The
Tafsīr
Hadīth al-ḥaqīqa
- Imām `Alī in reply to
Kumayl b. Ziyād al-Nakhā'ī -
Pt. III
The Commentary of the Bāb upon the
Ḥadīth al-Ḥaqīqa
Stephen Lambden (UC-Merced)
UNDER REVISION AND COMPLETION
2009-10
Last updated 26-04-09
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is known to be extant in at least five unpublished mss.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 HERE
-
ADD HERE
-
ADD HERE
Trans. Stephen Lambden
ARABIC TEXT FROM
Tehran INBA 6007C
:
74-77 and INBMC 14:
462-8
The typed
Arabic text represents a semi-critical edition based on the above mss.,
primarily, INBA 6007C : 74-77.
[0]
[1]
فی
تفسير
حديث
الحقيقه
و
هو
ان
كميل
بن
زياد
النخعی
اردفه
علی
عليه
السلام
يوما
علی
ناقه
In commentary upon the
Ḥadīth al-Ḥaqīqa, the
Tradition about Ultimate Reality (al-Ḥaqīqa)
which has it that Kumayl ibn
Ziyād al-Nakhā'ī
was riding one day behind [Imam]
`Alī (upon Him be peace) [d. 40/661], upon his she-camel (nāqa).
[2]
فقال
كميل
يا
مولای
ما
الحقيقه
And Kumayl said
`O my Master, what is
al-ḥaqīqa?'
[3]
قال
ما
لك
و
الحقيقه
[And] He [`Alī] replied,
`What do you [Kumayl] have to do
with
al-ḥaqīqa?'
[4]
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 [`Alī] replied,
`Yes indeed! But
what [gnosis merely] sprinkles down
upon you, billows over through me'
[6]
قال
او
مثلك
يخيب
سائلا
He [Kumayl] questioning responded:
`Is it like thee to discourage
questioning?' .
[7]
قال
عليه
السلام
كشف
سبحات
الجلال
من
غير
اشاره
[الخ]
He [`Alī] said: -- upon him be peace -- [al-Ḥaqīqa constitutes]
"the uncovering of the vainglories of hybris / the splendors of the Majestic
One (subuḥāt al-jalāl) without any allusion" (min ghayr
al-ishāra)... etc.
`Alī
-- upon Him be peace -- replied,
`What have you to do with Reality?' He [Kumayl] responded, `Am I not a
custodian of thy secret (ṣāḥib al-sirrika)? He [`Alī] replied, `Yes! but there shall
merely sprinkle (yarshau) upon thee what overflows abundantly (yatfahu)
from me.' He [Kumayl] said, `Is it like thee to discourage questioning?' .
[8]
He
[`Alī], upon him be peace, [defining al-ḥaqīqa
] said,
الحقيقة كشف
سبحات الجلال من غير اشارة
`It is the unveiling of the
splendors of the Majestic One / vainglories of hybris (kashf subuḥāt al-jalāl)
without allusion (min ghayr ishāra) [an apophatic disclosure] [and so on]!'
[II]
فاعلم
ان
كلامه
عليه السلام
محيط
بكلشیٌ
و جارية
فی
كل
العوالم
لان
الكلام
تجلی
من
تجليات
المتكلم
و
الله
تعالی
جعله
مظهر
احاطته
و
تجليه
و
كل
ظهوراته
لان
الذات
وحده
وحده
احاطته
نفسه
و
هو
المحيط
و
لا
محاط
و
مقام
الاقتران
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
كلامه
احاطة
كلام
الله
لا
يغرب
عن
تحت
ظله
شیٌ
[I]
So know that his
[`Alī's] discourse (kalām) [about
al-Ḥaqīqa] -- upon him be peace -- encompasses all things
(muḥīṭ bi-kulli shay')
and encircles all the worlds (jāriyat fī˙
kull al-`awālim) [2] since this discourse (kalām) [about
al-haqiqa] is a theophany (tajallī) among the theophanic
disclosures of the Speaker (tajalliyyāt
al-mutakallim). [3] And God, praised be He, made him
[Imam `Alī], upon him be peace, a manifestation (maẓhar)
of His All-Encompassing Knowledge (iḥaṭat) and of His
Theophanic Self-Disclosure (tajallī)
as well as of all of His [diverse] Manifestations (ẓuhūrāt). [4] This since the Divine
Essence (al-dhāt) is [Indisputably] One (waḥda), a Singularity (waḥda) by
virtue of His All-Encompassing Knowledge
(iḥaṭat) which is [expressed through] His
Own Logos-Self (nafsihi). [5] He
[God though`Alī] is indeed the All-Encompassing One
(al-muḥīṭ), not
One Encompassed (muḥāṭ). [6] The station of Union (maqām al-iqtirān)
and prior to the Union (qabl al-iqtirān) is the station of His Active Reality
(maqām fi`l) and of His Manifestation (ẓuhūr).
