Thus, the messengers did not distinguish between the unseen and the witnessed on the grounds that one is apprehended by the intellect and the other perceived by the senses, as some philosophers, the Jahmiyyah, and those who shared some of their views supposed. Rather, they distinguished between them because one is witnessed now, whereas the other is hidden from us and we do not witness it now. This is why Allah Most High called it the unseen.

Allah Most High says:

“Those who believe in the unseen.”

He did not call it “something spoken of.” This matter has been discussed at length in its proper place.

The point here is that whatever is known by its description can be individually identified through some form of sensory perception, either directly or through some of its distinctive characteristics.

Allah Most High alone is above the world. His servants therefore point there and know that the Creator of the world is the One above it, with no one sharing this with Him.

This knowledge may arise through the innate disposition, through inference and analogy, or through the testimony of the messengers, who have stated that Allah is above the world. Thus Pharaoh said:

“O Hāmān, build me a lofty tower so that I may reach the ways—the ways into the heavens—and look upon the God of Moses, though I certainly think he is a liar.”

This is also why our Prophet’s ascension—may Allah bless him and grant him peace—was to heaven. The same applies to the other characteristics unique to Him that hearts know.

It may be said that such identification can be attained without transmitted revelation. For identifying Him through direct witnessing is not possible in this world. There remains, therefore, only identifying Him by another means, just as someone who has not seen the Messenger—may Allah bless him and grant him peace—can identify him through knowing his distinctive characteristics.