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<h1><strong>𝗣𝗮𝗿𝘁 𝟭 - 𝗦𝗰𝗵𝗼𝗹𝗮𝗿𝘀 𝘁𝗵𝗮𝘁 𝘀𝘁𝗮𝘁𝗲𝗱 𝘁𝗵𝗲 𝗕𝗲𝗹𝗼𝘃𝗲𝗱 𝗣𝗿𝗼𝗽𝗵𝗲𝘁 ﷺ 𝘄𝗮𝘀 𝗴𝗶𝘃𝗲𝗻 𝘁𝗵𝗲 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗳𝗶𝘃𝗲 𝘂𝗻𝘀𝗲𝗲𝗻 𝗺𝗮𝘁𝘁𝗲𝗿𝘀 - 𝗚𝗵𝘂𝘆𝘂𝗯 𝗞𝗵𝗮𝗺𝘀𝗮</strong></h1>
<p>
The position of Ahlus Sunnah Wa'l Jama'ah is that whatever knowledge the beloved prophet ﷺ knows is all from the Bestowal of Allah ﷻ and not of his own independent self. Neither is the Knowledge of the beloved prophet ﷺ all encompassing and comprehensive as the Knowledge of Allah ﷻ. Kul (complete) knowledge is for Allah ﷻ and Ba`AD (some) is for The Prophet's عليهم السلام and the righteous awliya of Allah through the Bestowal of Allah ﷻ. As Allah the Exalted ﷻ States:<br><br>

وَمَا كَانَ اللّٰهُ لِيُطۡلِعَكُمۡ عَلَى الۡغَيۡبِ وَ لٰكِنَّ اللّٰهَ يَجۡتَبِىۡ مِنۡ رُّسُلِهٖ مَنۡ يَّشَآءُ​
<br><br>
"Nor would Allāh reveal to you the unseen. But [instead], Allāh chooses of His messengers whom He wills"
<br>
<strong>(Surah Al-Imran Verse 179)</strong>
<br><br>
And

عٰلِمُ الۡغَيۡبِ فَلَا يُظۡهِرُ عَلٰى غَيۡبِهٖۤ أَحَدًا اِلَّا مَنِ ارۡتَضٰى مِنۡ رَّسُوۡلٍ
<br><br>
"He is the Knower of the unseen, and He does not disclose His unseen to anyone except whom He has approved of messengers."
<br>
<strong>[Surah Al-Jinn 26-27]</strong>
<br><br>
While also noting this Ba`AD (some) knowledge of the beloved prophet ﷺ is still incomprehensible by the creation as this knowledge is bestowed by Allah ﷻ to his beloved Prophet ﷺ so he Alone knows the amount of knowledge that the Beloved prophet ﷺ holds. But from Countless authentic narrations a certain understanding can be attained that this knowledge covers the events from the beginning of the Khalq (creation) till the time of Judgement day where the blessed Ummah will enter Jannah.<br><br>

There is an Ikhtilaaf (difference of opinion) whether the five (`Uluum al-Khamsa) are included in the Ba`aD or not. This is what will be discussed and presented below of some of the scholars who held this accepted position along with some of their valid proofs. 
</p><br>
<p><strong>𝟭) 𝗜𝗺𝗮𝗺 𝗕𝗮𝗱𝗿 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-'𝗔𝘆𝗻𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝘀:
</strong><br><br>
قال: فمن ادعى علم شىء منها غير مسندة إلى رسول الله يَة كان كاذباً في دعواه<br><br>

“Anybody who claims to have knowledge of any of these Five without Allah’s Prophet’s (ﷺ) informing him on it is a liar in his claim.” <br><br>

►Imam Badr al-Din al-'Ayni رحمه الله in Umdat al-Qari Sharha Al-Bukhari, Kitab-al-Emaan,Idarat-ut-Taba’at-al-Muniriyya , Vol 1, Page 290<br><br>

This statements outlines the position that the Beloved prophet ﷺ was aware of the five, but if anyone other than the beloved prophet ﷺ were to claim that they also know these independently without the attribution or mention of the fact that the Beloved prophet ﷺ has informed them of this news then they will be false in their claim. As only those whom Allah ﷻ teaches can know, it is not something that can be known by own rational reasoning and intellect and undoubtedly all knowledge is distributed by the means and virtue of the beloved prophet ﷺ. <br><br>

This statements is mentioned by many Great scholars all which will be mentioned below in the references to their respected great works. </p><br><br>

<p><strong>𝟮𝗮) 𝗜𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗔𝗹-𝗔𝘀𝗾𝗮𝗹𝗮𝗻𝗶 رحمه الله:</strong><br><br>

قال في " فتح الباري " في التفسير في باب (ويسألُونَكَ عَنِ الرُّوحِ ) [الإسراء: ٨٥] ما : نصه: وقال بعضهم ليس في الآية دلالة على أن الله تعالى لم يطلع نبيه على حقيقة الروح، بل يحتمل أن يكون أطلعه ولم يأمره أن يطلعهم وقد قالوا في علم الساعة نحو ذلك. 
<br><br>
In "Fath al-Bari," in the interpretation regarding the chapter (And they ask you about the soul) [Quran 17:85], it is stated: Some have argued that there is no indication in the verse that Allah Almighty did not inform His Prophet (ﷺ) of the true nature of the soul. Instead, it is possible that He informed him but did not command him to disclose it to others. They have expressed similar views regarding knowledge of the Hour.
 </p><br><br>
<p><strong>𝟮𝗯) 𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝗱:</strong><br><br>

فن ادعى علم شىء منها غير مسندة إلى رسول الله صلى الله عليه وسلم كان كاذبا في دعواه. 
<br><br>
“Anybody who claims to have knowledge of any of these Five without Allah’s Prophet’s (ﷺ) informing him on it is a liar in his claim.”
<br><br>
- Al-Fath al-Bari, Commentary on Sahih al-Bukhari, by Imam Asqalani, Volume 1, Page 151.
<br><br>
الفتح الباری شرح صحیح البخاری، امام عسقلانی، ج1، ص151
</p><br><br>
<p><strong>𝟯𝗮)𝗧𝗵𝗲 𝗠𝘂𝗷𝗮𝗱𝗶𝗱 𝗼𝗳 𝘁𝗵𝗲 9𝘁𝗵 𝗜𝘀𝗹𝗮𝗺𝗶𝗰 𝗰𝗲𝗻𝘁𝘂𝗿𝘆 𝗔𝗹-𝗛𝗮𝗳𝗶𝘇 𝗜𝗺𝗮𝗺 𝗝𝗮𝗹𝗮𝗹 𝘂𝗱-𝗗𝗶𝗻 𝗮𝘀-𝗦𝘂𝘆𝘂𝘁𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝘀 𝗶𝗻 "𝗔𝗹-𝗞𝗵𝗮𝘀𝗮'𝗶𝘀 𝗔𝗹-𝗞𝘂𝗯𝗿𝗮 :</strong><br><br>

قال الحافظ السيوطي في الخصائص الكبرى : 
<br><br>
وقال أيضاً بعد هذا بعد إيراده حديث ابن عمر: أوتيت مفاتيح كل شيء إلا الخمس، ولأثر ابن مسعود [۲١۱] أوتي نبيكم مفاتيح كل شيء غير الخمس، ما نصه: فصل:<br>
ذهب بعضهم الى أنه صلى الله عليه وسلم أوتي علم الخمس أيضا وعلم وقت الساعة والروح وأنه أمر بكتم ذلك. اهـ وبه جزم كثير من المتأخرين .<br><br>

He also said, after mentioning the hadith of Ibn Umar: "I have been given the keys to everything except the five," and according to the narration of Ibn Mas'ud, "Your Prophet has been given the keys to everything except the five."<br><br>

"Some of them (scholars) held that He Prophet, peace and blessings be upon him, was also given knowledge of the five things and knowledge of the time of the Hour and the soul, and he was commanded to keep this information concealed. Many later scholars have affirmed this belief."<br><br>

(Sharh al-Sudur, p. 319, and al-Khasais al-Kubra, Vol. 2, p. 335, by Imam Suyuti)
</p><br><br>
<p><strong>𝟯𝗯)𝗮𝗹𝘀𝗼 𝗶𝗻 𝗛𝗶𝘀 𝘄𝗼𝗿𝗸 𝗮𝗹-𝗞𝗵𝗮𝘀𝗮𝗶𝘀 𝗮𝗹-𝗞𝘂𝗯𝗿𝗮 𝗵𝗲 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱:<br><br>

And his nation was presented to him, all of them, until he saw them, and what would happen in his nation was presented to him until the Hour comes. <br><br>

وفي (رالخصائص الكبرى) للسيوطي في خصائصه قال:
<br><br>
وعرض أمتي عليه بأسرهم حتى رآهم وعرض عليه ما هو كائن في أمته حتى تقوم الساعة، انتهى.
 <br><br>

