Wednesday, 29 February 2012

Ask Me! Ask Me! (anything you want to)

Ask me! Ask me 
(anything you want to)

Anas bin Malik (ra) relates that one day after midday, the Holy Prophet(s) came from his house and led us in the Zuhr prayer, the Holy Prophet(s) stood on the minbar. He spoke about the Day of Judgement and said that many great events would take place before it. 

Then Holy Prophet(s) said, “If anyone wishes to ask me about anything then do so. I swear by Allah! Whilst I am standing here, I shall answer every question you ask me!”

Hazrat Anas radhi-allahu-anhu says that on hearing this everyone started crying (Through fear). 
The Holy Prophet(s) was repeatedly saying,Ask me!”
Hazrat Anas says that a man stood up and said, “O Holy Prophet! Where will my abode be (in the Hereafter)? The Holy Prophet(s) replied,Hell”.
Then Abdullah bin Huzafah stood up and said, “O Holy Prophet! Who is my father?” 
The Holy Prophet(s) replied, Your father is Huzafah.”
Hazrat Anas says that the Holy Prophet(s) again repeatedly said, Ask me! Ask me (anything you want to)!” 
Seeing what was happening, Hazrat Umar (RA) rose and sat very respectfully (as we do during ‘tashahhud’ in salah) in front of the Holy Prophet(s) and said, 
“We are satisfied and contented that Allah is our Lord, that Islam is our ‘Deen’ (religion and way of life) and that Muhammad (sallallahu-alaihi-wasalam) is our prophet.” 
On hearing Hazrat Umar’s words, the Holy Prophet(s) fell silent. Then he said, “I swera by Him (Allah) in whose control is my life! Just now during the (Zuhr) prayer, I was shown Paradise and Hell in front of this wall. I have never before witnessed good and evil as I have today.”  [al-Bukhari, Kitab-ul-I'tisaam; Muslim, chapter on 'Fada''l']

Sudai, says that the Prophet sallAllahu 'alaihi wasallam said that my nation was presented to me in form of idols made of sand as it was presented before Adam 'alaihis salam. I was told which of them will believe in me and who will deny. These words reached the hypocrites so they said mockingly: Muhammad claims to know about people who are not yet born and whether they will affirm or deny him even though we are with him and he does not know about us. When this reached the Prophet sallAllahu 'alaihi wasallam, he ascended the pulpit, praised Allah and said: What is the state of those people who object to my knowledge? Ask me about whatever you wish till the day of judgement, I will inform you.

 ‘AbdAllah ibn Hudhafa stood and asked: Oh Prophet of Allah, who is my father? He replied: Your father is Hudhafa. Then ‘Umar radiyAllahu 'anhu stood and said: Oh Prophet of Allah, we are satisfied that Allah is the Lord, Islam is the religion, the Qur’an is the leader and you are a Prophet. Forgive us. The Prophet sallAllahu 'alaihi wasallam said: Will you refrain? Will you refrain? [Tafsir Khazin, v.1, p.382, Egypt]


Imam Ahmad and al-Tabarani narrated from Abu Dharr radyAllahu `anh who said: “When the Messenger of Allah left us there was not a bird that flies but he had informed us about it.”[1]

Muslim narrated from `Amr ibn Akhtab [Abu Zayd] al-Ansari radyAllahu `anh who said: “The Prophet prayed fajr with us then climbed the pulpit and addressed us until the time came for zuhr, then he descended and prayed. Then he climbed the pulpit and addressed us until the time came for `asr, whereupon he descended and prayed. Then he climbed the pulpit and addressed us until the sun set. He informed us about all that was to happen until the Day of Resurrection. The most knowledgeable of us is he who has memorized the most.”[2]

Al-Bukhari and Muslim narrated from Hudhayfa radyAllahu `anh who said: “The Prophet stood among us [speaking] for a long time and did not leave out one thing from that time until the rising of the Final Hour except he told us about it. Whoever remembers it remembers it and whoever forgot it forgot it. All those who are present know this. Some of it I might have forgotten, then I see it [happen] and remember it just as someone would remember a man who had been away and then appears before him and he instantly recognizes him.”[3]

Muslim also narrated from Hudhayfa that he said: “The Prophet informed me of all that would happen until the Day of Resurrection and there was nothing of it except I asked him about it, save that I did not ask him what would bring the people of Madina out of Madina.”[4]

Abu Dawud also narrated from Hudhayfa that he said: “By Allah! I do not know whether my companions forgot or pretended to forget it,[5] but the Messenger of Allah did not leave out a single instigator of sedition until the end of the world, each with a minimum of three hundred followers, except he mentioned each one of them for us by his own name, the name of his father, and the name of his tribe.”[6]

Abu Ya`la also narrated with a sound chain from Anas radyAllahu `anh who said: “The Messenger of Allah came out angry and addressed the people, saying: ‘Today you shall not ask me about anything except I shall tell you about it,’ and we truly believed that Gibril was with him. Whereupon `Umar said: ‘O Messenger of Allah, only recently were we in a time of ignorance. We beg you, do not expose our disgrace! Forgive us, and may Allah forgive you!'”[7]

Abu Ya`la also narrated with a passable chain from Ibn `Umar radyAllahu `anhuma who said: “I heard the Messenger of Allah say: ‘This clan (hayy) of the Quraysh shall remain safe until they turn away from their Religion into apostates.’ A man stood up saying: `Messenger of Allah! Will I be in Paradise or in Hellfire?’ The Prophet answered, ‘In Paradise.’ Another stood asking the same, whereupon the Prophet answered, ‘In Hellfire.’ Then [he said], ‘Say nothing to me as long as I say nothing to you. Were it not for fear that you would stop burying one another (lawla an la tadafanu) I should certainly tell you about a great number of those who will be in the Fire and you would know who they are. If I am ordered to do it I shall certainly do it!'”[8]
[1]Narrated by al-Tabarani in al-Kabir (2:155 #1647) with trustworthy narrators per al-Haythami (8:263-264), Ahmad, Abu Dawud al-Tayalisi, Ibn Sa`d in his Tabaqat (2:354), al-Bazzar in his Musnad (9:341 #3897), al-Tabari in his Tafsir (7:189) Ibn `Abd al-Barr in al-Isti`ab (4:1655), Ibn Hibban (1:267 #65 isnad sahih), and al-Daraqutni in his ‘Ilal (6:290 #1148). Cf. al-Haythami, Mawarid al-Zam’an (p. 47). Also narrated from Abu al-Darda’ by Abu Ya`la in his Musnad (9:46 #5109 isnad sahih).
[2 ]Thus narrated by Muslim and Ahmad.
[3]Narrated from Hudhayfa by al-Bukhari, Muslim, Abu Dawud, and Ahmad; and from Abu Sa`id al-Khudri by al-Tirmidhi (hasan sahih) and Ahmad. Al-Bukhari narrated something similar from `Umar.
[4]  Narrated from Hudhayfa by Muslim and Ahmad with the wording: “until the rising of the Hour.”
[5]To prevent fitna. Al-Qari said in his commentary of al-Shifa’: “to turn to what is more important.”
[6]Narrated from Hudhayfa by Abu Dawud.
[7]Narrated from Anas by Abu Ya`la in his Musnad (6:360 #3689) and its narrators are those of al-Bukhari and Muslim according to al-Haythami (7:188). A longer version is narrated in the Sahihayn. The phrase “And may Allah forgive you” expresses thanks and good wishes.
[8]Narrated from Ibn `Umar by Abu Ya`la in his Musnad (10:66 #5702) and, as part of a longer narration, by Ibn Abu Hatim in his `Ilal (2:256 #2262).

Hypocrites ask :

"How much Knowledge?"

