 the Prophet or the Imams possessed knowledge of Ghaibah, the unseen with the specific meaning and special meaning within the Holy Quran for the fact that only Allah possesses the divine knowledge of the unseen. However, the Quran also mentions news of Ghaibah which has been transmitted to the Holy Prophet of Islam, Muhammad, peace be upon him, and his purified family which has been transmitted through Prophet Muhammad to the Imams of Ahlul Bayt, peace be upon them. Tonight's episode is an attempt to clarify the misconceptions revolving around the concept of Ghaibah, knowledge of the unseen in light of the Quran. Respected viewers, brothers and sisters in Islam, Assalamu alaikum warahmatullahi wabarakatuh. Welcome to the sixth episode of Life from Karbala with Mir host Ahmad Ali. For the dear viewers who didn't get the chance to view the previous episodes, they can log into our YouTube channel to view the previous episodes. In the first night, we talked about Ramadan and the Quran. The second night, we talked about Imamah and the Quran. The third intercession in the Quran. The fourth infallibility in the Quran. And in yesterday's episode, which happens to be the fifth episode, we talked about visiting graves in the Quran. These topics were discussed with my esteemed guest who has joined me once again in tonight's episode, Sayed Hussain Al-Qazweeni. As we go further into Ramadan, we tend to feel less of what we used to feel in the first day and the second day. We kind of, you know, got used to the atmosphere of Ramadan and what goes on. So some sort of, you know, Allah swt bestows that feeling within you that you don't feel the thirst or the hunger until a fast. The past four nights, or the three nights, if you will, we talked about intercession and infallibility. And today, we're going to talk about Al-Muqayn. They somewhat intertwined. InshaAllah, through the discussion, I'm going to mention how they intertwined. But the original meaning of Ghaybah in Arabic is that which has been concealed or hidden or unseen. And it is with that meaning that, you know, through numerous versions of the Quran, we see that only Allah swt has possessed knowledge of the unseen. But I would like to begin it by what is meant by Ghayb, unseen. And we do see in the Quran, it says, Al-Muqaybi wa Shahada. What's the difference between Ghayb and Shahada? I seek refuge with Allah from the accursed devil. In the name of Allah, the most Gracious, the most Merciful. All praise is due to Allah, Lord of all the worlds. May Allah's peace, mercy and blessings be upon our master Muhammad and his family, the good and the pious. May Allah's peace and blessings be upon him. Al-Muqayb is one of those controversial topics, again, between the various schools of thought. Everyone agrees that Allah swt possesses knowledge of the unseen. Al-Muqayb. No doubt about that. But the question is, who else has knowledge of the unseen? Do prophets also have knowledge of the unseen? Do our Imams have knowledge of the unseen? We, the followers of Zahirul Bayt, we believe that they do. Others say that they don't. And they accuse us of ghuluh, of crossing the boundaries, of ascribing the qualities of Allah to our Imams. Since Allah is the only one that knows knowledge, has knowledge of the unseen, we're ascribing this knowledge to the Imams. So this is obviously ghuluh. First of all, before we clarify this and we prove that this is not ghuluh, we're not crossing boundaries, we are not attributing qualities of Allah and attributes of Allah to the Imams. We are far from that. Let's first see what ghayb means. Al-Muqayb. What does it mean? And then we'll get into the discussion. Al-Ghayb is anything that is unseen. That is why the disappearance of Imam Al-Mahdi is called ghaybah. Because he disappeared. We can no longer see him. That is why backbiting in Arabic is called ghaybah because you're backbiting someone behind his back. He's not there to be seen. He disappeared and you backbite him. Ghaybah. He's unseen. Al-Ghayb, when we say Allah has knowledge of ghayb or the Prophet has knowledge of ghayb or the Imam has knowledge of ghayb. For example, past events, they're ghayb. For us, they're not seen. Future events are part of ghayb. Things that will happen 20 years from now. This is part of al-Muqayb because it's not seen. Our thoughts and desires to others, they're unseen. For someone to know my desires and thoughts and inner ideas, that's ghayb for others. This is people's intentions. This is all considered ghayb. Past events, future events, what happens in people's minds and hearts. This is all part of al-Muqayb. On the contrary, we have another concept called shahada. Yes. Allah possesses knowledge of ghayb and