidings to Muslims that Allahعزوجل has immense mercy in store for them.” Hadrat Anas, Qataada and lkramah رضی اللہ تعالٰی عنہ subscribe to this ruling. They state that this ayat (Wa maa adri maa yufaloo bi … ) was revealed before the Prophet itt was informed of his safety (magbfirat) from sin in the year of Hudaibiya, Hence, this verse is annulled (mansookh).” 2.219

It can be argued that ‘Laa adree’ is a khabr, and khabr is never annulled. There are many answers to this,

1. There are several Ulama who regard the annulment of a khabr as permissible, e.g. the ayat, “Wa-in tubdoo … is made inapplicable by the ayat, “lnna Fatahnaa .. .”, Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ and Hadrat Anas ibn Malik رضی اللہ تعالٰی عنہ accept and rule the verse, “Laa Adri ., .” to have been made mansookh by the ayat, “lnna Fatahnaa laka .. .” – Tafseer Kabeer, Durre-Mansoor, Abus-Saud

2. Here, it is as if it has been said, “Qultaa adri …” Qul is an imperative, and annulment (naskh) is applicable to it.

3. Some ayats are seemingly khabr but are commands in meaning, e.g “Kutibaa Atailrumus-Siyaarn” or “Lillahi alan-Naasi Hijjul-Bait”, etc. Annulment (naskh) of such are allowed.

4. This objection should not be made against us but against those Commentaries and Ahadith that prove annulment.

If this ayat is not interpreted in the above manner, it will be contrary to numerous Ahadith. The Holy Prophetصلی اللہ علیہ وسلم has said that the Flag of Praise (liwaaul-Hamd) will be in his hand on the Day of Qiyaamat, that Hadrat Adam علیہ السلام and all of mankind will be beneath it, that he will make major intercession (shaJa’ate-kubra), that his Hauz (fountain) will be in such a manner, etc. He has described Hadrat Abu Bakr رضی اللہ تعالٰی عنہ to be a Janneti, Imam Hassan رضی اللہ تعالٰی عنہ and Husain رضی اللہ تعالٰی عنہ the leaders of the youth in Jannat and Sayyidah Fatima Zahra رضی اللہ تعالٰی عنہا to be the leader of women in paradise. Rasoolullahصلی اللہ علیہ وسلم has also ruled people to be Jahannamis. There was once a person who courageously made jihad. Though the Holy Companions” praised him, the Prophet said, “He is a Jahannami.” Eventually this person committed suicide. Proving the Holy Prophetصلی اللہ علیہ وسلم to be correct, If Rasoolullahصلی اللہ علیہ وسلم doesn’t know of hi, and others’ plight (Allahعزوجل forbid!), how is he giving all this information? Verity the person who he registers to be a mu’min is a complete mu’min. There are many examples that can be produced here but we make do with only the above for reasons of brevity. May Allahعزوجل grant correct understanding. Aameen!

OBJECTION 9: “You do Dot know them. We know them.” 2.161i – Surah Tuaba, Verse 101

Answer – Dissenters cite this ayat to contend that the Holy Prophetصلی اللہ علیہ وسلم had no recognition of the Hypocrites that attended his gatherings. Hence how can he have Knowledge of the Unseen? The Conunentators of the Holy Quran however interpret this verse in two ways,

I. This ayat is annulled (mansookh) by this verse revealed after it, “And you will definitely recognize them by the manner of speech:’ 2.2191. – Surah Muhammad, Verse 30

2. “You do not recognize them without Our telling.”

Jumal states in the commentary of this verse, “Question: Why has the knowing of the Holy Prophetصلی اللہ علیہ وسلم regarding the condition of the Hypocrites been negated, whereas the ayat “Wa latarifanahum…” proves that he knows them? Answer: verse of negation was revealed before the ayat that proves he knows them.”

In the commentary of Verse 30 of Surah Muhammad, Tafseer Jumal states, After this verse was revealed, any Hypocrite who spoke in the presence of the Holy Prophetصلی اللہ علیہ وسلم was recognized by him to be a Munaafiq. His hypocrisy and vile statements were also understood.” 2.222

Tafseer Baidaawi states under this verse, “Even though the Holy Prophetصلی اللہ علیہ وسلم possessed complete understanding and co.ce of people, their (the Hypocrites’) condition was concealed to him.”2.223

This commentary proves that only knowing through guessing is what is negated. If this verse is not interpreted in this manner, it will go against those Ahadith which irrefutably prove that the Holy Prophetصلی اللہ علیہ وسلم recognized and knew the Hypocrites. However, he concealed his awareness of them.

Aini, the Sharah of Bukhari, states”Hadrat Ibn Mas’ud رضی اللہ تعالٰی عنہ states that the Holy Prophetصلی اللہ علیہ وسلم said in his sermon on the day of Jumaa, “O [certain person]! Get out, you are a hypocrite'” Many people were disgraced and driven out in this manner.”2.224 – Vol. 4, Pg. 221

Mulla Ali Qaari رضی اللہ تعالٰی عنہ records, “Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ states that there were 300 male and 170 female Hypocrites.2.225 -Sharah Shifaa, Vol. 1, Pg. 241

We have already presented a Hadith in proof of Knowledge of the Unseen in which Rasoolullahصلی اللہ علیہ وسلم has said, “My Umrnah was presented before me and so 1 recognized the Hypocrites, Kuffaar and Muslims.” The hypocrites objected to this and. as a result, the ayat of the Quran was revealed regarding their refutation. It is necessary to make this interpretation in order to create consistency between all proofs.

Also, this speech (kalaam) can be deemed as a demonstration of anger. If a father begins to hit his son and someone saves the boy, the father will say. “You do not know this boy. I do.” Knowledge is not negated in this.

OBJECTION 10: “ولا تصل علی احد منھم مات ابدا” -Surah Tauba, Verse 84

The Holy Prophet صلی اللہ علیہ وسلم had already, or was about to perform the Janaazab salaah of the Mudaafiq, Abdullah ibn Ubai, when Hadrat Umar رضی اللہ تعالٰی عنہ requested bim Dot to. After not conceding to his request, this verse was revealed and the Prophet صلی اللہ علیہ وسلم was subsequently prohihlted in it from performing the Janaazab namaaz of Munaafiqs. If be had Knowledge of the Unseen, why did he perform the Janaazah salaah?

Answer – This Hypocrite had some favour over Hadrat Abbas رضی اللہ تعالٰی عنہ and his son was a sincere believer. He had also made a wasiyat (will) for the Holy Prophetصلی اللہ علیہ وسلم to read his Janaazah and doing so was not prohibited at the time. Therefore, while acting on religious wisdoms (muslahat), the Noble Messengerصلی اللہ علیہ وسلم completed it.

Tafseer Kabeer and Roohul-Bayaan have stated that this wasiyat was a proclamation of repentance, and the order of Shariah applies to that which is visible. Thus, the Prophet صلی اللہ علیہ وسلم acted upon it. On the other hand, it was not accepted by Allahعزوجل for an enemy of His Beloved صلی اللہ علیہ وسلم to receive such a distinct honour, and it was for this reason that the Quran revealed the ayat in support of Hadrat Umar رضی اللہ تعالٰی عنہ. In short, this incident has absolutely do connection to Knowledge of the Unseen (Ilm-e-Ghaib). Abdullah ibn Ubai’s Hypocrisy was evident but there were many wisdoms adjoined to the lanaazah namaaz. The mercy of the benefactor is not elective.

OBJECTION 11: And they ask you about the soul. Say to them, “The soul is something (rom my Rubb’s عزوجل command and you people have been given knowledge but very Iittle”2.161j -Surah Israel, Verse 85

Answer – The opposition presents this verse to prove that the Prophet صلی اللہ علیہ وسلم did not have Knowledge of the Unseen (by not knowing what the soul was). Therefore, according to them his knowledge of the unseen is not comprehensive (kulli). You should however pay attention to three things here,

I. Where does it state in this ayat, “We have not given the Prophet صلی اللہ علیہ وسلم knowledge.”?

2. Where does the Holy Prophetصلی اللہ علیہ وسلم say that he has not been given the knowledge of the soul? Taking this verse to be a proof of the negation of the knowledge of the soul is absolutely incorrect. The Kaafir questioners here are being told that they bave been given very little knowledge (that they do not possess knowledge of the soul). Quoting the meaning of “Qulir-Rooh min amri-Rahbi a” from Hadrat Muhiyyudin Ibn Arabi رضی اللہ تعالٰی عنہ, Hadrat Qibla-o-Aalam Peer Mehr Ali Shah Fazile-Golarwi رضی اللہ تعالٰی عنہ states, “The verse, ”O My Belovedصلی اللہ علیہ وسلم: Say that the soul is the command of the Rubbعزوجل . Hmeans that Rasoolullahصلی اللہ علیہ وسلم is to say, “There are many realms (aalarns), e.g. Aelarne-Anaasir, Aalame-Arwaah, Aalarnae-Amr, Aalarnelmkaan, etc. The soul is something from Aalamo-Amr and you people belong to Aalame-Anaasir. You will not be able to comprehend its reality because, O Kaefirs, you have been given very little knowledge:’ – Saife-Chistiyaa ‘i

Commentating on the ayat, “لا تدرکہ الابصار و ھو یدرک الابصار”Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “On the night of Me’raj, the Holy Prophetصلی اللہ علیہ وسلم went beyond AaJame-Anaasir, AaJame-Tabi’at and AaJame-Arwaab. He even reached Aalame-Amr. The physical eye belongs to Aalme-Ajsaam but nevertheless, he was separated from all of these things and saw his Lord عزوجل completely:’ 2.227 Roohul-Bayaan

This proves that on the night of Me’raj, Sayyiduna Rasoolullahصلی اللہ علیہ وسلم did not only travel through the Aalame-Amr but became pan of it and saw his Rubb عزوجل Similarly, the soul belongs to this very Aalame-Amr. How then can the reality of the soul be concealed to him? Just as how we know and recognize physical bodies, similarly, the Holy Prophetصلی اللہ علیہ وسلم knows and understands the soul because they are of the same Aalame-Amr. Hadrat Esa علیہ السلام came in the world as halfhuman and half-rooh (soul) because Sayyidah Maryam رضی اللہ تعالٰی عنہا was human and Hadrat Jibrael علیہ السلام was rooh. The Holy Quran states, “We sent to Maryam our Roob [i.e. Jibrael علیہ السلام] The birth of Hadrat Esa علیہ السلام occurred as a result of Hadrat Jibrael’s علیہ السلام breath. As a result, both qualities are present within him.