Shaykh al Islam Imam Muhi al Din al Nawawi (Fatawa al Nawawi)

سؤال: ما معنى قوله تعالى (قل لا يعلم من في السموت و الارض الغيب الا الله) و قول النبي –صلى الله عليه و سلم – (لا يعلم ما في غد الا الله) و اشباه هذا من القرآن و الحديث مع انه قد وقع علم ما في غد في معجزات الانبياء صلوات الله عليهم و سلامه و في كرامات الاولياء رضي الله عنهم؟
جواب: معناه لا يعلم ذلك استقلالا و علم احاطة بكل المعلومات الا الله و اما المعجزات و الكرامات فحصلت باعلام الله تعالى للانبياء و الاولياء لا استقلالا
Question: What is the meaning of His saying the Most High (Say! No one knows who is in the skies and earth except Allah) and the saying of the Prophet – Peace be upon him – (No one knows what shall happen tomorrow except for Allah, and the likes of this from The Quran and Hadith, knowing that knowledge of what shall happen tomorrow has occurred in the miracles of the Prophets – Peace be upon them – and the miracles of the Awliyah – May Allah be pleased with them?
Answer: It’s meaning is that nobody knows that independently and no one knows and comprehends everything except Allah. As for the miracles thus they occur with the instruction of Allah for the Prophets and Awliya not independently.”  [Fatawa al Nawawi; Muhi al Din al Nawawi; Pg. 172-173; Dar al Ma’rifah, Beirut]

Hafidh Ibn Hajr al Asqalani (Fath al Bari):و له (اي للنبي صلى الله عليه و سلم) صفة بها يدرك ما سيكون في الغيب و يطالع بها ما في اللوح المحفوظ كالصفة التي يفارق بها الذكي البليد فهذه صفات كمالات ثابتة للنبي
“And for him (i.e. The Prophet – Peace be upon him) is an attribute by which he comprehends what is to occur in the unseen, and by it he is able to study whatever is in the preserved tablet [al Lawh al Mahfuz], like an attribute by which the intelligent is able to distinguish the dull-witted. Thus these are the attributes of perfection which are proven for the Prophet.” [Fath al Bari Sharh Sahih al Bukhari; Ahmad Ibn Ali Ibn Muhammad al Asqalani; 16/21; Mustafa Bab Halabi, Egypt]

Imam Abu Hamid al Ghazali (Ihya Ulum al Din):
و الرابع ان له صفة بها يدرك ما سيكون في الغيب اما في اليقظة او في المنام اذ بها يطالع اللوح المحفوظ فيرى ما فيه من الغيب
“And the fourth [i.e. attribute of a Prophet] is that verily there is for him an attribute by which he comprehends whatever is to happen in the unseen either while awake or while asleep, with it he studies the preserved tablet thus he sees whatever is in it from the unseen.” [Ihya Ulum al Din; Abu Hamid al Ghazali; 4/194; Dar al Ma’rifah, Beirut]

Imam Hafidh Ibn al Hajr al Haythami:
و متى استفصل فقال: اردت بقولي المؤمن من يعلم الغيب ان بعض الاولياء قد يعلمه الله ببعض المغيبات قبل منه ذلك لانه جائز عقلا و واقع نقلا اذ هو من جملة الكرامات الخارجة عن الحصر على ممر الاعصار فبعضهم يعلمه بخطاب و بعضهم يعلمه بكشف حجاب و بعضهم يكشف له عن اللوح المحفوظ حتى يراه و يكفى بذلك ما اخبر به القرآن عن الخضر بناء على انه ولي و هو ما نقل عن جمهور العلماء و جميع العارفين و ان كان الاصح انه نبي و ما جاء عن ابي بكر الصديق رضي الله عنه انه اخبر عن حمل امراته انه ذكر و كان كذلك الخ
“When he explains himself and says ‘I intended with my statement that verily some of the Awliyah Allah taught them the unseen’ that [i.e. statement] will be accepted from him, because that is permissible logically and has occurred in that which has been transmitted to us since that is from the collective miracles which cannot be contained and which have passed throughout the generations. Some of them know it [i.e. the unseen] by the noble address, some of them know it by the raising of a veil and for some what is written on the preserved tablet [Al Lawh Al Mahfuz] is unveiled for them until they see it.
It suffices us [in proving that] what has been mentioned in The Quran regarding Khidr upon the belief that he was a Wali, this is what has been reported from the majority of the scholars and all of the Gnostics, even if the most correct opinions is that he is a prophet, and that which has been reported from Abu Bakr as Siddiq (May Allah be pleased with him) that he informed his wife who was carrying a child at the time that the child will be a boy and so he was.” [Al Fatawa al Hadithiya; Ibn Hajr al Haythami; Pg.222-223; Dar al Fikr, Damascus]


Qadhi Nasir al Din al Baydhawi:
و الذي يدل عليها انه عليه الصلاة السلام ادعى النبوة بالاجماع و اظهر المعجزة انه اتى بالقرآن و تحدى به و لم يعارض و اخبر عن المعيبات
“That which indicates upon it [i.e. his prophecy (Peace be upon him)] is that indeed he claim Prophethood... and he (Peace be upon him) informed of the unseen.” [Tawali’ al Anwar; Nasir al Din al Baydawi; Pg.211; Al Maktaba al Azharia, Egypt]


Imam Qadhi Iyadh al Yahsubi:
و قيل هما (اي النبي و الرسول) مفترقان من وجه اذقد اجتمعا في النبوة هي التي الاطلاع على الغيب
“It is said that them two (i.e. Prophet and Messenger) are different in one respect. Yet they gather in Prophecy [Nabuwwah] which is being informed of the unseen” [al Shifa bi Ta’rif Huquq al Mustafa; Iyadh al Yahsubi; 1/161; Faruqi Kotob Khana, Multan]
و من ذلك ما اطلع عليه من الغيوب و ما يكون و الاحاديث في هذا الباب بحر لا يدرك قعره و لا ينزف غمره و هذه المعجزة من جملة معجزاته المعلومة على القطع الواصل الينا خبره على اتواتر لكثرة رواتها و اتفاق معانيها على الاطلاع على الغيب
“From that is what He has informed him of from the unseen and whatever is to happen, and the narrations in this chapter are an ocean the depth of which cannot be comprehended and the over flowing of which shall never settle, and this is a miracle from his collective miracles which are known decisively the narrations of which have reached by means of mass transmission and it’s meanings are agreed to mean being informed of the unseen.” [al Shifa bi Ta’rif Huquq al Mustafa; Iyadh al Yahsubi; 1/221; Faruqi Kotob Khana, Multan]


Mullah Ali al Qari:
و قال ابن حجر اي جميع الكائنات التي في السموات بل و ما فوقها كما يستفاد من قصة المعراج و الارض هي بمعنى الجنس اي جميع ما في الارضين السبع بل و ما تحتها كما افاده اخباره عليه الصلوة و السلام عن الثور و الحوت الذين عليهما الارضون كلها
“Ibn Hajar said ‘I.e. everything which exists in the skies but rather what is above them as is gained from the story of the Ascension, and earth is in the meaning of genus i.e. everything that is in the seven earths but rather what is below them. As is gained from his reports – Upon him prayers and salutations – regarding the bull and fish upon which the all of the earths rest.” [Mirqat al Mafatih; Mullah Ali al Qari; 2/210; al Maktabah al Imdadiah, Multan]


Imam Baghawi:

خلق الانسان علمه البيان)و قال ابن كيسان (خلق الانسان) يعني محمدا صلى الله عليه و سلم (علمه البيان) يعني بيان ما كان و ما يكون لانه كان يبين عن الاولين و الآخرين و عن يوم القيامة
“(He created man. He taught him the explanation)
Ibn Kaisan said (He created man) he means Muhammad – Peace be upon him – (He taught him the explanation) he means the explanation of whatever has transpired and whatever is to come, because he – Peace be upon him – would explain [the states] of the first and the last and of the day of resurrection” [Ma’alim al Tanzil; Muhi al Sunna Hussain al Fara al Baghawi; 7/2; al Taqaddum al Ilmiyyah, Egypt]

Definition of Ghayb
Imam Baydawi writes:
Ghayb is that which can be understood neither by the senses nor with the effort of the intellect. It has two forms:
1. That for which there is no proof. This is what is meant by the verse: And with Him are the keys of the unseen treasures – none knows them but He [6:59].

2. That for which there is proof such as Allah and His attributes; the day of judgement and its occurrences and this is what is meant by the verse: Those who believe in the unseen [2:3]. [ Tafsir Baydawi, p.128]

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']

The Hadith about Mir’aaj
written in al Mawahib by Imam Al-Qastalani  declares.

