Bab fi Ilm al-Ghayb
Knowledge of the Unseen, and Allah Granting Awareness of It
بَابٌ: فِيْ عِلْمِ الْغَيْبِ وَالْاِطِّلَاعِ عَلَيْهِ بِاِعْلَامِ مِنَ اللّٰهِ تَعَالٰى
قَالَ اللّٰهُ تَعَالَى: قُلْ لَّا يَعْلَمُ مَنْ فِى السَّمٰوٰتِ وَالْاَرْضِ الْغَيْبَ اِلَّا اللّٰهُ ؕ (آیت ۶۵ - النمل) *And Allah Almighty says: Say, "None in the heavens and earth knows the unseen except Allah."* Lughat: **لَا يَعْلَمُ**: Does not hold knowledge, does not know. **لَا عِلْمَ**: Has no knowledge. Translation: - Allah Almighty says: "O Prophet! Tell them, no one in the heavens and the earth knows the things of the unseen except Allah Almighty."
قَالَ اللّٰهُ تَعَالَى: عٰلِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلٰى غَيْبِهٖٓ اَحَدًا ۙ اِلَّا مَنِ ارْتَضٰى مِنْ رَّسُوْلٍ (آیت ۲۶‘ ۲۷ - الجن) *And Allah Almighty says: [He is] Knower of the unseen, and He does not disclose His [knowledge of the] unseen to anyone - Except whom He has approved of messengers.* Lughat: **يُظْهِرُ**: He manifests. **اَحَدًا**: To anyone. **اِرْتَضٰى**: Is pleased with. Translation: - Allah Almighty says: "He is the Knower of the unseen. So He does not inform anyone of His Ilm-e-Ghaib. Yes! Except from the messengers whom He pleases. Meaning, He also tells the things of the unseen to His beloved Prophet."
وَقَالَ اللّٰهُ تَعَالَى: الَّذِيْنَ يُؤْمِنُوْنَ بِالْغَيْبِ (آیت ۳ - البقرة) *And Allah Almighty says: Those who believe in the unseen.* Translation: - And Allah Almighty says: "Those people who bring Iman, have Iman in the unseen or with the unseen, who know the truth of the unseen things well."
Gentlemen! The issue of Ilm-e-Ghaib has also become a matter of great debate today. And people, unnecessarily without reflecting on the delicacy of the issue, are passing fatwas of Shirk, Kufr and what not against people of their own religion without any hesitation. Allah forbid! Wherever you look, a new party is taking up a strange new thought. They do not know anything about its reality at all, but they are entangled themselves and are entangling their followers in this labyrinth. Just as it applies: "We have drowned, O idol, but we will take you down with us." In short, there is a commotion everywhere. And all this is happening in the name of Islam. I seek refuge in Allah. Some things related to the unseen are described. First it is necessary to know what the unseen is and what its meanings are? "Ghaib" means non-present. Meaning whatever thing is not in front of the speaker will be called unseen. How many types of unseen are there? Generally, the unseen is of three types. (1) "Ghaib-e-Mutlaq": That unseen which no one knows except God. Like the essence of Allah Almighty, the Reality of Truth, which neither any Prophet,
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angel, or great men of intellect can comprehend. In this boundary, imagination does not get entry, reach of thought and reflection is impossible. Yes! The observation of His manifestations, His vision can happen. What is the reality of Allah? This is the unseen of the unseen which no one knows. This is a very big thing. Even we do not know our own reality, nor are we aware of each other's reality.
(2) "Ghaib-e-Juz'i": That unseen which is made known to the Prophets. According to the divine decree: عٰلِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلٰى غَيْبِهٖٓ اَحَدًا ۙ اِلَّا مَنِ ارْتَضٰى مِنْ رَّسُوْلٍ (God is the Knower of the unseen. So He does not inform anyone of His unseen (Ilm-e-Ghaib) except His beloved Prophets whom He chooses). Here informing about the unseen means "Wahy". Also, Paradise, Hell, Resurrection, Angels, etc., knowledge of these things which are hidden from our world and knowledge. But Allah Almighty has granted this to His Prophets.
(3) "Ghaib-e-Izafi": That unseen which is hidden from the perspective of one person and not from the perspective of another. For example, some unseens are such that those who perform spiritual exercises (those who strive) can know them. From the given teaching of the Prophet, believers get the knowledge of some such realities which are hidden from the common people, meaning unseen or hidden. If someone has some knowledge, if someone has some knowledge, this is Ghaib-e-Izafi. The thing that I know, the other does not know.
