The Spiritual Vision and the Types of Allah’s Address to His Prophets
Machine translationRead the Arabic original
The questioner:
As for the fact that some knowledge was of the nature of a vision of the knowledge of certainty (‘ilm al-yaqin), and that what Ibn ‘Abbas and others stated was that it was a vision of the knowledge of certainty.
The Shaykh:
The vision of the heart means the vision of the heart, which is knowledge. It is the knowledge of certainty (‘ilm al-yaqin) and the eye of certainty (‘ayn al-yaqin). Ibrahim (peace be upon him) said:[Al-Baqarah 2:260] He wanted to move from the knowledge of certainty to the eye of certainty. So the vision of the heart, which is knowledge, is divided into two parts: the knowledge of certainty and the eye of certainty, and the truth of certainty (haqq al-yaqin). All of these are terms in the Noble Qur'an.
Another questioner:
I want.
The Shaykh:
The one addressed. It came in the hadith: the one addressed, a prophet addressed. It did not say "the one who speaks," it said "the one addressed." Yes.
Another questioner:
Allah, by the hadith of the Prophet (peace and blessings be upon him): whoever sees our Lord, it is not to be interpreted as anything.
The Shaykh:
A vision, from the vision. A statement. Ha? A defect. A vision of the eye, a vision of a dream, a spiritual vision, the environmental one. It is not a vision of the eye, yes.
Another questioner:
Do you mean in this form?
The Shaykh:
He addressed his Lord, O Adam. Inform them of their names.[Al-A'raf 7:22]? Allah addressed them without an intermediary, so he is one addressed by Allah (Mighty and Majestic). Yes.
Another questioner:
Like Musa and Muhammad. Yes. Like Musa and Muhammad.
The Shaykh:
Yes, indeed, it is Muhammad (may Allah’s prayers and blessings be upon him) who was addressed by his Lord on the night of the Ascension without an intermediary, so the five prayers were made obligatory upon him. But the prevalence of the address and the attribute became associated with Musa (peace be upon him), the one who speaks with Allah. Yes.
The questioner:
Yes.
The Shaykh:
It is in wakefulness by knowledge, meaning by knowledge. For knowledge. Yes. Yes.
Another questioner:
He means awe.
The Shaykh:
Let us descend.
Another questioner:
I say, but the same awe is without an intermediary. The hadith of the gathering, meaning from the hadith of the Prophet (peace and blessings be upon him) himself in the awe.
The Shaykh:
In my awe, the awe may be with an intermediary and may be without an intermediary. Yes.
As for the fact that some knowledge was of the nature of a vision of the knowledge of certainty (‘ilm al-yaqin), and that what Ibn ‘Abbas and others stated was that it was a vision of the knowledge of certainty.
The Shaykh:
The vision of the heart means the vision of the heart, which is knowledge. It is the knowledge of certainty (‘ilm al-yaqin) and the eye of certainty (‘ayn al-yaqin). Ibrahim (peace be upon him) said:
"My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied."
رَبِّ أَرِنِي كَيْفَ تُحْيِي الْمَوْتَىٰ قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِيAnother questioner:
I want.
The Shaykh:
The one addressed. It came in the hadith: the one addressed, a prophet addressed. It did not say "the one who speaks," it said "the one addressed." Yes.
Another questioner:
Allah, by the hadith of the Prophet (peace and blessings be upon him): whoever sees our Lord, it is not to be interpreted as anything.
The Shaykh:
A vision, from the vision. A statement. Ha? A defect. A vision of the eye, a vision of a dream, a spiritual vision, the environmental one. It is not a vision of the eye, yes.
Another questioner:
Do you mean in this form?
The Shaykh:
He addressed his Lord, O Adam. Inform them of their names.
Did I not forbid you from that tree
أَلَمْ أَنْهَكُمَا عَن تِلْكُمَا الشَّجَرَةِAnother questioner:
Like Musa and Muhammad. Yes. Like Musa and Muhammad.
The Shaykh:
Yes, indeed, it is Muhammad (may Allah’s prayers and blessings be upon him) who was addressed by his Lord on the night of the Ascension without an intermediary, so the five prayers were made obligatory upon him. But the prevalence of the address and the attribute became associated with Musa (peace be upon him), the one who speaks with Allah. Yes.
The questioner:
Yes.
The Shaykh:
It is in wakefulness by knowledge, meaning by knowledge. For knowledge. Yes. Yes.
Another questioner:
He means awe.
The Shaykh:
Let us descend.
Another questioner:
I say, but the same awe is without an intermediary. The hadith of the gathering, meaning from the hadith of the Prophet (peace and blessings be upon him) himself in the awe.
The Shaykh:
In my awe, the awe may be with an intermediary and may be without an intermediary. Yes.
Source
شرح نونية ابن القيم [7] — alfawzan.live (1:11:33)
The Arabic text is a machine transcription of the audio recording.