The Name “ALLAH (لله)” is so comprehensive that this Name includes every subject within.

ALLAH (لله): Alif (ا ) – Laam ( ﻝ) – Laam (ﻝ) – Alif (not being written but read)– Ha ( ـه ) 

Resim — ALIF (ا ): “AHADIYYAT“: The Essence Truth (Haqiqat) of all the truths. Being mujarrad (pure, unmixed, single, naked, alone) in His own exalted Dhat (self- essence-reality of God). Being ONE in His Unique, Unequalled, Unknowable and Ineffable Absolute Essence.
This is the veil of Divinity (Uluhiyyat [1]), so no sign or measure can be talked about…
This is the Absoluteness in His “Dhat (Self-Essence -Reality)”.

Resim — LAAM ( ﻝ): “JALALIYYAT (Mightiness of ALLAH)”: This is to exhibit the magnificence of “AL AZUZU’L-AZEEMU’L-JABBAR (the Most Victorious, Magnificent and Compeller One)” and the power (“QuDRat”) of “AL-QADIR (the All Powerful)” over Kulli Shay [2] (Whole-thing/Every thing)).

Laam ( ﻝ) is “DHU’L-JALALI WA’L-IKRAM (the Lord and Owner of Majesty and Bounty who grants from His jalaliyat)”.
Most exalted manifestation (Tajalli) within the “Subhani” System [*].

[*] Subhani system is the circulation of the continuous re-creation. Both matter and spiritual meaning (ma’na) are being re-created in every moment (AN)

AL-RAHMAN (j.j), The Most Gracious, is comprehensive with His Rahmaniyyat over “Kulli Shay (Whole-thing/Every thing)”.
It is the “Jalaliyyat” in the command of Allah (“Amrullah”)…

Resim — LAAM (ﻝ): JAMALIYYAT (Manifestation of the Beauty of Allah by His beneficence and blessings): AL ALI’MU (The Absolute Knower of All) encompass whole-thing (kulli shay’in muhit) by His knowledge (ilm), and AL LATUFU’L- HABIR (j.j) is aware of All things (Kulli Shay) and is “AL RAHIYM (The Most Merciful One)” for All things. He is Most Generous to All things by offering and granting blessings by His Graciousness and Mercy (Rahimiyyat).
Ridhaullah” [3] and “Jamalullah” are His Peaks. It is the “Jamaliyyat” within the will of ALLAH (Muradullah).

Resim — ALIF: “KAMALIYYAT (Enlightenment –Perfection)”: Having Absolute Perfection (Kamal) peculiar to His Divine Essence (Dhat), ALLAH Taa’la commanded the perfection and betterment (kamalat) in this examination of servitude.

Every breath of the Servant is a new breath and a new step towards the enlightenment/perfection (kamalat). Every step of the Servant towards the perfection is a new manifestation (Tajalli).
The workbench of “Kun fa yakun” [4] works with each breath.
The breaths being numbered are the times of testimony (shahadat) in the city of “Sha’anullah” [5]. Therefore, every breath has unity/oneness (tawheed)!
If we say the Unity/Oneness (tawheed) of this moment: before we finish saying “La ilaha illa ALLAH”, a new moment will have come…

Resim — HA ( ـه ): Huwa: Hu: HAQQANIYYAT: ALLAH Taa’la is right and just in His Self-Essence-Reality (dhat) and Creation. AL HAKKU’L-ADLU’L-AZIZ (j.j) has greatness and excellence (izzat).
He is glorious, precious, supreme and exalted in respect of His Essence (Dhat).
That is the right of Godhood/Divinity (Uluhiyyat).
Haqq (right) of the Dhat (the Self- Essence-Reality of God) of the Haqq (Truth)” belongs to the “Dhat”.

ALLAH Taa’la, at His own Essence, has the absolute and opposite qualities of Servanthood, Poority (Faqriyat)Inability (Ajziyat)Abasement (Zillat)Illness (Illat [6]).

The Name, ”HU” is an exalted name. It is the Abstract (Hulasa).

Glorious Name, “ALLAH”, is “Wajibu’l-Wujud” (whose existence is real and essential in respect of His self- essence-reality (Dhat) ) ALLAH (j.j), permanent-self existent Singular ONE.
ALLAH is the Creator of the Relative Existence from His Own possession.
The Name “ALLAH” encompasses all material-Name (Asma-ul-Husna , Divine Names of Allah,  given to the essence of the creation)-adjective (siffat) and Essence (dhat), features, attributes, actions and even wishes of the creation as well as all subjects belonging to His Own “Dhat (th Self-Essence- Reality)”.
He is by Himself in His own Essence (Dhat).

Only known as much as He lets us know. Philosophical seeking of Him, disregarding the “Naql” [7] and going with reason (mind) only will end up in frustration and failure.

Manifestation of the Divine Name “Al-Zaheer (the Manifest One)” [8] from the Dhat (Self-Essence-Reality) of ALLAH stops the mind (aql) under normal circumstances.
We can say this clearly that the visible existence (mawjud) is relative (temporary) and are material appearances, and they are not True Being (Wujud) but they are from True Being (Wujud). To think that the unity of these temporary existence is the Unity of True Being (Wahdat-i Wujud) is the production of the mind that has not reached to Divine Knowlegde (Naql).

