Understanding The Concept Of Shirk

Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem. Bismilla hir’rahma nir’raheem.

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Bismillah! In this time of Trial & Tribulations the Ummah of RasoolAllah [saw] as been devided among warring sects. The fundamental cause of this dis-unity and spread of Ilhad [atheism] and biddati concepts is misunderstanding of the doctrine of Tawheed & Shirk.

My objective is to deal with the fundamental problem which is deviding the Ummah, once the foundation of all disputes is corrected, Inshallah the remaining disputes which are based on this will autometically be explained.

This article will Inshallah will be expanded to include the evidences for each form of Shirk from Quran & Sunnah.

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Definition Of Shirk according to Shariah: Joining a partner with Allah in absolute terms, to believe that Allah has a equale partner, who shares with Allah power on equal terms.

Shirk Of Attributes: A form of Shirk in which attributes of Allah are given to the CREATION of Allah.

Note: Seeing, Hearing, Knowing, Sustainer, etc: All are Attributes of Allah tallah, but the Makhlooq of Allah does share with Allah these ATTRIBUTES, and stating this fact does not mount to SHIRK. Allah tallah as out of His will as confered these Atributes to His creation, and the quantity of these Attributes differes from invidual to invidual as well as between Allah and His creation.

Attributes Of Allah & Their Qauntity:

Allah, Sees, Hears, Knows ALL, none is hidden from him NOT EVEN A ATOMS WEIGHT, He Sees ABSOLUTELY EVERYTHING, He Hears ABSOLUTELY EVERYTHING, He Knows PAST, PRESENT, FUTURE, ABSOLUTELY EVERYTHING that has happened in these THREE TIME PERIODS. Allahs Seeing, Hearing, Knowing is absolute in every term, neither He makes mistake in judgement on WHAT HE SAW, HEARD, AND KNOWS, nor its part of His Attributes to make such mistakes. He is Perfect in every Attribute.

Attributes of Creation & And Their Limitations:

Creation’s attributes variy, some can see/hear more clearly then the other, some are blind/deaf, some become blind/deaf in old age, some become blind/deaf because of exidents. Their ability of “Knowing” is dependant on the five senses. With exception to Ambiyah {AS} Awliyah-Allah, depending upon their respected position, who are instructed by Wahi {Revelation} or ‘Ilm e Ladunvi’ {<—Urdu’nised rendering,”Divine Guidance” – Surah Al Kahf {18] Verse 65} as well as their five senses which they share with human beings and Jins etc;

Since the quantity of these attributes deppences on he organs which collect the information. Then relay this information to the brain for processing, and then brain determines the quantity, what it saw, heard, and how much it knows. Due to this fact human & Jin knowledge is deffective, incomplete.
What Consitute ‘Shirk Of Attributes’:

*{}* If X claims that He/She SEES everything – JUST LIKE ALLAH
*{}* If X claims that He/She HEARS everything – JUST LIKE ALLAH
*{}* If X claims that He/She KNOWS everything – JUST LIKE ALLAH

Or takes any Attribute of Allah and implies that X is equale with Allah in this Attribute, it would be Shirk Al Akhbar, which in other words results in KUFFR. Any creation if it takes the attribute of Allah which Allah shares with creation and implies that X is ABSOLUTELY EQUALE WITH Allah is this respect, such a person is MUSHRIK & KAFFIR.

It would not mount to Shirk, if a person states that I am seeing or he is seeing, because for it to be SHIRK the similarity has be ABSOLUTE, if there is similarity on PARTIAL basis its not shirk.

{} To make Haram a Halal is, SHIRK OF ATTRIBUTES / To make Halal a Haram is, SHIRK OF ATTRIBUTES :- This right is only with Allah. Who so ever declares a HALAL as HARAM, IS KAFFIR, MUSHRIK, FILTHY KAFFIR WORSE KAFFIR THEN A HINDU KAFFIR [Surah 9:31].

 Example A: A individual was TO BELIEVE IN TOTAL/ABSOLUTE independace of Malik-ul-Maut from Allah authority OR holds to the beleife that Malik-Ul-Maut takes life of out of his own choice, such person commits Shirk of Attributes, such a person is KAFFIR.

{A person who believes that “Malik ul Maut” takes life of a person with the permissision of Allah, with power given by Allah is a Muslim, and such a individual holds to the correct beleife.}

Example B: ANYONE WHO BELIEVES THAT THESE MIRACLES WERE PERFOMED INDEPENDENT OF ALLAH’S GIVEN POWER AND AUTHORITY COMMIT SHIRK OF ATTRIBUTES SUCH A PERSON TOO IS KAFFIR.

