Another famous ‘hadith’ that is often used and cited by Islamic mystics is the ‘hidden treasure’ hadith allegedly found in hadith Qudsi. This hadith Qudsi is said to be written by Allah SWT, in the first person, but was not a part of the Quran. This ‘hadith’ is a fabrication and is not found in the authentic hadith Qudsi. The ‘hidden treasure hadith’ is said to be as follows:
“I was a treasure unknown, then I desired to be known. So I created creation to make Myself known; they then knew Me.”
No authentic chain
This state is said to be attributed to Allah SWT. It is a complete fabrication, and inconsistent with the clear message of Allah SWT in the Quran.
From the Shia Ulema, there are prominent Ulema who considered this narration as fabricated. Among them is Al Sayyed Al Mar’ashi Shabuddin in his book Ehqaaq Al Haqq vol 6 Pg 431. (See also opinion by Sayyed Mohammad Al-Musawi).
In his compendium of hadith forgeries, Mulla ‘Ali al-Qari wrote: ‘Ibn Taymiyyah asserts: “These are not the words of the Prophet (saw), and nor does it have any chain, be it sound or weak.” Al-Zarkashi and al-‘Asqalani state the same. Other Sunni scholars also said that this narration is not authentic at all e.g. Al-Ajlooni in Kashf Al-Khafaa’, 2:132, Al-Zarkashi, Ibn Hajar Al-Asqalaani and Al-Soyooti and many others.
In conclusion there is no chain of narrations here whatsoever.
How some hadiths are invented:
The following is taken from a research paper by Prof Dr. Idri, M.Ag entitled “The Ciricism on Sufi’s Hadith Narration Methods”: [1]
It is known among the Sufis two methods of Hadith narration called liqa’ al-Nabiy and tariq al-kashf. These methods of transmission can only be done by the Sufis who have reached certain station so they can meet the Prophet and receive Hadith from him directly. Both methods are not only different from the methods of Hadith transmission known and developed by scholars of Hadith, but also they are not accepted by them as methods of transmission and hence the Hadith authenticity narrated by the two methods has always been questionable to say the least.[2]
The liqa’ al-Nabiy is a method used by Sufi to determine the authenticity of Hadith, which can be seen from many Sufis who claim having met the Prophet, either through dreams or talking directly in awake or asleep condition (Sha’rani, 2002: 50). They claim to have met the Prophet (s.a.w.) just as the companions have met him, although indeed he was long dead. According to them, one can meet the Prophet Muhammad after he died on 12 Rabi’ al-Awwal 11 AH., because essentially, he still alives and oversees his people continually (al-Mubarakfuriy, 2003: 82).
Such belief of the Sufis based on the Prophet Hadiths, one of them is that narrated by alBayhaqiy that the Prophet said, “The prophets of Allah are alive in their graves, they are always praying”. This is narrated by al-Bayhaqiy in his book Haya al-Anbiya’ fi Quburihim (al-Azhariy, 2003: 82). Thus, the prophets live in the underworld (al-barzakh) eventhough the life there is different from the life in this world (al-Hamamiy, 2004: 263). Only the saints who get kashf (openness experience) who can see the Prophet. According to al-Ghazaliy, those who follow the
Sufis methods will be able to see the angels, spirits of prophets, hear the spiritual sounds, and take advantage from them. Then, their psychiatric experiences will continue to increase to the extent that is difficult to be pronounced (al-Ghazaliy, 2006: 39). The meeting with the Prophet Muhammad may be directly or indirectly. The indirect meeting is going through a dream. Meeting directly with the Prophet is experienced by Sufis in a waking state, not in a dream. The Sufis believe that the Prophet is still alive in his grave and certain people who have a high level of spirituality can meet and get spiritual teachings from him, including being able to get Hadith or the teachings of sufism recorded in a certain book.
