سورہ ۳۱ · آیت ۳۴

এগুলো হচ্ছে গায়েবের চাবি কাঠি যা আল্লাহ ছাড়া আর কেউই জানে না। আল্লাহ যাকে জানিয়ে দেন সে ছাড়া আর কেউই জানতে পারে না। কিয়ামত সংঘটিত হবার সঠিক সময় না কোন নবী-রাসূলের জানা আছে, না কোন নৈকট্য লাভকারী ফেরেশতার জানা আছে। অনুরূপভাবে বষ্টি কখন, কোথায়, কতটুকু বর্ষিত হবে তার জ্ঞান আল্লাহ্রই আছে। তবে এ কাজের ভারপ্রাপ্ত ফেরেশতাকে যখন নির্দেশ দেয়া হবে তখন তিনি জানতে পারবেন। এভাবে গর্ভবতী নারীর জরায়ুতে পুত্র সন্তান আছে কি কন্যা সন্তান আছে তা একমাত্র আল্লাহই জানেন।

অবশ্যই এ বিভাগের ভারপ্রাপ্ত ফেরেশতাকে যখন হুকুম করা হয় তখন তিনি তা জানতে পারেন যে, সন্তান নর হবে কি নারী হবে, পুণ্যবান হবে কি পাপী হবে। অনুরূপভাবে কেউই জানে না যে, সে আগামীকাল কি অর্জন করবে এবং এটাও কেউই জানে না যে, কোথায় তার মৃত্যু ঘটবে। অন্য আয়াতে আছে (আারবি)অর্থাৎ “গায়েবের চাবিকাঠি তাঁর নিকটেই আছে, তিনি ছাড়া কেউ তা জানে ।” (৬:৫৯) হাদীসে রয়েছে যে, গায়েবের চাবি হচ্ছে এই পাঁচটি জিনিস যেগুলোর বর্ণনা(আারবি) এই আয়াতে রয়েছে।

মুসনাদে আহমাদে হযরত আবু বুরাইদাহ (রাঃ) হতে বর্ণিত আছে যে, তিনি রাসূলুল্লাহ (সঃ)-কে বলতে শুনেছেনঃ “পাঁচটি জিনিস রয়েছে যেগুলোর খবর আল্লাহ ছাড়া আর কেউ জানে না।” অতঃপর তিনি। (আারবি) এ আয়াতটিই পাঠ করেন।সহীহ বুখারীর শব্দ এও রয়েছে যে, এ পাঁচটি জিনিস হলো গায়েবের চাবি, যেগুলো আল্লাহ ছাড়া কেউই জানে না।”মুসনাদে আহমাদে রাসূলুল্লাহ (সঃ)-এর উক্তি রয়েছেঃ “পাঁচটি জিনিস ছাড়া আমাকে সবকিছুরই চাবি দেয়া হয়েছে।” অতঃপর তিনি এ আয়াতটিই পাঠ করেন।হযরত আবু হুরাইরা (রাঃ) হতে বর্ণিত আছে যে, একদা রাসূলুল্লাহ (সঃ) জনগণের মজলিসে বসেছিলেন, এমন সময় তাঁর নিকট একটি লোক এসে তাঁকে জিজ্ঞেস করেঃ “ঈমান কি”?

রাসূলুল্লাহ (সঃ) জবাবে বলেনঃ “ঈমান এই যে, তুমি বিশ্বাস স্থাপন করবে আল্লাহর উপর, তাঁর ফেরেশতাদের উপর, তাঁর কিতাবসমূহের উপর, তাঁর রাসূলদের উপর, আখিরাতের উপর এবং মৃত্যুর পর পুনরুত্থানের উপর।” লোকটি জিজ্ঞেস করলো: “ইসলাম কি?” তিনি উত্তর দিলেনঃ “ইসলাম এই যে, তুমি আল্লাহর ইবাদত করবে ও তার সাথে কাউকেও শরীক করবে না, নামায কায়েম করবে, ফরয যাকাত আদায় করবে এবং রমযানের রোযা রাখবে।” লোকটি বললো: “হে আল্লাহর রাসূল (সঃ)! ইহসান কি?” তিনি জবাব দিলেনঃ “ইহসান এই যে, তুমি আল্লাহর ইবাদত করবে যেন তুমি তাকে দেখছো, অথবা যদিও তুমি তাকে দেখছো না কিন্তু তিনি তোমাকে দেখছেন (এরূপ খেয়াল রেখে তাঁর ইবাদত করবে)।” লোকটি বললো: “হে আল্লাহর রাসূল (সঃ)!

