[That which is known of the fundamentals of religion by necessity and by inference, and the knowledge of the angels and the prophets]

Answer – and Allah is the One who grants success: There is nothing in the fundamentals of religion that is known by necessity; all of its knowledges are inferential. Faith in Allah, His angels, His Books, His Messengers, the Last Day, and what is attached to that or related to it of the Imamate, intercession, eternity in the Fire, and so on – all of that is inferential. From here it is that Allah, glorified and exalted is He, praised those who believe in the unseen in His Noble Book, commended them in many verses, and that the Messenger of Allah (May Allah bless him and his family and grant them peace) made that the best of deeds. The legally responsible person does not deserve praise and commendation except for that whose attainment and steadfastness upon it involve burden and hardship; and burden and hardship accompany only inferential knowledges. As for necessary knowledges, they do not require any of that; they require only the existence of intellect. With the existence of intellect, necessary knowledges come to be without any choice on the part of the rational person; so he has no action nor effort in them. Allah, exalted is He, has said concerning recompense: “Indeed, you are only recompensed for what you used to do.” [al-Tur] and: “[It will be said:] ‘[This is] a recompense for what you used to do.’” [al-Waqi‘ah] and many other verses which clarify that the recompense in the Hereafter, of reward and punishment, is only according to deeds.
Yes, there is nothing to prevent something of the knowledges of the fundamentals of religion from being transformed from inferential to necessary; among this is what has been narrated from the Commander of the Faithful ‘Ali ibn Abi Talib (Peace be upon him), that he said: “By Allah, if the veil were to be removed for me, my certainty would not increase.”
If it is said: What is the path to that?
We say: The path to that is clinging to taqwa (God-consciousness), steadfastness upon guidance, and striving in that.
The proof of this is His saying, exalted is He: “And those who are guided – He increases them in guidance” [Muhammad:17] and His saying, exalted is He: “If you fear Allah, He will grant you a criterion.” [al-Anfal:29] and His saying, glorified is He, in clarifying the reward for righteous deeds: “He will grant you a double share of His mercy, and make for you a light by which you walk…” [al-Hadid:28] and other such verses.
On that basis, Allah, exalted is He, increases the guided and the God-conscious in knowledge and light; and the more they increase in guidance and taqwa, the more He increases them – and so on, until their knowledge reaches the level of necessity.
If it is said: You have mentioned previously that there is no reward for necessary knowledges; so is this type rewarded, or is his reward cut off?
We say: Rather, he is rewarded for what has become necessary of inferential knowledges. That is because necessity only came about through the care and continual effort of the legally responsible person in taqwa and steadfastness. Necessity is thus an effect of his action and a result of his taqwa and guidance. The results of deeds follow the deeds in deserving reward and punishment, as indicated by His saying, exalted is He: “And We record what they have sent ahead and their traces, and all things We have enumerated in a clear register.” [Yasin:12]
Furthermore, what is closer [to the truth] regarding the knowledges of the angels and the prophets (May Allah's blessing be upon them) is that they are like the knowledges of the legally responsible humans. The proof is that Allah, exalted is He, is only known by His signs which indicate His greatness, majesty, knowledge, power, and so on; for He, glorified is He, is: “There is nothing like unto Him.” [al-Shura:11] “And there is none comparable to Him.” [al-Ikhlas:4]. From here Ibn Abi al-Hadid said:
“By Allah, neither Musa, nor ‘Isa the Messiah, nor Muhammad,
Nor Jibril – as he ascends to the station of holiness – have known
The inner reality of Your Essence; only that You are One in Essence, Eternal.
They knew [only] relations and negations, while the reality itself is not found.”
However, the angels are more devout, more obedient, more God-fearing, and purer: “They glorify [Him] night and day; they do not slacken.” [al-Anbiya’:20] “They do not disobey Allah in what He commands them, but do what they are commanded.” [al-Tahrim:6] On this basis, they are more deserving of increased knowledge and light, and of that being multiplied, until their knowledges become necessary; then the prophets come after the angels.
There is also a proof that the knowledges of the prophets (Blessings of Allah be upon them) are inferential, and that is His saying, exalted is He: “And [mention] when Ibrahim said, ‘My Lord, show me how You give life to the dead.’ [Allah] said, ‘Do you not believe?’ He said, ‘Yes, but [I ask] only that my heart may be at rest.’ [Allah] said, ‘Then take four of the birds…’” to the end of the verse [al-Baqarah:260].

Source: Min Thimār al-ʿIlm wa al-Ḥikmah vol.3