A call to Deobandi-Barelwi unity — Fatwas from two leading Deobandi institutes

[Saad]

A call to Deobandi-Barelwi unity — Fatwas from two leading Deobandi institutes (http://deoband.org/2010/07/aqida/deviant-beliefs/a-call-to-deobandi-barelwi-unity-%e2%80%94-fatwas-from-two-leading-deobandi-institutes/)

What say the scholars of the faith and muftis of the firm Shari’ah about the following matter. For almost the past two years this difference is increasing day by day and the people associated with the elders of Deoband are being divided into two factions. Therefore, guide us by writing a detailed answer that is supported with proofs and with references to books to the following issues: Is the Deobandi and Barelwi difference of a peripheral nature (furu’i) or of a fundamental (usuli) nature and in beliefs? One group says that the controversy is of a peripheral nature and that the hard stance taken by our scholars and elders of Deoband was temporary and momentary since both parties are from the Ahl al-Sunnah wa ‘l-Jama’ah, adhere to the Hanafi madhhab and to the beliefs elucidated by the Asha’ris and Maturidis, and in tariqah follow the right path. They add that since anti-Islamic elements are rising, the Deobandis and Barelwis should unite and counter them. In light of past experiences, can such an alliance actually be successful? Is it permissible for Deobandis to move from their basic stance and positions in fiqh, and participate in [ceremonies of] ‘urs, mawlids, fatihah etc? The other group says that the elders of Deoband’s difference with the Barelwis are not only of a peripheral nature but also of a fundamental nature (usuli) and in beliefs. For example differences relating to nur wa bashar, ‘ilm al-ghayb kulli, mukhtar al-kul, hadhir wa nadhir, prostrating in front of graves etc. are from the more important and main ones. Their books also contain fatwas of kufr against the elders of Deoband. Therefore, before uniting with them, they should be asked to remove such fatwas of kufr from their books, disassociate themselves from them and rectify their beliefs. The first group provides proofs for the permissibility of mawlid, ‘urs, etc. using some saying of the elders of Deoband such as Hakim al-Ummah Mawlana Ashraf ‘Ali Thanawi’s (may Allah mercy him) Haft Mas’alah and some statements from Shaykh al-Hadith Mawlana Muhammad Zakariyya (may Allah mercy them both). The question is whether it is permissible to attend the Barelwis’ meetings of mawlid, ‘urs etc. if an expedience (maslahah) can be seen? Is it permissible to tolerate their actions due to an expedience and call to unite with them? Is this difference of a fundamental nature, one relating to beliefs or one of a peripheral nature? Are the Barelwis also from the Ahl al-Sunnah wa ‘l-Jama’ah? Are the bid’ah of the Barlewis permissible and lawful in themselves according to Deobandi scholars? What is the reality of the pictures of the na’layn sharifayn (shoes of the Prophet (may Allah bless him and grant him peace)? Is it permissible to take blessings from them, to kiss them and place them over one’s head etc? These issues are spreading rapidly in Pakistan. It is the case until now that these people give importance to the fatwas issued by the ‘ulama of Deoband and it is hoped that they will refrain from doing anything that is contrary to the Shari’ah. Please elaborate, may you be rewarded.

Read the entire article... (http://deoband.org/2010/07/aqida/deviant-beliefs/a-call-to-deobandi-barelwi-unity-%e2%80%94-fatwas-from-two-leading-deobandi-institutes/)

[NeednoName]

Assalaam'aaleykum!

The gist of the article is that no compromise whatsoever in uniting with Barelwis as long as they correct their Aqeedah.

[hope1]

This is very upfront. I wonder how ulema who are pro-unity respond to these fatawas. There are several things which needs to be clarified a bit more. I am assuming all Muslims should be united on some levels and cannot be united on all levels - so what levels can we unite and what levels can we not?

[al-Kankohi]

This is very upfront. I wonder how ulema who are pro-unity respond to these fatawas.

:salam:

I wonder the same. How can their be compromise on corrupt beliefs and bid'ahs? This fatwa sends a strong message.



There are several things which needs to be clarified a bit more. I am assuming all Muslims should be united on some levels and cannot be united on all levels - so what levels can we unite and what levels can we not?

Unity for purposes such as politics or for example the Khatam al-Nabuwwah movement or for implementing a court system based on Hanafi fiqh is workable and good but promoting a false sense of unity as if having such beliefs that the Ahl al-Bid'ah have is "alright" is problematic. The job of the Ahl al-Haqq is to call a duck a duck, i.e. a bid'ah a bid'ah, whether the bid'ah is in aqa'id or actions. Sweeping it under the carpet is not upholding the standards of the Ahl al-Sunnah.

[Mujib]

As-Salamu `alaykum wa rahmatullah

The rest of the Muslim world disagrees with the respected Mufti and agrees with the "first group" who hold that the differences are secondary.

[maneatinglizard]

As-Salamu `alaykum wa rahmatullah

The rest of the Muslim world disagrees with the respected Mufti and agrees with the "first group" who hold that the differences are secondary.

:salam:

Somehow, I doubt that the rest of the Muslim world is properly represented by the Brelwi like Arab sufis that seem bent on forcing everyone into thinking that they actually represent and get to decide what orthodoxy is and what it isn't.

[al-Kankohi]

As-Salamu `alaykum wa rahmatullah

The rest of the Muslim world disagrees with the respected Mufti and agrees with the "first group" who hold that the differences are secondary.

:salam:

Who did the poll?

When their writings clearly reflect that they (the Barelwis) have clearly elevated these issues to being central tenets of their beliefs in many ways, then who are we to deny what is clearly mentioned in their books by their scholars?

[Mujib]

When their writings clearly reflect that they (the Barelwis) have clearly elevated these issues to being central tenets of their beliefs in many ways, then who are we to deny what is clearly mentioned in their books by their scholars?

Wa `alaykum as-Salam

Do any books prominent among the Barelwis state that these points are fundamental tenets of faith? The `aqida texts of the Barelwis are well-known; they are the same texts Deobandis use.

[Ahmad_shakeel]

fatwa say....

"The word “Ahl al-Sunnah wa ‘l-Jama’ah” is applied to the Ash’aris and the Maturidis. Ahmad Rada Khan Barelwi and his group are in no way connected to these groups. The beliefs that the Messenger of Allah (may Allah bless him and grant him peace) had the knowledge of the complete unseen (‘ilm al-ghayb kulli) as held by Ahmad Rada Khan and that the Prophet (may Allah bless him and grant him peace) was entrusted with all powers of disposition are not held by the Ash’aris and Maturidis, has not been mentioned by anyone in the books of ‘aqa’id, and is not mentioned in any way in their books. Both these issues are clearly against the Qur’an and hadiths; these have been created by the Barelwis. If anyone regards the Barelwi sect to be from among the Ahl al-Sunnah wa ‘l-Jama’ah, then this is his clear error."

