Statement Of Hadhrat Ayesha - “... Anyone Tells ... Muhammad Knows The Unseen He Is Liar, ...” Explained In Light Of Quran And Hadith.

[MuhammedAli]

Introduction:

Muslims believe that Prophet (sallallahu alayhi wa aalihi was’sallam) was granted the information about matter of unseen and possessed the [granted] ability to see the unseen. Apart from misconstruing the meaning of various verses of Quran and using ‘if’ type arguments the opponents of Ahle Sunnat Wal Jammat also quote Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) to refute the Islamic creed of Prophet (sallallahu alayhi wa aalihi was'sallam) possessing knowledge of unseen and having the ability to see unseen.

Statements Of Hadhrat Ayesha From Ahadith:

She has been reported to have said: “Narrated Masruq: 'Aisha said, "If anyone tells you that Muhammad has seen his Lord, he is a Liar, for Allah says: 'No vision can grasp Him.' (6.103) And if anyone tells you that Muhammad knows the Unseen, he is a Liar, for Allah says: "None has the knowledge of the Unseen but Allah." [Ref: Bukhari, B93, H477] In another Hadith it is stated by her: “... She (Hadhrat Ayesha radiallah ta'ala anha) said: He who presumes that the Messenger of Allah (may peace be upon him) concealed anything, from the Book, of Allah fabricates the greatest lie against Allah. Allah says: "O Messenger! deliver that which has been revealed to thee from thy Lord, and if thou do (it) not, thou hast not delivered His message" (5:67) She said: He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah. And Allah says: "Say thou (Muhammad): None in the heavens and the earth know the unseen save Allah." (27: 65) [Ref: Muslim, B1, H337] Their argument is one who believes Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) possesses knowledge of unseen he at lowest level a liar and a denier/rejecter of Quran [hence a Kafir] and a Mushrik for making Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in knowing matters of unseen.[1]

1.0 - Literal Meaning Of Hadith: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...”

Hadhrat Ayesha’s (radiallah ta’ala anha) literal statement: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” is refuted by Allah (subhanahu wa ta’ala): “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen, and then He makes a band of watching guards (angels) to march before him and behind him.” [Ref: 72:26/27] and by the following verse: “Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messenger. (For) whom He pleases. So believe in Allah. And His apostles: And if ye believe and do right, ye have a reward without measure.” [Ref: 3:179] Allah (subhanahu wa ta’ala) has affirmed the knowledge of Unseen for Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) by stating; Allah grants knowledge of Unseen to a chosen Messenger. For one who is granted access to knowledge and one has acquired knowledge then it is fundamental one knows to what he is granted access to. In this case the type of knowledge is of unseen and one given access to and one knowing knowledge of unseen is Prophet (sallallahu alayhi wa aalihi was’sallam). Allah (subhanahu wa ta’ala) states about Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) that: “Neither does he withhold knowledge of the unseen.” [Ref: 81:24] By saying Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) is not bidaneen(in) (i.e. stingy, greedy) over the knowledge of unseen Allah (subhanahu wa ta’ala) implied that he (sallallahu alayhi wa aalihi was’sallam) gives/shares the knowledge of unseen freely.[2] Does this prove he knows the unseen or was he unaware of the unseen?

1.1 - Literal Meaning Of Hadith: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.”

Hadhrat Ayesha (radiallah ta’ala anha) has been reported to have said: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The literalism of this statement is so evidently against the teaching of Islam; it doesn’t require much convincing, instead just a slight nudge in the right direction. Prophet (sallallahu alayhi wa aalihi was’sallam) is reported to have said: “Syria will be conquered and some people will go out of Medina along with their families driving their camels … Then Yemen will be conquered and some people will go out of Medina along with their families driving their camels … Then Iraq will be conquered and some people will go out of it along with their families driving their camels, …” For all these people he said, if they remained in Madinah it would be better for them: “… and Medina is better for them if they were to know it.” [Ref: Muslim, B7, H3200] In another Hadith Prophet (sallallahu alayhi wa aalihi was’sallam) told about the false/impostor Christ who will visit outskirts of Madinah and residents of Madinah will go out to meet him: “Narrated Anas bin Malik: The Prophet said, "Ad-Dajjal will come and encamp at a place close to Medina and then Madinah will shake thrice whereupon every disbeliever and hypocrite will go out (of Medina) towards him." [Ref: Bukhari, B88, H239] Prophet (sallallahu alayhi wa aalihi was’sallam) gave detailed description of this impostor who will claim to be Christ for whom the Jews are awaiting and part this comprehensive description is that he will be blind in the right eye and his eye will look like a protruding grape: “Ad-Dajjal was mentioned in the presence of the Prophet. The Prophet said, "Allah is not hidden from you; He is not one-eyed," and pointed with his hand towards his eye, adding, "While Masih ad’Dajjal (i.e. the impostor Christ) is blind in the right eye and his eye looks like a protruding grape." [Ref: Bukhari, B93, H504] This proves that Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. This proves that Messenger of Allah (sallallahu alayhi wa aalihi was’sallam) does know what will happen in future. Due to him having knowledge of future events he informed the companions of conquering of Syria, Yemen, Iraq and emigration of people of Madinah to these conquered territories. He also informed us about coming of impostor Christ and described him so believers recognize him and protect themselves from his tribulation. Now the all important question, did Prophet (sallallahu alayhi wa aalihi was’sallam) inform the believers about the events of future? Anyone knowing prophesies of Prophet (sallallahu alayhi wa aalihi was’sallam) about the future events regarding the coming of judgment day will know the answer is affirmative.

