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Hadith al-Haqiqa


Ḥadīth al-Ḥaqīqa (Arabic: حدیث الحقیقة; The Hadith of the Truth) is a mystical hadith attributed to Imam 'Ali (a). In this tradition, Kumayl b. Ziyad al-Nakha'i, one of the companions of the secret of Imam 'Ali (a), petitions the Imam to define "al-Haqiqa" (the Truth). Initially, Imam 'Ali (a) responds in symbolic and esoteric language; however, upon Kumayl's insistence, he provides further elucidation. The hadith is renowned for its mystical depth, and some commentators have likened its content to Sufi shathiyyat (ecstatic utterances).

Scholars note that there is no record of this hadith in early Shi'a compilations. Furthermore, some hadith experts have explicitly classified the narration as fabricated, considering it a product of Sufi origin. Despite questions regarding its authenticity, the hadith's profound mystical themes have prompted numerous Shi'a mystics and philosophers to cite it in their works. Over the centuries, the text has been translated and analyzed by prominent figures such as Shaykh al-Baha'i, Shah Ni'mat Allah Wali, Mulla 'Abd Allah Zunuzi, and Mulla 'Abd al-Razzaq Kashani. Additionally, commentaries on this hadith have been attributed to Ibn Sina and al-'Allama al-Hilli.

Status

The book Mahw al-mawhum wa sahw al-ma'lum written by Sayyid Asad Allah Musawi Kharqani.

Hadith al-Haqiqa is a narration ascribed to Imam 'Ali (a). In this brief exchange, Kumayl b. Ziyad al-Nakha'i, a celebrated companion of the secret of Imam 'Ali (a),[1] requests an explanation of "al-Haqiqa" (the Truth). The Imam responds using symbolic and cryptic terminology.[2] The text is regarded as a repository of mystical themes, with some commentators drawing parallels between it and the shathiyyat of the Sufis.[3]

The narrative's pivotal importance is evidenced by the extensive attention it has received from Shi'a mystics and philosophers.[4] Researchers have posited that certain mystical discourses of Imam Khomeini were inspired by this hadith.[5] The tradition has also engaged the interest of philosophers; it is reported, for instance, that Ibn Sina authored a commentary on it.[6] Moreover, Mulla 'Abd Allah Zunuzi (a philosopher of the 11th/17th century) is said to have offered a specific reading of Mulla Sadra's philosophical system based on this text.[7]

Additionally, the hadith has inspired the titles of various Shi'a political and theological treatises. For example, Mahw al-mawhum wa sahw al-ma'lum by Sayyid Asad Allah Kharqani (a constitutionalist cleric) and Mahw al-mawhum by Muhammad Hasan Shari'at Sangalaji (a Shi'a cleric, 1892-1944) derive their titles from its content.

Mystical Themes

At the outset of Hadith al-Haqiqa, Kumayl inquires about the Truth, yet Imam 'Ali (a) initially declines to provide a direct answer. Commentators suggest that the Imam's refusal stems from the fact that inquiring into the Truth is the prerogative of exalted mystical stations, and divulging its secrets to the uninitiated could lead to their ruin.[8] In the phrase "Kashf subuhat al-jalal..." (Unveiling the glories of majesty...), commentators argue that Imam 'Ali (a) indicates that knowledge of God is attained solely through annihilation in His Essence[9] or the lifting of dark veils from the mystic's vision,[10] and that the reality of the Divine Essence remains inaccessible to those who have not reached this station.[11]

Regarding the phrase "Mahw al-mawhum..." (Effacing the imaginary...), thinkers assert that Imam 'Ali (a) is emphasizing that Tawhid is a station attainable only by transcending illusory multiplicities and overcoming imaginary idols.[12] Other commentators identify this level of knowledge as the station of Wilaya and proximity.[13] In the view of Muhammad Rida Hakimi, this phrase underscores the necessity of eliminating mental presuppositions to grasp the truth of matters.[14]

Scholars observe that the hadith's concluding phrase serves a dual purpose: on one hand, it confirms the Imam's initial assertion that even Kumayl lacked the capacity to fully perceive these truths; on the other, it alludes to the manifestation of the Truth (al-Haqq) upon the mystic's heart and the inherent inability of the intellect to comprehend it.[15]