কিয়ামত কখন সংঘটিত হবে?” তিনি উত্তর দিলেন, “এটা জিজ্ঞাসাকারীর চেয়ে জিজ্ঞাসিত ব্যক্তি বেশী জানে না। তবে আমি তোমাকে এর কতকগুলো নিদর্শনের কথা বলছি। যখন দাসী তার মনিবের জন্ম দেবে এবং যখন উলঙ্গ পা ও উলঙ্গ দেহ বিশিষ্ট লোকেরা নেতৃত্ব লাভ করবে। কিয়ামতের জ্ঞান ঐ পাঁচটি জিনিসের অন্তর্ভুক্ত যেগুলো আল্লাহ ছাড়া আর কেউই জানে না।” অতঃপর তিনি (আারবি) -এ আয়াতটি পাঠ করলেন। এরপর লোকটি চলে গেল। রাসূলুল্লাহ (সঃ) সাহাবীদেরকে বললেনঃ “যাও, তোমরা লোকটিকে ফিরিয়ে আন।” জনগণ দৌড়িয়ে গেল।

কিন্তু লোকটিকে কোথাও দেখতে পেলো না। তখন রাসূলুল্লাহ (সঃ) বললেনঃ “ইনি ছিলেন হযরত জিবরাঈল (আঃ)। মানুষকে দ্বীন শিক্ষা দেয়ার জন্যে তিনি আগমন করেছিলেন। (এ হাদীসটি সহীহ বুখারীতে বর্ণিত হয়েছে। আমরা এ হাদীসের ভাবার্থ সহীহ বুখারীর শরাহতে ভালভাবে বর্ণনা করেছি)মুসনাদে আহমাদে রয়েছে যে, হযরত জিবরাঈল (আঃ) তার হাতের তালু রাসূলুল্লাহ (সঃ)-এর হাঁটুর উপর রেখে প্রশ্নগুলো করেছিলেন যে, ইসলাম কি? উত্তরে রাসূলুল্লাহ (সঃ) বলেছিলেনঃ “ইসলাম এই যে, তুমি তোমার চেহারা মহামহিমান্বিত আল্লাহর কাছে সমর্পণ করবে এবং সাক্ষ্য দিবে যে, আল্লাহ ছাড়া কোন মাবুদ নেই, তিনি এক, তার কোন অংশীদার নেই এবং আরো সাক্ষ্য দিবে।যে, মুহাম্মাদ (সঃ) তাঁর বান্দা ও রাসূল।” হযরত জিবরাঈল (আঃ) তখন বলেনঃ “এরূপ করলে কি আমি মুসলমান হয়ে যাবো?” জবাবে রাসূলুল্লাহ (সঃ) বলেনঃ “হ্যা, এরূপ করলে তুমি মুসলমান হয়ে যাবে।” হযরত জিবরাঈল (আঃ) তখন বলেনঃ “হে আল্লাহর রাসূল (সঃ)!

আমাকে বলে দিন, ঈমান কি?” তিনি উত্তরে বলেনঃ “ঈমান এই যে, তুমি বিশ্বাস স্থাপন করবে আল্লাহর উপর, পরকালের উপর, ফেরেশতাদের উপর, কিতাবের উপর, নবীদের উপর, মৃত্যুর উপর, মৃত্যুর পর পুনজীবনের উপর, জান্নাতের উপর, জাহান্নামের উপর, হিসাবের এবং মীযানের উপর। আরো বিশ্বাস রাখবে তকদীরের ভাল-মন্দের উপর।” হযরত জিবরাঈল (আঃ) বললেনঃ “এরূপ করলে কি আমি মুমিন হবো?” তিনি জবাব দেনঃ “হ্য, এরূপ করলে তুমি মুমিন হবে।” অতঃপর হযরত জিবরাঈল (আঃ) কিয়ামত সম্পর্কে জিজ্ঞেস করলে রাসূলুল্লাহ (সঃ) বলেনঃ “সুবহানাল্লাহ!

