Foresight refers to standing atop a high hill to survey the horizons of the future. In our era, talking about the future and planning for it has become a defining feature. Numerous studies and research works have emerged discussing the importance of anticipating and preparing for what lies ahead. Since the mid-20th century, interest in this scientific field has grown significantly. But does the Qur’an address the concept of foresight into the future?
A contemplative reading of the Qur’an reveals that it indeed speaks to us about the future. It paves the way toward it and motivates us to reach it. Paradise and its bliss represent a future project we are obligated to believe in as part of our faith in the unseen. The Qur’an also speaks of the inheritance of the earth by the oppressed and instructs us to prepare and plan for it. The following are some examples from the Qur’an:
1. Economic Planning Based on Foresight
Allah Almighty spoke to us about one of His prophets—our master Joseph (Yusuf), peace be upon him—who was granted the ability to foresee the future:
{And thus will your Lord choose you and teach you the interpretation of events and perfect His favor upon you and upon the family of Jacob, as He perfected it upon your forefathers Abraham and Isaac. Indeed, your Lord is Knowing and Wise} (Surah Yusuf: 6).
Joseph foresaw a complete future and based on that, he developed a comprehensive plan to face the economic hardships that Egypt would undergo. He organized their present based on what he foresaw of their future. As the Qur’an narrates from Joseph:
{You will sow for seven years consecutively, and whatever you harvest leave it in its spikes, except a little from which you will eat. Then will come after that seven difficult years which will consume what you saved for them, except a little of what you preserve. Then will come after that a year in which the people will be given rain and in which they will press [olives and grapes]} (Yusuf: 47–49).
2. Ensuring the Future of One’s Offspring
Allah Almighty informs us about the future of our children and guides us to a metaphysical cause that ensures their safety—faith and piety:
{And let those fear [for their own children], who, if they had left behind weak offspring, would have feared for them. So let them fear Allah and speak words of appropriate justice} (Surah An-Nisa: 9).
He also tells us in Surah Al-Kahf about the story of the hidden treasure:
{As for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure for them. Their father had been a righteous man, so your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did not do it of my own accord. That is the interpretation of that about which you could not have patience} (Al-Kahf: 82).
3. The Inevitability of the Future
The Qur’an affirms that for Allah, time is not linear or constrained. The future is spoken of in the past tense, as in:
{The command of Allah has come, so do not hasten it. Exalted is He and high above what they associate with Him} (An-Nahl: 1).
The verb “has come” is in the past tense, even though the event (the Hour) is yet to occur, indicating certainty. Imam Ali (peace be upon him) explains this unique relationship between Allah and time:
“He cannot be asked ‘where?’ for He created the concept of place, nor can He be asked ‘how?’ for He fashioned the mode of being.”
(Bihar al-Anwar, vol. 3, p. 297–298)
The Qur’an provides crucial details about the destiny and future of humanity.
4. Prophetic Hadiths on Foresight
The Prophet Muhammad (peace be upon him) is the first interpreter of the Qur’an, as the Qur’an itself testifies:
{And We have revealed to you the Reminder so that you may explain to the people what was sent down to them, and so that they may reflect} (An-Nahl: 44).
He also gave many hadiths describing the future of the ummah. In Shaykh al-Tusi’s Akhlaq, it is narrated:
“My nation will be afflicted with the diseases of previous nations.”
They asked: “What are the diseases of those nations, O Messenger of Allah?”
He replied: “Arrogance, pride in wealth, competing for worldly gains, mutual hatred and envy, until injustice prevails.”
In al-Khoei’s Al-Bayan:
“You will follow the ways of those before you inch by inch and span by span, even if they entered a lizard’s hole, you would enter it too.”
This highlights blind imitation.
He also said:
“I fear for you six things: the rule of the foolish, bribery in judgment, and the shedding of blood.”
And:
“When you decorate your mosques and embellish your Qur’ans, destruction is upon you.”
