"Existence" (al-Ijad) means manifestation (al-izhar). He means that this Form is His Power which He displayed as a Place (Makan) for His appearance and existence, due to the need of the created beings—since there is no speech except from a form. It is not something other than Him, and it is the first attribute among the four attributes mentioned by the author in the 'Treatise' (al-Risala), where he stated: 'Verily, God has attributes that are Creators, not created.' This was in response to Ibn Shu'ba who asked him: 'Would the Sheikh inform me: Is this attribute the attribute of the Lord through which He veiled Himself, and it is other than Him? Or is it the attribute of the Lord through which He veiled Himself, and it is He?'

His [the Sheikh's] answer to him was: 'It is the attribute of the Lord through which He veiled Himself, and it is the Sign of Existence ('Alamat al-Wujud).'

Then he said: 'It is a Light unlike other lights, and an Attribute unlike other attributes. It is the Knowledge of the Creator and His Power (Qudra) in which He was unique in His pre-eternity; it is neither other than Him nor besides Him... etc.'

So that they may affirm Him and not deny seeing Him, With the vision of the eye, in certainty; Exalted is the Eternal.

The 'L' (Lam) in 'So that they may affirm Him' (Li-yuthbituhu) is the 'Lam' of purpose: [He showed them the Essence] so that they might affirm Him... etc.