Knowledge of the Unseen According to Barelvi Scholars
Written by: Muhammad Ali Muhammadi
❖ What is the Root of the Dispute?
Knowledge of the unseen (ʿIlm al-Ghayb) is exclusively the attribute of Allah Almighty. However, Barelvi scholars, through rational reinterpretations of the clear Qur’anic texts, set aside their true meanings.
The purpose of this article is to show how divided Barelvi scholars are on the issue of knowledge of the unseen, so that the general public can be aware of the reality.
Remember, when people oppose the Book of Allah and the Sunnah of the Messenger ﷺ, Allah increases them in misguidance.
◈ First Group: Those Who Attribute Knowledge of the Unseen to the Prophet ﷺ
This group ascribes knowledge of the unseen to the Prophet ﷺ in various forms:
- Ḥabībullāh Qureshī Barelvi writes:
The knowledge of the unseen possessed by the Prophets is of the highest degree; even the animals of the saints possess knowledge of the unseen.
(Ḍarb Ḥaydarīyah ʿalā Aʿnāq an-Najdiyyah, p. 337) - Aḥmad Riḍā Barelvi writes:
When the word ‘ʿilm’ (knowledge) is used unrestrictedly, especially when annexed to ‘ghayb’, it refers to intrinsic (dhātī) knowledge.
(Malfūẓāt, Part 3, p. 255) - Faiz Aḥmad ʿUwaysī Barelvi writes:
Allah granted the Prophet ﷺ knowledge of everything that has occurred and everything that will occur until the Day of Judgment; this is called complete knowledge of the unseen (ʿilm al-ghayb al-kullī).
(ʿAqā’id Ahl as-Sunnah, p. 11) - ʿUmar Ṣiddīqī Barelvi writes:
When the Bestower (Allah) has granted His Prophet ﷺ all knowledge of the unseen, then how can one who denies it be considered a believer?
(Miqyās Ḥanafiyyah, p. 323) - Muftī Aḥmad Yār Naʿīmī writes:
This Qur’anic verse is also a praise of the Prophet ﷺ, affirming his knowledge of the unseen.
(Shān Ḥabīb ar-Raḥmān, p. 250) - Aḥmad Riḍā Barelvi further states:
The Prophet ﷺ had knowledge of all past and future events, from the beginning of time until the end (i.e., knowledge of mā kāna wa mā yakūn).
(ad-Dawlah al-Makkiyyah fī’l-Māddah al-Ghaybiyyah, p. 61) - Abū Muḥammad ʿAbd ar-Rashīd Barelvi:
From this, the complete knowledge of the unseen of the Prophet ﷺ is established.
(Rashd al-Īmān, p. 107) - Ḥāfiẓ Muḥammad Jān Ḥasan Barelvi:
Our claim stands proven that the Prophet ﷺ was ‘Ālim al-Ghayb.
(al-ʿAqā’id aṣ-Ṣaḥīḥah, p. 45)
◈ Second Group: Those Who Declare Attributing Knowledge of the Unseen to the Prophet ﷺ Impermissible
This group holds the opposite position:
- Pīr Muḥammad Chishtī Barelvi:
Knowledge of the unseen is an exclusive attribute of Allah Almighty.
(Uṣūl at-Takfīr, p. 391) - Anwār Riḍā, p. 134:
‘ʿĀlim al-Ghayb’ is among the exclusive names of Allah, like ar-Raḥmān and al-Quddūs; applying it to other than Allah is forbidden and impermissible. - Maytham ʿAbbās Qādrī Rizwī:
To attribute qualities such as knowledge of mā kāna wa mā yakūn to the Prophet ﷺ raises him to divinity, which is kufr.
(Āftāb Hidayat, p. 161) - Muḥammad Faiz Aḥmad ʿUwaysī Barelvi:
The term ‘knowledge of the unseen’ must not be used for the Prophet ﷺ. None of the scholars of tafsīr ever used it for him. Since ‘ʿĀlim al-Ghayb’ is an exclusive name of Allah, using it for the Prophet ﷺ is shirk.
(Ghāyat al-Ma’mūl fī ʿIlm ar-Rasūl, p. 347) - Muḥammad Ṣāliḥ Naqshbandī Barelvi:
Knowledge of the unseen is exclusive to Allah.
(ʿIlm al-Ghayb ar-Rusul, p. 54) - Aḥmad Riḍā Barelvi also admits:
The claim of the Wahhabis that the Prophet ﷺ only knew what was revealed through waḥy is correct.
(ad-Dawlah al-Makkiyyah, p. 71) - Sayyid Muḥammad Saʿīd Barelvi:
One of the fundamentals of faith is to believe that knowledge of the unseen is exclusively Allah’s.
(Mirʾāt al-ʿĀshiqīn, p. 47) - Pīr Mehr ʿAlī Shāh:
Knowledge of the unseen belongs solely to Allah. Whoever claims it for himself or confirms it for another is a disbeliever, except in cases of prophetic revelation or inspiration.
(Iʿlāʾ Kalimatullāh, p. 114)
Result: Two Conflicting Doctrines in One Sect
The above references show that Barelvi scholars are divided into two camps, even issuing fatwas against each other.
◈ When Did the Prophet ﷺ Receive Knowledge of the Unseen (According to Barelvi Scholars)?
Conflicting claims exist:
① In the realm of souls.
② In the worldly life.
③ Before prophethood.
④ After prophethood.
⑤ Before the Qur’an’s revelation.
⑥ After the Qur’an’s revelation.
⑦ Gradually.
⑧ All at once.
Examples of contradictions:
- Naʿīmuddīn Murādābādī Barelvi: The Prophet ﷺ was granted knowledge of mā kāna wa mā yakūn in one moment during the Miʿrāj. (al-Kalimah al-ʿIyāʾ, p. 43)
- Aḥmad Riḍā Barelvi: Knowledge of the unseen was granted after the revelation of the Qur’an. (Anbāʾ al-Muṣṭafā, p. 8)
- ʿUmar Ṣiddīqī Barelvi: The Prophet ﷺ could never be without knowledge of the unseen for even a moment. (Miqyās Ḥanafiyyah, p. 299)
Thus, even among their own scholars, accusations of denying prophethood emerge.
◈ Knowledge of the Unseen Attributed to Others Too
Some Barelvi scholars extended this beyond the Prophet ﷺ:
- Ḥabībullāh Qureshī Barelvi: Even animals of saints possess knowledge of the unseen. (Ḍarb Ḥaydarīyah, p. 337)
- Raḥmat ʿAlī Rizwī: Praises the unseen knowledge of the Prophet’s followers as well. (Karāmāt Aʿlā Ḥaḍrat, p. 95)
- Aḥmad Yār Naʿīmī Barelvi: Even Shayṭān was given knowledge of the unseen. (Tafsīr Nūr al-ʿIrfān, p. 153)
◈ Origin of These Beliefs
Ghulām Naṣīruddīn Siyālvī:
Beliefs such as ʿIlm al-Ghayb, Ḥāḍir Nāẓir, and Mukhtār al-Kull all have roots in Shīʿa doctrines.
(ʿIbārāt Akābir, p. 41)
Summary
Barelvi scholars hold contradictory and conflicting views regarding the Prophet’s ﷺ knowledge of the unseen.
✔ Some declare it absolute and complete.
✔ Others declare such attribution to be shirk and kufr.
✔ Some extend it even to saints, animals, and Shayṭān.
The Qur’an, however, clearly establishes that ʿIlm al-Ghayb is solely Allah’s attribute and that the Prophet ﷺ only knew what Allah revealed to him.
