dispersed within itself and genuinely divided, with some of its parts separated from others, or capable of being so. On either assumption, this property does not belong to an existent simply insofar as it exists, for existence as such does not entail nonexistence, dispersal, or separation. Accordingly, this very description requires that the property be confined to whatever admits of nonexistence and dispersal.

The ninth response is that the necessity of nonexistence or dispersal cannot be explained by existence. Existence itself does not necessitate dispersal and nonexistence, for nonexistence is incompatible with existence, and a thing cannot necessitate what is incompatible with itself. Likewise, dispersal is a kind of absence of perfection: cohesion is an attribute of perfection and strength, while separation diminishes that strength and perfection. Similarly, a thing is described as jamīl (beautiful), and jamāl (beauty) is derived from ijmāl, meaning gathering and joining together. Hence the saying: “All pain in the world originates in separation and combination.” Thus, a thing’s existing, or being sought as a source of joy and delight, accords not with its dispersal and impairment, but with its cohesion and perfection.

For this reason, the name al-Samad conveys the meaning of unity that excludes dispersal. It also conveys creation’s gathering to Him, such that He is the One they seek in worship and supplication. The servant must have an aim that he pursues, and a thing