Details: Written by: Dr. Shaykh Sayyid Muhammad Bin Yahya Ninowy; Category: Aqidah

SATISFYING THE NEED WITH THE OBLIGATORY CREED OF ILM AT TAWHEED

Presenting the essentials of Islamic belief

A Commentary on Imam Abu Ja'far al Warraq At Tahawiyya al Misri's Aqidah Tahhawiyya

A Summary of the Aqeedah of Ahlus Sunnah wal Jamaa’at

Dr. Shaykh Sayyid Muhammad Bin Yahya Ninowy

All of the Islamic Books are embedded in PFD format. Please click "read more" to view.

Details: Written by: Imam Nu'man bin Thabit al Kufi, Abu Hanifa radhi Allahu 'anhu; Category: Aqidah

bismblack

Al Fiqh Al Akbar of

Sayyidinaa Nu'man bin Thabit al Kufi,

Imam Abu Hanifa رضی اللہ تعالٰی عنہ

Explained

All of the Islamic Books are embedded in PFD format. Please click "read more" to view

Knowledge of Five Secrets

Uloom al-Khamsah]

Courtesy: Noori al-Qadiri

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

Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34]

The opponents say on the basis of this verse that the knowledge of all the above mention things known as Five Branches of Knowledge lies with Almighty Allah and no one else! By this they conclude that the Holy Prophet (Sall Allahu ‘alaihi wa Aalihi wa sallim) did not possess Ilm-e-Ghayb. This is indeed a hasty conclusion. Let us have an eye over some Authentic Commentaries of Qur'an to understand the real and true meaning of this verse.

Commentaries on the Above Verse of Holy Qur'an

Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse:

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

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 (Sall Allahu ‘alaihi wa Aalihi wa sallim) did not leave the world until he was fully informed by Almighty Allah on all these five subjects (concerning human destiny). [Saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215]

In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers):

سمعت ايضا من بعض الاولياء انه اخبر ما في الرحم من ذكر و انثي ورأيت بعيني ما اخبر

We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa'is al-Bayan, Dar al Kutb Ilmiyah (Berut - Lebenon), Vol 3, Page 126]

It is said in Rooh al-Bayan, about this verse:

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

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]

Details: Written by: Mufti Ahmad Yaar Khan Na'eemi Alaihir raHmah; Category: Aqidah

The Purity of Sayyida Ayesha and Prophets صلى الله عليه وآله وسل

Knowledge Of Unseen

Extracted From: Ja-Al Haq

Ummuka Aisha

by Mufti Ahmad Yaar Khan Na'eemi Alaihir raHmah

ANSWER TO THE OBJECTION:

The objection itself confirms that remaining silent is not proof of not knowing something (it does not necessarily confirm it). Allah SubHanuhu wa Ta'ala did not reveal ayahs of her innocence for some days, so did He not have a clue about it? The hadith in Sahih al-Bukhari clearly states,

والله ما علمت على أهلى إلا خيرا

“I know my wife to be only chaste.” [Sahih al-Bukhari, Kitab al-Maghazi, Baab Hadith al-Ifk, Hadith 4141]

This proves his knowledge but not revealing it before time. It is also not possible for Rasoolullah Sall Allahu ‘alaihi wa Aalihi wa sallimto have been suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha because Allah said to the Muslims as a rebuke,

لولا إذ سمعتموه ظن المؤمنون والمؤمنات بأنفسهم خيرا وقالوا هذا إفك مبين

“Why did Muslim males and females not think good in their hearts and immediately said, “This is clear falsehood?” – [Surah Nur, Verse 12]

So before the revealing of innocence, it was compulsory on Muslims to think good of her and haram upon them to be suspicious. – And the Prophet is definitely free (ma’sum) from haram. Thus, he was not suspicious of Sayyidah Aisha Radi Allahu Ta’ala Anha in the least. Yes, for him to say that it was a clear lie was not compulsory on him immediately because this was a domestic matter.

Now remains Rasoolullah Sall Allahu ‘alaihi wa Aalihi wa sallim being distressed and why he remained silent. Not knowing was not the cause of this. Consider an innocent person who is wrongfully accused of something. He knows that it’s a lie, but will still be distressed due to the fear of defamation. People spreading these rumours, was also the reason for this dilemma. If the Holy Prophet (Peace and Blessings of Allah be Upon Him) did not wait for the revelation of the ayahs but immediately informed people of Sayyidah Aisha Radi Allahu Ta’ala Anha’s innocence, the hypocrites would have said, “See how he protects his family members.” And Muslims would not have come to know of the rules of wrongful accusation. Also, the method of researching cases would not have been known and Sayyidah Ayesha Radi Allahu Ta’ala Anha would not have received the reward of patience that she demonstrated during this time. In short, there were many wisdoms behind this delay in revealing her innocence.

It is also a rule of Islamic beliefs that the wife of a Prophet cannot be immoral. Allah states in the Holy Quran,

الخبيثات للخبيثين والخبيثون للخبيثات

“Impure women belong to impure men and immoral men to immoral women.” – [Surah Nur, Verse 26]

The impurity spoken of here refers to fornication (zina). In other words, the consort of a Prophet can never be a fornicator. Yes, she can become a disbelievers (kafirah) because, although disbelief (kufr) is a major offense, it is not an immoral act. People think of fornication to morally incorrect, not kufr. This is why the wives of the Prophets do not experience nocturnal dreaming (ihtilam). A hadith states that Umme Salma was surprised to know that women also experience ihtilam – Mishkat, Kitab al-Ghusl.

Page 3 of 3

Suggested Reading

Satisfying the need with the Obligatory Creed of Ilm at Tawhid

Al Fiqh Al Akbar Explained

Beloved Prophet's Knowledge of Five Secrets [Uloom al-Khamsah]