 [Khasa’is al-Kubra, Vol 2, Page 292]</p><br><br>

<p><strong>𝟯𝗰)𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝗮𝗶𝗱 𝗶𝗻 𝗵𝗶𝘀 𝗞𝗵𝗮𝘀𝗮’𝗶𝘀 𝗮𝗹-𝗞𝘂𝗯𝗿𝗮:</strong><br><br>

 "What he was granted is that he, peace be upon him, was specifically associated with victory through terror a month ahead of him and a month behind him. He was granted the comprehensive meanings of words, the keys to the treasures of the earth, and knowledge of everything except the five, and it was also said, the five and the soul included (in what was granted to him ﷺ)."<br><br>

وقال السيوطى خصائصه الكبرى " مانصه بأن اختصاصه ﷺ بالنصر بالرعب مسيرة شهر أمامه وشهر خلفه وإتيانه جوامع الكلم ومفاتيح خزائن الأرض وعلم كل شيء إلا الخمس قيل وخمس أيضاً والروح.
</p><br><br>
<p><strong>𝟯𝗱)𝗧𝗵𝗲 𝗚𝗿𝗲𝗮𝘁 𝗜𝗺𝗮𝗺 𝗦𝘂𝘆𝘂𝘁𝗶 رحمه الله, 𝗶𝗻 𝗵𝗶𝘀 𝗯𝗼𝗼𝗸 𝗥𝗮𝘂𝗱𝗵 𝗮𝗻-𝗡𝗮𝗱𝗵𝗲𝗲𝗿, 𝘁𝗵𝗲 𝗲𝘅𝗽𝗼𝘀𝗶𝘁𝗶𝗼𝗻 𝗼𝗳 𝗝𝗮𝗺𝗶 𝗮𝘀-𝗦𝗮𝗴𝗵𝗲𝗲𝗿 𝘄𝗿𝗶𝘁𝗲𝘀 𝗼𝗻 𝘁𝗵𝗶𝘀 𝗛𝗮𝗱𝗲𝗲𝘁𝗵:</strong><br><br>

اما قوله صلى اﷲ تعالى عليه وسلم الا هوا فسر بانه لا يعلمها احد بذاتة ومن ذاته الا هوا لكن قد تعلم باعلام اﷲ تعالى فان ثمه من يعلمها وقد وجدنا ذالك لغير واحد كما راينا جماعة علموا متي يموتون و علموا مافي الارحام حال حمل المراة و قبله
<br><br>
“So far as His (peace and blessings of Allah be upon him) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery.” [Raudh-un-Nadheer Sharah Al-Jami’us Sagheer]</p><br>

<p><strong>𝟰𝗮) 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 رحمه الله  𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

فمن ادعى علم شئ منه هذه الأمور كان في دعواه كاذبا إلا أن يسند ذلك إل رسول بطريق تفيد العلم القطعي. 
<br><br>
Whoever claims to have knowledge of any of these matters is a liar in his claim, Except he attributes it to a Messenger in a way that benefits definitive knowledge.
<br><br>
Reference:<br><br>

►Al-Mufhim lima Ashkala min Kitab Talkhis Muslim - Abul-Abbas al-Qurtubi Volume 1 Page 156<br><br>

المفہم شرح صحیح المسلم  امام قرطبی، ج1،ص156
</p><br><br>
<p><strong>𝟰𝗯) 𝗧𝗵𝗲 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 𝗶𝗻 𝗵𝗶𝘀 "𝗧𝗮𝗳𝘀𝗶𝗿" 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝘁𝗵𝗲 𝘃𝗲𝗿𝘀𝗲</strong><br><br>

(and with Him are the keys of the unseen; none knows them except Him) [Al-An'am: 59]:<br><br>

This can be summarized as follows: Allah possesses the knowledge of the unseen, and in His hand are the keys to it. Only He has control over it. He may reveal it to whomever He wills or keep it hidden from others. This is not something that can be obtained except through His will, and He communicates it to His chosen messengers, as indicated by the verse:
<br><br>
 'And Allah is not to inform you of the unseen, but Allah chooses of His messengers whom He wills.' [Aal-E-Imran: 179].<br><br>

Another verse states that no one can reveal the unseen except a messenger chosen by Allah:<br><br>

The Knower of the Unseen does not reveal His unseen to anyone except to a messenger whom He has approved."
[Surah Al-Jinn 27-27]<br><br>

قال القرطبي في " تفسيره " لدى قوله ( وعندة مفاتح الغيب لا يَعْلَمُها إلا هو ) [الأنعام: ٥٩] الآية ما نصه: فالله . الغيب وبيده الطرق الموصلة إليه لا يملكها إلا هو فمن شاء أطلعه عليها، ومن شاء حجبه عنها، ولا يكون ذلك من إفاضته إلا على رسله بدليل قوله تعالى ( وَمَا كَانَ اللهُ لِيُطْلِعَكُمْ عَلَى الغَيْبِ وَلَكِنَّ اللهَ يَجْتَبِي مِن رُّسُلِهِ مَن يَشَاءُ ) [آل عمران: ۱۷۹ وقال عالم الغيب فلا يُظهِرُ على غيبه أحداً إلا من ارتضى مِن رَّسُولٍ ) [الجن: ٢٧،٢٦] انتهى منه.</p><br><br>

<p><strong>𝟱𝗮) 𝗜𝗺𝗮𝗺 𝗔𝗹-𝗔𝗹𝘂𝘀𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

لم يقبض رسول الله صلى الله عليه وآله وسلم حتى كل شئ يمكن العلم به. 
<br><br>
The Messenger of Allah, peace and blessings be upon him, did not pass away until Allah, the Most High, had granted him knowledge of everything that was possible to be know.
<br><br>
Ruh al-Ma'ani, Allama Alosi, Vol. 15, p. 154
</p><br><br>
<p><strong>𝟱𝗯)𝗧𝗵𝗲 𝗲𝘅𝗲𝗴𝗲𝘁𝗲, 𝗜𝗺𝗮𝗺 𝗔𝗹-𝗔𝗹𝘂𝘀𝗶, 𝗺𝗮𝘆 𝗔𝗹𝗹𝗮𝗵 𝗵𝗮𝘃𝗲 𝗺𝗲𝗿𝗰𝘆 𝗼𝗻 𝗵𝗶𝗺, 𝗶𝗻 𝗵𝗶𝘀 𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝗮𝗿𝘆 "𝗥𝘂𝗵 𝗮𝗹-𝗠𝗮'𝗮𝗻𝗶:</strong><br><br>

"suggests that it is possible that Allah, the Almighty, informed His beloved Prophet, peace and blessings be upon him, about the time of the Day of Judgment in a comprehensive sense, but not to the extent that would equate with His own knowledge. However, it's possible that Allah, in His wisdom, obligated the Prophet, peace be upon him, to conceal this knowledge. This knowledge belongs to the exclusive qualities of the Prophet, peace and blessings be upon him. (It's possible that Allah, the Almighty, informed His Prophet peace and blessings be upon him about the timing of the Day of Judgment.)
<br><br>
يقول المفسر الامام الالوسي رحمه الله في تفسيره روح المعاني:يجوز أن يكون الله تعالى قد أطلع حبيبه عليه الصلاة والسلام على وقت قيامها على وجه كامل لكن لا على وجه يحاكي علمه تعالى به إلا أنه سبحانه أوجب عليه صلى الله عليه وسلم كتمه لحكمة ويكون ذلك من خواصه عليه الصلاة والسلام، وليس عندي ما يفيد الجزم بذلك.(من الجائز ان الله تعالى أعلم نبيه بوقت قيام الساعة)
 <br><br>

(Ruh al-Ma'ani, Allama Alusi, Vol. 21, p. 113)
</p><br>
<p><strong>𝟲𝗮) 𝗜𝗺𝗮𝗺 𝗜𝘀𝗺𝗮𝗶𝗹 𝗛𝗮𝗾𝗾𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲 𝗶𝗻 𝗥𝘂𝗵 𝗮𝗹 𝗕𝗮𝘆𝗮𝗻 𝘂𝗻𝗱𝗲𝗿 𝘁𝗵𝗲 𝗤𝘂𝗿𝗮𝗻𝗶𝗰 𝗩𝗲𝗿𝘀𝗲:</strong><br><br>

 إِلَيْهِ يُرَدُّ عِلْمُ ٱلسَّاعَةِ ۚ 
<br><br>
(Surah Fussilat Verse 47 - 41:47)
<br><br>
Towards He (Allah) is the knowledge of the Hour (of Judgement)
<br><br>
He states:<br>
The meaning of this is that nobody else knows on his own; and this doesn’t contradict the fact that Rasulallah ﷺ did not leave this world until he was given the knowledge of what all happened and what all is to happen and amongst these is the knowledge of the hour.<br><br>

المعنى لا يفيد علمه غيره تعالى، فلا ينفي أن رسول الله صلى الله عليه وسلم لم يخرج من الدنيا حتى أتلي ما كان وما يكون وما هو كائن ومن جملته علم الساعة.
</p><br><br>
<p><strong>𝟲𝗯) 𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

