Issue of Knowledge of the Unseen with 46 Quranic Evidences, 20 Authentic Hadiths along with Answers to Barelvi Doubts

The belief of Ahl al-Hadith is that the knowledge of all things is exclusive to the Divine Essence. The Knower of the Unseen is only Allah Almighty. The Prophets, peace be upon them, do not possess knowledge beyond causes unless revelation is sent down to them.
The belief of the Barelvi group is that the Prophets and Awliya have knowledge of every event that has happened or will happen; nothing is hidden from their sight. All knowledge is before their eyes. They also know the conditions of hearts, are aware of every secret, and are familiar with all creatures. They have knowledge of all things and information about the conditions of the coming days.
They are acquainted with what is in the mother’s womb, have sight over every present and absent person, and even after death, they remain aware of people’s conditions.
In short, nothing that has happened, is happening, or will happen in the world is hidden from the Awliya.
First, I will present the evidence of the belief of Ahl al-Hadith from the Holy Quran, and then at the end of this article, answers to Hafizur Rahman Qadri’s doubts will be given. انشاء الله
Actually, because of these issues, a storm of hatred arises in people’s hearts against each other. First, read this issue in the light of the Quranic verses to see who is on the truth, then study it in the light of Hadith. Remove the filth of prejudice from your mind and act justly fearing Allah.

Argument Number: 1

Allah Almighty’s command is that no one knows the unseen except Allah in the heavens and the earth:

قُلْ لا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

Say, “Those who are in the heavens and the earth do not know the unseen except Allah, nor do they know when they will be resurrected.”
No one fully knows the hosts of Allah except Him.

Argument Number: 2

وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِيَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ

No one knows the hosts of your Lord except Him, and this is a reminder for the children of Adam.

Argument Number: 3

The knowledge of the Day of Judgment is with no one except Allah, as He said:

يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي

(They) ask you about the Hour: “When will it occur?” Say, “Its knowledge is only with my Lord.”

Argument Number: 4

At another place, it is said:

يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

They ask you as if you are well acquainted with it. Say, “Its knowledge is only with Allah,” but most people do not know.

Argument Number: 5

يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ

People ask you about the Hour (Day of Judgment). Say, “Knowledge of it is only with Allah.”
From these verses, it is proven that no one except Allah knows the unseen, nor about the Hour, when it will come, or the exact time of its occurrence.

Argument Number: 6

وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً

When your Lord said to the angels, “Indeed, I will make upon the earth a successive authority.”
The angels said:

قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ

The angels said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?”
Allah Almighty said, “Indeed, I know that which you do not know.”

Question:

If the angels did not have knowledge, then why did they say not to create man because he will cause bloodshed and spread corruption on earth? This had not yet happened; it was something that would happen later.

First Answer:

They were not the knower of the unseen, rather they speculated about the jinn that the jinn are mischievous and rebellious.

Second Answer:

It is that if angels knew the unseen, then why did Allah Almighty say: اني اعلم ما تعلمون “What I know, you do not know.”
Allah Almighty taught Adam (peace be upon him) the names, then asked Adam and the angels to tell the names of these things if they were truthful in their claim. The angels replied.

Evidence Number: 7

قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ

They said: “Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.”

Evidence Number: 8

قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ

He said, “Did I not tell you that I know the unseen of the heavens and the earth, and I know what you reveal and what you conceal?”
From these verses, it is proven that angels also do not possess knowledge of the unseen: among some people, it is also popular that certain persons are possessed by jinn who tell all the circumstances. Many men and women go to that person and ask about unseen matters, such as who stole so-and-so’s belongings, and so on.

Evidence Number: 9

It is present in the Holy Quran that jinn also did not have knowledge of the unseen.

فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِ إِلَّا دَابَّةُ الْأَرْضِ تَأْكُلُ مِنْسَأَتَهُ ۖ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَنْ لَوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ

Then when We decreed death for them, they did not perceive it; but We caused a worm to devour the staff of Solomon, and when it fell, the jinn realized that if they had known the unseen, they would not have remained in humiliation.

Evidence Number: 10

Prophet Adam (peace be upon him) also did not have knowledge of the unseen. The Quran states:

فَوَسْوَسَ لَهُمَا الشَّيْطَانُ لِيُبْدِيَ لَهُمَا مَا وُورِيَ عَنْهُمَا مِنْ سَوْآتِهِمَا وَقَالَ مَا نَهَاكُمَا رَبُّكُمَا عَنْ هَٰذِهِ الشَّجَرَةِ إِلَّا أَنْ تَكُونَا مَلَكَيْنِ أَوْ تَكُونَا مِنَ الْخَالِدِينَ وَقَاسَمَهُمَا إِنِّي لَكُمَا لَمِنَ النَّاصِحِينَ

Then Satan whispered to both of them to reveal to them what was hidden from them of their private parts and said, “Your Lord only forbade you this tree so that you do not become angels or become immortals.” And he swore to them, “Indeed, I am to you from among the sincere advisors.”
Thus, the rejected one deceived them and drew them in. When they ate from the fruit of that tree, their private parts became apparent to them, and they began to fasten leaves of the trees of Paradise over themselves. Then their Lord called to them, “Did I not forbid you from that tree and tell you that Satan is your clear enemy?” Both said, “Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.”

If Adam (peace be upon him) had knowledge of the unseen, he would not have believed the oaths of the rejected Satan. If Adam had been a knower of the unseen, he would not have fallen into the trap of becoming angels or living forever.
If he had been an all-knowing of the unseen, he would have recognized the rejected Satan and said, “You are the one who objected to me.” And after eating the fruit, he would have been aware of the consequences that if we eat the fruit, we will be expelled from Paradise, our garments of Paradise will be taken away, our Lord will be angry with us, and we will have to weep for a long time. The reality is that you did not know the outcome, so you fell into the trap of this rejected one.
Prophet Yaqub (peace be upon him) also did not have knowledge of the unseen.

إِذْ قَالُوا لَيُوسُفُ وَأَخُوهُ أَحَبُّ إِلَىٰ أَبِينَا مِنَّا وَنَحْنُ عُصْبَةٌ إِنَّ أَبَانَا لَفِي ضَلَالٍ مُّبِينٍ ‎﴿٨﴾‏ اقْتُلُوا يُوسُفَ أَوِ اطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا مِن بَعْدِهِ قَوْمًا صَالِحِينَ ‎﴿٩﴾‏ قَالَ قَائِلٌ مِّنْهُمْ لَا تَقْتُلُوا يُوسُفَ وَأَلْقُوهُ فِي غَيَابَتِ الْجُبِّ يَلْتَقِطْهُ بَعْضُ السَّيَّارَةِ إِن كُنتُمْ فَاعِلِينَ

When they discussed among themselves that Yusuf (peace be upon him) and his brother are more beloved to their father than we are, although we are a group. There is no doubt that our father is clearly in error. Kill Yusuf or throw him into some distant place so that our father’s attention will be only on you, and then you will become righteous. One of those who spoke said, “Do not kill Yusuf, but throw him into a deep well; some traveler may pick him up if you want to do something.”
In short, the brothers of Prophet Yusuf (peace be upon him) held this secret meeting and agreed among themselves to throw Yusuf into a well so that he would be away from their father’s sight. After this consultation, they went to their father, Prophet Yaqub (peace be upon him), and said:

Argument Number: 11

قَالُوا يَا أَبَانَا مَا لَكَ لَا تَأْمَنَّا عَلَىٰ يُوسُفَ وَإِنَّا لَهُ لَنَاصِحُونَ ‎﴿١١﴾‏ أَرْسِلْهُ مَعَنَا غَدًا يَرْتَعْ وَيَلْعَبْ وَإِنَّا لَهُ لَحَافِظُونَ ‎﴿١٢﴾‏ قَالَ إِنِّي لَيَحْزُنُنِي أَن تَذْهَبُوا بِهِ وَأَخَافُ أَن يَأْكُلَهُ الذِّئْبُ وَأَنتُمْ عَنْهُ غَافِلُونَ ‎﴿١٣﴾‏ قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَّخَاسِرُونَ ‎﴿١۴﴾‏ فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَن يَجْعَلُوهُ فِي غَيَابَتِ الْجُبِّ ۚ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُم بِأَمْرِهِمْ هَٰذَا وَهُمْ لَا يَشْعُرُونَ ‎﴿١٥﴾‏ وَجَاءُوا أَبَاهُمْ عِشَاءً يَبْكُونَ ‎﴿١٦﴾‏ قَالُوا يَا أَبَانَا إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَاعِنَا فَأَكَلَهُ الذِّئْبُ ۖ وَمَا أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَادِقِينَ

They said, “Father, what is the reason that you do not trust us regarding Yusuf (Joseph), while we are well-wishers for him? Send him with us tomorrow so that he may enjoy fruits and play; we are his guardians.” He said, “This matter saddens me that you take him, and I fear that a wolf may devour him while you are heedless.” They said, “If a wolf devours him in our presence, while we are a strong group, then we would indeed be at a great loss.” So when they took him and agreed to cast him into a deep well, We revealed to Yusuf that you will inform them of this matter, but they will not be aware.

They came to their father at night weeping and said, “Father, we raced against each other and left Yusuf by his belongings, and a wolf devoured him. But you will not believe us even if we are truthful.”

If Yaqub (Jacob), peace be upon him, had known that they intended to kill his son or throw him into a well, he would not have entrusted Yusuf to them and would not have said that a wolf devoured him. He would have clearly stated that you conspired against my son in such and such a way.

One of my sons said about killing him, and another said about throwing him into the well:

When they took him and cast him into the well, they brought a shirt stained with the blood of an animal. He would have said, “I knew the whole matter beforehand; I did not tell you deliberately. Now you have acted. My son Yusuf is in such and such a well; let us go and bring him out.”

Why did the caravan take Yusuf, peace be upon him, and why was he sold in the market? Why did the wife of the Aziz of Egypt imprison him? Why did Prophet Yaqub, peace be upon him, lose his eyesight after crying for forty years or so? The well in Canaan was only a few miles away; what is the reason?

Prophet Yaqub, peace be upon him, cried for such a long time out of sorrow; these are matters worthy of reflection. Even after reading this incident in the verses of the Holy Quran, if someone says that you are All-Knowing of the unseen, then for such a person, only a prayer for guidance should be made. The whole matter is as clear as daylight that you were not All-Knowing of the unseen. This also proves that Prophet Yusuf, peace be upon him, who was a future prophet, did not know the unseen. If he had known, he would not have gone himself and said, “You want to throw me into the well; I will never go with you.”

Argument Number: 12

Prophet Musa (Moses) peace be upon him also did not know the knowledge of the unseen. As it is stated in the Holy Quran:

وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَانِي وَلَٰكِنِ انظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ

And when Musa (Moses) came at the appointed time and place, and his Lord spoke to him, he said, “O my Lord, show me so that I may look at You.” He said, “You will never see Me, but look at the mountain; if it remains firm in its place, then you will see Me.” So when his Lord appeared to the mountain, He made it crumble, and Musa fell unconscious. Then when he recovered, he said, “Glory be to You! I turn to You in repentance, and I am the first of the believers.”
If Musa (Moses) peace be upon him had been a knower of the unseen, he would have known beforehand that he could not see Allah Almighty, so he would not have asked to see Him, for which he had to repent.

