Hadith Al Haqiqat

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 The adith al-aq.'laamalo( )a ` qh ) lesqol( -- aq qa aq =( ea masa )a qh ) lesqol( m )a aqa h ae q qllarah =( qqq( -l)a qh ) ql sa - al )a a aqa oa mq a qa )aa )a e m ) ` .sqsl `(l q. (q S lq =h.ht eee( q h )m qmmaqq bqr) ' . -raoa a ae =. qa(l lesqol q bo h q bq) h q qo )qs q q'h q qlr q ql . m) hl - ee hl l. ql-ql s aq bqaqe =. qa ql-q. gd ftha( ))ama m) a m laqq ah q 7qh ql-q.eg e1h ( hqa aqa(l m q qh a ))q) qleham -hqa aq =`7)q m ql-s ql hqa aq a qh )-qhh(. l)a qh ) ql maoa ql m q asa m e as .sqs `(l qqae )a saq r =m( ae al-aq aq. l)m amsa ma a .bqr) ' - asaq ah aeam a r e as )m hmqsla lesqol q bo h ql

a sm . ra a ql , al-aq- aq )qm sq o saq rm. . m a q aqmo )a h a hae a. . m )all r a) ma mam qleha `l e )'l `Raql o'l `hl sq a Raql o' q h )a `'o a Raql o' a eah. ( rao aeam a -l )qm qmr r ))a )a a ae ah qqae qlhqa aq m r a) r ))q lesqo- e ha m q h r )a qh ) ql .hqa aq q h ))q .sqs `(l a hah a qlq eo

)qaaq a m m masa sam oq q ea sm eae h mae qam hq r -l)a ( qqq a ae )a qh ) ql ae q msmma ra r qqqr a )a f ) ) qa e am. l)a a m a am qqlm)ah q)q eh-e as )a f ) e1 .qa e o ))a )qm qllarahlo e a ah qo )a e m )` .sqs

: )qaaq-l a oa ma ae )a a ae )a qh ) ql ('' mae qa (= ( : (=: (=:" (=:" . (=: ] e[:= ( . . (=: (=:[2] . (=: . (=:[1] ." (=:" ] h[:=." ( ." (=:" ] d[:= ( (=:"

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] e[= ( ADD NOTES ADD other Arabic texts + sources The adith al-aqr a) qh a seq) hmqemmah - aq ]laamalol a a ae )a ` qh ) lesqol'[ m q )all ) ` .mlqsq s)lamas)o q h som qms qm )all qm sq o sam arm a ah q h q h )r)lo elea ql eq) ' mq s e ql l a q e am. (m )ll qa maa qala)l )qm - a s a ah aq lo )qor) a m q h e q )a )qor) laqha ml )qor) oq aemlo qassa ah esa qo )` som qm q h s)lamas)a ml qo )a e m ()mq' =h.e2he eg2e( q h qooh lq5s Rqm) =h.e2dh egh1( qm )all qm qo qooh `(l -()sqh ql (llq) -a lah eq)q' l=egh2-q h 5q emqo `(l be =egef =egdt- e)qssqh ) q5l )a eqq =egeh ae )a eq)q' alra . l)a eqq ) a a q ha qlah ( qqq qassa q o )a sla ha ae eah(l )a eae ha( .=(llq) q ah ae a e aaea lo =maa qala)- qa aq ] qh ) lesqol[ q h eq)q'-a )a qh ) ql . )qoa .eqlqr)q-hqa aq a qh ) lesqol m a qa q ah )a ee ) qa r bq)a ql-l)a qh ) ql )qaaq sa a ah qo 'a qlhma )m 7 -Rq55 a mae qam ae )a qh ) ql-(qh ql`-qosqmmah )a aq lol s a q`a(q =h.q. 2h2 htd(l lq r) =ah. - qsalol .q 7 , ) ql --q qla a )m qh ) =s. 2d2( =eh1g( 2g ' =L ). -less =h. 1ge hhe(l lqsql ql-qhea ql-e)qo) ql ae msql egg1l oal. s. 2h2ee( q h .q eqq qm )ao q a a a q q lo aq la ea sm ae )m )qh ) qe sammqla a m -- =efe-la) q e1tel ss. eeh a hqa aq q h a )a sq a qlm alq r-))q) qa qe ah a )a aoa eql asa rq qa ae )a qh ) ql hqa aq qssq a lo e m aqqe m a m hq r qe a )a e1 ) qa e o. . m a eql -lesqol. l)a qh ) ql ( qq =h. e1g e2ht(. (sa r `-)m a o qq a qa qqah qqqr aq la )q )a qa e o a ma qe a .q ql q ama a q hqlarea qa )aa )a `(l q. (q S lq =h. a )a mae qam )a ( qqq a ae )m masa)) lq a =]f[fte ]g[ge-bqr) ' =q.eg e1h-q h )m qmmaqq al lesqol q bo h ql =eee ht : = emqo =h.f2e e12d-' q h eft l=eheh lqm qohq q `(l ql-(sel ( Rer ql'- qohq ql

=ah. a q b q)oql la) q -l s` ql s r q qaa ql-ql

. ea(a =ah. a q b q)oql la) q ehfh(l hht- eaqhhqs =f-l m) =h. q. f1e e11e-Rq55 a ql-(qh ql`

lesqolooq a -Rmqlq ql )q h hqh ) hqa aq =' assa q o esa ...assa q am ea ha qlmq :=(ll ) 7ql =h. q. g1h eh1e-) ) b`sq ('' =(sll )qor) eq)q' =h. et1t ee2e-' ql- emqo l eq)q ql- e)qssqh q ql )a qh ) ae hl sq a Raql o'(. aa qala) a )a

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-l)a q r ae q oa ma ae )a )qh ) ql .2t-bqm l les e1fg ehdg(l 2eh-lqm)rel oal. 2 =ah. .. ql q qo )qor) eq)q' )m lqm)rel sqha )m )qh ) qoqlqqla a q )ha aqha m)s ) aer)ae )a hqa a .sam ef ) qa e o r .mlqsq )a lh ('' := emq) l)) m =h. e1e1 eghd- 5q e)qssqh e a ql q e qh) l ql-Rq), ql

sooql ehee ehhe( oal. e: et. a a q oa ma ae .mlq-m h ='q ql-elqs ' )q'l`-aq ]hqa aq m q ah e as )a "Raql ]eaar[ ae bmqqe ]bm)qse - )a qh ) ql (''

