Monday, 22 June 2015

Knowledge of maa kaan wa ma yakoon [Knowledge of everything that has happened and everything that will happen]




Knowledge of maa kaan wa ma yakoon
[Knowledge of everything that has happened and everything that will happen]

It must be known that wahabi/ deobandi cult deny quranic verse. It is a central part of their belief that prophet [sal allahu alayhi wa sallam] was not given ANY knowledge of the unseen.
To know the belief of this cult from their own sources, please read here:
After reading wahabi/deobandi belief it is crystal clear that they deny knowledge of the unseen given to prophet.  Muslims must be aware when wahabis/deobandi say that their belief is that prophet was given the knowledge of the unseen, but prophet [ sal allahu alayhi wa sallam] was not given the knowledge of the unseen.
Please note that wahabis/ deobandis deny ANY knowledge of the unseen given to prophet.

One interesting thing to be noted is that, until one month back wahabis/deobandis used to say that none of the sunni scholars affirmed knowledge of the five things for prophet!  They also used to say that none of the sunni scholars said that prophet had the knowledge of maa kaan wa ma yakoon[ everything that has happened and everything that will happen.]
  When  the quotes from sunni scholars were presented to these wahabis/deobandis , they changed their stance  and now they have a new  version which states : “ none of the salaf ( scholars of the first  three hundred years) of islam held this view!!
 By adding ‘salaf’ in their new version these wahabis/ deobandis are highlighting their stupidity, because the belief of early muslim ( salaf) have been communicated to us by the scholars of the later generation! Hence the belief of later day scholars can be refuted only by these heretics called wahabis/deobandis!

Knowledge of the five things
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ ۖ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
سورة لقمان

Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down rain, and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn on the morrow: Nor does anyone know in what land he is to die. Verily with Allah is full knowledge and He is acquainted (with all things).  [Sura Luqman (chapter31): verse 34]

Prophet also said in a hadith: Utiytu mafatihu kulli shay'in illa al-khams.
I have received the keys to everything (unseen) except the Five (which Allah alone knows.
Narrated from Ibn `Umar by Ahmad (2:85); Tabarani in the Kabir (12:361), Hatythami in Majma` al-zawa'id (8:263), Ibn Kathir in his Tafsir 6:355, and Suyuti in his Tafsir al-Durr al-manthur (5:169). Haythami said: "The sub-narrators in Ahmad's chain are the men of sound (sahih) narration."
These five things are:

- Knowledge of what is in the wombs;
- Knowledge of when the Hour will rise;
- Knowledge of what one will gain tomorrow;
- Knowledge of the land in which one will die;
- Knowledge of the time Allah will send rain.

(Hadith of Ibn `Umar in Ahmad and Bukhari.)


Analysis

1. To know how great sunni scholars understood this verse and hadith please read this article.
Our brother Abu Hasan has provided the Arabic quotes with its English translation.  I thank him. May Allah preserve our brother Abu Hasan. Ameen.
 Please remember Prophet (sal allahu alayhi wa sallam) said in a hadith "al-'ulama warithat ul-anbiya," (Ibn Majah and Tirmidhi) which means "the scholars are the inheritors of the prophets." Therefore it is difficult to see a way in Islam which allows one to discard scholars and scholarship.

Prophet also said in another hadith :Yadu Allah `ala al-jama`a, ittabi`u al-sawad al-a`zam fa innahu man shadhdha shadhdha ila al-nar.

"Allah's hand is over the group; follow the largest mass, for verily whoever dissents from them departs to hell.

Narrated by al-Hakim and al-Tabari from Ibn `Abbas, and al-Lalika'i in al-Sunna and al-Hakim also narrated it from Ibn `Umar


 Hence muslims should follow scholars of the ahlus sunnah wal jamah  and stay away from wahabi/ shia/ deobandi scholars.

In order to understand this topic it is essential that one must read the statements posted on the above link. Without reading that no one can comprehend this topic.

