Tuesday, January 27, 2015

Part 10: A Brief Survey: Was Prophet (sal Allahu alayhi wasallam) given the Knowledge of Unseen?

From the Layman’s Desk: Islamic Article No.18:
Part 10: A Brief Survey: Was Prophet (sal Allahu alayhi wasallam) given the Knowledge of Unseen?

In the Name of Allah, Most Beneficent, Most Merciful.

Now, the founder of Deobandism Molvi Ismail Dehlvi writes in  “Taqwiyatul  Iman” which is the fundamental book of Deobandi group: “What is present in the stomach of a woman nobody knows about it except Allah. Nobody can know that whether it is single or double, male or female, beautiful or ugly“.  The Deobandis have also drawn our attention to the fact that: “In Sahih Bukhari it is narrated by Hazrat Abdullah Bin Umar ® that the messenger of Allah (Sal Allahu alayhi wasallam) said besides Allah nobody knows the keys of Ghaib which are five as mentioned in the last verse of Surah Luqmaan meaning the appointed time of judgement, appointed time of rain, when will it descend, Ma Fil Arhaam meaning what is in a woman’s womb, male or female, future incidents and the appointed place of death”.  (Fateh Bareli Ka Dilkash Nazaara Page 85).   Earlier, while discussing opponents’ denial of Prophet’s (sal Allahu alayhi wasallam) knowledge of the unseen, we also discussed about the knowledge of Five Secret Things in relation to Surah Luqman, Verse 31.  So this is not being repeated here.

Of course, the said Verse of the Qur’an is true and it is also incumbent to accept the above Hadith Shareef.  So if the Deobandis use this standard in order to reject the Prophet’s (sal Allahu alayhi wasallam) knowledge of what’s in mother’s womb (Ma Fil Arhaam), why don’t they also apply the said Quranic verse and the hadith in respect of their own Elders and scholars such as Qazi Abdul Ghani. Maulvi Qasim Saheb Nanotvi and Maulvi Rasheed Ahmed Gangohi, among others,  who claim the knowledge of unseen by actions  if not in words?  Don’t you think they are making deliberate and brazen attempts in placing their own Shaykhs, Elders and Scholars at a level higher than that of the Holy Prophet (sal Allahu alayhi wasallam)?  There are very many examples of such blasphemies but here we are restricted by space and a single topic, namey the Unseen Knowledge of Prophet (sal Allahu alayhi wasallam).

Some of these glaring examples are given below:

It would be interesting to point out that Molvi Qasim Nanotvi Deobandi has attributed  the knowledge of what is in the womb (which they deny for the Prophet sal Allahu alayhi wasallam) to one of the Deobandi scholars who narrates about one of the scholars of his group:  “Shah Abdurrehman Wilayati had a disciple whose name was Abdullah Khan. His caste was ‘Rajput’ and he was one of the special disciples of Shah Abdur Rehman. He was at such an elevated stage that whenever there was a case of pregnancy in someone’s house and they used to come to him to take amulets, then he used to tell them whether the baby would be a boy or a girl and whatever he used to tell that result used to be the same.” [Arwahe Salasa, with commentary by Molvi Ashraf Ali Thanvi page 163]   In other words, this Deobandi scholar knew what was in the womb of a woman!

According to the Deobandi Elder, this very Abdullah Khan Rajput Deobandi was blessed with special eye sight.  When leaving for the Haj, Mawlana Qasim Nanotvi requested Abdullah Khan to make dua ( supplication ) for him.  To which Abdullah Khan replied, “Brother, what supplication can I make for you? I have seen with my eyes that you are reading Bukhari sharif in front of Rasul Allah ( sal allahu alai hi wa sallam)”.  (Arwahe Salasa , page 254)

Also, Mawlana Ahmed Saeed Akbarabadi (1908-1985) was a scholar and member of the Majlis-e-Shoora, Darul Uloom Deoband, as well as the Editor of the Monthly publication “Burhan” published from Delhi.  According to his narration which was written by Mufti Atiq ur-Rahman Saheb:  “Before my birth my father had a boy and a girl who both died at an early age. Thereafter for seventeen continuous years he had no children, so much so that he decided to terminate work and migrate. (During that period he was working in a Government Hospital in Agra Loha Mandi.) But when Qazi Abdul Gani Saheb (Father’s Peer and Murshid) became aware of it he wrote and forbade him from his decision and together gave him glad tiding of a son.  A few years later according to this glad tiding, during the 7th of Ramadaan of 1908 at early dawn I was bom.  Two hours before my birth my father saw in his dream Hazrat Mawlana Gangohi and Hazrat Mawlana Nanotvi who came to the hospital of Loha Mandi and they said  “Doctor! Congratulations on having a son. Keep his name Saeed.” My father obeyed the instruction and at that very moment decided that ‘I will send the child to Deoband to become an A’alim’.”  (Burhaan-Monthly, Dehli August 1952 Page 68)

If you ponder, the glad tidings of the birth of a son was not given during any pregnancy but was predicted a few years even before conception.  That means the power of perception in this case even exceeds that of knowing what is in the womb of a woman.  So on one hand you have the Ilm-e-Ghaib of Qazi Abdul Ghani Saheb the Pir-O-Murshid of Saeed Ahmed’s father; and on the other, you have the knowledge of unseen on part of Molvi Qasim Nanotvi (d.1897) and Rashid Ahmed Saheb Gangohi (d.1905) both of whom came to know in their graves in the year 1908  about  the impending birth of a son and they not only congratulated the father of Molvi Saeed Ahmed in a dream two hours before the birth but also suggested that the child should be named Saeed. The dream was treated as a true incident.   So the unseen knowledge or even being Hazir and Nazir in respect of their Elders and scholars is accepted gladly by Deobandis but in the case of the Messenger of Allah (sal Allahu alayhi wasallam) they vehemently deny that Allah has bestowed the Ilm-e-Ghaib to him.   With such deviant beliefs of the Deobandis  as :  “ the followers ( ummati) cannot only equate prophets in good deeds but they also surpass them “[“Shamshul Islam” Qasim Nanotvi in  Tahdir al Nas] what can you expect of them!!!

Again, it will be interesting to point out about the arrival of the deceased Molvi Qasim Nanotvi with external body to Deoband Madrasa.    In  Arwah-e-Salasa, story n°247 it is written that a dispute occurred between Molvi Ahmad Hasan Sahib Amrohi and Molvi Fakhr ul Hasan Sahib Ganghohi, and Mahmud ul Hasan Deobandi took one side and entered the dispute, and this matter remained unresolved for a long time.  Qari Tayyab Saheb (grandson of Qasim Nanotvi), Rector of Darul Uloom Deoband,  narrates that during the time when Mawlana Rafiuddeen Saheb was the Principal of the Madrasa, some controversy erupted among the senior teachers of Darul Uloom.  Later, a senior teacher of the Madrasa, Molvi Mehmoodul Hasan Saheb,  also got embroiled, thus extending the controversy.   According to Qari Tayyab Saheb, it was during that period that one early morning after the Fajar Salah Mawlana Rafiuddeen Saheb (Rehmatullah Alaih) called Molvi Mehmoodul Hasan Saheb to his room (which is in Darul Uloom Deoband).  The Molvi came,  and opening the closed door, entered the room.   The weather was very cold.  Rafiuddeen saheb told him to first examine his overcoat.  When Molvi Mahmoodul Hasan saw this over coat it was wet.  Rafiuddeen Saheb said:  “The incident is this that just now Mawlana Nanotvi (Rehmatullah Alaih) had come to me in his original body  due to which I sweated very much and my cloak became wet and he said this, ‘Tell Mehmood Hasan not to get involved in this dispute’. Thus I have called you to convey this message.”  Mehmood Hasan Saheb said, "I am repenting on your hands that after this, I will have nothing to do with this dispute."  (Arwah-e-Salasa, Page 242)   In short, Mawlana Qasim Nanotvi rose from his grave in his physical form to resolve the dispute in the Madrasa!

Now examine a new tamasha regarding the above narration by Qari Tayyab Saheb. The leader of the Deobandi Jamaat, Molvi Ashraf Ali Saheb Thanwi in his footnote while corrobrating writes:-  "This incident was a parable of the soul and it could be in two forms. Firstly, that it was like a body but resembling external body. Secondly, it could have been that the soul itself, changing in elements produced an external body."  (Arwah-e-Salasa, Page 243)

In fact, the above was not the only incident when the deceased Mawlana Qasim Nanotvi stepped out of his grave to resolve the disputes in Darul Uloom Deoband.  There was another occasion too when he rose from his grave; but this time he had to travel to a distant Punjab from the Qasimi Qabrastan located in the north of Darul Ulloom Deoband.  This incident is recorded in the Biography of Qasim Nanotvi (1833-1880) entitled Swaneh Qasimi written by Deoband scholar Molvi Munazir Ahsan Gilani on the authority of another Deoband scholar, Mehmoodul  Hasan about whom we already mentioned above.   The book is published by Deoband.  The incident revolves around a young Deobandi trying to survive in Punjab after his graduation from Deoband and the confrontation by another preacher “Wa’iz Mawlana”) and the final debate to resolve the accusations.  To just present the summary:  Here we learn that Molvi Qasim Nanotwi had the Knowledge of the Unseen in the sense that he came to know that a young Deobandi graduate who had gone to a small town in the distant Punjab Province was struggling and was in need of help.  He also came to know that he had been challenged to a debate by another Molvi who did not approve of the Deobandi preacher.  The Deobandi Molvi was unsure of  himself and thought he might lose the Imam’s job in the Masjid there.  At the appointed date and time and place, the Deobandi Molvi “Allah Allah karte huwey aayaa”, i.e. came with fear and trepidation and remembering Allah much.  However, he saw an unknown man coming and sitting next to him, who told him: “Yes, start the discussion and have no fear”.  Being thus comforted and feeling some power in his heart, the young Deobandi Molvi, unsure of himself, began but without realizing all that he was saying.  Shortly stated, the outcome was such that the opposing preacher submitted his defeat before the astounded Deoband graduate, after which that unknown man just disappeared.   Details of this incident are found in the above Biography.  The story continues that Molvi Mehmoodul Hassan revealed to the young Deobandi graduate that the man who had disappeared was Molvi Qasim Nanotwi who had come (from the grave) to help him.  [Ref: Sawaneh Qasimi,Vol 1, page 330-331]

According to the Deobandi Fatawa of 19.8.2008 (No.6502), Prophet (sal Allahu alayhi wasallam) cannot move out his Noble Grave in Madina Shareef:  “The life of prophet sal allahu alaihi wa sallam in grave , is Hayate Barzakhi” ( Life in Brazakh), in this life he ( sal allahu alaihi wa sallam) cannot travel ( from one place to another).  As against this, however, the Deoband scholar, Molvi Qasim Nanotvi could not only get the knowledge in his grave about the problems that a young Deobandi graduate was facing in the Punjab but he could also travel right from his grave in Qasimi Qabrastan in Deoband to the distant Punjab in the form of an unknown man in order to help him win a debate against the opposing preacher.  Also, having learnt in his grave about the internal disputes going on in Darul Uloom Deoband, Molvi Qasim Nanotvi could rise from his grave in “Original Body” and visit Molvi Rafi’uddin to tell him to convey to Molvi  Mehmoodal Hasan not to indulge in internal bickerings of the teachers!!!   Isn’t this in a stark contradiction to their own Fatwa as also given in their book Taqwiyatul Iman which says:  “To think that some one other than Allah can know the knowledge of the unseen, or what is happening in some other city, whether the belief is that they have this self possessed knowledge or given by Allah, in all the cases it is shirk.”  (Taqwiyatul Iman, page 10
That’s not all A strange incident is mentioned in Ashrafus-Sawaneh, about the great-grandfather of Ashraf Ali Thanvi, Muhammad Fareed. He was accompanying a marriage procession when it was attacked by a band of thieves. Muhammad Fareed died defending the procession and was buried near the tomb of Pir Samauddin. An Urs (annual gathering) was held at his grave for many years. The biographer writes, “After his martyrdom a strange incident occurred. At night, he returned to his home as if he was alive (“misl zinda tashree laaye”) and gave some sweets to his family members saying, ‘If you do not tell (about my visit) to anyone, I shall keep coming this way.’ But the family members feared that the people may suspect something wrong when they see the children eating sweets, so they disclosed the incident and after this he did not return.”  [Asharafus Sawaneh (Biography of Mawlana Thanvee) , by Khawja Ajeezul Hasan, Vol 1, page 12, published by Khankah Imdadiyah, Thana Bhavan]

