and it is a single thing. All its nisba (relation) and izāfa (attributions) are destined to be annihilated in the Essence (Dhāt) without being distinguished in any respect. The Essence has an absolute definition, for the Essence, at the level of knowledge and reality (martaba), requires manifestation. Its self-relation is at an equal level, without preferring one over another. When the Essence turns toward manifestation, its knowledge—which is itself in every respect—again pertains to the Essence and completely encompasses it. (Asfār, 27)
There are two kinds of resemblance (tashbīh) regarding the Real (al-Ḥaqq): The first is essential resemblance (dhātī tashbīh). This is the thing upon which perceptible (maḥsūs) existents are found or which resembles perceptible existents in the imagination (khayāl). The second is attributive resemblance (waṣfī tashbīh). This is the thing upon which the forms of meanings belonging to a name that is transcendent above resembling perceptible existents in the imagination are found. These forms can be intellectually conceived in the mind; their modality (kayfiyya) is unknown to sensation. When their modality is known, they are joined to essential resemblance, for modality arises from the perfection (kamāl) of resemblance. Essential kamāl is more appropriate. What remains is attributive resemblance, in which it is impossible for any modality to exist in any way or by any analogy. (Insān, 1, 33)
The station of the Real is the station of union (jamʿ), for this station encompasses the stations of union, existence (wujūd), unveiling (kashf), and witnessing (shuhūd). Therefore, it is said: "Realization without rational proof, evidence, or demonstration is itself union, arrival (wuṣūl) is itself unveiling, direct vision (ʿiyān), and the whole." Understand! (Marātib, 21)
When the Real is as the servant believes, ... the qalb (the heart) ... with the eye of ḥaqīqa (inner reality) and baṣīra (spiritual insight) ... does not witness, and the eye, in the mirror of the Real, does not witness any form other than what it believes ... One does not see the Real, but rather, rather, sees the Real as one believes. This, in reality, is the form of one's own nafs (the lower self). ... The Real, as the passive participle (ism mafʿūl) in one's belief, is the Real whose form the heart has expanded, and that ... that is, the Real whose form the heart has expanded, is the Real manifesting to the heart according to the person's belief ... Thus, the heart knows the Real ... That is, the heart knows the Real because the Real manifests (tajallī) in accordance with its supposition.
As stated in the sacred hadith: "I am as My servant thinks of Me ..." However, when the Real manifests contrary to one's belief, one does not recognize Him, but even denies Him. At the time of manifestation in the Hereafter, the eye cannot see anything except the Real as it corresponds to one's own belief. Among people, there is nothing hidden about the diversity of beliefs ... Likewise, there is nothing hidden about the diversity of manifestations according to beliefs. Among the Sufis, there are those who restrict the Real and those who make Him absolute. (Sofyavi, 212)
ḥaqq bi'l-ḥaqq li'l-ḥaqq 351) 3) Abū Saʿīd Harrāz says: The servant who is bound to the Real by the Real for the Real means the servant who is bound to Allah by Allah for Allah. Similarly, the expressions "from Him ... with Him ... for Him" mean "from Allah ... with Allah ... for Allah." Sometimes, these expressions are also used when something is intended by the servant's own acquisition. As Abū Yazīd Bisṭāmī said: Abū ʿAlī Sindī said to me: I was, from myself, with myself, for myself in a ḥāl (spiritual state); then I turned to a state of being from Him, with Him, for Him. The meaning of this saying is that the servant looks at his own actions and attributes them to himself. When the lights of maʿrifa (gnosis) dominate his heart, he sees everything as being from Allah, subsisting with Allah, known by Allah, and returning to Allah. Ḥāl is a state that comes to the servant in an instant, bringing and establishing in the heart qualities such as riḍā (contentment with God's decree), tafwīḍ (entrusting affairs to Allah), and the like. At that moment, the servant attains ṣafwa (purity) in his state and time. But this state disappears after a while. (Lumaʿ, 411) ḥaqq al-yaqīn 303