Some people believe that the Prophet peace be upon him knew everything (kull knowledge of unseen) and the proof for their claim is below.
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i) Sufi Scholar Professor Dr. Muhammad Mas'ud Ahmed, M.A. Phd.said:
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. [Article ilm-e-ghaib - (Knowledge of Unseen)]
Source: islamicacademy.org/html/Articles/English/ilm_e_Ghaib.htm
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. [Article ilm-e-ghaib - (Knowledge of Unseen)]
Source: islamicacademy.org/html/Articles/English/ilm_e_Ghaib.ht
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ii) Ahmad Yaar Khan Naeemi said:
Some people consider knowledge of prophet(pbuh) equal to Allah(swt) with difference of his own knowledge and knowledge given (atai). But shaykh Abdul Haq didn’t declare such people mushrik, rather called them knowledgeable(learned). With this we come to know that believing in prophet’s knowledge of unseen is not shirk.
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Now below is refutation of above quote from classical muhadditheen
a) Ibn 'Abdul Barr (368-463) in his Al Tamheed
b) Ibn Hammam hanafi
c) Imam Qazi Khan [d 592 h)
d) Imam Qazi Khan
e) Nawawi said under the hadith "I am just a human"
f) Allama Alusi Hanafi (rah)
g) Allamah Alusi Hanafi
h) Ibn Hajr Asqalani said in his Sharah Fathul Baari refuting those who say He pbuh knew kulli knowledge
i) Ibne Hajar Asqalani RA said in Fathul Bari
j) Hafiz Ibn HAJAR Asqalani rah under the hadith where a little girls said "Amongst us is a Prophet who knows what will happen tomorrow"
k) Al-Zamakhshari.
b) Ibn Hammam hanafi
c) Imam Qazi Khan [d 592 h)
d) Imam Qazi Khan
e) Nawawi said under the hadith "I am just a human"
f) Allama Alusi Hanafi (rah)
g) Allamah Alusi Hanafi
h) Ibn Hajr Asqalani said in his Sharah Fathul Baari refuting those who say He pbuh knew kulli knowledge
i) Ibne Hajar Asqalani RA said in Fathul Bari
j) Hafiz Ibn HAJAR Asqalani rah under the hadith where a little girls said "Amongst us is a Prophet who knows what will happen tomorrow"
k) Al-Zamakhshari.
a) Ibn 'Abdul Barr (368-463) in Volume 22, page 215 of his Al Tamheed said:
وفي هذا الحديث من الفقه أن البشر لا يعلمون ما غيب عنهم وستر من الضمائر وغيرها لأنه قال صلى الله عليه وسلم في هذا الحديث إنما أنا بشر أي إني من البشر ولا أدري باطن ما تتحاكمون فيه عندي وتختصمون فيه إلي وإنما أقضي بينكم على ظاهر ما تقولون وتدلون به من الحجاج فإذا كان الأنبياء لا يعلمون ذلك فغير جائز أن يصح دعوى ذلك لأحد غيرهم من كاهن أو منجم
The fiqh of this hadith is that human beings don't know what is hidden from them and concealed in the hearts and other than it because the Prophet peace be upon him in this hadith said "I am only but a human", that is: I am a human being and I don't know the inner state of what you judge by and quarrels you bring to me. I only give a judgment between you based on what is outwardly apparent (dhaahir) of what you say and indicate from your arguments. The Prophets don't know that. It is not valid to claim that for anyone else besides them whether he is a monk or astrologer.
Source: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=78&ID=1508
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b) Ibn Hammam hanafi said in the book of Aqeedah
ﻭﺫﻜﺭ ﺍﻟﺤﻨﻔﻴﺔ ﺘﺼﺭﻴﺤﺎ ﺒﺎﻟﺘﻜﻔﻴﺭ ﺒﺎﻋﺘﻘﺎﺩ ﺃﻥ ﺍﻟﻨﺒﻲ ﻴﻌﻠﻡ ﺍﻟﻐﻴﺏ ﻟﻤﻌﺎﺭﻀﺔ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ﻗﻝ ﻻ ﻴﻌﻠﻡ ﻤﻥ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﻐﻴﺏ ﺇﻻ ﺍﷲ
Ahnaaf clearly states; it is Kufr(disbelief) if someone has a creed that Prophets know knowledge of Unseen, because it is against the verse of Quran Surat An-Naml [verse 65] - Say, "None in the heavens and earth knows the unseen except Allah” [المسايرة مع المسامرة page 235, Mullah Ali Qari Affirmed this in Sharah fiqh al-Akbar, Azeemabadi quoted this in Awn al-Mabood under the hadeeth no: 4240]
c) Imam Qazi Khan [d 592 h) said
لانه يعتقد ان الرسول يعلم الغيب وهو كفر
His creed is that Prophets know knowledge of unseen, and this is disbelief. [Fatawa Qazi Khan, Kitab an-Nikah, Fasal fe Sharaait an-Nikah 1/154]
d) Imam Qazi Khan also said
وهو ما كان يعلم الغيب حين كان فى الاحياء فكيف بعد الموت
He (peace be upon him) did not know knowledge of unseen when he was alive, how can he know knowledge of unseen after his death?[Fatawa Qazi Khaan, Kitab as-seyar 4/468]
e) Nawawi said under the hadith "I am just a human"
وقوله صلى الله عليه وسلّم: «إنما أنا بشر» معناه التنبيه على حالة البشرية، وأن البشر لا يعلمون من الغيب وبواطن الأمور شيئاً إلا أن يطلعهم الله تعالى على شيء من ذلك، وأنه يجوز عليه في أمور الأحكام ما يجوز عليهم،
The saying of the Prophet r (‘I am just a human’) is to affirm his nature as a human being and to explicate that humans neither apprehend nor hold knowledge of the unseen and hidden realms except that which Allah discloses to them, and to explicate that whatever is applicable to people in general is also applicable to him..