এটা ঐ পাঁচটি জিনিসের অন্তর্ভুক্ত যেগুলোর জ্ঞান আল্লাহ ছাড়া আর কারো নেই।” অতঃপর তিনি (আরবি)-এই আয়াতটি পাঠ করে শুনিয়ে দেন। নিদর্শনগুলোর মধ্যে এও রয়েছে যে, মানুষ লম্বা-চওড়া অট্টালিকা নির্মাণ করতে শুরু করবে।মুসনাদে আহমাদে একটি সহীহ সনদের সাথে বর্ণিত আছে যে, বানু আমির গোত্রের একটি লোক নবী (সঃ)-এর নিকট এসে বললো: “আমি আসবো কি?” নবী (সঃ) তখন লোকটির কাছে তার খাদেমকে পাঠালেন, যেন সে তাকে আদব বা দ্রতা শিক্ষা দেয়। কেননা, সে অনুমতি চাইতে জানে না।

তাকে প্রথমে সালাম দিতে হবে এবং পরে বলতে হবেঃ “আমি আসতে পারি কি?” লোকটি শুনলো এবং সালাম করে আগমনের জন্যে অনুমতি প্রার্থনা করলো। অনুমতি পেয়ে সে রাসূলুল্লাহ (সঃ)-এর নিকট হাযির হয় এবং বলেঃ “আপনি আমাদের জন্যে কি নিয়ে এসেছেন। তিনি উত্তরে বলেনঃ “আমি তোমাদের জন্যে কল্যাণই নিয়ে এসেছি। শুনো, তোমরা এক আল্লাহরই ইবাদত করবে। লাত ও উয্যাকে ছেড়ে দেবে। দিন-রাত্রে পাঁচ ওয়াক্ত নামায কায়েম করবে, বছরের মধ্যে এক মাস রোযা রাখবে, ধনীদের নিকট হতে যাকাত আদায় করবে এবং দরিদ্রদের মধ্যে বন্টন করবে।” লোকটি জিজ্ঞেস করলো: “হে আল্লাহর রাসূল (সঃ)!

জ্ঞানের মধ্যে এমন কিছু বাকী আছে কি যা আপনি জানেন না।?” তিনি জবাবে বললেনঃ “যা, এমন জ্ঞানও রয়েছে যা আল্লাহ ছাড়া আর কেউই জানে না।” অতঃপর তিনি(আরবি)-এই আয়াতটিই পাঠ করেন। মুজাহিদ (রঃ) বলেন যে, একজন গ্রামবাসী (বেদুইন) নবী (সঃ)-এর নিকট এসে বলেঃ “আমার স্ত্রী গর্ভবতী হয়েছে, বলুন তো তার কি সন্তান হবে?আমাদের শহরে দুর্ভিক্ষ পড়েছে, বলুন তো বৃষ্টি কখন হবে? আমি কখন জন্মগ্রহণ করেছি তা তো আমি জানি, এখন বলুন তো কখন আমি মৃত্যুমুখে পতিত হবো?” তার এসব প্রশ্নের উত্তরে আল্লাহ তা'আলা এ আয়াত অবতীর্ণ করেন যে, তিনি এগুলোর খবর রাখেন না।

মুজাহিদ (রঃ) বলেন যে, এগুলোই হলো গায়েবের চাবি যেগুলো সম্পর্কে আল্লাহ তা'আলা বলেন যে, গায়েবের চাবিকাঠি আল্লাহ তা'আলার নিকটই রয়েছে। হযরত আয়েশা (রাঃ) বলেনঃ “যে তোমাদেরকে বলে যে, রাসূলুল্লাহ (সঃ) আগামীকালকের কথা জানতেন, তুমি বুঝবে যে, সে মিথ্যাবাদী। আল্লাহ তা'আলা তো বলেন যে, কাল কি করবে তা কেউ জানে না।” কাতাদা (রঃ) বলেন যে, এমন কতকগুলো জিনিস আছে যেগুলোর জ্ঞান আল্লাহ তা'আলা কাউকেও দেননি। ওগুলোর জ্ঞান নবীদেরও নেই, ফেরেশতাদেরও নেই।

