It is that which cannot be qualified by particular characteristics. It is close to true eternality (azalīlik). For the Real (al-Ḥaqq), just as priority and posteriority, increase and decrease in terms of time are muḥāl (impossible), so too are they impossible for it—since it itself does not exist. For ḥudūth (origination) and qadim (eternity) are both relative states, and they lead one to contemplate what ḥaqīqa (inner reality) is. If the world were to cease to exist, we would not call the Necessary Existent (Wājib al-Wujūd) 'the Eternal' (Kadim). In the sharia (sharia), it is not called Kadim, but rather 'the First' (al-Awwal) and 'the Last' (al-Ākhir). If you too were to cease to exist, you would not be called 'the First' or 'the Last.' For there is no bond connecting priority and posteriority between them. There, neither the First exists, nor the Last. Likewise, neither the Manifest (al-Ẓāhir) nor the Hidden (al-Bāṭin) exists. All names that are ascribed are absolute existents (muṭlaq) that cannot be delimited by priority and posteriority.
This third thing, which cannot be qualified by existence (wujūd) or non-existence (ʿadam), also cannot be qualified by priority or posteriority. Again, just as with the Exalted Real (al-Ḥaqq), it cannot be called 'the Whole' (kull) or 'the Part' (baʿḍ). It does not accept increase or decrease. Our statement about it, as with the Real, 'and as an addition...' means that it is neither existent (mawjūd) nor non-existent (maʿdūm). Therefore, it cannot be said about it that it is Prior or Posterior. So know that the world is not after this thing, nor is it aligned with it in space. For space pertains to the world, and the world, the indivisible substance (jawhar-i fard) and the celestial sphere of things (falak-i ashya)
is the root of life. The world has manifested from this root. All creatures are annexed to it (joined to it, are within it). Everything that is the world is from this absolute existent. The world has manifested from this third thing. This thing is the universal (kullī); and it is the reality of the reality of the world that can be conceived in the mind. Thus, the eternal (qadim) appears in the mind as eternal, and the originated (ḥādith) as originated. If you say, 'This thing is the world,' you have spoken truly. If you say, 'This thing is the Eternal Real (al-Ḥaqq Taʿālā),' you have also spoken truly. If you say, 'This thing is neither the world nor the Real, or it is an additional meaning,' you have again spoken truly. All these statements about it are correct. For it is the most universal existent that encompasses both origination and eternity.
Again, it multiplies with the multiplication of existents. However, it is not divided according to their parts, but is divided according to the parts of what is known (maʿlūmāt). It is neither existent (mawjūd) nor non-existent (maʿdūm). It is not the world, and it is the world; it is something else, and it is not something else. For otherness (ghayriyyah) occurs only between two separate existents. Relation (nisba) is to join one thing to another, from which arises another thing called form (ṣūrah). To join is a kind of nisba (relation). When we wish to form a triangle, we specially prepare the parts and join them together; it then has three sides. We then call it a triangle. In the universal and general existent, all its types such as form, depiction, color, and existence are known.
This third existent, together with the perfection of these realities, is all of them. If you wish, you may call it the reality of realities (ḥaqīqat al-ḥaqāʾiq), or hyle (hayūlā), or the first matter, or genus.