Thread-Arabic Text and Translation:
Ilm ul Ghayb, Knowledge of the Tablet and the Pen, Knowledge of the Five Keys, Knowledge of Ma Kana wa Ma Yakun/Kaain through the writings of Sunni Scholars of the Past:

Imam Al Baghawi quotes the opinion of a scholar in تفسير البغوي who says regarding the verse, 'خلق الإنسان', that this verse refers to the Prophet صلى الله عليه و سلم:

Under the verse, 'علمه الييان', which translates to, 'He (Allah) taught Him (the Prophet) Bayaan', the scholar says the word 'الييان' refers to the knowledge of 'ما كان و ما يكون', the knowledge of the first and the last and the knowledge of the day of judgement.

Imam Al Sawi also holds the same opinion in his tafseer, 'حاشية الصاوي على تفسير الجلالين'. He says the intended meaning of 'البيان' is the knowledge of what has transpired and what is going to transpire, I.e. ما كان و ما يكون:

Imam Al Sawi's aqeedah is very clear. He says regarding verse 34 of Surah Luqman, 'No soul knows what he will earn tomorrow', Imam Al Sawi says,
'I.e. knowing innately. As for Allah informing the slave, there is nothing preventing this, like the Prophets and some of the

the friends of Allah'.

Imam Al Sawi also says, 'The scholars have said, the truth is our Prophet did not leave the world until Allah bestowed the Prophet the knowledge of these 5 things'.

In, 'إرشاد الساري' which is Imam Al Qastallani's commentary on Sahih Al Bukhari, he writes regarding, 'No one knows when the hour will establish except Allah', Imam Al Qastallani says, 'EXCEPT whoever Allah is pleased with from the messengers.

Verily Allah can bestow the unseen onto whoever He wills'.

'Al 'Umda fi sharh Al Burdah' is ibn Hajar Al Haytami's famous and accepted commentary on the Qasidah Burdah.

Regarding the words, 'و من علومك', ibn Hajar Al Haytami writes, 'from SOME of the knowledges that Allah has bestowed you (The Prophet) with'. Meaning the knowledge of the tablet and the pen is from amongst the knowledge of the Prophet صلى الله عليه و سلم.

What is written on the preserved tablet?

Ibn Hajar al Haytami writes, 'The pen is a luminous body which was created by Allah and was ordered to write what has transpired and what is going to transpire until the day of judgement'.

Ibn Hajar al Haytami concludes, 'the knowledge of the tablet and the pen is from AMONGST His صلى الله عليه و سلم knowledge. Allah the exalted bestowed the Prophet, on the night of Al Israa', everything (جميع) which is on the preserved tablet. Allah increased the Prophet in other

knowledges, like the secrets pertaining to the essence and the attributes of Allah'.

Mulla Ali Qari states “The fact that ‘the knowledge of the Tablet and the Pen is but part of his sciences’ consists in that his sciences are multifarious, including universals and particulars, hidden matters and minutiae, subtle wisdoms and arcane sciences pertaining to the

Essence and the Attributes, whereas the science of the Tablet and the Pen are a mere few lines (sutur) among the lines of his knowledge and a mere river from the seas of his knowledge.
Then, in addition to this, it is from the blessing of his existence according to the report

that was said to be transmitted: ‘The first thing Allah created is my light,’ that is, He looked at it with a gaze of majesty, so it cleaved in two, and from its two halves were created the two worlds.
This [light] is what is meant by the Pen, hence the transmitted report:

‘The first thing Allah created is the Pen,’ so there is no contradiction. The upshot is: this world and the next are after-effects (aathaar) of your existence and generosity, and whatever appeared out of the Pen and onto the Tablet is from the secrets of your wisdoms and the

lights of your sciences.”
Translated by Shaykh GF Hadad taken from here: https://seekersguidance.org/articles/general-artices/the-vastness-of-the-prophets-knowledge-and-light/

Imam Ahmad Rida Khan's book, 'الدولة المكية بالمادة الغيبية' was endorsed by Imam Yusuf Bin Ismaeel Nabhani. Here is Imam Yusuf Bin Ismaeel Nabhani's full endorsement.

'The Mainstay' is a commentary on Qasida Al-Burdah. It was translated by Shaykh Abdul Aziz Suraqah and the foreword is by Shaykh Abdul Hakim Murad.

In the book it says, 'There is no doubt that Allah taught the Prophet knowledge of the past and future'.
'The Prophet had all embracing knowledge of the past and future'.

Imam Ahmad Rida Khan writes in 'Tamhid e Imaan',

“Yes, claiming that even a speck of knowledge for anyone without it being given by Allah is certainly kufr. It is also an invalid belief that the knowledge of anyone in creation can encompass the knowledge of Allah, and is

against the opinion of most scholars. However, the knowledge about everything from the first day to the final day of judgement, that which has happened and shall happen, (ma kana wa ma yakun) is only a small fragment from the infinite knowledge of Allah".

Shaykh Muhammad Bin Jafar Kattani acknowledges the difference of opinion on the Five Keys in his book,

'جلاء القلوب من الأصداء الغينية ببيان إحاطته صلى الله عليه وآله بالعلوم الكونية'

He writes...

'After you have learnt all this, know that concerning The Five and knowledge of the soul, there are two schools of thought [among Sunni scholars]:
The first group says that RasūlAllāh صلى الله عليه و سلم did not have knowledge of these, nor the means to attain them;

[when he was not given these, obviously] not to mention others [were also not given]. Rather, knowledge of these is only with Allāh táālā and He has not informed any human, nor anyone in the creation – as it is apparent from the various proofs we have mentioned above which are

explicit. This group of scholars deemed this knowledge as specific unlike other generic forms; and restricted when mentioned in absolutes. This is the madh’hab of the majority of ĥadīth scholars and the preferred opinion of most jurists'.

'The second school says that RasūlAllāh did not leave this world until he was informed by Allāh táālā about these [Five and the soul] and other than that which were hitherto unclear or concealed from him, and that he was deserving and befitting of honour and exaltedness –

such as generic forms [of knowledge] which we shall discuss in the Third Category. This is the madh’hab of research scholars; and emphasised by many saints and people of distinction; and this is the accurate position and the reality, which no judicious person will argue against;

nor will anyone disagree with it after having read this epistle except reckless or heedless folk'.

Translation by Abu Hasan

https://twitter.com/zubair99a/status/1312570218527551488

https://t.me/RealityOfTheDeobandis This thread was compiled from this telegram channel except for the commentary of Mulla Ali Qari on the Qasida Burda and the previous tweet.