The Hadîth Al-haqîqa Tradition Concerning Ultimate Reality 4h4032
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Hadith Al Haq’iqat
حديث الحقيقه
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حديث الحقيقه The Ḥadith al-Ḥaq.'laamalo( )a ` qh ) lesqol( -- aq qa aq =( ea masa )a qhī ) lesqol( īm )a aqa h ae q qllarah =( qqīq( -l)a qh ) ql īsa - al )a a aqa oa mq īa qa )aa )a eī m Ṭ) ` .sqsl `(l q. (q S līq =h.ht eee( q h )īm qmmaqīq bqr) ' . -raoa a ae =. qa(l lesqol īq bīo h īq bq) h īq qo )qs īq Ṭq'h īq qlīr īq ql . m) hl - ee hl l. ql-Ṭql s aq bqaqe =. qaā ql-q. gd ftha( ))ama m)ī a īm laqq ah q 7qh ql-q.eg e1h ( hqa aqa(l īm q qhī īa ))īq) ī qleham -hqa aq =`7)q īm ql-s ql hqa aq a qh )-qhh(. l)a qh ) ql الحقيقةmaoa ql m q asa m e as .sqs `(lī qqae )a saq ī r =m( ae al-ḥaq aq. l)īm ī amsa ma a .bqr) ' - asaq ah aeam īa ī r e as )īm hīmqīsla lesqol īq bīo h ql
الحقيقةa sm . ra a ql , 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 -l )qm qmrī r ))a )a a aeī ah qqae qlhqa aq īm r a)ī r ))q lesqo-ī e ha m q hī r )a qh ) ql .hqa aq q h ))q .sqs `(lī ī a hah a qlq īeo
)qaīaq a īm m ī masa īsam oq īq ea sm eae h ī mae qam hq ī r -l)a ( qqīq a ae )a qhī ) ql ae q msīmmīa raī r qqqr a )a f ) ) qa e īam. l)a a īm a am qqlīm)ah q)qī eh-e as )a f ) e1 .qa e o ))a ī )qm qllarahlo e a ah qo )a eī m Ṭ)ī`ī .sqs
: )qaīaq-l a oa mīa ae )a a ae )a qhī ) ql ('' mae qa
مع صحو المعلوم،] محو الموهوم2[:=اإلمام علي (ع
حديث كميل (رض= المعروف حين كان أمير المؤمنين (ع مردفا إياه خلف الناقة في صحراء الكوفة ليال
زدني بيانا:=كميل (رض.
ما لك والحقيقة:= ما لحقيقة؟ اإلمام علي (ع:فسأله كميل
في غلبة السر،] هتك الستر1[:=اإلمام علي (ع. "زدني بيانا:="كميل (رض.
،"بلى:="أولست صاحب سرك؟ اإلمام علي (ع:=كميل (رض ولكن يرشح عليك مايطفح مني
لصفة التوحيد،] جذب األحديةh[:="اإلمام علي (ع.
أو مثلك يخيب سائال:=كميل (رض.
"زدني بيانا:="كميل (رض.
] الحقيقة كشف سبحات الجالل من غير إشارةe[:=اإلمام علي (ع .
] نور يشرق من صبح األزل فيلوح على هياكلd[:=اإلمام علي (ع التوحيد آثاره
زدني بيانا:= كميل (رض.
"زدني بيانا:=كميل (رض
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فقد طلع الصبح،] أطفئ السراجe[=اإلمام علي (ع ADD NOTES ADD other Arabic texts + sources The Ḥadith al-Ḥaqr a) qhī īa seq) hīmqemmah - aq ]laamalol a a ae )a ` qh ) lesqol'[ īm q )all Ṭ) ` .mlqsīq s)īlamas)o q h som īqīms qm )all qm sq o īsam arīm a ah q h q h )īr)lo ī elea īql ī eq) ' mq īs e ql lī a q e am. (m )īll qa maa qala)l ī )qm -ī a s a ah ī aq lo Ṭ)qor) a m q h e q )a Ṭ)qor)ī laqha ml Ṭ)qor) oq īaemlo qassa ah esa qo Ṭ)ī`ī som īqm q h s)īlamas)a ml qo )a eī m ()mq'ī =h.e2he eg2e( q h Ṭqooīh lq5īs Rqm) ī =h.e2dh egh1( qm )all qm qo Ṭqooīh `(l -()sqh ql (llq) -a ī lah eq)q' l=egh2-q h ī 5q emqo `(l be ī =egef =egdt- e)qssqh Ṭ)ī q5īl )a eqq =egeh ae )a eq)q'ī alīrīa . l)a eqq ) a a q ha qīlah ( qqīq qassa q o )a Ṭsla ha ae eah(l )a eae ha( .=(llq) qī ah ī aeī a e aaea lo =maa qala)- qa aq ] qh ) lesqol[ q h eq)q'-a )a qhī ) ql . )qoa .eqlqr)q-hqa aq a qhī ) lesqol īm a qa qī ah ī )a ee ) qa r bq)a ql-l)a qhī ) ql )qaīaq sa īa ah qo 'a qlhma )īm 7 -Rq55 a mae qam ae )a qhī ) ql-(qh ql`-qosqmmah )a aq lol s a q`a(q =h.q. 2h2 htd(l lq īr) =ah. - qsalol .q 7 ,ī ) ql --q īqla a )īm qhī ) =s. 2d2( =eh1g( 2g 'ī =Lī ). -lessī =h. 1ge hhe(l lqsql ql-Ṭqhea ql-e)qo) ql ae msql egg1l oal. īī s. 2h2ee( q h .q eqq qm )ao q a a a q q lo aq līa ea sm ae )īm )qhī ) qe sammīqla a m -- =efe-la) q e1tel ss. eeh a hqa aq q h a )a sq a īqlm alq ī r-))īq) qa īqe ah a )a aoa eql asa rq qa ae )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 -lesqol. l)a qhī ) ql ( qqī =h. e1g e2ht(. (sa r `-)īm a o qq a qa qqah qqqr aq līa )q )a qa e o a ma qe a .q ql q ama a īq hīqlarea qa )aa )a `(l q. (q S līq =h. a )a mae qam )a ( qqīq a ae )īm masa)) lq a =]f[fte ]g[ge-bqr) ' =q.eg e1h-q h )īm qmmaqīq al lesqol īq bīo h ql =eee ht : = emqo ī =h.f2e e12d-'ī q h eft l=eheh lqm
qohq īq `(l ql-(sel ( Rer ql'- qohq ql
=ah. a qī b q)oql la) q -l sī` ql
. ea(a =ah. a qī b q)oql la) q ehfh(l hht- eaqhhqs =f-l m)
sī rī q qaa ql-ql
=h. q. f1e e11e-Rq55 a ql-(qh ql`
lesqolīooq a -Rīmqlq ql Ṭ)q h hqhī ) hqa aq =' assa q o esa ...assa q īam ea ha qīlmq
)a qhī ) ae hl īsq a Raqlī o'(. Ṭaa qala) a
)a
:=(ll ) 7ql =h. q. g1h eh1e-Ṭ) ) bī`sq ('' =(sīlīl Ṭ)qor) eq)q'ī =h. et1t ee2e-'ī ql- emqo l eq)q ql- e)qssqh īq ql
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-l)a qī ī r ae q oa mīa ae )a )qhī ) ql .2t-bqmī īl les e1fg ehdg(l 2eh-lqm)rel oal. 2 =ah. .Ṭ. ql q qo Ṭ)qor) eq)q'ī ī )īm lqm)rel sqha )īm )qhī ) qoqīlqqla a q )īha aqha m)īs ) aer)ae )a hqa a .sam ef ) qa e o r .mlqsīq )a lh ('' := emq) l))
m
=h. e1e1 eghd- ī 5q
e)qssqh e aī ql
sīooql ehee ehhe( oal. e: et. a a q oa mīa ae .mlq-m h ='q ql-elqs ' )q'l`-aq ]hqa aq īm qī ah e as )a "Rīaql ]eaar[ ae bīmqqe ī ]bīm)qse ī- )a qhī ) ql
q e qh) l ql-Rq),
ql
('' . )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 ) qa e īam r. . )a līr) ae e1-hqaīaq s īa a )a f ) qa e o ( e2 )-ql a īm a qa ae )a qhī ) : )īm = )a qqaoa qī ah( ammaī ahq ammī ī )īm l qhī īa q h Ṭe oīoql . )qm ) ī a qq =h. e1g( )q .q '( '-֊ ( a )ī ) )a a a q h a sī alaro ae )a som īq mq)aal ae ehot'l" 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 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 - qhī ) ql[ (sel l l'- a =a.r. qohq ql q msīmmīa l ī Ṭeeī lī a q eàmï: 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 `Alī regarding الحقيقةal-ḥaq aql l e )l .]ī ol hl īsq a Raqlī o ]eahRaql
الحقيقةl)a ( qqīq )a h al-ḥaq aql ī hīqq ī r `l)a Raql'l Raqlī o' a `hl īsq a Raqlī o ]eah[' aqqe m )qa aq( hīmqlamah a lesqol īq bīo h īq bq) r - asaq ahlo ī .s s `(l 'm eīoa haeī ī īa m ae aqlī o" =ql r a) oa mīa m a aqa mīa m ae )a qhī ) arīm a ī r aeam īa m ae -h. q. gd fth( ī )all( bqr) a -ql ما الحقيقةlesqol arq hī r (= mhqa aql `7)q īm )a Raqī o hl īsq a Raqlī oaa. . oq īaem mae qam . - a ql qa aq-īm a ī lah )a qhī ) ql
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hqa aq )qoa maoa ql īsam qaa =sq īqllo( q mlq ah ī a r rlīm). vī m lol qo )a -la mīa m )a qh ) ql ī -qqllah lq īr)- qsq īhra a īa qlīm rh)q h e. e a) a =h.eh2e( ī (ssa hī .. ae )īm ahī īa ae )a ma : lqh h =ba) īm a o(l s.12h ma īql a )qssī amml ī m q qī sa īm ae qll )ī rm sam hīeeīqel l ba) ql )aer) qa qī r a)lahra īm am" 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 e )a" "7)q 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 )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 )aema." l)a mqīh lesaoll ))a '(l )qh msara ea masa ))īla qe a )īm eqm)īa l "l so - īm aqme a )o maq a a" " aml" q m)a ah '(l l "qe )a sq a īm q r aq a a." "l qm a l qs . a )a )o a m)q a so qm a l" mqīh lesaoll "ham )ae hamī a )ama ))a qar q )a haa ae )o qae o a qa e ah h )īll ms ī rla esa q)qoa" "bqol oa īlol" q m)a ah '(l l ". )īll q m)a )a qqll ae meq) qm q a aeqlahl q )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 a qaam o )ī )ae q mīr ." "l so qm a l" mqīh lesaoll ". e ha m q h a )o ae )a msla hae m ae 'īoī 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" . "r slqī sa a eellol" hasq hah lesaol. "l)a a hī r ae )a oaīl qo )a īess) ae )a qa ī eah '(l 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 mml' qhhah '(l . "lall sa sa a qlaq lol" 'īoī a h ī o ) aer) )a q e a ae )a qss a)a mīa ae ī m l a a 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 'a qlhma ( maqa h r rlīm) q mlq īa )qm rīoa qo )a (sa īqq amqo a īq sīmmīa q o ')īr) .=' ' (( 2df-h.ehfe( ī )īm m īll emaeel eh1g q īqla seqlīm)ah ī )a emlīs 7a lh 2g =eh1g(l 2hh( 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 mqom )q lesqīl )qm a a ae )a sq īqelq e īa hm ae '(līl ī eqq .a qaar ae qīar qs)ol qo b m) s( e'sī ī l ))q īm -)qh )īs īha )ī ) )īs a )īm qqsal. ( h a qa )a qmrah '(lī )īm aeam īa ā "l (sī ql qa aq a" lesqīl mqīhl h-hqa aq (a" '(lī q m)a ahl "7)q )qoa oae ra a ha )ī ) ql-amma īql aqlī o =ql (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 hqa aq ( īm aoalq īa ae )a rq sa m ae rla o )ī )ae qassa =īm)q q (" -q m)a l "rmma īql aqlī o =ql 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 sa ee )a ." '(lī q m)a ahl sq'les(" lesqīl mqīh qrqī l "r slqī a-q h )a q)qra ī r a eqq m =mq)) ql mī (." lesqīl asaq ahl -l)a a hī r ae )a qe qī hasa hm a )a sqm a o ae )a maq a =r)qlqqq ql" 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 " q)h h(." Ṭ īll lesqīl mqīh: "r slqī a sa ee )a ." - rīl qlesa )a ea sm ae e ī o =)qo rlīssa ah ea ) -mī qa( q h qa)alh )a sa )qm q īoah = alq' ql-( h '(lī q m)a ahl " e ae )a līr) =ql .=e-meqh(."='a qlhma l eh1g:2dd q ass m a qosqmm a )a o a) q mlq īa ae a a oa mīa ae )īm )qhī )l ))īq) a lo sq īqllo :ī a s a q īoa a ha ī rml īm qm ealla)m
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كميل ابن زياد
بلى! ولكن يرشح عليك ما يطفح: اولست صاحب سِ رَّ كء؟ قال:ك و الحقيقة؟ قا َل َ َ مال:=فقال يا موالى و سيّدى مَاا ْلحَ قيقة؟ َفقا َل (عليه السالم «محو: قال، قال زدنى فيه بيانا،» «الحقيقة كشف َسبَحات الجالل من غير اشارة:= قال اإلِمام (عليه السّالم،ًِم ّنى َفقا َل اومثلك يُخيّب سائال ،» جذب االحدية لصفة التوحيد: قال، قال زدنى فيه بيانا،» «هتك الستر لغبلة السّر: فقال، قال زدنى فيه بيانا،»الموهوم مع صحو المعلوم «اطف السراج فقد طلع: قال، زدنى فيه بيانا: قال،» «نور يشرق من صبح االزل فتلوح على هيا كل التوحيد آثاره: قال،قال زدنى فيه بيانا »الصبح.
