Kulliyyet is the name given to the totality of a thing from which nothing remains behind. The one who says kull (whole) means by it a thing from which nothing remains except its meaning. (Luma, 448)
Kulliyyet means the complete encompassing (istiġrāq) of Adamic attributes. (Hujwīrī, 467)
Kun fī ḥyāʾ-yi maʿnawī-i ḥyāʾ-yi ṣūrī ("Be" in the spiritual life, the revival of the form): Kun (Be) is a word (kalima) related to existence. For, if something is to be told "Be," it will be as it is in this barzakh (intermediate realm), and as it is with the states, attributes, and occurrences of its possessor (ṣāḥib). Thus, this Kun is an infinite and boundless world. This Kun constructs, in the form of effusions (fuyūḍāt) appearing in the polished body, the place created from what remained of the clay of Adam. The existence of these creatures is from the barzakh, and before creating things, God Most High looks upon them with this. (Futūḥāt, III, 47)
All beings are the unending, inexhaustible words (kalimāt) of Allah. For each of those beings came into existence by the command Kun (Be). 'Kun' is the word (kalima) of Allah... The attribution (nisba) of the word Kun to Allah occurs in two ways: either by virtue of the rank of divinity (ulūhiyyat), or by the descent (nuzūl) of divinity in the form of one who says "Be" to revive the dead. As Ibn ʿArabī also alludes to this: ...Thus, is the word attributed to Him by necessity of its being His, that is, can it be attributed to Him without a descent from His station of divinity? In this case, in the form of Jesus, he utters the word Kun with his tongue, revives the dead, and gives life to a bird. ...You cannot know its reality... In this case, since the speech (kalām) of the Real (God) is identical with His Essence (dhāt), you cannot know its reality or His word.
...Or does the Real descend in the form of one who says Kun among things? In this respect, for the form in which the Most High has descended and become manifest, the word Kun is its ḥaqīqa (inner reality)... Thus, He says Kun, the dead is revived, the bird finds life. ...Some gnostics (ʿārif) look from one perspective... According to this, Allah, in His station of divinity, as the Giver of Life (Muḥyī) and Creator (Khāliq), speaks with the word Kun; it is not the servant who speaks.
...Others look from another perspective... According to this, Allah descends in the form of the one who says the word Kun, and (in this case) it is the servant, by the permission of Allah, the Creator and Giver of Life, who acts. ...Some fall into ḥayra (bewilderment) at this... That is, they are bewildered by the occurrence of wondrous acts such as the creation of a bird or the revival of the dead issuing from the servant, and cannot understand whether this act comes from the Real (God) or from the servant... For this gnostic knows that reviving is an act belonging to Allah, but when he sees this act issuing from the servant in kulliyyet,
and since he has not tasted (experienced) a state (ḥāl) related to this matter, he is bewildered by the attribution (nisba) of the act to both Allah and the servant.
...The reality (kunh) of this matter—that is, the matter of creation and revival—cannot be known except through experiential knowledge (dhawq). For example, when Abū Yazīd blew upon an ant he had killed, and by this blowing it was revived. He blew knowing with whom he was blowing. He, that is, Abū Yazīd, at that moment attained the experiential taste (dhawq) of the witnessing (mushāhada) of Jesus. Through this event, he understood that such acts issuing from the friends of God (awliyāʾ) occur by means of the spirituality (rūḥāniyya) of Jesus. This