From the above it is clear that the martyred great-grandfather of Thanvi Saheb had some special power which enabled him to visit his family daily distribute sweets to them.  He was aware of this Karamat and he warned his family not to reveal the secret to others.  As soon as he learnt (through Ghaib naturally) that the secret was out, he stopped visiting them.  This means that he had the full control over his special visits from the grave.
The Deobandi writer of Taqwiyatul Iman also writes: “ If any one attributes the knowledge of unseen to anyone else except Allah, then he is in shirk”. This we will examine later too, but here, suffice it to say that the irony is, in his book Hakumul Ummah, Molvi Abdul Maajid Daryabadi Deobandi attributes Ghaib Daani (Knowledge of Unseen) to his preceptor, Ashraf Ali Thanvi during a gathering.  Readers may refer to page 24 of that book for details.  Here, knowledge of Unseen has been unambiguously attributed to Molvi Ashraf Ali Thanvi:  [Urdu wording: Khair us waqt to ghahra asar us ghayb dani aur kashf sadar lay ker utha. Majlis barkhwast hui].

Did you notice that the above incidents judged by their own beliefs would be associated with those of polytheists?  The first belief with respect to Molvi Qasim Nanotvi is that of Ilm-e-Ghaib.  If according to these people he did not have Ilm-e-Ghaib, then how was he informed of the dispute between the senior teachers in the Deoband Madrasa?  In his grave, he not only came to know about the internal bickering of the senior teachers in the Madrasa, but he even knew that the senior teacher, Molvi Mehmoodul Hasan Saheb, was also involved and he wanted to stop him. So watching from his grave (i.e being Hazir and Nazir) he stepped out to solve the problems with a clear instruction to Rafiuddin Saheb.  (And according to the Deobandis the holy Prophet sal Allahu alayhi wasallam cannot step out of his grave!)  The matter that requires deliberation here is this, that even Maulvi Rafiuddeen Saheb unhesitatingly accepted the Divine Authority of the soul of Molvi Qasim Saheb Nanotvi.  Molvi Mehmoodul Hasan Saheb also blindly believed it.  Not to mention Thanwi Saheb who regarded him as the Creator of Human Body, and Qari Tayyab Saheb who gave him a public spotlight.

Regarding Prophet (sal Allahu alayhi wasallam) the Deobandi belief is that he has no control over anything.  According to them, " the one whose name is Muhammed and Ali does not have any control over anything”. The Deobandi belief is that Allah has not given any power to His most beloved after he has left this world. The Deobandi belief is that the great companions of prophet (Radi Allahu ta'ala) are not aware of the miracles which they perform after they are dead.  The Deobandi belief is that the pious muslims of this ummah like Sayedana Shaykh Abdul Qadir, Al hasani wa husseini ( rd ), Sayyedna Moinuddin Chisti (rd) , Sayyedana Imam Rabbani (rd) and other muslims who loved and followed Rasul Allah ( sal Allahu alayhi wasallam) cannot do anything after they are dead.  That’s not all!  In his short Urdu book, Zalzala, which has been translated into English as Convulsion, Allama Arshad Ul-Qadri has pointed out, among other things, many startling instances of ilm-e-ghayb of Deoband Akabirs and scholars and their being Haazir and Naazir. These include predicting it won’t rain despite the dark monsoon clouds, predicting the sex of the child  in the wombs of women, knowing where and when one will die, speaking to the one in the grave, knowledge of past and future events, Molvi Ashraf Ali Thanvi’s astonishing incident of being present at several places at that very duration in time; and Molvi Qasim Nanotvi’s rising from his grave in Qasimi Qabrastan in Deoband on learning about the problems of a young Deoband graduate in the distant Punjab and visiting him there to help him win a debate against an opponent-preacher and coming back to the grave, and also his rising from the grave in “ORIGINAL BODY” and visiting Molvi Rafiuddin’s room in Dar-ul-Uloom itself to convey to Molvi Mehmoodul Hasan to stop siding in the internal bickerings going on in Darul Uloom Deoband, and many other astonishing perceptions and power of Ghayb of the Elders of Deoband (the last two incidents we have examined above) – all in violation of their own beliefs with which they censure Anbiya and Awliya!  In the words of the Allamah Arshad Ul-Qadri,  “..those beliefs (Aqa’ed) with respect to Anbiya and Awliya which these people have termed as Shirk then how they have accepted those very beliefs as permissible in respect of their own leaders ‘Buzurgs’ …..Hazrat Shah Imdadullah Saheb, Maulvi Syed Ahmed Barelwi, Shah Ismail Dehlvi, Molvi Mohammed Yaqoob Nanotvi, Molvi Rasheed Ahmed Gangohi, Molvi Mehmoodul Hasan Deobandi, Molvi Ashraf Ali Thanwi, till Molvi Husein Ahmed Madani…all were unanimous in declining and rejecting with respect to the Prophets, in the same manner all are united in acknowledging and confirming with respect to their own leaders (Buzurgs)….”  However, we shall have to skip all those details here for brevity’s sake.  

In the words of an Islamic scholar: "When the status of Mawlana Qasim Nanotvi was at stake, when it was to be proved that Mawlana can come from his grave, walk freely and sit where ever he wants , that time it was said that ‘ Allah chooses spirits ( ruh) to help others”. When it was to be proved that how Mawlana got the knowledge in his grave (Aalam-e-Barzakh) that his follower is in problem it was said "Allah gave this knowledge”.  But sad to share,  some people show lack on interest in refuting those who have shown and still show disrespect to prophet. Go to any Deobandi and ask ‘did prophet have the knowledge of the unseen'? And you will get an answer ' Prophet had the most knowledge among all the creations'.   He will still not say that prophet had the knowledge of the unseen given to him by Allah.  They still do not accept clear quranic verses, but they have big heart to accept that Allah told Mawlana Qasim Nanotvee that, 'go to that village and help your follower'. "

Shortly stated, the Deobandi beliefs include that their Elders and scholars have the ilm-e-ghayb in their graves to know what ails their Madrasa or how their students are faring against the Sunni preachers, and can even bring sweets to their family on the condition of secrecy, and that they can also predict certain events and even help by being at different places at the same time. As against this, however, it becomes Shirk if Ahlus Sunnah believes in the bestowed Ilm-e-Ghayb of the Prophet (sal Allahu alayhi wasallam), Anbiya (a.s.) and Awliya Allah.   It becomes apparent even to a layman's eyes that thus the Quranic verses and the many ahadith shareef in favour of the bestowed knowledge of the unseen are being denied by the dissenters and opponents.

Continued in Part 11...


Friday, January 16, 2015

Part 9: A Brief Survey: Was Prophet (sal Allahu alayhi wasallam) given the Knowledge of Unseen?

From the Layman’s Desk: Islamic Article No.18:

Part 9: A Brief Survey: Was Prophet (sal Allau alayhi wasallam) given the Knowledge of Unseen?

In the Name of Allah, Most Beneficent, Most Merciful.

Knowledge of what was behind the wall:

[“Muhammad (Peace be upon him) doesn't know about his end and what is behind the wall.”

Ref: Barahin-e-Qatia (Pg51, Published By: Muhammad Ishaq Maalik Kutb khana Rahimia Saharanpur in 1365 AH, Written By: Khalil Anbethwi)]

Next, Rasheed Gangohi and his student Khaleel Ambethwi focused on denying even details of partial knowledge of what was behind the wall, among other things.  Deobandi scholars even fabricated a statement and falsely attributed it to Shaykh Abdul Haq al Muhaddith al-Dehelwi (rah) in which he has supposedly written that prophet was not aware of about what is behind the wall!  The fact is no such statement was ever written by Shaykh Abdul Haq Muhaddith al-Dehlwi ( rh).  The Deobandis were not satisfied with this comment , so their leader Mawlana Manzoor Nomani went one step ahead and said: " If prophet could know what was behind the wall , he would have not asked Bilal (Rd) about the women standing at the door. " (Manzoor Numani, Faysala kun Munazara page 136)

At the outset, please note that the above attribution to Shaykh Abdul Haqq is a fabrication and a blatant lie.  
Shaykh `Abdul-Haqq Muhaddith Dehelwî actually quoted it to refute it and clear doubts. He states: "Doubts are created by some narrations which state: 'I am a slave and I do not know what is behind this wall.'  These doubts are removed by the fact that this idea is baseless and the narrations are NOT authentic (riwâyat badô SaHîH na shud ast)." (`Abdul-Haqq Dehelwî, Madârijun-Nubuwwat, v. 1, p. 7)  So Shaykh `Abdul-Haqq Muhaddith Dehelwî considered the very idea to be baseless and the narration to be unauthentic. 

So why did Môlwî Khalîl Ahmad Ambêthwî Sahâranpûrî quote it? The Muhaddithîn as a whole have rejected this narration.  Mullâ `Alî al-Qârî stated:  "qâla ibn Hajar laysa bi Hadîth." "Ibn Hajar said: This is not a Hadîth." (`Alî Qârî, al-Masnû` fil-Hadîth al-Mawdû` Lahore: Matbû'a Muhammadî, p. 22)

Môlwî Manzûr Ahmad Nu`mânî Sanbhalî, tried once again to defend Barâhîn-e-Qâti`a  by giving yet another half-quote:  "mân liyâ ke shaykh SaHib ne madârijun-nubuwwat me is riwâyat kô ghayr SaHîH or be `aSl batlâyâ he - magar ashi`atul-lam`ât me shaykh SaHib ne is riwâyat kô bilâ tanqîd naqal kiyâ he - lehâdhâ môlwî khalîl aHmad ka ye kehnâ ke shaykh `abdul-Haqq raHmatullâhi `alay riwâyat kartehê - durust he." English Translation: ["OK, we accept that Shaykh [`Abdul-Haqq Muhaddith Dehelwî] Sâhib in his 'Madârijun-Nubuwwah' considers this narration to be inauthentic and without any foundation.  However, in 'Ashi`atul-Lam`ât', Shaykh Sâhib recorded this narration without criticising it's authenticity.  So, Môlwî Khalîl Ahmad writing: 'Shaykh `Abdul-Haqq (ra) narrates...' is certainly correct."]