al-shahada. What is al-shahada? Yes. Al-shahada comes from shahud, that which is witnessed. Completely the opposite of ghayb. If ghayb is something unseen, al-shahada is something that is seen or felt by the senses. Not necessarily seen but felt by the senses. Allah swt, for him, the unseen and the seen are exactly the same. The same way he has knowledge of al-shahud, he has knowledge of al-ghayb. Now, al-ghayb and al-shahada, what is seen and what is not seen, is relative. For some people, this is ghayb. For others, it's shahada. Past events, for us, it's part of al-ghayb. But for the people in the past, it's al-shahada. Current events, for the people in the past, it's al-ghayb. For us, it's al-shahada. For me, my thoughts and my desires, this is part of al-shahada. But for you, unless you could read my mind, I don't know if you have those special powers. Hopefully you don't. But if you did, that's something else. Otherwise, that's ghayb for you but shahud for me. And the opposite is true. Your thoughts and ideas and feelings are shahada for you but ghayb for me. Thus, al-ghayb and al-shahada are relative. It depends on who can see, who cannot see, who knows, who doesn't know, who can feel, who doesn't feel. From this, we deduce and we conclude that everything for Allah is part of al-shahada. It's not ghayb. Because he witnesses it. Because he witnesses everything. Yes. Allah SWT encompasses everything. He has knowledge of everything. Thus, nothing for him is ghayb. For us, it's ghayb, not for him. For him, everything is shahud. Because he sees everything. He feels everything. He has knowledge of everything. And know that Allah is all-knowing of everything. These are various verses. That emphasize that Allah has knowledge of everything and he encompasses everything. First hand. So then, you might ask, then why do we say that Allah has knowledge of the unseen? He has knowledge of the unseen. That unseen is for whom? For us. But for him, it's not unseen. Allah is trying to tell us that the things that are unseen for you, that you are ignorant of, past events, future events, people's feelings, emotions, ideas, the things that are unseen for you, Allah knows it. So it's ghayb for us, not for him. We still call him, al-mul ghayb. So it's easy to provide evidence that God is all-knowing and he is the one who possesses absolute knowledge of the unseen. And as you provided right there. But many Qur'anic verses make it absolutely clear that faith is one of the foundations of the belief system for Muslims. And from that, we derive one of the Qur'anic terms that particularly captures this fact, is ghayb. And we see in the Qur'an that it's mentioned, the word ghayb is mentioned 49 times in 48 verses. And from that, the majority of the verses state that only Allah has divine knowledge. And we've concluded that, only Allah has divine knowledge. But on the contrary, other verses state that no, prophets also have knowledge of the unseen, divine knowledge. So I would like to quote this verse that says, with him are the keys of ghayb. None knows but he. This is in chapter six verse 59. So it's only him that knows what's going to happen in the future or everything that goes on. So is Allah the only one that has divine knowledge, knowledge of the unseen, or can prophets also possess this knowledge? The Qur'an gives us a message that al-mal ghayb is his realm, Allah's realm, that no one possesses al-mal ghayb. This is something that only Allah possesses, innately. No one has the ability to know the unseen and have knowledge of the unseen other than him. Say that no one in the skies and in the earth has knowledge of the unseen, except Allah. And he has the keys to the unseen. No one knows it except him. Say that the knowledge of the unseen or the unseen is only for Allah. However, these verses, what they're trying to mean is that the only one that could reach the knowledge of the unseen is Allah, innately, without the help of anyone, independently. The only one can have the knowledge of the unseen independently and without assistance, without the help of anyone is Allah. This doesn't negate the fact that others could have al-mal ghayb, but from Allah SWT. But they conflict each other. Here they're saying no one has. We'll see other verses that says some people do have al-mal ghayb, but by assistance from Allah SWT, that Allah has given them. However, Allah chooses some people and He exposes them to the unseen. Same as in intercession, you can say. Entrecision is for Allah SWT, yet He allows some people to have intercession. Same exact philosophy. Al-mal ghayb is only for Allah, yet He gives some of this knowledge to some people who feel they are worthy. This verse is very clear. He