TREATISE ON THE "ILM ‑ E ‑ GHAYB" OF THE HOLY PROPHET
HADRAT MUHAMMAD r
BY: Sayyid Ale Rasool Hasnain Mia Husseini Barakaati
IMAM AHMED RAZA ACADEMY
DURBAN SOUTH AFRICA
A BARAKAATUR RAZA PUBLICATION
NUMBER OF COPIES: 1 500 (1ST EDITION)
NUMBER OF COPIES: 1 500 (2ND EDITION)
DATE OF PUBLICATION: OCTOBER 2001
ISLAMIC DATE: RAJAB 1422 A.H.
FLOOR AHMED RAZA BUILDING
ADDRESS: P.O. BOX 5325
Wanusalli ala Rasoolihil Kareem
All Praise is
due to Allah Y, Durood and Salaams upon
Taajidare Madina, Muhammad Mustafa
The author of
“The Great Beyond”, Sayyid Sha Ale
Rasool Hasnain Mia Barakaati is a well-known figure in the Sunni world due to
his sacred lineage and to his family affiliations to the noble Khanqah of
Marehrah Shareef, India. He is the son of Sayyidul Ulama, Hadrat Sayyid Sha Ale
Mustapha al-Husaini Barakaati t,
of the most respected and influential personalities of the Muslim world. Sayyid
Ale Rasool Hasnain Mia is also the present Sajjadah of Qutbul Waqt, Sayyid Sha
Abul Husain Ahmad-e-Noori al-Husaini Marehrawi t. He
is also the elder cousin brother to Prof. Sayyid Sha Muhammad Ameen Mia
al-Husaini Barakaati. He has three sons, namely, Sayyid Sibtain Haydar, Sayyid
Safi Haydar and Sayyid Zulfiqaar Haydar.
Ale Rasool Hasnain Mia is currently a senior officer in the Ministry of
Information in India. He was also a former Senior Correspondent for All-India
Radio. He is versatile in five languages, an profound author, poet, scholar,
orator, advisor and also a Sheikh and Murshid of the Silsila-e-Qaadiriyya
Barkatiyya and many other Spiritual Orders. He has numerous Mureeds in various
parts of the world. Amongst his accomplishment in the field of English
literature, he has already published an Encyclopedia of the Holy Quran and
authored many books on various Islamic subjects. Sayyid Ale Rasool has also
completed the difficult task of translating the Holy Quran in the Hindi language
and contemplates to print it shortly.
book, “The Great Beyond”, is a
well-researched book dealing with the “I’lm-e-Ghaib”
or Knowledge of the Unseen of the Holy Prophet Muhammad
author has gone into great length to explain the various categories
knowledge, the verses of the Quran pertaining to
I'lm-e-Ghaib, the levels of I'lm-e-Ghaib possessed by the Ambiya
the I'lm-e-Ghaib of the Holy Prophet Muhammad
and the dimensions of the Ghaib of the Holy Prophet
The book concludes with a brief description of the Signs
of Qiyaamah. In his research, Sayyid Ale Rasool Hasnain has quoted numerous
Islamic sources with references to enable the reader to refer to the Holy Quran,
Ahadith and authentic Tafseer Kitaabs.
This book truly brings tranquillity and happiness for
those who seek the truth for the sake of truth and at the same time it silences
the supporters of the opposition Wahabi and Deobandi School of faith.
May Allah Y, through the Wasila of Sayyiduna Rasoolullah r shower His
choicest blessing and favours upon the author and his family and keep him firm
on Maslak-e-A’la Hadrat t.
May he also serve as an inspiration to those who wish to
serve the Ahle Sunnah Wa Jamaah with loyalty and sincerity. Aameen.
We pray that the author remembers us in his humble Du’as. Aameen.
Abdul Hadi Al-Qaderi Barakaati
Imam Ahmad Raza Academy
11 Rajab 1422
29 September 2001
The question of the Holy Prophet r knowing the Unseen has been the
topic of great discussion and controversy among various groups of Muslims. This
question cropped up perhaps with the advent of the Wahabis, who among other
things challenged the attributes of the Holy Prophet r. The Wahabis campaign of
degrading the Prophet r under the
pretext of pure Monotheism surpassed the Arabian Peninsula and spread over the
entire South Asia. One Muhammed Ismail Dehlvi who translated and interpreted the
most defamed book, Kitab-ut-Tawhid,
authored by Muhammad Ibn-e-Abdul Wahab Najdi imported it in India. The book with
its Indian version entitled Taqwiat-ul-Imaan
presented a number of false ideologies, which were cleverly substantiated by the
Quranic verses, and the sayings of the Holy Prophet r. The very objective of these
writings was to degrade the status of Allah's Y exalted creatures.
The history of the Wahabi
Movement in Arabia has been a bloody one, as the followers of Muhammed
Ibn‑e‑Abdul Wahab Najdi treated the Ahle‑Sunnat people as
Kaafir and legitimised their elimination. The Wahabi Movement was not that
strong in India as the Ulema of Ahle‑Sunnat vehemently opposed the Wahabi
ideologies and the Sunni masses also extended their fullest support to their
The Deoband School of thought was
the by‑product of the Wahabi upsurge in India and they did not leave any
stone unturned in propagating and promoting the Wahabi ideologies, which they
assertively called the Hanafi Mazhab. The very base of this Mazhab was to
misguide the Sunni Muslim masses by misinterpreting the verses of the Holy Quran
and the traditions of the Holy Prophet r. We find an army of scholars
affiliated to the Deoband School who dedicated themselves to the cause of
defacing Islam. Ismail Dehlvi, Qasim Nanotvi, Syed Ahmad of Rae Bareilly, Khalil
Ahmad of Ambethi, Rasheed Ahmad of Gangoh, Ilyas Dehlvi, to name a few who
created enormous misleading literature on various controversial topics which
ultimately degenerated the fundamental Sunni faith which was referred to by the
Holy Prophet r in his Last Sermon during the Last Pilgrimage.
The question of
Ilm‑e‑Ghayb‑e‑Rasool r has been one of the main
controversies that cropped up during the last two hundred years.
The Sunni Ulema, nicknamed as the Bareilvi School of thought, defended
the faith and challenged the ingenuity of Wahabi ideologies. Imam Ahmed Raza
Khan t of Bareilly chased the perverted Ulema of Deobandi
School for years together and as a last resort produced their writings to some
200 exalted Ulema of Mecca and Medina who after scrutinising these writings
unanimously passed the judgement that the Ulema of Deobandi School of thought
who had written all that derogatory remarks about the Prophets and Awliya were
Kaafir and he who doubted their Kufr was himself a Kaafir.
Dear readers! This booklet does not carry any
new faith or ideology. I have simply reproduced the great writings of Sunni
Scholars who have proved through the Quranic verses and the sayings of the Holy
Prophet r that the Seal of Prophets, Hadrat Muhammad r, possessed the Knowledge of the
Unseen as gifted by the Almighty Allah Y. I have based my treatise on the writings of Imam Ahmed Raza Khan t, the Muhaddith of Bareilly, Mufti
Ahmad Yar Khan Na'imi
t, who took pains in scrutinising
the Quranic Literature and the sayings of the Holy Prophet r to prove that Prophet Hadrat
Muhammad r knew the GREAT BEYOND.
This booklet is an
eye‑opener for those who seek the truth for the sake of truth and at the
same time it is the Sunni defence against the misinterpretations of the Wahabi
and Deobandi School of faith.
May Allah Y bestow His mercy upon us and lead
us to the Straight Path, the path of those whom Allah Y has favoured and not the path of
those who earned His Y
or those who went astray. Aameen!
Marehra Shareef (India)
19 Sha'ban, 1418 A.H.
"These are the tidings of Unseen that We reveal to
you in secret. And you were not with them when they drew lots with their pen
that under those guardianship Maryam should be given and you were not with then
when they were disputing." (Surah
Ale Imraan, 3:44)
In this verse the Holy Quran
gives the reason of mentioning the episodes of the past Prophets u. Allah Y says: " O Beloved One! These episodes are not mentioned as mere tales of
the past. We have mentioned these events to prove your Prophethood. The
Knowledge of Unseen will become the testimony of your special status as the
Apostle of Allah. O Prophet! This is among those events of which the accurate
records are now obliterated altogether, and there is no means of knowing in full
and exact details except by Revelation".
The word "these" refers to the episodes of Hadrat Maryam t and her mother, Hadrat Hannah t. Commentators opine that this
word stands to mean the stories of the Prophets u of the old.
The Prophets u are of three types:
(1) Some Prophets u are those exalted persons whose
names and accounts are not found in the Quran, such as the Prophet Daniel u.
(2) Those Prophets u whose stories are mentioned in
the Holy Scripture but their names are not given such as Hadrat Ezekiel u and Hadrat Ezra u, and
(3) Those Prophets u whose names and stories both
have been mentioned in the Holy Quran, such as Hadrat Adam u, Hadrat Nooh u, Hadrat Ibrahim u, Hadrat Ismail u, Hadrat Ishaque u, Hadrat Yaqoob u, Hadrat Yusuf u, Hadrat Musa u, Hadrat Dawood u,
Hadrat Sulaiman u, Hadrat Zakaria
u, Hadrat Yahya u,
Hadrat Isa u, and the Prophet of Prophets u, Hadrat Muhammad r.
The phrase "tidings of the Unseen" refers to the third type of
Prophets u. The phrase aims at proving that it was the Holy Prophet Hadrat Muhammad
r who was made these exalted Prophets u known to the world and it was he
who commanded the mankind to pay due respect to them in their capacity of the
Messengers of Allah as well as the most virtuous people on the face of the
The phrase "tidings of the Unseen" indicate that Allah Y has given the Holy Prophet r the knowledge of those things,
which happened long before him or to happen in the distant future. The Holy
Prophet Hadrat Muhammad r did not have the company of Scholars nor did he study
the books of History, nor was he physically present with the Priests of the
Sanctuary. Hence the Quran mentioned the events as "tidings of the Unseen."