(Manzûr Ahmad Nu`mânî Sanbhalî, Faysala kun Munâzara, p. 130)

Now, what has been quoted above in Faysala kun Munazar p.130 is yet more khiyânah (hiding the truth and half quoting) for in "Ashi`at al-Lam`ât Sharh al-Mishkât", Shaykh `Abdul-Haqq Muhaddith Dehelwî (ra) yet again does comment on this narration and clarifies that if we do accept the narration, it means: "ya`nî be dânâ nîdan Haqq subhânahû." "[...I do not know what is behind this wall... that is, without being informed (independantly of) by The Truthful one - glorified is He."  This means that contrary to Môlwî Khalîl Ahmad Ambêthwî Sahâranpûrî's understanding, he (sal Allahu alayhi wasallam) certainly has been informed by Allâh of what is behind a wall. There is no knowledge which the Holy Prophet (sal Allahu alayhi wasallam) has except that he was informed by Allah Subhânahû wa Ta`âlâ.  In fact, there is no knowledge that Môlwî Khalîl Ahmad Ambêthwî Sahâranpûrî and his defender, Môlwî Manzûr Ahmad Nu`mânî Sanbhalî had except that Allâh made means of informing them.  So what was the point of continuing on this topic in relation to the Holy Prophet (sal Allahu alayhi wasallam)?  Why was it that Môlwî Khalîl Ahmad Ambêthwî Sahâranpûrî and his defender, Môlwî Manzûr Ahmad Nu`mânî Sanbhalî only saw this narration from Shaykh `Abdul-Haqq Muhaddith Dehelwî's (ra) "Ashi`atul-Lam`ât" and did not mention his comments on it?  Why didn't they also see his following translation of a Hadîth and the commentary on it also in that very work?:  "'So I came to know that which is in the heavens and earth.' From this we know that he (sal Allahu alayhi wasallam) has command over all the details of knowledges and their branches."  (`Abdul-Haqq Dehelwî, Ashi`atul-Lam`ât, v. 1, p. 333)

As stated, some people tend to incorrectly rely on the inauthentic tradition whereby the Holy Prophet said: "I do not know what is behind the wall."  No origin is known (la asl) for such a hadith.  Imam Asqalani has said that there is no truth in this narration (Maudhuate Kabir, page 60).  Imam Ibn Hajar Makki (reh) says: ” The chain of narration for this hadith could not be traced.” (Afdalul Qur`a)

Shaykh Kabbani says: "Even if such an improbable saying were attributable to the Prophet (sal Allahu alayhi wasallam),  then its purpose would to show personal humility and not to negate such knowledge. The meaning would then be: "I do not know that on my own, nor do I have such knowledge on my own," but as far as Bestowed Knowledge is concerned, i.e knowledge given by Allah Almighty, the Holy Prophet (sal Allahu alayhi wasallam) was fully equipped with it by his Creator.  The Holy Qur'an bears the testimony to this:  And We granted you knowledge of what you knew not, and the bounty of Allah for you has been infinite. (4:113)"

As against the Holy Prophet’s (sal Allahu alayhi wasallam) knowledge of unseen, the Deobandis have pitted one "Diwan ji" a personal servant of Qasim Nanotwi,  as seen from the biography of the founder of Darul Uloom Deoband Mawlana Qasim Nanotwi (Swaneh Qasim, Vol.2, page 73).  Mawlana Tayyeb narrates that, Mawlana Qasim Nanotwi had a family servant whose name was Diwanji and who was very pious and had deep attachment with the shuyookh of his Tariqa.  Mawlana Habeeburrehman (in-charge Darul Uloom Deoband) used to tell that during elavated stage,  the 'Kashf" power of Diwan ji increased so much that while he used to be in his room, he could see (though mud wall) people walking in the street. The door and wall, all these hindrances were no longer applicable to him.  This was the elevated state of a family servant of Mawlana Qasim Nanotwi. This servant" Diwan ji' could achieve such a high status due to his attachment with Mawlana Qasim and other Shaykhs of their Tariqah.  Interestingly, the same Diwan ji during his Kashf once saw 'red thread' surrounding Darul Uloom Deoband from all side. He himself explained this Kashf as "Christanity and Extremism will show its symptom' in Darul Uloom Deoband”.

So it is more than clear that the Deobandi Ulema are ready and willing to accept a New Muslim Khan's power of perception in reaching the Aalam-e-Ghaib unhindered; but regarding the Prophet (sal Allahu alayhi wasallam) the established belief of the Deobandis is that he (s) could not even see behind the wall. (For reference see Baraheen-e-Qatiah Page 15 of Maulvi Khaleel Ahmed Ambethvi)

As Imam Ahmad Raza considered the Prophet Muhammad (Allah bless him and give him peace) to be the most beloved of Almighty Allah’s prophets, it followed that Muhammad Mustafa (sal Allahu alayhi wasallam) must have been one of the messengers referred to in aforementioned Quranic verses. He defended his view, in addition, with quotation works of fiqh, and rejection of a hadith in which the Prophet is reported to have said that he didn’t even know what lay behind a wall. [The sources cited were Allama Khafaji’s Nasim al-Riyaz and Shihabuddin Ahmad Hajar Makki’s (d. 1565/66) Afzal al-Qura. The hadith in question was apparently mentioned in Barahin-e Qatiyya in defense of the denying that the Prophet had ilm-e ghaib. Imam Ahmad Raza maintained that this hadith was baseless (be-asl) and had been declared to be so by Abdul Haqq Muhhadis Dehlawi (d.1642) in his Madarij al-Nubuwwa.]

As for Faisla Kun Munazara (the Decisive Debate) of Manzoor Nomani al-Deobandi (1905-1997) is nothing but a futile attempt to interpret the statements of disbelief written by the four Deobandi elders. Almost all possible tricks of interpretations employed by him have been refuted by Mufti Ajmal Sambhali (Rh) (1900-1963) in addition to his refuting Husain Tandvi al Deobandi (1297/1879-1377/1957) in his masterpiece work Rad Shahāb e Sāqib bar Wahābi Khāib, (pub.1954).  Later in 1988, Mufti Sharif al Haq refuted each and every lie of Manzoor Nomāni point by point in his book, Sunni Deobandi Ikhtilāf Ka Munsifāna Jaiza (A fair analysis of the Sunni-Deobandi Dispute).

Eating Poisoned Meat at Khaybar: 

Another objection raised by the opponents of bestowed Unseen Knowledge of Prophet (sal Allahu alayhi wasallam) is that if Holy Messenger had ilm-al-ghayb then why did he eat poisonous meat in Khyber? If he did  it knowingly, then this is suicide and Prophet (sal Allahu alayh wasallam) is free from this.

When Khaybar was conquered, a roasted poisoned sheep was presented to the  Prophet (sal Allahu alayhi wasallam) as a gift (by the Jews). The Prophet (sal Allahu alayhi wasallam) ordered, "Let all the Jews who are here, be assembled before me." The Jews were collected and the Prophet (sal Allahu alayhi wasallam) said (to them), "I am going to ask you a question. Will you tell the truth?'' They said, "Yes.’' The Prophet (sal Allahu alayhi wasallam) asked, "Who is your father?" They replied, "So-and-so." He said, "You have told a lie; your father is so-and-so." They said, "You are right."  He said, "Will you now tell me the truth, if I ask you about something?" They replied, "Yes, O Abu Al-Qasim; and if we should tell a lie, you can realize our lie as you have done regarding our father."  On that he asked, "Who are the people of the (Hell) Fire?" They said, "We shall remain in the (Hell) Fire for a short period, and after that you will replace us." The Prophet (sal Allahu alayhi wasallam) said, "You may be cursed and humiliated in it! By Allah, we shall never replace you in it.'' Then he asked, "Will you now tell me the truth if I ask you a question?" They said, "Yes, O Abul Qasim." He asked, "Have you poisoned this sheep?" They said, "Yes." He asked, "What made you do so?" They said, "We wanted to know if you were a liar in which case we would get rid of you, and if you are a prophet then the poison would not harm you.  [Sahih al-Bukhari 3169]

It is to be noted that Prophet (sal allahu alayhi wa sallam) ate the meat which was poisoned because Jews had said that if the prophet was a real prophet then the poison would not affect him ( sal allahu alayhi wa sallam). [Mishkat al Masabih, Bab al- Mawjizat)

We have in an Agreed Upon Hadith shareef: A Jewish woman came to the Prophet, peace and blessings be upon him, with a poisoned sheep and he ate from it. She was brought to him and it was said: Should we kill her? The Prophet said no. I continued to see the effects of the poison upon the Messenger of Allah. (Sahih Muslim 2190, Grade: Muttafaqun Alayhi).  Thus according to ibn Katheer:  The Jews wanted to check the prophethood and truthfulness of our prophet (sal allahu alayhi wa sallam) and the whole challenge was to see if prophet eats the meat.  That is why prophet chose to eat the food.  Similar is the case of mubahila in which prophet accepted the invitation because the enemies wanted to check the authenticity of prophethood.  The companion died because the poison had to show its effect on non-prophet.  The Jewess who had mixed poison in the meat was convinced by this incidence (miracle) that prophet (sal Allahu alayhi wa sallam) was indeed a true prophet and she accepted islam.  [Al bidaya wan nihaya, vol 3,p 388]

Here it is to be remembered that the poison was so potent that it immediately resulted in the death of a Sahabi.    Also, as is evident from other ahadith, it is one of his miracles that the meat of the roasted sheep told Prophet (sal Allahu alayhi wasallam) that it was poisoned.  The Prophet, sallallaahu ‘alayhi wa sallam, remained alive for three years after eating some of this poisoned, roasted sheep at Khaybar, and years later he went on to conquer Makkah Shareef without shedding a drop of blood, and ultimately he also completed his misson of the Deen before he fell ill and passed away from this material world.  [By the way, Sunni scholars and even Qadi Shawkani and others write: Scholars agree that our Prophet, (May Allah bless him and grant him peace), is alive in his grave and the earth does not eat the bodies of the Prophets. (Nayl al-Awtar chapter Hajj by Qadi Shawkani)] 

Ibn Masud (Allah be pleased with him) felt that the Prophet [peace be upon him] had died as a martyr, the delay in the poison’s effect being a prophetic miracle.  Allah Most High thus preserved His beloved Messenger until his mission was completed, and then, to honor him, caused him to die a martyr.  [Muhammad al-Zurqani, Sharh Mawahib Laduniyya]

Incident of Ifk:

An accusation was made regarding the blessed knowledge of the Unseen of the Beloved Prophet (Sal Allaho Alaihi wasallam) and a few ignorant linked it to the Quranic verse which tells us of the accusation of immorality made on our beloved Mother Umm al-Momineen Sayyidatuna Ayesha Radi Allahu Ta'ala Anha.  According to them, the beloved Prophet (Sal Allahu Alaihi wasallam) was disturbed by it and didn't say anything before the revelation (wahi) was made (i.e. whether the accusation was true or not).  Wahhabis say if the Prophet (sal Allahu alayhi wasallam) knew the Unseen, then why did he remain silent for so many days regarding the accusation on Aisha ®?

First it needs to be stated that the scholars of Sunni Islam are all agreed that whoever, despite Allah’s ratification of Aisha’s ® innocence as mentioned in Surat al-Nur persists in slandering her is by all means a Kaafir for having rejected the verses of the Holy Qur’an.  "Allah forbids you from it [slander] and warns you not to repeat the like of it forever, if you are believers." [al-Noor 24:17]   Al-Haafiz ibn Katheer said, in his Tafseer:  "The scholars, may Allah have mercy on them, are all agreed that whoever accuses or slanders her after the revelation of this aayah is a kaafir, because he has rejected the Qur’aan."  Slandering the family of the Prophet (sal Allahu alayhi wasallam) hurts and offends the Prophet (sal Allahu alayhi wasallam) himself, and there is no doubt that whatever hurts and offends the Prophet (sal Allahu alayhi wasallam) is a Kaafir by the consensus (ijmaa‘).

