A Wali has Dhann not Ilm al-Ghayb

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

A Wali has Dhann. He does not have Ilm al-Ghayb. Meaning he does not have definitive knowledge of the unseen. Rather he may speculate something regarding the unseen and then that may be true or false. Whereas a Prophet is given knowledge of the unseen (Ilm al-Ghayb). Meaning, it is definitely true and cannot be false. This is one of many differences between a Wali and a Prophet. It is very dangerous to conflate or blur the lines between a Prophet and a Wali.

Explanation

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ

They said, “There is not but our worldly life; we die and we live, and nothing destroys us except time.” They have no knowledge of that. They are only conjecturing. (Surah al-Jaathiyah, 24).

There are so many verses of the Holy Quran where Allah (Most High) rebukes Kufar (disbelievers) for claiming knowledge of the unseen (Ilm al-Ghayb) or speaking about it without authority. Therefore, a Muslim must never do so. We do not attribute Ilm al-Ghayb to other than Prophets (peace be upon them). As for Awliyaa they have Dhann (conjecture). They do not have Ilm al-Ghayb.

Meaning Awliyaa are not given definitive knowledge regarding the unseen. They are like everyone else. So, if they speak about the unseen, it must be clearly based upon Quran and Sunnah. If they see a dream, then that may be a true dream or a false dream. Thus, nobody can treat it as fact.

Nor can Awliyaa speak about the unseen without clarifying where it is coming from. This is a clear distinction between a Wali and a Prophet. Since a Wali has Dhann. He does not have Ilm al-Ghayb. Dhann is speculation and conjecture, not fact. Whereas a Prophet is given Ilm al-Ghayb. Which is factual and cannot be wrong or false.

The Quranic verse above, condemns the disbelievers (Kufar) for speaking about the unseen without evidence. Then it negates from them Ilm al-Ghayb. It is due to verses like the above, that leading authorities within Sunni Islam strongly rebuked people claiming Ilm al-Ghayb.

Claiming Ilm al-Ghayb is Kufr

قالت عائشة: من قال إن أحدا يعلم الغيب إلا الله فقد كذب، وأعظم الفرية على الله (تفسير الطبري)

(Sayidah) Aishah (May Allah Most High be pleased with her) said: Whoever says that someone besides Allah (Most High) knows the unseen has lied and invented a great falsehood against Allah (Most High). (Imam al-Tabari 310H, Tafseer al-Tabari Vol. 20, p160).

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

Whoever claims knowledge of the unseen has rejected the Sharia. (Qadi Iyaad 544H, Sharh Muslim Vol. 7, p153).

وقد يخرج بالعوام تعظيم المتزهدين إِلَى قبول دعاويهم وإن خرقوا الشريعة وخرجوا عَنْ حدودها فترى المتنمس يَقُول للعامي أنت فعلت بالأمس كذا وسيجري عليك كذا فيصدقه ويقول هَذَا يتكلم عَلَى الخاطر ولا يعلم أن ادعاء الغيب كفر. (تلبيس إبليس)

The common people may be led to venerate ascetics and accept their claims even if they violate the Shariah and go beyond its limits. You see a charlatan saying to a common person, “You did such-and-such yesterday and such-and-such will happen to you,” and he believes him. Then says, “He is speaking about secrets.” He does not know that claiming knowledge of the unseen is Kufr (disbelief). (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbis Iblis).

يَقع فِيهَا مَا هُوَ أعظم من ذَلِك وَهُوَ الشّرك الْأَكْبَر وَذَلِكَ بالغلو فِي رَسُول الله صلى الله عَلَيْهِ وَسلم أَو غَيره من الْأَوْلِيَاء ودعائه والاستغاثة بِهِ وَطَلَبه المدد واعتقاد أَنه يعلم الْغَيْب وَنَحْو ذَلِك م الْأُمُور الكفرية الَّتِي يتعاطاها الْكثير من النَّاس حِين احتفالهم بمولد النَّبِي صلى الله عَلَيْهِ وَسلم وَغَيره مِمَّن يسمونهم بالأولياء. (الباعث على إنكار البدع والحوادث)

Something worse than that occurs, and it is major Shirk. Which is exaggeration regarding the Messenger of Allah ﷺ or Awliyaa. Supplicating to him, seeking aid, asking for help, believing that he knows the unseen, and other such Kufr matters. They engage them when they celebrate the birth of the Prophet ﷺ or others they call Awliyaa. (Imam Abu Shamah 665H, al-Baith).  