makes an exception. He is the knower of the unseen, and He will not give His knowledge to others. No one accepts. Except who He has accepted from the messengers. Some people, He will give them that knowledge. This means that Allah SWT, He is the possessor of al-mal ghayb. No doubt about it. No one competes with Him. No one competes with Him. He is the possessor of al-mal ghayb, and if some prophets they have al-mal ghayb, it's from Him because He poured onto them some of that knowledge. I would like to mention something you just mentioned. Only except those that He chosen from His messengers? So not all messengers or all messengers? No. It doesn't say all messengers. This is except some of His prophets. It doesn't mean all of His prophets. Some of His prophets. Some of His messengers. Of course, it means a messenger, but it doesn't necessarily mean a prophet. An Imam could be considered a messenger, not a prophet in the sense that we know. Just like when you send a messenger. Just like Muslim Ibn Aqid was the messenger of Imam Hussain al-Islam. Don't we call him a messenger? So this title of messenger, it doesn't necessarily mean a prophet. It could be others as well. And we shall see later on. There are some people other than prophets also have the ability of the unseen to know the unseen. Now I want to give a couple of examples of how Allah SWT gives knowledge of the unseen to others. We have various examples. We have lots of examples. For example, Ghulibat al-Rum, Fi Adna al-Arth, Allah SWT tells the prophet that the Romans have been victorious in their battle against the Persian Empire. Fi Adna al-Arth, They will be victorious in the coming years. But this is Allah telling the prophet. Yes, that's what we mean when we say that some prophets have knowledge of the unseen. It's all from Allah. It's not that the prophet is competing with Allah. Allah has knowledge and the prophet has knowledge from a different source. The source of the knowledge of the prophet or the imams is all from Allah SWT. So they're in the same line. They're in the same line. They're not competing. But the thing is we see in the Quran also mentioned with Khidr. Khidr, we don't consider him as a prophet. He's just a pious servant of Allah SWT. But yet he knew unseen knowledge that Moses didn't know. So did Allah tell him how did he get the knowledge? Yes, from Allah. But he's not a prophet. He's not a prophet. You don't have to be a prophet to receive knowledge of the unseen. I'm sorry. In the story of Musa, Allah SWT tells the mother of Musa, Falyam, breastfeed him. And if you fear for him, put him in a box, put him in the river. Don't be afraid. Don't fear for him. We will return him back to you. Allah is giving her knowledge of the of the future. This is knowledge of the unseen. So you don't necessarily have to be a prophet or a messenger to receive knowledge of the unseen from Allah SWT. And Khidr, absolutely, his knowledge was from Allah. The Quran says, Musa, I told him, and to, I want to follow you so that you teach me from what you've been taught. You've been taught by whom? By Allah. History doesn't tell us that Al-Khidr sat in a classroom at a university or he was taught by someone else. He was taught by Allah SWT. Luqman. Luqman, he received wisdom from Allah SWT. Thus, Al-Milghaib, Allah SWT grants it to some people. And that's very, very much possible. And it's very much in line with the Quran. There's no contradiction whatsoever. I would like to mention as well, we human, can we possess Al-Milghaib? I mean, from the narrations that we receive, what's going to happen in the future and, you know, prior to the appearance of the Imam, this is going to happen. Yes. And some stuff did happen. So are we considered also people that who? Yes, to some degree. Na'am, to some degree, the prophets, the Imams, who have been, of course, we have to prove this, which is the next step, who have been given some knowledge of, then this is a controversial topic. Have the Imams been given all knowledge of Al-Milghaib or some knowledge of Al-Milghaib? This is a controversial topic. The Imams told to other companions from the knowledge that they were taught. So yes, some humans who are not even infallible can have Al-Milghaib, not innately, not independently, but from the possessor of Al-Milghaib. Insha'Allah. We'll continue this question after the break, Sayyidina, if you will. Absolutely. So, respect to the viewers. Do stay tuned after the break because, insha'Allah, we're going to provide some precise examples from the Quran that prove the prophets and the Imams possess Al-Milghaib. So, that's after the break. Stay tuned. Welcome back. Hope you enjoyed those live footages from inside the