He has two eyes in his qalb (the heart). One is the eye of basīra (inner sight), which is ʿilm al-yaqīn (knowledge of certainty); the other is ʿayn al-yaqīn (the eye of certainty) itself. The eye of basīra is that which provides hudā (guidance) with the Real (al-Ḥaqq), while the eye of yaqīn looks with the light that provides hudā to Him. (One enables one to look at things with His hudā, while the other enables one to turn directly to Him without seeing things.) (Tedbīrāt, 221)
Your eyes did not see Him (Allah) as He truly is—because He is so far from you. Therefore, you perceived Him as you are. Yet, what you perceive is none other than yourself. The word to be said in this matter is: His manifestation is the cause of your self-perception. For before this manifestation, you were plunged into the darkness of nonexistence. Yet this ʿadam (nonexistence) pertains to you and cannot be ascribed to the Real. When Allah, the Light of the heavens and the earth, manifested to you, then this darkness disappeared, and you recognized and saw yourself as you are in His eternal ʿilm (knowledge).
This vision is the manifestation of your external wujūd (existence). The external wujūd has no other meaning than this. Do not deny our statement: 'This Real manifested to you while you were in His ʿilm, and you saw Him, not the manifestation itself.' Ruʾya (the vision [of God]) is possible rationally, scripturally, and by unveiling. For ruʾya will undoubtedly occur in the Hereafter. For the Qur'an bears witness that Allah Most High manifested to the mountain. There is nothing in the Book and Sunnah that would prevent the acceptance of ruʾya. (Asfār, 10)
Allah knows things only in the state of absolute ʿadam (nonexistence). Know that none but Him can know as He knows. Others know things with the knowledge of the Real, which is existent and certain. None but Allah can obtain knowledge except from what exists (that is, they can only know things that have existence). The Real, however, derives His knowledge both from absolute ʿadam and from wujūd. In fact, upon deeper investigation, you will see that the Real derives His knowledge only from His own Essence (Dhāt). For the Essence is living.