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<h1><strong>𝗧𝗮𝗳𝘀𝗶𝗿 𝘂𝗻𝗱𝗲𝗿𝘀𝘁𝗮𝗻𝗱𝗶𝗻𝗴 𝗼𝗳 𝗦𝘂𝗿𝗮𝗵 𝗔𝗹-𝗔'𝗿𝗮𝗮𝗳 𝗩𝗲𝗿𝘀𝗲 𝟭𝟴𝟴 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝘁𝗵𝗲 𝗯𝗹𝗲𝘀𝘀𝗲𝗱 𝗸𝗻𝗼𝘄𝗹𝗲𝗱𝗴𝗲 𝗼𝗳 𝘁𝗵𝗲 𝗕𝗲𝗹𝗼𝘃𝗲𝗱 𝗣𝗿𝗼𝗽𝗵𝗲𝘁 ﷺ</strong></h1>
<p>
قُلْ لَا أَمْلِكُ لِنَفْسِي نَفْعًا وَلَا ضَرًّا إِلَّا مَا شَاءَ اللَّهُ وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَا إِلَّا نَذِيرٌ وَبَشِيرٌ لِقَوْمٍ يُؤْمِنُونَ
<br>
Say, “I have no power to benefit or protect myself, except by the Will of Allah. If I had known the unseen (on my own accord), I would have benefited myself enormously, and no harm would have ever touched me. I am purely a warner and giver of glad tidings for those who believe.”
<br>
<strong>(Surah Al-A'raaf Verse 188) </strong>
</p><br>
 <p>Certain people due to their lack of understanding present the above verse to show that the beloved prophet ﷺ does not know the knowledge of the unseen. Even though it is clear from hundreds of Ahadith and other unrestricted Quranic verses that the beloved prophet ﷺ was taught the knowledge of the unseen by Allah ﷻ:
<br>
عٰلِمُ الۡغَيۡبِ فَلَا يُظۡهِرُ عَلٰى غَيۡبِهٖۤ اَحَدًا ۙ‏  اِلَّا مَنِ ارۡتَضٰى مِنۡ رَّسُوۡلٍ 
<br>
"The Knower of the Unseen does not reveal His unseen to anyone EXCEPT to a messenger whom He has approved."
<strong>[Surah Al-Jinn 26-27] </strong>
<br>
To understand the fact that there is not a contradiction in the Quran regarding the blessed knowledge of the beloved prophet ﷺ the great Mufassireen have presented afew answers:
</p><br>
<p><strong>𝗧𝗵𝗲 𝗚𝗿𝗲𝗮𝘁 𝗠𝘂𝗳𝗮𝘀𝗶𝗿𝗲𝗲𝗻 𝗵𝗮𝘃𝗲 𝗮𝘁𝘁𝗿𝗶𝗯𝘂𝘁𝗲𝗱 𝘁𝗵𝗿𝗲𝗲 𝗺𝗲𝗮𝗻𝗶𝗻𝗴𝘀 𝘁𝗼 𝘁𝗵𝗶𝘀 𝘃𝗲𝗿𝘀𝗲:</strong><br>

 1. This statement of the Prophet ﷺ is based on humility. 
<br>
 2. Negation of knowing absolute and all Divine knowledge and secrets that are not known to anyone but Allah ﷻ. 
<br>
 3. Negation of original (zaati) - personal knowledge of the unseen gained independently is what is being Negated. 
</p><br>
<p><strong>𝟭) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗮𝗹-𝗦𝗮𝘄𝗶’𝘀 𝗛𝗮𝘀𝗵𝗶𝘆𝗮𝘁 𝗼𝗳 𝗧𝗮𝗳𝘀𝗶𝗿 𝗮𝗹-𝗝𝗮𝗹𝗮𝗹𝗮𝗶𝗻 (𝗱.𝟭𝟮𝟰𝟭 𝗔𝗛):</strong><br>

