Does Allah inform anybody whom He wishes about ghayb (unknown/unseen)?

The Answer

Dear Brother / Sister,

Unfortunately, some so-called scholars deny today that Allah will inform any of His slaves whom He wishes about about ghayb (unknown/unseen) and say, "Nobody except Allah knows ghayb."

First of all, we should say that the statement "Nobody except Allah knows ghayb" is true. However, it has two meanings:

1. Nobody except Allah knows all ghayb.

2. A person cannot know even a slight issue about ghayb. However, if Allah informs him about it, he will know.

The meaning of the statement of the Prophet (pbuh) "I do not know ghayb" means "I do not know all ghayb. I do not know even a slight issue about ghayb if Allah does not inform me about it." It does not mean "Allah does not inform me about ghayb." Yes, even a prophet does not know about ghayb if Allah does not inform him.

When we say, "Man may know some issues about ghayb", we do not mean "He knows on his own; he discovers himself." The meaning of our statement is as follows:  

Allah may inform any slave He wishes about any part of ghayb through revelation or inspiration.   

We will prove that statement with the verses of the Quran inshallah.

Those who deny that Allah will inform anyone He wishes about ghayb:

Before we start proving, we will mention the statements of some people who deny that Allah will inform anyone He wishes about ghayb:

- The Quran clearly states that nobody including the Messenger of Allah can know about the future.

- The ghayb that is informed to the messenger consists of the divine book revealed to the messenger. Ghayb exists only in the book, nowhere else.  

-  Can a person not know ghayb even if Allah informs him? Allah states the following "I do not inform anyone about ghayb.”

The owners of those views try to distort Ahl as-Sunnah creed and tell people about their wrong views as religion. This work will give a full answer to those wrong statements. Let us move on to the evidences from the verses of the Quran that Allah will inform anyone He wishes about ghayb:

Verses of the Quran stating that Allah will inform anyone He wishes about ghayb

 Our first evidence is verse 7 of the chapter of al-Qasas: We shall restore him to thee...  

Our Lord states the following in that verse:

وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ So We sent this inspiration to the mother of Moses (Musa): "Suckle (thy child).  فَإِذَا خِفْتِ عَلَيْهِ But when thou hast fears about him فَأَلْقِيهِ فِي الْيَمِّ cast him into the river وَلاَ تَخَافِي وَلاَ تَحْزَنِي but fear not nor grieve إِنَّا رَادُّوهُ إِلَيْكِ for We shall restore him to thee وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ and We shall make him one of Our apostles. 

As the verse above clearly expresses, God Almighty inspires Hz. Musa's mother as follows:

Cast him into the river; We shall restore him to thee and We shall make him one of Our apostles.

Now we ask the following question:

- Is it not ghayb for Hz. Musa's mother that Hz. Musa will return to her and that he will be made a prophet? It is definitely ghayb and an issue about the future. Did Allah inform her about that ghayb? Yes, he did. They say Allah does not inform anyone about ghayb. However, He did as it is mentioned in the verse above.

Now we want to ask those who ignore that verse the following questions:

Does it not mean informing about ghayb to tell Hz. Musa's mother that his son will be returned to him and that he will be a prophet? Are those two issues not ghayb? Do you not read or see that verse of the Quran at all? How can you say, "Allah does not inform anyone about ghayb; nobody can know about ghayb" though our Lord states in dozens of verses like the one above that He informs His slaves about ghayb? You easily deceive some people who do not know the Quran. How can you explain the verse above now?

Our second evidence is verse 45 of the chapter of Aal-i Imran: Allah giveth thee glad tidings of a Word from Him.

Our Lord states the following in that verse:

إِذْ قَالَتِ الْمَلآئِكَةُ Behold! The angels said: يَا مَرْيَمُ O Mary! إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ Allah giveth thee glad tidings of a Word from Him: اِسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ His name will be Christ Jesus, the son of Mary.

Let us analyze that verse a bit:

Is it not ghayb for Hz. Maryam (Mary) to have a child? It is definitely ghayb. It is absolutely ghayb because she was not married. Therefore, after that verse, she says,   

 رَبِّ أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ O my Lord! How shall I have a son when no man hath touched me?

