A true Wali will not make predictions

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, it is true that a true Wali will not make predictions. This was not the practice of the blessed companions of our beloved Prophet ﷺ. They never claimed knowledge of the unseen. Rather that was the way of pagan priests and charlatans.

Explanation

عَنْ صَفِيَّةَ، عَنْ بَعْضِ أَزْوَاجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: مَنْ أَتَى عَرَّافًا فَسَأَلَهُ عَنْ شَيْءٍ، لَمْ تُقْبَلْ لَهُ صَلَاةٌ أَرْبَعِينَ لَيْلَةً

(Sayidah) Safiyah (May Allah Most High be pleased with her) reported from a wife of Allah’s Apostle ﷺ that Allah’s Apostle ﷺ said: He who visits a clairvoyant (Arraf) and asks him about anything, his prayers will not be accepted for forty nights. (Muslim, 2230 – 125).

The Mubarak Hadith above prohibits visiting people who predict the future. Therefore, it is certainly prohibited to behave like such people. So, a true Wali will not make predictions or give any impression that he has knowledge of the unseen (Ilm al-Ghayb).

Way of the Kuhan

وأمّا الكهّان فهم قوم يَزعمون أنهَّم يعلمون الغيب بأمورٍ تُلقَى في نفوسهم وقد أكذب الشّرع من ادّعى علم الغَيب ونهى عن تصديقهم. (المُعْلم بفوائد مسلم)

As for the soothsayers, they are people who claim that they know the unseen through means that are cast into their souls. The Shariah has declared those who claim to know the unseen to be liars and has prohibited believing them. (Imam Abu Abdillah al-Maziri 536H, al-Mu’lim).

The Nass (text) above makes it clear that claiming knowledge of the unseen is the way of Kuhan (soothsayers). As is the claim, they have special spiritual gifts that give them this knowledge. Thus, a Wali will not make such claims. Rather Muslims believe knowledge of the unseen is given to Prophets alone.

A Wali is different

Some people will argue that scholars condemning claims of knowledge of the unseen is not applicable to Awliyaa. As they have a different means to knowing the Ghayb. This claim is absolutely flawed since scholars repeatedly limited knowledge of the unseen to Prophets. And they condemned all other means to Ilm al-Ghayb.

وفيها أيضا دليل على إبطال الكهانة والتنجيم وسائر الوجوه التي يدعي أهلها الاطلاع على الغيب لأنهم ليسوا من الرسل. (التسهيل لعلوم التنزيل)

It also contains evidence that soothsaying, astrology, and all other forms people use to claim knowledge of the unseen are invalid. Since they are not Messengers. (Imam Ibn Juzay al-Kalbi 741H, al-Tasheel li Uloom al-Tanzeel).

كما نقله البغوي والقاضي عياض وغيرهما ولا اتباع من ادعى الإلهام فيما يخبر به عن إلهاماته بعد النبي صلى الله عليه وسلم. (اتحاف السادة المتقين بشرح إحياء علوم الدين)

As reported by al-Baghawi, Qadi Iyad, and others: There is no following of those who claim Ilham in what they say about their Ilham after the Prophet ﷺ. (Imam Murtada al-Zabidi 1295H, Ithaaf al-Saadah).

We do not know the Awliyaa

It is important to note that we do not know who the Awliyaa are. Except for those people named by Allah (Most High) or his Messenger. Therefore, we cannot claim that a particular person is a Wali. Rather we will judge people according to their outward actions.

A person who is claiming knowledge of the unseen or making predictions regarding future events is contradicting the Islamic teaching. Since that is limited to Prophets. Therefore, a Wali will not make such predictions. It is profoundly nonsensical to claim a person doing such a thing is a Wali. Rather he is behaving like the Kuhan.

وقد أكذب الشرع من ادعى علم الغيب. (إِكمَالُ المُعْلِمِ بفَوَائِدِ مُسْلِم)

Whoever claims knowledge of the unseen has rejected the Sharia. (Qadi Iyaad, Sharh Muslim Vol. 7, p153).