কিয়ামতের জ্ঞান একমাত্র আল্লাহ তা'আলারই আছে। কারো এ জ্ঞান নেই যে, সে কোন সালে, কোন মাসে এবং কোন দিনে আসবে। অনুরূপভাবে বৃষ্টি কখন হবে এ জ্ঞান একমাত্র আল্লাহ তা'আলারই রয়েছে। গর্ভবতী নারীর জরায়ুতে পুত্র সন্তান আছে কি কন্যা সন্তান আছে, সন্তান লাল বর্ণের হবে কি কালো বর্ণের হবে এ জ্ঞানও আল্লাহ ছাড়া আর কারো নেই। কেউ এটা জানে না যে, সে আগামীকাল ভাল কাজ করবে কি মন্দ কাজ করবে, মরবে কি বেঁচে থাকবে। হতে পারে যে কালই মৃত্যু বা কোন বিপদ এসে পড়বে।

কেউই জানে না যে, কোথায় তার মৃত্যু হবে, কোথায় তার কবর হবে। হতে পারে যে, তাকে সমুদ্রে ভাসিয়ে দেয়া হবে অথবা কোন জনমানবহীন জঙ্গলে মৃত্যুবরণ করবে। কেউই জানে না যে, সে কঠিন মাটিতে, না নরম মাটিতে প্রোথিত হবে। হাদীস শরীফে আছে যে, যে ব্যক্তির মৃত্যু অন্য দেশের মাটিতে লিখা তাকে কোন কার্যোপলক্ষে সেখানে যেতে হয় এবং সেখানেই তার মৃত্যু হয়। এ কথা বলার পর রাসূলুল্লাহ (সঃ) এ আয়াতটিই তিলাওয়াত করেন।আলী হামদানের কবিতায় এ বিষয়টিকে খুব ভালভাবে ফুটিয়ে তোলা হয়েছে।

একটি হাদীসে আছে যে, কিয়ামতের দিন যমীন আল্লাহকে বলবেঃ “এগুলো আপনার আমানত যা আপনি আমার কাছে রেখেছিলেন।” (তিবরানী (রঃ) প্রমুখ গুরুজনও এ হাদীসটি বর্ণনা করেছেন)

إِنَّ اللَّـهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْ‌حَامِ ۖ وَمَا تَدْرِ‌ي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِ‌ي نَفْسٌ بِأَيِّ أَرْ‌ضٍ تَمُوتُ Surely, it is Allah with whom rests the knowledge of the Hour, and He sends down the rain, and He knows what is in the wombs. And no one knows what he will earn tomorrow and no one knows in which land he will die. Surely, Allah is All Knowing, All Aware - 31:34.

Though, it has not been made explicit in the first three things that no one has their knowledge other than Allah, but the style of the statement is such that it seems to give the impression that the knowledge of these things rests limited to Divine Knowledge. As for the other two things mentioned later, there it has been explicitly said that no one has their knowledge other than Allah. These very five things have been called "keys to the Unseen" (مَفَاتح الغیب :mafatih al-ghayb) in a verse of Surah Al An` am: وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ (And with Him are the keys of the Unseen.

No one knows them but He - 6:59). In Hadith, it has been referred as مَفَاتیح الغیب (mafatih al-ghayb). Both مَفَاتح (mafatih) and مَفَاتیح (mafatih) are the plural forms of مِفتَاح (miftah) meaning key which opens locks. It signifies sources of the Unseen that unravel its information. The Issue of the ` Ilm ul-Ghayb عِلمُ الغَیب (Knowledge of the Unseen) Necessary details about this issue have been given under the commentary on verse 65: قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْ‌ضِ الْغَيْبَ إِلَّا اللَّـهُ (Say, 'No one in the heavens and the earth has the knowledge of the Unseen except Allah.' - 27:65) of Surah An-Naml (Ma’ ariful-Qur’ an, Volume VI).

That the knowledge of the unseen is particular to Allah Ta’ ala in the absolute sense has been explicitly mentioned in this verse - and this has been the belief of the entire Muslim community from the earliest to the succeeding generations. As for the description of only five things particularly - that no created being has their knowledge and that it is Allah alone who knows these - it is not meant for particularization.

Otherwise, it would pose a contradiction with the verse of Surah An-Naml quoted above. The fact is that these five things have been mentioned here to highlight their special significance. There is a reason for this specific treatment and marked attention. Things of the Unseen that one is generally keen to find out are just these five. Then, there are astrologers and their kind who lay a claim to the knowledge of the unseen.