قَالَ آخَرُ أَنَا آخُذُ عَنْ قَلْبِي عَنْ رَبِّي وَكُلُّ ذَلِكَ كُفْرٌ بِاتِّفَاقِ أَهْلِ الشَّرَائِع. (فتح الباري شرح صحيح البخاري)

Another said: I take it from my heart, from my Lord. All of that is Kufr. According to the consensus of the people of the Shariah. (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari Sharh Sahih al-Bukhari).

In the Nusoos (texts) above, great scholars of Ahl al-Sunnah have said that claiming knowledge of the unseen is Kufr. This should cause people who do make such claims regarding scholars and Pirs to desist immediately. Obviously, these statements are not applicable to Ilm al-Ghayb for the Prophets. Since all these scholars believe our beloved Prophet ﷺ had knowledge of the unseen. Rather it is applicable to Awliyah. They do not have Ilm al-Ghayb.

Awliyaa have Dhann

We can see from the above that it is well established that Awliyaa of this Ummah do not have Ilm al-Ghayb, and making such claims jeopardises faith. But what do we say if a Pir or scholar predicts the future and it is true? Firstly, we will rebuke them for making such predictions. Since it is wrong for them to behave like that.

Secondly, we will say it was not knowledge of the unseen. Rather it was Dhann (conjecture). Meaning we had to wait to see whether the prediction became a reality or not. We could not confirm it prior to its occurrence. When it occurred, we could say it was correct.

As opposed to Prophets (peace be upon them). We confirm their predictions immediately. We do not need to see them take place. For example, all Muslims believe without doubt that Sayidina Isa (Jesus, peace be upon him) will return. We do not need to see it to believe it.

نقول: الحاصل لهم ظن لَا علم. (تفسير ابن عرفة)

We say, in conclusion they (the Awliyaa) have conjecture (Dhann) and do not have knowledge (Ilm). (Imam Abu Abdillah Ibn Arafah, Tafseer Ibn Arafah).

وَمَا ذَكَرَهُ بَعْضُ الْأَوْلِيَاءِ مِنْ بَابِ الْكَرَامَةِ بِأَخْبَارِ بَعْضِ الْجُزْئِيَّاتِ مِنْ مَضْمُونِ كُلِّيَّاتِ الْآيَةِ، فَلَعَلَّهُ بِطَرِيقِ الْمُكَاشَفَةِ أَوِ الْإِلْهَامِ أَوِ الْمَنَامِ الَّتِي هِيَ ظَنِّيَّاتٌ لَا تُسَمَّى عُلُومًا يَقِينَيَّاتٍ. (مرقاة المفاتيح شرح مشكاة المصابيح)

As for that which was mentioned by some Awliyaa as Karamaat, speaking about some aspects of the generality of the Ayah (Surah Jinn, 26). Then that may be through Kashf, Ilham or a dream. All of which is from the Dhanni (speculative) and cannot be referred to as certain knowledge. (Imam Ali al-Qari, Mirqaat al-Mafateeh).

مَا ذَكَرَهُ الْقُرْطُبِيُّ فِي شَرْحِ مُسْلِمٍ إنَّ ظَنَّ الْغَيْبِ جَائِزٌ كَظَنِّ الْمُنَجِّمِ، وَالرَّمَّالِ بِوُقُوعِ شَيْءٍ فِي الْمُسْتَقْبَلِ بِتَجْرِبَةِ أَمْرٍ عَادِيٍّ فَهُوَ ظَنٌّ صَادِقٌ، وَالْمَمْنُوعُ هُوَ ادِّعَاءُ عِلْمِ الْغَيْبِ. وَالظَّاهِرُ أَنَّ ادِّعَاءَ ظَنِّ الْغَيْبِ حَرَامٌ وَلَيْسَ بِكُفْرٍ بِخِلَافِ ادِّعَاءِ عِلْمِ الْغَيْبِ، فَإِنَّهُ كُفْرٌ وَسَنُوَضِّحُهُ إنْ شَاءَ اللَّهُ تَعَالَى فِي بَابِ الرِّدَّةِ. (البحر الرائق شرح كنز الدقائق)

Al-Qurtubi mentioned in his commentary on Muslim that it is Dhann al-Ghayb that is possible. Like an astrologer or fortune-teller who has Dhann that something will happen in the future based on experience of an ordinary event. This is a true Dhann. What is forbidden is claiming Ilm al-Ghayb (knowledge of the unseen). Clearly claiming to have it is forbidden but it is not Kufr (disbelief). As opposed to claiming Ilm al-Ghayb (knowledge of the unseen), which is Kufr. We will expound upon this, In sha Allah, in the chapter on apostasy. (Imam Zayn al-Deen Ibn Nujaym 970H, al-Bahr al-Raiq).

