Halala Iqbal-style by Dr. Khalid Sohail (Courtesy: View Point).

Polygamous setup of Iqbal’s household was not very practical and could not last long. One day, the mother of Iqbal’s first wife came over, told Iqbal that he was a very irresponsible husband and took her daughter and her daughter’s kids away with her

laazim hai dil ke paas rahay paas-baan-e-aql

allama iqbal son truth speak

URL: http://www.youtube.com/watch?v=yeKHbcTi1k4

lekin kabhi kabhi isay tan-ha bhi ch-hoR day

(It’s good to keep the heart under the guardianship of wisdom

but sometime the heart needs to be left alone)

Iqbal

Alif الف - Is Sufism a parallel religion? (1/4)

URL: http://www.youtube.com/watch?v=MRAifzZZ8Pc

When we study the psychological aspect of Iqbal’s life, we find out that despite having a sensitive heart and a brilliant mind, he had to struggle against many romantic contradictions throughout his life. These contradictions appeared for the first time when Iqbal went to Europe in the pursuit of higher education. Upon reaching Europe, he discovered that his personality possessed certain charm that the opposite sex found irresistible. He could not have come to this realization in the traditional and suppressed romantic climate of his homeland where women were conditioned not to act upon such attractions. Iqbal, soon, had a coterie of female friends including women from the West as well as the East and among the latter was Atiya Faizi.

The relationship between Iqbal and Faizi developed quite rapidly and soon they were dining together quite frequently. These dinners were followed by long walks during which the two talked about many mysteries of life. Iqbal, besides being smitten by Atiya’s beauty, was impressed by her intellectual prowess as well which is evident from the fact that Iqbal sought her opinion about his Ph.D. thesis.

When we read Atiya Faizi’s diaries, we observe that she mentions Iqbal in a way one mentions a lover and not just a friend. [1] Her relation with Iqbal had reached the stage where it becomes difficult to differentiate between friendship and love.

Iqbal’s return to India in 1908, after completing his education, resulted in a psychological crisis for him. After sampling the liberalism of the West, Iqbal could not cope with the conservatism of his own society. In such a mental state, Iqbal wrote a letter to Atiya Faizi in which he described his thoughts very candidly. This letter is mentioned by many commentators including Iqbal’s biographer Abdul-Majeed Salik in "Zikr-e-Iqbal". The letter became one of the most talked about of all the letters Iqbal ever wrote. In the letter, Iqbal expressed his frustration and anger towards his life. To a certain extent, Iqbal blamed his wife to be the cause of his miseries. He wrote that his father had wedded him at a young age against his will and this marriage had now become an unwanted burden for him. Iqbal wrote that he sometimes wished to drown his frustration in alcohol because he felt that alcohol made committing suicide easy. Iqbal wrote that he was perfectly willing to support his wife financially for the rest of his life but he just couldn’t bear the torture of her being part of Iqbal’s daily life. In the same letter, Iqbal wrote that being a human being, he had the right to be happy and if society tried to deprive him of that right, he would rebel against it. The only choices he was left with, he wrote, were to either leave the cursed country or become an alcoholic to numb his feelings. According to Iqbal, dead and barren pages of books could not give him happiness and he had enough fire in his soul to burn those books along with the Eastern traditions to cinder. [2]

Alif الف - Is Sufism a parallel religion? (2/4)

URL: http://www.youtube.com/watch?v=k95B1I6St20

This particular letter betrays the depth of despair Iqbal was going thru at the time. His suppressed rage—against his wife, the outdated values of his society and traditional nature of his family—was coming to the surface. Atiya Faizi responded to this profound letter in a very sympathetic manner and advised Iqbal to seek psychological comfort in the company of his friends.

It seems that Iqbal’s life at this point had come to a crossroads. He had turned sour not just towards his marriage but towards his culture, traditions and religion as well. He was experiencing a conflict between the traditional demands of his society and his desire to live in the open society of Europe which enticed him with economic opportunities as well as the proximity of Atiya Faizi.

It is quite possible that Iqbal wanted Atiya Faizi to become his life partner. If that was the case, he never overtly expressed that desire—maybe for the lack of courage. Despite his admission that he was extremely unhappy with his marital life, Atiya never made any suggestive moves towards Iqbal. She was a wise and seasoned woman who knew that what Iqbal needed was a psychiatrist and not a second wife.

