3 - ilm-e-ghaib - (Knowledge of Unseen)

8. CONCLUSIVE FACTS CONCERNING I'LM-I-GHAYB
From what has been discussed with apparent justification and
presentable conviction, the following broad basic realities about the
Knowledge of the Unseen must be borne inmind to avoid any pitfalls
from any biased and intense quarters in this behalf.
A. This first thing to be noted in this connection is that the
"Unseen" is a reality, concrete and irrefutable.
B. That the "I'lm-i-Ghayb" or the"Knowledge of the Unseen" belongs
exclusively to Allah the Almighty as His Exclusive Divine Prerogative,
nonehaving any share in it, orany power to controvert and refute His
Exclusive Domain. His knowledge is total.
C. Allah the Almighty bestows this Knowledge of the Unseen
(I'lm-i-Ghayb) to his chosen servants.
D. Allah the Almighty has granted this Knowledge of the Unseen to the
Apostles and Prophets.
E. Allah the Almighty has granted this Knowledge of the Unseen to the
HolyProphet Hazrat Muhammad (sallal laahu alaihi wasallam).
F. The Holy Prophet (sallal laahu alaihi wasallam) bestowed
thisKnowledge of the Unseen (I'lm-i-Ghayb) to his companions who in
turn passed this knowledge to the qualified persons who were entrusted
with the mission to propagate the Religion of Allah to succeeding
generations.
No doubt, the great poetphilosopher of Islam, Allama Iqbal, has aptly
summed up the illustrious personality of the Holy Prophet (sallal
laahu alaihi wasallam) inone of his beautiful couplets:
"Lauh bhi tu, Qalam bhi tu, tera wajud Al-KitabGhumbad-e-Abgina rang
tere muheet mein habab"
"You are O Holy Prophet (sallal laahu alaihi wasallam) theScroll (of
human destiny), you are the pen of Divine(with powers) to scribe and
delineate the affairs of the universe, you are thepersonification of
the Book of Allah.This vast glassy canopy (the sky) isnot more than a
bubblein the vast ocean of your August Knowledge."

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And Allah Knows the Best!

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2 - ilm-e-ghaib - (Knowledge of Unseen)

5. I'LM-I-GHAYB OF THE HOLY PROPHET MUHAMMAD (SALLAL LAAHU ALAIHI WASALLAM)
The Knowledge of the Unseen (I'lm-i-Ghayb) was also bestowed uponthe
Holy Prophet Muhammad (sallal laahu alaihi wasallam). This
I'lm-i-Ghayb was, in essence, the most revealing and surpassingmiracle
given to the HolyProphet (sallal laahu alaihi wasallam).
This miracle, in it's totality and persuasiveness, surpassed all
miracles given to other Prophets taken together. More or less 124 000
Apostles were raised at different periods of time with some specific
knowledge of the hidden realm, i.e. I'lm-i-Ghayb. But the Knowledge of
the Unseen bestowed upon the Holy Prophet (sallal laahu alaihi
wasallam) was limitless in scope and magnitude. This is to say that
each and every miracle in the nature of I'lm-i-Ghayb given to
different Prophets was also given to the Holy Prophet (sallal laahu
alaihi wasallam).
The Holy Prophet (sallal laahu alaihi wasallam) was the epitomic
symbolof all the previous Prophets in the past in respect of their
qualitative characteristics and quantum of knowledge and spiritual
enlightenment. Relating to this bestowment of knowledge and
observation upon the Holy Prophet (sallal laahu alaihi wasallam), the
Holy Quran says:"Allah has sent down to you O Prophet! the Book and
Wisdom and taught what you knew not. Great is the Grace of Allah upon
you." 28 In this virtuous essence the Quranic verse asserts that after
bestowment of this everlasting treasure of knowledge now there remains
no realm of knowledge andenlightenment which is not in the grip of the
Holy Prophet (sallal laahu alaihi wasallam). This is what the Holy
Quran describes as the"Fazl-i-Azim" (The Great Grace) - whatever the
Holy Prophet (sallal laahu alaihi wasallam) was taught by way of
knowledge was taught by Allah the Almighty. 29
If the teacher says to the pupil: I have taught you to read and you
knew nothing before this, then he is justified to make this claim and
there is nothing derogatory on his part to make such a claim; it
cannot be termed as insolence to degrade thestudent. But if the
student says to his teacher, you knew nothing and it was your teacher
who gave you knowledge, then though, this logic cannotbe denied.
Nonetheless, it demonstrates that the student is guilty of insolence
and misbehaviour towards his teacher. Such an example can hardly be
traced in the annals of civilised behaviour.
Whatever the Holy Prophet (sallal laahu alaihi wasallam) knew was
through the knowledge bestowed upon him by Allah the Almighty. This
being the fact, if before imparting the knowledge through the Holy
Quran, AlmightyAllah mentioned the state of the Holy Prophet(sallal
laahu alaihi wasallam): "You knew nothing of the Book nor of the Faith
(Imaan)." 30;it is consonance with theAlmighty state of Divine
Grandeur. It does not at all behove mortals like us to utter such
words inrespect of the Holy Prophet (sallal laahu alaihi wasallam).