[7] He [`Alī
the Logos-Self] is [generative of] created reality (makhlūq)
[amidst] His creation (khalq), for
He initiated it
through
His Logos-Self (bi-nafsihi = Imām
[`Alī). [8] And He established it [him= Imam
`Ali] beneath His shadow
(ẓill). [9] And all the interpretations (ta`bīrāt) in the station of
gnosis (maqām al-ma`rifa) are [in reality] an interpretation of his [Imām `Alī's]
station (maqām) - upon him be peace - and the all-encompassing nature of his
Speech (kalām) which is the all-encompassing Speech of
God (kalām Allāh). [10] There is not a single thing which is far removed from
beneath his
shadow.
[III]
فاذا
عرفت
هذه
المقدمة
فاعلم
ان
حال
كميل
يظهر
من
جوابه
*
انه ما كان كاملا فی مقام العبودية والا لم يسئل عن الحقيقه لان المسئول
عنه نفسها وليست
هو
غيره
بل هو الاظهر من ان يسال كما قال سيدالشهدإ
عليه السلام
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
الاثار
هی التی توصل اليك عميت عين لا تراك
ولا تزال
عليها
رقيبا وخسرت صفقة عبد لم تجعل له حبك
نصيباً.
[1] So if you understand this prolegomenon [see above] , then know that the state (ḥāl) of Kumayl
was evident in his
(`Alī's)
-
upon him be peace- reply [to the questions of Kumayl], for he [Kumayl]
was not concerned with the consummate aspects (kāmil an) of the station of
servitude (maqām al-`ubūdiyya), otherwise, he would not have asked
about
al-ḥaqīqa
("Ultimate Reality").
Indeed, the matter inquired about [from him = `Ali] was pertinent to his
[`Alī's]
Logos-Self (nafsihā). [2] It was not anything other than this ! [3] Nay
rather, it was manifestly the case that he asked of this just as
the Prince of Martyrs [= the third twelver Imam Ḥusayn] (Sayyid al-Shuhadā')
[martyred 61/680] - upon him be peace - stated
in the Du`ā al-`Arafa (Supplication for [the day of] `Arafah) :
`[4] Can there
be for those other than Thee any manifestion (al-ẓuhūr)
which is not [actually] of Thee? [5]This such that it is [ever] He that is made
Manifest (huwa al-maẓhar) through Thee [God]; [6] unless,
that is,
Thou were absent such that Thou should [find it necessary to] provide
testimony (dalīl) in
evidence of Thyself. [7] Yet, whenever Thou be remote
[from us] there
are [always]
tokens-signs-vestiges (al-āthār) [of Thee] which provided a link
with Thee! [8] Blinded then is the
eye that does not vision Thee, [One ever] vigilant (raqīb
an ) thereof ! [9] And forfeited is the contract of
that servant (ṣafqa `abd) who fails to proffer before Thee a share (naṣīb
an) of Thy love (ḥubb)!" (cf. Arabic text cited Qummi, Mafatih,
311).