The Phrase that "We
reveal to you in secret" is the description of the tidings of Unseen. "Ghayb" is that hidden thing which cannot be perceived by
human senses nor can be known through human wisdom.
Ghayb is of two types:
(1) That which can be known
through evidence or logic, like Heaven and Hell or the Attributes of Allah Y which we can perceive through the
Quranic verses or through various phenomena in the world around us, and
(2) That which cannot be
perceived through logic, for example the exact time of the Doomsday or the time
and place of one's death, the determination of the sex of the foetus, etc.
Commentators say that a thing that can be perceived through instruments like the
sex of the child in the mother's womb cannot be treated as Ghayb. Ghayb is the
Unseen, which lies beyond this world of sense and is indiscernible by mere
reason, such things as Resurrection, Paradise, Hell, etc. Ghayb is anything
unperceivably absent from the range or beyond the reach of perception by sense
or of mental perception or undiscoverable unless by means of Divine Revelation. (Lane's
Arabic‑English Lexicon, Vol. 8)
Now this Unseen or Great Beyond
is the very breath of religion. Whosoever disbelieves in it, disbelieves in
religion altogether. Were one asked, says the eminent Harvard Psychologist,
William James, to characterise the religion in the broadest and most general
terms possible, one might say that there is an Unseen order, and that our
supreme good lies in harmoniously adjusting ourselves thereto. This belief and
this adjustment are the religious attitude in the soul. (Variety of Religious Experiences, p. 53) The reality, the existence of this Great Beyond so long ignored or
even denied and ridiculed by the materialistic West is at long last being
recognised by the Modern Science.
Says a leading British
Archaeologist of the day: "The
unsound materialistic teachings of the past generation obscured this great fact
of existence. Too much emphasis was placed on what was dubbed 'reason' and too
little on Intuition." (Marston,
The Bible is True, pg. 214) "The
recognition by Modern Science of the reality of the Unseen has dealt a death
blow to materialism." (Marston,
The Bible Comes Alive, pg. 252)
The Holy Quran says: "And
He (Allah) taught Adam all the names, then showed them to the Angels, saying
'Inform Me of the names of these if you are truthful'."
(Surah Baqarah, 2:31) Tafsir‑e‑Madarik
observes that teaching Adam u the names of all the things means that Allah Y showed him all His creatures in
person and made him learn the things by their names. Hadrat
Ibn‑e‑Abbas t says Allah Y taught Adam u the names of all the things -
even the cup and spoon. According to Tafseer-e-Khazin,
him the names of those that would be in his generation and also taught him all
the languages. Tafseer-e-Khabir says
Adam u the attributes and
characteristics of all created things. Tafseer-e-Roohul
Bayan says Allah Y
Adam u the attributes of all the things
particularly their usefulness and their evils. Allah Y also taught him the Names of
Angels u and all human beings who would
belong to his generation, and the names of animals and vegetation, and taught
him to manufacture things, and taught him the names of the cities and towns, and
trees, and the names of those whom He will create until Doomsday, and taught him
the names of all the gifts in Paradise. A Hadith says Allah Y taught Adam u seven lakh languages.
These commentaries on the Quran
prove that Allah Y
Adam u the knowledge of everything that
has happened as well as the thing which would happen in future. The knowledge of
Adam u is a drop in the ocean when compared with the knowledge that Allah Y gave to his beloved Prophet
Hadrat Muhammad r. Sheikh Ibn‑e‑Arabi t writes in Futoohat‑e‑Makkiyah: "Adam
u is the first Khalifa
(vicegerent) of Prophet Hadrat Muhammad r." When the knowledge of a Khalifa is so vast and
overwhelming, one can well estimate the magnitude of the knowledge of the
The Holy Quran says: "And
this Prophet Hadrat Muhammad r is your
guide and the witness." Tafseer-e-Azizi
observes that the Prophet Hadrat Muhammad r, through the Light (Noor) of his
Prophethood, knows the faith of every faithful and the degree of his Imaan and
also the obstacles which stand in the way of a faithful's spiritual advancement.
The Holy Prophet r knows our sins, and our spiritual status, and our good
and bad deeds, and our sincerity and hypocrisy. His witness is the most
acceptable in favour of his Ummah. Tafseer‑e‑Roohul
Bayan says: "The Ummah of Hadrat
Muhammad r would also stand witness for
other nations on the Day of Judgement."
The Holy Quran says: "O
Beloved! (Muhammad r) We would bring you as a guard over all of them." Tafseer ‑e‑Nishanpuri,
while commenting on this verse says that the Soul of Hadrat Muhammad r observes all the souls and
living beings as he has said, "Allah Y
created my Light (Noor) before all
Bayan says that the deeds of the Ummah are presented to Hadrat Muhammad r every morning and every evening
and the Holy Prophet r recognises (each member) of his Ummah through their
actions, and hence, he would be a witness for them. Tafseer‑e‑Madarik says that Hadrat Muhammad r is a witness for the Believers
over their faith, for the non‑Believers over their apostasy and for the
hypocrites over their dual character.
The Holy Quran says: "Allah
Y may not grant (the common men) the Knowledge of Unseen
but He selects from among His Apostles as He wills." Tafseer‑e‑Baidawi says that Allah Y does not give a common man the knowledge of faith and
disbelief or an insight into the hearts of men. Allah Y chooses persons to be His
Apostles and through Revelation gives them the knowledge of some of the Unseen
or creates certain signs to lead the Prophet to that knowledge. Tafseer‑e‑Roohul
Bayan says that the Knowledge of Unseen things cannot be attained without
the medium of Hadrat Muhammad r.
The Holy Quran says: "And
taught you that which you knew not. And this is a great favour of Allah Y upon you." Tafseer‑e‑Jalalain says Allah Y taught His Apostle r the commandments and the Unseen.
that Allah Y
to Hadrat Muhammad r the Holy Quran, and the knowledge, and taught him the Divine Secrets,
and implications. Tafseer‑e‑Jalalain
says that Allah Y
the Holy Prophet r the Shari'at Laws and the religion, and taught him the Unseen which he
knew not, and gave him the knowledge of that which was hidden in the human mind,
and disclosed to him the evil doings of the Hypocrites. Tafseer‑e‑Hussaini
Bahrul Haqaeq says that the above verse refers to the absolute knowledge of
all Unseen which Allah granted to Hadrat Muhammad r during the Me'raj. The Hadith of Me'raj reports the
Holy Prophet r as saying:
"I was beneath the Arsh when Allah Y put a drop into my throat and
(with that) I attained the knowledge of the past and the future."
observe that Allah Y
has created Lauh‑e‑Mahfooz, a Tablet on which the Destinies of the
world since it's creation are written. It contains the Knowledge of all possible
things. The knowledge of the Holy Prophet Hadrat Muhammad r
encompasses the Lauh. The Holy Quran contains whatever is written in the Lauh
and since the Holy Prophet r
has been taught the Quran; he has the Knowledge of the
observes that the Holy Book, which was revealed to Hadrat Muhammad r
contained everything that he would need in religion and in world affairs as
well. The Holy Quran says that the Benevolent Allah Y
taught His Beloved r the
Quran. He created Muhammad r the
soul of the Mankind and taught him the knowledge of the past and the present.
Here are certain sayings of the
Holy Prophet Hadrat Muhammad r which confirm the fact that Allah
granted him the Knowledge of the Unseen.
Hadrat Uthman ibn‑e-Khattab
narrates: "The Holy Prophet r was camping with us at a place where he gave us
information about the creation of the world." This Hadith indicates that the
Holy Prophet r informed his companion about how
the world came into being and how it would meet it's end. It means that the
Prophet r described each and everything that has taken place
right from the creation of the world and also each and everything that would
happen till and beyond the end of the world.
The Holy Prophet Hadrat Muhammad r is reported to have said: "Allah
has shrunk the earth for me so I could see its
easts and wests." (Mishkat)
Another Hadith says: "I
have seen my Creator in a good appearance. Allah Y
put His Hand on my chest and I could feel its
coolness into my heart. Then I attained the knowledge of all the things which
are between the Earth and the Heaven."
Hadrat Abdullah bin Umar t has narrated that the Holy Prophet r said, "Allah
has put the entire earth before me. I can see
the Universe and the things which are going to happen here till the Doomsday
like I see my palm."
Hadrat Huzaifa t
has reported: "The
Apostle of Allah, Hadrat Muhammad r, informed us about three hundred or more persons who
would appear on the face of the earth and generate tension and crises among the
Muslims. The Apostle of Allah r told us their names along with their father's names
and their tribe as well." (Mishkat)
Hadrat Ibn‑e‑Masood t has narrated that the Apostle of
Allah r said, "I
know the persons and the name of their ancestors who prepare for the crusade
against Dajjal. I recognise the colour of their horses too. They are the best
riders on the face of the earth."
Hadrat Ayesha t asked the Holy Prophet r, "O Prophet r! Is there any person in the
world whose virtues are equal to the number of stars?" The Holy Prophet r said, "Yes, and he is Umart". This Hadith shows that the Holy Prophet r has the knowledge of all
apparent and hidden actions of people and also the knowledge of stars.
It has been written that a wolf
spoke to one of the companions of the Holy Prophet Hadrat Muhammad r near al-Medina, as narrated in Musnad
of Ahmad, Vol. 3, page 83, Musnad Abi Saeed Al-Khudri. Narrated Abi Saeed
Al-Khudri t: (While a shepherd was amongst
his sheep) suddenly a wolf attacked a sheep and took it away. The shepherd
chased the wolf and took back the sheep. The wolf sat on it's tail and addressed
the shepherd saying, "Be afraid of
Allah Y, you have taken the provision from me which Allah Y gave me." The shepherd said,
"What an amazing thing! A wolf sitting on it's tail speaks to me in the
language of a human being." The wolf said,
"Shall I tell you something more amazing than this? There is Muhammad r, the Messenger of Allah, in Yathrib (al-Medina)
informing the people about the news of the past."
