HAQIQAH - حقيقة
From the root of حقّ (haqq).
Literally: A true statement. A true and real state or nature. A truth. A fact. A reality. A real being. An essence. Sincerity; especially, sincerity in affection and friendship. The essence. Nature and fundamental of things. The essential reality of a thing. Stability.
In Arabic Rhetoric: Haqiqah refers to the essential meaning of a word or expression, as opposed to its metaphorical meaning (majaz). A literal statement, phrase or word. A proper signification of a word or phrase. An expression of which the figurative meaning is conventionally accepted as literal.
An Ilahî attribute. Also, the manifestation of the Ilahî essence apart from the attributes. The annihilation of plurality in that essence. A ma’nawî vision of Allah (‘Azza wa jalla) by a mu’min. Îmân and confession of Allah's unity. The truths about the universe, nature and Ulûhiyyah which are purified from all similes and metaphors. اِنَّٓا اَنْزَلْنَٓا اِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَٓا اَرٰيكَ اللّٰهُ (Qur’an 4:105) according to this âyah; Haqq is the Qur’an and haqiqah is what Qur’an reveals to us.
The expression of haqiqah is used for the inner dimensions of things (malakût) which all changing beings from the particulars to the suns rely upon and it also denotes the hikmahs of the rules of the Sharî’ah.
“The Qur'an sometimes mentions material, particular matters which are subject to change and are the means of various circumstances, then in order to transform them into the form of constant haqiqahs, summarizes them with constant, luminous, universal Ilahî Names, and ties them up. Or it concludes with a summary which encourages tafakkur and the taking of lessons.” The Words ( 433 )
Each perfection, each ‘ilm, each progress and each science has an elevated haqiqah that relies on one of the Names of Allah. That science, perfection and art find their perfection by relying on that Name, which has numerous veils and various manifestations and different spheres; they become haqiqah. Otherwise, they are deficient shadows in an incomplete form.
For example, mathematics is a science. Its haqiqah and final point are to reach Janâb-i Haqq's Names of ‘Adl and Muqaddîr and to witness with all their majesty the manifestations of those Names with hikmah in the mirror of mathematics.
For example, medicine is a science and also an art. Its final limit and haqiqah: Medicine finds its perfection by relying on the Absolutely Hakîm's Name of Shâfî and seeing that Name's compassionate manifestation on the remedies on the face of the earth, which is His great pharmacy; it becomes haqiqah.
For example, the natural sciences, which discuss the reality of beings, these sciences can be hikmah through seeing the supreme manifestations of Janâb-i Haqq's (Jalla Jalâluhu) Name of Hakîm on things, on their benefits and profits by arranging and nurturing, and through reaching that Name and relying on It. Otherwise, they either transform into superstition, become useless, or open the way to dhalâlah like Naturalist philosophy.
The Twentieth Word - The Second Station
“If you want ‘ilm of haqiqah and true hikmah, gain ma’rifat of Janâb-i Haqq. For the haqiqahs of beings are rays of the Name of Haqq and the manifestations of His Names and attributes. The haqiqah of all things whether physical, ma’nawî, essential, non-essential and the haqiqah of all human beings are each relies on the nûr and haqiqah of a Name. Otherwise, they are insignificant forms without haqiqah.” The Words ( 488 - 489)
“As we have explained in many of the Words, in regard to the ma’nâ al-ismî and their faces which look to themselves, all things are nothing. They do not possess existences which are of themselves independent or constant. And they do not possess haqiqahs which subsist of themselves. But in regard to their aspects that look to Janâb-i Haqq, that is if it is with ma’nâ al-harfî, they are not nothing. For in that aspect are to be seen the manifestations of eternal Names. That aspect is not doomed for non-existence, for it bears the shadow of an eternal existent. It has a haqiqah, it is constant, and it is elevated. For it is a sort of constant shadow of an eternal Name which manifests on it.” The Letters ( 82 )
“Everything has numerous aspects that give onto Janâb-i Haqq like windows. The haqiqah of the universe and the haqiqahs of all beings are based on the Ilahî Names. The haqiqah of every being is based on one Name or on many. Each of the attributes and the arts of things relies upon a Name. The true science of hikmah is based on the Name of Hakîm, the science of medicine with haqiqah based on the Name of Shâfi, and the science of geometry on the Name of Muqaddîr and so on. And in the same way that all the sciences are based on and come to an end in a Name, the haqiqahs of all arts and sciences, and of all human attainments are based on the Ilahî Names. Indeed, one group of the Muhaqqiqîn Awliyâ stated that the Ilahî Names constitute the true haqiqah of things, while the essences of things are only shadows of that haqiqahs. They said too that even only apparently as many as twenty manifestations of the embroideries of the Ilahî Names may be seen on a single living creature.” The Words ( 655 )
“Sprinkling the nûr of life of Qoudrah of Al-Fâtir on dense, lifeless, extinguished, dead objects with an astonishing activity is a sign of qoudrah that it dissolves, burns, illuminates and strengthens the haqiqah of this dense ‘âlam with the nûr of life on account of the subtle ‘âlam.
No matter how weak haqiqah is, it does not die; it is not annihilated like the form. Rather, it travels in individuals and forms. Haqiqah grows, develops, and gradually expands, while the shell and the form wear out, become finer, and break up. They are renewed in a better form so as to become suitable to the stature of the stable and expanded haqiqah. In regard to increase and decrease, haqiqah and form are in inverse proportion. That is to say, the more substantial form grows, the weaker haqiqah becomes. The less substantial form becomes, to that degree the haqiqah grows stronger.
Thus, this law encompasses all things included in the law of the process of perfection. This means that a time is certain to come when al-‘âlam ash-shahadah, which is the shell and form of the mighty haqiqah of the universe, will break up, with the permission of Al-Fâtir Zuljalâl. Then it will be renewed in a better form. The mystery of the âyah: يَوْمَ تُبَدَّلُ اْلاَرْضُ غَيْرَ اْلاَرْضِ 1 will be realized.” The Words (551 )
1 (That day the Earth will be changed into a different Earth)