ان الله عنده علم الساعه و ينزل الغيث و يعلم ما في الارحام وما تدري نفس ما ذا تكسب غدا وما تدري نفس باي ارض تموت ان الله عليم خبير
Undoubtedly, with Allah is the knowledge of the Hour, and He sends down rain and knows what is in the wombs of the mothers and no soul knows what it will earn tomorrow and no soul knows in what land it will die. Undoubtedly, Allah is the Knower, All Aware. [31:34]

The opponents say on the basis of this verse that the knowledge of all the above mention things known as Five Branches of Knowledge lies with Almighty Allah and no one else! By this they conclude that the Holy Prophet (Peace be upon Him) did not possess Ilm-e-Ghayb. This is indeed a hasty conclusion. Let us have an eye over some Authentic Commentaries of Qur'an to understand the real and true meaning of this verse.

 
 
Tafseer-e-Saavi Hashiya Ala Tafseer al Jalalain comments under this verse:

اي من حيث ذاتها واما باعلام الله للعبد فلا مانع منه كالانبياء و بعض الاولياء قال تعالى ولا يحيطون بشئي من علمه الا بما شاء قال تعالى فلا يظهر علي غيبه احدا الا من ارتضي من رسول فلا مانع من كون الله يطلع بعض عباده الصلحين علي بعض المغيبات فتكون معجزة للنبي و كرامة للولي ولذلك قال العلماء الحق انه لم يخرج نبينا من الدنيا حتي اطلعه علي تلك الخمس
It means that no one knows about these five things. But on being informed by Almighty Allah Himself it is not prohibited that any of chosen people such as Prophets and Mystic saints (Auliya Allah) may come to know about of anythings belonging to the Realm of the Unseen (Ghayb). Allah Almighty has said that (even) these chosen servants can not encompass the knowledge of Allah except what Almighty Allah pleases to enlighten them and only to the extent revealed by Him. Similarly he can inform any of these dignitaries of the knowledge of the Ghayb especially the Prophets and the Friends of Allah known as Auliya Allah, in the latter case the manifestation of that knowledge of the unseen (Ghayb) becomes mircales and super human feat (Karamat). It is for this reason that the scholars have said, as an element of truth that the Holy Prophet (Peace be upon Him) did not leave the world until he was fully informed by Almighty Allah on all these five subjects (concerning human destiny). [Saavi Hashiya Ala Tafseer al Jalalain, Vol 3, Page 215]

In Tafseer Araais al-Bayan, it is said with reference to what is in the wombs (of the mothers):

سمعت ايضا من بعض الاولياء انه اخبر ما في الرحم من ذكر و انثي ورأيت بعيني ما اخبر
We heard some Auliya saying that they had given the advanced information whether the child in the womb was a boy or a girl and we saw with our own eyes that the information given by the Auliya (saints) was correct. [Araa'is al-Bayan, Dar al Kutb Ilmiyah (Berut - Lebenon), Vol 3, Page 126]

It is said in Rooh al-Bayan, about this verse:

وما روي عن الانبياء و الاولياء من الاخبار عن الغيوب فبتعليم الله تعالى اما بطريق الوحي او بطريق الالهام والكشف ... و كذا اخبر بعض الاولياء عن نزول المطر و اخبر عما في الرحم من ذكر و انثي فوقع كما اخبر
And whatever the information about the Unseen (Ghayb) are reported from the apostles and the mystic saints, these are the blessings from Almighty Allah either by way instruction from Him or Revelation (Wahi) or Inspiration (Ilhaam). Likewise some saints (Auliya) predicted rainfall, some about the child in the womb, these all proved correct. [Tafsir Rooh al-Bayan, Vol 10, Page 446 / 447]

It is stated in Tafseer-e-Ahmadiyyah under this verse:

ولك ان تقول ان علم هذه الخمسه و ان لايعلمها احد الا الله لكن يجوز ان يعلمها من يشاء من محبيه و اولياء بقرينه قوله تعالى ان الله عليم خبير بمعني المخبر
And you can also say that though Allah is the absolute knower of all these things, it is not unjustifiable that he may inform some such chosen servants (Prophets, Saints, Scholars) whom He pleases in any or all these subjects for Allah besides knowing (Aleem) himself, he can also inform others (Khabeer) of that knowledge.

