Unity of Attributes and Essence

Divine attributes, like rays emanating from the sun of the Essence, are identical with the Essence itself and are not additional to it. This perspective, contrary to Sunni theological discourse, emphasises the ontological unity of essence and attributes and presents Shi’a mysticism as a comprehensive epistemological system.

Critique of the View of the Ancient Scholars (Qudama-e Thamaniyah)

The Sunni stance on the Ancient Scholars, which regards attributes as separate from the Essence, resembles an incomplete painting of the Divine reality. In Shi’a mysticism, attributes are identical with the Essence, highlighting a fundamental distinction between Shi’a mystical insight and Sunni theological approaches.

Practical Mysticism and Spiritual Cautions

Critique of Superficiality in Mysticism

Mysticism, as a pure and abstract reality, should not be limited to material appearances such as beards or moustaches. This truth, like a pure gem, shines in the heart of the seeker and remains distant from superficiality. Mysticism is a path towards knowledge and proximity to God, not a display of external forms.

Importance of Spiritual Presence in the Shrine

Visiting the shrine of Lady Masoumeh and other sacred sites should be accompanied by guidance and understanding, not mere wandering or superficiality. Pilgrimage, like a spiritual breeze, directs the heart toward divine proximity and prevents neglect.

Key Point: Visiting the shrine of Lady Masoumeh is a spiritual journey that requires heartfelt presence and reliance on the light of divine guardianship (Wilayah).

Risk of Losing Divine Success

Negligence and superficiality, like dark shadows, can result in the deprivation of divine success. Historical examples show that some scholars were deprived of the spiritual blessings of Najaf and Karbala. This warning underscores the necessity of spiritual vigilance and preservation of divine graces.

Conclusion

This study, by elucidating the sermon, divine names, and the specifications of the Essence, opens a window to monotheistic knowledge and mystical conduct. The sermon, as a luminous charter, manifests unity, prophethood, Imamate, and disassociation from the enemies of truth. Divine names, especially Ahad, Wahid, Qayyum, and Samad, like gems from the treasury of divine unity, elucidate the degrees of the Essence’s manifestation. The critiques of the revered scholar on negative definitions of names, the consideration of attributes, and non-Shi’a expressions reveal epistemological challenges. Shi’a mysticism, by emphasising the essential nature of attributes and the primacy of knowledge, distinguishes itself from theological approaches.

Analysis and Exposition of Qayyum and Samad in Shi’a Mysticism

The science of divine names, like a radiant gem in the celestial sphere of divine knowledge, holds a unique position in Shi’a mysticism. This science is neither equivalent to philosophy nor theoretical or practical mysticism but resembles a profound ocean, requiring intuitive and expert knowledge.

This research focuses on elucidating the two blessed names: Qayyum and Samad.

Foundations and Importance of the Sermon

Every religious discourse, like a high edifice, requires solid foundations, organised in a sermon with four pillars: beginning with the blessed name of God (Bismillah al-Rahman al-Rahim), praise of God, salutations upon His saints, and curse upon His adversaries. These pillars sustain the edifice of monotheistic knowledge and clarify the spiritual orientation of the discourse. In Shi’a mysticism, this structure reflects adherence to monotheism, prophethood, Imamate, and disassociation from the enemies of truth, opening the gates of spiritual journey.

Key Point: The fourfold pillars of the sermon not only indicate adherence to monotheistic principles but also reflect the mystical orientation of the discourse and a deep connection to guardianship (Wilayah).

Independence of the Science of Names

The science of divine names, like an independent gem among the sciences, is not confined to philosophy or theoretical or practical mysticism. It requires intuitive insight obtainable only through true teachers and divine knowledge. Philosophers and mystics, even if masters in their own disciplines, cannot reach its depth without guidance from an authentic master. This independence finds its roots in the Qur’an, where God taught Adam all names:

“And He taught Adam the names—all of them; then He presented them to the angels and said: Inform Me of the names of these, if you are truthful.” (Qur’an 2:31)

This verse highlights the exalted status of the science of names, surpassing human knowledge and even that of angels.

Critique of Self-Taught Approaches

Kashani, in explicating Qayyum and Samad, acted in a self-taught manner without benefiting from masterly guidance. This approach, like a journey without a guide in an unknown desert, led to weak conceptual foundations. As the poet notes:

“A lover should learn from a devoted butterfly; whoever seeks knowledge must learn from a master.”

Key Point: The science of names, like a hidden treasure, can only be unlocked through the guidance of a master, while self-taught methods fail to reach its depths.

Critique of Matn and Kashani in Elucidating Names

Matn’s Approach: Conciseness or Limitation?