My Rabb revealed to me three sciences. He told me not to reveal the first one to anyone, because no one but I can understand this science. He said, “You may communicate the second science to those whom you wish.The third science to all of your Ummah

It is significant that
Our Beloved Prophet Sayyedina Muhammad Mustufa Salla Allahu ta'ala 'alayhi wa Sallam did not declare;“ The science revealed to me by Allah Subhanahu wa Ta'ala is solely the science to be taught to all the Ummah”
He told there were two other sciences, too.
The second science to be taught which Our Beloved Prophet Sayyedina Muhammad Mustufa Salla Allahu ta'ala 'alayhi wa Sallam was that of Wilaya, the science of Tasawwuf or spirituality, the science that deals with the Batin and the reality of Islam, given to the Sahaba, The Alwiyah and the pious.
This science of Wilaya which was given to Hadrat Khidr alayhis 'salam is mentioned in Surah al Khaaf;
“Knowledge from Us was given to him”
The thirds science is the knowledge of Fiqh, which was ordered to be revealed to everybody.
It is a collection of the blessed sayings and deeds of Our Beloved Rasoolullah Salla Allahu ta'ala 'alayhi wa Sallamso that Marifas of Wilaya have been following from his blessed heart Salla Allahu ta'ala 'alayhi wa Sallam into other hearts.

Knowledge Given To A Sahaba Radi Allahu anhu

Hadrat Abu Hurairah Radi Allahu anhu said; I learnt two sciences from Our Beloved Prophet Sayyedina Muhammad Mustufa Salla Allahu ta'ala 'alayhi wa Sallam. I have conveyed to you the first one. You cannot comprehend the second one and you will kill me if I disclose it.”

Abu Hurayra left out certain hadiths untold out of fear for his life if he were to reveal all that the Prophet - Allâh bless and greet him and his Family - had told him about forthcoming events (of which the Prophet predicted literally thousands), particularly in connection with the Banû Umayya. 

Consequently Abu Hurayra decried the governor of Madîna Marwân ibn al-Hakam; warned of a terrible disaster about to befall the Arabs; and prayed for death before the year 60, the year Yazîd ibn Mu`âwiya came to power:

Under the rule of Yazîd ibn Mu`âwiya three scandals took place: al-Husayn ibn `Alî was killed; Madîna was ransacked for three days during which the Companions were massacred, after which no survivor of the battle of Badr was left on earth; and a thousand unmarried women gave birth to fatherless children; finally, the Ka`ba was destroyed and burnt, at which time Yazîd died. 

The knowledge of Hadrat Abu Hurairah Radi Allahu anhu and the Hadith quoted below about the state of Harris Ibn La’man, Radi Allahu anhu a Sahabhi, is an example of the gift of ‘Ilm-e-Batin’ given to the Sahabhi and the Alwiyah.


Sahaba  See Far & Near
Heaven And Hell!

Imam Abu Hanifa (ra) writes that Haaris Ibn La’man(ra) and Haaris Bin Na’man(ra)  have said:

Once I went to Our Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam who asked me a question:

O Haaris, in what state did you pass the day?”

I replied;
“ As a True Muslim” Our Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam asked me the state of my faith?
Haaris ibn Na’man (ra) replied; “ I see the Throne of Allah Subhanahu wa Ta'ala and the people of the Paradise helping each other and the people of Hell lamenting in Hell. I see in front of me eight Heavens and seven Hells as clear as the Idol worshippers see their idols. I can recognise each individual just like a miller can recognize the wheat from barley, ie.
That is, who is to go to Paradise and who is to be found in Hell? In front of me people are like fish and ants. Shall I stay silent or continue to speak?”
Our Beloved
Prophet Sayyedina Muhammad Mustufa
Salla Allahu ta'ala 'alayhi wa Sallam told him to stop and say no more!

[Fiqah Akbar, Imam Abu Hanifa; Jam –e- Qabir, Imam Suyuti]

I can almost see the 
Throne of my Lord..."

Harith ibn Malik al-Ansari passed by the Prophet (صلى الله عليه وسلم) who asked him,

“How are you this morning, O Harith?” and he replied, “This morning I am a true believer in Allah.” The Prophet (صلى الله عليه وسلم) said: “Take care of what you say, for everything has a proof to it, so what is the proof of your belief?” He said: “I have turned myself away from this world by keeping awake at night and staying thirsty by day; and I can almost see the Throne of my Lord in full view before me, and I can see the people of the Garden visiting each other, and the people of the Fire wailing to each other.” The Prophet (صلى الله عليه وسلم) said, “O Harith! You have realized (the truth), therefore cling to it.” Some versions add, “(This is) a believer whose heart Allah has illumined.”

Recorded by 
Tabarani in his Mu’jam al-Kabir (3:266 #3367), 
Quda’i (Musnad Shihab, 2:127 #1028), 
Abu Nu’aym (Hilya, 1:242), 
Bazzar (Zawa’id, 1:26 #32), 
Ibn Abi Shayba in his Musannaf (7:226-27) and his Kitab al-Iman (#114-115), 
Abdur-Razzaq (11:129 #20114), 
Imam Bayhaqi in his Shu’ab al-Iman (7:362-63) and Kitab az- Zuhd (p. 355 #971), 
Ibn Mubarak in Kitab az-Zuhd (p. 106 #316), 
Ibn ‘Asakir (38:274, 54:227-28), 
Hakim Tirmidhi (Asl #6, #21, #53, #57, #265), 
al-‘Askari in his Amthal, Ibn Mandah, 
Abd ibn Humayd in his Musnad (#444), 
Abu ‘Abdur-Rahman Sulami (Forty Hadiths, #10), and others, and also mentioned by

Abu Hanifa (Fiqh al-Akbar), 
Ibn Hajar (Isaba, #1480), and Haythami in his Majma’ (1:57).

It also has a supporting narration from Ibn Mas’ud, Ibn ‘Abbas, and others, recorded by 
Hakim (4:311), 
Ibn Abi Shayba (8:126-27), 
Ibn Mubarak (Zuhd, p. 106-07 #315), 
Bayhaqi in his Shu’ab (#10552) and Zuhd (#983), 
Ibn Abi Dunya (Qasr al- Amal, #129), 
Hakim Tirmidhi (Asl #86), and by Tabari (with numerous chains), Ibn Kathir, Suyuti, ar-Razi, Qurtubi, Baghawi, Baydawi, Ibn ‘Atiyyah, Ibn Jawzi, Nasafi, al-Khazin, Abu’s Su’ud, Ibn Abi Hatim, and others in their Tafsirs of Q6:125 and Q39:22, and its chains support each other according to Ibn Kathir, Shawkani, and others.

In it the Prophet (صلى الله عليه وسلم) said: “Indeed, when the light enters the heart of a believer, it expands and widens.” They asked him, “Is there a sign of this?” He (صلى الله عليه وسلم) replied, “Yes, turning away in disgust from the lower world, turning wholly towards the Akhira, and preparation for death before it comes,” then he recited this verse.

Harith’s case is a concrete example of this hadith.


Knowledge of Unseen

(In the light of Quran and Sunnah)

Ahlus-Sunna wal Jam'ah believe that Allah has given the knowledge of the Ghayb (unseen) to the 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/granted to him by Allah.

The Ahle Sunnah Wal Jama'at also believes that the Holy Prophet (sallal laahu alaihi wasallam), after being informed by Allah Ta'ala, is aware of everything that happened and will happen.

Categories in knowledge of Unseen 

A) 'Dhaati & Atai'i [Personal & Bestowed]

B) 'Kulli & Baadh' [Total & Partial]

1: Ilm al Ghayb ad Dhaati - [Personal Knowledge Of Ghayb] Is of Allah subhana wa Tallah alone, It is He who has the knowledge of Ghayb by His "OWN SELF" and no one has taught Him, revealed to Him, shown Him, and this is the knowledge of Unseen which has been made Khaas (specific) with Alah in Quran at many places.

2: Ilm al Ghayb al Atai'i - [Bestowed Knowledge Of Ghayb} Is of RasoolAllah (صلی اللہ علیھ وآلھ وسلم), he was given this knowledge by Allah, he himself did not know it, but Allah tallah bestowed the knowledge of Ghayb on him, this knowledge of Unseen is also mentioned at many places in Quran so rejection any of these two or having confusion by mixing these two together is a fallacy.