. )ll qa aoha e as )a qqaoa )q )a a )aelh maas a qa a r a) smm. a a eql aoha qa ea )a ) qa e am r. . )a lr) ae e1-hqaaq s a a )a f ) qa e o ( e2 )-ql a m a qa ae )a qh ) : )m = )a qqaoa q ah( amma ahq amm )m l qh a q h e ooql . )qm ) a qq =h. e1g( )q .q '( '-( a ) ) )a a a q h a s alaro ae )a som q mq)aal ae ehot'l" me eqqah )a maoa ) qa e o qm '(ll'm amsa ma a lesqol'm ae o qqae )a q e a ae e ). l)a a qaaq[l q oa o saselq a a )t' a eemsl ... m aea ahl ) )ae q o ea sql q)q ae - qh ) ql[ (sel l l'- a =a.r. qohq ql q msmma l ee l a q em: 170; idem, Na. 440), and whence in some anthologies (e.g. Jung-i Mahdaiv: 136-7; Bah' al-Dn al-'mil 2: 219-20) and late biographical works (e.g. Khwnsr 6: 62). Numerous monographs have been written during the past eight centuries as commentaries on this alleged "hadth" For lists of many of these, see Agh Buzurg 13: 196-8; Dnishpazhh 3: 461^4; Mun/.aw 2: 1331 (see also j Khalfa 2:1041). It should be borne in mind that in the school of Ibn 'Arab, mystical knowledge can be received directly (i.e. ex nihilo) through revelation, rather than by formal transmission through a chain of authorities. Ibn 'Arab's own Fu 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 adith al-aqqa : the five disclosures by `Al regarding al-aq aql l e )l .] ol hl sq a Raql o ]eahRaql

l)a ( qqq )a h al-aq aql hqq r `l)a Raql'l Raql o' a `hl sq a Raql o ]eah[' aqqe m )qa aq( hmqlamah a lesqol q bo h q bq) r - asaq ahlo .s s `(l 'm eoa hae a m ae aql o" =ql r a) oa ma m a aqa ma m ae )a qh ) arm a r aeam a m ae -h. q. gd fth( )all( bqr) a -ql lesqol arq h r (= mhqa aql `7)q m )a Raq o hl sq a Raql oaa. . oq aem mae qam . - a ql qa aq-m a lah )a qh ) ql

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hqa aq )qoa maoa ql sam qaa =sq qllo( q mlq ah a r rlm). v m lol qo )a -la ma m )a qh ) ql -qqllah lq r)- qsq hra a a qlm rh)q h e. e a) a =h.eh2e( (ssa h .. ae )m ah a ae )a ma : lqh h =ba) m a o(l s.12h ma ql a )qss amml m q q sa m ae qll ) rm sam heeqel l ba) ql )aer) qa q r a)lahra m am" aoa a )a eqoae ah qassq a m ae eah'm mq m. l)em lesaol q bo hl a a ae '(l 'm q)ama hmqslaml e )a" "7)q a qa hasq hah ae )m qm a l qa) h ))as )a )qm maq ah a q h asahq ol "7)q m l )qm )ae a ha ) ) )a l e )a" q m)a ah '(l l "ea oa lo m a a ae eah'm som a aml q h q aa)al ae ae )aema." l)a mqh lesaoll ))a '(l )qh msara ea masa ))la qe a )m eqm)a l "l so - m aqme a )o maq a a" " aml" q m)a ah '(l l "qe )a sq a m q r aq a a." "l qm a l qs . a )a )o a m)q a so qm a l" mqh lesaoll "ham )ae ham a )ama ))a qar q )a haa ae )o qae o a qa e ah h )ll ms rla esa q)qoa" "bqol oa lol" q m)a ah '(l l ". )ll q m)a )a qqll ae meq) qm q a aeqlahl q )aa masa))q ae )a aoa ela) r eell amm ae )a q a ae )a l e ) aqaoa e as sa qqqa h r a )o qqsqq ol q h qa qaql e as meq) qm q a e )a )o a m)q a . l lesaoll )a l e ) m )a aoalq a a qaam o ) )ae q mr ." "l so qm a l" mqh lesaoll ". e ha m q h a )o ae )a msla hae m ae 'o saq r a slq a sa ee )a ." "l)a aeeqqasa ae )a qa aaq e ahl q h )a qlaq r ae )a r a) l" . "r slq sa a eellol" hasq hah lesaol. "l)a a h r ae )a oal qo )a ess) ae )a qa eah '(l som a ol" mqh '(l . "l so qalaoah qm a l" aaa ah lesaoll " all sa sa a." ''l)a q qq a ae )a mml' qhhah '(l . "lall sa sa a qlaq lol" 'o a h o ) aer) )a q e a ae )a qss a)a ma ae m l a a asaq ah lesaol. l)a mqh '(l l "( lr) m) r ea ) e as )a a r ae r a o q h qhq r )a ". asslam ae )a h o 'a qlhma ( maqa h r rlm) q mlq a )qm roa qo )a (sa qq amqo a q smma q o ')r) .=' ' (( 2df-h.ehfe( )m m ll emaeel eh1g q qla seqlm)ah )a emls 7a lh 2g =eh1g(l 2hh( 5q e)qssqh e a emq) [ l)) m 'm oa ma ae )a qh a e hqa aq m qra e as )a Ra ll [" a mqom )q lesql )qm a a ae )a sq qelq e a hm ae '(ll eqq .a qaar ae qar qs)ol qo b m) s( e's l ))q m -)qh )s ha ) ) )s a )m qqsal. ( h a qa )a qmrah '(l )m aeam a "l (s ql qa aq a" lesql mqhl h-hqa aq (a" '(l q m)a ahl "7)q )qoa oae ra a ha ) ) ql-amma ql aql o =ql (s . a q qassq a ae oae maq a a" '(l mqhl " aml qe ))q aoa ela)m =oqyeqhe( e as sa )ll a lo " aa5a =oq m)q)e( a oae." lesql mqhl ".m lra oae a hmqae qra q aeam a a" l)a '(l rqoa )a hqa aq ( m aoalq a ae )a rq sa m ae rla o ) )ae qassa =m)q q (" -q m)a l "rmma ql aql o =ql lesql aaeam ahl "r slq a sa ee )a l" '(l qa eahl ". m )a aeeqqasa ae r a q mesa m a sa ee )a ." '(l q m)a ahl sq'les(" lesql mqh qrq l "r slq a-q h )a q)qra r a eqq m =mq)) ql m (." lesql asaq ahl -l)a a h r ae )a qe q hasa hm a )a sqm a o ae )a maq a =r)qlqqq ql" r slq a sa ee )a ." l)a '(l mqhl "Lr) m)a a ea ) a )a sa r ae )a e m hqo q h m aeeaq m " q)h h(." ll lesql mqh: "r slq a sa ee )a ." - rl qlesa )a ea sm ae e o =)qo rlssa ah ea ) -m qa( q h qa)alh )a sa )qm q oah = alq' ql-( h '(l q m)a ahl " e ae )a lr) =ql .=e-meqh(."='a qlhma l eh1g:2dd q ass m a qosqmm a )a o a) q mlq a ae a a oa ma ae )m )qh )l ))q) a lo sq qllo : a s a q oa a ha rml m qm ealla)m

