regarding the criterion for Allah’s (Mighty and Majestic) exclusive possession of knowledge of the unseen.

The questioner : The Shaykh : Ahmad is asking about three points and wants to know if they are correct or not. The first point is His (Glorified and Exalted is He) exclusive possession of the attribute of knowledge of the unseen. For example, this means that no other being is capable of possessing it or reaching it. If another being were capable of that, it would be evidence that He (Glorified and Exalted is He) does not exclusively possess it. Second, when does the exclusivity occur?

The Shaykh : Before we proceed, your phrase "if he is capable" is incorrect. He should have said "if he is capable."

The questioner : Okay, fine, why?

The Shaykh : This is an impossible possibility. What is said if it is true, Professor Mashhur?
Mashhur Hasan: "Idha" is for realization, and "in" is for emphasis.

The Shaykh : Ah, okay.

The questioner : Second, if the exclusivity is due to the inability of others to possess the attribute, and not due to prohibition, prevention, warning, or threat, then that would be control and protection, not exclusivity of the attribute. Third.

The Shaykh : Excuse me, whoever sees the lesson in others, let them take heed. Do not say to me "first, second, third." First, I am saying "first," you are saying "second," I am saying "second," I did not understand "first"?

The questioner : He is giving examples, meaning he is presenting a result of a sequence so that he wants to reach a point, which is: if what the knowledgeable ones do—if they know the knowledge of the unseen, and it is something Allah has exclusively possessed—then how do we prevent them? And we say that this method is not permissible. It must be so, because since Allah (Mighty and Majestic) has exclusively possessed it, if they are not able to reach it, then why do we prevent them? If they reach it, it is not knowledge of the unseen, and if they do not reach it, it is a failed attempt. So why is it said to be impermissible?

The Shaykh : Because it is deception. Is this answer sufficient?

The questioner : It is sufficient for me, but forThe Shaykh : I don't know!

The Shaykh : You knowThe Shaykh .

The questioner : He means.

The Shaykh : Let's see. Now, does the Messenger (peace and blessings be upon him) know the unseen?

The questioner : It is not known.

The Shaykh : Does he know some of the unseen?

The questioner : Except if Allah reveals it to him.

The Shaykh : No, answer my question! We don't want a repeat. Does the Messenger know the unseen? The answer is: he does not know. He knows some of the unseen.

The questioner : From what Allah reveals to him.

The Shaykh: May Allah guide you.

The questioner : Amen, and to you, Shaykh.

The Shaykh : Do I know the unseen?

The questioner : No, you do not know it.

The Shaykh : Do I know some of the unseen?

The questioner : If Allah reveals it.

The Shaykh : That is not what I am trying to reach. Okay, I know some of the unseen through Muhammad (peace and blessings be upon him). Is this intermediary prescribed? Prescribed. Is it possible that I know the unseen through another intermediary?

The questioner : The unseen is not known through the jinn, but.

The Shaykh : May Allah guide you, may Allah guide you, people. Truly, the back-and-forth is an independent science, and I am not a student of it; Allah has only taught me. So pay attention to how the back-and-forth should be. We said earlier, after a logical and Sharia-based sequence: I know some of the unseen. I almost made a mistake, so I correct and confirm what I said: I know some of the unseen through which path? Through the path of the Messenger of Allah (peace and blessings be upon him). The second question: Is it possible for me to know some of the unseen through another means? The answer should be yes or no.

The questioner: Yes.

The Shaykh : And say whatever you want. The question is now with you?

The questioner : ... If you are Ibn Taymiyyah, I am not Ibn Taymiyyah. I am less understanding than Ibn Taymiyyah, and therefore I want to understand fromThe Shaykh .

The Shaykh : Yes, I think you have no knowledge.

The questioner : According to what I have, it is possible to learn through the jinn.

The Shaykh : May Allah guide you. That is not an answer.

