Saturday, 27 June 2015

Ilm E Ghayb (Knowledge Of Unseen) Posessed By Anbiya (Peace Be Upon Them) And Auliya Allah (In The Form Of Kashf)

Ilm E Ghayb (Knowledge Of Unseen) Posessed By Anbiya (Peace Be Upon Them) And Auliya Allah (In The Form Of Kashf)








CONTENTS:
PART 1: IMPORTANT  NOTE
PART 2: SHORT VIDEO CLIPS IN ENGLISH AND URDU
PART 3: VIDEOS IN ENGLISH AND URDU
PART 4: ARTICLES IN ENGLISH
PART 5: BOOKS IN ENGLISH AND URDU






PART 1: IMPORTANT  NOTE


Ahlus-Sunna wa'l Jam'ah believe that Allah has given the knowledge of  Ghayb (unseen) to His Prophet (may Allah bless him and grant him peace), and that it is also permissible 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 permissible rather it is Kufr 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 Ahlus Sunnah Wa'l Jama'ah also believes that our Holy Prophet (sallal laahu alaihi wasallam), after being informed by Allah Ta'ala, is aware of everything that happened and will happen (Being a Makhlooq i.e. Plus he keeps on learning more and more about Dhaat and Sifaat of Allah hence knowledge is increasing every single moment for Prophet, whereas this cannot be applicable to Allah's knowledge which is from Azl and till Abad)




Imam Ahmad Raza (in Khaalis al-I’tiqaad in Fatawa Rizwiyyah, vol. 29 p. 411-483) elaborated that belief in the knowledge of the unseen falls into 3 primary doctrinal categories:


1. Absolute Essentials of Islam [Ma’lumat min al-Din bi al-Darurah]- any doctrine in this category is of the highest importance such that its denial takes one out of the fold of Islam and even doubt about it. These include the following matters:

• Allah Most High is the only independent Knower of the Unseen. No one can have a single letter of knowledge of the unseen without His teaching

• Allah Most High granted His Prophets and Messengers (Allah give them peace and blessings) abundant knowledge of the unseen and whoever denies this is in fact in denial of their prophethood itself

• Our Messenger’s (Allah give him peace and blessings) knowledge is greater than every creature’s knowledge including Satan’s

• Knowledge as a Divine and unique attribute of Allah cannot be possessed by anyone including the Prophets as this would be shirk thus if anyone claims it for Satan, he commits shirk

• Calling the knowledge of Zayd, Amr [i.e. any person] and that of every child, beast and insane person similar to that of the knowledge of the Messenger of Allah (Allah give him peace and blessings) is an explicit insult and plain infidelity


2. Essentials of Sunni Doctrine [Aqa’id Ahl al-Sunnah al-Ijma’iyah]- matters in this category are also crucial such that their denial takes one out of the Sunni fold and is thus heresy. This includes:

• The righteous awliya are given some knowledge of the unseen through the Messengers (Allah give them peace and blessings). The Mu’tazilites who believed knowledge of the unseen is possessed by the Prophets and denied it from the righteous.


3. Matters Upon Which Scholarly Disagreement is Permissible [Masa’il Mukhtalafah Inda Ahl al-Sunnah]- Such that disagreement with evidence is allowed and belief in either of the views does not take one out of the Sunni fold. This includes the subsequent matters:

• Our Prophet (Allah give him peace and blessings) was given knowledge of the final hour

• Our Prophet (Allah give him peace and blessings) was given knowledge of all five unseen matters without exception

• Our Prophet (Allah give him peace and blessings) possessed knowledge of the reality of the soul

• Our Prophet (Allah give him peace and blessings) was granted knowledge of the ambiguous (mutashabihat) verses in the Qur’an

• Our Prophet (Allah give him peace and blessings) was granted full knowledge contained in the Sacred Tablet, from the first day of creation to the last and much more which exceeds the events of the day of judgment and includes knowledge of all five unseen matters and the final hour as they are inscribed on the Tablet

Sunni scholarship has been in disagreement about these issues. If a Sunni scholar disagrees on these, he cannot be considered a transgressor (fasiq) let alone be called a deviant (mubtadi) or an infidel (kafir) as long as he believes in the doctrines elaborated above.

Pointing to why there were differences among the scholars concerning the scope of Prophetic Knowledge, Imam Ahmad Raza Khan mentioned that proofs for the knowledge of the unseen were either taken as evidence in their general and unrestricted meaning (umum), and this was how the people of tasawwuf (ahl al-batin) understood them, or that they were specified and restricted, and this is how the scholars of the outward sciences (ahl al-zahir) understood them (may Allah have mercy on them all). Thus the people of tasawwuf uphold the Prophetic Knowledge encompasses all five abovementioned matters whereas the scholars of the outward sciences disagreed with them.









PART 2: SHORT VIDEO CLIPS IN ENGLISH AND URDU


URDU VIDEO: 017 Ilm e Naboowat aur Jannat ki Basharat | 6 MINS 36 SECS

URDU VIDEO: 023 Ilm E Gayb Aur Uski Kunjiyaa(chaabiya) | 17mins 49secs

URDU VIDEO: 027 Huzur(saw) dil ki halat wa niyyat ko bi jante he | 9 MINS 16 SECS

URDU VIDEO: 035 Ilm e Gayb aur Ahwal e Qayamat ki Hadith | 16 MINS 25 SECS

URDU VIDEO: 036 Ilm e gayb aur jahannumi hone ka farmana | 22 MINS 25 SECS

ENGLISH  VIDEO: 036 Limitless Knowledge Of Prophet Muhammad(saw) | 33mins 21secs

URDU VIDEO: 042 ( Sahih Bukhari) Huzur(saw) Ne Farmaya ''jo Chahte Ho Mujhse Puch Lo'' (wusate E Ilm) | 12min 59secs

URDU VIDEO: 057 ( Sahih Bukhari) Huzur(saw) Hamari Niyato Ko Aur Dil Ka Haal Bi Jante He | 1min 40secs

URDU VIDEO: Adam(as) ko Allah ne Ilm e Gayb Ataa kiya | 22 MINS 55 SECS

URDU VIDEO: CHALLENGE BY PIR SAQIB SHAAMI SAHIB!!! SCHOLARLY APPROACH TO HAAZIR NAAZIR & ILM-E-GHAIB ISSUE | 14 MINS 15 SECS

URDU VIDEO: Gayb ka Malik Allah he, Nabiyo(as) ko Allah Gayb Ataa kerta he aur Gayb ki Chaabiya | 27 MINS 15 SECS

URDU VIDEO: Har vo ilm, Huzur(saw) ko Allah ne sikha diya jo Huzur(saw) nahi jaante the (Surah Nisa 4;113) | 52 MINS 42 SECS

ENGLISH VIDEO: Huzur(saw) also posses the knowledge of five secrets [Uloom Al-Khamsah] | 13 MINS 25 SECS

URDU VIDEO: Huzur(saw) jo bolte he vo Allah ki wahi he aur La ilmi ka matlab | 10 MINS 2 SECS

URDU VIDEO: Huzur(saw) ka Ilm e Gayb Hadith ki roshni me | 45 MINS 7 SECS

URDU VIDEO: Huzur(saw) ko Allah ne sab ilm Ataa ker diye (Quran wa Hadith) | 7 MINS 23 SECS

ENGLISH VIDEO: Huzur(saw) posses Ilm e Gayb and will recognise Ummah on the Day of Judgement | 2 MINS 58 SECS

URDU VIDEO: Ilm e Gayb Ataa hone k baad bi Ilm e Gayb hi kehlata he (Quran and Ibn Kathir) | 10 MINS 38 SECS

URDU VIDEO: Ilm e Gayb of Huzur(saw) and Gaus e Azam(r.a) | 12 MINS 15 SECS

URDU VIDEO: Ilm E Gayb per (Quran galat samajhne ki wajah se) kiye jane wale etraz ka jawab | 5 MINS 43 SECS

URDU VIDEO: ilm e gayb | 15 MINS 35 SECS

URDU VIDEO: Lafz 'MaQana wa MaYaqun' | 4 MINS 44 SECS

URDU VIDEO: Mustafa(saw) ko har zamane (Past, Present and Future) ka ilm he | 18 MINS 52 SECS

URDU VIDEO: Mustafa(saw) ko kull Qayainat ki zubaane aati he (Ilm e Mustafa(saw)) | 33 MINS 48 SECS

URDU VIDEO: RasoolAllahi [SallAllahu Alayhi Wasallam] Hamaara Sab Kuch Jaante Hai | 3 MINS 4 SECS

ENGLISH VIDEO: Tawhid wa Shirk Fil Ilm (In Knowledge) #English | 53 MINS 17 SECS

URDU VIDEO: Tawhid wa Shirk Fil Ilm (In Knowledge) #Urdu | 1 HOUR 21 MINS 43 SECS


MEANING OF “UMMI”:

URDU VIDEO: “UMMI” -  Explanation and analysis - Hadrat Allamah Pir Sayyid Zahid Hussain Shah Sahib Ridawi | 30 MINS 11 SECS

ENGLISH VIDEO: 003 Arabic Word ' Ummi' Doesnt Mean 'illetrate' Or 'ignorant' | 4min 11secs

URDU VIDEO: Ba Khabar Nabi | 9 MINS 35 SECS

URDU VIDEO: Huzoor alaihisalam ko Allah ne Ummi kyun kaha - Shaykh ul Islam Dr Muhammad Tahir ul Qadri | 7 MINS 1 SEC

URDU VIDEO: Jab Huzur(saw) k Liye Lafz 'Ummi' aaye | 6 MINS 27 SECS



0019 ZAKIR NAIK SAYS THAT-'HUZUR(saw) IS ILLITRATE(ANPADH)' #ENGLISH | Duration: 12mins 14secs

0020 ZAKIR NAIK SAYS THAT-'HUZUR(saw) IS ILLITRATE(ANPADH)' #URDU | Duration: 12mins 56secs







PART 3: VIDEOS IN ENGLISH AND URDU


ENGLISH VIDEO: Does the Prophet Know Me - Shaykh Saqib Shaami - 2015 - ENGLISH HD | ABOUT 3 HOURS


URDU VIDEO: The Holy Prophet and Knowledge of the Unseen - Mufakkir-e-Islam Sayyid Shaykh Abdul Qadir Jilani | 1 HOUR 55 MINUTES
THIS LECTURE IS ABOUT THE IMPORTANCE OF ILM E GAYB IN ISLAM


URDU VIDEO: Huzur(saw) ki shan e ummiyat | 58 MINUTES


URDU VIDEO:  UMMI  Explanation and analysis - Hadrat Allamah Pir Sayyid Zahid Hussain Shah Sahib Ridawi | 30 MINUTES


URDU VIDEO: ilm e Rusool (S.A.W) ki Azmat علم رسول (ص) کی عظمت | 44 MINUTES



URDU VIDEO: 0925 Hujjiyat 25 ILM aur Nabuwwat v Risalat ka Baahmi Talluq | 47 MINUTES


URDU VIDEO: 0926 Hujjiyat 26 ILM aur Nabuwwat v Risalat ka Baahmi Talluq | 54 MINUTES


URDU VIDEO: 0927 Hujjiyat 27 ILM aur Nabuwwat v Risalat ka Baahmi Talluq | 55 MINUTES

URDU VIDEO: 0928 Hujjiyat 28 ILM aur Nabuwwat v Risalat ka Baahmi Talluq | 51 MINUTES


URDU VIDEO: 0929 Hujjiyat 29 ILM e Nabuwwat ka Khaasa kya hei | 52 MINUTES


URDU VIDEO: 0930 Hujjiyat 30 ILM e Nabuwwat ILM e Ghayb hei | 55 MINUTES


URDU VIDEO: 0931 Hujjiyat 31 ILM e Nabuwwat ILM bil Ghayb hei | 51 MINUTES


URDU VIDEO: 0932 Hujjiyat 32 ILM e Nabuwwat ILM bil Ghayb hei | 49 MINUTES


URDU VIDEO: 0933 Hujjiyat 33 ILM e Nabuwwat ILM bil Ghayb hei | 59 MINUTES





PART 4: ARTICLES IN ENGLISH     




Prophet Muhammad [saw] has Knowledge on unseen [ Ilm ul ghayb ]
http://mrehan786.blogspot.in/2015/06/prophet-muhammad-saw-has-knowledge-on.html


The Purity of Sayyida Ayesha and Prophets Knowledge of Unseen
http://mrehan786.blogspot.in/2015/06/purity-of-syeda-ayesha-prophets.html


Beloved Prophet's Knowledge of Five Secrets [Uloom al-Khamsah]
http://mrehan786.blogspot.com/2015/06/beloved-prophets-knowledge-of-five.html





The Prophet's (
صلی اللہ علیہ وسلم) knowledge of the unseen | Ja-Al Haq (Beliefs of AhleSunnah)
http://www.islamieducation.com/the-prophets-knowledge-of-the-unseen/



80 Hadiths on the Prophet's Knowledge of the Unseen
http://mrehan786.blogspot.in/2015/06/80-hadiths-on-prophets-knowledge-of.html



QUESTIONS ON THE PROPHET'S AND THE AWLIYA'S KNOWLEDGE OF THE GHAYB (UNSEEN)


Kufr Of Khalil Ambhetvi Radd E Baraheen Qatiah ( ABOUT ILM E GAYB)
http://mrehan786.blogspot.com/2015/06/kufr-of-khalil-ambhetvi-radd-e-baraheen.html


Answering the Wahhabi's objection : "If Prophet had knowledge of the Unseen, why did He remain silent for so many days?"
http://mrehan786.blogspot.com/2015/06/answering-wahhabis-objection-if-prophet.html


Shaking Foundation of Deoband! 
http://mrehan786.blogspot.in/2015/06/httpwww.html


                     



PART 5: BOOKS IN ENGLISH AND URDU


ENGLISH BOOK: Ilm ul Ghaib Of Our Nabi Muhammad (saw) (Proof From Qur’an And Hadith Alone) | Pages: 180


ENGLISH BOOK: “I was given the keys to everything except five.” By al-Sayyid Shaykh `Abdullah al-Ghumari | Pages: 4


ENGLISH BOOK: Ghuyub al Khamsa | Pages: 25


ENGLISH BOOK PART 1: Knowledge Of The Unseen Theology: Arguments on The Scope of Prophetic Knowledge | Pages: 30


ENGLISH BOOK PART 2: Dispelling False Notions About the Knowledge of the Most Learned of Creation | Pages: 19


URDU BOOK: Belief in the Knowledge of the Unseen By Dr. Tahir ul Qadri | Pages: 500


URDU HADITH BOOK: Arba‘in Series: The Prophet’s Knowledge of the Unseen By Dr. Tahir ul Qadri | Pages: 56






A List of Imam Ahmad Raza’s Indispensible Writings on Prophetic Knowledge


The following treatises on the immense knowledge of the Prophet (Allah give him peace and blessings) share with their readers gems, each of them containing different discussions, all belong to the insightful Imam at Bareilly Ahmad Raza Khan, who continued to preserve Sunni creed and the way of the people of true Tasawwuf:

1. Mali’ al-Jayb bi-Ilm al-Gayb [Fullness of the Heart with the Knowledge of the Unseen]
dated 1318H – also called Bahr-e-Ubaab in four chapters rebukes the claim that Satan’s knowledge is more vast than the Noble Prophet’s (Allah give him peace and blessings). This is perhaps his first known major work on the vastness of Prophetic Knowledge.



2. Al-Lu’lu al-Maknun fi Ilm al-Basheer Ma-Kaan wa Ma-Yakun [The Concealed Pearl: The Knowledge of the Bearer of Glad Tidings in What has Passed and What Shall Be]
dated 1318H which gives special focus to reconciling between ostensibly conflicting
textual proofs and is an expansion of chapter four from Mali’ al-Jayb.



3. Inba al-Mustafa bi-Haal Sirr wa Akhfa [Disclosure by The Chosen One of the Secret Matters and Things More Hidden]
dated 1318H-This is a summary of his previous two works extremely useful in highlighting the main discussions. It is a short yet replete refutation of Baraheen-e-Qatiah’s notorious passage on knowledge of the unseen. It was published in Moradabad the year it was written three times in thousands and once with al-Kalimah al-Ulya which is a stunning work on the issue by the Imam’s disciple, Sadr al-
Afadil Na’im al-Din.
URDU BOOK: . Inba al-Mustafa bi-Haal Sirr wa Akhfa [Disclosure by The Chosen One of the Secret Matters and Things More Hidden]  | Pages: 27



4. Al-Dawlah al-Makkiyyah bi al-Madah al-Gaybiyyah [The Makkan Treasure on the Subject of the Unseen]
written in just over eight hours in 1323H in response to five questions presented to the great Imam by the ulama of Makkah.
ARABIC BOOK: Al-Dawlah al-Makkiyyah bi al-Madah al-Gaybiyyah [The Makkan Treasure on the Subject of the Unseen] | Pages: 174

URDU BOOK: Al-Dawlah al-Makkiyyah bi al-Madah al-Gaybiyyah [The Makkan Treasure on the Subject of the Unseen] | Pages: 186



5. Al-Fuyudaat al-Malakiyyah li-Muhib al-Dawlah al-Makkiyyah [Angelic Blessings for the Admirer of al-Dawlah al-Makkiyyah]  
detailed annotations on al-Dawlah al-Makkiyyah that began in 1323H in Makkah and expanded over the next 2 years. The first note was written by a Madinian scholar Sayyid Hamdan Waynisi Maliki.



6. Inba al-Hay anna Kalaamahu al-Masun Tibyan li-Kull Shay [The Disclosure of the Forever-living that His Sacrosanct Word is a Clear Exposition of Everything]  
a super Arabic commentary on a passage in al-Dawlah al-Makkiyyah written in 1325H with its annotations titled Haasim al-Muftari ala al-Sayyid al-Bariy in vindication of Mufti Barzanji from Gayat al-Ma’mul’s corrupt published text ascribed to him
URDU BOOK: Inba al-Hay anna Kalaamahu al-Masun Tibyan li-Kull Shay [The Disclosure of the Forever-living that His Sacrosanct Word is a Clear Exposition of Everything]  | Pages: 696



7. Khaalis al-I’tiqaad [The Genuine Creed]
dated 1328- with an excellent forward titled Rimah al-Qahhaar ala Kufr a-Kuffaar highlighting the disparaging passages regarding Prophetic Knowledge by some of his contemporary scholars and also exonerating Mufti Barzanji from the altered Gayat al Ma’mul attributed to him
URDU BOOK: Khaalis al-I’tiqaad [The Genuine Creed] | Pages: 52

Khaalis al-I’tiqad, Fatawa Rizwiyyah, vol. 29 p. 411-483. This groundbreaking work offers a detailed study to this categorisation of doctrinal matters and knowledge of the unseen using several textual evidences and analyzing the scholarly commentaries and schools. It has been masterfully written on five matters: the first matter is regarding Wahhabi lies that Imam Ahmad Raza believes the knowledge of Allah and His Messenger is equal, matter two pertains to the study of Qur’anic proofs on the negation of unseen with their replies, the third matter details commentaries of the ulama in which they divide knowledge into personal (dhati) and granted (ata’i), the fourth matter is regarding the doctrines upon which there is unanimous scholarly consensus on the issue of the knowledge of the unseen and disagreement is forbidden and the fifth matter is regarding the doctrinal issues in which difference is allowed and establishing the madhhab of the people of tasawwuf regarding Prophetic Knowledge that which Imam Kattani refers to as the fifth school in his categorisation of schools



8. Izaahat al-Ayb bi Sayf al-Gayb [The Removal of Invisibility by The Sword of the Unseen]
1330 written in response to four objections concerning Prophetic Knowledge.
URDU BOOK: . Izaahat al-Ayb bi Sayf al-Gayb [The Removal of Invisibility by The Sword of the Unseen] | Pages: 40







A MAGNUM OPUS BY ALLAMAH NA’IM AL-DIN MORADABADI

There had been a lot of tension between scholars of the Indian Subcontinent in the first twenty years of the 14th century Hijrah. A major sunni scholar from Rampur, Mufti Salamtullah had been attacked by numerous opponents for writing a work titled ‘I’lam al-Adhkiya’ [Informing the Intelligent People] in which he proved vast knowledge of the past and future (ilm ma-kaana wa ma-yakun) for the Noble Prophet (Allah give him peace and blessings). A disciple of Imam Ahamd Raza Khan, Allamah Na’im al-Din Moradabadi, a Qur’anic exegete, penned its defence titled ‘al-Kalimah al-Ulya li-I’la Ilm al-Mustafa’ [The Loftiest Word Honouring Prophetic Knowledge] which is an impressive work. Impressive because it attempts to reply to every argument used by opponents to his day against the vastness of Prophetic Knowledge and claims to reply to the arguments of the following works, Taqwiyat al-Iman, Nasihat al-Iman, Mas’alah Ilm-e-Gayb by Muhammad Yahya and endorsed by Rasheed Gangohi, Gaybi Risalah, Fatwa Ghulam Muhammad Randeeri, Fatwa Ulama-e-Deoband wagahyrah, Majmu’ah Matba Siddiqui Lahore, Kashf al-Gata an izalat al-Khafa by Muhammad Sa’eed Banarasi, Sahm al-Gayb fi Kabid ahl al-Rayb by Abd al-Hamid Barelwi, Rad al-Sayf, Tanzih al-Tawhid by Muhammad Gulam Nabi Nabawi, Baraheen-e-Qatiah by Rasheed Gangohi, Hifz al- Iman by Ashraf Ali Thanawi, Tahqeeq-e-Haq Taqreer Muhammad Idris, Ilm-e-Gayb ka Faysalah matba ahl-e-hadith Amritsar, Ahl-e-Hadith ka madhhhab by Thana’ullah Amritsari and I’la Kalimat al-Haq by Hafiz Wahid Noor. This list not only reflects the historical reality that the matter under study was of immense discord among scholarly circles in the Indian Subcontinent but also shows the tireless efforts of sunni ulama responding to this wave of literature. Moradabadi takes one objection at a time and scrutinises it by checking it against the Qur’an, hadith and commentaries of the ulama and for this particular approach, his work is extremely useful and appealing.