Hadhrat Ayesha On Prophet’s Knowledge Of Unseen:

Hadhrat Ayesha (radiallah ta’ala anha) has reported to have said: “Narrated `Aisha: Allah's Messenger said, "The people will be gathered barefooted, naked, and uncircumcised." I said, "O Allah's Messenger! Will the men and the women look at each other?" He said, "The situation will be too hard for them to pay attention to that." [Ref: Bukhari, B76, H534] In another Hadith she has stated: “Aishah narrated "The Messenger of Allah said: 'In the end of this Ummah there will be a collapse, transformation, and Qadhf."' She said:"I said: 'O Messenger of Allah! Will they be destroyed while they are righteous among them?' He said: 'Yes, when evil is dominant." [Ref: Tirmadhi, B7, H2185] The transformation mentioned in the Hadith by her is, transformation of transgressors as animals: “It was narrated from Abu Malik Ash’ari that the Messenger of Allah said: “People among my nation will drink wine, calling it by another name, and musical instruments will be played for them and singing girls (will sing for them). Allah will cause the earth to swallow them up, and will turn them into monkeys and pigs.” [Ref: Ibn Majah, B36, H4020] This establishes Hadhrat Ayesha (radiallah ta’ala anha) her self believed in Prophet (sallallahu alayhi wa aalihi was’sallam) possessing knowledge of future events. If her statements are interpreted literally then she is liar like the ones whom she accuses of attributing lies to Allah (subhanahu wa ta’ala).

1.3 – Conclusion On Literal Understanding Of Statements:

The literal meanings of the Ahadith quoted are clearly against the vast evidence of Quran and Hadith. Someone with rudimentary knowledge of Quran/Ahadith will know that these statements in their literal meanings are in conflict with hundreds of Ahadith, and numerous verses of Quran. Therefore a female companion, a scholar in her own right and wife of Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) Hadhrat Ayesha (radiallah ta’ala anha) can not be guilty of such blunder in creed. The source of such erroneous and heretical creed is not Hadhrat Ayesha (radiallah ta’ala anha) but those who interpret her statements because she herself believes in events that will take place in the future yet the source of these future events was Prophet (sallallahu alayhi wa aalihi was’sallam).

2.0 - Analysis Of Ahadith Of Hadhrat Ayesha:

These two narrations are in contradiction with in some finer detail on the issue of knowledge of unseen but also contradict abundant of evidence against them from Quran/Hadith. There are two ways the contradiction between these Ahadith can be resolved. First, prefer one over another due to one being stronger then other and second, to harmonize the two in a fashion both are in agreement. What ever the method the result is; these two Ahadith will contradict concretely established beliefs of Quran/Hadith and to resolve that difficulty there are two ways. First is to interpret the statement of Hadhrat Ayesha (radiallah ta’ala anha) in light of all the evidence – essentially to present a meaning which accords with the teaching of Quran/Hadith. Second is to consider apparent has actual creed of Hadhrat Ayesha (radiallah ta’ala anha) and deem it an Ijtihadi error.