Muhammad ibn ‘Aliy ibn Muhammad ibn ‘Arabiy, known as Ibn ‘Arabiy (d. 638/1240), a famous Sufi in Andalusia, also claimed that he had met the Prophet. In his introduction of Fusus al-Hikam, he stated that he had met the Prophet at 20th of Muharram 627 AH. in Damascus. Ibn ‘Arabiy said that the Prophet gave the book of Fusus al-Hikam to be delivered to mankind so that they can get benefits from it. He then spread the book without any reductions or additions as the first time he received from the Prophet (Ibn ‘Arabiy, 2005: 47).
The kashf is obtained by someone who used to perform spiritual exercises though (riyada al-nafs), by holding all desires and seeking sincere in every deeds, so that their hearts will be able to get a divine light (Basil, 2007: 230-231). According to Ibn ‘Arabiy, the kashf means an unveiling curtain of potential knowledge and awakening of saints awareness sleeping in human heart. When the veil was lifted, the heart eye will be able to see all things, the eternal and the temporal, the actual and the potential, when they are in a state of latency (thubut). Knowledge gained through the kashf is not speculative but certain or definite (Afifi, 1995: 151).
To acquire knowledge through kashf, one is required to firstly perform mujahada and riyada through certain steps. Mujahada is a struggle against the impulse of lust or a passion in worship without expecting rewards (al-Kalabadhiy, 2001: 168). While riyada is loading oneself with an act that eventually become a character in his personality (John, 1996: 230). The stages are called maqamat or position of a Muslim obtained through mujahada and riyada. Through this struggle and mental training, the soul of someone will be holy and close to Allah so that he has a chance to become the wali (guardian) of Allah (al-Tirmidhiy, 2009: 331-332). According to al-Qushayriy, to get the experience of kashf, a Sufi must firstly undergo some positions (almaqamat), namely the stages of ethics of Muslim in order to achieve the connectivity with God by various attempts (al-Qushayriy, 2004: 56). According to al-Tusiy, the positions (al maqamat) in Islamic mysticism are tawbat (repentance), wara’ (pious), zuhd (ascetic), faqr (poverty), sabr (patience), tawakkal (resignation), and rida (willingness) (al-Tusiy, 2007: 42).
Among the Hadiths that are considered authentic (sahih) goten by Ibn ‘Arabiy through kashf is that saying, “He who knows himself, he will know his God”. In his book, al-Futuhat al Makkiyah, Ibn ‘Arabiy cites the Hadith in several places (see Ibn ‘Arabiy, 2008: Vol. 2: 308 and 472, Vol. 3: 72, 101, 305, and 404).
The Shia School is not immune from this innovation
The Shia school has also had bad actors spreading Sufi’sm under the guide of Irfanisn. The Prophet Mohammed (s.a.w.) is substituted for Imam Mahdi (a.w.f.).
Many Shia Muslims believe there are certain Irfans that can communicate with Imam Mahdi and receive direction. That this blessing is only reserved for those who have reached a certain level of spirituality through ‘piety’ exercises. That Imam Mahdi or any Imam can communicate with you directly and plainly and can offer you advise and assistance with your problems.