تفسير حاشية الصاوي / تفسير الجلالين (ت1241هـ)
<br>
قوله: { وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ } الخ إن قلت: إن هذا يشكل مع ما تقدم لنا، أنه اطلع على جميع مغيبات الدنيا والآخرة، والجواب: أنه قال تعالى تواضعاً أو أن علمه بالمغيب كلاً، علم من حيث إنه لا قدرة له على تغيير ما قدر الله وقوعه. 
<br>
His saying: "And if I knew the unseen," if you say that this contradicts what has been presented to us, that he was aware of all the hidden aspects of the world and the hereafter, the answer is that He said this in humility, or that his knowledge of the unseen is limited. His knowledge is limited in the sense that he has no power to change what Allah has decreed to occur.
<br>
وهو سر قوله تعالى:{ مَن ذَا ٱلَّذِي يَشْفَعُ عِنْدَهُ إِلاَّ بِإِذْنِهِ } [البقرة: 255]، وفي ذلك المعنى قال العارف:
<br>
وخصك بالهدى في كل أمر<br>     فلست تشاء إلا ما يشاء
<br>
And this is the secret behind His saying, the Almighty: "Who is it that can intercede with Him except by His permission?" [Quran 2:255]. In that sense, the mystic said:
<br>
"He singled you out with guidance in every matter,
So you do not will except what He wills."
</p><br>
<p><strong>𝟮) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗞𝗵𝗮𝘇𝗶𝗻 (𝗟𝘂𝗯𝗮𝗯 𝗮𝗹-𝗧𝗮'𝘄𝗶𝗹 𝗳𝗶 𝗠𝗮'𝗮𝗻𝗶 𝗮𝗹-𝗧𝗮𝗻𝘇𝗶𝗹) 𝗯𝘆 𝗔𝗹-𝗞𝗵𝗮𝘇𝗶𝗻 (𝗱. 𝟳𝟮𝟱 𝗔𝗛):</strong><br>

تفسير لباب التأويل في معاني التنزيل/ الخازن (ت 725 هـ)
<br>
{ إلا ما شاء الله } يعني أن أملكه وأقدر عليه
<br>
"Except what Allah wills" means that I possess it and have power over it only as Allah wills. 
<br>
فإن قلت: قد أخبر صلى الله عليه وسلم عن المغيبات وقد جاءت أحاديث في الصحيح بذلك وهو من أعظم معجزاته صلى الله عليه وسلم فكيف الجمع بينه وبين قوله ولو كنت أعلم الغيب لاستكثرت من الخير؟ قلت: يحتمل أن يكون قاله صلى الله عليه وسلم على سبيل التواضع والأدب والمعنى لا أعلم الغيب إلا أن يطلعني الله عليه ويقدره لي. ويحتمل أن يكون قال ذلك قبل أن يطلعه الله عز وجل على الغيب فلما أطلعه الله عز وجل أخبر به كما قال تعالى:{ فلا يظهر على غيبة أحداً إلا من ارتضى من رسول } [الجن: 26-27] أو يكون خرج هذا الكلام مخرج الجواب عن سؤالهم ثم بعد ذلك أظهره الله سبحانه وتعالى عن أشياء من المغيبات فأخبر عنها ليكون ذلك معجزة له ودلالة على صحة نبوته صلى الله عليه وسلم
<br>
If I say, the Prophet ﷺ informed about the unseen, and authentic hadiths support this, it's considered one of his greatest miracles. How do we reconcile this with his statement, "If I knew the unseen, I would have increased in goodness"? I say, it's possible he spoke humbly, expressing that he only knows the unseen if Allah reveals it to him. Alternatively, he might have said this before Allah informed him of the unseen, and later he conveyed it as mentioned in the Quran. "He does not disclose the unseen to anyone except whom He has approved of messengers" [Quran, 72:26-27]. This could also be a response to a question, and later Allah revealed some unseen matters, affirming his prophethood.
</p><br>
<p><strong>𝟯) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗥𝘂𝗵 𝗮𝗹-𝗕𝗮𝘆𝗮𝗻 𝗜𝘀𝗺𝗮𝗶𝗹 𝗛𝗮𝗾𝗾𝗶 𝗕𝘂𝗿𝘀𝗲𝘃𝗶 (𝗱. 𝟭𝟭𝟮𝟳):</strong><br>

