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The Knowledge of the UNSEEN -
ILM-E-GHAYB By Professor Dr. Muhammad Mas'ud Ahmed, M.A. Phd. Translated by Prof. Azimi Faqir Muhammad Shaikh 1. 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 direction 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
Noble Quran - 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 Noble Quran 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 Noble Quran: "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)." (Surah
Alaq: Verses 4-5) At
another place it is said: "O my Lord! Advance me in knowledge." (Surah
Taha: Verse 114) 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
Noble Quran 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 Noble Quran. This
clearly indicates the divine emphasis on knowledge and its acquisition at all
levels of life. In
a tradition (Hadith), the Noble Prophet (sallal laahu alaihi wasallam) has
said: "I have been raised as a teacher and an accomplisher of (refined)
manners." (Ibn-i-Abd al-Birr: Jami bayan al I'lm wa fazlihi, p. 47)
The Noble Prophet (sallal laahu alaihi wasallam) 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. (ibid., p. 46, 49) Hazrat
Ali (Karramallahu wajhul Kareem) has said: "The real dignity to men is
through learning." The Noble Quran
itself bears testimony to the significance of knowledge when its says that it
was on account of his knowledge that Almighty Allah chose Hazrat Talut (alaihis
salaam) as the King of the Bani Israel, "Allah hath filled Talut with Knowledge
and bodily prowess." (Surah Baqarah: Verse 247) The superiority
of Hazrat Adam (alaihis salaam) - the epitomic symbol of human progeny - over
angels (and all the creations) was on account of this knowledge alone. (Surah
Baqarah: Verse 31) 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 Five Regent kingship for guidance the
human destining as the Vicegerent of Allah on earth. 2. THE TWO CATEGORIES OF KNOWLEDGE In
its abstract sense, there are two kinds of Knowledge (or learning); the one
which is taught in Madrasahs, school, collegesand 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 straightaway 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 Quranic terminology is known as "I'lm-i- Ghayb"
or the "Knowledge of the Unseen" (Surah Kah'f: Verse 65) 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. (Surah Baqarah: Verse 3) 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. 3. VERSES OF THE QURAN PERTAINING TO I'LM-I-GHAYB There
are many verses in the Noble Quran 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 Noble Quran corroborates this proposition:- A.
"With Him are the Keys of the Unseen; the treasure that none knows but
He." (Surah An'am: Verse 59) B.
"I know the secrets of the heaven and earth." (Surah Baqarah:
Verse 33) C.
"Say: O Prophet (sallal laahu alaihi wasallam)! The Unseen is
for Allah". (Surah Yunus: Verse 20) D.
"The Noble Prophet (sallal laahu alaihi wasallam) 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)." (Surah Hud: Verse 31) 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 Noble Quran: 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." (Surah Jinn: Verse 26) B.
"Allah will not disclose to you the secret of the unknown, but He
chooses of His apostles whom He pleases." (Surah Ale Imran: Verse 179) 4. LEVELS OF I'LM-I-GHAYB POSSESSED BY THE AMBIYA
(ALAIHIMUS SALAAM) 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 fulfill the mission assigned to them. These phenomena
have been illustrated at various places in the Noble Quran. Some
of the relevant verses are quoted below:- A.
Regarding Hazrat Adam (alaihis 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". (Surah Baqarah: Verse 31) B.
Regarding Hazrat Da'ud (alaihis salaam), it is said, "He (Allah) gave
Da'ud power and wisdom and taught him whatever (else)He willed." (Surah
Baqarah: Verse 251) C.
In respect of the I'lm-i-Ghayb to Hazrat Sulaiman (alaihis 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." (Surah Namal: Verse 16) D.
For Hazrat Lut (alaihis salaam), it is said, "And to Lut We gave
Judgement and Wisdom." (Surah Anbiya: Verse 74) E.
About Hazrat Yaqub (alaihis salaam) it was said, "He was, by Our
instructions full of Knowledge (and experience), but most men know not."
(Surah Yusuf: Verse 96) F.
Hazrat Yaqub (alaihis 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." (Surah Yusuf: Verse 96) G.