{Correct beleife about the Miracles of the Prophets is that such as Musa [as] miracle of rope turning into a snake, Isa [as] bringing the birds of clay to life, and Prophet Muhammed [saw], the beloved messenger of Allah, splitting the moon, all were performed with the power and permission of Allah.}

Shirk Of Worship: To bow down to a CREATION of Allah with the intention of worshipping that creation.

*{}* BOWING DOWN TO IDOL WITH THE INTENTION OF WORSHIP.
*{}* BOWING DOWN TO A LIVING-PERSON / DEAD-PERSON WITH THE INTENTION OF WORSHIP.
*{}* BOWING TO ANY CREATION OF ALLAH WITH INTENTION OF WORSHIP.
*{}* CONSIDERING A CREATION OF ALLAH TO BE WORTHY OF WORSHIP

Important Note: Dear readers bare in mind that in reality there is no category of ‘SHIRK AL IBADAT’. Because in Shariah the Shirk is not determined by OUTER ACTIONS but by INTENTION/AQEEDAH which is in accordance with the HADITH OF Prophet {SAW} “Qullu Amalu Min’niyat …” {“Every Actions {of a beleiver} is to be determined on INTENTION …”} and every action of a KAFFIR IS TO BE DETERMINED ON HIS AQEEDAH.

In reality the Shirk Al Ibadaat does not exist, because once a KAFFIR, MUSHRIK, TAKES A OBJECT AS GOD OTHER THEN ALLAH, HE BECOMES MUSHRIK, WEATHER HE BOWS TO IT WITH INTENTION OF WORSHIP WILL NOT MATTER … BECAUSE THE ACTION DOESNT DETERMINE HIS AQEEDAH … THE AQEEDAH HE PROFESS DETERMINES HIS STATUS …thus he will be Mushrik even if he doesnt worship it or not. Shirk is not determined by looking at the actions of people, but its determined by the AQEEDAH WHICH THEY PROFESS.
This form Shirk is Kufar.

Shirk of Relations: A form of Shirk in which Allah is associated with partner.

*{}*In which Allah is Associated with Daughters.
*{}*In which Allah is Asscoiated with Parents.
*{}*In which Allah is Associated with Children.

This form of Shirk is KUFFAR.

Shirk of Pride: [Ar-Riya]- A form of Shirk in which a person takes pride because of certain acheivement.

This form of shirk is NOT KUFFAR.

Hidden “Shirk”: This form of Shirk, is of when a person UNINTENTIONALLY attributes with a X object, a attribute which is not its own [Zati] ATTRIBUTE, but it has been conferred [Atah/Atahi] to it by Allah. And that ATTRIBUTE remains in the control of Allah.

*{}* Its is said that knife cuts,
*{}* Its said that fire burns

{<>} Aqeedah of Ahlus Sunnah Wal-Jammah is that its not knives nature to cut, because had that been the case, then it would have cut Hazrat Ismail [as] when his father wished to sacrifise him in the cause of Allah.

{<>} Aqeedah of Ahlus Sunnah Wal Jammah is that fire does not burn because had the nature of fire been to burn it would have burnt Ibrahim [as] when he was thrown into the pit of fire by Mushriqeen.

Important Note: This definition of “Shirk” should not be used in connection with: Ambiyah [as], Awliyah-Allah [ra], Sahabah [rta], Muhammedur’RasoolAllah [saw], who so ever does so, has transgressed the boundaries of Quran and Sunnah. When reffering to this group of people make refference of it has Tawheed Al Akbar, say they believed that EVERYTHING THAT HAPPENS IS IN CONTROL OF ALLAH.

Ibrahim [as] believed that nothing happens without the will of Allah, Knife wont cut without the will of Allah, Ismail [as] believed that Knife will not until Allah wishes so. When Allah commanded the knife to cut, then Allah subsituted Ismail [as] with a lamb.

Ibrahim [as] was thrown in fire, he didn’t call on his relatives to save him from the burning fire, he sat in fire, and when Gibraeel [as] came to help, Ibrahim [as] said O Gibraeel [as] as Allah sent you or have you come out of your own choice, he replied out of my own choice. Then Ibrahim [as] told Gibraeel [as] then don’t assist me, its Allah’s decision. Allah ordered the fire to be COOL. This is Tawheed Al Akhbar.

Second Note: All excluding the above are included in this definition of shirk. This form of “shirk” is neither KUFFAR nor offensive in anyway, because its part of our fitrah. Allah does not hold us accountable for whats our Fitrah, but we are only accountable which are can be controlled by us.

{<>} Its quite dangerous to clasify this as “shirk”. I seek reffuge in Allah from misguidance of Iblis. O Allah I seek your forgiveness if I be the cause of Fitna or play a part in someone being mislead.