This would be downright degrading and insulting the high virtuous
status of the Holy Prophet (sallal laahu alaihi wasallam).
The uncontroversial fact remains that Allah the Almighty granted the
I'lm-i-Ghayb to the Holy Prophet (sallal laahu alaihi wasallam) and if
anyone denies and suspects the veracity of this Divine Truth, he is
surely guilty of falsehood and diminishing the eminence of Divine
Favour. If there be such a one, he ought to be condemned as a
blasphemer, worthy of being expelled from the rank and file of
Muslimhood. The quality of a true Muslim is that he accepts and
believes as true each and every command of Almighty Allah and acts
upon it ungrudgingly and unreservedly and induces others to do so.
The Darbar (seat of pre-eminences) of the Holy Prophet (sallal laahu
alaihi wasallam) is a grand Darbar surpassing the grandeur of worldly
kings and monarchs. It is an act of misbehaviour and misdemeanour even
to utter loud words in his august presence; such anact causes the loss
of other virtuous deeds of a Believer, forfeiting the Divine Grace.
There is a stern warning against those who slip away slyly from his
assembly without seeking his permission, this amountsto misbehaviour.
For them there is stern foreboding of dire punishment on the day of
Judgement. It is said:"Deem not the summons of one Apostle among
yourselves, like the summons of one of you to another. Allah doth
knows those of you whoslip away under shelter of some excuse; then
those of you who slip away under shelter of some excuse; then beware
those who withstand the Apostle's orders, lest some trial befell them
or a grievouspenalty be inflicted on them." 31 We can guess what would
be the state of awe-inspiring grandeur of the Holy Company graced by
the Holy Presence of the HolyProphet (sallal laahu alaihi wasallam)
where even the slightest misdemeanour is caughtup as a misdeed
inviting punishment from the providence.
The companions of the Holy Prophet (sallal laahu alaihi wasallam) used
to sit in his presence in due respect holding their breaths and not
making any gestures to disturb the dignity of the assembly. They would
only utter respectful words like: "O Prophet of Allah! May myparents
be sacrificed at the alter of your dignity." To every question put to
them, their reply used to be,"Allah and his Prophet (sallal laahu
alaihi wasallam) know better."
28. Surah Nisa: Verse 113
29. Surah Aala: Verse 6
30. Surah Nur: Verse 63
31. Surah Shura: Verse 52
6. THE THREE DIMENSIONS OF THE GHAYB OF THE HOLY PROPHET(SALLAL LAAHU
ALAIHI WASALLAM)
In the light of the foregoing evidence it must be admitted that the
Holy Prophet Muhammad (sallal laahu alaihi wasallam) was endowed with
the Knowledge of the Unseen (I'lm-i-Ghayb) as a Grace from Allah.
We can examine the issue from three angles.
A. The Holy Prophet (sallal laahu alaihi wasallam) was granted this
treasure of knowledge directly fromthe Providence, i.e. without the
means of any agency conveying the "knowledge."
B. Through the revelation of the Holy Quran which is the
Treasure-House of all Knowledge operating in the universe.
C. The Holy Prophet (sallal laahu alaihi wasallam) was sent as
a"Shahid" (Witness), i.e. a person who is in constant touch will the
affairs taking place in the world, examining and analyzing them as an
observer with an insight to assess and analyse their influence in
day-to-day matters. He thus remained ever aware of the God-gifted
vigilance possessing full knowledge as an eye-witness, with powers of
Haqq-ul-Yaqeen and Ain-ul-Yaqeen - the faculty of witnessing things
with unwavering faith and certitude.
By examining the Holy Prophet's (sallal laahu alaihi wasallam)
Knowledge of the Unseen under the first view-point, viz. the
bestowment of I'lm-i-Ghayb directly from Allahthe Almighty, we might
refer to the following verses of the Holy Quran:-
A. "These are some of the stories of the Unseenwhich We haverevealed
to you, O Prophet!" 32
B. "Such is one of the stories of what happened Unseen whichWe
revealed by inspiration unto you." 33
C. "The Holy Prophet (sallal laahu alaihi wasallam) does not withhold
grudgingly a knowledge of the Unseen." 34
Examining the Knowledge of the Unseen of the Holy Prophet (sallal
laahu alaihi wasallam) from the second point of view, the following
verses of the Holy Quran are enough to open our eyes:-
A. "And We have sent down to you the Book explaining all things, a
Guide, a Mercy and Glad Tidings to Muslims." 35
B. "The Quran is not a tale invented, but a confirmation of what
(went) before it - a detailed exposition of allthings." 36
C. "Nothing We have omitted from the Book." 37
D. "Surely there has come to you from Allah aLight and a Perspicuous Book." 38
E. "Nor is there ought of the Unseen, in Heaven, or earth butit is
recorded in the Clear Book." 39
F. "There is no grain in the darkness (or depth) of the earth,nor
anything, fresh or dry, (green or withered), but is inscribed in a
record clear." 40
It is seen that in these verses, first there is the mention of the
Holy Quran being the Kitab-i-Mubeen - the Book Manifest making
everything clear, without even the minutest part remaining under any
shadow of doubt or omitted. It is worth observing that the Book
manifest contains the mention of all things (with all their
attributes), under the sun. Now just imagine what shall be the expanse
and depth of the knowledge of the Person on whom the Book was
revealed. Surely each and everything mentioned inthe Book must have
been in full view of the recipient. The phenomena must be pondered
over in a mostdispassionate and open-minded manner without casting any
aspersions over the Divine bestowment on the Holy Prophet (sallal
laahu alaihi wasallam).
