Surah Jinn limits Ilm al-Ghayb

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the Name of Allah Most Merciful Most Kind

Short Answer

Yes, you are correct. Surah Jinn does negate knowledge of the unseen (Ilm al-Ghayb) for Awliyaa. Therefore, we must believe that a Wali does not have Ilm al-Ghayb. Rather a Wali may have a Karamah, and he may have Dhann al-Ghayb.

Explanation

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

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

The Quranic verse above clearly negates knowledge of the unseen (Ilm al-Ghayb) for anyone other than a Messenger. Therefore, a Wali does not have Ilm al-Ghayb. In many Muslim communities this is completely misunderstood. People think their Shaykhs are Awliyaa and they have Ilm al-Ghayb.

They do not understand that we cannot determine who is or is not a Wali. That knowledge is with Allah (Most High). We can only confirm spiritual ranks for people who have been praised in Quran and Sunnah.

Early Tafseer

عَنِ ابْنِ عَبَّاسٍ، قَوْلُهُ: فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ. [الجن: 27]. فَأَعْلَمَ اللَّهُ سُبْحَانَهُ الرُّسُلَ مِنَ الْغَيْبِ الْوَحْيَ وَأَظْهَرَهُمْ عَلَيْهِ بِمَا أُوحِيَ إِلَيْهِمْ مِنْ غَيْبِهِ، وَمَا يَحْكُمُ اللَّهُ، فَإِنَّهُ لَا يَعْلَمُ ذَلِكَ غَيْرُهُ. (جامع البيان في تأويل القرآن)

(Sayidina) Ibn Abbas said regarding His words: He does not make the unseen apparent to anyone. Except whom he is pleased with from the Messengers. (Surah al-Jinn, 26 -27). He (Most High) informed the Messengers of the revelation from the unseen and made it clear to them with what was revealed to them from His Ghayb. And what Allah has ruled. No one knows that except him. (Imam Abu Ja’far al-Tabari 310H, Jami al-Bayan).

معناه أنه لا يظهر على غَيْبه إلا الرسُلَ، لأن الرسُلَ يستدل على نبوتهم بالآيات المعجزات، وبأن يخبروا بالغيب فيعلم بذلك أنهم قد خالفوا غير الأنبياء. (معاني القرآن وإعرابه للزجاج)

It means He does not make the unseen apparent to anyone except a Messenger. Since Messengers use inimitable signs as evidence for their prophethood. They inform regarding the unseen (Ghayb). Thus, it is known that they are different to non-Prophets. (Imam Abu Ishaq al-Zajaaj 311H, Ma’ani al-Quran).

In the Nusoos (texts) above, we find some of the earliest commentaries of the verses from Surah al-Jinn. They clearly negate knowledge of the unseen for other than the Messengers.

Therefore, it is correct to say a Wali does not have Ilm al-Ghayb. And this fact is established in the Holy Quran and early commentaries. Such commentaries on Surah Jinn continued in later Tafseer works too. So, there is no excuse for people who teach Islam when they claim Awliyaa have Ilm al-Ghayb.

 

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

It is more correct for the meaning to be: He does not reveal His unseen except to those whom He is pleased with. Meaning, chosen for prophethood. For indeed, He informs them of whatever He wills of His unseen. So that becomes proof of his prophethood. (Imam Abu Abdillah al-Qurtubi 671H, al-Jami li Ahkam al-Quran). 

A Wali does not have Ilm al-Ghayb

Since Sunni Muslims accepted the concept of Karamaat, we do need to explain how that does not permit one to claim that Awliyaa have Ilm al-Ghayb. One of the major differences between the Ilm al-Ghayb of a Prophet and the Karamah of a Wali, is that the Karamah is relatively weak and not definitive. Whereas a Prophetic miracle is definitive.

إِلا مَنِ ارْتَضَى مِن رَّسُولٍ. [الجن: 27]. إلا رسولاً قد ارتضاه لعلم بعض الغيب ليكون إخباره عن الغيب معجزة له فإنه يطلعه على غيبة ما شاء. و{مِن رَّسُولٍ} بيان لـ {مَنِ ارْتَضَى} [الجن : 27] والولي إذا أخبر بشيء فظهر فهو غير جازم عليه ، ولكنه أخبر بناء على رؤياه أو بالفراسة. (تفسير النسفي)

Except whom he is pleased with from the Messengers. Except a Messenger whom He has chosen for knowledge of some of the unseen. So that his informing regarding the Ghayb may be a miracle for him. He reveals to him of His unseen as He wills. From a Messenger. An explanation for, Whom he is pleased with. If a Wali is informed of something and it becomes manifest, then he is not certain of it. But he informed based upon a dream or his Firaasah. (Imam Abu al-Barakaat al-Nasafi 710H, Madarik al-Tanzeel).

إلاَّ رسولاً قد ارتضاه لِعلْمِ بعض الغيب؛ ليكون إخباره عن الغيب معجزةً له، والولي إذا أخبر بشيء فظهر فهو غير جازم به، وإنما أخبر به بناءً على رؤيا، أو بالفراسة، أو بتجلِّ قلبي. (البحر المديد في تفسير القرآن المجيد)

Except for a Messenger whom He has chosen to know some of the unseen. So that his informing about the unseen would be a miracle for him. If a Wali is informed of something and it becomes manifest, then he is not certain of it. Rather he informs based upon a dream, Firaasah, or it occurring to the heart. (Imam Abu al-Abbas Ibn Ajibah 1224H, al-Bahr al-Madid).

