The science of Divine Names, like a radiant gem in the celestial sphere of divine knowledge, stands distinct from other sciences and holds an exalted position within Shia mysticism. This science is not synonymous with philosophy, nor with either theoretical or practical mysticism, but rather, like a deep ocean, it necessitates experiential and masterful understanding. The fourth lecture from the introduction to the esteemed book *Manzil al-S'irn*, authored by Khwja 'Abdullh Ansr and elucidated by Kaml al-Dn 'Abd al-Razzq Qsn, focuses on the explication of two blessed names: Qayym and Samad. This work, synthesizing the lectures of Nokounam (May his soul rest in peace) with detailed analyses, examines these two names through the lens of Shia mysticism, offering critiques of the commentators exposition and clarifying the place of these names within the epistemological and spiritual system. The structure of any religious discourse, like a lofty edifice, requires strong foundations which are established through a sermon consisting of four main pillars: the invocation of the Blessed Name of God (Bismillah al-Rahman al-Rahim), praise and glorification of the Divine, salutations upon the Friends of God, and condemnation of the enemies of the truth. These pillars, like columns, uphold the edifice of tawhidic knowledge and determine the spiritual direction of the discourse. This structure in Shia mysticism represents the commitment to the unity of God, prophethood, imamate, and disassociation from the enemies of truth, opening the gates of spiritual journeying as a key to divine knowledge. The science of Divine Names, like a unique gem among other branches of knowledge, is neither confined to philosophy nor to theoretical or practical mysticism. This science requires a form of knowledge that can only be acquired through spiritual vision, available only through true masters and divine insight. Philosophers and mystics, despite being well-versed in their respective fields, cannot access the depths of the science of Divine Names without the guidance of a master. This distinctiveness has its roots in the Qurn, where God taught Adam the names of all things: This verse illustrates the exalted position of the science of Divine Names, which transcends human knowledge and even the knowledge of angels. The commentator, in expounding the names Qayym and Samad, adopts a self-taught approach, devoid of the guidance of a master. This approach, like a journey through an unknown desert without a guide, results in a weakened and fragmented understanding of the meanings. As the poet says: This verse highlights the importance of master-guided education in mystical sciences, indicating that the knowledge of Divine Names, when pursued without such guidance, strays from the right path. The author, Khwja 'Abdullh Ansr, in his treatment of the Divine Names (such as Wahid, Ahad, Qayym, and Samad), merely mentions the names and refrains from offering an in-depth mystical interpretation. While this brevity can be justified by the distinctive style of the text, it nonetheless reflects a limitation in presenting a systematic understanding of the Divine Names. This approach is akin to painting a broad stroke on a canvas, lacking the finer details necessary for full comprehension. The commentator, in contrast to the text, provides a detailed explanation of the Divine Names. However, this explanation is not without flaw. The commentator defines Qayym and Samad as attributes of action and relational qualities (pertaining to creation), whereas these names are in fact intrinsic, essential, and self-sustaining. This conflation is like mixing pure water with mud, obscuring the true essence of these names. Qayym and Samad are, like stars in the heavens of Divine essence, independent of creation and in need of no external dependence. Introduction: An Overview of the Science of Divine Names
Section 1: Structure of the Sermon and Its Significance in Mystical Discourse
Section 2: The Distinction of the Science of Divine Names from Other Sciences
Section 3: Critique of the Self-Taught Approach to Elucidating Divine Names
And whoever learns something must learn from a teacher." Section 4: Critique of the Approaches of the Text and the Commentator in Elucidating Divine Names
The commentator defined the potentialities as having essential non-being; however, this concept, like a mirage in the desert, is erroneous. Non-being does not possess essence, and creation is a manifestation of the Divine, not entities characterized by essential non-being. This view originates from the Ash'ari and Mu'tazilite theological schools, which is rejected by Shi'i mysticism.
