Accordingly, we say that, from the perspective of the manifestation (tajallī) of aḥadiyya (the divine oneness beyond all attributes), neither attribute nor name is perceived. From the perspective of the manifestation of wāḥidiyya (the divine oneness as the source of multiplicity), there is no creation (khalq). For, in terms of giving form to every existent, it is an attribute expressing the manifestation of His power. From the perspective of the manifestation of rubūbiyya (divine lordship), both the Real (al-Ḥaqq) and creation (khalq) exist. For the existence of both the Real and creation, this attribute is necessary. From the perspective of the manifestation of ulūhiyya (divinity), only the Real exists. But its form is creation. And only creation exists. Its inner meaning, however, is the Real.
In the manifestation of ʿizzat (divine majesty), the nisba (relationship) between the servant and Allah is removed. From the perspective of qayyūmiyya (divine self-subsistence), for the attribute of Lord (Rabb) to exist, there must be an entity to be accepted as Lord. Therefore, for the attribute of Lord to exist, the attributes belonging to the entity over whom lordship is exercised must also exist. (We say that) from the perspective of the name ẓāhir (the Manifest), He is identical with things. From the perspective of the name bāṭin (the Hidden), things are not identical with Him. (Insān, I, 12)
kāba qawsayn 505