The Hadîth al-haqîqa Tradition concerning Ultimate Reality

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Hadith Al Haq’iqat

حديث الحقيقه

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الحقيقه حديث

The Ḥadith al-Ḥaq aq -- (laamalo( )a ` qh ) lesqol.'

l)a qh ) ql- qa aq =( ea masa )a qhī ) lesqol( īm )a aqa h ae q qllarah =( qqīq(

qa oa mq īa qa )aa )a eī m Ṭ) ` .sqsl `(l q. (q S līq =h.ht eee( q h )īm qmmaqīq al )a a a- īsa

raoa a ae =. qa(l lesqol īq bīo h īq bq) h īq qo )qs īq Ṭq'h īq qlīr īq ql-bqr) ' .

(q.eg e1h -q. gd ftha( ))ama m)ī a īm laqq ah q 7qh ql-Ṭql s aq bqaqe =. qaā ql- ee hl l. ql-. m) hl

qhh(. l)a qh ) ql-hqa aq a qh ) s ql-hqa aq =`7)q īm ql-hqa aqa(l īm q qhī īa ))īq) ī qleham

maoa ql m q asa m e as .sqs `(lī qqae )a saq ī r =m( ae الحقيقة al-ḥaq aq. l)īm ī amsa ma a

asaq ah aeam īa ī r e as )īm hīmqīsla lesqol īq bīo h ql-bqr) ' .

. ra a ql a sm الحقيقة , al-ḥaq aq )qm sq o saq ī rm. . īm a q aqmo )a h a haeī a. . m )all-

r a) ma mam ī qleha `l e )'l `Raqlī o'l `hl īsq a Raqlī o' q h )a `'īoī a Raqlī o' a eah. ( rao aeam īa

ī e ha m q hī r )a qh ) ql-hqa aq īm r a)ī r ))q lesqol )qm qmrī r ))a )a a aeī ah qqae ql-

hqa aq q h ))q .sqs `(lī ī a hah a qlq īeo.

l)a ( qqīq a ae )a qhī ) ql-)qaīaq a īm m ī masa īsam oq īq ea sm eae h ī mae qam hq ī r

e as )a f ) e1-eh ) qa e īam. l)a a īm a am qqlīm)ah q)qī ae q msīmmīa raī r qqqr a )a f )

qa e o ))a ī )qm qllarahlo e a ah qo )a eī m Ṭ)ī`ī .sqs.

l a oa mīa ae )a a ae )a qhī ) ql-)qaīaq :

(''

mae qa

مردفا ع) المؤمنين أمير كان حين المعروف= رض) كميل حديث

ليال الكوفة صحراء في الناقة خلف إياه

والحقيقة لك ما=:ع) علي اإلمام لحقيقة؟ ما: كميل فسأله

بلى،=:"ع) علي اإلمام سرك؟ صاحب أولست=:"رض) كميل

مني مايطفح عليك يرشح ولكن

سائال يخيب مثلك أو=: رض) كميل .

إشارة غير من الجالل سبحات كشف الحقيقة[ e=:]ع) علي اإلمام

.

بيانا زدني=: رض) كميل .

المعلوم صحو مع الموهوم، محو[ 2:]=ع) علي اإلمام

بيانا زدني=: رض) كميل .

السر غلبة في الستر، هتك[ 1=:]ع) علي اإلمام .

بيانا زدني=:"رض) كميل ".

التوحيد لصفة األحدية، جذب[ h=:]ع) علي اإلمام ".

بيانا زدني=:"رض) كميل ".

هياكل على فيلوح األزل صبح من يشرق نور[ d=:]ع) علي اإلمام

آثاره وحيدالت

بيانا زدني=:"رض) كميل



الصبح طلع فقد السراج، أطفئ[ e=]ع) علي اإلمام

ADD NOTES

ADD other Arabic texts + sources

The Ḥadith al-Ḥaq aq ]laamalol a a ae )a ` qh ) lesqol'[ īm q )all-r a) qhī īa seq) hīmqemmah

q h )īr)lo ī elea īql ī Ṭ) ` .mlqsīq s)īlamas)o q h som īqīms qm )all qm sq o īsam arīm a ah q h

ī a s a ah ī aq lo Ṭ)qor) a m q h e q -eq) ' mq īs e ql lī a q e am. (m )īll qa maa qala)l ī )qm

oq īaemlo qassa ah esa qo Ṭ)ī`ī som īqm q h s)īlamas)a ml qo )a eī m )a Ṭ)qor)ī laqha ml Ṭ)qor)

()sqh ql-()mq'ī =h.e2he eg2e( q h Ṭqooīh lq5īs Rqm) ī =h.e2dh egh1( qm )all qm qo Ṭqooīh `(l

e)qssqh Ṭ)ī q5īl )a eqq =egeh-egdt =q h ī 5q emqo `(l be ī =egef-egh2 l=a ī lah eq)q'-(llq)

( )a Ṭsla ha ae eah(l )a eae ha ae )a eq)q'ī alīrīa . l)a eqq ) a a q ha qīlah ( qqīq qassa q o

a )a qhī ) ql- qa aq ] qh ) lesqol[ q h eq)q'-(llq) qī ah ī aeī a e aaea lo =maa qala).=

l)a qhī ) ql-hqa aq a qhī ) lesqol īm a qa qī ah ī )a ee ) qa r bq)a ql-eqlqr)q. . )qoa

qosqmmah )a aq lol s a-`(qh ql-Rq55 a mae qam ae )a qhī ) ql-)qaīaq sa īa ah qo 'a qlhma )īm 7

2g (eh1g =q īqla a )īm qhī ) =s. 2d2( -- qsalol .q 7 ,ī ) ql- qà(q =h.q. 2h2 htd(l lq īr) =ah.

ae msql egg1l oal. īī s. 2h2ee( q h .q eqqe)qo) ql-Ṭqhea ql-lessī =h. 1ge hhe(l lqsql ql-'ī =Lī ).

la) q e1tel ss. eeh-efe =-- qm )ao q a a a q q lo aq līa ea sm ae )īm )qhī ) qe sammīqla a m

))īq) qa īqe ah a )a aoa eql asa rq qa ae )a qhī ) ql-hqa aq q h a )a sq a īqlm alq ī r a

lesqol. l)a qhī ) ql-hqa aq qssq a lo eī m aqqe m ī a m hq ī r qe a )a e1 ) qa e o. . m a eql

)īm a o qq a qa qqah qqqr aq līa )q )a qa e o a ma qe a .q ql-`( qqī =h. e1g e2ht(. (sa r

a )a mae qam )a ( qqīq a ae )īm masa))q ama a īq hīqlarea qa )aa )a `(l q. (q S līq =h.

ht eee =q h )īm qmmaqīq al lesqol īq bīo h ql-bqr) ' =q.eg e1h-ge[g ]fte[f =]q al

qohq ql-'(sel ( Rer ql-'ī qohq īq `(l ql- emqo ī =h.f2e e12d: =

l sī` ql-qm =ah. a qī b q)oql la) q l eheh l=eft q h

ql- eaqhhqs sī rī q qaa ql- ea(a =ah. a qī b q)oql la) q ehfh(l hht.

`(qh ql-Rq55 a ql-l m) =h. q. f1e e11e-f=

Rīmqlq ql-lesqolīooq a

Ṭ)q h hqhī ) hqa aq =' assa q o esa )a qhī ) ae hl īsq a Raqlī o'(. Ṭaa qala) a )a

qassa q īam ea ha qīlm...

Ṭ) ) bī`sq -(ll ) 7ql =h. q. g1h eh1e:=

(''

e)qssqh īq ql- emqo l eq)q ql-'ī ql-(sīlīl Ṭ)qor) eq)q'ī =h. et1t ee2e=



lqm)rel oal. 2 =ah. .Ṭ. ql-bqmī īl les e1fg ehdg(l 2eh-2t .l)a qī ī r ae q oa mīa ae )a )qhī ) ql-

hqa aq qo Ṭ)qor) eq)q'ī ī )īm lqm)rel sqha )īm )qhī ) qoqīlqqla a q )īha aqha m)īs ) aer)ae )a

sam ef ) qa e o r .mlqsīq )a lh.

(''

ī 5q e)qssqh e aī ql- emq) l)) m =h. e1e1 eghd:=

Rq), ql-aq q e qh) l ql-èlqs ' )q'l-m h ='q ql-.mlqsīooql ehee ehhe( oal. e: et. a a q oa mīa ae

)a qhī ) ql-hqa aq īm qī ah e as )a "Rīaql ]eaar[ ae bīmqqe ī ]bīm)qse ī]

(''

. )īll qa aoīha e as )a qqaoa )q )a a )aelh maas a qa a r a) smm. a a eql aoīha qa ea )a

a īm a qa ae )a qhī ) ql-hqaīaq s īa a )a f ) qa e o ( e2 )-e1 ) qa e īam r. . )a līr) ae

)īm = )a qqaoa qī ah( ammaī ahq ammī ī )īm l qhī īa q h Ṭe oīoql . )qm ) ī a :

"( a )ī ) )a a a q h a sī alaro ae )a som īq mq)aal ae ehot'l-֊' .q '( qq =h. e1g( )q

me eqqah ī )a maoa ) qa e o qm '(ll'm amsa ma a lesqol'm ī aeī o qqae )a q e a ae e ). l)a a

[ qhī ) ql- qaīaq[l q oa o saselq a a ī Ṭ)t'ī a Ṭeeīmsl ... īm aea ahl )ī )ae q o ea sql q)qī ae

q msīmmīa l ī Ṭeeī lī a q e a =a.r. qohq ql-'(sel l l àmï: 170; idem, Naşş. 440), and whence in some

anthologies (e.g. Jung-i Mahdaivī: 136-7; Bahā' al-Dīn al-'Āmilī 2: 219-20) and late biographical works

(e.g. Khwānsārī 6: 62). Numerous monographs have been written during the past eight centuries as

commentaries on this alleged "hadîth" For lists of many of these, see Aghā Buzurg 13: 196-8;

Dānishpazhūh 3: 461^4; Mun/.awî 2: 1331 (see also Ḥājī Khalīfa 2:1041). It should be borne in mind that

in the school of Ibn 'Arabī, mystical knowledge can be received directly (i.e. ex nihilo) through revelation,

rather than by formal transmission through a chain of authorities. Ibn 'Arabī's own Fuṣūṣ al-hikam is, in

fact, a prime example of this phenomenon (see his introduction to the book: 47). It seems therefore

unnecessary to look any further for a possible earlier source for the text in question" (Modarressi vol. 1 :

79-80).

