 Ibn ‘Arabî’s basic project is to map out the possibilities of human becoming, to clarify the distinction between haqq and bâtil—truth and falsehood, reality and unreality, right and wrong—and to point his readers toward perfection, that is, realization of the Real “to the extent of human capacity” (‘alâ qadr tâqat al-bashar), as the philosophers liked to put it. This in turn requires becoming characterized by the divine names (al-takhalluq bi asmâ’ Allâh), a process discussed by al-Ghazâlî among others and called by Avicenna al-ta’alluh, being like unto God, or deiformity. God created human beings in the form of the name Allah itself, which is called “the all-comprehensive name” (al-ism al-jâmi‘), because it is the referent of all other divine names. Realization is then the process of actualizing knowledge of the Three Books and bringing the soul into perfect harmony with the Real, a harmony that becomes apparent in the transformation of character and the flowering of virtue. The science of “ethics” (akhlâq, pl. of khuluq, character) does not concern itself simply with knowledge of right behavior, but aims rather at understanding the soul’s rootedness in the divine names and mapping out the path of becoming characterized by them. The Koran sets up Muhammad as the perfect model here with the words it directs at him, “You have a magnificent character [khuluq ‘azîm]” (68:4). This can be nothing but the full realization of the divine speech, “the magnificent Koran” (al-qur’ân al-‘azîm, 15:87). According to Ibn ‘Arabî, this is why Muhammad’s wife ‘Â’isha said about him, “His character was the Koran.”