Ibn Qayyim Al-Jawziya

Of the Levels of Divine Guidance, General and Exclusive.

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They are ten levels; the first three are specific to the Prophets:

The First Level
It is that in which Allah the most High addresses directly his slave who is in a normal state of wakefulness as it happened in the case of Moses. This is the highest level of Guidance.

Allah The Exalted stated in 4: 164
“Wa kallamma-lāhu Musā Taklimā”: “and to Moses, Allah addressed His Word, speaking (to him)”.

Already in [4:163], Allah reminds of ITs/His inspiration to the various Prophets:
“Surely We have revealed to you as We revealed to Nuh, and the prophets after him, and We revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and Isa and Ayub and Yunus and Haroun and Sulaiman and We gave to Dawood the Psalms.”

This is followed in 4:164 by the specific information that Allah spoke to Moses:
“And (We sent) messengers We have mentioned to you before and messengers we have not mentioned to you; and to Musa, Allah addressed His Word, speaking (to him)”

This shows that the "speech" referred to here is more specific than the general inspiration mentioned in [4:163]- The addition of the Predicate Taklimā (speech) to the verb Kallama (spoke) emphasizes this meaning and refutes the attempts of some to interpret "speech" allegorically as mere inspiration or pointing or information of the inner meaning without direct speech.

The Second Level: The Revelation specific to the Prophets.
“We have sent thee inspiration, as We sent it to Noah and the Messengers after him…” [4:163]

 “It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise”. [42:51]

In this Ayah, Allah made Revelation a part of speech, with two considerations: It is a part of the direct specific speech without a medium and part of the general speech that involves relaying information in various ways. Wahy (Revelation) linguistically means rapid and secret/hidden relaying of information.

The Third Level: Sending an angelic messenger to a human messenger.

The angelic messenger reveals Allah's orders that were entrusted to him. The angelic messenger may take a human form and be seen by the human messenger and spoken to or seen in the form he was created in or the angel enters the human messenger and reveals to him what he needs to then dislodges himself from him.

The Fourth Level: The level of ‘the addressed’ or ‘the spoken to’ (Al-Muhhadath)

The addressed/spoken to is someone who is spoken to in his innermost and in his heart about some matter. The Prophet is reported to have stated: “ In previous communities there were people who were spoken to (Muhhadathun), if there were ever to be one in my community it would be Omar ibn al-Khattab."

Ibn Taymyia stated:
"The Siddiq (the entrusted) is more perfected than the addressed/spoken to, as he has –in the perfection of his Sidq- no further need for inspiration and unveiling (Kashf). He has entrusted his heart, his secret, his innermost and his outward being to the Prophet and has no other needs.

The Muhhadath (Omar bin al-Khattab) always compared what he was spoken to with what the Prophet brought (Qur'an); if they agreed the Muhhadath accepted the discourse, otherwise he rejected it ; that is how it was established that the level of (being entrusted) Siddiqiat is higher than that of (being spoken to)Tahdith.

As for the one who speaks out of fantasy and ignorance and says: "My God has spoken to me "; it is true that his heart has spoken to him, but who is at the origin of the speech his evil or his God?  If he were to insist that it is his God, he then is attributing the discourse to someone without any certainty, and this is a lie."

The Fifth Level: The level of bestowed understanding (Fahm)

Allah, The Sublime, mentioned the two Prophets David and Suleiman, praised them both for their knowledge and wisdom and favored Suleiman with "understanding" in this particular case:

“And Dawood and Suleiman when they gave judgment concern the field when the people's sheep pastured therein by night, and We were bearers of witness to their judgment”. [21:78]

“To Solomon We Fahm (Inspired, made to understand) the (right) understanding of the matter: to each (of them) We gave Judgment and Knowledge; it was Our power that made the hills and the birds celebrate Our praises, with Dawood: it was We Who did (all these things)”.  [21:79]

Ali Ibn Abi Taleb related that, he was asked if the Prophet had bestowed any favors on anyone among his people. Ali stated: “No, in the name of the One who has caused the seeds to burst and created every being, no one was given anything except the understanding given by Allah through his Book”.

