Ahlus sunnah believe that Prophet peace be upon him knew the unseen or Ilm ul Ghayb through Wahyy or revelation but it was n ot kull or complete knowledge.
Article Contents
I) Prophet knew unseen through Wahyy but it was not kull knowledge
i) Shaykh Zubair Ali Zai as-Salafi
ii) Shaykh ‘Abd al-Rahmaan al-Barraak
iii) Imam ad-Dawoodi
II) Bareilwis believe Prophet knew Complete Knowledge of unseen
i) Sufi Scholar Professor Dr. Muhammad Mas’ud Ahmed
ii) Ahmad Yaar Khan Naeemi
iii) Ahmad Raza Khan Brailwi says Shaykh Abdul Qadir jelani knows everything
iv) station of Fana-fish-Shaykh
v) Beliefs of Shias: nothing is hidden from their Imams
III) Refutation of above quotes from Quran and its commentaries by scholars
1) Quran al-A‘raaf 7:188
2) Quran Surah al Jinn verse 26
3) Quran Surah Al e Imran verse 179
4) Quran surah at-Tawba verse 127
5) Quran Surah alYusaf verse 111 Tafsir of كُلِّ شَيْءٍ
6) Quran Sura an-Nisa, verse 113 Tafsir of مَا لَمْ تَكُنْ تَعْلَمُ
7) Quran 46:9
8) Quran 2:3 Those Who have faith in the Ghayb
9) Quran 27:65 None in the heavens and earth knows the unseen except Allah
10) Quran al Hud verse 49 This is of the news of the Unseen which We reveal unto you
11) Quran 6:59
12) Quran 32:17
IV) Ahadith and its Commentaries regarding Knowledge of the Unseen which was informed to Prophet
Hadith 1 Prophet (peace be upon him) completely and thoroughly expounded on Islam so that nothing remained ambiguous
Hadith 2 evidence that Prophet peace be upon him do not speak from himself rather it is a Wahyy
Hadith 3
Hadith 4
Hadith 5 who is my father? Prophet said: Your father is Hudhafa, Muslim
Hadith 6 Straighten your rows, for I see you from behind my back, Bukhari
Hadith no: 7 I came to know what is in the heavens and the earth
V) Ahadith and its Commentaries regarding Knowledge of the Unseen which was not informed to Prophet
Hadith no. 1 Someone said, “It is a lizard, then Messenger of Allah.” withdrew his hand, Mawatta Imam Maalik
Hadith no. 2 Prophet said I am but a man, I give judgement according to what I have heard, Mawatta Imam Maalik
Hadith no. 3 Among us is a Prophet who knows what will happen tomorrow, Bukhari
Hadith no. 4 Prophet said I do not know whether Dhu’l-Qarnayn was a Prophet (p.b.u.h) or not.
Hadith no. 5 Prophet said nobody except Allah knows their greatness in size
Hadith no. 6 slander against Umm al Momineen Aisha ra where prophet did not know until Allah revealed the wahyy
VI) Sahaba and Tabiyeen regarding Knowledge of the Unseen
Athar no. 1 O Allah! Convey our news to Your Prophet
Athar no. 2 No one from the tabiyeen believed that Prophet Peace be upon him is witnessing them.
Athar no. 3 Allah shows from the unseen whatever He wills, If He is pleased
Athar no. 4 Aisha ra said If someone claims that Prophet knew what will happen tomorrow,then he has attributed a big lie towards Allah
VII) Sahaba and Tabiyeen used to say Allah knows better after the blessed death of Prophet
Evidence no. 1 abdullah bin Mas’ud said Allah knows better is a sign about something which one does not know
Evidence no: 2 When I don`t know the answer I would say Allah knows best
Evidence no. 3 Sahabs replied to Umar (bin Al-Khattab): Allah knows best
Evidence no. 4 Zayd ibn Thabit wrote to Muawiya ibn Abi Sufyan Allah knows best
Evidence no. 5 al-Bara’ explained a Quranic verse and said Allah knows best
Evidence no. 6 Imaam Maalik always used to say Allah knows best, rather than Allah and his Rasool Knows best
Evidence no. 7 Az-Zuhri) said, “We think, and Allah knows better
VIII) Some weak athaar related to the matter: Allah and his Rasool Knows best
Athar no. 1 hadith in alMustadrak where sahaba said “Allah and his Rasool knows best
Athar no 2 Do you know what Mother of Books is?’ I said: ‘Allah and His Messenger know better
IX) In matters of worldly life, one should only say: Allah Knows best
X) Knowledge of Unseen cannot be limited to 5 things mentioned in Quran Luqmaan 31:34
a) Evidence that He was not informed on which creed his some of the companions will die
b) Evidence that He was not informed regarding the death of his companions
c) Evidence that He was informed the death of Ja`far ra and Zaid ra
d) Evidence that He peace be upon him was informed what will happen to Abu Bakr ra, Umar ra and Uthman ra
XI) Refutation: Ahmad Yaar Khan Naeemi said “Prophet was given the knowledge of when Day of judgment will happen
XII) Answer to the False Accusation of Brailwiyah that Ahlus Sunnah degrade the Prophet
XIII) Fabrications quoted by Brailwiya on Prophet`s (peace be upon him) Knowledge of the Unseen
Fabrication no. 1 Prophet said Allah has spread the world in front of me
Fabrication no. 2 there is no Lord but Allah and the Prophet is a trustee upon His “ALL GHAYAB, Tafsir Ibn Kathir
XIV) Related links
I) Prophet knew unseen through Wahyy but it was not kull knowledge
i) Shaykh Zubair Ali Zai as-Salafi said “Against People of innovation, Ahlus sunnah wal Jama`h (Ahlul hadeeth) believe that Prophet peace be upon him knew some of the unseen which Allah told him and whatever he did not tell him He peace be upon him did not know”[Majallah al Hadith no:102 page 17]
He also said: “The knowledge of Prophet peace be upon him is more than all [Majallah al-Hadith no: 102 page 18]
ii) Shaykh ‘Abd al-Rahmaan al-Barraak said
“Hence it is obligatory to believe everything that Allaah has told the Messenger (peace and blessings of Allaah be upon him) concerning the unseen and other matters, for he is the one who tells the truth and is to be believed. Whoever disbelieves him, even if it is with regard to only one report that he knows to be sound (saheeh), becomes an apostate thereby, if he is Muslim.” [Islam qa fatwa no. 8490]
iii) Imam ad-Dawoodi
Ibn Hajar quotes from Ibn al Teen that ad-Dawoodi said:
وما أحد يدعي أن رسول الله صلى الله عليه وسلم كان يعلم من الغيب إلا ما علم
NO ONE CLAIMED that Prophet peace be upon him knows knowledge of unseen apart from what he was informed. [Fath al Bari Kitab at Tawheed chapter 4]
Against this Bareilwis believe that the Prophet peace be upon him knew everything (kull knowledge of unseen) جميع ما كان و جميع مايكون. Following is the Proof for their claim.
II) Bareilwis believe Prophet knew Complete Knowledge of unseen
i) Sufi Scholar Professor Dr. Muhammad Mas’ud Ahmed, M.A. Phd.said:
The Holy Prophet (sallal laahu alaihi wasallam) was sent as a “Shahid” (Witness), i.e. a person who is in constant touch will the affairs taking place in the world, examining and analyzing them as an observer with an insight to assess and analyse their influence in day-to-day matters. He thus remained ever aware of the God-gifted vigilance possessing full knowledge as an eye-witness, with powers of Haqq-ul-Yaqeen and Ain-ul-Yaqeen – the faculty of witnessing things with unwavering faith and certitude. [Article ilm-e-ghaib – (Knowledge of Unseen)]
Source: islamicacademy.org/html/Articles/English/ilm_e_Ghaib.htm
ii) Ahmad Yaar Khan Naeemi said:
Some people consider knowledge of prophet(pbuh) equal to Allah(swt) with difference of his own knowledge and knowledge given (atai). But shaykh Abdul Haq didn’t declare such people mushrik, rather called them knowledgeable(learned). With this we come to know that believing in prophet’s knowledge of unseen is not shirk. [Ja al Haq page 86 under the discussion of Ilm Gayb, Naeemi Kutub Khana Gujraat, page 31 of internet Ja al-Haq]
Scan : http://www.alahazrat.net/library/UrduBooks/Ja-Al-Haq/index.php?page=31.
iii) Ahmad Raza Khan Brailwi
He went two steps a head and quoted that even a Shaykh Abdul Qadir jelani knows everything as he quoted the words of Shaykh Jilani ra from Qaseeda Gawthiya (which is falsely attributed to him by brailwiyah) in his Malfuzat
“I have seen all the cities of Allah like a small piece” (Ahmad raza commented) And this seeing was not specific to some time rather this hukm is continuous. And he (Jilani ra) said “My eyes are looking Lawh al Mahfooz (preserved tablet)” (Ahmad Raza commented) What is Lawh al Mahfooz? Allah says “And everything they did is in written records” and Allah says “We have not neglected in the Register a thing” and Allah says ” and no moist or dry [thing] but that it is [written] in a clear record” (Ahmad Raza commented) When this is place of Lawh al Mahfooz that in it, It is written the happenings of whole of universe from the first day to the last so whoever knows the knowledge of it, Indeed he has the knowledge of whole of universe [Malfuzat e Ala Hazrat urdu edition pages 29-30]
iv) He did not stop here he went on In his “Malfuzat” v 2 p 169, he wrote:
Question: How does one achieve the station of Fana-fish-Shaykh?
Answer: One must feel that his Shaykh(Murshid) is present in front of him all time and his heart is under the heart of his Shaykh.While in this state,the Foyud and spiritual beams of Sayyiduna Rasulullah is beaning onto the heart of his Shaykh(the mureeds Pir) which is overflowing into his(mureed).I heart that lies below.If this concentration is correctly perfected and maintained for a period of time then the Murid will clearly visualize the image of his Shaykh on whatever object he looks at.This condition intensifies so much so that the image of the Shaykh will not part from him even whilst in salaah.The Murid will find this image wherever he goes…
“Sayidi Ahmad Sijilmasi had two wives, Sayidi Abdul ‘Aziz Ad-Dabbagh (rad) said to him one day: “You slept with one wive while the other was awake, this should not be done”.
He argued: “She was sleeping”
He (Dabbagh) replied: “No she was not…”
He asked: “How do you know this?”
He (Dabbagh) said: “Where she was sleeping, was there another bed?”
He said: “Yes, there was an empty bed”
He (Dabbagh) said: “I was on this bed, at no time is the Shaykh separated from his Murid, he is always with him”
[Taken from the Article by Ali Hassan Khan]
Note: Ahmad Raza Khan said “The prophets knowledge of the hidden affairs that was bestowed upon him was only because Allah gave him that knowledge. Never mind even thinking that the prophets knowledge and Allahs knowledge are similar, no,[Malfuzat page 37].
So for brailwis own knowledge of Prophet peace be upon him was not equal to Allah but Allah bestowed kull knowledge to Prophet peace be upon him and brailwis say that those people are arifeen who claim that Knowledge of Prophet peace be upon him is equal to Allah but that knowledge is given.
Note: This is also belief of Shias.
v) It is mentioned in al Kaafi
أن الأئمة يعلمون علم ما كان وما يكون وأنه لا يخفى عليهم شيء،
“That the Imams know of what was and what is to be and that nothing is hidden from them”
III) Refutation of above quotes from Quran and its commentaries by scholars
Verse no. 1
Allah, may He be exalted, says:
“Say (O Muhammad SAW): I possess no power of benefit or hurt to myself except as Allah wills. If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth, and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.”[al-A‘raaf 7:188].
a) Ibn Jareer atTabri commented
. وَلَوْ كُنْتُ أعْلَـمُ الغَيْبَ } يقول: لو كنت أعلـم ما هو كائن مـما لـم يكن بعد لاسْتَكْثَرْتُ مِنَ الـخَيْرِ } يقول: لأعددت الكثـير من الـخير.
{If I had the knowledge of the Ghayb (Unseen)} If I would know what is going to happen and which is yet to happen {I should have secured for myself an abundance of wealth} that I would have prepared a lot of good [Tafsir of al-Araaf verse 188]
b) Abu Hayyaan (may Allah have mercy on him) said:
أي لكانت حالي على خلاف ما هي عليه من استكثار الخير واستغزار المنافع واجتناب السوء والمضارّ حتى لا يمسّني شيء منها
“That is, my situation would have been different and I would have secured for myself an abundance of wealth and avoided evil and harm so that none of that would have touched me”.[End quote from al-Bahr al-Muheet, 4/355, Islamqa]
Then he said:
وظاهر قوله { ولو كنت أعلم الغيب } انتفاء العلم عن الغيب على جهة عموم الغيب كما روي عنه لا أعلم ما وراء هذا الجدار إلا أن يعلمنيه ربي بخلاف ما يذهب إليه هؤلاء الذين يدعون الكشف وأنهم بتصفية نفوسهم يحصل لها اطلاع على المغيبات وإخبار بالكوائن التي تحدث، وما أكثر ادعاء الناس لهذا الأمر وخصوصاً في ديار مصر حتى أنهم لينسبون ذلك إلى رجل متضمّخ بالنجاسة يظلّ دهره لا يصلي ولا يستنجي من نجاسته ويكشف عورته للناس حين يبول وهو عار من العلم والعمل الصالح
“The apparent indication of the verse is that it means, ‘If I had the knowledge of the Unseen, I could have acquired much wealth, and no harm would have touched me.’ The verse clearly negates the claim that the Prophet, sallallaahu ‘alayhi wa sallam, knew the matters of the Unseen in their entirety, as it was narrated that he, sallallaahu ‘alayhi wa sallam, said: ‘I do not know what lies behind this wall except what my Lord reveals to me.’ This is contrary to the claim of those who say that they experience Kashf through spiritually purifying their hearts and accordingly receive knowledge of the Unseen and the things that are yet to happen. Many are the people who make such false claims, especially in Egypt, to the extent that they would attribute the knowledge of the Unseen to a man who is soaked with impurity, and all his life he refrains from performing prayers and purifying himself after answering the call of nature, exposes his private parts before people when relieving himself, and has no knowledge nor does he carry out any righteous deeds…” [Ibid, Islamweb]
c) Imam Ibn Kathir commented:
Allah commanded His Prophet to entrust all matters to Him and to inform, about himself, that he does not know the unseen future, but he knows of it only what Allah informs him [Tafsir Ibn Kathir under Surah al Araaf verse 188]
d) Tafsir Jalalayn says
Say: ‘I have no power to bring benefit, to attract it to, myself, or hurt, to repel it, except as God wills. Had I knowledge of the Unseen — that which is hidden from me, I would have acquired much good, and adversity, in the way of impoverishment and otherwise, would not touch me, since I would take precautions against such [adversity] by avoiding what is harmful. I am but a warner, to disbelievers, of the Fire, and a bearer of good tidings, of Paradise, to a people who believe’.[Tafsir of al-Araaf verse 188]
e) al Qurtubi commented:
قوله تعالى: { قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعاً وَلاَ ضَرّاً } أي لا أملك أن أجلب إلى نفسي خيراً ولا أدفع عنها شراً؛ فكيف أملك عِلم الساعة. وقيل: لا أملك لنفسي الهدى والضلال. { إِلاَّ مَا شَآءَ ٱللَّهُ } في موضع نصب بالاستثناء. والمعنى: إلا ما شاء الله أن يملكني ويمكنني منه. وأنشد سيبويه:
مهمـا شـاء بالنـاس يفعـل
{ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لاَسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ } المعنى لو كنت أعلم ما يريد الله عز وجل مني من قبل أن يعرِّفنِيه لفعلته. وقيل: لو كنت أعلم متى يكون لي النصر في الحرب لقاتلت فلم أغلب. وقال ابن عباس: لو كنت أعلم سنة الجدب لهيأت لها في زمن الخصب ما يكفِيني. وقيل: المعنى لو كنت أعلم التجارة التي تنفق لاشتريتها وقت كسادها. وقيل: المعنى لو كنت أعلم متى أموت لاستكثرت من العمل الصالح؛ عن الحسن وابن جُريج. وقيل: المعنى لو كنت أعلم الغيب لأجَبْتُ
عن كل ما أُسألُ عنه. وكله مراد، والله أعلم { وَمَا مَسَّنِيَ ٱلسُّوۤءُ إِنْ أَنَاْ إِلاَّ نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ } هذا استئناف كلام، أي ليس بي جنون؛ لأنهم نسبوه إلى الجنون. وقيل: هو متصل، والمعنى لو علمتُ الغيب لما مسّني سوءٌ ولحذِرت، ودل على هذا قوله تعالى: { إِنْ أَنَا إِلاَّ نَذِيرٌ مُّبِينٌ }.