This is a warning against reducing the Qur’an to decoration, neglecting its practical guidance in personal and societal life.
He also foresaw our present reality:
“There will come upon people deceptive years, where the liar is believed, and the truthful is disbelieved. The treacherous is trusted, and the trustworthy is deemed treacherous. The ‘Ruwaybidah’ will speak.”
He was asked: “Who is the Ruwaybidah?”
He replied: “A foolish man who speaks in matters of public concern.”
Today, such insignificant people comment on religious rulings and promote ideas never sanctioned by Allah.
5. The Inheritance of the Earth and the Establishment of Justice
Achieving an ideal society based on justice is a dream for all humanity. Every religion has prophesied such an era, though their visions differ. The Qur’an also foretells the coming of the Promised Savior:
{The remainder of Allah is better for you, if you are believers. And I am not a guardian over you} (Hud: 86).
And:
{And We have already written in the Psalms after the [previous] mention that the land is inherited by My righteous servants} (Al-Anbiya: 105).
In answering the question “Where do we want to be?” the Prophet said:
“How will it be when my ummah loses hope in the Mahdi, and then he appears like the shining sun? The inhabitants of the heavens and the earth will rejoice.”
(Similar to Al-Anbiya: 105)
So who are the ones who will inherit the earth? Is it all righteous people, or those who actively strive to spread the messages of the prophets and establish justice?
The Qur’an clearly affirms that establishing justice is a shared responsibility:
{We sent Our messengers with clear proofs and sent down with them the Scripture and the balance that the people may maintain justice. And We sent down iron, wherein is great military might and benefits for the people, so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might} (Al-Hadid: 25).
Thus, the Qur’an gives glad tidings that the earth will not perish, but rather will be inherited—contrary to the fearmongering of some who predict total annihilation. This, however, is conditional upon the establishment of justice and the people’s contribution to it. This does not mean that the world will remain forever. The Qur’an clearly states it will come to an end, but not before the ideal model of justice is established through the government of Imam al-Mahdi (peace be upon him), who will fill the earth with justice as it was filled with injustice and oppression.
Conclusion and Findings
At the end of this paper, we praise and thank Allah for granting us the ability to write it. He is the One who enables us to reflect on His Book and be enlightened by its verses—a blessing beyond measure. We continue to pray that Allah grants us the success to witness a noble government in which Islam and its followers are honored, hypocrisy and its adherents are humiliated, and we are made among those who call to His obedience and lead others to His path. May we be granted the support of His representative and witness his luminous emergence, and may we be among those who are martyred at his side.
Key Findings:
- The Qur’an presents a vision for the future of life on earth.
- The Qur’an outlines a vision for the future of the human soul.
- The Qur’an links the inheritance of the earth with the establishment of justice.
- The Prophet Muhammad foresaw the future of the Muslim ummah and described it in numerous narrations.
References (numbered in order of appearance):
- Surah Yusuf, verse 6
- Surah Yusuf, verses 47–49
- Surah An-Nisa, verse 9
- Surah Al-Kahf, verse 82
- Surah An-Nahl, verse 1
- Bihar al-Anwar, vol. 3, pp. 297–298
- Surah An-Nahl, verse 44
- Akhlaq Muhtashamdi, Khawaja Nasir al-Tusi, vol. 1, p. 276
- Al-Bayan fi Tafsir al-Qur’an, Sayyid al-Khoei, vol. 1, p. 503
- Tafsir al-Baghawi, vol. 4, p. 72
- Ma’din al-Jawahir wa Riyadat al-Khawatir, vol. 1, p. 53
- Fada’il al-Qur’an, Ibn Salam, vol. 1, p. 396
- Imam Mahdi in Sunni Sources, Mahdi Faqih Imani, vol. 2, p. 135
- Surah Hud, verse 86
- Surah Al-Anbiya, verse 105
- Al-Mu’jam al-Mawdu’i li-Ahadith al-Imam al-Mahdi, vol. 1, p. 231
- Surah Al-Hadid, verse 25