2.1 – Number Of Problems With Text Of Ahadith Of Hadhrat Ayesha:

Firstly, Bukhari's version attributes to Hadhrat Ayesha (radiallah ta’ala anha) as saying: “... if anyone tells you that Muhammad knows the Unseen, he is a Liar, …” and Sahih Muslim version attributes: “... He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” The apparent difference can be reconciled if one was to understand this statement as foundational: “... if anyone tells you that Muhammad knows the Unseen, he is a Liar …” and the following statement to be further clarification of Bukhari’s version: “... He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” Or consider one or the other statement to be a narrator narrating it in his own words.  Secondly, Hadhrat Ayesha (radiallah ta’ala anha) in support of her statement (i.e. Prophet doesn’t know Unseen) attributed following words to Allah (subhanahu wa ta’ala): “... la ya'lamul ghayba il'lalahu.” There is no such verse in the Quran. Instead the following verse contains the words attributed to Hadhrat Ayesha (radiallah ta’ala anha): “Qul'la ya'lamu man fis'samawati wal ardil ghayba il'lallahu ...” [Ref: 27:65] Verse is fully quoted in Muslim’s version and due to this some degree corruption of Bukhari’s version is established. Thirdly, Hadhrat Ayesha’s (radiallah ta’ala anha) statements contradict many Quranic verses and at minimum a hundred plus Ahadith.

2.3 – Conclusion On The Contradiction Of Ahadith:

Based on the textual variance of the two Ahadith and the contradiction of literal reading with various verses of Quran and Ahadith it would be easier and it is very tempting to dismiss the two Ahadith as corrupted texts. Even if this was actually done one difficulty will remain; literal reading of following verse: “Qul'la ya'lamu man fis'samawati wal ardil ghayba il'lallahu ...” [Ref: 27:65] Hence rejection of the Hadith would serve no purpose because one still would be required to harmonize the verse with evidence which contradicts its literal reading. One thing is certain if the following verse is understood to mean only Allah (subhanahu wa ta’ala) knows the unseen: "Say thou (Muhammad): None in the heavens and the earth will know the unseen save Allah."[27:65] Then this verse will contradict the following verses which establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knows the unseen: “Knower of unseen (i.e. Allah) informs none of His unseen to anyone. Except to a Messenger whom He has chosen ...” [72:26 – 27] Therefore a harmonization is required to explain all the differences.

3.0 – The Historical Context Behind The Statements:

The historical context which prompted her to state: “And if anyone tells you that Muhammad knows the Unseen, he is a Liar, ...” and to state: “He who presumes that he would inform about what was going to happen tomorrow fabricates the greatest lie against Allah.” and quoted verse in support of her creed is absent from the evidence. Who were the people about whom she said they are liars? What exactly were they saying? Mere affirmation in Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) knowing unseen can not be cause of her opposition. There is more to it then the text of Ahadith records. If the point of view of her opposition is known then one can draw the meaning of her statements in the historical context.

4.0 – A Possible Context For The Statements:

The reconstruction of belief of her opponent is possible due to the fact the evidence she quoted in support of her point of view. Those who opposed her likely to have believed; RasoolAllah (sallallahu alayhi wa aalihi was’sallam) knows unseen by his own self – like Allah (subhanahu wa ta’ala) knows by His own self. To refute them she quotes the verse to argue that only Allah (subhanahu wa ta’ala) knows unseen by His own self. In contrast to the creed of those who opposed Hadhrat Ayesha (radiallah ta'ala anha) the Ahle Sunnat's creed is that Allah (subhanahu wa ta’ala) granted the knowledge of unseen to RasoolAllah (sallallahu alayhi wa aalihi was’sallam) and this knowledge of unseen is limited in comparison to Allah's (subhanahu wa ta’ala) limitless knowledge of unseen. And this creed is ayn (i.e. absolute) Tawheed, as well as perfect representation of Quranic teachings which have been firmly established in the first part of article.

4.1 - Interpretation Of Hadhrat Ayesha's Ahadith In Light Of Tawheed:

Due to the contradictory nature, the verse 27:65 of Quran has to be understood in light of Tawheed. Allah (subhanahu wa ta’ala) instructs Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) to say: “Say thou (Muhammad): None in the heavens and the earth will know the unseen save Allah.” Meaning, Allah's (subhanahu wa ta’ala) knowledge of unseen is Zaati (i.e. personnel) not Atahi (i.e. given) to Him by another. He alone is the one who knows it by Himself: None in the heavens and the earth will know the unseen by their own selves save Allah (subhanahu wa ta’ala). Allah (subhanahu wa ta’ala) alone knows Qulli (i.e. All, Absolute) knowledge of Unseen: None in the heavens and the earth will know absolutely everything of the unseen save Allah (subhanahu wa ta’ala). This leads us to the conclusion that Hadhrat Ayesha (radiallah ta’ala anha) or at least Allah (subhanahu wa ta’ala) did not negate Atahi (i.e. given/granted) and Baaz (i.e. limited/partial) knowledge of unseen. In other words: “And if anyone tells you that Muhammad knows the unseen (i.e. by his own self, and absolutely everything of unseen) he is a Liar, ...” Same can be inserted in the Muslim version of the Hadith: “He who presumes that he (i.e. Muhammed) would inform (i.e. by his own self and absolutely everything) about what was going to happen tomorrow fabricates the greatest lie against Allah.“