Allah says {Say (O Muhammad SAW): I possess no power of benefit or hurt to myself } meaning I posses no power to to provide good for myself, neither i posses power to prevent evil from myself, THAN HOW CAN I KNOW ABOUT THE KNOWLEDGE OF THE DAY OF JUDGMENT. It is said: I posses no power to guide and misguide.
{except as Allah wills.}.. meaning except as Allah wills he can make me Maalik and make it possible for me to do. As Saybwiyah said in his nasheed: He (Allah) can make it possible for people whatever HE wills.
{ If I had the knowledge of the Ghaib (unseen), I should have secured for myself an abundance of wealth} If I could have known of what Allah wanted me to do before He informs me, I could have done that. It is said: That If I would know when the victory will come to me in the war, then I would do qitaal (with kuffar) and I would not be defeated. Ibn Abbas said: If I had knowledge of the unseen I would have prepared for the year of drought (by setting side something) from the year of plenty which would be enough for me. It is said: If I would have known when prices were about to go up or down, so I would have saved for myself from the times when prices were low for the times when prices were high. It is said: If I would have known when I would die then I would have gathered many good deeds, This is narrated from al Hasan and Ibn Jurayj. It is said: If I would have known the unseen then I would have answered all of what is asked from me. (al Qurtubi said) All of this is intended here, and Allah knows best.
{ and no evil should have touched me. I am but a warner, and a bringer of glad tidings unto people who believe.} This is a next saying, meaning I have no Junoon, because they (Kuffar) said He (peace be upon him) has a junoon. It is said: This part of the verse is related to the previous one and the meaning is If I would have known the unseen then no harm would touch me and I would have been saved. And evidence for that is the verse { and I am not but a clear warner.}. [Tafsir al Qurtubi under 7:188]
Comment: All the Tafaseer confirm that Prophet peace be upon him did not have kull knowledge of unseen.
Verse no. 2
Allah says in Surah al Jinn verse (26. “The All-Knower of the Unseen, and He reveals to none His Unseen.”) (27. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.)
a) Ibn Jareer at-Tabri commented
فلا يظهر على غيبه أحداً، فيعلمه أو يريه إياه إلا من ارتضى من رسول، فإنه يظهره على ما شاء من ذلك.
He (Allah) does not show the unseen to anyone so that he may know or see it but to messenger to whom he has chosen. So he shows him whatever he wills.[Tafsir of al-Jinn verse 26]
b) Ibn Kathir commented
Allah says here that He knows the unseen and the seen and that no one of His creation can attain any of His knowledge except that which Allah allows him to have.[Tafsir of Surah al jinn verses 26-27]
c) Tafsir Jalalayn says
Knower [He is] of the Unseen, what is hidden from servants, and He does not disclose, He [does not] reveal, His Unseen to anyone, from mankind, except to a messenger of whom He approves. Then, in addition to disclosing to him what He will [to disclose] of it, by way of [making it] a miracle for him, He despatches, He appoints and sends forth, before him, namely, the Messenger, and behind him watchers, angels to preserve him until He has conveyed [it] to him as part of the [entire] revelation, [Tafsir of al Jinn verses 26=27]
d) Imam Qurtubi said:
{ فَلاَ يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَداً. إِلاَّ مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ } فإنه يظهره على ما يشاء من غيبه؛ لأن الرسل مؤيدون بالمعجزات، ومنها الإخبار عن بعض الغائبات
and He reveals to none His Unseen. Except to a Messenger to whom he has chosen) So he reveals the unseen to them whatever he wants because Messengers are supported with miracles including the news of some of the unseen [Tafseer alQurtubi Surah alJinn verse 26-27]
e) Ibn Jawzi said
{ إِلا من ارتضى من رسول } لأن من الدليل على صدق الرسل إخبارَهم بالغيب. والمعنى: أن من ارتضاه للرسالة أطلعه على ما شاء من غيبه
except to a messenger of whom He has chosen) This is evidence of the truthfulness of stories of unseen which Messengers told. And the meaning is to whom He (Allah) chooses for the Risaalah he reveals unseen for him whatever he wills [Tafsir Zad al Maseer under Surah al Jinn verses 26-27]
f) Ibn Hajar asqalani said:
(إلا من ارتضى من رسول) فإنه يقتضي اطلاع الرسول على بعض الغيب.
Except to a Messenger to whom he has chosen) this demands that Messengers are informed some of the unseen[Fath ul Bari (8/514)]
g) Abu Hayyan said
فإنه يظهره على ما يشاء من ذلك،
He (Allah) opens (unseen) to him (peace be upon him) whatever he wills [al-Bahr al-Muheet 8/348 under Surah al Jinn verse 26-27]
h) Qadi Bydawi wrote
{ إِلاَّ مَنِ ٱرْتَضَىٰ } لعلم بعضه حتى يكون له معجزة.
“Whom He has chosen with knowledge of some of it until it becomes a miracle for them.”
i) An-Nasafi Al-Hanafi wrote in his Tafsir “Madarik At-Tanzil”:
{ إِلاَّ مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ } إلا رسولاً قد ارتضاه لعلم بعض الغيب ليكون إخباره عن الغيب معجزة له فإن يطلعه على غيبة ما شاء.
“Except to a Messenger (from mankind) whom He has chosen, meaning except a Messenger that He has chosen with knowledge of some of the Ghayb, so that informing of this Ghayb will constitute a miracle (Mu’jizah) for him”
j) Al-Alusi said
أي لكن الرسول المرتضى يظهره جل وعلا على بعض الغيوب المتعلقة برسالته
“Meaning He will disclose to the Messenger He has chosen some of the matters of Ghayb related to his Risalah” [Tafsir Ruh al Mani surah al Jinn verse 27]
k) Qaadi Iyaad said
“He does not show His Unseen to anyone, except for a Messenger with whom He is pleased.” (72:26) He teaches him what He wills of it and keeps to Himself what He wills. None of this detracts from his prophet hood nor does it lessen his protection.[“Ash-Shifa” of Qadi ‘Iyad, translated by Aisha Bewley, p 351 SECTION 4:The Prophet’s judgments]
l) Mulla Ali Al-Qari wrote
“He teaches him what He wills of it some of it and not all of it and keeps to Himself keeps exclusive what He wills. None of this meaning absence of informing him of some matters detracts from his prophethood nor does it lessen his protection [Sharh Ash-Shifa v 2 p 343]
m) Ibn Taymiyyah said
ومنهم من أطلعه على ماشاء من غيبه
And in it there are those which He (Allah) showed from his unseen whatever he wished [Majmu Fatawa Ibn Taymiya 28/605]
Comment: It clearly means Prophet peace be upon him knew some of the knowledge of the unseen, but brailwis claim Prophet peace be upon him had all knowledge of the unseen.
Verse no 3.
Allah says in Surah Al e Imran verse 179:
Nor will Allah disclose to you the secrets of the Unseen, but Allah chooses of His Messengers whom He wills.
a) Imam Baghwi (516) said:
{ وَلَكِنَّ ٱللَّهَ يَجْتَبِى مِن رُّسُلِهِ مَن يَشَآءُ } فيُطلعه على بعض علم الغيب، (
but Allah chooses of His Messengers whom He wills.) He (Allah) informs him (messenger) some of the ghayb (unseen) [ Tafseer Baghwi vol 1 page 378 under Surah al e Imran verse 179 ]
b) Tafsir Jalalayn says
{ مِن رُّسُلِهِ مَن يَشَاءُ } فيطلعه على غيبه كما أطلع النبي صلى الله عليه وسلم على حال المنافقين
But God chooses, He selects, of His messengers whom He will, apprising him of His Unseen, as when He apprised the Prophet (s) of the position of the hypocrites [Tafsir of Surah al e Imran verse 179]
c) Ibn Kathir states
meaning, you do not have access to Allah’s knowledge of His creation so that you can distinguish between the believer and the hypocrite, except by the signs of each type that Allah uncovers.[Tafsir of Surah Al e Imran verse 179]
Verse no: 4
Allah says in surah at-Tawba verse 127
“And whenever there comes down a Surah, they look at one another (saying): “Does any one see you” Then they turn away. Allah has turned their hearts because they are a people that understand not.”
a) Imam Qadhi Abu Bakr al-Arabi commented
وأن الله يطلعه على ماشاء من غيبه
For Indeed Allah shows the unseen to him (peace be upon him) whatever he wishes [Ahkam al Quran 2/1033 Tafsir of Surah at-Tawba verse 127]
b) Imam alQurtubi commented regarding Munafiqeen
وذلك جهل منهم بنبوّته عليه السلام، وأن الله يطلعه على ما يشاء من غيبه.
They are ignorant from the Prophethood of peace be upon him for Indeed Allah inform him (peace be upon him) of what he want from unseen [Tafsir of Surah at-Tawba verse 127]
Verse no 5.
Allah says in Surah alYusaf verse 111
(111. Indeed in their stories, there is a lesson for men of understanding. It (the Qur’an) is not a forged statement but a confirmation of that which was before it and a detailed explanation of everything كُلِّ شَيْءٍ and a guide and a mercy for the people who believe.)
Allah informed his messenger everything with regards to the Shariah as said by Mufassireen and this is also included in Unseen. Now see the Tafsir of كُلِّ شَيْءٍ
a) Imam alRazi states
{ وَتَفْصِيلَ كُلّ شَىْء } وفيه قولان: الأول: المراد وتفصيل كل شيء من واقعة يوسف عليه السلام مع أبيه وإخوته، والثاني: أنه عائد إلى القرآن، كقوله:
{ مَّا فَرَّطْنَا فِى ٱلكِتَـٰبِ مِن شَىْء }
[الأنعام: 38] فإن جعل هذا الوصف وصفاً لكل القرآن أليق من جعله وصفاً لقصة يوسف وحدها، ويكون المراد: ما يتضمن من الحلال والحرام وسائر ما يتصل بالدين
A detailed explanation of everything) There are two sayings regarding this matter
First is that It is a detailed explanation of everything regarding the story of Yusaf Aleh salam and his father and brothers.
Second is that he was returning to the Quran “We have neglected nothing in the Book,” [alAnaam verse 38]… and the meaning is It includes the Halal and the Haram andrelated to religion.[Tafsir al Kabeer Tafsir of Surah al Yusaf verse 111]
Al-Baghawi wrote in his “Tafsir”:
{ وَتَفْصِيلَ كُلِّ شَىْءٍ } ، مما يحتاج العباد إليه من الحلال والحرام والأمر والنهي،
“A detailed explanation of everything that is necessary for the servants from the matters of Halal and Haram, order and forbiddance”
Al-Qurtubi wrote in his “Tafsir”:
وَتَفْصِيلَ كُلِّ شَيْءٍ } مما يحتاج العباد إليه من الحلال والحرام، والشرائع والأحكام“
A detailed explanation of everything that is necessary for the servants among the Halal and the Haram (licit and illicit matters), laws and rulings”
Tafsir Jalalayn says
an elucidation, of everything, that one needs for [the proper observance of] religion, and a guidance, from error, [under Surah alYusaf verse 111]
Imam Ibn Kathir commented
(and a detailed explanation of everything) Meaning the allowed, the prohibited, the preferred and the disliked matters. The Qur’an deals with the acts of worship, the obligatory and recommended matters, forbids the unlawful and discourages from the disliked. The Qur’an contains major facts regarding the existence and about matters of the future in general terms or in detail. The Qur’an tells us about the Lord, the Exalted and Most Honored, and about His Names and Attributes and teaches us that Allah is glorified from being similar in any way to the creation [Tafsir Ibn Kathir under surah al Yusaf verse 111]
Verse no. 6 Tafsir of مَا لَمْ تَكُنْ تَعْلَمُ
Allah has sent down to you the Book and Wisdom and has taught to you what you did not know, and great is the grace of Allah upon you” [Sura an-Nisa, verse 113]
Allah informed Prophet peace be upon him regarding the matters of unseen i.e. The knowledge of past and future, No one from the scholars of Ahlus sunnah say that Prophet peace be upon him was informed جميع ما كان و جميع مايكون [Knowledge of everything that has happened and everything that will happen]
a) Shaykh ‘Abd al-Rahmaan al-Barraak said
Everything that the Messenger (peace and blessings of Allaah be upon him) has told us about the unseen, past, present and future, such as the beginning of creation, the resurrection, Paradise, Hell, the signs of the Hour, the angels and the Prophets, all of that is by revelation (wahy) from Allaah [Islam qa fatwa no. 8490]
b) Imam Ibn Jarir at-Tabari writes
مِنْ خَبَر الْأَوَّلِينَ وَالْآخِرِينَ , وَمَا كَانَ , وَمَا هُوَ كَائِن قَبْل , ذَلِكَ مِنْ فَضْل اللَّه عَلَيْك يَا مُحَمَّد مُذْ خَلَقَك , فَاشْكُرْهُ عَلَى مَا أَوْلَاك مِنْ إِحْسَانه إِلَيْك بِالتَّمَسُّكِ بِطَاعَتِهِ , وَالْمُسَارَعَة إِلَى رِضَاهُ وَمَحَبَّته , وَلُزُوم الْعَمَل بِمَا أَنْزَلَ إِلَيْك فِي كِتَابه وَحِكْمَته , وَمُخَالَفَة مَنْ حَاوَلَ إِضْلَالك عَنْ طَرِيقه وَمِنْهَاج دِينه , فَإِنَّ اللَّه هُوَ الَّذِي يَتَوَلَّاك بِفَضْلِهِ , وَيَكْفِيك غَائِلَة مَنْ أَرَادَك بِسُوءٍ وَحَاوَلَ صَدَّك عَنْ سَبِيله
(Allah says He informed) The news of the first and the last, what has already happened and what will happen, O Muhammad this is a bestowal of great grace and He (Allah) has told the Prophet (may Allah bless him and grant him peace) to thank Him [Tafsir at-Tabari, Sura an-Nisa, under verse 113]
c) Imam Ibn Kathir said
فإن القرآن اشتمل على كل علم نافع من خبر ما سبق ، وعلم ما سيأتي ، وحكم كل حلال وحرام ، وما الناس إليه محتاجون في أمر دنياهم ودينهم ، ومعاشهم ومعادهم
The Qur’an contains all kinds of beneficial knowledge, such as reports of what happened in the past, information about what is yet to come, what is lawful and unlawful, and what people need to know about their worldly affairs, their religion, their livelihood in this world, and their destiny in the Hereafter.[Tafsir of Surah al-Nahl verse 89]
d) Qaadi Iyaad said in his ash-Shifa
فصل ما اطلع عليه من الغيوب وما يكون ما نصه:
والأحاديث في هذا الباب بحر لا يدرك قعره, ولا ينزف غمره, وهذه المعجزة من جملة معجزاته المعلومة على القطع الواصل إلينا خبرها على التواتر لكثرة رواتها واتفاق معانيها على الاطلاع على الغيب اهـ. ثم أورد جملة منها فليراجع.
Fasal regarding information of Unseen to him (Peace be upon him) and of the things which have to happen in future.
