You perceive his ikdām (act of advancing). This ikdām is not bravery (shajāʿa) itself, but rather the effect of bravery. You perceive the ihsān (spiritual excellence) of the one who is karīm (generous). What is perceived here is not generosity itself, but its effect. For the attribute is hidden within the essence (dhāt). The manifestation of that attribute is impossible. If it were possible, it would also be possible for the attribute to be separated from the essence. Yet this is not possible. Understand this secret.
There is another secret of ulūhiyyah (divinity): Each of the things (ashyaʾ) to which the name 'thing' (shayʾ) is given, is included under the sovereignty of ulūhiyyah, and each of these things is encompassed within the essence. In this regard, whether it is ancient or originated, existent or non-existent, everything is equal. (Insān, 1:24)
The difference between aḥadiyyah (absolute oneness), wāḥidiyyah (unity), and ulūhiyyah is as follows: In the attribute of aḥadiyyah, there is no manifestation of names and attributes. It consists solely of the Pure Essence (Sirf Dhāt). In the attribute of wāḥidiyyah, there are manifestations according to the sphere of influence of the names and attributes. However, this manifestation occurs by the decree of the Essence, not by a decree separate from the Essence; only in this way do other existents become identical to each other.
In the attribute of ulūhiyyah, names and attributes manifest in whatever way they require. Thus, opposites become apparent. For example: al-Munʿim (the Bestower of blessings) is the opposite of al-Muntaqim (the Avenger), and vice versa. The other names and attributes also manifest in this way. For example, aḥadiyyah manifests in the attribute of ulūhiyyah according to the ruling required by aḥadiyyah. Wāḥidiyyah also manifests in the same way. For ulūhiyyah encompasses all forms of manifestation. Each manifestation brings about whatever ruling it entails. For ulūhiyyah is the station (maqām) in which every possessor of right is given his due.
Aḥadiyyah is the locus of manifestation for the saying: 'Only Allah exists, and nothing exists with Him.' Wāḥidiyyah is the locus of manifestation for the saying: 'He is as He is at this moment.' Everything other than His Essence will perish. It is by necessity of this ruling that aḥadiyyah is superior to wāḥidiyyah, for aḥadiyyah consists solely of the Essence. Ulūhiyyah, however, is superior to aḥadiyyah, for ulūhiyyah gives aḥadiyyah its due. For ulūhiyyah is the station in which every possessor of right is given his due. For this reason, the highest, most comprehensive, and loftiest of the names is ulūhiyyah.
The superiority of ulūhiyyah over aḥadiyyah is like the superiority of the whole over the part. The superiority of the attribute of aḥadiyyah over other essential manifestations is like the superiority of the root over the branches. The superiority of the attribute of wāḥidiyyah over other manifestations is like the superiority of the collective over the particular. (Insān, I, 27)
Raḥmāniyyah (the attribute of the All-Merciful) consists in the manifestation of the realities of the names and attributes. Raḥmāniyyah encompasses both things specific to the Essence, like the essential names, and also the realities and attributes pertaining to creation. For example, attributes relating to knowledge (ʿilm), power (qudra), hearing (samʿ), and the realities of existence (wujūd). Raḥmāniyyah is the name given to all the levels of the Real (al-Ḥaqq). In those levels, there is no participation of the levels of creation. For this reason, raḥmāniyyah expresses a more specific meaning than ulūhiyyah. For raḥmāniyyah is unique to the attribute of the Real, Glorified and Exalted is He, being One.
Ulūhiyyah, on the other hand, encompasses the rulings of both the Real and creation. Thus, universality belongs to ulūhiyyah, while specificity belongs to raḥmāniyyah. In this respect, raḥmāniyyah is stronger than ulūhiyyah. For raḥmāniyyah consists in the manifestation of the Essence at the level of causality (ʿilliyyah, exaltedness), and in being sanctified (pure, not manifesting) at the level of lowness (daniyyah). For this reason, the manifestation of the Essence in the exalted levels is only through raḥmāniyyah.
The relation (nisbah) of the level of raḥmāniyyah to ulūhiyyah is like the relation of sugar to sugarcane. Sugar is a higher level found in sugarcane; the cane, however, contains both sugar and other chemical substances, so its indication is more general, like ulūhiyyah. If you consider that sugar is superior to sugarcane by virtue of this, then raḥmāniyyah is superior to ulūhiyyah. But if you consider that the cane contains both sugar and other substances, and thus is superior, then ulūhiyyah is superior to raḥmāniyyah.
The manifest name in the level of raḥmāniyyah is the name al-Raḥmān, for it encompasses both the essential names and the personal attributes. The personal attributes are seven: life (ḥayāt), knowledge (ʿilm), power (qudra), will (irāda), speech (kalām), hearing (samʿ), and sight (baṣar). The essential names are those specific to the Essence, such as aḥadiyyah, wāḥidiyyah, ṣamadiyyah, ʿaẓamah (majesty), and quddūsiyyah (holiness). These essential names belong only to the Essence of the Necessary Existent (Wājib al-Wujūd), the Sovereign and Worshipped King (Malik-i Mābūd), Who is the Real (al-Ḥaqq). The specificity of the level of raḥmāniyyah to the name al-Raḥmān is due to mercy (raḥmah) encompassing both the levels of the Real and of creation. The manifestation of mercy in the levels of the Real has caused its manifestation in the levels of creation. For this reason, the mercy that encompasses all existents is from the Presence of Raḥmāniyyah. (Insān, I, 27)
One of the levels (marātib) of existence (wujūd) is ulūhiyyah. Ulūhiyyah consists solely in manifestation. This is to give each reality of existence its due. Thus, multiplicity arises from this level. As in wāḥidiyyah, none of the loci of manifestation in that level are identical to one another. Rather, everything there is completely distinct from everything else. Thus, from here arises the multiplicity of existence...
...the emergence of its forms, the station of divine determinations, the union of unions (jamʿ al-jamʿ), and the names and attributes...