قال في " روح البيان " لدى قوله ( يسألونك عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا )<br>
[النازعات: ٤٢] الآية ما نصه: وقد ذهب بعض المشايخ إلى أن النبي ﷺ كان يعرف وقت الساعة بإعلام الله تعالى وهو لا ينافي الحصر في الآية كما لا يخفى. <br><br>

In "Ruh al-Bayan," when discussing the verse in Surah Al-Nazi'at (They ask you about the Hour: when will be its appointed time?) [Quran 79:42], it is mentioned: Some scholars have suggested that the Prophet Muhammad ﷺ knew the time of the Hour through divine revelation, and this does not contradict the specificity mentioned in the verse, as it is not hidden. </p><br><br>

<p><strong>𝟲𝗰) 𝗔𝗻𝗱 𝗶𝗻 "𝗥𝘂𝗵 𝗮𝗹-𝗕𝗮𝘆𝗮𝗻,"</strong><br><br>

when discussing the verse (Quran, Luqman 31:34), "Indeed, Allah [alone] has knowledge of the Hour," after mentioning that the knowledge of the unseen is exclusively attributed to Allah, and that what is narrated from the Prophets (peace and blessings be upon them) and Awliya about hidden matters is through the teaching of Allah, either by means of revelation or through the guidance and unveiling, it does not contradict this exclusivity. <br><br>

 "Likewise, some of the awliya have informed about the descent of rain and the knowledge of the gender of the child in the womb, and these events happened as they had informed. This is because it is a form of true inspiration that doesn't fail. For example, Abu al-Azam al-Isfahani fell ill in Shiraz and said, 'If I die in Shiraz, do not bury me except in the Jewish cemeteries, for I have asked Allah to let me die in Tarsus.' He recovered and went to Tarsus and died there, meaning he had informed that he wouldn't die in Shiraz, and it turned out to be so."
<br><br>
وقال في " روح البيان " لدى قوله ( إن الله عنده علم الساعة ) [لقمان ٣٤] الآية بعدما ذكر أن علم الغيب مختص به تعالى، وأن ما يروى عن الأنبياء والأولياء من الاخبار عن الغيوب هو بتعليم الله تعالى إما بطريق الوحي، أو بطريق الإمام والكشف فلا ينافي ذلك الاختصاص ما نصه: وكذا أخبر بعض الأولياء عن نزول المطر وأخبر عما في الرحم من ذكر أو أنثى فوقع كما أخبر لأنه من قبيل الإلهام الصحيح الذي لا يتخلف، وكذا مرض أبو العزم الأصبهاني فى شيراز  فقال: إن مت في شيراز فلا تدفنون إلا في مقابر اليهود، فإني سألت الله أن أموت في طرسوس فبرئ ومضى إلى طرسوس ومات فيها يعني أخبر أنه لا يموت في شيراز فكان كذلك. 
</p><br><br>
<p><strong>𝟲𝗱) 𝗜𝘁 𝗶𝘀 𝘀𝗮𝗶𝗱 𝗶𝗻 𝗥𝘂𝗵 𝗮𝗹-𝗕𝗮𝘆𝗮𝗻, 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝘃𝗲𝗿𝘀𝗲 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 5 𝘁𝗵𝗶𝗻𝗴𝘀:</strong><br><br>

وما روي عن الانبياء و الاولياء من الاخبار عن الغيوب فبتعليم الله تعالى اما بطريق الوحي او بطريق الالهام والكشف … و كذا اخبر بعض الاولياء عن نزول المطر و اخبر عما في الرحم من ذكر و انثي فوقع كما اخبر
<br><br>
And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447]
</p><br><br>
<p><strong>𝟳𝗮)𝗜𝗺𝗮𝗺 𝗮𝗹 𝘀𝗮𝘄𝗶 رحمه الله 𝗶𝗻 𝗵𝗶𝘀 𝘁𝗮𝗳𝘀𝗶𝗿 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

 قال العلماء الحق انه لم يخرج نبينا من الدنيا حتى أطلعه على تلك الخمس ولكنه امره بكتمها.  
<br><br>
Noble scholars have stated that the truth is that the Messenger of Allah, peace and blessings be upon him, did not pass away until Allah, the Most High, had granted him knowledge of these five things. However, Allah, the Most High, had ordered the concealment of this knowledge.
<br><br>
[Hashiya ala Tafsir Jalalain, Vol 3, Page 215] 
</p><br><br>
<p><strong>𝟳𝗯)𝗜𝗻 𝗦𝗮𝘄𝗶 `𝗮𝗹𝗮𝗹 𝗝𝗮𝗹𝗮𝗮𝗹𝗮𝘆𝗻 𝘂𝗻𝗱𝗲𝗿 𝘁𝗵𝗲 𝗔𝗮𝘆𝗮𝘁:</strong><br><br>

يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا ۖ قُلْ إِنَّمَا عِلْمُهَا عِندَ رَبِّى ۖ
<br><br>
قوله : ( قل إنما علمها عند الله ) أي لم يطلع عليها أحد ، وهذا إنما هو وقت السؤال ، وإلا فلم يخرج نبينا صلى الله عليه وسلم من الدنيا ، حتى أطلعه الله على جميع المغيبات ومن جملتها الساعة 
<br><br>
His statement, "Say, 'Knowledge of it is only with Allah,'" means that no one else has knowledge of it. This is specifically referring to the time of questioning. Otherwise, our Prophet, peace be upon him, did not depart from this world until Allah had informed him of all the hidden things, including, among them, the Hour.
</p><br><br>
<p><strong>𝟳𝗰) 𝗜𝗺𝗮𝗺 𝗮𝗹-𝗦𝗮𝘄𝗶 رحمه الله 𝘂𝗻𝗱𝗲𝗿 𝘁𝗵𝗲 𝗔𝗮𝘆𝗮𝘁:</strong><br><br>

يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا
<br><br>
They ask thee of the Hour (of judgement) as to when it shall come to pass.
<br><br>
وهذا قبل إعلامه بوقتها فلا ينافي أنه عليه الصلاة لم يخرج الدنيا حتى أعلمه الله بجميع مغيبات الدنيا والآخرة.
<br><br>
This Verse is before Allah informed him ﷺ of the hour. This doesn’t contradict the fact that Rasulullah ﷺ did not leave this world until Allah informed him of all the things among the unseen whether from this world or the hereafter.
</p><br><br>
<p><strong>𝟳𝗱) 𝗧𝗮𝗳𝘀𝗲𝗲𝗿-𝗲-𝗦𝗮𝗮𝘃𝗶 𝗛𝗮𝘀𝗵𝗶𝘆𝗮 𝗔𝗹𝗮 𝗧𝗮𝗳𝘀𝗲𝗲𝗿 𝗮𝗹 𝗝𝗮𝗹𝗮𝗹𝗮𝗶𝗻 𝗰𝗼𝗺𝗺𝗲𝗻𝘁𝘀 𝘂𝗻𝗱𝗲𝗿 𝘁𝗵𝗲 𝘃𝗲𝗿𝘀𝗲 :</strong><br><br>

ان الله عنده علم الساعه و ينزل الغيث و يعلم ما في الارحام وما تدري نفس ما ذا تكسب غدا وما تدري نفس باي ارض تموت ان الله عليم خبير
[31:34] <br><br>

اي من حيث ذاتها واما باعلام الله للعبد فلا مانع منه كالانبياء و بعض الاولياء قال تعالى ولا يحيطون بشئي من علمه الا بما شاء قال تعالى فلا يظهر علي غيبه احدا الا من ارتضي من رسول فلا مانع من كون الله يطلع بعض عباده الصلحين علي بعض المغيبات فتكون معجزة للنبي و كرامة للولي ولذلك قال العلماء الحق انه لم يخرج نبينا من الدنيا حتي اطلعه علي تلك الخمس
<br><br>
It means that no one knows about these five things. But on being informed by Almighty Allah Himself it is not prohibited that any of chosen people such as Prophets and Mystic saints (Auliya Allah) may come to know about of anythings belonging to the Realm of the Unseen (Ghayb). Allah Almighty has said that (even) these chosen servants can not encompass the knowledge of Allah except what Almighty Allah pleases to enlighten them and only to the extent revealed by Him. Similarly he can inform any of these dignitaries of the knowledge of the Ghayb especially the Prophets and the Friends of Allah known as Auliya Allah, in the latter case the manifestation of that knowledge of the unseen (Ghayb) becomes mircales and super human feat (Karamat). It is for this reason that the scholars have said, as an element of truth that the Holy Prophet (Peace be upon Him) did not leave the world until he was fully informed by Almighty Allah on all these five subjects. [Saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215
</p><br><br>
<p><strong>𝟳𝗲) 𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝗱 𝗶𝗻 𝗵𝗶𝘀 𝗧𝗮𝗳𝘀𝗶𝗿:</strong><br><br>

