It should be bared in mind that Hadrat Khidr علیہ السلام and Hadrat Ilyaas علیہ السلام are both alive on this earth and are now the Saints (Walis) of Rasoolullah’sصلی اللہ علیہ وسلم Ummat. When Hadrat Esa علیہ السلام will return, he too will be a Wali of this Umrnat. We have already discussed their knowledge, which is now included in knowledge possessed by the Auliya of Rasoolullah’sصلی اللہ علیہ وسلم Ummat.

OBJECTIONS AND ANSWERS

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

Prior to beginning this chapter, the following necessary discussions which serve as an introduction should be bared in mind,

1. Those Ayats, Ahadith or rulings of the Jurists (Fuqaha) that negate the Prophet's صلی اللہ علیہ وسلمknowledge of the unseen reject either original (zaati) knowledge or absolute information, i.e. information equal to Allah’sعزوجل Bestowed (ataa'i) knowledge is not negated. Otherwise, how can there be any consistency between those verses and Ahadith which we have produced in proof of Ilm-e-Ghaib and these? Responding to all of such proofs of negation, Allama Ibn Hajar writes, "These [proofs] mean that none knows this (knowledge) independently and through personal grasp except Allahعزوجل Regarding prophetic miracles (mu'jizas) and karaamats, they occur through Allahعزوجل revealing His knowledge." 2.161 - Fataawa Hadeethia

The refuters say that religious laws are what is meant by the proofs that prove the Prophet's صلی اللہ علیہ وسلم. Knowledge of the Unseen, while the knowledge of all other worldly things is what is meant by the proofs of negation. However, this interpretation is contrary to those verses, Ahadith and rulings of the Ulama which we have presented in proof of this subject.

Hadrat Adam’s علیہ السلام knowledge, as well as the knowledge of the Lawhe-­Mahfooz, incorporates everything. The Holy Prophetصلی اللہ علیہ وسلم has also said that the entire creation is before him as how his hand is. Based on this and other presented proofs, the above interpretation is baseless.

2. Proofs provided by dissenters in which Allahعزوجل says that none besides Him knows the unseen, or wherein the Holy Prophetصلی اللہ علیہ وسلم says that he does not know the unseen, or any rule of the Jurists (Fuqaha) which state that the person who accepts someone else besides Allahعزوجل to have knowledge of the unseen is a kaafir, are against them as well. This is because they also accept others besides Allahعزوجل to have some knowledge of the unseen. Only concerning the knowing ofMaa Kaan wa Maa Yakoon (all that has occurred and all that will) is there a disagreement. They cannot be saved from such proofs themselves because accepting knowledge of the unseen for even one thing is against the proofs that they present.

3. The opposition says that their proofs negate having complete knowledge of the unseen, and that they do not negate possession of some of it. If this is the case, then difference on this topic can cease, since Maa Kaan wa Maa Yakoon (what has happened and what will) is only a drop in the ocean of knowledge Allahعزوجل possesses. We also say that the Holy Prophet’sصلی اللہ علیہ وسلم knowledge is not comparable to Allah’sعزوجل.

4. The refuters say that Knowledge of the Unseen is a quality of Allahعزوجل and to accept anyone besides Him to possess it is infidelity (kufr). Based on this, they are also included in this kufr because any acceptance of partnership in knowing the unseen (ghaib) is kufr, regardless of whether it is one thing or all.

How then, can kufr not be committed? Simple - by saying that original (zaati) knowledge is Allah’sعزوجل quality and successive (ataa'r) knowledge is the Holy Prophetصلی اللہ علیہ وسلم's. By this differentiation, polytheism (shirk) will not be made. This is our claim and argument.

Section 1

QURANIC VERSES

These are ayats presented by those who oppose-knowledge of the unseen,

OBJECTION 1: Say (O Propbet), 'I do not say that 1 bave the treasures of Allahعزوجل with me and 1 do not say that 1 know the unseen." 1.161. - Surah Anaam, Verse 50

Answer - The commentators have given four interpretations to this verse,

1. This verse negates original (zaati) knowledge of the unseen.

2. It nullifies absolute knowledge.

3. It was said out of humbleness and humility.

4. The meaning of the ayat is, "I do not claim that I know the unseen." In other words, only to claim possessing knowledge of the unseen is what is negated, not actually having it. Now understand this verse in light of its explanation (tafseer),

Tafseer Nishapuri states under this ayat, "It is also a possibility in this verse for 'Laa Aalam' to be coupled to 'Laa Aqoolu', meaning, 'O My Beloved صلی اللہ علیہ وسلم, say, "I do not know: the unseen." This will rove that Ghaib bil-Istiqlaal, teanirf original (zaati) knowledge of the unseen, is known by none except Allahعزوجل" 2.163

Qaadhi Baidaawi رضی اللہ تعالٰی عنہ writes, "It means, "I do not know the unseen until revelation (wahi) about it is made to me or a proof on it is established." 2.163 ­Tafseer Baidaawi

The verse can also mean a negation of absolute knowledge. Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ writes in the commentary of this ayat, "I do not know the unseen is acknowledgement by the Holy Prophetصلی اللہ علیہ وسلم proving that he does not have absolute infonnation entirely." 2.164 - Tafseer Kabeer

This statement could have been said in humility as well. Tafseer Khaazin states under this verse, ''The Holy Prophetصلی اللہ علیہ وسلم negated those things from his blessed self in modesty for Allahعزوجل and to affirm him being a servant in His court. In other words, "I neither say any of these things nor do I lay claim to anything.',2.165

Tafseer Araaisul-Bayaan states, "Rasoolullahصلی اللہ علیہ وسلم displayed humility and kept his being to be of humanity whereas he is the most distinguished of all creation in the earth and heavens. He is more pure than angels and roohani beings. This statement was made by him to demonstrate helplessness and humbleness in the Court of Allahعزوجل the All-Powerful." 2.166

It could have also been said to negate a claim of having Knowledge of the Unseen (Ilrn-e-Ghaib], meaning, "1 do not claim to have knowledge of the unseen." Tafseer Nishapuri states, "Meaning, "I do not lay claim to have power over all preordained things or absolute knowledge of things.',2.167

Imam Raazi رضی اللہ تعالٰی عنہ writes, "Meaning, "I do not claim to be characterized with having the knowledge of Allahعزوجل." The joint meaning of both things in the statement is that the Prophet is negating a claim of Divinity:' 2.168 - Tajseer-Kabeer