Then the shepherd proceeded
towards al-Medina driving his sheep till he entered al-Medina (City), cornered
his sheep to one side and came to Allah's Messenger Hadrat Muhammad r and informed him the whole
story. The Holy Prophet r ordered for the proclamation of a
congregational prayer. Then he came out and asked the shepherd to inform the
people about his story and he informed them. Then Allah's Messenger r said, "He (the shepherd) has spoken the truth. By Him (Allah) in Whose
Hands my soul is, the Day of Resurrection will not be established till beasts of
prey speak to the human beings, and the stick lash and the shoelaces of a person
speak to him, and his thigh informs him about his family as to what happened to
them after him." Hadrat Abu Hurayrah t said that the shepherd, who was
a Jew, embraced Islam. The same incident has been narrated in Fatah‑al‑Bari,
Vol 3, pg. 23
Tafseer‑e‑Khazin reported that the Holy Prophet r said, "My Ummah was presented to me face to face I was shown as to who
will believe me and who will reject (my preaching)." Hearing these
words of the Holy Prophet r, the Hypocrites ridiculed him by saying, "Muhammad
asserts that he knows about the belief and disbelief of those who are yet to be
born. We are staying with him for years but he is unable to recognise us".
When the Holy Prophet r heard this, he ascended to his pulpit and after praising the Almighty
"Woe to the nations who doubt my
knowledge. You can ask me anything which is going to happen till the
Doomsday." Hadrat Anas t reports that the Holy Prophet r said, "By the Almighty, you will not ask anything but I will tell you
that here and here itself." Hadrat Anas t adds that the Holy Prophet r repeated, "Ask, ask." Some companions asked a few questions which
the Apostle of Allah r answered at random. The Holy Prophet r looked very emotional at that
time. The companions started crying. Hadrat Uthman Faruq t knelt down in front of the Holy
Prophet r and said, "We
believe that Allah Y
is our Creator and Islam is our religion and
Muhammad r is our Prophet."
The Hadith experts say that the
Prophet's r repeating the word "Ask, ask" indicated that he was ready to answer any
question and that proved that he possessed the Knowledge of the Unseen.
Hadrat Ibn‑e‑Abbas t reported that the Holy Prophet r passed by a garden in Medina or
Mecca when he heard the cries of two persons who were under severe punishment in
their graves. He said that these two persons are under torment but not for a
gross sin. One person is being punished because he was not keeping away from the
drops of urine and the other was being punished for his habit of backbiting.
Then the Holy Prophet r asked for a green branch of a
palm tree and divided it into two pieces and put one piece each on the graves.
The companions of the Holy Prophet r inquired from their Master r
replied: "I hope that the torment
will be lighter till the branches dry up completely."
Muslim reports that the Apostle
of Allah r said: "Allah
has spread the entire universe in front of me
and I have seen its easts and wests and my Ummah is expected to measure the
length and breadth of the universe in the near future. I have been granted two
measures, black and white."
Hadrat Usamah bin Zayd t reported that the Holy Prophet r stood at a Medinian fort and
said: "Do you see what I see."
The companions said, "No. O Apostle
of Allah r." He said, "I see the troubles are dropping in the middle of your houses like
the rain showers."
Hadrat Ibn-e-Umar t reported that the Holy Prophet r said: "Allah Y
raised the Universe for me so I could see it and
whatever is going to happen till the Doomsday in the manner as I can see my
Hadrat Huzayfah Ibn-e-Usayd t reported that the Holy Prophet
r said, "Last night my Ummah was presented to me from beginning to the
end." The companions asked, "O
Prophet r, how could you see those who
were not even created so far." He said, "Allah Y
created the faces of my Ummah in water and soil
and I could recognise each of them better than that you know your
Commentators say that the
knowledge of Awliya t if compared with the knowledge of the Prophets u is just like a drop in seven
seas, and the knowledge of Prophets u is like the same when compared with the knowledge of
Hadrat Muhammad r; and the knowledge of Hadrat Muhammad r when compared with that of Allah
just like a drop out of seven seas.
Hadrat Abu Hurayrah t reports that the Holy Prophet
r led us in noon-prayers (Zuhr).
There was a man in the last row that did not perform the Salaah properly. When
the Holy Prophet r finished the prayer, he called that man and said, "Don't
you fear Allah Y for performing prayers in an improper manner. By Allah Y, I can see at my back in the same manner as I see in
The Holy Prophet r once said: "There are two
groups in my Ummah whom Allah Y has freed from the torment of
Fire ‑ one group is of those persons who will fight in the Way of Allah Y in India and the other group is of those persons who
would accompany Hadrat Isa u." Hadrat Abu Hurayrah t said, "As soon as I heard these words of the Apostle of Allah r, I yearned to go to India and fight in the Way of
Allah Y. I knew that if I lose my life in Jihad, I would get
the status of the best Martyr and if I survived, I would be the one free from
the torments of Fire as proclaimed by the Holy Prophet r." (Nisai, Vol. 2, p. 63) Imaam Nisai t passed away in 302 A.H. and he
wrote this book a hundred years before the invasion of Sultan Mahmood of Ghazni
on India. The historians all over the world agree that the news of Jihad in
India that was given by the Holy Prophet r hundreds of years ago proved
cent per cent correct. Muhammad bin Qasim fought in Sindh; Mahmood of Ghazni
fought in Somnath and Gujarat; and Shahabuddin Ghauri fought in Ajmer, Rajasthan
and hoisted the Flag of Islam over these regions.
The Holy Prophet r was camping at a place when his
companions found his she‑camel missing. They searched everywhere but did
not recover it. A hypocrite named Zayd bin Nusayt said, "Muhammad claims to be Allah's Messenger receiving heavenly
Revelations, yet he is unable to trace the whereabouts of his camel." The
Holy Prophet r said, "I know that a man
speaks ill of me. Allah Y
the Almighty has given me the knowledge to tell
where my she‑camel is. It is in that valley. Its rope got tied with a
tree. Go and bring it here." When the companions went to that place they found
exactly what their master had told them. (Zarqani,
Vol. 3, pg. 75)
Baihaqi t has reported through Zayd bin
Arqam t that the Holy Prophet r visited Zayd t when he was ill. The Holy Prophet
r said to him, "You need not be
afraid of this ailment, as it will not take your life, but what about your
condition after me when you will become blind?" Zayd bin Arqam t said, "I would keep patience with the hope of a reward from Allah Y."
Holy Prophet r said, "You will enter the
Paradise without giving any account of your deeds." It so happened that
Zayd bin Arqam t became blind after the demise of the Holy Prophet r. Allah Y granted him back his eyesight
before he breathed his last.
Hadrat Abu Hurayrah t reports that a person who never
performed a virtuous deed passed away. The Holy Prophet r said, "Do you know Allah Y has allowed him to enter
Paradise." The companions of the Holy Prophet r expressed their surprise over
this. A man stood up, went to the wife of the deceased and asked her about her
husband’s deeds. The widow said,
"His deeds were not virtuous, but he had a good habit of repeating the
phrases of Azaan on hearing the caller." Then that man came to the Holy
Prophet r and went so close to him that he could hear his voice. The Holy Prophet
r said loudly, "Are
you the man that went to the widow of the deceased and asked her about his deeds
and she told you this and this." The man heard these words and shouted
in ecstasy, "I bear witness that
there is no God but Allah Y
and Muhammad r
is Allah's Y
The Holy Prophet r, during his last illness, called
Hadrat Fathima t and whispered something in her ear. She started
crying. After a while, the Prophet r again whispered in her ear. Hadrat Fathima t started laughing. Hadrat Ayesha t wondered over the gestures of
Hadrat Fathima t and asked her about the reasons for crying and laughing. Hadrat Fathima t said that she would not disclose
the secret of the Holy Prophet r. After some time when the Prophet
r passed away, Hadrat Ayesha t again asked Fathima t about that episode. Hadrat
Fathima Zehra t said, "The Holy Prophet r
first whispered to me and said, 'Fathima, I would die of this ailment.' I cried
over this. Then my beloved father r whispered into my ears, 'O
Fathima, you will be the first among my family members to join me in the other
world.' I laughed hearing these words as these words bore the glad tiding of
shortening of the time of my separation from my beloved father." (Bukhari, Vol. 1, pg. 512) The Hadith experts and the Historians
very well know that both the above forecasts of the Holy Prophet r
came true word by word. The Holy
Prophet r passed away within a short period after this episode and Hadrat Fathima r also joined her father just six
months after his demise.
The Holy Prophet r had announced his demise before
passing away from this world. Before the Farewell Pilgrimage, the Holy Prophet r appointed Hadrat Ma'az bin Jabal
t as the Governor of Yemen. Before
his departure to Yemen to take up the charge, the Prophet r
said, "O Ma'az, hereafter you may not meet me. When you come back, you
will pass by my Mosque and my grave." (Musnad Imam Hanbal, Vol. 5, pg. 35)
The Holy Prophet r, before his last ailment, said
to his companions: "Allah Y has to His slave the right to chose a life in this
world or a life in the Hereafter. So Allah's Y slave has chosen the
Hereafter." Hearing this Hadrat Abu Bakr t started crying. Hadrat Abu Saeed Khudri t says, "We were surprised as to why Siddique the Great was crying. But
when the Holy Prophet r passed away after a few days, we
came to know that the slave which the Prophet r
was referring to was his own self and Hadrat Abu Bakr t, with his vast knowledge, could
make out with the words of the Prophet r.
Hence, he cried." (Bukhari, Vol.
1, pg. 519)
Hadrat Ali t and some Sahaba (companions) t were accompanying the Holy
Prophet r in a journey when the Holy Prophet r said: "Should I tell you who are the two most unfortunate persons?"