What a Wali has is deficient

In the Nass (text) above, the great Hanafi scholar, Imam Ibn Nujaym says even claiming Dhann al-Ghayb is Haram. This is because the person does not know the source of the Dhann. Therefore, a Wali certainly does not have Ilm al-Ghayb. Rather claiming that is Kufr.

The Wali may have Dhann regarding the unseen. Which is deficient. It could also be a test and not a blessing from Allah (Most High). So, we cannot confirm the Dhann is of a divine source. Many scholars have commented on the deficiencies of what a Wali has. He certainly does not have knowledge of the unseen.

لأن اطلاع الأنبياء يكون بالوحي، وهو معصوم من كل نقص، بخلاف اطلاع الأولياء. (حاشية الصاوي على تفسير الجلالين)

This is because the knowledge of the Prophets (peace be upon them) is through revelation. Therefore, it is protected from any deficiency. This is not the case for the Awliyaa. (Imam Ahmad bin Muhammad al-Saawi 1241H, Haashiyah ala Tafseer al-Jalaalayn).

من الفرق بين المعجزات والكرامات أن الأنبياء عليهم الصلاة والسلام مأمورن بإظهارها والولي يجب عليه سترها وإخفاؤها والنبي يدعي ويقطع القول به والولي لا يدعيها ولا يقطع بكرامته لجواز أن يكون ذلك مكرا. (بستان العارفين)

Amongst the differences between (prophetic) miracles and Karamaat, is the Prophets, peace and blessings be upon them, have been commanded to make them apparent. Whereas it is obligatory for the Wali to veil and hide them. The Prophet calls to it and it is a matter of certainty. Whereas a Wali does not call to it, and they are not confirmed as Karamaat because of the possibility that it could be deception. (Imam al-Nawawi 676H, Bustan al-Arifeen, p63).

فلا يظهر الله على غيبه إظهارًا تامًّا وكشفًا جليًّا إلا من ارتضى من رسول، فإن الله تعالى إذا أراد أن يطلع النبي -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- الغيب يوحي إليه أو يرسل إليه الملك. وأما كرامات الأولياء فهي من قبيل التلويحات واللمحات أو من جنس إجابة دعوة وصدق فراسة فإن كشف الأولياء غير تام كالأنبياء. (إرشاد الساري لشرح صحيح البخاري)

The knower of the unseen, He (Most High) does not make the unseen apparent to anyone. (Meaning) absolutely apparent and completely unveiled. Except whom he is pleased with from the Messengers. For indeed if Allah Most High wills to inform the Prophet ﷺ about the unseen (Ghayb) then He (Most High) reveals it to him or sends an angel.

As for the Karamaat of the Awliyaa, they are indications and glimpses. The acceptance of a Dua or Firaasah that is proven true. For indeed Kashf for Awliyaa is not complete like it is for Ambiyaa. (Imam Shihab al-Deen al-Qastalaani 923H, Irshaad al-Sari Sharh Sahih al-Bukhari).

وَأَمَّا الْكَرَامَاتُ فَهِيَ مِنْ قَبِيلِ التَّلْوِيحِ وَاللَّمَحَاتِ وَلَيْسُوا فِي ذَلِكَ كَالْأَنْبِيَاءِ وَقَدْ جَزَمَ الْأُسْتَاذُ أَبُو إِسْحَاقَ بِأَنَّ كَرَامَاتِ الْأَوْلِيَاءِ لَا تُضَاهِي مَا هُوَ مُعْجِزَةٌ لِلْأَنْبِيَاءِ وَقَالَ أَبُو بَكْرِ بْنُ فُورَكَ الْأَنْبِيَاءُ مَأْمُورُونَ بِإِظْهَارِهَا وَالْوَلِيُّ يَجِبُ عَلَيْهِ إِخْفَاؤُهَا وَالنَّبِيُّ يَدَّعِي ذَلِكَ بِمَا يَقْطَعُ بِهِ بِخِلَافِ الْوَلِيِّ فَإِنَّهُ لَا يَأْمَنُ الِاسْتِدْرَاجَ.  (فتح الباري شرح صحيح البخاري)

As for the Karamaat of the Awliyaa, they are indications and glimpses. They are not like the Prophets with regards to this. Indeed, Ustadh Abu Ishaq confirmed definitively that the Karamaat of the Awliyaa are not like the miracles of the Prophets.