3: Ilm al Ghayb al Kulli - [Total Knowledge Of Ghayb] Is of Allah subhana wa tallah alone, it is He who knows everything in his creation and what was before the creation, no creation of Allah knows as much as Allah tallah knows, Allah tallah knows absolutely EVERY GHAYB, nothing what so ever is hidden from Him, however when it is referred to Prophet (Peace be upon him) then it only means in "REFERENCE TO MAKHLOOQ NOT KHALIQ"

4: Ilm al Ghayb al Baadh - [Partial Knowledge Of Ghayb] Is of RasoolAllah (صلی اللہ علیھ وآلھ وسلم), Allah tallah gave limited, partial, some, knowledge of Ghayb to RasoolAllah (صلی اللہ علیھ وآلھ وسلم). What ever Ghayb RasoolAllah(صلی اللہ علیھ وآلھ وسلم) knows, revealed, prophecised, is in the category of 'Partial'. For no creation of Allah can know as much as Allah, not RasoolAllah (صلی اللہ علیھ وآلھ وسلم) not even Al Lawh Al Mafooz.

Key Points
● Some Verses Of Quran Reffer To Dhaati [Personnel] Knowledge Of Ghayb
● Some Verses of Quran Are Referring To Atai'i Knolwedge Of Ghayb,
● Some Verses Are Referring To Kulli [Total, Absolute] knowlege of Ghayb,
● Some Verses Are Addressing Baadh [Partial] Knowledge Of Ghayb,
● Verses reffering to Allahs Knowledge of Ghayb are Dhaati & Kulli, verses reffering to creations knowledge are Atai'i & Baadh.
● Prophets(صلی اللہ علیھ وآلھ وسلم) Knowledge Was/Is Not Same At All The Times, It Increases/Increased Gradually
● In Some Cases 'Early Period Hadiths/Quran' Are Abrogated By 'Later Period Hadiths/Quran
● In Some Verses Of The Quran Prophet صلی اللہ علیھ وآلھ وسلم Is Commanded To Be Humble

● Other Verses Indicate His (صلی اللہ علیھ وآلھ وسلم) Reality

Imam Zarqani writes:
Allah has made us responsible to believe in the unseen only because He sometimes opens the doors of the unseen upon us. This is what Imam Ghazzali has pointed towards in the marginalia of Ihya al-‘Ulum. [Sharh Mawahib al-Ladunniya, v.7, p.229]
Imam Suyuti writes:
Some scholars hold that the Prophet sallAllahu 'alaihi wasallam has been given the knowledge of even the five and he knows the time of Qiyamah and of the Soul but has been ordered to conceal this. [Khasa’is al-Kubra, v.2, p.95, Faisalabad]

Knowledge of Rainfall

Imam Jalal al-Din Suyuti has entitled a chapter in his Khasa’is al-Kubra: The Prophet sallAllahu 'alaihi wasallam gave news of rain in Yemen. He then wrote:
Imam Bayhaqi narrates through his chain from ‘AbdAllah ibn ‘Abbas radiyAllahu 'anhuma that it once rained and the Prophet sallAllahu 'alaihi wasallam came to us and told us: The angel deputised for rainfall came to me. After greeting me he informed me that he is taking the rain to a valley in Yemen called Sarih. Thereafter, a traveller came to me and upon being asked, told me that on the same day, rain fell in their land.

Imam Bayhaqi said that this is supported by the narration of Bakr ibn ‘AbdAllah Mazani who said that the Prophet sallAllahu 'alaihi wasallam told us: The angel of rainfall came to from a certain city where it had rained on a particular day. The Prophet sallAllahu 'alaihi wasallam asked him: When will it rain in our city? On a certain day, he replied. Some hypocrites were in the presence of the Prophet sallAllahu 'alaihi wasallam and they remembered this dialogue. When they researched it, they found that it had actually rained on that day and thus, they became believers. They mentioned this event to the Prophet sallAllahu 'alaihi wasallam who prayed for steadfastness in their belief.[ Khasa’is al-Kubra, v.2, p.103, Faisalabad]
Imam ibn Hajar ‘Asqalani writes:
The Prophet sallAllahu 'alaihi wasallam has an attribute through which he encompasses the unseen future and reads the sacred tablet. Similar to the attribute by which a wise man is distinguished from a fool. These are the flawless attributes that are proven for the Prophet sallAllahu 'alaihi wasallam. [ Fath al-Bari, v.16, p.21, Egypt]
Shaykh ‘Abdul Haq Dihlawi writes concerning the hadith: I got to know everything in the heavens and the Earth: This means that the Prophet sallAllahu 'alaihi wasallam has knowledge of all partial and complete knowledge and he has encompassed them.[ Ashi’at al-Lum’at, v.1, p.333, Sikkhar]
Qadi Shawkani

It must be remembered that Qadi Shawkani is a personality revered by all Ghayr Muqallids of the subcontinent. He writes regarding the verse:  Nor is Allah going to make you acquainted with the unseen [3:179]: If it is asked that when it is proven from the Qur’an that Allah bestows upon His Messengers as much knowledge of the unseen as He wishes, then is it permitted for the Messenger to convey this knowledge of the unseen which Allah has revealed to him to some members of his nation? I say, yes, there is nothing preventing this and it is proven from the sunnah of the Prophet sallAllahu 'alaihi wasallam. [Qadi Shawkani then presents numerous hadith that mention the Prophet sallAllahu 'alaihi wasallam giving news of the unseen and then writes:] When this is proven, then there is nothing prohibiting Allah from choosing pious people for this nation to reveal the unseen to that he revealed upon His Prophet. The Prophet has specified some persons of his nation too and they have informed others. This is from the miracles of the pious and are all through the intermediation of the Prophet and the blessings of Allah. [ Fath al-Qadir, v.5, p.312, Beirut]


Hypocrites ask again & again: 

"How Much Knowledge?"

The Prophet صلی اللہ علیھ وآلھ وسلم knowlegde of unseen is greater then all creations of Allah, but in no way equal to Allah, But Allah has granted him (صلی اللہ علیھ وآلھ وسلم) knowledge of every thing in the universe, but Allah has no limit and he begins where this universe ends so in no way is Prophet (صلی اللہ علیھ وآلھ وسلم) being compared to Allah as some ignorants claim.

1. Allah Subhan Wa Taalah says in Quran:

"He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries Except an apostle whom He has chosen:
and then He makes a band of watchers march before him and behind him" (72:26/27)

Ibn Hajar(ra) quotes al-Qurtubi (ra) saying:

The truthful, righteous Muslim (al-muslim al-sadiq al-salih) is he whose state matches that of Prophets and thereby is bestowed (ukrima) some of the same kind of gift they were,
and that is to behold the unseen (wa huwa al-ittila` `ala al-ghayb). As for the disbeliever (al-kafir), the corrupt person (al-fasiq), and the contentious one who confuses matters for the listeners (al-mikhlat)-- then no

Reference: Al-Qurtubi as quoted by Ibn Hajar in Fath al-Bari (1989 ed.) 12:449.

2. Allah Subhan Wa Taalah says in Qur'an:
وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا
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 Jalal udin Suyuti Writes:مِنْ الْأَحْكَام وَالْغَيْب
Translation: (Taught to you what you did not know) means that Allah Most High has told the Prophet (may Allah bless him and grant him peace) of Ahkam and Unseen.