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( =: : : ! ( =: : : : : : : .

Kumayl ibn Ziyad asked `O my Lord and my Master [= the Commander of the Faithful, Amir al-Mumunin = Imam `Al, d. 40/661)... What is al-aqqa? (The Real / Reality' / `Ultimate Reality *God+'). He *`Al+ replied, upon him be peace, `What have you to do with al-aqqa (Reality)?'. So Kumayl replied, `Is it not that I am a *sharing+ companion *custodian+ of your secret (sahib sirrika)?' He *Imam `Al+ replied, `Yes! But what [gnosis merely] sprinkles down upon you, billows over through me'. He, the Imam, upon him be peace, [then] said, al-aqqa * Reality is+ `The disclosure of the splendors of the Majestic One *God+ (subut al-jall) devoid of intimation [of His Ultimate Reality] (min ghayr al-ishra)'. He *Kumayl+ said, `Expound it to me further'. He *`Al+ said, `It *al-aqqa `Reality' + is the annulment of speculation (mahw al-mawhum) [consonant] with an awareness of [what is] the established' (saw al-ma`lm)'. He *Kumayl+ said, `Expound it to me further.' He *`Al+ said, `It *al-aqqa `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 [`Al+ said, `It *al-aqqa `Reality'+ is the Enticement (jadhb) of the Divine Unicity (alaadiyya) through the instrumentality of the Divine Oneness (al-tawhid)'. He [Kumayl] said, `Expound it to me further.' He *`Al+ said, `It *al-aqqa `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 (haykil al-tawhid)'. He *Kumayl+ said, `Expound it to me further.' He *`Al+ said, `Quench the lamp (al-sirj)! for the Dawn (al-sub) hath indeed arisen'... (Trans. Lambden, 1998 rev. 2008).

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

The centrally important statements about al-aqqa made by `Al are responses to the repeated enquiry of Kumayl as to what constitutes al-haqiqa -- =( mhqa aq)(l `7)q m hl sq a Raql oaa. - a ql (e a q aheq a o a q)q ra ) ) lesqoll )a hqlarea qa eam ) ) eoa masa))q qqm ema )qa aq ="Raql o"( roa qo .sqs -e am qo .sqs `(l. l)a ealla) r q a )a eoa hae a m ae qlhmqlam (l )a qh ) lesqol qm q mlq ah qo e a) a (ssa h .. ae )m ah a q h q mlq a ae )a ba) ` 'a qlhma ( )m emls 7a lh q qla ]( ' ' m a o .. =egh1 ]ehfd[: 12h(l ]( ree egh1[ q h qo 6
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qla r )q ae lahh Lq)ma =eh ( q h so a) oa ma =masa sam ) ) q a )a ql a q oa(. . ]eh1g hqa aq -)qoa qmmesah )a aaeoqla qa ae )a ( qqq a q mlq ah ea )a eoa rao ma a qam hae r ql : ah ( qqq qqaoa )a oq aem q mlq a m lm ah qala)q - l)a eoa m q asa m ae .sqs `(l qqae [1] "The revelation of the splendours of Divine Majesty without a sign" [EGB 1893] "Essential reality (al-aq aq ( m aoalq a ae )a rq sa m ae rla o ) )ae qassa ]eh1g Lq)ma aql l( haoah -l)a hmqlame a ae )a msla ha m ae )a qaam q l a ]eah[ )a ]'o a[ ela o =meqeh .=m) q(' =Lqsqha -Raql o[ =s r)qo ql ae ]q o[ sq a ]ae m hl sq a -aql l( ) )ae q o sq a " =s r)qo ql-l)a e qaoa r ae )a oq rla am ae = m) q( =Lqsqha ql a q oa a ha r a.2 qaam o =meqeh ql` =m)q q (" ]' ' with comparative translations

ql"

a s a q a m q h q mlq a m ae )a qqaoa eq)q'-. m)aelh qa a ah )a a )q aq lo )qor) q h eqq l a ae )a qh ) q a a l a ql )a ma ma )q )ao a s a )a subuaql l qm - ql ... . hqq oa ae oalm a )esq ls q a m ))q) q a a s ammoa ae sa a qa aaq e a a hla eq qo ]2[ "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-aqsq))es( ]qa ma q [ ) ) q -q elsa ae msaqelq a =sq)) ql aq `Raql o' [ m )a sq`l(s(' =Lqsqha ( a -q)q a amm ae )q ))q) m am qqlm)ah ]qa e sah[' =mqh) ql sq))(s( q h )a -lq )hqs( ]hae[ o lqaR a qs lh eaqq[ a qleqasm alh ea a qqelle a)l sq`les(" =Lqsqha -ql5q a ae )q ))q) qq ]qss as q alo[ qa r a) =aqh) qlqa maaea [ a[ = ql a q oa a ha r a.2 ]1[