The realization that Faizi was not going to become his life partner may have intensified the psychological crisis in Iqbal. When someone is thru an emotional and psychological crisis, one tends to make emotional decisions guided by the frustration and rage—and that is exactly what happened to Iqbal. He decided to marry again and, without seeking anyone’s counsel, Iqbal chose Sardar Begum to be his second wife. Soon after the nikah, the religious ceremony of wedding, and before the traditional departure of the bride to the house of her newlywed husband, Iqbal received anonymous letters questioning Sardar Begum’s character. Iqbal was so disheartened by those letters that he decided to divorce Sardar Begum.

In the meantime, Iqbal received a proposal to marry Mukhtar Begum, the daughter of the famous Dr. Subhan Ali from Ludhiana, Punjab. Iqbal’s sister, Karim Bibi, went to Ludhiana to meet Mukhtar Begum. Upon her return, Karim Bibi praised the beauty of Mukhtar Begum in such persuasive manner that Iqbal immediately agreed to marry Mukhtar Begum.

Iqbal and his new bride arrived back at Lahore after the marriage ceremony. The next day, when Iqbal had the first real opportunity to see his wife closely, he was utterly dismayed because she was nothing like how Iqbal’s sister had described her. She was not beautiful at all. It was later revealed that Iqbal had been conned into marrying Dr. Subhan Ali’s niece whose name was also Mukhtar Begum. By the time Iqbal came to know this, it was too late because he had consummated his marriage. It is still a mystery as to who was responsible for this deception. At the outset, it seemed that Iqbal’s sister was deceived on her visit to Ludhiana but it is hard to rule her out as an accomplice because of the statements of Rasheeda Begum (Iqbal’s daughter-in-law who married iqbal’s elder son Aftab). Rasheeda Begum alleges that Iqbal’s sister had a soft corner for Iqbal’s first wife and she was the one who wrote the anonymous letters against Sardar Begum. It’s quite possible that when Karim Bibi saw that her brother was determined to marry again even after getting disheartened by Sardar Begum affair, she deliberately sabotaged Iqbal’s marriage with Mukhtar Begum by misleading her brother into marrying a woman who was not as beautiful as Iqbal expected.

While Iqbal was still suffering from this shock, he received a letter from Sardar Begum, his second wife, who he had mentally divorced and who was still living with her parents. Sardar Begum wrote to Iqbal that she was waiting for him to take her to his home and if Iqbal rejected her, she would never marry again. She expressed her profound sorrow that a person of Iqbal’s mental caliber had judged her only on the basis of gossip and rumor. The letter was bound to make Iqbal feel guilty and he became extremely sad when he later found out that the anonymous letters regarding Sardar Begum were probably written by an advocate by the name of Nabi Bakhsh who wanted Sardar Begum to marry his own son (Rasheeda Begum, as quoted above, disagreed with it and maintained that the letters were the handiwork of Iqbal’s sister). Iqbal talked to some of his friends who knew Sardar Begum’s family and they told Iqbal that there was no truth in the allegations. Embarrassed and guilt-ridden, Iqbal wanted to bring Sardar Begum to his house but there was still an obstacle. Iqbal thought that he had divorced Sardar Begum in his mind and according to some of his friends with religious bent, once divorced, Iqbal could not marry her. She first had to marry someone else, get divorced and only then could Iqbal marry her again according to the religious concept of halala. Confused, Iqbal sought the opinion of a Muslim cleric who told him that what Iqbal’s friends had suggested didn’t apply to Iqbal’s situation because Iqbal had not consummated his marriage with Sardar Begum. Still somewhat confused, for the satisfaction of his mind, Iqbal went thru the marriage rites again with Sardar Begum before bringing her home and so Sardar Begum, who Iqbal married twice, became his second and fourth wife. In the period of two years, Iqbal had added three marriages and two wives to his life. Interestingly, Iqbal’s first wife, who was living in Sialkot till that time, also decided to live with him in Lahore with his other two wives. Iqbal had two kids, Aftab and Mairaj, with his first wife, so, at a certain point in his life, Iqbal was living with three wives and two kids.

