Beautiful reminders

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Al-Barra' bin A'aazeb (r.a.a.) narrates that the Prophet (s.a.w.) said: "The strongest bond of Iman is the love for Allah's sake and the hatred for Allah's sake" (Reported by Imam Ahmad).

Anyone that leaves this fundamental aspect of our shahaadah ????? Rather grab the objective than leave it...

Ibn Taimiya has said, "The declaration of faith, there is no god but Allah, requires you to love only for the sake of Allah, to hate only for the sake of Allah, to ally yourself only for the sake of Allah, to declare enmity only for the sake of Allah; it requires you to love what Allah loves and to hate what Allah hates." (al-Ihtijaj bil-Qadar, p.62.) It also requires you to ally yourself to the Muslims wherever you find them and to oppose the disbelievers even if they are your closest kin."

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There is a dua of Prophet (peace be upon him) asking Allah swt as " Allahumma Inni auwdhubikka minal Kufur wal faqr wa auwdhubikka min azabal Kabr.*

اللّهُـمَّ إِنّـي أَعـوذُبِكَ مِنَ الْكُـفر ، وَالفَـقْر ، وَأَعـوذُبِكَ مِنْ عَذابِ القَـبْر ، لا إلهَ إلاّ أَنْـتَ . (ثلاثاً)[*

meaning ‘O Allah, I take refuge with You fromdisbelief and poverty,and I take refuge with You from thepunishment of the grave.

Though Prophet (saw) has told that something like Faqr or Poverty is my pride and Faqr is from me. So some Scholars debatethen why is there this dua seeking Refuge from Disbelief and Poverty - TOGETHER.

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Anyone interested in fasting on the days of ashura 9th and 10th muharram can fast...just a reminder.

[Badlun]

All your sources are typical Salafi/wahabi . Please contribute something from sufi sources also. Salafism spread hate while sufis always stand for love for all, mslims and non muslims.

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All your sources are typical Salafi/wahabi . Please contribute something from sufi sources also. Salafism spread hate while sufis always stand for love for all, mslims and non muslims.

Give me proof that they are from salafis or wahabis etc? Stop blaming all the time people while i am sure you know nothing about the difference in detail of various groups.

You ve asked about sufism ...or in other words tasawwuf.Its an important aspect of deen.One of my fav topics...i ll add some info right now the detail tasawwuf and various sufis aka awliyas biographies plus their quotes too i ll add later inshAllah...because its a lengthy topic so i ll add time to time iA.Also its important to differentiate between true tasawwuf and how to avoid extremism ..like there are muslims who deny it altogather and thrn there are fake peers looting people out of money at mazars ,raping women..doing magic in the name of sufism ...involved in shirk etc...

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TASAWWUF/SUFISM

If you recall the narration of Gibril regarding Islam, Iman and Ihsan then you will notice that just as fiqh is the science of Islam, `aqida the science of Iman, tasawwuf is the science of Ihsan.*

The goal of this science is to actualize the state of "to worship Allah as if HE sees you all the time and you are aware of it" , which was how the Prophet (Allah bless him and grant him peace) defined Ihsan. It is a systematic way of purifying the self of all except the rememberance of Allah so much so that the final condition of man will be complete rememberance of Allah at all times, with every breath. This was the state of the Messenger of Allah, the state we aim for, and the state which tasawwuf allows us to try and reach, at some level.

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The Muslim affirms: La halwa wa la quwwata illa billah.[ There is no power and no strenth except ALLAH ] Tasawwuf or Sufism is not esoteric Islam. Tasawwuf is the science of the path to Allah. Tasawwuf is the science of conforming the path of Islam through the direct experience of the Real instead of through the tongue or learning from books. This implies the abandonment of any theology. Tawhid is not theo-logical. In this sense Tasawwuf is the protector of Tawhid: La ilaha illallah. ...i.ethere is no god , only ALLAH.