The gist is that the ignorant say that Allah knows the Ilm-e-Ghaib. Whoever claims Ilm-e-Ghaib is equating his knowledge with the knowledge of Allah, therefore he is a Kafir. We ask, what Ilm-e-Ghaib? Knh-e-Khudawandi (the reality of the Divine)? By consensus, we do not know Knh-e-Khudawandi. Do we know equal to the knowledge of God? We do not even say this. When we do not know Knh-e-Khudawandi, then Allah's knowledge and our knowledge equal? Then where is the Kufr? اِلَّا مَنِ ارْتَضٰى مِنْ رَّسُوْلٍ. Now if Allah gives the knowledge of a thing to a Prophet, it will be found bil-'ard (by bestowal), not bil-dhat (by essence). Then where is the equality and where will Kufr come from?
Remember this fact! That "Iman" is a type of "Ilm". The knowledge of the unseen is necessary for every Muslim. But some ignorant people are such that they call talking about knowing the unseen as "Shirk". Whereas until one knows Allah Almighty, angels, Paradise, Hell, etc., Iman does not become complete, even if it is through the mediation of the Prophet ﷺ. And knowing this is not only necessary but it is the divine command, "Order of the Lord". It is proven from the clear text of the Quran. "يُؤْمِنُوْنَ بِالْغَيْبِ", the first essence of Iman is the essence of Allah Almighty. No one can become a Momin without bringing Iman in this. And this is included in "يُؤْمِنُوْنَ بِالْغَيْبِ". From this perspective, the person who does not have Ilm-e-Ghaib is not a Muslim.
Saying "Allah has Ilm-e-Ghaib" is also a kind of Kufr. Why? Because the knowledge of all this is present for Him. It wasn't that "first it was not, now it became", nor did He acquire any knowledge. This "Ghaib" is relative to us. In the meaning of "Ghaib", the absent, the non-present, then what thing is hidden from Allah Almighty? All the existences of the world are in His encompassment. Then why should He have Ilm-e-Ghaib? Oh! Then why has Allah been called "عٰلِمُ الْغَيْبِ" in the Quran, what is its meaning? Yes! "Ghaib" is relative to us. That is, those things which are unseen or absent for us, the knowledge of all of them is to Allah Almighty. From Allah's perspective, they are not Ilm-e-Ghaib, everything is in front of Him, in His encompassment of knowledge, whether it is the knowledge of every thing, whether it is Ilm-e-Fi'li or Ilm-e-Infi'ali, it is only to Allah Almighty.
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Keep one more thing in mind. Can a Prophet's knowledge be equal to God's knowledge in any Muslim's thought? Absolutely not. God's knowledge is bil-dhat (by essence) and a Prophet's knowledge is bil-'ard, given by God. Allah Almighty knows His reality. No Prophet can know the Knh and reality of God, then where does the issue of equality arise? Neither Shirk is necessitated nor Kufr from saying "the Prophet also has Ilm-e-Ghaib". Yes! Those who do not have the knowledge of Ghaib are deserving of this word, which they use for other Muslims.