Imam Ibn Jarir at-Tabari writes under this verse:مِنْ خَبَر الْأَوَّلِينَ وَالْآخِرِينَ , وَمَا كَانَ , وَمَا هُوَ كَائِن قَبْل , ذَلِكَ مِنْ فَضْل اللَّه عَلَيْك يَا مُحَمَّد مُذْ خَلَقَك , فَاشْكُرْهُ عَلَى مَا أَوْلَاك مِنْ إِحْسَانه إِلَيْك بِالتَّمَسُّكِ بِطَاعَتِهِ , وَالْمُسَارَعَة إِلَى رِضَاهُ وَمَحَبَّته , وَلُزُوم الْعَمَل بِمَا أَنْزَلَ إِلَيْك فِي كِتَابه وَحِكْمَته , وَمُخَالَفَة مَنْ حَاوَلَ إِضْلَالك عَنْ طَرِيقه وَمِنْهَاج دِينه , فَإِنَّ اللَّه هُوَ الَّذِي يَتَوَلَّاك بِفَضْلِهِ , وَيَكْفِيك غَائِلَة مَنْ أَرَادَك بِسُوءٍ وَحَاوَلَ صَدَّك عَنْ سَبِيله
Translation: 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 future) and this is a bestowal of great grace.
Reference:Tafsir at-Tabari, Sura an-Nisa, under verse 113

More 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:

3. Allah Subhan Wa Taalah says in the Qur'an:
"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]

In the light of Hadith 


عَن مُعَاذِ بن جَبَلٍ ، رضي الله عنه قَالَ «احْتَبَسَ عَنَّا رَسُولُ الله ذَات غَدَاةٍ مِنْ صَلاَة الصُّبْح حَتَّى كِدْنَا نَتَراءَى عَيْنَ الشَّمْسِ فخَرَجَ سريعاً فَثُوِّبَ بالصَّلاَةِ فَصَلّى رَسُولُ الله وَتَجَوَّزَ في صَلاَتِه، فَلَّما سَلَّمَ دَعا بِصَوْتِهِ فَقَالَ لَنَا: عَلَى مَصَافِّكُمْ كَمَا أَنْتُمْ ثُمَّ انْفَتَلَ إِلَيْنَا ثم قَالَ: أَمَا إِنِّي سَأُحَدِّثُكُمْ مَا حَبَسَنِي عَنْكُم الغَدَاةَ أَنَّي قُمْتُ مِنَ اللَّيْلِ فَتَوَضَّأْتُ فَصَلَّيْتُ مَا قُدِّرَ لِي فَنَعَسْتُ فِي صَلاَتِي حتى اسْتَثْقَلْتُ فإِذَا أَنَا بِرَبِّي تَبَارَكَ وَتَعَالى في أَحْسَنِ صُورَةٍ فَقَالَ يَا مُحَمَّدُ، قُلْتُ لَبَيَّكَ رَبِّ، قالَ فِيمَ يَخْتَصِمُ المَلأُ الأَعْلَى؟ قُلْتُ: لاَ أَدْرِي رَبِّ قَالَهَا ثَلاَثاً، قَالَ فَرَأَيْتُهُ وَضَعَ كَفَّهُ بَيْنَ كَتِفَيَّ. قَدْ وَجَدْتُ بَرْدَ أَنَامِلِهِ بَيْنَ ثَدْيَيَّ فتجَلَّى لِي كُلُّ شَيْءٍ وَعَرَفْتُفَقَالَ يَا مُحَمَّدُ. قُلْتُ لَبَّيْكَ رَبِّ، قَالَ فِيمَ يَخْتَصِمُ المَلأُ الأعْلَى؟ قُلْتُ في الكَفّارَاتِ، قَالَ مَاهُنَّ؟ قُلْتُ مَشْيُ الأقْدَامِ إِلَى الْجَماعَاتِ، وَالْجُلُوسُ في المَسَاجِدِ بَعْدَ الصَّلوات، وإِسْبَاغُ الْوُضُوءِ في المَكْرُوهَاتِ، قَالَ ثُمَّ فِيمَ؟ قُلْتُ: إِطْعَامُ الطَّعَامِ، وَلِينُ الكَلاَمِ، والصَّلاَةُ بِاللّيْلِ والنَّاسُ نِيَامٌ. قَالَ سَلْ، قُلْتُ اللّهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ، وَتَرْكَ المُنْكَرَاتِ، وَحُبَّ المَسَاكِينِ، وأَنْ تَغْفِرَ لِي وتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةً فِي قَوْمٍ فَتَوَفّنِي غَيْرَ مَفْتُونٍ، وأَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وحُبَّ عَمَلٍ يُقَرِّبُ إلَى حُبِّكَ. قَالَ رَسُولُ الله إِنَهَا حَقٌّ فادْرُسُوهَا ثُمَّ تَعَلّمُوهَا قال أبو عيسى: هَذَا حَدِيثٌ حَسَنٌ صحيحٌ. سَأَلْتُ مُحَمَّدَ بنَ إِسْماعِيلَ عَن هَذا الحَدِيثِ فَقَالَ هَذَا حديث حسنٌ صحيحٌ

Narrated Mu'adh ibn Jabal

Allah's Messenger (peace be upon him) was detained one morning from observing the dawn prayer (in congregation) along with us till the sun had almost appeared on the horizon. He then came out hurriedly and Iqamah for prayer was observed and he conducted it (prayer) in brief form. When he had concluded the prayer by saying As-salamu alaykum wa Rahmatullah, he called out to us saying: Remain in your places as you were. Then turning to us he said: I am going to tell you what detained me from you (on account of which I could not join you in the prayer) in the morning. I got up in the night and performed ablution and observed the prayer as had been ordained for me. I dozed in my prayer till I was overcome by (sleep) and lo and lo, I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about? I said: I do not know. He repeated it thrice. He said: Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything. He said: Muhammad! I said: At Thy service, my Lord. He said: What do these high angels contend about? I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do they contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep. He again said to me: Beg (Your Lord) and say: O Allah, I beg of Thee (power) to do good deeds, and abandon abominable deeds, to love the poor, that Thou forgive me and show mercy to me and when Thou intendst to put people to trial Thou causes me to die unblemished and I beg of Thee Thy love and the love of one who loves Thee and the love for the deed which brings me near to Thy love. Allah's Messenger (peace be upon him) said: It is a truth, so learn it and teach it.
Transmitted by Ahmad, Tirmidhi who said: This is a "Hasan Sahih" hadith and I asked Muhammad ibn Isma'il(i.e. Imam Bukhari) about this hadith and he said: It is a "Hassan Sahih" hadith. (Sunnan Tirimdhi, Volume No. 5, Page No. 368-369, Tafsir Surah S'ad, Hadith No. 3235)
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عَنْ عُمَرَ رضي الله عنه يَقُوْلُ : قَامَ فِيْنَا النَّبِيُّ صلي الله عليه وآله وسلم مَقَامًا، فَأَخْبَرَنَا عَنْ بَدْءِ الْخَلْقِ حَتَّي دَخَلَ أَهْلُ الْجَنَّةِ مَنَازِلَهُمْ وَأَهْلُ النَّارِ مَنَازِلَهُمْ، حَفِظَ ذَلِکَ مَنْ حَفِظَهُ وَنَسِيَهُ مَنْ نَسِيَهُ.رَوَاهُ الْبُخَارِيُّ.
Narrated 'Umar:
One day the Prophet stood up amongst us for a long period and
informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places. Some remembered what he had said, and some forgot it.
Sahih Bukhari Volume 4, Book 54, Number 414


عَنْ حُذَيفَةَ رضي الله عنه قَالَ : قَامَ فِيْنَا رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم مَقَامًا مَا تَرَکَ شَيْئًا يَکُوْنُ فِي مَقَامِهِ ذَلِکَ إِلَي قِيَامِ السَّاعَةِ، إِلَّا حَدَّثَ بِهِ حَفِظَهُ مَنْ حَفِظَهُ وَنَسِيَهُ مَنْ نَسِيَهُ.مُتَّفَقٌ عَلَيْهِ وَهَذَا لَفْظُ مُسْلِمٍ

Narated By Hudhaifa :
The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored that our minds and some forgot it. (After that speech) I used to see events taking place (which had been referred to in that speech) but I had forgotten them (before their occurrence). Then I would recognize such events as a man recognizes another man who has been absent and then sees and recognizes him.

ReferenceSahih Bukhari Volume 008, Book 077, Hadith Number 601

Here is proof of Ilme-Ghayb of Prophet (Peace be upon him) along with greatness of first three caliphs:

Narrated by Anas bin Malik:
The Prophet once climbed the mountain of Uhud with Abu Bakr, 'Umar and 'Uthman. The mountain shook with them. The Prophet said (to the mountain),
"Be firm, O Uhud! For on you there are no more than a Prophet, a Siddiq and two martyrs."
Sahih Bukhari Volume 5 Number 24.The Prophet Salallaho Alaihi wa-Alihi Wasalam knew that Hazrat Umar R.A and Hazrat Uthman R.A will be Martyrs.