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ)
<br>
 { ان انا الا نذير وبشير } اى ما انا الا عبد مرسل للانذار والبشارة شأنى ما يتعلق بهما من العلوم الدينية والدنيوية لا الوقوف على الغيوب التى لا علاقة بينها وبين الاحكام والشرائع وقد كشفت عن امر الساعة ما يتعلق به الانذار من مجيئها لا محالة واقترابها واما تعيين وقتها فليس مما يستدعيه الانذار بل هو مما يقدح فيه لما مر من ان ابهامه ادعى الى الانزجار عن المعاصى 
<br>
I am but a servant sent for warning and giving glad tidings, with my concern revolving around the religious and worldly knowledge related to them. I have no need in delving into the unseen matters unrelated to the divine laws and regulations. I have already disclosed information about the Hour regarding the warning of its inevitable arrival and proximity. However, specifying its exact time is not something that warrants a warning; rather, it is a matter that one should refrain from speculating about, as its ambiguity may lead to objections and stir dissatisfaction regarding sinful actions.
<br>
وقد ذهب بعض المشايخ الى ان النبى صلى الله عليه وسلم كان يعرف وقت الساعة باعلام الله تعالى وهو لا ينافى الحصر فى الآية كما لا يخفى. وفى صحيح مسلم عن حذيفة قال اخبرنى رسول الله صلى الله عليه وسلم بما هو كائن الى ان تقوم الساعة وفى الحديث " 
<br>
Some scholars have argued that the Prophet (peace be upon him) knew the time of the Hour through divine revelation, and this understanding does not contradict the specific statement in the verse, as evident. In Sahih Muslim, Hadith narrated by Hudhaifah states, "The Messenger of Allah (peace be upon him) informed me about what is going to happen till the Hour is established," affirming this perspective.
</p><br>
<p><strong>𝟰) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗥𝗮𝘇𝗶 𝗯𝘆 𝗙𝗮𝗸𝗵𝗿 𝗮𝗹-𝗗𝗶𝗻 𝗮𝗹-𝗥𝗮𝘇𝗶 (𝗱.𝟲𝟬𝟲 𝗔𝗛):</strong><br>

تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ)
<br>
قال بعضهم: لما رجع عليه الصلاة والسلام من غزوة بني المصطلق جاءت ريح في الطريق ففرت الدواب منها، فأخبر النبي صلى الله عليه وسلم بموت رفاعة بالمدينة وكان فيه غيظ للمنافقين. وقال " انظروا أين ناقتي " ، فقال عبدالله بن أبي مع قومه ألا تعجبون من هذا الرجل يخبر عن موت رجل بالمدينة ولا يعرف أين ناقته. فقال عليه الصلاة والسلام: " إن ناساً من المنافقين. قالوا كيت وكيت وناقتي في هذا الشعب قد تعلق زمامها بشجرة " فوجدها على ما قال، فأنزل الله تعالى: { قُل لا أَمْلِكُ لِنَفْسِى نَفْعًا وَلاَ ضَرَّاً إِلاَّ مَا شَاءَ ٱللَّهُ }. 
<br>
Some said: When the Prophet, peace be upon him, returned from the expedition of Bani Al-Mustaliq, a wind came on the way, causing the animals to flee. The Prophet, peace be upon him, was informed about the death of Rafa'ah in Medina, and there was resentment among the hypocrites. He said, "Look for my camel." Abdullah bin Abu, with his people, remarked, "Are you not amazed by this man who informs about the death of a person in Medina and doesn't know where his camel is?" The Prophet, peace and blessings be upon him, replied, "Some people from the hypocrites said, 'Deceitful, deceitful,' and my camel is in this valley, its reins tied to a tree." They found it exactly as he described. Then, Allah revealed: "Say, 'I possess not for myself any harm or benefit except what Allah should will.'" (Quran 7:188).
</p><br>
<p><strong>𝟱) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗞𝗮𝘀𝗵𝘀𝗵𝗮𝗮𝗳 𝗯𝘆 𝗔𝗹-𝗭𝗮𝗺𝗮𝗸𝗵𝘀𝗵𝗮𝗿𝗶 (𝗱.𝟱𝟯𝟴 𝗔𝗛):</strong><br>