Kumayl ibn Ziyad asked `O my Lord and my Master [= the Commander of the Faithful, Amir al-Mumunin = Imam `Alī, d. 40/661)... What is al-Ḥaqīqa? (The Real / Reality' / `Ultimate Reality *God+'). He *`Alī+ replied, upon him be peace, `What have you to do with al-Ḥaqīqa (Reality)?'. So Kumayl replied, `Is it not that I am a *sharing+ companion *custodian+ of your secret (sahib sirrika)?' He *Imam `Alī+ 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, `Expound it to me further'. He *`Alī+ said, `It *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, `Expound it to me further.' He *`Alī+ said, `It *al-Ḥaqīqa `Reality'+ is the rending of the *Divine+ veil (al-sitr) through the mastery of the secret (ghalabat al-sirr)'. He [Kumayl] said, `Expound it to me further.' He [`Alī+ said, `It *al-Ḥaqīqa `Reality'+ is the Enticement (jadhb) of the Divine Unicity (alaḥadiyya) through the instrumentality of the Divine Oneness (al-tawhid)'. He [Kumayl] said, `Expound it to me further.' He *`Alī+ said, `It *al-Ḥaqīqa `Reality'+ is `A 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, `Expound it to me further.' He *`Alī+ 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 `Alī are responses to the repeated enquiry of Kumayl as to what constitutes al-haqiqa -- =( ما الحقيقةmhqa aq)(l `7)q īm hl īsq a Raqlī oaa. - a ql (e a q ī aheq a o a q)q ra )ī ) lesqoll )a hīqlarea qa ī eam )ī ) eīoa masa))q qqm ema )qa aq ="Raqlī o"( rīoa qo .sqs -e am qo .sqs `(lī. l)a ealla)ī r q a )a eīoa haeī ī īa m ae qlhīmqlam (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) ` 'a qlhma ( ī )īm emlīs 7a lh q īqla ]( ' ' īm a o .. =egh1 ]ehfd[: 12h(l ]( ree egh1[ q h qo 6 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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qla r )q ae lahh Lq)ma =eh ( q h so a) oa mīa =masa īsam )ī ) q a )a ql a q īoa(. . ]eh1g hqa aq -)qoa qmmesah )a aaeīoqla qa ae )a ( qqīq a q mlq ah ea )a eīoa rao ma a qam haeī ī r ql :ī ah ī ( qqīq qqaoa )a oq īaem q mlq īa m līm ah qala)q - الحقيقةl)a eīoa m q asa m ae .sqs `(l qqae
with comparative translations
[1] كشف سبحات الجالل من غير اشارة "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 ]eh1g
=īm)q q (" ]' '
Lq)ma aql l( haoaīh -l)a hīmqlame a ae )a msla ha m ae )a qaam īq l a ]eah[ )a ]'īoī a[ ela o =meqeh .=īm) q(' =Lqsqha -Raqlī o[ =sī r)qo ql ae ]q o[ ī īsq īa ]ae īm hl īsq a
ql`
-aql l( )ī )ae q o ī īsq īa " =sī r)qo ql-l)a e qaoa ī r ae )a oqī rla īam ae = īm) q( =Lqsqha ql a q īoa a ha ī r a.2
ql"
qaam o =meqeh
ī a s a q īa m q h q mlq īa m ae )a qqaoa eq)q'ī-. m)aelh qa a ah )a a )q aq lo Ṭ)qor)ī q h eqqī سبحات الجاللlī a ae )a qhī ) q a a lī a ql ī )a ma ma )q )ao ī a s a )a subuḥaql l qm - ql ... .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[ محو الموهوم و صحو المعلوم "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 `It [al-Ḥaqsq))es( ]qa ma q [ )ī ) q -q elsa ae msaqelq īa =sq)) ql aq `Raqlī o' [ īm )a sq`l(s(' =Lqsqha ( a -q)q a amm ae )q ))īq) īm am qqlīm)ah ]qa eī sah[' =mqh) ql sq))(s( q h )a -lq )hqs( ]hae[ o īlqaR a qsī lh eaqq[ aī qleqasm alhī ea aī qqīeīlle a)l“ sq`les(" =Lqsqha -qlī5q īa ae )q ))īq) qq ]qss as īq alo[ qa r a) =aqh) qlqa maaea [ a[ = ql a q īoa a ha ī r a.2 ]1[ هتك السر لغلبة السر
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"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 `It [al-Ḥaqmī ( ) aer) )a sqm a o ae )a maq a - aq `Raqlī o'[ īm )a a hī r ae )a ]'īoī a[ oaīl =ql mī (' =Lqsqha ( a -r)qlqqq ql( mī (' -r)qlqq ql-mī lī-som a o =)q q ql l)a hīmmale īa ae )a qaoa ī r ) aer) )a qmqa hq qo ae )a` =Lqsqha ql a q īoa a ha ī r a.2( ]h[ جذب األحدية لصفة التوحيد "The attraction of the Divine Unity through the nature of the apprehension of its Oneness" [EGB 1893] MISSING [DMD 1938] ADD Lawson `It [al-Ḥaqqhqhīooq( ) aer) )a -Raqlī o'[ īm )a r īqasa =aqh)q( ae )a 'īoī a h īqī o =ql` aq .= q))īh(' =Lqsqha -ī m esa qlī o ae )a 'īoī a l a amm =ql ]d[ نور يشرق من صبح األزل فيلوح على هياكل التوحيد آثاره "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] q)h h(." ]' ' eh1g- rīl ql ('' Lq)ma q5ql( )ī ) ī m qqam =q )q ( qaqsī r ea ) - o =meq) ql( Līr) = e ( qhīq ī r e as )a 'q) ae r a ī" .= q)h h(' =Lqsqha -m)īssa ī r[ esa )a rsqahīsa m ]lasslam[ ae )a 'īoī a h ī o =)qo rīl ql[ = صبح األزلba a a =d : Used in Arabic or Persian by the B q qm q ī la ea 5 qho be īl )a )qle = صبح االزل.q a )a ae eq)q'e'llq). īm ī la )qm ha īoah e as )a ra īoa s) qma =( (Per.) صبح ازل Subḥ-i Azal within the Had h lesqol =maa qqaoa(. . )qm )em )q )a messa a m ae 5 qho ahqo -- am"( q h )aī alīrīaem a īa q īa (5ql e qīmsqaqqsa r a) qm (5ql m =lī . laamalol "r a qlī 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 .eq) ' salasīq-(5ql q ī-) ī a aa
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Tafsīr Ḥadith al-Ḥaqiqa I Introduction, the Shi`i 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 `Alī 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, `Alî 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 alNakhâ'î. (d. c. 81 / 701) whose shine is located at wadî al-salâm near Najaf (Iraq) (al-Mufîd, K. alIrshâd). 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 ed 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 .
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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-Nakha`i was riding one day behind *imam+ `Alī (upon Him be peace) on his she-camel (naqa). And Kumayl said `O my Master, what is al-ḥaqīqa ("Reality")?' *Imam+ `Alī upon Him be peace replied, `What have you to do with Reality?' He [Kumayl] responded, `Am I not a custodian of thy secret (sahib al-sirrika)? He *`Alī+ said, `Yes! but what merely sprinkles down upon you overfloweth abundantly through me.' Subsequently `Alī 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 `Alī, 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 alharamayn (Epistle between the two shrines) and his (Persian) Dala'il-i sab`ah (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 ages 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
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The Ḥadīth al-ḥaqiqa in the Commentary of Shaykh Ahmad upon the delphic maxim ascribed to `Alī. In his commentary on the tradition man `arafa nafsahu faqad `arafa 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 سبحات الجاللsubuḥaql l Ṭ)qor) ()sqh qassa m a )a maqa h - ql محو الموهوم و صحو المعلوم-- lī a "The effacement of the conjectured, and the clearing of the known" (EGB 1893) --commening that "Its meaning [presupposes that the] سبحات الجاللsubuḥ محوaql l īm- ql الموهومthe "effacement of the idle fancies" since the "I-ness" [selfhood; self identity] (al-aniyya) indicates those سبحاتsubuḥ q h )a sahqlī am ae ī m ]eae hq īa ql[ sīllq m =m)e`( q r ī)q( a qqqae ae )) الموهومīq) (al-mawha )ī r )q īhla eq qo īmam es. l)a saq ī r īm )q ī īm a mas -(s( qa aaq e a -qs (llq) ql-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 -sqm)īooq( q h qlma ) aer) )a sqmmīoa qassq h ae eah =qī-eq`qlq(l saq ī r )a 'īoī a 7īll =ql se)qssqhīooq(. Ṭeq) īm )a -hqa aq ql-e)qssqhq Raqlī o =qlsqeq`(lq( ))īq) ī hīqq am )a -(llq) ql 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 `Alī (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
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The typed Arabic text represents a semi-critical edition based on the above mss., primarily, INBA 6007C : 74-77. [0] [1] فی تفسير حديث الحقيقه و هو ان كميل بن زياد النخعی اردفه علی عليه السالم يوما علی ناقه In commentary upon the Ḥadī qa aq( ))īq) )qm- qa aql )a l qhī īa qqae hl īsq a Raqlī o =ql- ) ql bqr) ' )qm īhī r a a hqo qa)ī h ].sqs[ `(l =esa īs qa saqqa( ]h. - )q lesqol īq bīo h ql .=qqsal = aq-esa )īm m)a l]eee ht ]2[ فقال كميل يا موالی ما الحقيقه And Kumayl said `O my Master, what is al-ḥaq'a aq ]1[ قال ما لك و الحقيقه [And] He [`All [ aslīah 'ahqa aq-7)q ha oae ]lesqol[ )qoa a ha )ī ) ql` ]h[ قال اولست بصاحب سرك And [Kumayl] said, `Is it not that I am a companion of you secret? ' [5] قال بلی و لكن يرشح عليك ما يطفح منی And he [`All [ aslīah '))q ]r amīm sa alo[ ms ī rlam ha) esa oael qīlla)m aoa ) aer) sa am ī haah! ee ` ]e[ قال او مثلك يخيب سائال He [Kumayl] questioning responded: `Is it like thee to discourage questioning?' . 12 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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[7] قال عليه السالم ]كشف سبحات الجالل من غير اشاره [الخ He [`Al qa aq qa m ī e am[ " )a e qaoa ī r ae )a oqī rla īam ae -ql[ --esa )īs qa saqqa --mqīh: ] -aql l( )ī )ae q o qllemīa " =sī r)qo ql-)oq īm )a msla ha m ae )a qaam īq l a =meqeh ql .īm) q(... a q qoa oae a ha )ī ) Raqlī oa' a ]lesqol[ amsa hahl `(s . aslīahl `7)q ) --esa īs qa saqqa --(l ` mī īrq(a a ]`(l [ aslīahl ` am! qe )a a m)qll sa alo ms ī rla - a q qem ahīq ae )o maq a =a hīq ql ī līra )aa a oq m)qe( esa )aa ))q aoa ela)m qqe hq lo =oq eq)e( e as sa.' a ]lesqol[ mqīhl `.m( . 'ahīmqae qra aeam īa ī r ]g[ lhqa aq [ mqīh- a ]`(l [l esa )īs qa saqqal ]haeī ī r ql الحقيقة كشف سبحات الجالل من غير اشارة `It is the unveiling of the splendors of the Majestic One / vainglories of hybris (kashf subuḥaql l( '!]ī )ae qllemīa =sī r)qo īm) q( ]q qsas)q īq hīmqlame a[ ]q h ma a )