URDU BOOK: ‘al-Kalimah al-Ulya li-I’la Ilm al-Mustafa’ [The Loftiest Word Honouring Prophetic Knowledge] | Pages: 440





OTHER BOOKS:

URDU BOOK: Hayat e Isa (a.s) aur Ilm e Gayb e Rasool (saw) | Pages: 24


URDU BOOK: Shahr e Yaar e Ilm (saw) | Pages: 47


URDU BOOK: An Nabi ka sahih Maina wa Mefum | Pages: 38


URDU BOOK: Ilm e Hazrat Yaqoob (a.s) | Pages: 72


URDU BOOK: Ismat e Aisha (r.a) me hikmat e Khudawandi | Pages: 38



URDU BOOK: Ilm e Gaib e Rasool (saw) by Maulana Saleh Naqshbandi | Pages: 320


URDU BOOK: Ilm e Mustafa (saw) by Prof. Ahmad Raza Khan | Pages: 240


URDU BOOK: Uloom e Nabuwat (saw) by Pir Karam Shah Al Azhari  | Pages: 113


URDU BOOK: Masla e Ilm e Gayb | Pages: 554


URDU BOOK: Dar masla Ilm e Gayb | Pages: 100


URDU BOOK: Huzur Risalat Maab (saw) ka Ilm e Gayb | Pages: 263






REFUTING SARFARAZ DEOBANDI

                     
URDU BOOK: Isbat e Ilm Al Gayb fi Jawab Izalatul Raib  (Volume: 1) By Allama Gulaam Fariid Rizwi | Pages: 524


URDU BOOK: Isbat e Ilm Al Gayb fi Jawab Izalatul Raib  (Volume: 2) By Allama Gulaam Fariid Rizwi | Pages: 360


URDU BOOK: Ilm e Nabwi (saw) aur Mutashabihat by Mufti Muhammad Khan Qadri | Pages: 497


URDU BOOK: Ilm e Nabwi (saw) aur Munafiqiin by Mufti Muhammad Khan Qadri | Pages: 319


URDU BOOK: Ilm e Nabwi (saw) aur Umoor e Duniya by Mufti Muhammad Khan Qadri | Pages: 536








INSHA’ALLAH IN FUTURE I WILL ADD MORE INFO ON IT
MAY ALLAH(SWT) GRANT US THE DEEDAR E MUSTAFA(PEACE BE UPON HIM) BA HALT E BEDARI! AMIIN!

COMPILED BY: MUHAMMAD REHAN SIDDIQUI









Prophet Muhammad [saw] has Knowledge on unseen [ Ilm ul ghayb ] - Authentic proofs



بسم الله الرحمن الرحيم
.
Starting in the name of Allah
.
الصلوة والسلام عليك يارسول الله وعلى آلك واصحابك يا نورالله
.
And millions of durood on Prophet Muhammad (صلى الله عليه وآله وسلم)
.
لسلام عليكم ورحمة الله وبركاته
,
AQAH KARIM SAW has knowledge of unseen

The Ahle Sunnah Wal Jama'at 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.
,

Few Points To Note:

►Some Verses Of Quran Reffer To Zaati {Personnel} Knowledge Of Ghayb,
Some Verses of Quran Are Reffering To Atahi Knolwedge Of Ghayb,
►Some Verses Are Reffering To Qulli {Total, Absolute} knowlegeOf Ghayb,
►S[v]ome Verses Are Addressing Baaz {Partial} Knowledge Of Ghayb,
,
And 
,
Verses reffering to Allahs Knowledge of Ghayb are Zaati & Qulli, verses reffering to creations knowledge [are Atahi & Baaz.
,
Prophets 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 {SAW} Is Commanded To Be Humble
,
Other Verses Indicate His {SAW} Reality


▄▄▄▄▄▄▄▄▄▄▄▄▄
Ahle sunnah wal jammat
differentiates between knowledge of 
unseen into different categories
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
* 'Zaati & Atahi' {Personel & Bestowed}
* 'Qulli & Baaz' {Total & Partial}

* Ilm e Ghayb e Zaati - {Personel Knowledge Of Ghayb} Is of Allah subhana wa tallah alone, It is He who as the knowledge of Ghayb by his own self, and no one has taught Him, revealed to Him, shown Him, Allah suhana watallah knows Ghayb by Himself.
,
* Ilm e Ghayb e Atahi - {Bestowed Knowledge Of Ghayb} Is of RasoolAllah {SAW}, he was given this knowledge by Allah, he himself did not knew it, but Allah tallah bestowed the knowledge of Ghayb on him.
,
* Ilm e Ghayb e Qulli - {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.
,
* Ilm e Ghayb e Baaz - {Partial Knowledge Of Ghayb} Is of RasoolAllah {SAW}, Allah tallah gave limited, partial, some, knowledge of Ghayb to RasoolAllah {SAW}. What ever Ghayb RasoolAllah {SAW} knows, revealed, prophecised, is in the category of 'Partial'. For no creation of Allah can know as much as Allah, not RasoolAllah {SAW}not even Al Lawh Al Mafooz
,
**************************
,
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 compaired to Allah as some ignorants claim 

The Holy Quran has mentioned Ilm-e-Ghayb in several verses and has declared that this Knowledge is one of the Attributes of Allah


"Say thou, (O Muhammad)! The Knowledge of Unseen belongeth unto Allah alone." (Surah Yunus, 10:20)
,
And with Him is the key of unseen, He only knows them And He knows whatever is in the land and in the sea. And the leaf that falls He knows it. And there is not any grain in the darkness of the earth, and nor anything wet and nor dry which is not written in a luminous Book(quran 6:59)
,
He "said, "O Adam tell them the names of all shines, when Adam had informed them of the names of all, He told, had I not told you that I know all the hidden things of the beavers and earth, and I know whatever you disclose and whatever you hide.(Surah Baqarah, 2:33)
,
Say you, 'who provides you from the heaven and the earth: or who is the master of ear and eyes: and who brings out the living from the dead and brings out the dead from the living and who plans all affairs? They will then now say, 'Allah then say you, 'why do not you fear then?'(Surah Hud, 10:31.)
,

above.. verses indicate that the Knowledge of Unseen belongs to Allah Ta'ala Alone. Nobody on his own has this knowledge nor can anybody possess this Divine Treasure. However, these verses have nowhere indicated Allah Ta'ala to say that He does not grant this Knowledge of Unseen to anybody
hope this point is very clear to every one
^^^
Thios is Qulli knowledge of Allah only belongs to Allah but

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Proofs from Quran that Allah 
grants knowledge of unseen to Prophets (as)
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Allah Ta'ala says in quran 
"Allah Alone is the Knower of the Unseen. He never grants the Knowledge of his Ghayb to anyone but to His chosen Messengers and appoints guard before them and behind them." ((Surah Jinn, 72:26-27).

And Allah the Exalted taught the names of all things to Adam. Then presenting all shines before the Angels said,"Tell the names of these, if you are truthful."(quran 2:31)
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Then they routed them by the Command of Allah and Daud slew Jalut and Allah gave him Kingdom and wisdom and taught him what He pleased. And if Allah would not repel some of them by some others among people, then necessarily the earth, would have been ruined, but Allah is Munificent to entire, world. (quran 2:251)
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And Sulaiman became the successor of Daud and said, O people, 'We have been taught the language of birds, and we have been bestowed of everything. Undoubtedly, this indeed is a manifest grace.(quran 27:16)

And to Lut, We gave government and knowledge and delivered him from that town which had been working foul deeds; undoubtedly those evil people were disobedient(quran 21:74)

And when they entered after the manner their father had commanded, it could not save them against Allah, yes there was a desire in the heart of Yaqub which he fulfilled. And verily, he is the man of knowledge by Our teaching, but most men know not. (Surah Yusuf, 12:68


Then when the bearer of lad-tidings came' he laid that shirt on the face of Yaqub, forthwith his sight came back. He said, 'did I not say to you hat I know those glories of Allah which you know not.(quran 12:96)
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And when he reached his grown up age and attained his full strength, We bestowed him judgement and knowledge.And thus We reward the good doers.(quran 28:14)
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hence it is proved that all PROPHET A.S had knowledge of unseen...

The Knowledge of Unseen was also given to the Holy Prophet (sallal laahu alaihi wasallam). This was his biggest miracle. The Holy Prophet (sallal laahu alaihi wasallam) was granted the knowledge equivalent to the knowledge which was given to 124 000 or more Prophets.
The Quran say: 
"And, O Beloved (Prophet)! If there had not been the Grace and Mercy of Allah upon you, then some people of them had wished to defraud you. And they are misleading themselves only and they will not hurt you in anything. And Allah has sent down to you the Book of Wisdom and has taught you what you did not know and great is the Grace of Allah upon you." (Surah Nisa 4:113)
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This verse proves that not a single thing in both worlds is left excluded from the knowledge of the Holy Prophet (sallal laahu alaihi wasallam).
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The word "Great Grace" verifies this fact. The Holy Prophet (sallal laahu alaihi wasallam) was taught by Allah Ta'ala.
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The Holy Quran say:
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"These are the tidings of Unseen that We reveal to you in secret. And you were not with them when they drew lots with their pen that under those guardianship Maryam should be given and you were not with then when they were disputing."(Surah Ale Imraan, 3:44)
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In this verse, the Holy Quran gives the reason of mentioning the 
episodes of the past Prophets. Allah Ta'ala says: O Beloved One! 
These episodes are not mentioned as mere tales of the past. We have
mentioned these events to prove your Prophethood. The Knowledge of
Unseen will become the testimony of your special status as the 
Apostle of Allah Ta'ala. O Prophet! These is among those events of 
which the accurate records are now obliterated altogether, and there
is no means of knowing in full and exact details except by 
Revelation.

the phrase "tidings of the Unseen" indicate that Allah Ta'ala has given the Holy Prophet (sallal laahu alaihi wasallam) the knowledge of those things, which happened long before him or to happen in the distant future.
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The Holy Quran, which was revealed to Hazrat Muhammad (saw) contained everything that he would need in religion and in world affairs as well. The Holy Quran says that Allah Ta'ala taught His Beloved the Quran. He created Muhammad (sallal laahu alaihi wasallam) the soul of the Mankind and taught him the knowledge of the past and the present.

The Holy Quran says: 
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"And taught you that which you knew not. And this is a great favour of Allah Ta'ala upon you."
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Tafsir ee jalayn says
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says Allah Ta'ala taught His Apostle 
(sallal laahu alaihi wasallam) the commandments and the Unseen. 
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Tafseer-e-Jalalain says that Allah Ta'ala taught the Holy Prophet 
(sallal laahu alaihi wasallam) the Shari'ah Laws and the religion,
and taught him the Unseen, which he knew not, and gave him the 
knowledge of that which was hidden in the human mind, and disclosed 
to him the evil doings of the Hypocrites. 
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Tafseer-e-Kabir
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observes that Allah Ta'ala revealed to Hazrat 
Muhammad (sallal laahu alaihi wasallam) the Holy Quran, and the 
knowledge, and taught him the Divine Secrets, and implications. 
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Tafseer-e-Hussaini Bahrul
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Haqaeq says that the above verse refers to the absolute knowledge of all Unseen which Allah Ta'ala granted to Hazrat Muhammad (sallallaahu alaihi wasallam) during the Me'raj. 

The Hadith of Me'raj 
reports the Holy Prophet (sallal laahu alaihi wasallam) as saying:
"I was beneath the Arsh when Allah put a drop into my throat and (with that) I attained the knowledge of the past and the future."

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Quran Has knowledge of Every thing
and Prophet (saw) was taught complete Quran 
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Commentators observe that Allah Ta'ala has created
Lauh-e-Mahfooz, a Tablet on which the Destinies of the world since
it's creation are written. It contains the Knowledge of all possible 

things. The knowledge of the Holy Prophet (sallal laahu alaihi 
wasallam) encompasses the Lauh. The Holy Quran contains whatever is 
written in the Lauh and since the Holy Prophet (sallal laahu alaihi
wasallam) has been taught the Quran, he has the Knowledge of the
Lauh-e-Mahfooz.

Allah Ta'ala showed Hazrat Adam (alaihis salaam) all His creatures in person and made him learn the things by their names. Allah Ta'ala taught him the names of those who would be in his generation and also taught him all the languages.Allah Ta'ala also taught him the Names of Angels and all human beings who would belong to his generation, and the names of animals and vegetation, and taught him to manufacture things, and taught him the names of the cities and towns, and trees, and the names of those whom He will create until Doomsday, and taught him the names of all the gifts in Paradise


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Unseen knowledge is granted to 
Prophet (Saw) directly without Wahi and 
through Wahi both
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The fact that Allah Ta'ala has granted Hazrat Muhammad (sallal laahu alaihi wasallam) the Knowledge of Unseen, can be explained in three dimensions:
1. Firstly, he was given the Knowledge of the Unseen directly: 

Surah Hud, 11:49 - "These tidings of Unseen, We reveal to you. Neither you did know nor your people before this. Then be patient. No doubt there is good for the duty-bound." [
See also Surah Yusuf, 12:102; Surah Takvir, 81:24.

He was given the Quran, which is the treasure house of the Knowledge of the Unseen: "O People of the Book! Undoubtedly, Our Messenger has come to you who makes clear to you much of that which you had hidden in the Book and pardons much. Undoubtedly, there has come to you from Allah a Light and a Book Luminous." (Surah Maidah, 5:15) 
for more proofs see also See also Surah Nahl, 16:89; Surah Yusuf, 12:111; Surah An'am, 6:38; Surah Naml, 27:75; Surah An'am, 6:59.

He was sent as a witness.
A witness can only be that person who is present at the place and time of happening and sees everything by himself. 
"Surely we have sent you as a witness (present and seeing) and a bearer of Glad Tidings and a Warner." (Surah Fath, 48:8) 
See also Surah Nisa, 4:41; Surah Muzzammil, 73:15. These verses prove that Hazrat Muhammad (sallal laahu alaihi wasallam) will stand witness on the Day of Judgement. He will not only bear witness for his own Ummah but also for the Ummah of other Prophets.


]<><><><><><><><>HADITHS<><><><><><<><><><><><><><> <>
The Holy Prophet (sallal laahu alaihi wasallam) said: 
1"I can see at my back in the same manner as I can see in my front." (Sahih Muslim)

2. The Holy Prophet Muhammad (sallal laahu alaihi wasallam) saw Nabi Musa (alaihis salaam) loudly reciting the Tasbih in the valley of Azraq.
3. The Holy Prophet (sallal laahu alaihi wasallam) was going from Medina to Mecca. Then he saw Hazrat Yunus (alaihis salaam) wearing a woollen garb and riding a red she-camel in the valley of Hersh. (Ibn-e-Majah)

4. Another Hadith reports Hazrat Muhammad (sallal laahu alaihi wasallam) beholding the Paradise and the Hell.(Muslim)

5. Prophet Muhammad (sallal laahu alaihi wasallam) knows the name of each inmate of the Heaven and the Hell.(Miskhat)

6. Another Hadith reports that a man asked the Holy Prophet Muhammad (sallal laahu alaihi wasallam) whether he would go to Paradise or the Hell. The Prophet (sallal laahu alaihi wasallam) said that he would go to Hell. (Bukhari)

The Holy Prophet (sallal laahu alaihi wasallam) said: "My Ummah has been presented to me along with its good and bad deeds.
" (Muslim)
8. The Holy Prophet (sallal laahu alaihi wasallam) said: "Last night my Ummah was presented to me near my house. I know each and every person more intimately than you know about your colleagues."
(Anba-el-Mustafa)

9. Hazrat Uthman ibn-e-Khattab (radi Allahu anhu) narrates: "The Holy Prophet (sallal laahu alaihi wasallam) was camping with us at a place where he gave us information about the creation of the world."

10. The Holy Prophet (sallal laahu alaihi wasallam) is reported to have said: "Allah has shrunk the earth for me so I could see its easts and wests." (Mishkat)

11. Hazrat Abdullah bin Umar (radi Allahu anhu) has narrated that the Holy Prophet (sallal laahu alaihi wasallam) said, "Allah has put the entire earth before me. I can see the Universe and the things which are going to happen here till the Doomsday like I see my palm.
12. Hazrat Huzaifa (radi Allahu anhu) has reported: "The Apostle of Allah, Hazrat Muhammad (sallal laahu alaihi wasallam), informed us about three hundred or more persons who would appear on the face of the earth and generate tension and crises among the Muslims The Apostle of Allah (sallal laahu alaihi wasallam) told us their names along with their father's names and their tribe as well." (Mishkat)

13. Hazrat Ayesha (radi Allahu anha) asked the Holy Prophet (sallal laahu alaihi wasallam), "O Prophet! Is there any person in the world whose virtues are equal to the number of stars?" The Holy Prophet (sallal laahu alaihi wasallam) said, "Yes, and he is Umar (radi Allahu anhu)"

This Hadith shows that the Holy Prophet (sallal laahu alaihi wasallam) has the knowledge of all apparent and hidden actions of people and also the knowledge of stars.

And, finally, what can be hidden from the person who could see Allah Ta'ala! The Holy Prophet (sallal laahu alaihi wasallam) says:
"I saw Allah the Almighty. Allah put His Hand at my back and I felt it's coolness in my chest. The very moment, everything became known to me and I recognized everything." (Tirmidi; Mishkat)
There are some other instances indicating that the Holy Prophet (sallal laahu alaihi wasallam) was granted the Knowledge of the Unseen:

1. The Holy Prophet (sallal laahu alaihi wasallam) said, "Ubai bin Khalaf will be killed in my hands"

2. Suraqah bin Malik will wear the gold bangles of Khosroes.

3. Informing about the Martyrdom of Imam Hussain (radi Allahu anhu) years before his assassination at Karbala.

4. Informing about the split in the Muslim nation into 73 Sects, with one Sect following the righteous path.

5. During the Uhud battle, he informed that the Angels have taken away the body of Hazrat Hunzulah (radi Allahu anhu) to give him the last bath.
6. Informing that his wife with long arms (Hazrat Zainab - radi Allahu anha) would be first among his wives to join him after death.

