Ḥadith al-Ḥaqiqa II

فی تفسير حديث الحقيقه 

Tafsīr Ḥadīth al-Ḥaqīqa II

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

Stephen N. Lambden UC Merced.

In progress 2015.

Early Shaykhī Commentary upon the Ḥadīth al-ḥaqiqa

The early, first two Shaykhī leaders wrote commentaries on or responded to questions about on the Ḥadīth al-ḥaqiqa.  Shaykh Aḥmad al-Ahsa'i responded to a number of questions about the Ḥadīth Kumayl   including his

The  Ḥadīth al-ḥaqiqa in the Commentary of Shaykh Ahmad upon the delphic maxim ascribed to `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 الجلال subuḥāt al-jalāl Shaykh Ahmad comments on the second line --    محو الموهوم   و صحو المعلوم   "The effacement of the conjectured, and the clearing of the known" (EGB 1893) --commening that "Its meaning [presupposes that the] سبحات الجلال subuḥāt al-jalāl  is   محو الموهوم the "effacement of the idle fancies" since the "I-ness" [selfhood; self identity] (al-aniyya) indicates those سبحات  subuḥāt and the modalites of its [foundational] pillars (shu`ūn arkāniha) on account of which الموهوم   (al-mawhūm) conjecture- idle fancy rises up. The meaning is that it is not something that subsists in itself. Rather, it is something existing through the active command of God (bi-amr Allah al-fa`ala), meaning the Divine Will (al-mashiyya) and also through the passive command of God (bi-amr Allah al-mafa`ūla) which indicates the  Muhammadan Reality (al-ḥaqīqa  al-muhammadiyya). Such is the inner sense (ta`wil) of His saying, exalted be He, "You might have supposed that they were awake although they were asleep" (Q. 18: 18a).