 
 
Now, Let us discuss the Five Secrets and show how far they relate to the realm of the Unknown and how much of it can be shared by Messengers of Allah as far as their knowledge is concerned.

It is recorded in Sahih al Bukhari and Tafsir al Khazin:

فقام على المنبر ، فذكر الساعة ، فذكر أن فيها أمورا عظاما ثم قال من أحب أن يسأل عن شىء فليسأل ، فلا تسألونى عن شىء إلا أخبرتكم ما دمت فى مقامى هذا. فأكثر الناس فى البكاء ، وأكثر أن يقول سلونى. فقام عبد الله بن حذافة السهمى فقال من أبى قال أبوك حذافة. ثم أكثر أن يقول سلوني سلوني
The Holy Prophet (Peace be upon Him) stood on the Pulpit (Mimbar) and spoke about the things relating to the Day of Judgment and said that the occurrence of the fateful day many events of grave significance would have taken place. He said to the people present on the occasion to ask any thing they are keen to know about. He said: By Allah the Almighty! till such time I am on the pulpit (Mimbar) any thing you ask I shall give the answer thereto. One stood up and asked, "Where is my place? The Holy Prophet (Peace be upon Him) O replied:' In the hell! Then Abdullah bin Huzafa asked: 'Who is my farther? He replied, 'Huzafa'. After that he repeatedly said: Ask, Ask, Ask. (But there was no more question to be asked). [Sahih Bukhari, Vol 2, Page 424, Hadith 540 - Tafseer al Khazin (5:101), Vol 2, Page 341]

It may be noted that to be a person destined to be sent in the hell or the paradise, relates to the basic five things of the Unseen, namely whether a person is a righteous one or a transgressor. Similarly to know about real father, the real answer is the secret known only to the mother. It has nothing to do with knowledge of the Unseen! The answers given by the Holy Prophet (Peace be upon Him) show that he was aware about the reality of the man who was declared to be sent to hell was transgressor in his practical life; Similarly. The Holy Prophet (Peace be upon Him) knew that the father of Abdullah was Huzafa, declaring there by that the mother of Abdullah was chaste and maintained her purity or her moral modesty.

Sayyeduna Anas narrated about the incident took place in Battle of Badr:

قال رسول الله صلى الله عليه وسلم هذا مصرع فلان قال ويضع يده علي الارض هاهنا هاهنا قال فما مات احدهم عن موضع يد رسول الله صلي الله عليه وسلم
The Messenger of Allah (may Peace be upon Him) said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of Allah (may Peace be upon Him) had indicated by placing his hand on the earth.

Sahih Muslim, Book 19 (The Book of Jihad and Expedition), Hadith 4394
Sahih Muslim, Kitab Al-Jihad wa'l-Siyar, Vol 9, Page 247, Hadith 3330

It may be remembered in this connection that according to Holy Qur'an it is of the Five Fore-knowledge known only to Allah Almighty about the place where a certain person would die, and which the Holy Prophet (Peace be upon Him) indicated one day in advance of the battle of Bad'r.