Shaikh Akbar رضی اللہ تعالٰی عنہ writes, “One half of Hadrat Esa علیہ السلام was man and the other half was pure soul (rooh). This is because he was bestowed to Sayyidah Maryam رضی اللہ تعالٰی عنہا through Hadrat librael علیہ السلام. His birth is also from the noor of the Hol. Prophet So effectively, it’s as if Rasoolullahصلی اللہ علیہ وسلم is rooh from head to toe.2.229 – FutooheMakkiya. Baab 575

Under the verse “Laa tadriku”, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ also writes, “The Holy Prophet’sصلی اللہ علیہ وسلم reality (Haqiqate-Muhammadia is the reality of all truths and only he is the (means) for general existence:’ 2.230 – Roohul-Bayaan

The ayat thus means that the soul that was created without an intermediate (i.e. the Holy Prophet’s صلی اللہ علیہ وسلم reality) by Amr (i.e, the order, “Be.”] is the true soul of creation.

At this juncture, Tafseer Kabeer states that ‘rooh’ either means the Holy Quran or Hadrat librael علیہ السلام. The disbelievers asked if the Quran was poetry (sh’er) or fables, and also about whom Hadrat Jibrael علیہ السلام was and how he descends to earth. They were answered that the Quran is the command of Allahعزوجل not poetry (sb’er) or magic, and Hadrat Jibrael علیہ السلام descends through Allah’sعزوجل order, “وما ننتزل الابامر ربک” – Surah Maryam. Verse 64

Imam Raazi رضی اللہ تعالٰی عنہ also writes, “When Rasoolullahصلی اللہ علیہ وسلم recognizes Allahعزوجل, how can the reality of the soul be obscured for him?” 2.232 – Tafseer Kabeer

3. The Muhadditheen and Mufassireen have elucidated that the Prophet صلی اللہ علیہ وسلم Possessed knowledge of the soul. Tafseer Khaazin states under this ayat, “It has been said that the Prophet صلی اللہ علیہ وسلم knew the reality of the soul but did not divulge it because leaving out informing is an indication of his prophethood. The most verdict is that knowledge of the soul is uniquely possessed by Allahعزوجل. 2.233

Neither has this extract deemed those who accept the Prophet صلی اللہ علیہ وسلم having knowledge of the soul to be polytheists (Mushriks) nor has it dismissed their belief.

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes under this verse, “It is not befitting for the Prophet to not be aware of the soul when he has recognition of Allahعزوجل By saying, “You have been told evening which you did not know,” Allahعزوجل demonstrated His favour on him .” 2.234- Tafseer Roohul-Bayaan

Tafseer Madaarik states. “It has been said that the question was posed about the creation of the soul i.e. was it a creation or not? Allah’sعزوجل saying. “Min amriRubbi عزوجل is proof that it is. Thus, the answer is obtained.”

This extract confirms that the ayat does not deliberate on whether knowledge of the soul is possessed or not. It merely speaks of the soul as a creation.

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “How can an Aarifbeliever be bold enough to dismiss the Holy Prophetصلی اللہ علیہ وسلم knowing the reality of the soul when Allahعزوجل has bestowed him with the knowledge of His being and qualities and has opened all former and latter knowledge for him? What reality does the human soul have in comparison to the knowledge possessed by the Holy Prophetصلی اللہ علیہ وسلم? Indeed it is a drop in the ocean.” – Madaarijun-Nubuwwah. Yolo 2, Pg. 40

Imam Ghazali رضی اللہ تعالٰی عنہ writes, “Don’t think that the soul was not apparent for the Holy Prophetصلی اللہ علیہ وسلم, because how can the person who is not aware of his own self attain the recognition of Allahعزوجل? It is not odd if the soul is even apparent to some Saints and Aalims.” 2.237 -lhyaa-ul-Uloom

These extracts prove that knowledge of the soul was granted to the Holy Prophetصلی اللہ علیہ وسلم Rather, through his blessings, some Saints and Aalims possess its knowledge as well. Some individuals have rejected this but they have no proof to substantiate their stance. Also, when proofs of negation and aftmnation are both found proofs of affirmation should be selected. We have already explained this in the usool (principles) section.

OBJECTION 12: “عفا اللہ عنک لم اذنت لھم” -SurahTauba, Verse43

Before the Battle of Tabuk, some Hypocrites feigned in hope that they may not take part in the battle. The Prophet صلی اللہ علیہ وسلم wasn’t aware of their deception and allowed them to not go onJihad. The above ayat reproached him ror granting this permission. If be had Knowledge of the Unseen, the true situation would have been clear to him.

Answer – Neither has this ayat any admonition for the Prophet صلی اللہ علیہ وسلم nor was he unaware of their deception. He gave them permission to conceal their blemish, Allahعزوجل states, “O Concealer of Criminals! Why didn’t you disgrace them?” Reproach is made on a mistake, but what faltering is found here? ‘Afaal-llah’isa phrase of supplication, not a rebuke.

OBJECTION 13: They question about Qiyaamat: from when is it appointed? What connection do you have concerning describing it? 2.161k – Surah Naatiaat, Verse 42

Answer – This verse is produced by the opposition to prove that the Holy Prophetصلی اللہ علیہ وسلم had no knowledge of Qiyaamat (i.e. when it will occur). There argument is that his Knowledge of the Unseen is not whole (kulli). However the correct belief regarding this is that Allahعزوجل granted the Prophet صلی اللہ علیہ وسلم this knowledge as well. Mufassireen have made four interpretations to this verse,

1. This verse is before the bestowal of the knowledge of Qiyaamat.

2. The intent behind this verse was to prohibit answering those who ask.

Negation of knowledge is not the object.

3. ‘Ante min zikraaha’ in the verse means, “You are one of the indications of Qiyaamat. When they see you, they should know that Qiyaamat is fast approaching.”

4. Or. “You have not been sent to divulge these things.”

Tafseer Saawi states under this verse. “This ayat is prior to the Prophet صلی اللہ علیہ وسلم being granted information of the occurrence of Qiyaamat. Thus it is not contrary to the narration which states, “The Holy Prophetصلی اللہ علیہ وسلم never left the world before Allahعزوجل granted him all the knowledge (uloom) of the world and Hereafter.”2.238

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, “Some Mashaaikh are of the viewpoint that the Prophet صلی اللہ علیہ وسلم knew the time of Qiyaamar by Allah’sعزوجل revealing. This viewpoint is not against the confinement of this verse:,2.219 – Tafteer Roohul-Bayaan

The extract is found in the commentary of “یسئلون کانک خفی عنھا” 2.240 by Tafseer Roohul-Bayaan as well. It is also stated that the exact age of the earth is 70,000 years. This has been proven through Sahih narrations and is proof that Sayyiduna Muhammad Mustaphaصلی اللہ علیہ وسلم had knowledge of Qiyaamat.

Tafseer Khaazin states, “It has been said that ‘fee maa’ is a rejection of the Kuffaar’s question (i.e. their question has no weight). It was then said, “You (O Muhammad) are from the signs of Qiyaamat because you are the Final Prophet .This alone is sufficient for them to understand that Qiyaamat is close.” 2.241

Tafseer Madaarik states, “The Holy Prophetصلی اللہ علیہ وسلم used to mention, Qiyaamat excessively and was also questioned often about it until this verse-was revealed, so this ayat is an expression of Surprise on the frequent mentioning of Qiyaamat it.Rasoolullahصلی اللہ علیہ وسلم As a result, it means, “How often do you mention Qiyaamat?”

The commentary further states, “Fee moo is a rejection of the Kuffaar’s qeslion, meaning the question has no weight. It was then said, “You are from the indications of Qiyaamat because you are the Last Messengerصلی اللہ علیہ وسلم.” Therefore, their questioning about Qiyaamat now is meaningless”2.243

Now we may understand the ayat to mean, ‘Their asking “about the Day of Judgement is vain. You (O Prophet صلی اللہ علیہ وسلم) are a sign of it yourself Why then do Ihey ask?”

Madaarik states, “It has been said that ‘Fee maa anta min zikraahaa’ is joined to the question ‘The Kuffaar ask when Qiyaamat will take place and from where he (the Prophet صلی اللہ علیہ وسلم) gained knowled of it?” It is after this that Allahعزوجل began speaking (from “lIaa–Rabbika”).

The ayat now means that the Kuffaar asked, “From where do you receive this knowledge?” Allahعزوجل answered, “From Allahعزوجل Thus, this verse is a proof of Knowledge of the Unseen.

Commentating on the ayat, “انما انت منذر من یخشھا” 2.245 Tafseer Madaarik: states, “You have not been sent to divulge the time of Qiyaamat’s occurrence.2.246

The ayat is now understood to be saying regarding the following saying of the Kuffaar, “If the Prophet صلی اللہ علیہ وسلم gives infonnation about Qiyaamat, he is a prophet Otherwise, he is not,” that this is absolutely absurd, because relaying information about Qiyaamat is not an obligatory task of prophethood. It is necessary on a prophet to propagate Divine commands.

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes, “Some Ulama have accepted the Prophet صلی اللہ علیہ وسلم to possess knowledge of Qiyaamat just as how he possesses knowledge of the soul.” 2.241 – Madaarijun-Nubuwah, Vol. 2, Pg. 40

OBJECTION 14: They ask you as if you have properly studied it. You say, Allahعزوجل alone bas its knowledge.2.161L- Surah Aaraaf, Verse 187

Answer – Dissenters present this verse as proof that the Holy Prophetصلی اللہ علیہ وسلم has no knowledge of Qiyaamat. There are two answers to this,

I. Where in this ayat does it say that the Prophet has not been granted the knowledge of Qiyaamat? It merely says that Allahعزوجل possesses it Whether it has been bestowed or not is not mentioned.