[IV]
ولو لا ان كميل رای نفسه مرادفا له
عليه السلام فی الركوب علی الناقه
لما جرء علی مثل هذا النوع من الكلام معه ولو انه عرف نفسه لم يقدر
ان يرادف معه عليه
السلام لان حقيقته رشحة طفح من جلاله فكيف يمكن للشعاع ان
يرادف قمص الشمس ذلك محال فان الشیٌ لا 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 `Alī] -
upon him be peace - mounted
[camelback] (al-rukūb) upon the she-camel (al-nāqa), [2]
[especially] since a portion of a likeness of this measure of the [theophanic] Speech (al-naw` min al-kalam)
[of God /`Ali] was adjacent to [with] him [Kumayl
on the camel]. [3]
And if he had [already fully] recognized His Logos-Self (nafs) it would
have proven impossible
for him [Kumayl] to ride behind him [`Ali] - upon him be peace - [4] for his [Kumayl's] reality (haqīqa)
was
but a sprinkling (rasḥḥa) of [compared to] the overflowing abundance coming from His
[`Ali's] - upon him be peace - Divine] Majesty (jalāl)! [5] How can it be possible for
[mere] beams
[rays] (al-shu`ā`) to ride [camelback] behind the cloak of the Sun (qams al-shams)?
[6] Such is inconceivable (muḥāl)! The merest entity (al-shay') [=
Kumayl] is not permitted [to travel camelback] behind its Creator (mubda')!
[V]
ولقد اخطإ كميل لما
رای مرادفيته معه فتوهم لما رای نفسانيته وحقيقته فسئل بالحقيقه قال
مالك والحقيقه قصدعليه
السلام بانك فی مقام الاثنيته 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 (ikhṭā') when he saw his
camel-backed riding companion (murādfiyyat) adjacent to him. [8] He
supposed when he saw his Logos-Selfhood [Divine personality] (nafsāniyya)
and his ḥaqīqat ("Ultimate Reality") that he might ask about al-ḥaqīqa
("Ultimate Reality"). [2] Hence he [`Ali] said to Kumayl], "What do you
and al-haqiqa ("Ultimate Reality") have to do with one another? [3] He
indicated that `You [kumayl] are in the station of secondary [subsiduary]
duality relative to Him (al-ithaniyyatihi) and that [theological error]
is infidelity (shirk) for your remoteness ( ba`d) is the [error
of] the infidels (reading al-mushrikīn) [?? mss.
6007 = al-mushrigin]. [4] Such [error] is closer to you than your
jugular vein (ḥabl al-warīd) [cf. Q. ADD ref.]; [5] [Hence `Alī said]
`What do you and al-ḥaqīqa ("Ultimate Reality") have to do with
one another? [6] Thus, when the servant [Kumayl] heard the call from
beyond (nidā' al-bu`d) and understood his infidelity (al-shirk)
regarding his al-ḥaqīqa ("Ultimate Reality") he was sore afraid nigh his
Maker (bāri`) and he lamented the pitiful darkness of his [own] person (zulmāniyya
nafsihi) and said, `Am I not a companion of your secret (sahib sirrika)?'
[7] And he [`Ali] replied, `Yea verily! There is a grace (luṭf) through
Him since the fire of His love (nar al-muhabbat) did not lessen
(?) and there sprinkled upon him [Kumayl] what flowed abundantly of his
[`Ali's] - upon him be peace - gnosis (`irfān). [8] Hence his saying,
`What sprinkles upon you [Kumayl] overflows abundantly through me
[`Ali]'. [9] (`Ali meant by this) `Your al-ḥaqīqa (personal
status) O Kumayl ! is but a sprinkling ["dewdrop"] of the station of
the prophets (rashḥa min maqām al-anbiyā') for they [the prophets] were
not such as received an overflowing abundance [of gnosis] from me'.
[VI]
[1] Another meaning [of this]
is that ADD HERE
[VII]
ADD HERE
Extracts with translation from
INBMC 53:65

He [`Alī] said [al-ḥaqīqa-Reality
is]: "The unveiling of the
subuḥāt al-jalāl ("the
splendors-vainglories of majesty") without allusion (min ghayr al-ishāra)!