Abu Bakr ibn Furak said the Prophets are commanded to make them (miracles) manifest. Whilst the Wali is obliged to hide them (Karamaat). The Prophet claims it (a miracle) in a definitive (Qati) manner, as opposed to the Wali. Since he (the Wali) cannot be sure that this is not a test (rather than being a Karaamah).  (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari Sharh Sahih al-Bukhari).

 

More Quranic verses

Imam Ibn Hajr clarified once again that we cannot treat what a Wali says as factual or definitive. Since he does not have Ilm al-Ghayb. Despite this clarity in our scholarly tradition, so many people in the Ummah today have gone astray regarding this matter.

The fact that only Prophets have knowledge of the unseen has been repeatedly mentioned in Quran and Sunnah too. The verses and Hadith narrations are so explicit that there is no excuse for people to misunderstand the reality.

وَما كانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشاءُ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ

Allah does not reveal to you the unseen. Rather Allah selects from amongst His Messengers whom He wills. So, believe in Allah and His Messengers. (Surah Ali Imran, 179).

الْحَسَنَ عَنْ قَوْلِهِ: وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ قَالَ: وَلا يُطْلَعُ عَلَى الْغَيْبِ إِلا رَسُولٌ. (تفسير القرآن العظيم)

Al-Hasan, on his saying: “Allah does not reveal to you the unseen,” said, No one is informed of the unseen except a Messenger.” (Imam Ibn Abi Hatim 327H, Tafseer al-Quran al-Adheem).

وَفِي الْآيَةِ رَدٌّ عَلَى الْمُنَجِّمِينَ وَعَلَى كُلِّ مَنْ يَدَّعِي أَنَّهُ يَطَّلِعُ عَلَى مَا سَيَكُونُ مِنْ حَيَاةٍ أَوْ مَوْتٍ أَوْ غَيْرِ ذَلِكَ لِأَنَّهُ مُكَذِّبٌ لِلْقُرْآنِ وَهُمْ أَبْعَدُ شَيْءٍ من الارتضاء مَعَ سَلْبِ صِفَةِ الرُّسُلِيَّةِ عَنْهُمْ. (فتح الباري شرح صحيح البخاري)

The Ayah refutes astronomers and everyone that claims to have knowledge of what will occur in terms of life and death or other matters. Such a person is rejecting the Quran. And they are the furthest of people from the pleasure (of Allah Most High). They do not have the attribute of a Messenger (so are not included in the Ayah). (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari Sharh Sahih al-Bukhari).

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا. إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ

Knower of the unseen. He does not disclose His unseen to anyone. Except a Messenger with whom He is pleased. (Surah Jin, 26 – 27)

 

إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ، إِلَّا مَنْ يَصْطَفِيهِ لِرِسَالَتِهِ فَيُظْهِرَهُ عَلَى مَا يَشَاءُ مِنَ الْغَيْبِ لِأَنَّهُ يَسْتَدِلُّ عَلَى نُبُوَّتِهِ بِالْآيَةِ المعجزة التي تخبر عَنِ الْغَيْبِ. (تفسير البغوي)

Except a Messenger with whom He is pleased. Except for whom He selects for His message. Then He reveals to him what He wills of the unseen. Since he proves his prophethood by the miraculous sign that informs of the unseen. (Imam al-Baghawi 510H, Ma’alim al-Tanzeel).

لَا يُظْهِرُ عَلَى غَيْبِهِ إِلَّا مَنِ ارْتَضَى أَيِ اصْطَفَى لِلنُّبُوَّةِ، فَإِنَّهُ يُطْلِعُهُ عَلَى مَا يَشَاءُ مِنْ غيبه ليكون ذلك دالا على نبوته. (تفسير القرطبي)

He does not disclose His unseen to anyone. Except a Messenger with whom He is pleased. Meaning, whom He has chosen for prophethood. For He discloses to him whatever He wills of His unseen. So, it will be a proof of his prophethood. (Imam Abu Abdillah al-Qurtubi 671H, al-Jami li Ahkam al-Quran).  