: La halwa wa la quwwata illa billah also means that there is one source of power. Allah lends us His power and veils it from us with our limitations. Therefore we are the source of our own tribulations. We are only obstacle to the establishment of Islam. All the means are available to us. From this comes tawakkul: hasbunullahu wa niamal wakil, "Allah is enough for us and He is the best Guardian". Tawakkul is trust in Allah. It is the food of the faqir. It strengthens the faqir like the zuhud weakens the "I", and it is one of the praiseworthy qualities which everybody must acquire. Allah says, "Whoever relies on Allah, He is enough for him." Its reality is confidence and calmness in the heart and the realization that the sustenance of your physical body is by Allah alone. It is not by anyone other than Allah, and it is not by any of the debris of this world nor by any other cause.*

What will help us towards this is to remember Allah that Allah guarantees us provision, and His knowledge and power are perfect, and that He is detached from creation and far remove from forgetfulness and from incapacity.*

Shaykh Ibn Ataillah wrote in his book The Abandonment of the Management of Affairs: "Entrusting our affairs to Allah is also a very important quality to acquire. In Quran, Allah relates that the believer among Pharaoh's people said: "I have entrusted my affair to Allah." Its reality is our desire for Allah to preserve us from all that has danger in it and against which we have no security. What helps us in that is to remember our own incapacity, on the basis of which we abandon our selves to Allah."*

Without this understanding people end up paralysed. But with it the Muslims is free to be a slave, that is, to obey in a way without barriers. The problem of trying to obey without understanding is that you can only do what you can. You can only move at the speed of your own misfortune and limitations. But to obey Allah while trusting Him is to abandon all sense of practical limitations, and to embark on the achievement of what Allah has ordered us to do. We obey Him not according to our deeds, but we obey Him according to what He has commanded us. We abandon the idea of being practical and we enter into the swift way of being slave. Obedience only takes place with understanding.*

Tasawwuf is the light and the heart of the Deen, and without it our understanding of the Shariah is superficial. Tasawwuf enhances our possibilities because it gives wisdom and light to every situation in life: it enlightens us in difficulty and guides us in ease. Tasawwuf is not being a passive, docile consumer in this society with enlightened evenings and weekends. Tasawwuf is the transformation of your heart so that you realize that you are in charge of Dunya, and dunya is not in charge of you. It allows us to understand that what Allah has ordered is possible, and it shows us the path to achieve our highest goals fisabilillah. Tasawwuf allows us to understand that the deeds of the heart are more powerful than the deed of the limbs. Tasawwuf renders all other knowledges subject to the highest knowledge which is La ilaha illallah. With Tasawwuf we realize that knowledge of Allah is above every other knowledge. Tasawwuf allows us to taste La halwa wa la quwwata illa billah. Those who are touched by this knowledge becomes different people and to them there are no barriers and no fears other than Allah. These are the people we want to create.*

SHAYKH ABDAL-QADIR AS SUFI says ; "Gnosis is the highest knowledge of ALLAH possable to man and woman , it is to directly witness the light of the names and attributes of ALLAH manifested in the heart ."


Now for the Sufi thing.*
All of them say that the mean of Sufi that we are not interested in life and we want the hereafter. Thats why you see one of their most important symbols Zaid Shaker (Hamzahs Yusef buddy) wears sometimes old clothes or not too expensive. Now here there is no problem, companions used to do that. The problem comes in some stages, quickly I will mention few examples
1- Some of them like to worship Allah in a way that our prophet prayers and peace be upon him did not do for example they can read some verses after the prayer out loud. Now if they are doing it once no problem but they keep on doing it which turn to an innovation and all innovation in fire as our prophet prayers and peace be upon him said in the hadeeth. Companions in a long hadeeth came to the prophet prayers and peace be upon him saying that we wont get married our prophet prayers and peace be upon him said I am the best among you and I get married and who does not follow my teachings he is not from me.

2- Level two which is a lot more dangerous and could lead to leave the religion. Some of them believes that some shaikhs can reach to a "wali" who will reach a level that he will not be held accountable for his deeds. Even our prophet prayers and peace be upon him was even held accountable when he made the three famous mistakes.*

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Points to bear in mind for the daily routine (wird) of a novice seeker.

