الْحَقُّ

الحقُّ نقيضُ الباطل، يقال: حقّ الشيءُ يحقّ حقًّا، أي وجب، وحققتُ الشيءَ أحقّه إذا تيقّنتُ كونه ووجوده، كما قال الزجّاج. وقال الخطّابي: الحقُّ هو المتحقّقُ كونُه ووجوده، وكلُّ شيءٍ صحّ وجودُه وكونُه فهو حقّ، ويقال: الجنّةُ حقّ، والنارُ حقّ، والساعةُ حقّ، يراد أنها كائنةٌ لا محالة؛ والعربُ تقول: فلانٌ حقُّ الرجل، والشجاعُ حقُّ الشجاع، إذا أثبتوا له الشجاعةَ وحقيقتها. وقال الزجّاجي: الله حقٌّ وكلُّ معبودٍ دونه باطل، وهو ذو الحقّ في أمره ونهيه ووعده ووعيده.

Ḥaqq is the opposite of bāṭil, the false and void: ḥaqqa ash-shayʾ means “the thing became due and binding”, and ḥaqaqtu ash-shayʾ, “I was certain of its being and existence”, as az-Zajjāj says. Al-Khaṭṭābī says: al-Ḥaqq is the One whose being and existence are established; everything whose existence and being are sound is ḥaqq — one says the Garden is ḥaqq, the Fire is ḥaqq, the Hour is ḥaqq, meaning they will come to be without fail. The Arabs say, “he is the ḥaqq of a man”, “the ḥaqq of the brave”, when they affirm his courage and its reality. Az-Zajjājī says: Allah is ḥaqq, and every object of worship besides Him is false; He is the One whose truth is in His command and prohibition, His promise and His warning.

قال الغزالي: الحقُّ في مقابلة الباطل، والأشياءُ قد تُستبان بأضدادها؛ وكلُّ ما يُخبر عنه فإمّا باطلٌ مطلقًا، وإمّا حقٌّ مطلقًا، وإمّا حقٌّ من وجهٍ باطلٌ من وجه: فالممتنعُ بذاته هو الباطلُ مطلقًا، والواجبُ بذاته هو الحقُّ مطلقًا، والممكنُ بذاته الواجبُ بغيره حقٌّ من وجهٍ باطلٌ من وجه، فهو من حيث ذاتُه لا وجودَ له فهو باطل، ومن جهة غيره مستفيدٌ للوجود فهو من ذلك الوجه حقّ؛ وعند هذا تعرف أنّ الحقّ المطلق هو الموجودُ الحقيقيّ بذاته، الذي منه يأخذ كلُّ حقٍّ حقيقتَه. قال: وأحقُّ الأقوال قولُك: لا إله إلا الله، لأنه صادقٌ أبدًا وأزلًا لذاته لا لغيره. وقال القشيري: الحقُّ من أسمائه، بمعنى الموجود الكائن، ويكون في وصفه بمعنى ذي الحقّ، ويكون بمعنى مُحِقّ الحقّ.

Al-Ghazālī says: al-Ḥaqq stands against the false, and things are made clear by their opposites. Whatever is spoken of is either false without qualification, or true without qualification, or true in one respect and false in another. The impossible in itself is the utterly false; the necessary in itself is the utterly true; and the possible in itself, made necessary by another, is true in one respect and false in another: in itself it has no existence, and so is false; from another it receives existence, and in that respect it is true. Here you know that the absolutely True is the One who truly exists in Himself, from whom every truth takes its reality. He says: the truest of sayings is your saying, “There is no god but Allah”, for it is true for ever and from all eternity, in itself and not through another. Al-Qushayrī says: al-Ḥaqq is among His Names, meaning the Existent; in describing Him it may also mean the One to whom truth belongs, and the One who makes the truth prevail.

قال الغزالي: حظُّ العبد من هذا الاسم أن يرى نفسَه باطلًا، ولا يرى غيرَ الله حقًّا؛ والعبدُ إن كان حقًّا فليس حقًّا بنفسه، بل هو حقٌّ بالله، فإنه موجودٌ به لا بذاته، بل هو بذاته باطلٌ لولا إيجادُ الحقّ له. وقال القشيري: من عرف أنه ذو الحقّ آثر حقَّه على حظّه، وعلامةُ صدقه في ذلك الإيثار أن يُسخّر له خلقه. ومن شهد أنّ الله هو الحقّ شهد أنّ كلَّ ما جاء منه حقّ: وعدُه ولقاؤه وقولُه وجنّتُه ونارُه، كما كان سيّدُنا رسولُ الله ﷺ يشهد بذلك في تهجّده؛ فعاش على يقين، وقال الحقَّ ولو كان مرًّا، ولم يستوحش من قلّة أهله.

Al-Ghazālī says: the servant’s share in this Name is to see himself as void and to see nothing true but Allah. If the servant is true at all, he is not true by himself but true by Allah, for he exists by Him and not by himself; in himself he is void, were it not for the Real bringing him into being. Al-Qushayrī says: whoever knows that He is the One to whom truth belongs prefers His right to his own portion — and the sign that he is sincere in that preference is that He makes His creatures serve him. Whoever bears witness that Allah is the Truth bears witness that all that comes from Him is true — His promise, the meeting with Him, His word, His Garden and His Fire — as the Prophet ﷺ bore witness to it in his night prayer. He lives in certainty, speaks the truth though it be bitter, and is not made lonely by how few are with it.

قال القشيري: أكثرُ ما يجري على لسان هذه الطائفة من أسمائه سبحانه الحقّ، لأنهم ارتقوا من شهود الأفعال إلى شهود الصفات، ثم من شهود الصفات إلى شهود الذات. وقال الغزالي: أهلُ التصوّف لمّا كان الغالبُ عليهم رؤيةَ فناء أنفسهم من حيث ذاتُها، كان الجاري على لسانهم الحقّ، لأنهم يلحظون الذاتَ الحقيقيّة دون ما هو هالكٌ في نفسه؛ وأهلُ الكلام لمّا كانوا أبعدَ في مقام الاستدلال بالأفعال، كان الجاري على لسانهم في الأكثر اسمَ الباري. فكلُّ ما سوى الله، من حيث هو، ظلٌّ يزول، وإنما يثبت بالحقّ الذي أقامه؛ ومن عرف ذلك لم يتعلّق بظلّ، ولم يحزن على ظلٍّ زال.

Al-Qushayrī says: of His Names, the one most often on the tongues of this company is al-Ḥaqq, for they have risen from witnessing the acts to witnessing the attributes, and from witnessing the attributes to witnessing the Essence. Al-Ghazālī says: since what prevails over the Sufis is seeing their own selves pass away in themselves, the Name that runs on their tongues is al-Ḥaqq, for they regard the truly real Essence and not what perishes in itself; and since the theologians were further along in reasoning from the acts, the Name that mostly runs on their tongues is al-Bāriʾ. Everything other than Allah, in itself, is a shadow that passes, standing only by the Real who holds it up; whoever knows that clings to no shadow, and grieves for no shadow that is gone.