Things they usually pick up to inform people about, and thereby prove that they are possessors of the knowledge of the unseen, are again these very five things. And in some narratives of Hadith it has been reported that someone had asked the Holy Prophet ﷺ about these five things whereupon this verse was revealed and wherein it has been stated that the knowledge of these five is particular with Allah Ta’ ala. (Ruh u1-Ma’ ani) As for the statement of the Holy Prophet ﷺ reported on the authority of Sayyidna Ibn ` Umar and Ibn Mas` ؓ in Hadith: اُوتِیتُ مَفَاتِح کُلِّ شَیءِ اِلَّاالخَمس (I have been given the keys to everything except the five) (reported by Imam Ahmad - Ibn Kathir), the word: اُوتِیتُ (I have been given) itself makes it all clear.

It shows that the knowledge of unseen things other than these five which came to the Holy Prophet ﷺ came in the form of revelation (wahy) from Allah Ta’ ala. Therefore, it is not included under the definition of the knowledge of the unseen ('Ilm ul-ghayb) because the news about things unseen given to the blessed prophets through wahy (revelation) and to the men of Allah (auliya' ) through ilham (inspiration) come from Allah Ta’ ala.

In terms of their reality, they are not the knowledge of the unseen based on which they could be called the possessors of 'the knowledge of the unseen' (` alim ul-ghayb). They are, rather, اَنباُء الغَیب (news of the unseen). This is an area of Divine prerogative. Whenever Allah Ta’ ala so wills, and in whatever measure He wills, He would bestow such information on His angels, messengers and favored servants. These are called (anba 'ul-ghayb) in the noble Qur'an, for instance: تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ (These are some reports from the Unseen (events) which We reveal to you - 11:49).

Therefore, the Hadith quoted above means that, no doubt, Allah Ta’ ala has made these five things so exclusive to Himself that no angel or messenger has been given their knowledge even as 'news' of the unseen. However, besides these, a fair amount of the knowledge relating to other unseen things is given out to the blessed prophets (علیہم السلام) through the medium of wahy (revelation). Thus, from what has been discussed above, we now know one more reason why these five things have been mentioned specially.

A doubt and its answer The cited verse proves that even in the absolute knowledge of the unseen which is an integral attribute of Allah Ta’ ala there are five particular things the knowledge of which is not given to any prophet even through wahy (revelation). This demands that these things should never become known to anyone. However, countless events relating to men of Allah (auliya' ) in the Muslim community have been reported to the effect that somewhere they gave the news of rain, or pregnancy, or someone doing or not doing a deed in the future, or someone's exact place of death.

And this foreboding turned out to be true as well when observed. Similarly, there are some astrologers or people well versed in the art of divination through what is known as Jafar and Ramal who would come up with some bits of information about these things and these, at some times, would turn out to be true as well. This raises the question: How, then, could these five things remain exclusive to Divine Knowledge? One answer to this question is the same as has appeared in details under our Commentary on Surah An-Naml (27:65, Ma’ ariful-Qur an, Volume VI).

A brief one has been given above to the effect that the Knowledge of the Unseen, in its real sense, is knowledge without the mediation of a physical cause - that is, sans medium, by itself. If these things are received by the blessed prophets through wahy (revelation), by men of Allah (auliya' ) through ilham (inspiration) and by astrologers and other claimants to divination or prediction through their calculations and physical causes, then, that is no knowledge of the unseen as such.

Instead, these are 'news' of the unseen. If someone from among the creation of Allah were to receive such news relating to some partial or personal matter, it would not be contradictory of the cited verse. The reason is simple. According to the substance of the verse, the total knowledge of these five things, a knowledge which comprehends everything created as well as every relative condition, is something not given by Allah Ta'ala to anyone, neither through wahy (revelation) nor through ilham (inspiration).

That someone gets to receive some partial knowledge through ilham (inspiration) in a stray case is not contradictory to it. In addition to that, when we say 'ilm (knowledge), it means absolute knowledge. That no one has except Allah Ta’ ala. The knowledge a man of Allah (waliyy) receives through ilham (inspiration) is not absolute. Many probabilities of error or false perception exist in it. As for the information given out by astrologers and their ilk, it is a common observation that they hardly come up to the level of a single truth out of ten lies.