ثُمَّ ادَّعَى الْغَيْبَ بِقَوْلِهِ: إِنِّي لَأَعْلَمُ، وَمَنِ ادَّعَى عِلْمَ الْغَيْبِ فَقَدْ كَفَرَ. (مرقاة المفاتيح شرح مشكاة المصابيح)

Then he claimed knowledge of the unseen by saying: “Indeed, I know.” And whoever claims knowledge of the unseen has disbelieved. (Imam Ali al-Qari 1014H, Mirqaat al-Mafateeh).

وَمَنْ ادَّعَى الْغَيْبَ لِنَفْسِهِ يَكْفُرْ حَتَّى يُؤْمَرَ بِتَجْدِيدِ النِّكَاحِ. (مجمع الأنهر في شرح ملتقى الأبحر).

Whoever claims knowledge of the unseen for himself has become Kafir (a disbeliever). Such that he is commanded to renew his Nikah (marriage contract). (Majma al-Anhur).

فَأَمَّا مَنْ ادَّعَى عِلْمَ الْكَسْبِ فِي مُسْتَقْبَلِ الْعُمْرِ فَهُوَ كَافِرٌ، أَوْ أَخْبَرَ عَنْ الْكَوَائِنِ الْجُمَلِيَّةِ أَوْ الْمُفَصَّلَةِ فِيمَا يَكُونُ قَبْلَ أَنْ يَكُونَ، فَلَا رِيبَةَ فِي كُفْرِهِ أَيْضًا. (أحكام القرآن)

As for the one who claims knowledge of future acquisitions, he is a disbeliever. Or he who speaks about general or detailed events before they occur, there is no doubt about his disbelief as well. (Al-Qadi Abu Bakr bin al-Arabi 543H, Ahkam al-Quran).

Using means

The Nusoos (texts) above strongly condemn the claim to knowledge of the unseen. Calling such people Kafir. However, this ruling does not apply when a person clearly connects his prediction to a recognised means. That means could be something physical or scientific. Alternatively, it could be a dream.   

Imam al-Qurtubi clarified this issue of using means. That is despite his strong condemnation against the one who claims knowledge of the unseen without means. And declaring such behavior Kufr.

وَكَذَلِكَ مَنْ قَالَ: إِنَّهُ يَعْلَمُ مَا فِي الرَّحِمِ فَهُوَ كَافِرٌ، فَإِنْ لَمْ يَجْزِمْ وَقَالَ: إِنَّ النَّوْءَ يُنْزِلُ اللَّهُ بِهِ الْمَاءَ عَادَةً، وَأَنَّهُ سَبَبُ الْمَاءِ عَادَةً، وَأَنَّهُ سَبَبُ الْمَاءِ عَلَى مَا قَدَّرَهُ وَسَبَقَ فِي عِلْمِهِ لَمْ يَكْفُرْ. (تفسير القرطبي)

Likewise, whoever says: He knows what is in the womb, is a disbeliever. But if he is not definitive and says: Allah usually sends down water with the star, or that it is a natural cause of water, and that it is the cause of water according to what He has decreed and what is present in His knowledge, then he is not a disbeliever. (Imam Abu Abdillah al-Qurtubi 671H, al-Jami Li Ahkam al-Quran).

Invalid means

As we have seen from the discussion above, a true Wali will not make predictions that dictate Ilm al-Ghayb (knowledge of the unseen). If he does make a prediction, then it will be based on a valid means. Be that physical or spiritual means. However, it must be a means countenanced by Shariah.

The following texts condemn the use of name calculations to make predictions. This is a method which is common in some Muslim communities. They approach a Shaykh or Pir, and he ask for one’s name and mother’s name. Thereafter, he makes some kind of calculation and starts to speak about the Ghayb. This is Haram (prohibited).

ومِنْ الْمُحَرَّمِ حِسَابُ اسْمِ الشَّخْصِ وَاسْمِ أُمِّهِ. (كشاف القناع عن متن الإقناع)

And from the Prohibited is calculating using the name of a person and his mother’s name. (Imam al-Bahuti 968H, Kahf al-Qinaa).

