On the meaning of the Divine name, “Allah,” from the Qur’anic comentary of Ruzbihan al-Baqli (d. 606 AH/1209 CE):

Regarding Allah:
Sahl said, “Allāh is the supreme name of God, the one that contains all the names. And between the alif (A) and the lām (l) of Allāh is a hidden letter that is utterly unmanifest, a total mystery, and an ultimate truth; only one pure of contaminants, one who takes sustenance [only] from what is licit—as necessitated by faith—only s/he can attain its understanding.”

Shiblī said, “Only Allāh says Allāh. Everyone who says it, says it in accordance with her/his own share (ḥaẓẓ). And how can the Truths be perceived by shares?!”

And Shiblī said, “Allāh. “ So he was asked, “Why do you not say: Lā ilaha illā Allāh ? (There is no god but God.)” He replied, “By means of it, I do not negate an opposite [What this implies is that when one says la ilaha ill Allah one is remembering ilahs, which are oppositions to Allah, but Shibli did not see other than Allah, so he did not remember them and negate them; and instead, he only said, “Allah.”

It was related that Abū al-Ḥusayn al-Nūrī had remained in his house for seven days without eating, drinking or sleeping, saying in rapture and bewilderment, “Allāh, Allāh,” while standing and turning in circles. Then Junayd was informed, whereupon he said, “Look, are the times of his prayers maintained?” They said, “He prays the obligatory prayers.” He (Junayd) replied, “Praise is God’s, who has not appointed a way to him for Satan.” Then he said, “Let us go and visit him. Either we can benefit from him or be of use to him.” So he went to his house [and found him] in his rapture. He (Junayd) said, “O Abū al-Ḥusayn, what is bewildering you?” He replied, “I am saying Allāh, Allāh, grant me more.” Junayd said, “Look, is your saying “Allāh, “ by means of Allāh, or is your saying [Allāh merely] your speech? If you are saying “Allāh “ by means of Allāh, you are not the one who is saying it. But, if you are saying it by means of yourself, you are with yourself. So [in either case], what is the meaning of your rapture?!” He answered, “How fine an instructor of manners you are!” And he calmed down from his [state of] rapture.

Shaykh Ruzbihan al-Baqli stated regarding the meaning of the name “Allah.” As for the name Allāh, it is the name of union. It is not discovered except by the people of union. Each name is related to one of the Divine’s attributes, except for [the name] Allāh. Rather, it is connected with Divine’s Essence and all of the Divine’s attributes. For this reason it is the name of union.

God (al-Ḥaqq) gives information concerning the Divine by means of the Divine’s name, Allāh. So none know it but the Divine, none hear it but the Divine and none speak it but the Divine; because the alif (the “A “ of Allāh) indicates I-ness (God’s ananiya) and unicity. And creation’s only means of truly knowing it is God (al-Ḥaqq)—may the Divine be exalted. In the Divine’s name, Allāh, there are two lāms (l). The first indicates Beauty (jamāl) and the second indicates Splendor (jalāl) ; and only the Possessor of the attributes [of God] can truly know them. The hā᾽ (“h “ of Allāh) indicates the Divine’s Utmost Degree (huwīyah); and only the Divine can know it. People are far from the Divine’s truths, veiled by The Divine letters from the Divine’s gnosis.

By the alif (a), God (al-Ḥaqq) self-manifested from the Divine’s I-ness (anānīyah) to the hearts of “those who affirm oneness;” by it (alif) they are one. By the first lām (l), God self-manifested from the Divine’s pre-eternality (azalīyah) to the spirits of the gnostics. So they became unique by means of the Divine’s uniqueness. By the second lām (l), God self-manifested from the Beauty (jamāl) of the Divine’s witnessing to the mysteries of the lovers (muḥibbīn). So they became absent in the oceans of the Divine’s love (ḥubb). By the ḥā᾽ (h), God self-manifested from the Divine’s Utmost Degree (Huwiyya) to the hearts (fu᾽ād) of those drawn near [to God]. So they became lost in the desert of bewilderment due to the onslaught of the Divine’s Majesty.

Translated by A. Godlas