[Usman]

Wa `alaykum as-Salam

Do any books prominent among the Barelwis state that these points are fundamental tenets of faith? The `aqida texts of the Barelwis are well-known; they are the same texts Deobandis use.


Erm, what barelvi texts you're referring to my brother? If you mean what's being taught in the madaris, then yeah, it's the same. However, their interpretations are such that it conforms with the definition of "Mushrik". Those who want to befriend them, only stick to the point that they teach Aqeedah Tahawiyah, Nasafi, or even Sharh Muwaqif. Those who are more stringent, and tend to do some research, find out their "Twists" in their fatwa and books, after all, it's not the deobandis who wrote waqarul fatawa, or fatawa mazhariah, or even fatawa rizviyah. Deobandis did not claim that the Awliya can Help or that the Prophet SallAllahu alaihi wasallam is hadhir naadhir, it's all barelvi text which, contrary to barelvi allegations against deobandis, Actually DOES match with their beleifs.

Therefore, those who have spent time understanding the barelvi mentality, I would say they now know that there's no compromise.

Talk about Unity, do you know that that most of the people killing Mujahideen in Pakistan are doing so because they are told by barelvi mullahs that these people are kafir? Why do you think they do so? From Sarfaraz Naeemi to Sarwat Baaji, it's all Deobandi/Barelvi difference that leads these people to kill the brothers out in the path of Allah.

[umar_italy]

:salam:

Somehow, I doubt that the rest of the Muslim world is properly represented by the Brelwi like Arab sufis that seem bent on forcing everyone into thinking that they actually represent and get to decide what orthodoxy is and what it isn't.

:thumbsup:

[Ahmad_shakeel]

can i get photo shot of this quote..need to show some1....

Ahmad Rada Khan Barelwi writes, “It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge …” (Anba al-Mustafa, p.486)

[Mujib]

can i get photo shot of this quote..need to show some1....

Ahmad Rada Khan Barelwi writes, “It is without a doubt that the Almighty has given His Noble Beloved (Allah bless him and grant him peace) the complete knowledge of everything from the first till the last. From the east to the west, from the Throne till the earth, everything was shown to him. He was made witness to the Kingdom of the heavens and the earth. From the very first day till the last day all of the knowledge of what was and what shall be (ma kana wa ma yakun) has been shown to him. From all of the above, not even an iota is outside the knowledge of the Prophet. Great knowledge has been encompassed by the Noble Beloved (Allah bless him and grant him peace). It is not just of a summary type but what is small and big, every leaf that falls and every grain in the darkness of the earth are in their entirety known to him individually and in detail. Much praise to Allah. In fact, that which has been discussed is not, never, the complete knowledge of the Messenger of Allah (Allah bless him and grant him peace and send peace on his family and companions, all of them); but this is a small part of the Prophet’s knowledge …” (Anba al-Mustafa, p.486)

This is a belief held by Muslims all over the world, before and after the Barelwis. Neither is it "clearly against the Qur’an and hadiths" nor is it something "created by the Barelwis," as the respected Mufti says. It is, in fact, a belief of the Deobandis, but, unfortunately, this seems to be forgotten during these debates.

Allah and His Messenger know best. Was-Salam

[Saad]

can i get photo shot of this quote..need to show some1....


Assalam o 'alaykum,

This belief came from Rawafid. See what Shaykh 'Abd al-Qadir Jaylani had to say on this: http://www.sunniforum.com/forum/showthread.php?51373-Barelwis-Shi’ahs-Shaykh-Jailani-amp-Ilm-al-Ghayb

Here is the scan:


http://i69.photobucket.com/albums/i72/khanbaba21/howmuch-1.jpg

[Mujib]

Assalam o 'alaykum,

This belief came from Rawafid.

Wa `alaykum as-Salam

What about the line in the Burda that says that from his (Allah bless him and give him peace) knowledge is knowledge of the Tablet and Pen? The Burda is the Burda; it transcends Barelwi, Deobandi, etc. Doesn't knowledge of the Tablet and Pen encompass all the knowledge attributed to the Prophet (Allah bless him and give him peace) in that quote?

This is part of an Ask-Imam response (approved by Mufti Desai) to a question on the line in the Burda:


It is our belief that Allah Ta'ala had blessed Nabi Sallallahu alaihi wa sallam with the knowledge of the tablet and pen as stated in the couplet of the burdah and supported by the reliable commentaries you have quoted. This, however does not mean that Nabi Sallallahu alaihi wa sallam possessed the knowledge of everything. Hence, holding the belief that Nabi Sallallahu alaihi wa sallam was granted the knowledge of the tablet and pen is not tantamount to shirk as the ignorant salafi's claim. (<http://www.askimam.org/fatwa/fatwa.php?askid=2217f5ecedfce707814c65be8853a98a>)

Was-Salam

[Mujib]

As-Salamu `alaykum wa rahmatullah

This is part of a response to a question on the verse in the Burda:


It is our belief that Allah Ta'ala had blessed Nabi Sallallahu alaihi wa sallam with the knowledge of the tablet and pen as stated in the couplet of the burdah and supported by the reliable commentaries you have quoted. This, however does not mean that Nabi Sallallahu alaihi wa sallam possessed the knowledge of everything. Hence, holding the belief that Nabi Sallallahu alaihi wa sallam was granted the knowledge of the tablet and pen is not tantamount to shirk as the ignorant salafi's claim.

http://www.askimam.org/fatwa/fatwa.php?askid=2217f5ecedfce707814c65be8853a98a

Was-Salam

[Mujib]

It is our belief that Allah Ta'ala had blessed Nabi Sallallahu alaihi wa sallam with the knowledge of the tablet and pen as stated in the couplet of the burdah and supported by the reliable commentaries you have quoted.

http://www.askimam.org/fatwa/fatwa.php?askid=2217f5ecedfce707814c65be8853a98a

These are the reliable commentaries quoted in the question:


It seems that according to many of the reliable commentaries that this means the Prophet (pbuh) had *all* the knowledge of the Tablet and the Pen.