أخبرنى سهل رضى الله عنه يعنى ابن سعد قال قال النبى صلى الله عليه وسلم يوم خيبر لأعطين الراية غدا رجلا يفتح على يديه ، يحب الله ورسوله ، ويحبه الله ورسوله فبات الناس ليلتهم أيهم يعطى فغدوا كلهم يرجوه فقال أين على. فقيل يشتكى عينيه ، فبصق فى عينيه ودعا له ، فبرأ كأن لم يكن به وجع ، فأعطاه فقال أقاتلهم حتى يكونوا مثلنا . فقال انفذ على رسلك حتى تنزل بساحتهم ، ثم ادعهم إلى الإسلام ، وأخبرهم بما يجب عليهم ، فوالله لأن يهدى الله بك رجلا خير لك من أن يكون لك حمر النعم
Narrated Sahl: On the day (of the battle) of Khaybar the Prophet said, "Tomorrow I will give the flag to somebody who will be given victory (by Allah) and who loves Allah and His Apostle and is loved by Allah and His Apostle." So, the people wondered all that night as to who would receive the flag and in the morning everyone hoped that he would be that person. Allah's Apostle asked, "Where is 'Ali?" He was told that 'Ali was suffering from eye-trouble, so he applied saliva to his eyes and invoked Allah to cure him. He at once got cured as if he had no ailment. The Prophet gave him the flag. 'Ali said, "Should I fight them till they become like us (i.e. Muslim)?" The Prophet said, "Go to them patiently and calmly till you enter the land. Then, invite them to Islam, and inform them what is enjoined upon them, for, by Allah, if Allah gives guidance to somebody through you, it is better for you than possessing red camels."

Bukhari, Book 4 (Fighting for the Cause of Allah), Volume 52, Hadith 253
Bukhari, Kitabul Jihad Wal Sayyar, Volume 10, Page 198, Hadith 2787
Bukhari, Kitabul Magazi, Volume 13, Page 110, Hadith 3888
Sahih Muslim, Fazail As-Sahaba, Vol 12, Page 129, Hadith 4420
Sunan Al Tirmidi, Kitabul Manaqib An Rasoolillah, Vol 12, Page 187, Hadith 3658
Sunan Ibne Maja, Kitabal Muqaddima, Vol 1, Page 130, Hadith 114

Hassan ibn Thabit said:

نبي يرى ما لا يرى الناس حوله
ويتلو كتاب الله في كل مشهد
وإن قال في يوم مقالة غائب
فتصديقها في اليوم أو في غد
A Prophet who sees around him what others do not
And recites the Book of Allah in every assembly!
If he says something of a day which he has not yet seen
What he says is confirmed on the morrow or the next day.

Maujam al-Kabir At-Tibraani, Vol 4, Page 48-50
AlAhad Wal Mathani Vol 9, Page 463
Ma'arafatis Sahaba Li Abi Naeem Isbahani, Vol 6, Page 398
Al-Isti'aab Fi Ma'arfatil Ashaab, Vol 2, Page 137
Simtun Nujoom, Vol 1, Page 150
Al-Waafi Bil Wafyaat, Vol 5, Page 313
Taraakh-e-Damishq, Vol 3, Page 322
Al-Hakim Vol 3, Page 9-10
Al-Isti'ab Vol 4, Page 1958-1962
Dala'il al-Nubuwwa Lil Baheeqi, Vol 1, Page 266
Dala'il al-Nubuwwa Li Abi Naeem Isbahani, Vol 1, Page 276
Sharh Usuli I'tiqadi Ahlas Sunnah, Vol 4, Page 780
Tafseer At-Tibri, Book 102, Vol 2, Page 411
Ibn Habban in al-Thiqat Vol 1, Page 128
Al-Iktifa Vol 1, Page 343

It is to be noticed in this connection that according to Holy Qur'an it is of the Five Secrets known only to Allah Almighty about what will happen tomorrow and which the Holy Prophet (Peace be upon Him) told on the day when battle of Khaybar took place. Also the Belief of the Exalted Sahabi Hadrat Hassan bin Thabit is also crystal clear form his lovely Quadrant!!

It is stated in Dalail an-Nabuwwah li Abi Nu'aym:

