"This knowledge is only a small portion of some of my knowledge”2.79a

- Sural: Yusuf, Verse 37

So how extensive is the knowledge of Rasoolullahصلی اللہ علیہ وسلم? Indeed, the knowledge of Hadrat Yusuf علیہ السلام is a drop in the ocean of knowledge possessed by the Holy Prophetصلی اللہ علیہ وسلم.

Hadrat Esa علیہ السلام has said, "I can inform you of what you eat in your homes and what you amass as well”2.79b - Surah Aale-Imran, Verse 49

Food is being eaten and stored in a home where Hadrat Esa علیہ السلام is not present, yet he informs people of it. This is Knowledge of the Unseen {llm-e-Ghaib).

SUPPLEMENT

Dissenters of Ilm-e-Ghaib cannot provide substantial answers to these proofs except for saying that "every thing" (kullu shai'in) mentioned in the Quranic verses and 'what you did not know' (maa lam takun-ta'Iam) refers to the Laws of Shariah and not other things. They bring the following as proofs for this,

1. 'Kullu Shai'in' is infinite (ghair mutnaahi) and anyone besides Allahعزوجل possessing the knowledge of infinite things is absolutely futile according to the logical (mantiqi) law and proof of Continuity (Tasalsul).

2. Many Tafseers such as Jalaalain have said that "every thing" (kullu shai'in) refers to the Laws of Islam.

3. The Quran has used "every thing" (kullu shai'in) in several places but only certain things are meant by it, e.g. "And Bilqees was given every thing," 2.80 yet she was given only certain things.

These are not arguments but mistakes and deception. Answers to these objections follow,

The words 'kullu' and 'rnaa' are used in Arabic for generality (umoom). Every word of the Holy Quean is explicit (qat'ee) and to restrict it by merely using your deduction is not allowed. When even single (aahaad) narrations of Hadith cannot make common words of the Quran specific (khaas), what can be said of doing so by opinion alone?

1. Kullu shai'tn, i.e. "Every thing", is not infinite (ghair mutnaahi), but finite. Commentating on the ayat, “و احصی کل شئی عددا” 2.81 Imam Fakhruddin Raazi رضی اللہ تعالٰی عنہ states, "There is no doubt that counting by numbers can only occur in finite things. However, the word 'kullu shai'In' does not prove the 'shai' (object) to be infinite because according to us, 'shai' is present, and present things are classified as finite things." .2.82 -Tafseer-Kabeer

Commentating on the verse as well, Allama Ismail Haqqi رضی اللہ تعالٰی عنہ writes, "This ayat is used to prove that the non-existent (maadoom) is not 'shai' because if it was, things would become infinite; and for counting to occur in things, it is necessary that they be finite as counting by numbers can only be done amongst finite things." 2.83 - Tafseer Roohul-Bayaan

2. Although many Commentators of the Quran took "every thing" (kullu shai'in) to mean only the Laws of Shariah, several have ruled it to mean Holistic (kulli).

Thus, when some proofs are for negation while others for affirmation, only the proofs of affirmation are taken and chosen.

Noorul-Anwaar states, "Proofs that affirm are more weighty than those that negate." 2.84 - Discussion on Taa'ruz

So, due to the proofs already furnished being of affirmation in nature, only they are worthy of being accepted. Through the Ahadith and verdicts of the Aalims of the Ummah, we shall also prove that "every thing" (kullu shai'in) means that there is no particle or speck out of the knowledge of the Holy Prophetصلی اللہ علیہ وسلم We have written in the introduction of this book that the commentary of the Quran by the Hadith is better than other commentaries. Hence, only the commentary of the Hadith will be taken.

Also, the Commentators who have taken it to mean the Laws of the deen have not negated other things. So, from where do you bring this negation? How can not mentioning something be equal to its negation? The Holy Quran states, "Your clothes save you from heat." 2.85 So how does this mean that they do not save us from the cold? Indeed they do but this has not been mentioned.

Islam incorporates everything. On what worldly thing do the Laws of Shariah, (e.g. halaal, haraam, etc.) not apply? Therefore, saying that deeni knowledge was completed means that everything has been included.

The "every thing" mentioned in the incident of Bilqees, etc. has an evidence (qareena) for it to mean all things related to governance of dominion, as if the metaphorical (majaazi) meaning has been taken. However, where is the evidence here to leave the true meaning of "every thing" and adopt its figurative meaning? It should also be bared in mind that the Holy Quran reports what Hud-hud had said, "Bilqees has been given everything." Allahعزوجل himself did not originally say it. In fact, it was Hud-hud who thought that Bilqees had received everything of this world.

Hud-hud can make a mistake, but the speech of Allahعزوجل Sit can never be wrong. Hud-hud also said, “ولھا عرش عظیم” 2.87 Was the throne of Bilqees truly the Arsh-e-Azeem? For the Holy Prophetصلی اللہ علیہ وسلم however, Allahعزوجل Himself- states, “تبیانا لکل شئی ”- Surah Nah!, Verse 89

Other Quranic verses prove that "every thing" here means all things of this world. Allahعزوجل states, "Every wet and dry thing is recorded in either the Lawhe-Mahfooz or the Quran." - Surah Anaam. Verse 59

Furthermore, forthcoming Ahadith and rulings of the Ulama and Muhadditheen also support the fact that everything of this world is encompassed by the knowledge of Rasoolullahصلی اللہ علیہ وسلم Insha-Allahعزوجل in the discussion of Haazir and Naazir, I shall prove that the entire world is like a tray before the angel of death, and Shaitaan circles the entire earth in moments. Deobandis also accept the Holy Prophetصلی اللہ علیہ وسلم to have more knowledge than the entire creation, furthermore confirming this belief. In the discussion of the Five Special Ghaibs (Uloome­Khamsa), I will elaborate on the knowledge of Hadrat Adam علیہ السلام and the angels who transcribe fate (taqdeer), demonstrating that they too possess this knowledge. Thus, Rasoolullahصلی اللہ علیہ وسلم has knowledge of the Five Special Ghaibs - rather even more so - because he is the most knowledgeable of all creation. Our belief and claim however is proven convincingly.

Section 2

KNOWLEDGE OF THE UNSEEN IN LIGHT OF HADITH

In this section I will produce Ahadith with their annotations being given in Section 3 according to sequence of numbering here. Hadith I will be annotated first in Section 3, etc.

1. "Hadrat Umar ibn Khnttab رضی اللہ تعالٰی عنہ reports, "The Holy Prophetصلی اللہ علیہ وسلم stood up amongst us and informed us of the beginning of creation, including the inmates of Jannat who will enter the Holy Paradise and the inmates of Jahannam who will enter their abode in Hell. The person who memorized what was said remembers it and he who has forgotten it bas truly forgotten it." 2.88

- Bukhari, Kitaabu-Baadil-Khalq;