ADD HERE

Translations of the Ḥadith al-Ḥaqīqa : the five disclosures by Àlī regarding الحقيقة al-ḥaq aql l e )l

Raqlī ol hl īsq a Raqlī o ]eah.]

l)a ( qqīq )a h الحقيقة al-ḥaq aql ī hīqq ī r `l)a Raql'l Raqlī o' a `hl īsq a Raqlī o ]eah[' aqqe m

asaq ahlo ī .s s `(l 'm eīoa haeī ī īa m ae aqlī o" =ql-)qa aq( hīmqlamah a lesqol īq bīo h īq bq) r

ql-bqr) a (h. q. gd fth( ī )all-r a) oa mīa m a aqa mīa m ae )a qhī ) arīm a ī r aeam īa m ae

lesqol arq hī r الحقيقة ما (= m a ql-hqa aql `7)q īm )a Raqī o hl īsq a Raqlī oaa. . oq īaem mae qam .

īm a ī lah )a qhī ) ql- qa aq



la mīa m )a qh ) ql-hqa aq )qoa maoa ql īsam qaa =sq īqllo( q mlq ah ī a r rlīm). vī m lol qo )a

qsq īhra a īa qlīm rh)q h e. e a) a =h.eh2e( ī (ssa hī .. ae )īm ahī īa ae )a ma-qqllah lq īr)-ī

lqh h =ba) īm a o(l s.12h :

"ba) ql )aer) qa qī r a)lahra īm amma īql a )qssī amml ī m q qī sa īm ae qll )ī rm sam hīeeīqel l

aoa a )a eqoae ah qassq īa m ae eah'm mqī m. l)em lesaol īq bīo hl a a ae '(l 'm q)ama hīmqīslaml

a qa hasq hah ae )īm qm a l qa)ī h ))as )a )qm maq ah a q h asahq ol "7)q īm l e )a" "7)q

)qm )ae a ha )ī ) )a l e )a" q m)a ah '(l l "ea oa īlo ī īm a a ae eah'm som a īaml q h q aa)al ae ae

īm aqme a-)aema." l)a mqīh lesaoll ))a '(l )qh msara ea masa ))īla qe a )īm eqm)īa l "l so

qm a l qs . a )a )o a m)q a )o maq a a" " aml" q m)a ah '(l l "qe )a sq a īm q r aq a a." "l

so qm a l" mqīh lesaoll "ham )ae hamī a )ama ))a qar q )a haa ae )o qae o a qa e ah

q)qoa" "bqol oa īlol" q m)a ah '(l l ". )īll q m)a )a qqll ae meq) qm q a aeqlahl q h )īll ms ī rla esa

)aa masa))q ae )a aoa ela)ī r eell amm ae )a Ṭ q īa ae )a l e )ā aqaīoa ī e as sa qqqa hī r a

)o qqsqqī ol q h qa qaql ī e as meq) qm q a e )a )o a m)q a ī . l lesaoll )a l e ) īm )a aoalq īa

ae )a msla hae m ae 'īoī a qaam o )ī )ae q mīr ." "l so qm a l" mqīh lesaoll ". e ha m q h a )o

saq ī rā a slqī ī a sa ee )a ." "l)a aeeqqasa ae )a qa aaq e ahl q h )a qlaq ī r ae )a r a) l"

qa ī eah '(l . "r slqī sa a eellol" hasq hah lesaol. "l)a a hī r ae )a oaīl qo )a īess) ae )a

som a ol" mqīh '(l . "l so qalaoah qm a l" aaaī ah lesaoll " all sa sa a." ''l)a q qq īa ae )a

'īoī a h ī o ) aer) )a q e a ae )a qss a)a mīa ae ī m l a amml' qhhah '(l . "lall sa sa a qlaq lol"

asaq ah lesaol. l)a mqīh '(l l "( līr) m)ī ī r ea ) e as )a a ī r ae r a ī o q h ī qhīq ī r )a

asslam ae )a h ī o".

( maqa h r rlīm) q mlq īa )qm rīoa qo )a (sa īqq amqo a īq sīmmīa q o ')īr) 'a qlhma

(h.ehfe( ī )īm m īll emaeel eh1g q īqla seqlīm)ah ī )a emlīs 7a lh 2g =eh1g(l 2hh-2df ((' '.=

[" ī 5q e)qssqh e aī emq) [ l)) m 'm oa mīa ae )a qhī īa e hqa aq īm qra e as )a Rīa ll

a qaar ae qīar qs)ol qo b m) s( . a mqom )q lesqīl )qm a a ae )a sq īqelq e īa hm ae '(līl ī eqq

)qh )īs īha )ī ) )īs a )īm qqsal. ( h a qa )a qmrah '(lī )īm aeam īa ā "l (sī ql- e'sī ī l ))q īm

amma īql aqlī o =ql-hqa aq (a" '(lī q m)a ahl "7)q )qoa oae ra a ha )ī ) ql-hqa aq a" lesqīl mqīhl

"(s . a q qassq īa ae oae maq a a" '(lī mqīhl " aml qe ))q aoa ela)m =oqyeqhe( e as sa )īll a lo

aa5a =oq m)q)e( a oae." lesqīl mqīhl ".m ī līra oae a hīmqae qra q aeam īa a" l)a '(lī rqoa )a

q m)a l "rmma īql aqlī o =ql-hqa aq ( īm aoalq īa ae )a rq sa m ae rla o )ī )ae qassa =īm)q q ("

lesqīl aaeam ahl "r slqī a sa ee )a l" '(lī qa ī eahl ". īm )a aeeqqasa ae īr a q mesa m ī īa

q h )a q)qra ī r a eqq m =mq)) ql-sq'les(" lesqīl mqīh qrqī l "r slqī a sa ee )a ." '(lī q m)a ahl

"l)a a hī r ae )a qe qī hasa hm a )a sqm a o ae )a maq a =r)qlqqq ql-mī (." lesqīl asaq ahl

"r slqī a sa ee )a ." l)a '(lī mqīhl "Līr) m)a a ea ) a )a sa ī r ae )a eī m hqo q h ī m aeeaq m

rlīssa ah ea ) esa )a ea sm ae e ī o =)qo rīl ql- q)h h(." Ṭ īll lesqīl mqīh: "r slqī a sa ee )a ."

( h '(lī q m)a ahl " e ae )a līr) =ql-mī qa( q h qa)alh )a sa )qm q īoah = alq' ql-

meqh(."='a qlhma l eh1g:2dd-e.=

o a) q mlq īa ae a a oa mīa ae )īm )qhī )l ))īq) a lo sq īqllo q ass m a qosqmm a )a

ī a s a q īoa a ha ī rml īm qm ealla)m:



زياد ابن كميل

كء؟ صاحب اولست: قالَ الحقيقة؟ و مالَكَ =: السالم عليه) َفقالَ َمااْلَحقيقة؟ سّيدى و موالى يا فقال يطفح ما عليك يرشح ولكن! بلى: قال ِسرَّ

محو»: قال بيانا، فيه زدنى قال ،«اشارة غير من الجالل َسَبحات كشف الحقيقة»=: الّسالم عليه) اإلِمام قال سائالً، ُيخّيب اومثلك َفقالَ ِمّنى

،«التوحيد لصفة االحدية جذب: قال بيانا، فيه زدنى قال ،«الّسر لغبلة الستر هتك»: فقال بيانا، فيه زدنى قال ،«المعلوم صحو مع الموهوم

طلع فقد السراج اطف»: قال بيانا، فيه زدنى: قال ،«آثاره التوحيد كل هيا على فتلوح االزل صبح من يشرق نور»: قال بيانا، فيه زدنى قال

.«الصبح

Kumayl ibn Ziyad asked Ò my Lord and my Master [= the Commander of the Faithful, Amir al-Mumunin

= Imam Àlī, d. 40/661)... What is al-Ḥaqīqa? (The Real / Reality' / Ùltimate Reality *God+'). He *Àlī+

replied, upon him be peace, `What have you to do with al-Ḥaqīqa (Reality)?'. So Kumayl replied, Ìs it not

that I am a *sharing+ companion *custodian+ of your secret (sahib sirrika)?' He *Imam Àlī+ replied, `Yes!

