I have seen such a thing that I must explain it mutlaka.
What I have seen is from the cosmos,
not from anything else.
But that which I have seen
is like the human being who is from his own essence,
a part of the ayn (essence) within himself.
He comes to distinguish and to judge,
and in the ayn, He existed before the created beings.
Whatever form or meaning comes to me is from Him,
except for a state concerning what He has avoided in the ayn.
If a person does not know by hearing nor see by sight,
the ayn from which he came does not become manifest,
without someone to conceal and protect it.
Suppose in Him there is the kamāl (perfection) of His essence,
He carries an essence from Him.
The leader of goodness brought the decree concerning them,
and the Merciful (al-Raḥmān) arranged him as rawḥ (spirit) and rayḥān (sweetness).
First, He said 'rise' to one,
then 'descend' to the other,
so that the rule and power of justice would become manifest.
Have you not seen my claim in every state,
that I have insisted upon,
by becoming human?
He arranged him to suit every form,
balanced each of his parts,
made the foundations firm,
drew him out as a body,
created him from the four fundamental elements,
and called it the body.
He breathed into him a sacred rūḥ (spirit),
to protect the spirits,
and to destroy the shayṭān (devil).
In the manifestation we are discussing, the apparent (ẓāhir) is divided into two parts: The first part is its particular manifestation. This manifestation, from the perspective of the Real (al-Ḥaqq), does not have a state in which it can be relied upon. The second part is the one that does have a state in which it can be relied upon from the perspective of the Real. This is a condition unique to the insān-i kāmil (perfected human being). For the divine form protects him, so he has a manifestation and reliability that belong to him.
Other than the insān-i kāmil, things such as humans, animals, plants, celestial spheres, and the realm of dominion (mulk) also have their own manifestations. All of these are blessings that the Real has manifested for the benefit of the insān-i kāmil. They have a manifestation, but no reliability, for they were created for a purpose other than their own ayn (essence)—namely, to serve other beings, especially the insān-i kāmil.
The insān-i kāmil, however, is the very person who is the intended purpose (the true aim of creation is the insān-i kāmil). For he is the manifestation of the divine form that is both ẓāhir (outward) and bāṭin (inward). For an ayn that is bāṭin, that which manifests through something else is not the same ayn (it cannot be the essence or a true entity). Understand!
The insān-i kāmil remains (is enduring) not by himself, but through the baqāʾ (subsistence) of Allah. Moreover, he remains not by anything else, but only through Allah's ibqāʾ (making him enduring). Ibqāʾ...