Validity

Scholars of hadith sciences categorize "Hadith al-Haqiqa" among those traditions absent from early Shi'a sources.[16] According to Mahdi Mehrizi (a researcher in hadith studies), the text appears even in late Shi'a sources—such as Rawdat al-jannat,[17] Majalis al-mu'minin,[18] and Kalimat al-muhaqqiqin[19]—without a chain of transmission.[20] Consequently, some have cast doubt on its attribution to Imam 'Ali (a), while others have gone further, deeming the hadith to be fabricated and a creation of the Sufis.[21]

Commentaries and Translations

The book Jam-i Murassa, edited by Sayyid Mahmud Tahiri, is a collection including 27 commentaries by Shi'a mystics and philosophers on Hadith al-Haqiqa.

A distinguishing feature of Hadith al-Haqiqa is the extensive body of commentary dedicated to it by Shi'a mystics.[22] There also exists a significant number of mystical commentaries on the work by anonymous authors.[23] Beyond these commentaries, the text has been translated into Persian by various translators across different centuries, many of whom remain unidentified.[24] A chronological list of notable commentaries with known authors includes:

  • Commentary attributed to al-'Allama al-Hilli (d. 726/1325). [25]
  • Commentary by Shaykh 'Izz al-Din Mahmud b. Abi Tahir Kashani (d. 735/1335).[26]
  • Commentary by Mulla 'Abd al-Razzaq Kashani (d. 730/1330 or 735/1335).[27]
  • Sharh-i Kumayliyya by Shah Ni'mat Allah Wali (d. 834/1431).[28]
  • Commentary by Qadi Husayn b. Mu'in al-Din Maybudi (d. 904/1498 or 911/1505).[29]
  • Commentary by Ibn Hammam Shirazi (d. 10th/16th century).[30]
  • Commentary by al-Shaykh al-Baha'i (d. 1030/1621).[31]
  • Commentary by Muhammad b. Mahmud Dihdar (d. 1016/1607).[32] [33]
  • Poetic commentary by Muzaffar 'Ali Shah Kirmani (d. 1125/1713).[34]
  • Part of Ajwibat al-masa'il al-thalath written by Ahmad b. Zayn al-Din Ahsa'i (12th/18th and 13th/19th centuries).[35]
  • Commentary by Abu l-Qasim b. Muhammad Raz Shirazi, known as Mirza Baba Dhahabi (1202/1788-1286/1869).[36]
  • Durrat-i Sultani by Muhammad b. Nasir Gilani (13th/19th century).[37] [38]
  • Al-Anwar al-jaliyya fi kashf asrar al-haqa'iq al-'alawiyya written by Mulla 'Abd Allah Zunuzi (d. 1257/1841).[39] [40]
  • Commentary by Haj Mulla Hadi Sabzawari (d. 1289/1872).[41] [42]
  • Commentary by Mirza Hasan b. 'Abd al-Rahim Maraghi (d. 1300/1883).[43]
  • Commentary by Mirza Muhammad b. Sulayman Tankabuni, the author of Qasas al-'ulama' (d. 1302/1885).[44]
  • Ikmal al-hujja fi sharh hadith al-haqiqa, Sayyid 'Abd al-Rahim b. Ibrahim Husayni Yazdi (d. 1315/1897).[45]
  • Commentary by Shaykh Mufid, pen-named Dawar (d. 1320/1902).[46]
  • Qawluh qawluh written by Abu l-Hasan Sharif Istahbanati Lari (d. 1338/1920).[47]