How can that be called 'absolute knowledge'? The issue of the Knowledge of the Unseen: An important note My respected teacher, Shaykh ul-Islam Shabbir Ahmad 'Usmani has made a brief but comprehensive comment in his explanatory notes on the Holy Qur'an which helps remove all doubts and difficulties of the nature mentioned above. He has said that there are two kinds of al-Ghayb (the unseen): (1) Injunctions of the unseen (al- ahkam ul-ghaybiyyah), such as, the injunctions originating from revealed laws that include the knowledge of the Being and attributes of Allah Ta'ala as well and are called the knowledge of beliefs (al-` aqa'id).

Also included therein are all injunctions of the Shari'ah or revealed law which tell us as to what sort of conduct meets the approval or disapproval of Allah Ta’ ala. It goes without saying that all these things belong to nowhere but the unseen. (2) Cosmology of the unseen (al-akwan ul-ghaybiyyah), that is, the knowledge of the events occurring in the world. The knowledge of the unseen things of the first kind has been given by Allah Ta'ala to His prophets and messengers.

This is mentioned in the Qur'an in the following words: فَلَا يُظْهِرُ عَلٰي غَيْبِهٖٓ اَحَدًا اِلَّا مَنِ ارْتَضٰى مِنْ رَّسُوْلٍ (He is the) Knower of the Unseen. So He does not let anyone know His Unseen, except a messenger whom He chooses (to inform through revelation) - 72:26-27. As for the unseen events and occurrences of the other kind, their knowledge - the whole of it - is just not given by Allah Ta’ ala to anyone.

That remains categorically exclusive to Him as His intrinsic attribute. But, He gives partial knowledge of particular events when He wills and as much He wills. As such, the real knowledge of the unseen - all of it - remains exclusive to Allah Ta’ ala. Then, as is His customary practice, He reveals to the blessed prophets the knowledge of the injunctions of the unseen from out of His knowledge of the unseen - and this very knowledge is the purpose of their mission.

Then, there is the partial knowledge of the events and occurrences of the world. That too is given by Allah Ta’ ala to prophets through revelation (wahy) and men of Allah (auliya' ) through inspiration (ilham) at His discretion and to the measure of His choice. Thus, the part of knowledge so given is knowledge that has been bestowed on them by Allah Ta’ ala. In the real sense, this cannot be called: علم الغیب (` ilm ul-ghayb: the knowledge of the unseen).

Instead, it is called: اَنباء الغیب "an[ m ] ba' il-ghayb: the news of the unseen." Special note concerning the words of the verse In this verse, the objective is to describe the exclusiveness of the knowledge of these five things with Allah Ta’ ala in a manner that shows marked care and attention. This objective obviously required that five things should have been enumerated under a single head saying that their knowledge is exclusive to Allah Ta’ ala and that no created entity has been given their knowledge.

But, in the cited verse, this was not done. Instead, as for the knowledge of the initial three things, it was mentioned positively as being exclusive to Allah - while, in the later two things, the statement was negative declaring that no one other than Allah has their knowledge. Let us go back to the initial three things. Here, a variation in style becomes fairly visible even in these three. We see that the knowledge of the Hour has been mentioned in the following manner: إِنَّ اللَّـهَ عِندَهُ عِلْمُ السَّاعَةِ (Surely, it is Allah with whom rests the knowledge of the Hour).

Then the mode changes. The second thing has been taken up in the form of a verbal sentence by saying: يُنَزِّلُ الْغَيْثَ (and He sends down the rain). It simply has no mention of the knowledge of rain. Instead, it mentions the sending down of rain. The third thing was mentioned with a changed mode once again and it was said: وَيَعْلَمُ مَا فِي الْأَرْ حَامِ (and He knows what is in the wombs). This change of modality can only be taken as a sampling of versatility in eloquence of speech.

If one were to ponder, there are other elements of wisdom embedded here. The respected author of Bayan ul-Qur'an has described these in his Tafsir. In brief, the last two things - what will one earn tomorrow and in which land will one die - are states connected with the human person. It was probable that one would try to seek the relevant knowledge about these. Therefore, in both these cases, the acquiring of such knowledge on the part of anyone other than Allah was negated.

