Huwiyya is the ḥaqīqa (inner reality) in the realm of the unseen (ʿālam al-ghayb). (Iṣṭilāḥ, 538)
For many possessors of inniyya (the state of 'I-ness'), the letter hāʾ of huwiyya is an ishāra (allusive sign).
Its hiddenness is manifest in its outwardness.
When the existence of its form is negated, lā (no) appears.
In our view, lā becomes manifest,
and its other mirrors are likewise.
(Futūḥāt, 1, 109)
Huwiyya: He is the First (al-Awwal), the Last (al-Ākhir). There, only I am; He is, He is the one who is and who is not. Then I became. In the presence of my existence, prayer (ṣalāt) was divided into two between me and Him. There, there are only people praying who have lost the knowledge of prayer and glorification (tasbīḥ). He is my hearing and my sight. Only He has authority in His own presence. Just as there is an agent who acts there, so too, in terms of acceptance, the nafs (the lower self) is with Him, and in terms of the manifestation of His address, it is with His nafs. Even if essences multiply,
the huwiyyat-i ḥaqq (the huwiyya of the Real) is witnessed by the cosmos.
The only shāhid (witness) is Allah.
There is nothing there except Allah.
Tawhid (the oneness of God) is my confession,
that which cannot be denied.
(Futūḥāt, NI, 549)
When, from its own simplicity and purity, it descends (tanazzul), the Pure Essence (al-Dhāt al-maḥḍa) has three loci of manifestation: The first of these loci is ahadiyya (the station of absolute oneness)... the second is huwiyya. Here, apart from ahadiyya, none of the others mentioned have a place of manifestation. In this station, huwiyya is mixed with the simplicity of the Essence. However, it is not like the joining of ahadiyya to the Essence. The reason is that in this station, the hiddenness is to be known by reason, and there is an allusive sign for the unseen. The rest you must understand... the third is inniyya... (Insān, 1, 43)
(See also: ahadiyya)