تفسير الكشاف/ الزمخشري (ت 538 هـ)
<br>
{ قُل لاَّ أَمْلِكُ لِنَفْسِى } هو إظهار للعبودية والانتفاء عما يختص بالربوبية من علم الغيب
<br>
Say, “I have no control over myself” is a manifestation of servitude and denial of the knowledge of the unseen that pertains to divinity.
<br>
#So knowledge that is divinely and independently known is negated not bestowed.
</p><br>
<p><strong>𝟲) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗔𝗹-𝗝𝗮𝗺𝗶'𝗹𝗶-𝗔𝗵𝗸𝗮𝗺 𝗮𝗹𝘀𝗼 𝗸𝗻𝗼𝘄𝗻 𝗮𝘀 𝗔𝗹-𝗝𝗮𝗺𝗶' 𝗮𝗹-𝗤𝘂𝗿'𝗮𝗻 𝗯𝘆 𝗔𝗹-𝗤𝘂𝗿𝘁𝘂𝗯𝗶 (𝗱.𝟲𝟳𝟭 𝗔𝗛):</strong><br>

تفسير الجامع لاحكام القرآن/ القرطبي (ت 671 هـ)
<br>
{ وَلَوْ كُنتُ أَعْلَمُ ٱلْغَيْبَ لاَسْتَكْثَرْتُ مِنَ ٱلْخَيْرِ } المعنى لو كنت أعلم ما يريد الله عز وجل مني من قبل أن يعرِّفنِيه لفعلته
<br>
"And if I knew the unseen, I would have increased in goodness" means if I knew what Allah, the Almighty, intended for me Before He informed me, I would have acted accordingly. 
 </p><br>
<p><strong>𝟳) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗛𝗮𝗺𝘆𝗮𝗻-𝘂𝗹-𝗭𝗮𝗱 𝗜𝗹𝗮 𝗗𝗮𝗿-𝗶𝗹-𝗠𝗮'𝗮𝗱 𝗯𝘆 𝗠𝘂𝗵𝗮𝗺𝗺𝗮𝗱 𝗯𝗶𝗻 𝗬𝘂𝘀𝘂𝗳 𝗜𝘁𝗵𝗳𝗶𝘀𝘆 (𝗱.𝟭𝟯𝟯𝟮 𝗔𝗛):</strong><br>

تفسير تيسير التفسير/ اطفيش (ت 1332 هـ) 
 <br>
 { إلا ما شاء الله } أَو فى وقت من الأَوقات إِلا وقت مشيئة الله عز وجل أَن أَملكه، وقدرة العبد مؤثرة بإِذن الله عز وجل، وتأْثيرها مخلوق الله، فالمؤثر حقيقة هو الله عز وجل، والاستثناء متصل كما رأَيت
<br>
{Except what God wills} or at any time except when it is the will of Allah Almighty that I possess it, and the servant’s ability is affected by the permission of Allah Almighty, and its effect is created by Allah, so the one who influences is truly Allah Almighty, and the exception is connected as you have seen.
<br>
 { وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ } بالذات أَو بالتعلم، أَو كلما شئت، َو على أَى وجه شئت، ولا أَعلم منه إِلا ما علمنى ربى بحسب إِرادته، 
<br>
وقيل أل للاستغراق والنفى لسلب العموم، أَى لا أَعلمه كله بل بعضه
<br>
"And if I knew the unseen" in its essence, through learning, or in any manner you wish, and on any basis you prefer independently, and I do not know from it EXPECT what my Lord has taught me according to His will.
<br>
Some say it is used for emphasis and negation to exclude generality, meaning I do not know all of it but only some parts.
</p><br>
<p><strong>8)𝗧𝗮𝗳𝘀𝗶𝗿 𝗮𝗹-𝗔𝗹𝘂𝘀𝗶 (𝗔𝗿-𝗥𝘂𝗵 𝗮𝗹-𝗠𝗮'𝗮𝗻𝗶 𝗳𝗶 𝗧𝗮𝗳𝘀𝗶𝗿𝗶-𝗹-𝗤𝘂𝗿'𝗮𝗻𝗶-𝗹-'𝗔𝘇𝗶𝗺 𝘄𝗮 𝗦𝗮𝗯'𝘂-𝗹-𝗠𝗮𝘁𝗵𝗮𝗻𝗶) 𝗯𝘆 𝗔𝗹-𝗔𝗹𝘂𝘀𝗶 (𝗱.𝟭𝟮𝟳𝟬 𝗔𝗛):
</strong><br>
تفسير روح المعاني/ الالوسي (ت 1270 هـ) 
<br>
{ إِلاَّ مَا شَاءَ ٱللَّهُ } أي إلا وقت مشيئته سبحانه بأن يمكنني من ذلك فإنني حينئذ أملكه بمشيئته، فالاستثناء متصل وفيه دليل كما قال الشيخ إبراهيم الكوراني على أن قدرة العبد مؤثرة بإذن الله تعالى ومشيئته
<br>
"Except what Allah wills" means only at the time of His will, that He enables me to possess it. Then, at that moment, I have it by His will. The exception is connected, and there is evidence for it, as Sheikh Ibrahim al-Kurani mentioned, that the servant's ability is effective by the permission and will of Allah.
</p><br>
<p><strong>𝟵) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗮𝗹-𝗧𝗮𝗵𝗿𝗶𝗿 𝘄𝗮'𝗹-𝗧𝗮𝗻𝘄𝗶𝗿 𝗯𝘆 𝗜𝗯𝗻 𝗔𝘀𝗵𝘂𝗿 (𝗱.𝟭𝟯𝟵𝟯 𝗔𝗛):</strong><br>