Contradictions with the Message of Allah SWT in the Holy Quran
The message of Allah SWT in the Holy Quran is clear:
Say, ˹O Prophet,˺ “I have been forbidden to worship those you invoke besides Allah.” Say, “I will not follow your desires, for I then would certainly be astray and not one of those ˹rightly˺ guided.”(6:56)
Say, ˹O Prophet,˺ “Indeed, I stand on a clear proof from my Lord—yet you have denied it. That ˹torment˺ you seek to hasten is not within my power. It is only Allah Who decides ˹its time˺. He declares the truth. And He is the Best of Judges.”(6:57)
Say ˹also˺, “If what you seek to hasten were within my power, the matter between us would have already been settled. But Allah knows the wrongdoers best.”(6:58)
With Him are the keys of the treasures of the unseen—no one knows them except Him. And He knows what is in the land and sea. Not even a leaf falls without His knowledge, nor a grain in the darkness of the earth, nor anything—green or dry—but is ˹written˺ in a perfect Record (6:59)
Here, starting with 6:56, Allah SWT indicates, that he has forbidden all believers to worship things other than Allah. The next verse 6:57, explains that this thing Allah is referring to that people seek from the Prophet (s.a.w) is in hopes to receive knowledge about the day of judgement (as an example of something unseen). This is evident based upon Allah SWT telling the Prophet (s.a.w) to tell the people he does not possess the knowledge of the last day nor can he help decide it. Verse 6:58, Allah SWT tells the Prophet (s.a.w) to tell the people that only Allah SWT knows the wrongdoers. In other words, Allah is making it clear that even the Prophet Muhammed (s.a.w) does not have knowledge of the unseen. If this was not enough, Allah SWT comes out more bluntly in the next verse and states that none one knows the keys of the treasures of the unseen “no one” except Allah SWT, and this includes every single detail on earth big or small. (6:59).
The message of Allah SWT is clear. Based upon this, no one should believe that any Prophet or Imam possesses the power to know the unknown and unseen. We also see that this verse mentions the concept of unseen “treasure” of Allah’s knowledge. From here we can see where the source of the false hadith comes from, it’s a twisted forgery of Allah’s words found in 6:59. For those who do not study the Quran, they can easily be lead astray.
Based upon 6:59, and its reference to Allah’s unseen “treasure”, Allah SWT tells us that “no one knows them except Him”. The mystic will tell us that through our Prophet or our Imam Mahdi we can know the unseen. To anyone who reads the Quran plainly, will understand the clear message of Allah SWT and its clear contradiction to a mystic’s believes.
In fact Allah SWT’s knowledge cannot be shared, and it’s too vast to be held in any one person. Allah further states in the Quran:
Say: Were the sea (turned into) ink for the (recording of the) words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted though We were to bring the like of that (sea) to add thereto. (18:109)
Here, Allah SWT further clarifies the vastness of his knowledge, and how impossible it would be for a human to comprehend just his knowledge, let alone other attributes of Allah SWT. Allah’s capabilities are inconceivable to us, how can we know him?
Allah SWT further reminds us that we are not to worship or rely upon any creation beyond Allah SWT. The gods that we invoke besides Allah SWT, whether they be people, places, things, concepts, or ourselves etc., these cannot raise a dead person into a living person. Only Allah has such divine power. Allah explains as follows:
Or have they taken gods from the earth, who can raise the dead? (23:21)
Had there been other gods besides Allah in the heavens or the earth, both ˹realms˺ would have surely been corrupted. So Glorified is Allah, Lord of the Throne, far above what they claim. (21:22)
He has responded to those who raised such a question by saying, He cannot be questioned concerning what He does while they shall be questioned. (21:23)
Or have they taken other gods besides Him? Say, ˹O Prophet,˺ “Show ˹me˺ your proof. Here is ˹the Quran,˺ the Reminder for those with me; along with ˹earlier Scriptures,˺ the Reminder for those before me. But most of them do not know the truth, so they turn away. (21:24)
Allah explains that if there existed more than one entity with divine power, both heaven and earth would surely have been corrupted. Allah SWT reminds us that no one can question Allah about anything, rather all of his creation will be questioned. You can show a mystic the proof that is in the Quran, and ask them for their proof of their beliefs, they will avoid the discussion and turn away from you.
[1] Prof Dr. Idri, M.Ag, “The Ciricism on Sufi’s Hadith Narration Methods”. International Journal of Acedemic Research in Business and Social Sciences, 2017 Vol. No 5.
[2] Prof Dr. Idri, M.Ag, “The Ciricism on Sufi’s Hadith Narration Methods”. International Journal of Acedemic Research in Business and Social Sciences, 2017 Vol. No 5.
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