THE THREE DIMENSIONS OF THE GHAYB OF THE HOLY PROPHET(SALLAL LAAHU ALAIHI WASALLAM)

THE THREE DIMENSIONS OF THE GHAYB OF THE HOLY PROPHET(SALLAL LAAHU
ALAIHI WASALLAM)

In the
light of the foregoing evidence it must be admitted that the Holy
Prophet Muhammad (sallal laahu alaihi wasallam) was endowed with
the Knowledge of the Unseen (I'lm-i-Ghayb) as a Grace from Allah.

We can
examine the issue from three angles.

A. The
Holy Prophet (sallal laahu alaihi wasallam) was granted this treasure
of knowledge directly from the Providence, i.e. without the means
of any agency conveying the "knowledge."

B. Through
the revelation of the Holy Quran which is the Treasure-House of
all Knowledge operating in the universe.

C. The
Holy Prophet (sallal laahu alaihi wasallam) was sent as a "Shahid"
(Witness), i.e. a person who is in constant touch will the affairs
taking place in the world, examining and analyzing them as an
observer with an insight to assess and analyse their influence
in day-to-day matters. He thus remained ever aware of the God-gifted
vigilance possessing full knowledge as an eye-witness, with powers
of Haqq-ul-Yaqeen and Ain-ul-Yaqeen - the faculty of witnessing
things with unwavering faith and certitude.

By examining
the Holy Prophet's (sallal laahu alaihi wasallam) Knowledge of
the Unseen under the first view-point, viz. the bestowment of
I'lm-i-Ghayb directly from Allah the Almighty, we might refer
to the following verses of the Holy Quran:-

A. "These
are some of the stories of the Unseen which We haverevealed to
you, O Prophet!" 32

B. "Such
is one of the stories of what happened Unseen which We revealed
by inspiration unto you." 33

C. "The
Holy Prophet (sallal laahu alaihi wasallam) does not withhold
grudgingly a knowledge of the Unseen." 34

Examining
the Knowledge of the Unseen of the Holy Prophet (sallal laahu
alaihi wasallam) from the second point of view, the following
verses of the Holy Quran are enough to open our eyes:-

A. "And
We have sent down to you the Book explaining all things, a Guide,
a Mercy and Glad Tidings to Muslims." 35

B. "The
Quran is not a tale invented, but a confirmation of what (went)
before it - a detailed exposition of all things." 36

C. "Nothing
We have omitted from the Book." 37

D. "Surely
there has come to you from Allah a Light and a Perspicuous Book."
38

E. "Nor
is there ought of the Unseen, in Heaven, or earth butit is recorded
in the Clear Book." 39

F. "There
is no grain in the darkness (or depth) of the earth,nor anything,
fresh or dry, (green or withered), but is inscribed in a record
clear." 40

It is
seen that in these verses, first there is the mention of the Holy
Quran being the Kitab-i-Mubeen - the Book Manifest making everything
clear, without even the minutest part remaining under any shadow
of doubt or omitted. It is worth observing that the Book manifest
contains the mention of all things (with all their attributes),
under the sun. Now just imagine what shall be the expanse and
depth of the knowledge of the Person on whom the Book was revealed.
Surely each and everything mentioned in the Book must have been
in full view of the recipient. The phenomena must be pondered
over in a most dispassionate and open-minded manner without casting
any aspersions over the Divine bestowment on the Holy Prophet
(sallal laahu alaihi wasallam).

Examining
the Knowledge of the Unseen possessed by the Holy Prophet (sallal
laahu alaihi wasallam) as a SHAHID or witness to all affairs,
the following verses carry us to the visionary world of enlightenment
where we stand completely wonder-struck at the very idea of the
extent of the knowledge which Allah the Almighty revealed to him
so as to make him the true representative of Divine rights, not
alone on this earth, but even forces of heavenly kingdom operating
at the present moment as well as that would take place in the
universe and the Hereafter. It is but essential that we should
bow our heads and accept the truth of Divine assertions, and spare
ourselves the repercussions, should any shade of wavering creep
our mind and vision. It is beyond our capacity to guess the extent
of Knowledge of the Unseen (I'lm-i-Ghayb) bestowed upon the Holy
Prophet (sallal laahu alaihi wasallam) by Almighty Allah. Only
Allah knows that He has bestowed upon His beloved Prophet (sallal
laahu alaihi wasallam).