فَلا يُظْهِرُ عَلى شيء من غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ. فإنه سبحانه يظهره على شيء من غيبه بأن يسلك إلخ ولا يرد كرامة الولي إذ ليست من الإظهار المذكور إذ لا يحصل له أعلى مراتب العلم بالغيب الذي يخبر به وإنما يحصل له ظنون صادقة أو نحوها. (روح المعاني في تفسير القرآن العظيم والسبع المثاني)

Knower of the unseen. He does not disclose His unseen to anyone. Except a Messenger with whom He is pleased. For He, exalted is He, reveals to him something of His unseen by such that he takes, to the end of it. The Karamah of a Wali is not rejected. As it is not from the aforementioned revelation. Since he does not attain the highest levels of knowledge (Ilm) of the unseen that he informs about. Rather he attains true suspicion or something similar. (Imam Mahmood bin Abdillah al-Aalusi 1270H, Ruh al-Ma’aani).

 

Ilm is evidence

One of the clearest proofs that a Wali does not have Ilm al-Ghayb is that his words are not evidence (Hujjah) in Islam. Unlike Wahi (revelation) to Prophets (peace be upon them). Everyone who has an understanding of Islamic jurisprudence (Fiqh) is well aware of this. If a Wali had Ilm al-Ghayb then it would be necessary to treat his words as religious fact and evidence.

لو كان حجة يجب العمل بها كالوحي لحل لكل إنسان قبل الوحي أن يدعو الخلق إلى ما عنده بل كما يجب على نفسه العمل به. (تقويم الأدلة في أصول الفقه)

If it were a proof, then it must be acted upon like revelation (Wahi). It would be permissible for every person, before revelation, to call people to what he has. As it would be obligatory for him to act upon it himself. (Imam Abu Zayd al-Dabbusi 430H, Taqweem al-Adilah).

وبأن الإلهام حجة على الملهم وغيره إن كان الملهم نبيا، وعلم أنه من الله لا إن كان وليا. (سبل الهدى والرشاد)

And that Ilham is a proof upon the one receiving it and others, if he is a Prophet and he knows that it is from Allah. Not if he is a Wali. (Imam Muhammad bin Yusuf al-Salhi 942H, Subul al-Huda).

 

وفي “شرح المنار” لسكاكي: الإلهام حُجة على المُلهم وغيره، إن كان المُلهم نبياً وعلم أنه من الله، لا إن كان ولياً. (أنموذج اللبيب في خصائص الحبيب)

In “Sharh al-Manar” by Sakaki: Ilham is a proof upon the one receiving it and others, if he is a Prophet and he knows that it is from Allah. Not if he is a Wali. (Imam Jalal al-Deen al-Suyuti 911H, Unmudhaj al-Labeeb).

بِخِلَافِ الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ وَسَلَامُهُ عَلَيْهِمْ فَإِنَّهُمْ يُوحِي اللَّهُ تَعَالَى إِلَيْهِمْ مِنْ عِلْمِ الْغَيْبِ مَا يُوحِي فَيَكُونُ وَاضِحًا كَامِلًا وَبِخِلَافِ مَا يُلْهِمُهُ اللَّهُ الْأَوْلِيَاءَ مِنَ الْكَرَامَاتِ. (المنهاج شرح صحيح مسلم بن الحجاج)

Unlike the Prophets (May the blessings and peace of Allah be upon them). For indeed, Allah Almighty reveals to them from the knowledge of the unseen. Which is clear and complete. Unlike the Ilham Allah gives to the Awliyaa as Karamaat. (Imam Abu Zakariyah al-Nawawi 676H, Sharh Sahih Muslim).

Way of the Jahiliyah

Imam al-Suyuti made it abundantly clear, only that which Prophets receive is evidence in Islam. And Imam al-Nawawi highlighted that what the Awliyaa receive is deficient. Thus, they do not have knowledge of the unseen. Claiming Ilm al-Ghayb for people who are not Prophets, was the way of the pagans prior to Islam. As mentioned repeatedly in the Holy Quran.

وَقَدْ كَفَرُوا بِهِ مِنْ قَبْلُ وَيَقْذِفُونَ بِالْغَيْبِ مِنْ مَكَانٍ بَعِيدٍ

They disbelieved in it before. And they conjecture regarding the unseen from a distant place. (Surah al-Saba, 53).