How surprising it is that a materialist, unfamiliar with spirituality, unacquainted with spirituality, says that "Satan knows the states of the people. Only then does he lead astray". Then, he is aware of the states not just of one or two hearts, but of crores of humans and their thoughts. The Quran is a witness that he is a "Khannas", hiding, sitting in ambush, "يُوَسْوِسُ فِي صُدُورِ النَّاسِ مِنَ الْجِنَّةِ وَالنَّاسِ" (who whispers into the chests of mankind - From among the jinn and mankind). By entering the chests of people sneakily, he puts whispers of various kinds. And in this work he is putting effort into leading a large number of humans as well as jinn astray from God, he is giving his life. Even though jinn are of his species, i.e. a creature of fire. The gist is, on saying "Satan's awareness of Ilm-e-Ghaib" neither Shirk is necessitated nor does anyone object! So if a Muslim establishes this much Ilm-e-Ghaib for the Master of the two worlds ﷺ, if he claims it with his tongue, then an abundance of Kufr and Shirk? Cries and calls from every side? Oh strike of God! Someone should ask them if "Ilm-e-Ghaib" (which is actually Juz'i) if it is said for the Seal of the Prophets ﷺ, then the fatwa of Shirk? And for their leader, Muallim al-Malakut, is it not Shirk? Subhan Allah! The fact is that these people have acted like a layman in defining Shirk, they have exceeded the limits. The definition of "Shirk" is this: To associate someone in the "Sifat-e-Khassa" (exclusive attribute) of Allah Almighty (whether it is Juz'i or Kulli) is Shirk. For example, giving life, giving death, giving sustenance, nurturing, in short, all these are exclusive attributes of Allah Almighty. Allah Almighty is Rabbul Alameen. He is "Sami'" (All-Hearing). He is "Baseer" (All-Seeing). And we also hear, see, possess knowledge. And the charm is that in the Quran itself, Allah Almighty has called parents as Rabb of childhood "رَبَّيَانِي صَغِيرًا". Then what does this mean? Allah is "Sami'", we also hear. Allah is Baseer, we also see. Allah is "Rabb", we are also called "Rabb" of our dependents, wives, children, and the husband of the wife is called "رَبُّ الْبَيْتِ" (Rabb of the house). But the difference between them is like that of an abd (slave) and Ma'bud (Deity). Meaning Allah's seeing, hearing. All attributes are bil-dhat (by essence), immortal, unchangeable. And the attributes given to us are all mortal, changing at every moment and are hadith (originated). (My seeing, in fact my very essence will not remain after my death). Rather, due to old age, weakness, illness, and any temporary cause, even if the eye is good, it is possible for the sight to vanish. Similarly, ears can become incapable of hearing. In short, my attribute is mortal and one that changes every moment. Allah's attributes "اَلْآنَ كَمَا كَانَ" (He is now as He was), neither is there possibility of decrease in them, nor are they ever-changing.
Therefore, from this perspective, if Ilm-e-Ghaib is an exclusive attribute of God, then associating anyone with it will be Shirk, and it will be. And if "Ilm-e-Ghaib" is not an exclusive attribute of God, then it is absolutely not Shirk. The objectors should ponder over these Quranic verses and Sahih Ahadith.
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1. "وَ عَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ" We gave you the teaching of that thing of which you had no knowledge. 2. The saying of the Prophet is: "أُوْتِيْتُ عِلْمَ الْأَوَّلِيْنَ وَعِلْمَ الْآخِرِيْنَ" I have been given the knowledge of the formers and the latters. 