We, the Ahl as-Sunnah w'al Jama'at, believe that Allah Subhanahu wa Ta'ala has given the knowledge of the Ghayb (unseen), to the Beloved Prophet (may Allah bless him and grant him peace), and that it is also permissable to say that our Prophet (may Allah bless him and grant him peace) knows the knowledge of the Ghayb. However, it is not possible, nor permissable to say that the Prophet's (may Allah bless him and grant him peace) knowledge of the Ghayb is equal to that of Allah - or even like the knowledge of Allah, since Allah's knowledge is His own and the Prophet's (may Allah bless him and grant him peace) knowledge has been given to him by Allah Subhanahu wa Ta'ala.
There are some people who say that to hold such beliefs will render that person a kafir [disbeliever]. We will prove, with the help of Allah, that such a notion is not one of kufr.
Proofs from al Qur'an
Allama Mufti Ahmad Yaar Khan [alayhir rahman] states:
"Allah has informed His Prophets about certain things from the Unseen. The knowledge of the Prophet (may Allah bless him and grant him peace) is more than anyone elses. Nobody can be equal to the knowledge of the Prophet's (may Allah bless him and grant him peace) knowledge in the world.
There are five special things of the Unseen and Allah has informed some of these parts to the Prophet (may Allah bless him and grant him peace)"
[Khan, Ahmad, Y., Ja-al-Haq, chapter on 'Masala of Ghayb' ]
Proof from the Qur'an that the Prophet Muhammad (may Allah bless him and grant him peace) has been given the knowledge of al-Ghayb:
Allah says in the Qur'an al-karim:
"These are the tidings of the Unseen that We reveal to you in secret"
[Sura al-Imran, verse 44]
"Nor will He disclose to you the secrets of the Unseen. But He chooses of His Apostles [for the purpose]"
[Sura al-Imran, verse 179]
"The Knower of Unseen reveals not His secret to anyone Except to His chosen Messengers".
[Sura al-Jinn, verse 26]
"...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]
Imam Tabari alayhir rahman writes under this verse:
"Allah Most High has told the Prophet (may Allah bless him and grant him peace) to thank Him as He has informed the Prophet of what has already happened and what will happen in the future and this is a bestowal of great grace"
[Tafsir Tabari, Sura an-Nisa, under verse 113]
The above Qur'anic verses prove that Allah Most High has given Muhammad (may Allah bless him and grant him peace) the knowledge of the Ghayb.
Proofs from Ahadith
We find in a narration from the collection of Imam al-Bukhari:
"Prophet Muhammad (may Allah bless him and grant him peace) stood up in one meeting and he started to tell us about events from the beginning of this world to the end and he told us about Heaven and Hell and about the people who were going to Hell and who were going to Heaven and what will be their places in Heaven and Hell. Of course, some people remember what he told us and some people have forgotten"
[Bukhari, chapter on 'Bada al-Khalq]
Imam Muslim writes:
"The Prophet Muhammad (may Allah bless him and grant him peace) led the Fajr prayer and then sat on the pulpit, and until Zuhr he told the people of the things about the Unseen. After Zuhr, he sat on the pulpit and continued until 'Asr, then sat on the pulpit and continued until Maghrib prayer. He even informed of the dwellers of Paradise and Hell"
[Muslim, chapter on 'Fada'il']
Hafiz ibn Hajar al-'Asqalani in his famous commentary to Sahih al-Bukhari writes that:
"What Prophet Muhammad (may Allah bless him and grant him peace) told in that one meeting is a miracle of the Prophet and this should not be doubted"
[Fath al-Bari, chapter on Bada al-Khalq]
Imam al-Bukhari writes:
"The munafiqs [hypocrites - those who were outwardly Muslims but inwardly unbelievers] made an objection to the knowledge of the Prophet (may Allah bless him and grant him peace). The Prophet (may Allah bless him and grant him peace) stood on the pulpit and said, 'Ask me what you will'.One person stood up and asked, "What will be my place in the Hereafter?" The Prophet replied, 'Hell'. Another person, whose name was 'Abdullah ibn Huzayfa (people doubted whether he was a legitimate child), stood up and asked, 'Who is my father?' The Prophet (may Allah bless him and grant him peace) replied, 'Your father is Huzayfa.' [The accusation on 'Abdullah ibn Huzayfa was cleared]. The Prophet (may Allah bless him and grant him peace) repeated, 'Ask me, ask me' "
[al-Bukhari, Kitab-ul-I'tisaam; Muslim, chapter on 'Fada''l']
It is evident from this hadith that the only people who objected to the knowledge ('ilm al-Ghayb) of the Prophet (may Allah bless him and grant him peace) were the munafiqs (hypocrites). Further, the belief that Allah informed His Prophet (may Allah bless him and grant him peace) of more knowledge than anyone else is the belief of the blessed Companions of the Prophet.
Imam Ahmad ibn Hanbal quotes the following narration which provides more evidence on the Prophet's knowledge:
"The Prophet (may Allah bless him and grant him peace) stated, "I have seen my Lord. He put His hands upon my chest, after which everything appeared before me and I recognized everything"
[Musnad Ahmad Ibn Hanbal, vol 5, page 243]
Hafiz Ibn Kathir writes:
"A shepherd was with his goats upon which a wolf came and grabbed one goat and ran. The shepherd then chased after the wolf to get the goat back. The wolf then spoke to him and said, 'Why do you take what food (rizq) which Allah has provided for me?' The shepherd was astonished that the wolf spoke. The wolf again said, 'If you are so surprised that I can talk then go to Madina. You will find the last of the Prophets, and he can inform you of the past and the future'. The shepherd left his goats and went straight to the Prophet (may Allah bless him and grant him peace) and mentioned his experience. The Prophet (may Allah bless him and grant him peace) replied, 'The wolf spoke the truth.' Isnad [chain of narrators]. for this hadith is authentic.
[Ta'rikh Ibn Kathir, chapter on 'Miracles of the Prophet']
We also find the following clear-cut hadith, without any ambigious meanings, from Sahih Muslim:
"The Prophet (may Allah bless him and grant him peace) stated, 'Allah put the earth before me and I saw it from the East to the West'
[Muslim, chapter on 'Excellence of the Prophet']
This hadith is a proof that the Prophet (may Allah bless him and grant him peace) was bestowed with the knowledge of the whole world.