The companions of the Holy Prophet r said, "Yes, our Master." The Holy Prophet r said, "One is the red-complexioned fellow of the Thamud who slain the
she-camel of Hadrat Saleh u and the other who hurt your neck with his sword, O
Ali!" (Haakim) These words came
true on 17th of Ramadaan when Abdur Rehman bin Muljim Khariji attacked Maula Ali
t with his sword and hurt him
Hadrat Sa'd t fell ill in Mecca and lost all
hopes for life. He was most patient over the thought that his migration would be
incomplete if he died in Mecca. The Holy Prophet r visited him and consoled him
praying for his well-being. The Holy Prophet r
also gave him glad tidings that
Hadrat Sa'd t would not die of that illness but would live long and would benefit a
people. History stands witness to the fact that Hadrat Sa'd t in his the capacity as the
Commander of the Islamic Army invaded Iran and after a few years of great
battle, snatched the throne of Kisra. Thus, his person benefited the Muslims in
large and harmed a great deal to the Apostates.
Karb t reported that the Holy Prophet r said, "Beware that Allah Y has given me the Holy Quran and
also its Equivalent. Beware a man of satisfied belly would say from his bed, 'O
People, get hold of the Holy Quran and treat its Halaal as Halaal and its Haraam
as Haraam'." The Holy Prophet r
then said, "The thing which I declare Haraam is as forbidden as declared by
Allah Y." This forecast came true after some thirteen
hundred years when Abdullah Chakdalvi declared that Muslims do not need anything
other than the Quran. He said that even the Hadith is irrelevant. This
club-footed man was very rich. The Holy Prophet r uttered the words "satisfied
belly" and "from his
bed" which signify Abdullah's richness and his handicap as well.
Hadrat Huzayfah t reports the Holy Prophet r to have said,
"There will be a man in my Ummah who would talk after his death."
It so happened that Rabi bin Kharash, after his death, removed the cloth from
his face and greeted those who were present around him for the funeral. Not only
that, Rabi laughed too. His brother said,
"Are you still alive Rabi?" He said, "No.
When I met my Creator, He treated me with kindness. Hence, I laughed. O brother,
make hurry in my funeral as Abul Qasim - the Holy Prophet r
is waiting to perform prayers by me." When this episode was mentioned
to Hadrat Ayesha t, she immediately verified it and
said, "Yes, the Apostle of Allah r
had said that a person from his Ummah would talk after death." (Khasaisul Kubra, Vol. 2, pg. 149)
Hadrat Anas t reported that there was a
Christian who embraced Islam and read Surah Baqarah and Ale Imraan and used to
write the Revelation for the Holy Prophet Hadrat Muhammad r. Later on he reverted to
Christianity and used to say,
"Muhammad knows nothing but what I have written for him." Then
him to die and the people buried him, but in the morning they found that the
earth had thrown out his body. They said,
"This is the act of Muhammad and his companions. They have opened the grave
of our companion and took his body out because he ran away from them." So
they again dug the grave deeper for him, but in the morning they found that the
earth had thrown him out. They said, "This is the act of Muhammad and his companions." So they
dug a third grave as deep as they could, but in the morning they found that the
earth had thrown the body out. They then believed that what had befallen him was
not done by a human being, and they had to leave the body on the ground. Hadrat
Abu Talha t reported that the body remained lying there for several days till it
decomposed and disintegrated completely. Thus, the forecast of the Holy Prophet
Muhammad r that the earth would not accept his body came true. (Sahih
al-Bukhari, Vol. 4, Hadith No. 814)
Hadrat Imran bin Haseen t reported: We accompanied the
Holy Prophet r in a journey. We went to the Holy Prophet r, as we felt very thirsty. The
Prophet r called Hadrat Ali t and another companion and said, "Go both of you to the place where you find a woman riding a camel
with two water bags. Bring the woman to me." Both of them went and
found the woman. They cried, "Come
with us as the Apostle of Allah r
has called you." She said,
"Do you mean that Apostle r who founded a new
religion?" They said, "He is the true
Messenger of Allah and has come with the Truth." They took her to the
Holy Prophet r. The Messenger of Allah r sent for a pot and took little
water from her water bag into his mouth and poured that into the pot. Then he
ordered a man to put that little water into the other water bags. Then he said
to his companions, "Come drink and
also quench the thirst of your beasts." The entire army quenched their
thirst and their animals also drank the water. The woman witnessed this. Hadrat
Imran t says, "When every one of us drank water, we tied the mouth of the water
bags. By Almighty Allah Y, it seemed as if the water bags were overfilled with
water as before."
Once Hadrat Jabir t was sitting in a sad mood. The
Holy Prophet r asked: "O Jabir! What is the
matter? Why are you so upset?" Hadrat Jabir t said, "I have a reason to worry, O Allah's Apostle r.
My father, Abdullah, died in battle of Uhud leaving for me his daughters and
debts. I have to shoulder the responsibility of my sisters as well as look after
the debts of my father." The Holy Prophet r said, "Should I tell you something so that your worries may
subside?" Hadrat Jabir t said, "Sure,
O Master r!" The Holy Prophet r said, "Allah Y
has till today not talked to any of His
creatures directly. Your father is the lucky person with whom Allah Y the Almighty has conversed directly." Hadrat Jabir t wished to hear that
conversation. The Holy Prophet r said,
said to your father, 'Wish something.' Your
father said, 'O Lord! Thou hast granted me everything. What else I wish for?'
said, 'Do wish something.' Your father said, 'O
Lord! I wish I should be sent back to the world. There should be the same hot
earth of Uhud plain and I should once again lay my life in the Way of Allah Y.'
said, 'It is not Our Law to try one who is
The Holy Prophet r was approached by a woman who
said: "O Apostle of Allah r,
my only son was killed while fighting under your command in the Cause of Allah Y.
If he is in the Paradise, I would keep patience, and if otherwise, I would mourn
him in such a manner that would be remembered by the world." The Holy Prophet r said, "O Woman, there are eight divisions of Paradise and your son is in
the highest division called Firdaus."
A person was stoned to death.
Somebody remembered the person with bad attributes. The Holy Prophet r said, "You are criticizing him and calling him names while he is diving
into the Canals of Heaven."
Knowledge is a great power. The
present time has particularly witnessed the importance and the strength of
knowledge. The Holy Quran has called upon the mankind to read and write and seek
knowledge. (Surah Alaq, 96:4‑5;
Surah Taha, 20:114) The Holy Quran is a treasure of knowledge. There is the
description of knowledge and the relevant matters at more than 800 places in the
Holy Text. It has been mentioned in the Book at more than 600 places. It
indicates the importance accorded by the Holy Scripture to knowledge. The Holy
Prophet r said, "I have been sent as a
tutor or teacher." He laid great emphasis on acquiring knowledge even
if one had to travel a long distance. Hadrat Ali t has said, "Those who possess knowledge are superior to others." The
Quranic verses reveal that Hadrat Talut was granted status of a king of the
Children of Israel only because of his superiority in knowledge. It was the
knowledge again that gave Hadrat Adam u an upper hand over the Angels u. This proves that knowledge is
very much important for Prophethood, leadership and governance.
Knowledge is of two types ‑
one that we get in Madrasa, schools, colleges, and universities. Whatever we
learn in these institutions is dubbed as knowledge. But there is a knowledge,
which is imparted directly without the medium of schools, college, or
university. This is a hidden knowledge, which has been described by the Holy
Quran as Ilm‑e‑Ghayb, or
Knowledge of the Unseen. "Then they
found a bondsman from Our bondsmen whom We gave mercy from Ourselves and
bestowed him Our Inspired Knowledge." (Surah
Kahaf, 18:65) The Holy Quran has also declared it as a sign of Muslim to
believe in Ilm‑e‑Ghayb. "Who believe without seeing and establish prayer and spend in Our
Path, out of Our provided subsistence." (Surah Baqarah, 2:3) This is the knowledge that cannot be achieved
by human wisdom nor can it be perceived by human senses. This knowledge is
overwhelming all other knowledge and cannot be obtained through labour or
effort. This knowledge comes
through the Grace of Allah Y.
The Holy Quran has mentioned Ilm‑e‑Ghayb
in several verses and has declared that this knowledge is one of the Attributes
of Allah Y.
The Quran says: "And
with Him are the Keys of the Unseen; none knoweth them but He and He knows
whatsoever is in the land and in the sea. Not a leaf falleth but He knoweth it,
nor a seed ‑ grain groweth in the darkness of the earth, nor ought of
fresh or dry but is in a Book Luminous." (Surah
He Y said: "Said I not unto you, verily, I know the Hidden in the Heavens and
the Earth, and know that which ye disclose and that which ye are wont to
conceal?" (Surah Baqarah, 2:33)
"Say thou, (O Muhammad)! The Knowledge of Unseen
belongeth unto Allah Y
alone." (Surah Yunus, 10:20)
Allah Y commanded the Holy Prophet Y to declare, "And
I say not unto you that with me are the Treasures of Allah Y
nor that I know the unseen .... ." (Surah Hud, 10:31)
The above-mentioned verses
indicate that the Knowledge of Unseen belongs to Allah Y Alone. Nobody on his own can have
this knowledge nor can anybody possess this Divine Treasure. However, these
verses have nowhere indicated Allah Y to say that He does not grant this Knowledge of Unseen
to anybody. This is a very important point and Muslims should ponder over it.
Almighty says: "Allah Y alone is the Knower of the Unseen. He never grants the
Knowledge of his Ghayb to anyone but to His chosen Messengers and appoints guard
before them and behind them." (Surah Jinn, 72:26‑27). The Quran further says: "And Allah Y
is not One to acquaint you with the Unseen, but
chooseth him whomsoever He willeth of His
Apostles." (Surah Ale Imran, 3:179)
The Holy Quran has mentioned at
various places that Allah Y
granted the Knowledge of Unseen to His exalted Prophets u.
The Quran says: "And
Allah Y The Exalted taught the names of all things to Adam u.