In short, it means what Imam  Jalaluddin as-SuyuuTi al shafi  said in his book   RawDun NaDHeer SharaH Jaami`y as-Sagheer under the hadith:
Khamsun Laa Ya`alamuhunna Illallah:

[There are five nobody knows except Allah.]
“And his (Rasulallah Sallallahu `Alayhi wa Sallam) saying that nobody knows means that he nobody knows of his own accord; of his own self except Allah. But it should be known that by His own bestowing others also attain this knowledge as is evident amongst us that many have given news of death and that which is in the womb etc.”

[Fa Amma Qawluhuu Laa Ya`alamuhaa Illa Huwa Fa Mufassirun Bi Annahu Laa Ya`alamuhaa
Ahadun Bidhaatihee Wa Min Dhaatihee Illa Huu; Laakin Qad Ya`alamu Bi I`ylaamillahi Ta`alaa Fa Inna thumma Man Ya`alamahumaa Wa Qad Wajadnaa Dhaalika Bi Ghayri WaaHidin Kamaa Ra-aynaa Jamaa`atan `Alimuu Mataa Yamuutuuna Wa `Alimuu Maa Fil ArHaami HHaala Hamlil Mar-ati Wa Qaabeelahu]
2. Ibn Taymiyah has quoted a hadith which says:
'A'ishah narrated: "When he was on his deathbed, my father said to me: "Verily, you have two brothers and two sisters." So, I became startled at this, as I only had two brothers and one sister. He referred to his then-pregnant wife, Bint Kharijah, saying: "I see that she is pregnant with a girl," and that turned out to be exactly the case."
 
[Reported by ash-Shatibi in 'al-Muwafaqat' (4/85), and Ibn Taymiyyah mentioned it in 'Majmu' al-Fatawa' (11/318)]

Knowledge of the five things

Knowledge of the five things
3. Ibn Qayyim [student and follower of Ibn Taymiyah] says in his book Madarij As-Salikeen, 2/510:

"I have seen some of the Farasah (spiritual visions) of Ibn Taymiyyah which made me wonder, while that which I havent seen is even greater! Ibn Taymiyyah informed his companions that the Tatars would enter the Levant (Sham) in the year 699 AH, and that they would defeat the Islamic armies, and that no killing or enslavement would occur in Damascus; he said all this before the Tatar armies even moved! He also informed the people and the princes in the year 702 AH, when the Tatar army was headed for Damascus, that the Tatar army will be defeated, and victory will be for the Muslims, he swore by Allah 70 times that this would happen, people around him told him to say 'insha'a Allah', and he would say Allah will make this happen certainly, so when they criticized him for that, he said: 'Allah has written in the Lawh Al-Mahfuth (Preserved Tablet) that they will be defeated and that victory is for the Muslims!"

4. Ibn Qayyim also mentions in the same book that his Shaykh, Ibn Taymiyyah, informed him many times of secret and personal matters which he had never told anyone about. He also mentions that Ibn Taymiyyah foretold events occuring in the future, which some of them Ibn Qayyim witnessed himself!

5. Many wahabi/deobandi scholars could know whether a pregnant woman has girl or boy. They could also tell when it will rain and where will a person die.

6. Deobandi/wahabi scholars could be present at more than one place the same time.


7. Shaykh 'Abdullah al-Ghumari cites two hadiths:

 عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه وآله وسلم قال : “ أوتيت مفاتيح كل شيء الا الخمس إن الله عنده علم الساعة , الآية “ رواه احمد والطبراني بإسناد صحيح

1. On the authority of Ibn ‘Umar (Allāh be pleased with them) the Prophet (Allāh bless him and grant him peace) said:
 “I was given the keys of all things except the Five: truly Allāh, with Him is the knowledge of the Hour …" to the end of the verse (31:34)” (narrated by Aḥmad and al-Ṭabrānī with an authentic chain)

وفي الصحيحين عن حذيفة قال : قام فينا رسول الله صلى الله عليه وآله وسلم مقاما ما ترك فيه شيئا إلى قيام الساعة إلا ذكره , حفظه من حفظه ونسيه من نسيه وإنه ليكون منه الشيء قد كنت نسيته فأراه فاذكره كما يذكر الرجل وجه الرجل اذا غاب عنه ثم اذا رآه عرفه.

