It is its ḥaqīqa (inner reality). This is a station that removes all names and attributes from it. This station is also called jamʿ al-jamʿ (the union of unions), ḥaqīqat al-ḥaqāʾiq (the reality of realities), and amā (the Cloud).
The Divine station, on the other hand, is the ḥaqīqa (inner reality) of existence, provided that something is present. This condition is that whatever is termed as names and attributes, whether universal or particular, must contain all things necessary for itself. This station is the Divine station called aḥadiyya (absolute oneness) and the station of jamʿ (union). This station, due to the connection of the loci of manifestation of the names—which are the very realities suitable to their perfections because of their external potentialities—is called the station of rubūbiyya (lordship). When the universals of things (general principles) are taken as a condition, it is called the station of the Lord of the First Intellect, which is called Lawḥ al-Qaḍāʾ (Tablet of Decree), Umm al-Kitāb (Mother of the Book), and Qalam al-Aʿlā (the Supreme Pen), and is the station of the name al-Raḥmān (the All-Merciful). If the condition is that the universals are accompanied by fixed particulars within themselves without veiling their universality, this is the station of the Lord of the Universal Soul, called Lawḥ al-Qadar (Tablet of Destiny)—which is Lawḥ al-Maḥfūẓ (the Preserved Tablet)—and Kitāb al-Mubīn (the Clear Book), and is the station of the name al-Raḥīm (the Most Compassionate).
If the condition is the existence of differentiated forms as distinct parts, it is called the station of Muḥyī (the Giver of Life), the Lord of the soul that has become naturalized in the universal body named Māḥī (the Effacer), Muthbit (the Affirmer), Muḥyī (the Giver of Life), Lawḥ al-Maḥw wa-l-Ithbāt (Tablet of Erasure and Affirmation).
When the condition is the acceptance of forms pertaining to spirituality, it corresponds to the name of the Lord of the universal hyle (prime matter) alluded to in the Qur'an as kitāb masṭūr (inscribed book) and raqq manshūr (unfolded parchment).
If the condition is the existence of unseen and sensory forms, it is called the station of the Lord of the absolute and restricted world of khayāl (imagination).
If the condition is the existence of observed sensory forms, it is the station of the absolute name al-Ẓāhir (the Manifest) or the station of the Lord of the world of mulk (dominion). Murāqaba (spiritual vigilance) is the servant's constant awareness that his Lord is ever aware of all his states. (Jāmiʿ, 126)
The insān al-kāmil (Perfect Human) is the one who reaches and brings others to the Real (al-Ḥaqq). (Qawānīn, 98)
insān al-kabīr–insān al-ṣaghīr
The insān al-kāmil encompasses universals and particulars, the higher and lower realms, animals and plants, everything that has been and will be. In the world, there is no perfect human except for the Prophet Muhammad. Whoever knows and recognizes him, knows the Real (al-Ḥaqq). (Nafahāt, 74)
insān al-kabīr–insān al-ṣaghīr — See also: habāʾ