Shaykh al Islam Ibn Hajar Haytami states:

- “[…] And the sense in which knowledge of the Tablet and the Pen is part of some of his sciences, upon him blessings and peace, is that on the night of Isra', Allah Most High showed him everything that is in the Preserved Tablet and added to that other types of knowledge, such as the secrets which pertain to His Essence and Attributes, may He be exalted.” (al `Umda fi Sharh al Burda)

Similarly, Mulla `Ali Qari states in his commentary:

- “[…] It was also said that Allah Most High showed him, upon him blessings and peace, what the Pen had written in the Preserved Tablet, which is the knowledge of the first and the last, and this is the preponderant explanation (wa-huwa al-az.har) […] the science of the Tablet and the Pen are only a few lines (sut.ur) among the lines of his knowledge and a mere river from the seas of his knowledge….” (al-Zubda fi Sharh al Burda)

Also, the great Shafi`I and Ash`ari Shaykh al Azhar, Imam Bajuri, said in his commentary:

- “'Wa-min' in his saying 'wa-min `ulumika' is for tab`eed also [...] meaning the informations Allah Most High showed him, for He, Most High, showed him the sciences of the first and the last…” (sharh al Burda)

Shaykh Zadah said in his commentary:

- “"It may be that Allah Most High showed him, upon him blessings and peace, all that is in the Tablet, and increased him on top of that also, because the Tablet and the Pen are created, so what is in them has a limit, and it is possible for the limited to encompass thelimited.” (fil Hashiyah al Burdah

[abuhajira]

:salam:

jazak for the info..

and the point being.. is this in defense of the claim of alimul ghaib?

:ws:

[abul_hussain]

This is a belief held by Muslims all over the world, before and after the Barelwis. Neither is it "clearly against the Qur’an and hadiths" nor is it something "created by the Barelwis," as the respected Mufti says. It is, in fact, a belief of the Deobandis, but, unfortunately, this seems to be forgotten during these debates.

Allah and His Messenger know best. Was-Salam

This is NOT TRUE. Even Abdullah Ghumari , who is Sufi and Shadhilli, refuted the claim mentioned in Burdah of Busairi and corrected the mistakes present in it.

You can see the scanned pages here
http://picasaweb.google.com/116606020423682226304/GhumariOnQasidaBusairi#

so your claim is not true and the claim that only salafis/wahabis objected on Burdah and Ilm al-Ghaib is also not true. In conclusion, This is NOT the beliefs held by Muslims all over the world rather beliefs held by Shia Rafidis, Ismailis and Barelwis.

http://lh5.ggpht.com/_ptCo_5bsTzs/S4Vn2wqEOnI/AAAAAAAAABU/a5XXDMT1G3k/s512/IMG_0005.jpg


read carefully the line where Mufti Desai says This, however does not mean that Nabi Sallallahu alaihi wa sallam possessed the knowledge of everything. which contradicts the barelwi creed.


There is another book Ghayat al-Ma`mul authored by Mufti of Madinah who refuted Ahmad Rida Khan Barelwi and his creed on Ilm al-Ghaib and he is Sharif Sayyid Ahmad ibn Ismail ibn Zain al-Abidin Barzanji al-Hussaini. This book can be purchased online , please see the post http://www.sunniforum.com/forum/showthread.php?35715-Ghayat-al-Ma-mul-fi-Ilm-al-Rasul-by-Shaykh-Barjanzi-An-incorrect-allegation/page4
http://www.aicp.org/images/stories/BookSales/ghayral-mamulthumbsmall.jpg

[xs11ax]

Wa `alaykum as-Salam

What about the line in the Burda that says that from his (Allah bless him and give him peace) knowledge is knowledge of the Tablet and Pen? The Burda is the Burda; it transcends Barelwi, Deobandi, etc. Doesn't knowledge of the Tablet and Pen encompass all the knowledge attributed to the Prophet (Allah bless him and give him peace) in that quote?

This is part of an Ask-Imam response (approved by Mufti Desai) to a question on the line in the Burda:


It is our belief that Allah Ta'ala had blessed Nabi Sallallahu alaihi wa sallam with the knowledge of the tablet and pen as stated in the couplet of the burdah and supported by the reliable commentaries you have quoted. This, however does not mean that Nabi Sallallahu alaihi wa sallam possessed the knowledge of everything. Hence, holding the belief that Nabi Sallallahu alaihi wa sallam was granted the knowledge of the tablet and pen is not tantamount to shirk as the ignorant salafi's claim. (<http://www.askimam.org/fatwa/fatwa.php?askid=2217f5ecedfce707814c65be8853a98a>)

Was-Salam

:salam:

the fatwa you posted says that the Prophet :saw: did NOT possess knowledge of everything.

[SunniSeeker]

Assalamu Alaykum,

How is the above different to what is written below?

I can't see much difference myself, but insha'Allah you can point them out.

Wassalam

[Saad]

:salam:

the fatwa you posted says that the Prophet :saw: did NOT possess knowledge of everything.

Assalam o 'alaykum,

Here is another fatwa by Mufti Desai:

http://askimam.org/fatwa/fatwa.php?askid=e2dc7f36d2947158bb8a780e7731126a

Answer:

Bareli is a name of a place in the UP area in India. Moulana Ahmed Raza Khan is from this area, hence he, his teachings and his followers, are attributed to this place. (Mutala Bareilwiyat Pg.19 Vol.1 Darul Maarif)

We disagree with some of his beliefs.

Some of the beliefs of Moulana Ahmed Raza Khan are:

1. Rasullullah (Sallallahu Alaihi Wasalam) had the knowledge of the unseen. (Nizamul Fatawa,Vol.1,Pg.177,Deoband) [1]

2. That the Aayat “He is the first and the last and, he has power over everything and knows everything”, was referring to the being of Rasullullah (Sallahallahu alaihi wasalam).

5. Rasullullah (Sallahallahu alaihi wasalam) is Omnipresent. (Haazir Naazir). (Nizaamul Fatawa Pg.195 Vol.1 Deoband)

All of the above are incorrect beliefs....

It is not proper for one to attend the functions of the Barelvi`s...