The ahadith in this chapter are like a vast ocean, the depth of which cannot be found and the water of which cannot end. and this miracle is from his many miracles known by certainty (from) the continuous reports which reach tawātur for the abundance of reports and the agreement of their meanings upon the conveying of the unseen” [ash-Shifa, Volume No.1, Page: 206]
Comment: Not even a single Mufassir and Muhaddith said He peace be upon him knew جميع ما كان و جميع مايكون [Knowledge of everything that has happened and everything that will happen]
Verse no. 7
Allah says “Say: “I am not a new thing among the Messengers, nor do I know what will be done with me or you. I only follow that which is revealed to me, and I am but a plain warner.”[46:9]
a) Allamah Alusi Hanafi commented under 46:9
ولا أرى حسناً قول القائل: إنه عليه الصلاة والسلام يعلم الغيب واستحسن أن يقال بدله: إنه صلى الله عليه وسلم أطلعه الله تعالى على الغيب أو علمه سبحانه إياه أو نحو ذلك.
“and I do not see any good in the saying of someone: He peace be upon him knew the unseen. It is good to say that: Allah informed the unseen to him peace and blessings of Allah be upon him or he was told (by Allah Subhana wa tala).”
b) Tafsir Jalalayn states
Say: ‘I am not a novelty, unprecedented, among the messengers, that is to say, [I am not] the first to be sent [by God as His Messenger]. Already many of them have come before me, so how can you deny me? Nor do I know what will be done with me or with you, in this world: will I be made to leave my [native] land, or will I be slain as was done with [some] prophets before me, or will you stone me to death, or will the earth be made to swallow you as [it did] deniers before you? I only follow what is revealed to me, that is, the Qur’ān, and I do not invent anything myself. And I am only a plain warner’, one whose warning is plain.
Verse no. 8
Those Who have faith in the Ghayb [2:3]
Al-Zamakhshari said:
وإنما نعلم منه نحن ما أعلمناه، أو نصب لنا دليلاً عليه. ولهذا لا يجوز أن يطلق فيقال: فلان يعلم الغيب
“We only know of it [i.e. ghayb] that which we were made to know, or a proof for it was erected for us, and for this [reason] it is not permissible to say without qualification “So-and-so knows the ghayb.”[Tafsir Kashaaf, tafsir of al Baqrah verse 3]
Verse no. 9
Say, “None in the heavens and earth knows the unseen except Allah , and they do not perceive when they will be resurrected.”[27:65]
a) Imam Abu Muhammad Sahal alTustari (200-283 h) commented
Say, ‘No one in the heavens or on earth knows the unseen, except God…’He said: He [God] has concealed His unseen [mystery] (ghayb) from creatures (makhlūqūn) in His [realm of] dominion (jabarūt), lest any of His servants feel secure from His ruse (makr). Thus, no one knows what has been predestined for him by God, lest their concern be with deluding themselves (īhām) concerning the final outcomes (ʿawāqib) and predestined events (majārī al-sawābiq), and, lest they claim for themselves that of which they are not worthy, such as claims of [having attained the station of] love (maḥabba), gnosis (maʿrifa) and so on.He said:There were in Jerusalem (Bayt al-Maqdis) a hundred thousand veracious ones (ṣiddīqūn) publicly known to people, such that the sound of water flowing from the roof gutters could not be heard due to the [noise] of those who were making their spiritual devotions at night [lit. spiritually striving (mujtahidūn)]. But when two things appeared [from them] they asked God, Exalted is He, and He caused them to die. They were: the claim to love (maḥabba) and claim to have trust [in Him] (tawakkul). He was asked about the saying of al-Ḥārith, who stated, ‘I stay up at night and thirst during the day.’ He replied: He means, ‘I have no need for disclosure (kashf) for this is the lot of the disbelievers in this life, and I do not share with them their lot. This is why I said, “I am a believer”’. He [Sahl] was asked about those who say something similar to that which was said by al-Ḥārith. He replied:Their claim is false. How can their claim be acceptable when Abū Bakr and ʿUmar y did not allow themselves to do such a thing, and a hair on their chests is better than al-Ḥārith. However, al-Ḥārith did not say that by himself, rather God brought that out [of him] as a test (fitna) for all those pretentious people (muddaʿūn) who came after him. So how then is it acceptable for these people to claim such things for themselves? [Tafsir al-Tustarī, trans. Annabel Keeler and Ali Keeler 27:65]
b) Ibn Hammam Hanafi said in the book of Aqeedah
وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى 27 65 65 قل لا يعلم من في السماوات والأرض الغيب إلا الله
Ahnaaf clearly states; it is Kufr(disbelief) if someone has a creed that Prophets know knowledge of Unseen, because it is against the verse of Quran Surat An-Naml [verse 65] – Say, “None in the heavens and earth knows the unseen except Allah” [المسايرة مع المسامرة page 235]
c) Mulla Ali Al-Qari Al-Hanafi said:
إن الأنبياء لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى 27 65 65 قل لا يعلم من في السماوات والأرض الغيب إلا الله كذا في المسايرة .
“Know that the Prophets (peace be upon them) did not know matters related to hidden knowledge except for those that Allah taught them SOMETIMES (Ahyanan) and the Ahnaf have clearly affirmed the Takfeer (excommunication from Islam) for those who hold the belief that the Prophet (saw) knows Al-Ghayb (the Unseen) contradicting His saying:Say: “None In the heavens and the earth knows the Ghaib (unseen) except Allah” (An-Naml : 65) This is how it is stated in Al-Musayarah (of ibn Al-Hummam AlHanafi)” [Sharh Fiqh Al-Akbar” p 253, Dar Al-Kutub Al-Ilmiyah, Azeemabadi quoted this in Awn al-Mabood under the hadeeth no: 4240]
Verse no. 10
Allah says “This is of the news of the Unseen which We reveal unto you; neither you nor your people knew it before this. So be patient. Surely, the (good) end is for those who have Taqwa” al Hud verse 49
a) Ibn Kathir commented
يقول تعالى لنبيه صلى الله عليه وسلم هذه القصة وأشباهها { مِنْ أَنبَآءِ ٱلْغَيْبِ } يعني: من أخبار الغيوب السالفة، نوحيها إليك على وجهها، كأنك شاهدها، نوحيها إليك، أي: نعلمك بها وحياً منا إليك { مَا كُنتَ تَعْلَمُهَآ أَنتَ وَلاَ قَوْمُكَ مِن قَبْلِ هَـٰذَا } أي: لم يكن عندك ولا عند أحد من قومك علم بها، حتى يقول من يكذبك؛ إنك تعلمتها منه، بل أخبرك الله بها مطابقة لما كان عليه الأمر الصحيح؛ كما تشهد به كتب الأنبياء قبلك
Allah, the Exalted, says to His Prophet concerning these stories and their like, (of the news of the Unseen) from the information of the unseen of the past. Allah revealed it to you (the Prophet ) in the way that it occurred, as if he witnessed it himself. (which We reveal unto you;) This means, “We teach it to you (Muhammad) as revelation from Us to you.”(neither you nor your people knew it before this.) This means that neither you (Muhammad ) nor anyone of your people, have any knowledge of this. This is so that no one who rejects you can say that you learned it from him. Rather, it was Allah Who informed you of it in conformity with the true situation (of the story), just as the Books of the Prophets who were before you testify to. [Tafsir of al Hud verse 49]
b) Tafsir Jalalayn states
Those, that is, these verses, containing [stories such as] the story of Noah, are of the tidings of the Unseen, [of] the tales of that which was hidden from you, which We inspire in you, O Muhammad (s). You yourself did not know it, nor did your people [know it] before this, Qur’ān. So be patient, in conveying [the Message] and in [enduring] your people’s hurt, as Noah endured. Truly the, praiseworthy, sequel is for those who are God-fearing.[Tafsir of al Hud verse 49]
Verse no. 11
[06:59] “And with Him are the keys of the unseen; none knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darknesses of the earth and no moist or dry [thing] but that it is [written] in a clear record.”Al-Haafith Al-‘Iraaqi may Allaah have mercy upon him said:
قد يعلم الأنبياء كثيرا من الغيب بتعريف الله تعالى إياهم ، وقد يطلع الله بعض الأولياء على بعض الغيوب بالإلقاء في الخواطر كما قال – عليه الصلاة والسلام – قد كان فيما مضى قبلكم من الأمم محدثون أي ملهمون من غير أن يكونوا أنبياء فإن يكن في هذه الأمة أحد فعمر وكما قال الصديق – رضي الله عنه – في حمل زوجته بنت خارجة أظنها أنثى .
ولكن ليس ذلك علما بالغيب وإنما هو للأنبياء علم بأمر مخصوص في قصة مخصوصة وللأولياء ظن بفراسة صحيحة فمن حصل له ذلك في جزئية أو جزئيات لا يقال فيه إنه يعلم الغيب ، وقد يحصل لغير الأولياء معرفة ذكورة الحمل وأنوثته بطول التجارب ، وقد يخطئ الظن وتنخرم العادة ، والعلم الحقيقي عند الله تعالى وقال بعضهم المراد بالآية إبطال قول الكهنة ، والمنجمين ومن يستسقي بالأنواء .
“The Prophets may know many matters of the Unseen because Allaah informed them about them, and Allaah may also reveals some matters of the Unseen to His allies by placing it in their consciousness, as the Prophet , said: “Among the communities before you were people who were inspired although they were not Prophets, and if there is any such people among this community, it is ‘Umar.
Also, Abu Bakr As-Siddeeq said regarding the pregnancy of his wife bint Khaarijah: “I believe it will be a girl.” However, THIS DOES NOT CONSIST IN KNOWING THE UNSEEN. For the Prophets, IT IS KNOWLEDGE ABOUT SPECIFIC MATTER IN A SPECIFIC SEQUENCE OF EVENTS, and for the allies of Allaah, it is a belief by correct intuition. So if this happens to someone on a particular occasion or on a number of occasions, IT CANNOT BE SAID THAT HE KNOWS THE UNSEEN. In fact, someone who is not an ally of Allaah could know that a fetus will be a male or a female from observation. However, they could be mistaken and what was predicted may not happen. Real knowledge belongs to Allaah. Some scholars said that the intent of the verse is to falsify the sayings of the magicians and astrologers and those who predict the rainfall by observing the setting of the stars.” [Tarh At-Tathreeb 8/242, this translation is taken from islamweb]
Above is the response to those who claim Prophets know everything, and the sufi saints know the unseen.
Verse no. 12
Allah says about the reward he will provide to the best people of jannah that,
“And no soul knows what has been hidden for them of comfort for eyes as reward for what they used to do.” [32:17]
a) al Baydawi commented:
( فلا تعلم نفس ما أخفي لهم ) لا ملك مقرب ولا نبي مرسل
And no soul knows what has been hidden for them) Neither any of His close Angel nor any Prophet. [Tafseer al Baydawi under 32:17]
b) al Qurtubi commented:
والمعنى المراد: أنه أخبر تعالى بما لهم من النعيم الذي لم تعلمه نفس ولا بشر ولا مَلَك.
The meaning is that Allah informed them about the reward which no soul, no Man and no Angel knows. [Tafsir al Qurtubi under 32:17]
c) Abu Hayaan al Andalusi said:
وأخفاه من جميع خلائقه مما تقر به أعينهم، لا يعلمه إلا هو
He Hid it from ALL OF HIS CREATION who are close to him, NO ONE KNOWS EXCEPT HIM (ALLAH). [Tafsir Abu Hayaan al Andalusi under 32:17]
d) al Alusi said:
{ فَلاَ تَعْلَمُ نَفْسٌ } أي كل نفس من النفوس لا ملك مقرب ولا نبـي مرسل فضلاً
No sou knows) meaning ALL Of the sould among the souls, neither any of HIS close Angel, neither any Messenger.. [Ruh al M`ani under 32:17]
e) al Qastalani said:
وما في أخفي موصولة ونفس نكرة في سياق النفي فتعم جميع الأنفس أي لا يعلم الذي أخفاه الله لهم لا ملك مقرّب ولا نبي مرسل
what has been hidden for them) is Masoolah and “Nafs” is Nakrah, which is after the negation, SO IT INCLUDES ALL THE SOULS (NAFS), Meaning NO ONE KNOWS as Allah hid it from them, neither HIS close Angel nor any Prophet knows about it. [Irshad al Sari 7/290]
IV) Ahadith and its Commentaries regarding Knowledge of the Unseen which was informed to Prophet
Hadith no. 1
Narrated by Abû Dharr al-Ghifârî, whereby he is to have said: “Muhammad (peace be upon him) had left us in the following state: that there was not even a bird in the sky flapping its wings without his having already imparted to us knowledge about it.”
a) Commentary of al-Khattâbî
He explains the hadîth as saying that the Prophet (peace be upon him) completely and thoroughly expounded on Islam so that nothing remained ambiguous. He even explained to them all the rulings related to birds – what of them is lawful and what is unlawful, how they should be slaughtered, what a pilgrim must pay if he kills one during the Hajj, and so forth. [Gharîb al-Hadîth (2/287)]
Hadith no: 2
Narrated imran bin Husain: I went to the Prophet and tied my she-camel at the gate. The people of Bani tamim came to the Prophet who said “O Bani tamim! Accept the good tidings.” They said twice, ‘You have given us the good tidings, now give us something” Then some Yemenites came to him and he said, “Accept the good tidings, O people of Yemem, for Bani tamim refused them.” They said, “We accept it, O Allah’s Apostle! We have come to ask you about this matter (i.e. the start of creations).” He said, “First of all, there was nothing but Allah, and (then He created His Throne). His throne was over the water, and He wrote everything in the Book (in the Heaven) and created the Heavens and the Earth.” Then a man shouted, “O Ibn Husain! Your she-camel has gone away!” So, I went away and could not see the she-camel because of the mirage. By Allah, I wished I had left that she-camel (but not that gathering). Narrated ‘Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it. (Bukhari Book #54, Hadith #414)
Comment: This hadith is a great evidence that Prophet peace be upon him do not speak from himself rather it is a Wahyy. Prophet peace be upon him informed Sahaba about begining of the creation i.e. How Allah created this world, what was there before and how this world will end. This is evidence of Dalail an-Nabuwwah and Miracles. He informed in one sitting about all the general conditions of the creation since the beginning of the creation up to the end.
a) Imam Bukhari mentioned this hadith in Book of Beginning of Creation, Chapter: The Statement of Allah Taa’la: “And He it is Who originates the creation; then will repeat it and this is easier for Him…”
b) Hafidh Ibn Hajar asqalani commented in Fath al Bari
ودل ذلك على أنه أخبر في المجلس الواحد بجميع أحوال المخلوقات منذ ابتدئت إلى أن تفنى إلى أن تبعث ، فشمل ذلك الإخبار عن المبدإ والمعاش والمعاد ، في تيسير إيراد ذلك كله في مجلس واحد من خوارق العادة أمر عظيم ، ويقرب ذلك مع كون معجزاته لا مرية في كثرتها أنه صلى الله عليه وسلم أعطي جوامع الكلم ، ومثل هذا من جهة أخرى ما رواه الترمذي من حديث عبد الله بن عمرو بن العاص قال خرج علينا رسول الله صلى الله عليه وسلم وفي يده كتابان ، فقال للذي في يده اليمنى : هذا كتاب من رب العالمين فيه أسماء أهل الجنة وأسماء آبائهم وقبائلهم ثم أجمل على آخرهم فلا يزاد فيهم ولا ينقص منهم أبدا ; ثم قال للذي في شماله مثله في أهل النار ، وقال في آخر الحديث فقال بيديه فنبذهما ثم قال : فرغ ربكم من العباد ، فريق في الجنة وفريق في السعير وإسناده حسن . ووجه الشبه بينهما أن الأول فيه تيسير القول الكثير في الزمن القليل ، وهذا فيه تيسير الجرم الواسع في الظرف الضيق ، وظاهر قوله فنبذهما بعد قوله وفي يده كتابان أنهما كانا مرئيين لهم والله أعلم . ولحديث الباب شاهد من حديث حذيفة سيأتي في كتاب القدر إن شاء الله تعالى ،
This hadeeth is an evidence that Prophet peace be upon him informed in one sitting regarding all the matters of the creation from the start (of this world) to the end (of this world), when (the creation) would be resurrect. It includes the akhbaar of creation, Muaash, and next life, This (Informing of Prophet peace be upon him) lies outside the range of normal experience and It is great evidence that He facilitate all this in one sittings. It was that fact that it was included in miracles to which there are many evidences and He peace be upon him was given Comprehensive speech. And it is in another hadith of Tirmidhee that Abdullah bin Amr bin al Aas ra that “The Messenger of Allah (s.a.w) came out to us with two books in hand. And he said: ‘Do you know what these two books are?’ We said: ‘No, O Messenger of Allah ! Unless you inform us.’ He said about the one that was in his right hand: ‘This is a book from the Lord of the worlds, in it are the names of the people of Paradise, and the name of their fathers and their tribes. Then there is a summary at the end of them, there being no addition to them nor deduction from them forever.’ Then he said about the one that was in his left: ‘This is a book from the Lord of the worlds, in it are the names of the people of Fire, Then it is mentioned further in the hadeeth “Then the Messenger of Allah motioned with his hands, casting them down and said: ‘Your Lord finished with the slaves, a group in Paradise, and a group in the Blazing Fire.'” The chain is Hasan… This hadith is the Shaahid of the hadith of Hudayfa ra which will be mentioned in Book of al Qadr [Fath al Bari under the commentary of this hadeeth]
Comment: So for Ibn Hajar asqalani it was a great miracle that Prophet peace be upon him told all the things regarding the akhbaar of creation, Muaash, and next life.