So cast aside! O Kumayl all of the
subuḥāt ([splendors]
"vainglories") for such are the creatures of God (khuluq Allāh), and
become established in the ocean of the Jalāl (Glory- the Majesty One)
for such is the station of devoid of allusions...[?]
check another text

"Then observe with the
vision [eye] of thine inmost heart (`ayn al-fu'ādika) that thy ḥaqīqa
(Reality)
is the Lordship of thy Lord (rububiyyat al-rabb) both before thee and
within thee for thou art He and He is thou except that thou art thou
which is indeed thyself and He is He Himself and for Him is the station
of that Oneness which an Ipseity of the Divine Essence (waḥdat
huwiyya dhat). Wherefore, indeed, is there neither mention nor allusion
of Him.. ADD
[ADD]
ولذا قالت النصاری ثالث ثلثه واخذت شكل الصليب فی
الرتبة التثليث وحل اللاهوت التی هی عالم ظهور المشية فی الناسوت التی هی
مقام ذكر الكثيرة فتعالی الله 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-salīb) to be on the level of the
Trinity (al-tathlīth) [presupposing] the descent of Divinity (al-lahut)
- which is the world of the Manifestation of the Mashiyya (Divine Will)
-- into the human realm (al-nasut), which is the station of the
recollection of multiplicity (dhikr al-kathīra). Yet, exalted be God,
Elevated and Mighty, above that which these tyrants assert about the
modes of His Power (aḥkām al-qudrat)!
SELECT
TEXTUAL AND EXEGETICAL NOTES
هو
مخلوق
خلقه
بان بارئه
بنفسه
:
II:7
In mss. 6007C p. 75 line 3
the text betweenبان
and
بنفسهis
unclear. The reading
بارئه
is provided by mss. The
literal sense of
هو
مخلوق
is "He is One
Created" (makhluq) though the following
خلقه(perhaps)
indicating "of His creatures" or "of His creation" although the
sense might be that Imam `Ali is representative of
مخلوق
(makhluq) "Creation/
Created Reality" by virtue of his being the creative locus of the nafs
or "Logos-Self" of God.
III: 2 .
The
Du`ā [yawm] al-`Arafa or "Supplication
for [the day of] `Arafah" is a prayer ascribed to
the third twelver Shi`i Imam Ḥusayn ibn Abi Talib (d.
71/680) known as the
"Prince
of Martyrs" (Sayyid al-Shuhadā') on account of his tragic
execution at Karbala. This
Du`a yawm al-`Arafa is a lengthy Arabic prayer associated with the 9th day of Dhu`l-Ḥijja
during the Muslim pilgrimage and is believed to have been recited by
Imam Husayn on the Day of `Arafah. Versionf of it can be found in numerous Shi`i
devotional compilations. The Arabic text of the
Du`ā al-`Arafa
can be found, for example, in the frequently printed work of
`Abbās Qummī (d. 1359/1940) entitled Mafātīḥ al-Jinān
("The Keys of the Paradise") including the following editions
(1) Mafātīḥ al-Jinān Islamiyya ed., ed. Muhammad Baqir Kamara'i, Tehran
1379/1959-60 (see pp.350-365). (2) Mafātīḥ al-Jinān, ed. Muhammad
Ḥasan
`Ilmī. Tehran 1381/1961, (see pp. 531-3). (3) Mafātīḥ al-Jinān. Beirut:
Dar Ihya' al-Turath al-`Arabī, 1422/2001, (see pp. 301-312).
Not all of the versions, recensions or printings of the Du`ā [yawm] al-`Arafa
contain the passage cited by the Bab in his Tafsir Hadith al-haqiqa.