Examining the Knowledge of the Unseen possessed by the Holy Prophet
(sallal laahu alaihi wasallam) asa SHAHID or witness to allaffairs,
the following verses carry us to the visionary world of enlightenment
where we stand completely wonder-struck at the very idea of the extent
of the knowledge which Allah the Almighty revealed to him so as to
make him the true representative of Divine rights, not alone on this
earth, but even forces of heavenly kingdom operating at the present
moment as well as that would take place in the universe and the
Hereafter. It is but essential that we should bow our heads and accept
the truth of Divine assertions, and spare ourselves the repercussions,
should any shade of wavering creep our mind and vision. It is beyond
our capacity to guess the extent of Knowledge of the Unseen
(I'lm-i-Ghayb) bestowed uponthe Holy Prophet (sallal laahu alaihi
wasallam) by Almighty Allah. Only Allah knows that He has bestowed
upon His beloved Prophet (sallal laahu alaihi wasallam).
A. "Surely We sent you asa Witness, as a Bringer of Glad Tidings and
as a Warner." 41
B. "And We shall bring you as a Witness against the people." 42
C. "Surely we have sent to you (O men!) an Apostle to be a Witness
concerning you." 43
D. "And one day We shallraise from all peoples a Witness against them
from among themselves and We shall bring as witness against them from
among themselves and We shall bring you as a Witness against them. 44
From these verses it is clear that on the day of Judgement not only
the Holy Prophet (sallal laahu alaihi wasallam) shall be a Witness
over his own Ummah, but shall also testify before Almighty Allah on
behalf of the peoples of other Prophets. Now this testimony or
evidence can only be given by the person who is an eye-witness to all
events and incidents under scrutiny on the Day of Judgement.
This, in other words, means that the Holy Prophet (sallal laahu alaihi
wasallam) is fully informed and kept in touch with all those events
which he shall be witness to. Incidently, this also means that he
iskeeping watch over our deeds and misdeeds at all times. We should
therefore beware of our activities lest any of them displeases or
grieves him.
This fact is further corroborated by the (under noted) traditions
(Ahadith) of the Holy Prophet (sallal laahu alaihi wasallam):-
A. In one tradition it is said: "As I see in front of me, so I see
things clearly behind me." 45
B. In the second tradition the Holy Prophet (sallal laahu alaihi
wasallam) is reported to have said: "I saw Prophet Musa (alaihis
salaam) in the valley of Azraq, while passing from Mecca to Madina. He
was reciting Talbiah. On another ocassion, I saw Prophet Yunus
(alaihis salaam) wearing a long woollen overcoat and riding a red
camel." 46
C. In the third Tradition, the Holy Prophet (sallal laahu alaihi
wasallam) is described witnessing Paradise and Hell. 47
D. From the fourth Tradition it is learnt that the Holy Prophet
(sallal laahu alaihi wasallam) knows each inmate by name going in the
Paradise or in the Hell. 48
E. From the fifth Tradition, it is learnt thatwhen a man enquired from
the Holy Prophet (sallal laahu alaihi wasallam) whether he would go
into Jannah orJahannam, the Holy Prophet (sallal laahu alaihi
wasallam) replied without a moment's pause that, "You shall goto
Jahannam." 49
F. The sixth Tradition says: "My entire Ummah was presented before me
with each individual's scroll of deeds, good as well as bad." 50
G. In the seventh Tradition, the Holy Prophet (sallal laahu alaihi
wasallam) said:"One night, my Ummah was presented before me at my
Hujrah and I know each of them as clearly as anyone knows his
colleague." 51
At one place in the Holy Quran, it is said: "Does he possess the
Knowledge of the Unseen that he sees the dead?" 52 It is understood
from this verse that only such a person possesses I'lm-i-Ghayb as is
capable of seeing things beyond normal reach in terms oftime and
space. At various places in the Holy Quran, the transcendental power
ofwitnessing things by the Holy Prophet (sallal laahu alaihi wasallam)
has been described. 53 The truth is that when a Chosen Friend of Allah
has seen Allah, nothing remains hidden from him. The Holy Prophet
(sallal laahu alaihi wasallam) said, "I saw Allah the Almighty. He
placed His Hand on my back. I felt the coolness in my breast. Within
an instance everything became visible clear before me and I recognised
everyone." 54
32. Surah Hud: Verse 49
33. Surah Yusuf: Verse 102
34. Surah Takweer: Verse24
35. Surah Nahl: Verse 89
36. Surah Yusuf: 111
37. Surah An'am: Verse 38
38. Surah Maida: Verse 15
39. Surah Nam'l: Verse 75
40. Surah An'am: Verse 59
41. Surah Fatah: Verse 8
42. Surah Nisa: Verse 41
43. Surah Muzammil: Verse 15
44. Surah Nahl: Verse 89
45. Muslim Shareef, vol.2,p. 116
46. Ibn-i-Majah, pp. 20, 208
47. Muslim Shareef, vol.2,p. 180
48. Miskhat Shareef, p. 19
49. Bukhari Shareef, vol.3, p. 855
50. Muslim Shareef, vol. 1, p. 207; Musnad-i-Ahmad; Ibn-e-Maja
51. Ref: Anba al-Mustafa, p. 19; ref: Tibrani
52. Surah Najam, Verse 35
53. Surahs Mujadilah: Verse 7; Surah Ibrahim: Verse 19; SurahBaqarah:
Verses 243 & 258; Surah Nur: 41; Surah Feel.
