response of the Muslim to him was: "They only said that the observer sees his image. You have known that the Soul (Nafs) is not perceived by the senses, even though it exists; it only witnesses its own essence and is inferred by its actions. Likewise, the Creator—Glorified be His Name and Exalted be His Mention—is an existent witness who is inferred by what has appeared of His actions... [continuing] to his saying: "Had He not appeared to the world, He would not have been known nor proven. If He were not known, the Proof (Hujja) would not be established against the denier for his denial, because he denied what he did not know. Likewise, the Affirmer (Al-Muqirr), if he were to affirm that which has not appeared, been known, or witnessed, would be invalid in his affirmation, a liar, and censured, because he affirmed what he does not know or witness."

It has also been related in the famous reports in the Books of Monotheism that the Scholar [the Imam/Sheikh] (peace be upon him) was asked about the Seen Image and the limits of what the sight falls upon: He said: "The observer only looks at that image according to his capacity (taqa) and the simplicity of his essence (jawhar). He casts the light of his sight toward that Viewed Light, which prevents him from [absolute] perception. The light of the observer then returns to him, so he sees nothing but his own likeness according to his capacity, like one looking into glass or pure waters—he sees the counterpart of his image. This cause within him is the 'cause of the Scholar,' which is called the Origin