Azami 13013

Ahmad (3659) and Abu Yaala (5153) both narrated it through the route of Amr bin Mura, from Abdullah bin Salama, who said, "I heard Abdullah bin Masud say," and then he mentioned it. Its chain is hasan because of Abdullah bin Salama, who is al-Muradi, for he is hasan al-hadith. There are other hadiths on the same subject mentioned in the book of faith.As for His saying, "and He knows what is in the wombs" [Raad 13:8], the word "ma" (what) indicates comprehensiveness, and the meaning of the verse is that Allah possesses comprehensive knowledge of what is in the wombs, whether it will be wretched or blessed, sound or disabled, tall or short, rich or poor, whether it will die or live. The present-tense form in His saying, "and He knows", indicates His knowledge, glorified is He, of the successive stages and conditions through which a human being passes, from being a sperm-drop, to a clot, to a lump of flesh. All of these are matters of the unseen that no one knows with precision and certainty except Allah . The fact that a human being comes to know some particulars of this unseen through means, instruments, and modern technology does not negate the comprehensiveness of Allah's knowledge, exalted is He.As for His saying, "and no soul knows in what land it will die" [Luqman 31:34], this means that from the day a person is born, he does not know where he will travel, where he will settle, or where death will befall him, whether on land or sea, in a plain or on a mountain. The comprehensiveness of this knowledge belongs to Allah alone, and the fact that a person may come to know that another person's death is near, in such and such a place, does not negate the comprehensiveness of Allah's knowledge. So when Allah decrees for a servant that he is to die in a certain land, He gives him some need that draws him there.