The difference between perfection (kemâl), nobility (şeref), deficiency, and miserliness is as follows. Perfection (kemâl) consists in the manifestation within a human being of divine collectivity (ilāhī cemʿiyyet) and the realities of creation (yaratılış hakikatleri). Whoever possesses a greater abundance of divine names (ilāhī isimler) and realities of creation, and whose manifestation through these is more complete, in whom the divine collectivity with all names and attributes is more present, is the most perfect. Whoever possesses less of these is deficient and distant from the rank of divine vicegerency (ilāhī halifelik mertebesi).
Nobility (şeref), on the other hand, consists in removing or reducing the intermediaries between a thing and its creator. The fewer the intermediaries between the Real (al-Ḥaqq, i.e., Allah) and creation (halk), and the more the rulings of the Necessary Being (al-Wājib, i.e., Allah) prevail over the rulings of the possible (al-mumkin, i.e., created beings), the more noble the thing becomes. The more intermediaries there are between a thing and Allah Most High, the more worthless that thing is. Accordingly, the First Intellect (İlk Akıl) and the brought-near angels (mukarreb melekler) are nobler than the perfect human (kâmil insan), but this human is more perfect than them. (Kāshānī, 137; Jāmiʿ, 92)
the difference between the realized (mütehakkık) and the one who adopts (mütehallik) (see also Gladi Göreli ou 5)
The difference between the realized (mütehakkık) and the one who adopts (mütehallik) is as follows: The one who adopts (mütehallik) is a person who acquires moral virtues and praiseworthy attributes through striving, exertion, and effort (gayret), and by endeavoring (erek), and who avoids vices and blameworthy deeds. Because of this, the effects of the divine names are found in him.
The realized (mütehakkık), on the other hand, is one whom Allah has made a locus of manifestation for His names and attributes, and in whom these are manifest.