Hadith no: 3
Narrated hudhaifa: The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the hour. Some of us stored that our minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him. (Bukhari Book #77, Hadith #601)
a) Ibn Hajar asqalani said
ومن حديث أبي زيد الأنصاري أخرجه أحمد ومسلم قال ” صلى بنا رسول الله صلى الله عليه وسلم صلاة الصبح ، فصعد المنبر فخطبنا حتى حضرت الظهر ، ثم نزل فصلى بنا الظهر . ثم صعد المنبر فخطبنا ثم صلى العصر كذلك حتى غابت الشمس ، فحدثنا بما كان وما هو كائن ، فأعلمنا أحفظنا ” لفظ أحمد . وأخرجه من حديث أبي سعيد مختصرا ومطولا ، وأخرجه الترمذي من حديثه مطولا ، وترجم له ” باب ما قام به النبي صلى الله عليه وسلم مما هو كائن إلى يوم القيامة ” ثم ساقه بلفظ ” صلى بنا رسول الله صلى الله عليه وسلم يوما صلاة العصر ثم قام يحدثنا فلم يدع شيئا يكون إلى قيام الساعة إلا أخبرنا به ، حفظه من حفظه ونسيه من نسيه ” ثم ساق الحديث وقال : حسن . وفي الباب عن حذيفة وأبي زيد بن أخطب وأبي مريم والمغيرة بن شعبة انتهى
And the hadith of Abu Zaid al Ansaree mentioned by Ahmad and Muslim that Allah’s Messenger (may peace be upon him) led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the ‘Asr prayer. He then again came down and observed the prayer and again mointed the pulpit and addressed us until the sun was set and he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well… Tirmidhee narrated this hadeeth in detail in the “chapter of Prophet peace be upon him stood and informed regarding what happened before to the day of Judgment” and the words are “”One day, the Messenger of Allah(s.a.w) led us in Salat Al-Asr while it was still daytime. Then he stood and told us He did not leave anything that would happen until the Hour of Judgement except that he informed us about it. Whoever remembered it remembered it, and whoever forgot it forgot it.” and the remaining hadith than he (Tirmidhee) said Hasan In this chapter there are ahadith of Hudhaifa, Abu Zaid bin Akhtab, Abu Maryam, and Mugheera bin Shobah”[Fath al Bari]
Ibn Hajar himself pointed out about the commentary of this hadith by the ahadith of Mugheera bin Shobah and Hudhaifa ibn al Yaman, following are those ahadith which will clear this issue inshaAllah,
b) Hudhayfah ibn al-Yaman himself cleared
Narrated Hudhayfah ibn al-Yaman himself cleared I swear by Allah, I do not know whether my companions have forgotten or have pretended to forgot. I swear by Allah that the Messenger of Allah (peace be upon him) did not omit a leader of a wrong belief (fitnah)–up to the end of the world–whose followers reach the number of three hundred and upwards but he mentioned to us his name, his father’s name and the name of his tribe.[Sunnan Abi Dawud, Trials and Fierce Battles (Kitab Al-Fitan Wa Al-Malahim), Book 35, Number 4231]
So for Sahabi Hudhayfah Ibn al-Yaman Prophet peace be upon him told regarding wrong leaders
c) Mugheera bin Shobah narrated that
” قَامَ فِينَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَقَامًا ، فَأَخْبَرَنَا بِمَا يَكُونُ فِي أُمَّتِهِ إِلَى يَوْمِ الْقِيَامَةِ ، وَعَاهُ مَنْ وَعَاهُ ، وَنَسِيَّهُ مَنْ نَسِيَّهُ
Prophet peace be upon him once delivered a speech wherein he informed us about the things that would happen TO THIS UMMAH till the day of judgment… [Musnad Ahmad no. 18140, Hamza Ahmad Zain the Muhaqqiq of al Musnad said, the chain is Hasan and quoted many shawahid]
This proves He peace be upon him mentioned what will happen to this ummah till the day of judgment.
d) Mulla Ali Qari commented:
ما ترك (شيئا) أي مهما
He left nothing: Meaning which was important. [Sharah Shifa 1/679]
e) He commented in Mirqaat
والمعنى : قام مقاما ما ترك شيئا يحدث فيه ، وينبغي أن يخبر بما يظهر من الفتن من ذلك الوقت إلى قيام الساعة
Meaning is that, The Prophet delivered a speech wherein he left nothing but mentioned (about) the news of Fitan which will happen from that time till the day of Judgment. [Mirqaat, Kitab al Fitan]
f) Imam Abu Dawud mentioned in Book of Trials and Fierce Battles (Kitab Al-Fitan Wa Al-Malahim) Chapter: Mention Of Tribulations And Their Signs
g) It is mentioned in Awn al Mabood
وقد استدل بهذا الحديث بعض أهل البدع والهوى على إثبات الغيب لرسول الله صلى الله عليه وسلم وهذا جهل من هؤلاء ، لأن علم الغيب مختص بالله تعالى ، وما وقع منه على لسان رسول الله صلى الله عليه وسلم فمن الله بوحي ، والشاهد لهذا قوله تعالى 72 26 27 عالم الغيب فلا يظهر على غيبه أحدا إلا من ارتضى من رسول أي ليكون معجزة له . فكل ما ورد عنه صلى الله عليه وسلم من الأنباء المنبئة عن الغيوب ليس هو إلا من إعلام الله له به إعلاما على ثبوت نبوته ودليلا على صدق رسالته صلى الله عليه وسلم .
قال علي القاري في شرح الفقه الأكبر : إن الأنبياء لم يعلموا المغيبات من الأشياء إلا ما أعلمهم الله أحيانا ، وذكر الحنفية تصريحا بالتكفير باعتقاد أن النبي صلى الله عليه وسلم يعلم الغيب لمعارضة قوله تعالى 27 65 65 قل لا يعلم من في السماوات والأرض الغيب إلا الله كذا في المسايرة .
وقال بعض الأعلام في إبطال الباطل : من ضروريات الدين أن علم الغيب مخصوص بالله تعالى والنصوص في ذلك كثيرة 6 59 59 وعنده مفاتح الغيب لا يعلمها إلا هو ويعلم ما في البر والبحر الآية ، و 31 34 34 إن الله عنده علم الساعة وينزل الغيث الآية ، فلا يصح لغير الله تعالى أن يقال له إنه يعلم الغيب ، ولهذا لما قيل عند رسول الله صلى الله عليه وسلم في الرجز :
وفينا نبي يعلم ما في غد
أنكر على قائله وقال : دع هذا وقل غير هذا .
وبالجملة لا يجوز أن يقال لأحد إنه يعلم الغيب . نعم الإخبار بالغيب بتعليم الله تعالى جائز ، وطريق هذا التعليم إما الوحي أو الإلهام عند من يجعله طريقا إلى علم الغيب انتهى .
وفي البحر الرائق : لو تزوج بشهادة الله ورسوله لا ينعقد النكاح ويكفر لاعتقاده أن النبي صلى الله عليه وسلم يعلم الغيب . انتهى .
People of Innovations and desire take evidence from this hadith on affirmation of knowledge of the unseen for Prophet peace be upon him, This is their ignorance as Knowledge of the unseen is a speciality of Allah, Whatever prophet peace be upon him told is the wahyy of Allah, as the saying of Allah is evidence for it ” “The All-Knower of the Unseen, and He reveals to none His Unseen.”. Except to a Messenger whom He has chosen, (72:26-27) meaning through the miracles. And all of what Prophet peace be upon him informed from the predictions which are unseen, This is nothing but Allah informed him and it is evidence for his prophethood and evidence of truthfulness of his peace be upon him risalah.
Mulla Ali Qari said in Sharah fiqh al Akbar “Know that the Prophets (peace be upon them) did not know matters related to hidden knowledge except for those that Allah taught them SOMETIMES (Ahyanan) and the Ahnaf have clearly affirmed the Takfeer (excommunication from Islam) for those who hold the belief that the Prophet (saw) knows Al-Ghayb (the Unseen) contradicting His saying:Say: “None In the heavens and the earth knows the Ghaib (unseen) except Allah” (An-Naml : 65) This is how it is stated in Al-Musayarah. Some (scholars) said: It is must in deen to reject the Baatil so knowledge of the unseen is the speciality of Allah and there are many nusoos for this claim “And with Him are the keys of the Ghayb (all that is hidden), none knows them but He. And He knows whatever there is on the land and in the sea” [6:59] and the verse “Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain”[31:34]. It is not correct to say that he knows the unseen who is ghayr Allah. And that is why when it was recited in front of Prophet peace be upon him “”Among us is a Prophet who knows what will happen tomorrow.” he rejected this saying and said, “Leave this (saying) and keep on saying the verses which you had been saying before.” So in short, It is not allowed to say he knows the unseen who is ghayr Allah. Yes the akhbaar of unseen with the informing of Allah is allowed. There is no other way of this informing with the exception of Wahyy and Ilhaam. (end quote)
It is mentioned in al Bhr al Raaiq “If someone says in the nikah that Allah and his Rasool are witness than this nikah does not take place, It is Kufr as the aqeedah of him is that Prophet peace be upon him knows the unseen(end quote) [Awn al Mabood under hadith 4240]
h) Imam Nawawi named it as: The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah)
Chapter 6: THE EVENTS FORETOLD BY THE HOLY PROPHET (MAY PEACE BE UPON HIM) ABOUT THE LAST HOUR
i) It is also mentioned in Kitab al Fitan in al Mishkaat.
Hadith no. 4
Abu Sa’eed Al-Khudri said: “One day, the Messenger of Allah(s.a.w) led us in Salat Al-Asr while it was still daytime. Then he stood to give us a Khutbah. He did not leave anything that would happen until the Hour of Judgement except that he informed us about it. [Jami` at-Tirmidhi 2191]
a) Mulla Ali al Qari commented
فلم يدع ) أي : لم يترك ( شيئا ) أي : مما يتعلق بأمر الدين مما لا بد منه .
Falam Yada) Meaning he did not leave (anything) meaning the matters related to the DEEN which are must. [Mirqaat undet the hadeeth 5145]
Hadith no. 5
Anas b. Malik reported that the people asked Allah’s Apostle (may peace be upon him) until he was hard pressed. He went out one day and he occupied the pulpit and said: Ask me and I shall leave no question of yours unanswered for you, and when the people heard about it they were overawed, as if (something tragic) was going to happen. Anas said: I began to look towards the right and the left and (found) that every person was weeping wrapping his head with the cloth. Then a person in the mosque broke the ice and they used to dispute with him by attributing his fatherhood to another man than his own father. He said: Allah’s Apostle, who is my father? He said: Your father is Hudhafa. Then ‘Umar b. Khattab (Allah be pleased with him) dared say something and said: We are well pleased with Allah as our Lord, with Islam as our code of life and with Muhammad as our Messenger, seeking refuge with Allah from the evil of Turmoil. Thereupon Allah’s Messenger (may peace be upon him) said: Never did I see the good and evil as today. Paradise and Hell were given a visible shape before me (in this worldly life) and I saw both of them near this well. (Muslim Book #030, Hadith #5827)
a) Imam Nawawi commented
قال العلماء : هذا القول منه صلى الله عليه وسلم محمول على أنه أوحي إليه ، وإلا فلا يعلم كل ما سئل عنه من المغيبات إلا بإعلام الله تعالى .
“The scholars said that this saying from him (saw) is taken upon the meaning that he received revelation (about these questions), else he does not know everything he was asked about among the hidden matters except by Allah (Ta’ala) teaching him such.”“Sharh Sahih Muslim” v 2 p 263
b) Qaadi Iyaad commented:
فى هذا الحديث “من أراد ان يسألنى عن شىء فليسأل فَوَاللَّهِ لاَ
“تَسْأَلُونَنِي عَنْ شَىْءٍ إِلاَّ أَخْبَرْتُكُمْ بِهِ مَا دُمْتُ فِي مَقَامِي
هذا مما لا يمكنه منه – عليه السلام – أن يقوله إلا عن وحى ، إذ لا يعلم من أمور المغيبات إلا ما علمه الله
The saying In this hadith “He who desires to ask anything from me let him ask me about it. By Allah, I shall not move from this place so long as I do not inform you about that which you ask” This is from what the Prophet peace be upon him cannot say except from the wahyy, for he does not know from the matters of unseen except what Allah taught Him.[ Ikmal Al Mu’alim Sharh Sahih Muslim Vol. 7 P. 331-332 H. 136]
Hadith no. 6
Narrated Anas: The Prophet said, “Straighten your rows, for I see you from behind my back.’ (Bukhari Book #11, Hadith #686)
a) Mulla Ali Qari commented
( فإني أراكم من وراء ظهري ) أي : بالمكاشفة ، ولا يلزم دوامها لينافيه خبر : لا أعلم ما وراء جداري ، فيخص هذا بحالة الصلاة وعلمه بالمصلين
“I see you from my back” meaning with Mukashafah (unveiling) and this does not necessitate the continuity of it as it contradicts his saying: “I do not see what is behind my wall”, so this (Mukashafah) is particular for the state of the prayer and his knowledge of the people praying (behind him)”[Mirqaat under the hadith 1086]
b) Al-Haafiz Ibn Hajar (may Allah have mercy on him) said: The apparent meaning of the hadeeth is that this was something limited to the case of prayer, but it may be that this happened in all situations. That was also narrated from Mujaahid. [Fath al-Baari by Ibn Hajar (1/515)]
In short, It is limited to the case of prayer but it can happen in other than prayers if Allah wills. This is the refutation of extreme sufis who claim Prophet peace be upon him is seeing us all the times.