Go slow and easy initially.
Do not exhaust yourself by fixing a routine that is beyond your limits. (Inform the Shaykh upfront of your limitations).
Make lot of prayers (dua) for ease, guidance and acceptance from Allah in this regards.

Also, it must be remembered that all these things are supererogatory (nafil). They provide assistance in fulfilling the essential actions (wajibat) to gain Allah’s pleasure. The most important of which is to abstain from all that is impermissible (sins).

Also, your duties as a sonْ/daughter, brother/sister, spouse, parent, employee at work, or student in college have priority over all these nafil activities. This means that when there is a clash between these two kind of activities precedence in given to the wajib. If there is no clash then it is highly recommended to do them diligently.
(Min ifadat e murshidi)

Hakim al-Umma Mawlana Ashraf ‘Ali Thanawi (Allah have mercy on him) said,

‘My respected teacher Mawlana Yaqub Nanotawi (Allah have mercy on him) used to advice the seekers that they should end their routine activities (wird, tilawat, tasbihat, readings, etc.) before they loose complete interest in them. Leaving a desire to still do more. If they do not do this they will have a burnout (experience of long-term exhaustion and diminished interest) eventually.

Allah save us all form this.

To make it easier to understand he gave the example of yo-yo (Urdu:chakai/chukdor). The tip for successful play is to pull the string before it unwinds completely. If it were to unwind totally the yo-yo spool will never return and just dangle there aimlessly.

Similar is the tip for a salik (and the instructing murshid) to keep the flame of interest and desire burning.

Undertaking too much, too quickly with drastic lifestyle changes over a short period of time is usually spiritually unhealthy.

The natural spiritual growth is slow, continuous and imperceptible process. Just like the physical development. Years and decades are required to reach and manifest the signs of spiritual puberty and maturity.

A perfect murshid (Shaykh-e-kamil) is needed for this reason.

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Esoteric tafsir, should be considered reflections or insights and not tafsir. We are commanded to reflect on the Quran,*"Will they not reflect upon the Quran?" (4:82)*
The thoughts that emerge from the heart while reading or reflecting on the Quran are*not tafsir,*in a sense those thoughts are may not be the exact meaning or intent of the verse or ayat.
With that in mind, there is nothing to trust or mistrust concerning someone's personal reflections because they are not really tafsir (the intent or exact meaning of the verse).

Sometimes reading others reflections can increase one's iman or gain greater insight..

If one has sound Aqida, and sound fiqh, what is there to fear???
There are verses and hadiths that could lead a Muslim astray if one doesn't have sound Aqida or sound fiqh.
This is why having Sound Aqida is the most important subject to study before studying the Quran or hadith.

For example,

Allah says, "*And to Allah belongs the east and the west.*So wherever you [might] turn, there is the Face of Allah.*Indeed, Allah is all-Encompassing and Knowing. "(Quran 2:110)

The Messenger of Allah**said, "Allah Most High says: "He who is hostile to a friend of Mine I declare war against. My slave approaches Me with nothing more beloved to Me than what I have made obligatory upon him, and My slave keeps drawing nearer to Me with voluntary works until I love him. And when I love him,*I am his hearing with which he hears, his sight with which he sees, his hand with which he seizes, and his foot with which he walks. If he asks me, I will surely give to him, and if he seeks refuge in Me, I will surely protect him"*(Bukhari Fath al-Bari, 11.340–41, hadith 6502);*

If a Muslim who has not studied Aqida, he might believe after reading the above verse or hadith that Allah is everywhere or that Allah becomes him. authubillahi.
If you have sound Aqida, you know Allah is completely distinct from creation and that Allah does not indwell in creation. So it cannot corrupt his Aqida when reading such verses or hadith, because he has already studied Aqida.

Similarly this is true when reading the works or commentaries of the sufis. These works cannot lead you astray because you know these sufis are from Ahlus Sunnah wal Jamaah, and have studied the same Aqida you have.