Then presenting all things before the Angels, He said, 'Tell the names of these
if you are truthful'." (Surah Baqarah,
The Quran mentions Hadrat Dawood u to be the recipient of this
Knowledge of Ghayb: "And Allah Y taught him whatever He pleased." (Surah Baqarah, 2: 251)
Prophet Hadrat Sulaiman u has described the Knowledge of
the Unseen as follows: "And Sulaiman
became the successor of Dawood and said, 'O People! We have been taught the
language of birds and we have been bestowed of everything. Undoubtedly, this
indeed is a manifest grace'." (Surah
The Quran describes about Hadrat Lut
u: "And We granted Lot the government and the
Knowledge." (Surah Ambiya, 21:74)
The mention of Hadrat Yaqub u:
"And, verily, he is the man of knowledge by Our teaching but most men knows
not." (Surah Yusuf, 12:68)
Hadrat Yaqub u himself mentioned to his sons:
"Did I not tell you I know those glories of Allah Y
that you know not." (Surah Yusuf, 12:96)
Hadrat Yusuf u was also granted the knowledge:
"And when he reached to his full strength We bestowed him wisdom and
knowledge." (Surah Yusuf, 12:2)
So is the case with Hadrat Musa u:
"And when he reached his grown up age and attained full strength We
bestowed him judgement and knowledge." (Surah Qasas, 28:14)
The Quran describes Hadrat Khizr u in these words:
"Then they found a bondsman from Our bondsmen whom We gave mercy from
Ourselves and bestowed him Our Inspired Knowledge." (Surah
These verses indicate that Allah Y
granted His Exalted Prophets u the Knowledge of the Unseen. These exalted persons
have often told their people about this Divine favour as Hadrat Isa u said to his followers: "And
I tell you whatever you eat in your houses and whatever you store there."
(Surah Ale Imran, 3:49)
Hadrat Yusuf u said to the inmates of the
prison: "The food which you use to
get will not come to you, but I shall tell you the interpretation thereof before
it comes to you. This is of those knowledge which my Lord has taught me."
(Surah Yusuf, 12:37)
These verses prove that the
exalted Prophets u have been provided with the Knowledge of Unseen. This knowledge is not a
very ordinary thing. It is given after a great deal of preparation and
arrangement. Allah Y
Angels around the person who is exalted with this Knowledge of Unseen.
(Surah Jinn, 72:26‑27)
All the Prophets u have not been given this
knowledge on equal terms. As Allah Y has divided the Prophets u as per their status, (Surah
Baqarah, 2:253) so is their knowledge. The Quran testifies this fact. Hadrat
Musa u met Hadrat Khizr u and requested him the Knowledge
of Unseen which Allah Y
granted to Hadrat Khizr u. Hadrat Khizr u accepted Musa's u request but at the same time
instructed him: "Behold, and do not
speak unless I allow." (Surah
Kahaf, 18:70). Hadrat Khizr u went on doing things which
Hadrat Musa u could not understand. At last, he could not keep silence and questioned
Hadrat Khizr u about his actions. Hadrat Khizr u disclosed the Secrets but at the
same time directed Hadrat Musa u to leave. The details are mentioned in the Quran. (Surah
The Knowledge of Unseen was given
to the Holy Prophet r too. This
was his biggest miracle. The Holy Prophet r was granted the knowledge equivalent to the knowledge
which was given to 124 000 or more Prophets u. He was given lot more than
that. The Holy Prophet r was an embodiment of attributes of all the Prophets u.
The Quran say:
"And, O Beloved (Prophet r)! If there had not been the Grace and Mercy of Allah Y upon you, then some people of them had wished to
defraud you. And they are misleading themselves only and they will not hurt you
in anything. And Allah Y
has sent down to you the Book of Wisdom and has
taught you what you did not know and great is the Grace of Allah Y upon you." (Surah Nisa, 4:113) This verse proves that not a single thing in
both worlds is left excluded from the knowledge of the Holy Prophet r. The word "Great Grace" verifies this fact. The Holy Prophet r was taught by Allah Y. "You did not know the Book before it nor the details of the Laws of
religion, yes, We made it a Light whereby We guide such of Our Bondsmen as We
That Allah Y has granted Hadrat Muhammad r the Knowledge of Unseen, can be
explained in three dimensions:
He r was directly given the Knowledge of the Unseen,
He r was given the Quran which is the treasure house of the Knowledge of the
He r was sent as a witness. And the witness can only be that person who is
present at the place and time of happening and sees everything by himself.
If we see the Knowledge of Unseen
through the first dimension, the following verses of the Quran verify it: -
Surah Hud, 11:49 - "These tidings of Unseen, We reveal to you. Neither you did know
nor your people before this. Then be patient. No doubt there is good for the
Surah Yusuf, 12:102 - "These are some tidings of Unseen which We reveal to you. And you
were not with them when they agreed upon their plan, and they were
Surah Takvir, 81:24 - "And he is not niggardly as to the disclosing of Unseen."
If we see the Knowledge of Unseen
through the second dimension, the following verses of Quran attest it:-
Surah Nahl, 16:89 - "And the day when We shall raise a witness in every community from
amongst themselves that they may give evidence against them, and O Beloved! We
shall bring you as a witness against all those. And We have sent down this Quran
on you in which everything is clearly explained and as a Guidance and Mercy and
Glad Tidings for the Muslims."
Surah Yusuf, 12:111 - "No doubt, the eyes of the wise men are opened by their tidings. It
is not a discourse concocted, but a confirmation of what went before and a
detail explanation of everything, and a Guidance and a Mercy for the
Surah An'am, 6:38 - "And there is no one crawling on earth nor any bird that flies on
its wings but are the communities like you. We have left out nothing in the
Book. Then to their Lord they shall be raised."
Surah Maidah, 5:15 ‑ "O People of the Book! Undoubtedly, Our Messenger has come to you
who makes clear to you much of that which you had hidden in the Book and pardons
much. Undoubtedly, there has come to you from Allah Y a Light and a Book Luminous."
Surah Naml, 27:75 ‑ "And as
many Unseen of the Heavens and the Earth are there, all are in a Book in which
Surah An'am, 6:59 ‑ "And with Him the Keys of Unseen. He only knows them. And He knows
whatever is in the land and in the sea. And the leaf that falls, He knows it.
And there is not any grain in the darkness of the earth, nor anything wet nor
anything dry which is not written in a Luminous Book."
If we see the Knowledge of Unseen
given to the Holy Prophet r through the third viewpoint we have the following
Quranic verses to take us to a world of wonders:
Surah Fath, 48:8 ‑ "Surely we have sent you as a witness (present and seeing) and a
bearer of Glad Tidings and a Warner."
Surah Nisa, 4:41 ‑ "Then how shall it be when We bring up a witness from every nation,
and O Beloved Muhammad r! We will bring you as a witness
and a guardian against all those."
Surah Muzzammil, 73:15 ‑ "Undoubtedly, We sent towards you a Messenger who is a witness over
you as we sent to Firawn a Messenger."
These verses prove that Hadrat
Muhammad r will stand witness on the Day of Judgement. He will not only bear
witness for his own Ummah but also for the Ummah of other Prophets u. There is a clear Quranic
evidence that the Holy Prophet r is witnessing all that is happening in the world.
The following Traditions of the
Holy Prophet r also indicate that Hadrat Muhammad r has been granted comprehensive
Knowledge of Unseen.
The Holy Prophet r said: "I can see at my back in the same manner as I can see in my
front." (Sahih Muslim, Vol. 2,
Another Hadith says that the Holy Prophet Muhammad r saw Prophet Hadrat Musa u loudly reciting the Tasbih in
the valley of Azraq. The Holy Prophet r was going from Medina to Mecca. Then he saw Hadrat
Yunus u wearing a woollen garb and
riding a red she-camel in the valley of Hersh. (Ibn-e-Majah, pg. 20, 208)
Another Hadith reports Hadrat Muhammad r beholding the Paradise and the
Hell. (Muslim, Vol. 2, pg. 180)
Another Hadith says that Hadrat Muhammad r knows the name of each inmate of
the Heaven and the Hell. (Miskhat, pg.
Another Hadith reports that a man asked the Holy
Prophet Muhammad r whether he would go to Paradise or the Hell. The Prophet r said that he would go to Hell. (Bukhari,
Vol. 3, pg. 855)
The Holy Prophet r said: "My Ummah has been presented to me along with its good and bad
deeds." (Muslim, Vol. 1, pg.
The Holy Prophet r said: "Last night my Ummah was presented to me near my house. I know
each and every person more intimately than you know about your colleagues."
(Anba-el-Mustafa, pg. 9; Tibrani)
The Quran says:
"Hath he Knowledge of the Unseen so that he seeth?" (Surah
Najm, 53:35) This verse indicates that the person who possesses the
Knowledge of Unseen should also have the capacity to see things in their perfect
perspective. The Quran has at several places mentioned the Holy Prophet's r extraordinary perception:
Surah Mujadilah, 58:7 ‑ "O Listener! Have you not seen that Allah Y Knows whatever is in the Heavens and whatever is in the
earth? Where there is a secret counsel of three then the fourth is He, and of
five then the sixth is He, neither less than that or more, but He is with them
wherever they may be; Then on the Day of Resurrection He will inform them of
what they did. Undoubtedly, Allah Y knows all things."
Surah Ibrahim, 14:19 ‑ "Did you not see that Allah Y hath made the heavens and the
earth with the truth? If He will, He can remove you and bring in some new
Surah Baqarah, 2:243 ‑ "Bethink thee (O
Muhammad) of those of old who went forth from their habitations in their
thousands fearing death and Allah Y said unto them: Die, and then He
brought them back to life. Lo! Allah Y is the Lord of Kindness to
mankind but most of mankind give not thanks."
"Bethink thee of him who had
an argument with Abraham about his Lord because Allah Y had given him the kingdom, how, when Abraham said: My
lord is He who giveth life and causeth death. He answered: I give life and cause
death. Abraham said: Lo! Allah Y causeth the sun to rise in the
east, so do thou cause it to come up from the west. Thus, was the disbeliever
abashed. And Allah Y
guideth not wrong ‑ doing folk." (2:258)
Surah Haj, 22:18 ‑ "Hast thou not seen that unto Allah Y payeth adoration whosoever is in the heavens and
whosoever is in the earth and the sun and the moon and the stars and the hills
and the trees and the beasts and the many of mankind while there are many unto
whom Allah Y
scorneth there is none to give him the Honour.
Lo! Allah Y
doth what He will."
