The extent of the Prophet Muhammad’s knowledge ﷺ

In the name of Allah, the Most Gracious, the Most Merciful. Peace and blessings be upon His chosen servant, Muhammad, and his household and companions.

The following is a translation of al-Naẓar al-Thānī of al-Dawla al-Makkiyya bi al-Māddah al-Ghaybiyya by Imam Ahmad Rida Khan. This should clarify the misunderstanding that revolves around the extent of the Prophet Muhammad ﷺ his knowledge of the unseen [‘ilm al-ghayb]. Some seem to misunderstand what Imam Ahmad Rida Khan believed or has written. To present the truth, I decided to render this section of his book into English. Enter the translation:

It has become clear as day from what has been laid out [in the prior section] that the doubt [shubha] of equating knowledge of all of creation with the knowledge of our Lord, God of the worlds, would never come up in the minds of Muslims.

Don’t the blind see that:

• Allah’s knowledge is inherent, while that of creation is bestowed?
• Allah’s knowledge is intrinsically necessary, while that of creation is merely possible?
• Allah’s knowledge is eternal, independent, beginningless and real, while that of creation is merely contingent? As all of creation is contingent and the attribute (i.e. knowledge) does not precede that which is ascribed with it (i.e. the person).[1]
• Allah’s knowledge is uncreated, while that of creation is created?
• Allah’s knowledge is not governed,[2] while that of creation is?
• Allah’s knowledge is necessarily endless, while that of creation can perish?
• Allah’s knowledge cannot be subject to change, while that of creation can be subject to alteration?

Given all these differences, no-one would even presume equivalence, except those whom Allah has cursed and made deaf and blind.

Even if we were to suppose that someone claims that the Prophet’s knowledge encompasses all divine knowables [al-ma‘lūmāt al-ilāhiyya][3] – which is false to claim and a mistaken notion, let that be clear – even then there is no equating to Allah’s knowledge! That is due to the enormous differences that we have mentioned earlier; they leave no room for equivalence between the knowledge of creation and the Creator. The only correspondence there is, is in the naming,[4] that is it. So what would then be the case when we have laid out clear proofs for the fact that creation’s encompassing all divine knowables is categorically impossible – rationally and legally speaking?

When the Wahhabiyya hear followers of scholars (who in their adherence to them and their adherence to the Quran and Ḥadith) affirm knowledge of the past, present and future – from the first day till the last – for the Messenger of Allah ﷺ, they rule them to have fallen into shirk and kufr. By doing so they are recklessly and wrongfully claiming equivalence of his ﷺ knowledge with the knowledge of Allah; however, they themselves are in fact falling into the abyss of shirk and kufr!

Because when they have claimed that affirming this limited, restricted and countable amount of knowledge is equivalent to the knowledge of Allah, then they have attested that the knowledge of Allah is nothing more than this little, tiny amount. If it were more than that according to them, then that which is more is not equal to that which is less, and they would not rule that it is equal, but they do rule as such.[5] They concern themselves with Allah’s Knowledge and impose deficiency in it. May Allah destroy them, where are they reverting to? We ask Allah for safety from the tribulations.

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[1] The point being made here is that when creation did not exist, its knowledge didn’t either. Once creation began to exist, then came its knowledge – both are contingent. On the other hand, Allah’s knowledge is pre-eternal.

[2] Allah’s knowledge is not governed by His Divine Power, or by anyone’s for that matter. Allah’s knowledge is a necessary attribute and that which is necessary isn’t governed by Divine Power, only possible matters are.

[3] All that God knows.

[4] Meaning: both are called ‘ilm – only to that extent is there correspondence between the knowledge of Allah and creation.

[5] An elaboration on this point: it seems that the Wahhabiyya are convinced that Allah’s knowledge is no more than knowledge of the past, present and future – this is a finite amount. So when they say: ‘’The Prophet could not possibly have knowledge of the past, present and future! That is Shirk!’’ They are in fact saying that this limited amount of knowledge is equal to that of Allah’s. That would mean that Allah’s knowledge is (by their own admission) limited. That itself is kufr!