7. He said that Abu Bakr (radi Allahu anhu) is the inmate of the Paradise.

8. Hussain and Hasan (radi Allahu anhuma) are the Chief of Youths in the Heaven.

9. Fatima Zahra (radi Allahu anha) is the Chief of Women in the Paradise.


HENCE it is PROVED from quran and hadith that AQAH KARIM SAW has knowledge of unseen

^^^ now quoting above hadiths with full

references and wordings 
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proof 1
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The Prophet's familiarity with and knowledge of the unseen was a well-known and universally recognized fact among both the believers and the unbelievers to the point that one of them would say to the other, "Hush! By Allah, even if there is none among us to tell him, the very stones and pebbles would tell him."
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The Prophet's familiarity with and knowledge of the unseen was a well-known and universally recognized fact among both the believers and the unbelievers to the point that one of them would say to the other, "Hush! By Allah, even if there is none among us to tell him, the very stones and pebbles would tell him."
,references 
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►Spoken by Abu Sufyan ibn H.arb to `Attab ibn Usayd and al-H.arith ibn Hisham outside the Ka`ba on the conquest of Makka as the Prophet was inside with Bilal. Cited by al-Kila`i in al-Iktifa' (2:230). Cf. al-Mawardi, A`lam al-Nubuwwa (p. 165)
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proof 2
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Al-Bukhari narrated from Ibn `Umar (ra): "We kept away from conversation and leisurely talk to our women lest some revelation come down concerning us. After the Prophet died we spoke more freely."
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►Narrated from Ibn `Umar by al-Bukhari, Ibn Majah, and Ah.mad
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proof 3
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Al-Bayhaqi narrated from Sahl ibn Sa`d al-Sa`idi (ra): "I swear by Allah that some of us would refrain from doing something with his wife as he and she lay together under the same sheet for fear some Qur'anic revelation should come down concerning them." ,
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►Narrated by al-T.abarani in al-Kabir (6:196 #5985) through Sah.ih. narrators per al-Haythami (10:284).
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proof 4
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Abd Allah ibn Rawah.a said (ra):
,
Among us is the Messenger of Allah reciting His Book
As the radiant light cleaves the true dawn's sky.
He showed us guidance after blindness and our hearts
Now firmly know that all he says will take place.
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► Narrated from Abu Hurayra by al-Bukhari in al-Tarikh al-S.aghir (1:23) 
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►and al-T.abarani in al-Ah.ad wa al-Mathani (4:38).
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► Al-Qurt.ubi (14:100) and
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► Ibn Kathir (3:460) cite it in their Tafsirs
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and H.assan ibn Thabit said (ra):
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A Prophet who sees around him what others do not
And recites the Book of Allah in every assembly!
If he says something of a day which he has not yet seen
What he says is confirmed on the morrow or the next day
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►Narrated from Hisham ibn H.ubaysh by al-T.abarani in al-Kabir (4:48-50),
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► al-H.akim (3:9-10) with a chain he declared sound,
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► Ibn `Abd al-Barr in al-Isti`ab (4:1958-1962), 
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►al-Taymi in Dala'il al-Nubuwwa (p. 59-60), 
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►and al-Lalika'i in his Sharh. Us.ul I`tiqad Ahl al-Sunna (4:780). Cf. al-T.abari in his Tafsir (1:447-448)
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► Ibn H.ibban in al-Thiqat (1:128) 
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►and al-Kila`i in al-Iktifa' (1:343)
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► Also narrated from Abu Ma`bad al-Khuza`i by Ibn Sa`d (1:230-232) but this is mursal and Abu Ma`bad is a Tabi`i as stated by Ibn H.ajar in al-Is.aba (#10545)

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above proofs answer 
claims of author of Taqwiyat al-Iman
That why Prophet (saw) Said He don't know
knowledge of unseen 
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The above two quatrains put to rest the odd claim of the author of Taqwiyat al-Iman that the Prophet did not know what would happen on the next day on the grounds that he said, "Avoid saying this" to the slave-girl reciting poetry when she said, "Among us is a Prophet that knows what happens tomorrow.
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►Narrated from al-Rubayyi` bint Mu`awwidh in al-Bukhari, the Sunan, and Ah.mad
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The reason for this order is not because he did not know - since it is established that Allah (swt) is {the knower of the Unseen, and He reveals unto none His secret save unto every messenger whom He has chosen} (Quran 72:26-27) and that He revealed to the Prophet knowledge of the future until the Day of Judgment and much of the Hereafter as well - but because knowledge of the unseen was attributed to him in absolute terms when only Allah knows the unseen in absolute terms.
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►As stated by Ibn H.ajar in his commentary of this narration in Fath. al-Bari
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Such an assertion was reminiscent of the popular belief unbecoming of a Prophet but typical of the false claims of seers, oracles, astrologers etc. that they could, of their own devices, know the future, to which Allah (swt) said(No soul knoweth what it will earn tomorrow) (Quran 31:34) Hence, the Prophet , in one version, added by way of explanation, "Only Allah knows what happens tomorrow" i.e. independently of anyone and with an absolute knowledge.
,
In Ibn Majah with a fair chain


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proof 5
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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
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►Narrated by al-Tabarani in al-Kabir (2:155 #1647) with trustworthy narrators per al-Haythami (8:263-264),
,
► Ahmad,
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► 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),
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► 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).,
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Giving Unseen knowledge 
To Sahabas (ra)
proof 6
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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.
,
► Thus narrated by Muslim and Ahmad
,

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Giving Unseen knowledge 
To Sahabas (ra)
proof 7
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Al-Bukhari and Muslim narrated from Hudhayfa 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
,
►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
,
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Giving Unseen knowledge 
To Sahabas (ra)
proof 8
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,
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.
,
► from Hudhayfa by Muslim and Ahmad with the wording:until the rising of the Hour
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Giving Unseen knowledge 
To Sahabas (ra)
proof 9
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,
Abu Dawud also narrated from Hudhayfa that he said: "By Allah! I do not know whether my companions forgot or pretended to forget it,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
,
►Al-Qari said in his commentary of al-Shifa:to turn to what is more important
,
►from Hudhayfa by Abu Dawud.

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Giving Unseen knowledge 
To Sahabas (ra)
proof 10
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,
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!
,
►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
,
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Giving Unseen knowledge 
To Sahabas (ra)
proof 11
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,
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!
,
►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)

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HIS TELLING OF UNSEEN MATTERS RELATED TO SOME OF HIS COMPANIONS (RA)
ABU BAKR RADYALLAHU `ANH
,
PROOF 12
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,
The Two Masters [al-Bukhari and Muslim] narrated from `A'isha radyAllahu `anha that the Prophet said to her: "Call your father and brother [`Abd al-Rahman] here so I will put something down in writing, for truly I fear lest someone forward a claim or form some ambition, and Allah and the believers refuse anyone other than Abu Bakr."
,
Spoken in the last days of the Prophet . Narrated from `A'isha by Muslim, Abu Dawud, and Ahmad
,

Al-Hakim narrated - declaring it sahih - from Ibn Mas`ud radyAllahu `anh who said the Prophet said: "A man from the dwellers of Paradise is about to come into your sight." Whereupon Abu Bakr came and sat among them.
,
The Prophet had already given him the glad tidings of Paradise before that occasion. Meaning: When he said:"Abu Bakr is in Janna, `Umar is in Janna, `Uthman is in Janna, `Ali is in Janna, Talha is in Janna, al-Zubayr [ibn al-`Awwam] is in Janna, `Abd al-Rahman ibn `Awf is in Janna, Sa`d [ibn Abi Waqqas], Sa`id [ibn Zayd ibn `Amr] is in Janna, and Abu `Ubayda ibn al-Jarrah is in Janna.",
,
►Narrated from Ibn Mas`ud by al-Tirmidhi (gharib) 
,
► al-Hakim (3:136=1990 ed. 3:146) who declared its chain sound. It is confirmed as authentic by identical narrations from 
,
►(1) Jabir by Ahmad with four good chains,
,
► al-Tabarani - cf. al-Haythami (9:57-58; 9:116-117) - with several chains in al-Awsat (7:110 #7002; 8:41 #7897), 
,
►Musnad al-Shamiyyin (1:375 #651), 
,
►al-Mu`jam al-Kabir (10:167 #10343), 
,
►al-Harith in his Musnad (2:889 #961), 
,
►al-Tayalisi in his Musnad (p. 234 #1674),

▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄ ▄▄▄▄[b
HIS TELLING OF UNSEEN MATTERS RELATED TO SOME OF HIS COMPANIONS (RA)
ABU BAKR RADYALLAHU `ANH
,
PROOF 12
▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄▄ ▄▄▄▄
,
►Ibn Abi `Asim in al-Sunna (2:624 #1453), 
,
►Ahmad in Fada'il al-Sahaba (1:209 #233; 2:577 #977), 
,
►and al-Muhibb al-Tabari in al-Riyad al-Nadira (1:301 #146); 
,
►(2) Abu Mas`ud by al-Tabarani in al-Mu`jam al-Kabir (17:250 #695); 
,
►and (3) Ibn Mas`ud by Ahmad in Fada'il al-Sahaba (1:104 #76).
,
► from Umm Marthad in al-Ahad wa al-Mathani (6:234 #3467) 
,
►and al-Kabir (24:301 #764) cf. Ibn `Abd al-Barr, al-Isti`ab (4:1957 #4209), 
,
►and from Jabir in Ahmad's Fada'il al-Sahaba (2:608 #1038) 
,
► Malik, Abu Sa`id al-Khudri's father; Mu`awiya (in al-Firdaws 5:482 #8830 and Mizan al-I`tidal 2:243, 4:359); 
,
►Hilal al-Habashi (Mawla al-Mughira ibn Shu`ba in al-Isaba 6:550 #8996 cf. Nawadir al-Usul #123
,
► and Hilyat al-Awliya' 1985 ed. 2:81, the latter also mentioning Uways al-Qarani), Jarir (Nawadir #128), 
,
►Sharik ibn Khubasha al-Numayri (Isaba 3:384 #3987), and al-Dahhak ibn Khalifa al-Ansari (ibid. 3:475 #4166).
,
► Narrated from `Abd al-Rahman ibn `Awf and Sa`id ibn Zayd in the Sunan and Ahmad
,

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 13
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Abu Nu`aym, al-Bazzar, Abu Ya`la, and Ibn Abi Khaythama narrated from Anas radyAllahu `anh who said: "I was with the Prophet inside an enclosed garden when someone came and knocked on the gate. He said, 'Anas, let him in, give him the glad tidings of Paradise, and tell him he shall be my successor.' Lo and behold! It was Abu Bakr.Then another man came and knocked on the gate whereupon the Prophet said, 'Let him in, give him the glad tidings of Paradise, and tell him he shall be my successor after Abu Bakr.' Lo and behold! It was `Umar.


Then another man came and knocked on the gate whereupon the Prophet said, 'Let him in, give him the glad tidings of Paradise, and tell him he shall be my successor after `Umar - and that he shall be killed.' Lo and behold! It was `Uthman.,
,
► Narrated from Anas by Abu Ya`la in his Mu`jam (1:178), 
,
►Ibn Abi `Asim in al-Sunna (2:557), 
,
►Ibn `Adi in al-Kamil (4:91), 
,
►and al-Khatib in Tarikh Baghdad (9:339), 
,
►al-Bazzar, and Ibn `Asakir, all of them with a very weak chain because of Saqr ibn `Abd al-Rahman who al-Haythami (5:175) said "is a liar." The report is confirmed independently
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 14
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hakim narrated - declaring it sound - and also al-Bayhaqi, from Safina radyAllahu `anh who said: "When the Prophet built the Mosque Abu Bakr brought a stone and put it down; then `Umar brought a stone and put it down; then `Uthman brought a stone and put it down. Whereupon the Prophet said, 'These are the ones that shall govern after me.
,
►Narrated from Safina by al-Hakim (3:13=1990 ed. 3:14), 
,
►Nu`aym ibn Hammad in the Fitan, 
,
►al-Bayhaqi in the Dala'il as well as Ibn `Asakir, 
,
►and from `A'isha by al-Hakim (3:96-97=1990 ed. 3:103)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 15
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
There is in this narration an allusion to their order of succession - Allah be well-pleased with them! Indeed, it was mentioned explicitly in some narrations that he was asked about it and replied, "These are the successors after me" while another narration has, "These are the ones who shall govern after me."Imam Abu Zur`a [al-`Iraqi] said, "Its chain is free of harm, and al-Hakim narrated it in the Mustadrak anddeclared it sound


▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 17
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
,
Al-Bayhaqi and Abu Nu`aym narrated from `Abd Allah ibn `Amr ibn al-`As radyAllahu `anhuma who said: "I heard the Prophet say: 'There shall be among you twelve caliphs. Abu Bakr al-Siddiq shall not tarry but little after me, while the Master of the Arabs shall live a blameless life and die a martyr.' Someone asked, 'Who is he, O Messenger of Allah?' He replied, '`Umar ibn al-Khattab!' Then he turned to `Uthman and said, 'As for you, they shall ask you to cast off a shirt that Allah vested you with. By the One Who sent me with the truth! Truly, if you cast it off, you shall not enter Paradise until the camel passes through the eye of the needle.'
,
►Narrated from `Abd Allah ibn `Amr ibn al-`As by al-Bayhaqi
,
► and al-Tabarani in al-Awsat (8:319 #8749) 
,
►and al-Kabir (1:54 #12, 1:90 #142) - cf. al-Haythami (5:178) -
,
► and with a different chain in al-Ahad wa al-Mathani (1:96 #67) without the mention of `Uthman, as does Ibn Abi `Asim in al-Sunna (2:558); 
,
►as well as the segment "Abu Bakr al-Siddiq shall not tarry but little after me" in al-Ahad wa al-Mathani (1:73-74 #13), cf. Ibn Abi `Asim (2:548),
,
► Ibn al-Jawzi in Sifat al-Safwa (1:235-236) and - from him - al-Muhibb al-Tabari mursal from al-Zuhri in al-Riyad al-Nadira (1:408 #329). 
,
► and Ibn al-Qaysarani's Tadhkirat al-Mawdu`at (#1032). The narration is sound only in the wording: "O `Uthman! It may be that Allah shall vest you with a shirt. If the hypocrites demand that you remove it, do not remove it." He repeated it thrice. ,
,
Narrated from `A'isha with sound chains by al-Tirmidhi (hasan gharib), 
,
►Ibn Hibban,
,
► Ahmad,
,
► Ibn Majah,
,
► and al-Hakim.

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 18
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Ibn `Asakir narrated from Anas radyAllahu `anh who said: "The delegation of Banu al-Mustalaq instructed me to ask the Messenger of Allah , 'If we come next year and not find you, to whom should we remit our [obligatory] sadaqat?' I conveyed him the question and he replied, 'Remit them to Abu Bakr.' I told them his answer but they said, 'What if we do not find Abu Bakr?' I conveyed him the question and he replied, `Remit them to `Umar.' They asked again, 'What if we do not find `Umar?' He said, 'Remit them to `Uthman, and may they perish the day they kill `Uthman
,
Narrated from Anas by Abu Nu`aym in Hilyat al-Awliya' (1985 ed. 8:358) and 
,
►Ibn `Asakir in Tarikh Dimashq (39:177). Cf. Kanz al-`Ummal (#36333)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 19
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Abu Ya`la narrated with a sound chain from Sahl radyAllahu `anh that [Mount] Uhud trembled while the Messenger of Allah , Abu Bakr, `Umar, and `Uthman were on it, whereupon the Messenger of Allah said: "Be firm, Uhud! There is none on you but a Prophet, a Siddiq, and two martyrs!" After that, `Umar and `Uthman were killed as martyrsand Abu Bakr died radyAllahu `anh,
,
►Narrated from Anas by al-Bukhari, 
,
►al-Tirmidhi
,
►Abu Dawud
,
► al-Nasa'i and Ahmad

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 20
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarani narrated from Ibn `Umar radyAllahu `anha that the Prophet was inside an enclosed garden when Abu Bakr sought permission to enter. He said, "Give him permission and give him the glad tidings of Paradise." Then `Umar sought permission and he said, "Give him permission and give him the glad tidings of Paradise and martyrdom. Then `Uthman sought permission and he said, "Give him permission and give him the glad tidings of Paradise and martyrdom


▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 23
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarani and al-Bayhaqi narrated from Zayd ibn Arqam radyAllahu `anh who said: "The Prophet sent me out, saying, 'Go and see Abu Bakr. You will find him sitting inside his house wrapped up in his cloth with his legs drawn up (muhtabyan). Give him the glad tidings of Paradise. Then go to the mountain until you find `Umar riding a donkey and his tall frame looming in the distance. Give him the glad tidings of Paradise. Then go to `Uthman, whom you will find in the market selling and buying, and give him the glad tidings of Paradise after a harrowing ordeal.' I went and found them as the Messenger of Allah had said, and I told them.
,
►Part of a longer hadith narrated from Zayd ibn Arqam by al-Tabarani in al-Awsat (1:266-267 #868),
,
► al-Bayhaqi in the Dala'il, 
,
►and al-Dhahabi in the Siyar, both indicating its weakness. If true, the events possibly preceded those of the narration of Abu Musa at Aris. Cf. al-Haythami (9:55-56) 
,
►and Ibn Kathir, al-Bidaya, section on Dala'il al-Nubuwwa, chapter on "His ( telling of unseen future matters)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 24
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hakim narrated - declaring it sound - from Jabir radyAllahu `anh who said: "I walked with the Prophet to [the house of] a woman who slaughtered a sheep for us. At that time he said: 'Behold! A man from the people of Paradise is about to enter.' Whereupon Abu Bakr came in. Then he said: `Behold! A man from the people of Paradise is about to enter.' Whereupon `Umar came in. Then he said: 'Behold! A man from the people of Paradise is about to enter. O Allah, if You wish, let it be `Ali.' Whereupon `Ali entered."(14
,
,
►Narrated from Ibn Mas`ud by al-Tirmidhi (gharib) 
,
► al-Hakim (3:136=1990 ed. 3:146) who declared its chain sound. It is confirmed as authentic by identical narrations from 


▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 25
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Ibn Sa`d and Ibn Abî Shayba narrated from Abû al-Ashhab, from a man from Muzayna [near Madîna], that the Prophet saw `Umar wearing a certain shirt whereupon he asked him, "Is it new or has it been washed already?" 'Umar replied, "It has been washed already." The Prophet said, "`Umar! wear new clothes, live a blameless life, and die a martyr!" This is a mursal report
,
►Narrated with a weak mursal chain - as Abû al-Ashhab Ja`far ibn Hayyân al-`Utâridî did not meet the Sahâba - by Ibn Abî Shayba (8:453, 10:402) and Ibn Sa`d (3:329) and al-Dûlâbî (1:109) but with a muttasil chain of trustworthy narrators through al-Zuhrî as stated by al-Bûsirî in Misbâh al-Zujâja (4:82),
.
► all of them used by al-Bukhârî and Muslim as stated by al-Haythamî (9:73-74), from Ibn `Umar by Ahmad in his Musnad (Arna'ût ed 9:440-442 #5620) and Fadâ'il al-Sahâba (1:255 #322-323),
,
► Ibn Mâjah, 
,
►Ibn Hibbân (Arna'ût ed 15:320-322 #6897), 
,
►al-Bazzâr (Zawâ'id #2504), 
,
►Abû Ya`lâ in his Musnad (#5545), 
,
►al-Tabarânî in al-Kabîr (12:283 #13127)
,
► and al-Du`â' (p. 143 #399),
,
► Ibn al-Sunnî and al-Nasâ'î in their `Amal al-Yawm wa al-Layla (respectively #269 and 1:275 #311), 
,
►Abû Nu`aym in Akhbâr Asbahân (1:139),
,
► al-Azdî in his Jâmi` (11:223), `Abd ibn Humayd in his Musnad (p. 238 #723),
,
► Ibn `Abd al-Barr in al-Istî`âb (3:1157),
,
► al-Baghawî in Sharh al-Sunna (12:50 #3112),
,
► and al-Bayhaqî in the Shu`ab, all through `Abd al-Razzâq (#20382) whom some of the Imâms considered erroneous in his narration of this hadîth through al-Zuhrî as explained by Ibn Rajab in Sharh `Ilal al-Tirmidhî (2:585). Consequently it was declared inauthentic by al-Bukhârî ("lâ shay'") in al-Tirmidhî's `Ilal (p. 373), 
,
►Ibn `Adî ("munkar") in al-Kâmil (5:1948), 
,
►al-Nasâ'î in `Amal al-Yawm wa al-Layla quoting Yahyâ ibn Sa`îd al-Qattân - cf.
,
► al-Bayhaqî in al-Sunan al-Kubrâ (6:85 #10143)