About Hazrat Yusuf (alaihis 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." (Surah Yusuf: Verse 22) H.
Regarding Hazrat Musa (alaihis salaam), it is said, "When he reached
full age and was firmly established (in life), We bestowed on him Wisdom and
Knowledge." (Surah Qasas: Verse 140) I.
It is said about Hazrat Khizr (alaihis 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." (Surah
Kah'f: Verse 65) These
verses of the Noble Quran make it clear that Allah the Almighty bestowed the
Knowledge of the Unseen (Ghayb) on His chosen servants, but is unfortunate that
most people do not know this; on the contrary, even they refuse to believe it without realising
the consequence thereof! These pious souls, at times on their own, disclosed
this Divine bestowment in order to convince the people and clear their doubts
and put them on the right track of faith and Belief. J.
For example, Hazrat Isa (alaihis salaam) spoke to his followers thus, "And
I declare to you whatever you eat and whatever you store in your houses."
(Surah Ale Imran: Verse 49) (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 ocassion, Hazrat Yusuf (alaihis 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." (Surah Yusuf: Verse 37) 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 Noble Quran
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. (Surah Jinn: Verse 26) 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 Noble Quran 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." (Surah Baqarah: Verse 253) 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 Hazrat Musa and Khizr (alaihimus salaam) so vividly described in the Noble
Quran explains this aspect of the proposition. Hazrat Musa met Khizr (alaihimus
salaam) and requested him to enlighten him with the specific knowledge which
Allah bestowed on him. Hazrat Khizr (alaihis salaam) accepted, but advised
Hazrat Musa (alaihis salaam) to be patient and not to utter any word until he
would permit him to do so. Whatever Hazrat Khizr (alaihis salaam) did was
beyond the understanding of Hazrat Musa (alaihis salaam). The
promise of keeping silence on events taking place before his eyes was too much
for Hazrat Musa (alaihis salaam) to sustain and at last (he broke the silence)
Hazrat Khizr (alaihis salaam) revealed the secrets of the events. Hazrat Khizr
(alaihis salaam) did not keep him in his company any more. Details of the story
is found in the Noble Quran(Surah Kah'f: Verse 65-82) This clearly shows
that the nature of I'lm-i-Ghayb even to Prophets of Allah was not uniform nor
of equal measure. 5. I'LM-I-GHAYB OF THE NOBLE PROPHET MUHAMMAD (SALLAL
LAAHU ALAIHI WASALLAM) The
Knowledge of the Unseen (I'lm-i-Ghayb) was also bestowed upon the Noble Prophet
Muhammad (sallal laahu alaihi wasallam). This I'lm-i-Ghayb was, in essence, the
most revealing and surpassing miracle given to the Noble Prophet (sallal laahu
alaihi wasallam). 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 Noble
Prophet (sallal laahu alaihi wasallam) waslimitless 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 Noble Prophet (sallal laahu alaihi wasallam). The
Noble Prophet (sallal laahu alaihi wasallam) 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 bestowment
of knowledge and observation upon the Noble Prophet (sallal laahu alaihi
wasallam), the Noble Quran 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." (Surah Nisa: Verse 113) In this
virtuous essence the Quranic verse asserts that after bestowment of this
everlasting treasure of knowledge now there remains no realm of knowledge and enlightenment
which is not in the grip of the Noble Prophet (sallal laahu alaihi wasallam).