Holy Shrine of Imam Al-Hussain, alaihi s-salam. Once again, it is actually a blessing to view such footages from inside the holiest place on this planet, the Holy Shrine of Imam Hussain, alaihi s-salam. So, do take that opportunity to send your blessings, your salutations, and your salams upon our master Imam Hussain, alaihi s-salam. But back to the discussion with my dear guest, Sayyid Hussain Qazweeni. Before the break, we talked about knowledge of the unseen and how Allah alone has knowledge but yet bestows his knowledge upon his apostles and messengers. Welcome back. How are you, Sayyidina? Thank you. Thank you very much for joining us. So, we can conclude from the first part of the episode that it's safe to say that Allah has absolute knowledge of the unseen, but yet he has given that knowledge to some of his prophets or to his prophets. Right. So, it's confusing. What's the difference between Allah and the prophets now? If they both have knowledge? The difference, we can mention several differences, but I'll mention two. One of the main differences is that Allah has knowledge of the unseen independently, innately, from his own nature. He doesn't need the help and assistance of others while the prophets, if we agree that all prophets had علم الغيب, they are in need of Allah's assistance. They are in need of Him. This is a crucial point that Allah has علم الغيب from Him, from Himself. He doesn't need anyone's assistance independently while the prophets, they have knowledge of the unseen independently. This is a big, big difference. And this doesn't just, this is not just restricted to علم الغيب. Several qualities, they're natural to Allah's upon us, but Allah bestows it upon others as well. So, Allah has these qualities independently while prophets, imams or others, they have those qualities too, but dependently, depending on Him. For example, we mentioned some of these examples before, death and taking away life. This is a quality that Allah has independently. Allah has that capability of taking people's lives. However, Allah can give this ability to others. But for that, He didn't say that I am the only one that takes lives. He just said, but in here, it says only Allah has absolute knowledge. That's fine. He has absolute knowledge independently. He's the only one that does not need assistance. He doesn't need a source. Allah's knowledge is innate. The prophets knowledge has a source. He needs to have a source. Allah doesn't need to have a source. So, this is what Allah is trying to say, is that the difference between me and you is that I possess all the knowledge and I don't need assistance, but the knowledge that you have, it's from me. I give it to you. It's a big difference. Huge difference. Same thing goes for recording people's actions. Allah says, I record and another verse says my angels record. Allah has given them that ability. So, we could say this is one of the primary differences is that Allah, His knowledge is independent while their knowledge is dependent. This is one. Two, another big difference. Of course, this is a bit controversial, but my understanding of the verses and of the Quran is that Allah's knowledge of the unseen is unconditional. Unconditional. Which means? Full knowledge, not restricted. While the knowledge of the messengers is limited. They only know that which Allah gives them. Only that which Allah gives them. They don't have knowledge of everything. They have knowledge of the unseen, but not of everything. That is why the Quran says, They ask you about the day of judgment? Say that. They ask who? Rasulullah. When they ask you about the day of judgment, tell them that only Allah has knowledge of the day of judgment. So, the Prophet, Prophets, Imams, others who have knowledge of the unseen. It doesn't mean that their knowledge is unconditional. It's as vast as the knowledge of Allah. Allah's knowledge of the unseen is unconditional. He knows every single thing. While Prophets and Imams, they have knowledge according to what Allah has given them. It doesn't necessarily mean that they know everything. So, this is a difference. Allah's knowledge is not limited while the knowledge of the Prophets is limited. Limited according to what Allah has given them. There is a very big difference. How do you think the knowledge is transmitted through revelations, through dreams, through various ways? It could be through revelations. It could be through inspiration, revelation, it could be through inspiration. Allah puts that knowledge in his heart. It could be through dreams. It could be many ways that Allah gives, communicates knowledge to others, whether they're Prophets or non-Prophets or even animals. Yes. So, good. We put that