Hadith no: 7
“I came to know what is in the heavens and the earth” andفتجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُ “Then everything became clear to me and I recognized” [Tirimdhi, Volume No. 5, Page No. 368-369, Tafsir Surah S’ad, Hadith No. 3235]
The hadith itself states: “What do the highest angels dispute about?” I said: “I don’t know.”[Mirqaat hadith no: 748
Meaning He peace be upon him was asked regarding Angels not about each and everything of the world.
a) Mulla Ali Qari commented
( ما في السماوات والأرض ) : يعني : ما أعلمه الله تعالى مما فيهما من الملائكة والأشجار وغيرهما ، وهو عبارة عن سعة علمه الذي فتح الله به عليه ، وقال ابن حجر : أي جميع الكائنات التي في السماوات بل وما فوقها ، كما يستفاد من قصة المعراج ، ” والأرض ” هي بمعنى الجنس ، أي : وجميع ما في الأرضين السبع ، بل وما تحتها ، كما أفاده إخباره – عليه السلام – عن الثور والحوت اللذين عليهما الأرضون كلها اهـ .
ويمكن أن يراد بالسماوات الجهة العليا ، وبالأرض الجهة السفلى ، فيشمل الجميع لكن لا بد من التقييد الذي ذكرناه إذ لا يصح إطلاق الجميع كما هو الظاهر
““I came to know what is in the heavens and the earth” meaning what Allah (Ta’ala) informed him from what is in them from angels, trees and others. And this is an expression about the greatness of his knowledge that Allah opened for him. Ibn Hajar (al haytamee) said: meaning all existing things in the heavens, rather what is above them as it came in the narration of the Mi’raj, and the earth comes in the meaning of category, meaning all seven earths, rather what is below them as indicated by him informing about the bulls and fishes in the seven earths (end of ibn Hajar’s words). And it is possible that “heavens” refers to the direction of above and “earth” refers to the direction below, so it contains all (things above and below) but it is necessary to particularize what we have mentioned as it is not correct to include everything (in the heavens and earth) as it is obvious.”[ “Mirqat Al-Mafatih Sharh Mishkat AlMasabih” v 2 p 400 hadith no. 725]
b) Ibn Hajar al-Haytami says his al-Fatawa al-Hadithiyyah:
لا يعلم الغيب إلا هو ومن سواه إن علموا جزئيات منه فهو بإعلامه واطلاعه لهم وحينئذ لا يطلق أنهم يعلمون الغيب إذ لا صفة لهم يقتدرون بها على الاستقلال بعلمه وأيضا هم ما علموا وإنما علموا وأيضا هم ما علموا غيبا مطلقا لأن من أعلم بشيء منه يشاركه فيه الأنبياء ونظراؤه ممن اطلع
“None but Allah knows the unseen (ghayb). Although, others besides Him know particulars of it, it is by His revelation and disclosure to them. Therefore, it is not [permissible] to say without qualification that they know the unseen, since they have no attribute by which they can independently know it. Moreover, they do not know, but were taught. Moreover, they were not taught the unseen in absolute terms because whoever is informed something from it, the Prophets and their peers who have been shown [that knowledge] participate with him in it.”
For more evidences see: http://docs.umm-ul-qura.org/Dalail.pdf
V) Ahadith and its Commentaries regarding Knowledge of the Unseen which was not informed to Prophet
Hadith no. 1
Malik related to me from Ibn Shihab from Abu Umama ibn Sahl ibn Hunayf from Abdullah ibn Abbas that khalid ibn al-walid ibn al-Mughira entered the house of Maimuna, the wife of the Prophet, may Allah bless him and grant him peace, with the Messenger of Allah, may Allah bless him and grant him peace, and he was brought a roasted lizard. The Messenger of Allah, may Allah bless him and grant him peace, stretched his hand toward it. One of the women who was in Maimuna’s house said, “Tell the Messenger of Allah, may Allah bless him and grant him peace, what he means to eat.” Someone said, “It is a lizard, Messenger of Allah.” He withdrew his hand. khalid said, “Is it haram, Messenger of Allah?” He said, “No, but there were none in my people’s land, and I find that I dislike them.” khalid added, “I chewed and ate it while the Messenger of Allah, may Allah bless him and grant him peace, was looking.”[Mawatta Imam Maalik Book #54, Hadith #54.4.10]
a) Ibn ‘Abdul Barr (368-463) commented:
وفيه أنه كان – صلى الله عليه وسلم – لا يعلم الغيب ، وإنما كان يعلم منه ما يظهره الله عليه
In this (hadith) Indeed He peace be upon him did not know knowledge of unseen, He knew only those (unseen) which Allah showed him.[atTamheed vol 6 page 251]
b) Ibn Hajar asqalani commented
وَأَنَّهُ كَانَ لَا يَعْلَم مِنْ الْمُغَيَّبَات إِلَّا مَا عَلِمَهُ اللَّه تَعَالَى .
And He (peace be upon him) was not Aware of Unseen except what Allah Ta`ala told him (through wahyy)
Hadith no. 2
Yahya related to me from Malik from Hisham ibn Urwa from his father from Zaynab bint Abi Salama from Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, “I am but a man to whom you bring your disputes. Perhaps one of you is more eloquent in his proof than the other, so I give judgement according to what I have heard from him. Whatever I decide for him which is part of the right of his brother, he must not take any of it,..” (Mawatta Imam Maalik Book #36, Hadith #36.1.1)
a) Ibn ‘Abdul Barr (368-463) commented:
وفي هذا الحديث من الفقه أن البشر لا يعلمون ما غيب عنهم وستر من الضمائر وغيرها لأنه قال صلى الله عليه وسلم في هذا الحديث إنما أنا بشر أي إني من البشر ولا أدري باطن ما تتحاكمون فيه عندي وتختصمون فيه إلي وإنما أقضي بينكم على ظاهر ما تقولون وتدلون به من الحجاج فإذا كان الأنبياء لا يعلمون ذلك فغير جائز أن يصح دعوى ذلك لأحد غيرهم من كاهن أو منجم
The fiqh of this hadith is that human beings don’t know what is hidden from them and concealed in the hearts and other than it because the Prophet peace be upon him in this hadith said “I am only but a human”, that is: I am a human being and I don’t know the inner state of what you judge by and quarrels you bring to me. I only give a judgment between you based on what is outwardly apparent (dhaahir) of what you say and indicate from your arguments. The Prophets don’t know that. It is not valid to claim that for anyone else besides them whether he is a monk or astrologer.[Volume 22, page 215 of Al Tamheed]
b) Mulla Ali Qari commented (words of Qadhi ‘Iyad in capital letters and explanation of Mulla Ali Al-Qari in normal):
“AS FOR THINGS CONNECTED TO THIS WORLD, IT IS NOT A PRECONDITION THAT THE PROPHETS BE PROTECTED FROM A
LACK OF KNOWLEDGE ABOUT THEM as it is misconceived by the Shi’ah and they are refuted by the saying of Al-HudHud to Sulayman (may the Salah and Salam be upon him): “I have grasped (the knowledge of a thing) which you have not grasped” (27: 22)[ “Sharh Ash-Shifa” v 2 p 211, Dar Al-Kutub AlIlmiyah taken from The dalail of The Brailwis by Ali Hassan Khan]
c) Qaadi Iyaad commented:
Umm Salama said that the Prophet said, “I am a man and you bring your quarrels to me. Perhaps one of you might know how to argue more eloquently than the other, and so I would decide in his favour according to what I hear.
Whoever is given a judgement which contains any of his brother’s right should not take any of it or a piece of the Fire will be cut out for him.” In the transmission of az-Zuhri from ‘Urwa, it has, “Perhaps one of you might be more eloquent than the other and so I would suppose that he was speaking the truth and give judgement in his favour.”
His judgements were based on the apparent evidence and what the prevailing opinion demanded through the testimony of witnesses, swearing on oath, looking for the most likely interpretation, and recognising a hawk from a handsaw while knowing what the wisdom of Allah demands concerning these things.
If Allah had so willed, He would have acquainted the Prophet with the secrets of His slaves and the hidden consciences of his community and then he would have judged between them by pure certainty and knowledge without any need for confession, clear proof, oath or probability. [ash-Shifa SECTION 4:The Prophet’s judgement`s]
d) Imam Nawawi commented
وقوله صلى الله عليه وسلّم: «إنما أنا بشر» معناه التنبيه على حالة البشرية، وأن البشر لا يعلمون من الغيب وبواطن الأمور شيئاً إلا أن يطلعهم الله تعالى على شيء من ذلك، وأنه يجوز عليه في أمور الأحكام ما يجوز عليهم،
The saying of the Prophet peace be upon him (‘I am just a human’) is to affirm his nature as a human being and to explicate that humans neither apprehend nor hold knowledge of the unseen and hidden realms except that which Allah discloses to them, and to explicate that whatever is applicable to people in general is also applicable to him [Sharah Sahih Muslim hadith no 1713, same is said by al Qurtubi in al Mufhim]
e) Ibn Hajar asqalani commented
لِأَنَّهُ أَتَى بِهِ رَدًّا عَلَى مَنْ زَعَمَ أَنَّ مَنْ كَانَ رَسُولًا فَإِنَّهُ يَعْلَم كُلّ غَيْب حَتَّى لَا يَخْفَى عَلَيْهِ الْمَظْلُوم
as this statement was said in response to those who claimed that being a Messenger of Allah must mean complete knowledge of the unseen to the extent that a messenger should even know who is being oppressed.
f) al-Ayni commented
قَوْله: إِنَّمَا أَنا بشر على معنى الْإِقْرَار على نَفسه بِصفة البشرية من أَنه لَا يعلم من الْغَيْب إلاَّ مَا علمه الله مِنْهُ
The Saying of Prophet that I am a Human being means that Prophet had the Sift of Human being and they do not know any Knowledge of Unseen except what Allah tells them.[Ummdatul Qari 24/247
al-Ayni further writes :
قَوْله: إِنَّمَا أَنا بشر الْبشر يُطلق على الْجَمَاعَة الْوَاحِد يَعْنِي: أَنه مِنْهُم، وَالْمرَاد أَنه مشارك للبشر فِي أصل الْخلقَة وَلَو زَاد عَلَيْهِم بالمزايا الَّتِي اخْتصَّ بهَا فِي ذَاته وَصِفَاته، وَقد ذكرت فِي شرح مَعَاني الْآثَار وَفِي قَوْله: إِنَّمَا أَنا بشر أَي: من الْبشر وَلَا أَدْرِي بَاطِن مَا يتحاكمون فِيهِ عِنْدِي ويختصمون فِيهِ لدي، وَإِنَّمَا أَقْْضِي بَيْنكُم على ظَاهر مَا تَقولُونَ، فَإِذا كَانَ الْأَنْبِيَاء، عَلَيْهِم السَّلَام، لَا يعلمُونَ ذَلِك فَغير جَائِز أَن تصح دَعْوَة غَيرهم من كَاهِن أَو منجم الْعلم، وَإِنَّمَا يعلم الْأَنْبِيَاء من الْغَيْب مَا أعلمُوا بِهِ بِوَجْه من الْوَحْي.
The Saying of Nabi s.a.w that i am a human being is to be said on both the Group and Singular, It means that Prophet peace be upon him is a person amongst the Gender of Human beings, In Reality Prophet (s) in Creation is a Human being, even though in Characteristics and in Nature is full of several specialties due to which he is Greater than any Common Human Being these Specialties are mentioned in Sharah Maa’ani Al Athaar.
The Saying of Prophet I am a Human being means i am amongst the Human being and i don’t know Hidden (Batin) of your rivals about which you take the matter to me. And I do Judge according to what is apparent to me.
When Prophets doesn’t know the Knowledge of Unseen so the claim from Kahin and Najumi is false. Amongst the Ghaib Prophets only know which is told to them through the revelation.[Ummdatul Qari 24/257]
g) Abu Wali alBaji commented
لِأَنَّهُ لَا يَعْلَمُ مِنْ الْغَيْبِ إِلَّا مَا اطَّلَعَ عَلَيْهِ بِالْوَحْيِ
Because HE (Peace be upon him) did not know unseen except which was revealed to him through wahyy [alMuntaqa Sharah alMawtta vol 7 page 129]
h) Allama Manawi said:
( إنما أنا بشر ) أي مقصور على الوصف بالبشرية بالنسبة إلى عدم الاطلاع على بواطن الخصوم ( وإنكم تختصمون إلي ) فيما بينكم ثم تردونه إلي ولا أعلم باطن الأمر
I Am a man) means limited to the characteristics of people to know the reality of the disputes.. you bring your disputes to me and i don`t know the baatin of the matter [ التيسير بشرح الجامع الصغير 1/729]
Hadith no. 3
Narrated Ar-Rabi’: (the daughter of Muawwidh bin Afra) After the consummation of my marriage, the Prophet came and sat on my bed as far from me as you are sitting now, and our little girls started beating the tambourines and reciting elegiac verses mourning my father who had been killed in the battle of Badr. One of them said, “Among us is a Prophet who knows what will happen tomorrow.” On that the Prophet said, “Leave this (saying) and keep on saying the verses which you had been saying before.” (Bukhari Book #62, Hadith #77)
a) Ibn Hajar asqalani commented:
وإنما أنكر عليها ما ذكر من الإطراء حيث أطلق علم الغيب له وهو صفة تختص بالله تعالى قال تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله وقوله لنبيه قل لا أملك لنفسي نفعا ولا ضرا إلا ما شاء الله ولو كنت أعلم الغيب لاستكثرت من الخير وسائر ما كان النبي صلى الله عليه وسلم يخبر به من الغيوب بإعلام الله تعالى إياه لا أنه يستقل بعلم ذلك كما قال تعالى عالم الغيب فلا يظهر على غيبه أحدا إلا من ارتضى من رسول وسيأتي مزيد بحث مسألة الغناء في العرس بعد اثني عشر بابا
He rejected her praise because she applied the knowledge of ghayb to him without qualification, and this is an attribute unique to Allah. Allah says ” Say: “None in the heavens and the earth knows the Unseen except Allah”, and His statement to His Prophet “Say : “I possess no power over benefit or harm to myself except as Allah wills. If I had the knowledge of the Ghayb (Unseen), I should have secured for myself an abundance of wealth” ; and all that the Prophet informed from the unseen matters was through Allah’s teaching him, not because he independently had that knowledge as Allah said “The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen”[Fath al Bari Kitab al-Nikah]
Hadith no. 4
Abu Huraira reported that the Prophet (p.b.u.h) (p.b.u.h) said:
عَنْ أَبِي هُرَيْرَةَ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : ” مَا أَدْرِي أَتُبَّعُ لَعِينًا كَانَ أَمْ لا ، وَمَا أَدْرِي ذُو الْقَرْنَيْنِ نَبِيًّا كَانَ أَمْ لا ، وَمَا أَدْرِي الْحُدُودُ كَفَّارَاتٌ لأَهْلِهَا أَمْ لا ”
“..I do not know whether Dhu’l-Qarnayn was a Prophet (p.b.u.h) or not…”[al Mustadrak al Haakim (HADITH 2111)]
alHaakim said
هَذَا حَدِيثٌ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ , وَلَمْ يُخَرِّجَاهُ .