54. Tirmizi Shareef; Miskhat Shareef, Karachi,p. 72
7. THE PROPHET (SALLAL LAAHU ALAIHI WASALLAM) ALSO DISTRIBUTEDPORTIONS
OF HIS I'LM-I-GHAYB TO HIS SERVANTS
So far we have been discussing the vast expanse and depth of the Holy
Prophet's (sallal laahu alaihi wasallam) knowledge and meditative
understanding of the cosmic forces operating in the universe together
with the super human forces operating in the universe with super human
visual insight of the Unseen as a special gift from the Divine Grace,
transcending and surpassing human intellect, unmatched in the entire
history of mankind.
We are apt to feel and think if the Holy Prophet (sallal laahu alaihi
wasallam) kept the whole repository of these God-gifted treasures, of
the knowledge, particularly relating to the Unseen confined to himself
alone or he also, as charitable gesture, passed on some part of it to
his devotees who were eager and capable to receive and preserve the
rare and priceless beneficence from Almighty Allah.
It is learnt from differentTraditions of the Holy Prophet (sallal
laahu alaihi wasallam) that he not only favoured his devotees and
admirers with this rare and Divinegift, but did so in a greater and
open-hearted manner, taught them how communion with Divinity may be
maintained and carried forward as the intellect advances and
progressesin the realm or history. This is an expression of Divine
Dispensation of charity among the fellow beings, the humanity at large
for whose benefit the vast universe has been created.
A. This is what the well-known and famous devoted Companion of the
Holy Prophet (sallal laahu alaihi wasallam) Abu Zarr Ghaffari (radi
Allahu anhu) has to say in this respect, "The Holy Prophet (sallal
laahu alaihi wasallam) did not leave this material worldwithout
telling us in effect that there is not a single birdflying in the
atmosphere about which he left anything unsaid." 55
B. Another companion, Hazrat Huzaifa (radi Allahu anhu) reports,"Only
the Holy Prophet (sallal laahu alaihi wasallam) stood amongst us (to
deliver a sermon) and disclosed before us every detail of events that
were to take place that moment onward till the Day of Judgement; he
left nothing. Anyone who could retain in his memory remembered it; and
the one who forgot it, could not revive it afterwards." 56
C. It is reported in the Tradition: "The Holy Prophet (sallal laahu
alaihi wasallam) did not leave the world without telling the
description ofevery disrupter (creatingdisturbance on earth) tillthe
coming of the Day ofResurrection; everything, i.e. his name,his
father's name and the name of the tribe or clan to which he belonged."
57
D. The Battle of Badr took place on the 17th of Ramadaan. Before
thefighting (Jihad) started, the Holy Prophet (sallal laahu alaihi
wasallam) went over the field and disclosed the identity of the
enemies of Islam andindicated by placing his hand at different spots
and telling "here so and so will be slain." When the battle was over,
it was discovered that each and every person about whom the Prophet
(sallal laahu alaihi wasallam) had indicated, was found at the very
spot lying dead,neither inch more or less. 58
E. There is a lengthy Tradition (Hadith) of the Holy Prophet (sallal
laahu alaihi wasallam) which is an eye-opener for any sceptic who
entertained misgivings about the truth of the Holy Prophet's (sallal
laahu alaihi wasallam) Knowledge of the Unseen. It is reported by
Hazrat Anas bin Malik (radi Allahu anhu), who says: "After the decline
of the sun (noon) the Holy Prophet (sallal laahu alaihi wasallam) came
out of his Hujrah, and led the Zohr Prayer. After completing the
prayer the Holy Prophet mounted the pulpit and delivered the sermon
about the Day of Judgement and the big events that will take place
before the advent of the Day. Then addressing the companions he asked
them if any one of them had any question to ask from him. He
proceeded,'I swear in the name of Allah, there is nothing that you
would ask me and I will not answer it (no query, whatever its nature
shall remain unanswered), so long as I am here.'" Hazrat Anas (radi
Allahu anhu) reports that on hearing this the companions burst in
tears, (for it forbode the grave tidings of his leaving theworld). But
the Holy Prophet (sallal laahu alaihi wasallam) continued, saying
again and again: "Ask me. Ask me (as none after me will tell you)." 59
The following verse of the Holy Quran bears testimony to his
truth:"The Holy Prophet (sallal laahu alaihi wasallam) does not
withhold grudgingly a Knowledgeof the Unseen." 60 It amounted to
saying,"whatever you ask will be answered and whatever you will
require, shall be granted."