قوله: (لا يعلمه غيره) أخذ الحصر من تقديم الجار والمجرور، والمعنى: لا يفيد علمه غيره تعالى، فلا ينافي أن رسول الله يَةِ لم يخرج من الدنيا، حتى اطلع على ما كان وما يكون وما هو كائن، ومن جملته وقت الساعة، ولكن أمر بكتمانه، فلا يفيد السائل عنه شيئا. 
<br>
His statement, "No one knows it except Him," is emphasizing the exclusivity of His knowledge. This means that no one else has knowledge independently. This does not contradict the fact that the Messenger of Allah (peace be upon him) did not leave this world without being informed about what was, what will be, including the time of the Hour. However, he was instructed to keep this knowledge concealed. As the person asking about it will not benefit anything from it. 
<br>
Tafsir Sawi Volume 3, Page 415. 
</p><br><br>
<p><strong>𝟴𝗮) 𝗜𝗺𝗮𝗺 𝗔𝗯𝘂 𝗮𝗹-𝗔𝗯𝗯𝗮𝘀 𝗦𝗵𝗶𝗵𝗮𝗯 𝗮𝗹-𝗗𝗶𝗻 𝗔𝗵𝗺𝗮𝗱 𝗯𝗶𝗻 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗮𝗹-𝗤𝗮𝘀𝘁𝗮𝗹𝗹𝗮𝗻𝗶 رحمه الله:</strong><br><br>

علم شيء من هذه الامور الخمسة لهذا الحديث من ادعى علم شي في تاريخه هو عبد الله بن مسور بن منها غير مستند الى الرسول صلى الله عليه وسلم كان كاذبا في دعواه
<br><br>
Regarding some of these five matters, the person (Abdullah ibn Mas'ur) who claimed knowledge about them without the means/attributing of the Messenger of Allah, peace and blessings be upon him, was lying in his claim like ."
<br><br>
► Al-Qastalani رحمه الله in Irshad as-Saari, Sharha Al-Bukhari, Kitab-al-Eman vol. 7, p. 203 and in  Dar-ul-Kitab Al-Arabi ed , Vol 1, Page 141
<br><br>
ارشاد الساری شرح صحیح البخاری، امام قسطلانی،ج7،ص203
</p><br><br>
<p><strong>𝟴𝗯)𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝗱:</strong><br><br>

وقال في " إرشاد السارى " لما تكلم على هذا الحديث في سورة الرعد الذي قوله في آخره ولا يعلم متى تقوم الساعة إلا الله ما نصه:  إلا من أرتضى من رسول فإه يطلعه على ما يشاء من غيبع،  و الولي التابع له يأخذ عنه النتهى <br><br>

And he said in "Irshad al-Sari" when discussing this hadith in Surah Ar-Ra'd, which includes the statement at the end, "No one knows when the Hour will occur except Allah "Except for those messengers whom Allah is pleased with, for He informs them of whatever He wills of the unseen. The awliya are followers of those messengers, and they acquire knowledge from them.." 
<br><br>
[Irshad as-Saari, Kitab-ut-Tafseer, Surah Ra’ad, Darul Kitab al-Arabi, Vol 7, Page 186]

 </p><br><br>
<p><strong>𝟴𝗱)𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝗱 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝘁𝗵𝗲 𝘀𝗼𝘂𝗹:</strong><br><br>

في إرشاد السارى ونصه قيل وليس فى الآية دلالة على أن الله تعالى لم يطلع نبيه على حقيقة الروح بل يمكن أن يكون أطلعه ولم يأمره أن يطلعهم وقد قالوا في علم الساعة نحو هذا والله أعلم انتهى.
<br><br>
In Irshad al-Saari, and its text was said, and there is no indication in the verse that Allah Almighty did not inform His Prophet ﷺ of the reality of the soul. Rather, it is possible that He informed him and did not command him to inform them, and they said about the knowledge of the Hour something like this, and Allah knows best.
</p><br><br>
<p><strong>𝟴𝗲)𝗶𝗻 𝗵𝗶𝘀 𝗔𝗹-𝗠𝘂𝘄𝗮𝗵𝗶𝗯 𝗮𝗹-𝗟𝗮𝗱𝘂𝗻𝗻𝗶𝘆𝘆𝗮𝗵 𝗩𝗼𝗹𝘂𝗺𝗲  1 𝗣𝗮𝗴𝗲 236:</strong><br><br>

وقال بعضهم : ليس في الآية دلالة على أن الله لم يطلع نبيه يَةِ على حقيقة الروح بل يحتمل أن يكون أطلعاه الله ولم يأمره أن يطلعهم. 
<br><br>
Some have said, "The verse does not necessarily indicate that Allah did not inform His Prophet ﷺ about the reality of the soul. It is possible that Allah did inform him, but did not command him to disclose it.".
</p><br><br>
<p><strong>𝟵) 𝗠𝘂𝗹𝗹𝗮𝗵 `𝗔𝗹𝗶 𝗮𝗹-𝗤𝗮𝗮𝗿𝗶 رحمه الله 𝗶𝗻 𝗠𝗶𝗿𝗾𝗮𝗮𝘁 𝗦𝗵𝗮𝗿𝗵 𝗼𝗳 𝗠𝗶𝘀𝗵𝗸𝗮𝗮𝘁 𝗲𝘅𝗽𝗹𝗮𝗶𝗻𝗶𝗻𝗴 𝘁𝗵𝗲 𝗛𝗮𝗱𝗶𝘁𝗵 𝗮𝗯𝗼𝘂𝘁 𝘁𝗵𝗲 𝗳𝗶𝘃𝗲:</strong><br><br>

 (قال رسول الله يَةِ: إني لأعرف أسماءهم) أي ( العشرة (وأسماء آبائهم وألوان خيولهم) فيه مع كونه من المعجزات دلالة على أن علمه صلى الله عليه وسلم محيط بالكليات والجزئيات من الكائنات وغيرها.
<br><br>
The Messenger of Allah said: "I indeed know their names," meaning the ten, their fathers' names, and the colors of their horses. In this, despite it being a miracle, there is an indication that his knowledge, may peace and blessings be upon him, is Muheet (that which covers) the entirety and the particulars of all beings and more.
</p><br><br>
<p><strong>𝟭𝟬)𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗮𝗹-𝗭𝘂𝗿𝗾𝗮𝗻𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

محمد بن عبد الباقي بن يوسف بن أحمد شهاب الدين بن محمد بن علوان، الشهير بالزُّرقاني
<br><br>
وقد قالوافى علم الساعة وباقى الخمس المزكوة فى اية ان الله عنده علم الساعة، يعنى انه علمها ثم امر بكتمها. 
<br><br>
بل يحتمل أن يكون أطلعه ولم يأمره ان يطلعهم بل أمره بعدم اطلاعهم. 
<br><br>
The knowledge of the hour and the other five matters is mentioned in those verses, regarding these the scholars have said Allah, the Most High, granted the Prophet, may Allah's peace and blessings be upon him, knowledge of these five things and commanded him to keep them concealed.
<br><br>
(Sharh al-Mawahib al-Laduniyah, Imam Zarqani, Vol. 1, p. 265)
</p><br><br>
<p><strong>𝟭𝟭)𝗜𝗺𝗮𝗺 𝗔𝗹-𝗞𝗵𝗮𝘇𝗶𝗻 رحمه الله 𝗶𝗻 𝗵𝗶𝘀 𝘁𝗮𝗳𝘀𝗶𝗿:</strong><br><br>

عالم الغيب فلا يظهر على غيبه المخصوص، وهو يوم القيامة، أحدا. ثم قال بعده: لكن من ارتضى من رسول. 
<br><br>
Allah, the Most High, is the Knower of the unseen. He does not inform anyone about His specific unseen, which is the time of the Resurrection. However, He does inform the messengers, with whom He is pleased with. <br><br>

(Lubaab at-Ta'weel fi Ma'aani at-Tanzeel, Tafsir Khazin, Imam Khazin, Vol. 4, p. 319)
<br><br>
لباب التاویل فے معانی التنزیل، تفسیر خازن، امام خازن، ج4،ص319
</p><br><br>
<p><strong>𝟭𝟮) 𝗜𝗺𝗮𝗺 𝗙𝗮𝗸𝗿 𝗱𝗶𝗻 𝗔𝗹-𝗥𝗮𝘇𝗶 رحمه الله 𝗶𝗻 𝗵𝗶𝘀 𝗧𝗮𝗳𝘀𝗶𝗿 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