عن ابن عباس رضي الله عنهما قال : حدثتني أم الفضل قالت : مررت بالنبي صلى الله عليه وسلم فقال : إنك حامل بغلام فإذا ولدت فأتيني به . قالت : فلما ولدته أتيت به النبي صلى الله عليه وسلم فأذن في أذنه اليمنى وأقام في أذنه اليسرى وألبأه من ريقه وسماه عبد الله وقال : اذهبي بأبي الخلفاء . فأخبرت العباس وكان رجلا لباسا فلبس ثيابه ثم أتى إلى النبي صلى الله عليه وسلم فلما بصر به قام فقبل بين عينيه . قال : قلت : يا رسول الله ، ما شيء أخبرتني به أم الفضل ؟ قال : هو ما أخبرتك ، هذا أبو الخلفاء ، حتى يكون منهم السفاح ، حتى يكون منهم المهدي
Abdullah Ibne Abbas narrates from Ummul Fadl, She said, "Once I passed nearby Syyeduna Rasoolullah SallAllaho 'Alaihi wa Sallam. He said, 'You are pregnant and you have a son in your womb. Bring him to me when he will take birth' Ummul Fadl said that, 'After some time my son took birth and I brought him to Prophet Peace be upon Him. He gave Adhan in his right ear and said Aqamat in the left and put his lu'aab in his mouth and name him Abdullah and said to me, 'take this father of Khaleefa' Ummul Fadl told it to her Husband Abdullah Ibne Abbas. Ibne Abbas went to Prophet Peace be upon Him and said that Ummul Fadl had told him such and such. Prophet Peace be upon Him replied, 'Its true! This child would become the father of caliphates. One would be named as Saffah and other would be named as Mehdi'". [Dalail an-Nabuwwah li Abi Nu'aym, Vol 2, Page 81, Hadith 467]

From these Ahadith it is evident that Almighty Allah has bestowed the knowledge of these five subjects on the Holy Prophet (Peace be upon Him).

 
We now present the statements given by the scholars in respect of these five elemental subject matters. Some important explanation, can be consulted notably Imam Qurtubi, the expositor of Saheeh Muslim, Imam al-Ayni, Imam Ahmad Qastalani, the expositor of Sahih Bukhari, Allama Ali Qari in the Mirqat, the exposition of Mishkat, explain the Hadeeth (The Five of which none but Allah knows):

فمن ادعى علم شيء منها غير مسنده إِلى رسول الله صلى الله عليه وسلم كان كاذبا في دعواه
"Anybody who claims to have knowledge of any of these Five without Allah's Prophet's (SallAllaho 'Alaihi wa Sallam) informing him on it is a liar in his claim."

Umdat al-Qari Sharha Al-Bukhari, Kitab-al-Eman, Idarat-ut-Taba'at-al-Muniriyya , Vol 1, Page 290
Irshad as-Saari, Sharha Al-Bukhari, Kitab-al-Eman, Dar-ul-Kitab Al-Arabi , Vol 1, Page 141
Fath al-Baari Sharha Al-Bukhari, Kitab-al-Eman, Vol 1, Page 80, Hadith 48

It is crystal clear that Allah's Prophet (Sallallahu 'Alaihi wa Sallam) enshrines the knowledge of these Five Unknowns and can inform any of his men on any of these Unknown. That is why the claim of a person to the knowledge of them without His (upon Him Salat and Salam) information is false.

The Researcher Shaikh Abdul Haq Dehlwi (Quddisa Sirruhu), in his "Lama'at" - The exposition of Mishkat writes on this Hadeeth:

المراد لا تعلم بدون تعلیم اللہ تعالی منه
"This means that these Five cannot be known without the instruction of Allah Ta'ala". [Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 73]

In the same 'Ash'atul Lam'aat, Shaikh Abdul Haq elaborates this very hadith as under:

The idea is that no one can know those five aspects of the Ghayb with the help of his own wisdom unless Allah Almighty informs (inspires) him because no one knows (nor can any one know) about these things except Almighty Allah Who may inform the person concerned either through inspiration (Ilhaam) or Revelation (Wahi). [Ash'at al Lama'at, Maktabtul Ma'ariful Ilmiyah, Vol 1, Page 74]

Imam Qastalani in his book, Sharha Bukhari in the Tafseer of Sura Ra'ad:

لا یعلم متی تقوم الساعة الا اللہ الا من ارتضی من رسول فانه من یشاء من غیبیه والولی التابع له یا خذ عنه
"No one except ALLAH Ta'ala knows, when the Judgment Day will come, but His chosen Messengers. He discloses His unseen to any of His Messengers; but as far as Awliya are concerned, they receive these Unseen from the Prophets (Salat Was Salam). [Irshad as-Saari, Kitab-ut-Tafseer, Surah Ra'ad, Darul Kitab al-Arabi, Vol 7, Page 186]

Here the possibility to have that particular knowledge by the Auliya has been made in the manner that this knowledge is originally imparted to the Prophets and the Auliya receive it from them. And the very fact is that the Ayah denies those other than the Prophets the knowledge of the Unknown originally or directly, not absolutely or indirectly.