In Shi'i mysticism, the Divine is the Absolute Being, and creation is its manifestation. This perspective, like a clear stream, negates any duality between the Divine and creation. Creation is neither an entity in its own right nor does it have essential non-being; rather, it reflects the Divine, like mirrors reflecting its appearances.
Key Point: Creation is a manifestation of the Divine, and the concept of essential non-being holds no place in Shi'i mysticism.
Theoretical wisdom, which is the knowledge of the Divine, precedes practical wisdom, which encompasses love and obedience. Blind love and obedience, akin to an unfounded structure, will collapse. As stated in the Holy Qur'an:
Say, "If you love Allah, then follow me, and Allah will love you" (Surah Al-Imran, 3:31, translation by Fouladwand).
This verse demonstrates that obedience is contingent upon love, and love is contingent upon knowledge. Obedience born out of love is like a fragrant flower, growing from the divine knowledge.
The mysticism of the saints, like a firm mountain, is grateful and humble in the face of tribulations. Imam Sajjad (A.S.) said: "I am the least of the least," meaning that I am the humblest of all. This statement, like a torch, illuminates the path of practical mysticism, in which the ego is negated, and the mystic offers praise and gratitude in the face of adversity.
Key Point: Practical mysticism is reflected in the endurance of tribulations and the negation of the ego, while knowledge is the foundation of love and obedience.
Poems that reduce mysticism to mere grievances and affectation, such as "Do not trouble my heart, for this wild bird," possess a low standard and are inconsistent with the practical mysticism of the saints. These poems, like light birds, are distant from the essence of mysticism. In contrast, a poem such as:
I drink poison with sweetness, I endure pain with devotion, For this remedy is from Him, this sorrow is from Him.
Has a high standard and reflects mysticism in its endurance of suffering and devotion to the Divine.
Poetry nights and emotional approaches, like fleeting shadows, hinder deep knowledge. Poets must be judged, and the value of their poetry should be measured, not just indulging in emotions during the dark nights of poetry. This critique, like a sharp blade, dismisses superficiality and demands a deeper understanding.
Key Point: Mystical poetry should reflect knowledge and endurance of tribulations, not mere grievance and affectation. Judging poets is the path to a deeper understanding.
Praise is an admiration that does not depend on blessings, glorifying the essence of the Divine, whereas gratitude is in response to blessings. Praise, like an incomparable jewel, is expressed even in the absence of blessings, while gratitude, like a flower in the garden of blessings, is contingent upon the reward of those blessings.
Key Point: Praise is the intrinsic admiration of the Divine, which reflects divine perfection even without blessings.
Mysticism, like a journey towards the Divine, demands the denial of greed for anything other than the Divine, even for the self. As stated by Amir al-Mu'minin (A.S.): "Not out of fear of your Hell, nor in greed for your Paradise, but because of the allure and worthiness of the Divine, I love Him." The Divine is the inherent goal, not for the sake of creation's needs, but because of the perfection and attraction of the Divine.
Key Point: Mysticism manifests in the denial of greed and love that is free from any worldly desire. The Divine is the inherent goal, independent of the needs of creation.
The fourth lesson of the introduction to "Maqamat al-Sa'irin," like a blazing torch, elaborates on the names of Qayyum and Samad, offering critiques of the commentators explanations. Qayyum and Samad, as essential, inherent, and self-evident attributes, are far removed from the definitions of action, addition, or negation. The commentator, by defining Qayyum as the sustainer and Samad as the goal of creation, departs from the truth of these names and leans toward theological and self-learned definitions. Shi'i mysticism, with its emphasis on knowledge, the negation of the ego, and love without desire, opens the way to a profound understanding of these divine names. This analysis, using verses from the Holy Qur'an, the words of the saints, and mystical critiques, provides a systematic framework for understanding the Divine attributes and invites the reader to contemplate the perfection of the Divine essence.
Supervised by: Sadegh Khademi