In the Mafātīḥ al-Jinān `Abbās Qummī
explains that the version of the Du`ā al-`Arafa found in the Kitab Bilad
al-amīn ("Book of the Secure Land") of Taqi al-Dīn al-Kaf`āmī
(d. 900/1494-5) and repeated by Muhammad Bāqir Majlisi
(d.1111/1699-1700) in his Kitāb Zād al-Ma`ād ("Knapsack for the Eschaton")
ends with the threefold repetition of the words Yā Rabb ("O Lord!")
followed by a few contextual details. An earlier version
registered by Sayyid Raḍī al-Dīn Muhammad ibn Aḥmad Ibn Muhammad Ibn
Ṭāwūs (d. Baghdad, 664 /1266) in his (two or more
volume) compilation of prayers and devotions entitled Kitab Iqbāl
bi'l-a`māl al-ḥasana fimā (nadhkuruhu mimmā) yu'-malu marratan
fi'l-sana (or mīqātan wāḥidan kull sana) (see
Dhari`a II 264 no. 1078 and Brockelmann GAL, Supp., I: 912, no. 7), however, has a
two-three page extended version of the prayer of Ḥusayn for the
Du`ā al-`Arafa which includes the few lines cited by the Bab in the
Tafsir Hadith al-Haqiqa (see Qummi, Mafatih, 310). The extended version
of the Du`ā [yawm] al-`Arafa begins with the words "O my
God! I am poor" (al-faqir)..." and ends "Thou art indeed are One
Powerful over all things. Praise belongs to God alone" (see Qummi,
Mafatih al-Jinan, 1422/2001 : 311-2).
Some Shi`i authorities and scholars have regarded the extended
version of the Du`ā [yawm] al-`Arafa partially cited by the
Bāb as a later Sufi type addition to the original prayer. In this
respect and for clarification of this issue I can do no better than to
cite Etan Kohlberg's erudite volume A Medieval Muslim Scholar at
Work, Ibn
Ṭāwūs and his Library (Leiden E. J. Brill.,
1992) :
"The [Kitab
] Iqbāl [bi'l-a`māl al-ḥasana...] may not be entirely free of
interpolations by others as well: al-Majlisi (in BA, CXVIII, pp.
227-228), referring to a prayer of al-Husayn for yawm 'Arafa (see IQ
557-566/339-350), asserts that its last part includes Sufi
expressions which are out of character in supplications of the Imams
and which are not found in the versions of this prayer in IT [= Ibn
Tawud]'s Zā'ir, in al-Kaf'ami's Balad [al-amin] and even in some
manuscripts of the Iqbāl itself. Al-Majlisī believes that this part
is an interpolation by a Sufi shaykh, either into a work from which
IT copied or (more likely) directly into the Iqbāl. Two lithograph
editions have been consulted: [Iran], 1314/1896 [ = IQ1] and Tehran,
1320/1902, repr. 1390/1970 and 1407/1987 [ = IQ2]..." (Kohlberg,
1992: 38).
An on line Arabic
(extended) version
of the Du`ā yawm al-`Arafa with an inadequate English
translation can be found online at : ADD HERE. A lengthy portion of the
text of the Du`ā al-`Arafa has been excellently translated into English by William Chittick in the A
Shi`ite Anthology (London: Muhammadi Trust, 1980)
selected by the late Allamah Tabataba'i (d. 1402/1981; see between pages 93-124).
III: 4-8
The citation from the Du`ā yawm al-`Arafa
ايكون لغيرك من الظهور ما ليس لك حتی يكون هو المظهر لك متی غبت
حتی تحتاج الی دليل يدل عليك ومتی بعدت حتی تكون
الاثار
[الاشارة]
هی التی توصل اليك عميت عين لا تراك
ولا تزال
عليها
رقيبا وخسرت صفقة عبد لم تجعل له حبك
نصيباً.
Mss. ADD
الاثار
for
الاشارة
has
in
this citation from the Du`a yawm al-`Arafa (
) cf. the ghayr al-ishara in the
Hadith Kumayli
الاثار for
الاشارة has ADD in this citation from the Du`a yawm al-`Arafa cf. the
ghayr al-ishara in the Hadith Kumayli