In his book on Omar ibn al-Khattab, Abu Musa Al-Ash’ari states: "The understanding of what was given to you."  For comprehension is a gift from Allah to his slave, a light thrown by Allah in the heart of his slave. Allah is known through it, with it the slave is able to comprehend what no one else comprehends or knows, he understands from the text of the Qur'an what others do not understand, even if they are equal to him in their ability to memorize or to understand the basic meanings of the words.

Understanding [of the knowledge bestowed] from Allah and His Prophet is the hallmark of Siddiqiat (the state of being entrusted), the scholars are ranked according to it.

Look at the understanding of Ibn Abbas of Surah Al-Nasr [110]: “When Allah’s succour comes, and victory and thou seest people enter God's religion in hosts, extol thy Sustainer's limitless glory, and praise Him, and seek His forgiveness: for, behold, He is ever an acceptor of repentance “

Ibn Abbas was with Omar among the Companions who attended the battle of Badr, he was favored in his understanding of this Surah and stated: “It is the Surah in which Allah announces that he is taking His Prophet back to Himself, it informs the Prophet of his upcoming demise”. Omar agreed with this understanding which appears to have remained hidden from the rest of the Companions although Ibn Abbas was at the time their youngest. For where would one find the death announcement in this Surah unless one were favored with a special understanding? (Dara: This serves as the Bātin (Deeply Concealed & Innate) understanding of the Qur’an vs. Zāhir (Surface) concepts that we read in the syntax.)

This becomes more complex and delicate to reach a point where the understanding of most people fails and they are unable to give the basic texts their dues in understanding; as for those endowed with understanding, they are in no need for additional texts to comprehend the essential ones.

The Sixth Level: The level of general education/clarification of truth from a state of vagueness and confusion to a state of clarity (Bayān).

It is the clarification of the Truth (Haqq) and its differentiation from falsehood through proofs, testimonies and indices, so that Truth becomes witnessed (Mash-hūd) by the Qalb (heart) as clearly as physical objects are seen by the eye. This is the level of Allah‘s argument/evidence (Hujjat) against His Creation, according to which, He does not punish anyone or misguide him until each of them has reached this level [of information, clarification].

”And Allah will not mislead a people after He hath guided them, in order that He may make clear to them what to fear (and avoid); for Allah hath knowledge of all things.” [9:110]

Misguidance to the people is then punishment from Allah after He has clarified the Truth and they rejected it or did not act according to it. Their punishment is at that point to err away from Guidance. Allah has never caused anyone to err until they have received this level of clarification.

If you know this then you can understand the secret of Predestination and you abandon doubts and misconceptions on this subject. You would comprehend Allah’s law in misguiding whomever he does misguide of his slaves when He does.

The Qur’an is clear on this matter in several verses like:

“Then when they went wrong, Allah let their hearts go wrong”. [61:5]

“….and their boast, "Our hearts are already full of knowledge"- nay, but God has sealed their hearts in result of their denial of the truth, and [now] they believe in but few things”  [4:155]
The first is obstinate disbelief; the second is disbelief due to the sealing of the heart.

Moreover, Allah states:  “So long as We keep their hearts and their eyes turned [away from the truth], even as they did not believe in it in the first instance: and [so] We shall leave them in their overweening arrogance, blindly stumbling to and fro”. [6:110]

Allah punishes them for abandoning Belief in Him after Certainty and ascertainment of the Truth in that He keeps their hearts and eyes turned away unable to guide them to Him.

Consider this matter carefully then for great consideration is due to it. Allah the most High states in [41: 17],
 “And as for [the tribe of] Thamud, We offered them guidance, but they chose blindness in preference to guidance”.

This then is Guidance after clarification and evidence, if not followed by the Guidance to success and inspiration, the perfection of Guidance is not reached.

There are two types of this level of Bayān:

The Bayān of hearing the recited Qur’anic Ayat and that of witnessing Ayat (Observed Signs) in the physical world. Both are evidence and proof of the Oneness (Tauhid ) of Allah and His Names, Attributes, His Perfection and the Truth of what you have been told about Him.

That is why He invites His slaves, through His recited Ayat (Verses), to contemplate the Ayat (Observable Signs) that they are able to witness and urges them to reflect upon them.

This is the level of Bayān entrusted to the messengers and to the scholars after them, after which Allah misguides whom He wills.

“And never have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them;' but God lets go astray him that wills [to go astray], and guides him that wills [to be guided] -for He alone is almighty, truly wise” [14:4]

It is then so that, the messengers bring clarification after which Allah guides or misguides whom He wills in His grandeur and wisdom.