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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-aqm ( ) aer) )a sqm a o ae )a maq a - aq `Raql o'[ m )a a h r ae )a ]'o a[ oal =ql m (' =Lqsqha ( a -r)qlqqq ql( m (' -r)qlqq ql-m l-som a o =)q q ql l)a hmmale a ae )a qaoa r ) aer) )a qmqa hq qo ae )a` =Lqsqha ql a q oa a ha r a.2( ]h[ "The attraction of the Divine Unity through the nature of the apprehension of its Oneness" [EGB 1893] MISSING [DMD 1938] ADD Lawson `It [al-aqqhqhooq( ) aer) )a -Raql o'[ m )a r qasa =aqh)q( ae )a 'o a h q o =ql` aq .= q))h(' =Lqsqha - m esa ql o ae )a 'o a l a amm =ql ]d[ "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- rl ql ('' Lq)ma q5ql( ) ) m qqam =q )q ( qaqs r ea ) - o =meq) ql( Lr) = e ( qhq r e as )a 'q) ae r a " .= q)h h(' =Lqsqha -m)ssa r[ esa )a rsqahsa m ]lasslam[ ae )a 'o a h o =)qo rl ql[ = ba a a =d : Used in Arabic or Persian by the B q qm q la ea 5 qho be l )a )qle .= q a )a ae eq)q'e'llq). m la )qm ha oah e as )a ra oa s) qma =( (Per.) Sub-i Azal within the Had h lesqol =maa qqaoa(. . )qm )em )q )a messa a m ae 5 qho ahqo -- am"( q h )a alraem a a q a (5ql e qmsqaqqsa r a) qm (5ql m =l . laamalol "r a ql q alraem eqq a sa a a lamm a q qa q a a a sm qe oa o seq) qloa )a q a q ae saha .eq) ' salasq-(5ql q -) a aa

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Tafsr adith al-aqiqa I Introduction, the Shi`i Origins and Commentaries. Tafsr adith al-Haqiqa II : Shaykh Amad al-Ahs and Early Shaykhism Tafsr adth al-aqqa, III : the Commentary of the Bb upon the adth al-Haqiqa Tafsr adith al-aqiqa IV : Further writings of the Bb, Early Babis and Baha'u'llah.

[I] IN PROGRESS 2009-10 STEPHEN LAMBDEN (UC-MERCED)

The Commentary on the adith al-aqqa (Ultimate Reality) for Kumayl ibn Ziyd ibn Nahk al-Naka' (d. c. 81 / 701) of Sayyid `Al Muhammad Shirazi, the Bb (d.1850 CE). Dr. Stephen Lambden (Ohio University) Presented at the Irfan Colloquia Session #48 (English) Center for Bah' Studies: Acuto, Italy, July 10-13, 2003. Abstract: The Hadth al-haqqa ("Tradition concerning Ultimate Reality") or Hadth ma al-haqqa, (very loosely) the `Hadth Kumayl' is the record of an alleged (Arabic) conversation between the first Sh` Imam, `Al b. Ab Tlib (d.40/661) and his Sh` associate, the one-time governor of Ht (Iraq, 130 miles from Baghdad), Kumayl ibn Ziyd ibn Nahd ibn Haytham ibn Sa'd ibn Malik ibn alNakh'. (d. c. 81 / 701) whose shine is located at wad al-salm near Najaf (Iraq) (al-Mufd, K. alIrshd). It has to do with the nature and definition of of al-aqqa which is often (loosely) translated "Reality" or "Ultimate Reality". The hadth al-haqqa is a well-known tradition much discussed and highly influential in Sh` Islamic philosophy and mysticism as well as many times registered in Babi-Baha'i scripture. It has been commented upon by the early Shaykhi leaders as well as many gnostic (irfani) or esoterically minded thinkers among them Hajji Mull Hd Sabziwr (d. c.1295/ 1878). He had occasion to comment upon the Hadth al-aqqa in various of his works including the recently republished (new edition) of his `Commentary on the Most Beautiful Names of God'. The hadth al-haqqa 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 hadth al-haqqa the Bab introduces it as follows: Regarding the Commentary upon the `Tradition about Reality' (hadith al-aqqa) which has it that Kumayl ibn Ziyd al-Nakha`i was riding one day behind *imam+ `Al (upon Him be peace) on his she-camel (naqa). And Kumayl said `O my Master, what is al-aqqa ("Reality")?' *Imam+ `Al 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 *`Al+ said, `Yes! but what merely sprinkles down upon you overfloweth abundantly through me.' Subsequently `Al gives several somewhat cryptic definitions of al-haqqa (Reality). The final definition refers to the sub 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 `Al, 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 Hadth Kumayl. He cited it in his early Risla 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-aqqa (Ultimate Reality") in the light of their Shi'i-Shaykhi background. A few of Baha'u'llah's interpretations of passages in the Hadith al-aqqa will also be briefly presented (Abstract Slightly Revised 2009)

Early Shaykh Commentary upon the adth al-aqiqa The early, first two Shaykh leaders wrote commentaries on or responded to questions about on the adth al-aqiqa. Shaykh Amad al-Ahsa'i responded to a number of questions about the adth Kumayl including his

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The adth al-aqiqa in the Commentary of Shaykh Ahmad upon the delphic maxim ascribed to `Al.
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-aqqa (including the five definitions of al-aqqa). ADD HERE After expounding the meaning of subuaql l )qor) ()sqh qassa m a )a maqa h - ql -- l a "The effacement of the conjectured, and the clearing of the known" (EGB 1893) --commening that "Its meaning [presupposes that the] subu aql l m- ql the "effacement of the idle fancies" since the "I-ness" [selfhood; self identity] (al-aniyya) indicates those subu q h )a sahql am ae m ]eae hq a ql[ sllq m =m)e`( q r )q( a qqqae ae )) q) (al-mawha ) r )q hla eq qo mam es. l)a saq r m )q m a mas -(s( qa aaq e a -qs (llq) ql-meqmm m male. Rq )a l m masa ) r a m r ) aer) )a qq oa qassq h ae eah =q qs -sqm)ooq( q h qlma ) aer) )a sqmmoa qassq h ae eah =q-eq`qlq(l saq r )a 'o a 7ll =ql se)qssqhooq(. eq) m )a -hqa aq ql-e)qssqhq Raql o =qlsqeq`(lq( ))q) hqq am )a -(llq) ql a ma ma = q`)l( ae m mqo rl a ql ah qa al " ae sr) )qoa messamah )q )ao )a a q)qra .=ql )aer) )ao )a a qmlaas" =l. eg: egq