But what [gnosis merely] sprinkles down upon you, billows over through me'. He, the Imam, upon him

be peace, [then] said, al-Ḥaqīqa * Reality is+ `The disclosure of the splendors of the Majestic One *God+

(subuḥāt al-jalāl) devoid of intimation [of His Ultimate Reality] (min ghayr al-ishāra)'. He *Kumayl+ said,

Èxpound it to me further'. He *Àlī+ said, Ìt *al-Ḥaqīqa `Reality' + is the annulment of speculation (mahw

al-mawhum) [consonant] with an awareness of [what is] the established' (saḥw al-ma`lūm)'. He *Kumayl+

said, Èxpound it to me further.' He *Àlī+ said, Ìt *al-Ḥaqīqa `Reality'+ is the rending of the *Divine+ veil

(al-sitr) through the mastery of the secret (ghalabat al-sirr)'. He [Kumayl] said, Èxpound it to me

further.' He [Àlī+ said, Ìt *al-Ḥaqīqa `Reality'+ is the Enticement (jadhb) of the Divine Unicity (al-

aḥadiyya) through the instrumentality of the Divine Oneness (al-tawhid)'. He [Kumayl] said, Èxpound it

to me further.' He *Àlī+ said, Ìt *al-Ḥaqīqa `Reality'+ is À Light (nur) radiating from the Dawn of Eternity

(subh al-azal) with its traces (athar) beaming forth [shimmering] upon the Embodiments [Temples] of

the Divine Unity (hayākil al-tawhid)'. He *Kumayl+ said, Èxpound it to me further.' He *Àlī+ said,

`Quench the lamp (al-sirāj)! for the Dawn (al-subḥ) hath indeed arisen'... (Trans. Lambden, 1998 rev.

2008).

Some English Translations of the five key definitions of al-ḥaqīqa in the Hadith al-ḥaqīqa.

The centrally important statements about al-ḥaqīqa made by Àlī are responses to the repeated enquiry

of Kumayl as to what constitutes al-haqiqa -- الحقيقة ما (= m a ql-hqa aq)(l `7)q īm hl īsq a Raqlī oaa.

(e a q ī aheq a o a q)q ra )ī ) lesqoll )a hīqlarea qa ī eam )ī ) eīoa masa))q qqm ema

hīmqlame am qo .sqs `(lī. l)a ealla)ī r q a )a eīoa haeī ī īa m ae ql-)qa aq ="Raqlī o"( rīoa qo .sqs

`(l ī )a qh ) lesqol qm q mlq ah qo e a) a ī (ssa hī .. ae )īm ahī īa q h q mlq īa ae )a ba)

īm a o .. =egh1 ]ehfd[: 12h(l ]( ree egh1[ q h qo 'a qlhma ( ī )īm emlīs 7a lh q īqla ]( ' '



eh1g ]qla r )q ae lahh Lq)ma =eh ( q h so a) oa mīa =masa īsam )ī ) q a )a ql a q īoa(. .

)qoa qmmesah )a aaeīoqla qa ae )a ( qqīq a q mlq ah ea )a eīoa rao ma a qam haeī ī r ql-hqa aq

-- qī ah ī ( qqīq qqaoa )a oq īaem q mlq īa m līm ah qala):

l)a eīoa m q asa m ae .sqs `(l qqae الحقيقة with comparative translations

[1]

اشارة غير من الجالل سبحات كشف

"The revelation of the splendours of Divine Majesty without a sign" [EGB 1893]

"Essential reality (al-ḥaq aq ( īm aoalq īa ae )a rq sa m ae rla o )ī )ae qassa =īm)q q (" ]' '

eh1g]

Lq)ma

`l)a hīmqlame a ae )a msla ha m ae )a qaam īq l a ]eah[ )a ]'īoī a[ ela o =meqeh ql-aql l( haoaīh

ae ]q o[ ī īsq īa ]ae īm hl īsq a Raqlī o[ =sī r)qo ql-īm) q(' =Lqsqha .=

"l)a e qaoa ī r ae )a oqī rla īam ae qaam o =meqeh ql-aql l( )ī )ae q o ī īsq īa " =sī r)qo ql-

īm) q( =Lqsqha ql a q īoa a ha ī r a.2 =

. m)aelh qa a ah )a a )q aq lo Ṭ)qor)ī q h eqqī-eq)q'ī ī a s a q īa m q h q mlq īa m ae )a qqaoa

lī a ae )a qhī ) q a a lī a ql ī )a ma ma )q )ao ī a s a )a الجالل سبحات subuḥ ql-aql l qm

ī hīqq īoa ae oaīlm a )esq līsī q īa m ))īq) q a a s ammīoa ae sa a qa aaq e a a īhla eq qo... .

[2]

المعلوم صحو و الموهوم محو

"The effacement of the conjectured, and the clearing of the known" [EGB 1893]

"It is the effacement of ignorant superstition and the awakening to facts (sahw al-ma'lum)" [DMD 1938]

ADD Lawson

Ìt [al-Ḥaq aq `Raqlī o' [ īm )a q elsa ae msaqelq īa =sq)) ql-sq))es( ]qa ma q [ )ī ) q

q)q a amm ae )q ))īq) īm am qqlīm)ah ]qa eī sah[' =mqh) ql-sq`l(s(' =Lqsqha ( a

lq )hqs( ]hae[ o īlqaR a qsī lh eaqq[ aī qleqasm alhī ea aī qqīeīlle a)l“-sq))(s( q h )a

[qa maaea [ aqlī5q īa ae )q ))īq) qq ]qss as īq alo[ qa r a) =aqh) ql-sq`les(" =Lqsqha

ql a q īoa a ha ī r a.2 =

[1]

السر لغلبة السر هتك



"The rending of the veil by the triumph of the mystery" [EGB 1893]

"The rending of the curtain depends on the mastery of the secret (ghalabat al-sirr)" [DMD 1938]

ADD Lawson

Ìt [al-Ḥaq aq `Raqlī o'[ īm )a a hī r ae )a ]'īoī a[ oaīl =ql-mī ( ) aer) )a sqm a o ae )a maq a

(r)qlqqq ql-mī (' =Lqsqha ( a

`l)a hīmmale īa ae )a qaoa ī r ) aer) )a qmqa hq qo ae )a som a o =)q q ql-mī lī-r)qlqq ql-mī ('

(Lqsqha ql a q īoa a ha ī r a.2=

[h]

التوحيد لصفة األحدية جذب

"The attraction of the Divine Unity through the nature of the apprehension of its Oneness" [EGB 1893]

MISSING [DMD 1938]

ADD Lawson

Ìt [al-Ḥaq aq `Raqlī o'[ īm )a r īqasa =aqh)q( ae )a 'īoī a h īqī o =ql-qhqhīooq( ) aer) )a

ī m esa qlī o ae )a 'īoī a l a amm =ql- q))īh(' =Lqsqha .=

[d]

آثاره التوحيد هياكل على فيلوح األزل صبح من يشرق نور

"A Light shining forth from the Morning of Eternity and irradiating the temples of the Unity" [EGB 1893]

"Light shone forth on the morning of the first day and its effects glimmered forth upon the forms of

unity (hay rīl ql- q)h h(." ]' ' eh1g]

('' Lq)ma

"( Līr) = e ( qhīq ī r e as )a 'q) ae r a ī o =meq) ql-q5ql( )ī ) ī m qqam =q )q ( qaqsī r ea )

[m)īssa ī r[ esa )a rsqahīsa m ]lasslam[ ae )a 'īoī a h ī o =)qo rīl ql- q)h h(' =Lqsqha .=

ba a a =d =األزل صبح : Used in Arabic or Persian by the B q qm q ī la ea 5 qho be īl )a )qle

q a )a ae eq)q'e'llq). īm ī la )qm ha īoah e as )a ra īoa s) qma =( =.االزل صبح (Per.) ازل صبح

Subḥ-i Azal within the Had h lesqol =maa qqaoa(. . )qm )em )q )a messa a m ae 5 qho

qaqqsa r a) qm (5ql m =lī . laamalol "r a qlī am"( q h )aī alīrīaem a īa q īa (5ql e qīms -- ahqo

q alīrīaem eqq īa sa a a lamm a ī q ī qa q a a a sm qe oa o seq) qlīoa ī )a q a q ae saha

) ī a aa-(5ql q ī-eq) ' salasīq.



Tafsīr Ḥadith al-Ḥaqiqa I Introduction, the Shiì Origins and Commentaries.

Tafsīr Ḥadith al-Haqiqa II : Shaykh Aḥmad al-Ahsāī and Early Shaykhism

Tafsīr Ḥadīth al-Ḥaqīqa, III : the Commentary of the Bāb upon the Ḥadīth al-Haqiqa

Tafsīr Ḥadith al-Ḥaqiqa IV : Further writings of the Bāb, Early Babis and Baha'u'llah.

[I]

IN PROGRESS 2009-10

STEPHEN LAMBDEN (UC-MERCED)

The Commentary on the Ḥadith al-Ḥaqīqa (Ultimate Reality) for Kumayl ibn Ziyād ibn

Nahīk al-Naka'ī (d. c. 81 / 701) of Sayyid Àlī Muhammad Shirazi, the Bāb (d.1850 CE).

Dr. Stephen Lambden (Ohio University)

Presented at the Irfan Colloquia Session #48 (English)

Center for Bahá'í Studies: Acuto, Italy, July 10-13, 2003.