Hafiz Ibn Kathir and Muhammad ibn 'Abd al-Wahhab an-Najdi writes:
"Suad ibn Qarib recited a poem in front of the Prophet (may Allah bless him and grant him peace): 'I bear witness that there is none worthy of worship except Allah. Allah has made you the trustee over all the Ghayb' "
[Ibn Kathir, Sirat an-Nabi; and Ibn 'Abd al-Wahhab, Mukhtasar Sirat ar-Rasul, story of 'Suad ibn Qarib']
Shaykh al-Islam, Hafiz Ibn Hajar al-'Asqalani, writes:
"One of the qualities bestowed upon a Prophet is the quality that he knows what has already happened in the past and what will happen in the future"
[Fath al-Bari, chapter on 'The Anbiya']
From all the above ahadith it is proven that the Prophet (may Allah bless him and grant him peace) was bestowed with more knowledge than any other creature by Allah Most High. It is also clear that he (may Allah bless him and grant him peace) has been bestowed with the knowledge of the past and future and it is therefore permissible to say that Prophet Muhammad (may Allah bless him and grant him peace) is the trustee of the knowledge of Ghayb.
It is proven from the above narrations that Allah Most High bestowed our Prophet (may Allah bless him and grant him peace) the knowledge of the Ghayb, so it is permissible to say that he (may Allah bless him and grant him peace) knows the Ghayb. Hence if someone says that they hold the Prophet to know the Ghayb (Unseen), he is not committing kufr or shirk by holding such a belief.
Khidr
Imam at-Tabari, Imam al-Qurtubi and Qadi Shawkani quote the following narration:
"Ibn 'Abbas reported that al-Khidr was a man who did all his work with the knowledge of the Ghayb because he knew the Ghayb"
[Tafsir Tabari; Tafsir Qurtubi; Qadi Shawkani, Tafsir Fath al-Qadir;]
The above statement of a Sahabi [companion of the Prophet] is a narration which is accepted by leading and reputable classical authorities. It is thus permissible to say that Hadrat Khidr alayhis salam knew the Ghayb, and so how can it possibly be wrong to say that Prophet Muhammad (may Allah bless him and grant him peace) also knows the Ghayb?
Hafiz ibn Kathir and Muhammad ibn 'Abd al-Wahhab an-Najdi both narrate:
"Malik ibn 'Awf an-Nazri has written a poem about our Prophet (may Allah bless him and grant him peace) and has written:
'I have not seen any one like you in this world that I can compare with,
Who always fulfill all that he promises.
There is no one more generous than him,
When you ask him something he will inform you of what is going to happen tomorrow' "
[Ibn Kathir, Sirat an-Nabi; and Ibn Kathir & Ibn 'Abd al-Wahhab., Muktasar Sirat ar-Rasul, chapter on 'Gazwa Hawazan']
We will now examine some doubts that are raised by the opponents of the above Qur'anic ayats and ahadith based beliefs and then, by the grace of Allah, will answer their doubts so that the truth may become clear, insha'Allah.
Q) How can you say that Muhammad (may Allah bless him and grant him peace) has been given the knowledge of the Ghayb when Allah Most High says in the Qur'an that there are five things of which no one has any knowledge about?
A) The relevant verse of the Qur'an is as follows:-
"Undoubtedly, Allah has the knowledge of the Hour, and He sends rain and knows what is in the wombs of the mothers and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All-Aware" [Sura al-Luqman, verse 34]
There are two answers to this:
Firstly, the word used in this verse in Arabic is adri, which refers to that knowledge which someone can attain by guessing. Of course the knowledge of the Unseen of the Prophet (may Allah bless him and grant him peace) was not by guessing. Allah informed this to him.
Hafiz Ibn Kathir (who met and briefly studied with Ibn Taymiyya) has written in his famous commentary to the Qur'an, Tafsir Ibn Kathir, the meaning of this ayat, namely, that no-one can find the knowledge of these things on there own endeavor. Only Allah can give this knowledge. For example, Allah gives knowledge to the angels, whose duties are to control rain, and therefore on the command of Allah it rains. Also Allah commands an angel who goes into the mother's womb and hangs a record around the child's neck which tells what he/she will do in his/ her lifetime. This knowledge is not attained by the angel but rather it is given by Allah Himself.
Secondly, if the literal and direct meaning is taken from the above quoted ayat, then it will mean that only Allah knows what is in the mothers womb but today, we can discover quite easily if the child is a male or female by modern scanning techniques. If the angels have some knowledge of the five things from the Unseen - given to them by Allah, why is it strange if the Prophet (may Allah bless him and grant him peace) also has some of this knowledge - again bestowed by Allah?
During the Battle of Badr, the Beloved Prophet (Allah bless him and grant him peace) mentioned the names of the kuffar that were to die and also described the manner in which the Companions would achieve martyrdom.
These are clear and authentic examples of the Prophet (may Allah bless him and grant him peace), informing his Umma about future events, hidden from all else (ie Ghayb).
[Taken from Sahih al-Bukhari, chapter on 'The Battle of Badr'; and also Tafsir Ibn Kathir, on 'Sura al-Luqman, verse 34]
(Q) Did Prophet Muhammad (may Allah bless him and grant him peace) not stop people from saying that he had the knowledge of tomorrow? On one occasion our Prophet (may Allah bless him and grant him peace) went to a wedding. There, the girls were singing about the Battle of Badr. When they saw the Prophet (may Allah bless him and grant him peace) coming they stopped singing about the Battle of Badr and started to sing that:' There is a Prophet amongst us that knows about tomorrow'. The Prophet (may Allah bless him and grant him peace) told them to carry on singing what they were singing before[Miskat, chapter on 'Nikah']
If he (may Allah bless him and grant him peace) knew about tomorrow, then why did he stop them from singing it?
(A) These poems were written by a Companion (Sahabi) before the wedding and had it been incorrect he (may Allah bless him and grant him peace) would have instructed them to stop immediately and not allowed them to repeat. This means the poem was right. The reason he told them to stop singing was because a wedding celebration was taking place and he wanted them to sing the poem that they were singing before, and secondly he did not want them to praise him in the presence of himself. This hadith demonstrates one of the beauties of our Prophet (may Allah bless him and grant him peace), that he did not like to be praised in front of others.
Everyone knows that our Prophet (may Allah bless him and grant him peace) knew about the future events up to the Day of Judgment and even after; how else could he have told us about the Mahdi, the Dajjal, the second coming of Isa alayhis salam [Jesus], the questions to be asked in the grave, the bridge over Hell which everyone will have to cross to get to Heaven, the mizan (scales) in which everyones' actions shall be weighed etc.
There are countless more proofs which show without a shadow of a doubt that the Beloved Messenger of Allah (may Allah bless him and grant him peace) had been given the knowledge of the Ghayb (Unseen) and Allah Almighty is The Knower of All Things!
