SÂNI’IYYAH - صانعية
Literally: Sâni’ is a worker. A maker. An artisan. The one who makes everything in an artistic manner.
As-Sâni’ is a name of Allah that means The Creator, Who creates with artistry and in an artistic manner.
Sâni’iyyah: Being the Creator, Who possesses skill, order and artistry. Being Sâni’. The attribute, the title and the haqiqah, which arise from the Name of As-Sâni’.
Just as a thing that is struck indicates a striker, so too does an artful work necessitate an artist, an offspring require a parent, and the quality of being at the lower end demand the quality of being at the upper end, and so on... Just as all relative qualities, such as these that are called relative matters and that cannot exist without each other, so too does the haqiqah of imkân1, which is seen in the entire universe as well as in its particulars, point to the necessary existence of Al-Wâjib Al-Wujûd. And the state of inactivity, which is visible in all of them, points to an action, and the state of being created, which is visible in the entire universe and its particulars, points to being a creator (khâliqiyyah), and the multiplicity and formation that are seen in all of them require wahdah. Being necessary (wujûb) and being creator (khâliqiyyah), action (fi’îl) and wahdah evidently and necessarily demand the attributes, such as wâjib, creator (khâliq), doer (fâ’il) and one (wâhid) who is not contingent, inactive, numerous, formed and created. In which case, all contingencies, all states of inactivity, all states of createdness, multiplicity and formation testify to Al-Wâjib Al-Wujûd, Fa’âlun limâ yurîd2, Al-Khâliq of all things, Al-Wâhid, Who is Ahad.
In Short: Just as being necessary (wujûb) is seen through imkân, action (fi’îl) is seen through inactivity, and wahdah is seen through multiplicity; the existence of the latter indicates the existence of the former with certainty. In the same way, attributes, such as being created and being bestowed with rizq that are visible in beings, prove the existence of shuûn clearly, such as being Sâni’ (sâni’iyyah) and being Razzâq (razzâqiyyah). And the existence of these attributes necessarily and evidently proves the existence of a Khallâq and Razzâq, Who is Sâni’ and Rahîm. It means that, with the language of the hundreds of these kinds of attributes that they carry, each being testifies to hundreds of asmâ al-husnâ of Al-Wâjib Al-Wujûd. It becomes necessary to deny all these kinds of attributes of beings if these testimonies are not acknowledged.
Thirty-Third Word/Twenty-Fifth Window
1 (Imkân literally means being possible, possibility, feasibility and practicability. The opposite of necessity, or necessary existence, which is wujûb.
As an Islamic term: Contingent beings. Contingency. The entirety of creation, where existence and non-existence hold equal possibility, and both require a cause to come into existence. Anything that depends on another being in order to exist. Whatever exists other than Al-Wajib Al-Wujûd. Allah, Who is Al-Wâjib Al-Wujûd, chooses their existence through His will and irâdah and gives them a particular essence, a specific form, a distinct identity, particular attributes, qualities full of hikmah and beneficial organs from amongst the infinite possibilities.) (Tr.)
2 […Doer of what He will. (Surah, Hûd. Âyah:107)]