It has been named as such.
Again, some ʿārif (gnostics) have given this level the name adem-i mukaddem ʿala’l-wujūd (non-existence preceding existence). By this name, they refer not to a state of 'it did not exist, then it came into existence'—God forbid—but rather to the exalted Divine Essence, which is transcendent above nisba (attribution) and other manifestations, such that existence cannot subsequently be ascribed to It. On the contrary, they mean the reality of the Absolute Being (Mutlaq Wujūd), which is unknowable in every respect and for which there is absolutely no possibility of knowledge. For this reason, the Messenger of God (peace be upon him) called this level amā (cloud). (Marātib, 12)
The marātib-i wujūd (levels of being) begin with the tajallī-yi dhātī (essential manifestation), which is expressed as dhātī tajallī, aḥadiyya (divine oneness), and Mutlaq Wujūd (Absolute Being), and constitutes the first essential descent. We have composed a book on the maʿrifa (experiential knowledge) of the Mutlaq Wujūd, and we have named this book al-Wujūdu’l-Mutlaq al-Muʿarraf bi’l-Wujūdi’l-Ḥaqq (The Absolute Being Known as the Being of the Real). Those seeking information on this subject may refer to that book. This tajallī of aḥadiyya is the pure reality of the Essence. However, it is not the first level, for at that level, being (wujūd) has become determined for the Essence. The first amā, which is the tajallī of aḥadiyya, is prior to the level where being (wujūd) is ascribed to It.