Hudhaifa reported that:
Allah's Messenger (may peace be upon him) stood before us one day and he did not leave anything unsaid (that he had to say) at that very spot which would happen (in the shape of turmoil) up to the Last Hour.Those who had to remember them preserved them in their minds and those who could not remember them forgot them. My friends knew them and there are certain things which slip out of my mind, but I recapitulate them when anyone makes a mention of them just as a person is lost from one's mind but is recalled to him on seeing his face.
Sahih Muslim The Book Pertaining to the Turmoil and Portents of the Last Hour (Kitab Al-Fitan wa Ashrat As-Sa`ah) Book 041, Number 6909

عَنْ أَنَسٍ رضي الله عنه أَنَّ النَّبِيَّّ صلي الله عليه وآله وسلم نَعَي زَيْدًا وَجَعْفَرًا وَابْنَ رَوَاحَةَ رضي الله عنهم لِلنَّاسِ قَبْلَ أَنْ يَأْتِيَهُمْ خَبَرُهُمْ، فَقَالَ : أَخَذَ الرَّايَةَ زَيْدٌ فَأُصِيْبَ، ثُمَّ أَخَذَ جَعْفَرٌ فَأُصِيْبَ، ثُمَّ أَخَذَ ابْنُ رَوَاحَةَ فَأُصِيْبَ. وَعَيْنَاهُ تَذْرِفَانِ حَتَّي أَخَذَ الرَّايَةَ سَيْفٌ مِنْ سُيُوْفِ اﷲِ، حَتَّي فَتَحَ اﷲُ عَلَيْهِمْ.رَوَاهُ الْبُخَارِيُّ وَالنَّسَائِيُّ وَأَحْمَدُ
Narrated Anas:

The Prophet had informed the people of the martyrdom of Zaid, Ja'far and Ibn Rawaha before the news of their death reached.
The Prophet said, "Zaid took the flag (as the commander of the army) and was martyred, then Ja'far took it and was martyred, and then Ibn Rawaha took it and was martyred." At that time the Prophet's eyes were shedding tears. He added, "Then the flag was taken by a Sword amongst the Swords of Allah (i.e. Khalid) and Allah made them (i.e. the Muslims) victorious.
Sahih Bukhari Volume 5, Book 59, Number 561

Narated By Abu Musa :
The Prophet was asked about things which he did not like, but when the questioners insisted, the Prophet got angry. He then said to the people,
"Ask me anything you like." A man asked, "Who is my father?" The Prophet replied, "Your father is Hudhafa." Then another man got up and said, "Who is my father, O Allah's Apostle ?" He replied, "Your father is Salim, Maula (the freed slave) of Shaiba." So when 'Umar saw that (the anger) on the face of the Prophet he said, "O Allah's Apostle! We repent to Allah (Our offending you)."
Sahih Bukhari Volume 001, Book 003, Hadith Number 092]

Narrated Anas:
Once the people started asking Allah's Apostle questions, and they asked so many questions that he became angry and ascended the pulpit and said,
"I will answer whatever questions you may ask me today." I looked right and left and saw everyone covering his face with his garment and weeping. Behold ! There was a man who, on quarreling with the people, used to be called as a son of a person other than his father. He said, "O Allah's Apostle! Who is my father?" The Prophet replied, "Your father is Hudhaifa." And then 'Umar got up and said, "We accept Allah as our Lord, and Islam as (our) religion, and Muhammad as (our) Apostle; and we seek refuge with Allah from the afflictions." Allah's Apostle said, " I have never seen a day like today in its good and its evil for Paradise and the Hell Fire were displayed in front of me, till I saw them just beyond this wall.
Sahih Bukhari Volume 8, Book 75, Number 373

Then Allah's Apostle said,
"By Him in Whose Hand my life is, Paradise and Hell were displayed before me across this wall while I was praying, and I never saw such good and evil as I have seen today."
Sahih Bukhari, Volume 9, Book 92, Number 397

It is narrated on the authority of Abu Huraira:
We participated in the Battle of Hunain along with the Messenger of Allah (may peace be upon him).
He (the Holy Prophet) said about a man who claimed to be a Muslim that he was one of the denizens of the Fire (of Hell). When we were in the thick of the battle that man fought desperately and was wounded. It was said: Messenger of Allah, the person whom you at first called as the denizen of Fire fought desperately and died. Upon this the Apostle of Allah (may peace be upon him) remarked: He was doomed to the Fire (of Hell). Some men were on the verge of doubt (about his fate) when it was said that he was not dead but fatally wounded.When it was night he could not stand the (pain of his) wound and killed himself. The Apostle (may peace be upon him) was informed of that. He (the Holy Prophet) observed: Allah is Great, I bear testimony to the fact that I am the servant of Allah and His messenger. He then commanded Bilal to announce to the people that none but a Muslim would enter Paradise. Verily Allah helps this faith even by a sinful person.
Sahih Muslim Book 001, Hadith Number 0205.


عَنْ أَنَسٍ رضي الله عنه في رواية طويلة أَنَّ رَسُوْلَ اﷲِ صلي الله عليه وآله وسلم شَاوَرَ، حِيْنَ بَلَغَنَا إِقَبَالُ أَبِي سُفْيَانَ، وَقَامَ سَعْدُ بْنُ عُبَادَةَ رضي الله عنه فَقَالَ : وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ أَمَرْتَنَا أَنْ نُخِيْضَهَا الْبَحْرَ لَأَخَضْنَاهَا. وَلَوْ أَمَرْتَنَا أَنْ نَضْرِبَ أَکْبَادَهَا إلَي بَرْکِ الْغِمَادِ لَفَعَلْنَا. قَالَ : فَنَدَبَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم النَّاسَ، فَانْطَلَقُوْا حَتَّي نَزَلُوْا بَدْرًا، فَقَالَ رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم : هَذَا مَصْرَعُ فُلَانٍ قَالَ : وَيَضَعُ يَدَهُ عَلَي الْأَرْضِ، هَاهُنَا وَهَاهُنَا. قَالَ : فَمَا مَاتَ أَحَدُهُمْ عَنْ مَوْضِعِ يَدِ رَسُوْلِ اﷲِ صلي الله عليه وآله وسلم .رَوَاهُ مُسْلِمٌ وَأَبُوْدَاوُدَ.
Narrated Anas : That when (the news of) the advance of Abu Sufyan (at the head of a force) reached him. the Messenger of Allah (may peace be upon him) held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he (the Holy Prophet) did not pay heed to him. Then spoke 'Umar (expressing his views), but he (the Holy Prophet) did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark al-Ghimad, we would do so. The narrator said: Now the Messenger of Allah (may peace be upon him) called upon the people (for the encounter). So they set out and encamped at Badr. (Soon) the water-carriers of the Quraish arrived. Among them was a black slave belonging to Banu al-Hajjaj. The Companions of the Messenger of Allah (may peace be upon him) caught him and interrogated him about Abu Sufyan and his companions. He said: I know nothing about Abu Sufyan, but Abu Jahl, Utba, Shaiba and Umayya b. Khalaf are there.When he said this, they beat him. Then he said: All right, I will tell you about Abu Sufyan. They would stop beating him and then ask him (again) about Abu Sufyan. He would again say', I know nothing about Abu Sufyan, but Abu Jahl. 'Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him likewise. The Messenger of Allah (may peace be upon him) was standing in prayer. When he saw this he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said:
Then the Messenger of Allah (may peace be upon him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may peace be upon him) had indicated by placing his hand on the earth.
Sahih Muslim Book 019, Number 4394.

