Or do you mean that He became manifest and revealed Himself to them, so that they know Him? Or do you mean that He appeared to His creation through them and revealed Himself through them? There is no fourth possibility.

If you mean the first—which is the position of those who maintain the identity of Creator and creation—then you have explicitly declared that created things themselves—even dogs, pigs, impurities, devils, and unbelievers—are Allah’s essence, or that they and Allah’s essence are united, or that Allah’s essence indwells them. This unbelief is greater than the unbelief of those who said:

“Allah is the Messiah, the son of Mary,”

and that Allah is the third of three, that Allah begets and is begotten, and that He has sons and daughters. If you state this explicitly, the Muslims will recognize your position and place you among your own kind. There is thus no need for ambiguous expressions that the thirsty man takes for water. If only, upon reaching them, he found nothing! Instead, he finds deadly poison.

If you mean that He became manifest and revealed Himself to them, this really means that He became known to them. There is no doubt that Allah becomes known to His servant, but what you say on this matter is false on two grounds.

You have made Him known to nonexistent things that have no existence, simply because He has known them. You have assumed that, because they are known, they can themselves come to possess knowledge. This is sheer falsehood: if He knows that something will come into being, that thing cannot possess knowledge, power, or the ability to act before it exists. Moreover, this does not hold true of all the entities known to Him; only some of them are capable of knowledge.