Abstract:

The Hadîth al-haqîqa ("Tradition concerning Ultimate Reality") or Hadîth ma al-haqîqa, (very

loosely) the `Hadîth Kumayl' is the record of an alleged (Arabic) conversation between the first

Shî`î Imam, Àlî b. Abî Tâlib (d.40/661) and his Shî`î associate, the one-time governor of Hît (Iraq,

130 miles from Baghdad), Kumayl ibn Ziyâd ibn Nahîd ibn Haytham ibn Sa'd ibn Malik ibn al-

Nakhâ'î. (d. c. 81 / 701) whose shine is located at wadî al-salâm near Najaf (Iraq) (al-Mufîd, K. al-

Irshâd). It has to do with the nature and definition of of al-ḥaqîqa which is often (loosely)

translated "Reality" or "Ultimate Reality". The hadîth al-haqîqa is a well-known tradition much

discussed and highly influential in Shî`î Islamic philosophy and mysticism as well as many times

registered in Babi-Baha'i scripture. It has been commented upon by the early Shaykhi leaders as

well as many gnostic (irfani) or esoterically minded thinkers among them Hajji Mullâ Hâdî

Sabziwârî (d. c.1295/ 1878). He had occasion to comment upon the Hadîth al-ḥaqīqa in various

of his works including the recently republished (new edition) of his `Commentary on the Most

Beautiful Names of God'. The hadîth al-haqîqa has several times been (partially) translated into

English, once by the Cambridge orientalist Edward G. Browne (d. 1926) and again by the

American Presbyterian missionary Dwight M. Donaldson (d.1976) whose article has been

published in the periodical Muslim World .





http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/Shaykhism-Hadith%20al-haqiqa.htm

http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/Bab-Tafsir%20Hadith%20al-Haqiqa.htm

http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/Hadith%20al-haqiqa%20IV.htm

http://irfancolloquia.org/48/


In his commentary on the hadîth al-haqîqa the Bab introduces it as follows: Regarding the

Commentary upon the `Tradition about Reality' (hadith al-ḥaqīqa) which has it that Kumayl ibn

Ziyād al-Nakhaì was riding one day behind *imam+ Àlī (upon Him be peace) on his she-camel

(naqa). And Kumayl said Ò my Master, what is al-ḥaqīqa ("Reality")?' *Imam+ Àlī upon Him be

peace replied, `What have you to do with Reality?' He [Kumayl] responded, Àm I not a

custodian of thy secret (sahib al-sirrika)? He *Àlī+ said, `Yes! but what merely sprinkles down

upon you overfloweth abundantly through me.' Subsequently Àlī gives several somewhat

cryptic definitions of al-haqīqa (Reality). The final definition refers to the subḥ al-azal ("Morn of

Eternity") and is the ultimate source of the title of Mirza Yahya (c. 1834-1912) (Per.) Subh-i

Azal. Among the imamological and other senses given the Hadith Kumayl by the Bab is that it

revolves around the high station of Imam Àlī, whose Logos-Self is represented as the creative

genesis of Being and a divine effulgence which mediates divine realities in the world of creation.

The Bab from very early in his mission cited and gave importance to the Hadîth Kumayl. He

cited it in his early Risâla fi'l-suluk ("Trestise on the Path") as he did later in his Sahifa bayn al-

haramayn (Epistle between the two shrines) and his (Persian) Dala'il-i sabàh (Seven Proofs)

where it is also given an interesting imamological exegesis.

In this presentation an attempt will be made to sum up the Bab's interpretations of al-ḥaqīqa

(Ultimate Reality") in the light of their Shi'i-Shaykhi background. A few of Baha'u'llah's

interpretations of passages in the Hadith al-ḥaqīqa will also be briefly presented (Abstract

Slightly Revised 2009)

Early Shaykhī Commentary upon the Ḥadīth al-ḥaqiqa

The early, first two Shaykhī leaders wrote commentaries on or responded to questions about on

the Ḥadīth al-ḥaqiqa. Shaykh Aḥmad al-Ahsa'i responded to a number of questions about the Ḥadīth

Kumayl including his



The Ḥadīth al-ḥaqiqa in the Commentary of Shaykh Ahmad upon the delphic

maxim ascribed to Àlī.

In his commentary on the tradition man àrafa nafsahu faqad àrafa rabbuhu Shaykh Ahmad al-Ahsa'i

has occasion to quote and comment in considerable detail upon the hadith al-ḥaqīqa (including the five

definitions of al-ḥaqīqa). ADD HERE

After expounding the meaning of الجالل سبحات subuḥ ql-aql l Ṭ)qor) ()sqh qassa m a )a maqa h

lī a -- المعلوم صحو و الموهوم محو "The effacement of the conjectured, and the clearing of the known"

(EGB 1893) --commening that "Its meaning [presupposes that the] الجالل سبحات subuḥ ql-aql l īm محو

the "effacement of the idle fancies" since the "I-ness" [selfhood; self identity] (al-aniyya) indicates الموهوم

those سبحات subuḥ q h )a sahqlī am ae ī m ]eae hq īa ql[ sīllq m =m)e`( q r ī)q( a qqqae ae

))īq) الموهوم (al-mawh (s( qa aaq e a- īhla eq qo īmam es. l)a saq ī r īm )q ī īm a masa )ī r )q

meqmīm m ī ī male. Rq )a l ī īm masa )ī r a īm ī r ) aer) )a qq īoa qassq h ae eah =qī-qs (llq) ql-

eq`qlq(l saq ī r )a 'īoī a 7īll =ql-sqm)īooq( q h qlma ) aer) )a sqmmīoa qassq h ae eah =qī-qs

(llq) ql-sqeq`(lq( ))īq) ī hīqq am )a e)qssqhq Raqlī o =ql-hqa aq ql-se)qssqhīooq(. Ṭeq) īm )a

ī a ma ma = q`)īl( ae īm mqoī rl a ql ah qa al " ae sīr) )qoa messamah )q )ao )a a q)qra

ql )aer) )ao )a a qmlaas" =l. eg: egq.=

The Bāb's Commentary upon the Ḥadīth al-ḥaqīqa

It will be demonstrated below that the Bab from very early in his mission cited and gave importance to

the Ḥadīth al-Haqiqa associated with Kumayl b. Ziyād al-Nakhā'ī. His Tafsir on this Ḥadīth al-ḥaqīqa

attributed to Imām Àlī (d.40/661) is known to be extant in at least five unpublished mss. MacEoin lists

several of them in his Sources (p.199) -- I have supplemented this list with a few additions and

correlations :

[1] Tehran INBA 4011C pp. 127-134.

[2] Tehran INBA 6007C pp. 74-77

[3] Tehran INBA 6010C pp. 5-41 = INBMC 14: 462-8 (check).

[4] Tehran INBMC 53 : 63-8

[5] Tehran INBMC 67:148-55

ADD HEREADD HEREADD HERE

Trans. Stephen Lambden

ARABIC TEXT FROM

Tehran INBA 6007C : 74-77 and INBMC 14: 462-8



The typed Arabic text represents a semi-critical edition based on the above mss., primarily, INBA 6007C :

74-77.

[0]

[1]

الحقيقه حديث تفسير فی

السالم عليه علی اردفه النخعی زياد بن كميل ان هو و

ناقه علی يوما

In commentary upon the Ḥad ) ql- qa aql )a l qhī īa qqae hl īsq a Raqlī o =ql- qa aq( ))īq) )qm ī

)q lesqol īq bīo h ql-bqr) ' )qm īhī r a a hqo qa)ī h ].sqs[ `(l =esa īs qa saqqa( ]h.

ht eee l]esa )īm m)a-qqsal = aq .=

[2]

الحقيقه ما موالی يا كميل فقال

And Kumayl said Ò my Master, what is al-ḥaq aq'a

[1]

الحقيقه و لك ما قال

[And] He [Àl [ aslīahl

`7)q ha oae ]lesqol[ )qoa a ha )ī ) ql-hqa aq'a

[h]

سرك بصاحب اولست قال

And [Kumayl] said, Ìs it not that I am a companion of you secret? '

[5]

منی يطفح ما عليك يرشح لكن و بلی قال

And he [Àl [ aslīahl

` am ī haah! ee ))q ]r amīm sa alo[ ms ī rlam ha) esa oael qīlla)m aoa ) aer) sa'

[e]

سائال يخيب مثلك او قال

He [Kumayl] questioning responded: Ìs it like thee to discourage questioning?' .



[7]

السالم عليه قال

الخ] اشاره غير من الجالل سبحات كشف ]

He [Àl ]mqīh: -- esa )īs qa saqqa -- [ql- qa aq qa m ī e am[ " )a e qaoa ī r ae )a oqī rla īam ae

)oq īm )a msla ha m ae )a qaam īq l a =meqeh ql-aql l( )ī )ae q o qllemīa " =sī r)qo ql-

īm) q(... a q.

`(l -- esa īs qa saqqa -- aslīahl `7)q )qoa oae a ha )ī ) Raqlī oa' a ]lesqol[ amsa hahl `(s .

a q qem ahīq ae )o maq a =a hīq ql-mī īrq(a a ]`(l [ aslīahl ` am! qe )a a m)qll sa alo ms ī rla

(oq m)qe( esa )aa ))q aoa ela)m qqe hq lo =oq eq)e( e as sa.' a ]lesqol[ mqīhl `.m ī līra )aa a

hīmqae qra aeam īa ī r. 'a

[g]

a ]`(l [l esa )īs qa saqqal ]haeī ī r ql-hqa aq [ mqīhl

اشارة غير من الجالل سبحات كشف الحقيقة

Ìt is the unveiling of the splendors of the Majestic One / vainglories of hybris (kashf subuḥ ql-aql l(

)ī )ae qllemīa =sī r)qo īm) q( ]q qsas)q īq hīmqlame a[ ]q h ma a '!]

[..]