aside. Good thing that we cleared up the confusion right there. But another confusion arises that revolves around this topic, which is that some people state that Ahl al-Bait possess knowledge or possess this type of knowledge of the unseen. Do we Shia believe in that ideology? And what are the Quranic evidences? We believe that Allah SWT has given knowledge of the unseen to the Ahl al-Bait. Some of our scholars believe that their knowledge is very vast. Others believe that it's not as vast, it's limited. But that goes back to Ghulu because some people state that they have absolute knowledge. First of all, I personally lean towards that the knowledge of the Ahl al-Bait is very vast, but not as vast as the knowledge of Allah SWT. It's very fast. More than the Prophets? No. Yes. To some degrees, more than other Prophets accept Khatab al-Anbiya Muhammad. Their knowledge is not more than Khatab al-Anbiya Muhammad, but their knowledge could be more than some other Prophets. And I'll prove that in a minute. Quranically. All we have is the Quran. We could mention narrations, but I want to stick to the Quran. Yes. Because when we have the Quran, narrations or assertions as I look at them, they're not 100%. It depends. Do you believe in them or not? If you're a father of Ahl al-Bait, you'll believe in them. If you're not a father of Ahl al-Bait, you'll come and question me on their authenticity. So let's stick to the Quran so that even fathers of Ahl al-Bait, they can question the Quran. Traditions are based on the Quran. And they explain the Quran as well. Exactly. So it's a good way of explaining what the Quran says. I will attempt now to prove that the Ahl al-Bait have knowledge of Al-Milgayb. Hissa, how vast is it? That's another story. Let's put this aside. But they have some knowledge of Al-Milgayb. Is it 100%? Is it 90%? Is it 80%? That will require another discussion. But just to prove that they have knowledge. And it's a lot of knowledge. But is it equated to the knowledge of Allah? Or not? That's another story. The verse says that everything, the knowledge of the skies, the earth, what is what? What is dry? Even the seeds, even the seeds, even a leaf of a tree, everything, that knowledge is put in where? In a book. In a book. There's a book. That book is not a physical book. It's a figurative. It's a figurative way. There's no literally book. No. There's something called a book. What's that based on? That assertion. What is it based on? It's not a physical book. Because that book, sometimes it's changed. There are some things that are erased, that are put back in that book. I don't think it's a physical book that it's erased. No, it's something, maybe it's beyond our comprehension. But it's something that has knowledge. Something that is stored. That has knowledge of all these things, which is gheb stored in that book. Let's say if you want to say it's physical, physical. We don't have a problem with that. Whether it's figurative or physical. That's not the point. We have another verse that says, لا يمسهو, لا يمسهو. What? No one touches it. No one touches what? الكتاب. لا يمسهو, الا المطهرون. No one touches it except the purified ones. Who are the purified ones? Who are the purified ones? Refer to our discussion on infallibility. Yes, two days ago. Two days ago, when we talked about the verse, انما يرود الله, يدهب عنكم رئيس أهل البيت ويطاهركم تضرب. So it's the Ahl al-Bayt that are purified. And we've proved this in a previous discussion that the Ahl al-Bayt are purified. لا يمسهو. No one can touch it except the purified ones. And we've proved that the purified ones are the Ahl al-Bayt. Touch it. Physically? Again, this is not physically. Otherwise, anyone can touch the book. Anyone can touch the book. Yeah, we touch the book. Some, they take it literally لا يمسهو الا المطهرون. They try to make a fiqh love it that you cannot touch the book unless you have وضو. This is one meaning. This is one literal meaning. Another meaning, the ta'awil of the verse, is that you cannot touch it with your minds, not with your hands. So you cannot understand it? You cannot understand it لا يمسهو الا المطهرون. You cannot touch it unless you're from the purified ones. That means if you're from the purified ones, you can understand it and have knowledge of it. You have knowledge of it. What did the previous verse say? لا يمسهو الا المطهرون. So everything, it's not a riddle. Everything is in the book. No one can touch the book except the purified ones. Meaning the purified ones, they have knowledge of the book. And since everything is stored in the book, that means the Ahl al-Bayt have everything that is stored in the book, which is the knowledge of the answer. Verses sometimes