 2. According to the two aīs [al-Bukhārī and Muslim] Ḥudhayfah (Allāh be pleased with him) said:
“The Messenger of Allāh (Allāh bless him and grant him peace) stood amongst us in a standing wherein he left nothing up until the Hour but mentioned it; he who preserved it has preserved it, and he who has forgotten it has forgotten it. And indeed a thing from it appears which I had truly forgotten and then I see it and remember it as a man recalls the appearance of a man when he is absent from him and then when he sees him he recognises him.”

قوله “أوتيت مفاتيح كل شيء” أي من العلوم والمعارف وسائر المغيبات. قال القاضي عياض في الشفا في فصل ما اطلع عليه من الغيوب وما يكون ما نصه:
والأحاديث في هذا الباب بحر لا يدرك قعره, ولا ينزف غمره, وهذه المعجزة من جملة معجزاته المعلومة على القطع الواصل إلينا خبرها على التواتر لكثرة رواتها واتفاق معانيها على الاطلاع على الغيب اهـ. ثم أورد جملة منها فليراجع.




The aḥādīth regarding this issue [the Prophet (Allah bless him and grant him peace) conveying the ghayb] is (like) an ocean whose bed is unreachable and whose flow is relentless; and this miracle is from his many miracles known by certainty (from) the continuous reports which reach tawātur for the abundance of reports and the agreement of their meanings upon the conveying of the unseen"

 واخرج الطبراني عن ابن عمر قال : قال رسول الله صلى الله عليه وسلم : “ ان الله قد رفع لي الدنيا فانا انظر إليها وإلى ما هو كائن فيها الى يوم القيامة كانما أنظر إلى كفي هذه “. وقد أخبر صلى الله عليه وسلم بكثير من أحوال هذا العصر ومخترعاته , وسنطبع رسالة لطيفة في هذا الموضوع بحول الله تعالى. قوله : “ الا الخمس , إن الله عنده علم الساعة “ الآية , وفي صحيح البخاري عن ابن عمر مرفوعا “ مفاتيح الغيب خمس لا يعلمها إلا الله : لا يعلم أحد ما يكون في غد إلا الله , ولا يعلم أحد ما يكون في الأرحام الا الله , ولا يعلم متى تقوم الساعة الا الله , ولا تدري نفس بأي أرض تموت إلا الله , ولا يدري أحد متى يجيء المطر إلا الله “ ومقتضى هذا أنه لم يكن صلى الله عليه وسلم يعلك الخمس , وإليه ذهب الجمهور , لكن قال الحافظ السيوطي في الخصائص الكبرى : ذهب بعضهم الى أنه صلى الله عليه وسلم أوتي علم الخمس أيضا وعلم وقت الساعة والروح وأنه أمر بكتم ذلك. اهـ وبه جزم كثير من المتأخرين . وللإمام منصور البغدادي في هذا الموضوع كتاب اسمه “ إقامة شواهد المنقول والمعقول على إحاطة علم نبينا صلى الله عليه وسلم “ , وسأل الشيخ أبو العباس أحمد بن عبد الحي الحلبي العلامة المحدث عبد الملك بن محمد التجموعتي قاضي سجلماسة عن هذه المسألة فأجابه برسالة خاصة سماها “ ملاك الطلب وجواب أستاذ حلب “ جزم فيها بأنه صلى الله عليه وسلم كان يعلم الخمس. وللشيخ أحمد رضا علي خان البريلوي الهندي في هذا الموضوع ثلاث رسائل : " ملء الجيب بعلوم الغيب" و "اللؤلؤ المكنون في علم البشير ما كان وما يكون" و "إنباء المصطفى بما أسر وأخفى"

The shaykh (al-Ghumari) then says of the part "except the Five" that the majority believe the Prophet (saw) did not receive the knowledge of the five (1. the hour 2. the womb 3. time of death 4. what will happen tomorrow and 5. when it will rain), although some and most of the later scholars believe he did. He quotes many of the scholars with the latter view, and gives reference to their works.