Also proved effectively through this statement was the absence of the knowledge of the first three things for anyone other than Allah. The argument was simple. Here is someone who does not know about his doings and earnings tomorrow. Then, he does not know the end of it all, the point when and where he will die. How could he, then, be expected to know the heavens and the coming of rains and the thing hidden in the dark layers of a mother's womb?

Finally, when mentioning the last thing, it was said that one does not know the place of one's death. Yes, the text mentions 'place' only - although, one does not know one's time of death too just like the place of death. The reason is that the place of death, even if not known definitely, is something one can guess in terms of one's outward living conditions. One can naturally assume that the place where one is settled would be the place where one would die, and at the least, the place where one is to die is, after all, present somewhere in the world.

This is contrary to the time of death. This time is in the future and the future is not here yet. So, a person who cannot know about his place of death, despite that it is present actually, how can it be imagined about him that he would come to know his time of death which simply does not exist then? So, the negation of one thing here makes the negation of others obvious in the first degree. Therefore, the text takes up both these things in the negative mode.

As for the first three things, they are by themselves outside the scope of human access under perceptible conditions. That human knowledge has nothing to do with it is all too clear. Therefore, a positive mode was chosen to describe their exclusiveness to Allah Ta’ ala. Before parting with the subject, a few words about the use of nominal form in the first sentence and the verbal one in the later two sentences may be useful.

Perhaps, the wisdom therein is to suggest that the Qiyamah or the Last Day is a definite imperative with no change in it. This is contrary to the coming of rain and the period of pregnancy. Their conditions keep changing - and the verbal sentence is suggestive of change. Therefore, that is what was used in both these cases. Then, we notice a delicacy of treatment within these two as well. When dealing with the conditions of pregnancy, what was mentioned was Divine knowledge: وَيَعْلَمُ مَا فِي الْأَرْحَامِ (and He knows what is in the wombs - 34) while in taking up the subject of the coming of rain, there is just no mention of knowledge.

There is a reason for it. Here, by mentioning the sending down of rain, it was tacitly suggested that the rain to which are tied thousands of human benefits is something that comes at the bidding of Allah alone and that no one else exercises the ultimate control over it. As for the essential exclusiveness of its knowledge being with Allah, it already stands proved from the very context of the statement.... Al-hamdulillah The Commentary on Surah Luqman Ends here

لاَ يُجَلِّيهَا لِوَقْتِهَآ إِلاَّ هُوَ (None can reveal its time but He) (7:187). Similarly, no one but Allah knows when rain will fall, but when He issues the commands, the angels who are entrusted with the task of bringing rain know about it, as do those among His creation whom He wills should know. No one but He knows what is in the wombs of what He wants to create, but when He decrees whether it is to be male or female, and whether it is to be blessed or doomed, the angels who are entrusted with that know about it, as do those among His creation whom He wills should know.

No one knows what he will earn tomorrow with regard to this world or the Hereafter. وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ (and no person knows in what land he will die.) in his own land or elsewhere, in some other land. No one knows this. This Ayah is like the Ayah, وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ (And with Him are the keys of the Unseen, none knows them but He.) (6:59) It was reported in the Sunnah that the above five things are called the Keys of the Unseen.

Imam Ahmad recorded that Buraydah said that he heard the Messenger of Allah ﷺ say: «خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا اللهُ عَزَّ وَجَلَّ: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ » (There are five things which no one knows except Allah: (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.

No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware.)) The chain of narrators for this Hadith is Sahih, although they did not recorded it. The Hadith of Ibn `Umar Imam Ahmad recorded that Ibn `Umar said, "The Messenger of Allah ﷺ said: «مَفَاتِيحُ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا اللهُ: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ » (The Keys of the Unseen are five, which no one knows except Allah: (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.

No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware.)) This was recorded only by Al-Bukhari, which he narrated in the Book of the Rain Prayer in his Sahih. He also recorded it in his Tafsir with a different chain of narrators, stating that `Abdullah bin `Umar said, "The Prophet said: «مَفَاتِيحُ الْغَيْبِ خَمْس» (The Keys of the Unseen are five.)" Then he recited: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.)