3. In the speech of Hazrat Syed Abdul Qadir Jilani is the saying of the master: "لَا يَمَسُّ اَحَدَكُمْ بِشَوْكَةٍ اِلَّا وَاَجِدُ اَلَمَهَا". "No thorn can prick any of you but that I find (feel) its pain (beforehand)." Subhan Allah! Even though we are at a distance of thousands of miles in our feet, the Master of the two worlds, may our parents and all of us be sacrificed for him, feels our pain before us. That is why Allah Almighty has also stated in the last verses of Surah At-Tawbah in the Holy Quran: 4. "عَزِيْزٌ عَلَيْهِ مَا عَنِتُّمْ" Meaning it is grievous to the Noble Prophet ﷺ, every such work, every matter which is painful for you. 5. اِنَّا اَرْسَلْنٰكَ شَاهِدًا وَّ مُبَشِّرًا وَّ نَذِيْرًا (Surah Al-Fath) We have sent you (O Muhammad) as a witness and a bringer of glad tidings and a warner. Who can give testimony? The person who has seen the event. The testimony of a blind person, meaning one who heard it being told, is unreliable. In the same way, a bringer of glad tidings can give glad tidings of that thing of which he is himself aware, which he has seen himself. So, when the Prophet is giving glad tidings of Paradise. This Paradise is shown and seen by the Prophet, otherwise hearing is not like seeing. The same is the state of the warner. Imaginary things are neither effective nor reliable. The Prophet warned the most severe disbelievers like Abu Jahl, Shaybah, Utbah, and gave glad tidings to brave lions like Siddiq-e-Akbar, Farooq-e-Azam, Uthman Dhun-Nurayn, Ali Al-Murtaza. Would anyone listen to something they only heard about from someone else and remain completely silent? In the waking state of the Meraj, the witnessed events were presented as glad tidings and warnings in front of people of intellect, which Abu Jahl did not try to believe. "وَيْلٌ يَّوْمَئِذٍ لِّلْمُكَذِّبِيْنَ - فَبِاَیِّ حَدِيْثٍۭ بَعْدَهٗ يُؤْمِنُوْنَ" (Surah Al-Mursalat: 49-50) Woe on that day to the deniers. Then in what statement after this will they believe? 6. فَاُولٰٓئِكَ الَّذِيْنَ اَنْعَمَ اللّٰهُ عَلَيْهِمْ مِّنَ النَّبِيّٖنَ وَالصِّدِّيْقِيْنَ وَالشُّهَدَآءِ وَالصّٰلِحِيْنَ ۚ وَحَسُنَ اُولٰٓئِكَ رَفِيْقًا (Ayat 69 - An-Nisa). "Those people will be with those upon whom God has bestowed His bounties, they are honored by divine reward. Who are they? Prophets, Siddiqeen, martyrs and doers of righteous deeds. And what excellent companions they are." Listen! The word Rafeeq comes for a companion in a journey. We are traversing the path of God. So these personages are our companions. The truthful reporter ﷺ said truthfully: "اَلْمَرْءُ مَعَ مَنْ اَحَبَّ" "A person is with the one whom he loves (will be in the Gathering)". Our companions are Prophets, Siddiqeen, martyrs, and the adornment of the adversaries of our companions, the teacher of angels and his progeny. Keep this well in mind! In us the origin is ignorance and knowledge is 'arzi (accidental), and in the Messenger of Allah ﷺ the origin is knowledge. Yes, under some wisdom it is possible that he was not made aware of the knowledge of a certain thing. Or it can also happen that the Prophet himself did not express his knowledge of it.
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has stated. "The secrets of the kingdom are known to the kings." As for the essence of the Prophet, "مَا يَنْطِقُ عَنِ الْهَوَىٰ ۙ اِنْ هُوَ اِلَّا وَحْيٌ يُوْحٰى" (Surah An-Najm: 3-4). You did not say any word out of your own desire or from yourself, until Wahy descended regarding that matter. Meaning every movement of the Prophet, every word was under the command of the Lord. Therefore, if despite awareness of a matter, you did not express it, then there is no surprise in it. Because in our world too, such things happen. Some matters are kept secret. The demand of national interests is precisely this, that they be kept concealed from the common people. An official, despite being the biggest, even if he has full knowledge of it, does not manifest it until its publication is done for the awareness of the public through a government order, law, or any broadcasting method. فَاعْتَبِرُوْا يَا اُولِى الْاَبْصَارِ۔