IMPORTANT NOTE: There is a verse in the Quran which states that RasoolAllah [saw] rejection is rejection of all the prophets [cant recall the passage in the Quran] that came before him. How can rejection of one Rasool [saw] be reject of all the Messengers that had come before him? Answer is very simple prophets had brought different Sharia, which suited to the conditions of a nation and those who acted upon this Shariah indeed fallowed the Shariah of the all former Messengers [as]. And the difference in the Shriah of RasoolAllah [saw] would not mean that those people who adhered to the Sharia of former Prophets rejected the Shariah of RasoolAllah [saw]. But all PROPHETS had brought one thing which was unchanged throught ages from ADAM [as] to the time of Muhammed [SAW], and that is the understanding of “Tawheed & Shirk”. In this context one who rejects the message of Tawheed [Shirk] given by RasoolAllah [saw] has rejected all the Prophets. Because every prophet was sent by Allah to take people back to the very reason for which Allah created us, His Worship. Without sound understanding of Allah’s Attributes, and without understanding fundamentals of Tawheed the worship of Allah would have been vain. Therefore Allah sent Prophets/Messengers to distinguish between Tawheed & Shirk and then commonded them to teach their fallowers ways of worship of Allah. Therefore the fundamental message of all Prophets/Messengers was TAWHEED, rejection of RasoolAllah’s [saw] Tawheedi message, would mount to rejecting all the Prophets/Messengers that had come before him.

Definition of Shirk does not change according to time. What WAS shirk at the beginning of the creation WILL REMAIN shirk till the DAY OF JUDGEMENT, because Allah does not change, He remains One and will remain One. The ihkaam which He has subjected His Creation to, will change. Halal will become haram, haram will become halal according to particular situation of a people, but this change of ihkaam, will not be in the regards to the understanding of “Shirk & Tawheed”. One who believes that definition of Shirk was improved upon by Allah attributes ignorance to Allah, and such a person is KAFFIR.

Muhammed Ali

Knowledge Of Ghayb: RasoolAllah {SAW} Knows All That Is In Al Lawh Al Mafooz

 “Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem.
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Important Note:

*{}* Al Lawh Al Mafooz Is Creation Of Allah – Its Knowledge Is Limited,
*{}* Prophet {SAW} Only Knew Everything When The Last Verse Of The Quran Was Revealed To Him – Prior To That His Knowledge Was Not Equale To Al Lawh Al Mafooz.

Any Objections Which May Be Raised By Non-Sunnis, Are Answered With These Two Points. Bare These Two Points In Mind While Reading This Article.

Allah tallah says this about Quran:

Surah Al An’am ayaat 59: ” … Wala ratbin wala ya’bisin illa fikitabim mubeen.” MEANING: “… every dry or green object their mention as been made in kitab e mubeen.”

Surah Yunus ayaat 61: ” … Wala as’ghara min zalika wala akbara illa fi kitabim mubeen.” MEANING: “… what ever big or small object their mention has been make in KITAB E MUBEEN.”

Surah Hud {11} Verse 6: “Wama min dabaa’batin fil’ardi illa alal’lla’hi rizquha wa’yalamu musta’qarraha wa mustaw’da aha, qul’lun fi kitabum mubeen.” MEANING: “There is no moving creature on earth but its sustenance dependeth on Allah. He knoweth the time and place of its definite abode and its temporary deposit: All is in KITABIM MUBEEN.”

Surah Saba {34} Verse 3: “… Alim ul Ghaybi la ya’zubu anhu misqalu zarratin fis’samawati wala fil ardi wala asghara min zalika walaa akhbaru illa fi kitabum mubeen.” MEANING: “… by Alim Ul Ghayb { i.e. Allah} from Whom is not hidden the least little atom in the heavens or on earth: Nor is there anything less than that, or greater, but is in the KITAB E MUBEEN.”

Surah An’Naml ayaat 75: “Wama min Ghaa’ibatin fis’samaahi wal ardi illa fi kitabim Mubeen.” MEANING: “And what ever Ghayb there is in HEAVENS and EARTH it mention has been made in KITAB E MUBEEN.”

Allah says that WHAT EVER SMALL OR BIG, DRY OR GREEN, THE SUSTANANCE OF CREATION, AND ALL THAT IS GHAYB IN UNIVERSE is mentioned in the KITAB E MUBEEN. A point to note, our AMAAL ARE RECORDED IN KITAB E MUBEEN ALSO. Our Amal are Ghayb from one and other. IF THEY ARE GHAYB THEY ARE IN KITAB E MUBEEN. Your actions are ghayb from me, my actions are ghayb for you … therefore AMAAL OF ALL CREATURES are recorded in KITAB E MUBEEN.
Further Allah tallah says:

Surah Yusuf {12} ayaat 111: “Laqad kana fee qasasihim ibratuli’ awlee alalbab, ma kana hadeesan yuftara walakin tasdeeq’allazee bayna yadayhi wa’tafseela kulli shay’in wahudan warahmatalli qawmin yuminoon.” MEANING: “There is, in their stories, instruction for men endued with understanding. It is not a tale invented, but a Tasdeeq {confirmation} of what went before it,- a Tafseel {Detailed Exposition} of all things, and a guide and a mercy to any such as believe.”