Mentioning the false doubts of the false sect Mu'tazala about the miracles of Auliya and refuting them in "Sharh al-Maqasid", Allama Sa'ad al-Deen Taftazani says:

الخامس هوا في الاخبار عن المغيات قوله تعالي فلا يظهر علي غيبيه احدا الا من ارتضي من رسول خص الرسل من بين المرتضين بالاطلع علي الغيب فلا يطلع غيرهم وان كانوا اولياء مرتضين، الجواب ان الغيب ههناليس للعموم بل مطلق او معين هوا وقت وقوع القيمة بقرينة السباق ولا يبعد ان يطلع عليه بعض الرسل من الملئكة او البشر فصيح الاستثناء
"Their fifth argument pertains to their denial that the Auliya have the knowledge of the Unknown. They predicate their argument on the Ayah. 'Allah is the Knower of the Unknown, so He does not reveal His Unknown to anyone but the Prophet whom He chooses' they argue that the Unknown is accordingly particular to the Prophets, consequently Allah Ta'ala does not inform anybody except the Prophets on the Unknown, not even the Auliya. The answer to this argument is that here "The Unknown" is not for the general but is absolute or definite and that is, in accordance with the previous Ayah, the time of the occurrence of the Day of Judgement. And it is not distant of the Messengers out of men and angels to be granted its knowledge. On this ground the exception made by Allah ta'ala is correct. [Sharh-ul-Maqasid, Darul Mu'arif An-Nau'maniyah (Lahore), Vol 2, Page 204/205]

The above exquisite passage amply demonstrates that the Wahhabia are worse than even the Mu'tazala: for the Mu'tazala denied the Honourable Auliya the knowledge of the Unknown but not the Prophets; while the vicious Wahhabia have denied the Prophets themselves.

It is recorded about the Five Knowledges in Anhah al-Hajjah Hashiaya Ibne Maaja:

اخبر الصديق زوجته بنت خارجة انها حاملة بنت فولدت بعد وفاته ام كلثوم بنت ابي بكر فهذا من الفراسة والظن و يصدق الله فراسة المومن
Siddiq-e-Akbar Abu Bakar Siddiq informed his wife Bint-e-Kharijah that she was pregnant with a daughter. A daughter was born to his wife but by that time Hadrat Abu Bakr had left the world on his wafat. This is an example of foresight and prudence of a Momin which Almighty Allah proves true (in due course of time).

Bayhaqi in his Sunan al-Kubra [6:170] - Imam Malik Ibn Anas in his Mau'ta [2:752] - Albani in his Irwa al Galeel [6:61] - Ibn Asakir in Darikh al-Damishq [30:424] - Ibn Hajr in al-Isabah [8:80] and Imam Jalal al-Din Suyooti in Tarikh al-Khulafa [1:83] have recorded the the above narration.

 
Hafiz-ul-Hadith Sayyidi Ahmad Maliki reports the Ghawth of the time Sayyid Shareef Abdul Azeez Mas'ood Hasani (Radi Allahu Ta'ala Anhu) as saying:

ھوا صلى اﷲ تعالى عليه وسلم لا یخفی علیه شئ من الخمس المذكورة فی الایة الشریفة وكیف یخفی علیه ذالك والاقطاب السبعة من امته الشریفة یعلمونہا وھم دون الغوث فكیف بالغوث فكیف بسید الاولین و الاخرین الذی ھوا سبب كل شئ ومنه كل شئ
"The Five Unknown [i.e. (1) when will the Day of Judgment be? (2) When, where and how much will it rain? (3) What is there in the womb of a female? (4) What is to happen tomorrow? (5) When and where will so and so person die? Mentioned in the Great Ayah are not secret to Him (Sallallahu 'Alaihi wa Sallam). And how can they be secret to Him when the Seven Qutbs out of His Umma know them, and the Qutbs are subordinate to the Ghawth. So what about the Ghawth! And above all what about the Chief of the First and the Last, who is the Cause of everything and from Whom everything emanates!

