KNOWER OF THE UNSEEN


DIFFERENCES IN THE UMMAT AND SIRAAT-E- MUSTAQEEM, Fiqh / Sunday, January 2nd, 2011

My belief is this that Allaah Ta`ala had bestowed Nabi (sallAllaahu alaihi wasallam) with such knowledge which He had not granted to any other prophet or angel. In fact, the knowledge of all the creation from the first to the last is like a mere drop compared to the ocean of Rasulullaah‟s (sallAllaahu alaihi wasallam) knowledge. Nabi (sallAllaahu alaihi wasallam) was bestowed with whatever knowledge that was appropriate for his status with regard to the Being and Attributes of Allaah Ta`ala, countless past and future incidents, the condition of the grave and Barzakh, the condition of the Day of Qiyaamah and the condition of Jannat and Jahannum. The estimation of all this, none knows besides Allaah Ta`ala.

Together with this, my belief is that just as the knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of the entire creation, in similar manner is the knowledge of Nabi (sallAllaahu alaihi wasallam) incomparable to that of the All-Encompassing Knowledge of Allaah Rabbul Izzat.

It is reported in Bukhari Shareef that once Hadhrat Khidr (alaihi salaam) was sitting on the seaside and he saw a little sparrow place its beak into the ocean and he commented to Hadhrat Moosa (alaihi salaam):

“My knowledge and your knowledge compared to the Knowledge of Allaah Ta`ala is not even equal to the amount of water that was decreased from the ocean on the (beak of that) bird.”

This example is merely for our understanding, in reality, can this limited knowledge of man never be compared to the unlimited Knowledge of Allaah Ta`ala? [Bukhari footnote, page 482, vol.1]

It for this reason that on numerous occasions in the Qur`aan Majeed the word “Aalimul Ghaib” (Knower of the Unseen) is attributed to Allaah Ta`ala. Likewise there are numerous places where the quality of “Aalimul Ghaib” has been negated for Nabi (sallAllaahu alaihi wasallam).

In the beginning of the 20th Para, it is stated after the many Attributes of Allaah Ta`ala had been enumerated:

“Say (O Nabi – sallAllaahu alaihi wasallam), none in the heavens and earth knows the unseen, except Allaah and none has the slightest idea when the resurrection will take place.”

Similarly, there are numerous Ahaadith wherein the same subject is discussed. If one has to compile all these Aayaat and Ahaadith, then even a voluminous Kitaab will prove insufficient. It is the accepted belief of the Ahle Sunnah Wal Jamaat that it is totally incorrect to regard anyone else besides Allaah Ta`ala as Aalimul Ghaib.

Hadhrat Aishah (radhiAllaahu anha) states: “That person who avers that Nabi (sallAllaahu alaihi wasallam) knows the unseen, has in actual fact levelled a great slander upon Allaah Ta`ala.” [Bukhari / Mishkaat page 501]

The following Mas`alah is recorded in the famous Hanafi Kitaabs: “That person who has made Nikah with a woman without having any witnesses and he says: „We make Allaah Ta`ala and His Rasool our witnesses‟, (such a person) becomes a kaafir.” [Fataawa Aalimgiri, page 266, vol. 2]. It is further stated that the reason being such a person regards Nabi (sallAllaahu alaihi wasallam) as being Aalimul Ghaib, which is a kufr belief. [Fataawa Qaadhi Khaan, from the footnote of Aalimgiri, page 234, vol.1 / Bahrur Raa`iq, page 88, vol.3]

Some people aver with great impudence and audacity that Allaah Ta`ala is not Aalimul Ghaib and Nabi (sallAllaahu alaihi wasallam) is. Listening to such kufr statements makes one‟s hair stand on end. In reality such miscreants do not even know the meaning of Aalimul Ghaib.

It is stated in the famous Hanafi Tafseer Madaarik:

“Ghaib: It is that upon which there is no proof, and no creation knows anything about it.”

Hence, that knowledge which the prophets are made aware of by means of Wahi (Divine Revelation), and which Auliyaa are made aware of by way of Ilhaam or Kashf, is not termed as „Ghaib‟.

In conclusion, we say that the knowledge of Nabi (sallAllaahu alaihi wasallam) is so vast that no human or angel has the ability to comprehend or attain. But, at the same time, this knowledge of Nabi (sallAllaahu alaihi wasallam) is incomparable to that of Allaah Ta`ala. It is not correct, in the light of the Qur`aan Majeed, Ahaadith or Hanafi Fiqh to attribute the quality of Aalimul Ghaib to any other besides Allaah Ta`ala.

Leave a Reply

Your email address will not be published. Required fields are marked *