The basis of this is that all human knowledge is acquired through inward and outward sensation and observation, through analogy and reflection, or through hearing, reports, and speech. As Allah Most High says:

“Indeed, the hearing, the sight, and the heart—each of these will be questioned.” {36} [al-Isrā’ 36]

The sincere servant experiences inward witnessing through which matters previously hidden from him are disclosed. He understands meanings in the words of Allah, His Messenger, and the early generations that he now witnesses, though he had not witnessed them before. Indeed, the truth of Allah’s words becomes apparent to him:

“We will show them Our signs on the horizons and within themselves until it becomes clear to them that it is the truth.”

Then He says:

“Is it not sufficient that your Lord is a witness over all things?” {53} [Fussilat 53]

That is, is His testimony and His knowledge, of which He has informed them in His Book, not sufficient?

As for these hypocritical, apostate heretics, and those mistaken and misguided people who have fallen into some of their errors, their position regarding the witnessing they experience—which they regard as being of the same kind as the believers’ witnessing—is just like their position regarding the speech addressed to them, which they regard as being of the same kind as that addressed to the believers. Concerning the latter, the Prophet, may Allah bless him and grant him peace, said:

“Among earlier nations there were people who were inspired. If there is any such person in my nation, it is ‘Umar.”

Al-Bukhārī narrated it in his Sahīh through