Narrated Asma' bint Abu Bakr: I came to 'Aisha during the solar eclipse. The people were standing (offering prayer) and she too, was standing and offering prayer. I asked, "What is wrong with the people?" She pointed towards the sky with her hand and said, Subhan Allah!'' I asked her, "Is there a sign?" She nodded with her head meaning, yes. When Allah's Apostle finished (the prayer), he glorified and praised Allah and said,
"There is not anything that I have not seen before but I have seen now at this place of mine, even Paradise and Hell. It has been revealed to me that you people will be put to trial nearly like the trial of Ad-Dajjal, in your graves. As for the true believer or a Muslim (the sub-narrator is not sure as to which of the two (words Asma' had said) he will say, 'Muhammad came with clear signs from Allah, and we responded to him (accepted his teachings) and believed (what he said)' It will be said (to him) 'Sleep in peace; we have known that you were a true believer who believed with certainty.' As for a hypocrite or a doubtful person, (the sub-narrator is not sure as to which word Asma' said) he will say, 'I do not know, but I heard the people saying something and so I said the same.'"
Bukhari, Volume 9, Book 92, Number 390

The Prophet's
"knowledge of all things between the East and the West" is confirmed by the famous narration with a grade of hasan (fair) from al-Bara' ibn `Azib whereby:

At the time of the Battle of Ahzab or the battle of the Trench, the Prophet went down to hit a rock with his pick, whereupon he said: "Bismillah" and shattered one third of the rock. Then he exclaimed: "Allahu akbar!
I have been given the keys of Syria. By Allah, verily I can see her red palaces right from where I stand." Then he said: "Bismillah," and shattered another third and exclaimed: "Allahu akbar! I have been given the keys of Persia. By Allah, I can see her cities and her white palace right from where I stand." Then he said: "Bismillah" and shattered the remainder of the rock and exclaimed: "Allahu akbar! I have been given the keys of Yemen. By Allah, I can see the gates of San`a' right from where I stand."
Al-Haythami said: "Ahmad (4:303 #18718) narrated it and its chain contain Maymun Abu `Abd Allah. Ibn Hibban declared him trustworthy while a group of others declared him weak. The remainder of its sub-narrators are trustworthy."

Another version of the above is related from Salman al-Farisi. Ibn Hisham relates it in his Sira through Ibn Ishaq thus:
Salman al-Farisi said: "I was digging in one corner of the trench at which time one rock gave me difficulty. Allah's Messenger came near me and saw my difficulty as I was digging. He came down and took the pick from my hands. Then he struck and a great spark flashed under the pick. He struck again and another spark flashed. He struck a third time and a third spark flashed. I said to him: My father and mother (be ransomed) for you, O Messenger of Allah! What is that I saw flashing under the pick as you were striking? He said: Did you see this, O Salman? I said: Yes! He said: The first time, Allah opened Yemen [in the South] for me; the second time, He opened the North (al-Sham) and the West (al-Maghrib) for me; and the third time, he opened the East (al-Mashriq)."
Ibn Hisham relates it in his Sira (Beirut, dar al-wifaq ed. 3-4: 219) and also Ibn Kathir in al-Bidaya (4:99).

عَنْ عَمْرِو بْنِ أَخْطَبَ رضي الله عنه قَالَ : صَلَّي بِنَا رَسُوْلُ اﷲِ صلي الله عليه وآله وسلم الْفَجْرَ. وَصَعِدَ الْمِنْبَرَ فَخَطَبَنَا حَتَّي حَضَرَتِ الظُّهْرُ، فَنَزَلَ فَصَلَّي ثُمَّ صَعِدَ الْمِنْبَرَ. فَخَطَبَنَا حَتَّي حَضَرَتِ الْعَصْرُ، ثُمَّ نَزَلَ فَصَلَّي ثُمَّ صَعِدَ الْمِنْبَرَ. فَخَطَبَنَا حَتَّي غَرَبَتِ الشَّمْسُ، فَأَخْبَرَنَا بِمَا کَانَ وَبِمَا هُوَ کَاءِنٌ قَالَ : فَأَعْلَمُنَا أَحْفَظُنَا.رَوَاهُ مُسْلِمٌ وَالتِّرْمِذِيُّ
Amr b. Akhtab reported:
Allah's Messenger (may peace be upon him) led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the 'Asr prayer. He then again came down and observed the prayer and again pointed the pulpit and addressed us until the sun was set and
he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well
ReferenceSahih Muslim Book 041, Hadith Number 6913 ,Tirmidhi Hadith No.16

Narated By Ibn 'Abbas :
The Prophet (pbuh) passed by two graves. He said:
Both (the dead) are being punished, but they are not being punished for a major (sin). One did not safeguard himself from urine. The other carried tales. He then called for a fresh twig and split it into two parts and planted one part on each grave and said: Perhaps their punishment may be mitigated as long as the twigs remain fresh.
Another version of Hammad has:
"One of them did not cover himself while urinating." The version does not have the words: "He did not safeguard himself from urine."
Abu Dawood Book 001, Hadith Number 0020.

Anas reported:
The Messenger of Allah (may peace be upon him) one day led us in the prayer and when he completed the Prayer he turned his face towards us and said: O People, I am your Imam, so do not precede me in bowing and prostration and in standing and turning (faces, i.e. In pronouncing salutation),
for I see you in front of me and behind me, and then said: By Him in Whose hand Is the life of Muhammad, if you could see what I see, you would have laughed little and wept much more. They said: What did you see, Messenger of Allah? He replied: (I saw) Paradise and Hell.
ReferenceSahih Muslim Book 004, Hadith Number 0857

Anas b. Malik reported:
The Messenger of Allah (may peace be upon him) said: Complete the rows,
for I can see you behind my back.
Sahih Muslim Book 004, Hadith Number 0872.

'Uqbah bin 'Amir, may Allah be pleased with him, reported:
Allah's Messenger (may peace be upon him) one day went out and he offered the Prayer over the martyrs of Uhud just as the Prayer is offered over the dead. He then came back and sat on the pulpit and said: I will be the predecessor before you. I will be your witness and, by Allah,I perceive as if I am seeing with my own eyes my Hawd (River in Paradise) at this very moment and I have been given the keys of the treasures of the earth or the keys of the earth and, by Allah, I am not afraid that you might associate anything (with Allah after me), but I am afraid that you will be vying with one another (for the possession of) the treasures of the earth.
ReferencesHadith #1321, Category: Prophet Muhammad>MeritsClassification-Mutawatir, MarfuAl-Bukhari compiled it in Book on Funerals Hadith No. 1258, Outstanding Traits Hadith No. 3329, Battles Hadith No. 3736, 3776, Heart-melting Traditions Hadith No. 5946, 6102Muslim compiled it in Book on The Virtues Hadith No. 4248Al-Nisa`i compiled it in Book on Funerals Hadith No. 1928Abu-Dawud compiled it in Book on Funerals Hadith No. 2806, 2806Ahmed b. Hanbal compiled it in Part 4 Page 149, 153, 154

وعن أبي أمامة ، عن النبي صلى الله عليه وسلّم قال:
اتَّقُوا فِرَاسَةَ المُؤْمِنِ فًّانَّهُ يَنْظُرُ بِنُورِ الله» .رواه الطبراني، وإسناده حسن
Translation: Abi Amama (ra) narrates that the Prophet (Peace be upon him) said: Beware of Momin’s Firasah because he sees with the Nur of Allah Imam al-Haythami said: This is narrated by Tabarani and the chain is “HASAN (FAIR)” [Majma az-Zawad (10/473, Hadith #17940]


Now imagine the Firasah of 
The Best of Creation
(salallaho alaihi wasalam)

Imam al Qadhi Iyaadh (Rahimuhullah) in his Ash Shifa made a whole chapter on Prophet's Knowledge of Unseen!

Chapter regarding grant of Ghuyub (Unseen) to Prophet (s) and of things which have to happen in future.