Prophets Knowledge
Taken from
Sayyidi al-Qadi Yusuf al-Nabahani's
HUJJATULLAH 'ALA AL-'ALAMIN FI MU'JIZAT SAYYID AL-MURSALIN
By GF Haddad ©
Qadi Yusuf al-Nabahani said: First of all, you should know that knowledge of the unseen is the priviledge of Allah Most High, and that its appearance on the tongue of the Messenger of Allah and others comes from Allah (swt) either through revelation or through inspiration. The Prophet said in the h.adith: "I swear it by Allah! Truly I know nothing except what my Lord taught me."1 So everything that came to us from him consisting in news of the unseen is nothing other than the Divine disclosure to him as a proof for the actuality of his Prophethood and its truth.
In other words, as expounded at length by Shaykh Ahmad Rida Khan, the Prophet's 'ilm al-ghayb is partial (juz'i), non-exhaustive (ghayr ihati), bestowed ('ata'i) and not independent (ghayr istiqlali) as established once and for all by the Qur'anic verse :{the knower of the Unseen, and He reveals unto none His secret save unto every messenger whom He has chosen} (72:26-27).
Al-Nabahani said: The listing of the miracles in this chapter cannot be exhausted because of their large number and the fact that they took place at his hands in most of his states, whether they asked him questions or not, whatever circumstances dictated. These are the most numerous of his stunning miracles Al-Qad'i 'Iyad, said in al-Shifa': "His knowledge of the unseen counts among those miracles of his that are known categorically and definitely, coming to us through mass transmissions with a vast number of narrators and congruent meanings."2
The Prophet's familiarity with and knowledge of the unseen was a well-known and universally recognized fact among both the believers and the unbelievers to the point that one of them would say to the other, "Hush! By Allah, even if there is none among us to tell him, the very stones and pebbles would tell him."3 Al-Bukhari narrated from Ibn 'Umar radi Allahu anhu: "We kept away from conversation and leisurely talk to our women lest some revelation come down concerning us. After the Prophet died we spoke more freely."4 Al-Bayhaqi narrated from Sahl ibn Sa'd al-Sa'idi (alayhir rahman): "I swear by Allah that some of us would refrain from doing something with his wife as he and she lay together under the same sheet for fear some Qur'anic revelation should come down concerning them."5 'Abd Allah ibn Rawah'a said (ra):
Among us is the Messenger of Allah reciting His Book
As the radiant light cleaves the true dawn's sky.
He showed us guidance after blindness and our hearts
Now firmly know that all he says will take place.6
and H'assan ibn Thabit said (ra):
A Prophet who sees around him what others do not
And recites the Book of Allah in every assembly!
If he says something of a day which he has not yet seen
What he says is confirmed on the morrow or the next day.7
The above two quatrains put to rest the odd claim of the author of Taqwiyat al-Iman that the Prophet did not know what would happen on the next day on the grounds that he said, "Avoid saying this" to the slave-girl reciting poetry when she said, "Among us is a Prophet that knows what happens tomorrow." 8 The reason for this order is not because he did not know - since it is established that Allah Subhanahu wa Ta'ala is;
{the knower of the Unseen, and He reveals unto none His secret save unto every Messenger whom He has chosen} (72:26-27)
.... and that He revealed to the Prophet knowledge of the future until the Day of Judgment and much of the Hereafter as well - but because knowledge of the unseen was attributed to him in absolute terms when only Allah knows the unseen in absolute terms.9 Coming from the mouth of a child not yet qualified to pray,10 such an assertion was reminiscent of the popular belief unbecoming of a Prophet but typical of the false claims of seers, oracles, astrologers etc. that they could, of their own devices, know the future, to which Allah Subhanahu wa Ta'ala said;
(No soul knoweth what it will earn tomorrow) (31:34).
Hence, the Prophet , in one version, added by way of explanation, "Only Allah knows what happens tomorrow"11 i.e. independently of anyone and with an absolute knowledge.
NOTES
1] When the camel of the Prophet was lost during the Tabuk expedition he asked people for its whereabouts, whereupon one of the hypocrites [Zayd ibn al-Las'it al-Qaynuqa'i] said, "Here is Muhammad to whom come news from the heaven and he knows not where his camel is." At this he praised Allah then said: "A certain man said such-and-such' Truly, I do not know anything except what my Lord taught me, and He has informed me that the camel is in such-and-such a vale with its reins entangled in a tree." The people ran and found it. Narrated from the Companions Mah'mud ibn Labid and 'Umara ibn H'azim by Ibn Ish'aq in al-Maghazi as stated by Ibn Hisham in the Sira (5:203) and al-T'abari in his Tarikh (2:184); Ibn H'azm in al-Muh'alla (11:222) and Ibn H'ajar in Fath' al-Bari (1959 ed. 13:364) and al-Is'aba (2:619), while Ibn H'ibban cites it without chain in al-Thiqat (2:93). Also narrated by al-Taymi in Dala'il al-Nubuwwa (p. 137) citing Ibn Qutayba's report. The segment quoted by al-Nabahani is also narrated from 'Uqba ibn 'Amir by Abu al-Shaykh in al-'Az'ama (4:1468-1469 #96714) as part of a longer narration that includes: "I shall inform you of what you came here to ask me about before you tell me and, if you wish, you can speak first then I will answer you... You came to ask me about Dhu al-Qarnayn...." The camel of the Prophet was similarly lost and found in the expedition of H'udaybiyya.
2] 'Iyad', al-Shifa' (p. 413-414): "... and congruent meanings pointing to his familiarity with the unseen."
3] Spoken by Abu Sufyan ibn H.arb to 'Attab ibn Usayd and al-H.arith ibn Hisham outside the Ka'ba on the conquest of Makka as the Prophet was inside with Bilal' Cited by al-Kila`i in al-Iktifa' (2:230). Cf. al-Mawardi, A`lam al-Nubuwwa (p. 165).
4] Narrated from In 'Umar by al-Bukhari, Ibn Majah, and Ah.mad.
5] Narrated by al-T'abarani in al-Kabir (6:196 #5985) through Sah'ih narrators per al-Haythami (10:284).
6] Narrated from Abu Hurayra by al-Bukhari in al-Tarikh al-S'aghir (1:23) and al-T.abarani in al-Ah'ad wa al-Mathani (4:38). Al-Qurt'ubi (14:100) and Ibn Kathir (3:460) cite it in their Tafsirs.
7] Narrated from Hisham ibn H.ubaysh by al-T'abarani in al-Kabir (4:48-50), al-H.akim (3:9-10) with a chain he declared sound, Ibn 'Abd al-Barr in al-Isti'ab (4:1958-1962), al-Taymi in Dala'il al-Nubuwwa (p. 59-60), and al-Lalika'i in his Sharh. Us.ul I'tiqad Ahl al-Sunna (4:780). Cf. al-T'abari in his Tafsir (1:447-448) Ibn H'ibban in al-Thiqat (1:128) and al-Kila'i in al-Iktifa' (1:343). Also narrated from Abu Ma'bad al-Khuza'i by Ibn Sa'd (1:230-232) but this is mursal and Abu Ma'bad is a Tabi'i as stated by Ibn H'ajar in al-Is'aba (#10545).
