Material and historical

Master's Thesis in Sufism and Islamic mysticism

Abstract:

The upcoming research entitled "Truth Hadith: Substantive and Historical Research" aims to investigate this hadith in four chapters in a descriptive and analytical method according to the existing Persian and Arabic documents, versions and explanations (five original versions). 

Khabar Kameel, Kamiliyyah, Hadith of Truth are some of the other names of this hadith.

Regarding the document review, although the same Khabar Kameel has not been found in the old hadith sources (primary sources of hadith), but its content has been cited and used by many Shia elders, especially those with mystical and philosophical mushrab. And some scholars have attempted to describe and interpret it.

The main issue in examining and explaining the content of the hadith is whether the complete question [ma haqiqa] that has been repeated several times and each time Imam Ali (peace be upon him) gave an answer other than the previous answer, is it a question and as a result an answer with different interpretations? Or how many questions and observers are far different truths? Among the existing viewpoints of this research, while preferring the second viewpoint, he has interpreted and explained various clauses on this basis.

According to Mr. Kamil's reputation as the owner of the head of Imam Ali, peace be upon him, as well as other spiritual and spiritual hadiths that have been remembered by him in reliable sources, Kamil Ibn Ziyad has such a capacity that the author of the words [if you discover the veil, we will surely see] manifestations of divine sciences and manifestations of divine gifts for Kamil. Says.

Key words:

Hadith of truth, narration of Kamil, Kamiliyah, companions of the head, Kamil Ibn Ziyad, Imam Ali peace be upon him, Shiite mysticism, mysticism within the religion and mysticism outside the religion

Introduction: The depth and diversity of human effort in the way Truth

On the one hand, searching for the truth in all periods of human life has been one of his serious, eternal and sublime desires, just as reaching the truth has been one of his constant ideals and desires, and from the very distant past until now, each one of them has sought to achieve the truth in some way, they have wished to achieve it, and on the other hand, the fact of differences and differences in the capacities and talents of people has caused them to understand and understand the truth and recover it. On the threshold of what has been manifested in many different ways

One ??of the highest missions of the divine ambassadors is "legislative guidance" which means presenting the way and showing the truth to people on the one hand, and "formative guidance" which means reaching what is required and bringing them to the truth based on these capacities, on the other hand. But since humans have different existential capacities, not everyone can tolerate all kinds of speech, awareness and understanding.

In addition to the possibility of intellectually proving the levels of talent and the difference in human capacities, the external and objective reality of this variety of talents has been confirmed and emphasized by the verses of the Qur'an and the traditions of the innocents. In this introduction, an attempt will be made, albeit briefly, to refer to the dimensions of the Qur'an and a group of traditions that illustrate this fact.

The purpose of this introduction is to provide a context for issuing some traditions for certain people, as well as to explain why and how people's understanding of the Qur'an, the Sunnah and the system of creation differ.

Many verses including: 1. And it is established and it has the mother of the book", [1] "a revelation from the Lord of the worlds", [2] "but it is a glorious Qur'an * in a protected tablet", [3] "and it is in the mother Al-Kitab-La-Dina La-Ali-i-Hakim» [4]

The evidence is that what has been written as the Qur'an and has been erased and confirmed in this tablet, has come from the Umm al-Katab and from the protected tablet which is the innermost part of these words, and in fact, a manifestation of it has been gifted to humanity from a higher order and from a source rich and rich according to the capacity of human beings, and in no other way. What is revealed for education and training is not all the truth. Just as everything that is used from the appearance of words does not include all the meaning, intention and purpose of God the Wise. According to Allameh Tabatabai, may God have mercy on him, the Qur'an has another truth that has been reduced to the current words according to the capacity of its audience.According to Allameh Tabatabai, may God have mercy on him, the Qur'an has another truth that has been reduced to the current words according to the capacity of its audience; He says: The verbal expressions of the Qur'an are like parables in relation to the true teachings of God. Because these expressions in these verses have degraded to the level of understanding of the general public, who only understand tangible things and understand general meanings only in the form of material and physical things.[5]