عالم الغيب فلا يظهر على غيبه المخصوص وهو قيام القيامة احد اثم قال بعده لكن من ارتضى من رسول. . 
<br><br>
من رسول كم لفظة من في قوله من رسول تبيين لمن ارتضى يعنى أنه لا يطلع على الغيب إلا المرتضى الذي يكون رسولا
<br><br>
Allah, the Most High, is the Knower of the unseen. He does not inform anyone about His specific unseen, which is the time of the Resurrection. However, He informs whom He is pleased with, and they are messengers.
<br><br>
(Mafaatih al-Ghaib, Tafsir al-Kabeer, Imam Razi, Vol. 10, p. 678)
</p><br><br>
<p><strong>𝟭𝟯) 𝗛𝗮𝘇𝗿𝗮𝘁 𝗦𝗮𝘆𝘆𝗶𝗱 𝗔𝗵𝗺𝗮𝗱 𝗕𝗮𝗱𝗮𝘄𝗶 رحمه الله 𝘀𝗮𝘆𝘀 𝗶𝗻 𝗵𝗶𝘀 𝘄𝗼𝗿𝗸 𝗜𝗻 𝘁𝗵𝗲 𝗯𝗼𝗼𝗸 '𝗠𝘂𝘀𝘁𝗮𝘁𝗮𝗯 𝗔𝗷𝗶𝗯 𝗮𝗹-𝗔𝗷𝗮𝗶𝗯 𝗦𝗵𝗮𝗿𝗵 𝗦𝗮𝗹𝗮𝘁-𝘂𝗹-𝗛𝗮𝗱𝗿𝗮𝘁𝗶:</strong><br><br>

عشاوی کتاب مستطاب عجب العجائب شرح صلاۃ:
<br><br>
وقيل إن النبي صلى الله عليه وسلم أعطي علماً بخمسة أمور في نهاية أمره، ولكنه أُمِر بأن يكتمها، وهذا هو الرأي الصحيح.
<br><br>
It is said that the Prophet, peace and blessings be upon him, was indeed given knowledge of these five things at the end, but he was commanded to keep them hidden, and this is the correct view.
<br><br>
[Ajab al-Ajaib Sharah Salat Syed Ahmad Kabeer Badawi]
</p><br><br>
<p><strong>𝟭𝟰𝗮)𝗠𝗮𝘂𝗹𝗮𝗻𝗮 𝗦𝘆𝗲𝗱 𝗔𝗯𝗱𝘂𝗹 𝗔𝘇𝗶𝘇 𝗗𝗮𝗯𝗯𝗮𝗴𝗵 رحمه الله:</strong><br><br>

I (Hafiz-ul-Hadith Sayyidi Ahmad Maliki) said to Sheikh Abdul Aziz al-Dabbagh (may Allah be pleased with him): "The scholars, particularly among the hadith scholars and others, have differed regarding the Prophet, peace be upon him. Did he have knowledge of the mentioned five things in the verse: 'Indeed, Allah [alone] has knowledge of the Hour and sends down the rain and knows what is in the wombs. And no soul perceives what it will earn tomorrow, and no soul perceives in what land it will die. Indeed, Allah is Knowing and Acquainted.'"
<br><br>
He (may Allah be pleased with him) and our scholars responded:
<br><br>
"How can the matter of the five [things] be hidden from him, may peace and blessings be upon him, when none of “The Ahl-u-Tasarruf” (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five.”
<br><br>
(قلت للشيخ: (أي عبد العزيز الدباغ) رضي الله عنه: إن علماء الظاهر من المحدثين وغيرهم اختلفوا في النبي صلى الله عليه وسلم , هل كان يعلم الخمس المذكورات في قوله: {إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ} , فقال رضي الله عنه وعن سادتنا العلماء:
<br><br>
وكيف يخفى امر الخمس عليه صلى الله عليه وسلم والواحد من اهل التصرف من امته الشريفة لا يمكنه التصرف الا بمعرمة هذه الخمس. 
</p><br><br>
<p><strong>𝟭𝟰𝗯) 𝗜𝗻 "𝗔𝗹-𝗜𝗯𝗿𝗲𝘇," 𝗶𝗻 𝘁𝗵𝗲 𝗰𝗵𝗮𝗽𝘁𝗲𝗿 𝗱𝗶𝘀𝗰𝘂𝘀𝘀𝗶𝗻𝗴 𝘁𝗵𝗲 𝘀𝗽𝗶𝗿𝗶𝘁𝘂𝗮𝗹 𝗺𝗮𝘁𝘁𝗲𝗿𝘀 𝗶𝗻𝗵𝗲𝗿𝗶𝘁𝗲𝗱 𝗳𝗿𝗼𝗺 𝗦𝗵𝗲𝗶𝗸𝗵 𝗠𝗮𝘂𝗹𝗮𝗻𝗮 𝗔𝗯𝗱𝘂𝗹 𝗔𝘇𝗶𝘇 𝗔𝗹-𝗗𝗮𝗯𝗯𝗮𝗴𝗵 رحمه الله:</strong><br><br>

it is stated in the second section, regarding the Quranic verses about which the Sheikh was asked are as follows: 
<br><br>
I asked him about the verse: "Knower of the unseen, and He reveals not His unseen to anyone" [Surah Al-Jinn: 26], and the verse: "Verily, Allah, with Him (alone) is the knowledge of the Hour" [Surah Luqman: 34]. How can these verses be reconciled with what the Prophet ﷺ has mentioned about five things that only Allah knows, when it is common to find among the saints and the knowers of Allah (awliya) their disclosures and knowledge of the unseen, including matters in the wombs and elsewhere? This is indeed a common occurrence in the miracles of the Auwliya, may Allah be pleased with them.
<br><br>
The explanation given is that the purpose of the restriction in the words of Allah Almighty and in the hadith is to eliminate the presence of soothsayers, diviners, and those who had followers among the jinn, in whom the ignorant Arabs used to believe could access and know the unseen. They would consult them and rely on their statements. So, Allah Almighty intended to remove this false belief from their minds, and that's why He revealed these verses and similar ones. It was Allah's intention to eradicate this practice from reality.<br> Similarly, the purpose of filling the heavens with strong guards and meteors was to unite His servants upon the truth and turn them away from falsehood, not to hide the truth from them. The verse with the reference to "those close to Him" does not exclude them. Then the Sheikh, may Allah be pleased with him, mentioned that the scholars of apparent knowledge, whether they are hadith scholars or others, have debated whether the Prophet of Allah had knowledge of the five matters mentioned in the verse: "Verily, Allah, with Him (alone) is the knowledge of the Hour" [Surah Luqman: 34]. The Sheikh, may Allah be pleased with him, said that our scholars have confirmed that it's impossible for the Prophet ﷺ to Not have knowledge of these five matters, when none of “The Ahl-u-Tasarruf” (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five.” [Al-Ibriz, Chapter 2, Mustafa AlBaabi (Egypt), Page 167/168]
<br><br>
وفى " الإبريز " فى فصل الكلام على الأشياخ الذين ورثهم الشيخ مولانا عبد العزيز الدباغ ما نصه وفيه الباب الثاني في الآيات القرآنية التي سئل الشيخ عنها ما نصه وسألته عن قوله تعالى ( عَالِمُ الغَيْبِ فَلا يُظْهِرُ عَلَى غَيْهِ أحداً ) [الجن: ٢٦ ] الآية وقوله ( إن الله عندَهُ عِلْمُ السَّاعَةِ ) [لقمان: ٣٤] الآية وقوله ﷺ في خمس لا يعلمهن إلا الله كيف يجمع بين هذا وبين ما يظهر على يد الأولياء العارفين رضى عنهم من الكشوفات والإخبار بالغيوب بما في الأرحام وغيرها فإنه أمر شائع في کرامات الأولياء رضى الله عنهم
<br><br>
فقال الحصر الذى فى كلام الله تعالى وفى الحديث الغرض منه إخراج الكهنة والعرافين ومن له تابع من الجن الذين كانت تعتقد فيهم جهلة العرب الاطلاع على الغيب ومعرفته حتى كانوا يتحاكمون إليهم ويرجعون إلى قولهم فقصد الله تعالى إزالة ذلك لاعتقاد الفاسد من عقولهم فأنزل هذه الآيات وأمثالها كما أراد الله تعالى إزالة ذلك من الواقع ونفس الأمر فملأ السماء بالحرس الشديد والشهب والمقصود من ذلك كله جمع العباد على الحق وصرفهم عن الباطل عنهم من الحق لا من الباطل فلا يخرجهم الخصر الذى في الآية ونحوها ثم ذكر كلاما يتعلق هذا ونحوه على سبيل الاستطراد وقال بعده ثم قلت الشيخ رضي الله عنه فإن علماء الظاهر من المحدثين وغيرهم اختلفوا في نبي الله هل كان يعلم الخمس المذكورات فى قوله ( إن الله عنده علم الساعة ) [لقمان:٣٤ الآية فقال رضي الله عنه عن ساداتنا العلماء وكيف يخفى أمر الخمسة عليه والواحد من أهل التصرف من أمته الشريفة لا يمكنه التصرف إلا بمعرفة هذه الخمس.
</p><br><br>
<p><strong>𝟭𝟰𝗰) 𝗛𝗲 𝗮𝗹𝘀𝗼 𝘀𝘁𝗮𝘁𝗲𝗱 𝗶𝗻 𝗮𝗻𝗼𝘁𝗵𝗲𝗿 𝘀𝗲𝗰𝘁𝗶𝗼𝗻:</strong><br><br>

