It is fulfilled. Taking the nafs (nafs, the lower self) into account, in order to give it its legitimate due, is also considered among good deeds. For a person has a right over his own nafs as well. Sometimes, by bringing goodness to it, a person also influences others. (Futūḥāt, I, 793)
divinity/divine—see mutlaq) The Mutlaq Ilah (Ilāh-i Mutlaq, Absolute Deity) cannot be encompassed by anything. For He is the very essence of things. This is so from the perspective of ḥaqīqa (inner reality), not from the perspective of names and attributes. The ayn (essence, substance) is itself. For nothing other than Him is at the level of absolute-ness (martaba). As for the thing itself, it cannot be said that He either encompasses or does not encompass it. The manifestation of the Real (al-Ḥaqq) in the servant's qalb (qalb, the heart) is something other than His manifestation at the level of absoluteness. The Real is truly One. Multiplicity is in respect to names and attributes. At one level, He is called Ilāh-i Mutlaq (the Absolute Deity, the undetermined, unmanifested deity), and at another level, Ilāh-i Maḥdūd (the Limited Deity, the determined, manifested deity). The same applies to all other similar levels. (Sofyavi, 440)
divinity (ilāhiyyat): Ilāhiyyat comprises all divine names that can be ascribed to human beings... and all divine names that can be ascribed to angels or spiritual beings. (Istilāh, 538)