In conclusion:

I see esoteric tafsir as thoughts of the scholars of Ahlus Sunnah Wal Jamaah, which rose from heart after deep contemplation and reflection, which they were commanded to do by the Quran itself.*"This is a Book that We have sent down to you, full of blessings,*that they may reflect upon its verses."*(38:29)And that they are not tafsir (the intent or exact meaning of the verse), but a mere reflection of it.

And Allah knows best.

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I ll add biographies of various great awliya or sufis of past and their quotes etc...iA...so that people could know what true sufism is not some fake peers or sufis we see today.Regions of hind,al sham,egypt and bukhara samarqand rtc are famous for various awliyas...

[Badlun]

Al-Barra' bin A'aazeb (r.a.a.) narrates that the Prophet (s.a.w.) said: "The strongest bond of Iman is the love for Allah's sake and the hatred for Allah's sake" (Reported by Imam Ahmad).

Anyone that leaves this fundamental aspect of our shahaadah ????? Rather grab the objective than leave it...

Ibn Taimiya has said, "The declaration of faith, there is no god but Allah, requires you to love only for the sake of Allah, to hate only for the sake of Allah, to ally yourself only for the sake of Allah, to declare enmity only for the sake of Allah; it requires you to love what Allah loves and to hate what Allah hates." (al-Ihtijaj bil-Qadar, p.62.) It also requires you to ally yourself to the Muslims wherever you find them and to oppose the disbelievers even if they are your closest kin."

Imam Ahmad Hanbal and Ibn Taimiya are the pioneers of Salafis/Wahabis.

In the four Sunni Imams, only Imam Abu Hanifa is not Ahle Hadith, rest are Ahle Hadith and Ahle Hadith are the same as Salafis or Wahabis. However Imam Malik is not that much extremist as Imam Hanbal.

[Badlun]

Thanks for your posts on Sufism but you may know that Sufism/Tasawuf is shirk for Wahabis/Salafis.

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Imam Ahmad Hanbal and Ibn Taimiya are the pioneers of Salafis/Wahabis.

In the four Sunni Imams, only Imam Abu Hanifa is not Ahle Hadith, rest are Ahle Hadith and Ahle Hadith are the same as Salafis or Wahabis. However Imam Malik is not that much extremist as Imam Hanbal.

All 4 imams of ahle sunnah wal jamaah are not the scholars or today that we start blaming them for being founders ir ahle hadeeth or wahabbis or neo salafis as you claim.They were were therighteous people that suffered hardships at the hands of tyrant rulers of their times...they were put to jail tortured for speaking justice and truth (haqq)...

Yup ibne tamiyya is what salafis today refer to guidance but even he aming their scholars was bent on tasawwuf...The majority of scholars with the exception of few issues...dont disregard ibn e tamiyya at all...but refer as unreliable in certain issues.

My first post is an ayah which one cant reject merely because ibn e tamiyya provided the pretext...its pretext is same everywhere...


Lastly i am glad to open eyes of people regarding tasawwuf.We have many great acholars who were awliya...many saints sent esp in subcontinental regions and baghad like sheikh Abdul qadir jilani...who was also among the descendents of prophet :saw:....

The progeny of prophet :saw: or ahlul bayt were promised akhirah...their pious ones ll be refugees and in end of times they ll rise from east along with bani ishaaq...today s pashtuns...

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KNOWLEDGE OF UNSEEN:MISCONCEPTIONS....



Some people cite the verses of the Holy Qur'an which they translate to mean that Allah commands the Prophet saww to tell the companions that he has no knowledge of the unseen. I was surprised at hearing this and decided to write to you for your view. The stand of the real Ahl al-Sunna with respect to Rasulullah's knowledge of the unseen will be appreciated. Also, what is the belief of Ahl al-Sunna regarding the*awliya's knowledge of the unseen?