8] Narrated from al-Rubayyi 'bint Mu'awwidh in al-Bukhari, the Sunan, and Ah'mad.
9] As stated by Ibn H'ajar in his commentary of this narration in Fath' al-Bari.
10] As stated by Ibn al-Qayyim in his marginalia on Abu Dawud' Sunan.
11] In Ibn Majah with a fair chain.
source
By GF Haddad ©
I'lm-i-Ghayb : by Prof Masud Ahmed
Professor Dr. Muhammad Mas'ud Ahmed, M.A. Phd.
Translated by Prof. Azimi Faqir Muhammad Shaikh
Contents
1. What is knowledge ?
2. The two categories of knowledge
3. Verses of the Qur'an al-karim pertaining to I'lm-i-Ghayb
4. Levels of I'lm-i-Ghayb possessed by the Ambiya-i-Kiram 'alayhim as-salaam
5. I'lm-i-Ghayb of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam
6. The three dimensions of the Ghayb of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam
7. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam also distributed portions of his I'lm-i-Ghayb to His servants
8. Conclusive facts concerning I'lm-i-Ghayb
What is knowledge ?
It is truly said: KNOWLEDGE is power - a great power, with tremendous potentialities and unfathomable capabilities. The ever growing expanse of knowledge in the modern age in all directions has amply unfolded and demonstrated the great significance and influence of knowledge over all things existing on the surface of the earth and beyond.
The Qur'an al-karim - the most accomplished and the final revealed Divine Book has laid great stress on the acquisition of knowledge and it's blessings, inviting human endeavour in seeking and preserving more and more knowledge for leading a successful life in this world and the Hereafter.
The very first Revealed verses of the Qur'an al-karim proclaim in an unambiguous manner that the acquisition of knowledge is the most fundamental pre-requisite for survival and development of existence (wajud) in all its pervasive sense. Says the Qur'an al-karim:
"He (Allah the Almighty) taught (man) the use of the Pen (the basic implement in the field of knowledge) and taught man which he knew not (a divine invitation for research and advancement of knowledge so as to lead the life in conformity and obedience to Divine Pleasure)." [1]
At another place it is said:
"O my Lord! Advance me in knowledge." [2]
These divine Revelations brought in focus the significance of knowledge to motivate and enlighten the human mind to seek more and more knowledge in any conceivably beneficial manner.
The Qur'an al-karim is a treasure house of Knowledge and Wisdom. It contains references or mentions at more that 800 places relating to knowledge and it's derivatives, i.e. the innumerable branches of knowledge which continue to grow as the life advances from stage to stage. Similarly, references to "books" and "writing" are at more than 600 places in the Qur'an al-karim. This clearly indicates the divine emphasis on knowledge and its acquisition at all levels of life.
In a tradition (hadith), the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has said:
"I have been raised as a teacher and an accomplisher of (refined) manners." [3]
The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has laid great emphasis as a compulsive obligation of the Ummah to seek more and more knowledge and brought forth the blissful significance of knowledge. [4]
Hadrat Ali Karram-Allahu wajhu-l Kareem has said: "The real dignity to men is through learning." The Qur'an al-karim itself bears testimony to the significance of knowledge when its says that it was on account of his knowledge that Almighty Allah chose Hadrat Talut alayhis salaam as the King of the Bani Israel, "Allah hath filled Talut with Knowledge and bodily prowess." [5] The superiority of Hadrat Adam alayhis salaam - the epitomic symbol of human progeny - over angels (and all the creations) was on account of this knowledge alone. [6]
All these examples illustrate the significance and dignified evaluation of the acquisition of knowledge in the fields of human pre-eminence, viz. the Prophetic assignment, the leadership and kingship for guidance of the human predestined as the Vicegerent of Allah on earth.
References:
1. Surah Alaq: Verses 4-5
2. Surah Taha: Verse 114
3. Ibn-i-Abd al-Birr: Jami bayan al I'lm wa fazlihi, p. 47
4. ibid., p. 46, 49
5. Surah Baqarah: Verse 247
6. Surah Baqarah: Verse 31
The two categories of knowledge
In its abstract sense, there are two kinds of Knowledge (or learning); the one which is taught in Madarassah's, school, colleges and universities (in the progressive order). For a lay-man as well as for the majority of the populace this is what constitutes the knowledge and it is believed to be sufficient to satisfy our material quest and urge in this behalf.
However, there is yet another branch of knowledge which is taught and acquired directly or immediately through the divine agency, with the functional audio-visual aids, such as books, papers, pens or such-like paraphernalia, needing neither the teaching institutes, such as schools, colleges, universities, etc. nor the professional teachers and degree holders. This is the transcendental or divine sector of knowledge, which in Qur'anic terminology is known as "I'lm-i-Ghayb" or the "Knowledge of the Unseen" [7] and which constitutes one of the fundamental tenets of Islamic belief. In fact, the belief and unbelief in the Unseen (Ghayb) is the distinguishing mark of a person being a Muslim or a Heathen. [8]
This is the branch of knowledge which is super human in nature surpassing the human intellect as also the five proverbial senses on their own. The Knowledge of the Unseen (I'lm-i-Ghayb) is superior to and dominant over all other knowledge in any field of human activity, defying all methods of imparting and receiving education and knowledge. This is essentially an emblem of Divine Grace bestowed upon the chosen servants of Allah, like the gentle blissful rain showered upon the hearts and minds of the esteemed recipients on earth.
References
[7]. Surah Kah'f: Verse 65
[8]. Surah Baqarah: Verse 3
Verses of the Qur'an
There are many verses in the Qur'an al-karim in which there is mentioned or reference to I'lm-i-Ghayb (The Knowledge of Unseen). It is clear from these verses that this I'lm-i-Ghayb pertain and belong to Almighty Allah alone.
The following verses of the Qur'an al-karim corroborates this proposition:-
A. "With Him are the Keys of the Unseen; the treasure that none knows but He." [9]
B. "I know the secrets of the heaven and earth." [10]
C. "Say: O Prophet ! The Unseen is for Allah". [11]
D. "The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam is asked to declare: Say, I tell you not that the Treasures of Allah are with me, nor do know on my own, what is hidden (In the Unseen)." [12]
From these verses, it is learnt that the Knowledge of the Unseen (I'lm-i-Ghayb) belongs as His most exclusive supreme prerogative to Allah the Almighty. None on his own, can know the Unseen (Ghayb) unless bestowed by Almighty Allah as a grace (and not as a matter of right to claim).