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 26
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Bazzâr, al-Tabarânî and Abû Nu`aym narrated from `Uthmân ibn Maz`ûn - Allâh be well-pleased with him - who said: "I heard the Messenger of Allâh say of `Umar: 'This is the bolt of dissension (ghalqu al-fitna). There shall not cease to stand between you and dissension a strongly shut gate as long as this man lives among you.'"
,
►Narrated by al-Tabarânî in al-Kabîr (9:38 #8321), 
,
►al-Bazzâr, al-Wâsitî in Târîkh Wâsit (p. 244-245),
,
► and Ibn Qâni` in Mu`jam al-Sahâba (2:258 #774) with a weak chain, cf. al-Haythamî (9:72),
,
► but the report is confirmed by al-Tabarânî's narration in al-Awsat that Abû Dharr called `Umar "the padlock of dissension" (qufl al-fitna) with a chain of trustworthy narrators according to Ibn Hajar in Fath al-Bârî (1959 ed 6:606) except that al-Haythamî (9:73) suspects a missing link between al-Hasan al-Basrî and Abû Dharr.
,
► The same is also narrated from Ibn `Abbâs by al-Daylamî in al-Firdaws (1:438 #1785)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 27
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarânî also narrated from Abû Dharr that the Prophet said: "No dissension can reach as long as this man is among you," meaning `Umar
,
►Narrated by al-Tabarânî in al-Awsat (2:267-268 #1945) with the same chain as the qufl narration

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 28
▄▄▄▄▄▄▄▄▄▄▄▄▄
,

Al-Tabarânî narrated from Zayd ibn Thâbit who said that he heard the Prophet say: "`Uthmân passed by me while one of the angels was with me and the latter said, 'This is a martyr, his people will kill him. Truly he puts us to shame
,
►Narrated from Zayd ibn Thâbit by al-Tabarânî in al-Kabîr (5:159) with a chain al-Haythamî (9:82) 
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 29
▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hâkim - declaring it sound - and al-Bayhaqî narrated from Abû Hurayra that he said at the time `Uthmân was besieged: "I heard the Messenger of Allâh say: 'There shall be a dissension and strife.' We said, 'O Messenger of Allâh! What do you order us to do then?' He replied, 'Stay with the leader and his friends,' pointing to `Uthmân
,
►Narrated from Abû Hurayra by al-Hâkim (3:99=1990 ed 3:105; 4:434=4:480) ,
,
►and al-Dhahabî confirmed it as sound;
,
► Ibn Abî Shayba (10:363 #32049); 
,
►al-Tabarânî in al-Awsat (9:175 #9457); 
,
►Ibn Abî `Asim in al-Sunna (2:587 #1278); 
,
►and al-Bayhaqî in al-I`tiqâd (p. 368)



▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 30

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Ibn Mâjah, al- Hâkim - declaring it sound-, al-Bayhaqî, and Abû Nu`aym narrated from `A'isha - Allâh be well-pleased with her: "The Messenger of Allâh summoned `Uthmân and then spoke to him confidentially, whereupon the face of the latter changed. The Day of the House [= when he was besieged] we told him, `Will you not put up a fight?' He said, `No! The Messenger of Allâh took a covenant from me [not to fight at the time of my martyrdom] and I shall fulfill it
,
►Narrated from Abû Sahla, `Uthmân's freedman,
,
► by al-Tirmidhî (hasan sahîh gharîb),
,
►Ahmad in the Musnad and Fadâ'il al-Sahâba (1:494),
,
►Ibn Mâjah,
,
►Ibn Hibbân,
,
►al-Hâkim (1990 ed 3:106),
,
► Ibn Sa`d (3:66) and Abû Ya`lâ in his Musnad (8:234),
,
► and al-Bazzâr (2:60) with sound chains
,

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 31

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Ibn `Adî and Ibn `Asâkir narrated from Anas who said: "The Messenger of Allâh said: 'O `Uthmân! You shall be given the caliphate after me but the hypocrites will want you to renounce it Do not renounce it but fast on that day so that you will break your fast with me.'"
,
►Narrated from Anas by Ibn `Asâkir in Târîkh Dimashq (39:290), Ibn `Adî in al-Kâmil (3:27)
,
►and al-Dhahabî in his Mîzân (2:424)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 32

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hâkim - declaring it sound -
 and Ibn Mâjah narrated from Murra ibn Ka`b who said: "I heard the Messenger of Allâh mention a trial, at which time a man cloaked in his garment passed by. He said: 'This man, at that time, shall follow right guidance.' I went to see him and it was `Uthmân
,
►Narrated from Ka`b ibn Murra al-Bahzî by al-Tirmidhî (hasan sahîh),
,
►Ibn Mâjah with a weak chain,
,
►Ahmad with several fair chains in his Musnad and Fadâ'il al-Sahâba (1:450),
,
►al-Hâkim (1990 ed 3:109, 4:479 sahîh),
,
►Ibn Abî Shayba (6:360 #32025-32026, 7:442 #37090) with three chains,
,
► al-Tabarânî in al-Kabîr (19:161-162 #359, #362, 20:315 #750),
,
► and Nu`aym ibn Hammâd in al-Fitan (1:174 #461)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 33

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hâkim narrated from Ibn `Abbâs - Allâh be well-pleased with both of them - who said that the Prophet told them that drops from the blood of `Uthmân shall fall on the verse (and Allah will suffice thee (for defense) against them( (2:137); and this is what took place
,
►Narrated from Ibn `Abbâs by al-Hâkim (3:103=1990 ed 3:110),
,
► from al-Zubayr ibn `Abd Allâh's grandmother by al-Tabarî in his Târîkh (2:671),
,
► from `Umra bint `Abd al-Rahmân by Ibn Abî Hâtim in al-Jarh wa al-Ta`dîl (4:179 #780),
,
►and from Waththâb by Ibn Sa`d (3:72)

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 33

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
The hadîth Master al-Silafî narrated from Hudhayfa who said: "The beginning of dissensions is the murder of `Uthmân and the last of them is the coming out of the Anti-Christ: By the One in Whose Hand is my soul! None shall die with a mustard seed's worth of love for the killers of `Uthmân except he shall follow the Anti-Christ if the latter comes in his lifetime and, if not, he shall believe in him in his grave." It is evident that Hudhayfa heard this from the Prophet for it is not something that can be said on the basis of opinion
,
►Narrated to here from Hudhayfa by Ibn Abî Shayba with two chains (7:264 #35919-35920)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 34

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarânî narrated with a sound chain from [Abû] Mas`ûd who said: "We were with the Prophet in some campaign at which time distress befell the people. I saw in their faces the signs of dejection while I saw happiness in those of the hypocrites. Seeing this, the Messenger of Allâh said: 'I swear by Allâh that the sun shall not set before Allâh first brings you some sustenance.' `Uthmân understood that Allâh and His Prophet would most certainly be confirmed, so he bought fourteen mounts loaded with food and conveyed nine of them to the Prophet . The signs of joy could be seen on the faces of the Muslims and those of sadness on the faces of the hypocrites. I saw the Prophet raising his hands until one could see the whiteness of his arm-pits, supplicating on behalf of `Uthmân with a supplication I never heard him say for anyone before him
,
►Narrated not from Ibn Mas`ûd but Abû Mas`ûd by Ahmad in Fadâ'il al-Sahâba (1:234 #287) ,
,
►and al-Tabarânî in al-Kabîr (17:249-250 #694)
,
►and al-Awsat (7:195-196 #7255) through Sa`îd ibn Muhammad al-Warrâq who is weak although al-Haythamî (9:85-96=9:113-115 #14523, #14560) graded its chain fair

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 35

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Bayhaqî narrated from 
`Urwa that when the Prophet alighted at Hudaybiyya he sent `Uthmân to the Quraysh saying, "Tell them that we have not come to fight but only for the Minor Pilgrimage and invite them to Islâm." He also ordered him to visit all the male and female believers of Makka and give them the glad tidings of impending victory and to tell them of the near appearance of his Religion in Makka, if Allâh wills so that the faith should no longer be derided there. He went to see the Quraysh and told them this but they refused and declared that they would fight. Then the Messenger of Allâh summoned people to pledge their loyalty, whereupon someone called out: "Lo! Truly the Holy Spirit has descended upon the Messenger of Allâh" Then the Muslims pledged to him that they would never desert him. Allâh frightened the idolaters with this event so they released all the Muslims they had previously held and asked for a truce and treaty. The Muslims said, while at Hudaybiyya and before `Uthmân got back, that the latter had reached the Ka`ba and circumambulated it The Prophet said: "I do not think that he circumambulated it while we are under siege." When `Uthmân returned they told him, "You circumambulated the House." He replied, "Perish your thought! By the One in Whose Hand is my soul, even if I had taken up residence there for one year with the Messenger of Allâh at Hudaybiyya, I would not have circumambulated it until the Messenger of Allâh did. The Quraysh invited me to circumambulate it but I refused." The Muslims said, "The Messenger of Allâh is truly the most knowing of Allâh among us and the one with the best opinion.
,
►Narrated from `Urwa by Ibn `Asâkir in Târîkh Dimasqh (39:76-78),
,
► al-Bayhaqî in al-Sunan al-Kubrâ (9:218-221),
,
►and Ibn Abî Shayba; also, in part, by Ibn Sa`d (2:97). Cf. Ibn Kathîr's Tafsîr (4:187), Kanz (#30152),
,
►and `Awn al-Ma`bûd (7:289)

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 36

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarânî narrated from Salmâ the wife of Abû Râfi` - Allâh be well-pleased with both of them - who said: "I can see myself with the Messenger of Allâh when he said: 'A man from Paradise is about to come into your presence.' Lo and behold! I heard the sound of footsteps and there was `Alî ibn Abî Tâlib (kw).
,
►Narrated from Salmâ the wife of Abû Râfi` in al-Kabîr (24:301) cf. al-Haythamî (9:156-157 #14693)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 37

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hâkim and al-Bayhaqî narrated from Abû Sa`îd al-Khudrî who said: "We were with the Messenger of Allâh one time when his sandal-strings broke, so `Alî stayed behind, mending them, after which the Prophet walked a little and said: 'In truth there shall be, among you, one who shall fight over the interpretation of the Qur'ân just as I fought over its revelation.' Abû Bakr asked, `Am I he?' The Prophet said no. `Umar asked: `Am I he?' The Prophet said: 'No, but the sandal repairman (khâsif al-na`l)
,
►Narrated from Abû Sa`îd al-Khudrî by Imâm Ahmad with a sound chain as stated by al-Haythamî (9:133),
,
► Ibn Hibbân with a sound chain as per al-Arna'ût (15:385 #6937),
,
► al-Hâkim (3:122) who declared it sahîh while al-Dhahabî said in Talkhîs al-`Ilal al-Mutanâhiya (fo 18): "This hadîth has a good chain."
,
► Also narrated by al-Baghawî in Sharh al-Sunna (10:233),
,
►Abû Ya`la in his Musnad (#1086), Sa`îd ibn Mansûr in his Sunan,
,
► Ibn Abî Shayba (12:64),
,
►Abû Nu`aym in al-Hilya,
,
►and al-Bayhaqî in Dalâ'il al-Nubuwwa (6:435)
,
► and Shu`ab al-Imân

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 37

▄▄▄▄▄▄▄▄▄▄▄▄▄
,

Abû Ya`lâ and al-Hâkim - who graded it a sound report 
- narrated from Ibn `Abbâs - Allah be well-pleased with both of them - that the Prophet said to `Alî: "In truth, you shall certainly experience great hardship after me." He asked: "With my Religion safe?" The Prophet said yes
,
►Narrated from Ibn `Abbâs by al-Hâkim (3:140=3:151) and - mursal - Ibn Abî Shayba (6:372 #32117
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 38

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarânî narrated from `Alî who said: "The Prophet took my pledge that I must fight traitors, deceivers, and renegades (al-nâkithîn wal-qâsitîn wal-mâriqîn)
,
►Narrated from `Alî ibn Rabî`a from `Alî by al-Bazzâr and Abû Ya`lâ (1:397 #519) with a chain containing al-Rabî` ibn Sahl who is weak cf. Ibn Hajar in Lisân al-Mîzân (2:446 #1827) but the latter considers the meaning true.
,
► Also related as a saying of `Ammâr ibn Yâsir by Abû Ya`lâ (3:194 #1623).
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 39

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Humaydî, al-Hâkim, and others narrated from Abû al-Aswad [al-Du'alî] who said: "`Abd Allâh ibn Salâm came and said to `Alî as the latter had his foot in the stirrups: 'Do not go to the people of Iraq! If you do, the sword-blades shall fall on you there.' `Alî replied: `I swear it by Allâh: the Messenger of Allâh told me the same before you did.
,
► Narrated from Abu al-Aswad, from `Alî by al-Humaydî in his Musnad (1:30 #53),
,
► al-Bazzâr (2:295-296 #718), Abû Ya`lâ (1:381 #491),
,
► al-Tabarânî in al-Ahâd (1:144 #172),
,
► Ibn Hibbân (15:127 #6733),
,
► and al-Hâkim (3:140=1990 ed 3:151) all with chains containing the Shî`î `Abd al-Malik ibn A`yan and thus weakened by al-Dhahabî although considered strong by al-Haythamî (9:138) and fair by al-Arna'ût while al-Dyâ' al-Maqdisî retains it among the sound hadîths in al-Mukhtâra (2:128-129 #498)

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 40

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Abû Nu`aym narrated from `Alî who said: "The Messenger of Allâh told me: 'There shall be dissensions and your people shall argue with you.' I said, 'What do you order me to do?' He replied: 'Rule by the Book.'"20 Al-Bayhaqî narrated from `Alî who said: "Fâtima's hand was asked in marriage from the Messenger of Allâh [but he refused], so a freedwoman that belonged to me at the time said to meid you hear that Fâtima's hand was asked in marriage? Then what prevents you from going to see the Messenger of Allâh about it?'So I went to see him, and the Messenger of Allâh possessed great majesty and presence, so when I stood before him I froze. By Allâh! I could not say a word. The Messenger of Allâh said: 'What brings you?' I stayed silent He said: 'Perhaps you came to ask Fâtima's hand?' I said yes.
,
►Narrated from `Alî by al-Bayhaqî in al-Sunan al-Kubrâ (7:234#14129)
,
► and al-Dûlâbî in al-Dhurriyya al-Tâhira (p. 64) as in the Kanz (#37754)
,

proof 40

,
Al-Hâkim - he declared it sound - and Abû Nu`aym narrated from `Ammâr ibn Yâsir - Allah be well-pleased with both of them - that the Prophet said to `Alî: "The most criminal of all people is he that shall strike you here" - indicating his temple - "until blood soaks this" - indicating his beard.
,
►Narrated (1) from `Ammâr ibn Yâsir with a sound chain as stated by al-Suyûtî in Târîkh al-Khulafâ' (p. 173) - by Ahmad in his Musnad
,
►al-Nasâ'î in al-Sunan al-Kubrâ (5:153 #8538),
,
►Abû Nu`aym's Dalâ'il al-Nubuwwa (p. 552-553 #490)
,
►al-Hâkim (3:140-141) as well as - with a chain missing a link between `Ammâr and the Tâbi`î - al-Bazzâr (4:254 #1424)
,
►from Jâbir ibn Samura by Abû Nu`aym in the Dalâ'il (p. 553 #491)
,
►cf. al-Suyûti in al-Khasâ'is al-Kubrâ (2:420)
,
►from the Shî`î Tha`laba ibn Yazîd al-Himmânî, from `Alî by Ibn Sa`d (3:34),

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 42

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Abû Nu`aym narrated something like it from Jâbir ibn Samura and Suhayb. Al-Hâkim narrated from Anas who said: "I went in with the Prophet to see `Alî who lay sick while Abû Bakr and `Umar were visiting him.One of them said to the other, 'I do not think that he will survive,' whereupon the Messenger of Allâh said: 'In truth, he shall not die other than murdered and he shall not die until he is filled with bitterness.
,
Narrated by al-Hâkim (3:139=1990 ed 3:155)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 43

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hâkim narrated from Thawr ibn Mijzâ'a who said: "I passed by Talha on the Day of the Camel as he was [lying on the ground and] about to expire. He said to me: 'What side are you on?' I replied, 'With the friends of the Commander of the Believers.' He said, 'Stretch out your hand so that I may pledge my loyalty to you.' I stretched my hand and he pledged his loyalty to me. Then his spirit came out I went back to `Alî and told him. He said, 'Allâh is greatest! The Messenger of Allâh said the truth: Allâh would not have Talha enter Paradise except firmly bound by his pledge of loyalty to me.
,
►Narrated by al-Hâkim (1990 ed 3:421) with weak chain according to Ibn Hajar in al-Atrâf [Itrâf al-Musnad al-Mu`talî bi Atrâf al-Musnad al-Hanbalî] as reported in the Kanz (#31646)

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 44

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Bayhaqî narrated through Ibn Ishâq who said: "Yazîd ibn Sufyân narrated to me from Muhammad ibn Ka`b that the scribe of the Messenger of Allâh at that truce - meaning the truce of al-Hudaybiyya - was `Alî ibn Abî Tâlib, at which time the Messenger of Allâh told him: 'Write: These are the terms of the truce between Muhammad ibn `Abd Allâh and Suhayl ibn `Umar.' `Alî stalled and would not write anything less than 'Muhammad the Messenger of Allâh'Whereupon the Messenger of Allâh said: 'Write it, for truly you shall suffer something similar, and be treated unjustly
,
►Narrated by al-Bayhaqî in the Dalâ'il after Ibn Ishâq's narration in the Maghâzî cf. al-Suyûtî, Khasâ'is (1:188),
,
► Sîra Halabiyya (2:707),
,
► al-Khuzâ`î, Takhrîj al-Dilâlât (1995 ed p. 178=1985 ed p. 188)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 45

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Alî said: 
"Two types of people shall perish concerning me: a hater who forges lies about me, and a lover who over-praises me
,
►Narrated from `Alî by Abû Ya`la in his Musnad (1:406 #534)
,
►Ahmad in his with two weak chains which Shaykh Ahmad Shakir declared fair (hasan) with his usual lenience (2:167-168 #1377-1378)
,
► al-Hâkim (3:123) declared its chain sahîh but al-Dhahabî indicated its weakness due to al-Hakam ibn `Abd al-Mâlik,
,
►as did Ibn al-Jawzî in al-`Ilal al-Mutanâhiya (1:227 #357).
,
► Al-Haythamî in Majma` al-Zawâ'id (9:133) indicated the weakness of all the above chains for the same reason but mentioned that al-Bazzâr also narrated it in his Musnad.
,
►Also narrated by al-Bayhaqî in al-Sunan al-Kubrâ (5:137 #8488) and Ahmad in Fadâ'il al-Sahâba (2:639 #1087, 2:713 #1221, 2:713 #1222)


▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 46

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarânî and Abû Nu`aym narrated from Jâbir ibn Samura who said, "The Messenger of Allâh said to `Alî: 'You shall be given leadership and caliphate; and truly, this shall be dyed red with this,' meaning his beard with [the blood from] his head.
,
►Narrated from Jâbir ibn Samura by al-Tabarânî in al-Kabîr (2:247 #2038)
,
► and al-Awsat (7:218 #7318)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 47