قلت : والذي أرجحه وأميل إليه أنه صلى الله عليه وسلم لم يعرج من الدنيا حتى علمه الله هذه الخمس لأنه لم يزل يترقى في العلوم والمعارف كل يوم بل كل لحظة وعموم الأحاديث يشهد لذلك منها حديث البخاري عن أسماء بنت أبي بكر أن النبي صلى الله عليه وسلم حمد الله وأثنى عليه ثم قال :"مامن شيء لم أكن أريته قبل إلا رأيته في مقامي هذا حتى الجنة والنار" وهذه الخطبة كانت بالمدينة
The shaykh then says:
I say: that which I prefer and am inclined towards is that he (Allāh bless him and grant him peace) did not leave the world until Allāh taught him these five because he does not cease to elevate in knowledge and apprehension every day, rather every moment, and the generality of the aḥādīth testify to this. From these (aḥādīth) is the ḥadīth of Bukhārī on the authority of Asmā bint Abū Bakr that the Prophet (Allāh bless him and grant him peace) praised Allāh and glorified Him, and then said:  “there is nothing that I have not seen before but I have seen now at this place of mine, even Paradise and Hell”
And this sermon took place in Madīnah.

, ومنها حديث سمرة قال  : كسفت الشمس فصلى النبي صلى الله عليه وسلم ثم قال : "إني والله لقد رأيت منذ قمت أصلي ما أنتم لاقوه من أمر دنياكم وآخرتكم“ حديث صحيح رواه أحمد وغيره.

From these (ahādīth) is the hadīth of Jābir ibn Samurah who said: “the moon was eclipsed and the Prophet (Allāh bless him and grant him peace) prayed then said:
“I truly saw, by Allāh, from when I stood to pray what you will (all) confront in the matters on this world and the hereafter” (an authentic hadīth, narrated by Ahmad and others)
ولا ينافيه قوله في حديث الترجمة إلا الخمس , لأنه كان قبل أن يعلمها ثم علمها بعد ذلك وهذا كما نهى عن تفضيله على موسى ويونس وابراهيم عليهم السلام ثم أخبر أنه أفضل الأنبياء ورد على من دعاه سيدا بأن السيد الله , ثم أخبر انه سيد ولد آدم وأمره الله تعالى في القرآن أن يقول للكفار" ما كان لي من علم بالملأ الأعلى إذ يختصمون“ ثم أخبر بعد ذلك أن الله أطلعه على خصامهم, ففي حديث ابن عباس ومعاذ وغيرهما عن النبي صلى الله عليه وسلم قال :"رأيت ربي في أحسن صورة فقال يا محمد , قلت : لبيك رب وسعديك , قال : أتدري فيم يختصم الملأ الأعلى ؟؟ قلت: لا أدري يا رب , قال: فوضع يده بين كتفي حتى وجدت بردها في صدري فتجلى لي كل شيء وعرفت"
This is not negated by the ḥadīth in the introduction of “except five” because it was before he was taught these and then he was taught these after that and this is as was(initially) prohibited to prefer him to Mūsā, Yūnus, Ibrāhīm (peace be on them) and then he mentioned that he is the best of the Prophets, and he rebuked one who called him “Sayyid” saying “the (only) Sayyid is Allāh”, and then he narrated that he is the Sayyid of the children of Ādam, and Allāh Most High instructed him in the Qur’ān to say to the disbelievers “I have not the knowledge of the greatest gathering when they dispute” and then he narrated after that that Allāh informed him of their dispute; thus in the ḥadīth of Ibn ‘Abbās, Mu‘ādh and others the Prophet (Allāh bless him and grant him peace) said: “I saw my Lord in the best of form and He said ‘O Muhammad’, I said ‘I am here Lord at Your service’, He said ‘Do you know of what the greatest gathering dispute’, I said ‘I do not know Lord’ and He placed his hand between my shoulders until I felt its coolness in my chest and all things became manifest to me and I knew” (Sunan al-Tirmidhī, Musnad Ahmad and others with various chains; it is an authentic hadīth and I have spoken on it in Qam‘ al-Ashrār ‘an Jarīmat al-Intihār, published with al-Arba‘ūn al-Ghumāriyyah and Ibn Rajab commented on it in a published volume called Ikhtiyār al-Awlā fī Sharhī hadīth Ikhtihām al-Mala’ al-A‘lā)