This polygamous setup of Iqbal’s household was not very practical and could not last long. One day, the mother of Iqbal’s first wife came over, told Iqbal that he was a very irresponsible husband and took her daughter and her daughter’s kids away with her. [3]

Alif الف - Is Sufism a parallel religion? (3/4)

URL: http://www.youtube.com/watch?v=l4DQQp1uxYY

Iqbal’s various biographers agree that Sardar Begum was Iqbal’s favorite wife who was the most beautiful of the three. Iqbal had two kids, Muneera and Javed, with her. With the passage of time though, the love started to fade away from his relationship with Sardar Begum as well. Iqbal was not someone equipped with the abilities of coping with the demands of traditional family life. Sardar Begum also realized that though Iqbal was a successful poet and philosopher, he was a failure at being a good husband. This feeling led Sardar Begum to become irate towards Iqbal. Iqbal’s son, Javed Iqbal, describes the relationship between his parents by writing, “we were always short of money for household expenses so my mother wanted my father to take his law practice seriously. We were also renting at that time and my mother wanted us to buy a house. I can still recall the usual scene of my mother crying and cursing at my father and telling him that while she was working like a servant and making every effort to save some money, my father was busy lying down writing poetry, and my father laughing his embarrassed laugh.” [4]

This description of Iqbal’s household tells us that Iqbal, the great intellectual who could stare any politician, poet or intellectual in the eyes, could not give any satisfactory answer to his wife’s objections. If such was his relation with his favorite wife, one can imagine the state of his relationship with his other wives.

Alif الف - Is Sufism a parallel religion? (4/4)

URL: http://www.youtube.com/watch?v=SBU6yHCa68M

While living with three wives, Iqbal continued his correspondence with Atiya Faizi. Iqbal’s love life was so typical of the life of an Eastern poet; he couldn’t marry the woman he loved and he couldn’t love the women he married.

Iqbal never moved to Europe but he maintained contacts with European ladies. They used to come over to India and meet Iqbal and Iqbal showed equal enthusiasm meeting them. After the death of Sardar Begum, instead of hiring an Indian woman, Iqbal hired a German governess for Javed and Muneera who used to call her aunt Doris. It seems that Doris was serving dual purpose of looking after the kids and assuaging Iqbal’s nostalgia about Europe.

The Idea of Pakistan - Prof Mehdi Hasan (1/2)

URL: http://www.youtube.com/watch?v=z92nt_ozFh0&feature=related

The Idea of Pakistan - Prof Mehdi Hasan (2/2)

URL: http://www.youtube.com/watch?v=pVx-ZLyPp4w&feature=related

As a psycho-therapist, Iqbal’s love life came to me as a surprise. I am surprised to note that The Poet of the East, who had a solution for every problem afflicting his nation, remained clueless about the solutions of his own romantic and marital problems. I find it hard to believe that he got separated from his first wife and their kids after sixteen years of marriage, that he divorced his second wife based only on anonymous letters, that he realized that he was deceived only after he had consummated his marriage with his third wife, and more surprisingly, that he sought an edict from a cleric and then ignored the edict before marrying Sardar Begum a second time.

I guess Iqbal must have concluded from these experiences that it was easier for him to have a successful creative life than a successful marital life. Words came easy to Iqbal but the answers to the tough questions of his romantic dilemmas did not. Maybe that is why he wrote,

Iqbal baRa updeshak hai, mun baton main moh laita hai.

Guftaar ka yeh ghazi to bana, kirdaar ka ghazi ban naa saka.

(The essay appeared in Punjabi-language journal Wichaar. The original title was “Allama Iqbal-Ek Mehbooba, teen beewiaN, chaar shadiaN” [Allama Iqbal, one beloved, three wives, four weddings]. It was translated by Rafi Aamer and it first appeared on Chowk)

References:

1- Letters and diary of Atiya Faizi. Translation by Zia uddin Ahmad Burni. Iqbal Academy, Karachi, Pakistan, 1969.