"I also asked him about the scholars' opinion regarding the knowledge of Laylat al-Qadr (the Night of Decree), that it was lifted from the Prophet ﷺ, so they say to seek it in the odd nights of the last ten days of Ramadan, especially in the 21st, 23rd, 25th, 27th, and 29th nights. Had the knowledge of Laylat al-Qadr still been with the Prophet ﷺ, he would have pointed it out to them." He (Maulana Abdul Aziz Al-Dabbagh) said, "SubhanAllah!" and became upset. Then he said, 'By Allah, even if Laylat al-Qadr comes while I am dead, my grave has caved in, and my legs have swollen like a donkey's legs; I would still know it in even in such a state."
<br><br>
How could it be concealed from the master of existence?!" He then mentioned mystical secrets related to the knowledge of the aforementioned five matters and the knowledge of Laylat al-Qadr. Such matters can only be expressed by someone who has bestowed knowledge of them. May Allah grant us the ability to mention some of them in this book. He (Maulana Abdul Aziz Al-Dabbagh) used to designate these times for us in different years. He would specify it for us in Rajab one year, in another year in Sha'ban, and in another year in Ramadan, and in another year on the night of Eid al-Fitr. He would designate it for us before it arrived and instruct us to observe it. He would also guide us to the blessed time of Friday.
<br><br>
قال وكذا سألته عن قول العلماء في معرفة ليلة القدر أنها رفعت عن النبي ﷺ لذا قال اطلبوها في التاسعة في السابعة فى الخامسة ولو بقيت معرفته عنده ﷺ لعينها لهم فقال رضي الله عنه سبحان الله وغضب ثم قال والله لو جاءت ليلة القدر وأنا ميت وقد انتفحت جيفتي وارتفعت رجلى كما تنتفخ جيفة الحمار لعلمتها وأنا على تلك الحالة فكيف تخفى على سيد الوجود ثم ذكر أسرارا عرفانية في معرفة الخمس السابقة وفى معرفة ليلة القدر لا ينطق بها إلا عارف مثله وفقنا الله لذكر شيء منها في هذا الكتاب وقد عينها لنا في أعوام مختلفة فمرة عينها لنا في رجب وعينها لنا في عام آخر في شعبان وفي عام آخر في رمضان وفى عام آخر في ليلة عيد الفطر كان يعينها لنا قبل أن تأتي ويأمرنا بالتحفظ عليها وكان يقول لنا إما تنتقل وكذلك كان يعين لنا ساعة الجمعة انتهى منه بلفظه
</p><br><br>
<p><strong>𝟭𝟰𝗱)𝗛𝗲 𝘀𝗮𝗶𝗱 𝗶𝗻 𝗖𝗵𝗮𝗽𝘁𝗲𝗿 𝗧𝗲𝗻, 𝗱𝗲𝘀𝗰𝗿𝗶𝗯𝗶𝗻𝗴 𝘁𝗵𝗲 𝗕𝗮𝗿𝘇𝗮𝗸𝗵 𝗮𝗻𝗱 𝘁𝗵𝗲 𝘄𝗮𝘆 𝘀𝗼𝘂𝗹𝘀 𝗲𝗻𝘁𝗲𝗿 𝗶𝘁:</strong><br><br>

 "Whoever gazes at the Barzakh now possesses knowledge of the souls that have departed with the force of their lights or the multitude of their darkness. They also know of the souls that have not yet left the world due to the scarcity of that. He said (may Allah be pleased with him) when the souls that have not yet gone to the world complete their departure so that not one soul remains behind until the Hour is established, it is necessary for the masters of this unveiling to know the Hour and who is there when it happens. 
<br><br>
Allah says, 'With Him is the knowledge of the Hour, and He sends down the rain' [Luqman: 34].<br><br>

So the Prophet peace and blessings be upon him said: Five things that only Allah Almighty knows. <br><br>

so he said, may Allah be pleased with him, that he only said that for a matter that appeared to him at the time, otherwise nothing of the five mentioned in the noble verse is hidden from him, And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghawth. So what about the Ghawth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates. He concluded with his words." <br><br>

وقال في الباب العاشر في البرزخ وصفته وكيفية حلول الأرواح فيه ما نصه قال ومن نظر الآن إلى البرزخ علم الأرواح التي خرجت من الأشباح بقوة أنوارها أو بكثرة ظلامها وعلم الأرواح التي لم تخرج من الدنيا بقلة ذلك قال رضي الله عنه  وعند فراغ الأرواح التي لم تخرج إلى الدنيا واستكمالها الخروج إليها حتى لا تبقى روح إلا وخرجت حتى تقوم الساعة قال فيلزم أن يعلم أرباب هذا الكشف بالساعة ومن تقوم وقد قال تعالى ( إن الله عِندَهُ عِلْمُ السَّاعَةِ ويُنزل الغيث ) [لقمان: ٣٥] الآية وقال النبي: خمس لا يعلمهن إلا الله تعالى فقال رضي الله عنه انه انما قال ذلك لأمر ظهر له في الوقت وإلا فهو لا يخفى عليه شيء من الخمس المذكورة في الآية الشريفة وكيف يخفى عليه ذلك والأقطاب السبعة من أمته الشريفة يعلمونها وهم دون الغوث فكيف بالغوث فكيف بسيد الأولين والآخرين الذى هو سبب كل شيء ومنه كل شيء انتهى منه بلفظه
</p><br><br>
<p><strong>𝟭𝟱𝗮) 𝗜𝗺𝗮𝗺 𝗔𝗹𝗹𝗮𝗺𝗮 𝗦𝗮𝗮𝗱 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗧𝗮𝗳𝘁𝗮𝘇𝗮𝗻𝗶 رحمه الله, 𝗺𝗲𝗻𝘁𝗶𝗼𝗻𝗲𝗱:</strong><br><br>

The false doubts of the false sect Mu'tazilah about the miracles of awliya and refuting them in “Sharh al-Maqasid”states:
<br><br>
الخامس هوا في الاخبار عن المغيات قوله تعالي فلا يظهر علي غيبيه احدا الا من ارتضي من رسول خص الرسل من بين المرتضين بالاطلع علي الغيب فلا يطلع غيرهم وان كانوا اولياء مرتضين، الجواب ان الغيب ههناليس للعموم بل مطلق او معين هوا وقت وقوع القيمة بقرينة السباق ولا يبعد ان يطلع عليه بعض الرسل من الملئكة او البشر فصيح الاستثناء
<br><br>
“Their fifth argument pertains to their denial that the Auwliya have the knowledge of the Unknown. They predicate their argument on the Ayah. ‘Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet ﷺ whom He chooses’ they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta’ala does not inform anybody except the Prophets on the Unknown, not even the Auliya.
<br><br>
And the answer is that here, "the unseen" is not general but rather it is absolute or specific, meaning the time of the occurrence of the Resurrection. This can also be inferred from the context of the verses. It is not impossible that Allah, the Most High, may have informed some messengers, whether they are angels or human messengers, about the time of the Resurrection.On this ground the exception made by Allah ta’ala is correct. (Sharh al-Maqasid, Allama Taftazani, Vol. 5, p. 6)
<br><br>
The above exquisite passage amply demonstrates that the those who reject the knowledge for the prophet ﷺ are worse than even the Mu'tazilah: for the Mu’tazala denied the Honourable Awliya the knowledge of the Unknown but not the Prophets عليهم السلام.</p><br><br>

<p><strong>𝟭𝟲𝗮)𝗦𝗵𝗶𝗲𝗸𝗵 '𝗔𝗯𝗱 𝗮𝗹-𝗛𝗮𝗾𝗾 𝗮𝗹-𝗗𝗲𝗵𝗹𝗮𝘄𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