Latif Yildiz Ekrem (Kul Ihvani)

Reference: “Latif Yildiz Ekrem” , ÖZ TASAVVUF, Chapter 8.12 ALLAH (cc) ve EL RAHMÂN (cc)ESMÂ ZEVKİ .



[1] Uluhiyyat (Divinity): This is an Arabic term. It may be translated as “Divinity: Quality
of being Divine”. This means Al-Ilah (The God) who is the Creator of the causes and effects, by which He creates the tangibles, which human MIND is able to perceive and witness right at this moment, and the intangibles, which are not visible but exist and can be sensed by their affects, at every moment. La ilaha illallah: There is no God, but ALLAH.

[2] Kulli Shay and Shay: Shay is the Single, Sole and First Being (Thing) created by the Creator (j.j). This is Nur-u Mim(Light of Mim). Matter/material things (ashya) manifest through the movement/motion of this first single point which is a circle with a limitless small diameter close to zero. Ma’Na’( Mana: Ma’na’ MeaNs MeaNing. It is the inner face of something. Inner hearings e.g. notion, thought. Ma’na is the reason (SaBab) for an action to occur.) things manifest through the haraqa (vowel point, vowel mark in Arabic script) of this single point. Our Lord(Ar-Rabb) does not count the all things created one by one as matter or Ma’na, and reduce the all things to a single pen and call this ‘Kulli Shay: Whole Thing or Total thing or Everything’.

[3] Ridhaullah (Ridha of Allah): RIDHA: riZâ (A, riDâ; spelling in T, rIzâ): lit., “contentment.” This term is often used in Islam to mean contentment with whatever the Will of God brings.

[4] Kûn fayakûn: ‘Kûn’ is translated as ‘Be’ in English. It is the sacred command of ALLAH mentioned in Qur’an. But this word is very deep in meaning. Right at this moment (AN), We and everything that we perceive is within this “KûN” as well. Everything is created in “ÂN” with that sacred commANd of ALLAH.

“… iza kada amran fa innama yakulu lahu KUN FA YAKUN.” Qur’an [3/47]
“…if He decreeth a thing, He saith unto it only: ‘Be’ and it is.” Qur’an [3/47]

Moment “ÂN” is a part of the sacred command KûN. ÂN is Impartible Indivisible Particle of Time (ZamÂn). The seed of Time in Sha’anullah, which is perceived as Time in this world of testimony(‘alam al-shahada). “ÂN” is the Essence and Reality of Time. Time is a Tool but Aim is to reach “ÂN”.

Time is a perception and conjecture of “ÂN”s by our minds. That conjecture is called ‘zANn’. Time is called ZamAN in Turkish. Zam means ‘rise or increase’. So increasing AN’s are perceived as Time (ZamAN ) by our minds. At every “ÂN”, everything becomes non-existent and re-created again. But the mind perceives this as continual, in fact everything goes and comes, on and off in every “ÂN”. That is why the ones who watch this in the screen of their minds are always in conjecture (zANn). Allah knows best…

In the mind of human being,
an event (Olay) is born from the relation of two things,
time (ZamÂn) is born from the relation of two events, and
conjecture (ZaNN) is born from the relation of two times and know that this is the basis of the Servanthood Test…

“Wa Mā Yattabi`u ‘Aktharuhum ‘Illā ŽANNāan ۚ ‘Inna Až-ŽANNa Lā Yughnī Mina Al-Ĥaqqi Shay’āan ۚ ‘Inna Al-Laha `Alīmun Bimā Yaf`alūna Most of them follow naught but conjecture. Assuredly conjecture can by no means take the place of truth. Lo! Allah is Aware of what they do. “ Qur’an [10/36]

Kun fayakun (Be and It is) starts with KuN (Be) and When Allah says “Kun (Be)” everything becomes and is created at that Moment (AN).

[5] Sha’anullah: This means the Sha’N of ALLAH. It needs to be understood by reading the Qur’AN. Sha’N is mentioned in 55/29 in the Qur’an:

يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ
Yas’aluhu Man Fī As-Samāwāti Wa Al-’Arđi ۚ Kulla Yawmin Huwa Fī Sha’nin :

Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!

‘Sha’nin‘ here is like a new manifestation (tajalli ), new Splendour at every moment. God creates new things at every moment and keeps creating. Every moment is a new Sha’N in Sunnatullah…

[6] Illat : Illat in Arabic is Illness but at the same time the root of this word “ill” can be related to the term, “cause”. Everything is within the cause and effect mechanism in the life so the servant is also within this chain of ‘cause and effect’ mechanism which is called ‘illiyat (causality)’. However Allah is the beginning cause for everything and He is independent from ‘illiyat’, as ALLAH is the creator of the ‘cause and effect’.

[7] Naql: In Turkish term “Naql” means to transport, transmit or transfer something from one place to another. Or it means transported thing. The Word of Allah coming to Rasulullah SAW is a “Naql”. Qur’an is “Naql”.The knowledge (ILM) transferred between the minds are also naql. In this term, “N-aql”, there is “N” and “Aql”. Term “Naql” includes the “aql” within it. In fact, ‘Naql’ is the essence of ‘aql (mind)’.

[8] Al-Zaheer: Al Zahir: This is one of Divine Names of Allah jalla jalaluhu.
AZ- Z‘AHIRU (J.J) [Qur’an Ref: 57/3] (dhatī)(الظَّاهِرُ) : the Manifest One

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