2. This verse is before the giving of the knowledge of Qiyaamat.

Commentating on this ayat, Tafseer Saawi states, “It is necessary to bring Imaan on the belief that before the Holy Propbet left this world Allahعزوجل revealed to him all those unseen things that shall occur in this world and in the hereafter, exactly in the way they will transpire. This is because a Hadith states, “The world was placed before me. Thus, I see it just as how [see this hand of mine,’ It bas also been reported that the Holy Prophetصلی اللہ علیہ وسلم was informed of Jannal and ill blessings as well as Jahannam and its severity. Besides these, there are many other mutawaatir traditions. However, he was ordered to conceal some branches of knowledge {uloom).” 2.248

Tafseer Khaazin states that this verse means, “They ask you as if you are very benevolent and will inform them. However, this is one of the Divine Secrets that cannot be divulged to the unworthy.”

It can be concluded that the Holy Prophetصلی اللہ علیہ وسلم had knowledge of Qiyaamat was not permitted to reveal it.

OBJECTION 15: “People ask you about Qiyaamat. Say, “Allahعزوجل possesses its knowledge. 2.161m -Surah Ahzaab, Verse 63

Answer – Tafseer Saawi writes under this verse, “At the time of this question, no one was informed of Qiyaamat. However, Allahعزوجل informed Rasoolullahصلی اللہ علیہ وسلم of unseen including Qiyaamat’s occurrence before he could leave this world:’

Allama lsmail Haqqi writes “It is not the status of a prophet to know the unseen (ghaib) without Allah’sعزوجل infonning:,2..249a – Tafseer Roohul-Bayaan

This verse does not negate the bestowal of the knowledge of Qiyaamat. So to cite it is a proof for the Prophet صلی اللہ علیہ وسلم not knowing it is totally incorrect.

Conunentating on the ayat “الیہ یرد علم الساعۃ”2.250 -Tafseer Saawi states, “It means that none can grant the knowledge of Qiyaamat besides Allahعزوجل .Hence, this verse is not against the narration wherein it is stated that Allahعزوجل informed and revealed to the Prophet all ast and future occurrences, amongst which is also the knowledge of Qiyaamat.” .51

The opposition also present the following Hadith to negate Rasoolullahصلی اللہ علیہ وسلم having the knowledge of Qiyaamat: Hadrat Jibrael علیہ السلام asked the Holy Prophetصلی اللہ علیہ وسلم, “Inform me of Qiyaamat.’ He replied, Regardillf this, the person asked does not have more knowledge than the questioner.” 2.252 – Mishkaat, Vol. 1. KitaabulImaan

However, this “proof” is absurd for two reasons,

I. The Prophet صلی اللہ علیہ وسلم did not refute having the knowledge. Rather, he negated having excessive knowledge. Otherwise he would have said “Laa Aalamu (I do not know).” What need was there to say something so long? Thus, his statement means, “O Jibraelعلیہ السلام! In this matter, your knowledge and mine are both equal. You and I both know when it will occur. However, to divulge this secret in this open gathering is not suitable.”

2. When Hadrat Jibrael علیہ السلام heard this answer, he submitted, ‘Then at least tell me of Qiyaamat’s signs.2.253 The Prophet صلی اللہ علیہ وسلم then mentioned a few signs, (i.e. children win be disobedient, unworthy people will attain respect, etc.). What is the meaning of asking a person “who has absolutely no knowledge of Qiyaamat” to relate its indications? Only a person who knows is asked about signs and indications.

The Prophet صلی اللہ علیہ وسلم revealed the day on which Qiyaamat will occur. He said, “Qiyaamat will occur on no other day but Jumaa.” 2.25-4 – Mishkaat, Baabut-Jumaa

Then, joining his tashahud and middle finger together, he said, “Qiyaamat and I have been sent joined like this.” 2.255 – Mishkaat, Baabu Khutbatil-Jumaa

How is it possible now for the Prophet صلی اللہ علیہ وسلم to not have the knowledge of when Qiyaamat will occur?

Qiyaamat effectively occurs as the world ends. He knows the last and end event of the world, which is the initial stage of Qiyaamat.

Knowledge of the end of one of two adjoined things is the beginning of knowledge of the other.

In other words, the Prophet صلی اللہ علیہ وسلم meant, “Qiyaamat will occur immediately after my period.” He also revealed numerous other signs of that Day and never left out a single matter from it. Even today, it can be said by oath that Qiyaamat cannot occur right now because Dajjal has not appeared, Hadrat Esa علیہ السلام and Imam Mahdi رضی اللہ تعالٰی عنہ have not been revealed, the sun has not risen from the west, etc. These signs have absolutely cleared Qiyaamat. What meaning, therefore, are people trying to give in attempting to prove that the Holy Prophetصلی اللہ علیہ وسلم possessed no knowledge of Qiyaamat?

The most that can be said is that he did not reveal the particular year in which the Day of Judgement will occur. For this, it must be remembered that the Hijri calendar was not formulated in the Prophet’s صلی اللہ علیہ وسلم time, but during the Caliphate of Hadrat Umar ibn Khattab رضی اللہ تعالٰی عنہ. Hijrat occurred in Rabiul Awwal but the Hijri calendar commences from Muharram. In fact, it was the rule of those times to ascribe the year to the most major event that occurred in it {e.g, the Year of Fath, Year of Hudaibiya, etc.), For this reason, how could he have revealed the Hijri year? After revealing the day, etc., can a person who knows so many detailed signs not have knowledge of its occurrence?

We have already presented the Hadith wherein the Holy Prophetصلی اللہ علیہ وسلم divulged all events until the occurrence of Qiyaamat. How is it possible now for him to not have the knowledge of when Qiyaamat will occur? Qiyaamat effectively occurs as the world ends. He knows the last and end event of the world, which is the initial stage of Qiyaamat. Knowledge of the end of one of two adjoined things is the beginning of knowledge of the other. Pay careful attention to this. SadrulAfaadil, Maulana Sayyid Naeemuddin Muraadabadi رضی اللہ تعالٰی عنہ referred to this in one of his lectures.

OBJECTION 16: Verily, Allahعزوجل possesses the knowledge of Qiyaamat, wbere rainfall will occur and what is in the wombs of mothers; No person knows what will be earned or the area where his or ber death will take place. Indeed, Allahعزوجل is The Knower (al-Aleem) and The Revealer (al-Khabeer), 2.161N -Surah Luqmaan, Verse 34

Answer – Dissenters use this verse when saying, ‘The knowledge of these five things is unknown to anyone else besides Allahعزوجل This is the quality of Allahعزوجل and the person who accepts anyone else to know these things is a polytheist (Mushrik).” These things are called the Five Special Secrets (Uloom-e-Khamsa),

I. When will the Day of Judgement take place?

1. Where will rainfall occur?

2. Is there a boy or girl in the womb of the mother?

3. What will occur tomorrow?

4. Where will a person die?

They also present the following Hadith as an endorsement to this ayat: Hadrat Jibrael علیہ السلام asked about Qiyaamat and was told by the Propbet, ‘There are five things unknown to anyone besides Allahعزوجل He then recited this ayat.” 2.255a – Mishkaat. Kitaobul-Imaan

We shall now present a candid study on the Five Special Secrets and hope that our readers show justice. May Allahعزوجل accept this. We’ll first present the opinions of the Commentators on this a), the rulings of the Muhadditheen about the Hadith and finally our own research.

Commentating on this ayat, Mulla Ahmad Jeewan رضی اللہ تعالٰی عنہ writes, “Even though none besides Allahعزوجل knows these five things, it is permissible for Him to teach these to His Friends (Auliya) and beloveds whom He is pleased with. This is based on the inference and context of Allahعزوجل being Al-Aleem and Al-Khabeer (The Knower and Infonner)”22.56 – Tafseeraate-Ahmadia

In the explanation of’Maa zaa taksibu-Ghadan’, Tafseer Saawi states, “In other words, no one knows these things by themselves, though if any bondsman comes to know them, there is nothing to stop this (e.g. the Prophets and some Saints), Allahعزوجل states, ‘They cannot encompass Allah’sعزوجل – knowledge except for the amount which He wishes,” and, “Allahعزوجل does not reveal the unseen to anyone except for the distinguished Messengers,” So if Allahعزوجل does reveal some unseen knowledge to His select, virtuous servants, there is nothing that prevents this. The knowledge ‘then becomes the prophetic miracle (mu’jiza) of the Nabiصلی اللہ علیہ وسلم and miracle of the wall. That is why the Aalims state, “Allahعزوجل informed the Holy Prophetصلی اللہ علیہ وسلم of these five things before he could leave this earth.2.257

Discussing ‘Ya’lamu maa fil-Arhaarn’, Tafseer Araaisul-Bayaan states,] have heard some Friends (Auliya) of Allahعزوجل reveal whether the child in the womb is a girl or boy. Leter on, I saw with my physical eyes that whatever they said was the truth.” 2.258

Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes “…..The revealing of the unseen narrated about the Prophets and Auliya occurred through Allahعزوجل informing and teaching them or through revelation (wahi) and inspiration (ilhaarn). Similarly, some Saints divulged where rainfall will occur while others revealed the sex of the foetus in the womb. Whatever they said is exactly what transpired later.” 2.259

We have already presented research on the knowledge of Qiyaamat which is amongst the Five Special Secrets.

The extracts of these commentaries of the Holy Quran prove that Allahعزوجل granted His Beloved Prophet صلی اللہ علیہ وسلم the Five Special Secrets and ‘Khabeer’ in the ayat means Mukhbir (Informer). There are many other extracts from books ofTafseer that can also be produced, but we make do with the above.

Now we present elucidations on the Hadith cited by the opposition (that there are five things not known by anyone besides Allahعزوجل).