2- “Zikr-e-Iqbal”, Abdul Majeed Salik, Chaman Book Depot, Delhi, India (p. 95)

3- “Iqbal and his elder son, Aftab Iqbal”, Rasheeda Aftab, Ferozesons Karachi, Pakistan, 1999 (p. 80)

4- “Apna garebaN chaak”, Javed Iqbal, Sang-e-Meel Publishers, Lahore, Pakistan, 2002 (p. 20)

Painting Courtesy: K. B. Abro

Halala Iqbal-style by Dr. Khalid Sohail (Courtesy: View Point) APRIL 15, 2011 ONLINE ISSUE NO. 46 http://www.viewpointonline.net/halala-iqbal-style.html

Note: Videos are inserted by Muhammad Aamir Mughal

Reality of Sufism - II

Following are the quotes from their own books. I have read their books and while reading it is revealed that these Anarchist Deobandis [that includes Taliban and Lal Mosque Brigade] practice everything secretly which is practiced by Shias and Barelvis e.g. Taweez, Ganda, Amaliyat, Sufism, Chilla, Taskheer-e-Jinnat Wa Moakillat [Charms, Amulets, Special Incantation (creation of their own not in Quran and Hadith), and Practicing Black Magic through Quran], the only difference is that Shias and Barelvis have the 'Moral Courage' to do these things openly but Deobandis have no so such courage. One of the Deobandi Madrssah in Pakistan which is owned by a former Shariah Court Judge, publishes a book regularly from which these Haraam Practices [Unlawful] mentioned above and the claim by the Administrator of this Madressah about the following book is that the Incantation [Wazeefas and Taweezat] are as per Islamic Shariah. I have read the below mentioned bookmyself [word by word - cover to cover] which was from Arabic to Urdu during the so-called Islamic Period of General Zia ul Haq [Son in Law of Mian Tufail - Ameer of Jamat-e-Islami]. Original manuscript is also in Museums of Paris, France.

1- Shamsul Muarif Al Kubra by Abul Abbas Ali Boni {the most shameful book ever written on Black Practices like Magic and Amulets through Holy Quran}.

The other books which are prevalent in Deobandis for the practices mentioned above:

1 - Asli Jawaher-e-Khamsa by Shah Mohammad Ghaus Gawaliyari. {One of the most dirtiest and treacherous books on objectionable and blasphemous recitation of Holy Quran and polytheists recitation for ulterior motives. May Allah save every Muslim from using or even reading this book}.

2 - Asli Bayaz-e-Mohammadi by Sheikh Mohammad Thanvi.

3 - Aamal-e-Qurani by Maulana Ashraf Ali Thanvi {a book containing such shameful and blasphemous practices using Holy Quran and its Holy verses for ulterior motives. May Allah save every Muslim from such books}.

4 - Maktoobat wa Bayaz-e-Yaqoobi by Maulana Mohammad Yaqub {mysterious and blasphemous recitation of several polytheist wazeefas}.

There is no such thing as Kashful Qaboor [Knowledge of what's happening in the grave] , this Aqeedah [Belief] itself is a worst kind of Kufr [Disbelief] and it is totally against Quran and Hadith as well. There is another myth that is popular amongst the people of Lahore that the grave of Late. Ahmed Ali Lahori [no doubt a pious deobandi scholar but it has been attributed to him that he had the knowledge of Grave mentioned above] has the scent of Musk! No such scent was ever felt when I myself was in Saudi Arabia and visited Graveyard of Medina [Jannatul Baqih] where several Companions of the Prophet Mohammad [PBUH] and his his near family members are buried and believe me they [May Allah be pleased with all of them] were far more pious then the Mullahs/Sufis.

Whatever is in the grave is hidden from Men and Jinn and Mullah Lahori or any other Tom, Dick or Harry cannot listen. No such Wazeefa [Incantation, Supplications and Recitations of Quran] exist in the Traditions [Hadiths], Athar and Qaul [Companions Tradition] and Interpretation of Maliki, Hanafi, Shaf'ai, and Hanbali School of thought. These kind of absurdities started in Indo-Pak Mullahs of Deoband and that is why British Raj successfully governed the Sub-Continent with carte blanche and sent most of these Deobandi Maulvis to Kala Pani [Death Island] near Far East and no Wazeefa helped these Deobnadi Anarchists to attain their Freedom. Mullah Omar of Afghanistan before 911 when he took over Afghanistan had made a speech and said that he had seen Prophet Mohammad [PBUH] in his dream and later he showed the alleged Shirt of Prophet Moahmmad [PBUH] to get the loyalties of Innocent and Ignorant Afghans but it didn't help him either against the Americansafter 911. Shah Ismail Shaheed and Syed Ahmed Shaheed [Book Sirat-e-Mustaqeem] had also claimed of such dreams [in total more than 20] to launch Jihad against Sikhs in NWFP 200 years ago but in reality they were thoroughly defeated by Sikhs with the help of Muslim Barakzai and Durrani Tribes of NWFP. Dreams and Kashf [Influx] are not Hujjat [Proof] in Islam.