Surah Noor, 24:41 ‑ "Hast thou not seen that Allah Y, He it is Whom all who are in
the heavens and the earth praise, and the birds in their flight? Of each He
knoweth verily the worship and the praise and Allah Y is Aware of what they do."
Surah Fil, 105:1 ‑ "Hast thou not seen how thy Lord dealt with the owners of the
And, finally, what can be hidden
from the person who could see Allah Y! The Holy Prophet r says: "I
saw Allah Y
the Almighty. Allah Y put His Hand at my back and I felt it's coolness in my
chest. The very moment, everything became known to me and I recognised
The Books of Hadith indicate that
Holy Prophet r not only possessed the Knowledge of the Unseen granted by the Almighty
but some of his companions were also gifted with this knowledge. Hadrat Abuzar
Ghifari t reports: "The Holy Prophet r once stood among us and narrated
everything from the beginning till the Doomsday. He left nothing untold. He who
preserved still possess and he who forgot has missed it." (Bukhari; Muslim; Musnad; Ahmad).
Another tradition of the Holy
Prophet r says: "The Holy Prophet r
did not leave any trouble-shooter who would appear in the world till the
Doomsday to be known to us. The Holy Prophet r
told us his name, his father's name and also the name of his clan." (Mishkat)
The Battle of Badr took place on
17th of Ramadhan 2 A.H. corresponding to 624 AD. Before the actual war started,
the Holy Prophet r told his companions about the place where the members of the opposite
army would fall dead. When the battle was over people found that there was not a
difference of an inch what the Holy Prophet r had told them. (Muslim,
Vol. 2, The Book of Jihad).
Bukhari t has narrated a Hadith in detail,
which is an eye‑opener. Hadrat Anas t reports: After sunset, the Holy Prophet r came out and led us in Zuhr
prayers. After completing the Salaah, he ascended to the pulpit and described
the Doomsday and also the major events, which would happen before it. Then he
said: "If anyone wishes to ask me
anything, he may. By Allah Y you will not inquire about a thing but I will tell you
about it before leaving this place." Hadrat Anas t says that people started crying
when they heard these words. The Holy Prophet r went on saying: "Ask
me, ask me." (Bukhari, Vol. 3.
pg. 855) This Hadith is verified by the verse, "And he is not avid of the Unseen." (Surah Takvir, 81:24)
An Arab scholar, Sheikh Ahmad bin
Muhammad bin al Siddique al‑Ghimari al‑Hasani, has written a book
which has been translated into Urdu by Maulana Mufti Ahmad Miyan Barakaati under
the title, "Islam and Contemporary Inventions." The Arab scholar
has compiled those sayings of the Holy Prophet r in which he informed about the
past and the future. When we read the book we feel as if the past, present and
future lay in front of the Holy Prophet r just like a mirror. The Holy
Prophet r himself has said: "The keys
of the treasures of the earth were brought to me and were given in my
hand." (Bukhari; Muslim, Vol. 2, pg. 116)
This indicates the authority of
the Holy Prophet r over the Divine Treasures. These are the keys in the hands of Hadrat
Muhammad r which open the treasures of the
Hajji Imdadullah Makki t says: "People say that the Prophets u and Awliya t do not possess the Knowledge of the Unseen. I say that
the men of truth perceive the Unseen whenever they cast their eyes around them.
In fact, this perception is the knowledge of truth. Those who say that the Holy
Prophet Hadrat Muhammad r did not know about Hudaibiyah
and Hadrat Ayesha t are misguided. Attention is the pre-requisite for any
knowledge." (Shamaem-e-Imdadiyah, pg. 110)
Maulvi Rashid Ahmed Gangohi says:
"The Prophets are always present in
the Court of Allah Y. Their eyes are ever fixed on
the Unseen. The Holy Prophet Hadrat Muhammad r
said, 'Do you think that I do not know about your little laughter and much
wailing?' He also said, 'I see what you don't'." (Lataef-e-Rashidiyah, pg. 27)
Maulvi Ashraf Ali Thanvi says:
"It is mentioned in the Shari'at that the Prophets and Awliya give the news
of Unseen and the future. Since Allah Y knows the Unseen and the future as all happenings are
encompassed by His Knowledge and His Will alone controls all occurrences, then
Who can check Him in passing on His Knowledge of Unseen to His Prophets and
Awliya as selected by Him. We do not believe that any person can achieve the
Knowledge of Unseen on his own or directly, but we do believe that Allah Y is Capable to grant the Knowledge of Unseen to anyone
He wishes. These people (the Prophets and Awliya) know the Unseen through the
Will of Allah Y. Then they pass on that knowledge to others. None of
them claims to have the Knowledge of Unseen directly or originally. Any claim of
direct and original Knowledge of Unseen by any creature is adjudged among the
highest prohibitions in Muhammadan Shari'at and any such claim is treated as
Maulvi Muhammad Qasim Nanotvi
says: "Knowledge of the past is
different and the knowledge of the future is different. All this knowledge is,
however, covered by the Holy Prophet r.
The Apostle of Allah is the true possessor of knowledge and the virtuous persons
(Awliya) acquire this knowledge through him." (Tahzirun Nas, pg.4)
Hadrat Abdullah bin Amr bin
al‑Aas t reports: The Holy Prophet r came out of his house bearing two books in his hands.
He said, "Do you know what are these
books?" We said, "No, O
Allah's Messenger r. Please tell us about these
books." The Holy Prophet r pointed at the book in his right
hand and said, "This is the Book from
Almighty Allah Y. It contains the names of the inmates of Paradise and
their father's names and the names of their clans. The total number of the
inmates of Paradise is given at the end of this book." Then the Holy Prophet r pointed at the other book in his
left hand and said, "This is a Book
from Allah Y
the Creator of the worlds. It contains the names
of the inmates of Hell and their father's names and the names of their tribes.
The total number of inmates of the Hell is given at the end of the text. This
number will never change, neither addition nor deletion." The companions said, "O
If everything is predestined then what is the necessity of actions." The Apostle of Allah r said, "Purify your actions and seek proximity with Allah Y.
The person who is destined to be the inmate of Paradise will get the same
whatever the actions may be and the person who is destined to Hell will get
whatever his action may be." Then the Holy Prophet r waved his hands and put the books behind and said,
"Allah Y has done with his creatures ‑ one group in the
Heaven and the other in Hell." This Hadith has been narrated by Tirmidhi. (Mishkat,
The Book of Faith).
There are some other instances
indicating that the Holy Prophet r was granted the Knowledge of the Unseen.
1. The Holy Prophet r said, "Ubai bin Khalaf will be killed in my hands."
2. Suraqah bin Malik t will wear the gold bangles of
3. Informing about the Martyrdom
of Imam Hussain t years before his assassination at Karbala.
4. Informing about the split in
the Muslim nation into 73 Sects, with one Sect following the righteous path.
5. During the Uhud battle, he
informed that the Angels have taken away the body of Hadrat Hunzulah t to give him the last bath.
6. Informing that his wife with
long arms (Hadrat Zainab t) would be first among his wives to join him after
Besides these the Holy Prophet r made various forecasts regarding
the establishment of the Hour. These forecasts regarding the establishment of
the Hour. These forecasts also form a part of the Knowledge of Unseen granted by
Imam Busiri t, in his famous epic Qasida-e-Burdah
says: "The world and the Hereafter
are from your gifts, O Apostle of Allah r, and the knowledge of Lauh and
Qalam are a part of your knowledge."
While explaining the above
couplet, Mulla Ali Qari t, in his book Zubadah
Sharh-e-Burdah says: "The
knowledge of Lauh means the Heavenly graphics and the Sciences, which are not
known, to us. The knowledge of Qalam means the learning, which Allah Y granted to the Pen as He pleased. The knowledge of Lauh
and Qalam combined in the part of the knowledge of the Holy Prophet r.
His knowledge has various branches, knowledge of the whole, knowledge of the
parts, knowledge of the realities of the matter, knowledge of the secrets and
knowledge of the Attributes of Allah Y and His Being. These knowledge's
plus the knowledge of Lauh and Qalam are a line out of the lines of the
knowledge of Hadrat Muhammad r and a canal out of the river of
the knowledge of the Holy Prophet r. This is because the very
existence of Lauh and Qalam owes to the very being of Hadrat Muhammad r.
Had there not been the Holy Prophet r
there would not have been the Lauh and the Qalam nor the knowledge attributed to
Explaining the same couplet of
Imam Busiri t, Sheikh Ibrahim Bajouri writes: "The
poet has adjudged the knowledge of Lauh and Qalam as part of the knowledge of
the Holy Prophet r.
Some people may object to it by saying that the knowledge of the Five Unseens
called Umoor‑e‑Khamsa mentioned at the end of Surah Luqman belongs
to the knowledge of Luah and Qalam but the Holy Prophet r
is not having that knowledge as it belongs to Allah Y Alone. The reply to this objection is as follows:
Firstly, we do not accept that the Qalam has written the
Umoor‑e‑Khamsa in the Lauh‑e‑Mahfooz. If the
Umoor‑e‑Khamsa were written in the Lauh these would have been known
to some of the Angels who are very close to Allah's Y Court. If we accept that the Qalam has written the
Umoor‑e‑Khamsa in the Lauh, it would mean that a part of the
knowledge of the Holy Prophet r is the knowledge of the Lauh and
the Qalam, which is known to creatures like Angels. Besides, the Holy Prophet r did not leave the world but
granted him the knowledge of these Umoor.
"If we say that the knowledge of Lauh and Qalam is
a part of the knowledge of the Holy Prophet r
then which is the other part of his knowledge. The answer is that the other part
of the knowledge of the Holy Prophet r
is the knowledge of the Hereafter, which Allah Y has granted to him. The Qalam has written in the Lauh
only those things which are going to happen till the Doomsday."
Sheikh Muhiyuddin Muhammad bin
Mustafa alias Sheikhzadah t says: "The couplet of Imam Busirit refers to the knowledge of the Prophet r.