The Bb's Commentary upon the adth al-aqqa

It will be demonstrated below that the Bab from very early in his mission cited and gave importance to the adth al-Haqiqa associated with Kumayl b. Ziyd al-Nakh'. His Tafsir on this adth al-aqqa attributed to Imm `Al (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] In commentary upon the ad qa aq( ))q) )qm- qa aql )a l qh a qqae hl sq a Raql o =ql- ) ql bqr) ' )qm h r a a hqo qa) h ].sqs[ `(l =esa s qa saqqa( ]h. - )q lesqol q bo h ql .=qqsal = aq-esa )m m)a l]eee ht ]2[ And Kumayl said `O my Master, what is al-aq'a aq ]1[ [And] He [`All [ aslah 'ahqa aq-7)q ha oae ]lesqol[ )qoa a ha ) ) ql` ]h[ And [Kumayl] said, `Is it not that I am a companion of you secret? ' [5] And he [`All [ aslah '))q ]r amm sa alo[ ms rlam ha) esa oael qlla)m aoa ) aer) sa am haah! ee ` ]e[ He [Kumayl] questioning responded: `Is it like thee to discourage questioning?' . 12
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[7] ] [ He [`Al qa aq qa m e am[ " )a e qaoa r ae )a oq rla am ae -ql[ --esa )s qa saqqa --mqh: ] -aql l( ) )ae q o qllema " =s r)qo ql-)oq m )a msla ha m ae )a qaam q l a =meqeh ql .m) q(... a q qoa oae a ha ) ) Raql oa' a ]lesqol[ amsa hahl `(s . aslahl `7)q ) --esa s qa saqqa --(l ` m rq(a a ]`(l [ aslahl ` am! qe )a a m)qll sa alo ms rla - a q qem ahq ae )o maq a =a hq ql lra )aa a oq m)qe( esa )aa ))q aoa ela)m qqe hq lo =oq eq)e( e as sa.' a ]lesqol[ mqhl `.m( . 'ahmqae qra aeam a r ]g[ lhqa aq [ mqh- a ]`(l [l esa )s qa saqqal ]hae r ql `It is the unveiling of the splendors of the Majestic One / vainglories of hybris (kashf subuaql l( '!] )ae qllema =s r)qo m) q( ]q qsas)q q hmqlame a[ ]q h ma a ) ]..[ [I] So know that his [`Ala qassqmmam --esa )s qa saqqa -- qa aq[ - ma =rql s( ]qqae ql 'm[ hmqae q) ls( ]2[ m qa )m `-rell m)qo'( q h a q qlam qll )a )a lhm =a oq e a rell ql-qll ) rm =seh y q q hmqlame am ae )a )qaaq[ m q )aas)q o = qaqll ( qsa r )a )aas)q-hmqae ma =rql s( ]qqae ql se qrqlls(. ]1[ ( h eahl s qmah qa al sqha )s ].sqs `(l [l esa )s qa -saqra = qaqlloo ql r qassqmm r l a)lahra =hqyq ( q h ae m l)aas)q q -saqqal q sq eam q a =sqa)q ( ae m (ll l qm ae qll ae m ]hoa ma[ q eam q a m =ae)( (. ]h[ l)m m qa )a 'o a 'mqlame a = qaqll ( qm )al-ale r qassqmm r -h) ( m ]. hmse qqlo[ l a =)qhhq(l q relq o =)qhhq( qo o ea ae m (ll-rmma qa =ql qem)(. ]d[ a ]eah )aer)`(l [ m ale = -l a)lahra =hqyq ( ))q) m ]a s ammah ) aer)[ m l) Laram seh y(l a l a r qassqmmah =seh y(. ]e[ l)a m q a ae h a -r qassqmm r l a =ql- haah )a (ll a ( m )a m q a ae m (q oa Raql o =sqa s -a ( q h s a a )a h a =aqql ql-sqa s ql( ale[ m ]ra a q oa ae[ q aq ah aql o -m q eam q a =ae)( (. ]f[ a ]`(l )a Larame`l( q h ae 13
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ql

