On the Divine Names Al-Qayyum and As-Samad in Shia Mysticism

Original Invocation:

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

This invocation reflects the principle that devotion is not motivated by fear of hell or hope for heaven but is inspired by the intrinsic worthiness of God. In essence, love for the Divine arises from the attraction and intrinsic merit of God, the Self-Sufficient (As-Samad), who is sought not for the sake of the creation’s needs but due to His perfection and intrinsic appeal.

Key Insight

In mystical thought, spiritual insight manifests in the negation of desire and self-interest, and As-Samad represents the intrinsic goal of the Divine, independent of creation’s needs.

Summary

This study explicates the positions of Al-Qayyum and As-Samad within Shia mysticism. Critical assessments of Kashani’s commentary reveal that defining Al-Qayyum as the sustainer and As-Samad as the object of creation’s needs diverges from the essence of these names, which are intrinsic, affirmative, and self-subsistent. Shia mysticism, by emphasizing knowledge, selflessness, and desireless love, offers a path to profound understanding of these Divine Names. Utilizing Qur’anic verses, sayings of the saints, and mystical critique, this framework guides the reader to reflect on the perfection of the Divine Essence.

Analysis of the Divine Name “As-Samad”

The name “Al-Qayyum As-Samad” relates to creation as follows: “Al-Qayyum” sustains everything else in existence; without Him, nothing would exist. “As-Samad” is the one upon whom all depend, the intrinsic object of all needs. Hence it is said, “As-Samad: that which has no cavity,” meaning the contingent world is but a reflection, an imaginary inscription, whose reality depends entirely on the Divine. As Allah says:

“Does man not remember that We created him before he was nothing?” (Maryam: 38)

Thus, some mystics have remarked, “I am all things.” Both names indicate closeness to the servants but not dependency.

Linguistic and Traditional Meaning of As-Samad

In narrations, As-Samad is interpreted as “the one who has no cavity,” linguistically pointing to the intended object and the source of all needs. Kashani contrasts this with creation, which has inherent deficiency or emptiness. “No cavity” negates any deficiency or limitation in the Divine Essence; the Divine is like an ever-shining sun, unshadowed by imperfection. Creation, conversely, reflects this light, lacking independent reality.

Distinction between Intrinsic and Active Aspects of As-Samad

As a Divine name, As-Samad in essence signifies absolute independence and self-sufficiency, devoid of need. In action, however, it refers to the one sought in all necessities. This dual aspect is akin to two wings of a bird: one oriented towards the Divine essence, the other towards creation’s needs. Narrations, such as Ibn Abbas’s, emphasize the active aspect: “the master to whom needs are directed,” while the intrinsic meaning transcends this interaction.

Negation of Material Attributes

“No cavity” does not imply material fullness. Any material attribute would limit the Divine, just as God is free from movement and rest, which are material qualities. This phrase indicates absence of deficiency, not material occupancy. Hence, the Divine is like an infinite ocean, unrestricted by any limitation.

Critique of Logical and Philosophical Concepts

The commentator critiques conventional logical divisions, such as “a number is either even or odd,” emphasizing that such dualities do not apply to the Divine. Similarly, in classical philosophy, the possible (mumkin) is defined as equal in existence and nonexistence. Mystical thought corrects this by showing that all existence is a manifestation of the Divine, dependent on His light and not independent reality. Creation is an expression of the Divine in reality, not creation from absolute nothingness, as affirmed in:

“Does man not remember that We created him before he was nothing?” (Maryam: 38)

Unity of Existence

Based on the Qur’anic declaration “There is no deity but Allah” (Saffat: 35), reality is exclusively God. This does not negate the existence of creation; rather, creation manifests in Divine knowledge and reality, like reflections in a mirror.

Critique of Mystical Literature Based on Imagination

The use of “imagination” or “illusion” to describe creation is rejected. The world is a garden of truths, each element reflecting Divine reality. This stands against Ibn Arabi’s metaphorical approach and emphasizes that all creation is an expression of Divine truth.

Divine Love and Manifestation

The Divine manifests in creation out of intrinsic love. Creation is like a mirror reflecting Divine beauty. As the Qur’an states:

“Wherever you turn, there is the Face of Allah.” (Al-Baqarah: 115)

Creation reflects Divine love and grace, flowing from the Divine as a fountain nourishes the surrounding land.

Refinement of the Names Al-Latif and Al-Qarib

Al-Latif

Al-Latif refers to the subtlety and precision of the Divine Essence and actions. Qur’anic verses such as:

“No vision can grasp Him, but He grasps all vision. He is the Subtle, the Aware.” (Al-An’am: 103)

indicate that Divine subtlety transcends human perception. Al-Latif should not be conflated with Khafi (hidden) or Batin (inner), which denote limitations of human understanding rather than attributes of God. In mystical terms, Al-Latif has both intrinsic and active aspects: subtle in His essence and gracious to His servants.

Al-Qarib

Al-Qarib refers to God’s intrinsic and practical closeness to creation. Qur’anic verses highlight this proximity:

“And We are nearer to him than his jugular vein.” (Qaf: 16)
“I am near; I respond to the invocation of the supplicant when he calls upon Me.” (Al-Baqarah: 186)

This closeness is intrinsic, not merely informational or spatial, and manifests in responding to prayers. The metaphor of a mother rushing to her child before the father notices exemplifies the immediacy and intensity of Divine proximity.

Conclusion

This section of Manazil al-Sa’irin illuminates the profound mystical and philosophical dimensions of the Divine Name As-Samad, revealing its dual intrinsic and active aspects. The critiques of materialist and conventional interpretations underscore the necessity of conceptual purity. Creation is understood as manifestations of Divine reality, deriving from Divine love, as supported by Qur’anic verses like those cited above. Similarly, Al-Latif and Al-Qarib provide frameworks for understanding Divine subtlety and proximity in Islamic mysticism.