عَنْ عَبْدِاللّٰهِ بْنِ عَمْرٍوؓ قَالَ خَرَجَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَ سَلَّمَ وَفِىْ يَدَيْهِ كِتَابَانِ فَقَالَ "اَتَدْرُوْنَ مَا هٰذَانِ الْكِتَابَانِ ؟" فَقُلْنَا لَا يَا رَسُوْلَ اللّٰهِ ! اِلَّا اَنْ تُخْبِرَنَا فَقَالَ لِلَّذِىْ فِىْ يَدِهِ الْيُمْنٰى "هٰذَا كِتَابٌ مِّنْ رَّبِّ الْعَالَمِيْنَ فِيْهِ اَسْمَاءُ اَهْلِ الْجَنَّةِ وَ اَسْمَاءُ اٰبَائِهِمْ وَقَبَائِلِهِمْ ثُمَّ اُجْمِلَ عَلٰى اٰخِرِهِمْ فَلَا يُزَادُ فِيْهِمْ وَلَا يُنْقَصُ مِنْهُمْ اَبَدًا ثُمَّ قَالَ لِلَّذِىْ فِىْ شِمَالِهِ" "هٰذَا كِتَابٌ مِّنْ رَّبِّ الْعَالَمِيْنَ فِيْهِ اَسْمَاءُ اَهْلِ النَّارِ وَ اَسْمَاءُ اٰبَائِهِمْ وَ قَبَائِلِهِمْ ثُمَّ اُجْمِلَ عَلٰى اٰخِرِهِمْ فَلَا يُزَادُ فِيْهِمْ وَلَا يُنْقَصُ مِنْهُمْ اَبَدًا"۔ فَقَالَ اَصْحَابُهٗ فَفِيْمَ الْعَمَلُ يَا رَسُوْلَ اللّٰهِ اِنْ كَانَ اَمْرٌ قَدْ فُرِغَ مِنْهُ ۔ فَقَالَ" سَدِّدُوْا وَ قَارِبُوْا فَاِنَّ صَاحِبَ الْجَنَّةِ يُخْتَمُ لَهٗ بِعَمَلِ اَهْلِ الْجَنَّةِ وَاِنْ عَمِلَ اَىَّ عَمَلٍ وَّاِنَّ صَاحِبَ النَّارِ يُخْتَمُ لَهٗ بِعَمَلِ اَهْلِ النَّارِ وَاِنْ عَمِلَ اَىَّ عَمَلٍ " ثُمَّ قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهِ عَلَيْهِ وَ سَلَّمَ بِيَدَيْهِ فَنَبَذَهُمَا ثُمَّ قَالَ فَرَغَ رَبُّكُمْ مِنَ الْعِبَادِ ۔ فَرِيْقٌ فِى الْجَنَّةِ وَ فَرِيْقٌ فِى السَّعِيْرِ ۔ (رواہ الترمذی ۔ مشکوٰۃ) Lughat: **تَدْرُوْنَ**: You know, you all know. **اَتَدْرُوْنَ**: Do you know? **اِلَّا**: Except, save. **اِلَّا اَنْ تُخْبِرَنَا**: Except that you inform us, tell us. **يَدِالْيُمْنٰى**: Right hand. **قَبَائِلُ**: Plural of qabilah, family. **اُجْمِلَ**: Was summed up, gathered together, was accumulated. **يُنْقَصُ**: Decrease happens, is lessened. **يُزَادُ**: Excess happens. **شِمَالٌ**: Left direction, opposite of right. Here it means "left hand". **اَهْلِ النَّارِ**: People of Hell. **فَفِيْمَ**: In what? For what? So why? For what? **سَدِّدُوْا**: Adopt uprightness. **سَدَادٌ**: Uprightness in character and speech. **قَارِبُوْا**: Obtain closeness. **نَبَذَ**: Cast away, threw away. **فُرِغَ**: Has finished. **اَلسَّعِيْرُ**: Name of Hell. Translation: - It is narrated from Abdullah bin Amr bin al-As (RA), he said that the Messenger of Allah ﷺ emerged and in both your hands there were two books. You ﷺ asked: "Do you know what these two books are?" So we submitted, "No, O Messenger of Allah, except that you inform us, give us the news." Then Hazrat ﷺ said
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regarding that book which was in your right hand, "This is the book from Rabbul Alameen. In this are the names of all the people of Paradise and the names of their fathers and grandfathers and families. Then at the end, those names have been gathered, the total has been stated of how many there are? So neither can there ever be excess in them nor decrease." Then the Prophet said regarding that book which was in your left hand, "This is the book from Rabbul Alameen. In this are mentioned the names of the people of Hell and the names of their forefathers and families. Then their total has been done, and neither can there ever be excess in it nor decrease." Upon this the Sahaba submitted, "Then what is action for, O Messenger of Allah! If this is such a thing that it has been finalized." So the Prophet said, "Adopt uprightness, and try to be close to it according to your capacity. Because the end of a person of Paradise will be upon the action of the people of Paradise, even if he performs any action before it, and if he is a person of Hell, his end will be upon the action of the people of Hell, even if he performs any action before it." Then the Messenger of Allah ﷺ dropped both those books from both his blessed hands. He said, "Your Lord has finished with the affairs of the slaves. One group will go to Paradise and the second to Hell." (This narration is mentioned by Tirmidhi and is also in Mishkat). Books etc. were not present, even then to make you understand he acted like this, indicating with just his hands, that there are two books. In them are the names of the people of Hell and the people of Paradise. The Kashf of the Sahaba was apparent, so it is very possible that in their Kashf they were seeing those two books in the hands of the master.