It is also very important that we make Dua that Allah Taa`la that guides them (Barelvi`s) to the straight path. Aameen

Checked and Approved by:
Mufti Ebrahim Desai
Dārul Iftā, Madrasah In῾āmiyyah

And few more:

Answer:

http://askimam.org/fatwa/fatwa.php?askid=8d47b4cb9abcd2b31dd6c1fa090e78d6

There are many other proofs that Nabi صلى الله عليه وسلم did not have knowledge of the unseen and was not omnipresent. Some proofs are:

1. The incident of accusing Sayyidatuna Aisha رضي الله تعالى عنها.
2. Sayyiduna Jabir رضي الله تعالى عنه knocked on Nabi صلى الله عليه وسلم door. Nabi صلى الله عليه وسلمasked who is there.
3. Incident of the dog under Nabi صلى الله عليه وسلم bed.
4. Nabi صلى الله عليه وسلمeating the poisoned meat in Khaibar.
5. Nabi صلى الله عليه وسلم being prevented from Umrah.
6. During the period in Hudaibiyyah the news spreading of Sayyiduna Uthman رضي الله تعالى عنهmartyrdom.
7. Before consuming anything Nabi صلى الله عليه وسلمwould ask if its sadaqah or hadiyyah.
8. Nabi صلى الله عليه وسلمgiving bay’ah to a person not knowing that he was a slave.
9. Incident of Sayyiduna Hatib ibn Abi Balta’a رضي الله عنه before conquest of Makkah.
10. The incident of doing black magic against Nabi صلى الله عليه وسلم.
11.Sayyiduna Abu Hurayrah رضي الله تعالى عنهwas lying sown in the masjid. Nabi صلى الله عليه وسلمentered and inquired does anybody know where is Abu Hurayrah?
12. Are all the dates of Khaibar like this?
13. Nabi صلى الله عليه وسلمasked Manil Qawn Manil Wafd?
14. The incident where in Nabi صلى الله عليه وسلمcalled Sayyiduna Ali رضي الله تعالى عنهAbu Turab.
15. The incident wherein in Nabi صلى الله عليه وسلمpassed by some dates and remarked had I not feared it being sadaqah I would have partaken from it.

Checked and Approved by:
Mufti Ebrahim Desai
Dārul Iftā, Madrasah In῾āmiyyah

http://askimam.org/fatwa/fatwa.php?askid=1913d3b0ed4a358a135967a07d3ed497

http://askimam.org/fatwa/fatwa.php?askid=890d4f55d0d97c826be1219e7da68dc5

http://askimam.org/fatwa/fatwa.php?askid=65aebbb67b709f15b1a9786cacacf4e0

http://askimam.org/fatwa/fatwa.php?askid=4691522581fb59d7100aca288dacda85

[insufficient]

Assalamu Alaykum,

How is the above different to what is written below?

I can't see much difference myself, but insha'Allah you can point them out.

Wassalam

:salam:

Could a knowledgeable brother or sister please comment, as to which of the specifics which Ahmad Raza Khan mentions above are not encompassed within 'knowledge of the tablet and the pen'. :jazak:

[Saad]

Assalam o 'alaykum,

1. Mufti Desai's fatwa was posted so it would be appropriate to post his other fatwa where he states that knowledge of the 5 and exact time of the Hour is restricted to Allah alone and was not given to Holy Messenger (Allah bless him and give him peace).

Mufti Desai writes,

"The 5 things mentioned in the Quraan 31:34 are known only by Allah and these were not taught to Nabi (SAW). Allah Taa'la says in the Quraan "And with him are the keys of the Ghaib (all that is hidden). None knows them but him" (6:59). Nabi(Salla Allahu alayhi wa sallam) whilst making Tafseer (commentary) of this verse remarked "The keys of the Ghaib are five, and then he read the verse 31:34. From here it is apparent that it is in regards to these exact five things that Allah Taa'la said "None knows them but Him". Such is the clarity of this verse that even a child can understand that it means, Allah and Allah alone knows them with no exception whatsoever."

Mufti Sahib further writes,

"3) The meaning of "the questioned has no more knowledge than the questionnaire" is "As you Jibrael (AS) do not when Qiyamat will take place similarly I also am unaware of its date of occurrence. Secondly, Israfeel (AS) is also unaware of when Qiyamat will take place. In fact the Hadith of Targheeb informs us that at present he is listening intently waiting for the command to blow the soor. Thirdly, the contention that if Jibrael (AS) told the truth the mushriks would think him to be God is far fetched. This incident took place toward the end of the prophet's (Salla Allahu alayhi wa sallam) life in Madinah and there was a gathering of the Muslimeen around the prophet (Salla Allahu alayhi wa sallam ), not the mushrikeen. For argument's sake, if the mushrikeen were present, when they had seen Nabi (Salla Allahu alayhi wa sallam) splitting the moon in front of their very eyes, they did not accept that he was the messenger of Allah, let alone God. Why would they believe that a man who told them that Qiyamat would take place over thousands of years away, to be God?"

http://askimam.org/fatwa/fatwa.php?askid=0a25ba209f19cc850eabb8117a9e085b

Obviously, present day traditionalists and Barelwis brethren don't agree with the above.

2. Secondly, a statement of Mulla 'Ali Qari was quoted. It should be kept in mind that Mulla 'Ali Qari was also of the view that exact time of the Hour and complete knowledge of the 5 is restricted to Allah alone as mentioned in his Sharh Mishkat and Mawdu'at al-Kabir.

He writes,

“If you ask: the Prophets and the Saints (Awliya) have indeed given much information on these five, so wherefore the restriction? I reply: the restriction is by consideration of their universals (kulliyat), not their particulars (juziyat). He Most High said ‘He revealeth unto none His ghayb, except a messenger whom He has chosen’ (72:26-7), on the basis of the istithna (exception) being muttasil (connected) as is the norm. Furthermore, what some of the Saints mentioned by way of karamah (miracle) in giving information of some of the particulars from the content of the universals of the verse, it is possible by way of mukashafa (unveiling), ilham (inspiration) or manam (dream), which are probabilistic (zanniyyat), and are not designated as certain knowledge.”

http://deoband.org/2010/04/hadith/hadith-commentary/knowledge-of-the-five/

Obviously, they don't agree with Mulla 'Ali Qari on this. According to them, every particle as well as exact time of the Hour was given to the Holy Messenger.