Argument Number: 13

Prophet Noah (peace be upon him) was also not a knower of the unseen.
As stated in the Holy Quran:

وَلَا أَقُولُ لَكُمْ عِندِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ إِنِّي مَلَكٌ وَلَا أَقُولُ لِلَّذِينَ تَزْدَرِي أَعْيُنُكُمْ لَن يُؤْتِيَهُمُ اللَّهُ خَيْرًا ۖ اللَّهُ أَعْلَمُ بِمَا فِي أَنفُسِهِمْ ۖ إِنِّي إِذًا لَّمِنَ الظَّالِمِينَ

And I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say that I am an angel; nor do I say about those whom your eyes despise that Allah will never grant them any good. Allah is most knowing of what is in their hearts. If I were to do so, indeed I would be among the wrongdoers.
This blessed verse clearly shows, as bright as daylight, and is the admission of Noah (peace be upon him) himself that he did not know the unseen. Yet, if someone stubbornly insists on maintaining their self-made religion by claiming that he did know the unseen, then for such a person, only a prayer for guidance can be made: May Allah keep us all steadfast on the truth. Ameen.

Argument Number: 14

There is also clarification at another place in the Holy Quran:

وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ ‎﴿٤٥﴾‏ قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ ۖ إِنَّهُ عَمَلٌ غَيْرُ صَالِحٍ ۖ فَلَا تَسْأَلْنِ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۖ إِنِّي أَعِظُكَ أَن تَكُونَ مِنَ الْجَاهِلِينَ ‎﴿٤٦﴾‏ قَالَ رَبِّ إِنِّي أَعُوذُ بِكَ أَنْ أَسْأَلَكَ مَا لَيْسَ لِي بِهِ عِلْمٌ ۖ وَإِلَّا تَغْفِرْ لِي وَتَرْحَمْنِي أَكُن مِّنَ الْخَاسِرِينَ

Noah (peace be upon him) called upon his Lord and said, “O my Lord, indeed my son is of my family; indeed, Your promise is true; and You are the most just of judges.” He said, “O Noah, indeed he is not of your family; indeed, his deeds are not righteous, so do not ask Me about that of which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.” He said, “O my Lord, I seek refuge in You from asking You that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.”

From these blessed verses, it is proven that the Prophet (peace be upon him) was not all-knowing of the unseen. If Noah (peace be upon him) had knowledge of the unseen, he would not have prayed for his disbelieving son Canaan, nor would he have been reprimanded by his Lord. If he had known that Allah would not accept his prayer for his son but would be displeased by it, he would not have prayed.

Argument Number: 15

Regarding the Messenger of Allah, peace be upon him, the Quran provides clarification in the same Surah at the third place.

تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنتَ تَعْلَمُهَا أَنتَ وَلَا قَوْمُكَ مِن قَبْلِ هَٰذَا

This is from the unseen news which We reveal to you; neither you nor your people knew it before.
It is understood that no one knows the news of the unseen except Allah until Allah reveals the news of the unseen through revelation.

Argument Number: 16

Prophet Ibrahim (peace be upon him) also did not possess knowledge of the unseen.

وَلَقَدْ جَاءَتْ رُسُلُنَا إِبْرَاهِيمَ بِالْبُشْرَىٰ قَالُوا سَلَامًا ۖ قَالَ سَلَامٌ ۖ فَمَا لَبِثَ أَن جَاءَ بِعِجْلٍ حَنِيذٍ ‎﴿٦٩﴾‏ فَلَمَّا رَأَىٰ أَيْدِيَهُمْ لَا تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً ۚ قَالُوا لَا تَخَفْ إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمِ لُوطٍ ‎﴿٧٠﴾‏ وَامْرَأَتُهُ قَائِمَةٌ فَضَحِكَتْ فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِن وَرَاءِ إِسْحَاقَ يَعْقُوبَ ‎﴿٧١﴾‏ قَالَتْ يَا وَيْلَتَىٰ أَأَلِدُ وَأَنَا عَجُوزٌ وَهَٰذَا بَعْلِي شَيْخًا ۖ إِنَّ هَٰذَا لَشَيْءٌ عَجِيبٌ

Indeed, certainly, those sent to Ibrahim brought good news. They said, “Peace.” He said, “Peace.” Then he did not delay in bringing a roasted calf. When he saw their hands not reaching towards it, he felt a kind of fear and went up. They said, “Do not fear; indeed, we have been sent to the people of Lot.” And his wife stood there and laughed, so We gave her good news of Isaac (peace be upon him) and after him Jacob (peace be upon him). She said, “Woe to me! Shall I bear a child while I am an old woman and this, my husband, is an old man? Indeed, this is an amazing thing.” If Prophet Ibrahim (peace be upon him) had knowledge of the unseen, he would not have mistaken the angels for humans and offered the roasted calf’s meat, nor would they have feared that he would not eat it. The angels would not have reassured him that they are angels, nor would they have revealed the destruction of the people of Lot (peace be upon them).

From this, another issue is proven: even if angels come in the guise of humans, they still do not eat food. If Lady Sarah had knowledge of the unseen, when the angels gave the good news of the son Isaac (peace be upon him) and after him Jacob (peace be upon him), she would not have expressed surprise at how she could have a son. When Allah commanded sacrifice, Prophet Ibrahim (peace be upon him) intended to sacrifice his son. Ibrahim (peace be upon him) prepared to sacrifice his son in the way of Allah, and the son also prepared himself. Here the question arises: if Ibrahim (peace be upon him) had knowledge, there would be no test. The test occurs because Ibrahim (peace be upon him) did not know that his son would be slaughtered, and Ismail (peace be upon him) did not know that he would be sacrificed. Sacrifice only becomes valid when both father and son do not have knowledge of the unseen, and this was the case.

Nothing is made from mere appearance,
Eventually, the true color of the dye is revealed.

Argument Number: 17

Hazrat Isa (Jesus) peace be upon him also did not know the knowledge of the unseen. The Quran states:

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ ۚ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ ۚ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ ۚ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ

When Allah will say, “O Isa, son of Maryam, did you say to the people, ‘Take me and my mother as gods besides Allah’?” He will say, “Glory be to You! It was not for me to say that to which I had no right. If I had said it, You would have known it. You know what is in my heart, and I do not know what is in Your knowledge. Indeed, You are the Knower of the unseen.”
If Sayyiduna Isa (peace be upon him) had been the Knower of the unseen, he would not have said:

ولا اعلم مافي نفسك

Approximately one hundred twenty-four thousand prophets did not know the knowledge of the unseen. Accordingly, the Quran states:

Argument Number: 18

يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ

The Day Allah will gather the Messengers and ask, “What was the response you received?” They will say, “We have no knowledge. Indeed, You are the Knower of the unseen.”

From this blessed verse, it is proven that none of the Prophets, peace be upon them, had knowledge of the unseen. If someone tries to defend their self-made religion against the Quran by twisting meanings, it is a habit of vain thinking that no matter how much Quran and Hadith are presented, they will not believe.
In the guise of Khidr, hundreds of robbers also roam here.
If you want to live in this world, create some recognition.

Argument Number: 19

The reality is that knowledge of the unseen is exclusively Allah’s attribute, as stated in the Holy Quran.

وَعِنْدَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ

And with Him are the keys of the unseen; none knows them except Him.

Argument Number: 20

At another place, it is stated:

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ

And to Allah belongs the knowledge of the unseen aspects of the heavens and the earth, and all matters return to Him.

Argument Number: 21

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ

He is the Knower of the unseen and the seen, and He is the Wise, the Aware.

Proof Number: 22

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

And the knowledge of the unseen of the heavens and the earth belongs only to Allah, and the coming of the Hour is like the blinking of an eye, or even quicker. Indeed, Allah has power over all things.

Proof Number: 23

لَهُ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ ۖ أَبْصَرَ بِهِ وَأَسْمَعَ ۚ مَا لَهُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلَا يُشْرِكُ فِي حُكْمِهِ أَحَدًا

To Him belongs the unseen of the heavens and the earth. How excellent is He as the Seer, and He is the Hearer. Besides Him, they have no helper, nor does He share His command with anyone.

Proof Number: 24

Prophet Uzair (peace be upon him) also did not know the knowledge of the unseen.

أَوْ كَالَّذِي مَرَّ عَلَىٰ قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْيِي هَٰذِهِ اللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ

Or [consider] the one who passed by a town which had fallen into ruin, saying, “How will Allah bring this to life after its death?” So Allah caused him to die for a hundred years; then He revived him. He said, “How long have you remained [dead]?” He said, “Perhaps a day or part of a day.” He said, “Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and thus We make you a sign for the people.”

If Prophet Uzair (peace be upon him) had knowledge of the unseen, he would have told that he stayed here for a hundred years. Saying one day or part of a day is clear evidence that he did not know the knowledge of the unseen. Otherwise, it would be a lie, which is impossible for a prophet (peace be upon him) because every prophet is truthful. From this, it is understood that he (peace be upon him) did not have this knowledge, so he said a hundred years as one day or part of a day. From this, another issue is also proven: that after death, no prophet (peace be upon him) is aware of his own condition, so how would they know the conditions of others? And how would other deceased elders be aware of the conditions of their disciples, such as who brought a pot to their grave, who brought a goat, and how would these elders know the conditions of people’s homes, while Allah’s prophet Uzair (peace be upon him) was unaware even of his own personal condition?

Perhaps they counted their age only in the cage,
Forgotten by the desert winds that blew around them.

Argument No: 25

وَلِلَّهِ غَيْبُ السَّمَاوَاتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْأَمْرُ كُلُّهُ

And with Allah alone is the knowledge of the unseen of the heavens and the earth, and all matters are returned to Him.

Argument No: 26

The Holy Prophet Muhammad (peace be upon him) also did not know the knowledge of the unseen.

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۗ أَفَلَا تَتَفَكَّرُونَ

Say, “I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel; I only follow what is revealed to me.”
In this blessed verse, three negations are stated:
1. The Messenger of Allah (peace be upon him) does not have control over Allah’s treasures to give to whomever he wishes.
2. I do not know the knowledge of the unseen because knowing the unseen is a divine attribute.
3. I am not a luminous angel but a human being.
How clear and transparent is the command of Allah Almighty, leaving no room for any doubt or suspicion, yet people oppose the truth to preserve their self-made fabricated beliefs.

Argument Number: 27

At another place it is stated:

قُل لَّا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ ۚ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ ۚ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ

Say, “I have no control over benefit or harm to myself except as Allah wills. If I had knowledge of the unseen, I would have acquired much good, and no harm would have touched me. I am only a warner and bringer of good tidings to the believers.”