▄▄▄▄▄▄▄▄▄▄▄▄▄
The Two Masters narrated from Salama [ibn `Amr] ibn al-Akwa` who said: "`Alî stayed behind due to ophtalmia when the Messenger of Allâh was in Khaybar. He said: 'How can I stay behind and not go with the Messenger of Allâh ?' So he went out and caught up with him. The eve of the victory granted by Allâh the Messenger of Allâh said: 'I swear that, tomorrow, I shall give the standard to a man whom Allâh loves and also His Messenger, by means of whom Allâh shall grant victory.' Then, lo and behold! There was `Alî among us unexpectedly. They said, 'Here is `Alî!' so he gave him the standard and Allâh granted victory through him.
,
►Narrated from Salama ibn al-Akwa` Sahl ibn Sa`d and Abû Hurayra by al-Bukhârî, Muslim, and Ahmad
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 48

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
same hadith as in 47 is narrated by Al-Bukhârî and Muslim also narrated it with a different wording from Salama ibn al-Akwa,

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 49

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
adding to the above 47 and 48 hadith 
: "Then he spat into his eyes and he was cured." Al-Hârith and Abû Nu`aym narrated it with yet another wording from Salama adding: "Then `Alî took it [the flag] and planted it right under their fort, whereupon one of the Jews looked down at him from the top of the fort and said: 'Who are you?' He replied: ``Alî' The Jew said: 'You will overcome (`ulûtum), by the [Book] revealed to Mûsâ!' `Alî did not return until Allâh granted victory at his hands.
,
►Narrated from Salama by Ibn Hishâm in the Sîra (4:305-306) and Ibn Hibbân in al-Thiqât (2:13)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 50

▄▄▄▄▄▄▄▄▄▄▄▄▄
Abû Nu`aym said: "There is in it a sign of the advanced knowledge of the Jews, thanks to their books, as to who is sent to fight against them and shall be granted victory." The account was also narrated from Ibn `Umar, Ibn `Abbâs, Sa`d ibn Abî Waqqâs, Abû Hurayra, Abû Sa`îd al-Khudrî, `Imrân ibn Husayn, Jâbir, and Abû Laylâ al-Ansârî. Abû Nu`aym narrated all of them, and they all contain the account of the spitting into the eyes and their healing.
,
►Perhaps in Abû Nu`aym's Ma`rifat al-Sahâba wa Fadâ'ilihim
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 51

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Bayhaqî and Abû Nu`aym narrated from Burayda that the Messenger of Allâh said: "I swear that, tomorrow, I shall give the standard to a man who loves Allâh and His Messenger, and who shall take it by force" at a time `Alî was not there yet. The Quraysh competed for it then `Alî arrived on his camel, eyes inflamed with ophtalmia.The Prophet said: "Come near" then spat into his eyes - they were never sore again until he died - and gave him the flag
,
►Narrated by al-Tabarî in his Târîkh (2:137)

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 52

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Ahmad, Abû Ya`lâ, al-Bayhaqî, and Abû Nu`aym narrated from `Alî who said: "My eyes were never sore nor inflamed ever again after the Messenger of Allâh spat into my eyes the day of Khaybar
,
►Narrated by al-Tabarânî, Sa`îd ibn Mansûr, Ibn Abî Shayba,
,
► al-Tabarî who declared it sound, Ahmad and Abû Ya`lâ with strong narrators as per al-Haythamî ,
,
► Ibn Kathîr in al-Bidâya,
,
► and al-Bayhaqî in the Dalâ'il cf. Kanz (#35467-35468). Another version states that Abû Laylâ asked `Alî why he wore summer clothes in winter and winter clothes in summer to which he replied: "The day of Khaybar the Prophet summoned me when my eyes were sore. I said to him: `O Messenger of Allâh! I have ophtalmia.' He blew on my eyes and said: `O Allâh! remove from him hot and cold' I never felt hot nor cold after that day." Narrated from `Abd Allâh ibn Abî Laylâ by Ahmad and Ibn Mâjah with weak chains

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 52

▄▄▄▄▄▄▄▄▄▄▄▄▄
,

Ibn Ishâq narrated from `Ammâr ibn Yâsir - Allâh be well-pleased with him - who said: "I and `Alî ibn Abî Tâlib were teaming up in the expedition of al-`Ushayra. When the Messenger of Allâh alighted there we saw people from the Banû Midlaj working near one of theirs springs and in a date orchard. `Alî ibn Abî Tâlib said, `Abû al-Yaqzân, what if we went to see those people and look at them working?' I said, 'If you like.' So we went to them and looked at them work for a while. Then we became sleepy so I and `Ali went away until we found a low-lying sand-dune where we lied down. There, we slept By Allâh! Nothing woke us except the Messenger of Allâh himself, moving us with his foot, and we were all covered in sand from the spot where we had slept That day, the Messenger of Allâh said to `Alî ibn Abî Tâlib: `Abû Turâb! (Sand-Man)' - for he saw him covered in sand - then he said: 'Shall I not tell you of the two wickedest people ever?' We said, 'Do, O Messenger of Allâh!' He replied: 'The whitish man of Thamûd who hamstrung the she-camel, and the man who shall strike you on this, O `Alî' - he placed his hand on `Alî's temple - `until this gets soaked from it' - he touched `Alî's beard."

►Narrated from `Ammâr by Ibn Hishâm (3:144),
,
►Ahmad in the Musnad (30:256-267 #18321, #18326 hasan lighayrih)
,
► and Fadâ'il al-Sahâba (2:687),
,
►al-Bazzâr (#1417),
,
►al-Bukhârî in al-Târîkh al-Saghîr (1:71),
,
►al-Tahâwî in Sharh Mushkil al-Athâr (#811),
,
► al-Dûlâbî in al-Asmâ' wa al-Kunâ (2:163),
,
► al-Tabarî in his Târîkh (2:14),
,
► Abû Nu`aym in the Hilya (1:141)
,
►and Ma`rifat al-Sahâba (#675),
,
► al-Hâkim (3:141=1990 ed 3:151),
,
► al-Bayhaqî in Dalâ'il al-Nubuwwa (3:12-13), and others cf. al-Haythamî (9:136)

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 53

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Later, what the Prophet had said took place and Allâh Most High ordained the killing of `Alî in the exact way mentioned by the Messenger of Allâh at the hand of the most wretched of latter-day men, `Abd al-Rahmân ibn Muljam al-Murâdî. Al-Bayhaqî narrated from `Alî who said: "The Prophet said: 'A boy shall be born to you after me whom I am giving my name and cognomen (kunya)'" - meaning Muhammad ibn al-Hanafiyya
,
► Muhmmad ibn `Alî ibn Abî Tâlib. Narrated by Ibn Sa`d (5:92),
,
►Ibn `Asâkir,
,
► and al-Bayhaqî in the Dalâ'il with chains according to Ibn al-Jawzî cf. Kanz al-`Ummâl (#34330, #37854, #37858)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 54

▄▄▄▄▄▄▄▄▄▄▄▄▄
It was mentioned in the Sîra, as narrated from Ibn `Abbâs - Allâh be well-pleased with both of them - 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.
,
►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

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 54

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Bukhârî narrated from Abû Bakrah who said: "The Messenger of Allâh said of al-Hasan: 'This son of mine is a leader of men (sayyid) and Allâh may use him to reconcile two great factions of the Muslims.
,

►Narrated from Abû Bakrah by al-Bukhârî with four chains, al-Tirmidhî (hasan sahîh), al-Nasâ'î, Abû Dâwûd, and Ahmad with four chains
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 55

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
This took place exactly as foretold. When `Alî was killed, people pledged their loyalty to al-Hasan to the death. Their number was more than forty thousand and they were more obedient to him than they had been to his father - Allâh be well-pleased with both of them. He remained caliph for about seven months in Iraq, Khurasân, and Transoxiana, after which Mu`âwiya marched against him. When the two armies met near al-Anbâr, al-Hasan realized that eventual fighting would wipe out a great number of the Muslims and so did Mu`âwiya. A group of people sued for peace among the two and they reached an agreement. Thus did Allâh stem the blood of the Muslims and thus did Allâh bring to pass the saying of His Prophet : "This son of mine is a leader of men and Allâh shall use him to reconcile etc.
,
Part of the sound narration of al-Hasan jumping on the Prophet's back when the latter prostrated
,
►Narrated from Abû Bakrah by Ahmad (34:98-99 #20448 hadîth sahîh) and others with al-Hasan al-Basrî's addendum: "By Allâh, by Allâh, under his rule not a thimbleful of blood was shed"

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 56

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
while another wording of above hadith states [as above]: "and Allâh may use him to reconcile two great factions of the Muslims."
,
►When they jeered al-Hasan, "O shame of the believers!" for making peace, he replied: "Better shame than the Fire" and "I did not shame them but rather hated to shed their blood in the pursuit of kingdom." Narrated by Ibn `Abd al-Barr in al-Istî`âb

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 57

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Hâkim and al-Bayhaqî narrated
 from Umm al-Fad.l bint al-Hârith (? who said: "I went in to see the Prophet one day, carrying al-Husayn, whom I placed in his lap. Then when I turned to look at him again, lo! I saw the eyes of the Messenger of Allâh brimming with tears. He said: 'Gibrîl just came and told me that my Community would kill this son of mine, and he brought me a handful of his resting-ground - red earth.
,
►Narrated from Umm al-Fadl by al-Hâkim (3:176-177=1990 ed 3:194) who said it is sound by the criteria of al-Bukhârî and Muslim but al-Dhahabî said: "Rather, it is da`îf munqati`, Shaddâd did not meet Umm al-Fadl while Muhammad ibn Mus`ab [al-Qirqisânî] is weak." However, al-Dhahabî cited a similar report in the Siyar (al-Arna'ût ed 3:289) and said its chain was fair
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 58

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Ibn Râhûyah, al-Bayhaqî, and Abû Nu`aym narrated from Umm Salama - Allâh be well-pleased with her that the Messenger of Allâh lay down one day and woke up sluggish, holding a handful of read earth in his hand and turning it this way and that I said: "What is this earth, O Messenger of Allâh?" He replied:"Gibrîl informed me that this one - meaning al-Husayn - would be killed in the land of Iraq, and this is his resting-ground
,
►Ibn Râhûyah, al-Bayhaqî, and Abû Nu`aym narrated from Umm Salama - Allâh be well-pleased with her that the Messenger of Allâh lay down one day and woke up sluggish, holding a handful of read earth in his hand and turning it this way and that I said: "What is this earth, O Messenger of Allâh?" He replied: "Gibrîl informed me that this one - meaning al-Husayn - would be killed in the land of Iraq, and this is his resting-ground

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 59

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Abû Nu`aym narrated from Umm Salama (ra) who said: "Al-Hasan and al-Husayn were playing in my house when Gibrîl descended and said, 'O Muhammad, verily your Community shall kill this son of yours,' signaling to al-Husayn and bringing him [some of] his resting-ground; he smelled it and said, 'It smells of hardship (karb) and affliction (balâ').' Then he said, 'If this soil turns to blood, know that my son has been killed.' So I kept it in a jar.
,
►Narrated by al-Tabarânî in al-Kabîr (3:108 #2817),
,
► al-Mizzî in Tahdhîb al-Kamâl (6:409),
,
►and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-301) through the Râfidî `Amr ibn Thâbit ibn Hurmuz al-Bakrî who is weak or discarded Cf. al-Haythamî (9:189).
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 60

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
ibn Hasan who said: "We were with al-Husayn at the river of Karbalâ'45 when he looked at Shimr ibn Dhî al-Jawshan and said, 'Allâh and His Messenger were right! The Messenger of Allâh said: "I can see a spotted dog drooling over the blood of the people of my House."' Shimr was a leper.
,
►Narrated by Ibn `Asâkir in Târîkh Dimashq (23:190), cf. Kanz (#37717) and al-Bidâya

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 61

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Ibn al-Sakan, al-Baghawî, and Abû Nu`aym narrated from Anas ibn al-Hârith who said, "I heard the Messenger of Allâh say: 'Truly this son of mine' - meaning al-Husayn - shall be killed in a land called Karbalâ'. Whoever among you is present then, help him!' Hence, Anas ibn al-Hârith went to Karbalâ' and was killed there with al-Husayn."
,
►Narrated from Suhaym, from Anas ibn Mâlik by Abû Nu`aym in the Dalâ'il (p. 554 #493)
,
► and al-Baghawî and Ibn al-Sakan in their Companion-compendiums. Cf. Ibn Hajar, Isâba (1:121);
,
► al-Bukhârî, al-Târîkh al-Kabîr (2:30 #1583);
,
► al-Istî`âb (1:112);
,
►al-Khasâ'is al-Kubrâ (2:451)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 62

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Tabarânî narrated from `A'isha - Allâh be well-pleased with her that the Prophet said: "Gibrîl told methat my son, al-Husayn, would be killed after me in the land of al-Taff [between Syria and Iraq], and he brought me this earth and told me that in it would be his resting-place.
,

►Narrated from `A'isha by al-Tabarânî in al-Kabîr (3:107 #2814)
,
►and al-Awsat (6:249 #6316) with weak chains per al-Haythamî (8:288, 9:188), cf. al-Suyûtî, Ziyâdat al-Jâmi` al-Saghîr (#147)
,
►and Kanz (#34299). It is overall fair since it and Umm Salama's narration are mutually reinforced

▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 63

▄▄▄▄▄▄▄▄▄▄▄▄▄
,
Al-Baghawî narrated in his Mu`jam as reported from Anas ibn Mâlik who said: "The Angel of rain asked permission of his Lord to visit the Prophet and he obtained it. He came to visit him during the day he usually spent with Umm Salama. The Prophet said: "Umm Salama, keep the door closed and let no-one disturb us." As she reached the door, al-Husayn darted in and ran to the Prophet who began to hugh him and kiss him. The angel said to him, "Do you love him?" He said yes. The angel continued: "Truly, your Community shall kill him and, if you wish, I shall show you the place where he shall be killed." He showed it to him and brought him some reddish earth [from it], which Umm Salama took and put in her robe. Thâbit al-Bunânî - its narrator from Anas - said: "We considered that it was Karbalâ'
,
► Narrated from Anas by Ahmad, Abû Ya`lâ (6:129 #3402),
,
► al-Bazzâr (#2642),
,
►al-Tabarânî in al-Kabîr (3:106 #2813),
,
► Ibn Hibbân (15:142 #6742 hadîth hasan),
,
►Abû Nu`aym in the Dalâ'il (p. 553 #492),
,
► al-Bayhaqî in the Dalâ'il (6:469),
,
► and al-Mizzî in Tahdhîb al-Kamâl (6:408) cf. Kanz (#37672),
,
►al-Haythamî (9:187-190),
,
► al-Dhahabî, Siyar (3:288-289=Fikr ed 4:408),
,
► and al-Suyûtî's Khasâ'is (2:450)
,
▄▄▄▄▄▄▄▄▄▄▄▄▄

proof 63

▄▄▄▄▄▄▄▄▄▄▄▄▄
In the narration of Mullâ al-Mawsilî Umm Salama says, "The Prophet handed me a handful of red earth, saying: 'This is from the ground on which he [al-Husayn] shall be killed. When it turns to blood, know that he has been killed.'" Umm Salama said that she placed it "in a jar that I had, and I used to apprehend the terrible day when it would turn to blood."
,
►Narrated by al-Tabarânî in al-Kabîr (3:108 #2817),
,
►al-Mizzî in Tahdhîb al-Kamâl (6:409),
,
►and Ibn Hajar in Tahdhîb al-Tahdhîb (2:300-3

__________________







From Nass of Quran

[this tafsir is researched by brother aamir]

And Allah has revealed to you the Book and the wisdom, and He has taught you what you did not know( وَأَنزَلَ ٱللَّهُ عَلَيْكَ ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ) and Allah's grace on you is very great..(4:113)

وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَم [i.e. And taught thee what thou Knewest not (before)] is explained by Overwhelming Mufasireen as:



Everything Illuminated to Prophet [Sahih Hadith]

Mufasir # 1

--Imam Ismail al Hiqqi (rah) in Ruh ul Bayan explains it as—

وعلمك} بالوحى من الغيب وخفيات الامور { ما لم تكن تعلم } ذلك الى وقت التعليم}

Translation: {Taught you} Through Wahi Allah taught him the Ghayb and hidden matters (من الغيب وخفيات ) and {Knew not before} is till that time when ALLAH had not taught him 

So those who accuse Prophet (saw) of not knowing something is till the time when ALLAH had not taught him (after which he knew of it all as explained in many ahadith that ALLAH granted him the keys to all treasures of world, illumination of everything came to him and he recognised everything etc…) as this following hadith clearly tells:

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 وَعَرَفْتُ

Translation: The Prophet (Peace be upon him) said: 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: I don’t know, Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingersbetween the two sides of my chest. THEN EVERYTHING WAS ILLUMINATED TO ME AND I RECOGNIZED EVERYTHING! [Transmitted by Imam Tirmidhi who said: This is a hasan sahih hadith and I asked Muhammad ibn Isma'il 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)]

The Prophet was taught Quran which has all Uloom

Mufasir # 2

--Imam Khazin (rah) explains it as –

وعلمك ما لم تكن تعلم } يعني من أحكام الشرع وأمور الدين وقيل علمك من علم الغيب ما لم تكن تعلم وقيل معناه وعلمك من خفيات الأمور وأطلعك على ضمائر القلوب وعلمك من أحوال المنافقين وكيدهم ما لم تكن تعلم

Translation: {And taught thee what thou Knewest not (before)} meaning the Ahkaam (rulings) of Shariah and Amoor of Deen and Its said that he was taught Ilm ul Ghayb which he did not know so now has been taught to him (من علم الغيب ما لم تكن تعلم) and its also said that ALLAH taught you what was in hearts and taught you ahwaal and clever tricks of Munafiqeen which you did not know 

Mufasir # 3

--Imam Jalal ud din Suyuti (rah) explains it as—

وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ } من الأحكام والغيب

Translation:{And taught thee what thou Knewest not (before)} Of Ahkaam and Ghayb !! 


Mufasir # 4

--Imam Baghwi (rah) explains it as: --


من الأحكام، وقيل: من علم الغيب، 

Translation: { And taught thee what thou Knewest not (before)}It is Rulings and It is Ilm ul Ghayb !! 

Mufasireen have explained in detail that ALLAH taught Prophet (saw) What he knew not (before i.e. Ghayb), whereas the Dalil is also there in ٱلْكِتَـٰبَ وَٱلْحِكْمَةَ i.e. the Book (Quran) and Hikmah, let’s see how 

Quran being best Tafsir of Quran itself says: One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people):and We have sent down to thee the Book explaining all things,(KA AL- KITAAB TIBYAAN(AN) LI- KULL SHAY) a Guide, a Mercy, and Glad Tidings to Muslims. (16:89)

So Quran being taught to Prophet (Peace be upon him) means that he has been taught "everything"

Quran states at another place: 

:وَمَا هُوَ عَلَى ٱلْغَيْبِ بِضَنِينٍ 

Neither doth he withhold grudgingly a knowledge of the Unseen.(81:24)

Prophet teaches Ghayb in abundance, says the Quran

The above verse proves that the Prophet (Peace be upon him) is not Bukheel in giving the knowledge of unseen

Let’s see how 

--Imam Baidawi (rah) explains this ayah as: --

وَمَا هُوَ } وما محمد عليه الصلاة والسلام. { عَلَى ٱلْغَيْبِ } على ما يخبره من الموحى إليه وغيره من الغيوب. 

