Every locus of witnessing (mushāhada) in which the Real (al-Ḥaqq) has placed you without anthropomorphism (tashbīh) or modality (kayfiyya). Neither expression (ibāra) can describe it, nor can allusion (ishāra) indicate it. (Futūḥāt, I, 72)
ḥaqāʾiq al-asmāʾ / ḥaqīqat al-ḥaqāʾiq: These are the determinations (taʿayyun) and relations (nisba) of the Essence (al-Dhāt). For these are the attributes by which the names are distinguished from one another. (Kāshānī, 60; Jāmiʿ, 81)
Al-ḥaqīqat al-ḥaqāʾiq (the Reality of Realities) is the station (martaba) of aḥadiyya (the oneness beyond all multiplicity) that encompasses all realities. This is also called the station of union (jamʿ) and existence (wujūd). The realities of the names (ḥaqāʾiq al-asmāʾ) and the realities of things (ḥaqāʾiq al-ashyāʾ) are the determinations and relations of the Essence, for they are the attributes by which the names are distinguished from one another. The Muḥammadan Reality (ḥaqīqat Muḥammadiyya) is the Essence together with the first determination, which is the Supreme Name (Ism al-Aʿẓam). The immutable entities (aʿyān thābita) are the determinations of possible existents in the knowledge of Allah; these are the forms of the realities of the divine names at the level of knowledge. Their being delayed by the Real (al-Ḥaqq) outside of the Essence and time is not possible. They are eternal and everlasting. The meaning of relation (nisba) is not delay with respect to another, but with respect to the Essence. (Jāmiʿ, 240)
ḥaqāʾiq al-ashyāʾ: The realities of things, from the level of the names, sought to manifest from the world of the unseen (ʿālam al-ghayb) in the form of immutable entities (aʿyān thābita) toward the world of witnessing (shahāda). The names replied: "Your manifestation is not in my hand. It is only by the command of the name that is dominant and all-comprehensive in the affairs of the names and the manifestation of realities." When the all-comprehensive name commands them, the names accept its words. Thus, the manifestation of realities in the world of witnessing occurs according to the requirements of lordly wisdom (ḥikma). (Nafahāt, 55)
The realities of things (ḥaqāʾiq al-ashyāʾ) are not transformed or reversed. However, the ruling of the attribute can be changed. The great Sufis have called this alchemy (kīmiyāʾ). (Nafahāt, 64)