Muzāhāt bayna'l-ḥaḍarāt wa'l-akwān (similarity between the levels and existents) refers to the connection of existents to three levels. That is, the level of necessity (wujūb), the level of possibility (imkān), and the level that unites these two. Among created beings, the one whose relation (nisba) to necessity is the strongest is the most noble and superior; its ḥaqīqa (inner reality) is a lofty spiritual (rūḥānī) or angelic (malakī) or simple celestial (falakī) reality. Among created beings, the one whose relation to possibility is the strongest is the lowest and most base; its ḥaqīqa is a simple or composite base element. Among created beings, the one whose relation to the union (jamʿ) is the strongest, its ḥaqīqa is original (inshāʾī). In every human being who inclines more toward possibility, the rulings of multiplicity of possibility predominate, and such a person is among the rejected (mardūd) disbelievers (kāfirūn). In every human being who inclines more toward necessity, the rulings of necessity predominate, and such a person is among the prophets and the awliyāʾ (friends of God). The one in whom all aspects are equal is among the moderate believers (muʾminūn). According to their inclination toward one of these two aspects, the iman (faith) of the believers is strong or weak. (Kāshānī, 85; Jāmiʿ, 98)
muzāhāt bayna'l-shuʾūn wa'l-ḥaqāʾiq (Gilā 51, OĞAN Oy ölaldar)
Muzāhāt bayna'l-shuʾūn wa'l-ḥaqāʾiq (similarity between acts and realities) means that the existential realities (those related to being), which consist of the names of acts (afʿāl), are based upon the existential realities that are composed of names, and that the names themselves are based upon essential acts (dhātī afʿāl). Existents are the shadows and forms of the names; the names are the shadows of the acts. (Kāshānī, 85; Jāmiʿ, 98)
naʿlān / naʿlayn (two sandals), naʿlayn (the two sandals), are dual concepts such as mercy–punishment, wrath–riḍā (contentment), and similar opposites. The difference between kademayn (the two feet) and naʿlayn is that kademayn are two opposing essential (dhātī) attributes, while naʿlayn are two opposites whose effects extend to created beings. That is, naʿlayn seek to leave an effect in creation. The naʿlayn are under the kademayn (like the sandals worn by the two feet; the foot is the essence, the sandal belongs to the foot, and while it cuts the foot’s contact with the ground, it leaves a trace on the ground). For the rational attribute (ṣifa ʿaqliyya) is beneath the essential attribute (ṣifa dhātiyya) (just as the rational attribute, like the sandal, is closer to matter than the essential attribute). The fact that the naʿlayn are in a state of going means that they themselves seek to leave an effect. These (the aforementioned opposing concepts) are transient, that is, concepts whose rulings are valid in every existent (mawjūd). Every existent, whatever its kind, is subject to the effect and ruling of these (naʿlayn). (Insān, II, 4)
(See also: kademān/kademayn)