CHAPTER TWO

THE PROPHET'S صلی اللہ علیہ وسلم KNOWLEDGE OF THE UNSEEN

INTRODUCTION

Section 1

DEFINITION AND TYPES OF THE UNSEEN

Ghaib is that hidden and unseen thing which cannot be felt or experienced by any of the human senses (e.g. the ear, eye, etc.) or that which cannot be clearly envisaged by the intellect without a proof. Hence, the city of Mwnbai is not ghaib for the people of Punjab because they know of its existence after seeing or hearing about it. This is knowledge gained through the senses.

Similarly, the taste and odour, etc. of foods is not ghaib because, even though these things cannot be seen, they can be known through the senses. Jinns, angels, Jannat and Jahannam are ghaib for us at this time because they cannot be known through the senses or perceived by the intellect without proofs. There are two types of Ghaib.

1 - Unseen that can be known through proofs, e.g. Jannat, Jahannam, Allah’sعزوجل being and His qualities, because they can be known of after seeing objects of this world and verses of the Holy Quran.

2 - Ghaib that cannot be known even through proofs, e.g. knowledge of when Qiyaamat will take place, when a person will die, whether there is a male or female child in the womb of a mother, whether the child is virtuous or not

This second type of ghaib is also termed Mafaatihul-Ghaib, and Allahعزوجل states about it, “فلا یظھر علی غیبہ احدا الامن ارتضی من رسول” SurahJinn. Verses 26-7

Commentating on Yu 'minoona bil-Ghaib, 2.1 Tafseer Baidawi states, "Ghaib refers to that unseen and hidden thing which can neither be ascertained by the senses nor can the intellect perceive it clearly:' 2.3

Tafseer-e-Kabeer commentates on this very ayat, "The general body of Mufassireen state that ghaib is that which is hidden from the senses. There are two categories of ghaib. The first is that unseen which is proven and second is that unseen which has no proof." 2.4

Tafseer Roohul-Bayaan states under this ayat of Surah Baqarah, “وھو ما غاب عن الحس والعقل غیبہ کاملۃ بحیث لا یدرک بو احد منھا ابتداء بطریق البداھۃ و ھو قسمان لا دلیل علیہ و ھو الذی ارید بقولہ عندہ مفاتیح الغیب و قسم نصب علیہ دلیل کا لصانع و صفاتہ و ھو المراد” Ghaibis that which is completely obscured from the senses and intellect in the manner that it cannot be openly known initially through any method. There are two kinds of ghaib. The first is that which has no proof about it. This is the very ghaib Allahعزوجل speaks of in the ayat, "He has the keys to the unseen in His control." The second is that which has proofs. e.g. the existence and qualities of Allahعزوجل. This second type of unseen is what is meant here in the verse."

POINTS OF INTEREST

Colour is seen by the eyes, odours are smelt by the nose, taste is experienced through the tongue and sounds are heard through the ears. Hence, colour is unseen for the tongue and nose while odours are hidden to the eyes. If any servant of Allahعزوجل sees the shape of the odour or a taste through his eyes, this is also a related I1m-e-Ghaib, e.g. Deeds will appear on the Day of Qiyaamat in various shapes. If anybody had to see these shapes here. this will also be llm-e­Ghaib.

Sayyiduna Ghause-Azam رضی اللہ تعالٰی عنہ states. "No month or time passes on this earth before first coming to and gaining permission from me to pass:' 2.6

Likewise, anything which is not visible due to not being presently existent, far or in darkness is also ghaib, and knowing about such things is having knowledge of the unseen. Examples of this are that Rasoolullahصلی اللہ علیہ وسلم saw future objects, events and occurrences. Hadrat Umar رضی اللہ تعالٰی عنہ saw Hadrat Saariya رضی اللہ تعالٰی عنہ in Nawaahind from Madina and even relayed his voice to him. A person sitting in Punjab whilst seeing Makkah Sharif or other places as if he was seeing the palm of his hand are all included in Ilm-e-Ghaib.

The knowledge gained about anything unseen through instruments is not included in Ilm-e-Ghaib, e.g. an instrument is used to know the sex of a child in the womb of a woman, a distant voice is heard through the means of a telephone or radio. Ghaib has been defined as that which cannot be known by the senses, and the voice that comes out of the telephone or radio is able to be known through them. 10 this manner, when the instrument made the condition of the child open, how then does it still remain hidden?

Section 2

INTEGRAL POINTS OF A VAIL

Before touching on the topic of llm-e-Ghaib, the following points should be bared in mind so that many objections are dismissed.