The insistence of the Holy Prophet (sallal laahu alaihi wasallam) on
oath in the Name of Allah and urging the audience again and again to
ask and enquireabout anything indicatesbeyond a shadow of doubt that
by the Grace of Almighty Allah, the Holy Prophet (sallal laahu alaihi
wasallam) was endowed with the Knowledge of the Unseen and was
extremely generous to satisfy every enquirer in his quest for
knowledge including the Unseen.
An Arab Scholar, Shaikh Ahmad bin Muhammad Al-Siddique Al-Ghamari
Al-Hasani has written a very learned book entitled "Motabiqa
al-Ikhtia'at al-Asriya." (Mufti Ahmad Mian Barkati has translated this
book in Urdu with the title "Islam aur Asri Eijadaat" printed and
published at Lahore in 1980). In this book the learned scholar has
collected forebodings of the Unseen, which the Holy Prophet (sallal
laahu alaihi wasallam) has disclosed on various ocassions. One is
explicably amazed and wonderstruck while going through these details
how gracefully the Holy Prophet (sallal laahu alaihi wasallam) was
honoured by Allah the Almighty about even the minutest details of the
Unseen. It appears that the past, the present and the future lay clear
before the Holy Prophet (sallal laahu alaihi wasallam) like a mirror.
Why this should not be so! because the Holy Prophet (sallal laahu
alaihi wasallam) has himself said: "The keys of the Unseen were
brought before me and placed over my hand." 61
Thus the Holy Prophet (sallal laahu alaihi wasallam) was made thekey
Bearer (Owner) of the treasures of the earth, 62 because one who
possesses the keys, enjoys the right of possession too. This however
does not mean that Allah the Almighty has divested himself of the
Divine Powers of the Unseen. On the contrary, it indicates the
Absolute Authority and Power of Allah even to bestow anyone of His
Choice anything as He pleases. Italso demonstrates how much Allah has
favoured and honoured the Holy Prophet (sallal laahu alaihi wasallam)!
These are, in fact, the keys with which the hidden meanings and
interpretations of the Holy Quranic treasures are opened. The Holy
Quran as the Divine Book, we all see and recite, but whatever the
Prophetic Vision observes behind the contents of words and letters we
cannot even imagine and visualize with our limited blurred vision of
intellect.
I might refer to but one verse of the Quran:"Against them make ready
your strength to the utmost of your power, including steeds of war, to
strike terror into (the hearts of) the enemies of Allah." 63
In this verse the word"power" seems to denote nothing in particular,
i.e. weapon or means to subdue the enemy, but when the Holy Prophet
(sallal laahu alaihi wasallam) lifts the veil from the word "power"
then the human wisdom simply gets perplexed to the extreme, as the
real significance, as expressed and stressed by the Holy Prophet
(sallal laahu alaihi wasallam) is definitely beyond the reach of human
intellect. Expressing the real significance of the word"power", he
said:"Beware this power is Rami! Beware this power is Rami! Beware
this power is Rami!" 64
In the Arabic language, the word "Rami" means to throw or strike. One
of the important ritual observance during the course of hajj, is to
throw small stones at theSatan which ritual is known as "Rami." In
this Hadith (Tradition) the Holy Prophet (sallal laahu alaihi
wasallam) meant all such weapons which demand throwingor hurting from
a distance at the enemy. The simplest form of this"throw" is by the
hands with as much power as one is capable of, and this power is in
the hands of those nations in possession of those weapons, especially
firing cannon shells, hurting missiles, rockets or even bombs of any
description. All these weapons are thrown at the enemies from a
distance and these are the secrets of "power." Ifyou refer to Ahadith
(Traditions) you will discover an ocean of the Knowledge of the Unseen
spring up from its bottom.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

ilm-e-ghaib - (Knowledge of Unseen)

1. WHAT IS KNOWLEDGE?
It is truly said: KNOWLEDGE is power - a great power, with tremendous
potentialities and unfathomable capabilities. The ever growing expanse
of knowledge in the modern age in all direction has amply unfolded and
demonstrated the great significance and influence of knowledge over
all things existing on the surface of the earth and beyond.
The Holy Quran - the most accomplished and the final revealed Divine
Book has laid great stress on the acquisition of knowledge and it's
blessings, inviting human endeavour in seeking and preserving more and
more knowledge for leading asuccessful life in this world and the
Hereafter.
