They contain the forms. This is precisely the very existence (wujūd) of the Real (al-Ḥaqq).
After understanding this, you may say, if you wish, that Allah has taken His knowledge from nonexistence, or, if you prefer, that He has taken this knowledge from existence, that is, from His Essence (dhāt). Undoubtedly, His Essence precedes the relation of knowledge to the Essence. The Essence is, in every respect, simple (not composed of parts) and singular. All of its nisba (relations) and attributions are destined to be annihilated within the Essence, without being distinguished in any respect. The Essence has an absolute definition. For the Essence requires manifestation at the level of knowledge and reality (martaba). Its relation to itself is at an equal level, without preferring one over the other. When the Essence turns toward manifestation, its knowledge, which is itself in every respect, again pertains to the Essence. It completely encompasses the Essence. (Asfār, 27)
The Real—glorified and exalted is He—has made this (Allah) name the hyle (prime matter) of the perfection of the forms of divine meanings; thus, all theophanies (tajalliyāt) from the Essence to the Essence of the Noble Real fall under the content of this name. Beyond this is what is called the concealment of the Essence in the Essence, which is pure darkness (absolute and complete darkness). This name is the light of that darkness (it illuminates that darkness). In this name, the Real sees Himself, and through this name, creation attains maʿrifa (experiential knowledge) of the Real. In the terminology of kalām (theology), the name Allah is the proper name of the Essence worthy of divinity (ulūhiyya).
Scholars have different opinions regarding this name. Some have said that it is a jamid (non-derived) name, and we are also of this view. For the Real, not yet mani...