Argument Number: 28

At another place, Allah Almighty says:

يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ ۖ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ ۚ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا

People ask you about the Hour, “When will it come?” Say, “Its knowledge is only with Allah. And what may make you perceive? Perhaps the Hour is near.”

Argument Number: 29

Similarly, at another place it is said:

وَيَقُولُونَ مَتَىٰ هَٰذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ قُلْ إِنَّمَا الْعِلْمُ عِنْدَ اللَّهِ وَإِنَّمَا أَنَا نَذِيرٌ مُبِينٌ

And the disbelievers say, “When will this promise be fulfilled, if you should be truthful?” Say, “The knowledge is only with Allah, and I am only a clear warner.”

From this blessed verse, it is established that the knowledge of the occurrence of the Day of Judgment was not with the Messenger of Allah (peace be upon him) nor with any prophet besides him.

Argument Number: 30

At one place, further clarification was given:

فَإِنْ تَوَلَّوْا فَقُلْ آذَنْتُكُمْ عَلَىٰ سَوَاءٍ ۖ وَإِنْ أَدْرِي أَقَرِيبٌ أَمْ بَعِيدٌ مَا تُوعَدُونَ

So if they turn away, then say, “I have conveyed to you clearly, and I do not know whether that which you are promised is near or far.”

Proof Number: 31

Allah again commanded the Prophet ﷺ in the Quran to declare:

قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ ۖ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ

Say, “I am not an innovated messenger, and I do not know what will be done to me or to you. I only follow that which is revealed to me, and I am only a clear warner.”

(Translation by Ahmad Raza Khan Sahib Barelvi)

Proof Number: 32

At another place, it is stated:

وَمِنْ أَهْلِ الْمَدِينَةِ ۙ مَرَدُوا عَلَى النِّفَاقِ لَا تَعْلَمُهُمْ ۖ نَحْنُ نَعْلَمُهُمْ

And some of the people of Medina have become accustomed to hypocrisy; you do not know them, but We know them.

Proof Number: 33

قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

Say, “None in the heavens and earth knows the unseen except Allah, nor do they know when they will be raised.”

Proof Number: 34

لَقَدْ أَرْسَلْنَا رُسُلًا مِنْ قَبْلِكَ مِنْهُمْ مَنْ قَصَصْنَا عَلَيْكَ وَمِنْهُمْ مَنْ لَمْ نَقْصُصْ عَلَيْكَ

We have sent many messengers before you; among them are some whose stories We have related to you, and some whose stories We have not related.

Argument Number: 35

At another place, it is stated:

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا إِلَّا أَنْ يَشَاءَ اللَّهُ ۚ وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰ أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشْدًا

And do not say about any matter, “I will do that tomorrow,” except [when adding], “If Allah wills.” And remember your Lord when you forget and say, “Perhaps my Lord will guide me to what is nearer than this to right conduct.”
The occasion of revelation of this blessed verse is that the Quraysh sent Nazar bin Harith and Uqbah bin Abi Mu’ayt to the Jewish scholars of Medina, saying: “Go and narrate all the circumstances about Muhammad (peace be upon him) to them. They have knowledge of their Prophets (peace be upon them). Ask them what their opinion is about him.” These two went to Medina and met the scholars of Medina. They described the conditions and characteristics of the Prophet (peace be upon him), mentioned his teachings, and said: “You are knowledgeable, so tell us what you think about him.” They said: “Look, we will tell you a decisive matter. Go and ask him three questions. If he answers them, then there is no doubt that he is truthful and indeed a Prophet and Messenger of Allah. But if he cannot answer, then there is no doubt that he is a liar. Then do as you wish.”
Ask him to narrate the story of the young men who went in the past; it is a strange incident. Also inquire about the person who traveled all over the earth, east and west, and ask about the nature of the soul. If he tells you, then accept him as a Prophet and follow him; if he cannot tell, then he is a liar. Do as you wish.” These two returned and told the Quraysh: “Look, they have told us the final and decisive matter. Now go and ask the questions.”
So they all came to the Prophet (peace be upon him) and asked the three questions. The Prophet (peace be upon him) said: “Come tomorrow, I will answer you.” But he forgot to say “Insha Allah.” Fifteen days passed; neither was revelation sent down to the Prophet (peace be upon him) nor was he informed of the answers by Allah. The people of Mecca said: “Here is the promise of tomorrow. Today is the fifteenth day, but he could not tell.” Meanwhile, sorrow began to afflict the Prophet (peace be upon him). When the Quraysh did not get answers and the revelation ceased, then Angel Jibril (peace be upon him) came and Surah Al-Kahf was revealed. In it, the Prophet was reprimanded for forgetting to say “Insha Allah,” the story of the young men was narrated, the traveler was mentioned, and the nature of the soul was explained يسئلونك عن الروح.

Similarly, the Barelvi commentator Naeemuddin Muradabadi, while explaining the occasion of revelation, writes that when the people of Mecca asked the Messenger of Allah (peace be upon him) about the companions of the cave, he said he would tell them tomorrow but did not say “Insha Allah.” Then for several days, no revelation came, and then this verse was revealed.

If the Prophet (peace be upon him) had knowledge of the unseen, he would have immediately answered the questions of the people of Mecca. He would not have promised to answer the next day, nor waited for fifteen days, nor listened to the various remarks of the Meccans, and they would have immediately believed as per their condition. Even if he were a self-proclaimed knower of the unseen, he would still have answered their questions. Their condition was not that he answer from personal knowledge or self-proclaimed knowledge; they only wanted answers to the questions which the Prophet (peace be upon him) did not know.

Argument Number: 36

The Messenger of Allah, peace be upon him, did not have knowledge of poetry.
Accordingly, the Quran states:

وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنْبَغِي لَهُ ۚ إِنْ هُوَ إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ

And We did not teach him poetry, nor is it befitting for him. It is only a reminder and a clear Quran with evident wisdom.
From this definitive text, it becomes absolutely clear that Allah Almighty did not grant the Prophet, peace be upon him, the knowledge of poetry. And when Allah Almighty did not teach him this, then from where could he have acquired it or could it have been given to him? Along with this, Allah Almighty also made it clear that the knowledge of poetry is not befitting of the exalted and lofty status of the Prophet, peace be upon him, because he was the interpreter of reality and the purpose of his mission was to introduce the world to the highest truths without the slightest falsehood or exaggeration. Obviously, this task cannot be accomplished by a poet. This proves that the Prophet, peace be upon him, did not know the knowledge of poetry.

Argument Number: 37

Knowledge of five things belongs to none except Allah. Allah Almighty says:

إِنَّ اللَّهَ عِنْدَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ ۖ وَيَعْلَمُ مَا فِي الْأَرْحَامِ ۖ وَمَا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ ۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

Only Allah has knowledge of the Hour, He sends down the rain, and He knows what is in the wombs. No soul knows what it will earn tomorrow, and no one knows in which land they will die. Indeed, Allah is the All-Knower, the All-Aware.

Argument Number: 38

At another place it is stated:

أَلَمْ يَأْتِكُمْ نَبَأُ الَّذِينَ مِنْ قَبْلِكُمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَالَّذِينَ مِنْ بَعْدِهِمْ ۛ لَا يَعْلَمُهُمْ إِلَّا اللَّهُ

Has there not come to you the news of those before you—the people of Noah, ‘Aad, and Thamud—and those who came after them, whom none knows except Allah?

Argument Number: 39

At another place it is said:

وَيَقُولُونَ لَوْلَا أُنْزِلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۖ فَقُلْ إِنَّمَا الْغَيْبُ لِلَّهِ فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ

And they say, “Why has no sign been sent down to him from his Lord?” Say, “The unseen is only for Allah. So wait; indeed, I am with you among those who wait.”

Argument Number: 40

Allah Almighty further said:

قُلْ إِنْ أَدْرِي أَقَرِيبٌ مَا تُوعَدُونَ أَمْ يَجْعَلُ لَهُ رَبِّي أَمَدًا

Say, “I do not know whether that which you are promised is near or my Lord will grant a delay.”

Proof Number: 41

In another place He said:

إِنَّ اللَّهَ عَالِمُ غَيْبِ السَّمَاوَاتِ وَالْأَرْضِ ۚ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

Indeed, Allah alone is the Knower of the unseen of the heavens and the earth, and He is the Knower of what is in the hearts.

From this blessed verse, it is established that the Knower of the unseen of the heavens and the earth and the Knower of the matters of hearts and chests is only an attribute of Allah Almighty, in which neither any Prophet or Messenger (peace be upon him) can be associated nor any saint, jinn, or angel. Allah is free from partners.

Proof Number: 42

إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ

Indeed, Allah alone knows the unseen of the heavens and the earth, and Allah is the All-Seer of what you do.
From this, it is proven that the only One who knows all the unseen of the heavens and the earth is Allah, and Allah alone sees all the deeds of everyone. There is no one besides Allah who knows the unseen, nor is there anyone besides Allah who sees all the deeds of everyone.

Proof Number: 43

تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا ۖ فَاصْبِرْ ۖ إِنَّ الْعَاقِبَةَ لِلْمُتَّقِينَ

This is from the news of the unseen which We reveal to you. Neither you nor your people knew it before. So be patient; indeed, the good end is for the righteous.

Proof Number: 44

Allah Almighty said at another place about the Messenger of Allah, peace be upon him:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ

And thus We have sent to you a spirit by Our command. You did not know the Book nor faith before.

Proof Number: 45

The Companions of the Cave, who were true and sincere friends of Allah, whose truthfulness is stated in the Quran as they were righteous servants of Allah, did not even know the knowledge of the unseen. Accordingly, it is stated how long the Companions of the Cave stayed inside the cave.

لَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا

They stayed in their cave for three hundred and nine years.