This knowledge can be taken either in it's literal sense or in the sense that
the Holy Prophet r has received the knowledge
through the knowledge of Lauh and Qalam, or probably Allah Y has informed him of that which is contained in the Lauh
or has given him more than that as both the Lauh and Qalam have their
limitations, hence their contents are limited too. A person whose eyes are lit
with the Noor of Allah Y
beholds that the knowledge of Lauh and Qalam is
part of the knowledge of the Holy Prophet r,
since the Holy Prophet r does not see, does not hear,
does not hold, does not speak, does not walk but with the Grace of Allah Y.
He knows nothing but that which Allah Y, the Omniscient, the Omnipresent
and the Omnipotent has taught him in his special capacity as the Prophet of
Prophets. And the Angels and Prophets do not cover this knowledge. This
statement should not mean that the knowledge of the Holy Prophet r
is equivalent to the Knowledge of Allah Y."
The verses of the Holy Quran and
the traditions of the Holy Prophet r which say that the Holy Prophet r was not possessing the Knowledge of Unseen, either
stand to mean the Original and Direct Knowledge or the Absolute Knowledge which
is possessed by Allah Y
These verses or Hadith nowhere deny the gifted knowledge to the Holy Prophet r.
The Quran says: "Say,
O Prophet r!
I do not say to you that I possess the Treasures of Allah Y nor do I say that I know the Unseen on my own." Tafseer‑e‑Nishanpuri, Tafseer‑e‑Baidhawi,
Tafseer‑e‑Kabir, Tafseer‑e‑ Araes‑ul‑Bayan,
Tafseer‑e‑Khazin and Tafseer‑e‑ Madarik have given
various interpretations to this verse. Firstly, the verse is denying the
Original or Direct Knowledge of the Unseen. Secondly, it negates the possession
of Absolute Knowledge. Thirdly, the verse is an expression of humility.
The Quran says: "Had
I known the Unseen it would be as if I have gathered a lot of good."
This verse has also been interpreted in various ways. Naseemur
Riyaz says that the denial of having the Knowledge of the Unseen is the
denial or Original Knowledge or the denial of the Absolute Knowledge. Tafseer‑e‑Khazin
says that whatever knowledge he possesses is granted by the Almighty Allah Y and not acquired by the Holy
Prophet r on his own.
The Quran says: "And
the keys of the Unseen are with Allah Y
Alone and He Alone knows." Commentators opine that the keys
of the Unseen mean Absolute Divine Knowledge or the capacity of creation.
The Quran says: "Say,
O Prophet r!
I know not the Unseen which is in the Heavens and the earth, Allah Y Alone has the knowledge." This verse also indicates that
the Holy Prophet r is denying the possession of the Absolute Knowledge.
The Quran says: "Say,
I am no new thing among the Messengers (of Allah Y), nor know I what will be done with me or with you, I
do but follow that which is inspired in me, and I am but a plain warner." (46:9) Tafseer‑e‑Sawi
says that the Holy Prophet r
did not leave the world until
him the Knowledge of the Unseen through the Quran as to what will be done to him
and to the Believers and to the infidels in the world and in the Hereafter.
Mulla Abdur Rahman ibn‑e‑Muhammad of Damascus in his treatise, Naasikh‑o‑Mansookh,
says that this verse has been abrogated by the verse "Inna
Fatahna Laka... ", Allah Y granted His Beloved Prophet r
the glad tiding of salvation in
the year of Hudaibiyah.
Tafseer‑e‑Khazin says: When the verse "nor
know I what I will be done with me ..." was revealed, the hypocrites
became jubilant and said, "By Laat
and Uzzah! Muhammad is on par with us having no superiority over us. Had he not
manufactured the Quran under the pretence of Revelation, his sender God would
have told him what would be his fate." This was the occasion when Allah
Y revealed the Verse: "Lo!
We have given thee (O Beloved) a signal victory, that Allah Y
may forgive the sins of your formers and your
latters on account of you and may complete His favours upon you, and may guide
you on a right path." (48:2) The
companions of the Holy Prophet r said: "O
Apostle of Allah r, you have been informed of your
fate while we still do not know as to what will be our fate." Allah Y revealed the verse: "Allah
Y will admit Muslim men and women in the Paradise." And also the verse: "Give
glad tidings to the Muslims that they have a great Grace from Allah Y."
If the verse, "nor
know I .... ," is not interpreted in it's abrogated context; it will
stand contradictory to hundreds of sayings of the Holy Prophet r. For example he said: "I
will hold the Flag of Praise in my hand on the Day of Judgement. Adam u and his generation will gather under my banner and I
will perform the Great Intercession. I will wait for my Ummah at the
There are other traditions of the
Holy Prophet r where he has informed the fate of others. For example, he said that Abu
Bakr t is the inmate of the Paradise;
Hussain t and Hasan t are the Chief of Youths in the Heaven; Fatima Zehra t is the Chief of Women in the
There are several instances when
the Holy Prophet r informed his companions of what will happen on the Day of judgement. The
Hadith of Me'raj, the ascent of the Holy Prophet r to the Heavens, is another proof
of the fact that Allah Y
the Holy Prophet r the Knowledge of the Unseen, the distant past and the distant future
The Holy Prophet r has described several signs of
the Doomsday. These are minor signs and major signs. The minor ones among other
things include information about happenings before the last day. For example,
the virtuous men will be unlettered, the reciters of the Quran will be
evil‑doers, excessive rains, scattered vegetation, increase in the numbers
of rich men and the numbers of custodians of trusts on the decline, wife
becoming a partner in her husband's trade, more writers, less scholars, rise in
false evidences, treating Zakaat as punishment, acquiring religious education to
satisfy worldly ends, no respect for elders, no mercy for younger persons,
increase in the births of illegitimate children, boasting on the possession of
high castles, worldly talks in the mosques, performance of Namaaz without
satisfying it's pre‑requisites, decoration of the mosques, refusing
marriage with a girl of close relation on the basis of her poverty, false
admiration of the rich people for greed of wealth, rulers turning into despots,
more dependence on astrologers, rejecting the concept of pre‑destination,
homo‑sexuality on the increase, turning away from Jihad, assuming major
sins as the most legitimate acts, increase in usury and bribe, use of silk on
the rise, wine, rape and ignorance to become common, breach of agreements and
alliances, resemblance between men and women in dress and attire, making the
Quran an instrument of business, decrease in the number of men and increase in
the number of women in the society, gambling becoming fashion.
After these minor signs, the
Christians will rule over the world. After
sometime a man named Sufiyan, in the generation of Khalid bin Abu Sufiyan Umavi,
will appear from Damascus who would brutally kill the descendants of the Holy
Prophet r. He will rule over Syria and Egypt. Meanwhile, the
Emperor of Rome will wage war against a Christian Sect. The warring Sect will
occupy Constantinople. The Roman Emperor will come to Syria and with the help of
his ally, will win over his enemy.
After the victory someone will
say that the victory is due to the Holy Cross. A Muslim from the Islamic army
will beat up that person by asserting that the victory is due to the virtue of
Islam. Both parties will call their supporters for help and this would lead to a
civil war. The Muslim ruler will be assassinated and two Christian Sects, which
were opposed to each other, will join hands and establish a Christian Empire in
Syria. The Muslims would migrate to Medina. The Christian rule will spread up to
Khyber near Medina. The followers of Islam will frantically be in search of Imam
Mehdi as their saviour.
Imam Mehdi would come to Mecca
from Medina. A group of Meccans
would give their hand into his hand at a place between the Black Stone and the
Place of Ibrahim in the Grand Mosque of Ka'bah.
Under these circumstances, a man
from the Far East named Harith Hirath will send an army for the help of the
Muslims. Mansoor will be the commander of that army. Sufiyan will send his army
to combat Imam Mehdi but the Imam will repel the enemy. Later, Sufiyan himself
would come with a large army to fight against the Imam. He will be buried alive
along with his army at Baida, a place between Medina and Mecca. Only one soldier
of Sufiyan will survive who will inform the Imam about the fate of his chief.
The miracle of the Imam will become known far and wide. Virtuous people from
Syria and Iraq would attend the court of the Imam and would give their hands
On hearing the news of the
Islamic army, the Christians of Rome and other nations would assemble with huge
armies in Syria. These armies will carry eighty flags, each flag will have 12
000 soldiers under it. Imam Mehdi will set out for Medina and from Medina he
will reach Syria. The Islamic army will meet the enemy in the suburbs of
Damascus. One-third of the Imam's army will perish in the battle and the rest of
the army will emerge victorious. Imam Mehdi then will concentrate on the
maintenance of law and order. His would be the rule of justice.
Then, Constantinople will be
taken over after a heavy battle. Seven years after the siege of the
Constantinople, the Dajjal will appear at a place between Syria and Iraq. He
will be a one‑eyed creature. He will ride a big donkey and his forehead
will be engraved with the Arabic word "Kafir",
each letter written separate. The Dajjal will wander about the face of the earth
and will invite people towards his god-hood. He will carry with him a garden,
which he will call Paradise, and a fire, which he would name as Hell. He will
have huge stocks of foodgrains and plentiful eatables. He would direct the sky
to shower rain over those who accept him as their god. The earth will grow grass
and grains in plenty under his command. He will command the earth to disclose
it's treasures and the earth will obey him and these treasures will follow him
wherever he will go. He will say to some people, "If
you accept me as your god, I will bring your parents back to life."
Then he will command the devils to appear in the guise of the parents of those
persons. They will surrender to the Dajjal.
There will be a man among the
Believers who will declare on the face of the Dajjal that he is the same devil
whose advent was foretold by the Holy Prophet r. Hearing these words, the Dajjal will ask his men to crush the
head of that Mu'min. Then the Dajjal will bring him back to life and ask him to
accept him as god. The Mu'min will say, "You
are a false Messiah." The
Dajjal will ask his men to cut the Mu'min in two pieces. He will walk in-between
the two pieces and will say to him, "Rise." And the Mu'min will come to life. The Dajjal will
say: "You have seen my divine powers.
