What is meant here is the sameness (ʿayn) pertaining not to things themselves, but to the existence (wujūd) of the other (ghayr). This is undoubtedly intelligible. However, is this intelligible other (ghayr) the very essence of the existent (mawjūd)—that is, is everything conceived apart from Allah included in the essence of existence—or is it not? The one who says that manifestations (tajalliyāt) are apparent (ẓāhir) has not accepted the existence of the other (ghayr), even though the ruling concerning it is established and its state is expressed with effort (gayret). This is, in fact, an effect of the preparedness (istiʿdād) of manifestations (tajalliyāt) in outwardness (ẓāhir). Multiplicity (kathra) as sameness (ʿayn) and state (ḥāl) requires this striving (gayret). Multiplicity (kathra) is undoubtedly intelligible. However, does it have an essential existence (ʿaynī wujūd), or does it not? This matter requires investigation.
Some say: The multiplicity (kathra) that is apparent (ẓāhir) in the essence (ʿayn) consists only of various states (aḥwāl) that subsist by the single essence (ʿayn) that exists in only one essence (ʿayn). These are relations (nisbat). They have no essential realities (ḥaqīqa) in existence (wujūd) pertaining to the essence (ʿayn).
Others say: They have a single essence (ʿayn) and essences (ʿayān) that do not diminish in the manifestations (tajalliyāt) that are apparent (ẓāhir). For although there is no multiplicity (kathra), multiplicity (kathīr) is observed. Multiplicity (kathra) is intelligible. Multiplicity (kathīr) is what is witnessed (shāhid) as existent (mawjūd). (al-Futūḥāt, II, 489-490)