4.2 - Why Isn’t There Explicit Mention:

One may question, why did not Allah (subhanahu wa ta’ala) explicitly affirmed both meaning in the Quran? Prophet Muhammed (sallallahu alayhi wa aalihi was’sallam) said about Quran: ”Allah expresses in one or two statements or thereabouts the numerous matters that used to be written in the books revealed before (the coming of) the Prophet.” Therefore Allah (subhanahu wa ta’ala) did not clearly explicitly mention either of the two interpretations otherwise the multiple verses would have to be revealed to negate/affirm both interpretations. Note there are four interpretations of this one verse in context of Tawheed. The other two, 1) “None in the heavens and the earth will know the unseen [from eternity] save Allah.”, and the other 2) “None in the heavens and the earth will know the unseen [to eternity] save Allah.” If there wa explicit mention of each point of creed of Tawheed in this regard there would have been four verses on same topic. This would be unbefitting Allah's (subhanahu wa ta’ala) speech and it would contradict what Allah's Messenger (sallallahu alayhi wa aalihi was’sallam) said about the Quran; Quran is short in expression and vast in meanings.

5.0 – Hadhrat Ayesha’s Position And The Reality Of Prophet’s Knowledge:

According to literal reading of her statement, anyone who believes/claims Prophet (sallallahu alayhi wa aalihi was’sallam) knows the unseen or knows what is going to take place in the future is a liar. If the apparent of the Ahadith is considered the true creed of Hadhrat Ayesha (radiallah ta’ala anha) then there is no doubt she made Ijtihadi error and we are under no obligation to accept her errors. Allah (subhanahu wa ta’ala) has stated: “O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.” [Ref: 4:59] Hence we will refer to Allah (subhanahu wa ta’ala) and Prophet (sallallahu alayhi wa aalihi was’sallam) in regards to her position. When many verses of Quran/Ahadith attest to Prophet (sallallahu alayhi wa aalihi was’sallam) being granted the knowledge of unseen by Allah (subhanahu wa ta’ala) and when it is established Prophet (sallallahu alayhi wa aalihi was’sallam) acquired knowledge then there is no doubt in his knowing the matters of unseen. Questions can be raised, how much knowledge of unseen did Allah (subhanahu wa ta’ala) grant Prophet (sallallahu alayhi wa aalihi was’sallam)? Did that knowledge include just the Wahi? Did he only know of past events or future or both?

5.1 – Past, Present, Future Knowledge Of Prophet (sallallahu alayhi wa aalihi was’sallam):

Prophet (sallallahu alayhi wa aalihi was’sallam) was asked about what the angels are arguing about when he went upon his night journey. In order for Prophet (sallallahu alayhi wa aalihi was’sallam) to know the answer Allah (subhanahu wa ta’ala) placed His ‘palm’ between the shoulder blades of Prophet (sallallahu alayhi wa aalihi was’sallam) and the result was that everything was revealed to him. This is documented in the following Hadith: "Then I saw Him put his palms between my shoulder blades till I felt the coldness of his fingers between the two sides of my chest. Then everything was illuminated for me and I recognized everything." [Ref: Tirmadhi, H3246, Tafsir Surah S'ad] Then Allah (subhanahu wa ta’ala) enquired again about what the angels were arguing about and Prophet (sallallahu alayhi wa aalihi was’sallam) answers the question – Hadith: “I said: In regard to expiations. He said: What are these? I said: Going on foot to join congregational prayers, sitting in the mosques after the prayers, performing ablution well despite difficulties. He again said: Then what do them contend? I said: In regard to the ranks. He said: What are these? I said: Providing of food, speaking gently, observing the prayer when the people are asleep." [Ref: Tirmadhi, H3246, Tafsir Surah S'ad] A Hadith reveals Prophet (sallallahu alayhi wa aalihi was’sallam) performed a miracle in which he informed everything from the beginning of creation till the sending of people to hell/paradise – Hadith: “Narrated 'Umar: One day the Prophet stood up amongst us for a long period and informed us about the beginning of creation (and talked about everything in detail) till he mentioned how the people of Paradise will enter their places and the people of Hell will enter their places.” [Ref: Bukhari, B54, H414] Another version of the quoted Hadith expresses the same meaning bit more clearly and emphatically, saying Prophet (sallallahu alayhi wa aalihi was’sallam) stated everything that was to happen till the day of judgment - Hadith: “Narrated Hudhaifa: The Prophet once delivered a speech in front of us wherein he left nothing but mentioned (about) everything that would happen till the Hour. Some of us stored ...” [Ref: Bukhari, B77, H601] This establishes that everything established from Hadith of Tirmadhi was not everything being asked at that time but everything fro beginning of the creation till  the last hour and till entering of people into hell/paradise.