Surah Yunus {10} ayaat 37: “Wama kana hazal quranu aey’yuftara min dooni Allahi walakin tasdeeq’allazee bayna yadayhi wa tafseelal kitabi la rayba feehi mir’rabbil alameen.” MEANING: “This Qur’an is not such as can be produced by other than Allah. on the contrary it is a Tasdeeq {confirmation of revelations) that went before it, and a Tafseel {Fuller explanation} of the Book – wherein there is no doubt – from the Lord of the worlds.”

Quran as detailed exposition of all things, regardless of what the size of that object, big, small, dry or green, or even ghayb … quality of Quran is that it as detailed explanation of everything. QURAN is; “FULLER EXPLANATION OF BOOK IN WHICH THERE IS NO DOUBT.” Quran is Tafseel of AL LAWH AL MAFOOZ. Because the sentence can not be reffering to QURAN it self … in the beginning Allah says that Quran is Tasdeeq … and … then Tafseel … of the book. Quran confirms other scriptures and its TAFSEEL of Al Lawh Al Mafooz.

Allah Subhana Wa tallah explains the characteristics of Kitab e Mubeen, then Allah states that Quran is Tafseel of Al Lawh Al Mafooz, and the same point of view is enforced by the fallowing verses:

Surah Maidah ayaat 15: ” …qad jaakum mina Allahi nooruv wa kitabun mubeen.” MEANING: “… there as come to you from Allah a Noor and Kitab e Mubeen {Quran}.”

Surah An’Naml ayaat 1: “Ta Seen tilka ayatul qurani wa kitabin mubeen.” MEANING: “Ta Seen, these are verses of the Quran and {which is} Kitab e Mubeen {clear book}.”

Now comming to the reality of Kitab e Mubeen, the two quoted verses of the Quran attest to the fact that Quran is Kitab e Mubeen, and it contains information about big, small, dry, green, and all the ghayb which is in heaven and earth, and this is quality of Al Lawh Al Mafooz also … thus the verses of Surah Yusuf VERSE 11 and Yunus VERSE 37 both affirm the same fact with explicit refference.

We have identified that Kitab e Mubeen is Quran {.I.E. TAFSEEL OF AL LAWH AL MAFOOZ} therefore it means that ALL THE MENTIONED ARE IN THE QURAN. If its proved that knowledge of Quran was given to Prophet {SAW} that will mean. WHAT EVER SMALL, BIG, DRY, GREEN, WET, ALL THE GHAYB THERE IS IN HEAVEN AND EARTH IS GIVEN TO PROPHET {saw}, or in other words all the KNOWLEDGE which is contained in AL LAWH AL MAFOOZ was given to Prophet {SAW}.

Surah Al Qiyamah {75}Verse: {16} “La tuharrik bihi lisanaka litaj’ala bih. {17} Inna alayna
jam’ahu wa quranah. {18} Fa’iza karana’hu fatta’bih kuranah. {19} Summa inna alayna bayanah.” MEANING: {16} “Move not your tongue concerning (the Qur’ân, O Muhammad SAW) to make haste therewith.{17} It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur’ân), {18} And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Qur’ân’s) recital. {19} Then it is for Us (Allâh) to make it clear to you.

Allah takes the responsiabilty of explaining the Quran, and indeed Allah explained the entire Quran to Prophet {SAW}. Allah does not leave His job undone, He is able to do what He wishes so.

Allah subhana wa tallah affirms in the Quran that only the Mutahiroon {Purified, Clean} will gain access to Quran and to its INNER meanings, which are refflection of Al Lawh Al Mafooz.

Surah Al Waqiyah {56} Verses 77-79: “In’nahu la’Quran’nun Kareem. Fi kitabim Maknoon. La yamassahu illa mutahiroon.” MEANING: “A Quran most honourable. In a well guarded book. Which none shall touch but except those who are Mutahiroon {pure, clean}.”

Two interpretations of this verse, and Ahle Sunnat Wal Jammat affirms both of them as valid.

*{1}* – “A Quran most honourable. … Which none shall touch but except those who are Mutahiroon {pure, clean}.”