Imam Qurtabi رضی اللہ تعالٰی عنہ and Imam Qastalaani رضی اللہ تعالٰی عنہ in the Sharah of Bukhari, as well as Mulla Ali Qaari رضی اللہ تعالٰی عنہ, write under the Hadith, ‘The person who claims knowing any of these five things without attributing (this knowledge) to Rasoolullah صلی اللہ علیہ وسلم is untnnhful.” 2.260 – Mirqaar Sharah Mishkaar, Kitaabul-Imaan, Section 1

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, ‘This means that no one knows any of these five things without Allah’sعزوجل revealing.” 2.261 – Lamaat Sharah Mishkoat

And, “It means that no one knows these affairs of the unseen (ghaib) through one’s own intellectual guess or without Allah’sعزوجل revealing because nobody besides Allahعزوجل knows these things. Yes, those whom Allahعزوجل reveals to or inspires regarding them have knowledge:’ – Ashiatul.Lamaat

Imam Qastalaani رضی اللہ تعالٰی عنہ writes, “Nobody knows when Qiyaamat will take place except for Allahعزوجل and His Beloved Messengerصلی اللہ علیہ وسلم because He informed him of His Ghaib. The Holy Prophetsصلی اللہ علیہ وسلم followers (the Saints) also extract knowledge of the unseen from him.2.263 – Sharah Bukhari, Kitaabuf-Tafseer, Surah Raad

Explaining ‘Khamsun laa Ya’lamubunna illallah’, Injaahul-Haajah, the marginal notes on Ibn Majah states, “Sayyiduna Abu Bakr informed his wife, Sayyidah Bint Khaarija رضی اللہ تعالٰی عنہا that she was pregnant with a girl. Effectively after his demise, she gave birth to Unune-Kulthoom bint Abi Bakr This is insight, and Allahعزوجل authenticates the judgment of a believer.” 2-264 – Baabu Ishroatts-Saa’a

Sayyid Sharif Abdul-Azeez Mas’ud رضی اللہ تعالٰی عنہ writes, “Nothing from these five things is hidden to the Holy Prophetصلی اللہ علیہ وسلم. How can they when the seven Qutubs of his Ummat know them? What to speak of the Ghaus? Thereafter, what can be said about the Prophet صلی اللہ علیہ وسلم who is the means for all existence and whose mercy the entire creation is needy of..2.265- Kitaabul-Ibreez

Allama Jalaaluddin Suyuti رضی اللہ تعالٰی عنہ writes in the explanation of this Hadith, “The meaning of Rasoolullah’sصلی اللہ علیہ وسلم statement (“‘IlIa hu”) is that no one knows these lhings through his or her own ability and resources. However through Allah’sعزوجل informing there are some people who come to know them. This is because there are some who I have found several times to correctly know when death will occur and what the gender of the child is inside the womb.” 2.266 – Raudun-Nazeer Sharah Jaame-Sageer

He also states, “Everything that will occur in the Ummat until Qiyaamat was presented to the Holy Prophetصلی اللہ علیہ وسلم 2.267-Khasaaisul-Kubra

Allama Ibrahim Bijuri رضی اللہ تعالٰی عنہ writes, “Allahعزوجل granted the knowledge of these five things to the Prophetصلی اللہ علیہ وسلم before he could leave this world.” 2.261 – Sharah Qaseeda Burda, Pg. 74

Allama Shanwaani رضی اللہ تعالٰی عنہ states, “It is proven that Allahعزوجل informed the Holy Prophetصلی اللہ علیہ وسلم of everything before he could leave this world.” 2.269 – JamunNihaayah

And, “Some Mufassireen have written that the Five Special Ghaibs cannot be known independently (zaati) as this is the inherent quality of Allahعزوجل However, knowing them dependently (ataa’i) is not particular to Allahعزوجل 2.210 -Ibid

Faadhil Ibn Atia رضی اللہ تعالٰی عنہ writes, ”The following, said by a group of scholars, is Haqq (true), “Allahعزوجل informed the Holy Prophetصلی اللہ علیہ وسلم of all obscure things before his departure from this world but commanded him to conceal some things and divulge others.” 2.271 – Futoohaate-Wahbia Sharah Arbaeen Nawawi

Shah Abdul-Azeez رضی اللہ تعالٰی عنہ writes, “It has been reported that no child of Shailch Ibn Hajar’s رضی اللہ تعالٰی عنہ father used to remain alive. With sadness in his heart, he went to his Shaikh’s company. Who said “A son who will fill the entire world with knowledge shall emerge from your spine.” – Bustaanul-Muhadditheen, Pg. 114

These were all transmitted proofs, and now follows the rational proof. The dissenters also accept that the Prophet’s صلی اللہ علیہ وسلم knowledge is more than all of creation. Reference for this from Tahzeerun-Naas has already been given. Now, we should find out if anyone from the creation has been granted the Five Special Ghaibs (Uloom-e-Khamsa) or not. Speaking about the forming of the child in the womb of the mother, the Holy Prophetصلی اللہ علیہ وسلم said thereafter. Allahعزوجل sends an angel and tells him four things. This angel then writes his (the bahy’s) deeds, death, sustenance and whether he is virtuous and good or a wretch. Thereafter the soul is blown in.’ 2.273 –Mishkaat. Kitaabul-Imaan, Baabul-Imaan bil-Qadr

This is the Five Special Ghaibs. These five things, of all fanner and present people, is proven to be known by the angel who scribes fate (taqdeer),

Another Hadith states “Allahعزوجل wrote the fates of the creations 50,000 yean before He created the heavens and earth.” 2.274- Ibid

From this, it can be ascertained that the Five Special Ghaibs are recorded in the Protected Tablet (Lawhe-Mahfooz). Hence, those angels who are appointed over it and, similarly, the Prophets and Saints whose vision can reach it, also possess the knowledge of them.

On the Day of Meethaaq, Hadrat Adam علیہ السلام was shown all of the souls of his off spring in either a black or white colour. The black coloured souls were kaafirs while the white were Muslims. – Ibid

Sayyiduna Abu Bakr رضی اللہ تعالٰی عنہ informed his wife that she was pregnant with a girl.

On the night of Me’raj, the Prophet صلی اللہ علیہ وسلم saw Hadrat Ibraheem علیہ السلام having white souls on his right-hand side and black souls on his left. The white souls were Jannatis while the black souls were Jahannarnis. Hadrat Ibraheem علیہ السلام used to become happy lookiog at the Jannatis and sad when he looked at the Kuffaar.

Once, the Holy Prophetصلی اللہ علیہ وسلم went to the gathering of the Sahaaba رضی اللہ تعالٰی عنہ carrying a book in each of his hands. He said to them that the book in the right hand has the names of all the inmates of Jannat and the names of their tribes. The other book had the names of all Jahannamis as well as their tribes. In the end these names were even counted to know the total amount. – Mishlmal, Kilaabul-Imaan, lmaam bil-Qadr

Annotating on this narration, Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “It is apparent from this that these books were able to be seen.” 2.275 – Mirqaalul-Mafaleeh

Munkar and Nakeer (the two angels of the grave) say to the deceased who either successfully or unsuccessfullr through their questioning, “We knew prior to this that you will answer so.”2.276 – Mishkaat, Baabu Azaabil-Qabr

It is known from this that Munkar and Nakeer have prior knowledge of whether the deceased is a wretch or obedient before their probing. The questioning is merely a formality to silence objectors.

A narration states that when the wife of a pious man fights with him the maidens of Jannat proclaim from paradise. “He is only guest for a few days. Thereafter he will come to us, so do not fight with him:’ – Mishkaat, Kitaobun-Nikaah

From this, it can be ascertained that even the Hoors have information of his passing away on goodness.

A day before the Battle of Badr, the Holy Prophetصلی اللہ علیہ وسلم drew markings on the ground and said, “So-and-so kaafir will die here, so-and-so kaafir will die there, etc.” This proves that he has knowledge of where death win occur. -Mishkaal, Kitaabul-Jihad

These Ahadith prove that Allahعزوجل bestowed the knowledge of the Five Special Ghaibs to some of His servants. The Prophet’s صلی اللہ علیہ وسلم knowledge encompasses all of theirs. Thus, how can he not possess knowledge of them?

It also proves that these five branches of knowledge, being successive (ataa’i) and created (baadith), do not become a quality of Allahعزوجل .Otherwise, none would know even a single thing from them. Partnership in Allah’sعزوجل qualities, whether completely or in part, is not permissible.

OBJECTION 17: None besides Allahعزوجل knows the interpretation of Mutashabahaat verses. 2.161o- Surah Aale-Immn, Verse 7

This proves that the Holy Prophetصلی اللہ علیہ وسلم does not have knowledge of Mutashabahaat verses.

Answer – Where does it say in this ayat that we have not given the knowledge of the Mutashabahaat verses to anyone? Allahعزوجل states, “AI-Rahman عزوجلhas taught His Beloved صلی اللہ علیہ وسلم the Holy Quran.” When He has taught him the entire Quran, the Mutashabahaat are also included in it. As a result, it is the unanimous belief of the Hanafi muzhab that the Prophet صلی اللہ علیہ وسلم knew the Mutashabahaat. If not, then their revelation would be futile. According to the Shafis, the Aalims also have knowledge of the Mutashabahaat because they stop (waqf) at “War-Raasikhuna fil-llm.”

Section 2

HADITH THAT SEEMINGLY NEGATE KNOWLEDGE OF THE UNSEEN

The opposition present many Ahadith in negation of the creation having Knowledge of the Unseen. The abridged answer to all of them is that Rasoolullahصلی اللہ علیہ وسلم never said in these traditions, “Allahعزوجل never gave me the knowledge of such and such things:’ Rather it was said, “Allahعزوجل A’lamu; What do I know?”

Some narrations state that the Prophet صلی اللہ علیہ وسلم never divulged a certain thing while others say that he asked a question concerning something. All of this does not negate knowledge. Saying, “Allahعزوجل A’iamu; What do I know?”, not revealing something or asking questions could also have been due to some wisdom and reasoning. There are many things Allahعزوجل did not reveal to us even though He was asked. He also asked the angels many things. Does He not have knowledge? Dissenters should present a Sahih Hadith that is Qateeud-Dalaalat that negates Knowledge of the Unseen being bestowed. Insha-Allah, they will never be able to do so. This answer is sufficient but nevertheless, we answer the famous objections they present through the Ahadith.

OBJECTION 1: Once the Holy Prophetصلی اللہ علیہ وسلم attended a Nikah wherein the children of the Ansaar were performing a dirge (marsiya) of those killed in Badr with duffs (tambourines). One of them presented the following stanza, “Witb us, we have a prophet who knows the futurity.2.277 Upon this, Rasoolullah صلی اللہ علیہ وسلم said, “Leave this and recite what you were saying before.”- Mishkaat, Baabu llaamin-Nikaah

This proves tbat the Prophet صلی اللہ علیہ وسلم does not have Knowledge of the Unseen beta use be stopped them from what they were saying. If he truly knew it, wbat was the reason for stopping them?

