Al-Ḥaqīqa al-Muḥammadiyya (the Muḥammadan Reality) is the Essence (Dhāt) that is present with the first self-disclosure (taʿayyun). It possesses beautiful names, which are the Supreme Name (Ism al-Aʿẓam). (Kāshānī, 60; Jāmiʿ, 81)
Al-Ḥaqīqa al-Muḥammadiyya is the Essence (Dhāt) that is present with the first self-disclosure (taʿayyun), and this is the Supreme Name (Ism al-Aʿẓam). The fixed entities (aʿyān thābita) are the determinations of possible existents in the knowledge of Allah, and these are the forms of the realities of the divine names at the level of knowledge. Their being deferred by the Real (al-Ḥaqq) outside of Essence (Dhāt) and time is not possible. They are eternal and everlasting. The meaning of deferral (taʾkhīr) is not in relation to another, but in relation to the Essence (Dhāt) itself. (Jāmiʿ, 240)
Al-Ḥaqīqa al-Muḥammadiyya is the first self-disclosure (taʿayyun) from which prophethood (nubuwwa), messengership (risāla), and sainthood (walāya) manifest. From it, all self-disclosures (taʿayyunāt) have emerged. For this reason, our Prophet Muḥammad is the master of existence and the root of all beings. He is the first of the first and the last of the prophets. He alone is described with the Supreme Name (Ism al-Aʿẓam) that pertains to his Essence (Dhāt), to the exclusion of the other prophets, for he is the original source of all self-disclosures (taʿayyunāt). (Rihla, 220)
Allah took a portion from His own light (nūr). That is al-Ḥaqīqa al-Muḥammadiyya. It manifested in a perfect form. Allah created from it all that has been and will be. Again, from it He created those who are felicitous (saʿīd) and those who are wretched (shaqī). Then this light (nūr) became hidden in the states (aḥwāl) of these two groups. Its closest equivalent is the most radiant heart (qalb), which is the kursī (Divine Footstool). Upon His Throne (ʿarsh) there is a luminous radiance. It is a help to all that has been and will be.