but in the case of dreams, the difference between them and wakefulness is apparent to everyone in a way that is not apparent in other cases. Just as seeing may be unqualified or qualified by the intermediary of a mirror, water, or something else—so that what is seen varies with the mirror: if it is large and round, one sees accordingly, and if it is small or elongated, one sees accordingly—so too, in “hearing,” a distinction is drawn between someone who hears another person’s speech directly from him and someone who hears it through an intermediary conveying it. In both cases, the aim is to hear his speech, just as, in both cases mentioned earlier, the aim is to see the Prophet himself. When an intermediary is involved, however, the experience varies according to that intermediary. Thus, what is heard varies with the voices of those conveying it, just as what is seen varies with the mirrors.

Allah Most High says:

“It is not for any human being that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger who reveals, by His permission, whatever He wills.”

He thus made “speaking of three kinds”: revelation alone; speaking from behind a veil, as He spoke to Moses, peace be upon him; and speaking through the sending of a messenger, as He spoke to the messengers by sending angels, and as Allah informed us about the hypocrites by sending Muhammad, peace and blessings be upon him.

Muslims agree that Allah has commanded them to do what He commands them in the Quran, forbidden them what He forbids them in the Quran, and informed them of what He tells them in the Quran. His commanding, forbidding, and informing are through the Messenger. This is thus speaking qualified by the sending of a messenger, and our hearing His speech is qualified by hearing it from the one conveying it, not from Him. This Quran is Allah’s speech, conveyed on His behalf and relayed on His behalf. Moses, however, heard His speech from Him, not conveyed