It is not like participation. The reason is that things that are created later, as well as meanings such as presence (ḥuḍūr) and being present (ḥāḍir), must be known through the intellect. Thus, such things are, in terms of rank, closer to us than the unseen (ghayb) that is known through the intellect. From here on, you should understand and reflect. (Insān, I, 43)
Inniyyet (inniyyah), in terms of the essential (dhātī) level, is the realization (taḥaqquq) of the identical existence (ʿayn al-wujūd). (Kāshānī, 33; Jāmiʿ, 77)
inniyyet-i ilâhiyye/enniyyet-i ilâhiyye (the divine inniyyah): The divine inniyyah is the one who speaks, while the inniyyet-i kabile is the one who listens. His word only comes about through creation. When there is existence, it is not called inniyyet-i halk (the inniyyah of creation). Speech is only for the one who is in a state of non-existence (olan kimse). Since the event of bringing into being (ḥāditha) cannot be ascribed to a relationship (nisba), obligation (taklīf) only occurs in the state of non-existence. When something already exists, it is not told again, "Be!" Because it has already accepted existence, it has come into being. Nothing is brought into being from it. No obligation is imposed upon it. What comes after that is void. (Futūḥāt, IV, 44)
inniyyet-i hakk/enniyyet-i haqq (the inniyyah of the Real): The inniyyah of the Real (inniyyet-i Ḥaqq) is nothing other than His intending specifically with that which is particular to Him. 468 insān (the human being)
Inniyyah, in terms of the inclusion of manifestation (ẓuhūr) in concealment (buṭūn), is an indication (ishāra) to the outwardness (ẓāhir) of the Real (al-Ḥaqq).
The Exalted Real (God) has said: He (says): "There is no god but Me." That is, here, the term hu (He) indicated by the word "He" is the same as the inniyyah indicated by the word "I" (ana). For this reason, huviyyah (He-ness) is conceived within inniyyah (I-ness). This explanation is the meaning of our statement: "The outward of the Real is the same as His inward, and His inward is the same as His outward." It does not mean that He is inward from one aspect and outward from another. Do you not see how the Exalted Real emphasized this sentence with "inna"! The reason for emphasizing the statement with "inna" is this: If the listener has doubt about a statement, emphasis (ta'kīd) is beautiful in that statement. If the listener's denial is in question, then emphasis is necessary in that statement. (Insān, I, 59)