It is not possible. (Insān, 1, 13)
The Divine Essence (Dhātullāh), even if it does not encompass the meaning in many respects, is the unseen (ghayb) of aḥadiyya (absolute oneness) in which all expressions are realized in itself. The Divine Essence cannot be comprehended by what is understood from expression, nor can it be grasped by what is known through ishāra (allusive indication). For a thing is known either by what is appropriate and conforming to it, or by what is contrary and opposite to it. Among existents, there is nothing appropriate, conforming, contrary, or opposite to His Essence; in terms of terminology, it has been abolished (even its utterance is impossible). In that ḥāl (spiritual state), its meaning is in the Divine Speech (Kalām), and its comprehension by created beings (humans) has been negated (abolished). Whoever speaks about the Essence of Allah has fallen silent, whoever moves has become still, and whoever possesses naẓar (contemplative vision) has become bewildered. He is exalted above being comprehended by intellects and perceptions, and is beyond the penetration of conception and thought. No new or old knowledge can pertain to Him, and no subtle or dense description (hidden or manifest, great or small knowledge and classification) can reach Him. (Insān, I, 13)
The comprehension of the Most High Essence (idrāk-i dhāt-i ʿaliyyā) is, without ittihād (union) or ḥulūl (indwelling), to know through divine unveiling (kashf) that you are He and He is you. In reality, the servant is a servant, and the Lord is the Lord (Dhāt/Dhātullāh). That is, neither does the servant become the Lord, nor does the Lord become the servant. When, through experiential taste (dhawq) and divine unveiling, which are superior to theoretical knowledge, you attain such maʿrifa (gnosis), then the comprehension of the Most High Essence is realized in you. This only occurs after the saḥq and maḥq of the Essence (that is, after the Essence annihilates your qualities of servanthood and the Most High Essence manifests in your being). The signs of this unveiling are: first, to become annihilated (fanāʾ) from your nafs (lower self) through the manifestation of the Lord; second, to become annihilated from your Lord through the manifestation of the secret of Lordship (rubūbiyya); third, to be freed from everything related to attributes through the realizations of the Essence. When these three ḥāl (spiritual states) are realized in you, you have comprehended the Essence.
After comprehending the Essence, the nafs (lower self) has no need for anything else. But knowledge related to your identity, qudra (power), hearing, seeing, ʿaẓama (majesty), subjugation, grandeur, and similar things are included in the content of the attributes. Each of these two essences (the Lord and the nafs) is comprehended according to the strength of its own resolve, the superiority of its striving, and the extent of its knowledge. Knowing this, you may say that the Essence cannot be comprehended inasmuch as the Essence and the attributes are the same. The verse, "Basars (eyes) do not perceive Him" (al-Anʿām 6:103), alludes to this. For basars are among the attributes. One who cannot comprehend the attribute can never comprehend the Essence. Or, if you wish, based on what has been explained above regarding the comprehension of the Essence, you may say that the Essence can be comprehended. (Insān, I, 21)
The Essence consists of Absolute Being (Wujūd-i Muṭlaq). From it, all considerations, relations, and aspects have fallen away. These three expressions mentioned are not external to Absolute Being, but rather all these considerations and the like are included in its totality. Their presence in Absolute Being is not in terms of nafs and nisbas (relations), but in terms of being identical with the very reality of Absolute Being. This Absolute Being is the pure Essence in which no name, attribute, nisba, or addition has yet manifested.
If, in the Essence, any of these mentioned qualities, names, or descriptions manifest, this relation pertains not to the Essence but to the locus (the thing in which it is manifested). For the Essence, in itself, does not govern universals, particulars, relations, or attributions.