Hz. Maryam was surprised that she would have a child and could not believe it. It means it is more than ghayb, it is something impossible for Hz. Maryam to have a child. Now we ask:

- Did the angels inform Hz. Maryam about that issue of ghayb or not?

 As the verse states, they did. They say Allah does not inform anyone about ghayb. However, He informed Hz. Maryam as it is mentioned in the verse above.

Now we ask those who state that Allah will not inform anyone about ghayb:

- Does it not mean informing about ghayb to tell Hz. Maryam that she will have a child? Is it not ghayb that Hz. Isa (Jesus) will be born? What is it if it is not ghayb?

How can you say, "Allah does not inform anyone about ghayb; nobody can know about ghayb" though it is clearly stated in the verse that Allah informs Hz. Maryam about ghayb? Know it well that this slander of yours about Allah and the Quran will not go unpunished.

We will analyze a part from the chapter of al-Kahf as our third evidence: The story of Hz. Musa (Moses) and Hz. Khidr.

In the chapter of al-Kahf, the journey of Hz. Musa and Hz. Khidr is narrated. We refer the details of that journey to that chapter and attract attention to the part that is related to our topic:

It is mentioned in verse 71 of the chapter of al-Kahf that Hz. Musa and Hz. Khidr embarked a boat and that Hz. Khidr scuttled it. Hz. Musa could not bear it and said, "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done." Hz. Khidr explains the wisdom behind his scuttling the ship in verse 79 as follows:

The boat belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force

That is, the reason why Hz. Khidr scuttled the boat was to prevent it from being seized by the cruel king. As a matter of fact, the cruel king wanted to seize the boat but when he saw that it was torn, he gave up. Then, the poor people who owned the boat repaired it and continued their voyage.  

Hz. Musa and Hz. Khidr got off the boat and continued their journey. It is stated in verse 74 of the chapter that Hz. Khidr killed a child. Hz. Musa could not bear it and said, "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done."

Hz. Khidr explains the wisdom behind killing that child in verses 80 and 81: “As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man). So, we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.”

After summarizing the story like that, we want to ask those who say, "Allah does not inform anyone about ghayb" the following questions:

1. You have seen the story and you already know the details. How can you say, "Allah does not inform anyone about ghayb" though you know the story? It is not ignorance but treason.

2. Hz. Khidr scuttled the boat and he explained the reason as the cruel king intending to seize the boat. So, it means Hz. Khidr knew that the king would seize the boat. Who informed him about that news related to ghayb? Did he himself guess it and did he scuttle the boat based on his guess? Is it possible to scuttle a boat based on a guess?

3. What about Hz. Khidr’s killing the child? Hz. Khidr explained the reason for his deed as follows: The child would have left his parents to rebellion and ingratitude if he had lived. How did Hz. Khidr know it? The only answer is as follows: He knew it because Allah informed him. They say Allah does not inform anyone about ghayb. However, He informed Hz. Khidr and Hz. Khidr informed Hz. Musa about it. We are astonished that you deviated from the truth though the verses are so clear.

Our fourth evidence is verse 49 of the chapter of Aal-i Imran: I declare to you what ye eat, and what ye store in your houses. 

Hz. Isa states the following in the verse above:

وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ And I declare to you what ye eat, and what ye store in your houses 

As the verse clearly states Hz. Isa informed people about what they ate and what they stored in their houses. Let us analyze it a bit:  

Are what people ate and what they stored in their houses ghayb for Hz. Isa or not? They are definitely ghayb. Did Hz. Isa inform them about that news about ghayb? As the verse states clearly, he did.   

After this analysis, we address those who say, "Allah does not inform anyone about ghayb" as follows: You say Allah does not inform anyone about ghayb. However, He informed Hz Isa about it. He learned that news about ghayb as Allah informed him. How can you say "Allah does not inform anyone about ghayb" after seeing it? We ask you to act justly.