عَنْ زَيْدِ بْنِ ثَابِتٍ قَالَ بَيْنَا رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَ سَلَّمَ فِىْ حَائِطٍ لِّبَنِى النَّجَّارِ عَلٰى بَغْلَةٍ لَّهٗ وَ نَحْنُ مَعَهٗ اِذْحَادَتْ بِهٖ فَكَادَتْ تُلْقِيْهِ ۔ وَ اِذَا اَقْبُرٌ سِتَّةٌ اَوْخَمْسَةٌ ۔ فَقَالَ "مَنْ يَّعْرِفُ اَصْحَابَ هٰذِهِ الْاَ قْبُرِ" قَالَ رَجُلٌ اَنَا ۔ قَالَ فَمَتٰى مَاتُوْا ۔ قَالَ "فِى الشِّرْكِ" اِنَّ هٰذِهِ الْاُمَّةَ تُبْتَلٰى فِىْ قُبُوْرِهَا ، فَلَوْلَا اَنْ لَاتَدْفَنُوْا لَدَعَوْتُ اللّٰهَ اَنْ يُّسْمِعَكُمْ مِنْ عَذَابِ الْقَبْرِ الَّذِىْ اَسْمَعُ مِنْهُ ۔ ثُمَّ اَقْبَلَ عَلَيْنَا بِوَجْهِهٖ فَقَالَ تَعَوَّذُوْا بِاللّٰهِ مِنْ عَذَابِ النَّارِ قَالُوْا "نَعُوْذُ بِاللّٰهِ مِنْ عَذَابِ النَّارِ" ۔ قَالَ "تَعَوَّذُوْا بِاللّٰهِ مِنْ عَذَابِ الْقَبْرِ " قَالُوْا "نَعُوْذُ بِاللّٰهِ مِنْ عَذَابِ الْقَبْرِ" قَالَ تَعَوَّذُوْا بِاللّٰهِ مِنَ الْفِتَنِ مَاظَهَرَ مِنْهَا وَمَا بَطَنَ قَالُوْا نَعُوْذُ بِاللّٰهِ مِنَ الْفِتَنِ مَاظَهَرَ مِنْهَا وَمَا بَطَنَ" قَالَ تَعَوَّذُوْا بِاللّٰهِ مِنْ فِتْنَةِ الدَّجَّالِ" قَالُوْا نَعُوْذُ بِاللّٰهِ مِنْ فِتْنَةِ الدَّجَّالِ"۔ (رواہ المسلم ۔ مشکوٰۃ) Lughat: **حَائِطٌ**: Garden, enclosure. **بَغْلَةٌ**: Mule. **اِذَا**: When, suddenly, suddenly. **حَادَتْ**: Spooked, started jumping. **فَكَادَ**: So it was close. **فَكَادَتْ تُلْقِيْهِ**: So it was close that it would drop him, put him down. **مَنْ يَّعْرِفُ**: Who knows?
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at what time? **مَاتُوْا**: Those people died. **فَمَتٰى مَاتُوْا**: So when did those people die? **اُمَّةٌ**: Jama'at, group. **تُبْتَلٰى**: Will be put in trial. **لَا تَدْفَنُوْا**: Do not bury. **اَنْ لَاتَدْفَنُوْا**: That you would not bury. **لَدَعَوْتُ**: Certainly I would have supplicated, I would have prayed. **اَنْ يُّسْمِعَكُمْ**: That He makes you hear, makes you listen. **تَعَوَّذُوْا**: Seek refuge, hold on, seek protection. **ظَهَرَ**: Apparent. **بَطَنَ**: Hidden. **دَجَّلَ**: Deception. **دَجَّالٌ**: Great deceiver. Translation: - It is narrated from Hazrat Zaid bin Thabit (RA), he said that the Messenger of Allah ﷺ was in the garden of Bani Najjar riding a mule and we were also with you. Suddenly that mule spooked and started acting up. It was close that it would drop the Prophet. What do we see but that there are five or six graves there. Then the Prophet asked, "Who knows the dwellers of these graves?" A person submitted, "I do." The Prophet asked, "When did they die?" That person said, "In the time of Shirk." Then you ﷺ said, "This Ummah (this group) is put through punishment and affliction in their graves. If there were not this thought that you would stop burying, then I would have prayed to Allah Almighty that He make you hear this punishment of the grave which I hear." Then you turned towards us and ordered, "Seek refuge in Allah from the punishment of Hell." So the people said, "We seek refuge in Allah from the punishment of Hell." Then you ﷺ said, "Seek refuge from the punishment of the grave." So everyone said, "We seek refuge in Allah from the punishment of the grave." Then you ﷺ said, "Seek refuge in Allah from the trials whether apparent or hidden." The people said, "We seek refuge in Allah from the trials that are apparent and that are hidden." You ﷺ said, "Seek refuge in Allah from the trial of Dajjal." Everyone said, "We seek refuge in Allah from the trial of Dajjal." (Sahih Muslim has narrated this and it is also in Mishkat).
