The statement in Taqweyatul-iman Chapter Four [p. 70-71]: ìIn case someone recognizes a Prophet to be as such (having the knowledge of the unknown), such a person becomes a Mushrik. This mad fatwa makes idolaters of the entire Umma since a Muslim necessarily confesses the Prophet ís “knowledge of the unknown, beginning with the Companions such as
Abd Allāh ibn Rawāh who said
Among us is the Messenger of Allāh reciting His Book As the radiant light cleaves the true dawnís sky. He showed us guidance after blindness and our hearts Now firmly know that all he says will take place. (1)
and Hassan ibn Thābit who said :
A Prophet who sees around him what others do not And recites the Book of Allāh in every assembly! If he says something of a day which he has not yet seen What he says is confirmed on the morrow or the next day.(2)
Rashīd Gangohī similarly attempts to defend the charge of shirk for whoever would attribute the Prophet as do the Ulema of Ahl al-Sunnañ a notion of knowledge of the unseen (ëilm al-ghayb): ìKnowledge of the unseen belongs exclusively to Allāh !. To use this word in any way for anyone else, I feel, is not free of shirk.î (ëilm ghayb khās Haqq Taëālā kāhey is lafz ko kisī āwīl se dusre par itlāq kar nāayhām shirk se khālī nahī). (3)
Hence, on this, all of the four Imāms of the Schools and the Ulema agree that the Prophets do not have knowledge of the unseen (pas is me har chār aíimma madhāhib o jumla ulama muttafiq hey ke anbiyā alayhimus-salām ghayb par mutla nahī hey).
Gangohi’s student Khalīl al-Saharanpūrī followed in his wake, asserting that the Prophet “was not aware of his ultimate fate and of things beyond a wall, and that there are clear textual proofs establishing the vast knowledge of the unseen possessed by Shaytān and the Angel of Death but that no such nass exists that such knowledge is also possessed by the Holy Prophet “! In contrast, Hājī Imdādullāh Muhājir Makkī (d. 1317) said: ì[Some] people say that the Prophets and Awliyā do not have knowledge of the unseen. I say, whichever direction the People of Truth look, the unseen unveils itself to them. This knowledge is true!
The head of the Deobandi School himself, Muhammad Qāsim Nānotwī stated: Knowledge of the first, for example, is one thing and knowledge of the last another, but all of these knowledges are gathered in the Messenger of Allāh “!
Mawlānā Manzūr Ahmad Sanbhīlī similarly writes: We and all of our great Scholars believe that the way he “has been given honourable knowledge, this was not given even to the pure groups of the Angels brought near and Prophet-Messengers.
The greatest and most definitive answers on this chapter were presented in the masterpiece of Imām Ahmad Ridā Khān, al-Dawla al-Makkiyya fīl-Mādda al-Ghaybiyya(written in 1323 and expanded with footnotes through later years) although he wrote no less than eight other works on the topic: Saltanatu al-Mustafā fī Malakūt kulli al-Warā(1297/1880)
The Supremacy of the Elect One in the Kingdom of All Creationî); Milí al-Jayb bi Ilm al-Ghayb(1318/1900 Fullness of the Heart with the Knowledge of the Unseen); Inbā al-Mustafā Hāla Sirri wa Akhfā(1318/1900 The Disclosure by the Elect One of the Secrets and of Things More Hiddenî); al-Luíluí al-Maknūn fī ëIlm al-Bashīr māKāna wamāYakūn (1318/1900 ) The Concealed Pearl: The Knowledge of the Bringer of Good Tidings in What Was and What Shall Be);Ibrā al-Majnūn(1323/1905 The Cure of the Madî); al-Jalā al-Kāmil(1326/1908 The Complete Unveiling); Izāhat al-Ghayb (1330/1911 The Removal of Invisibility); and Habl al-Warā(The Rope of Creatures).
1) Narrated from Abū Hurayra by al-Bukhārī in al-Tārīkh al-Saghīr(1:23) and Ibn Abī Āsim in al-Āhād wa al-Mathān(4:38). Al-Qurtubī(14:100) and Ibn Kathīr (3:460) cite it in their Tafsīrs.
Narrated from Hishām ibn H. ubaysh by al-Tabarānī in al-Kabīr(4:48-50), al-Hākim (3:9-10 Isnād sahīh.), Ibn Abd al-Barr in al-Istīāb(4:1958-1962), al-Taymīin the Dalāíil(p. 59-60), and al-Lālikāí īin his Iëtiqād Ahl al-Sunna(4:780). Cf. al-Tabarī in his Tafsīr(1:447-448) Ibn Hibbān in al-Thiqāt(1:128) and al-Kilāīin al-Iktifā(1:343). Also narrated from Abū Mabad al-Khuzāīby Ibn Sad (1:230-232) but this is mursal and Abū Mabad is a Tābie as stated by Ibn Hajar in al-Isāba(#10545)
3) Fatāwā Rashīdiyya(1:20, 3:32 cf. 3:90, 2:141).
All other References:
Masíala dar ëIlm Ghayb(p. 4).