تجلی الكالم الن العوالم كل فی جارية و بكلشی محيط السالم عليه كالمه ان فاعلم

الذات الن ظهوراته كل و تجليه و احاطته مظهر جعله تعالی هللا و المتكلم تجليات من

ظهوره و فعله مقام االقتران مقام و محاط ال و المحيط هو و نفسه هاحاطت وحده وحده

تعبر المعرفة مقام التعبير كل ان و ظله فی استقره و بنفسه بارئه بان خلقه مخلوق هو و

شی ظله تحت عن يغرب ال هللا كالم احاطة كالمه احاطة و مقامه عن

[I] So know that his [Àl 'm[ hīmqae ma =rql s( ]qqae ql- qa aq[ -- esa )īs qa saqqa -- a qassqmmam

qll )ī rm =seh y qī-rellī m)qo'( q h a qī qlam qll )a )a lhm =a īoq e a rell ql-`q) līs( ]2[ mī qa )īm

hīmqae ma =rql s( ]qqae ql-)qaīaq[ īm q )aas)q o = qaqll ( qsa r )a )aas)q īq hīmqlame am ae )a

Ṭsaqra = qaqllīoo ql-se qrqllīs(. ]1[ ( h eahl s qīmah qa al sqha )īs ].sqs `(l [l esa )īs qa

saqqal q sq īeam q īa =sqa)q ( ae īm (ll-r qassqmmī r l a)lahra =īhqyq ( q h ae īm l)aas)q īq

Ṭale-'īmqlame a = qaqll ( qm )all qm ae qll ae īm ]hīoa ma[ q īeam q īa m =ae)( (. ]h[ l)īm mī qa )a 'īoī a

rmma qa =ql-h) ( īm ]. hīmse qqlo[ l a =)qhhq(l q Ṭī relq ī o =)qhhq( qo oī ea ae īm (ll-r qassqmmī r

l a)lahra =īhqyq ( ))īq) īm ]a s ammah ) aer)[ īm l) Laram-Ṭale = qemī)ī(. ]d[ a ]eah )aer)`(l [ īm

ī haah )a (ll-r qassqmmī r l a =ql-seh y(l a l a r qassqmmah =seh y(. ]e[ l)a m q īa ae h īa

(sqa s ql-īa ī ( q h s īa a )a h īa =aqql ql-īa ī ( īm )a m q īa ae īm (q īoa Raqlī o =sqa s

eī`l( q h ae īm q īeam q īa =ae)( (. ]f[ a ]`(l )a Laram-Ṭale[ īm ]ra a q īoa ae[ q aq ah aqlī o



(sqr)l(a( ]qsīhm [ īm q aq īa =r)qla(l ea a ī ī īq ah ī ) aer) īm Laram-Ṭale =qī- qemī)ī ( .s s

`[(l (. ]g[ ( h a am qqlīm)ah ī ]q aq īa a )īs( .sqs `(lī ]qa aq ) īm m)qha) =aīll(. ]h[ ( h qll )a

ī a s a q īa m = q`q ( ī )a m q īa ae r amīm =sqa s ql-sq` īeq( q a ]ī aqlī o[ q ī a s a q īa ae

)īm ].s s `(l 'm[ m q īa =sqa s( - esa )īs qa saqqa - q h )a qll-a qassqmmī r q e a ae )īm Ṭsaaq)

(rql s( ))īq) īm )a qll-a qassqmmī r Ṭsaaq) ae eah =rql s (ll )(. ]et[ l)a a īm a q mī rla )ī r ))īq)

īm eq asaoah e as qa aq ) )īm m)qha) .

[...]

المقدمة هذه عرفت فاذا

غيره هو وليست نفسها عنه المسئول الن الحقيقه عن ليسئ لم واال العبودية مقام فی كامال كان ما انه* جوابه من يظهر كميل حال ان فاعلم

عرفه دعائه فی السالم عليه سيدالشهدإ قال كما يسال ان من االظهر هو بل :

هی االثار تكون حتی بعدت ومتی عليك يدل دليل الی تحتاج حتی غبت متی لك المظهر هو يكون حتی لك ليس ما الظهور من لغيرك ايكون

نصيباً حبك له تجعل لم عبد صفقة وخسرت رقيبا عليها تزال وال تراك ال عين عميت اليك توصل التی .

[1] So if you understand this prolegomenon [see above] , then know that the state (ḥ l( ae lesqol

)qm aoīha ī )īm =`(l 'm( - esa )īs qa saqqa- aslo ] a )a aeam īa m ae lesqol[l ea )a ]lesqol[ )qm

a qa qa ah )ī ) )a qa messq a qmsaq m =r sīl q ( ae )a m q īa ae ma oī eha =sqa s ql-

èq(hīooq(l a )a )īmal )a )aelh a )qoa qmrah qqae ql-hqa aq ="hl īsq a Raqlī o"(. . haahl )a

sq a ī aeī ah qqae ]e as )īs ( `(lī[ )qm sa ī a a )īm ]`(l 'm] Laram-Ṭale = qemī) (. ]2[ . )qm a

q o )ī r a )a )q )īm ! ]1[ bqo q )a l ī )qm sq īeam lo )a qqma )q )a qmrah ae )īm aem qm )a

ī qa ae q o m ]( )a )ī h )aloa .sqs emqo [ =Ṭqooīh ql-Ṭ)e)qh '( ]sq o ah ee egt[ - esa )īs

qa saqqa - m q ah ī )a 'e` ql-`( qeq =Ṭesslīqq īa ea ] )a hqo ae[ `( qeq): =

[`h ] q )a a qa ea )ama a )a )q l)aa q o sq īeam īa =ql-ae)( ( ))īq) īm a ]qq eqllo[ ae l)aaa

[d]l)īm meq) )q ī īm ]aoa [ a )q īm sqha q īeam =)e)q ql-sqa)q ( ) aer) l)aa ]eah[ā ]e[ e lamml

)q īml l)ae )a a qqma meq) )q l)ae m)aelh ]eī h ī aqammq o a[ s aoīha am īsa o =hql l( ī

aoīha qa ae l)omale. ]f[ a l ))a aoa l)ae qa asa a ]e as em[ )a a q a ]ql)qom[ ara m-mīr m-

oam īram =ql- ) ( ]ae l)aa ]))īq) s aoīhah q lī r )ī ) l)aa! ]g[ elī hah )a īm )a aoa )q haam a

oīmīa l)aal ]l a aoa [ oīrīlq = qa q q ( )a aae ! ]h[ ( h ea eaī ah īm )a qa qq ae )q ma oq

(aqeaq `qqh( ))a eqīlm a s aeea qaea a l)aa q m)q a = qa q q ( ae l)o laoa =heqq(!" =qe. ( qqīq a qī ah

lessīl qeq ī)l 1ee .=

[.l]

لم نفسه عرف انه ولو معه الكالم من النوع هذا مثل علی جرء لما الناقه علی الركوب فی السالم عليه له مرادفا نفسه رای كميل ان ال ولو

ال الشی فان محال ذلك الشمس قمص يرادف ان للشعاع يمكن فكيف جالله من طفح رشحة حقيقته الن السالم عليه معه يرادف ان يقدر

مبدئه ورإ يجاوز

[1] How could it not be the case that Kumayl saw [visioned] his [Àli's] person / His Logos-Self (nafs)

[=Àli] whilst riding behind him [Imam Àl [ - esa )īs qa saqqa - sae ah [qqsalqqqr[ =ql- er(q( esa

)a m)a-qqsal =qlaq(l ]2[ ]amsaqīqllo[ mī qa q sa īa ae q līra amm ae )īm saqme a ae )a ] )aas)q īq[

Ṭsaaq) =ql- q)` sī ql-rqlqs( ]ae eah `(lī[ )qm qhaqqa a ])ī )[ )īs ]lesqol a )a qqsal[. ]1[ ( h īe



)a )qh ]ql aqho eello[ aqar ī5ah īm Laram-Ṭale = qem( ī )aelh )qoa s aoa īssammīqla ea )īs ]lesqol[

a īha qa)ī h )īs ]`(lī[ - esa )īs qa saqqa - [h ]ea )īm ]lesqol'm[ aqlī o =)qa aq( )qm qe q ms ī rlī r

( qmhhq( ae ]qassq ah a[ )a aoa ela)ī r qqe hq qa qasī r e as īm ]`(lī'm[ - esa )īs qa saqqa -

'īoī a[ qaam o =aql l(! ]d[ a) qq ī qa sammīqla ea ]sa a[ qaqsm ] qom[ =ql-m)e` `( a īha ]qqsalqqqr[

qa)ī h )a qlaqr ae )a Ṭe =aqsm ql-m)qsm(a ]e[ Ṭeq) īm ī qa qaīoqqla =seh l(! l)a sa am a ī o =ql-

m)qo'( ]( lesqol[ īm a sa sī ah ] a qoal qqsalqqqr[ qa)ī h ī m aq a =seqhq!='

[l]

مقام فی بانك السالم قصدعليه والحقيقه مالك قال بالحقيقه فسئل وحقيقته نفسانيته رای لما فتوهم معه مرادفيته رای لما كميل اخطإ ولقد

عند خف نفسه من الشرك وعرف العبد سمع فلما والحقيقه لك ما الوريد حبل من اليك اقرب وهو المشرقين بعد بعدك شرك وذلك االثنيته

نفسه ظلمانية ورق بارئه

[1] It was thus that Kumayl greviously erred (ikhṭ '( ))a )a mq) )īm qqsal-qqqrah īhī r

qassq īa =se heīooq ( qhaqqa a )īs. ]g[ a messamah ))a )a mq) )īm Laram-Ṭale)aah ]'īoī a

sa ma qlī o[ = qem īooq( q h )īm hqa aq ="hl īsq a Raqlī o"( )q )a sīr) qmr qqae ql-hqa aq

"(hl īsq a Raqlī o"(. ]2[ a qa )a ]`(lī[ mqīh a lesqol[l "7)q ha oae q h ql-)qaīaq ="hl īsq a Raqlī o"(

)qoa a ha )ī ) a a q a )a a ]1[ a ī hīqq ah )q ` ae ]resqol[ q a ī )a m q īa ae maqa hq o

[meqmīheq o[ heqlī o alq īoa a īs =ql-ī )q īooq ī)ī( q h )q ] )aalarīqql a a [ īm ī eīhalī o =m)ī r( ea

oae asa a amm = qq`h( īm )a ]a a ae[ )a ī eīhalm = aqhī r ql-sem) īr ( ]aa smm. ettf ( ql-

sem) īrī [. ]h[ Ṭeq) ]a a [ īm qlama a oae )q oae aerelq oaī =hqql ql-)q h( ]qe. l. ('' ae.[ā ]d[

