The likeness of one thing is compared with that of another, and this entails comparing the things themselves. For things can only be spoken of after they are known. He, glorified is He, first speaks of the “mental representation,” also called the mental image. Then, if the account is true, it provides evidence that the reality corresponds to the conception of it. This is why people speak of a thing and describe it only in terms of what they know of it, and their names for it vary according to the attributes they know it to possess.

Whoever sees Allah, Mighty and Majestic, in a dream sees Him in a form corresponding to the dreamer’s condition. If he is righteous, he sees Him in a beautiful form. Hence the Prophet, may Allah bless him and grant him peace, saw Him in the most beautiful form.

The “visions” that some of those who know Allah may experience while awake relate only to the mental representation being beheld. An example is what Ibn ‘Umar said to Ibn al-Zubayr when the latter asked for his daughter’s hand in marriage during circumambulation: “Are you speaking to me about women while we behold Allah, Mighty and Majestic, during our circumambulation?” The same applies to similar experiences. However, the Prophet’s seeing his Lord—may Allah bless him and grant him peace—is a matter for discussion elsewhere. Ibn ‘Abbās said: “He saw Him with his heart twice.” Thus, the Prophet, may Allah bless him and grant him peace, was singled out for something in which no one else shared.

This mental representation varies in hearts in countless ways according to their knowledge of Allah and their love for Him. Indeed, people differ in their faith in “Allah,” “His Book,” and “His Messenger”;