❖ Allāh’s Question to Mūsā (عليه السلام) and the Issue of the Prophet’s ﷺ Knowledge of the Unseen
Source: Aḥkām wa Masāʾil, Bayān ʿAqāʾid, Vol. 1, p. 45
Allāh said to Mūsā (عليه السلام):
﴿وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ﴾
“And what is that in your right hand, O Mūsā?”
Since Allāh already knew what was in Mūsā’s hand, why did He ask this question? What was the wisdom behind it?
Furthermore, if someone claims that the Prophet ﷺ also knew the unseen, arguing that just as Allāh asked Mūsā (عليه السلام) despite knowing the answer, likewise the Prophet ﷺ used to ask questions to the Companions (رضي الله عنهم) and Jibrīl (عليه السلام) while already knowing the answers — then how should this doubt be addressed?
Al-ḥamdu lillāh, waṣ-ṣalātu wa-s-salāmu ʿalā Rasūlillāh. Ammā baʿd:
Some attempt to prove that the Prophet ﷺ knew the unseen simply because he asked the Companions or Jibrīl (عليه السلام) questions.
However, those who deny knowledge of the unseen for anyone other than Allāh rely upon the clear statement of the Qurʾān:
﴿قُل لَّا يَعۡلَمُ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ٱلۡغَيۡبَ إِلَّا ٱللَّهُۚ وَمَا يَشۡعُرُونَ أَيَّانَ يُبۡعَثُونَ﴾ (an-Naml: 65)
“Say: None in the heavens and the earth knows the unseen except Allāh, and they do not perceive when they will be resurrected.”
This verse clearly affirms that no one in the heavens or the earth knows the unseen except Allāh.
From the Qurʾān and Sunnah, we know with certainty that:
◈ Allāh already knew what was in Mūsā’s right hand before asking.
◈ The purpose of the question was not to acquire information, but for a specific divine wisdom.
When Allāh asked:
﴿وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ﴾
… it was followed by the miracle of the staff turning into a serpent. This shows that the question was part of a sequence leading to a significant event.
The full extent of the wisdom behind such a question is known only to Allāh:
﴿وَهُوَ الْعَلِيمُ الْحَكِيمُ﴾
“And He is the All-Knowing, the All-Wise.”
Drawing an analogy between Allāh’s knowledge of the unseen and the Prophet’s ﷺ questions is invalid because:
Thus, claiming that the Prophet ﷺ knew the unseen because he sometimes asked questions is baseless analogy.
① Allāh’s question to Mūsā (عليه السلام) was not to gain knowledge but was part of divine wisdom.
② Only Allāh knows the unseen, as clearly stated in an-Naml: 65.
③ There is no valid Sharʿī proof for attributing knowledge of the unseen to the Prophet ﷺ.
④ Comparing the Prophet’s ﷺ questions to Allāh’s questions in relation to unseen knowledge is not Islamically sound.
Source: Aḥkām wa Masāʾil, Bayān ʿAqāʾid, Vol. 1, p. 45
Question:
Allāh said to Mūsā (عليه السلام):
﴿وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ﴾
“And what is that in your right hand, O Mūsā?”
Since Allāh already knew what was in Mūsā’s hand, why did He ask this question? What was the wisdom behind it?
Furthermore, if someone claims that the Prophet ﷺ also knew the unseen, arguing that just as Allāh asked Mūsā (عليه السلام) despite knowing the answer, likewise the Prophet ﷺ used to ask questions to the Companions (رضي الله عنهم) and Jibrīl (عليه السلام) while already knowing the answers — then how should this doubt be addressed?
Answer:
Al-ḥamdu lillāh, waṣ-ṣalātu wa-s-salāmu ʿalā Rasūlillāh. Ammā baʿd:
1. The Claim of the Prophet’s ﷺ Knowledge of the Unseen Based on His Questions
Some attempt to prove that the Prophet ﷺ knew the unseen simply because he asked the Companions or Jibrīl (عليه السلام) questions.
However, those who deny knowledge of the unseen for anyone other than Allāh rely upon the clear statement of the Qurʾān:
﴿قُل لَّا يَعۡلَمُ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ٱلۡغَيۡبَ إِلَّا ٱللَّهُۚ وَمَا يَشۡعُرُونَ أَيَّانَ يُبۡعَثُونَ﴾ (an-Naml: 65)
“Say: None in the heavens and the earth knows the unseen except Allāh, and they do not perceive when they will be resurrected.”
This verse clearly affirms that no one in the heavens or the earth knows the unseen except Allāh.
2. Allāh’s Knowledge of the Unseen and the Wisdom in His Question
From the Qurʾān and Sunnah, we know with certainty that:
◈ Allāh already knew what was in Mūsā’s right hand before asking.
◈ The purpose of the question was not to acquire information, but for a specific divine wisdom.
When Allāh asked:
﴿وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ﴾
… it was followed by the miracle of the staff turning into a serpent. This shows that the question was part of a sequence leading to a significant event.
The full extent of the wisdom behind such a question is known only to Allāh:
﴿وَهُوَ الْعَلِيمُ الْحَكِيمُ﴾
“And He is the All-Knowing, the All-Wise.”
3. Why This Cannot Be Applied to the Prophet ﷺ
Drawing an analogy between Allāh’s knowledge of the unseen and the Prophet’s ﷺ questions is invalid because:
- The Qurʾān and Sunnah contain decisive evidence for Allāh’s knowledge of the unseen.
- There is no authentic evidence to establish that the Prophet ﷺ possessed independent knowledge of the unseen.
- In fact, the Qurʾān and aḥādīth provide evidence negating such a claim.
Thus, claiming that the Prophet ﷺ knew the unseen because he sometimes asked questions is baseless analogy.
Summary:
① Allāh’s question to Mūsā (عليه السلام) was not to gain knowledge but was part of divine wisdom.
② Only Allāh knows the unseen, as clearly stated in an-Naml: 65.
③ There is no valid Sharʿī proof for attributing knowledge of the unseen to the Prophet ﷺ.
④ Comparing the Prophet’s ﷺ questions to Allāh’s questions in relation to unseen knowledge is not Islamically sound.