And Muhammad (alaihas salato salam) { عَلَى ٱلْغَيْبِ } is not Bukheel in teaching Ghuyub which he knows through revelation and other means(إليه وغيره)

بِضَنِينٍ } بالضاد من الضن وهو البخل أي لا يبخل بالتبليغ والتعليم

Bidhaneen has ‘’Dhuad’’ and It contains the meaning of Bukhl which means he is not Bukheel in Tabligh and Teaching (of Ghayb)

Just incase if someone doubts whether Quran holds everything or not, let me clarify from Quran itself:

Quran states: There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book,and they (all) shall be gathered to their Lord in the end.(6:38)

So the Quran was taught fully to the Prophet and nothing has been omitted from teaching him


Now from Hadiths of Sahih bukhari and Sahih muslm alone

Hadith # 1

Sahih Bukhari, Volume 1, Book 10, Number 515: 

"Narrated Anas bin Malik: Allah's Apostle came out as the sun declined at mid-day and offered the Zuhr prayer. He then stood on the pulpit and spoke about the Hour (Day of Judgment) and said that in it there would be tremendous things. He then said, "Whoever likes to ask me about anything he can do so and I shall reply as long as I am at this place of mine.Most of the people wept and the Prophet said repeatedly, "Ask me." Abdullah bin Hudhafa As-Sahmi stood up and said, "Who is my father?" The Prophet said, "Your father is The Prophet repeatedly said, "Ask me." Then Umar knelt before him and said, "We are pleased with Allah as our Lord, Islam as our religion, and Muhammad as our Prophet." The Prophet then became quiet and said, "Paradise and Hell-fire were displayed in front of me on this wall just now and I have never seen a better thing (than the former) and a worse thing (than the latter)."


Hadith # 2

Sahih Al Bukhari, Book 3, Number 115:

"Narrated Um Salama: One night Allah's Apostle got up and said, "Subhan Allah! How many afflictions have been descended tonight and how many treasures have been disclosed! Go and wake the sleeping lady occupants of these dwellings (his wives) up (for prayers). A well-dressed (soul) in this world may be naked in the Hereafter."


Hadith # 3

Sahih Al Bukhari, Book 23, Number 428:

"Narrated 'Uqba bin 'Amir: One day the Prophet went out and offered the funeral prayers of the martyrs of Uhud and then went up the pulpit and said, "I will pave the way for you as your predecessor and will be a witness on you. By Allah! I see my Fount (Kauthar) just now and I have been given the keys of all the treasures of the earth (or the keys of the earth). By Allah! I am not afraid that you will worship others along with Allah after my death, but I am afraid that you will fight with one another for the worldly things."

Hadith # 4

Sahih Al Bukhari, Book 59, Number 411:

"Narrated Uqba: One day the Prophet went out and offered the (funeral) prayer for the people (i.e. martyrs) of Uhud as he used to offer a funeral prayer for any dead person, and then (after returning) he ascended the pulpit and said, "I am your predecessor before you, and I am a witness upon you, and I am looking at my Tank just now, and I have been given the keys of the treasures of the world (or the keys of the world). By Allah, I am not afraid that you will worship others besides Allah after me, but I am afraid that you will compete with each other for (the pleasures of) this world." 

Hadith # 5

Sahih Muslim, Book 030, Number 5825"

Anas b. Malik reported that Allah's Messenger (may peace be upon him) stood when the sun had passed the meridian and he led them noon prayer and after observing salutations (completing the prayer) he stood upon the pulpit and talked about the Last Hour and made a mention of the important facts prior to it and then said: He who desires to ask anything from me let him ask me about it. By Allah, I shall not move from this place so long as I do not inform you about that which you ask.

Hadith # 6

Sahih Al Bukhari, Volume 2, Book 22, Number 303:

"Narrated 'Aisha: Once the sun eclipsed and Allah's Apostle stood up for the prayer and recited a very long Sura and when bowed for a long while and then raised his head and started reciting another Sura. Then he bowed, and after finishing, he prostrated and did the same in the second Raka and then said, "These (lunar and solar eclipses) are two of the signs of Allah and if you see them, pray till the eclipse is over. No doubt, while standing at this place I saw EVERYTHING promised to me by Allah and I saw (Paradise) and I wanted to pluck a bunch (of grapes) therefrom, at the time when you saw me stepping forward. No doubt, I saw Hell with its different parts destroying each other when you saw me retreating and in it I saw 'Amr bin Luhai who started the tradition of freeing animals (set them free) in the name of idols."


Hadith # 7

And

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)


Even Sahabas [ra] and Non prophets [awliyas] can get inspirtation from Allah

Sahih Bukhari Book 57 Hadith 38 
Narrated Abu Huraira: 
,
Allah's Apostle said, "Among the nations before you there used to be people who were inspired (though they were not prophets). And if there is any of such a persons amongst my followers, it is 'Umar." 

Narrated Abu Huraira: The Prophet said, "Among the nation of Bani Israel who lived before you, there were men who used to be inspired with guidance though they were not prophets, and if there is any of such persons amongst my followers, it is 'Umar." 



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Giving Unseen knowledge 
To Sahabas (ra)
proof 6
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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.
,
 Thus narrated in Sahih Muslim Book 41 Hadith 6913 
[ and Ahmad]



Even Hadrat Khizar [aleh islam] had unseen without any angel
knowledge according to Quran 
,


Quran says 
,
Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.

Mûsa (Moses) said to him (Khidr) "May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allâh)?" 

He (Khidr) said: "Verily! You will not be able to have patience with me! 

[ Quran 18-65-67]
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He knews about the future too and told it to Musa [aleh islam]
,

Even Muslims get Ilhams [inspirtations ] from Allah and its proved from Sahih bukhari 
,
Sahih Muslim Book 31 Hadith 5901 
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A'isha reported Allah's Messenger (may peace be upon him) as saying:

There had been among the people before you inspired persons and if there were any such among my Umma Umar b. Khattab would be one of them. Ibn Wahb explained the word Muhaddathun as those who receive hint from the High (Mulhamun).




Objection: Why did Prophet [salehalawaalihi wasalam] Asked Questions to Sahabas [ra] if He didn't knew unseen

Reply to Wahabis [salafis], ghair muqalids



Look this ayath

"And what is that in your right hand, O Musa (Moses)?" 
( سورة طه , Taha, Chapter #20, Verse #17)
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Allah has knowledge of everything.....but in this ayath,Allah Ta'Ala is questioning Prophet Musa A.S?why?--------[May Allah forgive me,ameen]
,

Allah asked Shatan [devil ] a question 
blue]
And surely, We created you (your father Adam) and then gave you shape (the noble shape of a human being), then We told the angels, "Prostrate to Adam", and they prostrated, except Iblîs (Satan), he refused to be of those who prostrate. 
,
(Allâh) said: "What prevented you (O Iblîs) that you did not prostrate, when I commanded you?" Iblîs said: "I am better than him (Adam), You created me from fire, and him You created from clay." 
[Quran 7: 11-12]
,
So according to same logic and Hikmah which Allah [swt] used will any one say that Allah [swt] didn't actually knew about Shatan motives or what was in his heart , Naoozbila min zalik . But was to teach normal muslims through Quran 
,



,
Allah talks to Prophets [a.s] without Angels too


Quran says 
,
So when he reached it (the fire), he was called from the right side of the valley, in the blessed place from the tree: "O Mûsa (Moses)! Verily! I am Allâh, the Lord of the 'Alamîn[ Quran 28:30 ]
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No angel was involved When Allah used to talk to Hadrat Musa [aleh islam] 
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So Allah also reveals directly to the Prophets [aleh islam] and gives them unseen knowledge directly
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How much knowledge Prophet [salehalawaalihi wasalam ] has ?

This universe itself has a limit and Allah's knowledge is not equal to any body. But the knowledge of our beloeved Prophet [salehalawaalihi wasalam] which was given to Him [salehalawaalihi wasalam] By Allah [swt] is most among the creations and He [salehalawaalihi wasalam] knows every thing about the universe . But for creations universe may be unlimited but for Allah [swt] universe is limit too as He is the creator.
,
So when it comes to creations Allah has given Prophet [salehalawaalihi wasalam] knowledge about every thing which no other creation is close to. But it is not equal to that of Allah [swt].

Objection: 

Quran says: Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?...[ 6: 50 ]


So Prophet [salehalawaalihi wasalam ] didn't know the unseen
,
Reply to Wahabis ,pseudo salafis, ghair muqalids
,
(1) In this verse Allah says the Prophet [salehalawaalihi wasalam] to say it in humbleness Allah doesn't asks Muslims to say it , if a Father says some thing bad to his wife its valid or not a ghuna e kabira , but if a Child says the same its Ghuna e kabira is this so hard for wahabis to understand ?

(2) This can also refer to Qulli knowledge of unseen which only Allah has it has been explained above very well.
Otherwise the wahabi approach is contradictory and makes Quran and hadith a contradiction. Ahlus sunnah Aqeeda is based on logical explanation of Quran and hadiths both where no contradiction or kufr aqeeda is possible where Quran is proved wrong.
,
Objection: 

Bukhari :: Book 2 :: Volume 17 :: Hadith 149 
-

Narrated Ibn 'Umar: 

Allah's Apostle (p.b.u.h) said, "Keys of the unseen knowledge are five which nobody knows but Allah . . . nobody knows what will happen tomorrow; nobody knows what is in the womb; nobody knows what he will gain tomorrow; nobody knows at what place he will die; and nobody knows when it will rain." ...
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Reply to Wahabis [salafis] ghair muqalids

This refers to Qulli knowledge which only Allah has without a doubt.


by knowledge of tomorrow it means about when will day of judgement occur , IF Allah alone has this knowledge its fine with ahlus sunnah as its Qulli knowledge however Allah knows best if He has given a share of this knowledge of Prophet [salehalawwaalihi wasalam] or not,
As Allah says in glorious Quran

,
Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is goodnor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (For the purpose) whom He pleasesSo believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure.(Quran 3:179)


clearing misquotation of hadith of

day of judgement knowledge 
.
Sahih Bukhari Book 60 Hadith 151 
Narrated Abdullah: 
,

Allah's Apostle said, "The key of the Unseen are five: Verily with Allah (Alone) is the knowledge of the Hour He sends down the rain and knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die. Verily, Allah is All-Knower, All-Aware." (31.34)


Bukhari Book 6 60 Hadith 301 
Narrated Abdullah bin Umar: 

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The Prophet said, "The keys of the Unseen are five." And then he recited: 

'Verily, the knowledge of the Hour is with Allah (alone). (31.34) 

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This is related to when will day of judgement occur , Which is only with Allah, Rest whatever will happen before day of judgement and after it is known to our beloved Prophet (صلی اللہ علیھ وآلھ وسلم) and proved from other authentic sahih hadiths.


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Prophet [salehaalawalihi wasalam] knew about tomorrow as well

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and H.assan ibn Thabit said (ra):

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A Prophet who sees around him what others do not

And recites the Book of Allah in every assembly!

If he says something of a day which he has not yet seen
What he says is confirmed on the tmorrow or the next day
,

Narrated from Hisham ibn H.ubaysh by al-T.abarani in al-Kabir (4:48-50),
,
 al-H.akim (3:9-10) with a chain he declared sound,
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► Ibn `Abd al-Barr in al-Isti`ab (4:1958-1962), 


Proofs that Allah told Prophet [saw] about 
tomorrow 
,

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.
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► Thus narrated in Sahih Muslim Book 41 Hadith 6913 



Knowledge of Unseen pocessed by Ibn Taymiyyah : Wahabi Sheikh ul Islam and greatest scholar in their history
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Ibn Taimiyah foresaw a Muslim victory in a future battle

Madarij al-Salekin, Volume 2 page 489:


ثم أخبر الناس والأمراء سنة اثنتين وسبعمائة لما تحرك التتار وقصدوا الشام : أن الدائرة والهزيمة عليهم وأن الظفر والنصر للمسلمين وأقسم على ذلك أكثر من سبعين يمينا فيقال له : قل إن شاء الله فيقول : إن شاء الله تحقيقا لا تعليقا وسمعته يقول ذلك قال : فلما أكثروا علي قلت : لا تكثروا كتب الله تعالى في اللوح المحفوظ : أنهم مهزومون في هذه الكرة وأن النصر لجيوش الإسلام.
,
Then he told the people and the commanders in year 702 when the Tatars marched towards Shaam: that they (the Tatars) will be defeated and the victory will be for the Muslims. He gave seventy oaths on that.
They (the people) said to him: ‘Say inshallah.’
He replied: ‘Inshallah for sure, no comments.’
I heard him saying that when they (the people) insisted on him, he replied: ‘Do not insist, verily Allah wrote it in the Guarded Tablet that they (the Tatars) shall be defeated in this battle and the victory will be for Muslims’




Ibn Taimiyah unlocked people’s hidden objectives

We read in Madarij al-Salekin by ibn Qayim, Volume 2 page 490:

وأخبرني غير مرة بأمور باطنة تختص بي مما عزمت عليه ولم ينطق به لساني

On more than one occasion, he told me about internal things regarding me from the things that I wanted to do but my tongue didn’t mention them. 

We read in Al-Alaam al-Alya by Umar bin Ali bin Musa al-Bazar, page 57:
,
وكنت في خلال الايام التي صحبته فيها إذا بحث مسأله يحضر لي إيراد فما يستتم خاطري به حتى يشرع فيورده ويذكر الجواب.

During the days when I was in his company, whenever he began to discuss an issue, and a question came to my mind, before I raised it, he would answer it.

We also read: 

وحدثني الشيخ الصالح المقريء أحمد بن الحريمي أنه سافر الى دمشق قال فاتفق اني لما قدمتها لم يكن معي شئ من النفقة البتة وانا لا اعرف احدا من أهلها فجعلت أمشي في زقاق منها كالحائر فإذا بشيخ قد أقبل نحوي مسرعا فسلم وهش في وجهي ووضع في يدي صرة فيها دراهم صالحة وقال لي انفق هذه الآن وخلي خاطرك مما انت فيه فإن الله لا يضيعك ثم رد على أثره كأنه ما جاء إلا من أجلي فدعوت له وفرحت بذلك وقلت لبعض من رأيته من الناس من هذا الشيخ فقال وكأنك لا تعرفه هذا ابن تيميةThe pious Sheikh Ahmad al-Herimi told me that he traveled to Damascus and he said: ‘When I arrived, I didn’t have money to use and there wasn’t anyone there whom I knew. So I kept walking hesitantly through the streets. Then suddenly a Sheikh came towards me in a speedy manner. He smiled to me and placed a bag of money in my hand and said: ‘From now on, use it, and do not worry about anything, Allah will not let you.’ Then he went as if he had only came for me. Then I prayed for him and felt happy. Then I asked about the Sheikh with whom I had met on my way. They replied: ‘You don’t know him?’ He is Ibn Taimiyah.’



Ibn Taimiyah unlocked people’s hidden objectives
,


We read on page 58: 

وحدثني الشيخ العالم المقريء تقي الدين عبدالله ابن الشيخ الصالح المقريء احمد بن سعيد قال سافرت إلى مصر حين كان الشيخ مقيما بها فاتفق أني قدمتها ليلا وأنا مثقل مريض فأنزلت في بعض الامكنة فلم ألبث أن سمعت من ينادي باسمي وكنيتي فاجبته وأنا ضعيف فدخل إلي جماعة من أصحاب الشيخ ممن كنت قد اجتمعت ببعضهم في دمشق فقلت كيف عرفتم بقدومي وأنا قدمت هذه الساعة فذكروا أن الشيخ أخبرنا بأنك قدمت وأنت مريض وأمرنا ان نسرع بنقلك وما رأينا أحدا جاء ولا أخبرنا بشيء
فعلمت أن ذلك من كرامات الشيخ رضي الله عنه

Sheikh Taqiuddin Abdullah son of Sheikh Ahmad bin Saeed said: ‘I traveled to Egypt when the Sheikh (Ibn Taimiyah) was residing there. I arrived there at night and I was very ill. Hence I visited some place. Then I heard a sound of someone calling me by my name and nickname. I answered, though I was feeling weak. Then a group belonging to the Sheikh (Ibn Taimiyah) that I had already met previously in Damascus entered. I said to them: ‘How do you know I arrived even though I arrived at this time?’ They replied: ‘The Sheikh (Ibn Taimiyah) told us that you arrived and you are ill and ordered us to transport you.’ Then I knew that this was a miracle from the Sheikh may Allah be pleased with him.



We read on page 59:
وحدثني أيضا قال أخبرني الشيخ ابن عماد الدين المقرئ المطرز قال قدمت على الشيخ ومعي حينئذ نفقة فسلمت عليه فرد علي ورحب بي وأدناني ولم يسألني هل معك نفقة ام لا فلما كان بعد أيام ونفدت نفقتي أردت أن اخرج من مجلسه بعد ان صليت مع الناس وراءه فمنعني وأجلسني دونهم فلما خلا المجلس دفع الي جملة دراهم وقال انت الآن بغير نفقة فارتفق بهذه فعجبت من ذلكSheikh ibn Emaaduddin al-Mutrez said: ‘I went to the Sheikh and I had limited money. I greeted him and he greeted me and welcomed me and didn’t ask me if I had money or not.’ After some days my money finished. Therefore I wanted to leave his class after praying with the people. But he held me back and when the people left he gave me some money and said: ‘You don’t have money. So use this.’ I wondered with regards to that.’
,


We read on page 60: 
وحدثني الشيخ الصالح الورع عثمان بن احمد بن عيسى النساج أن الشيخ رضي الله عنه كان يعود المرضى بالبيمارستان بدمشق في كل اسبوع فجاء على عادته فعادهم فوصل الى شاب منهم فدعا له فشفي سريعا وجاء الى الشيخ يقصد السلام عليه فلما رآه هش له وأدناه ثم دفع اليه نفقة وقال قد شفاك الله فعاهد الله أن تعجل الرجوع الى بلدك أيجوز أن تترك زوجتك وبناتيك أربعا ضيعة وتقيم ها هنا فقبل يده وقال يا سيدي أنا تائب الى الله على يدك وقال الفتى وعجبت مما كاشفني به وكنت قد تركتهم بلا نفقة ولم يكن قد عرف بحالي أحد من أهل دمشق

Sheikh Uthman bin Ahmad bin Isa al-Nasaj said: ‘The Sheikh (ibn Taimiyah) was used to visit the ill people in a hospital in Damascus every week. Once he went to a young man and prayed for his quick recovery and he (the man) came to the Sheikh to greet him. When he (Ibn Taimiyah) saw him, he smiled for him and gave him some money and said: ‘Allah has cured you, so ask Allah to make you return to your homeland soon. Is it right to leave your wife and your daughter alone and residing there?’

Then he (the man) kissed his (Ibn Taimiyah) hands and said: ‘Oh sir, I repent before Allah through you.’ Then the man said: ‘I'm wondering from what he told me because I left them without money and no one knew about that amongst the people of Damascus’ End 

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Deoband and knowledge of the unseen

http://www.falaah.co.uk/refutation/wahabi/171-deoband-and-knowledge-of-the-unseen.html



It is the central belief of deobandi cult that prophet [ sal allahu alayhi wa sallam] did not have any ilm al ghayb [ knowledge of the unseen].

Deobandis are so opposed to affirming knowledge of the unseen to our prophet [ sal allahu alayhi wa sallam] that they  are againt using this term”ilm al ghayb” (knowledge of the unseen) for  prophet [ sal allahu alayhi wa sallam]


Deobandis will say that prophet is the most knowledgeable creation but they will never say that Allah gave the knowledge of the unseen to prophet! Two deobandi scholar have even written that angle of death and satan have more knowledge than prophet ( sal allahu alayhi wa sallam)!

In this article we will present deobandi quotes on the topic of knowledge of the unseen for prophet (sal allahu alayhi wa sallam)


The belief of Deobandi cult regarding the knowledge of the unseen given to prophet


 1  And to have this belief that they come to know when I call them is shirk. Even to have this belief that Allah informs them is also shirk
[ Taqwiyatul Iman,page 10, written by the founder of wahabi/deobandi cult in India, Ismail Dehalvi.