According to some researchers of the late Allameh Tabatabai, based on the belief of such a point, he thought that the level of understanding of the people and the similarity of verbal expressions to true knowledge is the conflict between the revelation of the Qur'an on the night of Qadr and its gradual descent during 23 The year of the Prophet's mission, peace and blessings of God be upon him, has come to an end. Because he believes that on the night of Qadr, the truth of the Qur'an came down to the heart of the Prophet, peace and blessings be upon him, but during the Prophet's mission, that truth was gradually revealed to the Prophet, peace and blessings of God be upon him, in the form of words. He has considered this descent up to seven levels, and he considers the understanding and understanding of each level to be related to the special audience of that level. In this regard, they say: The Prophet, may God bless him and grant him peace, obtained the Qur'an by revelation and dignity; It appeared in his blessed heart and flowed into his blessed tongue with the descent of the seven levels; The Qur'an that is now in our hands is the seventh revelation of the Qur'an. [7]

The result is that the verses of the Holy Qur'an in each of these places of descent have a special interpretation, meaning and interpretation; And it can be understood and understood in the baggage and ability of different people. As the lowest level that is in the guise of words also has aspects of meaning and humans are not equal in understanding these phenomena. As far as the understanding and understanding of each of the levels of descent to the highest and the beginning of the descent, the understanding and understanding of which is specific to the Holy Prophet, peace be upon him and his infallible guardians.

Understanding, understanding and action of humans are implied, it is:

2. The Holy Qur'an mentions the degrees of faith and, as a result, the degrees of believers, in different ways. It does not accept the claim of faith of a group of Arabs, as if the light of truth has not appeared in their hearts, or the light of the truth has not penetrated the hidden house of their hearts, and only Islam has confirmed them: But say, ``As-Ulamna'', and why will faith enter your hearts, and if you obey Allah and His Messenger, He will not let you go from your deeds. Ghafoor Raheem [8]

And based on this, he distinguishes the rank of Islam from the rank of faith, which itself has degrees and distinguishes the group of Muslims from the believers. As in the higher order, according to traditions, the people of charity and the rank of the people of Ihsan are distinguished from the rank of the people of faith with all its degrees.

From the perspective of Islamic mysticism, the principle of man and the world is an example of the Qur'an, whose patterns are visible and whose soul is hidden. In fact, a person has a hidden joke that is eternal and remaining, and knowing this remaining joke leads to the knowledge of the absolute remaining. As the connection of this joke with the truth of the Qur'an is connection to eternity and access to the source of knowledge, wisdom and life. The difference between souls and souls of humans, which is hidden in one door and the other is its likeness, is another allegorical facet in the relationship between humans and the ranks of the Qur'an. Mulla Sadra has mentioned in the discussion of the levels of souls: the ultimate intellectual style of the speaker and the worthlessness of the speech is the one who thinks that the soul of the best creatures (Khatam al-Anbiya) is the same as the soul of Abu Jahl in the truth of human kind.[9]

Bari; The necessity of the reality of differences between souls, souls and hidden talents is the reason for the degrees of comprehension, interpretation and understanding of the Qur'an. And no matter how much a person can reach from the external senses to the hidden and inner senses tunneled to the depth and depth of the soul, and the truth of his existence, they have reached the ladder of meanings, which is the ladder of heaven and the introduction to the true knowledge of the Qur'an. As it is the nested and hidden levels of the soul and soul that are the reason for the appearance of the houses of travel and conduct from authority to death.

Basically, terms such as seven forms, seven valleys, seven cities of love, seven readers, seven bodies, ten valleys, one hundred places, one hundred houses, one hundred fields, and one thousand and one houses in Islamic mysticism are similar to the ranks of the Qur'an, as well as the ranks of the soul and soul, and the ranks of human perfection and talent.