The indiyyah (indwelling presence) of the Real (al-Ḥaqq) is His very Essence (dhāt).
The treasures of things are found there.
What they perceive descends from there,
for there is One who protects it.
The descent of the Real never ceases there,
for He is the Essence at the highest summit.
The indiyyah of the container is pure,
it is not the indiyyah of places.
Its eternity (dahr) is Allah.
Dahr is the external shell of every dweller.
With the repose within it, it becomes a sāḥib (possessor) for it.
Its abode is the loftiest of abodes.
It has no bearers without Him.
It is like a necessarily existent being that becomes manifest (taʿayyun).
It has not been refined by a subtle meaning.
I am not the debtor, but the guarantor for the debt.
(Futūḥāt, TL, 189-190)
The indiyyah of your Lord is intelligible (maʿqūl).
But the indiyyah of desire (hawā) is not intelligible.
The indiyyah of Allah cannot be known.
The indiyyah of the people can be known, but
neither of these are in the station of containment (ẓarfiyyah).
Indiyyah cannot be assigned to anything else.
Indiyyah is a relation (nisba) pertaining to being (wujūd). For relations are states pertaining to non-existence whose ruling is established, but whose very essence is non-existent.
Huwa is a pronoun of the absent (ghāʾib). Over the absent, as long as it remains absent, no authority can be exercised. For until it is seen, in which state (ḥāl) it is cannot be known. When it is seen, it is no longer (huwa), for it has ceased to be absent. Likewise, nothing can be ascribed to the silent one until he speaks. (Futūḥāt, HI, 191-192)
infirāq) Infirāq means foolishness and indifference. (Mīzān, 84)
inqiṭāʿ ilallāh Inqiṭāʿ ilallāh is to sever all attachments and turn to Allah. Before inqiṭāʿ, four things must be fulfilled: Of these, tawba (repentance) is to prefer what Allah loves over what He does not love. Secondly, through this, intimacy (uns) with creation is replaced by inniyyah (self-ness). The other two are: not rejoicing at an increase in worldly goods given by Allah, nor grieving at their diminution. This shows the degree of obedience and scrupulousness (waraʿ) towards Allah. What will enable you to do these are: affirming Allah's promise, seeking only what suffices, and striving to cut off your attachment to the world (dunyā) immediately. (Ādāb, 158)
inniyyah/enniyyah is the verbal expression of reality (ḥaqīqa). (Iṣṭilāḥ, 538)
The inniyyah of a thing is the reality (ḥaqīqa) of that thing. According to one group, inniyyah is, on the side of the Real, {“Indeed, I am your Lord”} (Qur'an 20:12), and on the side of the perfect being, {“I am the Messenger of Allah”}. These two inniyyahs, whose expressions we have recorded, are two-sided, and the ruling of each is different from the other. (Futūḥāt, IV, 44)
When He descends from His own simplicity and purity, there are three loci of manifestation (tajallīgāh) of the Pure Essence: The first of these loci is ahadiyyah (absolute oneness). Here, in the descent of the Essence, there are no considerations, no relations, no names, and no attributes. In fact, there is no domain of manifestation other than these. It is the Pure Essence. However, because only ahadiyyah is ascribed to it, its ruling has descended from simplicity.
The second of these loci is huwiyyah (He-ness). Here too, apart from ahadiyyah, none of the aforementioned have a place of manifestation. In this station, huwiyyah has mingled with the simplicity of the Essence. However, it is not like the joining of ahadiyyah to the Essence. The reason for this is so that the hiddenness in this station may be known by reason, and so that there may be a sign (ishāra) to the absent. The rest you may understand.
The third of these loci is inniyyah. In this station, apart from huwiyyah, none of the others have a place of manifestation. Here too, there is a joining with the simplicity of the Essence. But this ca