It would have been brought forth. Otherwise, it is known here that by the Essence (Dhāt), what is meant is the pre-eternal Necessary Existent (Wājib al-Wujūd). The attribute of absoluteness (iṭlāq) in our phrase Absolute Existence (Wujūd-i Muṭlaq) can never be understood as restriction (takyīd). For what is understood by saying 'absolute' (muṭlaq) is that it is something in which no restriction (takyīd) whatsoever is possible. This is a very subtle matter—understand it well! (Insān, I, 43)
When, from its own simplicity and purity, it descends (tanazzul), the Pure Essence (Dhāt-i Ṣirf / Pure Dhāt) has three loci of manifestation (tajallīgāh). The first of these loci of manifestation is aḥadiyya (absolute oneness). In this descent (tanazzul) of the Essence (Dhāt), there are neither considerations (iʿtibārāt), nor relations (iḍāfāt), nor names (asmāʾ), nor attributes (ṣifāt). In fact, there is no domain of manifestation (ẓuhūr) other than these. That is the Pure Essence (Dhāt-i Ṣirf). However, because only aḥadiyya is ascribed (nisbat) to it, its ruling has descended from simplicity.
The second of these loci of manifestation is huwiyya (the He-ness). Here too, apart from aḥadiyya, there is no place for the manifestation (ẓuhūr) of those mentioned. In this station (maqām), huwiyya has mingled with the simplicity of the Essence (Dhāt). However, it is not like the joining of aḥadiyya to the Essence (Dhāt). The reason for this is that, in this station (maqām), the hiddenness may be known by means of intellect, and that there may be an indication (ishāra) to the unseen (ghayb). The rest you must understand yourself.
The third of these loci of manifestation is enniyya (the I-ness). In this station too, apart from huwiyya, there is no manifestation (ẓuhūr) of the others. Here as well, there is a joining to the simplicity of the Essence (Dhāt). But this ca