Argument Number: 46

Then Allah Almighty raised them so that they might ask one another:

قَالَ قَائِلٌ مِنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ

One of them said, “How long have you stayed?” They said, “We have stayed a day or part of a day.” Others said, “Your Lord knows best how long you stayed.”
Consider that Allah’s saints were alive but asleep, yet unaware of their own condition, calling a period of 309 years a day or half a day—such was their ignorance. And when Allah’s pious saints pass away and are buried in the earth, how would they know about our conditions, who brought what offerings to the grave and how they returned? Only Allah knows the unseen.
It is proven by 46 clear and explicit verses of the Holy Quran that knowledge of the unseen is exclusively divine; no one else among the creatures possesses it. The most excellent among creatures are the Prophets (peace be upon them), but the Quran explicitly denies that they had knowledge of the unseen. If the Prophets (peace be upon them) did not know the unseen, then what status do other creatures have before them? The leader of the Prophets, the Greatest Leader, the Greatest Messenger, Muhammad (peace be upon him), was superior to all other Prophets (peace be upon them). Yet Allah clearly stated that even the last Prophet (peace be upon him) did not have knowledge of the unseen. Yes, the matters that Allah informs the Prophets (peace be upon them) of through revelation are not knowledge of the unseen obtained through any intermediary; this knowledge is conveyed through revelation, regularly delivered by Angel Gabriel (peace be upon him). The information known through such messages is not called knowledge of the unseen. Leaving aside bias and fearing Allah, consider our arguments carefully; there is no reason for you not to understand the issue. I have presented to you Allah’s Quran. Our entire Ahl al-Hadith community believes that besides Allah, no prophet, companion, jinn, angel, saint, or any other creature in the universe knows the unseen. Knowledge of the unseen belongs solely and exclusively to Allah Almighty.
This belief is according to the Quran and the Hadith of the Messenger. After this, we will explain this belief in the light of the blessed Hadith that the Prophet (peace be upon him) and other Prophets (peace be upon them) did not have knowledge of the unseen, nor did any of the Prophets claim to be possessors of knowledge of the unseen, because they understood that this attribute belongs exclusively to Allah. May Allah grant Muslims the ability to understand the truth. آمين
We will present some blessed Hadith to clarify further that the Noble Prophet (peace be upon him) neither possessed knowledge of the unseen nor was he جميع ما كان و ما يكون (an all-knowing of the unseen). And when the Messenger of Allah (peace be upon him) himself denied this with his blessed tongue, how can anyone else’s statement be accepted as proof? God willing, all authentic blessed Hadith will be presented. Allah Almighty commands that when you differ in any matter or issue, return to Allah and the Messenger: what is the command of Allah and what is the command of the Messenger of Allah (peace be upon him)? First, we proved from the clear verses of the Quran that no one except Allah is the Knower of the unseen. Now it will be proven from the Hadith of the Messenger and his companions that the Prophet (peace be upon him) did not possess knowledge of the unseen.
The event of the Night of Ascension and the obligation of prayer is narrated:

Hadith Number: 1

فرجعت الى موسى فقال راجع ربك فقلت استحيت من ربى ثم انطلق بي حتى انتهى بى إلى سدرة المنتهى وغشيها الوان لا ادري ما هي ثم ادخلت الجنة فاذا فيها حبائل اللؤلؤ وإن ترابها المسك

I came to Musa (Moses), peace be upon him, and he again said, “Go to your Lord,” but I said, “I am now shy before my Lord.” Then Jibreel took me to Sidrat al-Muntaha, which was covered with various colors, the nature of which I do not know.

Hadith Number: 2

Hazrat Abdullah bin Umar (may Allah be pleased with them) narrated:

أن رسول الله صلى الله عليه وسلم قال مفاتح الغيب خمس إن الله عنده علم الساعة وينزل الغيث ويعلم ما فى الأرحام وما تدري نفس ماذا تكسب غدا وما تدري نفس ب أى أرض تموت إن الله عليم خبير

The Messenger of Allah (peace be upon him) said: The keys of the unseen are five, as Allah Almighty has stated: Indeed, only Allah has knowledge of the Hour, and He sends down the rain, and knows what is in the wombs. No one knows what he will earn tomorrow, nor does anyone know in which land he will die. Indeed, Allah is the All-Knower and All-Aware.
From this blessed hadith, it is established that knowledge of these five matters belongs only to Allah; not even any Prophet or Messenger or elder knows them, nor can today’s scientists provide definitive knowledge about them. Whoever claims otherwise is outright lying.

Hadith Number: 3

عن عبد الله بن أبى قتادة عن أبيه قال سرنا مع النبى صلى الله عليه وسلم ليلة فقال بعض القوم لو عرست بنا يا رسول الله قال أخاف أن تناموا عن الصلاة قال بلال أنا أوقظكم فاضطجعوا وأسند بلال ظهره إلى راحلته فغلبته عيناه فنام فاستيقظ النبى صلى الله عليه وسلم وقد طلع حاجب الشمس فقال يا بلال أين ما قلت قال ما ألقيت على نومة مثلها قط قال إن الله قبض أرواحكم حين شاء وردها عليكم حين شاء يا بلال قم فأذن بالناس بالصلاة فتوضأ فلما ارتفعت الشمس وابيضت قام فصلى

Abdullah bin Abi Qatada said that they were traveling at night with the Prophet Muhammad ﷺ after returning from Khyber. Someone said that it would have been better if the Prophet ﷺ had made a halt. The Prophet ﷺ replied that he feared that you might sleep even at the time of prayer. Upon this, Hazrat Bilal رضي الله عنه said that he would wake everyone up. Accordingly, everyone lay down, and Hazrat Bilal رضي الله عنه also rested his back against the saddle and fell asleep. When the Prophet ﷺ woke up, the sun had already risen above the horizon. He said, “Bilal, what did you say?” He replied, “I have never experienced such sleep before.” Then the Prophet ﷺ said, “Allah takes your souls whenever He wills and returns them whenever He wills. O Bilal رضي الله عنه, get up and give the Adhan.” Then the Prophet ﷺ performed ablution, and when the sun had risen high and bright, he stood up and led the prayer.

From this blessed hadith, it is proven that the Prophet ﷺ and his companions were not all-knowing of the unseen. If they had been all-knowing of the unseen, the Prophet ﷺ would have told Bilal رضي الله عنه that you too will sleep and the time for our prayer will pass. If Bilal رضي الله عنه or other companions رضي الله عنهم had been all-knowing of the unseen, they would have known the time of prayer. But neither the Prophet ﷺ knew the time of prayer, nor did his companions رضي الله عنهم know it. This shows that only Allah is all-knowing of the unseen; none of the creation is all-knowing of the unseen.

On the path of seeking, have such complete passion
That sometimes the destination finds you itself

Hadith Number: 4

عن عائشة أنها قالت واعد رسول الله صلى الله عليه وسلم جبريل عليه السلام فى ساعة يأتيه فيها فجاءت تلك الساعة ولم يأته وفي يده عصا فألقاها من يده وقال ما يخلف الله وعده ولا رسله ثم التفت فإذا جرو كلب تحت سريره فقال يا عائشة متى دخل هذا الكلب ها هنا فقالت والله ما دريت فأمر به فأخرج فجاء جبريل فقال رسول الله صلى الله عليه وسلم واعدتني فجلست لك فلم تأت فقال منعني الكلب الذى كان فى بيتك إنا لا ندخل بيتا فيه كلب ولا صورة

It is narrated from the Mother of the Believers, Hazrat Aisha (may Allah be pleased with her), that Jibreel (peace be upon him) had promised to come to the Messenger of Allah (peace and blessings be upon him) at a certain time. Then that time came, but Jibreel did not come. At that time, the Messenger of Allah (peace and blessings be upon him) had a piece of wood in his blessed hand. He threw it away and said, “Allah does not break His promise, nor do His Messengers break their promises.” Then he looked around and saw a puppy under the bed. He said, “O Aisha, when did this puppy come here?” She said, “By Allah, I do not know.” Then he ordered that it be taken out. At that moment, Hazrat Jibreel (peace be upon him) arrived. The Messenger of Allah (peace and blessings be upon him) said, “You had promised me, and I was waiting for you, but you did not come.” Jibreel said, “This dog that was in your house stopped me. We do not enter a house in which there is a dog or an idol.”

If the Messenger of Allah (peace and blessings be upon him) had been all-knowing of the unseen, he would have known that there was a dog under the bed and would also have known when this dog entered that place. He would not have asked Hazrat Aisha (may Allah be pleased with her) when it entered. And if Hazrat Aisha (may Allah be pleased with her) had been all-knowing of the unseen, she would not have sworn and expressed ignorance but would have told the time when the dog entered. This dog was also a dog of Medina. Wherever it enters, the angels of Allah’s mercy do not come. From this, it became as clear as daylight that neither the Messenger of Allah (peace and blessings be upon him) nor the Mother of the Believers, Hazrat Aisha Siddiqah (may Allah be pleased with her), were all-knowing of the unseen.

Hadith Number: 5

عن أبى هريرة أنه قال صلى لنا رسول الله صلى الله عليه وسلم صلاة العصر فسلم فى ركعتين فقام ذو اليدين فقال أقصرت الصلاة يا رسول الله أم نسيت فقال رسول الله صلى الله عليه وسلم كل ذلك لم يكن فقال قد كان بعض ذلك يا رسول الله فأقبل رسول الله صلى الله عليه وسلم على الناس فقال أصدق ذو اليدين فقالوا نعم يا رسول الله فأتم رسول الله صلى الله عليه وسلم ما بقي من الصلاة ثم سجد سجدتين وهو جالس بعد التسليم

Hazrat Abu Huraira (may Allah be pleased with him) narrates: A black man or woman (the narrator is uncertain) used to live in the mosque and used to clean the mosque. He died, and the Prophet Muhammad (peace be upon him) was not informed of his death. By chance, the Prophet (peace be upon him) remembered him and asked what had happened to that man (as he had not been seen for several days). The companions (may Allah be pleased with them) said that he had passed away. The Prophet (peace be upon him) said, “Why did you not inform me?” The companions gave a reply that indicated they considered the matter insignificant, so they did not inform the Prophet (peace be upon him). Then the Prophet (peace be upon him) said, “Come, show me his grave.” Accordingly, the Prophet (peace be upon him) went to his grave and performed the funeral prayer for him.

From this blessed hadith, the issue is very clear that the mosque servant who used to clean the mosque and lived there died, but the Messenger of Allah (peace be upon him) was not aware of his death. He asked the companions why they had not informed him, and then he went to his grave to perform the funeral prayer. He said, “Show me where his grave is.” Some people also say that the Prophet (peace be upon him) is present at every grave during the questioning (in the grave). This hadith clearly refutes that as well. If the Prophet (peace be upon him) had been present at his grave during the questioning, then why would he not have known that the man had died? Why would he need to ask the companions?

If the Prophet (peace be upon him) had been at his grave, then why would he need to ask the companions about the location of his grave? All these points are clear evidence that the claim of the Prophet (peace be upon him) having knowledge of the unseen is false. If he were a knower of the unseen, the death of the mosque servant would not have been hidden from him, and he would not have said, “Why did you not inform me?” nor would he have needed to ask about the grave.

Though the style of expression is not very sharp,
Perhaps my words will settle in your heart.

Hadith Number: 6

عن أبى هريرة أنه قال صلى لنا رسول الله صلى الله عليه وسلم صلاة العصر فسلم فى ركعتين فقام ذو اليدين فقال أقصرت الصلاة يا رسول الله أم نسيت فقال رسول الله صلى الله عليه وسلم كل ذلك لم يكن فقال قد كان بعض ذلك يا رسول الله فأقبل رسول الله صلى الله عليه وسلم على الناس فقال أصدق ذو اليدين فقالوا نعم يا رسول الله فأتم رسول الله صلى الله عليه وسلم ما بقي من الصلاة ثم سجد سجدتين وهو جالس بعد التسليم

It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) led the Asr prayer and after praying two rak’ahs, he ended the prayer with salam. Then Dhul-Yadain (may Allah be pleased with him) stood up and said, “O Messenger of Allah, was the prayer shortened or did you forget?” The Messenger of Allah (peace be upon him) replied, “Nothing happened (neither was the prayer shortened nor did I forget).” He said, “Something must have happened, O Messenger of Allah.” The Prophet (peace be upon him) turned to the people and asked, “Is Dhul-Yadain telling the truth?” They said, “Yes, he is telling the truth, O Messenger of Allah.” Then he completed the remaining rak’ahs of the prayer, and after that, he performed two prostrations while sitting, then ended with salam.