This too was recorded only by Al-Bukhari. The Hadith of Abu Hurayrah In his Tafsir of this Ayah, Al-Bukhari narrated from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ was standing before the people one day when a man came to him and said, `O Messenger of Allah, what is Iman' He said: «الْإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلَائِكَتِهِ، وَكُتُبِهِ وَرُسُلِهِ وَلِقَائِهِ، وَتُؤْمِنَ بِالْبَعْثِ الْآخِر» (Iman is to believe in Allah, His Angels, His Books, His Messengers and in the meeting with Him, and to believe in the Resurrection in the Hereafter.)

He said: `O Messenger of Allah, what is Islam' He said: «الْإِسْلَامُ أَنْ تَعْبُدَ اللهَ وَلَا تُشْرِكَ بِهِ شَيْئًا، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومَ رَمَضَان» (Islam is to worship Allah Alone and not associate anything in worship with Him, to establish regular prayer, to pay the obligatory Zakah, and to fast in Ramadan.) He said, `O Messenger of Allah, what is Ihsan' He said: «الْإِحْسَانُ أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك» (Ihsan is to worship Allah as if you see Him, and if you do not see Him, then He sees you.)

He said, `O Messenger of Allah, when will the Hour come' He said: «مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ، وَلكِنْ سَأُحَدِّثُكَ عَنْ أَشْرَاطِهَا: إِذَا وَلَدَتِ الْأَمَةُ رَبَّتَهَا فَذَاكَ مِنْ أَشْرَاطِهَا، وَإِذَا كَانَ الْحُفَاةُ الْعُرَاةُ رُؤُوسَ النَّاسِ فَذَاكَ مِنْ أَشْرَاطِهَا فِي خَمْسٍ لَا يَعْلَمُهُنَّ إِلَّا اللهُ: إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ (The one who is asked about it does not know more than the one who is asking, but I will tell you of some of its signs: when the servant woman gives birth to her mistress, that is one of its signs; when the barefoot and naked become leaders of the people, that is one of its signs.

The timing of the Hour is one of the five things which no one knows except Allah: (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs....)) Then the man went away, and the Prophet said, «رُدُّوهُ عَلَي» (Bring him back to me.) They went to bring him back, but they could not find him. He said: «هَذَا جِبْرِيلُ جَاءَ لِيُعَلِّمَ النَّاسَ دِينَهُم» (That was Jibril who came to teach the people their religion.)

It was also recorded by Al-Bukhari in the Book of Faith, and by Muslim with several chains of narration. We have discussed this at the beginning of our commentary on Al-Bukhari, where we mentioned at length some Hadiths narrated by the Commander of the faithful `Umar bin Al-Khattab. These were recorded only by Muslim. وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ (and no person knows in what land he will die.) Qatadah said, "There are some things which Allah has kept to Himself, and they are not known to any angel who is close to Him or any Prophet who was sent by Him. إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ (Verily, Allah, with Him is the knowledge of the Hour, ) no one among mankind knows when the Hour will come, in which year or month, or whether it will come at night or during the day. وَيُنَزِّلُ الْغَيْثَ (He sends down the rain,) and no one knows when rain will come, night or day. وَيَعْلَمُ مَا فِى الاٌّرْحَامِ (and knows that which is in the wombs.)

No one knows what is in the wombs, male or female, red or black, or what it is. وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً (No person knows what he will earn tomorrow,) whether it will be good or bad. You do not know, O son of Adam, when you will die. You might die tomorrow, you might be stricken by calamity tomorrow. وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ (and no person knows in what land he will die.) means, no person knows where his resting place will be, on the land or in the sea, on a plain or in the mountains.

It says in the Hadith: «إِذَا أَرَادَ اللهُ قَبْضَ عَبْدٍ بِأَرْضٍ جَعَلَ لَهُ إِلَيْهَا حَاجَة» (If Allah wants to take a person's soul in a particular land, He will give him a reason to go there.) In Al-Mu`jam Al-Kabir, Al-Hafiz Abu Al-Qasim At-Tabarani recorded that Usamah bin Zayd said, "The Messenger of Allah ﷺ said: «مَا جَعَلَ اللهُ مِيتَةَ عَبْدٍ بِأَرْضٍ إِلَّا جَعَلَ لَهُ فِيهَا حَاجَة» (Allah does not will that a person should die in a certain land but He gives him a reason to go there.)" This is the end of the Tafsir of Surah Luqman.

Praise be to Allah, the Lord of the worlds. Sufficient for us is Allah and He is the Best Disposer of affairs.