"They say, ‘Why does he not bring us a sign from his Lord?’ Has there not already come to them a clear proof of what is contained in the former scriptures?" (Tā Hā 133)

Now, if he were to present them with an explanation of what lies in those earlier scriptures—while they themselves know that he never mixed with the people of those scriptures nor learned anything from them—such a disclosure would be one of the greatest signs from Allah.

Just as his report of matters unseen testifies to his prophethood, it likewise shows that prophethood is a communication from Allah. It is not, as some would-be philosophers such as Ibn Sīnā and the like maintain, an "emanation that overflows upon him from the nafs al-falakiyyah (celestial soul) or the ʿaql al-faʿʿāl (active intellect)."

They further claim: "The nafs (soul) or the ʿaql (intellect) is the Lawḥ al-Maḥfūẓ (Preserved Tablet), and whoever’s soul becomes connected to it knows what the prophets know."
They say: "Prophethood is something that can be acquired, for such is its nature."
They say as well: "The reason he has knowledge of the unseen is that his soul is linked to the celestial soul," and they allege that this celestial soul is the Preserved Tablet, that its setting the celestial sphere in motion is the cause of happenings on earth, and that, because knowledge of the cause entails knowledge of the effect, it therefore knows whatever occurs on earth.

All of this rests on false premises whose invalidity has been treated at length in other works.