A. "Surely
We sent you as a Witness, as a Bringer of Glad Tidings and as
a Warner." 41

B. "And
We shall bring you as a Witness against the people." 42

C. "Surely
we have sent to you (O men!) an Apostle to be a Witness concerning
you." 43

D. "And
one day We shall raise from all peoples a Witness against them
from among themselves and We shall bring as witness against them
from among themselves and We shall bring you as a Witness against
them. 44

From
these verses it is clear that on the day of Judgement not only
the Holy Prophet (sallal laahu alaihi wasallam) shall be a Witness
over his own Ummah, but shall also testify before Almighty Allah
on behalf of the peoples of other Prophets. Now this testimony
or evidence can only be given by the person who is an eye-witness
to all events and incidents under scrutiny on the Day of Judgement.

This,
in other words, means that the Holy Prophet (sallal laahu alaihi
wasallam) is fully informed and kept in touch with all those events
which he shall be witness to. Incidently, this also means that
he is keeping watch over our deeds and misdeeds at all times.
We should therefore beware of our activities lest any of them
displeases or grieves him.

This
fact is further corroborated by the (under noted) traditions (Ahadith)
of the Holy Prophet (sallal laahu alaihi wasallam):-

A. In
one tradition it is said: "As I see in front of me, so I
see things clearly behind me." 45

B. In
the second tradition the Holy Prophet (sallal laahu alaihi wasallam)
is reported to have said: "I saw Prophet Musa (alaihis salaam)
in the valley of Azraq, while passing from Mecca to Madina. He
was reciting Talbiah. On another ocassion, I saw Prophet Yunus
(alaihis salaam) wearing a long woollen overcoat and riding a
red camel." 46

C. In
the third Tradition, the Holy Prophet (sallal laahu alaihi wasallam)
is described witnessing Paradise and Hell. 47

D. From
the fourth Tradition it is learnt that the Holy Prophet (sallal
laahu alaihi wasallam) knows each inmate by name going in the
Paradise or in the Hell. 48

E. From
the fifth Tradition, it is learnt that when a man enquired from
the Holy Prophet (sallal laahu alaihi wasallam) whether he would
go into Jannah or Jahannam, the Holy Prophet (sallal laahu alaihi
wasallam) replied without a moment's pause that, "You shall
go to Jahannam." 49

F. The
sixth Tradition says: "My entire Ummah was presented before
me with each individual's scroll of deeds, good as well as bad."
50

G. In
the seventh Tradition, the Holy Prophet (sallal laahu alaihi wasallam)
said: "One night, my Ummah was presented before me at my
Hujrah and I know each of them as clearly as anyone knows his
colleague." 51

At one place in the Holy Quran, it is said: "Does he possess
the Knowledge of the Unseen that he sees the dead?" 52 It
is understood from this verse that only such a person possesses
I'lm-i-Ghayb as is capable of seeing things beyond normal reach
in terms of time and space. At various places in the Holy Quran,
the transcendental power of witnessing things by the Holy Prophet
(sallal laahu alaihi wasallam) has been described. 53 The truth
is that when a Chosen Friend of Allah has seen Allah, nothing
remains hidden from him. The Holy Prophet (sallal laahu alaihi
wasallam) said, "I saw Allah the Almighty. He placed His
Hand on my back. I felt the coolness in my breast. Within an instance
everything became visible clear before me and I recognised everyone."
54

32. Surah Hud: Verse 49

33.
Surah Yusuf: Verse 102

34.
Surah Takweer: Verse 24

35.
Surah Nahl: Verse 89

36.
Surah Yusuf: 111

37.
Surah An'am: Verse 38

38.
Surah Maida: Verse 15

39.
Surah Nam'l: Verse 75

40.
Surah An'am: Verse 59

41.
Surah Fatah: Verse 8

42.
Surah Nisa: Verse 41

43.
Surah Muzammil: Verse 15

44.
Surah Nahl: Verse 89

45.
Muslim Shareef, vol.2, p. 116

46.
Ibn-i-Majah, pp. 20, 208

47.
Muslim Shareef, vol.2, p. 180

48.
Miskhat Shareef, p. 19

49.
Bukhari Shareef, vol.3, p. 855

50.
Muslim Shareef, vol. 1, p. 207; Musnad-i-Ahmad; Ibn-e-Maja

51.
Ref: Anba al-Mustafa, p. 19; ref: Tibrani

52.
Surah Najam, Verse 35

53.
Surahs Mujadilah: Verse 7; Surah Ibrahim: Verse 19; SurahBaqarah:
Verses 243 & 258; Surah Nur: 41; Surah Feel.

54.
Tirmizi Shareef; Miskhat Shareef, Karachi, p. 72

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