they called it thus. (Heyâkil, 99)
cihetān: zīq and saʿa. Two aspects (directions); zīq (constriction-narrowness) and saʿa (expansion-breadth), are two considerations pertaining to the Essence (al-Dhāt). The first is realized by declaring Him transcendent (tenzīh) from everything that is comprehended and conceived. This is the consideration of the unity (waḥda) of ḥaqīqa (inner reality). With it, nothing other than Him can possess any existence or be conceivable in terms of breadth. This state is what some Sufis refer to as zīq (constriction), when they say that none can know Allah except Allah Himself. Secondly, in all degrees, through all the necessary names and attributes, He manifests in an infinite number of loci of manifestation. This is called saʿa (expansion). As in the following poem:
Do not say, "To His abode belongs only the east of the highland;"
In every flourishing place of every highland is an abode;
Upon every water there is a dwelling of His;
And upon every ruin, a trace of Him.
(Kāshānī, 42; Jāmiʿ, 80)