وَعَنْ حُذَيْفَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ قَامَ فِيْنَا رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَ سَلَّمَ مَقَامًا فَمَا تَرَكَ شَيْئًا يَّكُوْنُ مِنْ مَّقَامِهٖ ذٰلِكَ اِلٰى قِيَامِ السَّاعَةِ اِلَّا حَدَّثَهٗ - حَفِظَهٗ مَنْ حَفِظَهٗ وَنَسِيَهٗ مَنْ نَّسِيَهٗ قَدْ عَلِمَهٗ اَصْحَابِي هٰؤُلَاءِ - وَاِنَّهٗ لَيَكُوْنُ مَانَسِيْتُهٗ فَاَرَاهُ فَاَذْكُرُهٗ كَمَا يَذْكُرُ الرَّجُلُ اِذَا غَابَ عَنْهُ ثُمَّ اِذَا رَاٰهُ عَرَفَهٗ - (اخرجه الشیخان و ابوداؤد - تیسیر ج ۲) Lughat: **قَامَ فِيْنَا**: Stood among us. **فَمَاتَرَكَ**: So he did not leave, did not omit. **فَاَرَاهُ**: So when I see him. **اِذَا غَابَ**: When he disappears. Translation: - It is narrated from Hazrat Huzaifah (RA), he said that the Messenger of Allah ﷺ stood up and delivered a sermon. So from that place of yours until the Day of Resurrection, you did not leave out any matter to happen without stating it. (Meaning you concisely mentioned the events that would occur up to the Day of Resurrection), whoever remembered it, remembered it and whoever forgot it, forgot it. However, these companions of mine know it well (how you would know?).
۴۴
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sometimes one half of a thing I forget, then if I see him I remember it. Just as when a man sees a face and remembers it, while when it is absent from him he does not recognise it. Then when he sees it, he recognises it. (This hadith from Hazrat Bukhari and Muslim was recorded by Abu Dawud and it is also in the second volume of Taysir) عَنْ عَمْرِو بْنِ اَخْطَبَ الْاَنْصَارِيِّ رَضِيَ اللّٰهُ عَنْهُ قَالَ صَلّٰى بِنَا رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَ سَلَّمَ الْفَجْرَ وَ صَعِدَ الْمِنْبَرَ فَخَطَبَنَا حَتّٰى حَضَرَتِ الظُّهْرُ فَنَزَلَ فَصَلّٰى ثُمَّ صَعِدَ الْمِنْبَرَ فَخَطَبَنَا حَتّٰى حَضَرَتِ الْعَصْرُ ثُمَّ صَعِدَ الْمِنْبَرَ فَخَطَبَنَا حَتّٰى غَرَبَتِ الشَّمْسُ فَاَخْبَرَنَا بِمَا كَانَ وَ بِمَا هُوَ كَائِنٌ اِلٰى يَوْمِ الْقِيَامَةِ فَاَعْلَمُنَا اَحْفَظُنَا۔ (اخرجه المسلم - تیسیر ج ۳) Vocabulary:- صَلّٰى : prayed - صَعِدَ : ascended - كَائِنٌ : happening, existing - حَتّٰى : until - غَرَبَتِ الشَّمْسُ : the sun set.
Translation:- It is narrated from Hazrat Amr bin Akhtab al-Ansari (RA) who said that the Messenger of Allah ﷺ prayed the Fajr prayer with us and then ascended the minbar and delivered a sermon to us until the time for Zuhr arrived. So He descended and prayed, then He ascended the minbar and delivered a sermon to us until the time for Asr arrived. Then He ascended the minbar and delivered a sermon to us until the sun set. Thus He informed us of whatever had happened and whatever was to happen until the Day of Judgement. So the most knowledgeable of us is the one with the best memory among us. (This hadith was recorded by Muslim and it is also in the third volume of Taysir) لَا تَسْأَلُوْنِيْ عَنْ شَيْءٍ اِلٰى يَوْمِ الْقِيَامَةِ اِلَّا حَدَّثْتُكُمْ۔ (حم ق - عن عائشة كنزا - ج ۶) (Imam Ahmad narrated from Sayyidah Ayesha with his own chain and it is in the sixth volume of Kanz al-'Ummal) This much is extra that) Translation:- The Prophet ﷺ said, "Do not ask me about anything until the Day of Judgement except that I shall inform you (that you will not be able to ask me about anything that I will not tell you)". اِنَّ اللّٰهَ تَعَالٰى قَدْ رَفَعَ لِيَ الدُّنْيَا فَاَنَا اَنْظُرُ اِلَيْهَا وَاِلٰى مَاهُوَ كَائِنٌ فِيْهَا اِلٰى يَوْمِ الْقِيَامَةِ كَاَنَّمَا اَنْظُرُ اِلٰى كَفِّيْ هٰذِهٖ جَلْيَانًا مِّنَ اللّٰهِ جَلَّاهُ لِنَبِيِّهٖ كَمَا جَلَّاهُ لِلنَّبِيِّيْنَ مِنْ قَبْلِهٖ۔ (طب : طبرانی معجم الکبیر - حل : ابی نعیم فی الحلیۃ) Vocabulary:- كَاَنَّمَا : as if - رَفَعَ : raised, lifted - كَفِّيْ : my palm - جَلْيَانًا : openly, explicitly, manifest - جَلَّى : manifested, revealed.
