`ilm al-saa`at [Mawlana Soofi Saheb & Tullab]

[salman]

salamu `alaykum wa rahmatullah

I was doing my daily stipulated reading of Imam Sawi's Hashiyat `ala Tafsir al-Jalalayn and underneath verse 33:63 wherein Allah Most High states, "They ask you concerning the hour," Imam Sawi states:

- "...and our Prophet (Allah bless him him and grant him peace) did not leave this world until Allah informed him of all the unseen (`ala jami` al-mughibaat) and from it the [knowledge of the] Hour (jumlatiha al-saa`at), but he was commanded to conceal it." (Vol 3, pg: 489 ed. al-Maktaba al-Asriyyat)

I know other scholars said the above also - including many of the muta'akhirin - such as Imam Bajuri, and Ibn `Allan relates this opinion in his commentary Dalil al-Falihin Sharh Riyadh al-Salihin (Vol 1, Pg: 160. `Ilmiyya Ed. 1995). However, Shaykh Muhammad Ya`qoubi's recent statement and the above kind of pushed me to ask this question.

Basically whether [1] Is this is valid opinion or aberrant? [2] Would holding this opinion be considered a bida` or is there room for allowance? [3] Those who state this would argue that authentic narrations establish this as established both `aqlan and naqlan and that the khabar wahid is admissible in furu` al-`aqa'id such as issues of prophetology. As Sh. Nuh said, "The texts from the Qur’an and hadith about the Prophet’s not knowing things (Allah bless him and give him peace) do indeed bear the possible interpretation that they refer to an earlier part of his life before Allah revealed to him the vast knowledge attested to by other rigorously authenticated texts, so they are invalid as evidence for the limitariness of the prophetic knowledge..." Is this argument sound or not?

I ma not looking for counter arguments per se but specific answers to the above. I myself am more convinced of the majority opinion but as a student who comes across this questions naturally arise.

Wasalam
Salman

PS: Sidi Abu Hajira, is there any way to send detailed questions to Mufti Ebrahim via fax?

[Muawiyah]

Al-Sawi (d. 1241/1825)

[salman]

Al-Sawi (d. 1241/1825)

salamu `alaykum

The first person I have seen mentioning the above as a possibility was Imam Razi (d: 606/1209) in his exegesis:

{على غيبه } ليس فيه صيغة عموم فيكفي في العمل بمقتضاه أن لا يظهر تعالى خلقه
على غيب واحد من غيوبه فنحمله على وقت وقوع القيامة فيكون المراد من الآية
أنه تعالى لا يظهر هذا الغيب لأحد فلا يبقى في الآية دلالة على أنه لا يظهر شيئا
من الغيوب لأحد، والذي يؤكد هذا التأويل أنه تعالى إنما ذكر هذه الآية عقيب
قوله: {إن أدرى أقريب ما توعدون أم يجعل له ربى أمدا } (الجن: 25) يعني لا
أدري وقت وقوع القيامة، ثم قال بعده: {عـالم الغيب فلا يظهر على غيبه أحدا }
أي وقت وقوع القيامة من الغيب الذي لا يظهره الله لأحد، وبالجملة فقوله: {على
غيبه } لفظ مفرد مضاف، فيكفي في العمل به حمله على غيب واحد، فأما العموم
فليس في اللفظ دلالة عليه.

فإن قيل: فإذا حملتم ذلك على القيامة فكيف قال: {إلا من ارتضى من رسول } مع
أنه لا يظهر هذا الغيب لأحد من رسله؟ قلنا: بل يظهره عند القرب من إقامة
القيامة، وكيف لا وقد قال: {ويوم تشقق السماء بالغمـام ونزل الملـائكة
تنزيلا } (الفرقان: 25) ولا شك أن الملائكة
يعلمون في ذلك الوقت قيام القيامة، وأيضا يحتمل أن يكون هذا الاستثناء
منقطعا، كأنه قال: عالم الغيب فلا يظهر على غيبه المخصوص وهو قيام القيامة
أحدا، ثم قال بعده: لكن من ارتضى من رسول: {فإنه يسلك من بين يديه ومن خلفه
} حفظة يحفظونه من شر مردة الإنس والجن، لأنه تعالى إنما ذكر هذا الكلام جوابا
لسؤال من سأله عن وقت وقوع القيامة على سبيل الاستهزاء به، والاستحقار
لدينه ومقالته.

واعلم أنه لا بد من القطع بأنه ليس مراد الله من هذه الآية أن لا يطلع أحدا
على شيء من المغيبات إلا الرسل، والذي يدل عليه وجوه

[...]

And, Imam Suyuti mentions the difference explicitly also in his Khasa'is.

Wasalam
Salman

[Saad]

Muhaqqiq Allamah Sarfraz Khan Safdar has mentioned that Tafsir of Sawi is not reliable at all. He was "half-baked Shia". Same is the case with Ruh-ul-Bayan , Baijuri, Usmawi and other tasafirs of few Sufi who entered false beliefs in their tafsirs which are contrary to qat'i ayaats of the Quran and mutawattir ahadith, and belief of the Sahaba.

