God Almighty has given understanding to him and known him, for that is the hadith narrator and he is one of the people of hadith. He knew that everything he heard was hadith without a doubt, even if his titles differed, such as samr, monologue, babbling, and gestures, then all speech is an old incident, an old thing in the hearing, an old thing in the hearing, so understand

The answer is what is used by a reference that takes the place of a phrase without a phrase, for the phrase is permissible from it to the meaning intended by it. That is why it is called a phrase other than the reference, which is the revelation, for it is the same as what is referred to, and the revelation is the first concept and the first understanding, and I am not hastening from it. It must be the essence of understanding, the essence of understanding, the essence of what is understood from it. If you do not get this point, then you are not the owner of revelation. Do you not see that revelation is speed, nor is there speed faster than what we have mentioned ?

This type of speech is called revelation, and since it is of this kind and that it is a self-manifestation, that is why it is stated in the narration that when God spoke with revelation as if it were a chain on Safwan, the angels were shocked, and when the Lord appeared to the mountain, the mountain crushed you, and it was Moses’ veil, for he was looking at it in obedience to the command of God, so He succeeded to it at The mountain crushed you, the thing that caused the mountain to collapse, so Moses fell down in shock until, when he was dismayed from their hearts, they said, “What did the one who said, ‘Your Lord? ’”

Revelation is what hastens the effect of the words of God Almighty on the soul of the listener, and only those who know divine affairs know this, for it is the essence of divine revelation in the world, and they do not perceive it. So understand, and the revelation may be the hastening of the divine spirit commanding belief in what is reported and upon which everything is broken. He has no gain in it from the revelation either, just as a newborn receives his mother’s breast. That is from the effect of the divine revelation to him, as he said, “And We are nearer to him than you are,” but you do not see, and you do not say, “Of those who are killed in the path of God, ‘dead,’ nay, they are alive, but you do not perceive.” And the Almighty said, “O.” As long as your Lord lives, it is advisable that you take your place from the mountains. houses, and trees, and what they build, and if they had not understood God’s revelation, what had come from them would not have come.

For this reason, the dissenter cannot be imagined if the speech is a revelation, for his authority is too strong to be resisted. And We revealed to the mother of Moses, “Suckle him,” and if you fear for him, then throw him into the sea. And so she did, and she did not disagree, even though the situation indicated that she threw him into destruction, and she did not disagree, nor did she hesitate, nor did I judge her. Humanity, that throwing him into the sea in a coffin is one of the most dangerous things, indicates that the revelation has a stronger authority in the soul of the one inspired than in his nature, which is his own soul. God Almighty said, “And We are closer to him than his jugular vein, and the jugular vein is from his own essence.” So, O guardian, if you claim that God has revealed to you, then look into yourself. In hesitation or dissent, if you find that it has any effect on planning, detailing, or contemplating, then you are not the owner of a revelation. If he ju

Everything other than the aggregate of man is created with knowledge of God, except for the aggregate of man and the jinn, for in terms of its details, it is created with knowledge of God, like all other creatures, such as angels, plants, animals, and inanimate objects, for there is nothing in them of hair, skin, flesh, nerve, blood, soul, soul, and fingernails. And he is ignorant of God unless he knows God Almighty by nature, through the revelation that was revealed to him in him, and in terms of his collectivism and the wisdom of his assembly, he is ignorant of God until he looks and thinks and returns to himself and knows that he has a Maker who created him and a Creator of his creation. If God had made him hear the speech of his skin, hand, tongue, or foot, he would have heard him speaking about his knowledge of his Lord. Praise be to His Majesty and sanctified on the day when their tongues and their hands and their feet will bear witness against them as to what they used to d

The answer is the obligation, for in prophecy there must be knowledge of the authority, and there is no obligation in the hadith of the hadith scholars in its entirety. This is if he means the prophets of the laws, and if he means the owners of absolute prophecy, then the hadith scholars are the owners of part of it.

The prophet, who has no law regarding what is revealed to him, is the head of the saints and the collector of stations, the stations of what the divine names decree, of the laws in which there is no law of the prophets of legislation, who take through the mediation of the trustworthy spirit from the eye of the angel, and the innovator has nothing but hadith and what he produces of conditions, deeds, and stations. A prophet who is a muhaddith, and not every muhaddith is a prophet.