ql
]..[ فاعلم ان كالمه عليه السالم محيط بكلشی و جارية فی كل العوالم الن الكالم تجلی من تجليات المتكلم و هللا تعالی جعله مظهر احاطته و تجليه و كل ظهوراته الن الذات وحده وحده احاطته نفسه و هو المحيط و ال محاط و مقام االقتران مقام فعله و ظهوره و هو مخلوق خلقه بان بارئه بنفسه و استقره فی ظله و ان كل التعبير مقام المعرفة تعبر عن مقامه و احاطة كالمه احاطة كالم هللا ال يغرب عن تحت ظله شی [I] So know that his [`Ala qassqmmam --esa )īs qa saqqa -- qa aq[ - ma =rql s( ]qqae ql 'm[ hīmqae q) līs( ]2[ mī qa )īm `-rellī m)qo'( q h a qī qlam qll )a )a lhm =a īoq e a rell ql-qll )ī rm =seh y qī īq hīmqlame am ae )a )qaīaq[ īm q )aas)q o = qaqll ( qsa r )a )aas)q-hīmqae ma =rql s( ]qqae ql se qrqllīs(. ]1[ ( h eahl s qīmah qa al sqha )īs ].sqs `(l [l esa )īs qa -Ṭsaqra = qaqllīoo ql r qassqmmī r l a)lahra =īhqyq ( q h ae īm l)aas)q īq -saqqal q sq īeam q īa =sqa)q ( ae īm (ll l qm ae qll ae īm ]hīoa ma[ q īeam q īa m =ae)( (. ]h[ l)īm mī qa )a 'īoī a 'īmqlame a = qaqll ( qm )al-Ṭale r qassqmmī r -h) ( īm ]. hīmse qqlo[ l a =)qhhq(l q Ṭī relq ī o =)qhhq( qo oī ea ae īm (ll-rmma qa =ql qemī)ī(. ]d[ a ]eah )aer)`(l [ īm Ṭale = -l a)lahra =īhqyq ( ))īq) īm ]a s ammah ) aer)[ īm l) Laram seh y(l a l a r qassqmmah =seh y(. ]e[ l)a m q īa ae h īa -r qassqmmī r l a =ql-ī haah )a (ll īa ī ( īm )a m q īa ae īm (q īoa Raqlī o =sqa s -īa ī ( q h s īa a )a h īa =aqql ql-sqa s ql( Ṭale[ īm ]ra a q īoa ae[ q aq ah aqlī o -m q īeam q īa =ae)( (. ]f[ a ]`(l )a Larameī`l( q h ae ī 13 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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qemī)ī ( .s s -Ṭale =qī-sqr)l(a( ]qsīhm [ īm q aq īa =r)qla(l ea a ī ī īq ah ī ) aer) īm Laram( qa aq ) īm m)qha) =aīll(. ]h[ ( h qll )a ](l (. ]g[ ( h a am qqlīm)ah ī ]q aq īa a )īs( .sqs `(lī`[ sq` īeq( q a ]ī aqlī o[ q ī a s a q īa ae -ī a s a q īa m = q`q ( ī )a m q īa ae r amīm =sqa s ql a qassqmmī r q e a ae )īm Ṭsaaq)-q h )a qll -esa )īs qa saqqa -)īm ].s s `(l 'm[ m q īa =sqa s( a qassqmmī r Ṭsaaq) ae eah =rql s (ll )(. ]et[ l)a a īm a q mī rla )ī r ))īq) -rql s( ))īq) īm )a qll( .īm eq asaoah e as qa aq ) )īm m)qha) ]...[ فاذا عرفت هذه المقدمة فاعلم ان حال كميل يظهر من جوابه * انه ما كان كامال فی مقام العبودية واال لم يسئل عن الحقيقه الن المسئول عنه نفسها وليست هو غيره بل هو االظهر من ان يسال كما قال سيدالشهدإ عليه السالم فی دعائه عرفه: ايكون لغيرك من الظهور ما ليس لك حتی يكون هو المظهر لك متی غبت حتی تحتاج الی دليل يدل عليك ومتی بعدت حتی تكون االثار هی ً التی توصل اليك عميت عين ال تراك وال تزال عليها رقيبا وخسرت صفقة عبد لم تجعل له حبك نصيبا. [1] So if you understand this prolegomenon [see above] , then know that the state (ḥ l( ae lesqol ae lesqol[l ea )a ]lesqol[ )qm aslo ] a )a aeam īa m -esa )īs qa saqqa -)qm aoīha ī )īm =`(l 'm( - 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 hqa aq ="hl īsq a Raqlī o"(. . haahl )a -eq(hīooq(l a )a )īmal )a )aelh a )qoa qmrah qqae ql` Ṭale = qemī) (. ]2[ . )qm a -Laram ]s ( `(lī[ )qm sa ī a a )īm ]`(l 'msq a ī aeī ah qqae ]e as )ī 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 esa )īs -Ṭ)e)qh '( ]sq o ah ee egt[ - ī qa ae q o m ]( )a )ī h )aloa .sqs emqo [ =Ṭqooīh ql : =( qeq =Ṭesslīqq īa ea ] )a hqo ae[ `( qeq)`-m q ah ī )a 'e` ql - qa saqqa ae)( ( ))īq) īm a ]qq eqllo[ ae l)aaa - q )a a qa ea )ama a )a )q l)aa q o sq īeam īa =ql ]h[` r) l)aa ]eah[ā ]e[ e lamml sqa)q ( ) ae-l)īm meq) )q ī īm ]aoa [ a )q īm sqha q īeam =)e)q ql]d[ )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 -mīr m-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 ))īq) s aoīhah q lī r )ī ) l)aa! ]g[ elī hah )a īm )a aoa )q haam a ] ) ( ]ae l)aa-oam īram =ql 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 a =heqq(!" =qe. ( qqīq a qī ah aqeaq `qqh( ))a eqīlm a s aeea qaea a l)aa q m)q a = qa q q ( ae l)o lao( .=lessīl qeq ī)l 1ee ].l[ ولو ال ان كميل رای نفسه مرادفا له عليه السالم فی الركوب علی الناقه لما جرء علی مثل هذا النوع من الكالم معه ولو انه عرف نفسه لم يقدر ان يرادف معه عليه السالم الن حقيقته رشحة طفح من جالله فكيف يمكن للشعاع ان يرادف قمص الشمس ذلك محال فان الشی ال يجاوز ورإ مبدئه [1] How could it not be the case that Kumayl saw [visioned] his [`Ali's] person / His Logos-Self (nafs) [=`Ali] whilst riding behind him [Imam `Al er(q( esa -qqsalqqqr[ =ql[ sae ah -esa )īs qa saqqa - [ aq(l ]2[ ]amsaqīqllo[ mī qa q sa īa ae q līra amm ae )īm saqme a ae )a ] )aas)q īq[ -qqsal =ql- )a m)a rqlqs( ]ae eah `(lī[ )qm qhaqqa a ])ī )[ )īs ]lesqol a )a qqsal[. ]1[ ( h īe - q)` sī ql-Ṭsaaq) =ql 14 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
by SHAM2012
Ṭale = qem( ī )aelh )qoa s aoa īssammīqla ea )īs ]lesqol[ -aqho eello[ aqar ī5ah īm Laram)a )qh ]ql ea )īm ]lesqol'm[ aqlī o =)qa aq( )qm qe q ms ī rlī r ]h[ -esa )īs qa saqqa - a īha qa)ī h )īs ]`(lī[ -esa )īs qa saqqa -asī r e as īm ]`(lī'm[ qmhhq( ae ]qassq ah a[ )a aoa ela)ī r qqe hq qa q( m)e` `( a īha ]qqsalqqqr[ -'īoī a[ qaam o =aql l(! ]d[ a) qq ī qa sammīqla ea ]sa a[ qaqsm ] qom[ =ql -lm)qsm(a ]e[ Ṭeq) īm ī qa qaīoqqla =seh l(! l)a sa am a ī o =q-qa)ī h )a qlaqr ae )a Ṭe =aqsm ql !='m)qo'( ]( lesqol[ īm a sa sī ah ] a qoal qqsalqqqr[ qa)ī h ī m aq a =seqhq ]l[ ولقد اخطإ كميل لما رای مرادفيته معه فتوهم لما رای نفسانيته وحقيقته فسئل بالحقيقه قال مالك والحقيقه قصدعليه السالم بانك فی مقام االثنيته وذلك شرك بعدك بعد المشرقين وهو اقرب اليك من حبل الوريد ما لك والحقيقه فلما سمع العبد وعرف الشرك من نفسه خف عند بارئه ورق ظلمانية نفسه [1] It was thus that Kumayl greviously erred (ikhṭqqqrah īhī r - '( ))a )a mq) )īm qqsal Ṭale)aah ]'īoī a -essamah ))a )a mq) )īm Laramqassq īa =se heīooq ( qhaqqa a )īs. ]g[ a m hqa aq -sa ma qlī o[ = qem īooq( q h )īm hqa aq ="hl īsq a Raqlī o"( )q )a sīr) qmr qqae ql )qaīaq ="hl īsq a Raqlī o"( -hl īsq a Raqlī o"(. ]2[ a qa )a ]`(lī[ mqīh a lesqol[l "7)q ha oae q h ql"( a 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 )qo ī )q īooq ī)ī( q h )q ] )aalarīqql a a [ īm ī eīhalī o =m)ī r( ea -meqmīheq o[ heqlī o alq īoa a īs =ql[ -sem) īr ( ]aa smm. ettf ( ql-halm = aqhī r qloae asa a amm = qq`h( īm )a ]a a ae[ )a ī eī )q h( ]qe. l. ('' ae.[ā ]d[ -sem) īrī [. ]h[ Ṭeq) ]a a [ īm qlama a oae )q oae aerelq oaī =hqql ql )eml hqa aq ="hl īsq a Raqlī o"( )qoa a ha )ī ) a a q a )a a ]e[ l- a qa `(l mqīh[ `7)q ha oae q h ql[ -qe`h( q h e ha m aah )īm ī eīhalī o =ql-))a )a ma oq ]lesqol[ )aq h )a qqll e as qaoa h = īh ' ql hqa aq ="hl īsq a Raqlī o"( )a )qm ma a qe qīh īr) )īm qra =q ī`( q h )a -m)ī r( arq hī r )īm ql a =5els īooq qemī)ī( q h mqīhl `(s . a q qassq īa lqsa ah )a sī īeel hq r amm ae )īm ]a) [ sa m 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 īs ]lesqol[ se)qqqq ( hīh a lamma =a( q h )a a ms ī rlah esa )-mī qa )a eī a ae īm laoa = q ql r amīm =`ī e (. ]g[ a qa )īm mqoī rl `7)q -esa )īs qa saqqa -))q ela)ah qqe hq lo ae )īm ]`(lī'm[ -ms ī rlam esa oae ]lesqol[ aoa ela)m qqe hq lo ) aer) sa ]`(lī['. ]h[ =`(lī saq qo )īm( ` ae ql īm qe q ms ī rlī r ]"ha)h as"[ ae )a m q īa ae )a s as)a m ! hqa aq =sa ma ql m q em( l lesqol q qīo '( ea )ao ] )a s as)a m[ )a a a meq) qm aqaīoah q aoa ela)ī r - qm)hq sī sqa s ql( .'qqe hq qa ]ae r amīm[ e as sa ]l.[ ( a )a saq ī r ]ae )īm[ īm )q ('' rRr ]e[ ].l.[ ('' rRr r
qq m )ī ) q mlq īa e as .be
d1:ed
oqī rla īam ae -aql l =" )a msla ha m-Raqlī o īm[: "l)a e oaīlī r ae )a meqeh ql-hqa aq- a ]`(l [ mqīh ]ql )a meqeh =]msla ha m[ īm) q(! Ṭa qqm qmīha! l lesqol qll ae-sqaam o"( )ī )ae qllemīa =sī r)qo ql 15 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
by SHAM2012
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 qaam o l a( ea meq) īm )a m q īa ae haoaīh ae qllemīa m...]a[ q)aqr q a )a a - )a lql l =ela o ee' hīrq( )q )o hqa aq =Raqlī o( īm - )a oīmīa ]aoa[ ae )ī a ī sam )aq =`qo ql l)a aqma oa )ī )" qqq( qa ) qaea a )aa q h )ī )ī )aa ea )ae q a q h a īm - )a La hm)īs ae )o La h = eqeqīooq ql īm a īsmale q h ea īs īm )a m q īa ae )ae a qas )q )ae q )ae ))īq) īm ī haah )omale q h a )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.. ('' ](''[ ولذا قالت النصاری ثالث ثلثه واخذت شكل الصليب فی الرتبة التثليث وحل الالهوت التی هی عالم ظهور المشية فی الناسوت التی هی مقام ذكر الكثيرة فتعالی هللا عما يقول الظالمون فی احكام قدرته علوا كبيرا