The questioner : No, they do not know the unseen. I seek refuge in Allah. The jinn do not know the unseen. So, no.

The Shaykh : No, no, I don't want details, my brother. Tell me. They say in our region in Sham, a word and its cover: Is it possible that I know something of the unseen by a means other than the one we agreed upon earlier, by a means other than this means?

The questioner : Our Shaykh...

The Shaykh : Our means of knowing some of the unseen is the Messenger.

The questioner: Yes.

The Shaykh : Is it possible that we know some of the unseen by another means? The answer is yes or no?

The questioner : Our Shaykh, I would like to know if it is the unseen that Allah exclusively possesses. If so, then no.

The Shaykh : "If your companion is from honey, do not lick it all." I mean, no offense, we are sitting with you until morning, and we might keep it up until night! And yet you tell me your dream.

The questioner : The reason is that I want to know.

The Shaykh : Do not make excuses. I am asking you a question. Either it is a clear question or not. If it is clear, answer within the limits of what I am asking. If it is not clear, tell me it is not clear. IThe Shaykh : The great mortal. If I say, "By Allah, if a question is directed to me and I say I did not understand it, something happens to me."

The questioner: No.

The Shaykh : ... Now I am asking you: is there another means by which we know something of the unseen about me or not, or about you? The answer is yes or no. If you understood the question, if you understood the question, if you did not understand it, say plainly: I did not understand the question?

The questioner : I, our Shaykh, did not understand what is meant by the unseen.

The Shaykh : What do you want by "what is meant," my brother? If you understand what the unseen is or not?

The questioner : Yes, Shaykh, according to its details.

The Shaykh : If you understand the meaning of the unseen?

The questioner : I understand the meaning of the unseen that Allah (Mighty and Majestic) exclusively possesses, so I do not know it, and it is not possible except through the only path. But if the unseen means doing something in Syria, and the jinn informed so-and-so, then this matter is unseen for me, but in reality he knows it.

The Shaykh : Okay, the one who does not come with you, come with him. What is the unseen linguistically?

The questioner : The unseen is what is hidden from you.

The Shaykh : If you know what I mean.

The questioner : But I did not understand which of the two meanings you want, our Shaykh.

The Shaykh : It is this meaning that you understand.

The questioner : I might know.

The Shaykh : Okay, now, to link the question to the answer, the question was: Is it possible that we know something of the unseen about me by a means other than the means of the Messenger (peace be upon him)? We got the answer: possible, correct?

The questioner: Yes.

The Shaykh : Okay, is every means by which the unseen can be known prescribed?

The questioner : Of course not.

The Shaykh : Of course not. What do you think, Shaykh Ahmad says something other than your answer?

The questioner : The Shaykh : Ahmad: I don't know.

The Shaykh : How don't you know? The most likely!

The questioner : The likelihood is that it is not.

The Shaykh : Okay, no, our companions, there is no distance here or in apprenticeship. The point is, you now suspect that there is a means or means to know some of the unseen about us. So the question that follows the previous one: Is every means by which it is possible to discover what is hidden from us prescribed?

The questioner : Of course not.

The Shaykh : Of course not. Okay, those who contact the jinn and reveal some of the unseen about us, is this a prescribed means or an impermissible one?

The questioner: Unlawful.

The Shaykh : For this reason, we say, in answer to the questionThe Shaykh : Ahmad: Clear.

The questioner : Is that clear?

The Shaykh : May Allah reward you with good. Bring the second question. That's it, praise be to Allah.

The questioner : That's it. The second branch, he wanted to say, the third, he wanted to say: And thus, using a means to an unseen matter is a permissible matter. If he reaches it, it is reaching what Allah has not exclusively possessed. And if he does not reach it because he is unable to do so, it is evidence of His (Glorified and Exalted is He) exclusivity of the matter, and his failed attempt is impermissible.

The Shaykh : Meaning, you took the answer. May Allah reward you with good.