شیخ عبدالحق محدث دہلوی<br>
وحق آنست که در آيست دليلے نيست بر آنكه حق تعالى مطلع نگر دانيده است حبيب خود راصلے الله عليه وسلم بر ماهيت روح بلكه احتمال دارد كه مطلع گر دانيده باشد وامر نكرد اوراكه مطلع گرداند ايں قوم راو بعضى از علماء درعلم ساعت نيز ايں معنى گفته اندالى ان قال ولے گويد بنده مسكين خصه الله بنور العلم واليقين وچگونه جرات كند مومن عارف كه نفى علم به حقيقت روخ سيد المرسلين وامام العارفين صلى الله عليه وآله وسلم كند و داده است اور حق سبحانه علم ذات و صفات خود دوفتح كرده بروے فتح مبين از علوم اولين و اخرين روح انسانى چه باشد كه درجنب حقيقت جامه وے قطره ايست از درياے ذره از بيضاے فافهم وبالله التوفيق. 
<br><br>
Sheikh Abdul Haq, the hadith scholar, mentioned that there is no evidence to suggest that Allah, the Most High, did not inform His beloved Prophet, peace and blessings be upon him, about the nature of the soul. It is even possible that Allah informed him but did not command him to inform others. Some scholars have made similar arguments regarding knowledge of the Hour.
<br><br>
"He then says, 'My servant, the poor one, by the light of knowledge and certainty.' How can a faithful knower have the audacity to deny the knowledge of the reality when he is in the presence of the Master of the Messengers and the Imam of the Knowers, may peace and blessings be upon him and his family? And indeed, the Sublime Lord has disclosed His own essence and attributes with clear understanding of the knowledge of the first and the last. 
<br><br>
How can you deny the knowledge of the soul before the Prophet, peace and blessings be upon him?
<br><br>
What is the status of the knowledge of the soul before him, peace and blessings be upon him? 
<br><br>
In the presence of the knowledge given to him, the knowledge of the soul is like a drop in the ocean of knowledge.
<br><br>
 (Madaraj al-Nubuwwah, Shah Abdul Haq, Vol. 2, p. 40)</p><br><br>

<p><strong>𝟭𝟲𝗯)𝗔𝗹𝘀𝗼 𝗶𝗻 𝗵𝗶𝘀 “𝗟𝗮𝗺𝗮’𝗮𝘁” – 𝘂𝗻𝗱𝗲𝗿 𝘁𝗵𝗲 𝗲𝘅𝗽𝗼𝘀𝗶𝘁𝗶𝗼𝗻 𝗼𝗳 𝗠𝗶𝘀𝗵𝗸𝗮𝘁 𝘄𝗿𝗶𝘁𝗲𝘀 𝗼𝗻 𝘁𝗵𝗶𝘀 𝘁𝗵𝗲 𝗵𝗮𝗱𝗶𝘁𝗵:</strong><br><br>

المراد لا تعلم بدون تعلیم اللہ تعالی منه
<br><br>
“This means that these Five cannot be known without the instruction of Allah Ta’ala”. [Ash’at al Lama’at, Maktabtul Ma’ariful Ilmiyah, Vol 1, Page 73]
</p><br><br>
<p><strong>𝟭𝟳) 𝗜𝗺𝗮𝗺 𝗜𝗯𝗿𝗮𝗵𝗶𝗺 𝗕𝗮𝗷𝘂𝗿𝗶 رحمه الله 𝗶𝗻 𝗦𝗵𝗮𝗿𝗮𝗵 𝗤𝗮𝘀𝗶𝗱𝗮𝗵 𝗮𝗹-𝗕𝘂𝗿𝗱𝗮 𝘀𝗮𝘆𝘀:
</strong><br><br>
وقال العلامة الباجوري في " شرحها ، أيضاً ما نصه: ولم يخرج النبي الله من الدنيا حتى أطلعه الله تعالى على جميع ما أبهمه عنه من الروح وغيرها مما يمكن علم البشر به لا على جميع معلوماته تعالى، وإلا لزم مساواة الحادث القديم، وما خالف هذا نحو: ولا أعلم الغيب محمول على أنه كان قبل أن يكشف له عن ذلك. انتهى منه بلفظه
<br><br>
And the scholar Al-Bajuri, in his commentary, also stated: "The Prophet ﷺ did not leave this world until Allah, the Most High, informed him of everything that was obscure to him, including knowledge about the soul and other matters that humans can possibly know. This does not apply to all the knowledge of Allah, the Most High. Otherwise, it would necessitate equating the created with the eternal. And anything contrary to this, like 'I do not have knowledge of the unseen,' is understood to mean that he didn't have knowledge of it before it was revealed to him." The statement concludes here.
<br><br>
Hashiya Al-Bajuri Alal Burda, Page 92
</p><br><br>
<p><strong>𝟭𝟴𝗮)𝗜𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗮𝗹-𝗛𝗮𝘆𝘁𝗮𝗺𝗶 𝗮𝗹-𝗠𝗮𝗸𝗸𝗶 رحمه الله 𝗜𝗻 𝗙𝗮𝘁𝗮𝘄𝗮𝗵 𝗔𝗹-𝗛𝗮𝗱𝗶𝘁𝗵𝗶𝘆𝘆𝗮𝗵 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br>

The meaning of this is that no one knows this independently with comprehensive knowledge except Allah, and as for miracles (of the prophets) and karamahs(of the awliya), they happen by the knowledge of Allah, and the same goes for knowledge of the details of the natural order.
<br><br>
معناها لا يعلم ذلك استقلاً علمًا احتياجيًا بكل المعلومات إلا الله تعالى وأما المعجزات والكرامات فبعلم الله تعالى لهم حصلت وكذا ما علم بأجزاء العادة.
<br><br>
<p><strong>𝟭𝟴𝗯)𝗜𝗯𝗻 𝗛𝗮𝗷𝗮𝗿 𝗮𝗹-𝗛𝗮𝘆𝘁𝗮𝗺𝗶 𝘀𝗮𝗶𝗱 𝗶𝗻 𝗵𝗶𝘀 𝗲𝘅𝗽𝗹𝗮𝗻𝗮𝘁𝗶𝗼𝗻 𝗼𝗳 "𝗛𝗶𝗺𝘇𝗶𝘆𝗮𝘁 𝗮𝗹-𝗕𝘂𝘀𝗮𝘆𝗿𝗶"</strong><br><br>

وقال ابن حجر الهيتمي في " شرحه لهمزية البوصيري " لدى قوله: لك ذات العلوم من عالم الغيب، ما نصه: وخص - أي علم الغيب - بالذكر على حد قوله تعالى (عالم الغيب فلا يُظهِرُ على عليه أحداً ) (٢٦) الآية، لأن العلم به افخم وأظهر، ولأن أكثر علوم نبينا تتعلق بالغيبات، بدليل: فعلمت علم الأولين والآخرين فى الحديث المشهور ولأنه تعالى اختص به، لكن من حيث الإحاطة والشمول لعلمه بالكليات والجزئيات، فلا ينافي ذلك إطلاع الله تعالى لبعض خواصه على كثير من المغيبات حتى من الخمس التي قال فيها ﷺ: خمس لا يعلمهم الا الله،  لأنها جزئيات معدودة لا غير. انتهى.
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Ibn Hajar al-Haytami said in his explanation of "Hamziyat al-Busiri," regarding the statement: 
<br><br>
 "For you is the knowledge of the unseen" 
<br><br>
what he means: And especially - meaning the knowledge of the unseen - that is mentioned according to His saying (He is the Knower of the unseen, and He reveals not His unseen to anyone Except messengers of His choice) (Quran 72:26-27)."
<br><br> of the knowledge of our Prophet ﷺ is related to the unseen, as evidenced by the well-known hadith.<br><br>

Furthermore, Allah the Most High has exclusively attributed it to Himself. However, this is in terms of fully encompassing and comprehending, in His knowledge of the universals and  every particulars, this does not contradict Allah, the Most High, informing some of His select ones about many of the hidden matters, even among the five of which the Prophet, peace be upon him, said, 'Five things are only known by Allah,' because they are specific and quantifiable details." of the knowledge of our Prophet ﷺ is related to the unseen, as evidenced by the well-known hadith.</p><br><br>

<p><strong>𝟭𝟵) 𝗜𝗺𝗮𝗺 𝗦𝗵𝗶𝗵𝗮𝗯 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗞𝗵𝗮𝗳𝗮𝗷𝗶 رحمه الله 𝗶𝗻 𝗡𝗮𝘀𝗲𝗲𝗺 𝗮𝗹-𝗥𝗶𝘆𝗮𝗱𝗵 𝗳𝗶 𝗦𝗵𝗮𝗿𝗵 𝗦𝗵𝗶𝗳𝗮' 𝗮𝗹-𝗤𝗮𝗱𝗶 '𝗜𝘆𝗮𝗱:</strong><br><br>

These Aayat which (outwardly mean) that ‘nobody knows’ do not contradict those which mean that ‘Allah gives it to those He wills’; for that which is being negated is that kind of `Ilm which is without any means, and that which is not taught by Allah, otherwise bestowed by Him then, it is a accepted fact that (it is true) by the Aayat: "Nobody knows of the Unseen except Allah and He bestows it to whom He Wills among the chosen ones among His messengers"
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هذا لا ينافي الآية الدالة على أنه لا يعلم الغيب إلا الله تعالى، فإن المنفي علمه من غير واسطة. وأما إتيانه عليه بعلم الله تعالى فأمر متحقق بقوله "فَلاَ يُظْهِرُ عَلَى غَيْبِهِ أحَدًا إلاّ مَنِ ارْتَضَى مِنْ رَسُولٍ".
</p><br><br>
<p><strong>𝟮𝟬)𝗜𝗯𝗻 𝗔𝘁𝘁𝗶𝘆𝗮𝗵 رحمه الله 𝗜𝗻 𝗙𝘂𝘁𝗼𝗼𝗵𝗮𝗮𝘁-𝗲-𝗪𝗮𝗵’𝗯𝗶𝘆𝗮 𝗦𝗵𝗮𝗿𝗵𝗮 𝗔𝗿𝗯𝗮’𝗲𝗲𝗻 𝗔𝗹-𝗡𝗮𝘄𝗮𝘄𝗶 𝘀𝘁𝗮𝘁𝗲𝘀:</strong><br><br>