From this blessed hadith, it is established that the Messenger of Allah (peace be upon him) forgot during the prayer and prayed two rak’ahs less than the actual number. Even after being reminded, he did not believe it until others confirmed it. This is clear evidence that he (peace be upon him) was not omniscient; if he had been, he would not have forgotten nor would he have sought confirmation from others about Dhul-Yadain’s statement. He would have known that he had prayed two rak’ahs. He would not have said to Dhul-Yadain that neither did I forget nor was the prayer shortened. Forgetfulness is a characteristic of humans. Allah is the Knower of the unseen and never forgets, as stated in the Holy Quran where Hazrat Musa (Moses) (peace be upon him) declared:

لَا يَضِلُّ رَبِّي وَلَا يَنْسَى

“My Lord neither errs nor forgets.”

Hadith Number: 7

عن عبد الله بن عمر عن النبى صلى الله عليه وسلم قال مفاتح الغيب خمس لا يعلمها إلا الله لا يعلم ما تغيض الأرحام إلا الله ولا يعلم ما فى غد إلا الله ولا يعلم متى يأتى المطر أحد إلا الله ولا تدري نفس ب أى أرض تموت إلا الله ولا يعلم متى تقوم الساعة إلا الله

Hazrat Abdullah bin Umar (may Allah be pleased with them) narrated that the Prophet Muhammad (peace be upon him) said: The keys of the unseen are five, which no one knows except Allah: no one knows what is in the womb, no one knows what will happen tomorrow, no one knows when the rain will fall, no one knows at which place someone will die, and no one knows when the Day of Resurrection will occur except Allah.

Hadith Number: 8

ومن حدثك أنه يعلم الغيب فقد كذب وهو يقول لا يعلم غيب السماوات والأرض إلا الله

Aisha (may Allah be pleased with her) said: Whoever claims in front of you that the Prophet (peace be upon him) knew the unseen is certainly lying because Allah’s command is that no one knows the unseen except Allah.
Those who, due to ignorance and lack of reflection, try to prove knowledge of the unseen for the Prophet (peace be upon him) in support of their self-made religion, distort the Quran and invent a belief that contradicts the Quran and Hadith.
One should keep away from such people and protect one’s religion and faith. Everything the Prophet (peace be upon him) conveyed was through divine revelation because Allah said in the Quran in Surah An-Najm that the Prophet (peace be upon him) does not speak from his own desire but only conveys what is revealed through revelation. Claiming that knowing what is conveyed through revelation is knowledge of the unseen is outright deception.

Hadith Number: 9

عن أنس بن مالك رضى الله عنه أن رعلا وذكوان وعصية وبني لحيان استمدوا رسول الله صلى الله عليه وسلم على عدو فأمدهم بسبعين من الأنصار كنا نسميهم القراء فى زمانهم يخطبون بالنهار ويصلون بالليل حتى كانوا ببئر معونة قتلوهم وغدروا بهم فبلغ النبى صلى الله عليه وسلم ذلك فقنت شهرا يدعو فى الصبح على أحياء من أحياء العرب على رعل وذكوان وعصية وبني لحيان

Anas bin Malik (may Allah be pleased with him) narrated that the tribes of Raal, Dhuqwan, Asiyah, and Banu Lahyan sought help from the Messenger of Allah (peace be upon him) against their enemies. The Prophet (peace be upon him) sent seventy Ansari companions to assist them. We used to call these men Qari. They used to gather firewood during the day for their livelihood and pray at night. When these men reached Bi’r Ma’una, those tribes betrayed them and martyred them. When the Prophet (peace be upon him) heard the news, he cursed those tribes in the morning prayer for a month.

The Prophet (peace be upon him) sent those seventy Qari because the tribes of Raal, Dhuqwan, Asiyah, and Banu Lahyan came to him and said, “We have become Muslims; send some Muslims to help us.” In one narration, it is also mentioned that a man named Abu Bara’ Amir bin Malik came to the Prophet (peace be upon him) and said, “O Messenger of Allah, send some Muslims towards Najd; I hope the people of Najd will become Muslims.” The Prophet (peace be upon him) said, “I fear that the people of Najd will kill them.” The man said, “I will protect them.” At that time, the Prophet (peace be upon him) sent seventy Qari. Only one companion, Ka’b bin Zaid (may Allah be pleased with him), escaped wounded and came to Medina to report the news.

Reflect on this blessed hadith. Our Barelvi brothers say that the Prophet (peace be upon him) possessed complete knowledge of the unseen ما كان وما يكون. This is a great slander on the person of the Prophet (peace be upon him) that he had complete and detailed knowledge of ما كان وما يكون and knew that these hypocrites would betray and kill those seventy Qari, yet despite knowing all this, he sent the seventy Qari and the night prayer companions (Qaim al-Layl) to be killed.

معاذ الله This is a great falsehood; the Prophet’s (peace be upon him) honor is free from this. Our faith is that if the Prophet (peace be upon him) had knowledge of the unseen and was aware of the hypocrites’ secret conspiracy, he would never have sent his companions (may Allah be pleased with them) with them, because they betrayed the Prophet (peace be upon him) and his companions (may Allah be pleased with them). Only the one who is unaware of their secret conspiracy is deceived, and the companions of the Prophet (peace be upon him) are the greatest group after the Prophets (peace be upon them). If the companions (may Allah be pleased with them) had knowledge of this impure audacity, they would never have gone empty-handed with them. It is clear that the companions of the Prophet (peace be upon him) did not have knowledge of the unseen; otherwise, they would not have fallen into their trap.

However, here our brothers have invented various terms, such as so-and-so’s fourteen enlightened levels, so-and-so saint knowing the conditions of disciples after death, etc.

Hadith Number: 10

عن عائشة زوج النبى صلى الله عليه وسلم قالت خرجنا مع رسول الله صلى الله عليه وسلم فى بعض أسفاره حتى إذا كنا بالبيداء أو بذات الجيش انقطع عقد لي فأقام رسول الله صلى الله عليه وسلم على التماسه وأقام الناس معه وليسوا على ماء فأتى الناس إلى أبى بكر الصديق فقالوا ألا ترى ما صنعت عائشة أقامت برسول الله صلى الله عليه وسلم والناس وليسوا على ماء وليس معهم ماء فجاء أبو بكر ورسول الله صلى الله عليه وسلم واضع رأسه على فخذي قد نام فقال حبست رسول الله صلى الله عليه وسلم والناس وليسوا على ماء وليس معهم ماء فقالت عائشة فعاتبني أبو بكر وقال ما شاء الله أن يقول وجعل يطعنني بيده فى خاصرتي فلا يمنعني من التحرك إلا مكان رسول الله صلى الله عليه وسلم على فخذي فقام رسول الله صلى الله عليه وسلم حين أصبح على غير ماء فأنزل الله آية التيمم

It is narrated from Hazrat Aisha (may Allah be pleased with her) that we were with the Messenger of Allah (peace be upon him) on a journey (the expedition of Banu al-Mutalliq). When we reached the place called Bidaa or Dhat al-Jaish, I lost my necklace. The Messenger of Allah (peace be upon him) stayed there searching for it, and the people also stayed with him. But there was no water nearby. People went to Hazrat Abu Bakr Siddiq (may Allah be pleased with him) and said that Hazrat Aisha (may Allah be pleased with her) has done something unknown that the Messenger of Allah (peace be upon him) and all the people have been stopped, and there is no water nearby nor do the people have any water. Then Abu Bakr Siddiq (may Allah be pleased with him) came. The Messenger of Allah (peace be upon him) was sleeping with his blessed head resting on my thigh. He said, “You have stopped the Messenger of Allah (peace be upon him) and all the people, while there is no water nearby nor do the people have any.” Hazrat Aisha (may Allah be pleased with her) said that my noble father was very angry with me, and Allah willed what He willed. He said and with his hand he pinched my side. The Messenger of Allah’s (peace be upon him) blessed head was on my thigh, so I could not even move. When the Messenger of Allah (peace be upon him) got up in the morning, there was still no sign of water. Then Allah Almighty revealed the verse about Tayammum, and the people performed Tayammum. Upon this, Hazrat Asid bin Hudair (may Allah be pleased with him) said, “O family of Abu Bakr Siddiq (may Allah be pleased with him), this is not your first blessing.” Hazrat Aisha (may Allah be pleased with her) said that then we moved the camel on which I was riding, and the necklace was found underneath it.

Consider that if the Prophet (peace be upon him), his companions (may Allah be pleased with them), or his wife Umm al-Mu’minin Aisha (may Allah be pleased with her) were all-knowing, then there would not have been such a dispute among the people over a necklace. They would have immediately known that the necklace was under the camel. But these great and noble personalities were busy searching for the necklace, yet no one knew it was under the camel. Sometimes people complain about Abu Bakr Siddiq (may Allah be pleased with him) scolding his daughter harshly. It had become so late that even the companions (may Allah be pleased with them) were worried about how to pray without water.

Today, in our society, people say that such and such elders are insightful and know everything, whereas who can be more insightful than the Messenger of Allah (peace be upon him) and the companions (may Allah be pleased with them)? Yet, even they did not have knowledge of the unseen.

Hadith Number: 11

عن جابر قال قال النبى صلى الله عليه وسلم من يأتيني بخبر القوم يوم الأحزاب قال الزبير أنا ثم قال من يأتيني بخبر القوم قال الزبير أنا فقال النبى صلى الله عليه وسلم إن لكل نبي حواريا وحواري الزبير

Hazrat Jabir (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said on the day of the Battle of the Trench, “Who can bring me news of the enemy’s army?” Hazrat Zubair (may Allah be pleased with him) said, “I can.” The Prophet (peace be upon him) asked again, and Hazrat Zubair said, “I can.” The Prophet (peace be upon him) said, “Every prophet has companions, and my companion is Zubair (may Allah be pleased with him).”
From this blessed hadith, it is proven that the Prophet (peace be upon him) did not have knowledge of the unseen; otherwise, there would have been no need to send spies to gather information about the enemy. Sending someone to obtain news clearly shows that the Prophet (peace be upon him) was not a knower of the unseen.