This ḥadith is one of the proofs of his knowledge of the five also because his statement “all things became manifest to me” is general, rather it is the strongest of the general forms as agreed in Uūl.

وقال العلامة أبو عبد الله محمد الحبيب بن عبد القادر السجلماسي الحسني في شرح منظومة "الأسماء الحسنى" للهلالي: يجب علينا أن نعتقد أنه صلى الله عليه وسلم أنه لم يخرج من الدنيا حتى حصل له العلم بجميع المعلومات للحديث الصحيح: أوتيت علم كل شيء وتجلى لي كل شيء , وما ورد مما يخالفه منسوخ بهذا , وبه تظهر مزيته وفضيلته العلمية على سائر الأنبياء في اشتراكهم في علم الغيب المستثنى لهم في آية "فلا يظهر على غيبه أحدا إلا من ارتضى من رسول"  وقال فيها بعض المفسرين : يريد أو ولي ففيه حذف لأن الولي وارث لعلم النبوة. اهـ ,
وفي شرح انموذج اللبيب للعلامة شمس الدين محمد بن محمد بن عمر الروضي المالكي ما نصه : الصحيح كما قاله المحققون أنه أوتي علم كل شيء حتى الخمسة وحتى علم الروح وأمر بكتم ذلك اهـ ,
ونحوه في شرح جوهرة اللقاني لمؤلفها وشرح الأربعين النووية للشبرخيتي وغيرهما , وفي فيض القدير بشرح الجامع الصغير للمناوي في الكلام على حديث خمس لا يعلمهن الا الله .. الـخ ما نصه : خمس لا يعلمهن الا الله على وجه الاحاطة والشمول كليا , وجزئيا فلا ينافيه إطلاع الله بعض خواصه على كثير من المغيبات حتى من هذه الخمس لأنها جزئيات معدودة وان كان للمعتزلة في ذلك مكابرة اهـ.

وذكر الحديث وهو في سنن الترمذي ومسند أحمد وغيرهما بطرق متعددة وهو حديث صحيح وقد تكلمت عليه في “ قمع الأشرار عن جريمة الانتحار “ المطبوع مع “ الأربعين الغمارية
 وشرحه الحافظ ابن رجب في جزء مطبوع اسمه “اختيار الأولى في شرح حديث اختصام الملأ الأعلى” وهذ الحديث أحد الأدلة على علمه بالخمس أيضا , لأن قوله : فتجلى لي كل شيء عام, بل هو أقوى صيغ العموم كما تقرر في الأصول. قوله في حديث حذيفة قام فينا رسول الله صلى الله عليه وسلم مقاما ما ترك شيئا الى قيام الساعة يعني من الفتن والحوادث وغيرها الا ذكره الحديث, نحوه قول عمر “قام فينا رسول الله صلى الله عليه وسلم مقاما فأخبرنا عن بدء الخلق حتى نسيته” رواه البخاري معلقا بصيغة الجزم ووصله الطبراني, وقال أبو ذر: لقد تركنا رسول الله صلى الله عليه وسلم وما يحرك طائر جناحيه في السماء إلا ذكرنا منه علما, رواه أحمد والطبراني بإسناد صحيح , وكذا قال أبو الدرداء رواه أبو يعلى والطبراني وغيرهما , والله أعلم.