Wherefore did the Christians say "the third of three" (= Q. ) for they took the form of the cross (shakl al-sal -lq)e ( - q )l )( ]s amessamī r[ )a hamqa ae 'īoī ī o =ql-qa a )a laoal ae )a l ī ī o =ql q( a qme (l -ī a )a )esq aqls =ql --))īq) īm )a )a lh ae )a q īeam q īa ae )a qm)īooq ='īoī a 7īll( rq ) q(. a l a ql ah qa eahl rlaoq ah -qī o =h)īr ql))īq) īm )a m q īa ae )a aqallaq īa ae sel īslī !=aeh q -q h īr) ol qqaoa )q ))īq) )ama o q m qmma qqae )a saham ae īm a)a =qhr s ql ṬrLr l lr lh(L (b' r rerl. (L bllrṬ هو مخلوق خلقه بان بارئه بنفسه: II:7 In mss. 6007C p. 75 line 3 the text between بانand بنفسهis unclear. The reading بارئهis provided by mss. The literal sense of هو مخلوقis "He is One Created" (makhluq) though the following (خلقهperhaps) indicating "of His creatures" or "of His creation" although the sense might be that Imam `Ali is representative of ( مخلوقmakhluq) "Creation/ Created Reality" by virtue of his being the creative locus of the nafs or "Logos-Self" of God. III: 2 . The Du`m q s qoa qmq īqah a )a ( qeq a "Ṭesslīqq īa ea ] )a hqo ae[ `( qeq)" ī`- ]oq)s[ ql - )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 ( qeq īm q la r )o ( qqīq `-Ṭ)e)qh '( a qqqae ae )īm qrīq a aqe īa q lq qqlq. l)īm 'e`q oq)s ql īaaq he ī r )a emlīs sīlr īsqra q h īm qalīaoah a )qoa - )a h ) hqo ae ')e`l s qoa qmmaqīq ah )ī ) 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 a a qsslal ī )a ( qeq qq qa eae hl e`-haoa īa ql qassīlq īa m. l)a ( qqīq a ae )a 'e` ql lī ="l)a laom ae )a -e aaea lo s ī ah )a r ae `(qq m less =h. e1dh ehht( a ī lah qe h ql lī .mlqsīooq ah.l ah. e)qssqh eqaī - q qhīma"( ī qlehī r )a ealla)ī r ahī īa m =e( qe h ql lī l ah. e)qssqh qmq `.ls . - qe h ql =2( .=1ed-s.1dtmaa s( et-lqsq q'īl la) q e1fh ehdh ( qq l eh22 2ttel `-le q ) ql-lī . eaī e : 'q .)oq' ql- qe h ql =1( .=1-la) q e1ge eheel =maa ss. d1e .=1e2-maa ss. 1te(
16 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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( qeq qa qī )a sqmmqra `-oq)s[ ql[ ba qll ae )a oa mīa ml aqa mīa m a s ī ī rm ae )a 'e` lī `(qq m less a slqī m )q )a -)qaīaq. . )a qe h ql-qī ah qo )a eqq ī )īm lqemī qhī ) ql ' -qs ="eaar ae )a Ṭaqe a Lq h"( ae lqaī ql-( qeq eae h ī )a lī qq eīlqh ql`-oa mīa ae )a 'e` ql ī )īm lī q =eftt-q h asaq ah qo e)qssqh e aī qalīmī =h.eeee eehh =d- s =h. htt ehhh`lqe-ql q` h ="l qsmqqr ea )a rmq)q a "( a hm )ī ) )a ) aaealh asa ī īa ae )a )a hm Rqqq ="l -b h ql ' -mīa arīm a ah qo Ṭqooīh Rq, qlLa h!"( ealla)ah qo q ea) qa a eql ha qīlm. ( aq līa oa e)qssqh īq (hsqh .q e)qssqh .q S )(m =h. eqr)hqhl eeh e2ee( ī )īm = )a a sa a oalesa( hqmq q eīs = qh)re e)e sīss ( -q`s l ql-qassīlq īa ae s qoa m q h haoa īa m a ī lah lī qq .aq l qī'l mq q =a s a q ) hīhq rell mq q( =maa ')q ī`q .. 2eh a. etfg q h e aqralsq -l'sqle sq q q eī-oe' ) aa sqra a a hah oa mīa ae )a s qoa ae emqo ea -e(Ll Ṭess.l .: he2l a. f(l )a)aoa l )qm q )a qaīaq =maa -)a lqemī qhī ) ql( qeq ))īq) ī qleham )a ea) lī am qī ah qo )a eqq ī `- )a 'e` ql ( qeq qarī m )ī ) )a )a hm "l so `-lessīl qeq ī)l 1et(. l)a a a hah oa mīa ae )a 'e` ]oq)s[ 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 -eah! . qs saa " =ql .=2-lī q l eh22 2tte : 1ee-aa lessīl qeq ī) ql a eah qla a" =m -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 q h ea ( 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 ` 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 -e aa ae ī a salq īa m qo a )a m qm )all: ql hqmq q...[ sqo a qa a ī alo-q`s l ql-l)a ]lī qq [ .aq l ]qī'l" - emqo ea oq)s '( qeq =maa .l ddf- aea ī r a q s qoa ae ql l=22g- qalīmī =ī e(l l...l ss. 22f qmma m )q ī m lqm sq ī qleham Ṭeeī a s ammīa m ))īq) q a ae ae q)q qq a ī l=1dt-11h dee 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 messlīqq īa qalīm qalīaoam -qsī [ q h aoa ī masa sq emq īs m ae )a .aq l ī male. (l-lqe'qsī'm eqlqh ]ql-b 'ī l ī ql ī )a ī a q )a r e as ))īq) .l qasīah a =sa a )q )īm sq īm q ī a salq īa qo q Ṭeeī m)qor)l 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
( qeq )ī ) q ī qhaaeq a r rlīm) `-lī a ( qqīq =a a hah( oa mīa ae )a 'e` oq)s ql ( a ( qeq )qm `- q mlq īa qq qa eae h a lī a q : ('' rRr. ( la r )o sa īa ae )a a ae )a 'e` ql )a ( Ṭ)ī`ī a ( )alaro =La ha : qaa a qalla lo q mlq ah ī a r rlīm) qo 7īllīqs )ī īqr ī e)qssqhī l em l ehgt( malaq ah qo )a lq a (llqsq) lqqq qqq'ī =h. eht2 ehgeā maa qa )aa sqram .=e2h-h1 ( qeq`-l)a qī q īa e as )a 'e` oq)s ql g-...: h ايكون لغيرك من الظهور ما ليس لك حتی يكون هو المظهر لك متی غبت حتی تحتاج الی دليل يدل عليك ومتی بعدت حتی تكون االثار ً [االشارة] هی التی توصل اليك عميت عين ال تراك وال تزال عليها رقيبا وخسرت صفقة عبد لم تجعل له حبك نصيبا. Mss. ADD االثارfor االشارةhas in this citation from the Du`a yawm al-`Arafa ( ishara in the Hadith Kumayli
) cf. the ghayr al-
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االثارfor االشارةhas ADD in this citation from the Du`a yawm al-`Arafa cf. the ghayr al-ishara in the Hadith Kumayli
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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 Shi`i 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'lsuluk ("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 `alā mulk al-karīm ("noble dominion") is to be pointed as `alā 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 الحقيقة كشف سبحات الجالل من غير اشارةThe approach to God or true Reality (alḥaq-eīssa q qa q h )a qqq ha ī r ae mal- aq( ī oaloam q rqm)e s aqamml q e oaīlī r a lamm ae male )qhhq =" ī o ae l a amm"(l ))a a )a raql ae q ea -rla īeīqq īa ī aae aoī r a)q hm )a sqh q ql من غير اشارةalq īa m)īs )ī ) eah qq qa aqlī5ah. l)a s) qma "without ish qllemīa m" maasm a qa īha īhla eq qīam a oqī īsqrī ī rml sammīqlo qm a ra ha ah qo ī a s a ah qm )a m q a ae )qoī r qqm qm )a eallo ae ealla)ī r eqlma a līsī ah Ṭeeī reīham. l)a eqq qlma sqram qllemīa a )a qhī ) lesqol ))a meqh( e as )a -ql )a lī rm msī ī eql q qī sa a )a hq) ī r ea ) ae )a "Līr) ae )a a ī r = ( )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 ) lesqolExtract from a mss. of the Risāla fi'l-suluk (IBA 6006C., 74) citing a phrases 19
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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'+ (`alā 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 , references to the Ḥadīth Kumayl.
1260/1844-5) of the Bāb also contains a number of arcane
ً فا ّنك قد تراه ؟ بعيداً و ا ّنی قد اراه قريبا Thus you, have you seen Him? From afar off, one remote! While I have indeed seen Him, From close at hand, proximate! ّ هللا و ارحم نفسك و ادخل باذن ّ ان ا ّتق هللا فی مدينة ربّك و قل حطة ؟ 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 علی سبيل ما علّم علیّ عبده كميل بن زيّاد ال ّنخعی علی صراط قويم
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ان اكشف من هذا الباب سبحات الدّالئل من غيراشارة قد ن ّزل من الفؤاد قريبا ً و ان اردت االشارة فقد حرّم عليك لقائه و كنت عند ّ هللا فی ارض الح ّد مكتوبا ً هذه ما ن ّزل اليك من كتاب =eghg r(l ss. e2
The Persian Bay1-
نانچه اگر امروز كسی در احاديث فتنه و امتحان نظر نمايد مشاهده مينمايد كه چقدر اوليای حق از برای نجات اين خلق در يوم ظهور اهتمام فرموده چنانچه مدققين (؟= نظر در كتاب خود ذكر نموده كه ظهور حضرت ۴ظهور حقيقت مسئول عنها است كه در حديث كميل مذكور است ولی يهدی ّ هللا من يشإ و يدخل الجنة من يريد اينست حقيقت جنت در عالم حيات و بعد از موت ال يعلم اال ّ هللا هنا لك ما ال عين رات و ال اذن سمعت و ال خطر علی قلب بشر قد خلق ّ هللا فيها من كل ما كل عنه من فضله سائلون و اگر ابحر سموات مداد گردد و كل اشيإ قلم و كل ذيروح كاتب هر آينه شيئ از اشيإ جنت بعد از موت را نتوانند درك نمود و مدار آن مدار همين جنتی اس )Persian Dalā'il-i sab`ih (Seven Proofs In his Persian Dalā'il-i sab`ah (Seven Proofs) which may have been written to a Shaykhi enquirer, the Bab s the well-known five (or so) definitions of ḥaqīqa ("ultimate reality") communicated by Imam `Alī in the Hadith Kumayl. They are seen as prophetic intimations of aspects of the five successive Then observe in the first year 1260"the revelation of the splendors of the Divine "Majesty without a sign
( years of the mission of the Bab 1265/6 AH = 1844-1849[50] CE). و نظر نموده در اجوبه مرفوعين قبلين يقين مينمائی
)(EGB TN:329 )(II
بر اينكه ظهور موعود منتظر .همان ظهور حقيقت مسئول عنه است
)(1845-6
كه در حديث كميل ديدهء .
Then in the second year
)(I
و درثانی
)(1260 / 1844-1845
محو الموهوم و صحو المعلوم
درسنه اول . كشف سبحات الجالل من غير اشارة ببين .
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"The obliteration of the fanciful and the clearing of the known" Then in the third year (1846-7) و درثالث
(EGB TN:329) Then in the fifth year (1848-9) . و در خامس . نور اشرق من صبح االزل علی هياكل التوحيد
هتك الستر لغلبة السر "The rending of the veil by the triumph of the mystery"
"A light shining forth from the Morning of Eternity and irradiating the temples of the Unity"
Then in the fourth year (1847-8) (EGB TN:329) و در رابع ببين.
لصفة التوحيد. جذب االحدية
. خواهی ديد. ببين و نور مشرق از صبح ازل را . و مضطرب نشوی. اگر خود هارب نگردی.
"The attraction of the Divine Unity through the nature of the apprehension of its Oneness" ُ =. 5 The Hadith Kumayl and the title of Mصبْح اَزل Azal.
qho = a Subḥ-i Azal ( = Ar. ) صبح االزلSubḥ al-
The Hadith Kumayl and the title of Mīrzā Yaḥyā (Per.) ص ْبح اَزل ُ Subḥ-i Azal ( = Ar. ) صبح االزلSubḥ alAzal. 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.) ص ْبح اَزل ُ Subḥ-i Azal ( = Ar. = صبح االزلSubḥ al-Azal = "The Morn of Eternity" ) derives from this (Arabic genitive) phrase in the 5th definitional clause of =( الحقيقةal-ḥaqīqah = Ultimate Reality *God+) in Imām `Alī'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 22 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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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," reed 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 itted 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-iKuddus 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."