qem) ( .s s -ale =q-sqr)l(a( ]qshm [ m q aq a =r)qla(l ea a q ah ) aer) m Laram( qa aq ) m m)qha) =all(. ]h[ ( h qll )a ](l (. ]g[ ( h a am qqlm)ah ]q aq a a )s( .sqs `(l`[ sq` eq( q a ] aql o[ q a s a q a ae - a s a q a m = q`q ( )a m q a ae r amm =sqa s ql a qassqmm r q e a ae )m saaq)-q h )a qll -esa )s qa saqqa -)m ].s s `(l 'm[ m q a =sqa s( a qassqmm r saaq) ae eah =rql s (ll )(. ]et[ l)a a m a q m rla ) r ))q) -rql s( ))q) m )a qll( .m eq asaoah e as qa aq ) )m m)qha) ]...[ * : . [1] So if you understand this prolegomenon [see above] , then know that the state ( l( ae lesqol ae lesqol[l ea )a ]lesqol[ )qm aslo ] a )a aeam a m -esa )s qa saqqa -)qm aoha )m =`(l 'm( - a qa qa ah ) ) )a qa messq a qmsaq m =r sl q ( ae )a m q a ae ma o eha =sqa s ql hqa aq ="hl sq a Raql o"(. . haahl )a -eq(hooq(l a )a )mal )a )aelh a )qoa qmrah qqae ql` ale = qem) (. ]2[ . )qm a -Laram ]s ( `(l[ )qm sa a a )m ]`(l 'msq a ae ah qqae ]e as ) q o ) r a )a )q )m ! ]1[ bqo q )a l )qm sq eam lo )a qqma )q )a qmrah ae )m aem qm )a esa )s -)e)qh '( ]sq o ah ee egt[ - qa ae q o m ]( )a ) h )aloa .sqs emqo [ =qooh ql : =( qeq =esslqq a ea ] )a hqo ae[ `( qeq)`-m q ah )a 'e` ql - qa saqqa ae)( ( ))q) m a ]qq eqllo[ ae l)aaa - q )a a qa ea )ama a )a )q l)aa q o sq eam a =ql ]h[` r) l)aa ]eah[ ]e[ e lamml sqa)q ( ) ae-l)m meq) )q m ]aoa [ a )q m sqha q eam =)e)q ql]d[ )q ml l)ae )a a qqma meq) )q l)ae m)aelh ]e h aqammq o a[ s aoha am sa o =hql l( -mr m-aoha 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 ))q) s aohah q l r ) ) l)aa! ]g[ el hah )a m )a aoa )q haam a ] ) ( ]ae l)aa-oam ram =ql oma l)aal ]l a aoa [ orlq = qa q q ( )a aae ! ]h[ ( h ea ea ah m )a qa qq ae )q ma oq a =heqq(!" =qe. ( qqq a q ah aqeaq `qqh( ))a eqlm a s aeea qaea a l)aa q m)q a = qa q q ( ae l)o lao( .=lessl qeq )l 1ee ].l[ [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 )s qa saqqa - [ aq(l ]2[ ]amsaqqllo[ m qa q sa a ae q lra amm ae )m saqme a ae )a ] )aas)q q[ -qqsal =ql- )a m)a rqlqs( ]ae eah `(l[ )qm qhaqqa a ]) )[ )s ]lesqol a )a qqsal[. ]1[ ( h e - q)` s ql-saaq) =ql 14
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ale = qem( )aelh )qoa s aoa ssammqla ea )s ]lesqol[ -aqho eello[ aqar 5ah m Laram)a )qh ]ql ea )m ]lesqol'm[ aql o =)qa aq( )qm qe q ms rl r ]h[ -esa )s qa saqqa - a ha qa) h )s ]`(l[ -esa )s qa saqqa -as r e as m ]`(l'm[ qmhhq( ae ]qassq ah a[ )a aoa ela) r qqe hq qa q( m)e` `( a ha ]qqsalqqqr[ -'o a[ qaam o =aql l(! ]d[ a) qq qa sammqla ea ]sa a[ qaqsm ] qom[ =ql -lm)qsm(a ]e[ eq) m qa qaoqqla =seh l(! l)a sa am a o =q-qa) h )a qlaqr ae )a e =aqsm ql !='m)qo'( ]( lesqol[ m a sa s ah ] a qoal qqsalqqqr[ qa) h m aq a =seqhq ]l[ [1] It was thus that Kumayl greviously erred (ikhqqqrah h r - '( ))a )a mq) )m qqsal ale)aah ]'o a -essamah ))a )a mq) )m Laramqassq a =se heooq ( qhaqqa a )s. ]g[ a m hqa aq -sa ma ql o[ = qem ooq( q h )m hqa aq ="hl sq a Raql o"( )q )a sr) qmr qqae ql )qaaq ="hl sq a Raql o"( -hl sq a Raql o"(. ]2[ a qa )a ]`(l[ mqh a lesqol[l "7)q ha oae q h ql"( a a ha ) ) a a q a )a a ]1[ a hqq ah )q ` ae ]resqol[ q a )a m q a ae maqa hq o )qo )q ooq )( q h )q ] )aalarqql a a [ m ehal o =m) r( ea -meqmheq o[ heql o alq oa a s =ql[ -sem) r ( ]aa smm. ettf ( ql-halm = aqh r qloae asa a amm = qq`h( m )a ]a a ae[ )a e )q h( ]qe. l. ('' ae.[ ]d[ -sem) r [. ]h[ eq) ]a a [ m qlama a oae )q oae aerelq oa =hqql ql )eml hqa aq ="hl sq a Raql o"( )qoa a ha ) ) a a q a )a a ]e[ l- a qa `(l mqh[ `7)q ha oae q h ql[ -qe`h( q h e ha m aah )m ehal o =ql-))a )a ma oq ]lesqol[ )aq h )a qqll e as qaoa h = h ' ql hqa aq ="hl sq a Raql o"( )a )qm ma a qe qh r) )m qra =q `( q h )a -m) r( arq h r )m ql a =5els ooq qem)( q h mqhl `(s . a q qassq a lqsa ah )a s eel hq r amm ae )m ]a) [ sa m ae oae maq a =mq)q m rq(a' ]f[ ( h )a ]`(l[ aslahl ` aq oa lo! l)a a m q r qqa =leye( ) aer) s s ]lesqol[ se)qqqq ( hh a lamma =a( q h )a a ms rlah esa )-m qa )a e a ae m laoa = q ql r amm =` e (. ]g[ a qa )m mqo rl `7)q -esa )s qa saqqa -))q ela)ah qqe hq lo ae )m ]`(l'm[ -ms rlam esa oae ]lesqol[ aoa ela)m qqe hq lo ) aer) sa ]`(l['. ]h[ =`(l saq qo )m( ` ae ql m qe q ms rl r ]"ha)h as"[ ae )a m q a ae )a s as)a m ! hqa aq =sa ma ql m q em( l lesqol q qo '( ea )ao ] )a s as)a m[ )a a a meq) qm aqaoah q aoa ela) r - qm)hq s sqa s ql( .'qqe hq qa ]ae r amm[ e as sa ]l.[ ( a )a saq r ]ae )m[ m )q ('' rRr ]e[ ].l.[ ('' rRr r qq m ) ) q mlq a e as .be d1:ed

oq rla am ae -aql l =" )a msla ha m-Raql o m[: "l)a e oal r ae )a meqeh ql-hqa aq- a ]`(l [ mqh ]ql )a meqeh =]msla ha m[ m) q(! a qqm qmha! l lesqol qll ae-sqaam o"( ) )ae qllema =s r)qo ql 15
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oq rla am"( ea meq) q a )a q aq e am ae eah =r)elea (ll )(l q h qaqasa am qqlm)ah )a aqaq ae " )a qaam o l a( ea meq) m )a m q a ae haoah ae qllema m...]a[ q)aqr q a )a a - )a lql l =ela o ee' hrq( )q )o hqa aq =Raql o( m - )a oma ]aoa[ ae ) a sam )aq =`qo ql l)a aqma oa ) )" qqq( qa ) qaea a )aa q h ) ) )aa ea )ae q a q h a m - )a La hm)s ae )o La h = eqeqooq ql m a smale q h ea s m )a m q a ae )ae a qas )q )ae q )ae ))q) m haah )omale q h a )q l a amm ))q) q .sma o ae )a 'o a rmma qa =)qhhq )e)ooq h)q (. 7)a aea al haahl m )a a a )a sa a a qllema ae s.. ('' ](''[