وَحِسَابِ اسْمِ الشَخْصِ وَاسْمُ أُمِّه بِالجُمَّلِ وَأَنَّ طَالِعَهُ كَذَا وَنَجْمُهُ كَذَا، وَالْحُكمُ عَلَى ذَلِكَ بِفَقْرٍ أَوْ غِنَى. (غاية المنتهى في جمع الإقناع والمنتهى)

Calculating using the name of a person and his mother’s name with sentences. Or he read him as such and such. Or his star is such and such. Then based upon that he predicts his poverty or wealth.  (Imam Mar’i bin Yusuf al-Hanbali 1033H, Ghayatu al-Muntaha).

Quran and Sunnah 

Th above Nusoos explain that using spiritual means to speak about the unseen is only permitted if the Shariah accepts it. As for a Pir or Shaykh making calculations based upon a person’s name this is not only prohibited but even studying it is Haram. A true Wali will not make predictions based upon such dishonest methods. Rather a Wali will always connect predictions back to Quran and Sunnah.

فَمَنِ ادَّعَى عِلْمَ شَيْءٍ مِنْهَا غَيْرَ مُسْنَدَةٍ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ كَاذِبًا فِي دَعْوَاهُ. (فتح الباري شرح صحيح البخاري)

Whoever claims to know anything of it without attributing it to the Messenger of Allah ﷺ is lying in his claim. (Imam Ahmad bin Ali Ibn Hajr al-Asqalani 852H, Fath al-Bari).

فَمن ادّعى علم مَا أخبر الله وَرَسُوله، وَأَن الله مُنْفَرد بِعِلْمِهِ فقد كذب الله وَرَسُوله، وَذَلِكَ كفر من قَائِله. (عمدة القاري شرح صحيح البخاري)

Whoever claims to know what Allah and His Messenger have informed us of, and that Allah is the only One with knowledge of it, has lied about Allah and His Messenger. And that is disbelief (Kufr) on the part of the one who says it. (Imam Badr al-Deen al-Ayni 855H, Umdatu al-Qari).

Present it as Dhann

Even when a person uses a valid spiritual means to speak about the future it must be presented as Dhann (speculation) not fact (Ilm). Since Allah (Most High) has restricted Ilm al-Ghayb to Prophets. A Wali may have Dhann. Therefore, a true Wali will not make predictions which give the impression that he has knowledge of the unseen.

فتحصّل: أنّ إطلاع النبي على الغيب قطعي، وغيره ظني. (البحر المديد في تفسير القرآن المجيد)

Thus, it is concluded that the Prophet’s knowledge of the unseen is definitive. And others have conjecture. (Imam Ibn Ajibah 1224H, al-Bahr al-Madid).

Trying to show Wilayah

Since the Wali has Dhann and not Ilm, it should be easy for people to say he is mistaken when his prediction is incorrect. There is no need to make absurd excuses. Or interpret his words. Unfortunately, people are not willing to do this since they are often trying to prove to others that their Shaykh is a Wali. Or the Shaykh claims that for himself. Despite this being impermissible.

ولا يجوز للولي أن يدعي خرق العادة مع التحدي إذ لو ادعاه الولي لكفر من ساعته فبان الفرق بين المعجزة والكرامة وقد يظهر على يد الولي أمر خارق للعادة من غير دعواه. (لباب التأويل في معاني التنزيل)

The Wali is not permitted to claim a miracle accompanied by a challenge. If the Wali claimed it, then he would immediately become a Kafir. Thus, the difference between a prophetic miracle and a Karamah becomes clear. A Karamah may occur at the hands of a Wali without him making a claim. (Imam Ala al-Deen al-Khazin 741H, Lubab al-Taweel).