*{2}* – “A Quran most honourable. In a well guarded book [i.e. Al Lawh Al Mafooz]. … Al Lah Al Mafooz Which none shall touch but except those who are Mutahiroon {pure, clean}.”

Thus proven that Prophets knowledge was comprimising every detail, small, big, green, wet,dry, all the ghayb of heaven and earth, which is contained in the Quran {Al Lawh Al Mafooz} as been given to Prophet {SAW}.

Wama Alayna Ilal Balaghul Mobeen.

Muhammed Ali

Knowledge Of Ghayb: Affirming Tawheed & Negating Shirk.

Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem. Bismilla hir’rahma nir’raheem.

Aqeedah of Ahlus Sunnah Wal Jammah { i.e. Brelwi} is that Prophet {SAW} has been granted the knowledge of Ghayb by Allah subhan wa tallah. Ahlus Sunnah distinguishes between the knowledge of Allah subhana wa tallah, and RasoolAllah {SAW} with fallowing categorisiation:

*<>*  Zaati & Atahi {Personel & Bestowed}
*<>* Qulli & Baaz {Total & Partial}

* Ilm e Ghayb e Zaati – {Personel Knowledge Of Ghayb} Is of Allah subhana wa tallah alone, It is He who as the knowledge of Ghayb by his own self, and no one has taught Him, revealed to Him, shown Him, Allah suhana watallah knows Ghayb by Himself.

* Ilm e Ghayb e Atahi – {Bestowed Knowledge Of Ghayb} Is of RasoolAllah {SAW}, he was given this knowledge by Allah, he himself did not knew it, but Allah tallah bestowed the knowledge of Ghayb on him.

* Ilm e Ghayb e Qulli - {Total Knowledge Of Ghayb} Is of Allah subhana wa tallah alone, it is He who knows everything in his creation and what was before the creation, no creation of Allah knows as much as Allah tallah knows, Allah tallah knows absolutely EVERY GHAYB, nothing what so ever is hidden from Him.

* Ilm e Ghayb e Baaz – {Partial Knowledge Of Ghayb} Is of RasoolAllah {SAW}, Allah tallah gave limited, partial, some, knowledge of Ghayb to RasoolAllah {SAW}. What ever Ghayb RasoolAllah {SAW} knows, revealed, prophecised, is in the category of ‘Partial’. For no creation of Allah can know as much as Allah, not RasoolAllah {SAW} not even Al Lawh Al Mafooz.

Conclusion:

There is no equality between Allah subhana wa tallah, and RasoolAllah {SAW}, so there is no chance of falling into Shirk. Shirk of Attributes can only occur when whats right of Allah is given to RasoolAllah {SAW} i.e. beleiving that knowledge of Ghayb which RasoolAllah {SAW} has is Zaati, and negating Allah’s bestowal on Prophet {SAW}. Secondly if it is beleived that knowledge of Ghayb of RasoolAllah {SAW} is same as Allah subhan wa tallah in quantity, then the person commits SHIRK OF ATTRIBUTES, which takes the person out of Islam.

Muhammed Ali

Who Is Alim Ul Ghayb – Allah Or Rasoolallah {SAW}?

Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem. Bismilla hir’rahma nir’raheem.Alhamdu’lillahi Rabil Alameen, Khaliqas’samawati wal ardeen. Was’salatu was’salamu ala say’yeedil mursaleen. Am’ma baad, fa’auzu’billahi ma’nishayta’nir’rajeem. Bismilla hir’rahma nir’raheem.

Special Terminology Used:

*<>* Attributive Title: - {A} Primarily A Title {B} The Title Refflects The Reality Of The Title-Holder.

E.G. Rehmatal Lil Alameen {Mercy Unto Alameen} – Its A Title Of RasoolAllah {SAW}, But This Title Also Refflects His Reality, He Indeed Is Mercy Unto Universe. The Phrase Is Unique In Honour Of Rasoolallah {SAW}, None Else Can Be Rightful Owner Of The Title; Rehmat Tal Lil Alameen.

*<>*Descriptive Attribute: – A Phrase Which Reflects The Reality Of A Being, But Its Not His Title. As An Example, The Word Jaan’war In Urdu Means: “{One} With Life”. This Word Is Used For Four Legged Animals. Though Human Too Is “{One} With Life” But It Would Disrespectful To Reffer To A Human As Jaan’war. Because The Word Is Associated With A Specific Group Of Living; Animals. 

E.G. Rehmatal Lil Almaneed Is Descriptive Attribute Of Allah Subhana Wa Tallah – He Is Rehmat On The Entire Creation, But Despite That It Can Not Be Used As A Title For Allah Subhana Wa Tallah.

*<>* Atahi: – Technical word mean whom Allah as -: Conferred, Bestowed, Given, Something.

