It is
mentioned
in
Kitabul-Imaan
(p.75),
“Ilmul
Ghayb
(Knowledge
of the
Unseen)
is an
attribute
exclusive
with
only
Allah
Ta’ala.
Knowledge
of the
past,
present
and
future
and of
all
this,
from
eternity
to
eternity
is known
to only
Allah
Ta’ala.
The
knowledge
of many
Unseen
things
and
events,
e.g.
Angels,
Jannah,
Jahannum,
Qiyaamah,
Siraat,
Hawdh-e-Kawthar,
etc.,
has been
conveyed
to or
granted
to the
Ambiya
(as) by
Allah
Ta’ala.
Possession
of the
Knowledge
of Ghayb
is not
the
attribute
of any
created
being.
Thus,
Ambiya
and
Awliya
do not
have
Ilmul
Ghayb.
Since
Ilmul
Ghayb is
the
Necessary
attribute
belonging
exclusively
to Allah
Ta’ala,
it is
Kufr to
believe
that any
Nabi or
Wali has
Ilmul
Ghayb.”
This and
other
general
quotes
from the
books of
Deobandis
about
Ilmul
Ghayb or
knowledge
of the
Unseen,
give
the
false
impression
that the
Deobandis
believe
that the
knowledge
of the
Unseen
exclusively
belongs
to Allah
and
human
beings
other
than the
Prophets
do not
get
direct
knowledge
of the
Unseen.
But the
reality
is
completely
the
opposite.
Whilst
admitting
that
only
Allah is
the
Knower
of the
Unseen,
the
Deobandis
give
their
Shaikhs
and Sufi
elders’
access
to the
knowledge
of the
Ghayb.
This is
very
clear
from the
following
quotes…
1. From
Ashrafus-Sawaneh[1],
“The
story of
Hazrat’s
(Ashraf
Ali
Thanvi)
birth is
extremely
amazing,
which
was
well-known
in the
family
and
which
Hazrat
himself
has
written
after
listening
to it
from his
elders
and
those
present.”
Moulana
Ashraf
Ali
Thanvi’s
father
was
suffering
from
impotence
so the
maternal
grandfather
complained
to a Pir
(saint)
called
Hafidh
Gulam
Murtuza
Majzoob
Panipathi,
“’The
sons of
my
daughter
do no
remain
alive.’
Hafidh
Sahib
said in
a
puzzling
way,
‘They
die in
the
fight
between
Umar
(radhi
allahu
anhu)
and Ali
(radhi
allahu
anhu).
Give it
in the
protection
of Ali
(radhi
allahu
anhu),
he will
remain
alive.’”
None
understood
the
saying
of this
Pir
except
for
Moulana
Ashraf
Ali
Thanvi’s
mother,
who said
that
Hafidh
Sahib
(the Pir)
means
that,
“’the
father
is from
the
lineage
of
Farooqui
(i.e.
from the
descendants
of Umar
Ibn
Khattab
(radhi
allahu
anhu))
and the
mother
is from
the
lineage
of Alawi
(i.e.
from the
descendants
of Ali
(radhi
allahu
anhu));
and up
to now
the name
(of the
child)
was
given
upon the
name of
the
father,
like
Fazl-e-Haqq.
This
time the
son that
is born
should
be named
in
accordance
with the
mother’s
family
and the
name
should
end with
Ali.’
Hafidh
sahib
smiled
and
said:
‘This is
what I
mean.’…
‘Then he
said:
‘Insha’Allah,
there
will be
two sons
and they
will
remain
alive.
Name one
Ashraf
Ali Khan
and the
other
Akbar
Ali
Khan.’…he
also
said:
‘Both
will be
Sahib-e-Naseeb
(lucky)
and said
one will
be mine,
he will
be a
Moulvi
(religious)
and a
Hafidh
and the
other
will be
a
worldly
person.’”
The
compiler
of this
book
says
that
these
Prophecies
came
true
word for
word.
(View
scanned
image
of
this
quote)
Note:
This
quote
shows
the
extremely
deviant
beliefs
of the
family
of
Moulana
Ashraf
Ali
Thanvi,
where it
is
believed
that the
Pirs
have
fore
knowledge
of
births
including
details
of how a
child
will
grow up
to be.
It also
shows
that the
Pir whom
the
family
of
Moulana
Ashraf
Ali
Thanvi
had such
high
regard
for was
an
accursed
Rafidhi
Shia,
who
believed
that
Umar and
Ali
hated
each
other to
the
extent
that
centuries
after
their
demise,
Ali
would
kill the
child
that was
named
upon the
family
of Umar.
And that
the
child
would
remain
safe
under
the
protection
of Ali.
2.
Moulana
Muhammad
Maseehullah
Khan,
who is a
Khalifah
of
Moulana
Ashraf
Ali
Thanvi
and had
studied
many of
his
works at
the
hands of
Moulana
Ilyas
(the
founder
of
Jamaat
Tableegh)
says in
the
book,
Shareeat
and
Tasawwuf
p.113,
about
the
state in
which
the
heart is
ever
engrossed
with
Allah:
“In this
high
stage of
spiritual
development,
matters
pertaining
to the
Thaat
(Being
of
Allah),
Sifaat
(Attributes
of
Allah),
Af’aal
(Acts of
Allah),
Haqaaiq
(realities)
as well
as
relationships
between
Allah
and His
servants
become
manifest.”[2]
3.
Moulana
Zakariyah
says:
“Khwajah
Maudood
Chisti
acquired
the
capabilities
knows as
Kash-e-Quloob
(revelations
of the
conditions
of the
hearts)
and
Kashf-e-Quboor
(revelation
of the
conditions
of the
graves).”[3]
4.
Moulana
Zakariyah
says:
“Khwaajah
Abu
Ishaq
would
often
visit
Sultan
Farsanafah.
One day
he told
Sultan’s
sister
that you
will be
having a
nephew.”[4]
These
quotes
render
meaningless
the
Deobandi’s
denial
of ‘the
Knowledge
of the
Unseen’
for
other
than
Allah.
They say
that
none
knows
the
Ghayb
except
Allah,
but
their
claims
exclude
all the
matters
of the
Ghayb
including
the
Being,
Acts and
Attributes
of
Allah,
relationships
between
Allah
and His
servants,
the
Barzakh,
the
secrets
of the
heart
and the
contents
of the
womb.
The
Deobandis
claim
access
to the
knowledge
of the
Unseen
for
their
Shaikhs
either
through
dreams,
Ilham
(inspirations
of the
heart)
or Kashf
(visions
in
wakefulness).
Apart
from
this,
they
also
claim
that
some of
their
Shaikhs
can
directly
communicate
with
Allah.
We will
analyze
all
these
alleged
sources
to the
Knowledge
of the
Unseen
in the
discussion
next…
