It has been named as the “hazrat of perfection” (ekmeliyyet ḥaḍrat), the “station of the stations of degrees” (martaba-i marātib, the station of the stations of degrees), for the reason that all the stations become manifest there with the ruling of distinction (tamayyuz), that is, in that station, the names begin to be distinguished from one another. Thus, this station gives the full and perfect due to each of the names, attributes, modes (shuʾūn), considerations (iʿtibār), and relations (iḍāfa). (Marātib, 15)
Ulūhiyyat (divinity) is the name of the station that encompasses all of the Essence’s (dhāt) names, attributes, and acts. It necessitates maʾlūh. Maʾlūh (the one taken as deity, the one worshipped as deity) is the name given to the world in terms of its existence. In respect of its maʾlūhiyyat, the world is the locus of manifestation (maẓhar) of the Essence of the Real (al-Ḥaqq) together with all the requirements of attributes and acts. For the existence of the world, both in its essence and its quiddity, is accidental. Therefore, it has manifested the Essence of the Real together with the requirements of His attributes and acts.
Rubūbiyyat (lordship), on the other hand, rubūbiyyat, is the name of the station that gathers together all the names, attributes, and acts. It necessitates marbūb. Marbūb (the one who takes a lord, the one who serves the Lord) is the name of the world together with the qualities it acquires after coming into being. The world, in respect of its marbūbiyyat, has become the locus of manifestation of the names of the attributes, and that name is Rabb (Lord). If it were not so—if ulūhiyyat did not necessitate maʾlūh and rubūbiyyat did not necessitate marbūb—then neither maʾlūh nor marbūb would exist. If neither maʾlūh nor marbūb exists, then no aspect of ulūhiyyat or rubūbiyyat would be realized.
Ulūhiyyat and rubūbiyyat, like fatherhood and prophethood, are among those relative matters whose existence depends on the existence of water, so to speak, and are realized by their own existence.
Time, marbūb... is not the same, that is, the realization of marbūb does not occur. ... for them, that is, for ulūhiyyat and rubūbiyyat, ... it would only occur with maʾlūh, marbūb, and the world. ... This is so in terms of existence or estimation. Thus, the actual existence of the world or its potential existence is one and the same.
The Real (al-Ḥaqq), in respect of His Essence, is not in need of the worlds. But rubūbiyyat is not like this... that is, such a thing cannot be said for rubūbiyyat. ... It is not subject to this ruling... That is, it is not subject to the ruling of not needing the existence of the worlds, and ulūhiyyat is the same. ... Then, what remains is the command (amr)... amr, that is, the divine (pertaining to God) matter. (This amr) is the joining between what rubūbiyyat necessitates and the non-neediness of the Essence for the world. Rubūbiyyat, in terms of ḥaqīqa (inner reality) and qualification (ittiṣāf), is nothing other than this very Essence. If rubūbiyyat were separate from the Essence in any respect, then the Essence, in terms of aḥadiyya (absolute oneness), would be independent of the world, but in terms of rubūbiyyat, would be deserving of need for it. (Sofyavi, 207)