This search for the truth has also made another point clear. In some Islamic decisions like Fataawa QaziKhan etc, it is recorded that a person, who gives the names of Allah and His Prophet صلى الله عليه وسلم as witnesses to a marriage contract, or says that the souls of spiritual guides are present and omniscient, or says that the angels possess the knowledge of the unseen or says ‘I possess the knowledge of the unseen’ is a disbeliever. It implies a declaration of disbelief on account of his personal knowledge, although in these statements there are many possibilities of Islamic interpretation. Here it is not clearly stated that the knowledge of the unseen is definite and the term knowledge is used in good faith. If we go into further possibilities, there will be 42 rather than 21 possibilities. Many of these will be out of the range of disbelief, because assertions of the knowledge of the unseen in good faitry is not disbelief. Baher-ur-Raalq and Durr-E-Mukhtar state as under:
“It is learnt from their issues here trlat one who regards something which Allah has condemned as Haraam being Halaal following his wishful thinking, he will not be condemned as Kafir. He will be condemned as Kafir if he resolutely believes in a Haraam as being Halal, and likewise. What Oartabi has mentioned in the Sharah of Muslim that having wishful thought regarding the Unseen such as the thoughts of the star-gazers and palm-readers regarding the occurrence of things in the future through daily practice which is a correct thought. Claiming to possess the knowledge of the Unseen, apparently such a claim of having ideas of Ghaib is Haraam but not Kufr as against the claim of the knowledge of the Ghaib.