Kashfكشف in spirituality is an ability that allows one to travel anywhere in the universe. Through kashf, sahibul kashf or explorers can meet angels, prophets and saints. The detective (sahib kashf)is able to detect with open or closed eyes, however, it depends on the rank and position of the (sahib case)detective. There are more than 100 types of kashf). The material body of the discoverer or (sahib kashf) is in its place in the world, while the flight of imagination can take it anywhere. During this process, the sahib kashf or discoverer also sees his material body and feels as if Leaving the material body and travelling through the spiritual body. Kashf has several kinds like Kashf al-Qabur, Kashf al-Sadr and Kashf al-Hudhur are the most popular types of Kashf.
However, there is no guarantee that Kashf will be correct. Kashf can be both satanic and Rahmani because only those who have the status can distinguish between satanic or Rahmani incidents in Kashf. Sometimes it happens that some people begin to discover unintentionally, but spirituality is not considered a guarantee of the level of discovery or the potential to rise.
↑( Tafsir Urwat Al-Wuthqa Allama Abdul Karim Atheer)
telepathy is in possession of the person as he or she may tell what he or she wants, it's absolutely prohibited in Islam while Kashf is not in the possession of sahib kashf.
أمامِمَّنْ يَجِبُ التَّصْدِيقُ الْعَامُّ بِهِ فَإِنَّ كَثِيرًا مِمَّنْ يَظُنُّ بِهِ أَنَّهُ حَصَلَ لَهُ هَذَا الْكَشْفُ يَكُونُ ظَانًّا فِي ذَلِكَ ظَنًّا لَا يُغْنِي مِنْ الْحَقِّ شَيْئًا وَأَهْلُ الْمُكَاشَفَاتِ وَالْمُخَاطَبَاتِ يُصِيبُونَ تَارَةً؛ وَيُخْطِئُونَ أُخْرَى؛ كَأَهْلِ النَّظَرِ وَالِاسْتِدْلَالِ فِي مَوَارِدِ الِاجْتِهَادِ؛ وَلِهَذَا وَجَبَ عَلَيْهِمْ جَمِيعُهُمْ أَنْ يَعْتَصِمُوا بِكِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنْ يَزِنُوا مَوَاجِيدَهُمْ وَمُشَاهَدَتَهُمْ وَآرَاءَهُمْ وَمَعْقُولَاتِهِمْ بِكِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ؛ وَلَا يَكْتَفُوا بِمُجَرَّدِ ذَلِكَ؛ فَإِنَّ سَيِّدَ الْمُحَدَّثِينَ وَالْمُخَاطَبِينَ الْمُلْهَمِينَ مِنْ هَذِهِ الْأُمَّةِ هُوَ عُمَرُ بْنُ الْخَطَّابِ؛ وَقَدْ كَانَتْ تَقَعُ لَهُ وَقَائِعُ فَيَرُدُّهَا عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَوْ صَدِيقُهُ التَّابِعُ لَهُ الْآخِذُ عَنْهُ الَّذِي هُوَ أَكْمَلُ مِنْ الْمُحَدَّثِ الَّذِي يُحَدِّثُهُ قَلْبُهُ عَنْ رَبِّهِ. وَلِهَذَا وَجَبَ عَلَى جَمِيعِ الْخَلْقِ اتِّبَاعُ الرَّسُولِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ۔ [مجموع الفتاوى]ـ
المؤلف: تقي الدين أبو العباس أحمد بن عبد الحليم بن تيمية الحراني (المتوفى: 728هـ)
“Its summary is that Kashf may be incorrect or right, if it is against sharia then it is wrong and not acceptable, companions of the prophet ust to Examine their kashf With the teachings of Quran and sunnah, if kashf is against sharia then it is wrong and from satan, its status is Danni or doubtful.”
It is necessary to understand the reality of Wahiوحی or revelation, Ilhamالہام and kashfکشف. Revelation means the revelation of a thing or event. Ilham means the induction of something in the heart and revelation or what is the message sent by Allah Almighty to the Prophet. The fact of kashf is that the Almighty, without looking or reasoning, instils some truth in the heart of the servant, or informs him through some unseen creature, as stated in the hadith of Tirmidhi: Hazrat Abdullah bin Umar (may Allah be pleased with him) said: The Messenger of Allah (may peace be upon him) said: Allah has revealed the truth (through inspiration) to the tongue and heart of Umar. Hazrat Abdullah bin Umar (may Allah be pleased with him) says: Whenever something (new) happened to the people, then the people gave their opinion about it and Hazrat Umar also gave his opinion, then the Qur'an (always) is the saying of Hazrat Umar (may Allah be pleased with him). It has been revealed that revelation or wahi, Ilham and kashf are the three things that come from the will of God Almighty. They have the same source, but the main difference between them is that revelation or wahi is specific to the Prophet and revelation and Revelation ended with prophecy. Now, if anyone claims this, then he is a liar. The ruling of Kashf-e-Walham is that knowledge is obtained from Kahan, if it is in accordance with the rules of Shari'ah, then it is applicable, otherwise, it is obligatory to give up. If he does, only those facts and teachings which are not rejected by the Shari'ah are acceptable. It is in accordance with the Sunnah of the Prophet (peace and blessings of Allah be upon him) and does not accept it.
As mentioned, revelation is exclusive to the Prophets (peace and blessings of Allah be upon them) and revelation cannot come to any non-prophet, no matter how high the level of sanctity and guardianship. However, sometimes Allah will infuse certain things to His special servants. Hazrat Mujaddid Al-Fathani (may Allah have mercy on him) has differentiated between the two. Kashf is related to the senses, that is, something or an event is visible to the naked eye, and inspiration is related to the senses. I don't see anything, just put something in my heart, that's why inspiration is usually more accurate than revelation. (Faiz al-Bari 1/19)
“What happened to Umar ibn al-Khattab (may Allah be pleased with him) is proven and true. Naafi 'narrates that' Umar (may Allah be pleased with him) made a man named Saria the commander of an army. Umar ibn al-Khattab (may Allah be pleased with him) said: Suddenly said, "O Mount Sariah, O Mount Sariah," and they found that on Friday, at that time, Sariah had attacked the mountain, even though the distance between Umar ibn al-Khattab and Sariah was one month.”
Musnad Ahmad Fazail Sahaba (1/269) and Allama Al-Albani (may Allaah have mercy on him) said: It is sahih.
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