The Seventh Level: It is the level of exclusive education/clarification of truth from falsehood (Bayān Khāss).

It is closely linked with exclusive Guidance in the form of gifts of divine care/management (‘Ināyat), direction to the right course (Tawfiq) and the distinction with abundant bounty from which various blessings result (Ijtiba’) as well as the elimination of the circumstances (Asbāb) and of the elements of failure from the Heart (Qalb) so that Guidance never abandons it.

Of this level, the most High has stated:
“Though thou be ever so eager to show them the right way, [know that,] verily, God does not bestow His guidance upon any whom He judges to have gone astray;" [16:37]

“Verily, thou canst not guide aright everyone whom thou lovest: but it is God who guides him that wills [to be guided]”. [28:56]

The Eight Level: It is the level of “Bestowing hearing” (Isma’).

Of this level, Allah the most High said:

“For, if God had seen any good in them, He would certainly have made them hear: but [as it is,] even if He had made them hear, they would surely have turned away in their obstinacy”. [8:23]
“And neither are equal the living and the dead [of heart]. Behold, [O Muhammad,] God can make hear whomever He wills, whereas thou canst not make hear such as are [dead of heart like the dead] in their graves” [35:22]

This “bestowing hearing” is more exclusive than making hear the argument/ evidence of Allah and the message of the Messenger. For hearing Allah’s argument/evidence is owed to them [according to Allah’s Law] and involves only the hearing of the ears while the hearing in this level is that of the Heart; speech being words and meaning, it relates both to the ears and to the Heart. To hear the words is the function of the ears while to hear the meaning is that of the Heart.

He, Subhāna-Hu, has deprived the disbelievers from the ability to hear the part of the Heart and allowed them only the part of the ears as He states:

“Whenever there comes unto them any new reminder from their Sustainer, they but listen to it with playful amusement, (Lit., "while they are playing"). [21:2]

Such hearing does not benefit the hearer; it serves only to establish the argument/evidence of Allah against him that Allah has made the information available to him. The goal of hearing and its fruit and end-result do not occur when the Heart is playing in amusement, careless and declining to hear, the hearer in this case comes out saying: 

"What is it that he has said just now?" It is such as these whose hearts God has sealed because they [always] followed but their own lusts”. [47:16]

The difference between this level and that of the level of “bestowing understanding” (5th level) is that, understanding is more comprehensive and exclusive in a different manner from this level. Understanding is related to the desired meaning, its conditions, its relations and its pointers (‘Isharat) while hearing revolves around ensuring that the desired meaning of the discourse reaches The Heart. It follows that this hearing is the hearing of acceptance.

The Ninth Level: It is the level of Inspiration (‘Ilhām).

Allah the most High stated:
 “ Consider the human self (Nafs), and how it is formed in accordance with what it is meant to be, and how it is imbued with moral failings as well as with consciousness of God!” [91: 7-8]

The Prophet instructed Husayn bin Khuza’I upon his conversion to say:
“My Allah, inspire me with my wisdom and protect me from the evil of my Nafs”.

Inspiration has been considered by some to belong to the stationary rank (Maqām) of the (the spoken to) Muhhadathin. It is felt to be higher in rank than prediction (Firāsa). For prediction (Firāsa) can be accurate in rare cases; at times, its owner may lose it or have difficulty with it, while the one with Inspiration enjoys a stable rank: that of closeness and presence (Qurb and Hudhūr).

I say: The state of being spoken to (Tahdith) is more exclusive than that of being inspired (‘Ilhām). For inspiration (‘Ilhām) is general to the believers who have reached faith, while being spoken to (Tahdith) is more exclusive as elaborated above in the case of Omar. Tahdith then is exclusive ‘Ilhām. It is revelation to a non-prophet either to those creatures who have been tasked/made responsible [by Allah the most High] (Mukallafun) as in His Ayat:

And so, [when he was born,] We inspired [thus] the mother of Moses: Suckle him [for a time], [28:7]
"And behold! I inspired the disciples to have faith in Me and Mine Messenger: [5:111]

Or to those who are the non-responsible:
“And [consider how] thy Sustainer has inspired the bee: "Prepare for thyself dwellings in mountains and in trees, and in what [men] may build [for thee by way of hives]” [16:68]

Another difference between Prediction and Inspiration is perhaps the fact that prediction may be the result of gain (Kasb) and achievement (Tahsil), while ‘Ilhām is a pure gift that cannot be obtained through gain.