Hadith Number: 12

فلما توفي وغسل وكفن فى أثوابه دخل رسول الله صلى الله عليه وسلم فقلت رحمة الله عليك أبا السائب فشهادتي عليك لقد أكرمك الله فقال النبى صلى الله عليه وسلم وما يدريك أن الله أكرمه فقلت بأبي أنت يا رسول الله فمن يكرمه الله فقال أما هو فقد جاءه اليقين والله إني لأرجو له الخير والله ما أدري وأنا رسول الله ما يفعل بي قالت فوالله لا أزكي أحدا بعده أبدا

When Hazrat Usman bin Maz’oon (may Allah be pleased with him) passed away, after his death he was given a bath and shrouded, then the Prophet (peace be upon him) came inside. I said, “O Abu Saib, may Allah have mercy on you, I testify that Allah has honored you.” The Prophet (peace be upon him) said (to Umm al-Alaa, may Allah be pleased with her), “How do you know that Allah has honored him?” I replied, “O Messenger of Allah, may my parents be sacrificed for you, then whom else would Allah honor?” The Prophet (peace be upon him) said, “Usman (may Allah be pleased with him) has died. By Allah, I also hope that it will be good for him, but by Allah, I am the Messenger of Allah and I do not even know what will happen to me.” Umm al-Alaa (may Allah be pleased with her) said, “By Allah, I will never again give such testimony about anyone in this way.”

From this blessed hadith, it is proven that the Prophet Muhammad (peace be upon him) did not have knowledge of the events that would occur later. The female companion (may Allah be pleased with her) gave this statement based on good opinion, but the Prophet (peace be upon him) even forbade her from doing so, saying that he himself did not know what would happen to him, even though he is the Messenger of Allah (peace be upon him). Here, we have given certificates of Paradise to all the elders.

Hadith Number: 13

The complete story of the accusation against Umm al-Mu’minin Aisha رضي الله عنها is in a long hadith. Out of fear of length, I have only written the brief central idea of the incident. For details, the full reference is presented for you to read yourself.
After the accusation, the Prophet صلی اللہ علیہ وسلم consulted Sayyidina Ali رضي الله عنه and Usama bin Zaid رضي الله عنه about whether to leave Aisha رضي الله عنها. Later it is mentioned that the Prophet صلی اللہ علیہ وسلم said to Sayyida Aisha رضي الله عنها: “I have received news about you; if you are chaste, then Allah will reveal your chastity, and if you have erred, then seek forgiveness from Allah and repent.” This matter continued until Allah revealed Surah An-Nur, declaring Sayyida Aisha رضي الله عنها chaste.

From this blessed hadith, it is also understood that the Prophet صلی اللہ علیہ وسلم was not the Knower of the Unseen. If he had been the Knower of the Unseen, he would not have been distressed for so many days; he would have known beforehand that Aisha رضي الله عنها was chaste. He would not have consulted other companions رضي الله عنهم about leaving Aisha رضي الله عنها, nor would he have told Umm al-Mu’minin that if she is chaste, Allah will reveal her chastity, and if she has erred, then seek forgiveness from Allah and repent. This proves that the Prophet صلی اللہ علیہ وسلم was not aware of the reality of this incident until Allah revealed Surah An-Nur and clarified it.

Hadith Number: 14

وكان لي صديقا فقال اعتكفنا مع النبى صلى الله عليه وسلم العشر الأوسط من رمضان فخرج صبيحة عشرين فخطبنا وقال إني أريت ليلة القدر ثم أنسيتها فالتمسوها فى العشر الأواخر فى الوتر

I asked Abu Saeed Khudri, may Allah be pleased with him, who was my friend. He replied that we observed I’tikaf with the Prophet Muhammad, peace be upon him, during the second ten days of Ramadan. Then on the morning of the 20th, the Prophet, peace be upon him, came out and gave us a sermon. He said, “I was shown Laylat al-Qadr but it was forgotten,” or (he said) “I myself forgot it, so you should seek it in the odd nights of the last ten days.”

From this blessed hadith, it is also clear that the Prophet, peace be upon him, did not have knowledge of the unseen. Because Laylat al-Qadr is only one night, the Ummah would not need to search for it over five nights; he could have simply told which night it was. But despite being shown, the Prophet, peace be upon him, forgot it and until his passing, he did not inform any companion or follower about Laylat al-Qadr because he did not remember it nor was it known to him. This is because the Knower of the unseen is only Allah, and no one else knows it.

Hadith Number: 15

ومن زعم أنه يخبر بما يكون فى غد فقد أعظم على الله الفرية والله يقول قل لا يعلم من فى السماوات والأرض الغيب إلا الله

Umm al-Mu’minin Hazrat Aisha (may Allah be pleased with her) says: Whoever thinks that the Messenger of Allah (peace be upon him) knew what would happen tomorrow has told a great lie against Allah. Allah Almighty Himself says: Say, “None in the heavens and the earth knows the unseen except Allah.”
From this blessed hadith, it is proven that believing in the knowledge of the unseen for the Messenger of Allah (peace be upon him) is lying against Allah Almighty because Allah Himself has declared that none in the heavens and the earth knows the unseen except Allah.

Hadith Number: 16

عن أنس أن رجلا كان يتهم بأم ولد رسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم لعلي اذهب فاضرب عنقه فأتاه على فإذا هو فى ركي يتبرد فيها فقال له على اخرج فناوله يده فأخرجه فإذا هو مجبوب ليس له ذكر فكف على عنه ثم أتى النبى صلى الله عليه وسلم فقال يا رسول الله إنه لمجبوب ما له ذكر

It is narrated from Hazrat Anas (may Allah be pleased with him) that people were accusing a man. The Prophet (peace be upon him) told Hazrat Ali (may Allah be pleased with him), “Go and strike the neck of that man.” Hazrat Ali (may Allah be pleased with him) went to him and saw that he was bathing in a well to cool himself. Hazrat Ali (may Allah be pleased with him) said to him, “Come out.” He gave his hand to Hazrat Ali (may Allah be pleased with him), who helped him out and saw that his genital organ was cut off. Hazrat Ali (may Allah be pleased with him) did not strike him and then went to the Messenger of Allah (peace be upon him) and said, “O Messenger of Allah, he is impotent; he does not have a genital organ.”

If the Messenger of Allah (peace be upon him) had knowledge of the unseen, he would not have ordered the killing of this man based on false accusations by people. He would have known that this man was not capable of committing such an act. If Hazrat Ali (may Allah be pleased with him) had knowledge of the unseen, he would not have gone in search of that man. When Hazrat Ali (may Allah be pleased with him) saw the man with his own eyes, he refrained from killing him, although he had fully intended to do so. After seeing him himself, he informed the Messenger of Allah (peace be upon him), who remained silent upon hearing this.

From this, it is understood that knowledge of the unseen belongs to none but Allah. Knowledge of the unseen is exclusively Allah’s attribute.

There is no burning in the heart, no feeling in the soul,
Friends, you have no claim to anything the Prophet said.
No one but Allah knows the length and breadth of the pits of Hell.

Hadith Number: 17

قال رسول الله صلى الله عليه وسلم فأكون أول من يجيز ودعاء الرسل يومئذ اللهم سلم سلم وبه كلاليب مثل شوك السعدان أما رأيتم شوك السعدان قالوا بلى يا رسول الله قال فإنها مثل شوك السعدان غير أنه لا يعلم قدر عظمها إلا الله

The Messenger of Allah ﷺ said that I will be the first person to cross this bridge, and on that day the prayer of the Messengers will be: O Allah, keep me safe, O Allah, keep me safe. And there will be thorns like those of Sa’dan. Have you seen the thorns of Sa’dan? The Companions, may Allah be pleased with them, said: Yes, we have seen them. The Prophet ﷺ said: They will be like the thorns of Sa’dan, but its length and width are known only to Allah.
From this blessed hadith, it is understood that the knowledge of the length and width of the thorns of Hellfire is not with any of the creation. Only Allah has this knowledge.

Hadith Number: 18

أنا فرطكم على الحوض وليرفعن رجال منكم ثم ليختلجن دوني فأقول يا رب أصحابي فيقال إنك لا تدري ما أحدثوا بعدك

Hazrat Abdullah bin Masood (may Allah be pleased with him) and Hudhaifa (may Allah be pleased with him) narrate that the Prophet (peace be upon him) said: I will be present at my pond before you, and some people from among you will be brought to me, then they will be removed from my presence. I will say, “O my Lord, these are my companions,” but it will be said to me, “You do not know what new things they innovated in the religion after you.”
From this blessed hadith, it is established that the Prophet (peace be upon him) will not have knowledge of the new innovations that arise after him in the religion.

Hadith Number: 19

أن أبا هريرة قال بعث رسول الله صلى الله عليه وسلم عشرة رهط سرية عينا وأمر عليهم عاصم بن ثابت الأنصاري

Hazrat Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) sent a group of ten companions (may Allah be pleased with them) for spying on the disbelievers. The leader of this group was Asim bin Thabit (may Allah be pleased with him), and the group set out. When they reached the place called Hudaah, which is between Asfan and Makkah, a branch of the tribe Hudhail, Banu Lihyan, was informed by someone. Then a group of two hundred archers from this tribe went out in search of them. In short, they killed all the companions (may Allah be pleased with them).

From this blessed hadith, it is proven that the Prophet (peace be upon him) was not the Knower of the Unseen; otherwise, there would have been no need to send a group of companions for gathering intelligence about the enemy. The Prophet (peace be upon him) himself would have been aware of the enemy’s situation, and if he had known that the polytheists would kill this group of companions, he would not have sent them for spying.

Hadith Number: 20

إني لأنقلب إلى أهلي فأجد التمرة ساقطة على فراشي فأرفعها لآكلها ثم أخشى أن تكون صدقة فألقيها

It is narrated from Hazrat Abu Huraira (may Allah be pleased with him) that the Prophet (peace be upon him) said: I go to my house and find dates lying on my bed. I pick them up to eat, but then I fear that they might be charity dates, so I throw them away.
From this blessed hadith, it becomes as clear as daylight that if you (peace be upon him) were not hesitant about whether those dates were charity or not, and if you had knowledge whether they were charity dates or not, then you would neither pick them up nor throw them away.
Respected readers: There are hundreds of such evidences in the Quran and Hadith on this topic, but I have limited myself to only these verses and blessed hadiths to avoid lengthiness. The summary is that there is no knower of the unseen in the heavens and the earth except Allah. The knowledge of the unseen that Allah reveals to His Messengers (peace be upon them) through revelation is known by the Prophets (peace be upon them). Knowing the news revealed through revelation or by any other means is not knowing the unseen but knowing the apparent. There is not a single hadith in the entire collection of hadiths in which the Messenger of Allah (peace be upon him) said that he knows the knowledge of the unseen, nor is there a single verse in the entire Quran in which Allah says that His Messenger is the Knower of the Unseen. The evidences negating this have already been discussed on previous pages.
Many Barelvi clerics try to mislead people by asking a question that Allah should not be called the Knower of the Unseen because nothing is hidden from Allah, so how can He be the Knower of the Unseen? The attribute of Knower of the Unseen can only belong to creation, not to Allah.
The answer to this is that nothing is hidden from Allah; everything is manifest and clear to Allah. Allah knows what is hidden from creation. The word “unseen” is for creation. Knowing all unseen and apparent things is an attribute of Allah, and the evidences for this have already been discussed on previous pages.
In the following lines, the doubts raised by Hafizur Rahman and other Barelvi clerics will be thoroughly refuted, InshaAllah.
Responses to the arguments presented by Hafizur Rahman Qadri Barelvi

First Argument:

وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ

It is not for Allah to leave the believers in the state you are in until He distinguishes the wicked from the good. And Allah chooses from the messengers whom He wills.

