The blessed name "Sammad" has been interpreted in narrations as "الَّذِي لَا جَوْفَ لَهُ" (He Who is not hollow within). Lexically, "Sammad" refers to "مُصْمَدٌ", signifying the object of need or reliance. The commentator explains this meaning in opposition to creation, which, due to its existential dependence, possesses a "hollow" or intrinsic deficiency. The concept of "not hollow within" signifies the negation of any form of defect, emptiness, or material limitation in the Divine Essence, as if the Divine Essence were a sun without sunset, impervious to any shadow of imperfection. In contrast, creation is akin to a mirror that derives its light from the Divine and, in its inherent nature, remains empty of independent truth.
Key Concept: "Sammad", as a divine name, signifies absolute independence and the self-sufficiency of the Divine, which is free from any imperfection or limitation, while creation, due to its intrinsic poverty, is perceived as possessing a hollow nature.
"Sammad", as one of the Essential Names of the Divine, refers to an inherent independence and absolute self-sufficiency that is devoid of any need or dependency. In contrast, in its active aspect, "Sammad" is interpreted as "مَصْمُود" (the One to whom all turn in their needs), i.e., the reference to which all beings turn in their various needs. This duality can be likened to two wings of a bird, one directed towards the Divine Essence and the other towards its relationship with creation. Narrations, such as the one from Ibn Abbas, where "Sammad" is described as "السيد الذي يُصمد إليه في الحوائج" (The Lord to whom all turn in their needs), emphasize the active aspect, while the essential meaning transcends this relationship and refers to the Divines absolute independence.
The commentator stresses that "not hollow within" does not imply being filled in a material sense, as being filled is a material attribute, and the Divine Essence is beyond all such attributes. This negation is akin to saying that God does not possess motion or stillness, as both are attributes of material entities. "Not hollow within" means there is no deficiency or emptiness in the Divine Essence, not that it is "filled" in a material sense. This interpretation presents the Divine Essence as an infinite ocean, without boundaries.
If "not hollow within" were interpreted as meaning "filled", it would still attribute a material quality to the Divine Essence, which is unacceptable, as the Divine is free from any material attributes. The commentator argues that just as one cannot claim that God is static (since stillness is also a material attribute), one cannot claim that the Divine Essence is "filled", as this too is a material description. This critique, like the brightness of the sun, dispels any materialistic misconceptions about the name "Sammad".
Key Concept: "Not hollow within" negates material attributes from the Divine Essence, rather than affirming the concept of being "filled", because the Divine is beyond any material attributes.
The commentator critiques the logical classification of numbers as "either even or odd" and argues that it should be "either even or not even" since in logic, one side must be negated. This critique demonstrates the commentator's meticulous approach in using logic to clarify mystical concepts. If something is "not even", it must inherently be odd; however, this classification does not apply to "Sammad", as "not hollow within" does not imply material fullness, but rather the negation of deficiency.
In traditional philosophy and theology, "possible beings" are defined as "equal in both existence and non-existence", but the commentator critiques this definition. He emphasizes that all beings are actualizations of the Divine Will, not mere possibilities with equal existence and non-existence. A "possible being" is akin to a shadow whose existence depends entirely on the light of the Divine and has no intrinsic independence. This view sees the world as a mirror reflecting the light of the Divine.
The commentator asserts that the entire world is a manifestation and realization of the Divine Presence, and nothing originates from non-existence or returns to it. This view likens the world to a river flowing from the Divine Source, with each drop reflecting the nature of that Source. The Quranic verse "Does not man remember that We created him before, when he was nothing?" (Quran, Surah Maryam: 38) indicates that before creation, man existed in the Divine knowledge as a conceptual form, and through creation, this form was actualized in reality. This transition from knowledge to reality is akin to a script written by the Divine Pen upon the page of existence.
Key Concept: The world is a collection of Divine manifestations and actualizations, transitioning from Divine knowledge to reality, rather than from absolute non-existence.
"Possible beings" are defined as "forms in Divine knowledge" whose existence depends entirely on the knowledge of the Divine. This definition suggests that everything in the world is like a shadow cast by the light of the Divine, with no independent essence. The commentator emphasizes that a possible being is merely a reflection of the Divine in knowledge and lacks independent reality.