[ a qa `(l mqīh[ `7)q ha oae q h ql-hqa aq ="hl īsq a Raqlī o"( )qoa a ha )ī ) a a q a )a a ]e[ l)eml

))a )a ma oq ]lesqol[ )aq h )a qqll e as qaoa h = īh ' ql-qe`h( q h e ha m aah )īm ī eīhalī o =ql-

m)ī r( arq hī r )īm ql-hqa aq ="hl īsq a Raqlī o"( )a )qm ma a qe qīh īr) )īm qra =q ī`( q h )a

lqsa ah )a sī īeel hq r amm ae )īm ]a) [ sa ma =5els īooq qemī)ī( q h mqīhl `(s . a q qassq īa

ae oae maq a =mq)īq mī īrq(a' ]f[ ( h )a ]`(lī[ aslīahl ` aq oa īlo! l)a a īm q r qqa =leye( ) aer) īs

mī qa )a eī a ae īm laoa = q ql-se)qqqq ( hīh a lamma =a( q h )a a ms ī rlah esa )īs ]lesqol[

))q ela)ah qqe hq lo ae )īm ]`(lī'm[ - esa )īs qa saqqa - r amīm =`ī e (. ]g[ a qa )īm mqoī rl `7)q

ms ī rlam esa oae ]lesqol[ aoa ela)m qqe hq lo ) aer) sa ]`(lī['. ]h[ =`(lī saq qo )īm( ` ae ql-

hqa aq =sa ma ql m q em( l lesqol !īm qe q ms ī rlī r ]"ha)h as"[ ae )a m q īa ae )a s as)a m

( qm)hq sī sqa s ql-q qīo '( ea )ao ] )a s as)a m[ )a a a meq) qm aqaīoah q aoa ela)ī r

qqe hq qa ]ae r amīm[ e as sa.'

[l.]

[e ]( a )a saq ī r ]ae )īm[ īm )q ('' rRr

[l..]

('' rRr

r qq m )ī ) q mlq īa e as .be d1:ed

a ]`(l [ mqīh ]ql-hqa aq-Raqlī o īm[: "l)a e oaīlī r ae )a meqeh ql-aql l =" )a msla ha m-oqī rla īam ae

sqaam o"( )ī )ae qllemīa =sī r)qo ql-īm) q(! Ṭa qqm qmīha! l lesqol qll ae )a meqeh =]msla ha m[



"oqī rla īam"( ea meq) q a )a q aq e am ae eah =r)elea (ll )(l q h qaqasa am qqlīm)ah ī )a aqaq ae

)a lql l =ela o- )a qaam o l a( ea meq) īm )a m q īa ae haoaīh ae qllemīa m...]a[ q)aqr q a )a a

"l)a aqma oa )ī ) )a oīmīa ]aoa[ ae )ī a ī sam )aq =`qo ql-ee' hīrq( )q )o hqa aq =Raqlī o( īm

)a La hm)īs ae )o La h = eqeqīooq qlqqq( qa ) qaea a )aa q h )ī )ī )aa ea )ae q a q h a īm

)ae a qas )q )ae q )ae ))īq) īm ī haah )omale q h a īm a īsmale q h ea īs īm )a m q īa ae

)q l a amm ))īq) q .smaī o ae )a 'īoī a rmma qa =)qhhq )e)īooq h)q (. 7)a aea al ī haahl īm

)a a aī )a sa īa a qllemīa ae īs.. (''

[('']

مقام هی التی الناسوت فی المشية ظهور عالم هی التی الالهوت وحل ليثالتث الرتبة فی الصليب شكل واخذت ثلثه ثالث النصاری قالت ولذا

كبيرا علوا قدرته احكام فی الظالمون يقول عما هللا فتعالی الكثيرة ذكر

Wherefore did the Christians say "the third of three" (= Q. ) for they took the form of the cross (shakl

al-sal q( a qa a )a laoal ae )a l ī ī o =ql- q )l )( ]s amessamī r[ )a hamqa ae 'īoī ī o =ql-lq)e ( -

))īq) īm )a )a lh ae )a q īeam q īa ae )a qm)īooq ='īoī a 7īll( -- ī a )a )esq aqls =ql- qme (l

))īq) īm )a m q īa ae )a aqallaq īa ae sel īslīqī o =h)īr ql-rq ) q(. a l a ql ah qa eahl rlaoq ah

q h īr) ol qqaoa )q ))īq) )ama o q m qmma qqae )a saham ae īm a)a =qhr s ql-aeh q !=

ṬrLr l lr lh(L (b' r rerl. (L bllrṬ

بنفسه بارئه بان خلقه مخلوق هو : II:7 In mss. 6007C p. 75 line 3 the text betweenبان and بنفسهis unclear.

The reading بارئه is provided by mss. The literal sense of مخلوق هو is "He is One Created" (makhluq)

though the following خلقه(perhaps) indicating "of His creatures" or "of His creation" although the sense

might be that Imam Àli is representative of مخلوق (makhluq) "Creation/ Created Reality" by virtue of his

being the creative locus of the nafs or "Logos-Self" of God.

III: 2 . The Du` ]oq)s[ ql-`( qeq a "Ṭesslīqq īa ea ] )a hqo ae[ `( qeq)" īm q s qoa qmq īqah a )a

)ī h )aloa Ṭ)ī`ī .sqs emqo īq (qī lqlīq =h. fe egt( r a) qm )a " ī qa ae q o m" =Ṭqooīh ql-

Ṭ)e)qh '( a qqqae ae )īm qrīq a aqe īa q lq qqlq. l)īm 'e`q oq)s ql-`( qeq īm q la r )o ( qqīq

s qoa qmmaqīq ah )ī ) )a h ) hqo ae ')e`l- īaaq he ī r )a emlīs sīlr īsqra q h īm qalīaoah a )qoa

qaa aqī ah qo .sqs emqo a )a 'qo ae `( qeq). la mīa e ae ī qq qa eae h ī esa aem Ṭ)ī`ī

haoa īa ql qassīlq īa m. l)a ( qqīq a ae )a 'e` ql-`( qeq qq qa eae hl ea a qsslal ī )a

e aaea lo s ī ah )a r ae `(qq m less =h. e1dh ehht( a ī lah qe h ql-lī ="l)a laom ae )a

q qhīma"( ī qlehī r )a ealla)ī r ahī īa m =e( qe h ql-lī .mlqsīooq ah.l ah. e)qssqh eqaī

lqsq q'īl la) q e1fh ehdh-et (maa ss.1dt-1ed( .=2 = qe h ql-lī l ah. e)qssqh qmq `.ls .

la) q e1ge eheel =maa ss. d1e-1( .=1 = qe h ql-lī . eaī e : 'q .)oq' ql-le q ) ql-`( qq l eh22 2ttel

(maa ss. 1te-1e2 .=



ba qll ae )a oa mīa ml aqa mīa m a s ī ī rm ae )a 'e` [oq)s[ ql-`( qeq qa qī )a sqmmqra

qī ah qo )a eqq ī )īm lqemī qhī ) ql-)qaīaq. . )a qe h ql-lī `(qq m less a slqī m )q )a

oa mīa ae )a 'e` ql-`( qeq eae h ī )a lī qq eīlqh ql-qs ="eaar ae )a Ṭaqe a Lq h"( ae lqaī ql-'

ql-lqe` s =h. htt ehhh-d =q h asaq ah qo e)qssqh e aī qalīmī =h.eeee eehh-eftt =ī )īm lī q

b h ql- q` h ="l qsmqqr ea )a rmq)q a "( a hm )ī ) )a ) aaealh asa ī īa ae )a )a hm Rqqq ="l

La h!"( ealla)ah qo q ea) qa a eql ha qīlm. ( aq līa oa mīa arīm a ah qo Ṭqooīh Rq, ql-'

e)qssqh īq (hsqh .q e)qssqh .q S )(m =h. eqr)hqhl eeh e2ee( ī )īm = )a a sa a oalesa(

qassīlq īa ae s qoa m q h haoa īa m a ī lah lī qq .aq l qī'l-q`s l ql-hqmq q eīs = qh)re e)e sīss (

oe'-sqle sq q q eī'l-mq q =a s a q ) hīhq rell mq q( =maa ')q ī`q .. 2eh a. etfg q h e aqralsq

e(Ll Ṭess.l .: he2l a. f(l )a)aoa l )qm q )a- ) aa sqra a a hah oa mīa ae )a s qoa ae emqo ea

)a 'e` ql-`( qeq ))īq) ī qleham )a ea) lī am qī ah qo )a eqq ī )a lqemī qhī ) ql- qaīaq =maa

lessīl qeq ī)l 1et(. l)a a a hah oa mīa ae )a 'e` ]oq)s[ ql-`( qeq qarī m )ī ) )a )a hm "l so

eah! . qs saa " =ql-eqaī (..." q h a hm "l)ae q ī haah q a l a a)a eel aoa qll )ī rm. qīma qala rm

a eah qla a" =maa lessīl qeq ī) ql-lī q l eh22 2tte : 1ee-2 .=

Ṭasa Ṭ)ī`ī qe )a ī īam q h mq)alq m )qoa arq hah )a a a hah oa mīa ae )a 'e` ]oq)s[ ql-