Since the hadith talks about knowledge of everything ( kull shay) , there is no reason to deny this fact that prophet was given knowledge of everything. Since wahabis love to take literal meaning of hadith they should not make any tawil (interpretation) here!
 After reading statements from sunni scholars, readers can see that many scholars held this belief that none can have knowledge of the unseen from his self and prophet was given the knowledge of the unseen including the knowledge of the five things.

 Part 2


 Many sunni scholars also held this view that prophet was given the knowledge of maa kaan wa ma yakoon [Knowledge of everything that has happened and everything that will happen]

  1.   Imam Qadi Iyad al Maliki [d.  544 AH/ 1149 CE] writes in his book Ash-Shifâ Bi-Ahwâl Al-Mustafâ(Healing by news of the chosen one) ( commonly known as As Shifa):
“Prophet ( sal allahu alayhi wa sallam) was bestowed with high marifah. He was bestowed with the knowledge of ma yakoon wa ma kaan.

[As shifa, Egypt edition, Vol 1, page 233]

              

2.Ala'uddin Ali Bin Muhammad Khazin al shafi’i [ d. 725 AH] writes in this Tafsir “Prophet was given the knowledge ofma kaan wa ma yakoon
[ Tafsir Al Khazin ]

3.  ImamAbu Muhammad Husayn b. Mas'ud ibn Muhammad al-Farra' Baghawi al shafi’i (d.516H/1122),writes in his tafsir:
 And Allah created the Human (MuHammad Sallallahu `Alayhi wa Sallam )   and   taught him speech (of all that happened and all that is to happen)

Imam Baghawi writes  in Mu`aalimut Tanzeel also known as Tafsir al-Baghawi

 وقال ابن كيسان: { خَلَقَ ٱلإِنسَـٰنَ } يعني: محمداًً صلى الله عليه وسلم { عَلَّمَهُ ٱلبَيَانَ } يعني: بيان ما كان وما يكون لأنه كان يبين عن الأولين والآخرين وعن يوم الدين.
                      ( Tafsir al Baghawi under  Sura rahman , ayat  3-4).

      Said Ibn Keesan Khalaqal Insaan He created human that is MuHammad Sallallahu `  Alayhi  wa Sallam.

` Allamahul Bayaan taught him speech that is speech, description of all that hath happened and all that shall come to be.
 Note:  Imam Baghawi  also wrote hadith classics Sharh al-Sunnah and Masabih al-Sunnah, the latter became famous as Mishkat al-Masabih with the additions of al-Tabrizi d. 741H

4 Famous Maliki Scholar Ahmad Sawi 1825 CE ( 1241 AH) wrote a tafsir called Hashiya al-Sawi ‘ ala al-Jalalayn.(Popularly known as Tafsir al sawi).

Under verse three and Four of Sura Rahman, he writes:
“And he is mohammed  sal allahu alayhi wa sallam, who is a perfect man ( al insan al kamil ) which means  he was given the knowledge of  ma kaan wa ma yakoon wa man hu wa kaioon.
(All that which has happened, all that which is happening and all that which will happen)

[ Tafsir al sawi , under sura rahman , verse 3 and 4].
Plz see manuscript scan

Knowledge of the five things


 With all these quotes from sunni scholars it is clear that many scholars used the  term maa kaan wa ma yakoon forprophet ( sal allahu alayhi wa sallam).


Abdullah Sabri Chisti
16th Rabi al awwal 1431
3rd March 2010

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