The very first Revealed verses of the Holy Quran proclaim in an
unambiguous manner that the acquisition of knowledge is the most
fundamental pre-requisite for survivaland development of existence
(Wajud) in all its pervasive sense. Says the Holy Quran: "He (Allah
the Almighty) taught (man) the use of the Pen (the basic implement in
the field ofknowledge) and taught man which he knew not (a divine
invitation for research and advancement of knowledge so as to lead the
life in conformity and obedience to Divine Pleasure)." 1
At another place it is said: "O my Lord! Advance me in knowledge."2
These divine Revelations brought in focus the significance of
knowledge to motivate and enlighten the human mind to seek more and
more knowledge in any conceivably beneficial manner.
The Holy Quran is a treasure house of Knowledge and Wisdom.It contains
references or mentions at more that 800 places relating to knowledge
and it's derivatives, i.e. the innumerable branches of knowledge which
continue to grow as the life advances fromstage to stage. Similarly,
references to "books" and "writing" are at more than 600 places in the
Holy Quran. This clearly indicates the divine emphasis on knowledge
and its acquisition at all levels of life.
In a tradition (Hadith), the Holy Prophet (sallal laahu alaihi
wasallam) has said: "I have been raised as a teacher and an
accomplisher of (refined) manners." 3 The Holy Prophet (sallal laahu
alaihi wasallam) has laid great emphasis as a compulsive obligation of
the Ummahto seek more and more knowledge and brought forth the
blissful significance of knowledge. 4
Hazrat Ali (Karramallahu wajhul Kareem) has said:"The real dignity to
men is through learning." TheHoly Quran itself bears testimony to the
significance of knowledge when its saysthat it was on account ofhis
knowledge that Almighty Allah chose Hazrat Talut (alaihis salaam) as
the King of the Bani Israel, "Allah hath filled Talut with Knowledge
and bodily prowess." 5 The superiority of Hazrat Adam (alaihis salaam)
- the epitomic symbol of human progeny - over angels (and all the
creations) was on account of this knowledge alone. 6
All these examples illustrate the significance and dignified
evaluation of the acquisition of knowledge in the fields of human
pre-eminence,viz. the Prophetic assignment, the leadership and Five
Regent kingship for guidance the human destining as the Vicegerent of
Allah on earth.
1. Surah Alaq: Verses 4-5
2. Surah Taha: Verse 114
3. Ibn-i-Abd al-Birr: Jami bayan al I'lm wa fazlihi, p. 47
4. ibid., p. 46, 49
5. Surah Baqarah: Verse 247
6. Surah Baqarah: Verse 31
2. THE TWO CATEGORIES OFKNOWLEDGE
In its abstract sense, there are two kinds of Knowledge (or learning);
the one whichis taught in Madrasahs, school, colleges and universities
(in the progressive order). For alay-man as well as for the majority
of the populace this is what constitutes the knowledge and it is
believed to be sufficient to satisfy our material quest and urge in
this behalf.
However, there is yet another branch of knowledge which is taught and
acquired directly or straightaway through the divine agency, with the
functional audio-visual aids, such as books, papers, pens or
such-likeparaphernalia, needing neither the teaching institutes, such
as schools, colleges, universities, etc. nor the professional teachers
and degree holders. Thisis the transcendental or divine sector of
knowledge, which in Quranic terminology is known as "I'lm-i-Ghayb" or
the "Knowledge of the Unseen" 7 and whichconstitutes one of the
fundamental tenets of Islamic belief. In fact, thebelief and unbelief
in the Unseen (Ghayb) is the distinguishing mark of a person being a
Muslim or a Heathen. 8
This is the branch of knowledge which is super human in nature
surpassing the human intellect as also the five proverbial senses on
their own. The Knowledge of the Unseen (I'lm-i-Ghayb) is superior to
and dominant over all other knowledge in any field of human activity,
defying all methods of imparting and receiving education and
knowledge. This is essentially an emblem ofDivine Grace bestowed upon
the chosen servants of Allah, like thegentle blissful rain showered
upon the hearts and minds of the esteemed recipients on earth.
7. Surah Kah'f: Verse 65
8. Surah Baqarah: Verse 3
3. VERSES OF THE QURAN PERTAINING TO I'LM-I-GHAYB
There are many verses inthe Holy Quran in which there is mentioned or
reference to I'lm-i-Ghayb(The Knowledge of Unseen). It is clear from
these verses that this I'lm-i-Ghayb pertain and belong to Almighty
Allah alone.
The following verses of the Holy Quran corroborates this proposition:-
A. "With Him are the Keysof the Unseen; the treasure that none knows but He." 9
B. "I know the secrets of the heaven and earth." 10
C. "Say: O Prophet (sallal laahu alaihi wasallam)! The Unseen isfor Allah". 11
D. "The Holy Prophet (sallal laahu alaihi wasallam) is asked
todeclare: Say, I tell you not that the Treasures ofAllah are with me,
nor do know on my own, what is hidden (In the Unseen)." 12
From these verses, it is learnt that the Knowledge of the Unseen
(I'lm-i-Ghayb) belongs as His most exclusive supreme prerogative to
Allah the Almighty. None on his own, can know the Unseen (Ghayb)
unless bestowed by Almighty Allah as a grace (and not as a matter of
right to claim).