Now, the hadith in Sahih al-Bukhari clearly states, “I know my wife to be only chaste.” [Sahih al-Bukhari, Kitab al-Maghazi, Baab Hadith al-Ifk, Hadith 4141].  This proves his knowledge.  It is also not possible for Rasoolullah (sal Allaho Alaihi wasallam)  to have been suspicious of Sayyidah Aisha ®  because Allah said to the Muslims as a rebuke, “Why did Muslim males and females not think good in their hearts and immediately said, “This is clear falsehood?” – [Surah Nur, Verse 12].  So before the revealing of innocence, it was compulsory for Muslims to think good of her and Haraam upon them to be suspicious. – And the Prophet is definitely free (ma’sum) from Haraam. Thus, he was not suspicious of Sayyidah Aisha ® in the least.  Yes, for him to say immediately that it was a clear lie was not compulsory because this was a domestic matter.

Not knowing about Hazrat Aisha's (R) innocence was not the cause of Rasoolullah SallAllaho Alaihi wa Sallam remaining silent.  People’s spreading these rumours, was also the reason for this silence.  Had the Holy Prophet (sal Allahu alayhi wasallam) not waited for the revelation of the ayahs but immediately informed people of Sayyidah Aisha’s ® innocence, the hypocrites would have said, “See how he protects his family members.”  And Muslims would not have come to know of the rules of slander and wrongful accusation. Also, the method of researching cases would not have been known and Sayyidah Aisha ® would not have received the reward for the patience that she demonstrated during this time.  It is also a rule of Islamic beliefs that the wife of a Prophet cannot be immoral. Allah states in the Holy Quran.   “Impure women belong to impure men and immoral men to immoral women.” – [Surah Nur, Verse 26]  The impurity spoken of here refers to fornication (zina).  In other words, the consort of a Prophet can never be a fornicator.

So does the Holy Prophet (sal Allahu alayhi wasallam) not know this rule of Beliefs (that a wife of a Prophet cannot be immoral)? Is he unaware that Sayyidah Aisha ®  is the wife of the Leader of the Prophets and that this type of behaviour cannot be displayed by her?  No, it was the Will of Allah to Himself testify to the innocence of Sayyidah Aisha ® through the ayahs revealed so that all Muslims of the entire world can proclaim her chastity and greatness, even in Salah.  Thus, if Rasoolullah (Sal Allaho Alaihi wa Sallam)  personally revealed her innocence, all of these excellences would not have been obtained.  In short, he had knowledge but did not reveal it.  The grace of this matter is that when Zulaikha laid an accusation against Hadrat Yusuf Alaihis Salam, Allah Himself did not directly reveal his innocence but revealed it through an infant.  Similarly, when Sayyidah Maryam was wrongfully accused, He revealed her innocence through the infant Ruhullah. However, when the beloved of His Beloved was accused, Allah did not proclaim her innocence through any angel or infant but Himself gave witness and recorded it in the Holy Quran!  This testimony came to be part of Iman and for the creation to understand the proximity of the Holy Prophet to Allah through it.  

Additionally, you don't have to go far to seek:  Don't we still have people this day claiming to be Muslims who cast aspersions on the character of Hazrat Aisha (R)?  This, despite the Quranic verses in favour of her innocence!!! So what would have been the state if only hadiths were to be presented in her favour with these rejecting the Sunnah of Prophet (sal Allahu alayhi wasallam)?  

According to ibn Katheer, may Allah have mercy on him, said: "Allah would not have made ‘Aisha ® the wife of the Messenger of Allah (sal Allahu alayhi wasallam) if she had not been good, because he (s) is better than any good person. If she had been bad, she would not have been fit to marry him from a shar‘i point of view, and Allah would never even have decreed it.."

Haji Imdadullah Makki Alaihir raHma (whom the Opponents in Indo-Pak believe to be their Spiritual Guide and Leader) says: “People say that the Prophets Alaihim as-Salam and Awliya Alaihim ar-Rahma do not possess the Knowledge of the Unseen. I say that the men of truth perceive the Unseen whenever they cast their eyes around them. In fact, this perception is the knowledge of truth. Those who say that the Holy Prophet Hadrat Muhammad Peace and Blessings of Allah be Upon Him did not know about Hudaibiyah and Hadrat Ayesha Radi Allahu Ta'ala Anha are misguided. Attention is the pre-requisite for any knowledge.” [Shamaim-e-Imdadiyah, Page 110 – Anwaar-e-Ghaibiyah, Page 125]

Thus there can be no doubt that Prophet (sal Allahu alayhi wasallam) knew that the roasted meat offered by the Jewess at Khaybar was poisoned but still took a mouthful since the Jews wanted to verify the authenticity of his Prophethood; and that he (sal Allahu alayhi wasallam) knew that Hazrat Aisha (R) was innocent of the aforesaid rumours.    

So do the opponents doubt even the Unseen Knowledge of Allah (swt) (though nothing is Unseen for Allah)?

Ahadith of Lake-Fount/Cistern/Al-Howd:

To continue with the opposition to Prophet’s (sal Allahu alayhi wasallam) Knowledge of the Unseen, it is also common for the opponents to point out the ahadith of Al-Howd (Lake-Fount) in order to negate Prophet’s (sal Allahu alayhi wasallam) being Haazir-Naazir or that he had no knowledge of those people who had left Islam or had made innovations after him.   We find such hadiths of al-Howd in Bukhari and Muslim, and the answer as to who these people are has been given by many scholars, including the Commentator of Sahih Muslim, namely, Imam Nawawi.  However, regarding the knowledge of the unseen, the immediate answer to this is: Who’s prophesying about all this? Naturally, it is Prophet (sal Allahu alayhi wasallam) who has already been given this knowledge by Allah (swt) and he is telling us what all will occur near the Al-Howd.

Shaykh Gibril Haddad discusses these aspects at length and according to him, to the question why is the Prophet upon him blessings and peace, being told: "'You do not know they turned Apostates"? There are several answers to this:  “1. The Prophet's designation of them as ‘My Companions’ and the reply of the angels: "Do you not know..." are meant as didactic disclosures to the hypocrites that although they enter into his mercy in this world, they will not be allowed to enter it in the next unless they repent beforehand. The style of this disclosure is dramatic and develops as if from a state of ignorance to a state of discovery in order for the disclosure to be more effective. However, such ignorance-then-discovery are not literal for the Prophet Muhammad upon him blessings and peace. How could they be when he is the one who is prophesying that this shall take place??  2. Should we hold the view that the Prophet Muhammad upon him blessings and peace, was only prophesying the general knowledge that this will take place but does not, indeed, know the personal details of those involved, hence he calls them ‘My Companions’ literally, the answer is that the reply of the angels refers to the Murtadds of the Umma whose ridda was kept hidden from the Prophet Muhammad upon him blessings and peace, so as not to harm him. This interpretation qualifies the meaning of the hadith ‘Hayati khayrun lakum’ and thus his knowledge in the grave excludes ridda and the murtadds as this would pain the Prophet Muhammad upon him blessings and peace, to no end.” 

The actual Companions of the Prophet upon him blessings and peace, are excluded, because he retells the fount scene as part of a dream he has just seen and from which he wakes up smiling. If the dream involved the expulsion of any of his actual Companions, it is inconceivable that he would wake up in such a state of cheer and elation.  Here's the beginning of the hadith again.."The Messenger of Allah (PBUH) was sitting among us then he dozed off. He then raised his head, smiling."

Of course, the Shaykh goes on giving us more details - all of which cannot be included here for brevity’s sake. Please see:  “Hayati khayrun lakum“and Lake-Fount Hadiths"

It may also be noted that:

(a) Allama Mohammad Shariful Haq Amjadi in his Sharah  Sahih Bukhari writes: In this Hadith Huzoor (sal Allahu alayhi wasallam) is himself saying to his Sahabis that on the Day of Qiyamah such and such will Happen (as discussed in the hadith) and the saying of Rasullah to his Sahabi (before Qiyamah) is itself the Proof that He knew what will happen on the Day of Qiyamah.This Hadith itself is a proof for Ilm-e-gaib.
 (b) Gulam rasool Saeedi in his Sharah Sahih Muslim says that:Rasulallah calling “Au-Sihabi, Au-Sihabi” to the people who were gathered on his left side was an expression of taunt to them.which means that “They are my Sahabis! They are my Sahabis!” - they can never be my Sahabis who innovated new and bad things after me or became Murtads. 
(c) According to many Hadiths in the books of Ahadith, Rasulallah (sal Allahu alayhi wasallam) said: Sinners will be holding their Aamaal in their left hands and will have dull faces, wheras Momins will be holding their Aamal in their right hands and their faces will shine.
Rasulallah (sal Allahu alayhi wasallam) himself told this hadith, then how come will he not recognize his Sahabis by seeing the signs on their faces??? JUST THINK!! 
(d) Gulam Rasool Saeedi in his Sharah Sahih Muslim writes that Rasulallah (sal Allahu alayhi wasallam) calling them Sahabi was in order to remind them and show them that how painful is the punishment for the sinners/innovators/Murtads because when they heard Rasulallah addressing them as Sahabis they thought that they will get the water to drink from the Hawd and when they were deprived and moved from the Cistern (Al-Hawd) their expectation and Hope broke and this resulted into more pain and Azaab(punishment).
(e) Then again, Al-Zarqani in Sharh al-Muwatta' (1:98) mentions that Ibn Shakir narrates in his Manaqib al-Shafi`i with his chain to Yunus ibn `Abd al-A`la from his teacher al-Shafi`i that the latter said his teacher Imam Malik only regretted including one hadith in the Muwatta', namely, the hadith of the lake-fount. The reason for this, and Allah knows best, is that Malik typically hated for some people to be potentially confused or, worse, misled by certain hadiths connected to doctrine; in this particular case, with regard to either the Prophet's God-given foreknowledge or the honour of his blessed Companions which the Qur'an, the Sunna, and the Consensus made categorical and obligatory knowledge.

Regarding all the above hadith, firstly the wording in nearly all of them is la tadri which to a modern arab may mean “don’t know” but in classical Arabic (see Lane’s lexicon) means you don’t know by your own ability- in other words you don’t know by your own investigation but only because Allah revealed it to you. The other point to make here is that when someone asks a question in the Qur’aan and the Sunnah it is not always because they don’t know;  it is for the sake of educating others. For example Allah asks Hazrat Musa (alahi salam) what he is holding in his hand in the Qur’aan and Hazrat Jibrial (alayhi salam) asks our beloved Prophet (sall Allahu alayhi wa sallam) about Islam, Iman and Ihsan and then said “you have told the truth” after every answer, the Prophet (Salla Allahu alayhi wa salam) explained to his companions “He came to teach you about your religion.”

Please note that the aim of wahabis and Deobandis is always to show that Prophet (sal Allahu alayhi wasallam) didn’t have knowledge of the unseen.  For Muslims, we have at least seven quranic verse and eighty hadith which prove knowledge of the unseen (ghayb) given to prophet. Even if any example or understanding given by a sunni scholar to prove that  prophet had the knowledge of the unseen ( ghayb) is wrong , it will still not prove that prophet didn’t have the knowledge of the unseen. It will only prove that the particular example or understanding is wrong, because ultimately the prophetic knowledge of the unseen stands proven from the Quran and numerous Ahadith.

So, in conclusion, no this is not an evil and misguided belief, rather it is something you have not grasped as of yet,  and have been misled as to the understanding of it by bad and incorrect translations and Tafsirs.  May Allah azza wa jal open the opponents' hearts and ours to the true status and glory of the Final Messenger (salla Allahu alayhi wa salam). Ameen.

Continued in Part 10...


Sunday, January 11, 2015

Part 8: A Brief Survey: Was Prophet (sal Allahu alayhi wasallam) given the Knowledge of Unseen?

From the Layman’s Desk: Islamic Article No.18:

Part 8: A Brief Survey: Was Prophet (sal Allau alayhi wasallam) given the Knowledge of Unseen?