Beside that, he writes in Mawdu'at Kabir,


ولما جرى لام المؤمنين عائشةؓ ما جرى ورماها اهل الافك لم يكن يعلم حقيقة الامر حتى جاءه الوحى من اللّه تعالى ببرأتها وعند هؤلاء الغلاة انه عليه السلام كان يعلم الحال وانه غيرها بلا ريب واستشار الناس فى فراقها ودعا ريحانةؓ فسالها وهو يعلم الحال وقال لها ان كنت الممت بذنب ولا ريب ان الحال لهؤلاء على هذا الغلو اعتقادهم انه يكفر عنهم سيئاتهم ويدخلهم الجنة وكلما غلوا كانو اقرب اليه واجص به فهم اعصى الناس واشدهم مخالفة لسنته وهؤلأ فيهم شبه ظاهر من النصارى غلو اعلى المسيح اعظم الغلو وخالفو اشرعه ودينه اعظم المخالفة والمقصودان هؤلاء يصدقون بالاحاديث المكذوبة الصريحة ويحرفون الاحاديث الصحيحة واللّه ولى دينه فيقوم من يقوم له بحق النصيحة

"When happened the event of accusation with Sayyidah 'A'ishah (may Allah be pleased with her), mother of the believers, and the liars accused her (of adultery), he [the Holy Prophet] did not know the reality of the matter until he received revelation from Allah Most High about her innocence. But according to these extremists, the Prophet (Allah bless him and give him peace) knew the fact without a doubt, so he consulted people to leave her and called Raihanah and asked her whereas he knew the fact and said to her: “Do you confess the sin?” No doubt, the thing which motivated them to believe so is their belief that he will purge away their sins and make them enter into Jannah, as much as they will exceed the limits they will be closer to him and nearer to him. They are most disobedient of people and sternest in going against his way of life. They resemble the Christians as they committed greatest exaggeration about Christ and opposed his religion with staunchest opposition. In brief, they certify the openly forged hadiths and misinterpret the authentic ones. And, Allah is the custodian of His religion, so He sends one who fulfills the right of admonition."

(Mawdu'at al-Kabir, p.120)

http://www.sunniforum.com/forum/showthread.php?48173-Did-the-Holy-Prophet-know-the-Qur-an-before-his-birth

Also see Mullah Ali Qari wa Masala Hadhir Nadhir (http://www.4shared.com/document/uC8RL8Xi/Mullah_Ali_Qari_wa_Masala_Hadh.html) - 'Allamah Muhammad Sarfraz Khan

[Ishaaq Ahmad]

It is only natural that all the deviated sects want to put aside their differences and unite with each other against the Saved Sect. As for the People of Hadeeth, we have no interest in uniting with any other sect for political power and influence. We are just following the Prophet صلى الله عليه وسلم, let the whole world hate us and oppose us, we will never leave this path or compromise it.

[Mujib]

As-Salamu `alaykum wa rahmatullah

Is knowledge of the five part of the knowledge of the Tablet and Pen?

As for the other fatwas from AskImam, it seems there is only a difference in the definitions of `Ilm al-Ghayb and "knowledge of everything."

[Saad]

Assalam o 'alaykum,

Ahmad Rada Khan & co. and some of present day traditionalists believe that Knowledge of the 5 and exact time of the Hour was given to Holy Messenger (Allah bless him and give him peace) while this is not the opinion of Mufti Desai nor Mullah 'Ali Qari. At another place, Mulla 'Ali Qari mentions that those people are liars who say that Holy Messenger (Allah bless him and give him peace) knew the time of the Hour.

This is a huge difference. It is from the fundamentals of Din that complete knowledge of the 5 and exact time of the Hour is with Allah alone as mentioned by 'Allamah Badr al-Din 'Ayni, 'Allamah Qastallani, Shaykh al-Islam Zakariyya al-Ansari, etc. According to our mother. Sayyidah 'A'ishah, anyone who says that Holy Messenger had knowledge of the Hour is a liar!

Should we go by what our mother Sayyidah 'A'ishah said or what Ahmad Rada Khan and some of present-day traditionalists mention?

So do we agree with Mulla 'Ali Qari and Mufti Desai on knowledge of 5 and exact time of the Hour or you take the views of Ahmad Rada Khan & co?

[abul_hussain]

Barelwi scholar - M. Monawwar Ateeq Razwi who runs the blog scholarspen and scholarsink - says about the knowledge of five things

The point of contention between al-Sayyid Barzanji and Imam Ahmad Raza was the issue of the five things (ulum al-khams), a matter that scholars of the Ahl al-sunnah have always disagreed upon and to believe that the Noble Prophet (may Allah give him peace and blessings) was given knowledge of these five before his demise is the opinion of many many great ulama. It's a matter that does not warrant a fatwa of ex-communication and tadlil, which the printed version of ghayat al-ma'mal issues.


Barelwi Scholar Monawwar Ateeq Razwi makes a wild claim that "scholars of the Ahl al-sunnah have always disagreed upon" which is not true at all. There are no citations to prove his claim as usual.

But should I take the word of Barelwi Monawwar Ateeq Razvi or should I take the word of Imam Bukhari who narrated from Sayyidina Ibn `Umar (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings be upon him) said: “The keys of the Unseen are five, which no one knows except Allah: no one knows what will happen tomorrow except Allah; no one knows what is in the wombs except Allah; no one knows when it will rain except Allah; no one knows in which land he will die; and no one knows when the Hour will begin except Allah.” (Reported by Al-Bukhari)

Al-Bukhari also reported this hadith with the wording: “The keys of the Unseen are five: ‘Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn tomorrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.’ (Luqman 31: 34)”

Allah is the only One Who knows the Unseen. He Almighty says, (Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again).) (An-Naml 27: 65)


Imam Ahmad also narrated it and his wording is: "The Prophet, may Allah bless him and grant him peace, said, 'I have been given the keys of everything except for five: "Truly Allah has knowledge of the Hour..."'" He also narrated with its chain of transmission from Ibn Mas'ud, may Allah be pleased with him, that he said, "Your Prophet, may Allah bless him and grant him peace, was given the keys of everything except for five: 'Truly Allah has knowledge of the Hour...'"


Tafsir ibn Kathir : see here
http://www.islamweb.net/newlibrary/display_book.php?idfrom=1458&idto=1458&bk_no=49&ID=1491

I didn't see any difference of opinion while checking the tafsir of Ibn Kathir.


Suyuti in his Tafsir on this issue:
http://www.al-eman.com/islamlib/viewchp.asp?BID=248&CID=411




Even the Ashari website which is anti-salafi anti-wahabi website ( i think run by students of Abdullah Hariri Habashi ) has an article with quotes from classical scholars against Ilm al-Ghaib. The topic of the article is : al radd ala man za`am an Nabi ya lam al-ghaib which mean refutation of those who claim the Prophet knows knowledge of unseen



الرد على من زعم أن النبي يعلم الغيب

(1/1)

Alsunna Teacher:
رسالة في الرد على قول البعض إن الرسول يعلم كل شىء يعلمه الله

بسم الله الرحمن الرحيم


تمهيد:

من المقرر بين الموحّدين أن الله تعالى لا يشبهه خلقه بوجه من الوجوه، ومن صفاته العلمُ بكل شىء قال الله تعالى: {وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ} [سورة الأنعام/101]، فلو كان يصح لغيره تعالى العلمُ بكل شىء لم يكن لله تعالى تمدَّحٌ بوصفه نفسَه بالعلم بكل شئ، فمن يقول إن الرسول يعلم بكل شئ يعلمه الله فقد جعل الرسول مساويًا لله تعالى في صفة العلم فيكون كمن قال الرسول قادر على كل شىء، وكمن قال الرسول مريد لكل شىء، سواء قال هذا القائل إن الرسول عالم بكل شىء بإعلام الله له وقادر على كل شىء بإقدار الله له فلا مَخلَصَ له من الكفر.