Matn, Khwaja Abdullah Ansari, in presenting divine names (Wahid, Ahad, Qayyum, Samad), limited himself to merely mentioning the names, avoiding deep mystical explanation. This brevity, though justifiable stylistically, indicates a limitation in providing systematic knowledge of the names.

Kashani’s Commentary: Confusion of Essential and Active Attributes

Kashani provided detailed explanations of the names, yet he mistakenly classified Qayyum and Samad as active and additional attributes related to creation, whereas these names are essential, affirming, and intrinsic. This confusion, like mixing pure water with mud, obscures their truth. In the realm of the Divine Essence, Qayyum and Samad are independent of creation and need no object.

Affirmative Nature of Divine Names and Critique of Negative Definitions

All divine names, including Qayyum and Samad, are affirmative, with no negative aspects. Negative definitions, such as “neither body nor place,” or abstract ones like “neither carpet nor wall,” are unworthy of the high station of divine names. Attributes, like a blooming flower, should be real and positive, not merely negation.

Key Point: Divine names, as affirmative gems, reflect the existence and truth of the Divine Essence and are free from negative or abstract definitions.

Classification of Divine Names into Beauty and Majesty

Divine names, like the two wings of a divine bird, are divided into Jamalī (beauty) and Jalālī (majesty) categories. Names of beauty, such as Rahman, Rahim, Latif, Qayyum, and Samad, manifest God’s mercy and kindness, whereas names of majesty, such as Qabid and Bātish, display divine power and awe. This classification, like a mirror, reflects the diversity of divine manifestations and guides creation towards comprehensive understanding of the Divine Essence.

Qayyum: Essential or Active Attribute?

In Shi’a mysticism, Qayyum is an essential attribute, signifying God’s self-subsistence. Kashani’s definition as an active and additional attribute, responsible for sustaining creation, is incorrect. Qayyum arises from the Essence itself, independent of creation. As God declares: “Allah is the Light of the heavens and the earth” (Qur’an 24:35). Qayyum is intrinsic, not contingent upon creation.

Key Point: Qayyum is an essential and affirmative attribute, denoting God’s self-subsistence, and is distinct from active, creation-dependent definitions.

Samad: Intrinsic Beloved or Goal of Creation?

The name Samad in the Qur’an signifies the intrinsic beloved of the Divine Essence, to which all creation turns, not out of need but due to the inherent attraction of His perfection. Kashani’s interpretation, defining Samad as the object of creation’s need, wrongly confines its absolute self-sufficiency.

Key Point: Samad is the intrinsic beloved and goal of God, independent of creation, being both the knower and known of Himself.

Distinction between Essential and Active Attributes

Essential attributes, such as Hayy, Haqq, Qayyum, and Samad, are independent of objects and manifest in the Divine Essence. Active attributes, such as Raziq (Provider), depend upon an object. Life (Hayat) precedes Qayyum and Samad as the foundational source of all divine names.

Key Point: Life is the mother of divine names, providing the foundation for knowledge of God.

Refutation of the Concept of Non-Essentiality

Kashani’s interpretation of Samad as due to the non-essence of creatures is rejected. In Shi’a mysticism, creation is the manifestation of God’s existence, not entities with inherent non-existence.

Key Point: Creation is a reflection of God, and the concept of non-essence has no place in Shi’a mystical thought.

Theoretical and Practical Wisdom in Mysticism

Theoretical wisdom (knowledge) precedes practical wisdom (obedience and love). Blind love and obedience collapse without knowledge. As the Qur’an states: “Say: If you love God, follow me, and God will love you” (Al-i-Imran: 31). Obedience arises from knowledge-based love.

Practical Mysticism and Enduring Trials

Mystics, like a steadfast mountain, remain patient and grateful under trials. Imam Sajjad (AS) stated: “I am the least of the least.” This exemplifies practical mysticism in negating the self and expressing gratitude amidst suffering.

Key Point: Practical mysticism manifests in enduring trials and negating the ego, with knowledge as the foundation for love and devotion.

Critique of Superficial Mystical Poetry

Poems reducing mysticism to pain and fragility, such as:

“Do not trouble my heart, for this wild bird shall not settle on the roof.”

lack depth and are incompatible with practical mysticism. In contrast, poems reflecting patience and devotion under trials:

“I take the poison sweetly, I bear the pain in devotion; for this ointment is from Him, this grief is from Him.”

exemplify high-level mystical insight.

Distinction between Praise and Gratitude

Praise (Hamd) reflects intrinsic appreciation of God’s Essence, independent of blessings, while gratitude (Shukr) responds to favours. Praise illuminates divine perfection even in absence of blessings.

Key Point: Praise affirms the Divine Essence independently of blessings.

Renunciation of Greed and Greed-Free Mysticism

Mysticism entails renouncing greed for others, the self, and even for God. As Imam Ali (AS) says, renunciation is a prerequisite for true mystical journey.