In the Name of Allah, Most Beneficent, Most Merciful.

Praise be to Allah, Lord of all the worlds, and blessings and peace of Allah upon His Prophet and Messenger Muhammad (sal Allahu alayhi wasallam), his Family and all his Companions.

In previous Parts, we noted that Unseen is divided as Kull (complete) and Ba`aD (some). Kull is only for Allah `Azza Wa Jall. But Ba`aD is given to Prophets and Awliya. The Ba`aD of Rasulallah Sallallahu `Alayhi wa Sallam is so much that it covers from the beginning of the Khalq (creation) to the time of Judgement day.  In the last part we examined the implications of Surah Luqman verse 34 in relation to the Prophet’s (sal Allahu alayhi wasallam) knowledge of the unseen regarding the Five Secret Things.  We also noted some of the transmitted proofs, one of them being:   Tabarani, Imam AHmed in his Musnad reports, said HaDrat Abu Dharr al-Ghifaari : Rasulallah Sallallahu `Alayhi wa Sallam left us in a state such that there wasn’t a bird that would ruffle its feathers but Rasulallah Sallallahu `Alayhi wa Sallam hadn’t told us of it. (that is he has told us so much that he didn’t leave out even such a small thing)
If we go by the rational proof, we should note that speaking about the forming of the child in the womb of the mother, the Holy Prophet (sal Allahu alayhi wasallam) said that Allah sends an Angel who is ordered to write four things: he (the Angel) is ordered to write down its (the baby’s) deeds, its sustenance, its (date of) death, and whether it will be blessed or wretched (in religion). Then the soul is breathed into it…..” (Bukhari).  So it is proven that the Five Secret Ghaibs are known to the angel who writes down the fate (Taqdeer).  Another Hadith states “Allahعزوجل wrote the fates of the creations 50,000 years before He created the heavens and earth.” [Mishkaat. Kitaabul-Imaan, Baabul-Imaan bil-Qadr].  The Five Special Ghaibs are recorded in the Protected Tablet (Lawhe-Mahfooz). Hence, those angels who are appointed over it and, similarly, the Prophets and Saints whose vision can reach it, also possess the knowledge of them.
However, to adduce more evidence relating to the Holy Prophet’s (sal Allahu alayhi wasallam) knowledge of the Five Secret Thing or Uloom al-Khamsa, it will be pertinent to quote straight from the Shaykh Naeemuddin Moradabadi’s absheer al-Aquul Wa Tanbeeh al-Ghafuul Fee SharHi Wus`ati `Ilmi Rasuul:

“It is well known that the description of all things is written in the preserved Tablet the LawH al-MaHfuuDH. It should also be known that it is Makhluuq, creation and neither your Lord Almighty, nor any Attribute of His. The first thing from this we note is that knowledge of these five things is not a Shara`yee impossibility. Says QaDi `IyaD RaHimahullah in his Shifaa that Rasulallah Sallallahu `Alayhi wa Sallam has the MOST `Ilm in the entire creation. And since LawH and Qalam are also creation definitely Rasulallah Sallallahu `Alayhi wa Sallam has all the `Ilm that is contained therein.

Writes Shaykh Busayri in Qasidat al-Burda :

Wa Inna Min Juudikad Dunyaa Wa DDarratahaa
Wa Min `Uluumika `Ilmal LawHi Wal Qalami
Wa Kulluhum Min Rasulallahi Multamisun
Ghurfanm Minal BaHri Aw Rashfanm Minad Diyami!

[And be it this world or the hereafter, it is because of thy generosity Yaa Rasulallah Sallallahu `Alayka wa Sallam // And among thy knowledge is the knowledge of the LawH and the Qalam// And everyone asks of Rasulallah Sallallahu `Alayhi wa Sallam // (and all that they have) amounts to not more than a handful of water from the sea or a few drops from torrential rain.] 

In Radd al-MuHtaar by Ibn `Aabideen Shaamee:  It is written in SharH at TaHreer by HaDrat Shams al-Aimma Kardari that by mentioning something special it doesn’t prove that that which is left out does not hold true.  [Fee SharHit TaHreer, `An Shamsil Aimmah al-Kardari Anna TakhSeeS ash-Shayya Bidhdhikri Laa Yadullu Nafiyal Hukma `Amma `Addahu.
So, all the Hadeeths that say that Allah alone knows the Ghayb do not negate that Rasulallah Sallallahu `Alayhi wa Sallam or other Prophets or Angels or Awliya `Alayhimus Salaam do not know of the Ghayb even after being taught by Allah…”

Hadeeth of Bukhari:  Said HaDrat `Umar that one day Rasulallah Sallallahu `Alayhi wa Sallam stood amongst us on a (high) spot and told us (gave news of) of (everything) since the beginning of creation to (the extent of) the time when the people of Paradise enter paradise and the people of Hell enter Hell; He who (could) memorize it (remember) memorized and he who (couldn’t) forgot.  [`An `Umar Qaal Qaama Feena Rasulallah Sallallahu `Alayhi wa Sallam Maqaaman Fa Akhbarnaa `An Bad-il Khalqi Hatta Dakhala Ahlul Jannati Manaazilahum Wa Ahlun Naari Manaazilahum HafiDHa dhaalika Man HafiDHahuu Wa Nasiyahuu Man Nasiyahuu.]

Hadeeth of Muslim:  Said `Amr ibn AkhTab al-AnSaari: Rasulallah Sallallahu `Alayhi wa Sallam did his Fajr Salaah one day and rose upon the pulpit and gave us a sermon until the DHuhr time arrived; He got down and did his DHuhr Salaah and rose upon the pulpit (again) and gave us a sermon until the `Asr time arrived; He got down and did his `ASr Salaah and rose upon the pulpit and gave us a sermon until the sun set. So, (therein) he told us of (gave us the news) all things that would happen till judgement day. Said (the reporter) the most knowledgeable amongst us is he who remembers the most.  [`An `Amr ibnil AkhTabil AnSaari Qaala Salla Binaa Rasulallah Sallallahu `Alayhi wa Sallam Yawman al-Fajra wa SSa`yida `Alal Minbari Fa KhaTabnaa Hatta HaDaratiDH DHuhru Fa Nazala FaSallaa Thumma SSa`yidal Minbara Fa KhaTabna Fa KhaTabnaa Hatta HaDaratil `Asru Thumma Nazala FaSallaa Thumma SSa`yidal Minbara Hatta Gharabatish Shamsu Fa Akhbarnaa Bimaa Huwa Kaayinun Ilaa Yaumil Qiyaamati Qaala Fa-A`alamunaa AHfaDHunaa]

In the Hadeeth of both Muslim and Bukhari:  It is reported from HaDrat Hudhayfaa, said he: " One day Rasulallah Sallallahu `Alayhi wa Sallam stood amongst us in a (high?) spot. And he did not leave out a thing that would happen till the ordained Hour of the Judgement day, (but he told us from that spot); He who could remember (as much) remembered and he who couldn’t, forgot. Among my companions (those who heard him that day) are those who recognize (the event) when it happens tho’ they seem to have forgotten; it is like a man’s face is forgotten once he is out of sight and when one sees him he recognizes him.  [`An Hudhayfaa Qaal Qaama Feenaa Rasulallah Sallallahu `Alayhi wa Sallam Maqaaman Maa Taraka Shayyan Yakuunu Fee Maqaamihi dhaalika Ilaa Qiyaamis Saaati Illa Haddatha Bihi HafiDHahuu Man HafiDHahuu Wa Nasiyahuu Man Nasiyahuu Qad `Alimahuu ASHaabi Haa-ulaayi Annahu La Yakuunu Minhush Shayyun Qad Nasiyahuu Fa Araahu Fadhakarahuu Kamaa Yadhkurur Rajulu Wajhur Rajuli Idhaa Ghaaba Anhu Thumma idhaa Araahu Arafahuu

In Mishkaat :  It is reported from HaDrat Thawbaan RaDiyallahu `Anhu said he: Said Rasulallah Sallallahu `Alayhi wa Sallam Allah `Azza Wa Jall has lighted up the earth for me so that I saw all its easts and all its wests. (this hadeeth is long)  [`An Thawbaan RaDiyallahu `Anhu Qaala Qaala Rasulallah Sallallahu `Alayhi wa Sallam Innallaha Zawwaa Liyal ArDa Fa Ra-aytu Mashaariqahaa Wa Maghaaribahaa …. ]

In Mishkaat from Darimi:  It is reported from HaDrat `Abd ar-RaHmaan ibn `Aayish said he: Said Rasulallah Sallallahu `Alayhi wa Sallam I saw my Lord Sustainer `Azza Wa Jall in a pleasant manner; And He (My Lord) kept His Hand (as befits His Glory) between my shoulders and I could feel the coolness in my breast. Then (because of it) I came to know of all that is in the Heavens and all that is in the Earth and recited : " And it is this way we Shewed Ibraaheem of the Kingdom of the Heavens so that it could increase his faith. [note however that since HaDrat Ibraaheem `Alayhis Salaam was a believer already the mention Minal Muuqineen is increase his faith, Wallahu A`alam]  [`An `Abd ar-RaHmaan ibni `Aayish Qaala Qaala Rasulallah Sallallahu `Alayhi wa Sallam Ra-aytu Rabbee `Azza Wa Jall Fee AHsani SSuuratin Qaala Feema YakhtaSimul Mala-ul A`alaa Qultu Anta A`alamu Qaala Fa WaDa`a Kaffahuu Bayna Katifiyya Fa Wajadttu Bardahaa Bayna Thadliyya Fa `Alimtu Maa Fis Samaawaati Wal ArDi Wa Tala-a " Wa Kadhaalika Nuree Ibraaheema Malakuutas Samaawaati Wal ArDi Wa Li Yakuuna Minal Muuqineen" ]

In Mishkaat a Hadeeth with the same words except the words [" Wajadttu Barda Anaamilhaa Bayna Thadayya Fatajalla Lee Kullu Shayyin"]  I could find its coolness in my breast and everything was lighted up for me (so that I could know of everything).

In Mawaahib al Ladunniyyah by Imam AHmed Qastalaani this Hadeeth is reported from Tabaraani who reports from Ibn `Umar RaDiyallahu `Anhu Said he : Said Rasulallah Sallallahu `Alayhi wa Sallam Verily Allah `Azza Wa Jall raised the world for me so that I could see all that was therein and all that is going to happen till Judgement day and I could see it (as clearly and plainly) as I could see my hand.  [" Qaala Qaala Rasulallah Sallallahu `Alayhi wa Sallam Innallaha Ta`aalaa Qad Rafa`a Liyad Dunyaa Fa Ana AnDHuru Ilayhaa Wa Ilaa Maa Huwa Kaayinun Feehaa Ilaa Yawmil Qiyaamati Ka annamaa Ana AnDHuru Ilaa Kaffee Hadhaa"]

Says Imam Zarqaani in SharaH of this Hadeeth:  It points towards the subtle knowledge that he saw it, that is he was given its knowledge.
[ Innallahaa Qad Rafa`a Ayyi ADH-hara wa Kashafa Liyad Dunyaa Bi Haythu AhaTTu Bi Jamee`yi Maa Feehaa Fa Ana AnDHuru Ilayhaa Wa Ilaa Maa Huwa Kaayinun Feehaa Ilaa Yawmil Qiyaamati Ka Annama AnDHuru Ilaa Kaffee Haadhihi Ishaaratun Ilaa Annahu NaDHara Haqeeqatan Dafa`a Bihi Annahu Ureeda Bin NaDHaril `Ilm.]

