O

 

THE GREAT

BEYOND

 

A TREATISE ON THE "ILM ‑ E ‑ GHAYB" OF THE HOLY PROPHET HADRAT MUHAMMAD r

 

BY: Sayyid Ale Rasool Hasnain Mia Husseini Barakaati

   

PUBLISHED BY

IMAM AHMED RAZA ACADEMY

DURBAN SOUTH AFRICA

 

A BARAKAATUR RAZA PUBLICATION

 

 

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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.

 

PUBLISHED BY: IMAM AHMED RAZA ACADEMY

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ISBN: 0-9584436-4-5

  

INTRODUCTION

 

Nahmadahu Wanusalli ala Rasoolihil Kareem

 

All Praise is due to Allah Y, Durood and Salaams upon Taajidare Madina, Muhammad Mustafa r.

 

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, one 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.

 

Sayyid 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.

 

The 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 r. The author has gone into great length to explain the various categories of knowledge, the verses of the Quran pertaining to I'lm-e-Ghaib, the levels of I'lm-e-Ghaib possessed by the Ambiya u, the I'lm-e-Ghaib of the Holy Prophet Muhammad r and the dimensions of the Ghaib of the Holy Prophet r. 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.

 

Moulana Abdul Hadi Al-Qaderi Barakaati

President

Imam Ahmad Raza Academy

Durban, South Africa

11 Rajab 1422

29 September 2001

  

PREFACE

 

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 Ulema.

 

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 Anger or those who went astray. Aameen!

 

Sayyid Ale Rasool Hasnain Mia Husseini Barakaati

Sajjadah Nashin

Khanqah-e-Barkaatiya

Marehra Shareef (India)

19 Sha'ban, 1418 A.H.

O

THE GREAT BEYOND

 

"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 earth.

 

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, Allah Y taught him the names of those that would be in his generation and also taught him all the languages. Tafseer-e-Khabir says Allah Y taught Adam u the attributes and characteristics of all created things. Tafseer-e-Roohul Bayan says Allah Y taught 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 gave 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 original person.

 

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 creations." Tafseer‑e‑Roohul 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. Tafseer‑e‑Kabir observes that Allah Y revealed 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 taught 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."

 

Commentators 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 Lauh‑e‑Mahfooz. Tafseer‑e‑Khazin 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 Y had 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 Y 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 Y 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." (Mishkat)

 

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 Allah Y said, "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 who 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 Y 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 palm."

 

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 colleagues."

 

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 Y is 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 my front."

 

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." The 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 true Prophet."

 

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 fatally.

 

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.

 

Meqdad Ibn‑e‑Ma'di 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 Allah Y caused 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, "Allah Y said to your father, 'Wish something.' Your father said, 'O Lord! Thou hast granted me everything. What else I wish for?' Allah Y 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.' Allah Y said, 'It is not Our Law to try one who is already tried'."

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 Ana'm, 6:59)

 

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. Allah Y the 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 Allah Y chooseth him whomsoever He willeth of His Apostles." (Surah Ale Imran, 3:179)

 

The Holy Quran has mentioned at various places that Allah Y has 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, 2:31)

 

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 Naml, 27:16)

 

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 Kahaf, 18:65)

 

These verses indicate that Allah Y has 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 appoints 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 had 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 Kahaf, 18:65‑82)

 

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 please."  (Surah Shura, 42:52)

 

That Allah Y has granted Hadrat Muhammad r the Knowledge of Unseen, can be explained in three dimensions:

1)      He r was directly given the Knowledge of the Unseen,

2)      He r was given the Quran which is the treasure house of the Knowledge of the Unseen, and

3)      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: -

a.       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 duty-bound."

b.       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 devising."

c.       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:-

a.       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."

b.       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 Muslims."

c.       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."

d.       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."

e.       Surah Naml, 27:75  "And as many Unseen of the Heavens and the Earth are there, all are in a Book in which they differ."

f.        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:

 

a.       Surah Fath, 48:8"Surely we have sent you as a witness (present and seeing) and a bearer of Glad Tidings and a Warner."

b.       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."

c.       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.

a.       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, pg. 116)

b.      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)

c.       Another Hadith reports Hadrat Muhammad r beholding the Paradise and the Hell. (Muslim, Vol. 2, pg. 180)

d.      Another Hadith says that Hadrat Muhammad r knows the name of each inmate of the Heaven and the Hell. (Miskhat, pg. 19)

e.      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)

f.        The Holy Prophet r said: "My Ummah has been presented to me along with its good and bad deeds." (Muslim, Vol. 1, pg. 207)

g.      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:

 

a.       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."

b.       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 creation."

c.       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)

d.       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."

e.       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."

f.        Surah Fil, 105:1"Hast thou not seen how thy Lord dealt with the owners of the Elephant?"

 

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 everything." (Tirmidi; Mishkat)

 

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 Quranic verses.

 

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 blasphemy." (Takmil-e-Yaqeen, pg. 135)

 

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 Master r! 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 Khosroes.

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 death.

 

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 Allah Y.

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 them."

 

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 Allah Y 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 Alone. 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 Allah Y gave 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 Hauz‑e‑Kauthar."

 

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 Paradise.

 

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 granted the Holy Prophet r the Knowledge of the Unseen, the distant past and the distant future too.

 

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 into 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 will 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 to 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 forever.

 

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 infidels.

 

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 will 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 will 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.

  

IMAM AHMED RAZA ACADEMY

Promoting the cause of the Ahle Sunnah

 

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 Muslims.

 

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 achieved 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 was 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.

 

We 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 and 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 dominates. Insha-Allah!

General Secretary