The faculties that are powers, and those resembling them (the angels), are the human faculties by which they (the angels) can be recognized in relation (nisba) to the human being. This is like the angels who objected to the creation of Adam (peace be upon him).
...They are veiled by themselves (the angels only know themselves)... For this reason... they cannot see... that is, they do not know anything more virtuous than their own essence. In fact, they only know that their own essence is superior to others and malak al-aʿlā
for this reason, they prefer themselves over others. However, this knowledge they have about themselves is not correct knowledge.
...Thus, in it... that is, in the emergence (nashʾa)—which is the subject of the claim—... that is, there is a claim regarding the emergence. This claim, in Ibn ʿArabī's statement on this matter, is a substitute for the comprehensive expression (this phrase generalizes the emergence). This substitute, like the statement about the claim of the angels, is due to the exposition (bayān) of the one explaining the claimed statement, so that there are two reports, not two meanings. ...In the emergence there is aptitude...(the angels claim there is aptitude in the emergence) and this is directed to the name, as can be understood from Ibn ʿArabī's statement: ...every lofty station and high rank with them (the angels) comes from the divine collectivity (jamʿiyya)... The angels do not know or see anything more virtuous than their own essence. Thus, just as they are veiled by their own essence and faculties, they also claim to be actually justified due to being veiled from themselves by the divine collectivity (jamʿiyya). But this claim and assertion is not correct.
Undoubtedly, the prophets and the people of verification (taḥqīq) only claim what they have verified. Accordingly, the human being is not actually qualified for the rank of exaltation. However, after verification—and not due to the divine collectivity (jamʿiyya) present with him, but after acquiring the causes—he attains the lofty station (the human being is elevated not solely by the divine breath in his own essence, but after refining his character and discovering his essence through his own effort). Surely, this is a state (ḥāl) specific only to the emergence (nashʾa), as it appears in himself, and not to anything else. (Sofyavi, 19)
(See also: lawḥ; lawḥ al-maḥfūẓ)