ولا يجوز للولي أن يدّعي خرقاً للعادة مع التحدّي إذ لو ادعاه الولي لكفر من ساعته فبان الفرق بين المعجزة والكرامة. (السراج المنير)

The Wali is not permitted to claim a miracle accompanied by a challenge. If the Wali claimed it, then he would immediately become a Kafir. Thus, the difference between a miracle and a Karamah becomes clear. (Imam Shams al-Deen al-Shirbini 977H, al-Siraj al-Munir).

Consistently accurate 

If a Shaykh is using acceptable means, like dreams, and is consistently accurate in his predictions, even then it will not be used for religious guidance or truths. Rather that is only taken from Quran and Sunnah. And we will be obliged to question him regarding his practice of constantly releasing this information to the public.   

وَلَا يُقَالُ: إِنَّ الظَّنَّ أَيْضًا مُعْتَبَرٌ شَرْعًا فِي الْأَحْكَامِ الشَّرْعِيَّةِ؛ كَالْمُسْتَفَادِ مِنْ أَخْبَارِ الْآحَادِ وَالْقِيَاسِ وَغَيْرِهِمَا، وَمَا نَحْنُ فِيهِ إِنْ سُلِّمَ أَنَّهُ لَا يُفِيدُ عِلْمًا مَعَ الِاطِّرَادِ وَالْمُطَابَقَةِ؛ فَإِنَّهُ يُفِيدُ ظَنًّا، فَيَكُونُ مُعْتَبَرًا. لِأَنَّا نَقُولُ: مَا كَانَ مِنَ الظُّنُونِ مُعْتَبَرًا شَرْعًا؛ فَلِاسْتِنَادِهِ إِلَى أصل شرعي حَسْبَمَا تَقَدَّمَ فِي مَوْضِعِهِ مِنْ هَذَا الْكِتَابِ، وَمَا نَحْنُ فِيهِ لَمْ يَسْتَنِدْ إِلَى أَصْلٍ قَطْعِيٍّ وَلَا ظَنِّيٍّ، هَذَا وَإِنْ كَانَ النَّبِيُّ –صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ– ثَبَتَ ذَلِكَ بِالنِّسْبَةِ إِلَيْهِ؛ فَلَا يَثْبُتُ بِالنِّسْبَةِ إِلَيْنَا لِفَقْدِ الشَّرْطِ وَهُوَ الْعِصْمَةُ، وَإِذَا امْتَنَعَ الشَّرْطُ امْتَنَعَ الْمَشْرُوطُ باتفاق العقلاء. (الموافقات في أصول الفقه)

It cannot be said that conjecture is also considered in Islamic law for Shariah rulings.As is done with singular narrations, analogy, and other such sources. Regarding what we are discussing, even if we accept that it does not provide knowledge despite its consistency and alignment, it does provide conjecture (Dhann), and thus it is considered.

Since we say: Whatever is considered Dhann (conjecture) is considered in the Shariah due to its being based on a Shariah source. As was mentioned previously in this book. What we are discussing is not based on a Qati (definitive) or Dhani source. Thus, even though this has been established with respect to the Prophet ﷺ, it is not established for us. That being due to the absence of the condition, which is infallibility. When the condition is missing, then the thing conditioned is not established, by the consensus of rational people. (Imam al-Shatibi 790H, al-Muwafaqaat).

Money and following through predictions

Since a true Wali will not make predictions regarding the future. We may question those who do make such predictions. Imam Abu al-Abbas al-Qurtubi mentions the prohibition of using such claims of Ilm al-Ghayb to make money. However, some people may not be interested in using it for money. Rather they use such means to gain a following and thus power and influence.

كما قال تعالى: عَالِمُالغَيبِفَلايُظهِرُعَلَىغَيبِهِأَحَدًاإِلَّامَنِارتَضَىمِنرَسُولٍ. فمَنِ ادعَى عِلمَ شيء من هذه الأمور، كان في دعواه كاذبًا، إلا أن يُسنِدَ ذلك إلى رسولٍ بطريقٍ تُفيدُ العِلمَ القطعيَّ؛ ووجودُ ذلك متعذِّر بل ممتنعٌ.