`( qeq sq īqllo qī ah qo )a e q qm q lq a Ṭeeī osa qhhī īa a )a a īrī ql s qoa . . )īm amsaq q h ea

qlq īeīqq īa ae )īm īmmea . qq ha a qa a )q a qī a r q la)lqa r'm a ehī a oalesa ( ahīaoql

emlīs Ṭq)alq q 7a rl .q S )(m q h )īm Līq q o =Laīha r. l. e īll.l ehh2: =

"l)a ]lī qq [ .aq l ]qī'l-q`s l ql-hqmq q...[ sqo a qa a ī alo e aa ae ī a salq īa m qo a )a m qm )all: ql-

qalīmī =ī e(l l...l ss. 22f-22g l= aea ī r a q s qoa ae ql- emqo ea oq)s '( qeq =maa .l ddf-

dee 11h-1dt l=qmma m )q ī m lqm sq ī qleham Ṭeeī a s ammīa m ))īq) q a ae ae q)q qq a ī

messlīqq īa m ae )a .sqsm q h ))īq) q a a eae h ī )a oa mīa m ae )īm s qoa ī .l ]( .q lq)eh['m

b 'ī l ī ql-lqe'qsī'm eqlqh ]ql-qsī [ q h aoa ī masa sq emq īs m ae )a .aq l ī male. (l- qalīm qalīaoam

)q )īm sq īm q ī a salq īa qo q Ṭeeī m)qor)l aī )a ī a q )a r e as ))īq) .l qasīah a =sa a

līralo( hī aq lo ī a )a .aq l. l)a lī )ar qs) ahī īa m )qoa qaa qa mel ah: ]. q [l e1eh eghe ] ( .le[

q h la) q l e12t eht2l as . e1ht ehft q h ehtf ehgf ] ( .l2[..." =la)lqa rl ehh2: 1g.=

( a lī a ( qqīq =a a hah( oa mīa ae )a 'e` oq)s ql-`( qeq )ī ) q ī qhaaeq a r rlīm)

q mlq īa qq qa eae h a lī a q : ('' rRr. ( la r )o sa īa ae )a a ae )a 'e` ql-`( qeq )qm

qaa a qalla lo q mlq ah ī a r rlīm) qo 7īllīqs )ī īqr ī )a ( Ṭ)ī`ī a ( )alaro =La ha :

e)qssqhī l em l ehgt( malaq ah qo )a lq a (llqsq) lqqq qqq'ī =h. eht2 ehgeā maa qa )aa sqram

h1-e2h.=

...: h-g l)a qī q īa e as )a 'e` oq)s ql-`( qeq

االثار تكون حتی بعدت ومتی عليك يدل دليل الی تحتاج تیح غبت متی لك المظهر هو يكون حتی لك ليس ما الظهور من لغيرك ايكون

نصيباً حبك له تجعل لم عبد صفقة وخسرت رقيبا عليها تزال وال تراك ال عين عميت اليك توصل التی هی[ االشارة] .

Mss. ADD االثار for االشارة has in this citation from the Duà yawm al-Àrafa ( ) cf. the ghayr al-

ishara in the Hadith Kumayli



has ADD in this citation from the Duà yawm al-Àrafa cf. the ghayr al-ishara in the Hadith االشارة for االثار

Kumayli



The Hadith al-Haqiqa in further writings of the Bāb and Bahā'u'llāh

IV

Stephen Lambden (UC-Merced)

IN PROGRESS 2009-10

RETURN TO:

Tafsīr Ḥadith al-Ḥaqiqa I Introduction, the Shiì Origins and Commentaries.

Tafsīr Ḥadith al-Ḥaqiqa II : Shaykh Aḥmad al-Ahsāī and Early Shaykhism.

Tafsīr Ḥadīth al-Ḥaqīqa, III : the Commentary of the Bāb upon the Ḥadīth al-Haqiqa

The Risala fi'l-suluk (Treatise on the Path [ to God]).

Extract from a mss. of the Risāla fi'l-suluk (INBA 6006C, 74) citing a phrase from the Hadith al-ḥaqīqa.

The Bab from very early in his mission cited, interpreted and gave importance to the Ḥadīth Kumayl. At

one point in his description of the condition of the wayfarer on the Path to God in his early Risāla fi'l-

suluk ("Trestise on the Path [to God") ( 1844-5) he advises throwing aside limited relationships with the

divine, the uncovering or rending of the subuḥāt al-jalāl (the splendors of the Divine Glory) mentioned in

the Hadith Kumayl. This phrase seems to be understood relative to the abandoning of a self-centered

appropriation of the gravitas or splendors of the Divine Glory; a human transcending of the limiting

aspects of self-glorification or the blinding hybris of a false self-divinization. There may also be allusion

to the attaining of an elevated angelic condition when the veils are discarded if the Arabic text of the

phrase àlā mulk al-karīm ("noble dominion") is to be pointed as àlā malak al-karīm meaning "noble

angel", perhaps a deeper aspect to the isharat ("allusions") implicit in the Hadith Kumayl.

In making the above points the Bab slightly rewrites and interprets on a human level the following

phrase of the Hadith Kumayl اشارة غير من الجالل سبحات كشف الحقيقة The approach to God or true Reality (al-

ḥaq aq( ī oaloam q rqm)e s aqamml q e oaīlī r a lamm ae male-īssa q qa q h )a qqq ha ī r ae male-

rla īeīqq īa ī aae aoī r a)q hm )a sqh q ql-)qhhq =" ī o ae l a amm"(l ))a a )a raql ae q ea

alq īa m)īs )ī ) eah qq qa aqlī5ah. l)a s) qma اشارة غير من "without ish qllemīa m" maasm a qa

ī a s a ah qm )a m q a ae )qoī r qqm qmīha īhla eq qīam a oqī īsqrī ī rml sammīqlo qm a ra ha ah qo

)a eallo ae ealla)ī r eqlma a līsī ah Ṭeeī reīham. l)a eqq qlma sqram qllemīa a )a qhī ) lesqol ))a

)a lī rm msī ī eql q qī sa a )a hq) ī r ea ) ae )a "Līr) ae )a a ī r = ( ql-meqh( e as )a

)qa aq a aqlī o ae )a ī hīoīheql a )a q ) as eah. 7a )qoa q rī h ae haso )alarī5q īa ae rao

lī am ī )a qhī ) lesqol : Extract from a mss. of the Risāla fi'l-suluk (IBA 6006C., 74) citing a phrases



from the Hadith al-ḥaqīqa

So when you are travelling on this Path (al-suluk) the Gate of God (bab Allah) shall be opened up unto

your self-soul (nafs) and you mayanticipate elevation unto a noble dominion [or `to the status of] a

noble angel'+ (àlā mulk *malak+ al-karīm). For the people of insight (ahl al-baṣīra) *Sufis?+ *such+ are the

subtle allusions (ishārāt laṭīfa)! Wherefore cast then aside the subuḥāt al-jalāl ("*the splendors of the

majesty"] "vainglories of majesty") including (ḥattā) the "allusions" (ishārāt) *which are mere+ vain

imaginings (al-mawhūmāt), and tear away *also+ the veils (al-astār). Be then attracted through the Divine

Unicity [the Imams?] (al-aḥadiyya) which is an attribute of the Divine Unity (ṣifat al-tawḥīd) until the

Light of the Morning (nūr al-subḥ) rise up from the ? of thy reality (ḥaqīqat) when *you shall+ enter the

madīnat al-waḥdat ("City of Oneness"). So disregard thy people [Sufi type guides?] and quench the lamp

(al-sirāj) of all that veils you from God, exalted be He" (trans. Lambden; cf. also Lawson :

http://www.h-net.org/~bahai/trans/vol2/suluk/suluktr.htm ).

From the foregoing it will be evident that the Bab understood subuḥāt al-jalāl ("the splendors of the

Divine Glory/ Glorious Theophany") as indicative of the need to be free of human limitations as

opposed to something like an uncovering of the splendors of an abstracted or apophatic Divine Glory

(subuḥāt al-jalāl min ghayr al-ishara). Approaching God means abandoning Sufi type human guides and

limitations and turning to the loci of the Divine Unity. The "lamps" of human guides are to be quenched

before the greater guidance of the "Sun" that shines within the true reality of the wayfarer alive to

imamological and Divine guidance.

See further Lawson

The Sahifa bayn al-haramayn (Epistle Between the Two Shrines).

The Sahifa bayn al-haramayn (Dec 25th , 1260/1844-5) of the Bāb also contains a number of arcane

references to the Ḥadīth Kumayl.

قريباً اراه قد اّنی و بعيداً ؟ تراه قد فاّنك

Thus you, have you seen Him? From afar off, one remote!

While I have indeed seen Him, From close at hand, proximate!

هللاّ باذن ادخل و نفسك ارحم و هللاّ اّتق ان

؟ حطة قل و رّبك مدينة فی

Then fear God! and exercise supreme mercy upon your self!

Enter then, with the permission of God, into the City of thy Lord, and exclaim

قويم صراط علی الّنخعی زّياد بن كميل عبده علیّ علّم ما سبيل علی


http://www.h-net.org/~bahai/trans/vol2/suluk/suluktr.htm


غيراشارة من الّدالئل سبحات الباب هذا من اكشف ان

لقائه عليك حّرم دفق االشارة اردت ان و قريباً الفؤاد من نّزل قد

كتاب من اليك نّزل ما هذه مكتوباً الحدّ ارض فی هللاّ عند كنت و

The Persian Bay =eghg r(l ss. e2-1

كه مينمايد مشاهده نمايد نظر امتحان و فتنه احاديث در كسی امروز اگر نانچه

اهتمام ظهور يوم در خلق اين نجات برای از حق اوليای چقدر

حقيقت ظهور ۴ حضرت ظهور كه نموده ذكر خود كتاب در نظر= ؟) مدققين چنانچه فرموده

الجنة يدخل و يشإ من هللاّ يهدی ولی است مذكور كميل حديث در كه است عنها مسئول

جنت حقيقت اينست يريد من

اذن ال و رات عين ال ما لك هنا هللاّ اال يعلم ال موت از بعد و حيات عالم در

و سائلون فضله من عنه كل ما كل من فيها هللاّ خلق قد بشر قلب علی طرخ ال و سمعت

اشيإ از شيئ آينه هر كاتب ذيروح كل و قلم اشيإ كل و گردد مداد سموات ابحر اگر

اس جنتی همين مدار آن مدار و نمود درك نتوانند را موت از بعد جنت

Persian Dalā'il-i sabìh (Seven Proofs)

In his Persian Dalā'il-i sabàh (Seven Proofs) which may have been written to a Shaykhi enquirer, the

Bab registers the well-known five (or so) definitions of ḥaqīqa ("ultimate reality") communicated by

Imam Àlī in the Hadith Kumayl. They are seen as prophetic intimations of aspects of the five successive

years of the mission of the Bab ( 1260-

1265/6 AH = 1844-1849[50] CE).