Answer – Firstly, after paying some attention to this Hadith, it can be concluded that the stanza was not penned by those children because children do not know how to write poetry. It was also not written by any Kaafir or Mushrik because they do not accept the Prophet صلی اللہ علیہ وسلم to be a prophet. So irrefutably, this verse was written by a Sahaabi. Tell us, is the Sahaabi who made this verse a Mushrik (Allahعزوجل Forbid!)? Also, the Prophet صلی اللہ علیہ وسلم did not censor the poet or the stanza, but merely stopped the children from reciting it. Why did he stop its recitation? There are four reasons to this,

I. If anyone begins praising us in our presence, we say out of humility, “Stop and speak about something else.” Thus, whatever the Prophet صلی اللہ علیہ وسلم said was out of modesty.

2. He prohibited reading verses of Na’at while in play and amusement. Respect is required for the reading of Na’at Sharif.

3. The Holy Prophetصلی اللہ علیہ وسلم disliked the unseen to be attributed to him.

4. He disliked reading Na’at whilst a marsiya is recited.

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes in the annotation of this Hadith, “The Prophet صلی اللہ علیہ وسلم stopped them from reading because he disliked Knowledge of the Unseen being solely attributed to him. Only Allahعزوجل and none besides Him has it, and the Prophet صلی اللہ علیہ وسلم knows only those things which Allahعزوجل reveals to him. He could have also stopped them because he did not appreciate his remembrance to be made with the duff or during a marsiya. His glory is above these things:” 2.278-Mirqaatul-Mafateeh

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in the Hadith’s explanation, “The Annotators of Hedith have written that Sayyiduna Rasoolullahصلی اللہ علیہ وسلم stopped them from reading the stanza because Knowledge of the Unseen was attributed to him in it. As a result, he disliked this. Some have said that (he stopped them) because remembering him in times of play and amusement is not proper.”

OBJECTION 2: The Ansaar of Madina used to take the male branches of trees and join them to female trees so that fruits my be excessively produced in their orchards (a process known as “talqeeh”). Rasoolullahصلی اللہ علیہ وسلم stopped them from tbis. In time, when the fruit production decreased as per the wisdom of Allahعزوجل the Ansaar came to the Holy Prophetصلی اللہ علیہ وسلم to complain. He said, “You know your worldly matters better.”2.280

This proves tbat be did not know that the production of fruits would decrease after stopping their method of pollination. Also, the knowledge of the Ansaar is now proven to be more than his.

Answer – Rasoolullahصلی اللہ علیہ وسلم saying “Antum A’lamu bi umoori dunyakum” was out of displeasure. In other words he was saying, “If you do not make sabr, then worldly affairs belong to you.” Negation of knowing is not intended.

Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “Allahعزوجل distinguished the Prophet صلی اللہ علیہ وسلم by informing him of all worldly and religious wisdoms. This is objected to by Rasoolullahصلی اللہ علیہ وسلم stopping the Ansaar from talqeeh (as mentioned above). Shaikh Sinoosi states, “The Prophet صلی اللہ علیہ وسلم wished to lead them to begin having trust (tawakkul) in Allahعزوجل and abandon this habit. When they didn’t accept this, he replied, “You know best.” ifthey accepted, acted upon his advice and taken some loss for a couple of years, they would have been saved from this toil.” 2.281-Sharah Shifaa, Discussion on Mu ‘jizaat

Mulla Ali Qaari رضی اللہ تعالٰی عنہ further writes, “If they remained steadfast on the Prophet’s advice, the would have excelled and there wouJd have been no need to perform talqeeh,”2.282- Sharah Shifaa, Val. 2, Pg. 238

Allama Qaisiri رضی اللہ تعالٰی عنہ states, ‘There is nothing in the heavens and earth hidden from Rasoolullah’s صلی اللہ علیہ وسلم knowledge, even though he used to say, “You know the worldly affairs.”2.283 – Sharah Shifaa, Faslul-Khitaab

Neither did Hadrat Yusuf علیہ السلام farm nor did he keep the company of fanners, but be did order crops to be excessively farmed before the coming of drought, saying, “Keep whatever you reap in their spikes and stems.”2.284 -Surah Yusuf, Verse 47

In other words, he taught the dunya how to save wheat and, even today, wheat is protected by leaving it in its chatT and husks. How does he know an intricate and secret method of farming? Hadrat Yusuf علیہ السلام also said, “Appoint me over the treasures of the earth. I am its guardian and I know all works.” 2.215 – Surah Yusuf. Verse 55

Where did he learn this governance of state, etc.? So is the knowledge and insight of the Prophet صلی اللہ علیہ وسلم less than Hadrat Yusuf علیہ السلام (Allahعزوجل Forbid!)?

OBJECTION 3: Hadrat Masrooq رضی اللہ تعالٰی عنہ reports Sayyidah Aisha رضی اللہ تعالٰی عنہا to have said, “Any person who says that Rasoolullahصلی اللہ علیہ وسلم saw bis Rubb عزوجل or concealed anything is a liar. The person who sall that the Noble Messenger صلی اللہ علیہ وسلم knows the futurity has lied against Allahعزوجل.” 2.286- Tirmidhi, Kitaabut-Tafseer, Surah Anaam.

Answer – These three statements of Hadrat Aisha رضی اللہ تعالٰی عنہا are not literally the Prophet’s statements. She said these things based on her own opinion and did not present a referred (marfoo) Hadith as a proof. Instead, she interpreted some Quranic verses. Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ has narrated the Hadith concerning the Prophet’s صلی اللہ علیہ وسلم. Divine Vision and the majority of Muslims accept it even until today. For complete details on this, refer to Madaarijun-Nubuwwah, Naseemur-Riyaadh, etc. as well as my book, Shaan Habeebur-Rahman.

Also, “the Prophet صلی اللہ علیہ وسلم never concealed anything” refers to commands of the Shariah that are to be propagated. Otherwise, there are many Divine Secrets he never exposed to people.

Hadrat Abu Hurairah رضی اللہ تعالٰی عنہ states, “The Holy Prophetصلی اللہ علیہ وسلم! blessed me with two types of knowledge. The first is that which I have propagated. If I have to distribute the second type however. you people would slay my neck.” – Mishkaat, Kitaobul-Ilm,Section 2

This proves that Divine Secrets have been concealed from the unworthy. “The Holy Prophetصلی اللہ علیہ وسلم does not know the futurity” means that he does not know them independently (zaati). Otherwise, it win contradict numerous verses and Ahadith. The Prophet صلی اللہ علیہ وسلم revealed information about Qiyaamat, the Dajjal, Imam Mahdi Hauz-e-Kauthar رضی اللہ تعالٰی عنہ, Shafa’at, the martyrdom of Imam Husain رضی اللہ تعالٰی عنہ the killing and area where the Kuffaar participating in the Battle of Badr will be slain a day before the battle took place, etc. Also, if this statement of Sayyidah Aisha رضی اللہ تعالٰی عنہا to be applied literally. It will be against the opposition as well, because they too accept Rasoolullahصلی اللہ علیہ وسلم having knowledge of many unseen things whilst this negates knowing totally. “I have certainty that tomorrow is Saturday,” “The sun will rise,” “Night will come:’ etc. are all knowledge of future things. Sayyidah Aisha رضی اللہ تعالٰی عنہا refuted physical Me’raj as well but it is ruled that this incident of Me’raj was before her Nikah to the Prophet صلی اللہ علیہ وسلم. Hence, how could she have complete knowledge of it?

OBJECTION 4: The necklace of Sayyidah Aisha رضی اللہ تعالٰی عنہا was once lost and not found after much search. It then became exposed from beneatb a sittiug camel. If the Holy Prophetصلی اللہ علیہ وسلم bad knowledge of where it was, why didn’t be disclose it? Tbis proves that he does not have unseen knowledge.

Answer – This Hadith establishes withholding revelation and speech. It doesn’t prove ignorance. Sometimes there are many wisdoms behind remaining silent. A few people asked Allahعزوجل about the reason for the increase and decrease of the moon but He didn’t answer them. So does Allahعزوجل not have knowledge (Allahعزوجل Forbid!)?

It was the wish of Allahعزوجل for the necklace to become lost, which resulted in the Muslims remaining there in search for it until the time of Zohr. Not having any water, they later came to the Prophet and asked him what should be done. Upon this, the ayat oftayammum was revealed! Subhanallah! It was through this incident that the rank of Sayyidah Aisha رضی اللہ تعالٰی عنہا is inculcated in the hearts of all Muslims. Through her sadaqah, the command of tayammum was attained. If the necklace was revealed immediately, how then could this ayat of tayammum be revealed? The actions of the Almighty are done through causes. How surprising is it for the eye which sees the affairs until Qiyaamat to not be able to see something beneath a camel?! May Allahعزوجل grant us the ability to understand the grandeur of the Holy Prophetصلی اللہ علیہ وسلم?

OBJECTION 5: The Noble Messengerصلی اللہ علیہ وسلم said, “Some tribes who we recognize and wbo recognize us sball approacb my Hauz (Fountain). A barrier will then be drawn between us. I’ll say, “These are my people,” but it will be said, “You do not know what Innovations they made after you.” Thus, I will reply, “Away with tbose who cbange the deen after me. Away with them”1.21 -Afishkaat, Baabul-Hauz wash-Shafa’at

This proves tbat, on the Day of Qiyaamat as well, Rasoolullah صلی اللہ علیہ وسلم will not bave the recognition to differentiate between the believers and kaaflrs because he will say to the murtads, “These are my companions,” while the angels will submit, “You do not know…”

Answer – The Holy Prophetصلی اللہ علیہ وسلم will call them his companions in sarcasm and to defame them. In other words, he will say. “Let them come, they are my sincere companions,” while the submission of the angels will be to terrify them. Otherwise, why would the angels allow them to come that near to the Hauz? The Holy Quran states that it will be said (in sarcasm) to the Jaharmami Kaafir, “Taste punishment. You are the respected and benevolent.” 2.288 When seeing the sun, Hadrat Ibraheem علیہ السلام said, ‘This is my Lord.”