A little probe into these verses would reveal that while even the minutest part of the Ghayb remains in the Divine Authority, it is not to be said anywhere that Allah the Almighty does not grant this knowledge even to anyone among his servants nor that the treasure of the Ghayb remain un-bestowed and unshared by anyone else. This the prime point of consideration on which the Ummah must devote thoughtful attention to avoid any pitfalls in assuming or imbibing any self-founded notions of I'lm-i-Ghayb.
This point is stressed again and again in the Qur'an al-karim:
A. "He (Allah the Almighty) alone is the Knower of the Unseen; He does not make anyone acquainted with the mysteries except the apostle whom He has chosen." [13]
B. "Allah will not disclose to you the secret of the unknown, but He chooses of His apostles whom He pleases." [14]
References:
[9]. Surah An'am: Verse 59
[10]. Surah Baqarah: Verse 33
[11]. Surah Yunus: Verse 20
[12]. Surah Hud: Verse 31
[13]. Surah Jinn: Verse 26
[14]. Surah Al-i Imran: Verse 179
Levels of Ghayb by the Ambiya-i-Kiram
This, however, does not mean that Allah the Almighty restricts and retains the 'Knowledge of Unseen' exclusively to Himself and does not reveal any part of it to any other person. No, not at all. Allah the Almighty has revealed and honoured His apostles as much and as and when He willed, for guidance and enlightenment to cope with the circumstances and situations confronting them viz-a-viz the enemies of Allah, and to fulfil the mission assigned to them. These phenomena have been illustrated at various places in the Qur'an al-karim.
Some of the relevant verses are quoted below:-
A. Regarding Hadrat Adam alayhis salaam and the Angels, it is said: "He (Allah) taught the names (nature and qualitative attributes) of all the things and placed them before the Angels". [15]
B. Regarding Hadrat Da'ud alayhis salaam, it is said, "He (Allah) gave Da'ud power and wisdom and taught him whatever (else) He willed." [16]
C. In respect of the I'lm-i-Ghayb to Hadrat Sulayman alayhis salaam, it is said, "O People! We have been taught the speech of the birds, and on us has been bestowed (a little of) all things." [17]
D. For Hadrat Lut alayhis salaam, it is said, "And to Lut We gave Judgement and Wisdom." [18]
E. About Hadrat Yaqub alayhis salaam it was said, "He was, by Our instructions full of Knowledge (and experience), but most men know not." [19]
F. Hadrat Yaqub alayhis salaam himself told his sons about this blessing from Allah thus, "Did I not say to you, I know from Allah that which you know not." [19]
G. About Hadrat Yusuf alayhis salaam, it is said, "When Yusuf attained his full manhood, We gave him Power and Knowledge; thus do We reward those who do the right things." [20]
H. Regarding Hadrat Musa alayhis salaam, it is said, "When he reached full age and was firmly established (in life), We bestowed on him Wisdom and Knowledge." [21]
I. It is said about Hadrat Khizr alayhis salaam: "So they found one of our servants on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge (of special significance) from Our Own Presence." [22]
These verses of the Qur'an al-karim make it clear that Allah the Almighty bestowed the Knowledge of the Unseen (Ghayb) on His chosen servants, but it is unfortunate that most people do not know this; on the contrary, they even refuse to believe it without realising the consequences thereof! These pious souls, at times on their own, disclosed this Divine bestowal in order to convince the people and clear their doubts and put them on the right track of faith and Belief.
J. For example, Hadrat Isa alayhis salaam spoke to his followers thus, "And I declare to you whatever you eat and whatever you store in your houses." [23] (It meant that whatever they had eaten in the houses - within four walls - and whatever they had preserved therein, was well known to the Prophet of Allah.
K. On another occasion, Hadrat Yusuf alayhis salaam spoke to his fellow prisoners before telling them the meaning of their dreams. He said, "Before any food comes to you, I shall surely reveal to you the truth and meaning of this. It is due to the knowledge bestowed upon me by Allah that I have to reveal to you what you did not know." [24]
These verses reveal that Allah the Almighty has bestowed I'lm-i-Ghayb to His chosen Apostles. To deny this, amounts to the denial and rejection of the Qur'an al-karim itself. This is not an ordinary or routine knowledge. Elaborate precautionary and protective measures are adopted before such messages relating to the "Unseen" are despatched. Special angels are sent (on earth) who stay around the Apostles, on whom the Knowledge of the Unseen (I'lm-i-Ghayb) is bestowed. [25]
The grant of I'lm-i-Ghayb is admitted by a great honour and whosoever of the Apostles are bestowed this Unique Divine blessing become the holders of great Divine Treasure. However, there is no uniform and set pattern of Divine Message transmitted to each recipient in accordance to their status.
According to the Qur'an al-karim the status and nature of responsible of the Apostles vary from one to another;
"Those Apostles, we bestowed with gifts (endowed with ranks, etc.) as willed by Allah." [26]
Likewise the grant of I'lm-i-Ghayb to Prophets varies according to their nature of assignment relating to their prescribed mission.
The story of Hadrat Musa and Khizr alayhim as-salaam so vividly described in the Qur'an al-karim explains this aspect of the proposition. Hadrat Musa alayhis salaam met Khizr alayhim as-salaam and requested him to enlighten him with the specific knowledge which Allah bestowed on him. Hadrat Khizr alayhis salaam accepted, but advised Hadrat Musa alayhis salaam to be patient and not to utter any word until he would permit him to do so. Whatever Hadrat Khizr alayhis salaam did was beyond the understanding of Hadrat Musa alayhis salaam.
The promise of keeping silence on events taking place before his eyes was too much for Hadrat Musa alayhis salaam to sustain and at last (he broke the silence) Hadrat Khizr alayhis salaam revealed the secrets of the events. Hadrat Khizr alayhis salaam did not keep him in his company any more. Details of the story is found in the Qur'an al-karim, [27]. This clearly shows that the nature of I'lm-i-Ghayb even to the Prophets of Allah was not uniform nor of equal measure.
References:
[15]. Surah Baqarah: Verse 31
[16]. Surah Baqarah: Verse 251
[17]. Surah Namal: Verse 16
[18]. Surah Anbiya: Verse 74
[19]. Surah Yusuf: Verse 96
[20]. Surah Yusuf: Verse 22
[21]. Surah Qasas: Verse 140
[22]. Surah Kah'f: Verse 65
[23]. Surah Ale Imran: Verse 49
[24]. Surah Yusuf: Verse 37
[25]. Surah Jinn: Verse 26
[26]. Surah Baqarah: Verse 253
[27]. Surah Kah'f: Verses 65-82
I'lm-i-Ghayb of the Beloved Prophet
The Knowledge of the Unseen (I'lm-i-Ghayb) was also bestowed upon the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam. This I'lm-i-Ghayb was, in essence, the most revealing and surpassing miracle given to the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam.