Al-hamdu lillah wa al-salat wa al-salam `ala rasulillah: Knowledge of the Unseen is one of Allah's prerogatives, exclusive to Him except insofar as He discloses it to His elect servants:

"He discloses not His unseen*(ghayb)*to anyone, except only to such a Messenger as He is well-pleased with." (72:26)

Al-Hafiz Ibn Hajar al-`Asqalani explained this verse thus:

It follows from this verse that Prophets can see some of the Unseen, and so do the saints (wali, pl.*awliya') that follow each particular Prophet also, as each takes from his Prophet and is gifted*(yukram)*with his knowledge. The difference between the two is that the Prophet looks at this knowledge through all kinds of revelation, while the saint does not look upon it except in dreams or through inspiration, and Allah knows best.1

Ibn Hajar quotes al-Qurtubi's words confirming this:

The truthful, righteous Muslim*(al-muslim al-sadiq al-salih)*is he whose state matches that of Prophets and thereby is bestowed*(ukrima)*some of the same kind of gift they were, and that is to behold the unseen*(wa huwa al-ittila` `ala al-ghayb). As for the disbeliever*(al-kafir), the corrupt person*(al-fasiq), and the contentious one who confuses matters for the listeners*(al-mikhlat)-- then no.2

It is incorrect and improper, therefore, to say that the Prophet did not know the Unseen except if such a statement is qualified, such as saying: "He did not know that of the Unseen which only Allah knows." Otherwise it is untrue that the Prophet did not know the Unseen. How could such a claim be true of any truthful Prophet who brings news from His Lord, especially one who ascended above the seven heavens and the eight Paradises to His Lord's presence, one who told of the events that attended creation, one who saw the events after resurrection, and one to whom was revealed the inimitable Qur'an? And Allah said to him:

And We granted you knowledge of what you knew not, and the bounty of Allah for you has been infinite. (4:113)

This is of the tidings of the Unseen which we reveal to you. You did not know it before this, nor your people. (11:49)

Say: ... Allah has already informed us of the true state of matters concerning you: It is your actions that Allah and His Apostle will observe... (9:94)

And some of them hurt the Prophet and say, "He is all ear!" (i.e. gullible). Say: An ear of good for you: he believes in Allah, and believes the Believers, and is a Mercy to those of you who believe... (9:61) Imam al-Baydawi commented: "This verse is a warning that*It is not due to his ignorance of your true position that the Prophet accepts what you say but out of leniency and mercy for you."3

However, the Prophet did not like to boast and he always stressed that certain matters of the Unseen were Allah's exclusive domain, especially knowledge of the Last Hour, and "the five things" mentioned at the end of Surat Luqman (31:34). This is confirmed by the hadiths:

1.*Utiytu mafatihu kulli shay'in illa al-khams. "I have received the keys to everything (unseen) except the Five (which Allah alone knows)."4

Ibn Mas`ud similarly narrates:*Utiya mafatihu kulli shay'in ghayr al-khams. "He has received the keys to everything (unseen) except the Five (which Allah alone knows)."5

Ibn Hajar al-`Asqalani also cites, without weakening them, two very similar hadiths in*Fath al-Bari:

Utiya nabiyyukum `ilmu kulli shay'in siwa hadhihi al-khams.

Utiytu mafatih al-ghayb.

"Your Prophet has received everything except these Five."

"I have received the keys of the Unseen."6

These five things are:

Knowledge of what is in the wombsKnowledge of when the Hour will riseKnowledge of what one will gain tomorrowKnowledge of the land in which one will dieKnowledge of the time Allah will send rain

(Hadith of Ibn `Umar in Ahmad and Bukhari.)

2. A man from Banu `Amir, after asking the Prophet certain questions, said: "Is there any knowledge left which you do not know?" whereupon the Prophet said: "Allah has taught me a great good, and there is a kind of Unseen knowledge which Allah alone knows: He has knowledge of the Hour, He sends down the rain, He knows what lies in the womb, no one (but He) knows what one will gain tomorrow, and no one (but He) knows in what land one shall die."7

3. It is confirmed by Ibn Mardawayh's narration from `Ali cited in the chaper of Surat Luqman in*Kanz al-`ummal, as a commentary for the verse 28:66 in Surat al-Qasas, "On that day tidings will be darkened for them," whereby `Ali said: "Nothing was darkened for your Prophet except five matters from the secrets of the Unseen."*(lam yu`ma `ala nabiyyikum shay'un illa khamsun min sara'ir al-ghayb.)