Notes

  1. ↑ Al-Majlisī, Rawḍat al-muttaqīn, 1406 AH, vol. 2, p. 81; Al-Shūshtarī, Majālis al-muʾminīn, 1377 Sh, vol. 2, p. 10.
  2. ↑ Al-Khwānsārī, Rawḍāt al-jannāt, 1390 Sh, vol. 3, p. 237.
  3. ↑ Khudāyārī & Pūrakbar, Tārīkh-i ḥadīth-i Shīʿa dar sada-hā-yi hashtum tā yāzdahum, 1390 Sh, p. 226.
  4. ↑ Hādīzāda, "Muqaddima" in Muṣannafāt ʿAbd al-Razzāq Kāshānī, 1380 Sh, p. 229.
  5. ↑ Jahānīpūr, Asrār-i ʿarshiyya, 1397 Sh, vol. 2, p. 311.
  6. ↑ Hādīzāda, "Muqaddima" in Muṣannafāt ʿAbd al-Razzāq Kāshānī, 1380 Sh, p. 229.
  7. ↑ Al-Fayḍ al-Kāshānī, Uṣūl al-maʿārif, 1375 Sh, p. 298.
  8. ↑ Jahānīpūr, Asrār-i ʿarshiyya, 1397 Sh, vol. 2, p. 311.
  9. ↑ Jahānīpūr, Asrār-i ʿarshiyya, 1397 Sh, vol. 2, p. 311.
  10. ↑ Khusrawpanāh, Sharīʿa-yi shuhūd, 1385 Sh, p. 271.
  11. ↑ Asīrī Lāhījī, Mafātīḥ al-iʿjāz, 1312 Sh, p. 92.
  12. ↑ Jahānīpūr, Asrār-i ʿarshiyya, 1397 Sh, vol. 2, p. 312.
  13. ↑ Asīrī Lāhījī, Mafātīḥ al-iʿjāz, 1312 Sh, p. 92.
  14. ↑ Ḥakīmī, al-Ḥayāt, 1400 Sh, vol. 7, p. 331.
  15. ↑ Jahānīpūr, Asrār-i ʿarshiyya, 1397 Sh, vol. 2, p. 313.
  16. ↑ Khudāyārī & Pūrakbar, Tārīkh-i ḥadīth-i Shīʿa dar sada-hā-yi hashtum tā yāzdahum, 1390 Sh, p. 185.
  17. ↑ Al-Khwānsārī, Rawḍāt al-jannāt, 1390 Sh, vol. 3, p. 237.
  18. ↑ Al-Shūshtarī, Majālis al-muʾminīn, 1377 Sh, vol. 2, p. 12.
  19. ↑ Khwāja Naṣīr al-Dīn al-Ṭūsī et al., Kalimāt al-muḥaqqiqīn, 1402 AH, p. 498.
  20. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 193.
  21. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 193.
  22. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, pp. 195–196.
  23. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 255.
  24. ↑ Ghulāmī Jalīsa, Kitābshināsī-yi tarjumahā-yi mutūn-i ḥadīthī-yi Shīʿa, 1390 Sh, pp. 217, 227, 286, 436, 437.
  25. ↑ Āghā Buzurg Tihrānī has considered it probable that this work belongs to Jalāl al-Dīn Dawānī. (Khudāyārī & Pūrakbar, Tārīkh-i ḥadīth-i Shīʿa dar sada-hā-yi hashtum tā yāzdahum, 1390 Sh, p. 225.)
  26. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 195.
  27. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 196.
  28. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 254.
  29. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 251.
  30. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 196.
  31. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 253.
  32. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 253.
  33. ↑ This work has been published with an introduction and correction by Mahdī Mehrīzī by Dar al-Hadith Publications in Qom. (Dihdār, "Sharḥ ḥadīth al-ḥaqīqa", pp. 185–210.)
  34. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 195.
  35. ↑ Ṣafra, Tārīkh-i ḥadīth-i Shīʿa..., 1385 Sh, p. 216.
  36. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 258.
  37. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 63.
  38. ↑ This work was written in 1251 AH. (Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 63.)
  39. ↑ Ṣafra, Tārīkh-i ḥadīth-i Shīʿa..., 1385 Sh, p. 218.
  40. ↑ This commentary was published with the research of Sayyid Jalāl al-Dīn Āshtiyānī in 1354 Sh.
  41. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 196.
  42. ↑ Mullā Hādī Sabzawārī has commented on this hadith within the commentary of Supplication of Jawshan Kabīr and in the book Asmāʾ al-ḥusnā. (Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 196.)
  43. ↑ Jamʿ-i Nuvīsandagān, Fihrist-i nuskhahā-yi khaṭṭī-yi Kitābkhāna-yi Āyatallāh Gulpāygānī, 1388 Sh, vol. 9, p. 5056.
  44. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 195.
  45. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 196.
  46. ↑ Mehrīzī, "Muqaddima", in Sharḥ ḥadīth al-ḥaqīqa, p. 195.
  47. ↑ Ṣadrāyī Khūyī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth, 1382 Sh, vol. 4, p. 250.

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