Tabarani, Imam AHmed in his Musnad reports, said HaDrat Abu Dharr al-Ghifaari :  Rasulallah Sallallahu `Alayhi wa Sallam left us in a state such that there wasn’t a bird that would ruffle its feathers but Rasulallah Sallallahu `Alayhi wa Sallam hadn’t told us of it. (that is he has told us so much that he didn’t leave out even such a small thing) [Laqad Taraknaa Rasulallah Sallallahu `Alayhi wa Sallam Wa Maa YuHarriku TTaayirun JanaaHayhi Illaa Dhakara Lanaa Minhu `Ilmaa]

Umdatul Qari SharaH Bukhaari by HaDrat `Aini on the mentioned above:
In it is the proof that Rasulallah Sallallahu `Alayhi wa Sallam made it known of all things that pertain to the creation from the beginning (genesis) to the end (the day of Judgement) in a single sitting and the doing so in a single sitting points towards a great circumstance which is among miracles and this demonstrates that he was given the miracle of Jawaami`y al Kalim (He who has given the gift of subtle, concise and comprehensive speech) Sallallahu `Alayhi wa Sallam.  ["Feehi Dalaalatun `Ala Annahu Akhbara Fil Majlisil WaaHidi Bijamee`yi AHwaalil Makhluuqaati Min Ibtidaa-yihaa Ilaa Intihaa-yihaa Wa Fee Eeraadi dhalika Kulluhu Fee Majlisin WaaHidin Amrun `ADHeemun Min Khawaariqil `Aadati Kayfa Wa Qad U`uTee Ma`a Dhaalika Jawaami`yul Kalim Sallallahu `Alayhi wa Sallam"]

In the explanation of the Hadeeth in number says Mullah `Ali al-Qaari RaHimahullah in Mirqaat:  ‘So I came to know’ that is by means of the blessings bestowed upon me, all that is in the Heavens and in the earth that is as all that Allah hath taught/informed from amongst the angels and the trees and other things. Which points/proves towards the vastness of his (Rasulallah Sallallahu `Alayhi wa Sallam) knowledge which Allah `Azza Wa Jall opened/informed him of. Said ibn Hajar that is the knowledge of all the Universe and all that is in the heavens and beyond as is evident from the event of Mi`raaj and the earth, that is all the seven earths and below it whether a bull or a fish on it/in it.

[Fa`Alimtu Ayyi Bisababi WuSuuli dhaalikal FayDi Maa Fis Samaawaati Wal ArDi Ya`ani Maa A`alamahullahu Ta`aalaa Mimma Feehaa Minal Malaayikati Wal Ashjaari Wa Ghayrihimaa `Ibaaratun `An Sa`ati `Ilmihilladhee FataHallahu bihi `Alayhi Wa Qaalabnu Hajar Ayyi Jameeyal Kaayinaatillatee fis Samaawaati Bal Maa Fawqahaa Kamaa Yustafaadu Min QiSSatil Mi`yraaji Wal ArDu Hiya Bi Ma`anaa al-Jinsi Ayyi Wa Jamee`ya Maa Fee ArDeenas Sab`yi Bal wa Maa TaHtahaa Kamaa Afaadahuu Ikhbaaruhuu `Alayhis Salaamu Minath Thawri wal Huutil ladhee `Alayhaa]

 Said Jalaluddin as-SuyuuTi in RawDun NaDHeer SharaH Jaami`y as-Sagheer under the Hadeeth:  Khamsun Laa Ya`alamuhunna Illallah: [There are five nobody knows except Allah.]
And his (Rasulallah Sallallahu `Alayhi wa Sallam) saying that nobody knows means that he nobody knows of his own accord; of his own self except Allah. But it should be known that by His own bestowing others also attain this knowledge as is evident amongst us that many have given news of death and that which is in the womb etc., [Fa Amma Qawluhuu Laa Ya`alamuhaa Illa Huwa Fa Mufassirun Bi Annahu Laa Ya`alamuhaa Ahadun Bidhaatihee Wa Min Dhaatihee Illa Huu; Laakin Qad Ya`alamu Bi I`ylaamillahi Ta`alaa Fa Inna thumma Man Ya`alamahumaa Wa Qad Wajadnaa Dhaalika Bi Ghayri WaaHidin Kamaa Ra-aynaa Jamaa`atan `Alimuu Mataa Yamuutuuna Wa `Alimuu Maa Fil ArHaami HHaala Hamlil Mar-ati Wa Qaabeelahu]

In Tafseer al-AHmadi:  And be it known, you may say that the knowledge of these five are not known by anyone except Allah `Azza Wa Jall (as is the Nass); But, Allah teaches it to whosoever he wishes among his beloved ones and among the Awliya as His saying : Allah is the Knower of all things and Khabeer meaning he who gives/teaches news, knowledge. [Wa Laka An Taquula Anna `Ilma Haadhihil Khamsata Wa In Kaana Laa Ya`alamuhaa AHadun Illallaha Laakin Yajuuzu An Yu`allimuhaa Man Yashaa-u Min MuHibbeehi Wa Awliyaa-ihi Bi Qareenati Qawlihee Ta`alaa Innallaha `Aleemun Khabeer Bi Ma`anaa Al-Mukhbir]

In Jam`un Nihaaya Fee Bad-il Khayri Wal Ghaaya, says Imam Shanwani:
Nobody knows when the hour (of Judgement) is except Allah; So, no one knows of it, whether among the prominent Angels or a Prophet who is sent forth; Some Mufassirs have said that nobody knows of these five all by himself (Ladunniyyan, Dhaatiyyan) without any means except Allah `Azza Wa Jall; for the Knowledge of these things to be known all by himself is His attribute; And the knowledge of these things by a means, then it is not restricted to Allah (for He teaches Himself); [Laa Ya`alamu Mataa Taquumus Saa`ata Illallaha Falaa Ya`alamu dhaalika Malakun Muqarrabun Wa Laa Nabiyyun Mursalun Qaala Ba`aDul Mufassireena Laa Ya`alama Haadhihil Khamsa `Ilman Ladunniyyan Dhaatiyyan Bilaa WaaSiTatin Illallaha Fal `Ilmu Bi HaadhihiS Sifati Mimma IkhtaSSallahu Ta`aalaa Bihaa; Wa Amma Bi WaaSiTatin Falaa YakhtaSSu bihee Ta`aalaa]

Mirqaat SharH of Mishkaat by Mullah `Ali al-Qaari RaHimahullahul Baari explaining the Hadeeth:  "Inni La A`arifu Asmaa-ahum Wa Asmaa-a Aabaayihim Wa Alwaana Khuyuulihim"  [Verily I know of all their names and their father’s names and the colors of their horses. (this Hadeeth is about the people who cast fitna like the Deobandis)] says,

That is among the miracles of the Prophet `Alayhis Salaam which is document that the Knowledge of Rasulallah Sallallahu `Alayhi wa Sallam is MuHeeT (that which covers) all among the complete (things of creation) and parts (minute things) of the Universe and all apart from it. [Feehi Ma`a Kawnihi Minal Mu`ujizaati Dalaalatun `Alaa Anna `Ilmuhu Sallallahu `Alayhi wa Sallam MuHeeTun Bil Kulliyyaati Wal Juz-yiyyati Minal Kaa-inaati Waghayrahaa]

[Note however that it is complete knowledge of creation that is claimed; not the complete knowledge of the Unseen. If somebody, construes that what else is left among the knowledge other than that of creation; necessarily he is a great ignoramus for he is restricting the `Ilm of Allah.]] 

Khalaqal Insaana `Allamahul Bayaan  And Allah created the Human (MuHammad Sallallahu `Alayhi wa Sallam ) and taught him speech (of all that happened and all that is to happen)

Said Imam Baghawi in Mu`aalimut Tanzeel: ( Sura rahman , ayat  3-4) Tafsir Baghawi.  Said Ibn Keesan Khalaqal Insaan He created human, that is MuHammad Sallallahu `Alayhi wa Sallam.  `Allamahul Bayaan taught him speech that is speech, description of all that hath happened and all that shall come to be.  [Qaal Ibn Keesaan Khalaqal Insaan, Ya`anee MuHammadin Sallallahu `Alayhi wa Sallam `Allamahul Bayaan. Ya`anee Bayaani Maa Kaana Wa Maa Yakuun.]

Wa Nazzalnaa `Alaykal Kitaaba Tibyaanal Likulli Shayy;  And We (Allah) sent down upon thee a book that manifests everything. [Note that Kulli Shayy is general as Allah says, `Ala Kulli Shayyin Qadeer // He has power over all things. The same way the Qur'an describes EVERYTHING. Wallahu A`alam]

Said Imam Abd al-Wahhab Sha`araani in Kibreet al-AHmar :  And our Shaykh HaDrat `Ali al-KhawwaS RaDiyallahu `Anhu said, I heard from him: A person is not considered as complete (mureed) by us as long as he doesn’t know of his Mureeds from the time of his being transferred as a seed since the time of Alastu (when Allah asked "Am I not thine Rabb?") to the point whether he enters paradise or hell.  [Wa Amma Shaykhunas Sayyidu `Aliyyun al-KhawwaS RaDiyallahu `Anhu Fasami`ytuhu Yaquulu Laa Yakmalur Rajulu `Indana Hatta Ya`alama Harakaati Mureedihi Fee Intiqaalihi Fil ASlaabi Wa Huwa NuTfatun Min Yawmi A Lastu Birabbikum Ilaa Istiqraarihee Fil Jannati Aw Fin Naar]

Said Shaykh al-Jeelani:  NaDHartuu Ilaa Bilaadillahi Jam`an :: Ka Khardalatin `Ala Hukmitti Saali [I see all the cities created by Allah as if I see a small speck of mustard seed on my palm! ( an interesting aside is someone asked how is it that Rasulallah Sallallahu `Alayhi wa Sallam could see it as he could see his palm and Shaykh al-Jeeli RaDiyallahu `Anhu could see it as a mustard seed. Our Shaykh replied, THAT under the mustard seed is hidden from Shaykh al-Jeelani, but even that is not hidden from Rasul `Alayhi AfDalus Salaatu Was Salaam)]

It is in RuH al-Bayaan: And thus his (Rasulallah Sallallahu `Alayhi wa Sallam) knowledge encompasses all the (Ba`aD)Unseen of the skies as has been reported in the Hadeeth.  [Wa Kadhaa SSaara `Ilmuhu MuHeeTan Bi Jamee`yil Ma`aluumaatil Ghaybiyyatil Malakuutiyyati Kamaa Jaa-a Fee Hadeethi IkhtiSaamil Malaayikah;]

In Khaazin this Hadeeth is by Suddi: Said Suddi said Rasulallah Sallallahu `Alayhi wa Sallam all the faces of people among my Ummah were presented to me as were presented to HaDrat Aadam `Alayhis Salaam and I was made known of who will be a Muslim and who a Kaafir; when this reached the Munafiqs, they said mocking, MuHammad (Sallallahu `Alayhi wa Sallam) speaks of those who are not even created, and we are amongst him, he doesn’t know who is a Muslim amongst us. When Rasulallah Sallallahu `Alayhi wa Sallam heard of it, he stood up on the pulpit and said, "what has become of a nation that speaks ill of my knowledge. You do not ask of what is amongst you now and anything until Judgment day, that I cannot tell you of". And this hadeeth continues with HaDrat `Abdullah ibn Hudhaafah as-Sahamee asking who his father was; Rasulallah Sallallahu `Alayhi wa Sallam replied that his father was Hudaafah; HaDrat `Umar RaDiyallahu `Anhu stood up and said we are pleased with Allah as our Lord and Islam as our Religion Qur'an as our Imam (book of revelation) and as thee as our Prophet, please forgive us may Allah forgive thee; Said Rasulallah Sallallahu `Alayhi wa Sallam Will you stop now? And got down from the pulpit.
[Qaalas Suddi Qaala Rasulallah Sallallahu `Alayhi wa Sallam `UriDat `Alayya Ummatee fee SSuwarihaa FiT Teeni Kamaa `UriDat `Alaa Aaadama Wa U`ulimtu Man Yu-minu Wa Man Yakfuru Fa Balagha dhaalikal Munaafiqeena Qaaluu Istihzaa-an Za`ama MuHammadun Sallallahu `Alayhi wa Sallam Innahu Ya`alamu Man Yu-minu Bihi Wa Man Yakfuru Minmman Yakhluqu Ba`adu Wa NaHnu Ma`ahuu Wa Maa Ya`arifuna; Fa Balagha Dhaalika Rasulallah Sallallahu `Alayhi wa Sallam Fa Qaama `Alal Minbari Fa HHamidallaha Wa Athnaa `Alayhi thumma Qaala Maa Baalu Aqwaamin TT`anuu Fee `Ilmee? Laa Tas-aluunee `An Shayyin Feemaa Baynakum wa Baynas Saa`ati Illaa An-ba-atukum Bihee …] 

I say, our Rasul Sallallahu `Alayhi wa Sallam is telling people of their fathers and you ask of what is in the womb?