4. In Tirmidhi (hasan sahih) and Baghawi in*Sharh al-Sunna*on the authority of Mu`adh ibn Jabal:

The Prophet said: "My Lord came to me in the best image and asked me over what did the angels of the higher heaven vie, and I said I did not know, so He put His hand between my shoulders, and I felt its coolness in my innermost, and the knowledge of all things between the East and the West came to me."

`Ali al-Qari wrote about this hadith in the chapter on the Prophet's turban in his book*Jam` al-wasa'il fi sharh al-shama'il, a commentary on Tirmidhi'sShama'il*or Characteristics of the Prophet:



And Allah knows best about the states of His Prophets and Intimate Friends whom He has raised with His most excellent upbringing, and the mirrors of whose hearts He has polished with His most excellent polish, until they witnessed the Station of Divine Presence and Abiding*(maqam al-hudur wa al-baqa'), and they rid themselves of the rust of screens and extinction*(sada' al-huzur wa al-fana').

May Allah bestow on us their yearnings, may He make us taste their states and manners, and may He make us die in the condition of loving them and raise us in their group.8

al-Qari also said in*al-Asrar al-marfu`a:

Ibn Sadaqa said that Ibn Zar`a said: "The hadith of Ibn `Abbas [about the Prophet seeing His Lord] is sound (sahih), and no-one denies it except a Mu`tazili" [!]... Ibn al-Humam answered that "this (representation) is the veil of form*(hijab al-sura)." It seems that he meant by this that the entire goal can be visualized if it is interpreted as a formal manifestation*(tajalli suwari), as it is incontrovertibly absurd to interpret it as a real or literal manifestation*(tajalli haqiqi)... for Allah is exalted from possessing a body, a form*(sura), and directions with regard to His essence... And if the hadith is shown to have something in its chain that indicates forgery, then fine; otherwise: the door of figurative interpretation is wide and imposes itself*(bab al-ta'wil wasi`un muhattam).9

5. The Prophet's "knowledge of all things between the East and the West" is confirmed by the famous narration with a grade of hasan (fair) from al-Bara' ibn `Azib whereby:

At the time of the Battle of Ahzab or the battle of the Trench, the Prophet went down to hit a rock with his pick, whereupon he said:*"Bismillah"*and shattered one third of the rock. Then he exclaimed: "Allahu akbar!*I have been given the keys of Syria. By Allah, verily I can see her red palaces right from where I stand." Then he said:*"Bismillah,"*and shattered another third and exclaimed: "Allahu akbar!*I have been given the keys of Persia. By Allah, I can see her cities and her white palace right from where I stand." Then he said:*"Bismillah"*and shattered the remainder of the rock and exclaimed: "Allahu akbar!*I have been given the keys of Yemen. By Allah, I can see the gates of San`a' right from where I stand."10

6. Another version of the above is related from Salman al-Farisi. Ibn Hisham relates it in his*Sira*through Ibn Ishaq thus:

Salman al-Farisi said: "I was digging in one corner of the trench at which time one rock gave me difficulty. Allah's Messenger came near me and saw my difficulty as I was digging. He came down and took the pick from my hands. Then he struck and a great spark flashed under the pick. He struck again and another spark flashed. He struck a third time and a third spark flashed. I said to him: My father and mother (be ransomed) for you, O Messenger of Allah! What is that I saw flashing under the pick as you were striking? He said: Did you see this, O Salman? I said: Yes! He said: The first time, Allah opened Yemen [in the South] for me; the second time, He opened the North*(al-Sham)*and the West*(al-Maghrib)*for me; and the third time, he opened the East*(al-Mashriq)."11

7. The above two narrations are confirmed by Abu Hurayra's words related by Ibn Hisham in his*Sira*directly after the above narration:

Ibn Ishaq said: A reliable source narrated to me that Abu Hurayra used to say, when these countries were conquered in the time of `Umar and in the time of `Uthman and after `Uthman: "Conquer what comes within your sight. By the One in Whose hand lies Abu Hurayra's soul, you do not conquer any city nor will you conquer any city until the Day of resurrection except that Allah the Exalted gave Muhammad its keys beforehand."12

8. A further confirmation of the above is the hadith in Muslim:

The earth was collected together for me so that I was shown its Easts and Wests. And the kingdom of my Community will reach to the extent that it was brought together for me.

