Qidem (pre-eternity) is that which is established for the servant from the knowledge of the Real (al-Ḥaqq, i.e., God). (Iṣṭilāḥ, 540)
Qidem is the first thing that the Real decreed for the servant in pre-eternity. Qidem is specific to the one who has attained kamāl (perfection), and among the final divine gifts, when nisba (spiritual connection) is attributed to the servant, it is completed with qidem. For the Prophet (peace and blessings be upon him) said: "Hell will say, 'Is there any more?' Finally, Allah, the Compeller (al-Jabbār), will place His qidem in Hell. Upon this, it will say, 'Enough for me, enough for me.'" (Musnad, III, 125) (Kāshānī, 143; Jāmiʿ, 92)
It is called qidem because qidem is the end of the form (ṣūrah). The form is the last thing by which the Real approaches the servant from the aspect of His Names. When the Name unites with the servant and is realized in him, the servant attains perfection. (Kāshānī, 144)
Qidem consists of a ruling of essential necessity (wujūb). Wujūb is the manifestation of the Name of the Real, al-Qadīm (the Pre-Eternal). For there can be no non-existence before the One whose existence is necessary in itself. That which has no non-existence before it must be pre-eternal (qadīm) both in ruling and in actuality. For qidem is the dominance of the flow of time over that which is named by it. The Real, however, is exalted above this. His qidem is the ruling that is necessary due to the necessity of His Essence. Otherwise, there is no time or moment that brings together the Exalted Allah and His creation. Rather, the ruling of existence that has received the name qidem is prior to the existence of created beings. (Insān, I, 62)
qidem-i jabarūt 557