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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
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حديث الحقيقه
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حديث الحقيقه The Ḥadith al-Ḥaq.'laamalo( )a ` qh ) lesqol( -- aq qa aq =( ea masa )a qhī ) lesqol( īm )a aqa h ae q qllarah =( qqīq( -l)a qh ) ql īsa - al )a a aqa oa mq īa qa )aa )a eī m Ṭ) ` .sqsl `(l q. (q S līq =h.ht eee( q h )īm qmmaqīq bqr) ' . -raoa a ae =. qa(l lesqol īq bīo h īq bq) h īq qo )qs īq Ṭq'h īq qlīr īq ql . m) hl - ee hl l. ql-Ṭql s aq bqaqe =. qaā ql-q. gd ftha( ))ama m)ī a īm laqq ah q 7qh ql-q.eg e1h ( hqa aqa(l īm q qhī īa ))īq) ī qleham -hqa aq =`7)q īm ql-s ql hqa aq a qh )-qhh(. l)a qh ) ql الحقيقةmaoa ql m q asa m e as .sqs `(lī qqae )a saq ī r =m( ae al-ḥaq aq. l)īm ī amsa ma a .bqr) ' - asaq ah aeam īa ī r e as )īm hīmqīsla lesqol īq bīo h ql
الحقيقةa sm . ra a ql , 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 -l )qm qmrī r ))a )a a aeī ah qqae qlhqa aq īm r a)ī r ))q lesqo-ī e ha m q hī r )a qh ) ql .hqa aq q h ))q .sqs `(lī ī a hah a qlq īeo
)qaīaq a īm m ī masa īsam oq īq ea sm eae h ī mae qam hq ī r -l)a ( qqīq a ae )a qhī ) ql ae q msīmmīa raī r qqqr a )a f ) ) qa e īam. l)a a īm a am qqlīm)ah q)qī eh-e as )a f ) e1 .qa e o ))a ī )qm qllarahlo e a ah qo )a eī m Ṭ)ī`ī .sqs
: )qaīaq-l a oa mīa ae )a a ae )a qhī ) ql ('' mae qa
مع صحو المعلوم،] محو الموهوم2[:=اإلمام علي (ع
حديث كميل (رض= المعروف حين كان أمير المؤمنين (ع مردفا إياه خلف الناقة في صحراء الكوفة ليال
زدني بيانا:=كميل (رض.
ما لك والحقيقة:= ما لحقيقة؟ اإلمام علي (ع:فسأله كميل
في غلبة السر،] هتك الستر1[:=اإلمام علي (ع. "زدني بيانا:="كميل (رض.
،"بلى:="أولست صاحب سرك؟ اإلمام علي (ع:=كميل (رض ولكن يرشح عليك مايطفح مني
لصفة التوحيد،] جذب األحديةh[:="اإلمام علي (ع.
أو مثلك يخيب سائال:=كميل (رض.
"زدني بيانا:="كميل (رض.
] الحقيقة كشف سبحات الجالل من غير إشارةe[:=اإلمام علي (ع .
] نور يشرق من صبح األزل فيلوح على هياكلd[:=اإلمام علي (ع التوحيد آثاره
زدني بيانا:= كميل (رض.
"زدني بيانا:=كميل (رض
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فقد طلع الصبح،] أطفئ السراجe[=اإلمام علي (ع ADD NOTES ADD other Arabic texts + sources The Ḥadith al-Ḥaqr a) qhī īa seq) hīmqemmah - aq ]laamalol a a ae )a ` qh ) lesqol'[ īm q )all Ṭ) ` .mlqsīq s)īlamas)o q h som īqīms qm )all qm sq o īsam arīm a ah q h q h )īr)lo ī elea īql ī eq) ' mq īs e ql lī a q e am. (m )īll qa maa qala)l ī )qm -ī a s a ah ī aq lo Ṭ)qor) a m q h e q )a Ṭ)qor)ī laqha ml Ṭ)qor) oq īaemlo qassa ah esa qo Ṭ)ī`ī som īqm q h s)īlamas)a ml qo )a eī m ()mq'ī =h.e2he eg2e( q h Ṭqooīh lq5īs Rqm) ī =h.e2dh egh1( qm )all qm qo Ṭqooīh `(l -()sqh ql (llq) -a ī lah eq)q' l=egh2-q h ī 5q emqo `(l be ī =egef =egdt- e)qssqh Ṭ)ī q5īl )a eqq =egeh ae )a eq)q'ī alīrīa . l)a eqq ) a a q ha qīlah ( qqīq qassa q o )a Ṭsla ha ae eah(l )a eae ha( .=(llq) qī ah ī aeī a e aaea lo =maa qala)- qa aq ] qh ) lesqol[ q h eq)q'-a )a qhī ) ql . )qoa .eqlqr)q-hqa aq a qhī ) lesqol īm a qa qī ah ī )a ee ) qa r bq)a ql-l)a qhī ) ql )qaīaq sa īa ah qo 'a qlhma )īm 7 -Rq55 a mae qam ae )a qhī ) ql-(qh ql`-qosqmmah )a aq lol s a q`a(q =h.q. 2h2 htd(l lq īr) =ah. - qsalol .q 7 ,ī ) ql --q īqla a )īm qhī ) =s. 2d2( =eh1g( 2g 'ī =Lī ). -lessī =h. 1ge hhe(l lqsql ql-Ṭqhea ql-e)qo) ql ae msql egg1l oal. īī s. 2h2ee( q h .q eqq qm )ao q a a a q q lo aq līa ea sm ae )īm )qhī ) qe sammīqla a m -- =efe-la) q e1tel ss. eeh a hqa aq q h a )a sq a īqlm alq ī r-))īq) qa īqe ah a )a aoa eql asa rq qa ae )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 -lesqol. l)a qhī ) ql ( qqī =h. e1g e2ht(. (sa r `-)īm a o qq a qa qqah qqqr aq līa )q )a qa e o a ma qe a .q ql q ama a īq hīqlarea qa )aa )a `(l q. (q S līq =h. a )a mae qam )a ( qqīq a ae )īm masa)) lq a =]f[fte ]g[ge-bqr) ' =q.eg e1h-q h )īm qmmaqīq al lesqol īq bīo h ql =eee ht : = emqo ī =h.f2e e12d-'ī q h eft l=eheh lqm
qohq īq `(l ql-(sel ( Rer ql'- qohq ql
=ah. a qī b q)oql la) q -l sī` ql
. ea(a =ah. a qī b q)oql la) q ehfh(l hht- eaqhhqs =f-l m)
sī rī q qaa ql-ql
=h. q. f1e e11e-Rq55 a ql-(qh ql`
lesqolīooq a -Rīmqlq ql Ṭ)q h hqhī ) hqa aq =' assa q o esa ...assa q īam ea ha qīlmq
)a qhī ) ae hl īsq a Raqlī o'(. Ṭaa qala) a
)a
:=(ll ) 7ql =h. q. g1h eh1e-Ṭ) ) bī`sq ('' =(sīlīl Ṭ)qor) eq)q'ī =h. et1t ee2e-'ī ql- emqo l eq)q ql- e)qssqh īq ql
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-l)a qī ī r ae q oa mīa ae )a )qhī ) ql .2t-bqmī īl les e1fg ehdg(l 2eh-lqm)rel oal. 2 =ah. .Ṭ. ql q qo Ṭ)qor) eq)q'ī ī )īm lqm)rel sqha )īm )qhī ) qoqīlqqla a q )īha aqha m)īs ) aer)ae )a hqa a .sam ef ) qa e o r .mlqsīq )a lh ('' := emq) l))
m
=h. e1e1 eghd- ī 5q
e)qssqh e aī ql
sīooql ehee ehhe( oal. e: et. a a q oa mīa ae .mlq-m h ='q ql-elqs ' )q'l`-aq ]hqa aq īm qī ah e as )a "Rīaql ]eaar[ ae bīmqqe ī ]bīm)qse ī- )a qhī ) ql
q e qh) l ql-Rq),
ql
('' . )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 ) qa e īam r. . )a līr) ae e1-hqaīaq s īa a )a f ) qa e o ( e2 )-ql a īm a qa ae )a qhī ) : )īm = )a qqaoa qī ah( ammaī ahq ammī ī )īm l qhī īa q h Ṭe oīoql . )qm ) ī a qq =h. e1g( )q .q '( '-֊ ( a )ī ) )a a a q h a sī alaro ae )a som īq mq)aal ae ehot'l" 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 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 - qhī ) ql[ (sel l l'- a =a.r. qohq ql q msīmmīa l ī Ṭeeī lī a q eàmï: 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 `Alī regarding الحقيقةal-ḥaq aql l e )l .]ī ol hl īsq a Raqlī o ]eahRaql
الحقيقةl)a ( qqīq )a h al-ḥaq aql ī hīqq ī r `l)a Raql'l Raqlī o' a `hl īsq a Raqlī o ]eah[' aqqe m )qa aq( hīmqlamah a lesqol īq bīo h īq bq) r - asaq ahlo ī .s s `(l 'm eīoa haeī ī īa m ae aqlī o" =ql r a) oa mīa m a aqa mīa m ae )a qhī ) arīm a ī r aeam īa m ae -h. q. gd fth( ī )all( bqr) a -ql ما الحقيقةlesqol arq hī r (= mhqa aql `7)q īm )a Raqī o hl īsq a Raqlī oaa. . oq īaem mae qam . - a ql qa aq-īm a ī lah )a qhī ) ql
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hqa aq )qoa maoa ql īsam qaa =sq īqllo( q mlq ah ī a r rlīm). vī m lol qo )a -la mīa m )a qh ) ql ī -qqllah lq īr)- qsq īhra a īa qlīm rh)q h e. e a) a =h.eh2e( ī (ssa hī .. ae )īm ahī īa ae )a ma : lqh h =ba) īm a o(l s.12h ma īql a )qssī amml ī m q qī sa īm ae qll )ī rm sam hīeeīqel l ba) ql )aer) qa qī r a)lahra īm am" 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 e )a" "7)q 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 )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 )aema." l)a mqīh lesaoll ))a '(l )qh msara ea masa ))īla qe a )īm eqm)īa l "l so - īm aqme a )o maq a a" " aml" q m)a ah '(l l "qe )a sq a īm q r aq a a." "l qm a l qs . a )a )o a m)q a so qm a l" mqīh lesaoll "ham )ae hamī a )ama ))a qar q )a haa ae )o qae o a qa e ah h )īll ms ī rla esa q)qoa" "bqol oa īlol" q m)a ah '(l l ". )īll q m)a )a qqll ae meq) qm q a aeqlahl q )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 a qaam o )ī )ae q mīr ." "l so qm a l" mqīh lesaoll ". e ha m q h a )o ae )a msla hae m ae 'īoī 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" . "r slqī sa a eellol" hasq hah lesaol. "l)a a hī r ae )a oaīl qo )a īess) ae )a qa ī eah '(l 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 mml' qhhah '(l . "lall sa sa a qlaq lol" 'īoī a h ī o ) aer) )a q e a ae )a qss a)a mīa ae ī m l a a 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 'a qlhma ( maqa h r rlīm) q mlq īa )qm rīoa qo )a (sa īqq amqo a īq sīmmīa q o ')īr) .=' ' (( 2df-h.ehfe( ī )īm m īll emaeel eh1g q īqla seqlīm)ah ī )a emlīs 7a lh 2g =eh1g(l 2hh( 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 mqom )q lesqīl )qm a a ae )a sq īqelq e īa hm ae '(līl ī eqq .a qaar ae qīar qs)ol qo b m) s( e'sī ī l ))q īm -)qh )īs īha )ī ) )īs a )īm qqsal. ( h a qa )a qmrah '(lī )īm aeam īa ā "l (sī ql qa aq a" lesqīl mqīhl h-hqa aq (a" '(lī q m)a ahl "7)q )qoa oae ra a ha )ī ) ql-amma īql aqlī o =ql (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 hqa aq ( īm aoalq īa ae )a rq sa m ae rla o )ī )ae qassa =īm)q q (" -q m)a l "rmma īql aqlī o =ql 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 sa ee )a ." '(lī q m)a ahl sq'les(" lesqīl mqīh qrqī l "r slqī a-q h )a q)qra ī r a eqq m =mq)) ql mī (." lesqīl asaq ahl -l)a a hī r ae )a qe qī hasa hm a )a sqm a o ae )a maq a =r)qlqqq ql" 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 " q)h h(." Ṭ īll lesqīl mqīh: "r slqī a sa ee )a ." - rīl qlesa )a ea sm ae e ī o =)qo rlīssa ah ea ) -mī qa( q h qa)alh )a sa )qm q īoah = alq' ql-( h '(lī q m)a ahl " e ae )a līr) =ql .=e-meqh(."='a qlhma l eh1g:2dd q ass m a qosqmm a )a o a) q mlq īa ae a a oa mīa ae )īm )qhī )l ))īq) a lo sq īqllo :ī a s a q īoa a ha ī rml īm qm ealla)m
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كميل ابن زياد
بلى! ولكن يرشح عليك ما يطفح: اولست صاحب سِ رَّ كء؟ قال:ك و الحقيقة؟ قا َل َ َ مال:=فقال يا موالى و سيّدى مَاا ْلحَ قيقة؟ َفقا َل (عليه السالم «محو: قال، قال زدنى فيه بيانا،» «الحقيقة كشف َسبَحات الجالل من غير اشارة:= قال اإلِمام (عليه السّالم،ًِم ّنى َفقا َل اومثلك يُخيّب سائال ،» جذب االحدية لصفة التوحيد: قال، قال زدنى فيه بيانا،» «هتك الستر لغبلة السّر: فقال، قال زدنى فيه بيانا،»الموهوم مع صحو المعلوم «اطف السراج فقد طلع: قال، زدنى فيه بيانا: قال،» «نور يشرق من صبح االزل فتلوح على هيا كل التوحيد آثاره: قال،قال زدنى فيه بيانا »الصبح.
