Ḥaqq (the Real, the Truth) is illuminating like the sun. Whoever looks upon it attains greater yaqīn (certainty). Whoever, after bayān (clear exposition), still seeks further bayān is in loss.
Ḥaqq is that to which its khalq (creation) surrenders. For that (creation) is He, I am He, and He is He. (Tawāsīn, 193)
The fifth alif is Ḥaqq itself. Ḥaqq is Wāḥid (the One), Aḥad (the Unique), and the Muwaḥḥid (the Affirmer of tawḥīd). Wāḥid and tawḥīd (the oneness of God) is to be separated from fī (in Him), ʿan (from Him), minhū (from Him); this is its form. (Tawāsīn, 211)
Ḥaqq is Allah. Allah says: "And they will know that Allah is the perfect Truth." (Lumaʿ, 413)
What the Sufis mean by Ḥaqq is Allah. This is one of the names of Allah. (Hujwīrī, 466)
Ḥaqq is that which is obligatory upon the servant from Allah, and which Allah has made obligatory upon Himself. (Iṣṭilāḥ, 539)
What is Ḥaqq? The answer is this: Ḥaqq is so named because of what He makes incumbent upon His servants in terms of the manifestations due to the essences and existences (of things) according to their merit. For Ḥaqq seeks nothing other than Ḥaqq. It is knowledge acquired by direct vision. When it seeks, it is obligatory to give as much as is required. He has made mercy obligatory upon Himself. That is, He has made it incumbent upon Himself, and this has become a right upon Him. (Futūḥāt, TI, 93)
Whenever it may be
The essence of Ḥaqq is my own essence, my witness
In the world, creation and command come to us
At that moment, He teaches me our likeness in Ḥaqq
Whoever does not have denial quickly take root in his heart
Whoever truly knows what I have brought to him
From his Lord comes to him an armful of blessings
Whoever accepts the possibility of this truth
From his own nafs (the lower self) comes to him an armful of aversion
Whoever says this is muḥāl (impossible)
He is a wrongdoer, veiled and ignorant
Allah knows things only as they are in muṭlaq ʿadam (absolute nonexistence). Know that none but He knows as He knows. Others know things through the knowledge of the existent and certain Ḥaqq. None but Allah can acquire knowledge except from the existent (that is, they can only know what exists). Ḥaqq, however, derives knowledge both from absolute nonexistence and from wujūd (existence, that is, His own Essence). In fact, upon closer investigation, you will see that Ḥaqq derives knowledge only from His own Essence. For the Essence is dead