[Husain]

The first person I have seen mentioning the above as a possibility was Imam Razi (d: 606/1209) in his exegesis:

And, Imam Suyuti mentions the difference explicitly also in his Khasa'is.

Where in the quote from Imam Razi does it state Nabi has knowledge of the five?
or the possibility of it?

[Saad]

Where in the quote from Imam Razi does it state Nabi has knowledge of the five?
or the possibility of it?

Mufti Sahib this is what Imam Razi (may Allah have mercy on him) and Khatib Sharbainaini (may Allah have mercy on him) says:

فان قيل اليس انه صلى الله عليه وسلم قال بعثت انا والساعة كهاتين فكان عالما بقرب
وقوع القيامه فكيفقال هٰهنا لا ادرى اقريب ام بعيد اجيب بان المراد بقرب وقوعه هو ان ما بقى من الدنيا اقل مما انقضى فهذه القدر من القرب معلوم فاما معرفة مقدار القرب فغير معلوم

Basically, Holy Prophet (may Allah him and give him peace) knows that the remaining life of the World is shorter than what has passed but doesnt know the exact amount of time.]

[Tafsir Kabir, 8:343; Siraj al-Munir,4:408]

And Imam Razi also says:

- قل انما علمها عنداللّه لا يتبين لكم فانا للّه اخفاها لحكمه

Allah has kept hidden the knowledge of Qiyamat from Holy Prophet and there is hikmah behind it.

[Tafsir Kabir, 6:537]

And Imam Razi says:

المراد ان العلم بلوقوع غير العلم بوقت الوقوع فا لعلم الاول حاصل عندى وهو كاف فى الانزار والتحذير واما العلم الثانى فليس الا لله ولا حاجة فى كونى نذيرامبينًا اليه

Holy Prophet doesn't have the knowledge of waquh of Qiyamat.

[Tafsir Kabir, 8:191]

[tazkiyyah]

Khanbaba..Are you a salafi?

What happened to istihsaan..isharat an nass...ibarat an nass...dalalat an nass etc etc
We are ahnaaf...ahl ar ra'ee...We deduce from the texts using logical principles often.
We use the books of the ahnaaf..
We are not wahhabi/ahlul hadeeth
Bring the words of the fuqaha...
Thank you!

[Saad]

Khanbaba..Are you a salafi?
We are ahnaaf...ahl ar ra'ee...We deduce from the texts using logical principles often.
We use the books of the ahnaaf..
We are not wahhabi/ahlul hadeeth
Bring the words of the fuqaha...
Thank you!

1. Ahl al-Rai? First of all you didn't read the word Qiyas and Salaf up there?

2. And secondly, there is no Qiyas in matters of 'aqaid, only qat'i ayats of the Quran and mutawatir ahadith or Ijma and not new views of someone of 19th or 21st century.

3. And please stop running around and abussing the word "Wahhabi", its getting old.

4. So you would rather follow a non-Masum over the words of the Quran and Prophet ? When Quran says Prophet doesn't have the knowledge of these 5 things, and Prophet Himself said it, but some people are still not satisfied.

[salman]

salamu `alaykum

Guys, my questions were very specific. I did not want to engage in a tit-for-tat argumentation. Those who are arguing about proofs and all, please refer to my question [3] regarding the khabar wahid being admissible in furu` al-aqa'id. This is why I specified "Mawlana Soofi Saheb and Tullab" because others seem to just simplify the issue too much and see it as black and white without really knowing how proofs work or dont work.

Lastly, please address the scholars with respect. People expect others to call Mawlana Sarfraz muhaqqiq al-`asr but refer to Imam Bajuri, an expert in `aqida and the Shaykh al-Azhar of his time, as "some Sufi". Please, let's have some adab for *all* the scholars.

Where in the quote from Imam Razi does it state Nabi has knowledge of the five?
or the possibility of it?

Sidi, I did not state that Imam al-Razi's quote said "knowledge of the five" but "knowledge of the time of the hour". If the word ghayb in the singular refers to the time of the hour, as Imam Razi relates as an opinion, then does not the verse state that it could be revealed to a prophet? I never said this was Imam Razi's *own* opinion as you can note.

But, Imam Suyuti did explicitly mention that some said this, no? As did many others. I am sure, sidi, you know of dozens of other scholars who stated the above.

Jazakallah
Wasalam
Salman

[faqir]

as-salamu 'alaikum

Sh. Abdullah al-Ghumari [RH] has a discussion on that particular hadith and he quotes numerous scholars who mentioned the view that he [sallallahu alayhi wa sallam] did have knowledge of the five.... In his epistle he refers to scholars like Imam as-Suyuti who acknowledged this difference of opinion without condemnation.

Knowledge of the Five

Sh. Muhammad al-Ya'qoubi on Knowledge of the Hour

*********** = y a n a b i . com

By the way, remember me in your du'as tonight - PLEASE!

was-salam