  • So, it means Hz. Isa knew about that ghayb. Now we ask you: How did he know about that ghayb? There are two possibilities: Either he himself guessed it or Allah informed him. He probably did not guess because it is not possible for every guess to turn out to be true. In that case, we have to accept the other possibility: That is, Allah informed him.
Our fifth evidence is: “I saw eleven stars and the sun and the moon prostrate themselves to me.” (Chapter of Yusuf)

We will analyze some verses of the chapter of Yusuf.

According to what is stated in the chapter of Yusuf, Allah taught Hz. Yusuf (Joseph) to interpret dreams. In verse 4 of the chapter, Hz. Yusuf tells his father about a dream. In the dream, he saw eleven stars and the sun and the moon prostrate themselves to him.

It is stated in verse 100 of the chapter that his father, mother and eleven brothers prostrated themselves to Hz. Yusuf. After that prostration, Hz. Yusuf states the following:

 “O my father! This is the fulfilment of my vision of old! Allah hath made it come true.”

Another dream that Hz. Yusuf interprets is mentioned in verse 36 of the chapter. Hz. Yusuf addresses the two people who told him about their dream as follows:

“As to one of you, he will pour out the wine for his lord to drink: as for the other, he will hang from the cross, and the birds will eat from off his head.”

Things turned out to be as Hz. Yusuf told them. One of them was hanged and the other returned to the palace and served the king.  

Another dream that Hz. Yusuf interpreted is mentioned in verse 43 of the chapter. The king narrates the dream he saw as follows:

“I do see (in a vision) seven fat kine, whom seven lean ones devour, and seven green ears of corn, and seven (others) withered. O ye chiefs! Expound to me my vision if it be that ye can interpret visions”

Hz. Yusuf interprets that dream in verse 47 and things turn out to be as he states.

We want to state the following based on what we have mentioned above:

- Hz. Yusuf interpreted dreams based on what Allah taught him and knew about some issues related to the future.

Let us think about the following:

1. Hz. Yusuf's father mother and brothers prostrated before him after so many years. Hz. Yusuf saw in his dream when he was a child that it would happen. How will those who say "Allah does not inform anyone about ghayb" explain that knowledge of Hz. Yusuf about ghayb?

2. Hz. Yusuf interpreted the dreams of two people in prison; that is, he gave them some information about the future and what he said turned out to be true. One of them was hanged and the other served in the palace. Does the information that Hz. Yusuf gives not mean knowing about the future? Yes, definitely. How did Hz. Yusuf know about the future then? Did he make a guess and was his guess correct? Or, did Allah inform him? You probably accept the second alternative, which proves that Allah may and does inform some people about the future.

3. The dream of the king was also interpreted by Hz. Yusuf and things happened exactly as he interpreted. There was abundance for seven years followed by seven years of drought. Then, there was abundance again.   

We ask the same question again:

- Does Hz. Yusuf's knowing them not mean that he knew about the future? Yes, definitely. How did Hz. Yusuf know about the future? Did he make a guess and was his guess correct? Or, did Allah inform him? You probably accept that Allah informed him. It proves that Allah may and does inform some people about the future.  

After those analyses, we ask those who say, "Allah does not inform anyone about ghayb" the following questions:

1. How did Hz. Yusuf know that his father mother and brothers would prostrate before him after so many years if Allah does not inform anyone about ghayb?

2. How did Hz. Yusuf know about the end of two people in prison if Allah does not inform anyone about ghayb?

3. How did Hz. Yusuf know that there would be abundance for seven years followed by seven years of drought and that there would be abundance again if Allah does not inform anyone about ghayb?

Our sixth evidence is verses 2, 3 and 4 of the chapter of ar-Rum: They, (even) after (this) defeat of theirs, will soon be victorious.

The following is stated in those verses:

“The Roman Empire has been defeated- In a land close by; but they, (even) after (this) defeat of theirs, will soon be victorious- Within a few years. With Allah is the Decision, in the past and in the Future: on that Day shall the Believers rejoice”

Before dealing with the aspect of those verses related to our topic, let us analyze a bit the reason why they were revealed:

In 613-614, Persian armies, who were fireworshippers, defeated the Byzantine armies, who were Christians, very severely. Makkan polytheists became very happy when the Christians, who were People of the Book, were defeated. The polytheists said to the Muslims, “If Allah were the only victorious power, He would have made the Byzantines victorious over the Persians.” Thereupon, the Quran informed them about something that seemed impossible but that would happen in the future as a miracle:

“Within a few years (three to nine years), the Byzantines will defeat the Persians and on that Day shall the Believers rejoice.”