"Al-Ibreez" further goes on:

قلت للشیخ رضی اللہ تعالی عنه فان علماء الظاھرمن المحدثین وغیرھم اختلفوا فی النبی صلى اﷲ تعالى عليه سلم ھل كان یعلم الخمس فقال رضی اللہ تعالی عنه كیف یخفی امرالخمس علیه صلي اﷲ تعالى عليه وسلم والواحد من اھل التصرف الا بمعرفة ھذہ الخمس
"I asked the Shaikh that the exteriorist Ulema out of the Muhadditheen differed from one another in the issue of the Five whether the Prophet (Sallallahu 'Alaihi wa Sallam) had the knowledge of them or not. The Shaikh said: "How can the Five be concealed from Him. (SallAllaho 'Alaihi wa Sallam) when none of "The Ahl-u-Tasarruf" (The Divine power-wielding) of His Umma cannot wield power and authority unless he knows the Five." [Al-Ibriz, Chapter 2, Mustafa AlBaabi (Egypt), Page 167/168]

Allama Shanwani, in "Jami'un Nihaya", has reported it as Hadeeth that:

قد ورد ان اللہ تعالی لم یخرج النبی صلى اﷲ تعالى عليه وسلم حتی اطلعه علی كل شئ
"Allah Ta'ala did not take the Prophet (SallAllaho 'Alaihi wa Sallam) out of this world but when He Ta'ala had informed Him (upon Him Salat and Salam) on every thing. [Jami'un Nihaya]

Allama Shanwa'ee says in the same book:

قال بعض المفسرين لايعلم هذا الخمس علما لدنيا ذاتيا بلا واسطه الا الله فالعلم بهذا الصفة مما اختص الله به واما بواسطة فلا يختص به
Some commentators (Mufassireen) are of the opinion that the knowledge of the five aforesaid events are not possible to be acquired by any one personally and directly on his own with expect the bestowment by Almighty Allah as these knowledges are exclusive to Him. But the indirect acquision of these knowledges through a medium does not remain exclusive to divine authority and can be known to chosen servants of Almighty Allah. [Jami'un Nihaya]

The Great Imam Suyuti, in his book Raudh an-Nadheer, the exposition of Jami as-Sagheer writes on this Hadeeth:

اما قوله صلى اﷲ تعالى عليه وسلم الا هوا فسر بانه لا يعلمها احد بذاتة ومن ذاته الا هوا لكن قد تعلم باعلام اﷲ تعالى فان ثمه من يعلمها وقد وجدنا ذالك لغير واحد كما راينا جماعة علموا متي يموتون و علموا مافي الارحام حال حمل المراة و قبله
"So far as His (upon him salat and salam) statement that none but Allah knows these Five Unknown, it means that Allah knows these Five Unknown by his own self, none other. Yet others can know them only by His imparting. So there are those who know them, and we have met a group of persons who knew when they would die and what was in the Womb of a woman before delivery." [Raudh-un-Nadheer Sharah Al-Jami'us Sagheer]

Again the same Allama Jalaluddin Sayooti says in his 'Khasais al-Kubra':

وعرض عليه ما هو كائن في أمته حتى تقوم الساعة
All the things which were to happen to his Ummah till the advent of the Day of Judgement by way of the Knowledge of the Unseen were presented to the Holy Prophet Hadrat Muhammad Mustafa SallAllaho Alaihi wa Sallam. [Khasa'is al-Kubra, Vol 2, Page 292]

Allama Bajouri in Sharh Qasida Burdah and Shaykh Ahmad Bin Muhammad as-Sawi in Hashiya ala Tafsir Jalalain says:

