للّهNot a root in Ibn Fāris's sense: the string represents the preposition li- prefixed to … (root llh)

What the theorists of sound symbolism would say of these letters. Speculative by nature.

In the letter-heaven correspondence given, lām is assigned to the third heaven and hā to the beginning of the world, so the two letters framing this name span from a heavenly station to cosmic origination. Al-Dabbāgh reads the fatḥa of lām as the speaker's attainment of something great and a sign pointing to greatness, and the fatḥa of hā as pure, unending mercy. Read together, the sound-shape would move from an indication of greatness (lām) toward boundless mercy (hā), echoing the Qurʾānic pairing of al-ʿAẓīm and al-Raḥmān. This is sound-symbolism, not etymology; mainstream historical linguistics treats such letter-meaning correspondences as suggestive at most, with no evidentiary status for the word's actual history.

The two-letter nucleus (Ibn Fāris's own chapters) and the permutations of the letters (Ibn Jinnī).

The permutation grid for ل-ل-ه shows no attested derivational family at all, not even for the head-form itself; this is consistent with the traditional grammarians' treatment of Allāh as a proper name (ʿalam) sitting outside the ordinary productive root system rather than as a live triliteral. The doubled lām is usually parsed as the assimilated lām of the definite article fused onto ilāh, not as a root radical, which is why a Maqāyīs-style chapter-and-permutation search finds nothing to attach here. No nucleus siblings are supplied in the data, matching the absence of a lā-lā biliteral chapter. This is a juxtaposition of an empty table, offered as a negative finding, not a positive derivational claim.

Cognates in the sister languages, and whether the word was borrowed.

Arabic ilāh belongs with a well-established Semitic set: Hebrew ʾēl / ʾĕlōah / plural ʾĕlōhîm, Aramaic and Syriac ʾĕlāh/Alāhā, Ugaritic ʾilu, Akkadian ilum, all continuing a common Proto-Semitic *ʾil-. Allāh is standardly parsed as al- + ilāh with regular contraction and gemination of the lām, a native formation paralleled by Syriac's own definite form Alāhā ('the God'). Because pre-Islamic Arabic-speaking Jews and Christians used Syriac Alāhā for God, some Semitists following Jeffery argue the specific Arabic form was shaped by, or borrowed under the influence of, that usage rather than generated by internal contraction alone; this remains debated rather than settled. The preposition lillāh ('to/for God') is simply this name governed by li-, with no independent cognate history beyond that of ilāh itself.

The word as a technical term in falsafa and theology.

In kalām, Allāh names the one Necessary Being possessing the essential attributes established by rational proof (tawḥīd), the referent to whom all divine names (al-asmāʾ al-ḥusnā) attach without multiplying His essence. In falsafa Avicenna identifies Allāh with the Necessary Existent (wājib al-wujūd bi-dhātihi), whose existence is identical with His essence, distinguishing Him from every possible existent (mumkin al-wujūd) whose existence is granted by another. Al-Ghazālī, for all his attacks on specific Avicennan theses, retains this identification as common ground between kalām and falsafa. The li- of lillāh, on this reading, marks the ontological and moral direction of dependence: everything belongs to, and derives from, the Necessary Being.

The word in Ibn ʿArabī's text and terminology.

The Faṣṣ Ādam passage given states that everything of the names contained within the divine forms (al-ṣuwar al-ilāhiyya) became manifest in this human configuration (al-nashʾa al-insāniyya): Adam is the locus in which Allāh, as the comprehensive name gathering all the other names, achieves full manifestation. Allāh functions in Ibn ʿArabī's terminology not as one name among others but as the name of the Essence qualified by all the names together, so the human being made 'upon His form' displays precisely this totality. The everyday sense of lillāh (everything belongs to God) is mirrored cosmologically: everything that appears in existence appears as a locus of manifestation for some name subsumed under Allāh. This is a thematic extension from the given excerpt, not a verbatim gloss of the phrase lillāh.