Tagwiat Ul Iman by Shah Ismail Shaheed, Badr Azimabadi, Azimabadi Badr

By Shah Ismail Shaheed, Badr Azimabadi, Azimabadi Badr

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Hence we understand that it is beyond their capacity to have a knowledge of the Ghaib. A conjectural utterance may at times prove to be correct and at times incorrect. The same is also true in regard to making Prophecies, getting the things known through a Divine Inspiration, or resorting the Qur'anic verses to gain an insight into the future events. A revelation, however, is never incorrect and is not under their control. Allah reveals whatever He intends to, out of His Own Free Will. A revelation does not depend on the desire of anyone.

These attributes belong to Allah only and everybody, regardless of his status, is unable to do such things except Allah. Everyone is treated on an equal footing in terms of this inability. The Prophets do not have the knowledge of the unseen: The Prophets do not enjoy the distinction of having been awarded the keys to the unseen to the effect that they may have a cognizance of someone's innermost feelings or could make predictions about whether or not someone is going to be blessed with a child, whether one's business is going to yield profit or incur a loss, or whether someone is going to emerge victorious in a battlefield or face a defeat.

So the king grants a pardon to the thief apparently on the plea that so long as the governor has himself interceded for him, he has to honor it. The governor did not intercede for the thief because he was either his relative, friend or one of his acquaintances or he took the responsibility of defending him, but it was simply due to the fact that the king willingly instructed him to do so. Obviously, he is a governor appointed by the king and not a supporter of the thief (and hence he will not undertake an action of this kind without a nod of approval from the king), as the one who favors a thief is himself a thief.

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