are confusing or conflicting with each other. Why not be clear? Allah SWT wants people to think. He doesn't want to give everything just one, two, three. That's the whole test. Do they not ponder and think and contemplate over the Qur'an? This is a tadabbar. Looking at the verses and bringing them together to make sense. Now if this seems like a riddle, come with me to the other verse. Okay. Have we agreed? Hopefully it's more convincing. It'll be more convincing. Insha'Allah. Have we agreed that all the knowledge is stored in the book? Yes. Say to them, O Prophet, Ya Rasulullah, say to the Christians and Jews that if you don't believe me, it's enough that I have two witnesses that I'm telling the truth. If you, Christians and Jews, you don't believe me, I have two witnesses. And that's enough from me. Allah has my witness, woman, the one who possesses knowledge of the book. Who possesses knowledge of the book? Doing the deeds of Rasulullah. Who out of all of the Sahaba, if it's not Rasulullah, who out of everyone else, who would have knowledge of the book? Other than Ali Ibn Abi Talib. There's no doubt about it. He's the possessor of the knowledge of the book, Ali Ibn Abi Talib. He has knowledge of the book. Regarding the successor of Suleyman, Prophet Suleyman, Asif Ibn Balkhiyya, Yes. He had knowledge of the book. He had knowledge of some of the book. See, this also proves my point that that book was not a physical book because it was doing the deeds of Suleyman, doing the deeds of Rasulullah. It's not a physical book. It's figurative. It's something that stores all the knowledge. That successor of Suleyman had some of the knowledge. Ali Ibn Abi Talib has all of the knowledge of the book. Is that called an ism-e-na'lam or is that something different? That's part of it. That's part of al-mal-kitaab. That's part of al-mal-kitaab. It's not all. When we say al-mal-kitaab, everything that is stored in that book, he has knowledge of everything that is stored in that book. Any leaf that falls on the ground is in that book. Allah knows it. Wa la habbatin fi l-lulmatil. As-seed in the darkness of the earth. Wa la ratin min wa la yabasin illa fiktaa mubin. Wa l-kifaa bil-lahin. Shaheedan bina wa bina kummaa min. Al-mal-kitaab. Imam Ali possessed knowledge of the book. And the book has knowledge of everything. What does that make al-mal-kitaab? Yes. And if we prove that Ali ibn Abi Talib has knowledge of the unseen, why can't there was other imams? Definitely. Why can't there was other imams? And there were his heirs. Not just in money. Ali ibn Abi Talib did not leave money. He left wisdom and knowledge. It's enough for us to prove that Ali ibn Abi Talib has knowledge of the unseen. It's enough. It's enough. Because the others, they say that no humans can have knowledge of the unseen. The golden chain. The golden. If we prove that Ali ibn Abi Talib did, that's enough. Perfect. Is that convincing? Because they're not convincing at all. It's convincing for us. Hopefully it's convincing for the others as well. But since we did mention that, something else raises when we see in the Quran that states, I do not have knowledge of the unseen. Some prophets say that. What about those prophets? Does it not conflict with our beliefs? As shia, that the prophet and the imams did have this type of knowledge when we do see prophets saying, I don't have knowledge of the unseen? Right. There's a couple of verses in the Quran in which Allah tells the prophet to tell the people that I do not have knowledge of Al-Milgayt. I don't have knowledge of the unseen. Al-Milgayt. I say, I have no knowledge of the unseen. Say to them that I don't have knowledge of the unseen. Say to them that I can't benefit myself nor harm myself. And if I had knowledge of the unseen, I would have done more good things. And bad things would not happen to me if I had knowledge of the unseen. That's Prophet Muhammad? Yes. In another verse. Say to them that I do not have knowledge of the unseen. It's true that Allah swt is telling him, say to them I do not have knowledge of the unseen. However, this doesn't literally mean that Rasulullah swt did not have knowledge of the unseen. Rather, Allah wants Rasulullah to make a point that I do not have, huh, see, let me make this point, that some people thought that being a prophet automatically meant you have to have supernatural powers and knowledge. Tell them no, no, it's not like that. I'm a messenger of Allah. I'm a messenger of Allah. I don't necessarily need to have knowledge of the unseen. I'm a normal person. Rasulullah swt, when he declared himself a prophet, when he told people that I'm a prophet, they told him do this for us, do that for us, bring a rock, bring