I. Knowledge of anything itself is not bad. Yes to learn for merely knowing and doing bad actions is not valid. It is possible for some knowledge to be more distinguished than others, e.g. knowledge of Islamic beliefs, the Shariah and Tasawwuf is better than other knowledge. However, any knowledge is in itself, not defective. Likewise certain ayats of the Quran contain more thawaab than others. e.g. Surah lkhlaas has the reward of one third of the entire Holy Quean while Surah Lahab doesn't. – Roohul-­Hayaan, cammentating on 'Lau Kaana min indi Ghairullah' - Surah Nisaa, Verse 82

No Quranic verse is bad however. If there was such a thing as bad knowledge,

1. Allahعزوجل would not possess it because He is free and pure from .everything bad.

2. Although the angels had knowledge of Allah’sعزوجل being and qualities, Hadrat Adam علیہ السلام was given the knowledge of everything good and bad in this world. It was this very knowledge that proved his distinction and was the reason why he became the teacher of the angels. If knowledge of bad things was bad too. Hadrat Adam علیہ السلام would not have been given this knowledge and made the teacher of angels.

3. The most revolting things of this world are polytheism (shirk) and infidelity (kufr). However the Islamic Jurists state that gaining knowledge of statements of the above is fardh so that we may save ourselves from them. Likewise learning black magic is fardh in order to remove it. The introduction of Shaami states, "Gaining knowledge of riya (show), envy, prohibited utterances and statements of disbelief is obligatory. Oath on Allahعزوجل! This is very pivotal." 2.7 (Summarised)

Discussing knowledge of astronomy and astrology, the introduction of Shaami states, "It is recorded in Zakheeratun­Naazira that learning black magic is fardh so that the magic of the hostile kaafirs can be repelled."?

Writing about detrimental knowledge, Imam Ghazali رضی اللہ تعالٰی عنہ states, 'The ills of knowledge are not directly related to possessing the knowledge itself. Rather, it is bad in relation to those who possess it through three reasons " - Ihyaaul-Uloom, Vol. 1, Chapter 1, Section 3

The above clearly demonstrates that knowledge of anything itself is not bad. Hence, the objection that "The Holy Prophetصلی اللہ علیہ وسلم does not have knowledge of bad things, e.g. witchcraft, etc, because having such knowledge is a fault" is discarded. Tell me, does Allahعزوجل also possess their knowledge or not? Believing that having knowledge of bad things is a fault is similar to the Majoos saying that Allahعزوجل is not the creator of bad things because creating such things is itself bad. Na'uzubillah! If knowledge of black magic was bad, why were two angels, Haarut and Maarut, sent by Allahعزوجل to teach it? The magicians that confronted Hadrat Musa علیہ السلام understood him as being on truth through that very knowledge and consequently brought Imaan upon him. Knowledge of black magic became the means for Imaan.

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Section 3

BELIEFS AND CLASSIFICATIONS REGARDING KNOWLEDGE OF THE UNSEEN

2. The Holy Prophetصلی اللہ علیہ وسلم was bestowed with all the knowledge of the entire chain of prophets and all creation. Maulwi Muhammad Qaasim Nanautwi has accepted this in his book, Tahzeerun-Naas. Its complete reference will be given later. Therefore, the Holy Prophetصلی اللہ علیہ وسلم definitely possesses all the knowledge any creation has. In fact, anyone who received knowledge has gained it through Rasoolullah’sصلی اللہ علیہ وسلم distribution. Whatever knowledge a student attains from a teacher is necessary for the latter to also possess and know it. Hadrat Adam علیہ السلام is also a Nabi in the progression of Ambiya. Hence, we shall discuss his and Hadrat Ibraheem's علیہ السلام knowledge as well.

3. The Quran and Lawhe-Mahfooz (protected Tablet on which everything is written) have knowledge of all that has passed and what will come to be. Angels, some Friends (Auliya) of Allahعزوجل and Prophets have their vision on it but it is before the vision of the Holy Prophetصلی اللہ علیہ وسلم at all times. The reference of this will also be given later.

Thus, we shall discuss the knowledge of the Quran and Lawhe-Mahfooz as well as the knowledge of the angels that transcribe fate. All of these discussions will be made as a proof of the immense knowledge of the Holy Prophetصلی اللہ علیہ وسلم.