Answer:

From this blessed verse, it is proven that Allah’s special knowledge of the unseen is revealed to the Prophet. Even a simple or ordinary intellect can easily understand that a matter remains unseen until it is told to someone; once told, it can no longer be called unseen. For example, if you select one among a few friends and tell him a private matter, it will no longer be unseen for him. That person cannot arrogantly claim, “I am the Knower of the Unseen because I know what you do not,” because that matter was told to him and not to others. This verse mentions the notification of the unseen because the Prophet (peace be upon him) receives that knowledge through revelation. Before the revelation, the Prophet, like other humans, did not have knowledge of that news. Accordingly, the Holy Quran states:

تِلْكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ ۖ مَا كُنْتَ تَعْلَمُهَا أَنْتَ وَلَا قَوْمُكَ مِنْ قَبْلِ هَٰذَا

These are the unseen tidings We reveal to you; neither you nor your people knew them before.

At another place, it is stated:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا ۚ مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ

And thus We have revealed to you a spirit of Our command. You did not know the Book nor faith before this.

نَحْنُ نَقُصُّ عَلَيْكَ أَحْسَنَ الْقَصَصِ بِمَا أَوْحَيْنَا إِلَيْكَ هَٰذَا الْقُرْآنَ وَإِنْ كُنْتَ مِنْ قَبْلِهِ لَمِنَ الْغَافِلِينَ

We narrate to you the best of stories by revealing this Quran to you, and indeed before this, you were among the unaware.
From this verse, it is understood that the Prophets (peace be upon them) do not inherently know the unseen; rather, they are informed through revelation. Our claim is that the knowledge of the unseen is personal and absolute; no creature, however close, knows it. Therefore, from this blessed verse, it is not proven that the knowledge of the unseen is known automatically. It is not evidence of knowing the unseen. A person who learns news through someone’s information cannot be called the Knower of the Unseen. The knowledge of the unseen is that which is known without being told. From this verse, the claim of knowledge of the unseen is false.

ما كان و ما يكون

Second Argument:

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَىٰ مِنْ رَسُولٍ

(He alone) knows the unseen and does not reveal His unseen to anyone except a messenger whom He chooses.

Answer:

This blessed verse means revealing the news of the unseen to the Prophet Muhammad (peace be upon him) through revelation; this is not proof of being the Knower of the Unseen. If you consider the previous verse carefully, the matter becomes clear. It says:

قُلْ اِنْ اَدْرِیْۤ اَقَرِیْبٌ مَّا تُوْعَدُوْنَ اَمْ یَجْعَلُ لَهٗ رَبِّیْۤ اَمَدًا

Say, “I do not know whether what you are promised is near or my Lord will grant a delay.”

If knowing something through revelation was proof of being the Knower of the Unseen, then Allah Almighty would not have said in the Holy Quran:

قُلْ لَا يَعْلَمُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ ۚ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

Say, “None in the heavens and the earth knows the unseen except Allah, nor do they know when they will be resurrected.”
The knowledge of the unseen is that which is known without ordinary means, causes, or intermediaries by itself, and knowledge obtained through means, causes, or intermediaries is not knowledge of the unseen, whether those means and causes are revelation or apparent or hidden and spiritual; that is not knowledge of the unseen. Several arguments have been presented in the above lines; please study them.

Third Argument:

وَمَا هُوَ عَلَى الْغَيْبِ بِضَنِينٍ

And He is not reluctant to disclose the unseen.

Answer:

This blessed verse is from Surah At-Takwir, which is unanimously agreed to be a Makki Surah, revealed seventh among the Makki Surahs. If you, O Prophet Muhammad (peace be upon him), were an all-knowing knower of the unseen, then after that 107 Surahs were revealed. There would have been no need to reveal these Surahs if you already had knowledge of all matters beforehand. You were not a knower of the unseen.

Second Answer:

It is that some commentators refer to هو as the Quran itself, such as Shah Abdul Aziz Muhaddith Dehlvi

who writes that the Holy Quran is neither stingy in explaining nor does it omit anything. Similarly, in Tafseer Haqqani

, the famous Tabi’i Hazrat Qatadah (may Allah have mercy on him) is understood to mean the Holy Quran.

Even if this verse is taken to refer only to the Messenger of Allah (peace be upon him), the news that Allah conveys to His Messenger through revelation, the Prophet (peace be upon him) is not stingy in conveying that news to the Ummah, because it is clearly stated in the Quran that the Prophet (peace be upon him) did not know the unseen but was subject to revelation. Accordingly, it is stated:

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ ۖ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ ۚ قُلْ هَلْ يَسْتَوِي الْأَعْمَىٰ وَالْبَصِيرُ ۗ أَفَلَا تَتَفَكَّرُونَ

Say, “I do not tell you that I have the treasures of Allah, nor do I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.” Say, “Are the blind and the seeing equal? Will you not then give thought?”

At another place it is stated:

وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ

“And if I knew the unseen, I could have acquired much wealth.”

At a third place it is said:

قُلْ مَا كُنتُ بِدُعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ وَمَا أَنَا إِلَّا نَذِيرٌ مُبِينٌ

Say, “I am not something original among the messengers, nor do I know what will be done with me or with you. I only follow what is revealed to me, and I am only a clear warner.”

At a fourth place it is stated:

وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُوا عَلَى النيفاقِ لَا تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ

“And some of the people of Madinah have become accustomed to hypocrisy; you do not know them, but We know them.”

One answer to this is that the famous Tabi’i commentator Hazrat Saeed bin Jubair (may Allah have mercy on him) says that the word “Badhanin” has a reading “Batinan” as well. Explaining its meaning, he says that you (peace be upon him) do not commit to hiding the revelation.

Allama Ibn Kathir (may Allah have mercy on him) says that Muhammad (peace be upon him) did not hide the revelation sent down by Allah. Some reciters read it with a “daad” (ض), meaning that the Prophet (peace be upon him) was not stingy in conveying this revelation but conveyed everything.

From these clear and explicit Quranic verses, it becomes as clear as daylight that the Noble Prophet (peace be upon him) did not know the unseen. The news revealed to him through revelation, he was not stingy in conveying those news. Every Muslim agrees on this. But even after such clarity in the Quran and Hadith, those who are stubborn, I always wonder why they do not accept this fact?

The Quranic verses repeatedly clarify this issue that the Prophet of Allah (peace be upon him) and other noble Prophets (peace be upon them) did not have knowledge of the unseen. Yet some of our brothers are adamant about this. May Allah grant the ability to understand the truth. امين

Hafizur Rahman Qadri Sahib presents evidence: In the Holy Quran, in Surah Al-Kahf, the story of Hazrat Musa (peace be upon him) is mentioned, in which Hazrat Khidr (peace be upon him) damaged a boat, killed a child, and built a wall. The wisdom behind this was explained: a tyrant was seizing good boats; this boat belonged to orphans, so he damaged it so that the tyrant would not seize it, and they would repair it themselves. Regarding the child, it was explained that he was going to grow up to be misguided, and his parents would also be misguided due to their love for him, so he killed the child. Allah Almighty will provide a replacement for him. Under the wall was a treasure belonging to orphans, buried by their father so that when the children grew up, they could obtain the treasure. But the wall was about to collapse prematurely; if it had fallen, people would have taken the wealth. So he repaired the wall so that the wealth would remain safe until the children grew up.

Qadri Sahib concluded from the entire incident that Hazrat Khidr (peace be upon him) had full knowledge of future events. This is evidence of his knowledge of the unseen.

Answer:

Allah Almighty Himself clarified inside the Holy Quran that all these matters were taught to Khidr (peace be upon him). Accordingly, Allah Almighty says:

فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَنْ تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

They found one of Our servants to whom We had given mercy from Us and had taught him knowledge from Our own presence. Moses said to him, “May I follow you on the condition that you teach me some of the right knowledge you have been taught?”
From these verses, it is proven that Allah Almighty had previously taught Hazrat Khidr (peace be upon him) these matters and had also informed him of the wisdom found in the three incidents. It is understood that Hazrat Khidr (peace be upon him) did not have knowledge of the unseen by himself, but he was informed by Allah Almighty because at the end of all the matters, it is said:

رَحْمَةٌ مِنْ رَبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِي ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِعْ عَلَيْهِ صَبْرًا

It is the mercy of your Lord; but I did not do it of my own accord. That is the interpretation of that about which you could not have patience.
It is understood that Hazrat Khidr (peace be upon him) performed all actions according to the will of Allah Almighty as He had taught him; he did not do any work on his own will. This invalidates Qadri Sahib’s claim of knowledge of the unseen. And in this entire incident, the claim that Hazrat Musa (peace be upon him) had knowledge of the unseen is completely negated, which Qadri Sahib did not notice at all, as Hazrat Musa (peace be upon him) is repeatedly seen arguing and objecting to the actions of Hazrat Khidr (peace be upon him). Was Hazrat Musa (peace be upon him) not aware of the true reality of these actions? Did he have knowledge of these matters? If he did, then why did he request Hazrat Khidr (peace be upon him) to teach him knowledge? If he had knowledge, then why did he repeatedly object to these good actions? From this, it is clear that Hazrat Musa (peace be upon him) was not a knower of the unseen. Therefore, deriving the belief of knowledge of the unseen is futile and false and is against the Quran and Hadith.

Fourth Argument :

وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ

And I inform you of what you eat and what you store in your houses.

Answer :

This blessed verse does not prove that Hazrat Isa (Jesus) عليه السلام was all-knowing of the unseen because at the beginning of this verse it is clarified that this address is only for Bani Israel, as the mission of Hazrat Isa عليه السلام was also only towards Bani Israel. How can knowledge of the unseen ما كان و ما يكون be proven by knowing the detailed conditions of the eating and drinking habits of only a few people of his own nation? There were some things that Allah Almighty granted to Hazrat Isa عليه السلام as miracles, and Allah informs His prophets of these things through revelation, and these things cannot be evidence of being all-knowing of the unseen ما كان و ما يكون. Meanwhile, Allah Almighty has negated the being all-knowing of the unseen for all the messengers in the Holy Quran.

Thus, Allah Almighty says:

يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ قَالُوا لَا عِلْمَ لَنَا إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

The Day Allah will gather the messengers and ask, “What was the response you received?” They will say, “We have no knowledge; indeed, You are the Knower of the unseen.”

This includes Hazrat Isa عليه السلام as well, who will express ignorance. At another place in the Holy Quran, Hazrat Isa عليه السلام will confess:

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلَا أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

When Allah will say, “O Isa, son of Maryam, did you say to the people, ‘Take me and my mother as gods besides Allah’?” He will say, “Glory be to You! It was not for me to say what I had no right to. If I had said it, You would have known it. You know what is in my heart, and I do not know what is in Yours. Indeed, You are the Knower of the unseen.”