As a matter of fact, Hz. Abu Bakr said the following to the polytheists who were happy about victory of Persians: “Allah will not let your happiness last so long because He informed that the Byzantine would be victorious again within a few years.”. Upon this statement of Hz. Abu Bakr, Ubayy B. Khalaf offered Hz. Abu Bakr to make a bet about it. They made a bet on ten camels whether the Byzantine would be victorious or not within three years.

When Hz. Abu Bakr told the Prophet (pbuh) about what had happened, the Prophet said: The word of “bid’” (بِضْعِ) (a few) in the verse does not express three years but between three and nine years; thus, he told Hz. Abu Bakr to increase the time period and the number of camels.

This time, they made a bet on whether the Byzantine could be victorious within nine years for one hundred camels. According to what Tirmidhi mentions in his Sahih, during the days of the Battle of Badr, the Byzantines became victorious over the Persians in the battle and the news of the Quran about ghayb turned out to be true. Hz. Abu Bakr gave the camels that he gained from the successors of Ubayy Ibn Khalaf to the poor upon the advice of the prophet (PBUH).

Let us return to our topic and ask those who say, "Allah does not inform anyone about ghayb" the following questions:

1. Is it something related to ghayb that the Byzantines would defeat the Persian in 3 to 9 years or not? It is definitely and absolutely related to ghayb because the possibility of it was not even one in one thousand. Besides, that news is related to the future; and future is ghayb.

2. Did Allah inform about that ghayb or not? He did. He informed all people, not one person, about it. Upon that news, Hz. Abu Bakr made a bet and won it.

Now we ask the 3rd question:  

How can you say, "Allah does not inform anyone about ghayb" though Allah informs people about ghayb clearly in the verse? Do you not read the Quran at all? Do you not know the above-mentioned verses of the chapter of ar-Rum? Do you not see that Allah gives information about ghayb? If you say, "No, it does not mean giving information about ghayb", about what does He give information then?

Our seventh evidence is verses 36 and 37 of the chapter of Hud: None of thy people will believe.

Allah Almighty states the following in those verses:

“None of thy people will believe except those who have believed already! So grieve no longer over their (evil) deeds. …for they are about to be overwhelmed (in the Flood).”

Let us analyze the aspect of the above-mentioned verses related to our topic:

Allah Almighty informed Hz. Nuh that his nation would not believe except those who believed before and that they would be drowned. Therefore, He prohibited Hz. Nuh from praying for them and ordered him to construct a ship. According to a narration, Hz. Nuh completed the construction of the ship in four years. And as Allah states, nobody from his nation believed in that period of time and all of them were drowned in the flood.

Now we will ask those who say, "Allah does not inform anyone about ghayb" the following questions:

1. Is it regarded ghayb for Hz. Nuh that his nation would not believe and would be drowned? News about something that would happen in four years is definitely ghayb.

2. Did Allah inform Hz. Nuh about that ghayb or not? As the verse states it clearly, He did; and He even prohibited Hz. Nuh from praying for them.

3. How can you say, "Allah does not inform anyone about ghayb" after you see that news about ghayb the Quran gives? You can see that Allah informed Hz. Nuh about ghayb.

Is it regarded ghayb to inform Hz. Nuh that his nation would not believe and that they would be drowned in flood? Is it regarded as ghayb for Hz. Nuh? How can they say, "Allah does not inform anyone about ghayb" though Allah Almighty informs Hz. Nuh about ghayb and how can they go astray and make people go astray?

Our eighth evidence is verse 27 of the chapter of al-Fath: Ye shall enter the Sacred Mosque, if Allah wills.

Allah Almighty states the following in that verse:

“Ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear.”

Let us analyze the aspect of the above-mentioned verse related to our topic:

The believers who had migrated from Makkah to Madinah could not go to Makkah and longed for Makkah. Thereupon, Allah Almighty sent down the above-mentioned verse of the chapter of al-Fath and told them they would be able to enter Masjid al-Haram (the Kaaba) securely.  