Kumayl ibn Ziyad asked `O my Lord and my Master [= the Commander of the Faithful, Amir al-Mumunin = Imam `Alī, d. 40/661)... What is al-Ḥaqīqa? (The Real / Reality' / `Ultimate Reality *God+'). He *`Alī+ replied, upon him be peace, `What have you to do with al-Ḥaqīqa (Reality)?'. So Kumayl replied, `Is it not that I am a *sharing+ companion *custodian+ of your secret (sahib sirrika)?' He *Imam `Alī+ 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, `Expound it to me further'. He *`Alī+ said, `It *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, `Expound it to me further.' He *`Alī+ said, `It *al-Ḥaqīqa `Reality'+ is the rending of the *Divine+ veil (al-sitr) through the mastery of the secret (ghalabat al-sirr)'. He [Kumayl] said, `Expound it to me further.' He [`Alī+ said, `It *al-Ḥaqīqa `Reality'+ is the Enticement (jadhb) of the Divine Unicity (alaḥadiyya) through the instrumentality of the Divine Oneness (al-tawhid)'. He [Kumayl] said, `Expound it to me further.' He *`Alī+ said, `It *al-Ḥaqīqa `Reality'+ is `A 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, `Expound it to me further.' He *`Alī+ 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 `Alī are responses to the repeated enquiry of Kumayl as to what constitutes al-haqiqa -- =( ما الحقيقةmhqa aq)(l `7)q īm hl īsq a Raqlī oaa. - a ql (e a q ī aheq a o a q)q ra )ī ) lesqoll )a hīqlarea qa ī eam )ī ) eīoa masa))q qqm ema )qa aq ="Raqlī o"( rīoa qo .sqs -e am qo .sqs `(lī. l)a ealla)ī r q a )a eīoa haeī ī īa m ae qlhīmqlam (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) ` 'a qlhma ( ī )īm emlīs 7a lh q īqla ]( ' ' īm a o .. =egh1 ]ehfd[: 12h(l ]( ree egh1[ q h qo 6 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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qla r )q ae lahh Lq)ma =eh ( q h so a) oa mīa =masa īsam )ī ) q a )a ql a q īoa(. . ]eh1g hqa aq -)qoa qmmesah )a aaeīoqla qa ae )a ( qqīq a q mlq ah ea )a eīoa rao ma a qam haeī ī r ql :ī ah ī ( qqīq qqaoa )a oq īaem q mlq īa m līm ah qala)q - الحقيقةl)a eīoa m q asa m ae .sqs `(l qqae
with comparative translations
[1] كشف سبحات الجالل من غير اشارة "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 ]eh1g
=īm)q q (" ]' '
Lq)ma aql l( haoaīh -l)a hīmqlame a ae )a msla ha m ae )a qaam īq l a ]eah[ )a ]'īoī a[ ela o =meqeh .=īm) q(' =Lqsqha -Raqlī o[ =sī r)qo ql ae ]q o[ ī īsq īa ]ae īm hl īsq a
ql`
-aql l( )ī )ae q o ī īsq īa " =sī r)qo ql-l)a e qaoa ī r ae )a oqī rla īam ae = īm) q( =Lqsqha ql a q īoa a ha ī r a.2
ql"
qaam o =meqeh
ī a s a q īa m q h q mlq īa m ae )a qqaoa eq)q'ī-. m)aelh qa a ah )a a )q aq lo Ṭ)qor)ī q h eqqī سبحات الجاللlī a ae )a qhī ) q a a lī a ql ī )a ma ma )q )ao ī a s a )a subuḥaql l qm - ql ... .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[ محو الموهوم و صحو المعلوم "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 `It [al-Ḥaqsq))es( ]qa ma q [ )ī ) q -q elsa ae msaqelq īa =sq)) ql aq `Raqlī o' [ īm )a sq`l(s(' =Lqsqha ( a -q)q a amm ae )q ))īq) īm am qqlīm)ah ]qa eī sah[' =mqh) ql sq))(s( q h )a -lq )hqs( ]hae[ o īlqaR a qsī lh eaqq[ aī qleqasm alhī ea aī qqīeīlle a)l“ sq`les(" =Lqsqha -qlī5q īa ae )q ))īq) qq ]qss as īq alo[ qa r a) =aqh) qlqa maaea [ a[ = ql a q īoa a ha ī r a.2 ]1[ هتك السر لغلبة السر
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"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 `It [al-Ḥaqmī ( ) aer) )a sqm a o ae )a maq a - aq `Raqlī o'[ īm )a a hī r ae )a ]'īoī a[ oaīl =ql mī (' =Lqsqha ( a -r)qlqqq ql( mī (' -r)qlqq ql-mī lī-som a o =)q q ql l)a hīmmale īa ae )a qaoa ī r ) aer) )a qmqa hq qo ae )a` =Lqsqha ql a q īoa a ha ī r a.2( ]h[ جذب األحدية لصفة التوحيد "The attraction of the Divine Unity through the nature of the apprehension of its Oneness" [EGB 1893] MISSING [DMD 1938] ADD Lawson `It [al-Ḥaqqhqhīooq( ) aer) )a -Raqlī o'[ īm )a r īqasa =aqh)q( ae )a 'īoī a h īqī o =ql` aq .= q))īh(' =Lqsqha -ī m esa qlī o ae )a 'īoī a l a amm =ql ]d[ نور يشرق من صبح األزل فيلوح على هياكل التوحيد آثاره "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] q)h h(." ]' ' eh1g- rīl ql ('' Lq)ma q5ql( )ī ) ī m qqam =q )q ( qaqsī r ea ) - o =meq) ql( Līr) = e ( qhīq ī r e as )a 'q) ae r a ī" .= q)h h(' =Lqsqha -m)īssa ī r[ esa )a rsqahīsa m ]lasslam[ ae )a 'īoī a h ī o =)qo rīl ql[ = صبح األزلba a a =d : Used in Arabic or Persian by the B q qm q ī la ea 5 qho be īl )a )qle = صبح االزل.q a )a ae eq)q'e'llq). īm ī la )qm ha īoah e as )a ra īoa s) qma =( (Per.) صبح ازل Subḥ-i Azal within the Had h lesqol =maa qqaoa(. . )qm )em )q )a messa a m ae 5 qho ahqo -- am"( q h )aī alīrīaem a īa q īa (5ql e qīmsqaqqsa r a) qm (5ql m =lī . laamalol "r a qlī 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 .eq) ' salasīq-(5ql q ī-) ī a aa
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Tafsīr Ḥadith al-Ḥaqiqa I Introduction, the Shi`i 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 `Alī 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, `Alî 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 alNakhâ'î. (d. c. 81 / 701) whose shine is located at wadî al-salâm near Najaf (Iraq) (al-Mufîd, K. alIrshâd). 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 ed 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 .
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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-Nakha`i was riding one day behind *imam+ `Alī (upon Him be peace) on his she-camel (naqa). And Kumayl said `O my Master, what is al-ḥaqīqa ("Reality")?' *Imam+ `Alī upon Him be peace replied, `What have you to do with Reality?' He [Kumayl] responded, `Am I not a custodian of thy secret (sahib al-sirrika)? He *`Alī+ said, `Yes! but what merely sprinkles down upon you overfloweth abundantly through me.' Subsequently `Alī 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 `Alī, 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 alharamayn (Epistle between the two shrines) and his (Persian) Dala'il-i sab`ah (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 ages 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
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The Ḥadīth al-ḥaqiqa in the Commentary of Shaykh Ahmad upon the delphic maxim ascribed to `Alī. In his commentary on the tradition man `arafa nafsahu faqad `arafa 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 سبحات الجاللsubuḥaql l Ṭ)qor) ()sqh qassa m a )a maqa h - ql محو الموهوم و صحو المعلوم-- lī a "The effacement of the conjectured, and the clearing of the known" (EGB 1893) --commening that "Its meaning [presupposes that the] سبحات الجاللsubuḥ محوaql l īm- ql الموهومthe "effacement of the idle fancies" since the "I-ness" [selfhood; self identity] (al-aniyya) indicates those سبحاتsubuḥ q h )a sahqlī am ae ī m ]eae hq īa ql[ sīllq m =m)e`( q r ī)q( a qqqae ae )) الموهومīq) (al-mawha )ī r )q īhla eq qo īmam es. l)a saq ī r īm )q ī īm a mas -(s( qa aaq e a -qs (llq) ql-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 -sqm)īooq( q h qlma ) aer) )a sqmmīoa qassq h ae eah =qī-eq`qlq(l saq ī r )a 'īoī a 7īll =ql se)qssqhīooq(. Ṭeq) īm )a -hqa aq ql-e)qssqhq Raqlī o =qlsqeq`(lq( ))īq) ī hīqq am )a -(llq) ql 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 `Alī (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
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The typed Arabic text represents a semi-critical edition based on the above mss., primarily, INBA 6007C : 74-77. [0] [1] فی تفسير حديث الحقيقه و هو ان كميل بن زياد النخعی اردفه علی عليه السالم يوما علی ناقه In commentary upon the Ḥadī qa aq( ))īq) )qm- qa aql )a l qhī īa qqae hl īsq a Raqlī o =ql- ) ql bqr) ' )qm īhī r a a hqo qa)ī h ].sqs[ `(l =esa īs qa saqqa( ]h. - )q lesqol īq bīo h ql .=qqsal = aq-esa )īm m)a l]eee ht ]2[ فقال كميل يا موالی ما الحقيقه And Kumayl said `O my Master, what is al-ḥaq'a aq ]1[ قال ما لك و الحقيقه [And] He [`All [ aslīah 'ahqa aq-7)q ha oae ]lesqol[ )qoa a ha )ī ) ql` ]h[ قال اولست بصاحب سرك And [Kumayl] said, `Is it not that I am a companion of you secret? ' [5] قال بلی و لكن يرشح عليك ما يطفح منی And he [`All [ aslīah '))q ]r amīm sa alo[ ms ī rlam ha) esa oael qīlla)m aoa ) aer) sa am ī haah! ee ` ]e[ قال او مثلك يخيب سائال He [Kumayl] questioning responded: `Is it like thee to discourage questioning?' . 12 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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[7] قال عليه السالم ]كشف سبحات الجالل من غير اشاره [الخ He [`Al qa aq qa m ī e am[ " )a e qaoa ī r ae )a oqī rla īam ae -ql[ --esa )īs qa saqqa --mqīh: ] -aql l( )ī )ae q o qllemīa " =sī r)qo ql-)oq īm )a msla ha m ae )a qaam īq l a =meqeh ql .īm) q(... a q qoa oae a ha )ī ) Raqlī oa' a ]lesqol[ amsa hahl `(s . aslīahl `7)q ) --esa īs qa saqqa --(l ` mī īrq(a a ]`(l [ aslīahl ` am! qe )a a m)qll sa alo ms ī rla - a q qem ahīq ae )o maq a =a hīq ql ī līra )aa a oq m)qe( esa )aa ))q aoa ela)m qqe hq lo =oq eq)e( e as sa.' a ]lesqol[ mqīhl `.m( . 'ahīmqae qra aeam īa ī r ]g[ lhqa aq [ mqīh- a ]`(l [l esa )īs qa saqqal ]haeī ī r ql الحقيقة كشف سبحات الجالل من غير اشارة `It is the unveiling of the splendors of the Majestic One / vainglories of hybris (kashf subuḥaql l( '!]ī )ae qllemīa =sī r)qo īm) q( ]q qsas)q īq hīmqlame a[ ]q h ma a )
