The mountain is destroyed. Thus, the Real (al-Ḥaqq) calls out to him from the locus of his inner reality (ḥaqīqa): I am Allah! (Ṭā Hā, 20:14). There, Allah effaces the servant's name, and only the Name of Allah remains in the servant. If you say: O Allah! that servant answers you: At your service, your help is with you! and he helps you.
If the servant advances on this path, and Allah grants him strength so that, after fanāʾ (annihilation in God), He brings him to the state of baqāʾ (subsistence in God), then when someone calls out to that servant, Allah answers on his behalf. For example, even if you call out to him, O Muhammad!, Allah answers you: At your service, your help is with you! If the servant rises even higher and gains greater strength, the Real (al-Ḥaqq) manifests to him with the Name al-Raḥmān (the Merciful). Then, with the Name al-Rabb (the Lord), then al-Malik (the Sovereign), then al-ʿAlīm (the All-Knowing), then al-Qadīr (the All-Powerful).
With each manifestation of Allah by these Names, the servant attains a higher rank than before. This is because the detailed (tafsīlī) manifestation of the Real is superior to the undifferentiated (ijmālī) manifestation. His manifestation to the servant in detail with the Name al-Raḥmān is the explication of the undifferentiated manifestation in the Name Allah. The servant's detailed manifestation with the Name al-Rabb is the explication of the undifferentiated manifestation that appeared to him with the Name al-Raḥmān. Likewise, the detailed manifestation with the Name al-Malik is the explication of the undifferentiated manifestation that appeared to him with the Name al-Rabb. The detailed manifestation with the Names al-ʿAlīm and al-Qadīr is the explication of the undifferentiated manifestation that appeared to him with the Name al-Malik. This is the case for all the Divine Names (Every detailed manifestation is the explication of the undifferentiated manifestation that preceded it, and also contains the undifferentiated form of the subsequent manifestation within itself). (al-Insān 76:1, 35)
tecellī-yi dhātī (essential manifestation)
When the Essence (dhāt) of the Real (al-Ḥaqq) manifests to His servant with one of His attributes, in this case, the servant glorifies this attribute not in detail (tafsīl), but in an undifferentiated (ijmāl) manner, to its utmost limit. For the details of two attributes are not known; they are only glorified in an undifferentiated way. When the servant completes the glorification and undifferentiated comprehension of an attribute, he ascends to the throne of that attribute. Thus, he becomes characterized by that attribute. Then he encounters another attribute. This continues until he completes all the attributes.
My brother, this is not difficult for you. If the servant desires that the Real—glorious and exalted is He—manifest to him with His Name or attribute, He will cause the servant to be annihilated from his own nafs (the lower self) and stripped of his own existence (wujūd) by a fanāʾ (annihilation) that effaces him. The light of servanthood (ʿubūdiyya)...