Section 3

BELIEFS AND CLASSIFICATIONS REGARDING KNOWLEDGE OF THE UNSEEN

There are three categories of Knowledge of the Unseen (Ilm-e-Ghaib), ear having its own rulings. - Khaalisatul-I'tiqaad, Pg. 5

First category

I. Allahعزوجل is Aalim biz-Zaat, i.e. no one can know a single letter withe Him telling and bestowing it.

2. Allahعزوجل has granted the Holy Prophetصلی اللہ علیہ وسلم and other prophets knowledge I some of His Ghaib.

3. The knowledge of the Noble Messengerصلی اللہ علیہ وسلم is more than the entit creation's. Hadrat Adam علیہ السلام Hadrat Ibraheem ,علیہ السلام Malakul-Maut علیہ السلام well as Shaitaan are all included in the entire creation. These three beliel are amongst the beliefs necessary to have Imaan upon (Zarooriyaatc Deen) and it is infidelity (kufr) to reject them.

Second category

l. The Auliya are also bestowed some Knowledge of the Unseen througl the blessings and mediation (waseela) of the Propbets.

2. Allahعزوجل has granted the Holy Prophetصلی اللہ علیہ وسلم the knowledge of many parts the Five Ghaibs (mentioned at the end of Surah Luqmaan). The persot who rejects this second category is astray and of a deviant sect because he effectively refutes numerous Ahadith.

Third category

I. Rasoolullahصلی اللہ علیہ وسلم has also been bestowed with the knowledge of Qiyaamat as well (i.e. when it will occur).

2. The knowledge of all past and future events recorded on the Protected Tablet (Lawhe-Mahfooz) - rather, more than that - has been given to him.

3. The Holy Prophetصلی اللہ علیہ وسلم has knowledge of the reality of the soul as well as all Mutashaabahaat of the Holy Quran.

Section 4

Whenever a refuter of Ilm-e-Ghaib produces a proof on his claim, the following are necessary to be bared in mind. - Izaahatul-Aib, Pg. 4

1. The ayat must be qateeud-dalaotat, i.e. a few other possibilities in meaning cannot arise from it. If it is a Hadith, it should be transmitted (mutawatir).

2. The verse or hadith must negate knowledge having been bestowed. e.g. "We have not given or by the Holy Prophetصلی اللہ علیہ وسلم saying."I have not been granted this knowledge."

3. Merely not disclosing something is not sufficient. It is possible for the Holy Prophetصلی اللہ علیہ وسلم to have its knowledge but not reveal it based on his wisdom. Similarly, by Rasoolullahصلی اللہ علیہ وسلم saying, "Only Allahعزوجل knows; No one knows besides Allahعزوجل What do I know? etc:' is also not sufficient as these utterances are sometimes used to negate llrn-e-Zaati (Allah’sعزوجل unique knowledge) or to silence the person spoken to.

4. Whatever's knowledge is negated has to have been an incident that occurred and should be until Qiyaamat. Otherwise, we also do not claim the knowledge of all incidents after Qiyaamat.

PROOF OF KNOWLEDGE OF THE UNSEEN

Section 1

QURANIC VERSES

1. Allahعزوجل taught Hadrat Adam علیہ السلام) the name of all things. Thereafter, all of these things were brought before the angels." 2.8a

- Surah Baqarah, Verse 31

Tafseer Madaarik states in this verse's commentary. "Hadrat Adam علیہ السلام was taught the name of all things here means that Allahعزوجل showed him all of those species which He had created. He then told him what was a horse, what was a camel. etc. It has been reported from Hadrat Ibn Abbas رضی اللہ تعالٰی عنہ that he was taught the name of all things even a plate and a scoop.' 2.9

Trafseere.Khaazin further adds, "It has been said that Hadrat Adam علیہ السلام was taught the names of all angels the names of his children and a1llanguages”2.l0

Tafseere-Kabeer states, "Hadrat Adam علیہ السلام was taught the names and conditions of all things. It is also widely accepted that he was taught the names of all creat.on in of langu... humans have spoken even those of today (e.g. Arabic, Persian, Latin, etc.). 2.11

Tafseer Abus-Sa'ud states, "It has been said that Hadrat Adam علیہ السلام was taught the name of all past and future things as well as of all the creation of Allahعزوجل He was taught all possible, physical, envisioned and fallacious things as well as their names, beings, functions recognition, laws of knowledge and trades, including their instruments and the method to use them. All of this knowledge belonged to Hadrat Adam علیہ السلام" 2.12

Tafseer Roohul-Bayaan states, "Hadrat Adam علیہ السلام was taught the condition of all things as well as whatever their worldly and religious benefits are. He was told the names of the angels, the names of his offspring and the names of animals and rocks. He was taught how to make all things, the names of all towns and cities, birds, trees, whatever was and whatever will be, the names of all who will be created until Qiyaamat, the names of all types of food and drink and, furthermore, every blessing of Jannat was relayed to him. In short, he was taught the names of all things. A Hadith states that Hadrat Adam علیہ السلام was taught 700,000 languages:' 2.13