perceptible to them through their inward sense. Yet people differ enormously in their realization of the realities of faith. Those at the higher level know the condition of those below them, but not vice versa—just as, among the inhabitants of Paradise, those above descend to those below, while those below do not ascend to those above. The learned person understands the ignorant person because he was once ignorant, whereas the ignorant person does not understand the learned person because he has never been learned.

Thus, among the inward realities of faith and the realities of the unseen tidings conveyed by the messengers, there are things known only to a select few. This knowledge is therefore hidden in two respects: its subject matter is hidden, and the knowledge itself is hidden, being unknown to most people. Moreover, discussion of this knowledge admits truth and falsehood to an extent not found elsewhere. Whatever accords with the Quran and Sunnah is true, and whatever contradicts them is false, just as with discussion of outward matters.

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If, however, “inward knowledge” means knowledge hidden from most people, or from some of them, then it falls into two categories:

“The first” is hidden knowledge that contradicts outward knowledge.

“The second” does not contradict it.