The Tenth Level: The level of true vision [in the sleeping state].

It is a part of prophecy as established by the Prophet who stated: “True vision is one of forty six parts of prophecy.”

It has been said that true vision was the beginning of revelation/wahy and lasted half a year; it was followed with revelation/wahy in the waking state for twenty three years up to the death of the Prophet. The percentage of the true vision in the dreams amounted thus to one of forty six parts of the prophecy. This is a Hadith Hassan (A fairly authenticated Prophetic Narration); others have reported that the true vision is one part of seventy.



In our modern times, since the very childhood, we have been exposed to a theatrical rendition of the God’s Inspirations to prophets: We see tall handsome Charlton Huston walking in a long robe, in a stately manner, and a deep Anglo Saxon voice calls out to him “O Moses”.

These images are engrained within our psyche, accompanied by a simplistic child-like language of the West dealing with the Divine Inspiration and we are left as not so bright children seeking the understanding of Allah’s Inspiration and communications with the prophets and the holy books.

Within English language there are few words dealing with the forms of Divine Communications, for the most part we have Revelation and Inspiration and both truly rendering one concept: God talked to so and so.

In this treatise we are borrowing from Jawziah to learn the different levels of Divine Communications to develop a language that is applicable for this endeavor and the nascent understanding of this grand affair.

Wahy: pointing, writing, message, inspiration, hidden speech and all you send to another.

Allah The Sublime states:
It belongs not to any mortal that God should speak to him, except by revelation, or from behind a veil, or that He should send a messenger and he reveal whatsoever He will, by His leave.  [42:51]

This means that Allah sends Wahi to teach him what he tells the people he was taught: either through inspiration or vision or a book as in the case of Musa or Qur’an that is recited- all of that falls under “informing” although the means may differ.

لسان العرب، الإصدار 2.02 - لابن المنظور الإفريقي
الوَحْيُ: الإِشارة والكتابة والرِّسالة والإِلْهام والكلام الخَفِيُّ وكلُّ ما أَلقيته إِلى غيرك               
وقال الله عز وجل: {وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْياً أَوْ مِنْ وَرَاءِ حِجَابٍ} [الشورى: 51].
معناه: إلا أَن يُوحيَ إِليه وَحْياً فيُعْلِمَه بما يَعْلمُ البَشَرُ أَنه أَعْلَمَه، إِما: إلهاماً أَو رؤْيا، وإما: أَن يُنزل عليه كتاباً كما أُنزِل على موسى، أَو قرآناً يُتْلى عليه كما أَنْزَله على سيدنا محمد رسول الله -صلى الله عليه وسلم- وكل هذا إعْلامٌ وإن اختلَفت أَسبابُ الإعلامِ فيها.  


Wahy refers to the Divine Kalima (Word) that is sent by Allah to ITs/His Prophets and Auliyā’ as in [42:51] either through the medium of a messenger who sees the Divine Essence (Dhāt) like the Archangel Jibril, or through the hearing of the speech of Allah without seeing IT/Him as in the case of Moses, or by the sending [of a message] into the heart/mind ,as in the case of the Prophet Muhammad who stated: “The Holy Spirit inspired it into my mind/heart” or by inspiration or by the ordinance of a law. All of the above encompasses Wahy.

