Takyid is an attribute ascribed to the intellect. Kashf (unveiling) is directed toward the mumkināt (possible existents); the intellect is not capable of this. The absolute (mutlaq) is ascribed to the Real (al-Ḥaqq). You have not understood that the absolute itself is subject to takyid (restriction, delimitation). The essence and reason for takyid is to distinguish between ḥaqīqas (realities) so that they are not confused with one another. The absolute (mutlaq) is, in fact, itself a takyid, for the mutlaq is distinguished from that which is restricted (muqayyad), and by the mutlaq itself, restriction is imposed (it is recorded, delimited). He (the Real) is especially named as Ḥalīm (the Forbearing), in the sense of not being hasty. His granting respite to His deserving servant is so that the servant may receive (the recompense for) his deed at the appointed time. For this reason, the Real prevents the servant from receiving immediately (the recompense for) what he has done at the very moment he deserves it. Because of this, He is named Ṣabūr (the Patient). Here, there is no absolute that is not subject to takyid, for the created, restricted being (kevn) is distinguished from the absolute being (mutlaq) by His takyid. He has delimited it by absoluteness (itlāq) (by the absolute or by naming). In every form, it is His manifestation. Because it is His very existence (wujūd), its acceptance is the ruling for every possible existent. The very essence of existence (ʿayn al-wujūd) has restricted Him by the rulings of the possible existents. (Futūḥāt, II, 214)
(See also: ʿaql)