It is in Khaazin:  When Rasulallah Sallallahu `Alayhi wa Sallam says that he doesn’t have this `Ilm it is his humility and his recognition of the fact that he is a slave of Allah.  [Innamaa Nafaa `An Nafsihish Shareefati Haadhihil Ashyaa-a TawaaDu`an Lillahi Ta`aalaa Wa I`ytiraafan Lahuu Bil `Ubuudiyyati] 

It is in the Fataawa of Imam Nawawi: 

Question: What is the meaning of the Aayat, "Nobody knows of what is in the heavens and the earth among the Unseen except Allah" and its like tho’ it is among the Mu`jiza of Rasulallah Sallallahu `Alayhi wa Sallam that he was taught the knowledge of Maa fee Ghadd what will happen tomorrow and among the miracles of Awlia RaDiyallahu `Anhum.
Answer: Its meaning is nobody knows of these things of his own accord, (independently without being taught by Allah) except Allah `Azza Wa Jall. And the miracles of Prophets and Awlia, (it should be known) that it is by Allah teaching them, not of their own.

[Mas-alah: Ma Ma`anaa Qawlillahi Ta`aalaa Laa Ya`alamu Man Fis Samaawaati Wal ArDil Ghayba Illallah Wa Ashbaahu dhaalika Ma`a Annahu Qad `Ulima `Ilma Maa Fee Ghadin Min Mu`jizaatin Nabiyyi `Alayhis Salaatu Was Salaam wa Fee Karaamaatil Awliaa RaDiyallahu `Anhum;
Al-Jawaab: Ma`anaahu Laa Ya`alamu Dhaalika Istiqlaalan Wa Ammal Mu`jizaata Wal Karaamaat Fa HaSalat Bi I`ylaamillahi Laa Istiqlaalan]

In Fataawa al-Hadeethiyyah of HaDrat Ibn Hajar al-Makki:

It means nobody knows of his own accord, the knowledge that encompasses all things except Allah Ta`aalaa (His knowledge is his own, not by anyone’s teaching) But the miracles of Prophets and Awlia then they have it by being taught by Allah.  [Ma`anaahaa Laa Ya`alama dhaalika Istiqlaalan `Ilma IHaaTatan BiKullil Ma`aluumati Illallaha Ta`aalaa Wa Ammal Mu`jizaata Wal Karaamaata Fa Bi I`ylaamillahi Ta`aalaa Lahum HaSalat Wa Kadhaa Maa `Alima Bi Ajzaayil `Aadah]

In Naseem ar-RiyaaD Bi SharHish Shifaa Li QaDi `IyaaD by Imam Shihaabuddeen Khaffaji:

These Aayat which (outwardly mean) that ‘nobody knows’ do not contradict those which mean that ‘Allah gives it to those He wills’; for that which is being negated is that kind of `Ilm which is without any means, and that which is taught by Allah, bestowed by Him then, it is a accepted fact that (it is true) by the Aayat: "Nobody knows of the Unseen except Allah and He bestows it to whom He Wills among the chosen ones among His messengers"  [Haadhaa Laa Yanaafi al-Ayatad Daallati `Alaa Annahu Laa Ya`alamal Ghayba Illallaha Ta`aalaa Fa Innal Manfee `Ilmuhu Min Ghayri WaaSiTatin Wa Amma ITTIlaa`yihi `Alayhi Bi I`ylaamillahi Ta`aalaa Fa Amrun MutaHaqqiqun Bi Qawlihi Falaa YuDH-hiru `Alaa Ghaybihii AHadaa"]

`Allamah Ibraahiim Bayjuuri in SharaH QaSeedat al-Burdaa says: (HaDrat Ibraheem Bayjuuri has also written a Hashiyah on Jawhara)
"And Rasulallah Sallallahu `Alayhi wa Sallam did not leave this world without his being informed by Allah on (everything including) the five unseen ones."  [Wa Lam Yakhruj Sallallahu `Alayhi wa Sallam Minad Dunyaa Illa Ba`ada An A`alamahullahu Ta`aalaa Bi Haadhihil Umuuril Khamsah]

 Sharif `Abd al-`Azeez says in his Kitaab al-Ibreez :
I told my Shaykh RaDiyallahu `Anhu that many `Ulama scholars of the Dhaahir (that is fiqh) and MuHadditheen have disagreed upon the fact whether Rasulallah Sallallahu `Alayhi wa Sallam knew of these five things among the unseen or not as Allah says: "It is with him the knowledge of the hour.." Said he (my shaykh) How can it be that such five things are hidden (not known) by Rasulallah Sallallahu `Alayhi wa Sallam and a saint (ahlut TaSarruf) among his Ummah cannot do TaSarruf (do works assigned to them by Allah, various things as the power bestowed upon them by Allah) without these five.  [Qultu Lish Shaykhi RaDiyallahu `Anhu Fa Inna `Ulamaa aDH-DHaahiri Minal MuHadditheena Wa Ghayrihim Ikhtalafuu Fin Nabiyyi Sallallahu `Alayhi wa Sallam Hal Kaana Ya`alamul Khamsal Madhkuuraati Fee Qawlihi Ta`aalaa Innallaha `Indahuu `Ilmus Saa`ati (al-Aayah); Faqaala Kayfa Yakhfaa Amrul Khamsi `Alayhi Sallallahu `Alayhi wa Sallam Wal WaaHidu Min Ahlit TaSarrufi Min Ummatihish Shareefati Laa Yumkinahut TaSarrufu Illaa Bi Ma`arifati Haadhihil Khams]

It is in RuH al Bayaan under the Aayat: Yas-aluunaka Ayyana Mursaahaa, i.e. They ask thee of when the hour shall come.
Some of our Shaykhs are of the opinion that Nabiyy Sallallahu `Alayhi wa Sallam knew of the hour of Judgement day by being taught/informed by Allah and this doesn’t contradict the other Aayats. [Qad dhahaba Ba`aDal Mashaayikhi Ilaa Annan Nabiyyi Sallallahu `Alayhi wa Sallam Kaana Ya`arifu Waqtas Saa`ati Bi I`ylaamillahi Ta`aalaa Wa Huwaa Laa Yanaafiyal HaSru Fil Aayati Kamaa Laa Yakhfaa]

FutuuHaat Wahbiyyah SharH Arba`een an-Nawawiyyah by Ibn `ATiyyah:
If someone says Rasulallah Sallallahu `Alayhi wa Sallam said " I and the hour (of judgement) were sent in this manner (and Rasulallah Sallallahu `Alayhi wa Sallam showed two fingers side by side); this is a proof that he was given the knowledge of (when it would come to pass); And the Aayat seems contrary to this that means that only Allah `Azza Wa Jall alone knows of it ---- the answer is which Haleemi said: that it means that I am the last prophet and no one shall come after me, and only the Judgement day shall come after me. But the truth of the matter is as held by a group that Allah, Glory be to the Exalted Lord, did not take away our Nabi (Rasulallah Sallallahu `Alayhi wa Sallam) from this world before he informed him of all these things and the like that were (previously) hidden from him; Yet, he was commanded to speak out on some and keep secret of some other things.
[Fa In Qeela Qawlihi Sallallahu `Alayhi wa Sallam Bu`yithtu Ana Was Saa`atu Ka Haatayni Yadullu `Ala Anna `Indahuu Minhaa `Ilman Wal Aayaatu TaqtaDaa Annallaaha Mutafarridun Bi `Ilmihaa Fal Jawaabu Kamaa Qaalal Haleemee Anna Ma`anaahu Annan Nabiyyal Aakhiru Falaa Yalaynee Nabiiyn Aakharu Wa Innamaa Talayniyal Qiyaamatu Wal Haqqu Kamaa Qaala Jam`u Annallaha SubHaanahu Wa Ta`aalaa Lam YaqbiDa Nabiyyinaa `Alayhis Salaatu Was Salaam Hatta ATTala`ahuu `Ala Kulli Maa Ab-hamahuu `Anhu Illaa `Annahuu Amarahuu Bi Katami Ba`aDin Wal I`ylaami Bi Ba`aD]

Mirqaat SharH Mishkaat by `Ali al-Qari :
Wa Innamaa Mana`al Qaayilati Bi Qawlihaa Waffayan Nabiyyin:  Regarding the meaning of the Hadeeth when a small girl was disallowed by Rasulallah Sallallahu `Alayhi wa Sallam to say ‘we have with us our Rasul Sallallahu `Alayhi wa Sallam who knows of what is tomorrow’.
It is because of the unpleasantness that he was mentioned as he who knows unseen other than Allah. And yet, the Rasul knows of the unseen all that is informed/taught by Allah. Or the reason (for the Rasul to ask the girl to say something else) is because of the unpleasantness of the situation in which the Prophet `Alayhis Salaam was mentioned while playing a musical instrument and among an elegy because Rasul `Alayhis Salaam is exalted in rank (he should be accorded due respect).  [Li Karaahati Nisbati `Ilmil Ghaybi Ilayhi Li Annahu Laa Ya`alamul Ghayba Illallaha Wa Innamaa Ya`alamur Rasuulu Minal Ghaybi Maa A`alamahu Awil Karaahati An Yudhkira Fee Athnaayi DDarbid Daffi Wa Athnaayi Marthiyatinil Qatlaa Li `Uluwwi ManSabihi `An Dhaalik]

In SharaH al-MaqaaSid by `Allama Taftaazaani :
Here it is not general but specific about the Hour when the Judgement day shall be ordained and it is not far fetched (that is it is not wrong) that Allah `Azza Wa Jall informed of this to His messengers among the men and the Angels.  [Innal Ghayba Haa Hunaa Laysa `Alal `Amuumi Bal MuTlaqun Aw Mu`ayyinun Huwa Waqti Wuquu`yil Qiyaamati Bi Qareenatis Siyaaqi Wa Laa Yab`adu An YuTTali`u `Alayhi Ba`aDar Rasuuli Minal Malaa-yikati Wal Bashar]

In Mishkaat HaDrat Ibn Mas`uud RaDiyallahu `Anhu reports:
And then (while the child is in the mother’s womb) Allah will send an Angel with four Words to be written: And the angel writes what all he does, and when (where) he dies, and his food (to be generic all that he earns) and whether he is a blessed one or an accursed one.  [Thumma Yab`athullahu Malakan Bi Arba`yi Kalimaatin Fa Yaktubu `Amaluhuu Wa Ajaluhuu Wa Rizquhuu Wa Shaqiyyun Aw Sa`eed

`Allama Dameeri in Hayaat al-Haywaan: This is the event in which a villager came to Rasulallah Sallallahu `Alayhi wa Sallam and told him that if he was a true prophet if he could tell him what was in the womb of his she-camel. At that time HaDrat Salamah ibn Salaamah who was yet a small kid said, "don’t ask Rasulallah Sallallahu `Alayhi wa Sallam about it. Ask me, I will tell you. There is in it (the womb) the proof of an indecent act you have done. Rasulallah Sallallahu `Alayhi wa Sallam asked him to keep quiet.  [In Kunta Rasulallah Sallallahu `Alayhi wa Sallam fakhbirnee `Amma fee BaTni Naaqati Haadhihee; Fa Qaala Lahu Salamah ibn Salaamah ibn Waqsh Wa Kaana Ghulaaman Haddathan; Laa Tas-al Rasulallah Sallallahu `Alayhi wa Sallam Wa Aqbil `Alayya Fa ANa Akhbiruka `An Dhaalik. Nazawtu `Alayhaa Fa Fee BaTnihaa Sakhlatun Minka…]

SubHaanallah! A small boy, in the presence of Rasulallah Sallallahu `Alayhi wa Sallam is giving you the knowledge of Maa fil ArHaam, how about his master!! Sallallahu `Alayhi wa Sallam!!!