والحاصل أن الله هو المنفرد بالإحاطة بالغيب علمًا، لا أحد من خلقه يحيط بالغيب علمًا، ومن اعتقد أن أحدًا غير الله يحيط بالغيب علمًا فقد كذَّب القرءان.

وقد ألف بعضٌ رسالة ذكر فيها أن الله أطلع الرسول على كل ما يعلمه بلا استثناء وهذا مصادمة للنصوص كقوله تعالى: {قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ} [سورة الأعراف/188]، وهذا غلو شبيه بغلو النصارى في قولهم: اتحد اللاهوت بالناسوت أي اتحد الله بزعمهم بالإنسان يعنون عيسى.

وكيف يعقل أن يكون الرسول أحاط علمًا بكل الأمور الخفية والظاهرة مما تعلق به علم الله تعالى، وعلم الله شامل للجائزات العقلية والمستحيلات العقلية والواجب العقلي، حتى إن الله يعلم ما سيحدث إلى ما لا نهاية له جملة وتفصيلاً.

ثم ماذا يكون ما في اللوح بالنسبة إلى ما لم يكتب فيه من معلومات الله لأن الآخرة لا نهاية لها، وفي كل زمن تحدث حادثات كثيرة، فأنفاس أهل الجنة والنعيم الذي يتجدد لهم وكذلك أنفاس أهل النار وما يتجدد لهم من الآلام إلى ما لا نهاية كل ذلك يعلمه الله سبحانه وتعالى.

وهذا القول المذكور وقع من بعض المنتسبين للبريلوية لكن نظن أن فضلاءهم لا يقولون به، والله أعلم.

الأدلة الشرعية في إبطال هذا القول

مما يَرُدُّ ذلك قولُه تعالى:{وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَا إِلاَّ هُوَ وَيَعْلَمُ} [سورة الأنعام/59]، وقوله تعالى: {عَالِمُ الْغَيْبِ وَالشَّهَادَةِ} [سورة التغابن/18]، وقد تمدَّح تبارك وتعالى بإحاطته بالغيب والشهادة علمًا، فهذا القائل إن الرسول يعلم بإعلام الله له كل شىء يعلمه الله جعله مساويًا لله في إحاطة علمه بكل شىء.

ومما يَرُدُّ ذلك أيضًا قوله تعالى: {عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا {26} إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا {27} [سورة الجن] أي أن الذي ارتضاه الله من رسول يجعل له رصدًا أي حفظة وهم الملائكة يحفظونه من بين يديه ومن خلفه من الشيطان.

وقد تبين أن الآية ليس فيها اطلاع الله الرسول على العلم بالغيب لا على الإطلاق ولا على البعض وإنما يُعلم إطلاع الله النبي والولي والمَلك على بعض الغيب من غير هذه الآية، لأن هذا مسكوت عنه بالنسبة لهذه الآية، وإنما الذي فيها أن الله لا يُطلع على جميع غيبه أحدًا من خلقه.

وقد عُلم اطلاع الله المَلك والنبي والولي على بعض الغيب من دليل ءاخر مثل قصة الخضر عليه السلام المذكورة في القرءان فإن فيها اطلاع الله خضرًا على بعض الغيب وقد أخبرنا رسول الله صلى الله عليه وسلم عن الخضر أنه قال لموسى: "يا موسى ما نقص علمي وعلمك من علم الله إلا مثل ما نقص هذا العصفور بمنقاره من البحر" رواه البخاري، وأحاديث أخرى كالحديث الذي فيه إخباره عليه الصلاة والسلام بأن أمته ستفتح بعض البلاد.

ومن الغلط القبيح استدلال بعض الناس على اطلاع الولي على بعض الغيب بالآية السابقة {عَالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا {26} إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ {27} [سورة الجن] حيث قال: لما أثبت اطلاع الرسول عُلم بطريق التَّبَع اطلاع أولياء أمته على الغيب، وهذا منشؤه ظنهم أن "إلا" هنا استثنائية، بل "إلا" في هذه الآية كإلا التي في قوله تعالى:{لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ {22} إِلاَّ مَن تَوَلَّى وَكَفَرَ {23} فَيُعَذِّبُهُ اللهُ الْعَذَابَ الْأَكْبَرَ {24} [سورة الغاشية] كما قال اللغوي الثعالبي وغيره، فلا يصح كونها هنا بمعنى الاستثناء لفساد المعنى على ذلك لأنه يكون المعنى أن الرسول صلى الله عليه وسلم مسيطر على الكفار.

والمعنى المراد أن الرسول صلى الله عليه وسلم ليس مسيطرًا عليهم لكن الله يعذب أولئك الكفار العذاب الأكبر لكفرهم، لكن هؤلاء الغلاة في هذه الآية لا يَدَّعون أنها استثنائية فكيف جعلوها في تلك الآية استثنائية؟!.

والتفسير السديد للآية {إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ} [سورة الجن/27] أن يقال: الله تعالى عالم الغيب والشهادة فلا يطلع على جميع غيبه أحدًا من خلقه لكن من ارتضى من رسول يجعل له رصدًا، فإلا هنا ليست استثنائية بل هي بمعنى "لكن"، فليس معناها أن الله تعالى يظهر على غيبه من ارتضى من رسول.

فيُفهم من الآية أن علم الغيب جميعِه خاصٌّ بالله تعالى فلا يتطرَّق إليه الاستثناء، فتكون الإضافة في قوله {عَلَى غَيْبِهِ أَحَدًا} {26} للعموم والشمول على مقتضى قول النحويين والأصوليين ان المفرد المضاف للعموم، فيكون معنى {غَيْبِهِ} {26} أي جميع غيبه، وليس المعنى أن الله يُطلِع على جميع غيبه من ارتضى من رسول.

