8th Century Maturidi Imam, Imam al-Ghaznawi: To Claim Knowledge of Hour for any of Creation is Kufr!

June 2, 2013

8th Century Maturidi Imam, Imam al-Ghaznawi: To Claim Knowledge of Hour for any of Creation is Kufr!
It has been shown in an earlier post that the Maturidi Imam, Qadi Kamal al-Din Ahmad al-Bayadi, from the 11th century Hijri, explicitly stated that the knowledge of the Hour is not from the knowledge of the ghayb that was taught to the Prophet (sallAllahu ‘alayhi wasallam):https://barelwism.wordpress.com/2013/02/01/maturidi-imam-al-bayaadi-says-knowledge-of-hour-is-only-known-to-allah/

He said:

إن الأنبياء لا يعلمون من الغيب إلا ما علمهم الله تعالى ووقت الساعة ليس منه
 “The Prophets do not know from the ghayb except what Allah – exalted is He – taught them, and the timing of the Hour is not from this.”

Of course this is not a doctrine for which we need to take recourse to the Imams of ‘Aqidah as it is evident from the clear pronouncements of the Qur’an and hadith. But the Barelwis have attempted to muddy this clarity, which is why the statements of ‘Aqidah scholars are quoted. In Abu Hafs Siraj ad-Din Umar ibn Ishaq al-Ghaznawi al-Hindi’s (d.773 H) commentary of Imam al-Tahawi’s ‘Aqidah text we have another explicit quote from this great Maturidi Hanafi Imam on this issue, in which he explicitly states that to hold the belief that someone from creation has this knowledge is kufr (disbelief)! Barelwis must therefore distance themselves from this opinion and from anyone who holds this opinion (like Ahmad Rida Khan) if they wish to be included in the Ahl al-Sunnah wa l-Jama’ah as propounded by the Imams of Ahl al-Sunnah wa l-Jama’ah.Al-Ghaznawi’s work can be found here: http://ia600400.us.archive.org/27/items/aslein5/babarty.pdfOn page 87, he quotes Imam al-Tahawi’s ‘Aqidah text which says:

العلم علمان علم فى الخلق موجود وعلم فى الخلق مفقود فإنكار العلم الموجود كفر وادعاء العلم المفقود كفر ولا يثبت الإيمان إلا بقبول العلم الموجود وترك طلب العلم المفقود

“Knowledge is two knowledges: Knowledge available to the creation, and knowledge unavailable to creation. Thus, denial of the knowledge available [to creation] is disbelief, and to claim the knowledge unavailable [to creation] is disbelief. Iman is not established except by accepting the available knowledge and avoiding seeking the unavailable knowledge.”After explaining what is meant by “available knowledge” (like knowledge of the existence of the Creator, His omniscience and omnipotence, and knowledge of Halal and Haram), he explains unavailable knowledge as follows:

وأما العلم المفقود فيهم فنحو العلم الذي أخفاه الله عن خلقه كالعلم بالغيب الذي استأثر بعلمه وكعلم القضاء والقدر وقيام الساعة كما قال الله تعالى قل لا يعلم من فى السموت والأرض الغيب إلا الله وقال لا يجليها لوقتها إلا هو فادعاء هذا العلم وطلبه كفر أيضا لأنه دعوى المشاركة مع الله فيما استأثر به

As for the knowledge unavailable to them [i.e. creation], it is like the knowledge which Allah has kept hidden from His creation, like knowledge of that unseen which Allah has kept exclusive knowledge of, and like knowledge of Qada and Qadr [as stated by al-Tahawi in the main text], and [the time] of the commencement of the Hour, as Allah (exalted is He) said: ‘Say: None in the heavens and earth knows theghayb besides Allah,’ (Naml: 65) and He said: “None reveals it [i.e. the time of the Hour] besides Him at its time.” (A’raf: 187). Thus, to claim this knowledge [for any of creation] and to seek it is also disbelief (kufr) because it is to claim partnership with Allah in that which He has taken exclusive possession of.” (Sharh ‘Aqidah Ahl al-Sunnah wa l-Jama’ah, al-Ghaznawi, p. 88)
Note: in the link given above, the editors have mistakenly attributed the sharh of Tahawiyya to al-Babarti.