 

وَقَوله: {ويقذفون بِالْغَيْبِ} أَي: يظنون ظن الْغَيْب، وَمعنى ظن الْغَيْب: أَنهم يَقُولُونَ مَا لَا يعلمُونَ. (تفسير السمعاني)

And they conjecture regarding the unseen. Meaning, they speculate about the unseen. The meaning of speculating about the unseen is that they say what they do not know. (Imam Abu Mudhafar al-Sam’aani 489H, Tafseer al-Quran).

 

فَقَالَ إِنَّ الْكَاهِنَ هُوَ الَّذِي يَدَّعِي مُطَالَعَةَ عِلْمِ الْغَيْبِ وَيُخْبِرُ النَّاسَ عَنِ الْكَوَائِنِ قَالَ وَكَانَ فِي الْعَرَبِ كَهَنَةٌ يَدَّعُونَ أَنَّهُمْ يَعْرِفُونَ كَثِيرًا مِنَ الْأُمُورِ. (المنهاج شرح صحيح مسلم بن الحجاج)

He said: A soothsayer (Kahin) is one who claims to have knowledge of the unseen and tells people about things that will happen. He said: There were soothsayers among the Arabs who claimed to know many things. (Imam Abu Zakariyah al-Nawawi 676H, Sharh Sahih Muslim).

Speaking about the unseen and claiming knowledge of it is the way of the Kufar. A Muslim has no business doing such things. Since, he recognises that people do not have Ilm al-Ghayb. Despite this, Imam Ibn Hajr al-Asqalani mentioned that ignorant Sufis do this. However, they are rebuked by more knowledgeable Sufis.

تَمَسَّكَ بِهَذَا الْحَدِيثِ بَعْضُ الْجَهَلَةِ مِنْ أَهْلِ التَّجَلِّي وَالرِّيَاضَةِ فَقَالُوا الْقَلْبُ إِذَا كَانَ مَحْفُوظًا مَعَ اللَّهِ كَانَتْ خَوَاطِرُهُ مَعْصُومَةً مِنَ الْخَطَأِ وَتَعَقَّبَ ذَلِكَ أَهْلُ التَّحْقِيقِ مِنْ أَهْلِ الطَّرِيقِ فَقَالُوا لَا يُلْتَفَتُ إِلَى شَيْءٍ مِنْ ذَلِكَ إِلَّا إِذَا وَافَقَ الْكِتَابَ وَالسُّنَّةَ وَالْعِصْمَةُ إِنَّمَا هِيَ لِلْأَنْبِيَاءِ وَمَنْ عَدَاهُمْ فَقَدْ يُخْطِئُ. (فتح الباري شرح صحيح البخاري)

Some of the ignorant people of Tajalli and spiritual activity used this Hadith. Saying: If the heart is preserved with Allah, its thoughts will be protected from error. The people of verification among those of the path said: None of this should be given consideration. Unless it is in accordance with the Book and the Sunnah. Infallibility is only for the Prophets, and anyone other than them may make mistakes. (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari Sharh Sahih al-Bukhari).

Way of the Shia

As well as the misguided Sufis, many Shia promote this deviant creed too. They believe their Imams have knowledge of the unseen. Ahl al-Sunnah has always opposed this. We contest that people who are not Prophets do not have Ilm al-Ghayb. However, it seems they were able to influence some people amongst the Sunnis.

قَالَ الْقَاضِي وَلَكِنْ لَمَّا عُرِفَ قُبْحُ مَذْهَبِهِ وَغُلُوُّهُ فِي مَذْهَبِ الشِّيعَةِ وَدَعْوَاهُمُ الْوَصِيَّةَ إِلَى عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ وَسِرِّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِ مِنَ الْوَحْيِ وَعِلْمِ الغيب مالم يُطْلِعْ غَيْرَهُ عَلَيْهِ بِزَعْمِهِمْ سِيءَ الظَّنُّ بِالْحَارِثِ. (المنهاج شرح صحيح مسلم بن الحجاج)

Al-Qadi said: But when the vileness of his doctrine became known, and his extremism in the creed of the Shiites, and their claim that the Wasiyah was to go to Ali (May Allah be pleased with him), and the secret of the Prophet ﷺ to him, of the revelation (Wahi) and knowledge of the unseen, which He did not inform anyone else of, according to their claim, opinions about al-Harith became negative. (Imam Abu Zakariyah al-Nawawi 676H, Sharh Sahih Muslim).