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f) Allama Alusi Hanafi (rah) further explains
والذي ينبغي أن يعلم أن كل غيب لا يعلمه إلا الله عز وجل وليس المغيبات محصورة بهذه الخمس وإنما خصت بالذكر لوقوع السؤال عنها أو لأنها كثيراً ما تشتاق النفوس إلى العلم بها
The knowledge of all the Unseen is only known by Almighty Allah alone. The knowledge of his Unseen cannot be limited to these 5 things, keeping this creed is most important. Now the question what was the reason that to limit the knowledge(i.e of Unseen) of Almighty to these 5 things, It is because the question was asked regarding these things or because a person naturally wanted to know the answer of these questions.
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g) Allamah Alusi Hanafi also said under 46:9
ولا أرى حسناً قول القائل: إنه عليه الصلاة والسلام يعلم الغيب واستحسن أن يقال بدله: إنه صلى الله عليه وسلم أطلعه الله تعالى على الغيب أو علمه سبحانه إياه أو نحو ذلك.
"and I do not see any good in the saying of someone: He peace be upon him knew the unseen. It is good to say that: Allah informed the unseen to him peace and blessings of Allah be upon him or he was told (by Allah Subhana wa tala)."
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h) Ibn Hajr Asqalani said in his Sharah Fathul Baari refuting those who say He pbuh knew kulli knowledge:
لِأَنَّهُ أَتَى بِهِ رَدًّا عَلَى مَنْ زَعَمَ أَنَّ مَنْ كَانَ رَسُولًا فَإِنَّهُ يَعْلَم كُلّ غَيْب حَتَّى لَا يَخْفَى عَلَيْهِ الْمَظْلُوم
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as this statement was said in response to those who claimed that being a Messenger of Allah must mean complete knowledge of the unseen to the extent that a messenger should even know who is being oppressed.
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i) Ibne Hajar Asqalani RA said in Fathul Bari
وَأَنَّهُ كَانَ لَا يَعْلَم مِنْ الْمُغَيَّبَات إِلَّا مَا عَلِمَهُ اللَّه تَعَالَى .
And He (peace be upon him) was not Aware of Unseen except what Allah Ta`ala told him (through wahyy)
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وَأَنَّهُ كَانَ لَا يَعْلَم مِنْ الْمُغَيَّبَات إِلَّا مَا عَلِمَهُ اللَّه تَعَالَى .