 Important Note For Readers:

In this article the phrase ‘Alim Ul Ghayb’ as been used for Allah subhana wa tallah, translation of this phrase ‘Knower Of Ghayb’ as been used specially for RasoolAllah {SAW}. Its essential that readers differentiate between the original phrase and translation of the phrase. Alim Ul Ghayb is Title of Allah subhana wa tallah, it would be Haram to use this Title for RasoolAllah {SAW}, hence I used the translated form for RasoolAllah {SAW}. Its also essential that readers understand the ‘Knower Of Ghayb’ to mean that Prophet {SAW} knows ghayb which as been given to him by Allah Subhana Wa Tallah.

The Disputants & Their Dispute:

The title Alim Ul Ghayb {Knower Of UnSeen / Or Unknown} has been one of the major cause of controversy among Ahle Sunnat Wal Jammah and their opponents Deobandi’s & Wahabi’s in subcontinent {India, Pakistan, Bangladesh}. The aim of this short article will be to highlight the difference, and shedd light on the evidences of both sides in order to bring the truth to the unbias readers.

Deobandi’s & Wahabi’s Point Of View:

*<>* Allah Is Alim Ul Ghayb Alone {Attributive Title & Descriptive Attribute}

Ahle Sunnat Wal Jammat {Brelwi} Point Of View:

*<>* Allah Is Alim Ul Ghayb {Attributive Title & Descriptive Attribute}
*<>* RasoolAllah {SAW} Is Alim Ul Ghayb {Descriptive Attribute}

There is aggreement among the three that Allah subhana wa tallah is Alim Ul Ghayb, therefore its not necessary to discuss this Aqeedah in detail. I will provide the Quranic verses in which Allah Subhana Wa tallah has established with explicit proves that He is Alim Ul Ghayb, but the focus of this article is Aqeedah on which there is disaggreement among the two parties. Its essential that readers familiarise them selves with verses of Quran in Arabic with translation, and their refference of each quoted verse. This will allow the readers to be able to discuss the subject with with other Muslims with ease.

Since the Deobandi views have are more developed about this subject then their counterpart Wahabi’s. Therefore mainly the views of Deobandis will be entertained in this article. Every effort will be made to represent the views opponents of Ahle Sunnat Wal Jammat as accurately as possiable. Another point to keep in mind is that I as author of this article will make absolutely every effort to present this article to you in a un-bias manner, but would like to state this emphatically that its wholly impossiable for any writer to remain unbiased.

Allah Is ‘Alim Ul Ghayb’. Deobandi & Wahabi aqeedah regarding Ilm e Ghayb e RasoolAllah {SAW} is that Prophet {SAW} does not have ‘ILM AL GHAYB’. They cite certain verses to substantiate for this aqeedah. Which will be discussed in a seperate article, INSHALLAH! And their denial of Ilm Al Ghayb for RasoolAllah {SAW} leads to them to the next logical step denial of the Descriptive Title ‘Knower Of Ghayb’ for RasoolAllah {SAW}. The aim of this article is to disscuss the dispute which surrounds the usage of phrase ‘Alim Ul Ghayb’ therefore I will not deviate from the subject and deal with what I have started.= <> =

Surah As Sajdah {32} Verse 6: “Such is He, the all Alim Ul Ghayb {Knower Of Ghayb} and Shahid {Evident}, the Exalted the Merciful;-”

Surah Al Hashr {59} Verse 22: “He is Allah, besides whom there is no other god;- Who is all Alim Ul Ghayb {Knower Of Ghayb} and Shahid {Apparent}; He, Most Gracious, Most Merciful.”

Surah Az Zumar {39} Verse 46: “Say: “O Allah. Creator of the heavens and the earth! All Alim Ul Ghayb { Knower Of Ghayb} and Shahid {Evident}! It is Thou that wilt judge between Thy Servants in those matters about which they have differed.”

Surah At Taghabun {64}: {17} If ye loan to Allah, a beautiful loan, He will double it to your (credit), and He will grant you Forgiveness: for Allah is most Ready to appreciate (service), Most Forbearing,- {18} Alim Ul Ghayb {Knower Of Ghayb}and Shahid {Open}, Exalted in Might, Full of Wisdom.

Surah Jinn {72} Verse: {25} “Say: “I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term. {26} “{Allah} Alim Ul Ghayb {Knower Of Ghayb} does not apoint anyone on His Ghayb.”