Referring to the Quranic phrase "There is no god but God", the commentator stresses that the only true reality is the Divine, but this does not negate the existence of created beings. Rather, it signifies their appearance in the Divine knowledge and reality. This perspective views the world as a mirror in which everything reflects the light of the Divine, without being independent from it.
The commentator critiques the use of the terms "illusion" and "fantasy" in describing the world, arguing that such language distorts mysticism from its true essence. The world is likened to a garden filled with flowers of truth, each flower being a manifestation of the Divine, not an illusion or fantasy. The mystical poem "All that exists in the universe is truth and reality" emphasizes that all beings are reflections of the Divine truth.
Key Concept: The world is a collection of Divine manifestations, not illusions or fantasies, and mystical literature should convey this truth with precise and beautiful language.
The words of Mansur al-Hallaj ("There is nothing in my robe except God") are critiqued for implying the attribution of material attributes to the Divine (the robe being a material object). This statement is seen as a form of polytheism, warning mystics against attributing material qualities to the Divine Essence, urging them to transcend the material world.
Narrations from Ibn Abbas and Imam Baqir (peace be upon him) describe "Sammad" as "the master to whom all turn in their needs" and "the obedient master above whom there is no one", emphasizing the active aspect of the name. These interpretations are designed for the understanding of the general public, whereas the essential meaning of "Sammad" transcends this relationship and points to the Divine's absolute independence.
The commentator asserts that the responses of the Infallibles (peace be upon them) to questions are tailored to the level of the questioner's understanding and do not necessarily represent the ultimate wisdom of the Infallible. This is akin to a teacher simplifying a lesson for a student, though the true depth of the lesson is far beyond the explanation given.
"Sammad" and "Qayyum", as Essential Names of the Divine, exist independently of their relationship with creation. "Sammad" refers to the intrinsic completeness of the Divine, while "Qayyum" points to the Divine's self-sufficiency. These two names are like two bright stars in the sky of the Divine Essence, whose light transcends the need for creation.
Al-Samad and Al-Qayyum, as intrinsic Names, refer to the inherent self-sufficiency and independence of the Divine, free from any attachment to creation.
The commentator critiques the interpretation of "fi-hima inas al-qurb min al-ibad" (translated as "in them is the feeling of nearness to the servants"), arguing that Al-Samad and Al-Qayyum, as intrinsic Names, are not dependent on creation. The concept of nearness to the servants holds meaning within the context of the Names of action (such as the sustainer), but Al-Samad and Al-Qayyum, in their essence, are free from any attachment.
God, as a lover, manifests His essence in His attributes and actions due to His intrinsic love. Creation serves as a mirror in which the Divine contemplates its beauty, and the world is revealed as the manifestation of His face. The verse "Faynama tuwallu fathamma wajhu Allah" (Qur'an 2:115) ("And wherever you turn, there is the Face of God") portrays the world as a mirror reflecting the Divine face.
Creation is the result of Divine love, which compels God to manifest and reveal Himself. As a generous being, and with constant grace upon creation, God created the world to reveal His manifestations. This love is like a spring that gushes forth from the hard stone of existence, nourishing the world.
Creation is an emanation of the intrinsic love of the Divine, revealed as the world, which acts as a mirror to display the Divine manifestations.
The phrase "Ana razm kulluhu" is interpreted as the manifestations and determinations of the Divine. "Razm" here is akin to a breeze that emanates from the Divine, bringing all beings into manifestation. This interpretation considers the world as a collection of Divine manifestations and critiques views that perceive the world as mere illusion.
This section of the Maqamat al-Sairin, with a focus on the blessed Name Al-Samad, eloquently depicts the depth of mystical and philosophical concepts in a refined academic language. Al-Samad, as an intrinsic Name, signifies the absolute self-sufficiency and independence of the Divine, free from any imperfection or limitation. The distinction between the essential and the active meanings of Al-Samad highlights the profound significance of this Name, which manifests in both essence and action. The commentators critiques of material and traditional interpretations emphasize the necessity of purifying the Divine essence and introduce the world as the manifestations and determinations of the Divine. Qur'anic verses such as "Awala yadhkur al-insan anna khalaqnahu min qablu walam yakun shay'an" ("Does man not remember that We created him before, and he was nothing?" - Quran 76:1) and "Faynama tuwallu fathamma wajhu Allah" ("And wherever you turn, there is the Face of God") present the world as the manifestation of the Divine face, emanating from the intrinsic love of God.