This miracle, in it's totality and persuasiveness, surpassed all miracles given to other Prophets taken together. More or less 124,000 Apostles were raised at different periods of time with some specific knowledge of the hidden realm, i.e. I'lm-i-Ghayb. But the Knowledge of the Unseen bestowed upon the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was limitless in scope and magnitude. This is to say that each and every miracle in the nature of I'lm-i-Ghayb given to different Prophets was also given to the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam.
The Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was the epitomic symbol of all the previous Prophets in the past in respect of their qualitative characteristics and quantum of knowledge and spiritual enlightenment. Relating to this bestowal of knowledge and observation upon the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam, the Qur'an al-karim says:
"Allah has sent down to you O Prophet! the Book and Wisdom and taught what you knew not. Great is the Grace of Allah upon you." [28]
In this virtuous essence the Qur'anic verse asserts that after bestowal of this everlasting treasure of knowledge now there remains no realm of knowledge and enlightenment which is not in the grip of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam. This is what the Qur'an al-karim describes as the "Fazl-i-Azim" (The Great Grace) - whatever the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was taught by way of knowledge was taught by Allah the Almighty. [29]
If the teacher says to the pupil: I have taught you to read and you knew nothing before this, then he is justified to make this claim and there is nothing derogatory on his part to make such a claim; it cannot be termed as insolence to degrade the student. But if the student says to his teacher, you knew nothing and it was your teacher who gave you knowledge, then though, this logic cannot be denied. Nonetheless, it demonstrates that the student is guilty of insolence and misbehaviour towards his teacher. Such an example can hardly be traced in the annals of civilised behaviour.
Whatever the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam knew was through the knowledge bestowed upon him by Allah the Almighty. This being the fact, if before imparting the knowledge through the Qur'an al-karim, Almighty Allah mentioned the state of the Beloved Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam:
"You knew nothing of the Book nor of the Faith (Imaan)." [30]; it is consonance with the Almighty state of Divine Grandeur.
It does not at all behove mortals like us to utter such words in respect of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam. This would be downright degrading and insulting the high virtuous status of the Beloved of Allah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam.
The uncontroversial fact remains that Allah the Almighty granted the I'lm-i-Ghayb to the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam and if anyone denies and suspects the veracity of this Divine Truth, he is surely guilty of falsehood and diminishing the eminence of Divine Favour. If there be such a one, he ought to be condemned as a blasphemer, worthy of being expelled from the rank and file of Muslim brotherhood. The quality of a true Muslim is that he accepts and believes as true each and every command of Almighty Allah and acts upon it ungrudgingly and unreservedly and induces others to do so.
The darbar (seat of pre-eminences) of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam is a grand darbar surpassing the grandeur of worldly kings and monarchs. Even if one were to utter strong words, or raise their voices in his august presence, they would be considered as misdemeanour's ; such an act causes the loss of other virtuous deeds of a Believer, forfeiting the Divine Grace. There is a stern warning against those who slip away slyly from his assembly without seeking his permission, this also amounts to misbehaviour. For them, there is stern foreboding of dire punishment on the Day of Judgement. It is said:
"Deem not the summons of one Apostle among yourselves, like the summons of one of you to another. Allah doth knows those of you who slip away under shelter of some excuse; then those of you who slip away under shelter of some excuse; then beware those who withstand the Apostle's orders, lest some trial befell them or a grievous penalty be inflicted on them." [31]
We can guess what would be the state of awe-inspiring grandeur of the blessed Company graced by the Noble Presence of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam where even the slightest of misdemeanour's is caught up as a misdeed inviting punishment from the providence.
The Noble Companions [Allah be pleased with them] of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam used to sit in his presence in due respect, even holding their breath, so as not to be making any gestures to disturb the dignity of the assembly. They would only utter respectful words like: "O Prophet of Allah! May my parents be sacrificed at the alter of your dignity." To every question put to them, their reply used to be,
"Allah and his Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam know better."
References:
28. Surah an-Nisa: Verse 113
29. Surah-i-A'ala: Verse 6
30. Surah an-Nur: Verse 63
31. Surah as-Shura: Verse 52
The three dimensions of the Ghayb
In the light of the foregoing evidence it must be admitted that the Noble Prophet Muhammad Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was endowed with the Knowledge of the Unseen (I'lm-i-Ghayb) as a Grace from Allah.
We can examine the issue from three angles.
A. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was granted this treasure of knowledge directly from the Providence, i.e. without the means of any agency conveying the "knowledge."
B. Through the revelation of the Qur'an al-karim which is the Treasure-House of all Knowledge operating in the universe.
C. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam 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 analysing 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.
By examining the Beloved Prophet's Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam Knowledge of the Unseen under the first view-point, viz. the bestowal of I'lm-i-Ghayb directly from Allah the Almighty, we might refer to the following verses of the Qur'an al-karim:-
A. "These are some of the stories of the Unseen which We have revealed to you, O Prophet!" [32]
B. "Such is one of the stories of what happened Unseen which We revealed by inspiration unto you." [33]
C. "The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam does not withhold grudgingly a knowledge of the Unseen." [34]
Examining the Knowledge of the Unseen of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam from the second point of view, the following verses of the Qur'an al-karim are enough to open our eyes:-
A. "And We have sent down to you the Book explaining all things, a Guide, a Mercy and Glad Tidings to Muslims." [35]
B. "The Qur'an is not a tale invented, but a confirmation of what (went) before it - a detailed exposition of all things." [36]
C. "Nothing We have omitted from the Book." [37]
D. "Surely there has come to you from Allah a Light and a Perspicuous Book." [38]
E. "Nor is there ought of the Unseen, in Heaven, or earth but it is recorded in the Clear Book." [39]
F. "There is no grain in the darkness (or depth) of the earth,nor anything, fresh or dry, (green or withered), but is inscribed in a record clear." [40]
It is seen that in these verses, first there is the mention of the Qur'an al-karim being the Kitab-i-Mubeen - the Book Manifest making everything clear, without even the minutest part remaining under any shadow of doubt or omitted. It is worth observing that the Book manifest contains the mention of all things (with all their attributes), under the sun. Now just imagine what shall be the expanse and depth of the knowledge of the Person on whom the Book was revealed. Surely each and everything mentioned in the Book must have been in full view of the recipient. The phenomena must be pondered over in a most dispassionate and open-minded manner without casting any aspersions over the Divine bestowal on the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam.