RasoolAllah {SAW} Is Knower Of Ghayb. Before I venture further into this topic, its important that I mention the differences of opinion among Ahle Sunnat Wal Jammat on the usage of ‘Alim Ul Ghayb’ as title for RasoolAllah {SAW}. As far as my knowledge goes, Imam e Ahle Sunnat Hazrat Maulana Shah Ahmad Raza Khan Brelwi rahimullah alayhi tallah has stated that its IMPROPER to use the word ‘Alim Ul Ghayb’ as TITLE for RasoolAllah {SAW}. And after analysing the verses of the Quran I have arrived to this same conclution that the title ‘ALIM UL GHAYB’ should not be given to RasoolAllah {SAW}, it causes uneasi-ness in the heart of beleiver, for a title which is unqiuely reserved to Allah subhana wa tallah should not be shared with any of His creation. And the same applies to the titles of RasoolAllah {SAW} that they should be used in connection with anyone else other then him. On other hand another group of scholars have maitained that as long as the Muslim uses this phrase Alim Ul Ghayb with correct understanding of Aqeedah Of Ilm Al Ghayb e RasoolAllah {SAW} there is no danger to the IMAN of beleiver. Which ofcourse is a correct assessment on the part of those Ulamah. Out of the two positions held by the Ulamah of Ahlus Sunnah Wal Jammah, according to my feeble understanding the position on which Imam Ahmad Raza Khan rahimullah alayhi tallah as maintained is strongest.

 Ulamah of Ahle Sunnat Wal Jammat {Brelwi} have unanimously have ruled that Prophet {SAW} is not ‘Alim Ul Ghayb’ in ‘Atributive Title’ sense, but he is Alim Ul Ghayb’ in Descriptive Attribute’ sense. In other words Ulamah have affirmed Ilm Al Ghayb Atahi {Bestowed} by Allah on RasoolAllah {SAW}, but have negated the use of phrase ‘Alim Ul Ghayb’ as ‘Attributive Title’ for RasoolAllah {SAW}. Ala Hazrat Hakeem Ul Barqat Maulana Shah Ahmad Raza Khan Brelwi rahimullah alayhi tallah, has translated Surah Jin verse 26 in these words: “Ghayb ka jan’nay wala toh apnay Ghayb per kissi ko musal’lat nahin kerta.”

Literally the word “Musal’lat” means “Impose” but impose in English meanings has negative conotations therefore I have opted for “Apoint”.

Surah Jinn {72} Verse: {25} “Say: “I know not whether the (Punishment) which ye are promised is near, or whether my Lord will appoint for it a distant term. {26} “{Allah} Alim Ul Ghayb {Knower Of Ghayb} does not apoint anyone on His Ghayb.” {27} “Except a chosen Rasool; and then He makes a band of watchers march infront of him and behind him.”

Tafsir Of Surah Jinn Verses 26 – 27:

{26} “Alim Ul Ghayb {Allah} does not apoint anyone on {station of} Alim Ul Ghayb.” {27} “Except a chosen Rasool; and then He makes a band of watchers march infront of him and behind him.”

The words “… His Ghayb…” imply are pointing toward the words “Alim Ul Ghayb …” therefore removed the words and replaced them with the words which they imply. In order to express the point in the Quranic verse in a clear and precise manner.

The two meanings of the verse are evident:

*<>* Allah subhana wa tallah’s titls is Alim Ul Ghayb and He …
*<>* Confered the Station of Alim Ul Ghayb to Prophet {SAW}.

The Atahi Station Of Alim Ul Ghayb is not Attributive Title but only a Descriptive Attribute. Hence it means that he {SAW}is knower Of Ghayb, but he {SAW} is not Alim ul Ghayb.

Finale Word: In The respect of RasoolAllah {SAW} titles were given to him by Allah Subhana Wa Tallah, i.e. Shahid. Mubashr, Nazeer, Siraj, Muneer, Noor, Burhan, Ya Sin, Ta Ha, Rehmatal Lil Alameen, and we should not inferre Titles for RasoolAllah {SAW} with logical or rational reasoning. And no where the phrase Alim Ul Ghayb has been given to Prophet {SAW} as a Title. Therefore after considering the position of Ahle Sunnat Wal Jammat I have arrived at the conclusion that its Haram to use the phrase Alim Ul Ghayb for Rasoolallah {SAW}. The above deduction based on Surah Al Jinn Verses 26 – 27, is sufficent to prove that Prophet {SAW} does have knowledge of Ghayb, meaning that he indeed is KNOWER OF GHAYB, but in the sense of Attributive Title, he {SAW} isnt Alim Ul Ghayb.Conclusion:

There is lack of understanding on Deobandi and among Ahle Sunnat Wal Jammat. Deobandi’s dispute over the subject of Alim Ul Ghayb for two reasons:

*<A>* TITLE Of Alim Ul Ghayb Is For Allah Alone,
*<B>* Allah Alone Is Knower Of Ghayb, meaning no creation of Allah knows Ghayb.