مفردات ألفاظ القرآن. الإصدار 2.03 - للأصفهاني
كتاب الواو
ويقال للكلمة الإلهية التي تلقى إلى أنبيائه وأوليائه. وحي، وذلك أضرب حسبما دل عليه قوله تعالى:
{وما كان لبشر أن يكلمه الله إلا وحيا} إلى قوله: {بإذنه ما يشاء} <الشورى/ 51> ( {وما كان لبشر أن يكلمه الله إلا وحيا أو من وراء حجاب أو يرسل رسولا فيوحي بإذنه ما يشاء} ) وذلك إما برسول مشاهد ترى ذاته ويسمع كلامه، كتبليغ جبريل عليه السلام للنبي في صورة معينة؛ وإما بسماع كلام من غير معاينة كسماع موسى كلام الله؛ وإما بإلقاء في الروع كما ذكر عليه الصلاة والسلام: (إن روح القدس نفث في روعي) (الحديث تقدم في مادة (لهم) ) ؛ وإما بإلهام نحو: {وأوحينا إلى أم موسى أن أرضعيه} <القصص /7> ؛ وإما بتسخير نحو قوله: {وأوحى ربك إلى النحل} <النحل/68> أو بمنام كما قال عليه الصلاة والسلام: (انقطع الوحي وبقيت المبشرات رؤيا المؤمن) (الحديث تقدم في مادة (بشر) ) فالإلهام والتسخير والمنام دل عليه قوله: {إلا وحيا} <الشورى/51> وسماع الكلام معاينة دل عليه قوله: {أو من وراء حجاب} <الشورى/51>، وتبليغ جبريل في صورة معينة دل عليه قوله: {أو يرسل رسولا فيوحي} <الشورى/51>، وقوله: {ومن أظلم ممن افترى على الله كذبا أو قال أوحي إلي ولم يوح إليه شيء} <الأنعام/93> فذلك لمن يدعي شيئا من أنواع ما ذكرناه من الوحي أي نوع ادعاه من غير أن حصل له، وقوله: {وما أرسلنا من قبلك من رسول إلا نوحي إليه} الآية <الأنبياء/25>.
فهذا الوحي هو عام في جميع أنواعه، وذلك أن معرفة وحدانية الله تعالى، ومعرفة وجوب عبادته ليست مقصورة على الوحي المختص بأولي العزم من الرسل، بل يعرف ذلك بالعقل والإلهام كما يعرف بالسمع. فإذا القصد من الآية تنبيه أنه من المحال أن يكون رسول لا يعرف وحدانية الله ووجوب عبادته،

From Sajjadi’s Terminologies of Irfan:

1. Wahi that came to the prophet via the Jibril, as the angel took the
shape of a human: With it came down the spirit of Faith and Truth
[26:193], NAZALA means to go from the Rul form to Jism (Physiological) form of a human
2. Wahi that came to the prophet without the personification of Jibril
  a)Voice of the Jibril: Indeed the Santified Spirit has uttered a voice within my bosom:

إن روح القدس نفث 
في روعي
  b) Without any formation or voice: Say: "I am but a man like yourselves, (but) the inspiration has come to me" [18:110]

Dara: These words Why or Ilhām have directional attribute i.e. they represent vector concepts. Comprehension is a scalar concept i.e. something that takes place within our cognitive faculties. By Why or Ilhām are vectors that are pointing from the other universe into this world, from there to here.

‘Ilhām (Inspiration)

The Prophet (saws) stated:" Allah never gave a bigger gift to a slave than that of ‘Ilhām (Inspiring) him to remember Hu/Him (Dhikr) ".

Accordingly, the inspiration to remember/do Dhikr is the best ennobling gifts (Karāmat); and the best Dhikr is the one that affects the slaves by giving them Knowledge and Sunnah and by endowing them with attributes like patience, generosity, wisdom and timidity (Haya'). Thus does Allah mold his slave in a noble character, showers him with gifts and treats him gently in each momentary state of being (Hāla). 

فَإِنَّ رَسُوْلَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قَالَ: (مَا أَنْعَمَ اللهُ عَلَى عَبْدٍ نَعمَةً أَفْضَلَ مِنْ أَنْ يُلْهِمَهُ ذِكْرَهُ).
فَقُلْتُ بِهَذَا: إِنَّ إِلهَامَ الذِّكْرِ أَفْضَلُ مِنَ الكَرَامَاتِ، وَأَفْضَلُ الذِّكْرِ مَا يَتَعَدَّى إِلَى العبَادِ، وَهُوَ تَعَلِيْمُ العِلْمِ وَالسُّنَّةِ، وَأَعْظَمُ مِنْ ذَلِكَ، وَأَحْسَنُ مَا كَانَ جِبِلَّةً وَطبعاً؛ كَالحلمِ، وَالكرمِ، وَالعقلِ، وَالحيَاءِ، وَكَانَ اللهُ قَدْ جَبَلَهُ عَلَى خُلُقٍ شَرِيْفٍ، وَأَفرغَ عَلَيْهِ المَكَارِمَ إِفرَاغاً، وَأَسبغَ عَلَيْهِ النِّعَمَ، وَلطفَ بِهِ فِي كُلِّ حَالٍ
كشف الظنون عن أسامي الكتب والفنون، الإصدار 2.04 - لحاجي خليفة
باب الباء الموحدة >> بغية الخبير، في إقامة القصدير في الإكسير
للشيخ: علي بن سعد الأنصاري.
أوله: (الحمد لله الذي من فضله إلهام حامده لحمده... الخ).
قسم فيه: طرق الملغمة إلى تسعة أقسام.