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 amessam r[ )a hamqa ae 'o o =ql-qa a )a laoal ae )a l o =ql q( a qme (l - a )a )esq aqls =ql --))q) m )a )a lh ae )a q eam q a ae )a qm)ooq ='o a 7ll( rq ) q(. a l a ql ah qa eahl rlaoq ah -q o =h)r ql))q) m )a m q a ae )a aqallaq a ae sel sl !=aeh q -q h r) ol qqaoa )q ))q) )ama o q m qmma qqae )a saham ae m a)a =qhr s ql rLr l lr lh(L (b' r rerl. (L bllr : II:7 In mss. 6007C p. 75 line 3 the text between and is unclear. The reading is provided by mss. The literal sense of is "He is One Created" (makhluq) though the following (perhaps) indicating "of His creatures" or "of His creation" although the sense might be that Imam `Ali is representative of ( makhluq) "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 qah a )a ( qeq a "esslqq a ea ] )a hqo ae[ `( qeq)" `- ]oq)s[ ql - ) h )aloa )` .sqs emqo q (q lqlq =h. fe egt( r a) qm )a " qa ae q o m" =qooh ql ( qeq m q la r )o ( qqq `-)e)qh '( a qqqae ae )m qrq a aqe a q lq qqlq. l)m 'e`q oq)s ql aaq he r )a emls slr sqra q h m qalaoah a )qoa - )a h ) hqo ae ')e`l s qoa qmmaqq ah ) ) qaa aq ah qo .sqs emqo a )a 'qo ae `( qeq). la ma e ae qq qa eae h esa aem )` a a qsslal )a ( qeq qq qa eae hl e`-haoa a ql qasslq a m. l)a ( qqq a ae )a 'e` ql l ="l)a laom ae )a -e aaea lo s ah )a r ae `(qq m less =h. e1dh ehht( a lah qe h ql l .mlqsooq ah.l ah. e)qssqh eqa - q qhma"( qleh r )a ealla) r ah a m =e( qe h ql l l ah. e)qssqh qmq `.ls . - qe h ql =2( .=1ed-s.1dtmaa s( et-lqsq q'l la) q e1fh ehdh ( qq l eh22 2ttel `-le q ) ql-l . ea e : 'q .)oq' ql- qe h ql =1( .=1-la) q e1ge eheel =maa ss. d1e .=1e2-maa ss. 1te(

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( qeq qa q )a sqmmqra `-oq)s[ ql[ ba qll ae )a oa ma ml aqa ma m a s rm ae )a 'e` l `(qq m less a slq m )q )a -)qaaq. . )a qe h ql-q ah qo )a eqq )m lqem qh ) ql ' -qs ="eaar ae )a aqe a Lq h"( ae lqa ql-( qeq eae h )a l qq elqh ql`-oa ma ae )a 'e` ql )m l q =eftt-q h asaq ah qo e)qssqh e a qalm =h.eeee eehh =d- s =h. htt ehhh`lqe-ql q` h ="l qsmqqr ea )a rmq)q a "( a hm ) ) )a ) aaealh asa a ae )a )a hm Rqqq ="l -b h ql ' -ma arm a ah qo qooh Rq, qlLa h!"( ealla)ah qo q ea) qa a eql ha qlm. ( aq la oa e)qssqh q (hsqh .q e)qssqh .q S )(m =h. eqr)hqhl eeh e2ee( )m = )a a sa a oalesa( hqmq q es = qh)re e)e sss ( -q`s l ql-qasslq a ae s qoa m q h haoa a m a lah l qq .aq l q'l mq q =a s a q ) hhq rell mq q( =maa ')q `q .. 2eh a. etfg q h e aqralsq -l'sqle sq q q e-oe' ) aa sqra a a hah oa ma ae )a s qoa ae emqo ea -e(Ll ess.l .: he2l a. f(l )a)aoa l )qm q )a qaaq =maa -)a lqem qh ) ql( qeq ))q) qleham )a ea) l am q ah qo )a eqq `- )a 'e` ql ( qeq qar m ) ) )a )a hm "l so `-lessl qeq )l 1et(. l)a a a hah oa ma ae )a 'e` ]oq)s[ ql eqa (..." q h a hm "l)ae q haah q a l a a)a eel aoa qll ) rm. qma qala rm -eah! . qs saa " =ql .=2-l q l eh22 2tte : 1ee-aa lessl qeq ) ql a eah qla a" =m -asa )` qe )a am q h mq)alq m )qoa arq hah )a a a hah oa ma ae )a 'e` ]oq)s[ ql q h ea ( qeq sq qllo q ah qo )a e q qm q lq a ee osa qhh a a )a a r ql s qoa . . )m amsaq ` qlq eqq a ae )m mmea . qq ha a qa a )q a q a r q la)lqa r'm a eh a oalesa ( ahaoql : = emls q)alq q 7a rl .q S )(m q h )m Lq q o =Laha r. l. e ll.l ehh2 -e aa ae a salq a m qo a )a m qm )all: ql hqmq q...[ sqo a qa a alo-q`s l ql-l)a ]l qq [ .aq l ]q'l" - emqo ea oq)s '( qeq =maa .l ddf- aea r a q s qoa ae ql l=22g- qalm = e(l l...l ss. 22f qmma m )q m lqm sq qleham ee a s amma m ))q) q a ae ae q)q qq a l=1dt-11h dee m ae )a .sqsm q h ))q) q a a eae h )a oa ma m ae )m s qoa .l ]( .q lq)eh['m messlqq a qalm qalaoam -qs [ q h aoa masa sq emq s m ae )a .aq l male. (l-lqe'qs'm eqlqh ]ql-b ' l ql )a a q )a r e as ))q) .l qasah a =sa a )q )m sq m q a salq a qo q ee m)qor)l a lralo( h aq lo a )a .aq l. l)a l )ar qs) ah a 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 ) ) q qhaaeq a r rlm) `-l a ( qqq =a a hah( oa ma ae )a 'e` oq)s ql ( a ( qeq )qm `- q mlq a qq qa eae h a l a q : ('' rRr. ( la r )o sa a ae )a a ae )a 'e` ql )a ( )` a ( )alaro =La ha : qaa a qalla lo q mlq ah a r rlm) qo 7llqs ) qr e)qssqh l em l ehgt( malaq ah qo )a lq a (llqsq) lqqq qqq' =h. eht2 ehge maa qa )aa sqram .=e2h-h1 ( qeq`-l)a q q a e as )a 'e` oq)s ql g-...: h .[] Mss. ADD for has in this citation from the Du`a yawm al-`Arafa ( ishara in the Hadith Kumayli ) cf. the ghayr al-

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 for has 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 Bb and Bah'u'llh

