As such, it encompasses both ḥukmī (pertaining to judgment) and wujūdī (pertaining to existence) aspects (both in terms of ruling and being), both essence (dhāt) and attribute (ṣifa), both necessary (lāzim) and contingent (ʿaraḍ), both essential and accidental; it gathers within itself both ḥaqīqa (inner reality) and metaphor (majāz). Whatever you hear and perceive externally is but a subtlety among the subtleties of the human being, or a portion of the realities among the realities of the human being.
In this ḥāl (spiritual state), the human being: is the Truth (al-Ḥaqq), is essence (dhāt), is attribute (ṣifa), is the Throne (ʿarsh), is the Footstool (kursī), is the Tablet (lawḥ), is the Pen (qalam), is the angel, is the jinn, is the heavens and their stars, is the earths and all that is within them, is the world (dunyā) and its realm, is the hereafter and its realm, is existence (wujūd) and everything it contains. He is the Truth (al-Ḥaqq) and the creation (khalq). He is pre-eternal (qadīm) and originated (ḥādith). I congratulate the one who knows his nafs (the lower self) as I know it, for by knowing his nafs, he knows his Lord. (Marātib, 41)
The human being, in terms of his humanity (bashariyya), is a part of wujūd (existence); but wujūd, in terms of its reality (ḥaqīqa), is a part of the human being. (Nafahāt, 80)
The human being, in wujūd (existence), only sees what is imprinted in his qalb (the heart)—that which is followed, obeyed, or found in his nature—even if the action appears to have manifested from another! (Nafahāt, 83)