And He (peace be upon him) was not Aware of Unseen except what Allah Ta`ala told him (through wahyy)
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j) Hafiz Ibn HAJAR Asqalani rah said under the hadith where a little girls said "Amongst us is a Prophet who knows what will happen tomorrow"
وإنما أنكر عليها ما ذكر من الإطراء حيث أطلق علم الغيب له وهو صفة تختص بالله تعالى قال تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله وقوله لنبيه قل لا أملك لنفسي نفعا ولا ضرا إلا ما شاء الله ولو كنت أعلم الغيب لاستكثرت من الخير وسائر ما كان النبي صلى الله عليه وسلم يخبر به من الغيوب بإعلام الله تعالى إياه لا أنه يستقل بعلم ذلك كما قال تعالى عالم الغيب فلا يظهر على غيبه أحدا إلا من ارتضى من رسول وسيأتي مزيد بحث مسألة الغناء في العرس بعد اثني عشر بابا
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Source: http://www.islamweb.net/newlibrary/display_book.php?flag=1&bk_no=52&ID=9406
وإنما أنكر عليها ما ذكر من الإطراء حيث أطلق علم الغيب له وهو صفة تختص بالله تعالى قال تعالى قل لا يعلم من في السماوات والأرض الغيب إلا الله وقوله لنبيه قل لا أملك لنفسي نفعا ولا ضرا إلا ما شاء الله ولو كنت أعلم الغيب لاستكثرت من الخير وسائر ما كان النبي صلى الله عليه وسلم يخبر به من الغيوب بإعلام الله تعالى إياه لا أنه يستقل بعلم ذلك كما قال تعالى عالم الغيب فلا يظهر على غيبه أحدا إلا من ارتضى من رسول وسيأتي مزيد بحث مسألة الغناء في العرس بعد اثني عشر بابا
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He reprimanded her of her praise because she applied the knowledge of ghayb to him without qualification, and this is an attribute unique to Allah (Exalted is He!). Allah (Exalted is He!) says "Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah" (27:65), and His statement to His Prophet "Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth" (7:188); and all that the Prophet informed from the unseen matters was through Allah's teaching him, not because he independently had that knowledge as Allah (Exalted is He!) said "the Knower of the Unseen, and He revealeth unto none His secret, Save unto every messenger whom He hath chosen" (72:27-28)(translation taken from the post of Ibn Arabi who was debating with deviants)
.Source: http://www.islamweb.net/newlibrary/displ
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k) Al-Zamakhshari said:
وإنما نعلم منه نحن ما أعلمناه، أو نصب لنا دليلاً عليه. ولهذا لا يجوز أن يطلق فيقال: فلان يعلم الغيب
"We only know of it [i.e. ghayb] that which we were made to know, or a proof for it was erected for us, and for this [reason] it is not permissible to say without qualification "So-and-so knows the ghayb."[Tafsir Kashaaf]
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l) Allama Baddar Ud Din Aini Hanafi Writes :
قَوْله: إِنَّمَا أَنا بشر على معنى الْإِقْرَار على نَفسه بِصفة البشرية من أَنه لَا يعلم من الْغَيْب إلاَّ مَا علمه الله مِنْهُ
The Saying of Prophet (s) that I am a Human being means that Prophet (s) had the Sift of Human being and the Human being doesn't know any Knowledge of Unseen except what Allah tells them.(Ummdatul Qari 24/247)
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m) Allama Aini further writes :
قَوْله: إِنَّمَا أَنا بشر الْبشر يُطلق على الْجَمَاعَة الْوَاحِد يَعْنِي: أَنه مِنْهُم، وَالْمرَاد أَنه مشارك للبشر فِي أصل الْخلقَة وَلَو زَاد عَلَيْهِم بالمزايا الَّتِي اخْتصَّ بهَا فِي ذَاته وَصِفَاته، وَقد ذكرت فِي شرح مَعَاني الْآثَار وَفِي قَوْله: إِنَّمَا أَنا بشر أَي: من الْبشر وَلَا أَدْرِي بَاطِن مَا يتحاكمون فِيهِ عِنْدِي ويختصمون فِيهِ لدي، وَإِنَّمَا أَقْْضِي بَيْنكُم على ظَاهر مَا تَقولُونَ، فَإِذا كَانَ الْأَنْبِيَاء، عَلَيْهِم السَّلَام، لَا يعلمُونَ ذَلِك فَغير جَائِز أَن تصح دَعْوَة غَيرهم من كَاهِن أَو منجم الْعلم، وَإِنَّمَا يعلم الْأَنْبِيَاء من الْغَيْب مَا أعلمُوا بِهِ بِوَجْه من الْوَحْي.
The Saying of Nabi s.a.w that i am a human being is to be said on both the Group and Singular, It means that Prophet peace be upon him is a person amongst the Gender of Human beings, In Reality Prophet (s) in Creation is a Human being, even though in Characteristics and in Nature is full of several specialties due to which he is Greater than any Common Human Being these Specialties are mentioned in Sharah Maa'ani Al Athaar.
The Saying of Prophet (s) I am a Human being means i am amongst the Human being and i don't know Hidden (Batin) of your rivals about which you take the matter to me. And I do Judge according to what is apparent to me.
When Prophets doesn't know the Knowledge of Unseen so the claim from Kahin and Najumi is false. Amongst the Ghaib Prophets only know which is told to them through the revelation.(Ummdatul Qari 24/257)
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n) Hafiz ad-Dahabi writes :
النبي صلى الله عليه وسلم سيد البشر، [ وهو بشر ] يأكل ويشرب وينام، ويقضى حاجته، ويمرض ويتداوى، ويتسوك ليطيب فمه، فهو في هذا كسائر المؤمنين، فلما مات - بأبى هو وأمى صلى الله عليه وسلم - عمل به كما يعمل بالبشر من الغسل والتنظيف والكفن واللحد والدفن
Nabi s.a.w was Syed ul Bashar, Prophet (s) used to eat, drink, sleep, call of nature, get sick, serve medicine for cure and to clean his mouth he used Miswak. May My Parents will die on you , When Prophet (s) died with him was done the same thing which is done with other Human beings, Means he was given Ghusul, Kafan, and his Grave was dig out and then he was buried.(Meezan al Itedal 2/649)
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