Allah, glorified and exalted is He, has praised discernment and those endowed with it in several places in His Book. This is one of them.

Those described as mutawassimūn are people of discernment who draw conclusions from outward signs. One says, “I discerned such-and-such in you,” meaning, “I perceived it through insight.” The word appears to derive from sīmā (an outward sign), which follows the morphological pattern fa‘lā’ and derives from sima (a mark).

Allah Most High says, 47: 30, “Had We willed, We could have shown them to you, and you would have recognized them by their marks.” He also says, 2: 273, “Those unaware of their circumstances think them wealthy because they refrain from asking. You will recognize them by their marks.” Al-Tirmidhī records a report traced back to the Prophet: “Beware the believer’s discernment, for he sees by the light of Allah.” «1» He then recited, “Indeed, in that are signs for those with discernment.”

He also said in Madārij al-Sālikīn:

Mujāhid, may Allah have mercy on him, said: “Those with discernment means those endowed with insight.” Ibn ‘Abbās, may Allah be pleased with them both, said: “Those who observe.” Qatāda said: “Those who acknowledge.” Muqātil said: “Those who reflect.”

There is no contradiction between these explanations. When someone observes the remains of the homes and dwellings of those who denied the truth, and considers their ultimate fate, this gives rise to discernment, lessons, and reflection. Concerning the hypocrites, Allah Most High says: “Had We willed, We could have shown them to you, and you would have recognized them by their marks. But you will surely recognize them by the tenor of their speech.” The first is discernment through sight and observation; the second is discernment through listening and hearing.

I heard Shaykh al-Islām Ibn Taymiyya, may Allah have mercy on him, say: He made recognizing them by sight conditional upon His will, but He did not make recognizing them by the tenor of their speech conditional upon anything. Rather, He stated it emphatically, confirming it with an oath: “But you will surely recognize them by the tenor of their speech.” This refers to what their speech implies—its underlying sense and intent.

Lahn has two forms: correct and incorrect.

The correct form has two types. The first is astuteness.

An example is the Prophet’s statement, peace and blessings be upon him, to disputing parties: “Perhaps some of you are more skilful in presenting their case than others.”