It should be known that the people of gnosis (ma’rifah) and the companions of the heart say that for each of the Divine Names there is a Form (farah) at the plane of wahidiyyah, which is subject to the tajalli (revelation) pertaining to the Most Sacred Effusion (al-fayd al-aqdas) at the plane of Divine knowledge (hazrat-e ‘ilmiyyah), by virtue of the Divine Self-love and seeking the Keys of the Hidden, which no one knows except Him.[ 1]
And that Form is called the preexisting essence (‘ayn-e thabit) in the terminology of the People of God (ahl Allah). And with this tajalli, by virtue of the Most Sacred Effusion are realized, first, the ta’ayyunat (determinations) of the Names, and, by virtue of this very ta’yyun of the Names are realized the Forms of the Names, which are the essences (a’yan-e thabitah).
The first Name manifested with the tajaili of ahadiyyah and the Most Sacred Effusion at the epistemic plane of wahidiyyah (hazrat-e ‘ilmiyyah-ye wahidiyyah) and which becomes the mirror of that tajalli, is the Greatest All-inclusive Divine Name (ism-e a’zam-e jami’-e ilahi) and the station of the named of ‘Allah,’ which, from the aspect of the Hidden, is the very tajalli through the Most Sacred Effusion, and in the tajalli of manifestation of perfect clarity and luminosity is the same as the all-inclusive station of wahidiyyah from one viewpoint, and the plurality of Names from another viewpoint. The ta’ayyun of the all-inclusive Name and its Form consists of the essence of the Perfect Man and the Muhammadan Reality, haqiqat-e Muhammadiyyah (S).
Hence the Sacred Effusion is the manifestation of the objectifying tajalli of the Most Sacred Effusion, and the station of Divinity is the manifestation of the tajalli of the station of wahidiyyah, and the Greatest Spirit (ruh-e azam) is the manifestation of the tajalli of the ideal essence of the Perfect Man, and all other existents pertaining to the Names, Knowledge and objective reality are the universal and particular manifestations of these realities and subtleties, in accordance with an exquisite explanation that cannot be contained in this brief discourse and whose details we have mentioned in the treatise Misbah al-hidayah.[ 2]
From here, it is known that the Perfect Man is the manifestation of the all-inclusive Name and the mirror of tajalli of the Greatest Name, and to this matter these are many references in the Qur’an and Sunnah. God, Exalted, has said: And He taught Adam the Names, all of them. (2:31)
This Divine instruction took place in respect to the inmost being of Adam through his Hidden, all-inclusive fashioning with the Hands of Beauty and Majesty (jamal wa jalal) at the plane of wahidiyyah. Similarly, the fashioning of his form and appearance in the visible world (‘alam-e shahadat) took place through the manifestation of the Hands of Majesty and Beauty in the mirror of physical nature (tabi’at). And God, the Exalted, has said: We offered the Trust to the heavens and the earth. (33:72) and the ‘Trust’ (amanah) in the creed of the gnostics is the absolute wilayah, of which no being except man is worthy. This absolute wilayah is the same as the station of Sacred Effusion to which reference is made in the Noble Scripture in His statement: Everything is fated to perish save His Face. (28:88)
And in a tradition of the noble al-Kafi, Imam Muhammad Baqir (A.S) is cited as having said: We are the face of God.
And it is mentioned is the Dua’a nudbah: Where is the Face of God towards which the friends of God turn?
Where is the link that connects the Earth’s people with the Heaven? [3]

And in the Ziyarat jamea they are referred to as the والمَثَلُ الأعلى, (the highest similitude, or metaphor).” This similitude and the attribute of being the Face is the same as the image (surah) mentioned in this Noble tradition: Indeed, God created Adam in His image. [4]

Notes:
[1] A reference to verse 6:59.
And with Him are the keys of the Unseen, none knows them but He. (6:59)
[2] Imam Khomeini, Misbah al-hidayah ila al-khilafah wa al-wilayah, pp. 28-42, 54-56.
[3] Zad al-ma’ad, bab 11, p. 399; Mafatih al-janan, 537.
[4] Al-Shaykh al-Saduq, Man la yahduruh al-faqih, ii, 370, “bab al-ziyarat al-jami’ah;” ‘Uyun akhbar al Rida, bab 68, hadith 1.

Taken from: Forty Hadith (An Exposition on 40 ahadith narrated through the Prophet [s] and his Ahl al-Bayt [A.S] By Imam Ruhullah al-Musawi Khomeini