A little probe into these verses would reveal that while even the
minutest part of the Ghayb remains in the Divine Authority, it is not
to be said anywhere that Allahthe Almighty does not grant this
knowledge even to anyone among his servants nor that the treasure of
the Ghayb remain un-bestowed and unshared by anyoneelse. This the
prime point of consideration on which the Ummah must devote thoughtful
attention to avoid any pitfalls in assuming or imbibing any
self-founded notions of I'lm-i-Ghayb.
This point is stressed again and again in the Holy Quran:
A. "He (Allah the Almighty) alone is the Knower of the Unseen; He does
not make anyone acquainted with the mysteries except the apostle whom
He has chosen." 13
B. "Allah will not discloseto you the secret of the unknown, but He
chooses of His apostles whom He pleases." 14
9. Surah An'am: Verse 59
10. Surah Baqarah: Verse33
11. Surah Yunus: Verse 20
12. Surah Hud: Verse 31
13. Surah Jinn: Verse 26
14. Surah Ale Imran: Verse 179
4. LEVELS OF I'LM-I-GHAYB POSSESSED BY THE AMBIYA(ALAIHIMUS SALAAM)
This, however, does not mean that Allah the Almighty restricts and
retains the Knowledge of Unseen exclusively to Himself and does not
reveal any part of it to any other person. No, not at all. Allah the
Almighty has revealed and honoured His apostles as much and as and
when He willed, for guidance and enlightenment to cope with the
circumstances and situations confronting them viz-a-viz the enemies of
Allah, and to fulfill the mission assigned to them. These phenomena
have been illustrated at various places in the Holy Quran.
Some of the relevant verses are quoted below:-
A. Regarding Hazrat Adam (alaihis salaam) and the Angels, it is
said:"He (Allah) taught the names (nature and qualitative attributes)
of all the things and placed them before the Angels".15
B. Regarding Hazrat Da'ud (alaihis salaam), it is said, "He (Allah)
gave Da'ud power and wisdom and taught him whatever (else)He willed."
16
C. In respect of the I'lm-i-Ghayb to Hazrat Sulaiman (alaihis salaam),
it is said, "O People! We have been taught the speech of the birds,
and on us has been bestowed (a little of) all things." 17
D. For Hazrat Lut (alaihis salaam), it is said, "And to Lut We gave
Judgement and Wisdom." 18
E. About Hazrat Yaqub (alaihis salaam) it was said, "He was, by Our
instructions full of Knowledge (and experience), but most men know
not." 19
F. Hazrat Yaqub (alaihis salaam) himself told his sons about this
blessing from Allah thus, "Did I not say to you, I know from Allah
that which you know not." 19
G. About Hazrat Yusuf (alaihis salaam), it is said, "When Yusuf
attained his full manhood, We gave him Power and Knowledge; thus do We
reward those who do the right things." 20
H. Regarding Hazrat Musa (alaihis salaam), it is said, "When he
reached full age and wasfirmly established (in life), We bestowed on
him Wisdom and Knowledge." 21
I. It is said about Hazrat Khizr (alaihis salaam):"So they found one
of our servants on whom We had bestowed Mercy from Ourselves and whom
We had taught knowledge (of special significance) from Our Own
Presence." 22
These verses of the Holy Quran make it clear that Allah the Almighty
bestowed the Knowledge of the Unseen (Ghayb) on His chosen servants,
but is unfortunate that most people do not know this;on the contrary,
even they refuse to believe it without realising the consequence
thereof! These pious souls, at times on their own, disclosed this
Divine bestowment in order to convince the people andclear their
doubts and put them on the right track of faith and Belief.
J. For example, Hazrat Isa(alaihis salaam) spoke tohis followers thus,
"And Ideclare to you whatever you eat and whatever you store in your
houses." 23 (It meant that whatever they had eaten in the houses -
within four walls - and whatever they had preserved therein, was well
known to the Prophet of Allah.
K. On another ocassion, Hazrat Yusuf (alaihis salaam) spoke to his
fellow prisoners before telling them the meaning of their dreams. He
said, "Before any food comes to you, I shall surely reveal to youthe
truth and meaning of this. It is due to the knowledge bestowed upon me
by Allah that I have to reveal to you what you did not know."24
These verses reveal that Allah the Almighty has bestowed I'lm-i-Ghayb
to His chosen Apostles. To deny this, amounts to the denial and
rejection of the Holy Quran itself. This is not an ordinary orroutine
knowledge. Elaborate precautionary and protective measuresare adopted
before suchmessages relating to the"Unseen" are despatched. Special
angels are sent (on earth) who stay around the Apostles, on whom the
Knowledge of the Unseen (I'lm-i-Ghayb) is bestowed. 25
The grant of I'lm-i-Ghaybis admitted by a great honour and whosoever
of the Apostles are bestowed this Unique Divine blessing become the
holders of great Divine Treasure. However, there is no uniform and set
pattern of Divine Message transmitted to each recipient in accordance
to their status.