[khwah yoon samjhey ki yeh baat inaki apani zaat say hai khwah Allah kay diye say gar is aqiday say , har tariqey say shirk saabit hoga]

2. There is no difference between pious people, prophets, Genie , satan, ghost and fairy in having the capacity to know these (knowledge of the unseen) things.
[Taqwiyatul Iman,page 8]

[Aur is baat mein awliya, anmbiya,jinn, shaytan, bhoot wa pari mein kuch farak nahee]
Imam Rabbani of Deobandis, Rashid Gangohee writes:

“ To keep and read this book taqwitayl iman is real (ayn) islam”
[Fatwa Rashidiya. Vol1]


3. Prophet [sal allahu alayhi wa sallam] did not have the knowledge of the unseen and he never claimed this. And it is present in Quran and many hadith that he was not Aalimul ghayb. And to have this belief that he had knowledge of the unseen is a clear shirk.
[ Fatawa Rashidiya , by Rashid Gangohee page 217]

[Hazrat sal allahu alayhi wa sallam ko ilm e ghayb na tha , na kabhee isaka dawa kiya aur kalam Allah sheriff aur bahut si ahadees sheriff mein mawjood hai ki aap aalimul ghayb na thay aur yeh aqeeda rakhana ki aap ko ilm ghayb tha sareeh SHIRK HAI”]

4. . Any person who affirms knowledge of the unseen for any one except Allah and he thinks the knowledge of Allah is equal to any one else;s knowledge, then he is indeed a kafir. To have him as leader of salah (prayers) , to mingle with him , to love him, all this is HARAM.
[ Fatawa Rashidiyapage 205]

Comment : No muslim has this belief that the knowledge of Allah is equal to any one else;s knowledge. Deobandis just look for some excuse to call we muslims of Ahlus sunnah was “mushrik”.

Jo shaksh Allah jalla shanahu ke siwa ilm ghayb kisi dusaray ko sabit karey aur Allah taa’la kay barabar kisee dusaray ka ilm ghayb janey wah beshak Kafir hai.Is ki imamat aur is say mail jol sab haram hai.

5. Question:

Zayd says that prophet sal allahu alayhi wa sallam and Hazrat Yaqoob alayhi salam knew before revelation (wahi) that Ayesha radi allahu tala was innocent from what the hypocrites accused her of and where is the location of Yusuf alay his salam. And umar says that prophet sal allahu alayhi wa salal and hazrat Yaqoob alayhis salam did not have knowledge/information before revelation. Tell us that whose statement and belief is correct, Zayd’s or Umar’s. If Zayd’s belief and statement is not correct than can umar perform salah behind Zayd. Is it permissible or disliked ( makruh) and if it is disliked ( makruh) then it is of what type.?
[ Fatwa Rashidiya , page 214]

Zayd kahta hai ki hazrat Sal allahu alayhi wa sallam ko aur hazrat Yaqoob alayhis salam ko wahi say pahlay maloom tha ki hazrat Ayesha radiallahu tala anha tuhmat munafiqeen say bari hain aur hazrat yusuuf alayhis salam falaam maqam per hain aur umar kahta hai ki hazrat Sal allahu alayhi wa sallam ko aur hazrat Yaqoob alayhis salam ko wahi say pahlay ilm na tha.Farmaiye ki zayd ka kahna aur aqeeda durust hai ya Umar ka. Agar zayd ka kahna aur aqeeda theek nahee hai to umar ka zayd kay peechay namaz padhnee kaisee hai Jayaz hai ya makrooh hai aur makrooh hai to kis qism kee karahat hai.

Answer ( By Gangohee):

Before revelation prophet sal allahu alayhi wa sallam and hazrat Yaqoob did not know anything ( KUCH MALOOM NAHEE THA). They came to know after revelation. If they already knew they would not have been in shock/amusement. Hence the belief of Umar is correct and Zayd’s belief is wrong. If the basis of Zayd’s belief is that Allah bestowed the knowledge of the unseen to prophet then it is clear mistake and it is not kufr. And if he has this belief that prophet had the knowledge of the unseen from his own self and not from Allah then there is a chance of kufr in it. Hence if the doubt is of the first case then he can be made to lead prayer and if it is of second case then he should not be made the leader of the prayer,athough we should not call him a kafir and make some interpretation.

Jawab : Qabl Nuzuli wahi kay janab rasul Allah sal allahu alayhi wa sallam ko aur hazrat Yaqoob alayhi salam ko kuch maloom nahee tha. Baad wahi kay maloom hua .agar pahlay say maloom hota to yah akhtarab wa hairani kyun hoti .pas aqida umar ka durust hai aur zayd ka galat hai.Pas agar aqida zayd ka is sabab say hai ki aap ko haq ta’ala nay ilm e ghayb diya tha to aisa samajhna khata sareeh hai aur Kufr nahi aur joy eh aqiday rakhey ki khud bakhud aapko ilme ghayb tha badoon ittila haq tala kay to andesha kufr ka hai.lehaza pahlee shaq mein imamat durust hai dusari shaq mein imam nahee banana chahiye.agar chey kafir kahney say bhee zabaan ko roein aur tawil karey.

In answering a question Rashid Gangohee writes

6 “ Any person who has this belief that prophet had the knowledge of the unseen he is a kafir and a mushrik as per hanafi scholars” …. 
[Fatwa Rashidiya,page 228]

GANGOHEE then gives reference of hanafi works which I am not mentioning.
Jo shaksh rasul Allah kay ilm e ghayb honay ka mutaqid ho wah sadate e hanafiya kay nazdeek qatan mushrik wa kafir hai.
The kufriya statement of Ashraf Ali Thanvee
"And then, if it is correct to attribute the knowledge of the unseen (ilm ghayb) to be possessed by Rasulullah sallallahu 'alaihi wasallam, as Zayd says, then it remains to be asked, which one he ( the questioner) refers to.?Is it only a 'part' of it (baáĎ) or 'complete'; if he refers to'part', then what is extraordinary about Rasulullah in possessing it? Such knowledge of unseen is also possessed by all and sundry (Zayd, Amr); even infants, lunatics and all the animals and quadrupeds
'[ Hifzul Iman , by Ashraf Ali Thanvee, page 7]

Urdu

phir yê ke âp kî dhât muqaddasa par `ilm-e-ghayb kâ hukm kiyâ jânâ agar be qawl zayd sahîh hô tô daryâfat talab amri yê hê ke us ghayb se murâd ba`z [ba`D] ghayb hê yâ kul ghayb agar ba`z `ulûm ghaybiyya murâd hê tô is mê Huzûr hi ki kyâ takhsîs hêAYSÂ`ilm-e-ghayb tô zayd-o-`amr-o-balke har sabî-o-majnûn balke jamî`Haywânât-o-bahâhum ke liye bhi Hâsil hê kayûn kê har shakhs kô kisî ne kisî aysî bât kâ `ilm hôtâ hê jô dusrê shakhs se makhfi he

Comment : Deobandis fail to realize that Thanvee was called Kafir because he showed disrespect and tried to humiliate the status of our prophet ( sal allahu alayhi wa sallam).

Please note , Thanvee said prophet did have knowledge of the unseen. But he equated this knowledge with lowly creatures.

Since, any one who has this belief that prophet had the knowledge of the unseen is mushrik and kafir as per Rashid Gangohee , then , Thanvee becomes a kafir as per Gangohee.

Deobandis often try to confuse sunni population by not telling them that the kufr fatwa was issued due to disrespect to prophet!

More Kufr from Rashid Gangohee and Khaleel Ambethavee

The final result is: By pondering over the knowledge of the earth possessed by angel of death and satan , one should not use this analogy to prove that prophet (Sallallahu ‘alaihi wasallam) also had the similar knowledge, as there is no documentary evidence for this. Isn’t this belief ( that prophet also had the knowledge of the unseen) a CLEAR SHIRK , and if not , then which part of Iman ( belief) is it ?

Because such extensive [knowledge] for the Angel of death and Shaytan is proved from
Quran and Sunnah [nuSuS e qaTyi`ah]. Where is any such absolute evidence to prove the extensiveness of the knowledge possessed by prophet , sallallahu ‘alaihi wasallam which refutes all absolute documents in order to prove one polytheistic belief?”

And then he continues his attack on the best of the creation ( sal allahu alai hi wa sallam) and says

“ Hence , mere presence of the soul ( Ruh)of Rasul Allah ( sal allahu alai hi wa sallam) in Illiyeen and his being higher than angel of death does not mean that the knowledge of Rasul Allah ( sal allahu alai hi wa sallam) is higher than or even equal to the knowledge of angel of death in these fields
[Baraheen-e-Qati’ah , by Rashid Gangohi and Khaleel Ambethavee, page 122]

Comment: Please see that these two deobandi leaders have affirmed that knowledge of the angle of death is more than prophet ( sal allahu alayhi wa sallam).

 Khaleel Ambethvi al deobandi  writes in  in Al Muhannad Alal Mufannad  under  question 19 that anyone who says that any makhlooq( creation ) is more a'lam( knowledgeable) than Rasulullah  sal allahu alayhi wa sallam has commited kufr..

So as per Khaleel Ahmed Ambethavee ,he and his teacher Gangohee both are kafir because they both affirmed angel of death to be more knowledgeable than prophet.!

 7. It is written in the books of Hanafi fiqh that to believe that anyone except Allah has the knowledge of the unseen is not permissible. In fact this has been called Kufr.
balki is aqiday ko kufr qarar diya hai ) [  Abdul shakoor al deobandi,Tohfae lasani , page 34]

8 .The person who has this belief that prophet had the knowledge of the unseen has been called KAFIR by the hanafi scholars.[ Abdul shakoor al deobandi ,Tohfae Lasani, page 38].
 9. We do not affirm the characteristic of having knowledge of the unseen with prophet and we refute those who affirm this.  [Abdul shakoor al deobandi, Nusrate Aasamani, page 27]

As can be seen deobandi scholars have denied knowledge of the unseen for prophet. Deobandis say it is wrong even to say that Allah bestowed the knowledge of the unseen ( ilm e ghayb)  to prophet ! (See point 5 above)



With printing media and internet becoming more accessible, common people have started reading instances of “ilm e ghayb”( knowledge of the unseen) possessed by deobandi scholars! 

For example:

  1. Dead grandfather of Ashraf ali thanvi coming to know the secrets of his wife who was alive. It means he had knowledge of the unseen in his grave!



2. Deobandi scholars even fabricated a statement and attributed it to Shaykh Abdul Haq al muhaddith al dehalvi (rah) in which he has written that prophet was not aware of about what is behind the wall! ( Baraheen Qatiyah, By Khaleel Ambethvi al deobandi  and  Rashid gangohi al deobandi).

The fact is no such statement was ever written by shaykh Abdul Haq Muhaddith al dehalvi ( rh)



3.Another instance in which deobandi had knowledge of the unseen! He could tell whether a pregnant woman is having a girl or a boy!

http://www.falaah.co.uk/refutation/wahabi/86-writing-and-belief-.html

4. A deobandi scholar could tell what is happening in the grave. He could tell the source of soil from which an earthen pot is made


5 A dead deobandi scholar comes to know that his student needs help in debate. (How?) This scholar gets up (from his grave) and walks straight to the venue of debate. Helps his student and comes back in grave.


6 A dead deobandi scholar comes from his grave in PHYSICAL FORM to give expert advice and then goes back to his grave!



There are many other examples in which deobandi scholars have been shown to have knowledge of the unseen!


General population has also started reading English version of  sahih al bukhari. This book contains many hadith which prove that Allah’tala gave knowledge of the unseen to his prophets.
For example:

Bukhari :: Book 9 :: Volume 92 :: Hadith 397

Narrated Anas bin Malik:

The Prophet came out after the sun had declined and offered the Zuhr prayer (in congregation). After finishing it with Taslim, he stood on the pulpit and mentioned the Hour and mentioned there would happen great events before it. Then he said, "Whoever wants to ask me any question, may do so, for by Allah, you will not ask me about anything but I will inform you of its answer as long as I am at this place of mine." On this, the Ansar wept violently, and Allah's Apostle kept on saying, "Ask Me! " Then a man got up and asked, ''Where will my entrance be, O Allah's Apostle?" The Prophet said, "(You will go to) the Fire." Then 'Abdullah bin Hudhaifa got up and asked, "Who is my father, O Allah's Apostle?" The Prophet replied, "Your father is Hudhaifa." The Prophet then kept on saying (angrily), "Ask me! Ask me!" 'Umar then knelt on his knees and said, "We have accepted Allah as our Lord and Islam as our religion and Muhammad as an Apostle." Allah's Apostle became quiet when 'Umar said that. 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.


This and many other hadith clearly prove that Allah gave knowledge of the unseen to prophets.

When these hadith were presented to deobandis they were unable to explain as to how can they deny knowledge of the unseen to prophet but affirm affirm knowledge of the unseen for their scholars!!


In order to hide face, deobandis started lying by telling that their scholars never denied knowledge of the unseen for prophet!!


As can be seen through above deobandi scholars have denied knowledge of the unseen for prophet!



A question answered by Ebrahim desai who is a deobandi scholar propogating chain of sufism taught by ashraf ali thanvi al deobandi.


 Berelvis response to 10756...Rasoolullah?s knowledge is nothing compared to Allah because Allah?s knowledge in unlimited whereas the former?s is only till Qiyamah

Berelvis response to 10756:Bukhari it?s mentioned that once a Munafiq accused Rasoolullah of being ignorant. He confronted the congregation and said ?Ask of me? Munafiq asked ?Will I be in hell or heaven?? He said ?hell? Another man asked ?Who is my father? He responded correctly. This means that he must have knowledge of the unseen as Allah had taught him this knowledge. In hadith he mentioned where people would die in Badr-he knew where people would die and when. This goes against the concept that nobody has knowledge of the five except Allah. It?s true that the knowledge is only with Allah but it is also possible that he can teach such knowledge to those he wills. Those who claim to have the knowledge without Allah?s aid this is wrong. Ibn Jarir explained that the verse ?And taught you what you knew not? as ?What is before and after?. You gave a particular commentary on this verse?where did you get it from? The verses implying only Allah has the knowledge?this is correct; but Allah can teach that knowledge which is only with him. IbnAbbas said Khidr ?kana rajulan ya?lamu ilmal ghaib? which shows the term ?Ilmul Ghaib? can be applied. Rasoolullah?s knowledge is nothing compared to Allah because Allah?s knowledge in unlimited whereas the former?s is only till Qiyamah. Those incidents where Rasoolullah seemed he didn?t know ? he remained silent either for justice or for fear of people making him like they did Isa (AS) (+I didn?t receive the ?revised attachment? from Q. 11261)

Answer 11335, April 06,2004

We also believe that Allah informed Rasulullah [Sallallaahu Alayhi Wasallam] about the future.


Rasulullah [Sallallaahu Alayhi Wasallam] did not have independent knowledge of the future. That is also the case with Khidhr [Alayhis salaam].
Ilmul ghayb refers to the independent knowledge of the future. That is the sole quality of Allah.

and Allah Ta'ala Knows Best

Mufti Ebrahim Desai


ANALYSING EBRAHIM DESAI AL DEOBANDI’S ANSWER

First of all ebrahim desai should stop glorifying ashraf ali thanvi because he had some deviated ideas. More about can be read here http://letsknowtruth.blogspot.com/

 Ebrahim desai writes: “We also believe that Allah informed Rasulullah [Sallallaahu Alayhi Wasallam] about the future.”

As mentioned earlier in this article that deobandis deny knowledge of the unseen for prophet. That is why Ebrahim desai does not say that Allah gave knowledge of the unseen to prophet ( sal allahu alayhi wa sallam)!

Here Ebrahim desai al deobandi is presenting a new definition of ilmul ghayb (knowledge of the unseen), which has never been given before. This was done by ebrahim desai two support deobandi belief which states prophet was not given any ilm e ghayb( knowledge of the unseen). Ebrahim desai tries to run away when he
writes: “Rasulullah [Sallallaahu Alayhi Wasallam] did not have independent knowledge of the future. That is also the case with Khidhr [Alayhis salaam].”

 Who on this earth thinks that any creation has any self power or any independent knowledge?

 It is the part of muslim belief that Allah is the one who gives the knowledge of the unseen to His prophets.

He discloses not His unseen (ghayb) to anyone, except only to such a Messenger as He is well-pleased   with." (72:26)

Al-Hafiz Ibn Hajar al-`Asqalani explained this verse thus:

It follows from this verse that Prophets can see some of the Unseen, and so do the saints (wali, pl. awliya') that follow each particular Prophet also, as each takes from his Prophet and is gifted (yukram) with his knowledge. The difference between the two is that the Prophet looks at this knowledge through all kinds of revelation, while the saint does not look upon it except in dreams or through inspiration, and Allah knows best
(Fath al-Bari, Tafsir Surat Luqman, ayat: "Allah has knowledge of the Hour." (1989 ed. 8:660).

Ibn Hajar quotes al-Qurtubi's words confirming this:
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

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


In other words, as expounded at length by ImamAhmad Rida Khan, the Prophet's ( sal allahu alayhi wa sallam)`ilm al-ghayb is partial (juz'i), non-exhaustive (ghayr ihati), bestowed (`ata'i) and not independent (ghayr istiqlali) as established once and for all by the Qur'anic verse {the knower of the Unseen, and He reveals unto none His secret save unto every messenger whom He has chosen} (72:26-27).

Usage of the word “ghayb’ (unseen)


In order to highlight their stupidity deobandis say that the word ‘ ghayb’(unseen) cannot be used for prophets!




1  Under verse 65 of surat al  Kahaf ( The Cave, chapter 18)

فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا

So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence [18:65]

Imam Ibn al Jawzi al hanbali (d.571 AH) writes in his tafsir  Zad al maseer fi ilm al tafseer

قوله تعالى: { وعلَّمناه من لدنا } أي: من عندنا { علماً } قال ابن عباس: أعطاه عِلْماً من عِلْم الغيب.

which means “Allah gave knowledge of the unseen ( ilm e ghayb) to him ( khider alayhissalam)



2 Similar words have been used by Imam Tabari(d.310 AH) in his tafsir in which he writes that  Khider  alayhissalam  had ilm e ghayb ( knowledge of the unseen) given  to him by Allahu ta’ala.



3   Imam Baydawi (d.685 AH) writes in his Tafsir al-baydawi al-musamma anwar altanzil wa asrar that ilm e ghayb (knowledge of the unseen) belongs to Allah from which He have some of the knowledge of the unseen ( ilm e ghayb) to Khider alyhis salam.


4. Many other tafsir book and fatwa books affirm that Allah gave knowledge of the unseen (ilm e ghayb) to prophets and also to kidher alayhis salam.



 ASTONISHING EXAMPLE   FROM   DEOBANDI    BOOK

Thanwi Saheb's Honoured Khalifa Maulvi Abdul Maajid Daryabadi in his book "Hakimul Ummah" while writing a description of his gathering exposed those effects of his which are sufficient to startle those who have high regards for the deobandi Religion. He writes:-

"Hazrat himself, personally explained like this the description of certain elders that as if on the words of others. Our feelings and thoughts are being interpreted exactly. The heart said is he a Roshan Zameer (one who knows the matter of hearts) that all our hidden secrets and privacies are being reflected to him who can be a greater possessor of manifestation (Kashf) and miracles (Karamat).(After a few sentences)….. at that moment taking profound effect of this knowledge of unseen (Ghaib Dani) and principle manifestation I stood up. Gathering was terminated."
(Hakimul Ummah Page 24)


Read the last paragraph again. Here the entire situation is completely exposed. Moving away from ambiguities of metaphorical and figurative expression the word "Ghaib Dani" (knowledge of unseen) with respect to Thanwi Saheb has been used with complete perspicuity.

[Urdu wording: Khair us waqt to ghahra asar us ghayb dani  aur kashf sadar  lay ker utha. Majlis barkhwast hui]


Deobandis have used  ghayb  for  ashraf ali thanvi! He  had ghayb dani  (knowledge of the seen) but prophet [ sal allahu alayhi wa sallam]did not !

This is the true face of deobandis . They show disrespect to our prophet ( sal allahu alayhi wa sallam)  and elevate their own cult scholars. They deny quran, because Allah says in quran that Allah gives the knowledge of the unseen to those whom He choses , but deobandis do not accept this .

Deobandism is a sub sect of wahabism. Muslims should stay away from both these cult.