Conclusion:

The statements of Hadhrat Ayesha (radiallah ta’ala anha) in their literal meaning contradict the Quran and many Sahih Ahadith. The evidence she presented in support of her creed points to the fact that she was affirming an angle of Tawheed on matter of unseen. Ahadith establish that Prophet (sallallahu alayhi wa aalihi was’sallam) knows all matters of unseen – beginning of creation till entrance of people to hell/paradise. Hence he knew all matters of unseen – of past, present and future. Therefore the literal reading of Hadhrat Ayesha’s (radiallah ta’ala anha) is nothing but clear refutation of what Allah (subhanahu wa ta’ala) has stated in the Book and negations of hundreds of Ahadith which establish future knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam). Ignoring the Quranic and Ahadith which prove unseen knowledge of Prophet (sallallahu alayhi wa aalihi was’sallam) for statements of Hadhrat Ayesha (radiallah ta’ala anha) would be a costly mistake.[3] The safest path in this regard would be to reject the Ahadith of Hadhrat Ayesha (radiallah ta’ala anha) on the grounds of being Ijtihadi errors.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

Footnotes:

- [1] Liar: Allah (subhanahu wa ta’ala) has stated: “It is only those who believe not in the verses/signs of Allah, who fabricate falsehood, and it is they who are liars.” [Ref: 16:105] Hadhrat Ayesha (radiallah ta’ala anha) accused of lying because those who do not believe in the verses/signs of Allah (subhanahu wa ta’ala) and invent other false notions are liars. Kafir: Allah (subhanahu wa ta’ala) stated: “And thus We have sent down to you the Qur'an. And those to whom We [previously] gave the Scripture believe in it. And among these are those who believe in it. And none reject Our verses except the disbelievers.” [Ref: 29:47] The Heretics accuse the Muslims of being Kafir for rejecting what is apparent from literal reading of the Ahadith in discussion. Even though the literal reading completely contradicts over whelming evidence of Quran/Hadith literature but the rabid Takfiri gives no ear to Islam. Mushrik: According to the verse of the Quran only Allah (subhanahu wa ta’ala) knows the unseen. Due to this the rationale of the heretics is; if one who believes Prophet Muhammad (sallallahu alayhi was aalihi was’sallam) knows/saw matters of unseen then one has attributed quality of Allah (subhanahu wa ta’ala) to a creation. Hence one has made Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) equal with Allah (subhanahu wa ta’ala) in the quality of knowing/seeing unseen.

- [2] If the literalism of the Hadith is believed, then Prophet (sallallahu alayhi wa aalihi was’sallam) does not know any type of unseen. Yet Allah (subhanahu wa ta’ala) states Prophet (sallallahu alayhi wa aalihi was’sallam) freely shares the knowledge of unseen. So how is it possible that one who does not know what he shares with others? What is wrong with you people do you not ever think? Or is there a contradiction in the speech of Allah (subhanahu wa ta’ala)? You would be insane to even contemplate a affirmative to this. How can the mother of believers Hadhrat Ayesha (radiallah ta’ala anha) not know what Allah (subhanahu wa ta’ala) stated in the Book – in Quran about Prophet (sallallahu alayhi wa aalihi was’sallam) being given the knowledge of unseen? If she knew the quoted verses of Quran then how could she conclude that Prophet (sallallahu alayhi wa aalihi was’sallam) does not know the unseen? Will you not admit you have misconstrued her statements to refute a fundamental of Quranic teaching? Are you not insane for attributing a belief to Hadhrat Ayesha (radiallah ta’ala anha) which is evidently Kufr? Are you ready to submit to Allah (subhanahu wa ta’ala) and believe in His teaching and understand Hadhrat Ayesha’s (radiallah ta’ala anha) statement in light of Quran/Hadith? Or are you still lost in the darkness of Kufr and on the path of rebellion?

- [3] If one believes that Wahi given to Prophet (sallallahu alayhi wa aalihi was’sallam) is part of Ghayb and makes Taweel of Ahadith which establish his knowledge of unseen then such a person is innovator. If one rejects the Wahi being Ghayb and rejects the belief of Prophet (sallallahu alayhi wa aalihi was’sallam) knowing matters of unseen including past, present, future then such a person is Kafir because he rejects Quranic verses which establish at minimum Ghayb of Wahi being given to Prophet (sallallahu alayhi wa aalihi was’sallam).