According to the Holy Quran the status and nature of responsible of
the Apostles vary from one to another. "Those Apostles, we bestowed
with gifts (endowed with ranks, etc.) as willed by Allah." 26 Likewise
the grant of I'lm-i-Ghayb to Prophets varies according to their nature
of assignment relating to their prescribed mission.
The story of Hazrat Musa and Khizr (alaihimus salaam) so vividly
described in the Holy Quran explains this aspect of the proposition.
Hazrat Musamet Khizr (alaihimus salaam) and requested him to enlighten
him with the specific knowledge which Allah bestowed on him.
HazratKhizr (alaihis salaam) accepted, but advised Hazrat Musa
(alaihis salaam) to be patient and not to utter any word until he
would permit him to do so. Whatever Hazrat Khizr (alaihis salaam) did
was beyond the understanding of Hazrat Musa (alaihis salaam).
The promise of keeping silence on events taking place before his eyes
was too much for Hazrat Musa (alaihis salaam) to sustain and at last
(he broke the silence) HazratKhizr (alaihis salaam) revealed the
secrets of the events. Hazrat Khizr (alaihis salaam) did not keep him
in his companyany more. Details of the story is found in the HolyQuran
27 This clearly shows that the nature ofI'lm-i-Ghayb even to Prophets
of Allah was not uniform nor of equalmeasure.
15. Surah Baqarah: Verse31
16. Surah Baqarah: Verse251
17. Surah Namal: Verse 16
18. Surah Anbiya: Verse 74
19. Surah Yusuf: Verse 96
20. Surah Yusuf: Verse 22
21. Surah Qasas: Verse 140
22. Surah Kah'f: Verse 65
23. Surah Ale Imran: Verse 49
24. Surah Yusuf: Verse 37
25. Surah Jinn: Verse 26
26. Surah Baqarah: Verse253
27. Surah Kah'f: Verse 65-82

Quran Khani

Imam Abu Dawood (d. 275H) (may Allah be pleased with him) narrates
that Aa's son of Vayl had made a will to free 100 slaves on his behalf
(after his death). His son Hisham freed 50 slaves, his other son
wanted to free 50 slaves but said first let me ask the Prophet of
Allah (Sallallaho Alihi Wassallam). So he went to the Prophet
(Sallallaho Alihi Wassallam) and asked, "Ya Rasool Allah! (Oh Prophet
of Allah!) (Sallallaho Alihi Wassallam) my father had made a will to
free 100 slaves and my brother has freed 50 shall I free the other 50"
Prophet (Sallallaho Alihi Wassallam) replied, If he (Aa's bin Vayl)
had been Muslim then if you would free them or do charity or perform
pilgrimage it would reach him.
Imam Abu Dawood (may Allah be pleased with them both) narrate that
Saad son of Ubaddah (may Allah be pleased with him) went on holy wars
(gazwaa't) with theProphet (Sallallaho Alihi Wassallam) and when
hereturned to Madina his mother had passed away. He (Saad) asked the
Prophet of Allah (Sallallaho Alihi Wassallam), 'Umm e Saad' meaning my
mother has died which charity [sadqa] is better for her. Prophet
(Sallallaho Alihi Wassallam) replied, "Water!" Saad (may Allahbe
pleased with him) dug a well and said this well is Saad's mother (that
is, may its reward go to Saad's mother). (Mishkat)
Imam Muslim (d. 261H) narrates from Ayesha (may Allah be well pleased
with her) said one man came and said "Ya Rasool Allah! (Oh Prophet of
Allah!) (Sallallaho Alihi Wassallam) my mother has suddenly passed
away and she has made no will. I suppose if she would have got a
chanceto talk she would have given charity (sadqa) so if I give
charity on her behalf would its reward get to her sprit (Ruh)
TheProphet (Sallallaho Alihi Wassallam) replied, Yes itwill reach her!
Imam Nawawi (d. 676) in his explanation of Muslim (Sharh Muslim) says
this means this narration (hadith) proves that if charity is given for
the dead body its reward gets to the dead. Scholars have consensus on
this.
Imam Nassai (d. 303) narrates from Son of Abbass (may Allah be well
pleased with him) said one woman asked the Prophet (Sallallaho Alihi
Wassallam), my father has passed away and he did not perform
pilgrimage (hajj). Prophet (Sallallaho Alihi Wassallam) replied
perform pilgrimage from your father (i.e., onhis behalf).
Imam Tibrani (d. 360) and Darul Qatnni (d. 385)narrated that the
Prophet of Allah (Sallallaho Alihi Wassallam) said, whoever passes by
the grave and recites "Qul ho Wallah-ho Ahd…" (Al-Ikhlas Chapter 112)
So the grantor will get the reward equal to the quantity of the dead
bodies.
All these hadith mentioned above are in proof of having a Quran
Khawani "reciting Quran". Also remember that benediction [dua'] is
accepted when the Quran is completed and so several people recite the
Quran in times of calamity and depression and at the end make
benediction for peace.
May Allah save us from the satan and his evil traps. May Allah grant
us paradise in the neighborhood of our beloved Prophet (Sallallaho
Alihi Wassallam), Ameen!

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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