Difference between a Prophet speaking about the unseen and a Wali?

When a Prophet (peace be upon him) speaks about the unseen (Ghayb) then it is from revelation and is a matter of fact, it cannot be wrong. Whereas when a Wali or any Muslim speaks about the Ghayb, it is from a dream or the like and can be incorrect. It is not acceptable to treat this as a matter of fact.

عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا (26) إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ

The knower of the unseen, He (Most High) does not make the unseen apparent to anyone. Except whom he is pleased with from the Messengers. (Surah al-Jinn, 26 -27).

Unfortunately, the issue of scholars or Awliyaa speaking about the unseen has not been clarified for people. Therefore, it has caused confusion. People of knowledge should not be confused about it, as it is clear. However, people of limited learning can become confused because of the manner in which it is addressed publicly. Karamaat are mentioned publicly without any explanation regarding how they differ from prophetic miracles.

Unquestionably a scholar or a Wali does not have knowledge of the unseen. The Holy Quran is explicit regarding the fact that only Messengers of Allah (peace be upon them) are given such knowledge. What a scholar, Wali or even an ordinary Muslim can have is conjecture (Dhann). What does that mean? What is the difference between Ilm and Dhann?

Ilm in this content refers to irrefutable knowledge (Qati). This cannot be wrong. It must occur. So, when a Prophet (peace be upon him) states that something will occur in the future then it will occur. There is no doubt regarding it. As for a scholar, Wali or any Muslim stating that something will happen in the future, based upon a dream or the like, then it is susceptible to error.

This should not surprise anyone. How often do scholars make predictions that do not come true. Usually those are swept under the carpet. Whereas a prediction that is proven correct is broadcast and spread far and wide. This behavior has caused confusion and a greater prevalence of charlatans.

Many Muslims are more interested in taking religious guidance from individuals who busy themselves with such predictions, rather than taking guidance from scholars who are teaching the Islamic sciences. This is a pervasive problem and must be addressed repeatedly to safeguard the Ummah.

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, Haashiyah ala Tafseer al-Jalaalayn).

لأن الإظهار عبارة عن انكشاف المقام، وليس ذلك إلا للرسل، وأما الأولياء فلهم لمحات في أوقات. (الكوثر الجاري إلى رياض أحاديث البخاري)

This is because making it (the unseen) apparent is a matter of revealing the reality, and that is only for the Messengers (peace be upon them). As for the Awliyaa, they have glimpses at times. (Imam al-Koraani, al-Kowthar al-Jaari).

علمهم لا يكون لهم يقينا. (شرح الشفا)

Their knowledge is not certain. (Imam Ali al-Qari, Sharh al-Shifa).

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).

As we see in the Nusoos (texts) above, the classical scholars have repeatedly clarified that Prophets (peace be upon them) have Ilm al-Ghayb (knowledge of the unseen). What a scholar or Wali may see in a dream is not definitive knowledge since it is prone to error.
Moreover, any person can see a dream that manifests itself. Equally the dream may not come true. It is a very simple concept, people who are not Prophets may see something and it may or may not occur. Whereas, that which a Prophet is shown will come to pass without doubt. Although simple, it is incredibly important. Since an error regarding it can lead to elevating scholars or Awliyaa to the rank of prophets (peace be upon them).

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, Irshaad al-Sari Sharh Sahih al-Bukhari).

وَالْفَرْقُ بَيْنَهُمَا أَنَّ الرَّسُولَ يَطَّلِعُ عَلَى ذَلِكَ بِأَنْوَاعِ الْوَحْيِ كُلِّهَا وَالْوَلِيُّ لَا يَطَّلِعُ عَلَى ذَلِكَ إِلَّا بِمَنَامٍ أَوْ إِلْهَامٍ وَاللَّهُ اعْلَم. (فتح الباري شرح صحيح البخاري)

The difference between them is that a Messenger is informed regarding it (the unseen) through all types of revelation. Whereas a Wali is not given access to that except through dreams and Ilhaam. And Allah Most High Knows best. (Imam Ibn Hajr al-Asqalani, Fath al-Bari Sharh Sahih al-Bukhari).

Imams Ibn Hajr al-Asqalani and al-Qastalaani once again highlight the fact that knowledge of the unseen is only given to Messengers of Allah Most High. There are several verses of the Holy Quran limiting knowledge of the unseen. To recklessly attribute such knowledge to Awliyaa and scholars leads to contradicting the Holy Quran itself.

This is just one difference between the miracles of the Prophets and Karamaat of the Awliyaa. There are numerous other differences too. Unfortunately, many people speak about Karamaat and hear about them regularly without having studied and thus misunderstand some fundamental issues related to them.

وَأَمَّا الْكَرَامَاتُ، فَلَا أَشُكُّ فِي صُدُورِ شَيْءٍ مِنْهَا، لَكِنَّ ذَلِكَ عَلَى سَبِيلِ النُّدْرَةِ، وَذَلِكَ فِي مَنْ سَلَفَ مِنْ صُلَحَاءِ هَذِهِ الْأُمَّةِ وَرُبَّمَا قَدْ يَكُونُ فِي أَعْصَارِنَا مَنْ تَصْدُرُ مِنْهُ الْكَرَامَاتُ. (لسان البيان المهذِّب لتفسير أبي حيان)

As for Karamaat, there is no doubt they sometimes occur. However, it is rare. It (a Karaamah) is from the righteous Salaf of this Ummah (meaning more likely in that period than later times). However, it is possible that there may be someone in our time that has Karamat. (Imam Abu Hayaan, Lisan al-Bayan).

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

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)

As for the Karamaat of the Awliyaa, they are indications and glimpses. They are not like the Prophets with regards to this. Indeed Ustaadh 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).

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, Fath al-Bari Sharh Sahih al-Bukhari).

Some other differences have been highlighted in the Nusoos above. Relative to the miracles of the Prophets (peace be upon them) Karamaat are rare. Therefore, people who constantly speak about Karamaat may be misrepresenting the truth.

Karamaat refer to something occurring, often incidentally. They do not refer to a constant state. Therefore, people who believe or claim their Shaykh knows what is in the hearts of people are contradicting this.

Ultimately, as Muslims we are people who are supposed to focus upon revelation and evidence. This makes us unique amongst the prevalent religions. When we switch our focus to predictions of scholars and claimed miracles, then not only do we open the doors for charlatans, but we also end up imitating other religious groups.

Claiming knowledge of the unseen and claiming supernatural powers is rife amongst, Christians, Hindus, Sikhs etc. We have something greater. We have the Quran and Sunnah. That should be our focus. Allah (Most High) has made us the best of nations, we are distinct from other religious groups. We establish religious authority through Quran and Sunnah, not through claims and predictions.

And Allah Most High Knows Best.

-Answered by Shaykh Noorud-deen Rashid (21.09.2022)

See also:
Do we believe in Karamaat of the Awliya?
Are there differences between Karaamah and Mujizah?
Do Awliya know the unseen?

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