Al-Qasd al-Mujarrad fi Ma ‘rifat al-Ism al-Mufrad was written by Shaykh Ibn ‘Ata’Allah (d. 1309) sometime probably near the end of his life for his disciples, perhaps as a help in meditational practices on the Divine Name which he defines:

"Supreme Essence (adh-Dhat al-‘Aliyyah), described by the attribute of Divinity (al-Uluhiyyah), known by the quality of Lordship (ar-Rububiyyah), characterized by the attribute of Oneness (al-Ahadiyyah), unique by the unity of His solitude  (wahdat al-wahdaniyyah), qualified by everlasting eternity (samadaniyyat as-samadiyyah), transcending all manner of species and types of comparisons.  He is sanctified beyond any point where human intelligence could comprehend the innermost depths of His knowledge (ma ‘rifah)."

As the Name of Supreme Essence, Allah is the greatest Name because It is the synthesis of all the Divine Attributes and Intelligible Realities. As such, the Shaykh envisages this Name as ‘the concrete embodiment of ultimate metaphysical reality.’  After stating that some authorities refute the notion that the Name is etymologically derived, he presents the other side and offers several possibilities.  Ibn ‘Ata’ Allah not only cites the sacred sources, namely, the Qur’an and tradition, but also other eminent spiritual authorities and verses of poetry. 

He constantly lays emphasis on the importance of the Name Allah as the Absolute Necessary Being (al-Wajib al-Wajud al-Mutlaq) and the only True Reality (al-Haqqiyyu’l-Haqq). Whereas certain of the Attributes of the Ninety-Nine Beautiful Names (al-Asma’l-Husna)  can apply to man and creation, albeit as imperfect reflections of their Divine prototypes, this Name of Divinity cannot be used to describe anyone but God.  The former is for takhalluq (appropiation) while the latter is for ta‘alluq (attachment).  Hence, for example, a person can be kind or generous or strong, reflecting the qualities of al-Halim or al-Karim or al-Qawi, but one cannot reflect the quality of Ultimate Being.

Moreover, Shaykh Ibn ‘Ata’ Allah explains that the Name Allah is a perfect Name in form as well as essence, because if the alif or hamza is deleted, the Name becomes li’llah, to or for God.  If the first lam is deleted, it becomes lahu, to Him and if the second  lam is deleted, it becomes Hu, the Name of Pure Essence.  He expounds on the symbolism of each letter, the numerical value of each, the mystery connected with the Divine Name, and the categories of the Ninety-Nine Names.

The Divine Name Allah takes precedence over all the other names and attributes.  ‘All other names describe Him or are an attribute or are attached to Him…It is said that they are among the Names of Allah and not among the names of as-Sabur or al-Ghafur or al-Jabbar.  All the names contain mysteries but the greatest Name contains mysteries not found in the other Names.  Also, unlike the other Names, the Divine Name Allah cannot be enumerated.  This Name is like ‘pure light, [it] contains all colours within itself when refracted, and these “colours” are the rest of the names of God, or even more numerous Qualities.’

Part Two of this treatise deals with the role and significance of dhikr in achieving spiritual realization.  Ibn ‘Ata’ Allah mentions the various kinds of remembrance and the supremacy of invoking the Divine Name.  Ibn ‘Ata’ Allah’s ‘philosophical and theological education emerge as does his use of philosophical and scholastic terminology on the Eternal and Contingent.’

M.A. Danner

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Ibn Ata' Allah al-Iskandari was born in the middle of the 7th century AH/13th century CE and grew up in Alexandria during the Mamluk era. Although not much is known about his life, he had the best teachers in all branches of traditional sciences and became known as a great master of Islamic law of the Maliki School. His lifetime witnessed the great flourishing of several Sufi brotherhoods, including the Shadhiliyya, the Mawlawiyya, the Chishtiyya and the Ahmadiyya. His father was a student of Imam al-Shadhili, though it is unlikely he ever met him. Initially Ibn Ata'Allah was not so drawn to the Sufi path, preferring to concentrate his energies on jurisprudence. Yet, in spite of his early antipathies, he did become a disciple of Shaykh Abu 'l-Abbas al-Mursi, (d. 686/1288). As his most important and principal work, the Hikam, attests, he had become a Sufi master in his own right, and was already a shaykh when al-Mursi died. He became the third great master of the Shadhiliyya order, which grew from Morocco and spread throughout North Africa and beyond. With his career as a scholar in Cairo under the Mamluks in full flourish, he died at around 60 years of age in 709 AH/ 1309 CE and was buried there in the Qarafa cemetery. 

One of the great sufi imams who was also known as a muhaddith, preacher, and Maliki jurist, Abu al-Fadl Ibn `Ata Allah al-Iskandari (d. 709) is the author of al-Hikam (Aphorisms), Miftah al-falah (The key to success), al-Qasd al-mujarrad fi ma`rifat al-ism al-mufrad (The pure goal concerning knowledge of the Unique Name), Taj al-`arus al-hawi li tadhhib al-nufus (The bride's crown containing the discipline of souls), `Unwan al-tawfiq fi adab al-tariq (The sign of success concerning the discipline of the path), the biographical al-Lata'if fi manaqib Abi al-`Abbas al-Mursi wa shaykhihi Abi al-Hasan (The subtle blessings in the saintly lives of Abu al-`Abbas al-Mursi and his master Abu al-Hasan al-Shadhili), and others. He was Abu al-`Abbas al-Mursi's (d. 686) student and the second successor of the Sufi founder, Imam Abu al-Hasan al-Shadhili.

see also in the Fons Vitae Ibn Ata’Allah Series:

Illumination on Desisting from Selfish Calculation

The Founders of the Shadhili Order - The Subtle Blessings in the Saintly Lives of Abu I-Abbas al-Mursi and His Master Abul-Hasan

Islamic Texts Society:

The Key to Salvation: A Sufi Manual of Invocation, ‘Ibn ‘Ata’ Allah Al-Iskandari

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