Barāhīn-e-Qātia (Matbūā Sādhūra p. 51=Kutub Khana Imdadiyah, Deoband p, 55). Yet, in al-Muhannad, the same al-Saharanpūrī states (p. 38) that no creature ever received what the Prophet “has received in the knowledge of the first and the last, whether angel brought near or Prophet-Messenger! But, he adds, this does not necessarily entail knowledge of every specific detail of the lower world. These flip-flops were examined by Naīm al-Dīn Murādābādī(d.1367) in al-Tahqīqāt li Dafë al-Talbīsāt(Lahore).
Shamāíim Imdādiyya (p. 115); Imdādul-Mushtāq(p. 76). Tahzīrun-Nās(p. 4).Sayf Yamānī(p. 8).
As stated above that Book Taqweeyatul Iman from Ismail Dehlvi was condemned by more than 300 ulema of Arab and Ajam. This book clearly tries to untie a Muslim mind from his/her true belief. In Arab world mostly they are not considered someone else but in the environment of indo-pak, this branch of wahabi-ism which is normally known as Tableeghi jama’t specially in Pakistan. and more precisely in North west frontier province i-e khyber pakhtunkhwa. These books have so much wrong ideologies and so much internal dogma that a normal sane person could not figure out anything wrong until the academic mind and a true neutral reader could easily do that.
The cult of DEOBAND, is having so many clashes with the main stream ummah i-e Ahlu Sunnah Wal Jam’at, The sect is known by the belief of the Leader and the followers. So if there is so much SHIRK and KUFAR inside their own books then those followers who has lesser knowledge or those who are has better knowledge but again they are not aware of their own books or either they do not want someone to show them what their own Ulema’s thoughts are. Indeed Kharijities has created such a biggest fitna and completed that prophecy of Holy Prophet Muhammad Peace and Blessing be upon him which states! And they will create Fitna in my ummah and that will last till the arrival of Dajjal.
So my brothers and sisters (THIS IS ONLY FOR THOSE WHO ARE “READERS”) kindly research the books and materials which are online available and then realize this fact that among us there are people who are not from and Among US, so its better to leave them and be on that path which is the truth and ultimate faith. AHLU SUNNAH WAL JAMAT.
The claims in Chapter Four [p. 76] that The Prophets do not enjoy the distinction of having been awarded the keys to the unseen to the effect that they may have a cognizance of someone ís inner most feelings or could make predictions about whether or not someone is going to be blessed with a child, whether oneís business is going to yield profit or incur a loss, or whether someone is going to emerge victorious in a battle or face a defeat.
The following authentic reports prove beyond doubt the falsehood and great ignorance of the above claims. First, there are countless reports on the Prophet’s “cognizance of someone’s innermost feelings. Among them: After the conquest of Makka while Abū Sufyān was sitting near the Kaba and thinking to himself, I have no idea how Muhammad beat us where upon the Prophet “came up to him, slapped him in the chest and said: With Allāh he is beating you!
Ref: Narrated from Abd Allāh ibn Abī Bakr ibn Hazm by Ibn Asākir (23:458-459) cf. Isāba(3:414) and Dahlān’s Sīra (2:84). Also from Ibne Abbās by Ibn Asākir (23:457-458) and others cf. Isāba(3:413), Bidāya(4:304), Khasais (1:441), and Dahlān’s Sīra(2:84)
The Prophet “announced to Amr ibn Wahb al-Jumah that he had come to kill him on contract by Safwān ibn Umayya. Umayr was startled and asked, What did I contract with him? You let him task you with killing me in exchange for taking charge of your dependents and paying off your debt, but Allāh put an obstacle between you and your plan! Umayr said: I bear witness that you are the Messenger of Allāh!î Then he returned to Makka and began to call the people to Islām.
Narrated mursal through (1) Mūsā ibne Uqba (in his Maghāzī) from al-Zuhrīby al-Tabarānī in al-Kabīr(17:59-60) and al-Taymī in Dalāíil al-Nubuwwa (p. 140-141#153); (2) Abū al-Aswad from Urwa (in his Maghāzī) also in al-Kabīr (17:56-57) and in Ibn Hishām (3:212-215) cf. al-Dhahabī, Tārīkh (Maghāzīp. 71-73); and (3) through Ibn Ishāq (in his Sīra) from Muhammad ibn Jafar ibn al-Zubayr, also in al-Kabīr (17:58). Ibn Hajar cites all three chains in al-Isāba (4:726) then says: It came to us through another, muttasil chain narrated by Ibn Mandah through Ibn al-Azhar, from ëAbd al-Razzāq, from Jafar ibn Sulaymān, from Abū Imrān al-Jawnī [Abd al-Malik ibn Habīb], from Anas or another. [Cf. al-Dhahabī, Tārīkh (Maghāzī p. 99-100).] Ibn Mandah said, This is a single-chained report (gharīb), we do not know it to be from Abū Imrān except this way. Al-Tabarāni narrated it from Abd al-Razzāq and said, I do not know it to be narrated except from Anas ibn Mālik. Cf. also Ibn Sayyid al-Nās, Uyūn al-Athar(1:270).
Taken From Notes of : Sister Xarlish Afridi Facebook