Al-ḥamd denotes absolute praise through beauty and excellence; that is, it is more general than praise offered either on account of intrinsic entitlement arising from perfect completeness, or in response to beneficence and grace. For this reason, it is exclusively attributed to God on both grounds simultaneously, as is indicated by His attributes.

Allah is the Name of the Essence insofar as It is Itself—neither in consideration of Its qualification by attributes, nor in consideration of Its being unqualified by them, but absolutely. For this reason, He is described as al-Wāḥid, meaning the One who is transcendent above any similar or equal partner, while allowing for notional multiplicity with respect to His attributes. This is followed by al-Aḥad, meaning the One who is transcendent above any consideration of plurality or multiplicity with respect to His Essence.

Both descriptions are negative, necessary, and essential attributes without reference to anything other than the Essence itself; for Aḥadiyyah negates the consideration of anything alongside Him—even the attributes, which are themselves merely considerations and relations without external existence. As stated by the Commander of the Faithful, ʿAlī ibn Abī Ṭālib (peace be upon him): “The perfection of sincerity toward Him is the negation of attributes from Him.”

The Sermon as a Symbol of Unity and Wilāyah

The sermon, as a spiritual gateway toward divine knowledge, occupies an exalted position within both the juridical and mystical traditions. This discursive rite not only determines the preacher’s stance before God and creation, but also reflects, like a mirror, monotheistic convictions and commitment to Wilāyah. Through its fourfold structure—divine praise, blessings upon the Noble Prophet (peace and blessings be upon him and his family), salutations upon the Ahl al-Bayt (peace be upon them), and condemnation of the enemies of God, the Prophet, and the Saints—the sermon presents an integrated doctrinal system encompassing unity (tawḥīd), prophethood (nubuwwah), imamate (imāmah), and dissociation (tabarrī). This structure, like a divine melody, guides the spiritual wayfarer toward existential unity.

Key Point: The sermon functions as a charter in which the light of unity, prophethood, imamate, and dissociation is manifested, guiding the seeker toward knowledge of the Truth.

The Necessity of Reciting the Sermon

The recitation of the sermon is a tradition rooted in the practice of the saints, and its abandonment represents a rupture with this luminous legacy and a deviation from the spiritual path. The sermon acts as a covenant binding the preacher to foundational doctrinal principles, preventing discursiveness and deviation from the path of truth. This tradition must be observed not only in religious gatherings but also in all spiritual discourse and writing, so that the monotheistic and Wilāyah-based stance of the speaker becomes manifest.

The Fourfold Structure of the Sermon

The sermon is constituted of four determinate parts: first, divine praise, which serves as a luminous commencement directing the heart toward God; second, blessings upon the Noble Prophet (peace and blessings be upon him and his family), symbolising commitment to prophethood; third, salutations upon the Ahl al-Bayt (peace be upon them), manifesting the continuity of Wilāyah and Imamate; and fourth, condemnation of the enemies of God, the Prophet, and the Saints, signifying dissociation from falsehood. This structure functions as a spiritual map delineating the path of wayfaring and safeguarding the seeker from misguidance.

Divine Names as a Gateway to Knowledge

In the sermon, the venerable master refers to certain Divine Names through the expression: “al-ḥamdu liLlāh al-wāḥid al-aḥad al-qayyūm al-ṣamad.” This selection, like the choice of precious gems from an infinite treasury, underscores the centrality of unity and the intrinsic perfection of the Divine Essence. The Names “al-Wāḥid,” “al-Aḥad,” “al-Qayyūm,” and “al-Ṣamad” function as guiding stars in the firmament of knowledge, facilitating entry into profound mystical discussions.

The Science of the Divine Names and Its Unique Status

The science of the Divine Names is a specialised knowledge exclusive to the saints, distinct from philosophy, mysticism, and jurisprudence—although mysticism and wisdom are closer to it. This knowledge is not universally accessible; only the divine friends adorned with the light of gnosis attain it. The Qurʾān states:

“And He taught Adam all the names; then He presented them to the angels and said: ‘Inform Me of the names of these, if you are truthful.’”

This verse demonstrates, like a mirror, the superiority of human knowledge of the Divine Names over that of the angels and elucidates the exalted station of this science within the divine path.

