This is because every perfection in its essence has its essence.

This is because every perfection in its essence has its essence. Thus there is nothing missing from its existence other than from the aspect of a qualification of non-existence*(i.e. the quiddity that circumscribes that existent and distinguishes it from other)* that accompanies it of necessity. Therefore, the reality of A , for example, has that which would be assumed for A .

Thus the separation in existence of this individual instance of A , from that instance of A could only be because of the existence of qualifications of non-existence in each of the two individuals. A deficiency in the reality of A in both of them would require a deficiency of something from their essences and not from their accidents.

This would be impossible as it will necessitate a reversion (inquilab) or be self-contradictory (khulf) with reference to the essence of A which we have taken as given in its essence. Thus the factor that is lacking (i.e. the qualification of non-existence) for the particularity of this individual instance of A is the particularity of that individual instance of A . Therefore, the reality of A has two levels: One level is its essence where it lacks nothing concerning that essence.

The other level is the level of the individual, which with respect to the other individual, something of its perfection will become deficient. Of course, this does not mean that this is a result of gradation in any way, because if we were to suppose one of the levels of A for the individual, it would also be A , and this would turn to being impossible.

Rather when a reality is supposed for an individual, it will become this particular individual, and when we do not suppose that reality there would be nothing. So, nothing will stay with it other than the non-existence qualification. This reality is itself with the individual and nothing less than that, and there is nothing in the individual other than reality, while the individual is something non-existent, imaginary and nominal.

This meaning is what we term as manifestation*(zuhur)* , so understand. From here it becomes evident that the reality of al perfection is that which is absolute, unqualified and permanent. The closeness of every perfection to its reality is according to the degree of the manifestation of its reality in it, meaning its connection to qualifications and limits since the more qualifications there are , the weaker the manifestation will be, and vice versa.