From this blessed verse, it is clear that Hazrat Isa عليه السلام did not know the knowledge of the unseen; otherwise, he would not have said ولا اعلم مافي نفسك. Therefore, Qadri Sahib’s claim of knowledge of the unseen ما كان وما يكون is invalid.

Fifth Argument:

Prophet Solomon (peace be upon him) smiled upon hearing the voice of the ant.

All these are matters of the unseen, which the five senses cannot perceive, yet they are known. Therefore, it should be believed that by the grace of Allah Almighty, the noble Prophets and the righteous Awliya also know the unseen.

Answer:

Respected readers, understanding the language of ants was a special miracle granted to Prophet Solomon (peace be upon him) by Allah Almighty, as mentioned in the Holy Quran:

وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا وَقَالَا الْحَمْدُ لِلَّهِ الَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٍ مِنْ عِبَادِهِ الْمُؤْمِنِينَ

And indeed We gave David and Solomon great knowledge, and they both said, “Praise be to Allah, who has favored us over many of His believing servants.”
This was a special blessing from Allah Almighty upon Prophet Solomon (peace be upon him) that Allah granted him dominion over all jinn, humans, birds, and animals, and taught him the languages of birds. Despite this, he was not granted the knowledge of the unseen (كان وما يكون).
Once, Prophet Solomon (peace be upon him) took attendance of the birds but did not find the hoopoe (Hudhud) present. He asked the others present whether the hoopoe was missing only to him or was truly absent.
Allah Almighty has described this incident in the Holy Quran as follows:

وَتَفَقَّدَ الطَّيْرَ فَقَالَ مَا لِي لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُبِينٍ فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطْتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِنْ سَبَإٍ بِنَبَإٍ يَقِينٍ

And when they took attendance of the birds, he said, “Why do I not see the hoopoe? Or is he among the absent? I will surely punish him with a severe punishment or slaughter him unless he brings me clear reason.”
But soon after, the hoopoe appeared and said, “I have come to you from Sheba with certain news that you do not know.”
From these verses, it is proven that Prophet Solomon (peace be upon him) did not have knowledge of the unseen. If he had knowledge of the unseen, there would have been no need to take attendance of the animals, nor would he have been worried or angry at not seeing the hoopoe, because he would have known that the hoopoe would perform a very useful espionage which would lead the people of Sheba to faith and bring the entire kingdom under his control. The hoopoe boldly replied that he had knowledge of something unknown to Solomon—that a woman ruled the kingdom of Sheba. If Solomon had knowledge of the unseen, he would have certainly known about the kingdom of Sheba and its ruling queen. Even after the hoopoe explained all this, Prophet Solomon (peace be upon him) was not convinced. He said, “Take this letter and bring back their reply so that we may know.” The Quran states:

قَالَ سَنَنْظُرُ أَصَدَقْتَ أَمْ كُنْتَ مِنَ الْكَاذِبِينَ

“Have you told the truth, or are you one of the liars?”
It is clear that Solomon (peace be upon him) did not believe without investigation. If he had knowledge of the unseen, he would have known everything before the hoopoe spoke, and after being informed, he would have believed without needing to send a letter to verify the truth or falsehood. If judged fairly and justly, it is as clear as the midday sun that when Solomon’s army entered the valley, an ant said:

يَا أَيُّهَا النَّمْلُ ادْخُلُوا مَسَاكِنَكُمْ لَا يَحْطِمَنَّكُمْ سُلَيْمَانُ وَجُنُودُهُ وَهُمْ لَا يَشْعُرُونَ

“O ants, enter your dwellings lest Solomon and his soldiers crush you while they do not perceive it.”
The ant is small in size, yet it understood that neither Solomon nor his soldiers were aware of their presence. As for how Prophet Solomon (peace be upon him) understood the ant’s speech, Allah Almighty says:

وَوَرِثَ سُلَيْمَانُ دَاوُودَ وَقَالَ يَا أَيُّهَا النَّاسُ عُلِّمْنَا مَنْطِقَ الطَّيْرِ وَأُوتِينَا مِنْ كُلِّ شَيْءٍ إِنَّ هَٰذَا لَهُوَ الْفَضْلُ الْمُبِينُ

Solomon inherited from David and said, “O people, we have been taught the language of birds, and we have been given from all things. Indeed, this is evident grace.”
This means Allah taught him the languages of all animals, but the mention of birds is special, and “all things” refers to whatever he needed, such as knowledge of prophethood, wisdom, wealth, dominion over jinn, humans, birds, and animals, and so forth. Despite such greatness and honor, Prophet Solomon (peace be upon him) was not a knower of the unseen, but he did understand the languages of birds and other animals. This knowledge was a miracle granted by Allah, just as the dominion over jinn was miraculous. Hearing and understanding the speech of a humble creature like an ant filled Prophet Solomon’s heart with gratitude for the blessings Allah had bestowed upon him.
This verse disproves the belief in knowledge of the unseen. Those who claim that saints know the unseen only present stories and tales; beliefs cannot be established on mere narratives. The Holy Quran denies the knowledge of the unseen even for all the Prophets (peace be upon them) and the greatest of Prophets (peace be upon him). The so-called saints, whom some call “Awliya Allah,” have no proof from the Quran or Sunnah that they know the unseen. How can Awliya Allah know the unseen? In our beloved homeland Pakistan, the sandalwood (Na’leen) attributed to the Prophet Muhammad (peace be upon him) has been missing for over five years, yet the greatest claimants of love for Awliya Allah are holding processions. Why do these saints not reveal where the thieves of the sandalwood are? A few days ago, I went to Urdu Bazaar where a large advertisement was posted outside a shop asking the government to reveal where the thieves of the sandalwood are. I thought, is the government a knower of the unseen that it knows where the thieves are? Why do thousands of custodians and so-called seers not know where the thieves are? If they know, why don’t they tell? We should ask these personalities. Despite so many bombings happening daily in our country, why don’t these seers warn in advance so that people avoid those places and precious Muslim lives are saved? After a bombing, why don’t they reveal who did it and where the culprit is so that he can be arrested and punished? Every day many blind murders occur, but the murderer remains unknown for a long time. Why don’t they tell who the murderer is? So many kidnappings for ransom happen, but these saints who claim to know the unseen do not reveal the names or whereabouts of kidnappers so that these oppressors can be eliminated from the country. Every day, so many robberies and lootings occur, with thieves taking goods worth millions, yet no one knows who committed the robbery or where the robbers are. I have witnessed many such incidents where whenever I asked a spiritual leader, they could not tell and instead evaded the question. How then can we believe that these saints know the unseen? The Quran denies the knowledge of the unseen even for the Prophets (peace be upon them), so how can saints know it? Brothers who believe that saints know the unseen, please ask the spiritual leader whenever such an incident occurs. If he tells the truth, then be firm in your belief. If he cannot tell—and certainly he cannot—then believe in what Allah has stated in the Quran that no one knows the unseen except Allah, inside the heavens and the earth. Accept this belief according to the Quran and Sunnah and correct your belief, for salvation lies therein.

Second Argument:

وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا

And He taught you that which you did not know, and Allah’s favor upon you is great.
From this verse, the conclusion is drawn that whatever you did not know, He taught you all of it. This conclusion is not correct; they say ما indicates generality and there is no restriction in it.

Answer:

The meaning of this blessed verse is that Allah Almighty taught you, O Prophet Muhammad (peace be upon him), what you did not know before. This does not mean knowledge of the ما كان وما يكون. If this were the meaning, then these words have also been used by Allah Almighty in the Holy Quran for other common people. For example, it is stated:

وَعَلَّمَكُمْ مَا لَمْ تَكُونُوا تَعْلَمُوا أَنتُمْ وَلَا آبَاؤُكُمْ قُلِ اللَّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ

And you were taught that which you did not know, nor did your fathers. Say, “Allah has revealed it.” Then leave them to play in their falsehood.
At another place it is said:

وَيُعَلِّمُكُمْ مَا لَمْ تَكُونُوا تَعْلَمُونَ

And He teaches you that which you did not know.
Did the Prophet (peace be upon him) teach the Muslims the knowledge of ما كان و ما يكون of the unseen? In the first verse, were the addressees and their ancestors all possessors of knowledge of the unseen?
Prophet Musa (Moses), peace be upon him, said to his people:

وَأَتَاكُمْ مَا لَمْ يُؤْتِ أَحَدًا مِنَ الْعَالَمِينَ

And He gave you that which He did not give to anyone in the worlds.
So, did Allah Almighty give them everything in the universe that He did not give to anyone else? According to Qadri Sahib, the general meaning of ما should be this in these verses:

مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ

We have left out nothing in the Book.
Then all things are present in the Quran, so what is the need to create solutions for jurisprudential issues? They themselves say that if issues are not found in the Quran and Hadith, then they seek solutions in Hanafi jurisprudence. The Quran has not left any issue; the generality found in the verse, just as Qadri Sahib made an unsuccessful attempt to prove the knowledge of ما كان وما يكون.
At another place it is said:

عَلَّمَ الْإِنْسَانَ مَا لَمْ يَعْلَمْ

He taught man that which he knew not. If the word ما always indicates generality, then every human being is a knower of the unseen, whether Muslim or non-Muslim, woman or man, because it refers to the human species.

The real point is that ما and من can imply both generality and specificity, although their original meaning is general.
The real meaning is that the Messenger of Allah (peace be upon him) did not know the book of Shariah, Islam, and faith, then Allah Almighty taught His Prophet (peace be upon him) this, as it is in the Holy Quran:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ

And likewise, We have sent down to you the Qur’an by Our command. You did not know what the Book was, nor the faith.
If Allah Almighty had made the Prophet (peace be upon him) a knower of the unseen, then Allah Almighty would not have said in the Quran:

قُلْ لَا أَقُولُ لَكُمْ عِنْدِي خَزَائِنُ اللَّهِ وَلَا أَعْلَمُ الْغَيْبَ وَلَا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ

Say, “I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say to you that I am an angel. I only follow what is revealed to me.”

قُلْ مَا كُنْتُ بِدْعًا مِنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ إِنْ أَتَّبِعُ إِلَّا مَا يُوحَىٰ إِلَيَّ

Say, “I am not a new messenger, nor do I know what will be done with me or with you. I only follow what is revealed to me.”
My request is that after the clear evidence of the Holy Quran has come, one should abandon stubbornness, remove the glasses of prejudice, and correctly comprehend the knowledge of truth, and hold beliefs according to the Quran and Sunnah while fearing Allah Almighty.
Dear readers, whatever news the Messenger of Allah (peace be upon him) conveyed was through revelation because Allah Almighty Himself said:

وَمَا يَنْطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ

Nor does he speak from his own desire. It is only a revelation revealed.
May Allah Almighty grant all Muslims the ability to adopt beliefs proven by the Quran and Hadith. آمين
Look at my heart, see my loyalty,
Servant, Lord, justice is to be done by looking at God,
Is there any journey from this world or not,
And is there any fear or danger of the Day of Judgment or not.