This hadeeth is Saheeh on the conditions of Shaykhayn and they did not mentioned [al Mustadrak al Haakim (HADITH 2111)]
So for alHaakim Prophet peace be upon him did not have KULL knowledge
Hadith no. 5
Prophet peace be upon him said
“These hooks will be like the thorns of Sa’dan but nobody except Allah knows their greatness in size (Bukhari Book #12, Hadith #770)
Hadith no: 6
The hadith of slander against Umm al Momineen Aisha ra where Prophet peace be uponn him discussed from his companions and did not know until Allah revealed the wahyy, Ahmad Yaar Khan Naeemi claimed that He peace be upon him already knew about it,
Mulla Ali al Qari responded them
وَيُبْطِلُ قَوْلَ الْقَائِلِ حَدِيثُ عَائِشَةَ ، فَقَدْ ذَكَرَ الْعِمَادُ بْنُ كَثِيرٍ فِي تَفْسِيرِهِ ، وَهُوَ مِنْ أَكَابِرِ الْمُحَدِّثِينَ ، قَالَ الْبُخَارِيُّ : حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ ، أَخْبَرَنَا مَالِكُ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ ، عَنْ أَبِيهِ ، عَنْ عَائِشَةَ ، قَالَتْ : ” خَرَجْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَعْضِ أَسْفَارِهِ ، حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ أَوْ بِذَاتِ الْجَيْشِ انْقَطَعَ عِقْدٌ لِي فَأَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الْتِمَاسِهِ ، وَأَقَامَ النَّاسُ مَعَهُ ، وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ ، فَأَتَى النَّاسُ إِلَى أَبِي بَكْرٍ ، فَقَالُوا : أَلَا تَرَى مَا صَنَعَتْ عَائِشَةُ ؟ أَقَامَتْ بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَبِالنَّاسِ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ ، فَجَاءَ أَبُو بَكْرٍ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاضِعٌ رَأْسَهُ عَلَى فَخْذِي قَدْ نَامَ ، فَقَالَ : حَبَسْتِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالنَّاسَ ، وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ ؟ ، قَالَتْ : فَعَاتَبَنِي أَبُو بَكْرٍ ، وَقَالَ مَا شَاءَ أَنْ يَقُولَ ، وَجَعَلَ يَطْعَنُ بِيَدِهِ فِي خَاصِرَتِي ، وَلَا يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلَّا مَكَانُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى فَخْذِي ، فَقَامَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ أَصْبَحَ عَلَى غَيْرِ مَاءٍ ” ، فَأَنْزَلَ اللَّهُ آيَةَ التَّيَمُّمِ ، فَقَالَ أُسَيْدُ بْنُ الْحُضَيْرِ : مَا هِيَ بِأَوَّلِ بَرَكَتِكُمْ يَا آلِ أَبِي بَكْرٍ ، قَالَتْ : فَبَعَثْنَا الْبَعِيرَ الَّذِي كُنْتُ عَلَيْهِ ، فَوَجَدْنَا الْعِقْدَ تَحْتَهُ .
ومن هذا -أى ومن هذا القبيل- حديث تلقيح النخل وقال: “ما أرى لو تركتموه لا يضره شيء” فتركوه فجاء شيصا فقال: “أنتم أعلم بدنياكم” رواه مسلم عن عائشة .
وقد قال الله تعالى {قُلْ لا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلا أَعْلَمُ الْغَيْبَ} وقال {وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لاسْتَكْثَرْتُ مِنَ الْخَيْرِ}.
ولما جرى لأم المؤمنين عائشة ما جرى ورماها أهل الإفك لم يكن يعلم حقيقة الأمر حتى جاءه الوحي من الله تعالى ببراءتها. وعند هؤلاء الغلاة أنه عليه الصلاة والسلام كان يعلم الحال وأنه غيرها بلا ريب واستشار الناس في فراقها ودعا ريحانته وهو يعلم الحال وقال لها: “إن كنت ألممت بذنب فاستغفري الله” وهو يعلم علما يقينا أنها لم تلم بذنب.
ولا ريب أن الحامل لهؤلاء على اللغو اعتقادهم أنه يكفر عنهم سيئاتهم ويدخلهم الجنة! وكلما غلوا فيه كانوا أقرب إليه وأخص به فهم أعصى الناس لأمره وأشدهم مخالفة لسنته وهؤلاء فيهم شبه ظاهر من النصارى الذين غلوا في المسيح أعظم الغلو وخالفوا شرعه ودينه أعظم المخالفة.
والخق أن هؤلاء يصدقون بالأحاديث المكذوبة الصريحة ويحرفون الأحاديث الصحيحة, والله ولي دينه فيقيم من يقوم به لحق النصيحة
The hadith of Aisha refutes the claim of Qaail, Imad ibn Kathir mentioned in his tafseer, who was in Akaabir Muhadditheen that Bukhari said:
Narrated ‘Aisha: (the wife of the Prophet) We set out with Allahs Apostle on one of his journeys till we reached Al-Baida’ or Dhatul-Jaish, a necklace of mine was broken (and lost). Allah’s Apostle stayed there to search for it, and so did the people along with him. There was no water at that place, so the people went to Abu- Bakr As-Siddiq and said, “Don’t you see what ‘Aisha has done? She has made Allah’s Apostle and the people stay where there is no water and they have no water with them.” Abu Bakr came while Allah’s Apostle was sleeping with his head on my thigh, He said, to me: “You have detained Allah’s Apostle and the people where there is no water and they have no water with them. So he admonished me and said what Allah wished him to say and hit me on my flank with his hand. Nothing prevented me from moving but the position of Allah’s Apostle on my thigh. Allah’s Apostle got up when dawn broke and there was no water. So Allah revealed the Divine Verses of Tayammum. So they all performed Tayammum. Usaid bin Hudair said, “O the family of Abu Bakr! This is not the first blessing of yours.” Then the camel on which I was riding was caused to move from its place and the necklace was found beneath it.
He (Ibn al Qayyim) said: And this (hadith) -meaning is like previous one- (the hadith) of grafting of trees which is narrated by Aisha ra that Allah’s Messenger peace be upon him happened to pass by the people who had been busy in grafting the trees. Thereupon he said:
If you were not to do it, it might be good for you. (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): What has gone wrong with your trees? They said: You said so and so. Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the world. Narrated by Muslim. Allah says “Say, [O Muhammad], “I do not tell you that I have the depositories [containing the provision] of Allah or that I know the unseen” and Allah says “And if I knew the unseen, I could have acquired much wealth”
“And when this incident occurred with mother of believers Aisha ra , and the rumor mongers spread this accusation, Muhammad peace be upon him did not know the reality of this matter until revelation came from Allah and in this Aisha ra was exonerated from all blame.
If this group addicted to GHULUW thinks that Muhammad peace be upon him was acquainted with the reality and in the meantime discusses the issue of separation and divorce from Aisha ra with various people DESPITE knowledge consulted with Rayhaana ra about the matter. And despite knowing full well the reality, he said Oh Ayesha(ra), If you have committed a sin then ask forgiveness from Allah. And yet this group says that Muhammad peace be upon him was fully given knowledge of the fact that Aisha ra committed no sin but insisted on such actions despite this.
There is no doubt that despite the ghuluw of this group, they have this aqeeda that Muhammad peace be upon him will wipe away their sins and admit them to paradise and it is their thought that the more they engage in ghuluww the more nearness they will attain to the messenger of Allah peace be upon him. In actual reality these people are furthest from the commands of the messenger peace be upon him, and most against his blessed sunnah, rather they have traits RESEMBLING the Christians who used to exaggerate concerning Maseeh peace be upon him and opposed his true deen and shariah. It is their practice in a similar manner to accept false narrations and oppose the saheeh narrations.
But Indeed Allah(swt) is the upholder of his deen and thus he raises up the people of Truth for its preservation so that they can present the true deen before the people”[al Asrar al Marfua fe Akhbar al Modhuaa 433-434-435]
{gallery}knowledgeofunseen:::0:0{/gallery}
Comment: Mulla Ali Qari refuted the likes of brailwiyah who claimed that Prophet peace be upon him knew all the things related to the claim against Umm al Momineen Aisha ra. He quoted Quran, Sunnah, Imams of Ahlus Sunnah who are Ibn Kathir and Ibn al Qayyim and after quoting them he said “Indeed Allah(swt) is the upholder of his deen and thus he raises up the people of Truth for its preservation so that they can present the true deen before the people”
VI) Sahaba and Tabiyeen regarding Knowledge of the Unseen
Athar no. 1
Narrated Abu Huraira: Allah’s Apostle sent a Sariya of ten men as spies under the leadership of ‘Asim bin Thabit al-Ansari, the grandfather of ‘Asim bin Umar Al-Khattab. They proceeded till they reached Hadaa, a place between ‘Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, “These are the dates of Yathrib (i.e. Medina), “and continued following their tracks When ‘Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, “Come down and surrender, and we promise and guarantee you that we will not kill any one of you” ‘Asim bin Thabit; the leader of the Sariya said, “By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. (Bukhari Book#52, Hadith #281)
Comment: Its clear the Sahaba knew that Prophet peace be upon him was not witnessing that time so they called only Allah.
Athar no. 2
Narrated ‘Urwa: When the wall fell on them (i.e. graves) during the caliphate of Al-Walid bin ‘Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet. No-one could be found who could tell them about it till I (‘Urwa) said to them, “By Allah, this is not the foot of the Prophet but it is the foot of Umar.” (Bukhari Book #23, Hadith #474)
Comment: No one from the tabiyeen said we may ask from Prophet peace be upon him regarding whose foot is this? Neither had they believed that Prophet Peace be upon him is witnessing them.
Athar no. 3
Imam Qatada said
{ إلاَّ مَنِ ارْتَضَى مِنْ رَسُولٍ } فإنه يظهره من الغيب على ما شاء إذا ارتضاه.
except to a messenger of whom He approves) So he shows from the unseen whatever he wills. If he is pleased [Tafsir at-Tabri surah jinn verse 27]
Athar no. 4
Aisha ra said to Masrooq Tabiyee
وَمَنْ زَعَمَ أَنَّ مُحَمَّدًا يَعْلَمُ مَا فِي غَدٍ فَقَدْ أَعْظَمَ عَلَى اللَّهِ الْفِرْيَةَ
and If someone claims that Prophet peace be upon him knew what will happen tomorrow he has attributed a big lie towards Allah [Kitab atTawheed Ibn Khuzaima hadeeth no: 324, alMustakhraj Abi Naeem Asfahani hadeeth 442, Sahih Abi Awana hadeeth 304]
Comment: Aisha ra taught this to a Tabiyee, that clearly means she said it after the completion of the Quran as brailwiyah claim that Prophet peace be upon him knew total knowledge of unseen after the Quran was complete. So after His blessed death The silsilah of wahy is Munqata and he is not watching us. If ahlus sunnah says same thing than the fatwa machine of brailwiya says THIS IS DEGRADING. Naudhubillah
VII) Sahaba and Tabiyeen used to say Allah knows better after the blessed death of Prophet peace be upon him
Companions of the Prophet peace be upon him used to say “Allah and his Messenger knows best”[see Bukhari, Book 7, Volume 72, Hadith 850, Bukhari Book 9 Volume 91 Hadith 371 and others]
But after his blessed death They used to say “Allah knows best”
Evidence no. 1
Narrated masruq: We came upon ‘abdullah bin Mas’ud and he said “O people! If somebody knows something, he can say it, but if he does not know it, he should say, “Allah knows better,’ for it is a sign of having knowledge to say about something which one does not know, ‘Allah knows better.'(Bukhari Book #60, Hadith #333)
Evidence no: 2
When someone ask a question from me and I don`t know the answer I would say Allah knows best [Darami hadeeth no: 181,182,183 The Muhaqqiq of the book Abdul Mannan Raasikh weakned the chain but he said the text is saheeh because of its witnesses]
Evidence no. 3
Narrated Ubaid bin Umair: Once ‘Umar (bin Al-Khattab) said to the companions of the Prophet “What do you think about this Verse:–“Does any of you wish that he should have a garden?” They replied, “Allah knows best.” ‘umar became angry and said, “Either say that you know or say that you do not know!” On that Ibn Abbas said, “O chief of the believers! I have something in my mind to say about it.” umar said, “O son of my brother! Say, and do not under estimate yourself.” Ibn Abbas said, “This Verse has been set up as an example for deeds.” umar said, “What kind of deeds?” Ibn Abbas said, “For deeds.” umar said, “This is an example for a rich man who does goods out of obedience of Allah and then Allah sends him Satan whereupon he commits sins till all his good deeds are lost.” (Bukhari Book #60, Hadith #62)
Evidence no. 4
Muawiya ibn Abi Sufyan wrote to Zayd ibn Thabit asking him about the grandfather. Zayd ibn Thabit wrote to him, “You have written to me asking me about the grandfather. Allah knows best. That is part of what is only determined by the amirs, i.e. the khalifs. I was present with two khalifs before you who gave the grandfather a half with one sibling, and a third with two. If there were more siblings, they did not decrease his third.” (Muwatta Book #27, Hadith #27.7.1)
Evidence no. 5
al-Bara’ said: I have already informed you how this (verse) was revealed and how Allah abrogated it, and Allah knows best.(Muslim Book #004, Hadith #1317)
Evidence no. 6
Imam of Madeenah, Imaam Maalik always used to say Allah knows best, rather than Allah and his Rasool Knows best
a) “We consider that that was because, and Allah knows best, the time had passed. Someone who recovers within the time has to pray.” (Muwatta Maalik Book #1, Hadith #1.5.24)
b) “In my opinion, and Allah knows best, nothing is taken from what comes out of mines until what comes out of them reaches a value of twenty gold dinars or two hundred silver dirhams.(Muwatta Book #17, Hadith #17.3.8)
c) “According to what we think, and Allah knows best, what he was referring to when he said, ‘That’s an easy matter’ was making up the fast, and how slight the effort involved was and how easy it was. He was saying (in effect), ‘We will fast another day in its place.’ ” (Muwatta Book #18, Hadith #18.17.44)
d) “In our opinion, and Allah knows best, that is because Allah, the Blessed and Exalted, says, ‘Whoever exalts the rituals of Allah – that is from the taqwa of the hearts’ (Sura 22 ayat 32), and He says, ‘Then their halal place (of sacrifice) is at the Ancient House,’ and the place of all the rituals and where they end is therefore at the Ancient House.” (Muwatta Book #20, Hadith #20.37.121)
e) “Allah, the Blessed and Exalted says, ‘There is to be no rafath, no fusuq and no jidal during the hajj.’ ” (Sura 2 ayat 197). He added, “Rafath is sexual relations with women, and Allah knows best. Allah, the Blessed and Exalted says, ‘Rafath with your women is permitted to you on the night of the fast.’ (Sura 2 ayat 197). Fusuq are sacrifices made to idols, and Allah knows best. Allah, the Blessed and Exalted, says, ‘Or a fisq offered up to other than Allah.’ (Sura 2 ayat 197) Jidal (arguing) during the hajj refers to when the Quraysh used to stand near the mashar al-haram at Quzah in Muzdalifa, while the Arabs and others would stand at Arafa, and they would argue about who was the more correct. Allah, the Blessed and Exalted, says, ‘And we appointed a method of sacrifice for every nation, which they followed, so let them not dispute with you about the matter, and call to your Lord. Surely you are on a straight guidance.’ (Sura 22 ayat 67) This is what jidal refers to in our opinion, and Allah knows best. This I have heard from the people of knowledge.” (Muwatta Book #20, Hadith #20.51.176)
Comment: Muwatta is filled with “And Allah knows best” No where Imam Maalik said Allah and his Rasool Knows best.