قال الإمام الفقيه المحدث الأصولي بدر الدين الزركشي في البرهان ما نصه: "وتُقَدَّر - يعني "إلا" بـ "لكن" كقوله تعالى: {لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ} {22} {إِلاَّ مَن تَوَلَّى وَكَفَرَ} {23} [سورة الغاشية] و{قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ اجرٍ إِلاَّ مَن شَاء} [سورة الفرقان/57] وقوله: {إِلاَّ الَّذِينَ ءامَنُواْ} [سورة الإنشقاق/25] في سورة الإنشقاق و{إِلاَّ مَن تَوَلَّى وَكَفَرَ}[سورة الغاشية/23] في ءاخر الغاشية، وكذلك:{إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ} [سورة الجن/27]، ودخول الفاء في دليل انقطاعه ولو كان متصلاً لتم الكلام عند قوله:{رسولٍ} " اهـ.

وقال اللغوي علي بن محمد الهروي في باب مواضع "إلا" أنها تكون بمعنى لكن ما نصه: "وقوله: {فَلا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا} {26} {إِلاَّ مَنِ ارْتَضَى مِن رَّسُولٍ فَإِنَّهُ يَسْلُكُ}{27} معناه: لكن من ارتضى من رسول فإنه يسلك" اهـ.

وقال المفسر اللغوي أبو حيان ما نصه: "قال ابن عباس: {إِلاَّ} بمعنى لكن فجعله استثناء منقطعًا" اهـ.

وقال المفسر السمين الحلبي ما نصه: "قوله: {إِلاَّ مَنِ ارْتَضَى}{27} يجوز أن يكون منقطعًا أي: لكن من ارتضاه فإنه يُظهره على ما يشاء من غيبه بالوحي" اهـ.

وذهب بعض المفسرين مذهبًا غير هذا فقالوا: إن الرسول يُظهره الله على بعض الغيب، فجعلوا "إلا" هنا على معناها الذي هو الأكثر استعمالا وهو أن تكون للاستثناء المعهود، لكنهم لم يقولوا بذاك القول الفاسد.

فعقيدة أهل السنة أن الله تعالى منفرد بخلق الاجسام والأعراض كلها من حركة وسكون وتنفس ولمحة وطرفة وغير ذلك، وأن من نسب خلق شىء من ذلك إلى غيره استقلالا يكون كافرًا لرده قوله تعالى: {اللهُ خَالِقُ كُلِّ شَىْءٍ }[سورة الزمر/62].

قال الحافظ الفقيه اللغوي محمد مرتضى الزبيدي الحنفي في شرح الإحياء ما نصه: "لم يتوقف علماء ما وراء النهر في تكفير المعتزلة" اهـ لأجل إثباتهم للعبد التأثير أي على هذا الوجه أي على وجه الخلق والإبراز من العدم إلى الوجود.

وقال الإمام المُقَدَّم من الأشاعرة أبو منصور البغدادي: "أصحابنا أجمعوا على تكفير المعتزلة" اهـ، وذلك في كتابه "تفسير الأسماء والصفات" وفي كتابه "الإمامة". وقوله: "أصحابنا" يعني به الأشاعرة والشافعية لأنه رأس كبير في الأشاعرة الشافعية.

فكما أن من أنكر انفراد الله بخلق كل شىء مخالف لهذه الآية كذلك الذي ينكر انفراد الله بالعلم بكل شىء يكون مخالفًا لقوله تعالى: {وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ} [سورة البقرة/29].

ومن قال إن أحدًا غيرَ الله يعلم بكل شىء فقد ساوى بين الله وبين ذلك المخلوق. فقول بعض الناس: إن الرسول يعلم كل الغيب أي يعلم جميع ما يعلم الله من طريق عطاء الله فقد ساوى بين الله تعالى وبين الرسول والعياذ بالله تعالى.

ويرد هذ العقيدة قول الإمام الجليل أبي جعفر الطحاوي الحنفي في عقيدته التي سماها "عقيدة أهل السنة والجماعة" ما نصه: "وأصل القدر سرُّ الله تعالى في خلقه لم يَطَّلع على ذلك مَلَك مقرب ولا نبي مرسل، والتعمق والنظر في ذلك ذَريعة الخِذلان وسُلَّم الحرمان ودرجة الطغيان" اهـ.

قال شارح الطحاوية الشيخ سراج الدين أبو الصفا عمر بن إسحاق الحنفي الهندي ما نصه: "القدر هو جعل كل شىء على ما هو عليه من خير وشر، حسن وقبيح، حكمة وسَفه، وبيان ما يقع عليه كل شىء من زمان ومكان وما له من ثواب وهو تأويل الحكمة، والحكمة أن يجعل كل شىء على ما هو عليه، ويُقدِّر كل شىء على ما هو الأولى به قال الله تعالى: {إِنَّا كُلَّ شَىْءٍ خَلَقْنَاهُ بِقَدَرٍ} [سورة القمر/49]، وعقول البشر قاصرة عن الإحاطة بكُنه الحكمة الإلهية، والأبصار حاسرة عن إدراك الأسرار الربانية فيكون القدر من الغيب الذي استأثر الله تعالى بعلمه وجعل سره مكتومًا عن خلقه، فيكون التعمق فيه وسيلة الخذلان لأن التعمق في طلب الوقوف على الحكمة التي كتمها الله تعالى عن خلقه ينشأ عن الإنكار والارتياب وهو من صفات أهل النفاق، والمناظرة فيه تُفضي الى المنازعة في أحكام الربوبية، فيكون مبدأ التعمق ذريعة الخذلان، والمخذول هو الذي مُنع بسبب خلافه عن النُّصرة والظفر بالحق، ثم باستمراره على الخلاف يكون سُلمًا للحرمان، ثم إذا أكمل ينتهي إلى درجة الطغيان وهو المجاوزة عن الحد المجعول للعبد إلى المنازعة في أحكام الربوبية" اهـ.

قلنا: أورد الطحاوي رحمه الله تعالى ما أورد مبالغة في الإخبار عن كون علم القدر مكتومًا عن الخلائق أجمعين، لأن الله تعالى قال في كتابه {قُل لا يَعْلَمُ مَن فِي السَّمَوَاتِ وَالأَرْضِ الْغَيْبَ إِلاَّ اللهُ} [سورة النمل/65]، والغيب في هذه الآية أُريد به جميع الغيب، والغيب هو ما غاب عن حس الخلق فما غاب عن حس الخلق لا يعلم جميعه إلا الله، ولا يُطلع الله على ذلك نبيًّا ولا مَلكًا، إنما يطلع على بعض الغيب من شاء من عباده من ملائكة وأنبياء وأولياء من الإنس والجن.