This is what the Noble Quran describes
as the "Fazl-i-Azim" (The Great Grace) - whatever the Noble Prophet
(sallal laahu alaihi wasallam) was taught by way of knowledge was taught by Allah
the Almighty. (Surah Aala: Verse 6) 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 Noble Prophet (sallal laahu alaihi wasallam) knew was through the knowledge
bestowed upon him by Allah the Almighty. This being the fact, if before
imparting the knowledge through the Noble Quran, Almighty Allah mentioned the
state of the Noble Prophet (sallal laahu alaihi wasallam): "You knew
nothing of the Book nor of the Faith (Imaan)." (Surah Nur: Verse 63);
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 Noble Prophet
(sallal laahu alaihi wasallam). This would be downright degrading and insulting
the high virtuous status of the Noble Prophet (sallal laahu alaihi wasallam). The
uncontroversial fact remains that Allah the Almighty granted the I'lm-i-Ghayb
to the Noble Prophet (sallal laahu alaihi wasallam) 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 Muslimhood. 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 Noble Prophet (sallal laahu alaihi
wasallam) is a grand Darbar surpassing the grandeur of worldly kings and
monarchs. It is an act of misbehaviour and misdemeanour even to utter loud
words in his august presence; 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 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." (
Surah Shura: Verse 52) We can guess what would
be the state of awe-inspiring grandeur of the Noble Company graced by the Noble
Presence of the Noble Prophet (sallal laahu alaihi wasallam) where even the
slightest misdemeanour is caught up as a misdeed inviting punishment from
the providence. The companions of the Noble Prophet (sallal laahu alaihi
wasallam) used to sit in his presence in due respect holding their breaths and
not 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 (sallal laahu
alaihi wasallam) know better." 6. THE THREE DIMENSIONS OF THE GHAYB OF THE NOBLE PROPHET
(SALLAL LAAHU ALAIHI WASALLAM) In
the light of the foregoing evidence it must be admitted that the Noble Prophet
Muhammad (sallal laahu alaihi wasallam) 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 Noble Prophet (sallal laahu alaihi wasallam) 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 Noble Quran which is the Treasure-House of all
Knowledge operating in the universe. C.
The Noble Prophet (sallal laahu alaihi wasallam) was sent as a
"Shahid" (Witness), i.e. a person who is in constant touch will the
affairs taking place in the world, examining and analyzing them as an observer
with an insight to assess and analyse their influence in day-to-day matters. He
thus remained ever aware of the Godgifted 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 Noble Prophet's (sallal laahu alaihi wasallam) Knowledge of the
Unseen under the first view-point, viz. the bestowment of I'lm-i-Ghayb directly
from Allah the Almighty, we might refer to the following verses of the Noble
Quran:- A.
"These are some of the stories of the Unseen which We have revealed to
you, O Prophet!" (Surah Hud: Verse 49) B.
"Such is one of the stories of what happened Unseen which We revealed
by inspiration unto you." (Surah Yusuf: Verse 102) C.
"The Noble Prophet (sallal laahu alaihi wasallam) does not
withhold grudgingly a knowledge of the Unseen." (Surah Takweer: Verse 24) Examining
the Knowledge of the Unseen of the Noble Prophet (sallal laahu alaihi wasallam)
from the second point of view, the following verses of the Noble Quran 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." (Surah Nahl: Verse 89) B.
"The Quran is not a tale invented, but a confirmation of what (went)
before it - a detailed exposition of all things." (Surah Yusuf: 111) C.
"Nothing We have omitted from the Book." (Surah An'am: Verse 38) D.
"Surely there has come to you from Allah a Light and a Perspicuous
Book." (Surah Maida: Verse 15) E.
"Nor is there ought of the Unseen, in Heaven, or earth but it is
recorded in the Clear Book." (Surah Nam'l: Verse 75) 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." (Surah An'am: Verse 59) It
is seen that in these verses, first there is the mention of the Noble Quran
being the Kitab-i-Mubeen - the Book Manifest making everything clear, without
even the minutest part remaining under any shadow of doubt or omitted. Itis
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 bestowment on the Noble Prophet (sallal
laahu alaihi wasallam). Examining
the Knowledge of the Unseen possessed by the Noble Prophet (sallal laahu alaihi
wasallam) 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 Noble Prophet (sallal laahu alaihi wasallam)
by Almighty Allah. Only Allah knows that He has bestowed upon His beloved
Prophet (sallal laahu alaihi wasallam). A.
"Surely We sent you as a Witness, as a Bringer of Glad Tidings and as a
Warner." (Surah Fatah: Verse 8) B.
"And We shall bring you as a Witness against the people." (Surah
Nisa: Verse 41) C.