9. A further confirmation is the hadith in Bukhari:

Narrated Asma' bint Abu Bakr: I came to 'Aisha during the solar eclipse. The people were standing (offering prayer) and she too, was standing and offering prayer. I asked, "What is wrong with the people?" She pointed towards the sky with her hand and said, Subhan Allah!'' I asked her, "Is there a sign?" She nodded with her head meaning, yes. When Allah's Apostle finished (the prayer), he glorified and praised Allah and said, "There is not anything that I have not seen before but I have seen now at this place of mine, even Paradise and Hell. It has been revealed to me that you people will be put to trial nearly like the trial of Ad-Dajjal, in your graves. As for the true believer or a Muslim (the sub-narrator is not sure as to which of the two (words Asma' had said) he will say, 'Muhammad came with clear signs from Allah, and we responded to him (accepted his teachings) and believed (what he said)' It will be said (to him) 'Sleep in peace; we have known that you were a true believer who believed with certainty.' As for a hypocrite or a doubtful person, (the sub-narrator is not sure as to which word Asma' said) he will say, 'I do not know, but I heard the people saying something and so I said the same.'" (Bukhari, Volume 9, Book 92, Number 390)

10. A further confirmation of the above is the hadith of Hudhayfa in Bukhari and Muslim:

The Messenger of Allah gave us an address in which he did not leave out anything that would happen until the Last Hour came. Whoever remembered it remembered it and whoever forgot it forgot it. Many companions of mine have known it. When any of it came to pass, I would recognize it and remember it as a man remembers the face of a man who has gone away and which he recognizes when he sees him again." Then Hudhayfa said: "I do not know whether my companions may have forgotten or pretended to forget [i.e. to prevent fitna], but Allah's Messenger did not leave out the instigator of a single disaster that was going to happen until the end of the world. There were more than three hundred of them. He named them for us, each with his own name, the name of this father and his tribe.

11. A further confirmation is the hadith in Bukhari:

...Then Allah's Apostle said, "By Him in Whose Hand my life is, Paradise and Hell were displayed before me across this wall while I was praying, and I never saw such good and evil as I have seen today." (Bukhari, Volume 9, Book 92, Number 397)

12. A further confirmation is the hadith of Abu al-Darda' in Tabarani and Ahmad, which is sound (sahih) according to Haythami in*Majma` al-zawa'id:

When the Messenger of Allah left us there was not a bird that flies in the sky but that he had given us some knowledge about it.

And all this profusion of knowledge of the Unseen on the part of the Prophet has been characterized by Allah as perspicuity and ability to reveal knowledge of the Unseen in the two verses:

His sight swerved not, nor swept astray. (53:17)

He is not stingy of (his knowledge of) the Unseen. (81:24)

13. Nor is the Prophet's knowledge after his life in dunya in any way lessened. Rather, the contrary is true, as established in the following hadith:

My life is a great good for you, you will relate about me and it will be related to you, and my death is a great good for you, your actions will be presented to me (in my grave) and if I see goodness I will praise Allah, and if see other than that I will ask forgiveness of Him for you.13

Qadi` Iyad in his*al-Shifa' fi ma`rifat huquq al-mustafa*(The Healing Concerning the Knowledge of the Rights of the Elect One), al-Qastallani in his*al-Mawahib al-laduniyya bi al-minah al-muhammadiyya*(The Gifts from Allah: the Muhammadan Dispensations), and other scholars of Ahl al-Sunna included in their excellent books on the Prophet extensive chapters establishing his knowledge of the unseen and future events.

[ghumbasa]

http://m.youtube.com/watch?v=e5oHKXlOEeQ

Imam shafi seeker if knowledge...