It attains this ḥāl (spiritual state). (Maktūbāt, I, 211)
My son, it is known that the source of all good and kamāl (perfection) is existence (wujūd), while non-existence (ʿadam) is the origin of all deficiency, evil, and annihilation. Existence (wujūd) is established for the Necessary Being (Wājib, i.e., Allah, whose non-existence is inconceivable). Non-existence (ʿadam) is the share of the possible being (mumkin, i.e., things that come into being after not existing). For all good and perfection belong entirely to Him, and all deficiency and evil pertain to the possible being (mumkin). To believe that existence (wujūd) is established in the possible being (mumkin), and to attribute goodness and perfection to it, is, in reality, to associate it as a partner with the Sovereignty of the Real (al-Ḥaqq), Exalted is He, and His dominion is far above such association.
Likewise, to believe that the possible being (mumkin) is identical with the Necessary Exalted One (Wājib Taʿālā), or to judge that the attributes and acts of the possible being are the same as His attributes and acts, is a grave impropriety and a deviation regarding His names and attributes. What right does that lowly gatherer of filth, that nafs (the lower self) branded with impurity and deficiency, have to imagine that the same power (qudra) that is the source of all good and perfections of the Majestic Owner (ṣāḥib) is also present in itself, or to suppose that its ugly attributes and acts are the same as His beautiful attributes and acts?
The exoteric scholars (ẓāhir ʿulamāʾ), too, by considering that there is an existence (wujūd) in the possible being (mumkin), have counted the existence (wujūd) of the Necessary Exalted One (Wājib Taʿālā) and the possible being as individuals of absolute existence (muṭlaq wujūd). The final word to be said on this matter is that, relying on this misleading proposition, they have believed in the eternity of the existence and pre-eternity of the Necessary Being (Wājib). However, this means associating the possible being (mumkin) with the Necessary Exalted One (Wājib Taʿālā) in the perfections and virtues that arise from the existence (wujūd) of Allah, which is far removed and exalted above such meanings. Indeed, in this regard, the following hadith qudsi has been reported: "Majesty is My cloak, and ʿaẓama (might) is My lower garment." (Muslim, Tahrīm al-kibr, 10; Abū Dāwūd, Mā jāʾa fī al-kibr, 4; Ṭayālisī, 314)
If the scholars had paid attention to this meaning, they would never have deviated into the view that existence (wujūd) is established in the possible being (mumkin), nor would they have claimed that there is good and perfection in it. Since existence (wujūd) is unique to Him, all good and perfection are also unique to Him alone. Our Lord, do not reproach us if we forget or make a mistake! (Maktūbāt, TI, 4)
Existence (wujūd) is like dust in the air, for it is an existent that is mafqūd (unseen). When the sun enters through the window, the dust settles there; when the sun disappears, its trace is no longer found there. The state of the Muhammadan Reality (wujūd) is just like this. (Nafahāt, 50)
Existence (wujūd) is the Book. The prophets are the chapters of this Book; the eminent among the Muslims and the disbelievers are its verses (āyāt); all beings are its kalām (speech); deficient existence (wujūd) are its letters, and all of these together are Allah. (Nafahāt, 77)
All of existence (wujūd) is knowledge, all of existence is attribute. Everything that is given a name...