وأما ظنُّ الغيب فلم يتعرَّض شيءٌ من الشرع لنفيِهِ ولا لإثباته؛ فقد يجوزُ أن يَظُنَّ المنجِّمُ – أو صاحبُ خَطِّ الرَّملِ، أو نحو هذا – شيئًا مما يقعُ في المستقبل، فَيَقَعَ على ما ظنّه؛ فيكونُ ذلك ظنًّا صادقًا، إذا كان عن مُوجِبٍ عاديٍّ يقتضي ذلك الظَّنَّ، وليس بِعِلمٍ، فيفهم هذا منه؛ فإنَّه موضعٌ غَلِطَ بسببه رجال، وأُكِلَت به أموال، ثم اعلم أنّ أَخذَ الأجرةِ والجُعلِ على ادِّعَاءِ عِلمِ الغيبِ أو ظَنِّهِ لا يجوزُ بالإجماع؛ على ما حكاه أبو عُمَرَ بنُ عبدِ البَرِّ. (المفهم لما أشكل من تلخيص كتاب مسلم)

As He Most High said: The knower of the unseen, He does not make the unseen apparent to anyone. Except whom he is pleased with from the Messengers. So, whoever claims to know any of these matters is lying in his claim. Unless he attributes it to a Messenger in a way that provides definitive knowledge. And the existence of that is impossible, rather prevented.

As for speculating regarding the unseen, the Sharia has not negated it nor affirmed it. It is possible for an astrologer, one who draws lines in the sand or the like of them to speculate regarding something in the future and it occurs in accordance with his speculation. Therefore, it was speculation confirmed if it was on the basis of conventional cause dictating it. However, it is not knowledge. This must be understood regarding it.

Indeed, this is an area in which many people have erred, and much wealth has been usurped as a result of it. Know that taking money and contributions upon a claim of knowledge of the unseen or speculation regarding it, is not permitted by consensus (Ijma). This is according to what was narrated by Abu Amr Ibn Abd al-Barr. (Imam Abu al-Abbas al-Qurtubi 656H, al-Mufhim).

They predict the five too

Unfortunately, many Muslims are so ignorant and misguided that charlatans are rife in their communities. They have no comprehension of the fact that a Wali will not make predictions and claim knowledge of the unseen. Due to the prevailing ignorance, these charlatans go so far as to speak about knowledge that is restricted to Allah (Most High).

وعن النبي صلى الله عليه وسلّم ” مفاتح الغيب خمس ” وتلا هذه الآية. وعن ابن عباس رضي الله عنهما : من ادّعى علم هذه الخمسة فقد كذب. (تفسير النسفى)

From the Prophet ﷺ: The keys of the unseen are five. And he recited this verse. From Ibn Abbas (May Allah be pleased with them): Whoever claims knowledge of these five has lied. (Imam Abu al-Barakaat al-Nasafi 710H, Tafseer al-Nasafi). 

One of the five matters that people do not have knowledge of is that which is in the womb. This fact is so well established that it is mentioned in passing when discussing legal rulings.

ولا يعلم ما في الرحم إلا الله تعالى. (المبسوط)

None knows what is in the womb except Allah (Most High). (Imam Muhammad bin Ahmad al-Sarakhsi 483H, Mabsoot).

Conclusion

A true Wali will not make predictions regarding the future. Since such practices are not permissible in Islam. When accompanied by a claim of knowing the unseen (Ilm al-Ghayb) then they also run the risk of being Kufr.

ادَّعَى عِلْمَ الْغَيْبِ بِنَفْسِهِ يَكْفُرُ اهـ وَتَمَامُ تَحْقِيقِ هَذَا الْمَقَامِ يُطْلَبُ مِنْ رِسَالَتِنَا سَلِّ الْحُسَامِ الْهِنْدِيِّ. (رد المحتار على الدر المختار)

He who claims that he knows the unseen is an unbeliever (end quote). The full discussion on this matter is sought in our treatise, Sall al-Husam al-Hindi. (Imam Muhammad Ameen Ibn Abideen 1252H, Radd al-Muhtar).

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (20.12.25)