Now we ask those who say, "Allah does not inform anyone about ghayb" the following questions:

1. Is the future ghayb? It is definitely ghayb.

2. Does giving information about the future not mean giving information about ghayb? It definitely means giving information about ghayb.

3. Is the news that the believers will enter the Sacred Mosque mentioned in the verse about the future? Yes, it is about the future. In that case, that news is related to giving information about ghayb.

4. Did Allah inform that ghayb? Yes, He did. He informed not only one person but all people about it.  

How can you say, "Allah does not inform anyone about ghayb" though you see the verse above? He informed us about it. Do you not see it? Or, do you not regard giving information about the future as giving information about ghayb? Then, tell us what you regard it as; then, we will learn it.

Our ninth evidence is verse 15 of the chapter of Yusuf: Thou shalt (one day) tell them...

The following is stated in that verse:

وَأَوْحَيْنَا إِلَيْهِ and We put into his -that is Yusuf's - heart (this Message): لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَـذَا 'Of a surety thou shalt (one day) tell them the truth of this their affair – that is, their throwing you into the well and their bad deeds to you - وَهُمْ لاَ يَشْعُرُونَ while they know (thee) not.

Let us analyze the aspect of the above-mentioned verse related to our topic:

When Hz. Yusuf was thrown into the well he was 6 years old according to Imam Dahhak and 15 years old according to Hasan Basri. There is a disagreement about his age but there is no disagreement that he was in his childhood. God Almighty sent revelation to him in the well and informed him that he would tell his brothers about their bad deed. Things turned out to be as Allah stated and Hz. Yusuf told his brothers about their bad deed 50 years later. When Hz. Yusuf met his brothers again, he was about 60 years old. It means Allah Almighty sent revelation to Hz. Yusuf in that well about an incident that would take place 50 years later.

Now we ask those who say, "Allah does not inform anyone about ghayb" the following questions:

1. Is 50 years later not ghayb? Yes, it is definitely ghayb.

2. Does giving information about something that will happen in 50 years not mean giving information about ghayb? Yes, it definitely means giving information about ghayb.

3. Did Allah inform Hz. Yusuf about that ghayb? Yes, He did. Allah informed him about it even when he was a child, not a prophet.  

How can you say, "Allah does not inform anyone about ghayb" though you see the verse above? He informed Hz. Yusuf about ghayb when he was a child. Do you not see it? When will you say ‘we have heard and obeyed’ for the verses of the Quran?

Our tenth evidence is verse 39 of the chapter of Aal-i Imran: ... Allah doth give thee glad tidings of Yahya.

The following is stated in the verse above:

فَنَادَتْهُ الْمَلآئِكَةُ The angels called unto him - that is, Zakariyya - وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ while he was standing in prayer in the chamber: أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَـى  Allah doth give thee glad tidings of Yahya.

Let us analyze the above-mentioned verse a bit:

Is it ghayb for Hz. Zakariyya to have a child or not? It is definitely and absolutely ghayb because he was old and his wife was barren. Therefore, Hz. Zakariyya says,  

 رَبِّ أَنَّى يَكُونُ لِي غُلاَمٌ O my lord! How shall I have a son وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ  seeing I am very old and my wife is barren?

The Prophet Zakariyya is surprised to hear that he will have a child and can hardly believe it. It means it is more than ghayb, actually something impossible, in terms of causes, for the Prophet Zakariyya to have a child.  

Now we ask the following question:

- Did the angels inform the Prophet Zakariyya about that ghayb? They did according to what the verse states. They say Allah does not inform anyone about ghayb but He informed the Prophet Zakariyya about it.  

Now we ask those who say, "Allah does not inform anyone about ghayb" the following questions:

- Does it not mean giving information about ghayb to tell Hz. Zakariyya that he will have a child? Is it not ghayb that Hz. Yahya will be born? If it is not ghayb, what is it? How can you say, "Allah does not inform anyone about ghayb; nobody can know ghayb" though it is clear and is stated in the verse that Allah informed Hz. Zakariyya about ghayb? May Allah save the ummah of Muhammad from such wrong thoughts of yours!