 تفسير التحرير والتنوير/ ابن عاشور (ت 1393 هـ)
<br>
أي إلاّ ما شاء الله أن يُملّكنيه بأن يُعْلمنيه ويُقدرَني عليه 
<br>
That is, except what Allah wills to give me control by teaching me and empowering me to do. 
</p><br>
<p><strong>𝟭𝟬) 𝗧𝗮𝗳𝘀𝗶𝗿 𝗮𝗹-𝗠𝗮𝗻𝗮𝗿 𝗯𝘆 𝗥𝗮𝘀𝗵𝗶𝗱 𝗥𝗶𝗱𝗮 (𝗱.𝟭𝟯𝟱𝟰 𝗔𝗛): </strong><br>

تفسير تفسير المنار / محمد رشيد بن علي رضا (ت 1354هـ)
<br>
 { إِلاَّ مَا شَآءَ ٱللَّهُ }فالمعنى المراد على هذا هو بيان عجز المخلوق الذاتي وكون كلّ شيء أوتيه فهو بمشيئة الله تعالى لا يستقل العبد بشيء منه استقلالاً مطلقاً ولا هو يملكه بذاته لذاته، بل بمشيئة الله تعالى
<br>
"{Except what Allah wills}" conveys the meaning of highlighting the inherent incapacity of the creature, emphasizing that everything bestowed upon the servant is by the will of Allah. The servant does not have absolute independence in anything granted to them, nor do they possess it independently. Instead, it is all by the will of Allah.
<br>
فيكون حاصل معنى الآية نفي رفعه إلى رتبة الربوبية
<br>
So the sum of the meaning of the verse is to deny his elevation to the rank of divinity.
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وبيان حقيقة أمره، وما رفع الله تعالى من قدره، بجعله فوق جميع البشر بوحيه، ووساطته بينه وبين خلقه، لكن في التبليغ والإرشاد، لا في الخلق والإيجاد، ولا في تدبير أمور العباد، فإنّ هذا شأن الربوبية، وإنّما هو صلوات الله عليه وسلامه في أعلى مقام العبودية.
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It clarifies the reality of His command and what Allah, the Most High, elevated in His status by making Him superior to all humans through His revelation and mediation between Him and His creation. However, this is in terms of delivering messages and guidance, not in the act of creation or initiation, nor in managing the affairs of His servants. This pertains to the Lordship-Divinity, and it is indeed the blessings and peace of Allah upon Him in the highest station of servitude.
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<p><strong>𝗦𝗰𝗵𝗼𝗹𝗮𝗿 𝘀𝘁𝗮𝘁𝗲𝗺𝗲𝗻𝘁𝘀 𝗿𝗲𝗴𝗮𝗿𝗱𝗶𝗻𝗴 𝘁𝗵𝗶𝘀 𝗯𝗹𝗲𝘀𝘀𝗲𝗱 𝗩𝗲𝗿𝘀𝗲:</strong><br>