Wali has Dhann Sadiq

We cannot put the Awliyaa on the level of the Prophets. Such behavior is Kufr. It is rare for any Muslim to do this explicitly. However, doing so implicitly is common in certain circles. One such means of this is to claim that Awliyaa have Ilm al-Ghayb.

This is manifest misguidance. A Wali does not know the unseen. The Quran and Sunnah have undoubtedly restricted knowledge of the unseen to Prophets. A Wali can have Dhann Sadiq (confirmed conjecture).

Meaning he can see a dream or have a feeling in the heart, and it actually occurs. This can occur for any Muslim. It is not knowledge because there is always a possibility that it does not occur. Therefore, it is Dhann (conjecture).

As for the blessed Prophets (peace be upon them), when they speak about the unseen it is always definitive. And will undoubtedly occur. This is one of many distinctions between the Prophet and the Wali. Some Muslims have blurred these lines of distinction and thus caused great confusion.

وأما الأولياء وإن كان قد ينكشف لهم بعض الأشياء لكن علمهم لا يكون لهم يقينا وإلهامهم لا يفيد إلا أمرا ظنيا. (شرح الشفا)

As for the saints, even if some things are made manifest to them, their knowledge is not certain (Yaqin) and their Ilham is only Dhann (conjecture). (Imam Ali al-Qari 1014H, Sharh al-Shifa). 

لا يُطْلِعُ على الغَيبِ المَخصُوصِ بهِ عِلمُهُ اطِّلاعاً كاشِفاً تَاماً مُوجِباً لعَينِ اليَقينِ إِلاَّ رَسُولاً ارتضَاهُ، وليسَ فيهِ مَا يدُلُّ عَلى نَفي كَراماتِ الأولياءِ المتعلِّقةِ بالكَشفِ؛ لأَنَّ اختصاصَ الغايةِ القُصوى مِن مَراتبِ الكَشفِ بالرُّسُلِ لا يَستلزِمُ عدمَ حُصولِ مَرتبةٍ مَّا من مَراتِبهِ لغَيرِهِم أَصلاً. (الطراز الأول)

He (Most High) does not reveal the unseen which is restricted to His knowledge, with a complete revealing, that leads to observed certainty (Ayn al-Yaqin), except to a Messenger whom He has chosen. There is nothing in it that dictates the denial of Karamat for the Awliyaa that are related to Kashf. Since restricting the higher levels of Kashf to the Messengers does not deny the existence of some level for other than them. (Sadr al-Deen al-Madani 1119H, al-Tiraz al-Awal).

فليس في الآية ما يدل على نفي كرامات الأولياء المتعلقة بالكشف، ولكن اطلاع الأنبياء على الغيب، أقوى من اطلاع الأولياء، لأن اطلاع الأنبياء يكون بالوحي، وهو معصوم من كل نقص، بخلاف اطلاع الأولياء. (حاشية الصاوي على تفسير الجلالين)

There is nothing in the verse that dictates the denial of Karamat for Awliyaa, that relate to Kashf. Rather the knowledge of the Prophets regarding the unseen is stronger than the knowledge of the Awliyaa. Since the knowledge of the Prophets is through revelation (Wahi). It is infallible, free from all deficiency. Unlike the knowledge of the Awliyaa. (Imam Abu al-Abbas al-Saawi 1241, Haashiyah ala al-Jalaalayn)

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

Idhar refers to manifestation of the situation. That is only for Messengers (Rusul). While the Awliyaa have glimpses at times. (Imam al-Kurani 893H, al-Kawthar al-Jari).

The way of Kufar

Claiming knowledge of the unseen for people who are not Prophets is the way of the Kufar (disbelievers). Muslims should not be involved in such practices. As Sunni Muslims we accept Karamaat of the Awliyaa, but we maintain that a Wali does not have Ilm al-Ghayb. In this manner we do not cross or distort the line between a Wali and a Prophet.

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).

ولا يدَّعِي أحدٌ لأحدٍ من الأولياءِ ما في رتبةِ الرسلِ عليهم السَّلامُ من الكشفِ الكاملِ الحاصلِ بالوحي الصريحِ. (تفسير أبي السعود)

No one can claim for any of the Awliyaa the same level of complete revelation (Kashf) that the Messengers (peace be upon them) have. (Imam Abu Saud 982H, Irshad al-Aql).

Fitnah

There is great Fitnah in claiming Awliyaa have knowledge of the unseen. Not only does it go against the Quran and Sunnah. It also opposes the way of Ahl al-Sunnah. And it opens the doors to misguidance and Fitnah.

Any charlatan can claim secret knowledge and mislead the masses. In many Muslim communities this is prevalent. When we say Wali does not have knowledge of the unseen, then these doors of Fitnah are closed.

In the following Nass, Imam Ali al-Qari reminds us that even the Dhann a Wali can have is limited. He also warns against claims of Wilayah. Which are problematic in themselves and also spread Fitnah.

الأولياء من أرباب الكشوف لا يوجدون في كل زمان ومكان أيضا وربما يدعي كل أحد أنه في مرتبة الولاية العلية. (شرح الشفا)

The Awliyaa who are from the people of Kashf, do not exist in every time and place. Perhaps everyone claims that he is at the highest level of Wilayah.  (Imam Ali al-Qari 1014H, Sharh al-Shifa).

Conclusion

Surah Jinn does restrict knowledge of the unseen to the Prophets as do other verses and Hadith narrations. That is why Sunni Muslims say a Wali does not have Ilm al-Ghayb. A Wali can have a Karamah, and that can amount to Dhann Sadiq. But not knowledge of the unseen.

And Allah Most High Knows Best.

–Answered by Shaykh Noorud-deen Rashid (31.05.25)