ql
]..[ فاعلم ان كالمه عليه السالم محيط بكلشی و جارية فی كل العوالم الن الكالم تجلی من تجليات المتكلم و هللا تعالی جعله مظهر احاطته و تجليه و كل ظهوراته الن الذات وحده وحده احاطته نفسه و هو المحيط و ال محاط و مقام االقتران مقام فعله و ظهوره و هو مخلوق خلقه بان بارئه بنفسه و استقره فی ظله و ان كل التعبير مقام المعرفة تعبر عن مقامه و احاطة كالمه احاطة كالم هللا ال يغرب عن تحت ظله شی [I] So know that his [`Ala qassqmmam --esa )īs qa saqqa -- qa aq[ - ma =rql s( ]qqae ql 'm[ hīmqae q) līs( ]2[ mī qa )īm `-rellī m)qo'( q h a qī qlam qll )a )a lhm =a īoq e a rell ql-qll )ī rm =seh y qī īq hīmqlame am ae )a )qaīaq[ īm q )aas)q o = qaqll ( qsa r )a )aas)q-hīmqae ma =rql s( ]qqae ql se qrqllīs(. ]1[ ( h eahl s qīmah qa al sqha )īs ].sqs `(l [l esa )īs qa -Ṭsaqra = qaqllīoo ql r qassqmmī r l a)lahra =īhqyq ( q h ae īm l)aas)q īq -saqqal q sq īeam q īa =sqa)q ( ae īm (ll l qm ae qll ae īm ]hīoa ma[ q īeam q īa m =ae)( (. ]h[ l)īm mī qa )a 'īoī a 'īmqlame a = qaqll ( qm )al-Ṭale r qassqmmī r -h) ( īm ]. hīmse qqlo[ l a =)qhhq(l q Ṭī relq ī o =)qhhq( qo oī ea ae īm (ll-rmma qa =ql qemī)ī(. ]d[ a ]eah )aer)`(l [ īm Ṭale = -l a)lahra =īhqyq ( ))īq) īm ]a s ammah ) aer)[ īm l) Laram seh y(l a l a r qassqmmah =seh y(. ]e[ l)a m q īa ae h īa -r qassqmmī r l a =ql-ī haah )a (ll īa ī ( īm )a m q īa ae īm (q īoa Raqlī o =sqa s -īa ī ( q h s īa a )a h īa =aqql ql-sqa s ql( Ṭale[ īm ]ra a q īoa ae[ q aq ah aqlī o -m q īeam q īa =ae)( (. ]f[ a ]`(l )a Larameī`l( q h ae ī 13 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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qemī)ī ( .s s -Ṭale =qī-sqr)l(a( ]qsīhm [ īm q aq īa =r)qla(l ea a ī ī īq ah ī ) aer) īm Laram( qa aq ) īm m)qha) =aīll(. ]h[ ( h qll )a ](l (. ]g[ ( h a am qqlīm)ah ī ]q aq īa a )īs( .sqs `(lī`[ sq` īeq( q a ]ī aqlī o[ q ī a s a q īa ae -ī a s a q īa m = q`q ( ī )a m q īa ae r amīm =sqa s ql a qassqmmī r q e a ae )īm Ṭsaaq)-q h )a qll -esa )īs qa saqqa -)īm ].s s `(l 'm[ m q īa =sqa s( a qassqmmī r Ṭsaaq) ae eah =rql s (ll )(. ]et[ l)a a īm a q mī rla )ī r ))īq) -rql s( ))īq) īm )a qll( .īm eq asaoah e as qa aq ) )īm m)qha) ]...[ فاذا عرفت هذه المقدمة فاعلم ان حال كميل يظهر من جوابه * انه ما كان كامال فی مقام العبودية واال لم يسئل عن الحقيقه الن المسئول عنه نفسها وليست هو غيره بل هو االظهر من ان يسال كما قال سيدالشهدإ عليه السالم فی دعائه عرفه: ايكون لغيرك من الظهور ما ليس لك حتی يكون هو المظهر لك متی غبت حتی تحتاج الی دليل يدل عليك ومتی بعدت حتی تكون االثار هی ً التی توصل اليك عميت عين ال تراك وال تزال عليها رقيبا وخسرت صفقة عبد لم تجعل له حبك نصيبا. [1] So if you understand this prolegomenon [see above] , then know that the state (ḥ l( ae lesqol ae lesqol[l ea )a ]lesqol[ )qm aslo ] a )a aeam īa m -esa )īs qa saqqa -)qm aoīha ī )īm =`(l 'm( - 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 hqa aq ="hl īsq a Raqlī o"(. . haahl )a -eq(hīooq(l a )a )īmal )a )aelh a )qoa qmrah qqae ql` Ṭale = qemī) (. ]2[ . )qm a -Laram ]s ( `(lī[ )qm sa ī a a )īm ]`(l 'msq a ī aeī ah qqae ]e as )ī 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 esa )īs -Ṭ)e)qh '( ]sq o ah ee egt[ - ī qa ae q o m ]( )a )ī h )aloa .sqs emqo [ =Ṭqooīh ql : =( qeq =Ṭesslīqq īa ea ] )a hqo ae[ `( qeq)`-m q ah ī )a 'e` ql - qa saqqa ae)( ( ))īq) īm a ]qq eqllo[ ae l)aaa - q )a a qa ea )ama a )a )q l)aa q o sq īeam īa =ql ]h[` r) l)aa ]eah[ā ]e[ e lamml sqa)q ( ) ae-l)īm meq) )q ī īm ]aoa [ a )q īm sqha q īeam =)e)q ql]d[ )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 -mīr m-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 ))īq) s aoīhah q lī r )ī ) l)aa! ]g[ elī hah )a īm )a aoa )q haam a ] ) ( ]ae l)aa-oam īram =ql 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 a =heqq(!" =qe. ( qqīq a qī ah aqeaq `qqh( ))a eqīlm a s aeea qaea a l)aa q m)q a = qa q q ( ae l)o lao( .=lessīl qeq ī)l 1ee ].l[ ولو ال ان كميل رای نفسه مرادفا له عليه السالم فی الركوب علی الناقه لما جرء علی مثل هذا النوع من الكالم معه ولو انه عرف نفسه لم يقدر ان يرادف معه عليه السالم الن حقيقته رشحة طفح من جالله فكيف يمكن للشعاع ان يرادف قمص الشمس ذلك محال فان الشی ال يجاوز ورإ مبدئه [1] How could it not be the case that Kumayl saw [visioned] his [`Ali's] person / His Logos-Self (nafs) [=`Ali] whilst riding behind him [Imam `Al er(q( esa -qqsalqqqr[ =ql[ sae ah -esa )īs qa saqqa - [ aq(l ]2[ ]amsaqīqllo[ mī qa q sa īa ae q līra amm ae )īm saqme a ae )a ] )aas)q īq[ -qqsal =ql- )a m)a rqlqs( ]ae eah `(lī[ )qm qhaqqa a ])ī )[ )īs ]lesqol a )a qqsal[. ]1[ ( h īe - q)` sī ql-Ṭsaaq) =ql 14 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
by SHAM2012
Ṭale = qem( ī )aelh )qoa s aoa īssammīqla ea )īs ]lesqol[ -aqho eello[ aqar ī5ah īm Laram)a )qh ]ql ea )īm ]lesqol'm[ aqlī o =)qa aq( )qm qe q ms ī rlī r ]h[ -esa )īs qa saqqa - a īha qa)ī h )īs ]`(lī[ -esa )īs qa saqqa -asī r e as īm ]`(lī'm[ qmhhq( ae ]qassq ah a[ )a aoa ela)ī r qqe hq qa q( m)e` `( a īha ]qqsalqqqr[ -'īoī a[ qaam o =aql l(! ]d[ a) qq ī qa sammīqla ea ]sa a[ qaqsm ] qom[ =ql -lm)qsm(a ]e[ Ṭeq) īm ī qa qaīoqqla =seh l(! l)a sa am a ī o =q-qa)ī h )a qlaqr ae )a Ṭe =aqsm ql !='m)qo'( ]( lesqol[ īm a sa sī ah ] a qoal qqsalqqqr[ qa)ī h ī m aq a =seqhq ]l[ ولقد اخطإ كميل لما رای مرادفيته معه فتوهم لما رای نفسانيته وحقيقته فسئل بالحقيقه قال مالك والحقيقه قصدعليه السالم بانك فی مقام االثنيته وذلك شرك بعدك بعد المشرقين وهو اقرب اليك من حبل الوريد ما لك والحقيقه فلما سمع العبد وعرف الشرك من نفسه خف عند بارئه ورق ظلمانية نفسه [1] It was thus that Kumayl greviously erred (ikhṭqqqrah īhī r - '( ))a )a mq) )īm qqsal Ṭale)aah ]'īoī a -essamah ))a )a mq) )īm Laramqassq īa =se heīooq ( qhaqqa a )īs. ]g[ a m hqa aq -sa ma qlī o[ = qem īooq( q h )īm hqa aq ="hl īsq a Raqlī o"( )q )a sīr) qmr qqae ql )qaīaq ="hl īsq a Raqlī o"( -hl īsq a Raqlī o"(. ]2[ a qa )a ]`(lī[ mqīh a lesqol[l "7)q ha oae q h ql"( a 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 )qo ī )q īooq ī)ī( q h )q ] )aalarīqql a a [ īm ī eīhalī o =m)ī r( ea -meqmīheq o[ heqlī o alq īoa a īs =ql[ -sem) īr ( ]aa smm. ettf ( ql-halm = aqhī r qloae asa a amm = qq`h( īm )a ]a a ae[ )a ī eī )q h( ]qe. l. ('' ae.[ā ]d[ -sem) īrī [. ]h[ Ṭeq) ]a a [ īm qlama a oae )q oae aerelq oaī =hqql ql )eml hqa aq ="hl īsq a Raqlī o"( )qoa a ha )ī ) a a q a )a a ]e[ l- a qa `(l mqīh[ `7)q ha oae q h ql[ -qe`h( q h e ha m aah )īm ī eīhalī o =ql-))a )a ma oq ]lesqol[ )aq h )a qqll e as qaoa h = īh ' ql hqa aq ="hl īsq a Raqlī o"( )a )qm ma a qe qīh īr) )īm qra =q ī`( q h )a -m)ī r( arq hī r )īm ql a =5els īooq qemī)ī( q h mqīhl `(s . a q qassq īa lqsa ah )a sī īeel hq r amm ae )īm ]a) [ sa m 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 īs ]lesqol[ se)qqqq ( hīh a lamma =a( q h )a a ms ī rlah esa )-mī qa )a eī a ae īm laoa = q ql r amīm =`ī e (. ]g[ a qa )īm mqoī rl `7)q -esa )īs qa saqqa -))q ela)ah qqe hq lo ae )īm ]`(lī'm[ -ms ī rlam esa oae ]lesqol[ aoa ela)m qqe hq lo ) aer) sa ]`(lī['. ]h[ =`(lī saq qo )īm( ` ae ql īm qe q ms ī rlī r ]"ha)h as"[ ae )a m q īa ae )a s as)a m ! hqa aq =sa ma ql m q em( l lesqol q qīo '( ea )ao ] )a s as)a m[ )a a a meq) qm aqaīoah q aoa ela)ī r - qm)hq sī sqa s ql( .'qqe hq qa ]ae r amīm[ e as sa ]l.[ ( a )a saq ī r ]ae )īm[ īm )q ('' rRr ]e[ ].l.[ ('' rRr r
qq m )ī ) q mlq īa e as .be
d1:ed
oqī rla īam ae -aql l =" )a msla ha m-Raqlī o īm[: "l)a e oaīlī r ae )a meqeh ql-hqa aq- a ]`(l [ mqīh ]ql )a meqeh =]msla ha m[ īm) q(! Ṭa qqm qmīha! l lesqol qll ae-sqaam o"( )ī )ae qllemīa =sī r)qo ql 15 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
by SHAM2012
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 qaam o l a( ea meq) īm )a m q īa ae haoaīh ae qllemīa m...]a[ q)aqr q a )a a - )a lql l =ela o ee' hīrq( )q )o hqa aq =Raqlī o( īm - )a oīmīa ]aoa[ ae )ī a ī sam )aq =`qo ql l)a aqma oa )ī )" qqq( qa ) qaea a )aa q h )ī )ī )aa ea )ae q a q h a īm - )a La hm)īs ae )o La h = eqeqīooq ql īm a īsmale q h ea īs īm )a m q īa ae )ae a qas )q )ae q )ae ))īq) īm ī haah )omale q h a )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.. ('' ](''[ ولذا قالت النصاری ثالث ثلثه واخذت شكل الصليب فی الرتبة التثليث وحل الالهوت التی هی عالم ظهور المشية فی الناسوت التی هی مقام ذكر الكثيرة فتعالی هللا عما يقول الظالمون فی احكام قدرته علوا كبيرا
Wherefore did the Christians say "the third of three" (= Q. ) for they took the form of the cross (shakl al-sal -lq)e ( - q )l )( ]s amessamī r[ )a hamqa ae 'īoī ī o =ql-qa a )a laoal ae )a l ī ī o =ql q( a qme (l -ī a )a )esq aqls =ql --))īq) īm )a )a lh ae )a q īeam q īa ae )a qm)īooq ='īoī a 7īll( rq ) q(. a l a ql ah qa eahl rlaoq ah -qī o =h)īr ql))īq) īm )a m q īa ae )a aqallaq īa ae sel īslī !=aeh q -q h īr) ol qqaoa )q ))īq) )ama o q m qmma qqae )a saham ae īm a)a =qhr s ql ṬrLr l lr lh(L (b' r rerl. (L bllrṬ هو مخلوق خلقه بان بارئه بنفسه: II:7 In mss. 6007C p. 75 line 3 the text between بانand بنفسهis unclear. The reading بارئهis provided by mss. The literal sense of هو مخلوقis "He is One Created" (makhluq) though the following (خلقهperhaps) indicating "of His creatures" or "of His creation" although the sense might be that Imam `Ali is representative of ( مخلوقmakhluq) "Creation/ Created Reality" by virtue of his being the creative locus of the nafs or "Logos-Self" of God. III: 2 . The Du`m q s qoa qmq īqah a )a ( qeq a "Ṭesslīqq īa ea ] )a hqo ae[ `( qeq)" ī`- ]oq)s[ ql - )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 ( qeq īm q la r )o ( qqīq `-Ṭ)e)qh '( a qqqae ae )īm qrīq a aqe īa q lq qqlq. l)īm 'e`q oq)s ql īaaq he ī r )a emlīs sīlr īsqra q h īm qalīaoah a )qoa - )a h ) hqo ae ')e`l s qoa qmmaqīq ah )ī ) 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 a a qsslal ī )a ( qeq qq qa eae hl e`-haoa īa ql qassīlq īa m. l)a ( qqīq a ae )a 'e` ql lī ="l)a laom ae )a -e aaea lo s ī ah )a r ae `(qq m less =h. e1dh ehht( a ī lah qe h ql lī .mlqsīooq ah.l ah. e)qssqh eqaī - q qhīma"( ī qlehī r )a ealla)ī r ahī īa m =e( qe h ql lī l ah. e)qssqh qmq `.ls . - qe h ql =2( .=1ed-s.1dtmaa s( et-lqsq q'īl la) q e1fh ehdh ( qq l eh22 2ttel `-le q ) ql-lī . eaī e : 'q .)oq' ql- qe h ql =1( .=1-la) q e1ge eheel =maa ss. d1e .=1e2-maa ss. 1te(
