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Кашф (интуиция, вдохновение, исследование невидимого) бывает нескольких видов. Один из них это психологический тип, который бывает как у мусульман так и у кяфиров. Другим видом является духовный, который получается посредством откровения. Третий вид это сатанинский, который получается от джинов.

Шейх уль Ислам Ибн Теймия, да помилует его Аллах, сказал:
«Мы не отрицаем, что у людей может быть некоторые виды вдохновения, как наяву так и во сне, кода душа в меньшей степени привязана к телу, посредством духовной практики или иначе. Это психологический Кашф.
Но также, посредством рациональных доказательств и доводов из шариата ясно, что существуют джины и что они сообщают людям о неведомом. Как это происходит в случае с колдунами.
Второй вид это тот, который получается посредством внешних сил, таких как джины, которые сообщают колдунам. Это хорошо известно, особенно тем у кого есть в этом опыт. И мы узнаем об этом из многих случаев. Этот вид Кашфа не имеет ничего общего с первым видом Кашфа.
Третий вид Кашфа, самый священный, тот который доставляется ангелами, как указано в текстах и рациональных доводах.
Информация о незримом может из психологических источников, из дьявольских источников и из ангельских источников.
Аль Сафадия, стр. 187-189




English version


Firstly:

The kashf (intuition, insight, finding out about things that are unseen) that may happen to a person is of several kinds. One type is psychological, which both Muslims and kaafirs have in common. Another kind is spiritual, which comes via revelation. A third type is satanic, which comes via the jinn.

Shaykh al-Islam Ibn Taymiyah said:

We do not deny that people may experience some kind of kashf, whether when awake or in their dreams when the soul is less connected to the body, either by means of spiritual practices or otherwise. This is the psychological kashf which is the first type of kashf.

But it is also proven through rational evidence as well as shar’i evidence that the jinn exist and that they tell people things about the unseen, as happens in the case of soothsayers, those who are possessed and the like.

The second type is that which is done by outside forces, such as the jinn who tell the soothsayers many things. This is something that is well known, especially to those who have experienced it, and we have come to know about these things on many occasions. This is a type of kashf that has nothing to do with the first type, and this is the second type of kashf.

With regard to the third type, it is what is conveyed by the angels and this is the noblest type, as is indicated by the texts and by rational evidence. Information about the unseen may come from psychological sources, or from evil sources, whether they are satanic or not, or it may come from angelic sources.

Al-Safadiyyah, p. 187-189

Ibn al-Qayyim said:

Partial kashf is something which both believers and kaafirs, righteous and immoral, may share, such as knowing what is in a person’s house or what is in his hand or under his garment, or whether his wife is pregnant with a boy or girl after the gender has been determined, or things that cannot be seen such as things that are taking place far away, and so on. This may come from the Shaytaan sometimes and from one's own self sometimes, hence it may happen to the kuffaar such as the Christians and people who worship fire or the cross. Ibn Sayyaad told by means of kashf the Prophet (peace and blessings of Allaah be upon him) what he was hiding for him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “You are from among the brethren of the soothsayers.” He told him that his kashf was like the kashf of the soothsayers. Similarly the liar Musaylimah, even though he was a kaafir of the worst type, could tell his companions of what one of them had done in his house and what he had said to his wife, because his shaytaan told him that so that he could mislead the people. The same was true of al-Aswad al-‘Anasi and al-Haarith al-Mutanabbi al-Dimashqi, who emerged at the time of ‘Abd al-Malik ibn Marwaan, and others of their ilk, whose numbers are known only to Allaah. We ourselves and others have seen a group of them and people have witnessed the kashf of monks who worship the cross, as is well known.

Spiritual kashf of this type is like the kashf of Abu Bakr when he told ‘Aa’ishah that his wife was pregnant with a girl; and the kashf of ‘Umar (may Allaah be pleased with him) when he said, “O Saariyah, the mountain!” – i.e., stay close to the mountain. There are many such instances among the close friends (awliya’) of Allaah.

Madaarij al-Saalikeen, 3/227, 228

Secondly:

What happened to ‘Umar ibn al-Khattaab (may Allaah be pleased with him) is saheeh and is well proven. Naafi’ said that ‘Umar sent out a military detachment and he appointed a man called Saariyah in charge of them. Whilst ‘Umar was delivering the khutbah one Friday, he said, “O Saariyah, the mountain! O Saariyah, the mountain!” And they found out that Saariyah had moved towards the mountain at that moment on the Friday even though there was the distance of a month’s journey between them.

Narrated by Ahmad in Fadaa’il al-Sahaabah, 1/269; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1110

This was a miracle (karaamah) bestowed upon ‘Umar (may Allaah be pleased with him); either it happened by means of inspiration and his voice reached Saariyah – as is the view of Ibn al-Qayyim – or it happened by means of psychological kashf and his voice reached Saariyah – which is what we will see below in the words of Shaykh al-Albaani. In either case, it was undoubtedly a miracle (karaamah).