It occurs. The aspect of waḥdāniyya (the oneness of God), is comprised of the coming together of the worlds of command (ʿālam al-amr) and creation (ʿālam al-khalq). After purification (taṣfiya) and refinement (tazkiya), a person acquires a different aspect for each of these worlds. For example, when someone wishes to obtain a compound paste (maʿjūn) that affects various ailments, he first grinds each ingredient separately into powder. Then he combines them all together into a mixture with the consistency of mash and honey. For the aforementioned ailments, another aspect is thus obtained. In this way, the name of a paste arises for those ailments. Similarly, for the ten subtle faculties (laṭīfa), a separate aspect is acquired for each.
The superiority, luminosity, and breadth of these laṭīfa in this maqām (spiritual station) and in the subsequent maqāmāt are characterized by many elevating qualities. However, they do not possess more variability (talwīn, changeability, transition from state to state) than the preceding maqāmāt. The relation (nisba) of each preceding maqām to the one before it is like the relation of the shell to the core.
As for the third degree, which consists of tajarrud (abstraction) and is the perfection (kamāl) of the ulu’l-ʿazm (possessors of great resolve) prophets, in this maqām, the aspect of waḥdāniyya is the level at which the influx of grace (fayḍ) occurs in terms of the perfection of sciences and the abundance of lights. In this maqām, one acts with murāqaba (spiritual vigilance) of the Essence, whose source is the perfection of the prophets endowed with great resolve. In this maqām, the secrets of the disjointed letters (muqaṭṭaʿāt) and the similitudes (tashbīh) of the Qur’an are unveiled. Some of the great ones are granted the secrets that occur between the lover (muḥibb) and the Beloved (Maḥbūb) in this maqām. This blessing is given to them as a special gift from the Divine, as a portion due to their following the Messenger (peace be upon him). (Jāmiʿ, 69)
The manifestation of the Essence (tajallī-yi dhātī) is different from the manifestation of the attributes (tajallī-yi ṣifātī). For this reason, it is subject to the rulings of abstraction (tajrīd). Every ḥaqīqa (inner reality) has a particular aspect in terms of tawḥīd (the oneness of God).
Ḥaqīqa: The necessity of the Essence (the Essence of Allah is necessary, i.e., a being whose non-existence is inconceivable), is also the necessity of the attributes (the attributes, like the Essence, are also necessary). The multiplicity of attributes does not entail that the Essence is counted among other essences. Indeed, the attributes are neither separate from nor other than the Essence. Even if the names are many, the named (musammā) is one. (Qawānīn, 6)