The hadiths on this subject are like a vast ocean, the depth of which cannot be found and the water of which cannot end. This is one aspect of his miracles which is "DEFINITELY KNOWN" We have many hadiths which have reached us by multiple paths of transmission (tawatur) which prove that the Prophet (Peace be upon him) has been given knowledge of Unseen.
It is narrated by Hudhayfa (ra) that the Messenger of Allah (Peace be upon him) stood on his (Pulpit) and "HE DID NOT LEAVE OUT ANYTHING BUT EXPLAINED WHAT SHALL HAPPEN UNTIL THE LAST HOUR" Whoever remembered it remembered it and whoever forgot it forgot it.[Qadhi Iyaad's Ash-Shifa, Volume No.1, Page No. 206]

On the next pages Qadhi Iyaadh (rah) mentions overwhelming ahadith which prove Prophet (Peace be upon him)'s knowledge of unseen, We shall present translation of some of them

Hudhayfa (ra) mentions that the Prophet (Peace be upon him) told us about all the leaders of evil who shall appear till the day of judgment, he told that they would be more than 300, he even told us
"THEIR NAMES, THEIR FATHERS NAMES AND THE NAME OF THEIR TRIBES" [Sunnan Abi Dawud Volume No.2 , Page No.441-443] ....Uthman will be killed while reciting the Qur'an. Perhaps Allah will have him wearing a shirt [i.e. the Caliphate]. They will want to remove it and his blood will fall on his utterance of Allah's words: "Allah is enough for you against them." (2:137). [Mustadrak al Hakim ala Sahihayn 3:103]

The first from Ahlul bayt to pass away would be Fatima [Musnad Ahmed, 2:240].
The Prophet (Peace be upon him) said that: Khilafah will stay for 30 years and after this there will be Malookiyah (i.e. Kingship) [Sunnan Abu Dawud, 5:36] (Qadhi Iyaad) said: This was also fulfilled as Khilafah stayed till Imam Hassan (ra).. Regarding Same Imam Hassan (ra) the Prophet (Peace be upon him) said: This son of mine is a Sayyid, Allah will bring peace between 2 groups of Muslims through him [Sahih Bukhari 5:22] (note): He did bring peace between his group and that of Ameer Muawiya (ra)

Qadhi Iyaad (rah) has at least mentioned 50 ahadith on proof of Prophet (Peace be upon him)'s knowledge of unseen and thus there remains no shadow of doubt about the vast Uloom al Ghayb being taught to Prophet (Peace be upon him] [Refer to Kitab ash-Shifa, Volume No.1, Pages: 206-212]

Click here for Scanned Page (31)


Explicit proof that Prophet (Peace be upon him) has complete Knowledge of Unseen (Of course it is grant of Allah and is in relevance to Makhlooq not Khaliq), The Hadith states that the Prophet (salallaho alaihi wasalam) said:

"I found myself in the presence of my Lord, the Blessed and the Glorious, in the best form. He said: Muhammad! I said: At Thy service, my Lord. He said: What these highest angels contend about"? 
I said: I do not know. He repeated it thrice. I said: I don’t know, Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. "THEN EVERYTHING WAS ILLUMINATED TO ME AND I RECOGNIZED EVERYTHING!"

Imam Tirimdhi said: This hadith is "HASSAN SAHIH" and I asked Muhammad bin Ismail (i.e. Imam Bukhari) about it and he said it is "HASSAN SAHIH" [Sunnan Tirimdhi, Vol.5, Page No. 966, Hadith # 3235, Published by Maktaba al Asriyyah, Beirut, Lebanon]


Chapter regarding giving of Ghuyub (Unseen) 
to Prophet (s) and of things which have to happen in future! 

The hadiths on this subject are like a vast ocean, the depth of which cannot be found and the water of which cannot end. This is one aspect of his miracles which is "DEFINITELY KNOWN" We have many hadiths which have reached us by multiple paths of transmission (tawatur) which prove that the Prophet (Peace be upon him) has been given knowledge of Unseen.

It is narrated by Hudhayfa (ra) that the Messenger of Allah (Peace be upon him) once stood (on his pulpit) and delivered a speech in which "HE LEFT NOTHING BUT MENTIONED EVERYTHING THAT WOULD HAPPEN TILL THE LAST HOUR" Whoever remembered it remembered it and whoever forgot it forgot it.... [Qadhi Iyaad's Ash-Shifa, Volume No.1, Page No. 206]

[Ash Shifa bi Tarifi Huqoq il Mustafa (Salallaho alaihi wasalam) By Imam al Qadhi Iyaadh
(Rahimuhullah) - Published by Dar ul Kutb al iLmiyyah, Beirut, Lebanon.]


'Sariyah, The Mountain!'

Ibn 'Umar said: 'Umar sent an army and he put at the head of them a man called Sariyah. While 'Umar was delivering the khutbah he began to cry out, 'Sariyah, the mountain!' three times.
 Then later the messenger of the army came and he asked 'Umar, 'Amir al-Muminin, we were being defeated and in that situation we heard a voice crying out, "Sariyah, the mountain!" three times.
We put the mountain to our rear, and then Allah defeated them.' Someone said to 'Umar, 'You cried out with those words.'
That mountain, where Sariyah was, is close to Nahawand in the land of the non-Arabs (Persian Iraq).
Ibn 'Umar, in another version of the hadith, said: 'Umar was delivering the khutbah on the day of Jumu'ah and then he turned aside during his khutbah and said, 'Sariyah, the mountain!
He who asks the wolf to be a shepherd will be wronged.' People looked about, one to another. Then 'Ali said to them, 'Let him explain what he meant.' When he had finished they asked him and he said, 'It occurred to me in my mind that the idolators were defeating our brothers who were passing by a mountain, and that if they were to turn towards it, they would fight on one front only, but if they passed by it they would be destroyed. So there came out of me that which you claim you heard.'
He said: The messenger came a month later and mentioned that they had heard the voice of 'Umar on that day, and he said, 'We turned towards the mountain, and Allah gave us victory.'
'Amr ibn al-Harith said: While 'Umar (ibn al-Khattab) was upon the mimbar delivering the khutbah on the day of jumu'ah suddenly he left off the khutbah and said, 'Sariyah, the mountain!' two or three times. Some of those present said, 'He has gone mad, he is insane.'
'Abd ar-Rahman ibn 'Auf went in to see him and he had confidence in him and he said, 'You give them room to talk against you. While you were giving the khutbah, suddenly you cried out, "Sariyah, the mountain!" What sort of thing is this?'
He said, 'By Allah, I could not control it. I saw them fighting near a mountain and they were being attacked from in front of them and from behind them. I could not stop myself from saying, "Sariyah, the mountain!" so that they would reach the mountain.' Then they waited some time until Sariyah's messenger came with his letter, 'The people met us (in battle) on the day of jumu'ah, and we fought them until, when it was time for jumu'ah, we heard someone cry out, "Sariyah, the mountain!" twice, so we reached the mountain. We continued victorious over our enemy until Allah defeated them and killed them.' Then those people who had accused him said, 'Leave this man alone, because he is in collusion with him.'
(The History of the Khalifas by Jalal ad-Din as-Suyuti)

Abdullah b. Umar relates that Allah’s Messenger(s) said,
“Indeed Allah presented the whole world before me and I see it as well as everything to be in it until the Day of Judgement, just as I see the palm of my hand.”
Reported in Kanz al-Ummal fi Sunan al-Aqwal wa ‘l-Af’al by Imam al-Hindi, Volume 11, Page 420, Hadith no. 31971

It was mentioned in the Sîra, as narrated from Ibn `Abbâs (ra) who said: “When the Sûra (When comes the Help of Allah, and Victory( (110) was revealed, the Messenger of Allâh summoned Fâtima and said, ‘My funeral was just announced,’ whereupon she wept. Then he said to her, ‘Do not weep, for you shall be the first to follow me,’ whereupon she laughed. Some of the wives of the Prophet saw her and asked her, ‘O Fâtima, we saugh you cry then laugh?’ She replied, ‘He told me that his funeral had just been announced, so I cried. Then he said to me, Do not cry, for you shall be the first to follow me, so I laughed.'”[1] Fâtima – Allâh be well-pleased with her – lived on for six months after the Prophet according to the most authentic reports.
[1] Narrated with a strong chain from Ibn `Abbâs by al-Dârimî, al-Tabarânî in al-Awsat (1:271 #883) and, in part, al-Bukhârî and Ahmad; also Ibn `Umar by al-Bazzâr and al-Bayhaqî cf. Ibn Kathîr, Tafsîr (4:562).

Hypocrites ask:
"Did the Prophet (PBUH) Know the Future?"


Wahhabi/Deobandi ask:

"... Prophet Nur or Bashir? ... 
Prophet  Haazir/Naazir?...
did Prophet have Unseen knowledge?"


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Umm al-Momineen 
Sayyidatuna Ayesha 
Radi Allahu Ta'ala Anha

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(Edited by ADHM)