One of the levels (marātib) of wujūd (existence) is the ʿālam al-imkān (realm of possibility). The manifestations (tajalliyāt) of acts are the final stage of the divine descents (tanazzulāt) belonging to the Real (al-Ḥaqq). The First Intellect (ʿAql al-Awwal) is the beginning of the divine descents related to creation. Imkān (possibility) is an intermediate rank between ḥaqq (the Real) and khalq (creation). This is because imkān, by its nature, accepts both aspects; thus, neither non-existence nor existence can be ascribed to it. When a possible being (mumkin) becomes determined (taʿayyun) from the realm of imkān, it descends to the realm of khalq (creation) and manifests there. The same applies to that which does not become determined, for it remains in its own imkān.
In this ḥāl (spiritual state), the realm of imkān is a barzakh (intermediate isthmus) between the two types of existence—namely, eternal (qadīm) and originated (ḥādith) beings. The reason for this is that it is never correct, in any respect, to use the name 'non-existence' (ʿadam) for a possible being. Even by way of any nisba (relation), it is more proper to use the name 'existence' (wujūd) for it in such a case. Thus, it is neither true existence nor true non-existence. It occupies an intermediate position between real existence and metaphorical existence. For, according to the people of realization (ahl al-taḥqīq), non-existence (ʿadam) pertains to creation (khalq), and existence (wujūd) pertains to the Real (al-Ḥaqq). Creation is non-existent (maʿdūm), and the Real is existent (mawjūd). The possible (mumkin) is between these two ranks. The Absolute Existent (al-Mutlaq al-Mawjūd), who has no end, is not non-existent, does not perish, and is not subject to annihilation, is Allah, and He is exalted above the attributes of originated beings. (Marātib, 20)