What then checks you to accept me as your god." The Believer will say, "I
have firm belief that you are a fake as my Master, the Holy Prophet Hadrat
Muhammad r has
already made a forecast about your advent." The Dajjal again will try to kill the Mu'min but this time
will fail in doing so. At last he will throw him in his Hell. The Hell will turn
into a beautiful garden for the Believer. The Holy Prophet r said, "That Mu'min will be a great Shaheed in the Court of Allah Y."
The Dajjal will visit several
places, from Syria to Isfahan. Seventy
thousand Jews will join his following. The Dajjal will then reach Yemen and from
there he will try to enter Mecca, but the guardian Angels will spoil his
efforts. He would then set out for Medina and try to enter the city through one
of the gates. But Allah Y will appoint two Angels at each
gate to foil the attempt of the Dajjal to enter the Holy City of the Holy
Prophet r. The Dajjal will then divert
towards Syria, but before his arrival at Damascus, Imam Mehdi would have already
reached there and made preparations for a war.
Meanwhile, Allah Y will send Hadrat Isa u who will descend at the white
minaret east of Damascus. His face will be shining with grace and he will be
dressed in yellow clothes. He would appear with two escorting Angels. He will
perform Namaaz behind Imam Mehdi. The
Islamic army will attack the Dajjal forces. Hadrat Isa's u breath will cover a vast area of
the battlefield and will kill every unbeliever. The Dajjal will run away but
Hadrat Isa u will chase him and get hold of him at the Ludd village near the Temple
of Jerusalem and will kill him with his spear.
The Dajjal sedition on earth will
continue for forty days ‑ the first day will be equivalent to one year,
the second day to one month and the third day equal to one week. The rest of the
days will be normal days.
After the Dajjal sedition is
over, Hadrat Isa u would go for reformation. He will
break the Cross and kill the swine, which will symbolize the end of the worship
of all the Christian Godheads and consumption of the pork. The infidels will
have no alternative but to embrace Islam and get a lease of life. All the
infidels will accept Islam as their faith. The Caliphate of Imam Mehdi would
continue for seven, eight or nine years. He will die a natural death and Hadrat
Isa u will perform his last prayer.
There will be an atmosphere of
peace and prosperity everywhere when Allah Y will send a Revelation to Hadrat Isa u: "I intend to send certain creatures with whom no body would be able
to fight. Take my faithful creatures to a safer place at the Mount Sinai."
Hadrat Isa u, along with the faithful, would
retreat to the Sinai Fort and start collecting warheads. This will be the time
when Yajooj‑Majooj would come out. They are from the generation of Yafith
bin Nooh having their native place beyond the North Pole. They will indulge in
killing people. Hadrat Isa u and the people will invoke Allah Y for protection against
Yajooj-Majooj. Allah Y
send among them an epidemic like plague, which will totally eliminate them.
Allah Y will then send typical birds with
long necks to clear their corpses. Then Allah Y will send a rain that would clean
the earth and would cause plentiful growth in the land. One pomegranate will
suffice an entire group of people and one she‑camel's milk would satisfy a
whole tribe. The arrows and bows of the Yajooj-Majooj would be used as a fuel
for seven years.
Hadrat Isa u
will stay in the world for forty
years. He will marry and have children. He will then die a natural death and
will be buried in the Tomb of the Holy Prophet r at Medina.
Hadrat Isa u will be followed by a virtuous
man of the Qahtan tribe of Yemen. His name will be Jahjah. He will act as the
vice‑regent of Hadrat Isa u and would carry out the functions of the Caliphate
with justice. Jahjah will be followed by a few more kings whose terms will
witness apostasy and ignorance.
Meanwhile, it will so happen that
a house in the East and a house in the West will be swallowed by earth causing
death of the people opposing pre‑destination.
Later, a huge smoke will appear
on the horizon and will stay for forty days. This will cause the Muslims severe
cold and cough. The infidels and
the hypocrites will faint due to the effects of this smoke. They will come to
their senses after one, two or three days. After this, there will be a night as
long as four nights in the month of Dhul-Hijjah after the days of sacrifice.
This will cause great panic among the people who will invoke Allah Y
save them from this torment. At last, the sun will rise in the West with a
little light like an eclipsed moon. The door of repentance will be closed
On the next day, the people would
be recalling the hardships of the previous day when Mount Safa will explode with
a big bang and a beast of very strange appearance will emerge out of it. The
animal called Dabbat‑ul‑Arz will have a human face, camel's neck,
bull's tail, deer's buttocks, stag's horns, monkey's hands and elephant's ears.
It will appear first in Yemen then in Najd and then will disappear. It will
reappear in Mecca with the Staff of Moses u in one hand and the Ring of Solomon u on the nose or neck of the
After that there will blow a cold
wind which would cause pain in the armpit of every Believer. People will start
dying one by one till there will remain no man of faith on the face of the
earth. Later, the infidels of
Abyssinia will take over the reigns of the Arab region. They will demolish the
Ka'ba. Hajj will be terminated. The Quran will disappear from the memory of men
and the paper as well. People will have no shame, no fear of Allah Y. They will indulge in intercourse at public places like asses
and dogs. The atrocities of the rulers will go on increasing rendering the
cities and towns into isolated places. Drought and epidemic will prevail all
over. Syria will be having some favourable conditions of living. People from
other nations will rush to Syria along with their bag and baggage. Meanwhile, a
big fire will appear from the South and will chase these people heading towards
Syria. The fire will disappear as these people reach Syria.
After that people will enjoy a
life of lust and ignorance for four or five years. Idolatry will be common
everywhere. No one will be there to pronounce the Name of Allah Y. Suddenly, on Friday, the 10th
of Muharram, Allah Y
command Hadrat Israfil u to blow the Trumpet. The sound of the Trumpet will
destroy everything. The earth and the heavens will be shattered into pieces. The
sun, moon and the stars will fall down on the earth. Rivers will dry up and the
fire put off. There will live none but Allah Y. Then Allah Y
say: "Whose is the dominion
today?" He Y Himself will answer: "That
of Allah Y,
the One, the Irresistible."
After a long time, Allah Y will create new heavens and the earth. Israfil u will blow up the Clarion for the
second time. The sound of the Trumpet will bring all the dead back to life. This
is the Doomsday, which is described at places in the Holy Quran and in the
sayings of The Holy Prophet r.
The Imam Ahmed Raza Academy is an organisation
that was established on the 5th of July 1986 (1406 A.H.) in South Africa with
the sole purpose of serving the Muslim community and to provide some form of academic and spiritual direction to the
The organisation has been named after the great Muslim scholar and
Saint, Imam Ahmed Raza Khan Bareilvi t,who lived in India between 1856
and 1921, and was popularly known as
"Ala’ Hadrat" in the Islamic world. Ala’ Hadrat Imam Ahmed
Raza Al-Qaadiri t
the status of a versatile scholar and obtained a high distinction in over 50
branches of learning. On his visit to Makkatul Mukarramah and Madinatul
Munawwarah, Imam Ahmed Raza Al-Qaadiri t
treated with great dignity and was conferred the title of "Imam-e-Ahle-Sunnat" by eminent Ulema. He was also
hailed as the Mujaddid or Revivalist
of the Century. He acted as a shield against those who wanted to assault the
principles of the Ahle Sunnah Wa Jamaah.
As a devout Sufi, Ala’ Hadrat Imam Ahmed Raza t was awarded the Ijaazah and Khilafat
(Certificate of Spiritual Successorship) in the Qaaderiya Silsila
(Order), as well as in 13 other branches of Sufism. As an author, Imam
Ahmed Raza Khan Al-Qaadiri t has left to his credit more than a 1 000 books on 50
different subjects ranging from Tafseer, Logic, Grammar, Literature,
Islamic Jurisprudence, Education, Sociology, Astronomy, Mathematics, Physics,
History, Science of History, Engineering, Biographies, Philosophy, Mysticism to
Persian, Arabic, Urdu and Hindi Literature.
The key aim of the Imam Ahmed Raza Academy is to promote and
propagate the teachings of the Ahle Sunnah Wa Jamaah.
In order to achieve this key objective we have dedicated ourselves to
translate, compile, publish and distribute useful Islamic literature, books,
magazines, brochures, periodicals, newsletters, pamphlets, etc. with special
reference to the teachings of Ala’ Hadrat Imam Ahmed Raza Al-Qaadiri t and his Successors t In this age of immorality and emergence of corrupted
Sects claiming to be the beacons of salvation, it is our responsibility to save
our society from such wickedness and adopt the correct perspective of Islam
based on the teachings of the Ahle Sunnah. A vital ingredient in this
work is the publication of Sunni literature in English – to which we
have committed ourselves.
are presently offering a variety of services to the community on a daily basis,
from being a centre for imparting Islamic education for our children - to
issuing Fatawa (Legal Islamic Decrees). At the same time, in the last few
years, we have also developed as an organisation laying emphasis on the
publication of Sunni literature for the community and have thus far to
our credit a regular newsletter – “Raza” and numerous titles of
authentic Sunni books, and we will,
Insha-Allah, be adding more titles each year. We have already
designed a set of madressa textbooks that are being implemented locally
and, we are proud to add that these textbooks have gained international repute.
We have also developed a web site (www.raza.co.za)
which is highly information based and is continually being updated.
We need your help not only to retain but promote our Ahle Sunnah Aqaa’id
at a time when we are surrounded and bombarded by non-Sunni publications,
which have corrupted our Aqeeda and have made deep inroads in the minds
of the youth. All such activities in Islam that helps in promoting Islam
constitute an act of Jihad for which there will be an enormous reward. The
celebrated Saint, Hadrat Sheikh Sirri Saqti t said, “That
person can never become perfect until he does not give preference to Deen over
his personal desires.”
The Imam Ahmed Raza Academy is an organisation that relies solely
on the assistance and Wasila of Sayyiduna Rasoolullah r
the Fuyooz and Barakaat of the Awliya Allah,
and the support of our well-wishers. Our vision for the future and our
dedication to the mission of Al’a Hadrat Imam Ahmed Raza Al-Qaadiri t has a significant contribution to be made
locally and in the world - a world in which, we pray, that Sunni Islam