نحمده ونصلى ونسلم على
رسوله الكريم
اعوذ
بالله السميع العليم من الشيطان اللعين الرجيم
بسم
الله الرحمن الرحيم
In
his recent debate with the Deobandi Abdul Latif Safdar and another one some
time ago with Deobandi mufti Abdul Wahid, the Ahl ul-Hadith debater Siddiq Raza
cited the proceeding Ayatayn as proof for his position that Allah Most High
absolutely does not reveal anything of the ghayb (unseen matters) to
anyone except a Rasul (Apostle of God):
عَالِمُ
الْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِ أَحَدًا ﴿٢٦﴾ إِلَّا مَنِ ارْتَضَىٰ مِن
رَّسُولٍ فَإِنَّهُ يَسْلُكُ مِن بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِ رَصَدًا ﴿٢٧﴾
Knower of the
unseen, nor does He reveal His unseen to anyone. Except whom He has approved of
a Messenger. And indeed, He makes to march from before him and behind him a
guard.
(Sura
72:26-27)
I too was previously of the view that although Allah continues
to inspire into the hearts of the pious Believers guidance, knowledge and
reassurances, He does not inspire or reveal anything of the unseen to anyone
except a Prophet. But the fact of the matter is that some matters of the unseen
may be disclosed to non-prophets in the form of visions and dreams, as the
Prophet Muhammad (sall Allahu alayhi wa-aalihi wasallam) said:
لَنْ يَبْقَى بَعْدِي مِنَ النُّبُوَّةِ
إِلاَّ الْمُبَشِّرَاتُ
“Nothing remains after me of Nubuwwa
[prophethood] except the Mubashshiraat.”
When asked what exactly the Mubashiraat are, he (sall
Allahu alayhi wasallam) said:
الرُّؤْيَا الصَّالِحَةُ
يَرَاهَا الرَّجُلُ الصَّالِحُ أَوْ تُرَى لَهُ جُزْءٌ مِنْ سِتَّةٍ وَأَرْبَعِينَ
جُزْءًا مِنَ النُّبُوَّةِ
“A true dream which a pious man sees or is shown to him;
a part of the forty six parts of prophethood” (Muwatta lil-Malik: Kitab al-Ru’ya)
That these visions or dreams contain some news of the
unseen is evident from the fact that the Prophet (sall Allahu alayhi
wasallam) has termed them Mubashshirat linguistically related to the
word for glad-tidings and from the fact that he has declared them as one of the
parts of Nubuwwa (prophethood) which remains among his Umma after him.
Another Hadith clarifies this fact:
إِذَا اقْتَرَبَ
الزَّمَانُ لَمْ تَكَدْ تَكْذِبُ رُؤْيَا الْمُؤْمِنِ، وَرُؤْيَا الْمُؤْمِنِ جُزْءٌ
مِنْ سِتَّةٍ وَأَرْبَعِينَ جُزْءًا مِنَ النُّبُوَّةِ
“When the the [end] time approaches, the vision of the
Believer will hardly fail to come true. And the vision of the Believer is one
of the forty six parts of prophethood.” (Sahih al-Bukhari)
The words lam takad takdhibo ro’yal-Mo’min clearly
indicate that the content of such visions which are one of the parts of Nubuwwa
is a disclosing of some matter of the unseen. For example, if someone sees in a
vision that in the future a child will be born to him, this is an example of a
matter of the unseen which Allah Most High has acquainted him with. The Prophet
Muhammad (sall Allahu alayhi wasallam) declared that toward the end of
time such visions containing glad tidings of the unseen will hardly fail to be
fulfilled, and furthermore, that this phenomenon of true visions is one of the parts
of Nubuwwa but which has been granted to the Believers as a divine
favor. This part of Nubuwwa which remains until Judgment Day despite the general
sealing of Prophethood is the only route through which a Believer can
experience something of that which the Prophets of old experienced and had.
Hence, a Believer who frequently experiences true visions that are fulfilled is
a partial “prophet” having within him manifested one of the parts of
prophethood. It is only the most truthful Believers from his Umma in whom this remaining
part of Nubuwwa shall be exhibited through in a fuller expression and stronger
level, as the Prophet (sall Allahu alayhi wasallam) said:
وَأَصْدَقُكُمْ رُؤْيَا
أَصْدَقُكُمْ حَدِيثًا
“The truest among you in vision is the truest among you
in speech” (Sahih Muslim: Kitab al-Ru’ya)
How then is the explicit statement of the Ayah “He does
not reveal His unseen to anyone except whom He approved of a Messenger”
reconciled with the purport of these authentic Ahadith which clearly indicate
that some matter of the unseen may be disclosed to a non-prophet Believer
through a ru’ya (vision)? One answer, as explained by Shaykh ul-Islam
Ibn Taymiyya, is that the word ghaybihi (His unseen) has been used and
that is a reference to the particular knowledge of the unseen which is
only revealed to Prophets and Messengers:
قوله على غيبه هو غيبه الذى اختص به وأما
ما يعلمه بعض المخلوقين فهو غيب عمن لم يعلمه وهو شهادة عمن علمه فهذا أيضا تخبر
منه الأنبياء بما لا يمكن الشياطين أن تخبر به
(al-Nubuwwat pp.1021-1022):
As for those who disregard the Hadith, I shall cite a
proof from the holy Qur’an itself where a matter of the unseen was disclosed to
a non-Prophet:
إِذْ
قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّـهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ
اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ
الْمُقَرَّبِينَ
When the
Angels said: “O Mary, verily Allah gives you glad tidings of a Word from Him;
his name is the Messiah Jesus son of Mary, distinguished in this world and in
the Hereafter and among the near ones.”
(Sura 3:45)
Allah Most High gave the
glad-tidings through the Angels of a pure son to the virgin Mary (peace be upon her) prior to her
becoming pregnant. No one can dispute that the news of the
birth of the Messiah was a matter of the unseen, but Allah disclosed that news
of the unseen to virgin Mary who was not a Rasul.
Another example of Allah revealing a matter of the unseen to someone who wasn't an Apostle is the following revelation concerning the return of the baby Moses to his mother:
ReplyDeleteإِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ
Indeed, We will return him to you and will make him of the Messengers (Sura 28:7)