The point to ponder on is that, when he said this, Rasoolullahصلی اللہ علیہ وسلم knew the entire incident and even said, “I recognize them.” How then can he forget it on that day? Also, on the Day of Qiyaamat there will be several signs to recognize a Muslim their farts of wudhu will shine, their faces will be. beigh.t, “یوم تبیض و جوہ و تسود وجوہ”2.289 their book of deeds (Naame-Aamaal) Will be m their right hands and their foreheads will have the sajda marks. – Mishkaat, KltaabusSolaat

The recognition of the Kuffaar will be completely opposite to this, and the angels stopping them is a clear sign of their rejecting spoken of today in the world, so how can the Holy Prophetصلی اللہ علیہ وسلم not recognize them even with all of these indications? Also, Rasoolullahصلی اللہ علیہ وسلم has informed people of being Jannatis and Jaharmamis in this world, gave glad tidings of paradise to the Ashara Mubasharah and showed the Sahaaba two books that contain the names of the inmates of Jannat and Jahannarn. Is it possible for him to not know there? His knowledge is more than the entire creations’ combined. How can the angels have information of their reversion whilst he has no clue at all? Allahعزوجل states, “یعرف المجرمون بسیماھم” 2.290 “سیمھم فی وجوھھم من اثر السجود”2.291 These verses prove thatthe virtuous and disobedient will both have their respective signs of recognition on their faces on the Day of Qiyaamat.

Muslims that have entered lannat will enter Jahannam to take out the Jahannami Muslims. The former will recognize them by the prostration marks on their foreheads. It will be said to the Muslim from Jannat, “Take out whoever you find to have Imaan the size of even a rice-grain in his or her heart,” 2.293 – Mishkaot, Baabui-Hauz wash-Shafa ‘at

So the Jannati Muslims recognize the lmaan of the Jahannami Muslim’s hearts and even know their level of Imaan (be it major or minor in intensity). However, the Prophet صلی اللہ علیہ وسلم even with seeing the recognition on their faces, cannol differentiate between Kaafirs and Muslims?! May Allahعزوجل grant understanding. Aameen.

OBJECTION 6: Hadrat Ummul-Ulaa رضی اللہ تعالٰی عنہ reports the Prophet صلی اللہ علیہ وسلم to have said, “Oath on Allahعزوجل I do not know what will be done to me.” 2.294- Bukhari, Vol. 1, Kitaabul-Janaaiz

This proves that the Noble Messengerصلی اللہ علیہ وسلم had no information of what will transpire concerning him on the Day of Qiyaamat.

Answer – It is not knowledge that is negated here, but diraayat (awareness attained through reasoning (qiyaas) and guessing). In other words, what he meant was, ‘Through my assuming and reasoning. I do not know what will happen to me. Rather, this is something connected to Divine Revelation. So, O UrnmulUlaa رضی اللہ تعالٰی عنہ the testification you give about Uthman ibn Mazoon being a Jannati is through your guessing. This isn’t credible.”

In such matters of the unseen, even the prophets do not apply their reasoning. Besides these however, the Prophet would often speak of his future state, “I am the leader of the children of Adam علیہ السلام .On that Day (Qiyaamat), the flag (Liwaaul-Hamd) which Adam علیہ السلام and all of humanity will be under, will be in my hand.” – Mishkoat, Baabu Fadhaaili-Sayyidil-Mursaleen

How else can there be conformity between these Ahadith and the one cited in the objection?

OBJECTION 7: When Sayyidah Aisha رضی اللہ تعالٰی عنہا was accused of immorality, the Holy Prophetصلی اللہ علیہ وسلم was disturbed by it but didn’t say anything before revelation (wahi) was made (l.e, whether the accusation was true or not). If be had Knowledge of the Unseen, why was he troubled and why did he remain silent for so many days? – Bukhari, Vol. 1. Kitaabul-Magaau, Baabu Hqdeethi-Ifk

Answer – This only confirms that remaining silent is not proof of not knowing something (it doesn’t necessarily confirm it). Allahعزوجل did not reveal ayats of her innocence for some days. So did He also have no clue about it? The Hadith in Bukhari Sharif states. “I know my wife to be only chaste:’ 2.295

This proves his knowledge but not revealing it before time. It is also not possible for Rasoolullahصلی اللہ علیہ وسلم to have been suspicious of Sayyidah Aisha رضی اللہ تعالٰی عنہا because Allahعزوجل said to the Muslims as a rebuke, “Why did Muslim males and females not think good in their hearts and immediately not have said, “This is clear falsehood,”? 2.295a – Surah Noor, Verse 12

So before the revealing of innocence, it was compulsory on Muslims to think good of her and Haraam upon them to be suspicious – and the Prophet صلی اللہ علیہ وسلم is definitely free (ma’soom) from Haraam. Thus, he was not suspicious of Sayyidah Aisha رضی اللہ تعالٰی عنہا in the least. Yes, for him to say that this was a clear lie: was not compulsory on him immediately because this was a domestic matter.

Now remains Rasoolullahصلی اللہ علیہ وسلم being distressed and why he remained silent. Not knowing was not the cause for this. Consider an innocent person who is wrongfully accused of something. He knows it’s a lie, but will still be distressed due to the fear of defamation. People spreading these rumours was also the reason for this dilemma. If the Holy Prophetصلی اللہ علیہ وسلم did not wait for the revelation of the ayats but immediately informed people ofSayyidah Aisha’s رضی اللہ تعالٰی عنہا, innocence, the Hypocrites would have said, “See how he protects his family members,” and Muslims would not come to know the rules of wrongful accusation. Also, the method of researching cases wouldn’t have been known and Sayyidah Aisha رضی اللہ تعالٰی عنہا would not have received the reward of the patience she demonstrated during this time. In short, there were many wisdoms behind this delay in revealing her innocence.

It is also a rule of Islamic beliefs that the wife of a prophet cannot be immoral. Allahعزوجل states in the Holy Queans Impure women belong to imp-UTe men and immoral men to immoral women.” 2.295b – Surah Noor, Verse 16

The impurity spoken of here refers to fornication (zina) In other words, the consort ofa prophet can never be a fornicator. Yes, she cen become a disbeliever (kaafirah) because, although disbelief (kufr) is a major offense, it is not an immoral act. People think offomication to be morally incorrect, not kufr. This is why the wives of the prophets do not experience nocturnal dreaming (ihtilaam). A Hadith states that Sayyidah Umme Salma رضی اللہ تعالٰی عنہا was surprised to know that women also experience ihtilaam. – Mishlcaat, Kitaabul-Ghusl

So does the Holy Prophetصلی اللہ علیہ وسلم not know this rule of Beliefs (that a wife of a prophet cannot be immoral)? Is he unaware that Sayyidah Aisha رضی اللہ تعالٰی عنہا is the wife of the Leader of the Prophets صلی اللہ علیہ وسلم and this kind of behaviour cannot be displayed by her? No. It was the will of Allahعزوجل to Himself testify to the innocence of Sayyidah Aisha رضی اللہ تعالٰی عنہا through the ayats revealed so that all Muslims of the entire world can proclaim her chastity and greatness, even in salaah. Thus if Rasoolullahصلی اللہ علیہ وسلم personally revealed her innocence, all of these excellences would not be obtained. In short, he had knowledge but didn’t reveal it.

The grace of the matter is that when Zulaikha laid an accusation against Hadrat Yusuf علیہ السلام, Allahعزوجل Himself did not directly reveal his innocence but revealed it through 00 infant. Similarly, when Sayyidah Maryam رضی اللہ تعالٰی عنہا was wrongfully accused, He revealed her innocence through the infant Roohullah. However, when the beloved of His Beloved صلی اللہ علیہ وسلم was accused, Allahعزوجل did not proclaim her innocence through any angel or infant but Himself gave witness and recorded it in the Holy Quran! This testimony came to be a part of lmaan and for the creation to understood the proximity of the Holy Prophetصلی اللہ علیہ وسلم to Allahعزوجل through it.

At this point, there are three terms that should be understood,

I. Jahl (ignorance) – To absolutely not know something.

2. Nisyaan (forgetfulness) – To previously have known something which did not stay in memory.

3. Zuhool (abstractedness) – To have something in memory but not pay attention to it.

Therefore, there are three types of people that can be deduced from the above. The first don’t learn the Quran, the second memorize it but forget it and the third are complete Huftaz of it. though if you had to ask them about any ayat, they will not answer because their concentration is not directed towards it. They are termed Jaahil, Naasi and Zaahil of the Holy Quran, respectively.

At some instances, the Prophets can experience forgetfulness about particular things though they do not remain as such. The Holy Qurans about Sayyidah Adam علیہ السلام, “He forgot and did not find any intent on his part:’ 2.295c The vision of Hadrat Adam علیہ السلام was fixed on the Lawhe-Mahfooz and all of these things were before him. However, it was Divine Will that he experiences forgetfulness (nisyaan).

In search for an intercessor on the Day of Qiyaarnat, all Muslims, including the Muhadditheen, Mufassireen and Fuqahaa, will approach the prophets and request them to intercede (shafa’at). Neither will they do so nor will they tell the people to go to Shafee’ul-Muznabeen Muhammad Muslapha directly. They’ll say, “Go to Nuh “Go to Ibraheem itID, etc. Maybe they can intercede for you people,” even though all of them have the belief in this world that only Muhammadur-Rasoolullahصلی اللہ علیہ وسلم is the Intercessor on the Day of Judgement. This is an example of abstractedness (zuhool, i.e. not paying attention to something). Thus, if the Prophet صلی اللہ علیہ وسلم is questioned about something and immediately doesn’t answer, zuhoot is a possible reason for this. Ignorance is not proven. Allahعزوجل states, “Even though you were unconcerned about the incident of Yusuf علیہ السلام before this.”2.295d -Surah Hood, Verse 17

“Ghaafil” was the word used, not “Jaahil”. A Ghaafil is someone who has knowledge of an incident but d.oes not pay any attention towards it.

