Ziyāʾ is to see the 'other' and the 'corpse-like' (Kāshānī) as the very same as the Real (al-Ḥaqq), through the eye of the Real. (Istilāḥ, 539; Kāshānī, 164; Jāmiʿ, 88)
The sun gives ziyāʾ (radiance). In the world, everything that is illuminated by the sun and in which its very essence is present is a possessor of ziyāʾ. Every nūr (light) that spreads ziyāʾ is a possessor of ziyāʾ, because it is itself the thing that spreads ziyāʾ, and it does not encounter any other nūr. Its ziyāʾ is a radiance in which there is no veil for unveiling (kashf). Nūr, on the other hand, is a veil. The Prophet (peace and blessings be upon him) says regarding the Real (al-Ḥaqq), the Exalted: "His ḥijāb (veil) is nūr; I have two nūrs with which I see Him."
zuhūr/zuhūr al-Ḥaqq 1275 Ziyāʾ is not a veil, but rather the trace of nūr, which itself is a shadow. Undoubtedly, the ḥijāb turns nūr into ziyāʾ. This occurs in relation (nisba) to the veil being a shadow and nūr being ziyāʾ. There is, with respect to its own existence, an unveiling (kashf) that is ziyāʾ, and also a comfort that is a shadow with respect to its own existence. The possessor of ziyāʾ is the possessor of unveiling (kashf); unveiling is the possessor of knowledge and joy, and knowledge and joy are the possessor of comfort. For ziyāʾ brings together comfort and knowledge. (Futūḥāt, TI, 105)
zuhūr/zuhūr al-Ḥaqq In the manifestation (zuhūr) under discussion, the manifest (ẓāhir) is divided into two parts: The first part is its particular manifestation. This manifestation, from the perspective of the Real, does not have a state in which it can rely upon itself. The second part is the one that, from the perspective of the Real, does have a state in which it can rely upon itself. This is a state specific only to the insān al-kāmil (the Perfect Human). For, since the divine form protects him, he has a manifestation and reliance that belong to himself.
Other than the insān al-kāmil, things such as humans, animals, plants, celestial spheres, and the world of dominion (mulk) also have their own manifestations. All of these are blessings that the Real has manifested for the benefit of the insān al-kāmil. They have a manifestation, but no reliance, for they were created for a purpose other than their own essence (created to serve other beings, especially the insān al-kāmil).
The insān al-kāmil, however, is the very person who is the intended purpose (the ultimate purpose of creation is the insān al-kāmil). For he is the manifest aspect of the divine form, which is both the Manifest (Ẓāhir) and the Hidden (Bāṭin). For a mirror that is hidden, what appears through another is not itself (it cannot be an essence or a true being). Understand!
The insān al-kāmil endures not by himself, but by the baqāʾ (subsistence) of Allah. Moreover, he endures not by anything else, but only by Allah's ibqāʾ (making him subsist). Ibqāʾ