لم يخرج النبي عليه السلام من الدنيا الا بعد ان اعلمه الله بهذه الامور الخمسة
The Holy Prophet (Peace be upon Him) did not leave the world (Wisaal) until ALLAH granted all the five things in full to his knowledge. [Hashiya ala Tafsir Jalalain, Vol 3, Page 215 - Hashiya Al-Bajouri Alal Burda, Page 92]

In Futoohaat-e-Wah'biya Sharha Arba'een al-Nawawi, The religious scholar Ibne Atiyyah says:

الحق كما قال جمع ان الله لم يقض نبينا عليه السلام حتي اطلعه علي كل ما ابهم عنه الا انه امر بكتم بعض والاعلام ببعض
The truth is what a sect has said that Almighty Allah did not please the Holy Prophet (Peace be upon Him) leaving the world (Wisal) until he had informed him of all the secrets of the universe with special permission to disclose some of these secrets and some to remain hidden.

Imam Ibn Hajar Makki says in his exposition of The Hamziyya:

انہ تعالی اختص بہ لكن من حیث الاحاطة فلا ینا فی ذالك اطلاع اللہ تعالی لبعض خواصہ علی كثیر من المغیات حتی من الخمس التی قال صلی اللہ تعالی وسلم فیھن خمس لا یعلمھن الا اللہ
"The Unknown is peculiar to Allah Ta'ala but in the sense of its comprehensiveness. Consequently it does not negate Allah Ta'ala's intimating some of His choice with many of the Unknown Secrets even some of the Five of which the Prophet (SallAllaho 'Alaihi wa Sallam) has said that none but Allah knows them." [Afdalul Qura li Qura'ee Ummul Qura, Majma'us Saqafi (Abu Dhabi), Page 143-144]

In his commendable book "Ajab-ul-Ajaib", the exposition of Salat-ul-Hadrati Sayyidi Ahmad Badawi Kabeer (radiyallahu ta'ala anhu), Allama Uthmawi says:

قیل انه صلى اﷲ تعالى عليه وسلم اوتی علمہا ای الخمس فی اخر الامر لكنه امر فیھا بالكتمان وھذا القیل ھوا الصحیح
"It is said that He (SallAllaho 'Alaihi wa Sallam) was granted the knowledge of the Five at last but was commanded to keep it, and this very is the accurate statement." [Ajab al-Ajaib Sharah Salat Syed Ahmad Kabeer Badawi]

Shah Abdul Aziz Muhaddith Dehlawi in Bustaan-e-Muhaddiseen has said:

It is reported that no child of the father of Shaykh Ibn Hajar survived after birth, Disheartened by this tragedy he approched the shaikh to bless him with a child. The shaikh gave him the glad tiding that in his progeny a son will be born who will enlighten the world with his erudition.

 
Conclusion:

These narrations and sayings also affirm that Almighty Allah has given the knowledge of the Five Unseen events to His servants with whom He is pleased. How was it possible that the Holy Prophet Hadrat Muhammad SallAllaho 'Alaihi wa Sallam did not possess the knowledge of these Five events when his knowledge supersedes and transcends the total knowledge of all creatures. Moreover all these events are ephemeral and transitory in nature subject to change, and as such being in possession of knowledge of these events does not mean sharing powers of Almighty Allah. Only things which are immutable and predetermined are in the knowledge of Almighty Allah and beyond the reach of the people except those of extraordinary merits whom Allah has chosen for this grace.

AlHamduLILLAH!! we have presented the reported aspects of the Five Knowledges of the Unseen through the Authentic Commentaries of Qur'an, Ahadith and the books of the Prominent learned Scholars and Mystic. Through which, It is proved without a doubt that Allah the Almighty has bestowed the knowledge of the Greater parts of the Five Exclusive knowledges of the Ghaib to His Beloved Habeeb Kareem Alaihi afDalus Salati wat Tasleem. One who denies this quality, is one led astray and faithless, as denier of Ahadith.