Imam al-Dhahabi explains that a person who hold the beliefs of al-Harith, would not normally have his narrations accepted. Since Muslims believe only Prophets have knowledge of the unseen. Other people do not have Ilm al-Ghayb. Yet al-Harith had his narrations accepted due to him being mistaken and not intending Kufr.

 

قَدْ كَانَ الحَارِثُ مِنْ أَوْعِيَةِ العِلْمِ، وَمِنَ الشِّيْعَةِ الأُوَلِ. كَانَ يَقُوْلُ: تَعَلَّمْتُ القُرْآنَ فِي سَنَتَيْنِ، وَالوَحْيَ فِي ثَلاَثِ سِنِيْنَ. فَأَمَّا قَوْلُ الشَّعْبِيِّ: الحَارِثُ كَذَّابٌ، فَمَحْمُوْلٌ عَلَى أَنَّهُ عَنَى بِالكَذِبِ الخَطَأَ، لاَ التَّعَمُّدَ، وَإِلاَّ فَلِمَاذَا يَرْوِي عَنْهُ وَيَعْتَقِدُهُ بِتَعَمُّدِ الكَذِبِ فِي الدِّيْنِ. (سير أعلام النبلاء)

Al-Harith was a vessel of knowledge and one of the first Shiites. He used to say: I learned the Qur’an in two years, and the revelation in three years. As for al-Sha’bi’s statement: Al-Harith is a liar, he is understood to mean mistaken, not an intentional liar. Otherwise, why would he narrate from him and believe him to be a deliberate liar in religion. (Imam Shams al-Deen al-Dhahabi 748H, Siyar Alam al-Nubalaa).  

Other Problems  

It is clear that Awliyaa do not have Ilm al-Ghayb. There are so many problems with the deviant and dangerous belief that Awliyaa have knowledge of the unseen. The focus in this answer has been on matters of creed and evidence. However, this belief is also a disaster when looked at practically. The practical implications of this belief are absolutely devastating to religious practice.

It opens up the doors to all kinds of abuse, misguidance and even blasphemy. Whilst completely undermining the authority of Quran and Sunnah. Any Shaykh can claim to be a Wali and say he receives knowledge of the unseen and thus has the right to practice and teach Islam how he wills.

These and many other practical concerns are not theoretical. Rather they are practical and even widespread in many Muslim communities. It is the duty of learned Muslims to oppose this misguidance. The faith and practice of Muslims must be protected. To remain silent is unacceptable.

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).

Qadi Abu Bakr mentions one of the Kufr practices widespread in our communities. People predict the future and others believe these predictions. Despite this being Kufr. Since people do not have Ilm al-Ghayb. In the following Nass (text) Imam al-Tahtawi reiterates this point and differentiates it from natural science.

من يخبر بالغيب أو من يدعي معرفته فما كان هذا سبيله لا يجوز ويكون تصديقه كفرا. أما أمر الأهلة فليس من هذا القبيل إذ معتمدهم فيه الحساب القطعي فليس من الأخبار عن الغيب أو دعوى معرفته في شيء. (حاشية الطحطاوي على مراقي الفلاح)

Whoever speaks about the unseen or claims to know it, is not permitted if this is his method. And believing him is considered Kufr. As for the matter of the crescent moon, it is not of this type, as their source is definitive calculations. Thus, it is not news of the unseen or a claim to know it in any way. (Imam Ahmad bin Muhammad al-Tahtawi 1231H, Haashiyah ala Maraaqi).

 

وَاخْتَلَفُوا فِيمَنْ قَالَ: رُؤْيَتِي إِيَّاكَ كَرُؤْيَةِ مَلَكِ الْمَوْتِ، وَأَكْثَرُهُمْ عَلَى أَنَّهُ لَا يَكْفُرُ، قَالُوا: وَلَوْ قَرَأَ الْقُرْآنَ عَلَى ضَرْبِ الدُّفِّ أَوِ الْقَضِيبِ، أَوْ قِيلَ لَهُ: تَعْلَمُ الْغَيْبَ، فَقَالَ: نَعَمْ، فَهُوَ كُفْرٌ، وَاخْتَلَفُوا فِيمَنْ خَرَجَ لِسَفَرٍ، فَصَاحَ الْعَقْعَقُ، فَرَجَعَ هَلْ يَكْفُرُ؟ قُلْتُ: الصَّوَابُ أَنَّهُ لَا يَكْفُرُ فِي الْمَسَائِلِ الثَّلَاثِ. وَاللَّهُ أَعْلَمُ. (روضة الطالبين وعمدة المفتين)

