Kemāl (perfection) is the transcendence (tenzīh) from attributes and from the effects of those attributes. (Istilāh, 539)
O human! Know that kemāl is an attribute that admits of no increase (iḥtimāl) and does not accept deficiency. The one characterized by this attribute becomes a beloved being, remaining distant from faults and defects. (Kavānīn, 101)
The lights shone in my eyes
When the two presences manifested (tajallī)
The two identities became one
At the moment of qāba qawsayn (the distance of two bow-lengths)
Yours and that which belongs to you
All existence is with you
Within the veils of aḥadiyya (the station of divine oneness)
How happy is the one who lives thus
In the state of jamʿ (union), the state of separation (farq) was illuminated
By the light of the Essence (Dhāt)
With the colors of aḥadiyya
This is the station of kemāl
This is the gift of ittiṣāl (union)
This is the servant who does not depart from the station of Lordship (Rubūbiyya)
The kemāl of the intelligent essence (kemāl-i jawhar-i ʿāqil) is the manifestation of the first tajallī (divine self-disclosure) of the Real (al-Ḥaqq), to the extent that the unique beauty belonging to Him can be attained therein. After this, in whatever manner, the perfection of all existence appears in it, first with the higher intelligent essences, then with the celestial-spiritual essences, and with the heavenly bodies, purified from defect and deficiency, such that they cannot be separated from the Essence; this is the emergence of kemāl-i asmāʾī (the perfection of the Divine Names) in it.
This is the kemāl that brings the intelligent essence into actual existence. (Ishārāt, IV, 22) (See also: jawhar/jawāhir—ʿaraḍ/aʿrāḍ)