In MishkatSaid HaDrat `Umar RaDiyallahu `Anhu Rasulallah Sallallahu `Alayhi wa Sallam used to show us the places in Badr a day before and marked it with a stick. He said this is the place (of death) of such and such a person tomorrow Insha Allah. This is the place (of death) of such and such a person tomorrow Inshaa Allah. Said HaDrat `Umar RaDiyallahu `Anhu I swear by He who hath sent him with truth (as a true prophet) none of the persons mentioned were out of the lines drawn by Rasulallah Sallallahu `Alayhi wa Sallam a day before.  [Qaala `Umar Inna Rasulallah Sallallahu `Alayhi wa Sallam Kaana Yureenaa MuSaari`in Ahlal Badri Bil Amsi Yaquulu Haadhaa MuSra`yi Fulaanan Ghadan, Inshaa Allah. Wa Haadhaa MuSrayi Fulaanan Ghadan Inshaa Allah; Qaala `Umar Walladhee Ba`athahuu Bil Haqqi Ma Akhtaul Huduudullatee Haddahaa Rasulallah Sallallahu `Alayhi wa Sallam …]

This Hadeeth is originally from Bukhari, and in it is the knowledge of Bi Ayyi ArDin Tamuut.

In Tabarani al-Kabeer:  It is reported from ibn `Umar RaDiyallahu `Anhumaa that he said: Said Rasulallah Sallallahu `Alayhi wa Sallam that HaDrat Husayn RaDiyallahu `Anhu will be martyred in the beginning of the sixtieth year after my Hijirah.  [`An Ibn `Umar RaDiyallahu `Anhumaa Qaala Qaala Rasulallah Sallallahu `Alayhi wa Sallam Yuqtalul Husaynu `Ala Ra-asi Sitteena Sanatin Min Muhaajiri]

In Sawi `alal Jalaalayn under the Aayat:  Yas-aluunaka `Anis Saa`ah They ask thee of the Hour (of Judgement):
Verily it is the time of questioning and our Prophet Sallallahu `Alayhi wa Sallam did not leave this world until Allah `Azza Wa Jall had informed him of all the unseen (knowledge of the creation) and among it is the knowledge of the Hour.  [Innamaa Huwa Waqtus Su-aali Wa Illa Fa Lam Yakhruj Nabiyyina Sallallahu `Alayhi wa Sallam Hatta ATTal`ahullahu `Alaa Jamee`yil Mughayyibaati Wa Min Jumlatihaa As-Saa`ah]

In the same Saawi under the Aayat:  Yas-aluunaka `Anis Saa`ati Ayyana Mursaahaa:  They ask thee of the Hour (of judgement) as to when it shall come to pass.
This aayat is before Allah informed him `Alayhis Salaam of the hour. This doesn’t contradict the fact that Rasulallah Sallallahu `Alayhi wa Sallam did not leave this world until Allah informed him of all the things among the unseen whether from this world or the hereafter.  [Wa Haadha Qabla I`ylaamihi Bi Waqtihaa Falaa Yunaafee Annahu `Alayhis Salaam Lam Yakhrujid Dunyaa Hatta A`alamahullahu Bi Jamee`yi Mughayyibaatid Dunyaa Wal Aakhirah]

It is in RuH al Bayaan:  Our Shuyuukh are of the opinion that our Prophet Sallallahu `Alayhi wa Sallam knew of the hour by the bestowing of Allah `Azza Wa Jall and this doesn’t contradict the Aayats.  [Qad Dhahabal Mashaayiqu Ilaa Annan Nabiyya `Alayhis Salaam Kaana Ya`arifu Waqtas Saa`ati Bi I`ylaamillahi Wa Huwa Laa Yunaafiyal HaSra Fil Aayah]

It is in RuH al Bayan under:  Ilayhi Yuraddu `Ilmus Saa`ah [Towards He (Allah) is the knowledge of the Hour (of Judgement)]  The meaning of this is that nobody else knows on his own; and this doesn’t contradict the fact that Rasulallah Sallallahu `Alayhi wa Sallam did not leave this world until he was given the knowledge of what all happened and what all is to happen and amongst these is the knowledge of the hour.  [Al Ma`anaa Laa Yufeedu `Ilmahu Ghayrahuu Ta`aalaa Falaa Yanaafee Anna Rasulallah Sallallahu `Alayhi wa Sallam Lam Yakhruj Minad Dunyaa Hattaa `UTliya Maa Kaana Wa Maa Yakuunu Wa Maa Huwa Kaayinun Wa Min Jumlatihee `Ilmus Saa`ah]

Saawi on Jalaalayn under:  Maa dhaa Taksibu Ghadaa says:  Which means nobody knows it by his own self except Allah and that which is by his teaching his slaves doesn’t oppose the aforesaid meaning as he does bestow it on his Prophets and many among His Awliya as is evident from the Aayat: "Nobody can gauge (anything) from His knowledge excepting those whom He wills (to give)" and said He: "He doesn’t let know of theUnseen to anyone excepting those among His chosen ones among the Messengers" And neither does it negate that many of his pious slaves also knew among the unseen; so it is a miracle of a Prophet or a Wali to have attained that knowledge. Therefore the `Ulama of Haqq [Definitely not Deobandis] the True Scholars have said that our Prophet Sallallahu `Alayhi wa Sallam did not leave this world until Allah had informed him of these five things, the `Uluum al-Khams.  [Ayyi Min Haythu Dhaatihaa Wa Amma Bi I`ylaamillahi Lil `Abdi Falaa Maani`a Minhu Kal Anbiyaai wa Ba`Dil Awliaa-I Qaala Ta`aalaa Wa Laa YuHeetuuna Bi Shayyin Min `Ilmihi Illa Bimaa Shaa-a Qaala Ta`aalaa Falaa YuDH-hiru `Alaa Ghaybihii AHadaa; Illa ManirtaDaa Minar Rasuul; Falaa Maani`ya Min Kawnillahi YuTli`u Ba`aDa `IbaadihiS Saliheena `Alaa Ba`aDil Mughayyibaati Fa Takuunu Mu`ujizatan Lin Nabiyyi wa Karaamatan Lil Waliyyi Wa Lidhaalika Qaalal `Ulamaa al-Haqqu Annahuu Lam Yakhruj Nabiyyunaa Minad Dunyaa Hatta ATTala`ahuu `Alaa tilkal Khams]

Irshaad as-Saari Imam Qastalani:
Nobody knows when the Judgement day is ordained (the Hour) except Allah or those amongst the Messenger Allah has chosen (and given them such knowledge) for He has informed them of this and also the Awliya who are his (the prophet’s followers) who take this knowledge from him (the prophet `Alayhis Salaam) [Laa Ya`alamu Mataa Taquumus Saa`atu Illallahu Wa Illa ManirtaDaa Minar Rasuuli Fa Innahuu YuTli`ahu `Alaa Ghaybihii Wal Waliyyut Taabi`u Lahuu Ya-khudhu `Anhu]

A hadeeth in Mishkaat which says that Rasulallah Sallallahu `Alayhi wa Sallam brought two books one day and said that these books contain the names of those in heaven and those in hell.
Says Jalaluddin SuyuuTi In KhaSaayis al-Kubraa:  It was presented to him (Rasulallah Sallallahu `Alayhi wa Sallam) all that was to happen till Judgement day among his Ummah.  [`UriDa `Alayhi Maa Huwa Kaayinun Fee Ummatihi Hatta Taquumus Saa`ah]
Says he in KhaSaayis al-Kubraa:  Amongst the scholars are of the opinion that he Sallallahu `Alayhi wa Sallam was given the five Uluum al-Khams too and the knowledge of the hour and the knowledge of RuuH, the Soul but he was commanded to hide these things.  [Dhahaba Ba`aDahum Ilaa Annahu Sallallahu `Alayhi wa Sallam Uutiya `Ilmul Khamsi AyDan Wa `Ilmus Sa`ati War RuuHi Wa Annahu Umira Bi Katami dhaalika]

Imam Busayri:
Wasi`al `Aalameena `Ilmanw Wa Hikmaa 
Fa Huwa BaHrun Lam Ta`eehal A`abaa-u

His (Rasulallah Sallallahu `Alayhi wa Sallam) knowledge and wisdom is so vast // that it is like a sea of which nobody can gauge the depth.

Said Ibn Hajar al-Makki in SharaH of this verse:  That is Allah `Azza Wa Jall taught/informed him (Rasulallah Sallallahu `Alayhi wa Sallam) of all that is in the worlds so much that he possessed the knowledge of those that were before and those that came after. And that which happened and that which shall happen.  ["Li Annallaha Ta`aalaa ATTala`ahuu `Alal `Aalami Fa `Alimal Awwaleena Wal Aakhareena Wa Maa Kaana Wa Maa Yakuun"]

There are other passages too from `Araayis al-Bayaan and from Tafseer al-Kabeer by Imam Raazi; from IHyaa by Imam al-Ghazzali; from Madaarik by Imam Haakim; Tafseer Nishaapuri; and many others.  

A subtle note by A`ala HaDrat Imam AHmed RiDa:  Allah has mentioned in the Qur-aan:  Wa `Indahuu MafaatiHul Ghayb [And with He (Allah) are the keys of the Unseen].  Lahuu Maqaaleedus Samaawaati Wal ArD [And with He (Allah) are the keys of the Heavens and the earths].  Now in the first Aayat MafateeH is used and in the second Maqaaleed is used; both mean keys. But just look, take the first & last letter of MafateeH You have Meem and HHaa; take the first & last letters of Maqaaleed you have Meem and Daal. Add them and you have MuHammad! Sallallahu `Alayhi wa Sallam!...."

What hypocrisy!!!  How can they who claim to be the followers of Prophet (sal Allahu alayhi wasallam) harbour a disease in their heart to diminish the high ranks of Rasulallah Sallallahu `Alayhi wa Sallam by denying the miracle of the Knowledge of Unseen bestowed by Allah upon his beloved Messenger (sal Allahu alayhi wasallam)?  Strange as it may seem, on the other hand they raise the ranks of their Elders and Scholars by attributing them the knowledge of Unseen while uttering blasphemous statments in respect of Prophet (sal Allahu alayhi wasallam).  Before checking that out, let's proceed with some other objections of the Deobandis/Wahhabis on this susbject.  

Continued in Part 9….