They differed concerning the one who says: My seeing you is like seeing the Angel of Death. Most of them are of the opinion it is not Kufr. They said: If he recites the Qur’an to the beat of a drum or an instrument, or if it is said to him: Do you know the unseen, and he says: Yes, then it is Kufr. They differed concerning the one who sets out on a journey, and a magpie crows, so he returns: Is he an unbeliever? I say: The correct view is that he does not become a Kafir in the three cases. And Allah knows best. (Imam Abu Zakariyah al-Nawawi 676H, Rowdatu al-Talibeen).

Imam al-Nawawi preferred not to make Takfeer (declare Kafir) of the one who claims knowledge of the unseen. And that is a fair point because Sunnis are reluctant to declare other Muslims Kafir. However, one is still misguided as Sunnis say Awliyaa do not have Ilm al-Ghayb. Such a person may be following the Shaytan as mentioned by Imam Ibn Hajr.

وَأَمَّا مَنْ بَالَغَ مِنْهُمْ فَقَالَ حَدَّثَنِي قَلْبِي عَنْ رَبِّي فَإِنَّهُ أَشَدُّ خَطَأً فَإِنَّهُ لَا يَأْمَنُ أَنْ يَكُونَ قَلْبُهُ إِنَّمَا حَدَّثَهُ عَنِ الشَّيْطَانِ وَاللَّهُ الْمُسْتَعَانُ. (فتح الباري شرح صحيح البخاري)

As for the one amongst them who goes to extremes, he says: My heart informed me from my Lord. He is even more intense in misguidance. For he cannot be safe from his heart informing from Satan. And Allah is the source of help. (Imam Ibn Hajr al-Asqalani 852H, Fath al-Bari Sharh Sahih al-Bukhari).

Using means

Sometimes uneducated or indoctrinated Muslims are fooled by charlatans because they use false means to predict the future. Yet the means they use have nothing to do with Islam. Islam is definitive on the fact that such people do not have Ilm al-Ghayb. That is restricted to Prophets (peace be upon them).

هُوَ عِلْمٌ بِضُرُوبِ أَشْكَالٍ مِنْ الْخُطُوطِ وَالنُّقَطِ بِقَوَاعِدَ مَعْلُومَةٍ تَخْرُجُ حُرُوفًا تُجْمَعُ وَيُسْتَخْرَجُ جُمْلَةٌ دَالَّةٌ عَلَى عَوَاقِبِ الْأُمُورِ، وَقَدْ عَلِمْت أَنَّهُ حَرَامٌ قَطْعًا. (رد المحتار على الدر المختار)

It (Raml) is knowledge regarding the shapes of lines and dots with known rules.  They produce letters that are combined, and a sentence is extracted which indicates the consequences of a matter. You know that it is absolutely forbidden. (Imam Ibn Abideen 1252H, Radd al-Muhtaar).

Undermining true knowledge

As well as all the harms and dangers of claiming Shaykhs and Pirs have knowledge of the unseen mentioned above, there is a particularly insidious harm not yet mentioned. Charlatans will use these claims to keep people from learning Quran and Sunnah. And they will undermine such study.

قالوا مساكين أخذوا علمهم ميتا عَنْ ميت وأخذنا علمنا عَنِ الحي الذي لا يموت فمن قَالَ حَدَّثَنِي أبي عَنْ جدي قلت حَدَّثَنِي قلبي عَنْ ربي فهلكوا وأهلكوا بهذه الخرافات. (تلبيس إبليس)

They said, “Poor people, they took their knowledge dead person, from a dead person, and we took our knowledge from the Living One who does not die.” So, whoever says, “My father told me from my grandfather,” I say, “My heart told me from my Lord.” They are destroyed and caused others to be destroyed by these deceptions. (Imam Abd al-Rahman Ibn al-Jowzi 597H, Talbis Iblis).

Conclusion

A Wali certainly does not have Ilm al-Ghayb. Such a belief is Kufr. Although we may not make Takfeer of people who hold these beliefs, we should be clear regarding the gravity of such statements. A Wali can have Dhann regarding the unseen. Meaning, speculation or conjecture. As for knowledge of the unseen, that is given to Prophets alone.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (04.04.24)