مينمائی يقين قبلين مرفوعين اجوبه در نموده نظر و

عنه مسئول حقيقت ظهور همان. منتظر موعود ظهور اينكه بر

است

ديدهء كميل حديث در كه .

(I)

(1260 / 1844-1845)

اول درسنه .

ببين اشارة غير من الجالل سبحات كشف .

Then observe in the first year

"the revelation of the splendors of the Divine

Majesty without a sign"

(EGB TN:329)

(II)

(1845-6)

Then in the second year

درثانی و

لومالمع صحو و الموهوم محو



"The obliteration of the fanciful and the clearing

of the known"

Then in the third year (1846-7)

درثالث و

السر لغلبة الستر هتك

"The rending of the veil by the triumph of the

mystery"

Then in the fourth year (1847-8)

رابع در و

ببين . التوحيد لصفة. االحدية جذب

"The attraction of the Divine Unity

through the nature of the apprehension of its

Oneness"

(EGB TN:329)

Then in the fifth year (1848-9)

خامس در و .

التوحيد هياكل علی االزل صبح من اشرق نور .

"A light shining forth from the Morning of

Eternity

and irradiating the temples of the Unity"

(EGB TN:329)

ديد خواهی. را ازل صبح از مشرق نور و ببين .

نشوی مضطرب و. نگردی هارب خود اگر . .

The Hadith Kumayl and the title of M 5 qho = a =.اَزل ُصْبح Subḥ-i Azal ( = Ar. االزل صبح ) Subḥ al-

Azal.

The Hadith Kumayl and the title of Mīrzā Yaḥyā (Per.) اَزل ُصْبح Subḥ-i Azal ( = Ar. االزل صبح ) Subḥ al-

Azal.

The Persian phrase Subh-i Azal (Morn of Eternity) or its Arabic original (subh al-azal) as found in the

Hadih Kumayl is quite frequent utilized in the voluminous writings of the Bab. The half-brother of Baha'-

Allah Mīrzā Yaḥyā Nuri’s best known title is (Per.) اَزل ُصْبح Subḥ-i Azal ( = Ar. االزل صبح = Subḥ al-Azal =

"The Morn of Eternity" ) derives from this (Arabic genitive) phrase in the 5th definitional clause

of الحقيقة (= al-ḥaqīqah = Ultimate Reality *God+) in Imām Àlī's five definitions of

reality" (haqīqa) disclosed to Kumayl ibn Ziyād ibn Nahīk al-Nakhā’ī (d. c. 85/704?).

The Interpretation of the Hadith Kumayl in the Nuqtat al-kaf

This interpretation is summed up by EGB in Appendix II of his 1893 edition of the Tarikh-i Jadid (New

History), pp. 329-331, [see above].

Now although certain knowledge is essential to happiness, its attainment is of all things most difficult,

even to the favoured companions of God's saints. Thus Kumeyl ibn Ziyad1, one of 'All's chosen disciples,

once demanded of his Master, behind whom he was seated on a dromedary, "What is Truth ?" "What

hast thou to do with the Truth?" answered 'All, "for verily it is one of God's mysteries, and a jewel out of

His treasure-house." Then said Kumeyl, when 'All had spoken for some while after this fashion, "0 my

Master, am I not worthy to share thy secret?" "Yes," answered 'All, "but the matter is a great one." "0



my Master," said Kumeyl, "dost thou desire those who beg at the door of thy bounty to be turned

away?" "Nay, verily," answered 'All, "I will answer the call of such as are troubled, and will sprinkle upon

thee somewhat of the overflowing fulness of the Station of the Truth; receive it from me according to

thy capacity, and conceal it from such as are unworthy to share it. 0 Kumeyl, the Truth is the revelation

of the splendours of Divine Majesty without a sign." "0 my Master," said Kumeyl, "I understand not thy

meaning; explain it to me further." "The effacement of the conjectured, and the clearing of the

known," continued 'All. "Explain more fully," demanded Kumeyl. "The rending of the veil by the triumph

of tlie mystery," said 'All. "0 my beloved Master," rejoined Kumeyl, "tell me more." ''The attraction of the

Divine Unity through the nature of the apprehension of its Oneness,' added 'All. "Tell me more clearly,"

repeated Kumeyl. Then said 'All, "A light shining forth from the Morning of Eternity and irradiating the

temples of the Unity."

"I have given this tradition in full because the Babis attach a special significance to it, regarding each of

these five obscure utterances of 'Ali as typifying one of the first five years of the Bab's "Manifestation."

The text of the tradition, taken from the Bab's "Seven Proofs" (Dala'il-i-sab'a) will be found in the

footnote on p. 352 of the second [ fn.1 See Ibn Wadhih (ed. Houtsma), vol. ii, pp. 242—4.] volume of

my Travellers Narrative. Its application is given by Mirza Jani himself in describing the strange out burst

of wild pantheism and antinomian ecstasy which characterized the gathering at Badasht, and proved, as

it would appear, a cause of offence to not a few of the brethren. "The revelation of the splendours of

Divine Majesty without a sign" denotes the first year (a.h. 1260—1) of the "Manifestation," wherein the

Bab revealed himself, and declared mysteries transcendental and ineffable. " The effacement of the

conjectured, and the clearing of the known" indicates the second year, wherein the doctrine was

proclaimed in a simpler and less transcendental manner, because of the weakness of mankind, and

wherein orders were issued by the Babfor the effacement or obliteration of the Commentary on the

Sura-i-Yusuf which he had written (1 = .Cf. J. R. A. S. for April, 1892, pp. 267—8.).

"The rending of the veil by the triumph of the mystery" describes the third year, remarkable for the

Badasht conference above alluded to, and the sovereign claims advanced by Hazrat-i-Kuddus (and

evidently admitted by many of the Babis, including Haji Mirza Jani) which are adverted to on p.

282 supra. " The attraction of the Divine Unity through the nature of the apprehension of its

Oneness," which denotes the fourth year of the "Manifestation," is not, I think, explained by Mirza Jani,

but perhaps we may associate it with the appearance of the "Indian Believer" (pp. 242—4supra). As for

the fifth year, therein appeared Mirza Yahya to console the faithful for the loss of Hazrat-i-

Kuddus and Jenab-i-Babu'l-Bab, and to assume the position of vicegerent to the "Point," by whom, in

allusion to the promise connected with this year, he was entitled Subh-i-Ezel, "the Morning of

Eternity*." In this cycle of five years, also, there is a mystery, for 5 is the numerical value of the

word Bab, and also of the letter h (a) which stands for Huwiyyat (ADD), [ fn.2 Cf. Traveller's

Narrative, vol. ii, p. 352, and note 1 thereon. The fact that Mirza Yahya was a native ofNur in

Mazandaran, and that Nur means " Light," certainly did not escape the Bab's notice.] the Divine Ipseity or

Unmanifested Unity, to a knowledge of which man may attain only through such Bab or "Gate," as it is said, "Enter houses by their gates1."

For, as has been said, man cannot know the Eternal Essence of God, but only the "Manifestation" of

the Divine Will, which, from time to time, arises in the spiritual, as the sun in the material, firmament, to



dispel the darkness of ignorance and separation. For knowledge implies the establishment of a relation

between the knower and the thing known, and for man to attempt to establish such relation between

himself and God, as the Sufis do, is sheer presumption, rendering him guilty of the sin of shirk

(attributing a partner to God). Wherefore, whenever in the Kur'an or elsewhere mention is made of "the

meeting with God" (liqa' Allah), and the like, what is meant is the meeting with one of the

"Manifestations" or embodiments of the Divine Will (Mashiyyat). This Primal Will, from time to time

incarnating itself, now in Abraham, now in Moses, now in Jesus, now in Muhammad, forms, as it were,

an intermediary between man and God. It can be known by man, and It knows God: indeed in one sense

It is identical with God, wherefore it is said in a tradition, " Whosoever visiteth Huseyn in his tomb is as

one who hath visited God on His Throne." So likewise the Bab said, "Ο 'Ali! None hath known God save I

and thou; and none hath known me save God and thou; and none hath known thee save God and I."

Now all these Theophanies, as I shall henceforth call them, are identical in essence, and differ only

in circumstance, just as the sun which shines to-day is the same as that which shone yesterday, or that

which will shine to-morrow. We, for the sake of convenience, and having regard only to the accidents of

time and place, may speak of Abraham, Moses, Jesus, and Muhammad as different persons, but they are

in fact not less identical than the sun which shines to-day and the sun which shone yesterday. These

lights of the firmament of Prophethood and Saintship, like the celestial luminaries, have a rising and a

setting, a "Manifestation" and an "Occultation."

fn. 1 = Cf. Traveler's Narrative, vol. ii, pp. 227—8.

Baha'-Allah and the Ḥadīth al-ḥaqīqa

ADD

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The Hadîth al-haqîqa Tradition concerning Ultimate Reality