Evidence no. 7
(Az-Zuhri) said, “We think, and Allah knows better, that he did so, so that the women might leave before men could get in touch with them).” (Bukhari Book #12, Hadith #829)
VIII) Some weak athaar related to the matter: Allah and his Rasool Knows best
Athar no. 1
There is a hadith in alMustadrak where sahaba said “Allah and his Rasool knows best” [alMustadrak hadeeth no. 6307, Shaykh Zubair Ali Zai said this chain is Munqata because Abdullah bin Obaidullah did not meet Umar ra neither it is mentioned in it that he heard from Ibn Abbas ra see Majallah alHadith no. 102 page 18]
Athar no 2
Abdul-Wahid bin sulaim narrated:
“I arrived in Makkah and met ‘Ata bin Abi Rabab. I said to him: ‘O Abu Muhammad! The people of Al-Basrah speak about Al-Qadar.’ He said: ‘O my son! Do you recite the Quran?’ I said: ‘Yes.’ He said: ‘Then recite Az-Zukhruf to me.'” He said: ‘So I recited: Ha Mim. By the manifest Book, Verily, We have made it a Quran in Arabic that you may be able to understand. And verily, it is in the Mother of Book with Us, indeed exalted, full of wisdom. Then he said: ‘Do you know what Mother of Books is?’ I said: ‘Allah and His Messenger know better.’ He said:’It is a book that Allah wrote before He created the Heavens, and before He created the earth. In it, it is (written): Fir’awn is among the inhabitants of the Fire, and in it is: Perish the two hands of Abu Lahab, and perish he!’Ata said: ‘I met Al-Walid the son of Ubadah bin As-samit the Companion of the Messenger of Allah (s.a.w) and asked him:’What was your father’s admonition when he died?” He said:”He called me and said: ‘O my son ! Have Taqwa of Allah, and know that you will never have Taqwa of Allah until you believe in Allah, and you believe in Al-Qadar-all of it-its good and its bad. If you die upon other than this you shall enter the Fire. Indeed I heard the Messenger of Allah (s.a.w) saying: “Verily the first of what Allah created was the Pen. So He said: ‘Write Al-Qadar, what it is , and what shall be, until the end.'” [Tirmidhee Vol. 4, Book 6, Hadith 2155, Tirmidhee said its a ghareeb hadith, Shaykh alAlbani weakned in his gradings on Mishkaat hadith no. 94. Shaykh Zubair Ali Zai said: Its weak due to Abdul Wahid bin Saleem al Makki as Imam Ahmad said he narrated manakeer but following part is authentic as this is mentioned in marfu hadith]
This is the part which is authentic “Verily the first of what Allah created was the Pen. So He said: ‘Write Al-Qadar, what it is , and what shall be, until the end.'”
IX) In matters of worldly life, one should only say: Allah Knows best
If it is regarding the matter of deen There is no Harm in saying Allah and his Rasool Knows best. For example
Hafidh ad-Dahabi mentioned the things which should be done at the times of Fitnah, He said:
فَتمسَّكْ بِالسّنَة، وألزم الصَّمْت، وَلاَ تَخضْ فِيمَا لاَ يَعْنِيكَ، وَمَا أَشكلَ عَلَيْكَ فَرُدَّهُ إِلَى اللهِ وَرَسُوْلِه، وَقِفْ، وَقُلْ: اللهُ وَرَسُوْلُه أَعْلَمُ.
Take hold of the sunnah, remain silent, do not get involved to which does not concern you, and If you are confused (in a matter of deen) then return it back to Allah and his messenger and stop there, and say Allah and his Messenger knows best. [Seyar Ailaam an-Nubala 20/142]
As for matters related to this world, like for example if someone says “Where is my brother” Than one should only say Allah knows best. (something similar is said by Shaykh al Huwaini and Shaykh Rafiq Taahir)
Evidence of above claim.
a) Yahya related to me from Malik from Abu’z Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, “Every child is born on the fitra and it is his parents who make him a jew or a christian. Just as a camel is born whole – do you perceive any defect?” They said, “Messenger of Allah, what happens to people who die when they are (very) young?” He said, “Allah knows best what they used to do.” (Muwatta Maalik Book #16, Hadith #16.16.53)
b) It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who is wounded in the way of Allah-and Allah knows better who is wounded in His way-will appear on the Day of Judgment with his wound bleediing. The colour (of its discharge) will be the colour of blood, (but) its smell will be the smell of musk. (Muslim Book #020, Hadith #4629)
c) Narrated Jabir bin ‘Abdullah: Allah’s Apostle sent me for some job and when I had finished it I returned and came to the Prophet and greeted him but he did not return my greeting. So I felt so sorry that only Allah knows it and I said to myself,, ‘Perhaps Allah’s Apostle is angry because I did not come quickly, then again I greeted him but he did not reply. I felt even more sorry than I did the first time. Again I greeted him and he returned the greeting and said, “The thing which prevented me from returning the greeting was that I was praying.” And at that time he was on his Rahila and his face was not towards the Qibla. (Bukhari Book #22, Hadith #308)
d) Hafidh Abu Saeed Khadmi al Hanafi (1113 h – 1176 h) said in his book بريقة محمودية في شرح طريقة محمدية وشريعة نبوية Vol 5 page 27
( مج عن ابن عباس رضي الله تعالى عنهما أنه { جاء رجل إلى النبي صلى الله تعالى عليه وسلم فكلمه في بعض الأمر فقال الرجل ما شاء الله وشئت } ) أنت ( { فقال النبي صلى الله تعالى عليه وسلم أجعلتني لله تعالى عدلا } ) بالكسر مثلا ومعادلا ( { قل ما شاء الله وحده } ) معمول للفظ قل ؛ لا يخفى أنه يقرب إليه قول الأصحاب في أكثر الأحوال الله ورسوله أعلم فتأمل في فرقهما
X) Knowledge of Unseen cannot be limited to 5 things mentioned in Quran Luqmaan 31:34
Allaah says“Verily, Allaah, with Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All Knower, All Aware ”[Luqmaan 31:34]
Allama Alusi Hanafi writes
والذي ينبغي أن يعلم أن كل غيب لا يعلمه إلا الله عز وجل وليس المغيبات محصورة بهذه الخمس وإنما خصت بالذكر لوقوع السؤال عنها أو لأنها كثيراً ما تشتاق النفوس إلى العلم بها
The knowledge of all the Unseen is only known by Almighty Allah alone. The knowledge of his Unseen cannot be limited to these 5 things, keeping this creed is most important. Now the question what was the reason that to limit the knowledge(i.e of Unseen) of Almighty to these 5 things, It is because the question was asked regarding these things or because a person naturally wanted to know the answer of these questions. [Ruh al Ma`ani (15/477)]
Comment: Allah can inform his chosen messenger some of the unseen like in which land so and so will die. Allah knows each and every person`s dying time and land whereas, Prophet peace be upon him do not know the dying time and land of each and every person with the exception of the one whose dying land is informed to him through wahyy.
a) Evidence that He was not informed on which creed his some of the companions will die
Narrated Ibn Al-Musaiyab: The companions of the Prophet said, “Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, ‘O Lord, my companions!’ It will be said, ‘You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam). (Bukhari Book #76, Hadith #586)
b) Evidence that He was not informed regarding the death of his companions
Narrated Anas bin Malik:(The tribes of) Ril, Dhakwan, ‘Usaiya and Bani Lihyan asked Allah’s Apostle to provide them with some men to support them against their enemy. He therefore provided them with seventy men from the Ansar whom we used to call Al-Qurra’ in their lifetime. They used to collect wood by daytime and pray at night. When they were at the well of Ma’una, the infidels killed them by betraying them. When this news reached the Prophet , he said Al-Qunut for one month In the morning prayer, invoking evil upon some of the ‘Arab tribes, upon Ril, Dhakwan, ‘Usaiya and Bani Libyan. We used to read a verse of the Qur’an revealed in their connection, but later the verse was cancelled. It was: “convey to our people on our behalf the information that we have met our Lord, and He is pleased with us, and has made us pleased.” (Anas bin Malik added:) Allah’s Prophet said Qunut for one month in the morning prayer, invoking evil upon some of the ‘Arab tribes (namely), Ril, Dhakwan, Usaiya, and Bani Libyan. (Anas added:) Those seventy Ansari men were killed at the well of Mauna. [Bukhari Vol. 5, Book 59, Hadith 416]
c) Evidence that He was informed the death of Ja`far ra and Zaid ra
Narrated Anas bin Malik: The Prophet had informed us of the death of Ja’far and Zaid before the news of their death reached us, and his eyes were shedding tears.[Bukhari, Book 56, Number 824]
d) Evidence that He peace be upon him was informed what will happen to Abu Bakr ra, Umar ra and Uthman ra
Narrated Anas bin Malik: The Prophet once climbed the mountain of Uhud with Abu Bakr, ‘Umar and ‘uthman. The mountain shook with them. The Prophet said (to the mountain), “Be firm, O Uhud! For on you there are no more than a Prophet, a Siddiq and two martyrs. [Bukhari Book #57, Hadith #24]
Comment: All of the above is proving that Prophet peace be upon him was informed the situation of his companions sometimes and sometimes not. This is a Proof that no one knows the knowledge of the five and Allah can inform his Prophets some of the unseen.
XI) Refutation: Ahmad Yaar Khan Naeemi said “Prophet was given the knowledge of when Day of judgment will happen
Ahmad Yaar Khan Naeemi said “Prophet peace be upon him was given the knowledge of the Day of judgment that when it will happen”
[Ja al- Haq page 12] Scan: http://www.alahazrat.net/library/UrduBooks/Ja-Al-Haq/index.php?page=12
Response
Verse no. 1
It is Allah Who has sent down the Book in truth, and the Balance. And what can make you know that perhaps the Hour is close at hand [Surah ash-Shuura 17]
Note that Allah says وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ قَرِيبٌ which means Prophet peace be upon him did not know the knowledge of the hour.
a) Imam Sufiyan bin Uyiniyah said
مَا كَانَ فِي الْقُرْآنِ: {مَا أَدْرَاكَ} فَقَدْ أَعْلَمَهُ، وَمَا قَالَ: {وَمَا يُدْرِيكَ} فَإِنَّهُ لَمْ يُعْلِمْهُ.
In Quran whenever it is mentioned (to Rasool Allah) {مَا أَدْرَاكَ} (what will make you know) then He peace be upon him knew it (though wahyy) and whenever Quran says (to Prophet peace be upon him) {وَمَا يُدْرِيكَ} (what can make you know) then it was not known to him (peace be upon him) [Sahih al Bukhari Taleeqan book Virtues of the Night of Qadr chapter Chapter: The superiority of the night of Qadr before the hadith no. 2014, Taghleeq at-Taleeq Li Ibn Hajar asqalani 3/205]
So, For Imam Ibn Uyaniyah Prophet peace be upon him did not know the knowledge of the hour, this proves that at the time of Imam Ibn Uyaniyah the aqeedah of brailwiyah was not even known. Same Tafsir has been done by Shaykh Abdul Qadir Jelani in [Al Ghuniyah tul Talibeen page 55, see also Majallah as-Sunnah no. 36 page 14]
Verse no. 2
They ask you about the Hour (Day of Resurrection): “When will be its appointed time” Say: “The knowledge thereof is with my Lord (Alone). None can reveal its time but He. Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.” They ask you as if you have a good knowledge of it. Say: “The knowledge thereof is with Allah (Alone), but most of mankind know not.” [Surah al Araaf 7:187]
a) As-Suddi (d 127 h) commented that,
( ثقلت في السماوات والأرض ) ، يقول : خفيت في السماوات والأرض ، فلم يعلم قيامها متى تقوم ملك مقرب ، ولا نبي مرسل
(Heavy is its burden through the heavens and the earth) means, its knowledge is hidden in the heavens and earth, and none, not even a close angel or a sent Messenger has knowledge of its appointed time.[Tafsir at-Tabri under 7:187]
Verse no. 3
“People ask you concerning the Hour, say: ‘The knowledge of it is with Allaah only. What do you know? It may be that the Hour is near!’”[al-Ahzaab 33:63]
a) Ibn Katheer said:
هذه مفاتيح الغيب التي استأثر الله تعالى بعلمها، فلا يعلمها أحد إلا بعد إعلامه تعالى بها، فعلم وقت الساعة لا يعلمه نبي مرسل ولا ملك مقرب اهـ .
These are the keys of the unseen, knowledge of which Allaah has kept to Himself. So no one knows them until after Allaah has informed him of them. And no angel who is close to Allaah and no Messenger who was sent has any knowledge of the Hour. [Tafsir Ibn Kathir (3/462)]
b) Imam Nawawi said
سؤال: ما معنى قوله تعالى (قل لا يعلم من في السموت و الارض الغيب الا الله) و قول النبي –صلى الله عليه و سلم – (لا يعلم ما في غد الا الله) و اشباه هذا من القرآن و الحديث مع انه قد وقع علم ما في غد في معجزات الانبياء صلوات الله عليهم و سلامه و في كرامات الاولياء رضي الله عنهم؟
جواب: معناه لا يعلم ذلك استقلالا و علم احاطة بكل المعلومات الا الله و اما المعجزات و الكرامات فحصلت باعلام الله تعالى للانبياء و الاولياء لا استقلالا
“Question: What is the meaning of His saying the Most High (Say! No one knows who is in the skies and earth except Allah) and the saying of the Prophet – Peace be upon him – (No one knows what shall happen tomorrow except for Allah, and the likes of this from The Quran and Hadith, knowing that knowledge of what shall happen tomorrow has occurred in the miracles of the Prophets – Peace be upon them – and the miracles of the Awliyah – May Allah be pleased with them?
Answer: It’s meaning is that nobody knows that independently and no one knows and comprehends everything except Allah. As for the miracles thus they occur with the instruction of Allah for the Prophets and Awliya not independently.” [Fatawa al Nawawi; Muhi al Din al Nawawi; Pg. 172-173; Dar al Ma’rifah, Beirut, this transation is done by brailwis themselves in their response to Ali Hassan Khan]
Verse no. 4
To Him is referred the knowledge of the Hour. [Surah Fusilat 41:47]
a) Tafsir Jalalayn says
To Him devolves [all] knowledge of the Hour — when it shall come to pass, none other than Him knows this[Tafsir Jalalayn under 41:47]
b) Ibn Jareer at-Tabri commented
إلى الله يردّ العالمون به علم الساعة، فإنه لا يعلم ما قيامها غيره
The scholars submit the knowledge of the hour to Allah because no one knows when the day of judgment will occur except him. [ Tafseer at-Tabri under41:47]
c) Ibn Kathir Commented
meaning, no one knows about that apart from Him. Muhammad , the leader of mankind, said to Jibril, who is one of the leading angels, when he asked him about the Hour: (The one who is asked about it does not know more than the one who is asking.)” And Allah says: (To your Lord belongs the term thereof.) (79:44) (None can reveal its time but He) (7:187). [Tafsir Ibn Kathir under 41:47]
Verse no. 5
Verily, Allah, with Him is the knowledge of the Hour, [Surah Luqman 31:34]
Allama Khazin (678 h – 741 h) commented
ومعنى الآية إن الله عنده علم الساعة فلا يدري أحد من الناس متى تقوم الساعة في أي سنة أو أي شهر أو أي يوم ليلاً أو نهاراً
The meaning of this verse is that Allah knows the knowledge of day of judgment and No one from the people knows it that which year and month and which day or night it will occur [Tafsir al Khazin under 31:34]
Verse no. 6
And they say, “When is this promise, if you should be truthful?”
Say, “The knowledge is only with Allah , and I am only a clear warner.”[67:25-26]
Imam al Fakhr ud din al-Razi commented:
والمراد أن العلم بالوقوع غير العلم بوقت الوقوع، فالعلم الأول حاصل عندي، وهو كاف في الإنذار والتحذير، أما العلم الثاني فليس إلا لله، ولا حاجة في كوني نذيراً مبيناً إليه.
Meaning the knowledge of that event (Qiyamah) is different from the knowledge of the time of the event (Qiyamah). First one (i.e. Qiyamah is going to happen) is known to me which is enough to alert and warn you. And second knowledge (The time of Qiyamah) is known to no one except Allah, For me being a clear warner there is no need for it[Tafsir al Kabeer under 67:26]
Hadith no 1.
