9/22/2023 0 Comments Hifzul iman in pdf![]() ![]() Then, in relation to using the term ghayb for unseen knowledge acquired via a means, he presents the argument found in the passage in question. Hence, to use the term for those who have knowledge of ghayb via a means is a misuse and misapplication. He first explains that “‘Ālim al-Ghayb” is a term applied exclusively to a being who has knowledge of ghayb independently. Rather, his purpose was to deter his readers from using the title “‘Ālim al-Ghayb” for any creature, as in Sharī‘ah it is a term exclusive to Allāh. His purpose was not to discuss at what point a person will be deserving of virtue or excellence. This objection emanates from a misunderstanding of what Maulānā Thānawī was trying to achieve. It is as though he does not allow for anything in between for virtue or excellence in knowledge of ghayb. ![]() ![]() A common objection raised (by Aḥmad Riḍā Khān himself and then his followers) against this passage of Ḥ if ẓ al- Ī mān* is that for endowing the title “‘Ālim al-Ghayb” for creation (based on knowledge of ghayb acquired via a means), Maulānā Thānawī only allows for two possibilities or options: ba‘ḍ ‘ulūm ghaybiyyah (partial knowledge of ghayb) or tamām ‘ulūm ghaybiyyah (complete knowledge of ghayb). ![]()
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