Knowledge of the Hour Only Known to Allah – Muhammad Saalih al-Farfur

January 14, 2013

Shaykh Muhammad Saalih al-Farfur (1901-1986) stated in his commentary of the 40 hadiths of Imam Nawawi called Min Mishkat an-Nubuwwah sharh al-Arba’in an-Nawawiyyah (Dar al-Farfur Damascus 2001) that the knowledge of the hour is only known to Allah and nobody else. Under the hadith of Jibril he mentioned after the following statement in the hadith when Jibril asked him about the Hour:

He said, ‘Tell me about the Hour.’ He said, ‘The one asked about it knows no more than the one asking.’

Shaykh Muhammad Saalih al-Farfur said:

أي لا أنا أعلمها ولا أنت تعلمها فهي من مفاتح الغيب لا يعلمها إلا الله وما سأل جبريل عنها وهو يعلم أن غير الله لا يعلمها إلا لينبههم لذلك

“It means: I don’t know about it nor do you know about it. It is from amongst the keys of the unseen. Nobody knows the hour except Allah. Jibril asked about it, and he knew that nobody except Allah knows the Hour, only to inform them about it.” (p. 41)

Know that Shaykh Muhammad Salih al-Farfur is the teacher of several Syrian scholars, such as Ibrahim al-Yaqubi (the father of Muhammad al-Yaqoubi). See:

He studied with Sh. Muhammad Salih al-Farfur ‘Tafsir al-Nasafi’ from the beginning up to Yasin. ‘Sharh Ibn Aqil’ on the Alfiyyah of Ibn Malik, ‘Sharh al-Manar’ of Ibn Malik, ‘Sharh al-Sirajiyyah’, ‘Jawahir al-Balaghah’, ‘Asrar al-Balaghah’, ‘Al-Kamil’ of al-Mubrad, ‘Tadrib al-Rawi’, ‘Risalah al-Qushayriyyah’ and attended his morning lessons on the ‘Hashiyah Ibn Abidin’, ‘Sahih al-Tirmidhi’, ‘Al-Minan al-Kubra’, ‘Sharh al-Hikam’ of Ibn Ajibah, ‘Al-Yawaqit wal-Jawahir’ and around 8 volumes from ‘Umdah al-Qari’ of al-Aini. In addition he attended his evening lessons on ‘Sharh al-Qutb al-Razi ala al-Shamsiyyah’ on logic (mantiq) by Najm al-Din al-Katibi, ‘Hashiyah al-Adawi ala Khulasah al-Hisab’ of al-Amili, ‘Hashiyah al-Bajuri ala al-Jawharah’ a number of times, ‘Sharh al-Musayarah’ of Ibn Abi Sharif. He attended after after the Asr prayer in his home the ‘Tafsir al-Kashaf’ of al-Zamakhshari and ‘Dalail al-Ijaz’ and was granted a written ijazah by him.


He had other famous students such as Shaykh Adib Kallas, Shaykh ‘Abdur Razzaq al-Halabi, Shaykh Shu’ayb and ‘Abdul Qadir al-Arna’ut, Shaykh Suhayl az-Zabibi and others. He was the founder of the famous institute Ma’ad al-Fath al-Islami in Damascus.

Alusi and Knowledge of the Hour

August 30, 2012

Barelwis love to quote a part of Alusi’s Tafsir regarding the hypothetical possibility of knowing the Hour, like Ghulam Rasul Sa’idi has done, but they neglect the other parts of his tafsir where he clearly mentions that the Prophet did not know the moment of the Hour.

He says under the tafsir of 7:187:

وظاهر الآيات أنه عليه الصلاة والسلام لم يعلم وقت قيامها.


And the apparent meaning of the verses is that he (peace and blessings be upon him) did not know the time of the hour.