 -------------
Abdullah Sabri Chsiti

---------

A  brother informed me about another  deobandi attempt to show that prophet ( sal allahu alayhi wa sallam)  didn’t have knowledge of the unseen.
 A deobandi wrote

Hakim al-Ummah’ of Barelwis, Mufti Ahmad Yaar Khan, writes in Ja al-Haq p.131,

Objection 9: If Holy Messenger had ilm al-ghayb then why did he eat poisonous meat in Khyber? If he took it knowingly, then this is suicide and Prophet is free from this.

Answer: At that time Holy Prophet was aware that there is poison in this and he was also aware that this poison won’t have any effect on us by the will of Allah. And he knew this is the will of Allah that we eat this so at the time of death its effect return and we die as martyrs...”


 After mentioning this, the deobandi gives his comment:

We ask: what about those Sahabah who were present there with Holy Messenger and died after eating this poisonous meat? Holy Prophet knew it but he let them eat poisonous meat?

The Barelwi respond is contrary to sahih hadith and that which was mentioned by scholars.

Abu Dawud, Al-Darimi and Ibn Hisham quote that the meat told the Holy Prophet. It says that the meat told the Prophet that it's poisoned, and a Sahabi by the name of Bishr bin al-Bara' bin Ma'rur al-Ansari (may Allah be pleased with him) ate the meat and died. Now if the Holy Prophet knew it from before, he had to tell the Sahabah not to eat it. The Prophet after taken a bite, threw it out of his mouth, and said, "this meat (bone) informed me that it's poisoned". While Bishr as-Sahabi swallowed it and died. Imam Nawwawi (may Allah have mercy on him) says this is from the Mu'jizat.


Those who are interested can check on internet that Jews and Christians have also raised the same objection on our prophet (sal allahu alayhi wa sallam)

Prophet (sal allahu alayhi wa sallam) ate the meat which was poisoned because Jews have said    إن كان نبيا فلا يضره  if the prophet was a real prophet then the posion would not effect on him  ( sal allahu alayhi wa sallam).
[Mishkat al masabih, Bab al- mawjizat)

Deobandis/ wahabis should realize that Jews wanted to check the prophethood and trueness of our prophet (sal allahu alayhi wa sallam) and the whole challanege was to see if prophet eats the meat .That is why prophet chose to ate the food. Similar is the case of mubahila in which prophet accepted the invitation because the enemies wanted to check the authenticity of  prophethood.

The companion died because the poison had to show effect on non-prophet.

What these wahabis didn’t study  is that the Jewess who had mixed poison in the meat was convinced by this incidence(miracle) that prophet (sal allahu alayhi wa sallam) was indeed a true prophet and she accepted islam.

[ Al bidaya wan nihaya, vol 3,p 388]


 Please note that the aim of wahabis is always to show that prophet didn’t have knowledge of the unseen.

For muslims, we have atleast seven quranic verse and eighty hadith which prove knowledge of the unseen (ghayb) given to prophet.


 Even if any example or understanding given by a sunni scholar to prove that  prophet had the knowledge of the unseen ( ghayb) is wrong , it will still not prove that prophet didn’t have the knowledge of the unseen. It will only prove that the particular example/ understanding is wrong, because the prophetic knowledge of the unseen is proved by quran and hadith.


 It seems these wahabis don’t study hadith, history or logic. They only study their book malfuzat hakim al ummah. This book is so corrupted that it has corrupted the minds of these wahabis /deobandis.

Regarding Knowledge of the Unseen Possessed by Awliya

Kashf refers to divine manifestation whilst Ilhaam means a divine inspiration. These are two powers given by Allah Ta’ala to whosoever he desires. This is not within the capacity, ability or choice of any individual. A deviant group of people have trounced the belief of Kashf and Ilhaam claiming that knowledge of the unseen and of future events is something that can only be attributed to Allah Ta’ala Alone, not acknowledging the fact that sometimes, Allah Ta’ala can give certain of his special servants the power of foretelling and foreseeing some future events.

Hereunder, we will not only prove that the belief of Kash and Ilhaam and incidents of such nature appear in various renowned books of Ahlus Sunnah, but we shall also manifest that such incidents were experienced by many great people of the past proving it to be a reality that cannot be denied, but we will first establish the fact that this concept has been expounded clearly in Qur’aan and Hadith.

Allah Ta’ala says in the Qur’aan, ‘(Allah Ta’ala is) the All-Knower of the unseen and he reveals not to anybody of his unseen. Except to a messenger whom he has chosen, then he makes a band of watching guards (angels) to march before him and behind him.’ (Surah Jinn Aayat27)

We will now look at a brief study of how this verse has been interpreted by the vast majority of renown Mufassireen. Almost all commentators of Qur’aan have supported, included and explained the belief of Kashf and Ilhaam under this verse.

1) Shaykh Allaamah Muhammad Fakhruddeen al-Raazi (RA), a renown scholar and commentator of the 6th century states in his famous ‘Tafseer Kabeer’ that this verse has a special and specific meaning. However, he does not deny the belief of Ilhaam. In fact, he openly promotes it where he states, ‘It must be carefully known that this verse does not mean that nobody else besides the prophet (Alayhis salaam) are given knowledge of the unseen. This can be supported from various realities (from amongst these realities, one of them as quoted by him is) we see this in the true Ilhaam of the Awliyaa (RA).’ (Tafseer Kabeer vol.15 pg.170; Darul Fikr)

Yet, under another verse of the Qur’aan, this very same great Mufassir clearly explains that ‘the meaning of angels befriending the believers is this that the angels cause Ta’seeraat (inspirations) in the souls of these (chosen) believers through Ilhaam and Kashf.’ Thereafter, he explicitly mentions that ‘this is a well known fact experienced by people of Kashf and Mushaahadaat.’ (Tafseer Kabeer vol.14 pg.124)

The knowledge of the awliya' may attain higher levels than that of any other knowledge of humankind and jinn including in certain cases even the knowledge of Prophets. The preternatural knowledge or powers which Allah bestows on some of His friends (awliya') who are not Prophets have a firm basis in the Qur'an: for example, the wali who was with Prophet Sulayman and brought him the throne of Balqis faster than the blink of an eye. He was characterized as "one who had knowledge of the Book" as Allah stated:

One with whom was knowledge of the Scripture said: I will bring it thee (O Sulayman) before thy gaze returneth unto thee... (27:40)

and this is Prophet Sulayman's scribe Asif ibn Barkhya according to the Tafsir Ibn `Abbas and the majority of the scholars, i.e. a non-Prophet human being:

"One with whom was knowledge of the Scripture": i.e. an angel... or Jibril... or al-Khidr or Asif ibn Barkhya Sulayman's scribe, which is the most correct, and the jumhur (majority) agrees upon it

2) Allaamah Alauddin Ali ibn Muhammad Baghdaadiy (RA), yet another known commentator of the seventh century openly declares in his Tafseer Khaazin under the above mentioned verse: ‘It is the belief of the Ahlus Sunnah Wal Jamaa that the miracles of Awliyaa (RA) are an established reality as opposed to by the Mu’tazila and that this is Jaaiz and possible. It is permissible and possible for Allah Ta’ala to give Ilhaam (inspire) to some of his Awliyaa about some future events.’ (Khaazin vol.4 pg.319; Fikr)

3) Shaykh Abul Hasan Ibraahim ibn Umar al-Biqaa’ee, a scholar and commentator of the eighth century and a student of Hafiz ibn Hajar al-Asqalaani (RA) interprets the relevant verse in his ‘Tafseer Nazmud-Durar’ as follows: ‘(knowledge of the unseen) is taken by an angel and given to whomsoever the angel has been permitted (to by Allah Ta’ala). Sometimes, in the form of Wahy (divine revelation) to the prophets (Alayhis salaam) and sometimes in the form of inspiration and Ilhaam to the Awliyaa.’ (Nazmud-Durar vol.8 pg.199; Ilmiya)

4) In the Tafseer of Muhyuddin Shaikhzaada which is an explanation to the famous and reknown ‘Tafseer Baydhaawi’. Allaamah Muhammad ibn Muslihuddeen Hanafi, a scholar of the ninth century writes, ‘The fact that this verse refers to Allah Ta’ala informing his chosen prophets (Alayhis salaam) of some of the unseen without the intervening of any angel does not deny Allah Ta’ala’s inspiring to the Awliyaa with regards to some of the unseen by means of Ilhaam.’ (Haashiya Shaykh Zadah vol.8 pg.371; Ilmiyah)

5) Allaamah Ahmad ibn Muhammad Saawi Maaliki, a commentator of the twelfth century, states in his famous and most widely accept Tafseer ‘Haashiyatus-Saawi’, an explanation to the great Tafseer Jalaalayn, ‘This verse does not defy the miracles performed by the Awliyaa through the power of Kashf. This verse relates to Allah Ta’ala’s informing the prophets through Wahy. This in turn (Wahy) is far more stronger than Allah Ta’ala’s informing his Awliyaa through Ilhaam.’ (Haashiyatus Saawi vol.6 pg.185; Ilmiyah)

6) And, if per chance the above mentioned commentaries happen to coincidentally seem ‘strange’, rare and unknown then who can deny the popularity of ‘Roohul Ma’aani’? Allaamah Sayyid Mahmood Aaloosi Baghdaadi (RA) renown Mufassir of the twelfth century clearly states that ‘this verse does not contradict miracles of the Awliyaa (RA) which take place by an angel inspiring knowledge of the unseen into the heart of the person.’ (Roohul Ma’ani vol.15 pg.108; Ilmiyah)

7) Qaadhi Shihaabuddin al-Khafaaji (RA), a commentator of the tenth century writes in his explanatory of Tafseer Baydhaawi named, ‘Hashiyatus-Shihaab’ under the verse wherein Allah Ta’ala says, ‘Allah will not disclose to you the secrets of the ghayb (unseen), but Allah chooses of his messengers whom he wishes.’ (Surah 3 Verse179)

He states, ‘Allah Ta’ala does not inform everyone but he chooses whomsoever he wishes and gives him knowledge of the unseen. This is one of the signs which can be achieved through Firaasat (keen and minute observation) and through divine inspiration (Ilhaam) for some people of Kashf.’ (Haashiyat-us-shihaab vol.3 pg.168; Ilmiyah)

These are 7 widely known and accepted commentaries of the Qur’aan written by great researchers and scholars. All of them unanimously support and establish the belief of Kashf and Ilhaam as can be clearly seen. We will now take a brief look at some Ahaadith of Nabi (Sallallaahu Alayhi Wasallam) that support this belief.

1) This Hadith appears in Sahih Bukhari, Sahih Muslim, Tirmidhi and Nasaaie, hence, nobody may dare question its authenticity.

Hadhrat Abu Hurayra (Radhiallaahu Anhu) reports that Nabi (Sallallaahu Alayhi Wasallam) said, ‘Most certainly there existed amongst nations of the past such people who were Muhaddathoon’ (spoken to), if there had to be any such person in my nation, it certainly is Umar ibn Khattaab (Radhiallaahu Anhu).’  (Bukhari vol.1 pg.521 Qadeemi; Muslim vol.2 pg.276 Qadeemi; Tirmidhi vol.2 pg.210 Qadeemi)

Allaamah Hafiz ibn Hajar al-Asqalaaniy (RA), in his commentary ‘Fathul Baari’ while explaining the above Hadith and in particular the word ‘Muhaddathoon’, writes,

‘There is a difference of opinion with regards to the interpretation of this word. Most scholars say it refers to Ilhaam. They further explain that it refers to such a person who is gifted with true and real thoughts. This means that such a person is inspired via the angels …’ (Fathul Bari vol.7 pg.62; Qadeemi)

In his commentary of Sahih Muslim, Imaam Nawawiy (RA) a world renown scholar of the past and present, states under the above mentioned Hadith:

‘There are different interpretations of this word ‘Muhaddathoon’. Ibn Wahb said it refers to Ilhaam. Some say it refers to such a person whose thinking is always correct. This means that when such a person thinks, it is as though somebody spoke to him, therefore, he thinks accordingly. Some say it means angels speak to them…’ (al-Minhaaj Sharh Nawawiy vol.15 pg.162; Hadith6154)

Imaam Tirmidhi (RA) after narrating the abovementioned Hadith quotes Sufyaan ibn Uyayna (RA) explaining the word ‘Muhaddathoon’ to mean ‘Mufahhamoon’ i.e. one who is made to understand. (Tirmidhi vol.2 pg.210; HM Saeed)

The author of the famous Tuhfatul Ahwazi, a commentary on Tirmidhi states under the abovementioned Hadith, ‘After concurring with the interpretation by Hafiz ibn Hajar (RA) as quoted earlier on’, he adds on further, ‘Some say it means that angels speak to such people. This can well be supported from a Hadith narrated by Abu Sa’eed Khudriy (Radhiallaahu Anhu) that Nabi (Sallallaahu Alayhi Wasallam) was asked, ‘How will such people (Muhaddathoon) be spoken to?’ he (Sallallaahu Alayhi Wasallam) replied, ‘Angels will speak from his tongue.’

It is clear from the abovementioned Hadith, looking at the various interpretations by worldly renown scholars that the belief of Kashf and Ilhaam is well established and that in particular, Hadhrat Umar (Radhiallaahu Anhu), was bestowed with the power of Ilhaam by Allah Ta’ala.

We will now look at a few incidents during the glorious era of Nabi (Sallallaahu Alayhi Wasallam) and the Sahaaba (Radhiallaahu Anhum). These incidents bear ample testimony to the fact that the belief of Kashf and Ilhaam is not only well established, but more so it is a reality and that some Sahaaba (Radhiallaahu Anhum) were given these powers.

1) Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) narrates that once a Sahaabi (Radhiallaahu Anhu) pitched up his tent on top of a grave, not realising that it was a grave. All of a sudden, this Sahaabi (Radhiallaahu Anhu) began to hear the voice of an inhabitant of that grave reading Suratul Mulk until he completed the entire Surah. Thereupon, Nabi (Sallallaahu Alayhi Wasallam) replied ‘Suratul Mulk is a barrier, it is a protector from the punishment of the grave.’ (Tirmidhi vol.2 pg.117; HM Saeed)

The apparent meaning of this Hadith is that this Sahaabi (Radhiallaahu Anhu) was blessed by Allah Ta’ala with the power of Kashf through which he was able to hear the inhabitant of the grave.

2) Abdullah ibn Umar (Radhiallaahu Anhu) narrates that once on the day of Jumu’ah, whilst Hadhrat Umar (Radhiallaahu Anhu) was delivering the Khutbah, he (swerved off the topic and) suddenly said, ‘O Saariya! Hasten towards the mountain.’ He said this three times and then continued with the Khutbah. The people were confused and astonished at this. Later on, when he was asked as to what had transpired, he said, ‘I could see that the Muslim army was about to be defeated and at that time, they were walking past a mountain. If they had passed the mountain, the enemy would have defeated them but if they took to the mountain, they would have had one side covered and only one way to fight. So, I called out to the Ameer (leader) of the army (Saaiya) that they should take the mountain. After one month, the army returned victorious explaining that they had heard the words of Umar (Radhiallaahu Anhu) on that very same day clearly. In other narrations, Hadhrat Umar (Radhiallaahu Anhu) is reported to have said, ‘I saw the army fighting near the mountain…’ Another narration mentioned that the distance between Hadhrat Umar (Radhiallaahu Anhu) and the army was the distance of one month’s journey.’ (Dalaailun nubuwwah of Abu Nu’aym vol.2 pg.579; Darun-Nafaais)

Hafiz ibn Hajar (RA) and Hafiz ibn Katheer (RA) have regarded these narrations as authentic refer al-Isaabah vol.3 pg.5 and Hayaatus-Sahaabah vol.3 pg.562-564

The abovementioned incident is a clear proof of Kashf. It explicitly shows that Allah Ta’ala had blessed Hadhrat Umar (Radhiallaahu Anhu) with the power of Kashf through which he was able to see and visualise the battlefield from a distance as far as a month’s journey.

3) Hadhrat Abu Dawood Maazni (RA), who was a Sahabi, that participated in Badr says, ‘On the day of Badr, I was chasing one of the enemy to kill him when all of a sudden, his head fell off even before I could reach him. I then realised that someone else (angels) killed him.’ (Dalaailun-Nubuwwah of Abu Nu’aym vol.2 pg.472; Darun Nafaais)

4) Hadhrat Sahl ibn Sa’ad (Radhiallaahu Anhu) narrates that Abu Usayd (Radhiallaahu Anhu) said to him after he had lost his eyesight, ‘Had you been with me now at Badr, and Allah Ta’ala restored my sight, I will certainly show you the mountain pass from where the angels came out so clearly without any doubt.’ (Majmauz-zawaid vol.6 pg.84; Maktaba Qudsi)

5) Hadhrat Irbaadh ibn Saariya was an elderly Sahaabi and he reached a stage where he yearned for death. He used to make the following Du’aa, ‘O Allah, I am old, my bones are weak so take my soul away.’ Thereafter, one day whilst sitting in the Masjid in Damascus (he says) a very handsome young man appeared wearing green robes. He asked me why are you making such a Du’aa? I replied, ‘how should I make Du’aa?’ he said, ‘Say, O Allah, make me do good (and continue to do good) until the appointed time comes.’ I asked him, ‘Who are you?’ he replied, ‘I am Ribaa’eel (the angel) who removes grief from the hearts of the believers.’ (Majmauz-zawaid vol.10 pg.184; Maktaba Qudsi)

The above are just a few of the various incidents from the lives of the Sahaaba (Radhiallaahu Anhu) from which we can see clearly that they too, at times were blessed with the power of Kashf  which enabled them to see the angels, which are a part of the unseen as well. In fact, the books of Hadith are full of such incidents where the Sahaaba (Radhiallaahu Anhum) saw angels fighting and capturing the enemy in Badr and helping them in Uhud and Khandaq. Hadhrat Aaisha (Radhiallaahu Anha) and Hadhrat Abdullah ibn Abbaas (Radhiallaahu Anhu) saw Jibraaeel (Alayhis salaam). Angels used to make salaam to Hadhrat Imraan ibn Husain (Radhiallaahu Anhu). All these are clear indications that the belief of Kashf is a well established belief that is apparent not only in the Qur’aan and Hadith but in the lives of various Sahaaba (Radhiallaahu Anhu) a reality that nobody can deny.

Finally, we will take a look at what the Ulama of the past have to say about this belief.

1) Hafiz Ahmad ibn Taymiyah.  In his famous ‘Fataawa ibn Taymiyah’ he states, ‘miracles (of the Awliyaa) sometimes occur by a person hearing something that others can’t, sometimes a person sees something that others don’t whilst awake or in a dream, sometimes a person is given knowledge of something which others don’t know about through Wahy (revelation) or Ilhaam (inspiration)… this this is called Kashf and Mushahadaat..’ (Fataawa ibn Taymiyah vol.11 pg.173; Darul Wafaa)

2) Mulla Ali Qari (RA), a great scholar of the 10th century, who needs no introduction, writes in his famous commentary on ‘al-Fiqhul Akbar’, ‘There are 3 types of Firaasat (insight). The first type is ‘Imaani Firaasat’, this is a noor (special light) that Allah Ta’ala places in the heart of his chosen slave. (thereafter quoting Allaamah Abu Sulaiman Daaraani he says – this type of Firaasat is visualising of the unseen. This is a special status of Imaan.’) (Sharh Fiqhul Akbar pg.80; Qadeemi)

3) Hafiz Allaamah Jalaaluddin Suyyuti (RA) in his famous al-Haawi lil fataawa quotes many examples from the lives of the Sahaaba (Radhiallaahu Anhum), one of which was quoted earlier on, i.e. the story of Umar (Radhiallaahu Anhu) calling out to Hadhrat Saariyah (Radhiallaahu Anhu) and how Allah Ta’ala had blessed him with the power of Kashf. (al-Haawi vol.2 pg.482; Quds)

The above are 3 world renown scholars that have made in depth research and authored great works in almost every branch of knowledge. Suffice to take note of the fact here, that all 3 of them have openly and explicitly supported and promoted the belief of Kashf and Ilhaam.

The abovementioned facts bear ample testimony to this fact that the belief of Kashf and Ilhaam is something that has been clearly explained by and established in Qur’aan, Hadith and by the great Ulama and Muhadditheen of the past.
























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