Deobandis [Hanafites and as per Ahl-e-Hadith Scholars these Deobandis are not Hanafites but Asharis and Maturidis and for Ahl-e-Hadiths, Deobandis are deviant] are strangest amongst the Muslim they declare Shias as deviants rather apostates but one of the leading Deobandi Scholar Late. Ashraf Ali Thanvi {Maternal Uncle and Father-in-Law of Maulana Ehtisham ul Haq Thanvi of Pakistan} in one of his magnum opus “Baheshti Zewar [Ornaments of Paradise]” which he had written for women and their day to day problems. In this book [earlier 2 volumes now only one and very thin] he in a chapter of Amliyat and Amulets {Special Recitation and Black Magic through Holy Quran} he very independently used a Shia Science of Numerology {Abjad, Hawaz, Hoti, Kaliman, Sohfaz – this science is used to predict future and future of any person as per the claims of masters of this science} for making Amulets for the betterment of this so-called Muslim Ummah. Late. Abu ZehraMisri, way back in 50s had written several books on the life and work of Imam Jafer Sadiq, Imam Abu Haneefa, Imam Ahmed Bin Hanbal, Imam Taimiya, and Imam Qayyam {May God Bless all of them in Heavens, Amen}, in the book which was about Imam Jafer Sadiq, Prof. Abu Zehra had indepth discussed this so-called Shia Science of Numerology and he with several leading Shia Scholars proved that this very “Evil Science of Numerology” is wrongly attributed to the great Imam Jafer because Jafer was a great Fiqh and Scholar and this science if full of polytheism. He further wrote that one Haroon Bin Saeed Ajli invented this Science and attributed and mixed it with the genuine work of Imam Jafer Sadiq. Now we come back to “Deobandiya” who otherwise shamelssly declare Shias as infidels and apostate whereas their own “Deobandi” scholars use this “Deviant Shia Science in their Quranic Black Magic”. There is another magnum opus of Late. Maulana Ashraf AliThanvi known as “Aamaal-e-Qurani” [Special Recitation from Quran] which is full of shameful use of Holy Quranic Verses for ulteriror motives through Heathen Practices e.g. writing the verses with special ink for having magical effects before intercourse with your wife. Major work of these Indian and Pakistani Deobandis resolve around making Aphrodisiacs [Kushta and Tila] for love making or issuing Fatwa of apostasy against believing Muslim or declaring Jihad at the behest of Ulterior Motives e.g. Strategic Depths of Mirza Aslam Beg.

The Sufism of nowadays doesn’t exceed beyond grave, saint worshipping and Taweez Ganda {Amulets} and selling miracles to hoodwink common people in the name of Sufism and False Piety, these Sufiyas are worse than Wolves. The bunkum we read in Sufi books is itself tantamount to lies and super natural tales and common men couldn’t understand what these term Sufiya had used to further confuse the masses. These Books of Sufiyas be burnt in fire openly, once and for all. Their Shrines and Tombs must be razed/buldozed to the ground. All of these books of Sufis like Fissosul Hukum by Ibn-e-Arabi, Fathuhat-e-Makkiya by Ibn-e-Arabi, Kashful Mahjoob by Ali Usman Hajveri aka Data Ganj Bakhsh and other such nonsense prevalent in the name of Sufism, which attribute God Like powers in these Magicians {Sufia} who are out to destroy faith of the common people specifically sub-continent. Hazrat Shah Waliullah Dehelvi in his book “Al Qaul al Jameel Fi Bayan As Sawaus Sabeel” had quoted the Grand Sufi Master Hazrat Junaid Baghdadi [He who does not know Quran and Hadith must not be followed in Tassawuf as our way {Sufism} is linked with Quran and Hadith, Arabic Translation “Kullo Tareeqa Raddatul Shariah Za Howa Zandaqa”. Urdu Translation: Yaani Jis Tareeqat Ko Rad Karay Shariat Pas Who Napat Kufr Hai] and the very same Shah Waliullah telling the readers in the same book that if you want to watch what’s going on in the grave {Kashf-e-Qaboor} Completely forgetting:

وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware. [LUQMAN (LUQMAN) Chapter 30 -Verse 34]

you just sit facing Kaba in the graveyard after ablution and place the copies of Holy Quran all around you [right, left, front and back] and then recite several selected Chapters form Quran and you would be able to see as to what is going on in the grave. These apostate and infidel declaring factories i.e. Deobandi-Wahabi Mullahs follow Shah Waliullah as if he was some kind of God and never bother to look into Quran and Hadiths and tell all and sundry as to from where Shah Waliullah concocted this fairytale of supernatural power to watch inside the grave without digging it. Wasn’t this claim itself an apostasy as only Allah knows what is going on inside the grave and in the worlds which we cannot see {Faith on Unseen – Iman-e-Ghaib}.

You would have often noticed that these fire-starter Mullahs often in Juma Prayers ask from Allah the death of martyrdom and when somebody bumps one of these fire starters their disciples from Madressah resort to damage the property and public transport. They gave strike call and do everything, which is wrong as per their beloved religion Islam and its Shariah. As per their Deobandi-Islam Fatwas there are no mourning for martyrs and since centuries these Sunni Fatwa Mongers castigate and issue Fatwa against Shias on their mourning the martyrdom of Hazrat Hussain Ibn-e-Ali {RA} and his Ahle-Bait but when someone from the Scholars of Deobandiya is ‘martyred’ they raise hue and cry and break every commandment of ALLAH. When you start a fire it always reaches you and burn you down as well. Shias who otherwise always try to prove that they are very innocent but they were also part and parcel of Sunni-Deobandi-Wahabi-Barelvi Mullah Mafia in declaring“Ahmedis or Quadiyanis” as Apostate and Infidel and in the end they are now at the verge of being declared as apostate by this very same Mafia of which they were part and parcel. May God have mercy upon all of us, Amen.

قُل لاَّ أَقُولُ لَكُمْ عِندِي خَزَآئِنُ اللّهِ وَلا أَعْلَمُ الْغَيْبَ وَلا أَقُولُ لَكُمْ إِنِّي مَلَكٌ إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّ قُلْ هَلْ يَسْتَوِي الأَعْمَى وَالْبَصِيرُ أَفَلاَ تَتَفَكَّرُونَ

Say (O Muhammad, to the disbelievers) : I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen; and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought? [AL-ANAAM (CATTLE, LIVESTOCK) Chapter 6 Verse 50]

قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللّهُ وَلَوْ كُنتُ أَعْلَمُ الْغَيْبَ لاَسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ إِنْ أَنَاْ إِلاَّ نَذِيرٌ وَبَشِيرٌ لِّقَوْمٍ يُؤْمِنُونَ

Say: For myself I have no power to benefit, nor power to hurt, save that which Allah willeth. Had I knowledge of the Unseen, I should have abundance of wealth, and adversity would not touch me. I am but a warner, and a bearer of good tidings unto folk who believe. [AL-ARAF (THE HEIGHTS) Chapter 7 Verse 188]

وَيَقُولُونَ لَوْلاَ أُنزِلَ عَلَيْهِ آيَةٌ مِّن رَّبِّهِ فَقُلْ إِنَّمَا الْغَيْبُ لِلّهِ فَانْتَظِرُواْ إِنِّي مَعَكُم مِّنَ الْمُنتَظِرِينَ

And they will say: If only a portent were sent down upon him from his Lord! Then say, (O Muhammad): The Unseen belongeth to Allah. So wait! Lo! I am waiting with you. [YUNUS (JONAH) Chapter 10 Verse 20]

قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّهُ وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ

Say (O Muhammad): None in the heavens and the earth knoweth the Unseen save Allah; and they know not when they will be raised (again). [AL-NAML (THE ANT, THE ANTS) Chapter 27 Verse 65]