“No one knows Ilm Al Ghayb … Whats revealed is no longer Ghayb … “ with this understanding of Deobandi aqeedah in mind Ahle Sunnat Wal Jammat {Brelwi} take the Deobandi denial of Alim Ul Ghayb for Prophet {SAW} to be denial of Ilm Al Ghayb of RasoolAllah {SAW}, and rightly so.

Deobandi’s use the word Alim Ul Ghayb as Attributive Title, where as Ahle Sunnat Wal Jammat ALSO understand the same word as Descriptive Attribute. In the context of the differing terminologies its essential to understand the differences in the light of each side by their own terminologies, if one imposes their understanding on the other side the out come will be none-sensical.

The real significant disagreement is DEOBANDI DENIAL OF ILM E GHAYB FOR RASOOLALLAH {saw}. According to their Aqeedah sumarised by Sadiq Kohati during a debate with Maulana Abdul Tawab Ucharvi he stated: “He {SAW} didnt have Ilm e Ghayb then in past, doesnt have it now at present, and will not have it in future.” And without doubt those who deny Ilm al Ghayb for RasoolAllah {SAW} are Heretics at best, and DENIERS OF QURAN AT WORST.

Result: All three parties are in aggreement that usage of phrase Alim Ul Ghayb as Attributive Title for RasoolAllah {SAW} is incorrect. But Wahabi’s & Deobandi’s dispute on the usage of phrase Alim Ul Ghayb as Descriptibe Attribute, because of their beleife that Prophet {SAW} does not posses ‘Knowledge Of Ghayb’. Their denial of Descriptive Attribute is linked to another Aqeedah on Ilm Al Ghayb Of RasoolAllah {SAW}. Hence they use the verses in which Allah commands Prophet {SAW} to negate station of Alim Ul Ghayb for himself to advance their Aqeedah that Prophet {SAW} does not possess Ilm Al Ghayb.

A point to note that Prophet’s {SAW} self negation of  station of Alim Ul Ghayb in verses of Quran does not mean that he actually negated his knowledge of Ghayb. Secondly in the light of the above clarification i.e. Alim Ul Ghayb being Attributive Title the correct understanding of the verses comes to light. That negation of being Alim Ul Ghayb itself is negation of being Allah Subhana Wa Tallah. Suppose I am commanded to say; “I fallow no other Prophet, but the finale Prophet of Islam.” You will aggree that Prophet of Islam would be refference to Prophet Muhammed {SAW}, so in reality I am claiming to be fallowing Prophet Muhammed {SAW}. The words ‘Finale Prophet Of Islam’ have revealed the identity of who I am fallowing. In the very same manner the words Alim Ul Ghayb have revealed the identity of Allah Subhana Wa Tallah. Hence Prophet’s negation of being Alim Ul Ghayb is in reality negation of being Allah Subhana Wa Tallah. 

The reason why Prophet {SAW} is commanded to negate his this status is that Allah wishes to teach Prophet {SAW} humility in the face of adversity. When the kuffaar were subjecting Prophet {SAW} to by making demands … if you are Prophet of Allah then do this … tell us that … make the moutain of gold … tell us when the day of  judgement will come … they were asking questions, mocking Prophet {SAW}, it had become their hobby horse to demand miracles  … so Allah is instructing Prophet {SAW} to be humble about his knowledge in the face of such situations.

Allah himself affirms Knowledge of Ghayb of Prophet {SAW} in the Quran … while instructs Prophet {SAW} to negate his own knowledge of Ghayb … Allah affirmed the knowledge of Ghayb, and Allahs affirming is the reality, while Prophet negated it, proving that Prophet {SAW} was being humble. Allah doesnt lie nor does Rasoolallah {SAW}, nor does Allah instruct lieing, hence when a professor, a Aalim says I am illiterate … it would mean he is being humble,  Prophets knowledge of proven from Ahadith and Quran … therefore he was being humble.

A comprehensive artilce will be written with regards to the phrase Alim Ul Ghayb in which those the verses of Quran will be discussed. 

Deobandis and their Wahabi counter-parts make Takfir of those who use the phrase Alim Ul Ghayb as Descriptive Attribute declaring them to be Mushrik {i.e. Kaffir}. Where as Ahle Sunnat Wal Jammat hold to the position that IT WILL NOT BE SHIRK UNTIL ONE BELEIVES IN RASOOLALLAH {saw} TO BE ALIM UL GHAYB IN THE SAME SENSE AS ALLAH SUBHANA WA TALLAH. Please read the article titled: << Ilm Of Ghayb: Afirming Tawhid & Negating Shirk. >> in this community to understand how far a person as to transgress the boundary to be labelled Mushrik.

Wama alayna il’lal Balaghul Mubeen

Muhammed Ali