Imam ibn Katheer- The stories of the prophets.
Allah’s inspiration to the Mother of Musa  in [28.7]
” So We sent this inspiration to the mother of Moses: "Suckle (thy child), but when thou hast fears about him, cast him into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers."
This Wahy is that of ‘Ilhām (Inspiration) and guidance similar to the one in [16.68]: 
” And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build”:
It is not the Wahy of Prophecy.

قصص الأنبياء، الإصدار 1.01 - للإمام ابن كثير
الجزء الثاني >> ذكر قصّة موسى الكليم عليه الصلاة والتسليم >> [إلهام الله لأم موسى]
[إلهام الله لأم موسى]
قال الله تعالى: {وَأَوْحَيْنَا إِلَى أُمِّ مُوسَى أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلا تَخَافِي وَلا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنْ الْمُرْسَلِينَ، فَالْتَقَطَهُ آلُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً إِنَّ فِرْعَوْنَ وَهَامَانَ وَجُنُودَهُمَا كَانُوا خَاطِئِينَ، وَقَالَتْ امْرَأَةُ فِرْعَوْنَ قُرَّةُ عَيْنٍ لِي وَلَكَ لا تَقْتُلُوهُ عَسَى أَنْ يَنفَعَنَا أَوْ نَتَّخِذَهُ وَلَداً وَهُمْ لا يَشْعُرُونَ}.
هذا الوحي وحي إلهام وإرشاد، كما قال تعالى: {وَأَوْحَى رَبُّكَ إِلَى النَّحْلِ أَنْ اتَّخِذِي مِنْ الْجِبَالِ بُيُوتاً وَمِنْ الشَّجَرِ وَمِمَّا يَعْرِشُونَ، ثُمَّ كُلِي مِنْ كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلا، يَخْرُجُ مِنْ بُطُونِهَا..} الآية.
وليس هو بوحي نبوة كما زعمه ابن حزم وغير واحد من المتكلمين، بل الصحيح الأول كما حكاه أبو الحسن الأشعري عن أهل السنة والجماعة.

Allah ‘Ilhām (Inspired) him a good thing: He taught it to him.
‘Ilhām (Inspiration) is what is sent the mind/heart.
We seek ‘Ilhām (Inspiration) from Allah for wisdom.
‘Ilhām (Inspiration) is a type of Wahy sent by Allah to whom Hu/He wills of ITs/His creation.

لسان العرب  ابن منظور 
وألهمه الله خيرا: لقنه إياه. واستلهمه إياه: سأله أن يلهمه إياه. والإلهام: ما يلقى في الروع. ويستلهم الله الرشاد، وألهم الله فلانا. وفي الحديث: أسألك رحمة من عندك تلهمني بها رشدي، الإلهام أن يلقي الله في النفس أمرا يبعثه وعلى الفعل أو الترك، وهو نوع من الوحي، يخص الله به من يشاء من عباده.

البداية والنهاية، الإصدار 2.07 - للإمام إسماعيل بن كثير الدمشقي.
الجزء الثاني >>
ثم ذكر ابن عباس أنه قدم مكة فتلقاه جماعة من رؤسائهم منهم عبد شمس، وعبد مناف أبناء قصي، فامتحنوه في أشياء، فأجابهم فيها بالصدق، فسألوه عما يكون في آخر الزمان فقال: خذوا مني ومن إلهام الله إياي: أنتم الآن يا معشر العرب في زمان الهرم، سواء بصائركم وبصائر العجم، لا علم عندكم ولا فهم، وينشو من عقبكم ذوو فهم، يطلبون أنواع العلم فيكسرون الصنم، ويتبعون الردم، ويقتلون العجم، يطلبون الغنم.

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