إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا
<p>Difference between 'Knowledge of the Unseen' and 'Reports of the Unseen Events'</p><p>The exception made here is the response to the doubt raised by unintelligent people. The negation of the total knowledge of the Unseen does not necessarily entail absolute negation of every unknown secret. For the office of risalah, a Messenger needs a certain amount of knowledge of unseen things which Allah grants him through revelation. When Allah sends down the revelation to His Holy Prophet ﷺ ، He sends it down under His special protection, and is completely secure against being distorted or tampered with by devils. First of all, the word rasul [ Messenger ] determines the type of knowledge granted to a Prophet or a Messenger. Evidently, it is the knowledge of the sacred laws and injunctions in its totality, and of the unseen events according to the exigency of time. The next statement states the heavily protected manner in which the unseen knowledge is granted. It is sent down through angels around whom are posted other angels as sentinels. This explanation clarifies the point that the exceptive sentence that affirms the unseen knowledge granted to a Holy Prophet ﷺ and a Messenger is a specialized unseen knowledge which is essential and relevant to the proper functioning of a Prophetic office.</p><p>Technically, this 'exception', in Arabic grammar, is referred to as istithna' munqati` which may be defined as the exceptive sentence in which the exception is severed from, or wholly different in kind from, the general description given before. In this sense, whilst the basic sentence negated total Unseen Knowledge in general terms for anyone besides Allah, the exceptive sentence does not affirm it. It merely affirms specialized acquaintance with some reports of the unseen events which the Qur'an frequently describes as anba'ul ghaib أَنبَاءِ الْغَيْبِ , thus, for instance:</p><p>تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ</p><p>'These are some reports from the unseen [ events ] which We reveal to you. [ 11:49] '</p><p>Some unintelligent people do not grasp the distinction between 'Knowledge of the Unseen' and 'reports of the unseen events'. As a result, they attempt to prove 'total knowledge of the Unseen' for the Prophets of Allah, especially for the Last Prophet ﷺ . They believe that the Holy Prophet ﷺ ، like Allah, is omniscient - having knowledge of every particle of the universe. This is clearly shirk - assigning to the Holy Prophet ﷺ the status of Godhead, God forbid! If any person discloses a secret to a friend of his, of which no one else has that piece of knowledge or information, such a friend cannot be described as omniscient. Likewise, Allah has granted thousands of pieces of information of the unseen world through revelation to His Holy Prophets ﷺ ، but it is not true to say that they are omniscient. The ignorant laity do not understand the difference between the concepts. When they are told that the Holy Prophet ﷺ is not omniscient, they understand this statement to imply that the Holy Prophet ﷺ [ God forbid!] did not have any information about anything unseen. No believer in the world ever holds such a belief, nor can he ever do so because if anyone does so the whole structure of nubuwwah and risalah would come crumbling down. It is not possible for any believer to behave in this way.</p>
Difference between 'Knowledge of the Unseen' and 'Reports of the Unseen Events'The exception made here is the response to the doubt raised by unintelligent people. The negation of the total knowledge of the Unseen does not necessarily entail absolute negation of every unknown secret. For the office of risalah, a Messenger needs a certain amount of knowledge of unseen things which Allah grants him through revelation. When Allah sends down the revelation to His Holy Prophet ﷺ ، He sends it down under His special protection, and is completely secure against being distorted or tampered with by devils. First of all, the word rasul [ Messenger ] determines the type of knowledge granted to a Prophet or a Messenger. Evidently, it is the knowledge of the sacred laws and injunctions in its totality, and of the unseen events according to the exigency of time. The next statement states the heavily protected manner in which the unseen knowledge is granted. It is sent down through angels around whom are posted other angels as sentinels. This explanation clarifies the point that the exceptive sentence that affirms the unseen knowledge granted to a Holy Prophet ﷺ and a Messenger is a specialized unseen knowledge which is essential and relevant to the proper functioning of a Prophetic office.Technically, this 'exception', in Arabic grammar, is referred to as istithna' munqati` which may be defined as the exceptive sentence in which the exception is severed from, or wholly different in kind from, the general description given before. In this sense, whilst the basic sentence negated total Unseen Knowledge in general terms for anyone besides Allah, the exceptive sentence does not affirm it. It merely affirms specialized acquaintance with some reports of the unseen events which the Qur'an frequently describes as anba'ul ghaib أَنبَاءِ الْغَيْبِ , thus, for instance:تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ'These are some reports from the unseen [ events ] which We reveal to you. [ 11:49] 'Some unintelligent people do not grasp the distinction between 'Knowledge of the Unseen' and 'reports of the unseen events'. As a result, they attempt to prove 'total knowledge of the Unseen' for the Prophets of Allah, especially for the Last Prophet ﷺ . They believe that the Holy Prophet ﷺ ، like Allah, is omniscient - having knowledge of every particle of the universe. This is clearly shirk - assigning to the Holy Prophet ﷺ the status of Godhead, God forbid! If any person discloses a secret to a friend of his, of which no one else has that piece of knowledge or information, such a friend cannot be described as omniscient. Likewise, Allah has granted thousands of pieces of information of the unseen world through revelation to His Holy Prophets ﷺ ، but it is not true to say that they are omniscient. The ignorant laity do not understand the difference between the concepts. When they are told that the Holy Prophet ﷺ is not omniscient, they understand this statement to imply that the Holy Prophet ﷺ [ God forbid!] did not have any information about anything unseen. No believer in the world ever holds such a belief, nor can he ever do so because if anyone does so the whole structure of nubuwwah and risalah would come crumbling down. It is not possible for any believer to behave in this way.