Examining the Knowledge of the Unseen possessed by the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam as a 'shahid' or witness to all affairs, the following verses carry us to the visionary world of enlightenment where we stand completely wonder-struck at the very idea of the extent of the knowledge which Allah the Almighty revealed to him so as to make him the true representative of Divine rights, not alone on this earth, but even forces of heavenly kingdom operating at the present moment as well as that would take place in the universe and the Hereafter. It is but essential that we should bow our heads and accept the truth of Divine assertions, and spare ourselves the repercussions, should any shade of wavering creep our mind and vision. It is beyond our capacity to guess the extent of Knowledge of the Unseen (I'lm-i-Ghayb) bestowed upon the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam by Almighty Allah. Only Allah knows that He has bestowed upon His beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam.
A. "Surely We sent you as a Witness, as a Bringer of Glad Tidings and as a Warner." [41]
B. "And We shall bring you as a Witness against the people." [42]
C. "Surely we have sent to you (O men!) an Apostle to be a Witness concerning you." [43]
D. "And one day We shall raise from all peoples a Witness against them from among themselves and We shall bring as witness against them from among themselves and We shall bring you as a Witness against them. [44]
From these verses it is clear that on the day of Judgement not only the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam shall be a Witness over his own Ummah, but shall also testify before Almighty Allah on behalf of the peoples of other Prophets. Now this testimony or evidence can only be given by the person who is an eye-witness to all events and incidents under scrutiny on the Day of Judgement.
This, in other words, means that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam is fully informed and kept in touch with all those events which he shall be witness to. Incidentally, this also means that he is keeping watch over our deeds and misdeeds at all times. We should therefore beware of our activities lest any of them displeases or grieves him.
This fact is further corroborated by the (under noted) traditions (Ahadith) of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam :-
A. In one tradition it is said: "As I see in front of me, so I see things clearly behind me." [45]
B. In the second tradition the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam is reported to have said: "I saw Prophet Musa alayhis salaam in the valley of Azraq, while passing from Makka to Madina. He was reciting talbiah. On another ocassion, I saw Prophet Yunus alayhis salaam wearing a long woollen overcoat and riding a red camel." [46]
C. In the third Tradition, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam is described witnessing Paradise and Hell. [47]
D. From the fourth Tradition it is learnt that the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam knows each inmate by name going in the Paradise or in the Hell. [48]
E. From the fifth Tradition, it is learnt that when a man enquired from the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam whether he would go into Jannah or Jahannam, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam replied without a moment's pause that, "You shall go to Jahannam." [49]
F. The sixth Tradition says: "My entire Ummah was presented before me with each individual's scroll of deeds, good as well as bad." [50]
G. In the seventh Tradition, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam said: "One night, my Ummah was presented before me at my Hujrah and I know each of them as clearly as anyone knows his colleague." [51]
At one place in the Qur'an al-karim, it is said: "Does he possess the Knowledge of the Unseen that he sees the dead?" [52] It is understood from this verse that only such a person possesses I'lm-i-Ghayb as is capable of seeing things beyond normal reach in terms of time and space. At various places in the Qur'an al-karim, the transcendental power of witnessing things by the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has been described. [53] The truth is that when a Chosen Friend of Allah has seen Allah, nothing remains hidden from him. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam said, "I saw Allah the Almighty. He placed His Hand on my back. I felt the coolness in my breast. Within an instance everything became visible clear before me and I recognised everyone." [54]
References:
32. Surah Hud: Verse 49
33. Surah Yusuf: Verse 102
34. Surah Takweer: Verse 24
35. Surah Nahl: Verse 89
36. Surah al-Yusuf: 111
37. Surah al-An'am: Verse 38
38. Surah al-Maida: Verse 15
39. Surah an-Nam'l: Verse 75
40. Surah al-An'am: Verse 59
41. Surah al-Fatah: Verse 8
42. Surah Nisa: Verse 41
43. Surah al-Muzammil: Verse 15
44. Surah an-Nahl: Verse 89
45. Muslim Shareef, vol.2, p. 116
46. Ibn-i-Majah, pp. 20, 208
47. Muslim Shareef, vol.2, p. 180
48. Miskhat Shareef, p. 19
49. Bukhari Shareef, vol.3, p. 855
50. Muslim Shareef, vol. 1, p. 207; Musnad-i-Ahmad; Ibn-e-Maja
51. Ref: Anba al-Mustafa, p. 19; ref: Tibrani
52. Surah Naj'm, Verse 35
53. Surahs Mujadilah: Verse 7; Surah Ibrahim: Verse 19; Surah Baqarah: Verses 243 & 258; Surah Nur: 41; Surah Feel.
54. Tirmidhi Shareef; Miskhat Shareef, Karachi, p. 72
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Nabi has distributed portions of his Ghayb to his servants
So far we have been discussing the vast expanse and depth of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam's knowledge and meditative understanding of the cosmic forces operating in the universe together with the super human forces operating in the universe with super human visual insight of the Unseen as a special gift from the Divine Grace, transcending and surpassing human intellect, unmatched in the entire history of mankind.
We are apt to feel and think if the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam kept the whole repository of these God-gifted treasures, of the knowledge, particularly relating to the Unseen confined to himself alone or he also, as charitable gesture, passed on some part of it to his devotees who were eager and capable to receive and preserve the rare and priceless beneficence from Almighty Allah.
It is learnt from different Traditions of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam that he not only favoured his devotees and admirers with this rare and Divine gift, but did so in a greater and open-hearted manner, taught them how communion with Divinity may be maintained and carried forward as the intellect advances and progresses in the realm or history. This is an expression of Divine Dispensation of charity among the fellow beings, the humanity at large for whose benefit the vast universe has been created.
A. This is what the well-known and famous devoted Companion of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam Abu Zarr Ghaffari Radi Allahu anhu has to say in this respect,
"The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam did not leave this material world without telling us in effect that there is not a single bird flying in the atmosphere about which he left anything unsaid." [55]
B. Another companion, Hadrat Huzaifa Radi Allahu anhu reports,
"Only the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam stood amongst us (to deliver a sermon) and disclosed before us every detail of events that were to take place that moment onward till the Day of Judgement; he left nothing. Anyone who could retain in his memory remembered it; and the one who forgot it, could not revive it afterwards." [56]
C. It is reported in the Tradition:
"The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam did not leave the world without telling the description of every disrupter (creating disturbance on earth) till the coming of the Day of Resurrection; everything, i.e. his name, his father's name and the name of the tribe or clan to which he belonged." [57]
D. The Battle of Badr took place on the 17th of Ramadan. Before the fighting (Jihad) started, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam went over the field and disclosed the identity of the enemies of Islam and indicated by placing his hand at different spots and saying;
"here so and so will be slain."
