It is dedicated to the created being. In order to benefit from sensory or spiritual kamāl (perfection), one seeks these by inclining toward the likeness of the Essence (dhāt). (Ravza, 395)
In manifestation, after the attributes, there is nothing other than the Essence (dhāt). In this respect, the Essence is a higher rank than the name. (Insān II, 5)
(He) is a substance (jawhar) with two accidents (aʿrāḍ) and an Essence (dhāt) with two qualities. The ḥaqīqa (inner reality, identity) of this substance is knowledge and powers. The two attributes, knowing and wise, circulate in the channels of powers and emerge outwardly as a triad of powers. The power nourished by the knowledge you possess is placed in a third of the reality of those powers.
If you say knowledge is the root, then powers are the branches of knowledge. Or, if you say powers are the soil, then in that ḥāl (spiritual state), knowledge becomes the crop. This knowledge is divided into two: theoretical (verbal) and practical knowledge.
Theoretical knowledge is the example you place in the form of its image and the reality of its form that you reveal. Practical knowledge is the wisdom that leads the wise person to benefit from his own knowledge and brings the administrator to a decision by his judgment.
These powers are also of two kinds: The first are summary-detailed (ijmālī-tafsīlī) powers. The condition for this is aptitudes such as having a good temperament, following the right path, sound speech, as well as perfect action. The second are summary-imaginative (ijmālī-takhyīlī) powers. The condition for these is the ability to distinguish between the existence of the substance, its occupation of space, and the difference between its duality (isnainiyyah). The Essence (dhāt) with two qualities is you and me. For me, it is with you; for you, it is with us that our God is. You exist not by the acceptance of the intelligible, but by your own reality. You exist with your qualities of servanthood, while I exist by my aspect of reality. Otherwise, I do not exist by the acceptance of the intelligible. I, in terms of the acceptance of the intelligible, am from the aspect of my reality (inniyyah). I am one of the judgments, and the Judge is Allah. You...