If it is said that his statement, peace and blessings be upon him "I and the hour (of judgement) were sent in this manner (and the prophet ﷺ showed two fingers side by side); this is a proof that he was given the knowledge of (when it would come to pass); but the Aayat seems contrary to this where Allah ﷻ says he alone knows of it<br><br>
The Answer: is which Haleemi said: that it means that I am the last prophet and no one shall come after me, and only the Judgement day shall come after me.<br><br>

But the truth of the matter is as held by the Jama'ah group is that Allah, Glory be to the Exalted Lord, did not not take our Prophet, peace and blessings be upon him, from this world before he informed him of all these things and the like that were (previously) hidden from him; Yet, he was commanded to speak out on some and keep secret of some other things.
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فإن قيل قوله صلى الله عليه وسلم: "بُعِثْتُ أنا والساعة كهاتين" يدل على أنه منها علم والآيات تقتضي أن الله متفرد بعلمها. الجواب كما قال الحليم: أن معناه أنا النبي الآخر لا يليني نبيًا آخر وإنما يليني القيامة والحق كما قال جمع أن الله سبحانه وتعالى لم يقبض نبينا عليه الصلاة والسلام حتى أطلعه على كل ما أبهمه عنه إلا أنه أمره بكتم بعض والإعلام ببعض.
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قوله : ( الآيات ) : فإن قيل : قوله صلى الله عليه وسلم : « بعثت أنا والساعة كهاتين » يدل على أن عنده سبحانه منها علما ، والآيات تقتضي أن الله تعالى منفرد بعلمها ، فالجواب كما قال الحليمي : أن معناه : أنا النبي الأخير ، فلا يليني نبي آخر ، وإنما تليني القيامة ، وهي مع ذلك دانية ؛ لأن أشراطها متتابعة بيني وبينها ، غير أن ما بين أول أشراطها إلى آخرها غير معلوم ، والحق كما قاله جمع : أن الله وتعالى لم يقبض نبينا عليه الصلاة والسلام حتى أطلعه على كل ما أبهمه عنه ، إلا أنه أمره بكتم بعض والإعلام ببعض. </p><br><br>

<p><strong>𝟮𝟭)𝗜𝗺𝗮𝗺 𝗕𝘂𝘀𝘂𝗿𝗶 رحمه الله 𝗶𝗻 𝗵𝗶𝘀 𝗤𝗮𝘀𝗶𝗱𝗮𝗵:</strong><br><br>

وسئل العالمين علمًا وحكمةً
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فهو بحر لم تعهده الأعباء.
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His ﷺ knowledge and wisdom is so vast // that it is like a sea of which nobody can gauge the depth.
</p><br><br>
<p><strong>𝟮𝟮)𝗜𝗻 𝗧𝗮𝗳𝘀𝗲𝗲𝗿-𝗲-𝗔𝗵𝗺𝗮𝗱𝗶𝘆𝘆𝗮𝗵:</strong><br><br>

Even if you say that the knowledge of these five [unseen] things can only be possessed by Allah, it is possible that He may inform them to whomever He wills among his beloved ones and awliya, as indicated by His statement, "Verily, Allah is the Knower (Aleem) of all things and Khabeer(Luqman: 34),," he can also inform others (Khabeer) of that knowledge. Khabeer meaning he who gives/teaches/informs news, knowledge.
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تفسير الأحمدي و بك إن تقول إن علم هذه الخمسة و إن كان لا يملكه إلا الله لكن يجوز ان يعلمها من يشاء من محبيه و اوليائه بقرينة قوله تعالى ( إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ * لقمن : ٣٤ ) على ان يكون الخبير بمعنى المخبر. 
</p><br><br>
<p><strong>𝟮𝟯)𝗔𝗹-𝗦𝗵𝗮'𝗿𝗮𝗻𝗶 رحمه الله 𝘀𝘁𝗮𝘁𝗲𝘀::</strong><br><br>
 
وقال العارف بالله سيدى عبد الوهاب الشعرانى فى كتابه " كشف الغمة " أول كتاب النكاح فى الكلام على خصائصه صلى الله عليه وسلم له في القسم الأول فيما اختص به في ذاته في الدنيا، ما نصه: وأوتى علم كل شيء حتى الروح والخمس التي في آية ﴿ إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ ﴾ [لقمان: ٣٤] انتهى.
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The arifeen billah, Sayyid Abd al-Wahhab al-Sha'rani, said in his book "Kashf al-Ghummah," the first book on marriage in discussing to its characteristics in the first section, specifically referring to the knowledge granted to the Prophet peace and blessings be upon him, he states: "And he ﷺ was granted knowledge of everything, even the soul and the five mentioned in the verse (Indeed, Allah has knowledge of the Hour) [Quran 31:34]."
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وقد ذكر في آخر كلامه أنه كتب هذه الخصائص عن الشيخ جلال الدين السيوطي رحمه الله شيخه خاتمة الحفاظ. 
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And at the end of his speech, he mentioned that he wrote these Khasaise from his Shaykh Imam Jalal ad-Din al-Suyuti, may Allah have mercy on him, who was his final mentor among the scholars.
</p><br><br>
<p><strong>𝟮𝟰) 𝗦𝗵𝗮𝘆𝗸𝗵 𝗮𝗹-𝗚𝗵𝘂𝗺𝗮𝗿𝗶 رحمه الله 𝘀𝗮𝘆𝘀:</strong><br><br>

I say: that which I prefer and am inclined towards is that he (Allāh bless him and grant him peace) did not leave the world until Allāh taught him these five because he does not cease to elevate in knowledge and apprehension every day, rather every moment, and the generality of the aḥādīth testify to this. From these (aḥādīth) is the ḥadīth of Bukhārī on the authority of Asmā bint Abū Bakr that the Prophet (Allāh bless him and grant him peace) praised Allāh and glorified Him, and then said:  there is nothing that I have not seen before but I have seen now at this place of mine, even Paradise and Hell.
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قلت : والذي أرجحه وأميل إليه أنه صلى الله عليه وسلم لم يعرج من الدنيا حتى علمه الله هذه الخمس لأنه لم يزل يترقى في العلوم والمعارف كل يوم بل كل لحظة وعموم الأحاديث يشهد لذلك منها حديث البخاري عن أسماء بنت أبي بكر أن النبي صلى الله عليه وسلم حمد الله وأثنى عليه ثم قال :”مامن شيء لم أكن أريته قبل إلا رأيته في مقامي هذا حتى الجنة والنار” وهذه الخطبة كانت بالمدينة
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<p><strong>𝟮𝟱) 𝗔𝗹-𝗤𝗮𝗱𝗶 '𝗜𝘆𝗮𝗱 رحمه الله 𝘀𝗮𝗶𝗱 𝗶𝗻 "𝗔𝗹-𝗦𝗵𝗶𝗳𝗮" 𝗶𝗻 𝘁𝗵𝗲 𝘀𝗲𝗰𝘁𝗶𝗼𝗻 𝗮𝗯𝗼𝘂𝘁 𝘄𝗵𝗮𝘁 𝗵𝗲 𝗼𝗯𝘀𝗲𝗿𝘃𝗲𝗱 𝗼𝗳 𝘁𝗵𝗲 𝘂𝗻𝘀𝗲𝗲𝗻 𝗮𝗻𝗱 𝘄𝗵𝗮𝘁 𝗶𝘀 𝗺𝗲𝗮𝗻𝘁 𝗯𝘆 𝗶𝘁:</strong><br><br>

Under the hadith saying, "I have been given the keys to everything,"
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It means knowledge of all sciences and hidden matters. 
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The aḥādīth regarding this issue [the Prophet (Allah bless him and grant him peace) conveying the ghayb] is (like) an ocean whose bed is unreachable and whose flow is relentless; and this miracle is from his many miracles known by certainty (from) the continuous reports which reach tawātur for the abundance of reports and the agreement of their meanings upon the conveying of the unseen”
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قوله “أوتيت مفاتيح كل شيء” أي من العلوم والمعارف وسائر المغيبات. قال القاضي عياض في الشفا في فصل ما اطلع عليه من الغيوب وما يكون ما نصه:
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والأحاديث في هذا الباب بحر لا يدرك قعره, ولا ينزف غمره, وهذه المعجزة من جملة معجزاته المعلومة على القطع الواصل إلينا خبرها على التواتر لكثرة رواتها واتفاق معانيها على الاطلاع على الغيب اهـ. ثم أورد جملة منها فليراجع</p><br>.
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