Aḥadiyya (the aspect of absolute oneness) necessitates the absence of both the effects and the domains of influence of the Divine Names and Attributes. Wāḥidiyya (the aspect of unity) requires, with the manifestation of God's Names and Attributes, the fanāʾ (annihilation) of the world; rubūbiyya (lordship) necessitates the baqāʾ (subsistence) of the world; ulūhiyya (divinity) requires the fanāʾ of the world in the aspect of baqāʾ, and its baqāʾ in the aspect of fanāʾ. ʿIzza (Divine Might) necessitates the removal of the relationship between God and creation (ḥalq).
Kayyūmiyyat (the Divine Self-Subsistence) demands that the nisba (relationship) between Allah and His servant be properly determined. For since al-Kayyūm means "the One who exists by Himself (subsisting by His Essence), upon whom the existence of others depends," it becomes inevitable that all the requirements expressed here be fulfilled.
Accordingly, we say: from the aspect of the manifestation of aḥadiyya, neither Attribute nor Name is perceived. From the aspect of the manifestation of wāḥidiyya, creation (khalq) does not exist. For this is the true kayyūmiyyat of God.
It is an Attribute expressing the manifestation of His power in giving form to every being. From the aspect of the manifestation of rubūbiyya, both God (al-Ḥaqq) and creation exist. This Attribute is necessary for the existence of both al-Ḥaqq and creation. From the aspect of the manifestation of ulūhiyya, only al-Ḥaqq exists. But its form is creation, and only creation exists. Its inner meaning, however, is al-Ḥaqq. In the manifestation of ʿizza, the nisba (relationship) between the servant and Allah is abolished.
From the aspect of kayyūmiyyat, for the existence of the Attribute of Lord (Rabb), there must be an Essence to be accepted as Lord. Therefore, for the Attribute of Lord to exist, there must also be Attributes belonging to the being over whom lordship is exercised. (We say:) From the aspect of the Name al-Ẓāhir (the Manifest), He is the very reality of things (ashyāʾ). From the aspect of the Name al-Bāṭin (the Hidden), things are not His very reality. (Insān, I, 12)