"Surely we have sent to you (O men!) an Apostle to be a Witness
concerning you." (Surah Muzammil: Verse 15) 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. (Surah Nahl: Verse
89) From
these verses it is clear that on the day of Judgement not only the Noble
Prophet (sallal laahu alaihi wasallam) 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 Noble Prophet (sallal laahu alaihi wasallam) is
fully informed and kept in touch with all those events which he shall be
witness to. Incidently, 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 Noble
Prophet (sallal laahu alaihiwasallam):- A.
In one tradition it is said: "As I see in front of me, so I see things
clearly behind me." (Muslim Shareef, vol.2, p. 116) B.
In the second tradition the Noble Prophet (sallal laahu alaihi wasallam) is
reported to have said: "I saw Prophet Musa (alaihis salaam) in
the valley of Azraq, while passing from Mecca to Madina. He was reciting
Talbiah. On another ocassion, I saw Prophet Yunus (alaihis salaam) wearing
a long woollen overcoat and riding a red camel." (Ibn-i-Majah, pp. 20,
208) C.
In the third Tradition, the Noble Prophet (sallal laahu alaihi wasallam) is
described witnessing Paradise and Hell. (Muslim Shareef, vol.2, p. 180) D.
From the fourth Tradition it is learnt that the Noble Prophet (sallal laahu
alaihi wasallam) knows each inmate by name going in the Paradise or in the
Hell. (Miskhat Shareef, p. 19) E.
From the fifth Tradition, it is learnt that when a man enquired from the Noble
Prophet (sallal laahu alaihi wasallam) whether he would go into Jannah or
Jahannam, the Noble Prophet (sallal laahu alaihi wasallam) replied without a
moment's pause that, "You shall go to Jahannam." (Bukhari Shareef,
vol.3, p. 855) F.
The sixth Tradition says: "My entire Ummah was presented before me with
each individual's scroll of deeds, good as well as bad." (Muslim Shareef,
vol. 1, p. 207; Musnad-i-Ahmad; Ibn-e-Maja) G.
In the seventh Tradition, the Noble Prophet (sallal laahu alaihi wasallam)
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." (Ref: Anba
al-Mustafa, p. 19; ref: Tibrani) At
one place in the Noble Quran, it is said: "Does he possess the
Knowledge of the Unseen that he sees the dead?" (Surah Najam, Verse 35) 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 Noble Quran, the transcendental power of witnessing
things by the Noble Prophet (sallal laahu alaihi wasallam) has been described. (Surahs
Mujadilah: Verse 7; Surah Ibrahim: Verse 19; Surah Baqarah: Verses 243 &
258; Surah Nur: 41; Surah Fee)l. The truth is that when a Chosen Friend of
Allah has seen Allah, nothing remains hidden from him. The Noble Prophet
(sallal laahu alaihi wasallam) 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." (Tirmizi Shareef; Miskhat
Shareef, Karachi, p. 72). 7. THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM) ALSO
DISTRIBUTED PORTIONS OF HIS I'LM-I-GHAYB TO HIS SERVANTS So
far we have been discussing the vast expanse and depth of the Noble Prophet's
(sallal laahu alaihi wasallam) 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 Noble Prophet (sallal laahu alaihi wasallam)
kept the whole repository of these Godgifted 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 therare and priceless beneficence from Almighty Allah. It
is learnt from different Traditions of the Noble Prophet (sallal laahu alaihi
wasallam) 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 Noble Prophet
(sallal laahu alaihi wasallam) Abu
Zarr Ghaffari (radi Allahu anhu) has to say in this respect, "The Noble
Prophet (sallal laahu alaihi wasallam) 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." (Anba al-Mustafa, p. 8
ref: Musnad-i-Ahmad and Tabaqat-i-Ibn- i-Sa'ad) B.
Another companion, Hazrat Huzaifa (radi Allahu anhu) reports, "Only the
Noble Prophet (sallal laahu alaihi wasallam) 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." (Anba al-Mustafa, p. 7 ref: Bukhari,
Muslim and Musnad-i-Ahmad) C.