IV Stephen Lambden (UC-Merced) IN PROGRESS 2009-10 RETURN TO: Tafsr adith al-aqiqa I Introduction, the Shi`i Origins and Commentaries. Tafsr adith al-aqiqa II : Shaykh Amad al-Ahs and Early Shaykhism. Tafsr adth al-aqqa, III : the Commentary of the Bb upon the adth al-Haqiqa The Risala fi'l-suluk (Treatise on the Path [ to God]). Extract from a mss. of the Risla fi'l-suluk (INBA 6006C, 74) citing a phrase from the Hadith al-aqqa. The Bab from very early in his mission cited, interpreted and gave importance to the adth Kumayl. At one point in his description of the condition of the wayfarer on the Path to God in his early Risla 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 subut al-jall (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 `al mulk al-karm ("noble dominion") is to be pointed as `al malak al-karm 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 The approach to God or true Reality (alaq-essa q qa q h )a qqq ha r ae mal- aq( oaloam q rqm)e s aqamml q e oal r a lamm ae male )qhhq =" o ae l a amm"(l ))a a )a raql ae q ea -rla eqq a aae ao r a)q hm )a sqh q ql alq a m)s ) ) eah qq qa aql5ah. l)a s) qma "without ish qllema m" maasm a qa ha hla eq qam a oq sqr rml sammqlo qm a ra ha ah qo a s a ah qm )a m q a ae )qo r qqm qm )a eallo ae ealla) r eqlma a ls ah ee reham. l)a eqq qlma sqram qllema a )a qh ) lesqol ))a meqh( e as )a -ql )a l rm ms eql q q sa a )a hq) r ea ) ae )a "Lr) ae )a a r = ( )qa aq a aql o ae )a hoheql a )a q ) as eah. 7a )qoa q r h ae haso )alar5q a ae rao

:l am

)a qh ) lesqolExtract from a mss. of the Risla fi'l-suluk (IBA 6006C., 74) citing a phrases 19

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by SHAM2012

from the Hadith al-aqqa 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'+ (`al mulk *malak+ al-karm). For the people of insight (ahl al-bara) *Sufis?+ *such+ are the subtle allusions (ishrt lafa)! Wherefore cast then aside the subut al-jall ("*the splendors of the majesty"] "vainglories of majesty") including (att) the "allusions" (ishrt) *which are mere+ vain imaginings (al-mawhmt), and tear away *also+ the veils (al-astr). Be then attracted through the Divine Unicity [the Imams?] (al-aadiyya) which is an attribute of the Divine Unity (ifat al-tawd) until the Light of the Morning (nr al-sub) rise up from the ? of thy reality (aqqat) when *you shall+ enter the madnat al-wadat ("City of Oneness"). So disregard thy people [Sufi type guides?] and quench the lamp (al-sirj) 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 subut al-jall ("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 (subut al-jall 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 adth Kumayl.

1260/1844-5) of the Bb also contains a number of arcane

Thus you, have you seen Him? From afar off, one remote! While I have indeed seen Him, From close at hand, proximate! 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

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 1The Persian Bay2=eghg r(l ss. e

(= )Persian Dal'il-i sab`ih (Seven Proofs In his Persian Dal'il-i sab`ah (Seven Proofs) which may have been written to a Shaykhi enquirer, the Bab registers the well-known five (or so) definitions of aqqa ("ultimate reality") communicated by Imam `Al in the Hadith Kumayl. They are seen as prophetic intimations of aspects of the five successive Then observe in the first year ( years of the mission of the Bab .)1265/6 AH = 1844-1849[50] CE . . )(I )5481-4481 / 0621( . . 12
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0621"the revelation of the splendors of the Divine "Majesty without a sign )923:(EGB TN )(II )6-5481( Then in the second year

"The obliteration of the fanciful and the clearing of the known" Then in the third year (1846-7) "The rending of the veil by the triumph of the mystery" Then in the fourth year (1847-8)

(EGB TN:329) Then in the fifth year (1848-9) . . "A light shining forth from the Morning of Eternity and irradiating the temples of the Unity" (EGB TN:329)

. .

. . . . .

"The attraction of the Divine Unity through the nature of the apprehension of its Oneness" The Hadith Kumayl and the title of M5 .= Azal. qho = a Sub-i Azal ( = Ar. ) Sub al-

The Hadith Kumayl and the title of Mrz Yay (Per.) Sub-i Azal ( = Ar. ) Sub al Azal. The Persian phrase Subh-i Azal (Morn of Eternity) or its Arabic original (subh al-azal) as found in the Hadih Kumayl is quite frequent utilized in the voluminous writings of the Bab. The half-brother of Baha'Allah Mrz Yay Nuris best known title is (Per.) Sub-i Azal ( = Ar. = Sub al-Azal = "The Morn of Eternity" ) derives from this (Arabic genitive) phrase in the 5th definitional clause of =( al-aqqah = Ultimate Reality *God+) in Imm `Al's five definitions of reality" (haqqa) disclosed to Kumayl ibn Ziyd ibn Nahk al-Nakh (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
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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," rejoined Kumeyl, "tell me more." ''The attraction of the Divine Unity through the nature of the apprehension of its Oneness,' added 'All. "Tell me more clearly," repeated Kumeyl. Then said 'All, "A light shining forth from the Morning of Eternity and irradiating the temples of the Unity." "I have given this tradition in full because the Babis attach a special significance to it, regarding each of these five obscure utterances of 'Ali as typifying one of the first five years of the Bab's "Manifestation." The text of the tradition, taken from the Bab's "Seven Proofs" (Dala'il-i-sab'a) will be found in the footnote on p. 352 of the second [ fn.1 See Ibn Wadhih (ed. Houtsma), vol. ii, pp. 2424.] 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. 12601) 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. 2678.). "The rending of the veil by the triumph of the mystery" describes the third year, remarkable for the Badasht conference above alluded to, and the sovereign claims advanced by Hazrat-i-Kuddus (and evidently admitted by many of the Babis, including Haji Mirza Jani) which are adverted to on p. 282 supra. " The attraction of the Divine Unity through the nature of the apprehension of its Oneness," which denotes the fourth year of the "Manifestation," is not, I think, explained by Mirza Jani, but perhaps we may associate it with the appearance of the "Indian Believer" (pp. 2424supra). 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."

For, as has been said, man cannot know the Eternal Essence of God, but only the "Manifestation" of the Divine Will, which, from time to time, arises in the spiritual, as the sun in the material, firmament, to 23
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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, " '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. 2278.

Baha'-Allah and the adth al-aqqa

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