The Self-Disclosing Nature of the Science of Names

Among the great masters, the science of the Divine Names is likened to a flower that blossoms spontaneously in the garden of knowledge. Due to its visionary nature, it lies beyond the technical and methodological constraints of philosophy and jurisprudence, revealing the limitations of human cognition in the face of divine sciences.

Key Point: The science of the Divine Names is a hidden treasure within the hearts of the saints, inaccessible to conventional disciplines and unveiled only through the light of divine witnessing.

Aḥadiyyah and Wāḥidiyyah: Degrees of Manifestation

Aḥadiyyah, as a lofty summit in theoretical mysticism, represents the first determination and the locus of the interpenetration of the Names, whereas Wāḥidiyyah, like an expansive plain, represents the second determination and the locus of the diffusion of the Names. Aḥadiyyah manifests the absolute unity of the Divine Essence, wherein all Names are integrated without multiplicity. Wāḥidiyyah, by contrast, accommodates the determinate multiplicity of the Names.

The Integration and Expansion of the Names

In Aḥadiyyah, the Divine Names appear integratively, like drops dissolved within the ocean of the Essence, without any conceivable multiplicity. In Wāḥidiyyah, they appear expansively, like flowers in the garden of existence, manifesting determinate multiplicity. These two modes illustrate the stages of Divine self-disclosure from absolute unity to determinate plurality.

The Affirmative Reality of Aḥad and Wāḥid

Contrary to the view of some theologians who regard them as purely negative attributes, the Names “Aḥad” and “Wāḥid” are affirmative and existential. They possess ontological reality and are not merely negations of multiplicity or partnership. This view critiques theological approaches that define the Divine Names negatively while neglecting their existential truth.

Key Point: Aḥad and Wāḥid are affirmative, real manifestations of the Divine Essence and not merely negative concepts.

Critique of Negative Definitions of the Divine Names

Defining the Divine Names negatively—such as stating “not a body” or “not spatial”—fails to depict existential beauty and merely negates created attributes. Such definitions are abstract and creaturely, unworthy of the Divine sanctity. The Divine Names must be defined affirmatively and ontologically.

Allah as the Comprehensive Name of Wāḥidiyyah

The Name “Allah,” like a sun in the firmament of the Divine Names, encompasses both majesty and beauty and corresponds to the station of Wāḥidiyyah. Contrary to Kāshānī’s assertion that it is the Name of the Essence, Allah is not the Name of the Essence, for the Essence devoid of determination is not nameable. Rather, this Name encompasses all Divine attributes and perfections and occurs more frequently in the Qurʾān than any other Name.

The Essence and the Absence of Naming

The Divine Essence, being infinite and undetermined, does not admit of naming and is only indicated by “Hu” or by Aḥadiyyah. The dictum “It has no name and no form” underscores the transcendence of the Essence beyond all determination.

The Prevalence of the Name Allah in the Qurʾān

The Name “Allah” permeates the entirety of the Qurʾān; no page of this luminous Book is devoid of it. This prevalence signifies the comprehensiveness and centrality of this Name as the محور of unity.

Key Point: The Name Allah is the axis of unity and the most comprehensive of the Divine Names.

Intrinsic Praise and Worship

Intrinsic praise arises from God’s inherent worthiness and absolute perfection, not from beneficence or reward. As the Commander of the Faithful (peace be upon him) stated:

“I did not worship You out of fear of Your Fire nor desire for Your Paradise, but because I found You worthy of worship, so I worshipped You.”

This statement distinguishes worship and praise from material motivations and emphasises love and existential devotion.

Key Point: Intrinsic praise flows from the absolute perfection of the Truth and leads the seeker toward sincere, unostentatious worship.

Shiʿi Mysticism and the Unity of Essence and Attributes

In Shiʿi mysticism, the Divine Essence manifests through Aḥadiyyah and Wāḥidiyyah, and the attributes are identical with the Essence, not separate from it. This perspective elucidates existential unity and distinguishes Shiʿi mysticism from Sunni theological discourse.

Critique of Non-Shiʿi Expressions

The use of expressions such as “karrama Llāhu wajhah” for the Commander of the Faithful is non-Shiʿi. Shiʿi tradition employs “ʿalayhi al-salām,” signifying commitment to Wilāyah and infallibility.

Critique of the Definition of Sincerity

The negation of attributes in sincerity refers to negating superadded attributes, not denying attributes absolutely. This emphasises worship rooted in intrinsic divine perfection.