Jibreel asked regarding the hour Prophet peace be upon him replied “The one who is asked about it does not know more than the one who is asking.”[Bukhari Vol. 1, Book 2, Hadith 48]
a) Ibn Kathir said:
(The one who is being asked about it does not know any more than the one who is asking.) In other words, they were both equal in the fact that their knowledge did not extend that far. [Tafsir of Surah an-Naml verse 65]
b) Hafiz ibn Hajar wrote “Fath Al-Bari”:
وهذا وإن كان مشعرا بالتساوي في العلم لكن المراد التساوي في العلم بأن الله تعالى استأثر بعلمها لقوله بعد ” خمس لا يعلمها إلا الله ” وسيأتي نظير هذا التركيب في أواخر الكلام على هذا الحديث في قوله ” ما كنت بأعلم به من رجل منكم ” فإن المراد أيضا التساوي في عدم العلم به ، وفي حديثابن عباس هنا فقال ” سبحان الله ، خمس من الغيب لا يعلمهن إلا الله ” ثم تلا الآية . قال النووي : يستنبط منه أن العالم إذا سئل عما لا يعلم يصرح بأنه لا يعلمه ، ولا يكون في ذلك نقص من مرتبته ، بل يكون ذلك دليلا على مزيد ورعه
“This even if it gives the impression of equality in knowledge, but the meaning is equality in the knowledge that Allah (Ta’ala) kept its knowledge exclusive to Him because of his saying after: (and it, the Hour, is) among five (things) which none know but Allah,’ and a similar syntax will be mentioned at the end of the speech on this Hadith about his saying: “I am not more knowledgeable than any men from you” as the meaning is also the equality in the negation of the knowledge about it, and in the Hadith of ibn ‘Abbas here, he said: “Glory to Allah, five matters from the Unseen, none knows them except Allah” and he read the verse. [فتح الباري شرح صحيح البخاري » كتاب الإيمان » باب سؤال جبريل النبي صلى الله عليه وسلم عن الإيمان والإسلام والإحسان وعلم الساعة]
c) Shaykh Abdul Qadir Al-Jilani said
“The timing of the Hour [of the Resurrection] had not become clear to the Prophet (Allah bless him and give him peace), so he was ask “and what will make you know [wa ma yudri-ka]?” rather than: what has made you know [wa ma adra-ka]?””“Al-Ghuniya li-Talibi Tariq al-Haqq” translated in English under name “Sufficient Provision for Seekers of the Path of Truth” by the Sufi Muhtar Holland, published by Al-Baz, v 3 p102, taken from the book A gift to Brailwis]
d) Hafiz Ibn Rajab Al-Hanbali said
فمعناه ان الناس كلهم فى وقت الساعة سواء وكلهم غير عالمين به على الحقيقة
Its meaning is that everyone is equal in not knowing about when the Qiyamah will occur. In reality all of them don`t know about it [Fath al Bari li Ibn Rajab 1/196]
He also wrote on p 55of Jami AlUlum wal Hikam
“The words of Jibril: ‘Tell me about the Hour’, so that the Prophet said: “He said, ‘The one asked about it knows no more than the one who asks’, meaning that created beings’ knowledge of the moment of the Hour are all equal. This indicates that Allah, exalted is He, has exclusive knowledge of it.”
e) as-Suyuti said:
أي : أن كل مسئول وكل سائل فهو كذلك
meaning: every questioner and to whom question is asked are equal in this matter [Sharah as-Suyutee Sunan an-Nisaee no. 4990]
f) Mulla Ali Qari severely condemns those people who claim that the Prophet (sallallahu alayhi wa sallam) was given the knowledge of the hour see al-asrar al-marfu’a fi akhbar al-mawdu’a where he mentioned that such people are lying as we have quoted above, and in Mirqaat al Mafateeh 5/224 that
اى لا يعلمها الا هو
“Meaning No one knows about it except Allah”.
g) Abu Hafs Siraj ad-Din Umar ibn Ishaq al-Ghaznawi al-Hindi (d.773 ) said in the commentary of Imam al-Tahawi’s ‘Aqidah page 88, he quotes Imam al-Tahawi’s ‘Aqidah text which says:
العلم علمان علم فى الخلق موجود وعلم فى الخلق مفقود فإنكار العلم الموجود كفر وادعاء العلم المفقود كفر ولا يثبت الإيمان إلا بقبول العلم الموجود وترك طلب العلم المفقود
“Knowledge is two knowledges: Knowledge available to the creation, and knowledge unavailable to creation. Thus, denial of the knowledge available [to creation] is disbelief, and to claim the knowledge unavailable [to creation] is disbelief. Iman is not established except by accepting the available knowledge and avoiding seeking the unavailable knowledge.”
he explains unavailable knowledge as follows:
وأما العلم المفقود فيهم فنحو العلم الذي أخفاه الله عن خلقه كالعلم بالغيب الذي استأثر بعلمه وكعلم القضاء والقدر وقيام الساعة كما قال الله تعالى قل لا يعلم من فى السموت والأرض الغيب إلا الله وقال لا يجليها لوقتها إلا هو فادعاء هذا العلم وطلبه كفر أيضا لأنه دعوى المشاركة مع الله فيما استأثر به
“As for the knowledge unavailable to them [i.e. creation], it is like the knowledge which Allah has kept hidden from His creation, like knowledge of that unseen which Allah has kept exclusive knowledge of, and like knowledge of Qada and Qadr [as stated by al-Tahawi in the main text], and [the time] of the commencement of the Hour, as Allah (exalted is He) said: ‘Say: None in the heavens and earth knows theghayb besides Allah,’ (Naml: 65) and He said: “None reveals it [i.e. the time of the Hour] besides Him at its time.” (A’raf: 187). Thus, to claim this knowledge [for any of creation] and to seek it is also disbelief (kufr) because it is to claim partnership with Allah in that which He has taken exclusive possession of.” (Sharh ‘Aqidah Ahl al-Sunnah wa l-Jama’ah, al-Ghaznawi, p. 88, translation taken from barelwism.wordpress )
h) Qastalani said:
ذلك كله دينا ) يدخل فيه اعتقاد وجود الساعة وعدم العلم بوقتها لغير الله تعالى لأنهما من الدين)
{All of this is Deen} The Creed of existence of the Hour and Not knowing about its Time except Allah Talah. Both of these are included in Deen [Irshad al Saree Sharah Saheeh al Bukhari Kitab al Eeman 1/138]
i) Allama al-Ayni said:
، قلت : الاعتقاد بوجودها ، وبعدم العلم بوقتها لغير الله تعالى من الدين أيضا
I say: The Creed of its existence and Not knowing about its Time except Allah Talah is included in Deen [Umdatul Qari 1/281]
So it is Deen that only Allah knows the time of the hour and no one else. But brailwis reject this.
XII) Answer to the False Accusation of Brailwiyah that Ahlus Sunnah degrade the Prophet
Brailwis accuse Ahlus Sunnah because we say that Prophet peace be upon him knows the unseen through wahyy but It was not equal to Allah neither he knew the knowledge of the time of the hour and the things which Allah subhanawatala concealed. The answer to this false claim is given by Qaadi Iyaad, Nawawi, Mulla Ali Qari and Ibn Hajar asqalani and others.
a) Ibn Hajar asqalani said after saying that the knowledge of the hour is only known by Allah under the hadith of Jibreel where he said “The one who is asked about it does not know more than the one who is asking.”
قال النووي : يستنبط منه أن العالم إذا سئل عما لا يعلم يصرح بأنه لا يعلمه ، ولا يكون في ذلك نقص من مرتبته ، بل يكون ذلك دليلا على مزيد ورعه
An-Nawawi said: “It is derived from this that the scholar, when he is asked about something he doesn’t know, he should openly say that he does not know it, and this would not constitute a defect in his status, rather it would be a proof for his great fearfulness”[فتح الباري شرح صحيح البخاري » كتاب الإيمان باب سؤال جبريل النبي صلى الله عليه وسلم عن الإيمان والإسلام والإحسان وعلم الساعة]
b) Hafiz Dhahabi writes :
النبي صلى الله عليه وسلم سيد البشر، [ وهو بشر ] يأكل ويشرب وينام، ويقضى حاجته، ويمرض ويتداوى، ويتسوك ليطيب فمه، فهو في هذا كسائر المؤمنين، فلما مات – بأبى هو وأمى صلى الله عليه وسلم – عمل به كما يعمل بالبشر من الغسل والتنظيف والكفن واللحد والدفن
PROPHET PEACE BE UPON HIM was Syed ul Bashar, Prophet PEACE BE UPON HIM used to eat, drink, sleep, call of nature, get sick, serve medicine for cure and to clean his mouth he used Miswak. May My Parents will die on you , When Prophet peace be upon him died same things were done to him which are done with other Human beings, Means he was given Ghusul, Kafan, and his Grave was dig out and then he was buried.(Meezan al Itedal 2/649)
Comment: This is exactly the claim of Ahlus Sunnah but Imam ad-Dahabee do not consider it as a degrading naudhubillah.
c) Qaadi Iyaad said
This matter is also illustrated by what Ibn Ishaq has related about the time the Prophet dismounted near the waters of Badr. AI-Hubab ibn al-Mundhir said to him, “Is this a place where Allah has made you dismount so we cannot go forward or is it simply a question of opinion, military tactics and strategy.” He said, “It is opinion, military tactics and strategy.” Al-Hubab said, “Then this is not the place to dismount. Continue until we come nearer the water, towards the enemy. We can alight there and then we can fill up the wells beyond it. We will drink and they will not drink.” The Prophet said, “You have indicated the correct course of action,” and did what al-Hubab had suggested.
Allah said to the Prophet, “Take counsel with them concerning the matter.” (7:159)
The Prophet wanted to placate one of his enemies with a third of the dates of Madina. He took counsel with the Ansar and, after hearing their opinion, changed his mind. Fallibility of this kind which pertains to any such worldly matters which do not involve the science of the deen, its beliefs or teachings are permitted to him since none of this implies imperfection or demotion. They are ordinary things capable of being known by anyone who attempts to learn and occupy himself with them. The heart of the Prophet, however, was filled with gnosis of Allah’s lordship. He was full of the sciences of the Shari’a. His mind was directed towards the best interests of his community in this world and the deen.[“Ash-Shifa” of Qadi ‘Iyad, translated by Aisha Bewley, SECTION 3:The Prophet’s states with respect to worldly matters]
He also said
“He does not show His Unseen to anyone, except for a Messenger with whom He is pleased.” (72:26) He teaches him what He wills of it and keeps to Himself what He wills. None of this detracts from his prophet hood nor does it lessen his protection.[“Ash-Shifa” of Qadi ‘Iyad, translated by Aisha Bewley, p 351 SECTION 4:The Prophet’s judgements]
d) Mulla Ali Al-Qari wrote
“He teaches him what He wills of it some of it and not all of it and keeps to Himself keeps exclusive what He wills. None of this meaning absence of informing him of some matters detracts from his prophethood nor does it lessen his protection[Sharh Ash-Shifa v 2 p 343]
XIII) Fabrications quoted by Brailwiya on Prophet`s (peace be upon him) Knowledge of the Unseen
Fabrication no. 1
It is narrated by Abdullah Ibn Umar (ra) that the Prophet (Peace be upon him) said: Indeed Allah has spread the world in front of me in a way that I see it and the incidents which have to take place till the day of judgment as If am watching my palm. I see the light on my palm which is from Allah and He has sent it for his Prophet and similar to it has been sent to previous Prophets too. [Abu Nua’ym in Hiliya tul Awliya, Volume No. 6, Page No. 106, Published by Dar ul Kutb al iLmiyyahh, Beirut, Lebanon]
Response:
a) Imam Haythamee said after quoting this hadith
رواه الطبراني ورجاله وثقوا على ضعف كثير في سعيد بن سنان الرهاوي
Narrated by at-Tabrani narrators are trustworthy with that many considered Saeed bin Sanaan alHarwi as weak [Majma az-Zawaid ( 8 / 287 )]
b) He also said
رواه الطبراني وفيه سعيد بن سنان الشامي وهو ضعيف جداً ونقل عن بعضهم توثيقه ولم يصح.
Narrated by at-Tabarani and in it Saeed bin Sanaan who is very weak and some quoted his trustworthiness which is not saheeh [Majma az-Zawaid 5/127]
c) Imam Abu Haatim al-Raazi said he narrated thirty (30) Munkar narrations with the chain of Abu Zahriya from Katheer bin Marrah from Ibn Umar[Al Jarh wa Tadeel 4/28 under 114]
Note this chain is same chain mentioned in Hilya tul Auliyah
d) Shaykh alBani rahimullah said very weak [Silsilah as-Daeefa 2/374]
e) Shaykh Zubair Ali Zaee said very weak [Majalla Al-Hadith no: 106 page no: 8]
Fabrication no. 2
Imam Ibn Kathir (rah) narrates the incident of Sahabi Sawad bin Qarib (ra) accepting Islam as:
فأشهد أن الله لا رب غيره
وأنك مأمون على كل غائب
وأنك أدنى المرسلين شفاعة
إلى الله ياابن الأكرمين الأطايب
فمرنا بما يأتيك ياخير مرسل
I bear witness that there is no Lord but Allah and the Prophet (Peace be upon him) is a trustee upon His “ALL GHAYAB” . I also bear witness that you are the best for our Shafaat amongst all Prophets and you are descendant of best and pure people. O best amongst all Messengers [Tafsir Ibn Kathir Volume No.7, Page No. 268, under 46:29]
Response
a) Imam Ibn Kathir himself said
وهذا منقطع من هذا الوجه
This is Munqata with this chain [Seerah al Nabawiyah by Ibn Kathir 1/346]
b) Imam adDahabee said
هذا حديث منكر بالمرة ، ومحمد بن تراس وزياد مجهولان لا تقبل روايتهما ، وأخاف أن يكون موضوعا على أبي بكر بن عياش ، ولكن أصل الحديث مشهور .
This hadeeth is Munkar.. Muhammad bin Taraas and Ziad both are unknown and their narrations can not accepted. I have a fear that it is a fabrication on Abi Bakr bin Ayaash and the base of this hadith is famous
c) Imam al Haythami declared it weak, he said
وفي رواية عنده : عن سواد بن قارب الأزدي قال : كنت نائما على جبل من جبال السواة فأتاني آت فضربني برجله ، وقال فيه : أتيت مكة فإذا رسول الله – صلى الله عليه وسلم – قد ظهر فأخبرته الخبر واتبعته
وكلا الإسنادين ضعيف .
[Majma az-Zawaid 8/250]
d) Shaykh Zubair Ali Zai said its weak [Tafsir Ibn Kathir with the tehqeeq of Hafidh Zubair Ali Zai vol 6 page 28]
e) Imam Qazi Khan said
“A man did nikaah with a woman without any witnesses and at the time of the nikaah he said to the woman “We make Allah and his Messenger our witnesses.” They (The fuqahaa) have said that this statement of the man is disbelief (kufr), because he held the belief that the Messenger of Allah (sal- Allahu ‘alayhe wa sallam) had the knowledge of the unseen ”وهو ما كان يعلم الغيب حين كان فى الاحياء فكيف بعد الموت whereas he didn’t have the knowledge of the unseen when he was alive so how would he then have it after his death.
[Fatawa Qazi Khaan, Kitab as-seyar 4/468]
<— IMAGE —> Scan taken from Umm ul Qurra website http://pic60.picturetrail.com/VOL1773/9677484/17577164/273636516.jpg
Comment In his life through Wahyy Prophet peace be upon him knew knowledge of unseen and after his blessed death the silsilah of wahyy is now Munqata. So it is Impossible to believe that Prophet peace be upon him knows knowledge of unseen of each and everything.
XIV) Related links
See also Quotes from differents books of Mulla Ali Al-Qari Al-Hanafi showing that the Prophet (saw) did not possess the knowledge of the Unseen, did not know all matters of the world and details of whatever is and whatver will be (Ma Kana wa ma Yakunu), and he clearly affrimed that the creed that Prophets must know all matters of the world is the creed of Shi’ah:
see http://docs.umm-ul-qura.org/MullaAli.pdf to read this article.
see http://docs.umm-ul-qura.org/MullaAli2.pdf to read part2 of this article.
see http://docs.umm-ul-qura.org/MullaAli3.pdf to read part3 of this article
also see My Article in refutation of Ahmad Yaar Khan Naeemi Brailwi under the quote of Mulla Ali Qari presented by Ahmad Yaar
Prophet peace be upon him knew the unseen or ilm e ghayb through wahyy but It was not each and everything of the past, present and future neither he knew the knowledge of the hour and the things which Allah subhanawatala concealed.