Our eleventh evidence is five evidences: the Quran, hadiths, karamahs, true dreams and foresight (extra sensory perception)

It is definite through five evidences Allah may and does inform people about ghayb.

The first evidence is the Quran. Allah states in the Quran that He informs some of His slaves about ghayb. We analyzed many verses with the previous ten evidences and proved that Allah informed any of His slaves He wished about ghayb.

The second evidence that Allah may and does inform people about ghayb is hadiths.

The Prophet (pbuh) gave information about many things related to ghayb and they turned out to be true. You can find those hadiths in hadith books. In particular, the "Fitan" chapters of hadith books include information about things related to ghayb.

Those who do not accept that Allah may inform people about ghayb deny all of those hadiths. They reject the hadiths that Imam Bukhari, Imam Muslim, Ibn Majah and other hadith scholars agree unanimously. Since they have said "Allah does not inform anyone about ghayb", they feel obliged to deny all information that Allah gave to the Prophet (pbuh) about ghayb. However, he who shuts his eyes in the presence of the sun makes it dark only for himself.   

The third evidence that Allah may and does inform people about ghayb is the news given by saints as karamah.

Many saints (friends of Allah) gave some information about ghayb in their books and what they wrote turned out to be true. We want to give one example among those thousands of examples:  

Badiuzzaman Said Nursi states that his grave will not be known. He writes the following in his book titled Emirdağ Lahikası:

“My grave will be in a secret place. Nobody but one or two students of mine will know where it is because something that prevents me from preaching when I am alive will definitely oblige me about it after my death.”

He died on March 23, 1960 and was buried in the yard of the mosque in Halilürrahman Dergâh in Urfa. His dead body remained there for about 3.5 months until July 12. During that period, his students were surprised that his grave was in a place that was known because he had said, "The place of my grave will be unknown." On July 12 at night, the grave of Nursi was opened by the coup people suddenly and was taken to an unknown place to be buried. Nobody knows where the grave of Nursi is now.   

How will those who say, "Allah does not inform anyone about ghayb" explain this incident now?

The book of Badiuzzaman Said Nursi is known. It is clear that he wrote "Nobody will know the place of my grave" in it and nobody knows it now. Those who claim that Allah does not inform anyone about ghayb cannot explain this incident about Nursi. Besides, there are thousands of examples from other friends of Allah such as Muhyiddin Arabi and Hz. Ali. How will they explain all those examples about ghayb? Let them explain to us how the news that those saints wrote in their books turn out to be true.

The fourth and fifth evidences that Allah may and does inform people about ghayb are subjective. That is, even if a person denies the verses of the Quran, hadiths and the karamahs of saints, he cannot deny two things that happen in himself.

One of them is true dreams and the other is foresight/sixth sense (extra sensory perception).

Let us talk about true dreams first:

We all, or some of our close relatives and friends, have experienced something like that. Somebody sees a dream at night and exactly the same thing happens the next day. A person sees himself have an accident in his dream and the next day he has an accident. You see in your dream that someone dies and the next day you hear that he really died.  

They all mean Allah's informing people about the future through dreams. Even we, sinful slaves, see them; it is quite natural that saints receive such information.

The second subjective evidence is foresight (extra sensory perception). Foresight means feeling something before it happens. For instance, you think that a friend or a relative will knock on the door; somebody knocks on the door; you open the door and see that person. You think that a friend will call you; then, the phone rings and that person calls you. We experience hundreds of examples like that. Allah informs us about many things related to ghayb: through true dreams or foresight.   

Suppose that somebody denied the verses, hadiths and karamahs of saints; how can he deny himself? How can he explain the true dreams that he sees and comes true? How can he explain feeling some incidents before they happen? There are enough evidences for a person if he knows how to see them.

Our brothers! We thank and praise our Lord because he used us in an issue related to belief. The mistakes regarding the issue belong to us. If there are good things, they belong to our Lord. May Allah make this work atonement for our mistakes, sins and heedlessness! May he accept us as His slaves and the ummah of His beloved Prophet! Amin.

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Did the Prophet Muhammad (PBUH) know about the future?

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