16 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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( qeq qa qī )a sqmmqra `-oq)s[ ql[ ba qll ae )a oa mīa ml aqa mīa m a s ī ī rm ae )a 'e` lī `(qq m less a slqī m )q )a -)qaīaq. . )a qe h ql-qī ah qo )a eqq ī )īm lqemī qhī ) ql ' -qs ="eaar ae )a Ṭaqe a Lq h"( ae lqaī ql-( qeq eae h ī )a lī qq eīlqh ql`-oa mīa ae )a 'e` ql ī )īm lī q =eftt-q h asaq ah qo e)qssqh e aī qalīmī =h.eeee eehh =d- s =h. htt ehhh`lqe-ql q` h ="l qsmqqr ea )a rmq)q a "( a hm )ī ) )a ) aaealh asa ī īa ae )a )a hm Rqqq ="l -b h ql ' -mīa arīm a ah qo Ṭqooīh Rq, qlLa h!"( ealla)ah qo q ea) qa a eql ha qīlm. ( aq līa oa e)qssqh īq (hsqh .q e)qssqh .q S )(m =h. eqr)hqhl eeh e2ee( ī )īm = )a a sa a oalesa( hqmq q eīs = qh)re e)e sīss ( -q`s l ql-qassīlq īa ae s qoa m q h haoa īa m a ī lah lī qq .aq l qī'l mq q =a s a q ) hīhq rell mq q( =maa ')q ī`q .. 2eh a. etfg q h e aqralsq -l'sqle sq q q eī-oe' ) aa sqra a a hah oa mīa ae )a s qoa ae emqo ea -e(Ll Ṭess.l .: he2l a. f(l )a)aoa l )qm q )a qaīaq =maa -)a lqemī qhī ) ql( qeq ))īq) ī qleham )a ea) lī am qī ah qo )a eqq ī `- )a 'e` ql ( qeq qarī m )ī ) )a )a hm "l so `-lessīl qeq ī)l 1et(. l)a a a hah oa mīa ae )a 'e` ]oq)s[ 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 -eah! . qs saa " =ql .=2-lī q l eh22 2tte : 1ee-aa lessīl qeq ī) ql a eah qla a" =m -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 q h ea ( 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 ` 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 -e aa ae ī a salq īa m qo a )a m qm )all: ql hqmq q...[ sqo a qa a ī alo-q`s l ql-l)a ]lī qq [ .aq l ]qī'l" - emqo ea oq)s '( qeq =maa .l ddf- aea ī r a q s qoa ae ql l=22g- qalīmī =ī e(l l...l ss. 22f qmma m )q ī m lqm sq ī qleham Ṭeeī a s ammīa m ))īq) q a ae ae q)q qq a ī l=1dt-11h dee 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 messlīqq īa qalīm qalīaoam -qsī [ q h aoa ī masa sq emq īs m ae )a .aq l ī male. (l-lqe'qsī'm eqlqh ]ql-b 'ī l ī ql ī )a ī a q )a r e as ))īq) .l qasīah a =sa a )q )īm sq īm q ī a salq īa qo q Ṭeeī m)qor)l 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
( qeq )ī ) q ī qhaaeq a r rlīm) `-lī a ( qqīq =a a hah( oa mīa ae )a 'e` oq)s ql ( a ( qeq )qm `- q mlq īa qq qa eae h a lī a q : ('' rRr. ( la r )o sa īa ae )a a ae )a 'e` ql )a ( Ṭ)ī`ī a ( )alaro =La ha : qaa a qalla lo q mlq ah ī a r rlīm) qo 7īllīqs )ī īqr ī e)qssqhī l em l ehgt( malaq ah qo )a lq a (llqsq) lqqq qqq'ī =h. eht2 ehgeā maa qa )aa sqram .=e2h-h1 ( qeq`-l)a qī q īa e as )a 'e` oq)s ql g-...: h ايكون لغيرك من الظهور ما ليس لك حتی يكون هو المظهر لك متی غبت حتی تحتاج الی دليل يدل عليك ومتی بعدت حتی تكون االثار ً [االشارة] هی التی توصل اليك عميت عين ال تراك وال تزال عليها رقيبا وخسرت صفقة عبد لم تجعل له حبك نصيبا. Mss. ADD االثارfor االشارةhas in this citation from the Du`a yawm al-`Arafa ( ishara in the Hadith Kumayli
) cf. the ghayr al-
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االثارfor االشارةhas ADD in this citation from the Du`a yawm al-`Arafa cf. the ghayr al-ishara in the Hadith Kumayli
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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 Shi`i 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'lsuluk ("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 `alā mulk al-karīm ("noble dominion") is to be pointed as `alā 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 الحقيقة كشف سبحات الجالل من غير اشارةThe approach to God or true Reality (alḥaq-eīssa q qa q h )a qqq ha ī r ae mal- aq( ī oaloam q rqm)e s aqamml q e oaīlī r a lamm ae male )qhhq =" ī o ae l a amm"(l ))a a )a raql ae q ea -rla īeīqq īa ī aae aoī r a)q hm )a sqh q ql من غير اشارةalq īa m)īs )ī ) eah qq qa aqlī5ah. l)a s) qma "without ish qllemīa m" maasm a qa īha īhla eq qīam a oqī īsqrī ī rml sammīqlo qm a ra ha ah qo ī a s a ah qm )a m q a ae )qoī r qqm qm )a eallo ae ealla)ī r eqlma a līsī ah Ṭeeī reīham. l)a eqq qlma sqram qllemīa a )a qhī ) lesqol ))a meqh( e as )a -ql )a lī rm msī ī eql q qī sa a )a hq) ī r ea ) ae )a "Līr) ae )a a ī r = ( )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 ) lesqolExtract from a mss. of the Risāla fi'l-suluk (IBA 6006C., 74) citing a phrases 19
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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'+ (`alā 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 , references to the Ḥadīth Kumayl.
1260/1844-5) of the Bāb also contains a number of arcane
ً فا ّنك قد تراه ؟ بعيداً و ا ّنی قد اراه قريبا Thus you, have you seen Him? From afar off, one remote! While I have indeed seen Him, From close at hand, proximate! ّ هللا و ارحم نفسك و ادخل باذن ّ ان ا ّتق هللا فی مدينة ربّك و قل حطة ؟ 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 علی سبيل ما علّم علیّ عبده كميل بن زيّاد ال ّنخعی علی صراط قويم
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ان اكشف من هذا الباب سبحات الدّالئل من غيراشارة قد ن ّزل من الفؤاد قريبا ً و ان اردت االشارة فقد حرّم عليك لقائه و كنت عند ّ هللا فی ارض الح ّد مكتوبا ً هذه ما ن ّزل اليك من كتاب =eghg r(l ss. e2
The Persian Bay1-
نانچه اگر امروز كسی در احاديث فتنه و امتحان نظر نمايد مشاهده مينمايد كه چقدر اوليای حق از برای نجات اين خلق در يوم ظهور اهتمام فرموده چنانچه مدققين (؟= نظر در كتاب خود ذكر نموده كه ظهور حضرت ۴ظهور حقيقت مسئول عنها است كه در حديث كميل مذكور است ولی يهدی ّ هللا من يشإ و يدخل الجنة من يريد اينست حقيقت جنت در عالم حيات و بعد از موت ال يعلم اال ّ هللا هنا لك ما ال عين رات و ال اذن سمعت و ال خطر علی قلب بشر قد خلق ّ هللا فيها من كل ما كل عنه من فضله سائلون و اگر ابحر سموات مداد گردد و كل اشيإ قلم و كل ذيروح كاتب هر آينه شيئ از اشيإ جنت بعد از موت را نتوانند درك نمود و مدار آن مدار همين جنتی اس )Persian Dalā'il-i sab`ih (Seven Proofs In his Persian Dalā'il-i sab`ah (Seven Proofs) which may have been written to a Shaykhi enquirer, the Bab s the well-known five (or so) definitions of ḥaqīqa ("ultimate reality") communicated by Imam `Alī in the Hadith Kumayl. They are seen as prophetic intimations of aspects of the five successive Then observe in the first year 1260"the revelation of the splendors of the Divine "Majesty without a sign
( years of the mission of the Bab 1265/6 AH = 1844-1849[50] CE). و نظر نموده در اجوبه مرفوعين قبلين يقين مينمائی
)(EGB TN:329 )(II
بر اينكه ظهور موعود منتظر .همان ظهور حقيقت مسئول عنه است
)(1845-6
كه در حديث كميل ديدهء .
Then in the second year
)(I
و درثانی
)(1260 / 1844-1845
محو الموهوم و صحو المعلوم
درسنه اول . كشف سبحات الجالل من غير اشارة ببين .
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"The obliteration of the fanciful and the clearing of the known" Then in the third year (1846-7) و درثالث
(EGB TN:329) Then in the fifth year (1848-9) . و در خامس . نور اشرق من صبح االزل علی هياكل التوحيد
هتك الستر لغلبة السر "The rending of the veil by the triumph of the mystery"
"A light shining forth from the Morning of Eternity and irradiating the temples of the Unity"
Then in the fourth year (1847-8) (EGB TN:329) و در رابع ببين.
لصفة التوحيد. جذب االحدية
. خواهی ديد. ببين و نور مشرق از صبح ازل را . و مضطرب نشوی. اگر خود هارب نگردی.
"The attraction of the Divine Unity through the nature of the apprehension of its Oneness" ُ =. 5 The Hadith Kumayl and the title of Mصبْح اَزل Azal.
qho = a Subḥ-i Azal ( = Ar. ) صبح االزلSubḥ al-
The Hadith Kumayl and the title of Mīrzā Yaḥyā (Per.) ص ْبح اَزل ُ Subḥ-i Azal ( = Ar. ) صبح االزلSubḥ alAzal. 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.) ص ْبح اَزل ُ Subḥ-i Azal ( = Ar. = صبح االزلSubḥ al-Azal = "The Morn of Eternity" ) derives from this (Arabic genitive) phrase in the 5th definitional clause of =( الحقيقةal-ḥaqīqah = Ultimate Reality *God+) in Imām `Alī'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 22 http://www.hurqalya.pwp.blueyonder.co.uk/03-THE%20BAB/post%201844/TAFSIR-KUMAYL.htm
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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," reed 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 itted 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-iKuddus 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."
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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
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