Gulistaon states that Hadrat Yacoob علیہ السلام was asked. “You have smelt the fragrance of Hadrat Yusuf’s علیہ السلام kurta from Egypt but did not know that he was in the well of Kinaan?” He replied. “Our condition is like the fury of lightning. Sometimes it is visible, sometimes it isn’t,”

It is proven from Quranic verses that Hadrat Yacoob علیہ السلام had knowledge that the Moon of Kinaan, Hadrat Yusuf علیہ السلام was shining brigbt in Egypt. He said. “I know from Allahعزوجل those things which you do not know:’ 2.295e – Surah Yusuf Verse 86

Commentating on “ولقد ارسلنا نوحا الی قومہ” 2.296 Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes that Allahعزوجل loves the crying of His beloveds. Hadrat Nuh علیہ السلام cried so hard that his name became Nuh علیہ السلام (the person who extensively weeps). The separation from Hadrat Yusuf علیہ السلام was the visible cause of Hadrat Yacoob’s علیہ السلام crying, but in fact this crying was the means of his extensive grandeur to be elevated. Hence, Hadrat Yacoob’s علیہ السلام crying was not because of being unaware of Hadrat Yusuf علیہ السلام. Rather, “Figuration is the arcade leading to reality:’ 2.297 – Tafteer Roohul-Bayaan

Hadrat Yusuf علیہ السلام kept Benyameen back in Egypt through an artifice (heela). His brothers returned to swear that Benyameen had become a royal prisoner and even presented the testimony of the travelers in caravans. However, it was said, “Your lower-self (nafs) has taught you heela.2.297a – Surah Yusuf Verse 83

In other words, Hadrat Yacoob علیہ السلام was trying to say. “Hadrat Yusuf علیہ السلام was separated from me by my children and Benyameen has also been separated from me by my child (Hadrat Yusuf علیہ السلام) through a heela.” This proves that be had knowledge of the true incident. To the uninformed. there were two sons of Hadrat Yacoob علیہ السلام remaining in Egypt {Benyameen and Yahuda), but Hadrat Yacoob علیہ السلام) said. “Soon Allahعزوجل will make the three meet me.”2.297b- Surah Yusuf. Verse 83

Who was the third person? Of course it was Hadrat Yusuf علیہ السلام

When Zulaikha locked Hadrat Yusuf علیہ السلام in the house to express bad thoughts, Hadrat Yacoob علیہ السلام came inside and pressing his finger beneath his teeth, gestured to the following. “O my son, this is not your action. You are the son of a prophet.” The Holy Quran states about it, “He too would have made the intent of Zulaikha ifhe did not see the proofofhis Lord”2.297c – Surah Yusuf. Verse 24

It should also be bared in mind that the brothers of Hadrat Yusuf علیہ السلام informed Hadrat Yacoob علیہ السلام that wolves have eaten his son. However, through the shirt of Hadrat Yusuf علیہ السلام and the message of the wolves, Hadrat Yacoob علیہ السلام knew that they were false. The wolves submitted to him, “The flesh of the Prophets is Haraam for us.” – Tafseer Khaazin & Roohul-Bayaan, Surah Yusuf

So why didn’t he go into the wilderness to find his son? This is also proof that he had information of something but kept it a secret. He knew that he would eventually meet his son in Egypt.

So, is it possible that Hadrat Yacoob علیہ السلام is aware of the actions of his sons yet Sayyiduna Rasoolullahصلی اللہ علیہ وسلم has no clue of the condition of Sayyidah Aisha رضی اللہ تعالٰی عنہا Verily, Allahعزوجل grants him insight but blesses him with the measures to control his knowledge. In other words, he doesn’t disclose any secret without Allah’sعزوجل wish. “اللہ اعلم حیث یجعل رسالتہ”- Surah Anaam, Verse 124

OBJECTION 8: If the Holy Propbet صلی اللہ علیہ وسلم bas Knowledge ofthe Unseen (Ilm-eGbaib), wby did be eat poisoned meat at Khaibar? If be knowingly consumed it then this is a suicide attempt whicb the Prophets are innocent (rna’soom) from.

Answer – At that time, Rasoolullahصلی اللہ علیہ وسلم had knowledge of the meat being poisoned but knew through the command of Allahعزوجل – that the poison will not be effective. He also knew that Allah’sعزوجل will was that he eat it in order for its effect to surface at the time of his demise {that it may include the quality of martyrdom (sbahaadat)).

OBJECTION 9: If the Prophet صلی اللہ علیہ وسلم bad Knowledge of the Unseen, why did the Hypocrites from Beere-Maeena fool him and take away 70 Sabaaba, making them sbaheed? How could they trouble the Prophet صلی اللہ علیہ وسلم in such a manner ithe had Knowledge of the Unseen?

Answer – Yes, Rasoolullahصلی اللہ علیہ وسلم knew that the people from Beere-Maoona were Hypocrites and that they would make 70 Sahaaba martyrs. He also knew however that this was the will of Allahعزوجل because the time of martyrdom for them had approached. The Prophet صلی اللہ علیہ وسلم was also aware that to remain content with the wish of Allahعزوجل is the glory of the bondsmen. Being content with the wish of Allahعزوجل Hadrat Ibraheem علیہ السلام became ready to place a knife on his son’s neck. Was this oppression on an innocent life? No. It was being content with Allah’sعزوجل pleasure. Tell us, Allahعزوجل knew that the meat was poisoned at Khaibar and the people of Beere-Maoona will make the 70 Sahaaba shaheed. Why didn’t Allahعزوجل send revelation (wahi) to stop this?

Section 3

RULINGS OF THE JURISTS

THAT SEEMINGLY NEGATE KNOWLEDGE OF THE UNSEEN

Objection 1: Nikah takes place witbout witnesses and the bride and bridegroom say, “We have made Allahعزوجل and Rasool صلی اللہ علیہ وسلم witnesses,” the people state that this is a statement of infidelity (kufr) because of the being held tbat the Prophet صلی اللہ علیہ وسلم knows the Unseen. How can he know the Unseen after his demise when he was not aware of the Unseen in his lifetime? 2.297d

OBJECTION 2: Mulla Ali Qaari رضی اللہ تعالٰی عنہ writes, “The Hanafis have explicitly ruled that believing the Prophet صلی اللہ علیہ وسلم to have known the Unseen is infidelity (knfr) because this conviction is contrary to Allah’sعزوجل proclamation, “Say O Beloved صلی اللہ علیہ وسلم! Node besides Allahعزوجل knows the Unseen of the beavens and earth.”2.298- Sharah Fiqhe-Akbar

Both of these extracts prove that believing tbat Rasoolullahصلی اللہ علیہ وسلم has Kdowledge of the Unseen is kufr.

Answer – The concise and coercive (ilzaami) answer to both of these extracts is that the opposition accepts the Prophet صلی اللہ علیہ وسلم to have the knowledge of some unseen. Hence, they also become kaafirs because these extracts do not differentiate between partial and complete ghaib. Rather they state that anyone who accepts Knowledge of the Unseen for the Holy Prophetصلی اللہ علیہ وسلم whether it be one or several unseen things is a kaafir.

Maulwi Ashraf Ali Thanwi has accepted some Knowledge of the Unseen for children lunatics and animals. – Hifzul-lmaan

Maulwi Khalil Ahmed Ambethwi has accepted the Knowledge of the Unseen possessed by Shaitaan and the Angel of Death to be extensive. – Baraheen-eQaalia

Maulwi Qaasim Ahmed Nanautwi, however exceeds all of them because he accepted the knowledge of the Prophet صلی اللہ علیہ وسلم to be more than that of all creation. – Tahzeerun-Naas

What do you now rule about the abovethree “stalwarts”?

Now follows the detailed reply. “Qaalu” was used in the extract of Qaadhi Khan رضی اللہ تعالٰی عنہ and it is the habit of Qaadhi Khan رضی اللہ تعالٰی عنہ and other Jurists to use this word when presenting an opinion disliked by them.

Allama Shaami رضی اللہ تعالٰی عنہ writes. “Qaalll is used where there is disagreement.” 2.299- Shaami, Vol. 5. Pg. 445

Ghunyatul-Mustamli, the Sharah of Munyatul-Musa علیہ السلامli, states. “The statement of Qaadhi Khan رضی اللہ تعالٰی عنہ gestures towards his dislike from his usage of the word “Qaalu …hinting that this is a disliked opinion and is not narrated from the Imams as proven by my discussion. Its usage is prevalent in the works of the Jurists (Fuqahaa). Those who busy themselves in research know this.” 2.300– Discussion on Qunool

Allama Haskfi رضی اللہ تعالٰی عنہ writes, “It is not allowed and permissible for a Nikah of a person to be done by the witnessing of Allahعزوجل and His Rasool صلی اللہ علیہ وسلم. Rather it has been said that such a person will become a Kaafir.” 2.301 – Durre-Mukhraar, Kitaabun-Nikah

Quoting the book Taataar Khaaniya, Allama Shaami رضی اللہ تعالٰی عنہ writes under this extract, “The book Multaqat states that he will not become a kaafir because all things art presented to the rooh of Rasoolullahصلی اللہ علیہ وسلم and he knows some Unseen. Allahعزوجل states. “He (Allahعزوجل) does not reveal His Unseen to anyone except those who m beloved Messenger.I say that the texts of books discussing Beliefs (aqaaid) state that even the Friends of Allahعزوجل (Auliya) being informed of the Unseen is their miracle (karaamat).” 2.302 – Raddul-Muhlaar

After mentioning a rule fonn the book Bazaaziya, Allama Shaami رضی اللہ تعالٰی عنہ states. “Its sununary is that a claim to know the unseen is against the proviso (nas) of the Holy Quran and such a person becomes a Kaafir. However if this claim is explicitly made to warn or ilhaam, or by a connotation (dalaalat), there is no infidelity (kufr).” 2.303 – Raddul-Mubtaar, Baabul-Murtadeen

Madanul-Haqaaiq, the Sharah of Kanzud-Daqaaiq, and Khazaanatur-Riwaayat, Slate, “It is recorded in the book Mudmarat that, correctly, this person will not become a Kaafir because the prophets know the Unseen and things are presented 10 them. So, this will not be infidelity.” 2.304

These extracts prove that to rule a verdict of kufr on the belief of one having Knowledge of the Unseen is wrong. Rather, the Jurists also held the belief that the Prophet صلی اللہ علیہ وسلم knows the Unseen.