ويخالف ذلك أيضًا قولَه تعالى: {قُلْ مَا كُنتُ بِدْعًا مِّنْ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلا بِكُمْ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ} [سورة الأحقاف/9] فإذا كان الرسول صلى الله عليه وسلم بنص هذه الآية لا يعلم جميع تفاصيل ما يفعله الله به وبأمته فكيف يتجرأ متجرئ على قول: إن الرسول يعلم بكل شىء يعلمه الله؟.

وروى البخاري في الجامع حديثًا بمعنى هذه الآية ورد في شأن عثمان بن مظعون.

فقائل هذه المقالة قد غلا الغلو الذي نهى الله ورسوله عنه، قال الله تعالى: {قُلْ يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ} [سورة المائدة/77]، وقال النبي صلى الله عليه وسلم: "إياكم والغلوَّ في الدين، فإنه أهلك من كان قبلكم الغلو في الدين" رواه ابن حبان وغيره.

وقد صح أن الرسول صلى الله عليه وسلم قال: "لا ترفعوني فوق منزلتي"، والغلو هو الزيادة عن الحد المأمور به، فقد أمرنا أن نعظم الأنبياء لكن لا يجوز أن نرفعهم فوق منزلتهم كوصفهم بصفات الربوبية.

ومما يرد مقالتهم هذه قوله تعالى {وَمِنْ أَهْلِ الْمَدِينَةِ مَرَدُواْ عَلَى النِّفَاقِ لاَ تَعْلَمُهُمْ نَحْنُ نَعْلَمُهُمْ} [سورة التوبة/101]، وما رواه ابن ماجه عن الرُّبيع بنت مُعَوِّذ أن النبي صلى الله عليه وسلم دخل عليها صبيحة عرسها وعندها جاريتان يتغنيان وتقولان: "وفينا نبي يعلم ما في غد"، فقال: "أما هذا فلا تقولوه، ما يعلم ما في غدِ إلا الله".

ويرده أيضًا ما رواه البخاري في الجامع من حديث أبي هريرة قال: قال رسول الله صلى الله عليه وسلم: "إنكم محشورون الى الله حُفَاةً عُرَاةً غُرلا {كَمَا بَدَأْنَا أَوَّلَ خَلْقٍ نُّعِيدُهُ} {104} الآية، وإن أول الخلائق يُكسَى يوم القيامة إبراهيم الخليل، وإنه سَيُجَاء برجال من أمتي فيؤخذ بهم ذات الشمال فأقول: يا رب أصحابي فيقول الله: إنك لا تدري ما أحدثوا بعدك، فأقول كما قال العبد الصالح:{وكنتُ عليهم شهيدًا} إلى قوله: {الْحَكِيمِ}، قال: فيقال: إنهم لم يزالوا مرتدين على أعقابهم".

وزاد في رواية سعيد بن المسيَّب عن أبي هريرة أيضًا: "فيقول: إنك لا علم لك بما أحدثوا بعدك، فيقال: إنهم قد بدلوا بعدك، فأقول: سُحقًا سُحقًا".

ومن أعجب ما ظهر من هؤلاء الغلاة لمَّا قيل لأحدهم: كيف تقول الرسول يعلم كل شىء يعلمه الله وقد أرسل سبعين من أصحابه الى قبيلة ليعلموهم الدين فاعترضتهم بعض القبائل فحصدوهم، فلو كان يعلم أنه يحصل لهم هذا هل كان يُرسلهم؟ فقال: نعم يرسلهم مع علمه بذلك، والحديث رواه البخاري وغيره.

فبعد هذا كيف ساغ لهؤلاء الغالين أن يقولوا: إن الرسول عليه الصلاة والسلام يعلم كل ما يعلمه الله من طريق العطاء ولا نقول من طريق الذات!!.

ومثل هذا الغالي في شدة الغلو رجل كان يَدَّعي أنه شيخُ أربع طُرق قال: الرسول هو المراد بهذه الآية {هُوَ الأَوَّلُ وَالآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ} [سورة الحديد/3]، وهذا من أكفر الكفر لأنه جعل الرسول الذي هو خلقٌ من خلق الله تعالى أزليًّا أبديًّا، لأن الأول في الآية معناه الذي ليس لوجوده بداية، وهو الله تعالى بصفاته فقط.

Alsunna Teacher:
الخاتمة

أما قول بعضٍ من هؤلاء: إن الرسول علمُهُ يشمل ما في اللوح المحفوظ كله ويزيد عليه فيُرَدُّ عليه: بأن ارتداد هؤلاء الذين كانوا من أصحابه في الدنيا مقرر في اللوح المحفوظ والرسول صلى الله عليه وسلم خفي عليه ذلك ولم يعلم به، فكيف تجرأوا على دعوى أن الرسول يعلم على وجه الإحاطة بكل ما في اللوح المحفوظ؟!. فقول هؤلاء من أشنع الغلو لأنهم ساووا الرسول بالله تعالى.

قال الحافظ السيوطي في "الخصائص الكبرى" ما نصه: "وأخرج أحمد والطبراني بسند صحيح عن ابن عمر عن النبي صلى الله عليه وسلم قال: "أوتيتُ مفاتيح كل شىء إلا الخمس {إِنَّ اللهَ عِندَهُ عِلْمُ السَّاعَةِ} [سورة لقمان/34] الآية" اهـ.

وقال: "وأخرج أحمد وأبو يعلى عن ابن مسعود قال: أُوتي نبيكم صلى الله عليه وسلم مفاتيح كل شىء غير الخمس {إِنَّ اللهَ عِندَهُ عِلْمُ السَّاعَةِ} الآية" اهـ.

يقال لهم: هذا دليل أهل الحق فهل عندكم من جواب؟ ألا يكفي هؤلاء أن يقفوا عند معتقد أهل السنة أن الرسول صلى الله عليه وسلم أفضل خلق الله، ولو أضافوا الى ذلك أنه أعلم خلق الله تعالى لم يكن بذلك بأس، لكنهم لم يكتفوا بذلك بل ساووه بالله، تعالى الله عن ذلك.

والله نسألُ أن يحفظنا من الفتن إنه على كل شىء قدير، والحمد لله رب العالمين، وصلى الله وسلَّم على سيدنا محمد وعلى ءاله وصحبه الطيبين الطاهرين



Even Habib Ali Jifri admired by many barelwis and Habib Ali Jifri also admires Ahmad Raza Khan Sahib says that NO ONE KNOWS GHAIB MUTLAB in this youtube video clip but gives part of unseen to anyone.

http://www.youtube.com/watch?v=lY0D-oEnbtU&feature=related

I am not aware of Jifri's latest opinion on Ilm al-Ghayb if he has concurred with Barelwi opinion on Ilm al -Ghaib or not.