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Translation:- It is narrated from Hazrat Abdullah bin Umar (RA) that the Noble Prophet ﷺ said, "Indeed, Allah Ta'ala has lifted up the world before me, so I am looking at it and at whatever is to happen in it until the Day of Judgement. I am looking at it as explicitly as I look at this palm of my hand. This is a revelation from Allah Ta'ala that He revealed to His Prophet just as He revealed it to the prophets before him." (This hadith is narrated from Hazrat Abdullah bin Umar in Mu'jam al-Kabir of Tabarani and Abu Nu'aym has also recorded it in Hilyah) مَنْ اَحَبَّ اَنْ يَسْأَلَ عَنْ شَيْءٍ فَلْيَسْأَلْ عَنْهُ فَوَاللّٰهِ لَا تَسْأَلُوْنِيْ عَنْ شَيْءٍ اِلَّا اَخْبَرْتُكُمْ بِهٖ مَا دُمْتُ فِى مَقَامِيْ هٰذَا - وَالَّذِيْ نَفْسِيْ بِيَدِهٖ لَقَدْ عُرِضَتْ عَلَيَّ الْجَنَّةُ وَالنَّارُ اٰنِفًا فِى عُرْضِ هٰذَا الْحَائِطِ وَاَنَا اُصَلِّيْ فَلَمْ اَرَ كَالْيَوْمِ فِى الْخَيْرِ وَالشَّرِّ۔ (حم ق عن انس) Vocabulary:- مَنْ اَحَبَّ : whoever wishes, desires - اَنْ يَسْأَلَ : to ask - فَلْيَسْأَلْ : then let him ask - فَوَاللّٰهِ : By Allah - مَادُمْتُ فِى مَقَامِيْ هٰذَا : as long as I remain in this place - عُرِضَتْ : was presented, brought forth - اٰنِفًا : just now, at this moment - الْحَائِطِ : wall, enclosure - فَلَمْ اَرَ : I have not seen.
(Imam Ahmad in his Musnad - Q : for Bukhari and Muslim) Translation:- (It is narrated from Hazrat Anas (RA) that the Prophet ﷺ said) If anyone wishes to ask me about anything, then let him ask (he should ask regarding it). By the oath of Allah! I shall inform you about it, I shall tell you, as long as I am standing in this place. And by the One in Whose Hand is my soul, Heaven and Hell were presented before me just now on the width of this wall while I was praying. I have not seen a day like today in terms of good and evil. (This hadith is narrated from Hazrat Anas bin Malik in Imam Ahmad's Musnad) عَنْ اَبِيْ هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَ سَلَّمَ قَالَ خُفِّفَ عَلٰى دَاوُوْدَ عَلَيْهِ السَّلَامُ فَتَسْرَجَ فَيَقْرَءُ الْقُرْاٰنَ قَبْلَ اَنْ تَسْرَجَ دَوَابُّهٗ وَلَا يَاْكُلُ اِلَّا مِنْ عَمَلِ يَدِهٖ۔ (تجريد البخارى) Vocabulary:- خُفِّفَ : made light, easy - يَاْمُرُ : commands - كَانَ يَاْمُرُ : used to command - دَوَابُّ : animal, beast of burden here it means horse - سَرْجٌ : saddle - اَسْرَجَ يُسْرِجُ : to saddle - الْقُرْاٰنُ : The book that was revealed to Hazrat Dawud (AS), the Zabur.
Translation:- It is narrated from Hazrat Abu Huraira (RA) that the Noble Prophet ﷺ said that "the recitation of the Book of Allah was made easy for Hazrat Dawud (AS). So he would give the command to saddle the horses, then he
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