The extract of Mulla Ali Qaari رضی اللہ تعالٰی عنہ was not quoted entirely. The original extract, from which the meaning is also apparent is this. “So know that the prophets don’t know the Unseen except for whatever Allahعزوجل a revealed to them. The Hanafis have ruled that whoever accepts the Prophet صلی اللہ علیہ وسلم to have Knowledge of the Unseen .2.305

It is now apparent that Mulla Ali Qaari رضی اللہ تعالٰی عنہ ruled that accepting Rasoolullahصلی اللہ علیہ وسلم to have original (zaati) Knowledge of the Unseen is kufr, not if it is successive [ataa’i} because he himself accepts the latter. We have already presented his belief in the section on the proof of Ilm-e-Ghaib. Accordingly, he holds the belief that the Holy Prophetصلی اللہ علیہ وسلم has knowledge of what has occurred and what will.

Section 4

COMMON RATIONAL OBJECTIONS

TO KNOWLEDGE OF THE UNSEEN

OBJECTION 1: Knowledge of the Unseen is a quality of Allahعزوجل and to ascribe a partner in it is polytheism (shirk fis-sifat). Therefore, it is shirk to accept the Prophet صلی اللہ علیہ وسلم it to have it.

Answer -Yes. Knowing the unseen is the quality of Allahعزوجل Knowing seen things is also His quality. “عالم الغیب والشھادۃ”- Surah Anaam, Verse 73

Similarly, listening, seeing and being alive are all qualities of Allahعزوجل .So according to you, if we accept to know any seen thing or accept others to be a people who see hear, etc, it will be polytheism (shirk). To differentiate between our qualities and Allah’sعزوجل we say that our seeing, listening and being alive are all through His bestowal and are haadith (finite and a creation). There is no polytheism committed through this.

Likewise, the Holy Prophet’sصلی اللہ علیہ وسلم Knowledge of the Unseen is successive (ataa’i) and haadith, but Allah’sعزوجل knowledge is zaati, qadeem and infinite. To ascribe a partner in Allah’sعزوجل qualities. whether it be totally or in part is shirk. Also, Maulwi Husain Ali noted student of Maulwi Rashid Ahmed Gangohi, has written under the ayat, “یعلم مستقرھا و مستودعھا کل فی کتب مبین”2.306: Allahعزوجل does not have knowledge of the creation’s actions all the time. Rather, He comes to know their actions after they complete them [Allahعزوجل Forbidl].”– Bulgatul-Hairaan

According to this incorrect extract, Knowledge of the Unseen does not remain Allah’sعزوجل quality. Therefore, how can accepting one to know the Unseen be shirk?

OBJECTION 2: When did the Prophet صلی اللہ علیہ وسلم attain Knowledge of the Unseen? Sometimes you say that he attained it on the night of Me’raj by the drop falling on him, sometimes you say that he attained all knowledge (uloom) when Allahعزوجل placed His hand between his shoulders and sometimes you say that he attained it before the revelation of the Quran was complete because everything is encompassed by the Holy Book. Which of these is correct? If he had already attained knowledge before the revelation of the Quran, what did be attain from the Quran itself! To attain something that is already attained. (tabseele-haasil) is impossible.

Answer – The Holy Prophetصلی اللہ علیہ وسلم was bestowed with the Knowledge of the Unseen itself before his birth, because prior to it, he was a Nabiصلی اللہ علیہ وسلم in the Realm of the Souls (Aalame-Arwaah), “کنت نبیا و ادم بین الطین والماء” – Hadith Sharif

Also, the definition of ‘Nabi’ is he who communicates the Unseen. However, the completion of the knowledge of Maa Kaana wa Maa Yakood (what has occurred and what win) was on the night of Me’raj. All of these branches of knowledge were shuhoodi, meaning he sawall these things with his vision and sight. Thereafter, the Quran expounded them. This is why the Quran states, “The explanation of everything.” – Surah Naht, Verse 89

The following occurred in Me’raj, “فتجلی لی کل شیء و عرفت” -Hadith Sharif

Seeing and expounding are two different things. Likewise, all things were shown to Hadrat Adam علیہ السلام when be was created and he was told their names later on. The former is seeing (mushaahida) and the latter is elucidation (bayaan). If these things were not sbown, what does this ayat mean. ‘Those things were presented to the angels.”? -Surah Baqarah, Verse 31

Thus, both statements (that knowledge was attained from the Quran and on the night of Me’raj) are correct. It may be asked, ‘Then what was the benefit of revealing the Holy Quran, because the Prophet صلی اللہ علیہ وسلم knew everything before it? Only unJcnown things are told.”

The answer is that the revealing of the Holy Quran was not for the knowledge of the Holy Prophetصلی اللہ علیہ وسلم alone. Rather there were thousands of other benefits. Examples of this are so that the command of an ayat would not be emplaced before its revelation, its recitation, etc. would occur, etc. If the revelation of the Holy Quran is for the Noble Messengerصلی اللہ علیہ وسلم alone, why were some Surahs revealed twice? Tafseer Madaarik states, “Surah Fatiha is a Makki Surah and has been said to be a Madani Surah as well. However, the correct ruling is that it is both Makki and Madani. It was first revealed in Makkah and again in Medina.” 2.309

On the night of Me’raj, the Holy Prophetصلی اللہ علیہ وسلم was bestowed with the ending ayats of Surah Baqarah and the five daily salaah. – Mishkaat, the Hadith of Me’ raj

Hadrat Mulla Ali Qaari رضی اللہ تعالٰی عنہ poses a question to this in his annotation of this Hadith: Me’raj occurred in Makkah and Surah Baqarah is Madani. So how were its verses revealed on the night of Me’raj? He answers, The summary is that revelation was repeated to exhibit the respect and the great standing possessed by the Holy Prophetصلی اللہ علیہ وسلم .On that nit! Allahعزوجل revealed wahi to him without the means of Hadrat Jibrael علیہ السلام.”2.310– MirqaatuI-Mafateeh

Shaikh Abdul-Haqq Muhaddith Dehlwi رضی اللہ تعالٰی عنہ writes in this Hadith’s explanation, “The verses were revealed on the night of Me’raj without any intermediate. At a later time, Hadrat Jibrael علیہ السلام descended with them again and they were included in the Holy Quran.”2.311- Lam ‘aatut-Tanqeeh

So, why did revelation talce place twice? The Prophet صلی اللہ علیہ وسلم already had their knowledge from before, and Hadrat Jibrael علیہ السلام would recite the entire Holy to him in the month of Ramadaan.

What was the purpose of this revelation? It is known from the Quran that Rasoolullahصلی اللہ علیہ وسلم had complete knowledge of all other revealed books. Allahعزوجل states, “O People of the book! Our Messenger who expounds many things you have hidden of the revelation and who overlooks many things has come to you.” 2.312– Surah Maida. Verse 15

If the Holy Prophet’sصلی اللہ علیہ وسلم knowledge doesn’t encompass all heavenly revelations, what win him “expounding” or “not outing” them mean? The truth is that he was initially aware of the Quran but did not institute it before the revelation of the Quranic commands. This is why the first Hadith of Bukhari Sharif states that when Hadrat Jibrael علیہ السلام came to the cave of Hira for the first time, he submitted to the Prophet صلی اللہ علیہ وسلم! “Read.” He didn’t say, “Read (this certain ayat. .. )” “Read” is only said to the person who knows. The Holy Messengerصلی اللہ علیہ وسلم answered. “I am not a learner (Ma anaa bi Qaari-in),” meaning. “I am the teacher and have already learnt:’ The Lawhe-Mahfooz contains the Holy Quran and was incorporated in the knowledge of the Holy Prophetصلی اللہ علیہ وسلم” from before. He was a Nabi prior to his birth and the recipient of the Quran. How can prophethood be without revelation (wahi)? Therefore, we have to accept that he was aware of the Holy Quran before his birth.

Even today, some children are born as Huffaaz of the Holy Quran. Hadrat Esa علیہ السلام said the following as soon as he was born, “Allahعزوجل has given me the kitaab.”2.313 This proves that he knew of his Book from this time.

Concerning some prophets, it has been said, “We have given you knowledge and wisdom from childhood”2.314 As soon as the Holy Prophetصلی اللہ علیہ وسلم was born, he went into sajdah and interceded for his Ummah, whereas sajda and shafa’at are both commands of ilie the milk of his mother during the month of Rarnadaan. This is also a Quranic command. The khutba of the book Noorul-Anwaar states that this proves that aeting upon the Holy Quran was a natural habit of Rasoolullahصلی اللہ علیہ وسلم from birth drank from only one side of Sayyidah Halima رضی اللہ تعالٰی عنہا and left the other for his brothers. The fairness shown here is also a Quranic order. If he was not versed With the Quran from the beginning, how is he practicing upon its commands? 2.315

OBJECTION 3: The generality of the Quranic ayats you have presented necessitates the Prophet’s صلی اللہ علیہ وسلم knowledge to be equal to Allah’sعزوجل. However, you stipulated until Qiyaamat”, whereas neither does “Maa lam takun ta’lam” specify this nor does it mention what has occurred and what will (Maa Kaan wa Maa Yakoon). Therefore, we stipulate Shariab commands to these verses because when an ayat is specified (khaas) once, the doors or specification are later opened by it (books or usool).

Answer – There is no specification (takhsees) in this ayat but rational exclusion, because the knowledge of Allahعزوجل is infinite (ghair mutnahi) and the mind of the creation cannot handle infinite branches of knowledge (uloom). Therefore, their knowledge must be finite (mutnaahi). It is proven that Rasoolullahصلی اللہ علیہ وسلم revealed information until Qiyaamat. That is why we have claimed so. The order resulting from exclusion (jstisnaa) and that from specification are two different things. Children, lunatics, women with haiz, etc. are excluded from the command Establish Salaah” not through specification, but exclusion.

I have very concisely discussed this topic because there are other topics to tackle. May Allahعزوجل accept it.

“وصلی اللہ علی خیر خلقہ سیدنا محمد و الہ و اص

حابہ اجمعین برحمتہ و ھو ارحم الراحمین”

The Prophet's (صلی اللہ علیہ وسلم) knowledge of the unseen - IslamiEducation (2024)