When the battle was over, it was discovered that each and every person about whom the Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam had indicated, was found at the very spot lying dead, neither inch more or less. [58]
E. There is a lengthy Tradition (Hadith) of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam which is an eye-opener for any sceptic who entertained misgivings about the truth of the Beloved Messengers Knowledge of the Unseen. It is reported by Hadrat Anas bin Malik radi Allahu anhu, who says:
"After the decline of the sun (noon) the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam came out of his Hujrah, and led the Zuhr Prayer. After completing the prayer the Noble Prophet mounted the pulpit and delivered the sermon about the Day of Judgement and the big events that will take place before the advent of the Day. Then addressing the companions he asked them if any one of them had any question to ask from him. He proceeded, 'I swear in the name of Allah, there is nothing that you would ask me and I will not answer it (no query, whatever its nature shall remain unanswered), so long as I am here.'" Hadrat Anas radi Allahu anhu reports that on hearing this the companions burst in tears, (for it forbode the grave tidings of his leaving the world). But the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam continued, saying again and again: "Ask me. Ask me (as none after me will tell you)." [59]
The following verse of the Qur'an al-karim bears testimony to his truth:
"The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam does not withhold grudgingly a Knowledge of the Unseen."[60]
It amounted to saying, "whatever you ask will be answered and whatever you will require, shall be granted."
The insistence of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam on oath in the Name of Allah and urging the audience again and again to ask and enquire about anything indicates beyond a shadow of doubt that by the Grace of Almighty Allah, the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was endowed with the Knowledge of the Unseen and was extremely generous to satisfy every enquirer in his quest for knowledge including the Unseen.
An Arab Scholar, Shaykh Ahmad bin Muhammad Al-Siddiq Al-Ghamari Al-Hasani has written a very learned book entitled "Mutabiqa al-Ikhtia'at al-Asriya." (Mufti Ahmad Mian Barkati has translated this book in Urdu with the title "Islam aur Asri Eijadaat" printed and published at Lahore in 1980). In this book the learned scholar has collected forebodings of the Unseen, which the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has disclosed on various ocassions. One is explicably amazed and wonderstruck while going through these details how gracefully the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was honoured by Allah the Almighty about even the minutest details of the Unseen. It appears that the past, the present and the future lay clear before the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam like a mirror. Why this should not be so! because the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam has himself said:
"The keys of the Unseen were brought before me and placed over my hand." [61]
Thus the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam was made the key Bearer (Owner) of the treasures of the earth, [62] because one who possesses the keys, enjoys the right of possession too. This however does not mean that Allah the Almighty has divested himself of the Divine Powers of the Unseen. On the contrary, it indicates the Absolute Authority and Power of Allah even to bestow any one of His Choice anything as He pleases. It also demonstrates how much Allah has favoured and honoured the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam! These are, in fact, the keys with which the hidden meanings and interpretations of the Noble Qur'anic treasures are opened. The Qur'an al-karim as the Divine Book, we all see and recite, but whatever the Prophetic Vision observes behind the contents of words and letters we cannot even imagine and visualize with our limited blurred vision of intellect.
I might refer to but one verse of the Qur'an:
"Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies of Allah." [63]
In this verse the word "power" seems to denote nothing in particular, i.e. weapon or means to subdue the enemy, but when the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam lifts the veil from the word "power" then the human wisdom simply gets perplexed to the extreme, as the real significance, as expressed and stressed by the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam is definitely beyond the reach of human intellect. Expressing the real significance of the word "power", he said: "Beware this power is Rami! Beware this power is Rami! Beware this power is Rami!" [64]
In the Arabic language, the word "Rami" means to throw or strike. One of the important ritual observance during the course of hajj, is to throw small stones at the Satan which ritual is known as "Rami." In this Hadith (Tradition) the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam meant all such weapons which demand throwing or hurting from a distance at the enemy. The simplest form of this "throw" is by the hands with as much power as one is capable of, and this power is in the hands of those nations in possession of those weapons, especially firing cannon shells, hurting missiles, rockets or even bombs of any description. All these weapons are thrown at the enemies from a distance and these are the secrets of "power." If you refer to Ahadith (Traditions) you will discover an ocean of the Knowledge of the Unseen spring up from its bottom.
References:
55. Anba al-Mustafa, p. 8 ref: Musnad-i-Ahmad and Tabaqat-i-Ibn-i-Sa'ad
56. Anba al-Mustafa, p. 7 ref: Bukhari, Muslim and Musnad-i-Ahmad
57. Miskhat Shareef, Bab al-Fitan
58. Muslim Shareef, Kitab al-Jihad, vol. 2
59. Bukhari Shareef, Kitab al-E'tisaam, vol. 3, p. 855
60. Surah at-Takweer: Verse 24
61. Bukhari Shareef, p. 848 and Muslim Shareef, vol. 2, p. 116
62. Bukhari and Muslim Shareef
63. Surah al-Anfal: Verse 60
64. Muslim Shareef, vol. 2, p. 143
Conclusive facts
From what has been discussed with apparent justification and presentable conviction, the following broad basic realities about the Knowledge of the Unseen must be borne in mind to avoid any pitfalls from any biased and intense quarters in this behalf.
A. This first thing to be noted in this connection is that the "Unseen" is a reality, concrete and irrefutable.
B. That the "I'lm-i-Ghayb" or the "Knowledge of the Unseen" belongs exclusively to Allah the Almighty as His Exclusive Divine Prerogative, none having any share in it, or any power to controvert and refute His Exclusive Domain. His knowledge is total.
C. Allah the Almighty bestows this Knowledge of the Unseen (I'lm-i-Ghayb) to his chosen servants.
D. Allah the Almighty has granted this Knowledge of the Unseen to the Apostles and Prophets.
E. Allah the Almighty has granted this Knowledge of the Unseen to the Beloved of Allah Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam.
F. The Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam bestowed this Knowledge of the Unseen (I'lm-i-Ghayb) to his companions who in turn passed this knowledge to the qualified persons who were entrusted with the mission to propagate the Religion of Allah to succeeding generations.
No doubt, the great philosopher of Islam, Allama Iqbal, has aptly summed up the illustrious personality of the Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam in one of his beautiful couplets:
"Lauh bhi tu, Qalam bhi tu, tera wajud Al-Kitab Ghumbad-e-Abgina rang tere muheet mein habab"
"You are O Beloved Prophet Salla Allahu ta'ala 'alayhi wa 'aalihi wa Sallam the Scroll (of human destiny), you are the pen of Divine (with powers) to scribe and delineate the affairs of the universe, you are the personification of the Book of Allah. This vast glassy canopy (the sky) is not more than a bubble in the vast ocean of your August Knowledge."
source -- islam786.com
