The ruling of a thing, when it is baqī (subsisting in God, baqāʾ) without dependence on another being, differs from the ruling of something that is made baqī through baqāʾ. That whose baqāʾ is not dependent on another being continues identically (its essence remains the same). As for that which is made baqī through ibqāʾ (being granted subsistence by another), its essence does not continue, but rather its likenesses persist, not its very self. In this way, it is continually blessed; blessings come to it always, abundantly and without interruption. (Futūḥāt, HMI, 107-108)
The general manifestation (ẓuhūr) of the Real (al-Ḥaqq) is different from the particular manifestation of the Real. Allah has manifested to His servants according to their capacities, and has spoken to them according to their intellects. In every act of creation (khalq), there is a particular manifestation of the Real. He is manifest in every concept that is spoken of, that is, He is manifest in everything that is understood from what is said about Him. ...He is also hidden (bāṭin) from every understanding... That is, His manifestation cannot be comprehended in every concept. ...Except for the understanding of one who says, "The world is His form and identity"... That is, except for those who know that the world, with all its accidents, is a manifestation of His attributes, and with all its substances, is a manifestation of His Essence, as known by those who know.
There is nothing in the world that is not a proof of the oneness (waḥdāniyya) of His attributes and Essence. In everything, there is a verse (āya) indicating that He is One (Wāḥid). Allah manifests in the speech of the one who knows this, just as He manifests in his world, as He manifests to him in every concept.
The world... that is, the cosmos... is the locus of manifestation (maẓhar) of the Name al-Ẓāhir (the Manifest). ...Just as He... that is, the Real... is, in reality, bāṭin (hidden) in meaning, while the manifest thing, the spirit (rūḥ), is the locus of manifestation of the Name al-Bāṭin (the Hidden). The relation (nisba) of the spirit to the servant, in relation to the Real, is... that is, the relation of the Real to the manifest thing is metaphorical, as explained in ḥāl.
It is among the forms of the world. The relation of the governing spirit to the form... Here, its relation to the thing...
The relative clause of nisba has been omitted. That is, due to the form indicating itself, it should be "to the form" (ila's-sūra). Therefore, when the relation of the Real to the forms of the world is possible, the relation of the spirit to its form is also possible. ...Thus, He... that is, the Real... is taken as a parable for the definition of the human being, with both His hidden and manifest aspects. (Sofyavi, 68)