<strong>1) Shihab al-Din al-Khafaji رحمه الله in Nasim al-Riyad fi sharh Shifa' li-Qadi ʿIyad states regarding this verse:</strong>
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قوله ولو كنت اعلم الغيب فان المنفة علمه من غير واسطة واما اطلاعه عليه السلام بإعلام الله تعالى فامر متحقق بقوله تعالى فلايظهر على غيبه أحدا إلا من ارتضى من رسول
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This Ayah وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبِ does not negate the fact of knowing the Unseen because 'negation' is of the knowledge without bestowal. 
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However, the prophet ﷺ knowing the unseen is through Allah informing him, as stated in the Quran, that he reveals not his unseen to anyone expect to his chosen Messengers. (Surah Jinn Verse 26). Knowing absolute divine knowledge is what is negated here. 
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<p><strong>2) Shaykh Muhammad al-Zurqani رحمه الله in Sharh al-Mawahib al-Ladunniyyah of Al-Qastallani Volume 10 Page 112: </strong>
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And his statement, "If I knew the unseen, I would have increased in goodness," indicates that his knowledge of the unseen is without intermediaries, as clarified in the text. However, his awareness comes through Allah's revelation, in accordance with the statement, "except whom He has approved of messengers." In the book "Lata'if al-Minan," it is mentioned that a servant's insight into the unseen aspects of Allah is through the divine light, supported by the narration, "Beware the insight of the believer, for he sees with the light of Allah." This aligns with the idea that the true sight granted by Allah allows one access to the unseen without surprise or doubt.
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وقوله : لو كنت أعلم الغيب لاستكثرت من الخير ، لأن المنفي علمه من غير واسطة ، كما أفاده المتن ، أما اطلاعه عليه بإعلام الله ، فمحقق لقوله : إلا من ارتضى من رسول . قال في لطائف المنن : إطلاع العبد على غيب من غيوب الله بنور منه ، بدليل خبر : « اتقوا فراسة المؤمن ، فإنه ينظر بنور الله » ، لا يستغرب ، وهو معنى كنت بصره الذي يبصر به ، فمن كان الحق بصره أطلعه على غيبه ، فلا يستغرب .
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<strong><p>3) Allama Sulayman Jumal رحمه الله states in Fatuhat e ilahya - فتوحات الهيه (Hashiya Jalalayn Volume 2 Page 258:</strong>
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اي قل لا اعلم الغيب فيكون فيه دلالة على ان الغيب بالاستقلال لا يعلم الا الله. 
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This Ayah corroborates the fact that 'Ghaib-bil-Istiqlal' I.e independently personal, is known to none other than Almighty Allah.
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<p><strong>𝗧𝗼 𝗰𝗼𝗻𝗰𝗹𝘂𝗱𝗲 𝗞𝗻𝗼𝘄𝗹𝗲𝗴𝗲 𝗼𝗳 𝘁𝗵𝗲 𝘂𝗻𝘀𝗲𝗲𝗻 𝗶𝘀 𝗼𝗳 𝘁𝘄𝗼 𝘁𝘆𝗽𝗲𝘀:</strong><br>

The first is negated for the beloved prophet ﷺ and not the second:<br>

1) Dhaati Ilm ul Ghayb  - [Personal Knowledge Of Ghayb] is of ALLAH ﷻ alone, It is He who has the knowledge of Ghayb by His "OWN SELF" and no one has taught Him, revealed to Him, shown Him, nor has He learnt it with passage of time rather He has it from Awal to Akhir. This is the knowledge of Unseen which has been made Khaas (specific) with Allah ﷻ in the blessed Quran in many places.
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2) Atai'i Ilm ul Ghayb - [Bestowed Knowledge Of Ghayb] is of the beloved prophet ﷺ he was given this knowledge by Allah, he himself did not know it, but Allah ﷻ bestowed the knowledge of Ghayb on him, this knowledge of Unseen is also mentioned at many places in Qur'an so rejection any of these two or having confusion by mixing these two together is a fallacy.</p><br>
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