[2:255] God, there is no god, except Him, the Living, the Eternal Sustainer.
Allāh is a name (ism) which only the Real (s) possesses. There is no namesake (samī) for Him with it. God Most High said, 'Do you know [of] anyone who could be His namesake?' [19:65], i.e., 'Do you know anyone other than Him that could be called Allāh?' Anyone who regards this as a derived term is like someone lost in oppositional tendencies. This is a term which denotes worthiness of the attributes of Majesty, not some derivation from [other] words. There are no parallels for what has no parallel in words.
His words, 'there is no god, except Him' is a statement that negates anything equivalent or similar to that which He has a title to in sanctity (taqdīs) and incomparability (tanzīh). Anyone who attests to this statement will not see so much as a speck to affirm in anything other than Him or from anything other than Him, so he will not bring up his need before any other, nor bear witness to a speck of anything other than Him. His concentration on Him is steady and his singular devotion to finding Him is perpetual. So he does not hear except from God and through God, and he does not witness anything except through God, and he does not approach anything but God, and he does not occupy himself with anything except through God. He is effaced from what is other than God and therefore he has no complaints or requests. Not a drop of blood moves in him for anything other than Him. When the Real gives to a servant in full measure, absolutely no possibility remains in him for worldly concerns. Surely then the truth of this statement [there is no god, except Him] must be acknowledged and all other ways of describing things must be obliterated. The truth to be realized is that there is no access for any creature to the existence of the Real (s), no union or parting, no nearness or distance , for truly those are all defects which are not worthy of the timeless eternal.
The Living (ḥayy), the Eternal Sustainer (qayyūm): The One who takes charge of the affairs (mutawallā) of His servants, the One who is concerns Himself (qāÌim) with every movement and stillness, the One who sets in motion (mujrī) every perceived thing (ʿayn) and effect (athar).
[2:255 cont'd] Slumber does not seize Him, neither sleep;
because He is One who does not succumb to heedlessness (ghafla). He is self-sufficient and sought by all, untouched by any defect (ʿilla). He is all-mighty, far from anything small (qilla). He is all-compelling, without being isolated (ʿuzla). He is unique without a body (juththa). He is singular without aspect (jiha). He is eternal, untouched by any blight (āfa). He is tremendous without distance (masāfa).
His majesty is sanctified from His beauty and His majesty is His beauty. His brilliance is His splendor and His splendor is His brilliance. His eternity without beginning (azal) is His eternity without end (abad). His eternity without end is His eternity without beginning or end (sarmad). His eternity without beginning or end is His timeless eternity (qidam), and His timeless eternity is His existence (wujūd).
[2:255 cont'd] to Him belongs all that is in the heavens and the earth;
By way of property (milk), origination (ibdāʿ), creation (khalq) and invention (ikhtirāʿ).
[2:255 cont'd] who is there, that shall intercede with Him save by His leave?
Who is there who shall take a breath without His bringing it about? Or shall seek access to Him without His leave and initiation? Whoever thinks that he can seek access to Him by any entitlement, action, obsequiousness, hope, nearness, relation, reason or cause - conjecturing is his homeland and ignorance his abode. Error is his destination and remoteness his end.
[2:255 cont'd] He knows what lies before them, and what is after them;
Because nothing which can be known is left out of His knowledge and no existent or non-existent thing is obscure to Him.
[2:255 cont'd] and they encompass nothing of His knowledge, save such as He wills.
It means from the things that are known to Him. In other words, the different types of [human] knowledge fall short of encompassing what is known to Him, save by His permission. What hope is there in these for encompassing His Essence and Reality? How could it be possible to encompass it when there is no point where His might is cut off and no limit applies to Him?
[2:255 cont'd] His throne subsumes the heavens and the earth;
[This is] an address for each according to their capacity for comprehension. If not that, what importance could things that exist have in comparison with His attributes? His worth is too exalted in might for a throne or a chair. Embellishment [with things] is for a jinn or a human being.
[2:255 cont'd] the preserving of them wearies Him not; He is the Sublime, the Tremendous.
How could created things tire the One to whom the creation of the atom and the entire cosmos are the same? Nothing small is too easy for him and nothing large is too difficult.