a this, Moses, we want supernatural powers. Allah is telling him, tell them that I'm not claiming I have supernatural powers. Being a prophet doesn't mean I'm Superman. It means that I'm delivering a message to you from Allah swt. That's all that it means. Tell them that I don't necessarily need to have knowledge of the unseen, even though he does, even though he does. So what's the purpose of saying it? It means that you should believe in me even if I don't have knowledge of the unseen. Because I'm telling the truth, I'm a prophet. I'm a prophet, I'm delivering your message. Even if I don't have knowledge of the unseen, it doesn't mean that I'm not a prophet. Yes. I'm still a prophet. Yeah. Even though Rasulullah didn't have knowledge of the unseen. This is one. Two, or it could mean that tell them you don't have al-mal-ghaib independently. You're not competing with Allah that Allah has al-mal-ghaib and you also have al-mal-ghaib. Tell them that anything that you have, it's from Allah. Yes. Proof of that, proof of this analysis. Is that Rasulullah? Sometimes you would tell them about the future. So how could he say, and sometimes he would tell them about the future. This means that when he would tell them about the future, he was telling them about the future from Allah, saying that my source is Allah. Otherwise, independently, I don't have knowledge of the future. I don't have knowledge of that too. So these verses are trying to say, tell them Ya Rasulullah, that you do not have independent knowledge. Of the unseen. Whatever you have, it's from us. That's the point. This is how I understand these verses. And it's somewhat convincing because I mean, what Allah swt is destined to happen, it happens but we do see that the prophet, as you mentioned, wants people to follow him. You know, either he does or does not have absolute knowledge of the unseen. So either when he says, I have no knowledge of the unseen, either I don't have absolute knowledge of the unseen, of everything, unconditional knowledge, or that I don't have independent knowledge. If we can briefly, I think we have a minute or two to talk about, we have one minute left. Briefly, if Ahl al-Bait do have divine knowledge, and we just prove him that, they do not understand it except the purified, did they know about their deaths? When the majority of them were poisoned and killed. I mean, how do you believe that the Ahl al-Bait knew about their fate? They knew about their deaths. However, why didn't they do anything about it? Is because Allah swt, it's true that Allah has given them knowledge, but they had to act according to their apparent knowledge. Not their inner knowledge. You know, sometimes when you have a friend, you know this person's a hypocrite deep down inside, but you don't want to tell him in his face. So you act normal, you act like he's your friend. Even though deep down inside, you know that he's a hypocrite. You don't judge him based upon his hypocrisy. You judge him based upon his friendship. You do that. You don't act upon what's real. You act upon what's apparent. Ahl al-Bait, this is how they were even the prophet. Some, the prophet, he knew some people were hypocrites. Yet he didn't treat them as hypocrites. But isn't that walking towards suicide? When, when you, sorry, isn't that suicide because you're walking into death? No, no. It's, it's acting according to the commands of Allah Azawajah. Allah swt tells them that do not make use of your inner knowledge, of the knowledge that you have. Live with the people, live with the people, apparently. Live with the people, apparently. When Imam Ali, peace be upon him, went inside the Masjid, Masjid al-Kufa. He woke him up for Salah, not as his killer. But as, you know, apparently he was there for what? He was there to pray. So he woke him up as a person who was there to pray. Because if the Imams wanted to act on their inner knowledge, on their deep knowledge, then things would have been different. Things would have been completely different. So they acted, you know, on their apparent knowledge. Hopefully the evidences you provided are convincing to everyone. Alhamdulillah, they are convincing because if we don't take traditions, we have to take the Quran, which is a hundred percent. So thank you very much for joining us tonight, Sayyidina. May Allah Subhanahu Wa Ta'ala reward you for your dedication to Ahlul Bayt, A.S. Respect the viewers. Thank you very much for tuning in. May Allah Subhanahu Wa Ta'ala bestow upon us. Not absolute divine knowledge, but at least the understanding of Ahlul Bayt, A.S. So stay tuned for the upcoming episodes. Wassalamu Alaikum Wa Rahmatullahi Wa Barakatuh. Aleykum Wa Salam Wa Rahmatullahi Wa Barakatuh.