and which I saw in his own handwriting, as narrated from Shaykh Ahmad al-Hayūqī, known as al-Kubrā, who said:

“Fakhr al-Dīn al-Rāzī came to see me with another man, a prominent figure among the Muʿtazilah. They said, ‘Shaykh, we have heard that you possess certain knowledge.’

“I replied, ‘Yes, I possess certain knowledge.’

“They said to me, ‘How do you possess certain knowledge, when we debate from such-and-such a time until such-and-such a time, and whenever he advances an argument, I refute it, and whenever I advance an argument, he refutes it?’

“I replied, ‘I do not know what you are talking about, but I possess certain knowledge.’

“They said, ‘Then explain to us what this certainty is.’

“I replied, ‘Inward impressions come upon souls, and those souls are powerless to repel them.’

“They kept repeating these words: ‘Inward impressions come upon souls, and those souls are powerless to repel them.’”

They were astonished at this reply, for he—may Allah have mercy on him—had explained that this was a form of necessary knowledge that takes such an inescapable hold upon the heart that it cannot repel it.

They asked him, “How can one attain these inward impressions?”

He replied, “By following our path, as we instruct you.” Al-Rāzī excused himself, citing the obstacles that prevented him.

The Muʿtazilī, however, said, “I need these inward impressions, for doubts have burned my heart.”

The shaykh instructed him in the acts of worship, remembrance of Allah, and related practices that he should undertake, and Allah granted him these inward impressions.