It is reported in the Tradition: "The Noble Prophet (sallal laahu
alaihi wasallam) 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." (Miskhat Shareef, Bab al-Fitan) D.
The Battle of Badr took place on the 17th of Ramadaan. Before the fighting
(Jihad) started, the Noble Prophet (sallal laahu alaihi wasallam) went over the
field and disclosed the identity of the enemies of Islam and indicated by
placing his hand at different spots and telling "here so and so will be
slain." When the battle was over, it was discovered that each and
every person about whom the Prophet (sallal laahu alaihi wasallam) had
indicated, was found at the very spot lying dead, neither inch more or less. (Muslim
Shareef, Kitab al-Jihad, vol. 2) E.
There is a lengthy Tradition (Hadith) of the Noble Prophet (sallal laahu alaihi
wasallam) which is an eye-opener for any sceptic who entertained misgivings
about the truth of the Noble Prophet's (sallal laahu alaihi wasallam) Knowledge
of the Unseen. It is reported by Hazrat Anas bin Malik (radi Allahu anhu), who
says: "After the decline of the sun (noon) the Noble Prophet (sallal
laahu alaihi wasallam) came out of his Hujrah, and led the Zohr 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.'" Hazrat
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 Noble
Prophet (sallal laahu alaihi wasallam) continued, saying again and again: "Ask
me. Ask me (as none after me will tell you)." (Bukhari Shareef, Kitab
al-E'tisaam, vol. 3, p. 855) The
following verse of the Noble Quran bears testimony to his truth: "The Noble
Prophet (sallal laahu alaihi wasallam) does not withhold grudgingly a
Knowledge of the Unseen." (Surah Takweer: Verse 24) It amounted to
saying, "whatever you ask will be answered and whatever you will require,
shall be granted." The
insistence of the Noble Prophet (sallal laahu alaihi wasallam) 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 Noble Prophet (sallal laahu alaihi wasallam) 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, Shaikh Ahmad bin Muhammad Al-Siddique Al-Ghamari Al-Hasani has
written a very learned book entitled "Motabiqa 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 Noble Prophet (sallal laahu alaihi wasallam) has
disclosed on various ocassions. One
is explicably amazed and wonderstruck while going through these details how gracefully
the Noble Prophet (sallal laahu alaihi wasallam) 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 Noble Prophet (sallal
laahu alaihi wasallam) like a mirror. Why
this should not be so! because the Noble Prophet (sallal laahu alaihi wasallam)
has himself said: "The keys of the Unseen were brought before me and
placed over my hand." (Bukhari Shareef, p. 848 and MuslimShareef, vol. 2,
p. 116) Thus
the Noble Prophet (sallal laahu alaihi wasallam) was made the key Bearer
(Owner) of the treasures of the earth, (Bukhari and Muslim Shareef) 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 Noble Prophet
(sallal laahu alaihi wasallam)! These are, in fact, the keys with which the
hidden meanings and interpretations of the Noble Quranic treasures are opened.
The Noble Quran 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 Quran: "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." (Surah Anfal:Verse 60) In
this verse the word "power" seems to denote nothing in particular,
i.e. weapon or means to subdue the enemy, but when the Noble Prophet (sallal
laahu alaihi wasallam) 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 Noble Prophet (sallal laahu alaihi wasallam) 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!" (Muslim Shareef, vol. 2, p. 143) 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 Noble Prophet (sallal laahu alaihi wasallam) 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. 8. CONCLUSIVE FACTS CONCERNING I'LM-I-GHAYB 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 Noble
Prophet Hazrat Muhammad (sallal laahu alaihi wasallam). F.
The Noble Prophet (sallal laahu alaihi wasallam) 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 poet philosopher of Islam, Allama Iqbal, has aptly summed up
the illustrious personality of the Noble Prophet (sallal laahu alaihi wasallam)
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 Noble Prophet (sallal laahu alaihi wasallam) 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." Copyright (c) 1997 - 2005 by NooreMadinah Network http://www.NooreMadinah.net English
Book: The Knowledge of the UNSEEN - ILM-E-GHAYB NooreMadinah Network - http://www.NooreMadinah.net |
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