al-Amīr ʿAbd al-Qādir b. Muḥyī al-Dīn al-Jazāʾirī · Kitāb al-Mawāqif fī baʿḍ ishārāt al-Qurʾān ilā al-asrār wa-l-maʿārif
المواقف
The Book of Stations
Mawqif 116 · The tongue that has not disobeyed
See the print: Damascus 1966, p. 252, Damascus 1966, p. 253, Cairo, vol. 1, PDF p. 249, Cairo, vol. 1, PDF p. 250 (archive.org)
وَرَدَ فِي بَعْضِ الْأَخْبَارِ: «ادْعُونِي بِاَلْسِنَةٍ لَمْ تَعْصُونِي بِهَا».
It has come in one of the reports: “Call on Me with tongues with which you have not disobeyed Me.”
اِعْلَمْ أَنَّ لِسَانَ الْعَبْدِ وَسَمْعَهُ وَبَصَرَهُ وَسَائِرَ قُوَاهُ الظَّاهِرَةِ وَالْبَاطِنَةِ؛ هِيَ فِي نَفْسِ الْأَمْرِ هُوِيَّةُ الْحَقِّ تَعَالَى، كَمَا قَالَ تَعَالَى: «كُنْتُ سَمْعَهُ وَبَصَرَهُ وَلِسَانَهُ» الْحَدِيثَ بِطُولِهِ.
Know that the servant’s tongue, his hearing, his sight and all his other faculties, outward and inward, are in fact the He-ness of the Real, exalted is He. As He, exalted is He, said: “I am his hearing, his sight and his tongue”: the ḥadīth in full.
سَوَاءٌ شَعَرَ الْعَبْدُ بِذَلِكَ أَوْ لَمْ يَشْعُرْ،
This holds whether or not the servant is aware of it.
فَاِذَا كَانَ الْعَبْدُ غَيْرَ شَاعِرٍ بِذَلِكَ؛ فَاِنَّهُ يَنْسُبُ اللِّسَانَ وَالسَّمْعَ وَالْبَصَرَ وَسَائِرَ الْقُوَى اِلَيْهِ، فَيَنْسُبُ جَمِيعَ الْأَفْعَالِ اِلَى نَفْسِهِ.
When the servant is not aware of it, he attributes the tongue, the hearing, the sight and the other faculties to himself, and so attributes all acts to himself.
فَاِذَا حَصَلَ لِلْعَبْدِ كَشْفٌ وَشُعُورٌ؛ نَسَبَ الْأَفْعَالَ كُلَّهَا، الصَّادِرَةَ عَنِ الْقُوَى فِي بَادِىءِ الرَّأْيِ، الَّتِي هِيَ هُوِيَّةُ الْحَقِّ فِي نَفْسِ الْأَمْرِ، اِلَى الْحَقِّ- تَعَالَى-، لَا اِلَى نَفْسِهِ،
When unveiling and awareness come to the servant, he attributes all the acts to the Real, exalted is He, not to himself. These acts issue at first sight from the faculties, and the faculties are in fact the He-ness of the Real.
وَحِينَئِذٍ يَكُونُ دَاعِياً بِاللِّسَانِ الَّذِي مَا عَصَى اللَّهَ بِهِ.
Then he is one who calls on God with the tongue with which he has not disobeyed Him.
وَهَذَا اللِّسَانُ هُوَ الْحَقُّ- تَعَالَى-، مَاهُوَ اللِّسَانُ الَّذِي يَعْصِي بِهِ الْعَبْدُ وَلَا يُتَصَوَّرُ ذَلِكَ،
This tongue is the Real, exalted is He. It is not the tongue with which the servant disobeys, and that would not be conceivable,
فَاِنَّ الْعَبْدَ لَا يَعْصِي؛ اِلاَّ اِذَا كَانَ فِي غَيْرِ هَذَا الْمَشْهَدِ، وَهُوَ الْفَرْقُ الْأَوَّلُ.
for the servant disobeys only when he is outside this place of beholding, and that is the first separation.
وَلَا يُمْكِنُ أَنْ يَكُونَ الْأَمْرُ فِي الْخَبَرِ لِلْعُمُومِ، فَاِنَّ الْعُمُومَ غَيْرُ مَعْصُومِينَ.
The command in the report cannot be meant for people in general, for people in general are not protected from sin.
وَلَا أَنْ يَكُونَ لِخُصُوصِ الْمَعْصُومِينَ؛ وَهُمُ الْأَنْبِيَاءُ، فَانَّهُ تَحْصِيلٌ لِلْحَاصِلِ.
Nor can it be meant specifically for those protected from sin, namely the prophets, for that would be obtaining what is already obtained.
وَيَصِحُّ أَنْ يَكُونَ مَا ذَكَرْنَاهُ فِي مَعْنَى هَذَا الْخَبَرِ مُرَاداً فِي الْخَبَرِ الْوَارِدِ، أَوْحَى اللَّهُ اِلَى مُوسَى- صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- اذْكُرْنِي بِلِسَانٍ لَمْ تَعْصِنِي بِهِ.
What we have said about the meaning of this report may rightly be what is intended in the report that has come down: God revealed to Moses, God bless him and grant him peace: “Remember Me with a tongue with which you have not disobeyed Me.”
وَالْمَعْصِيَةُ مِنْ مُوسَى- عَلَيْهِ السَّلَامُ- مُحَالٌ.
Disobedience on the part of Moses, peace be upon him, is impossible.
فَيَكُونُ أَمْرُهُ بِالْاِحْسَانِ اِلَى أَهْلِ هَذَا الْمَقَامِ بِالْخُصُوصِ، فَيَشْكُرُونَهُ، فَيَكُونُونَ شَاكِرِينَ ذَاكِرِينَ لَهُ- تَعَالَى- بِهِ، لِعِلْمِهِمْ بِالْحَقَائِقِ وَمَصَادِرِ الْأُمُورِ•
So he is commanded to do good to the people of this station in particular. They then thank him, and so they become thankers and rememberers of Him, exalted is He, by Him, because they know the realities and the sources from which things proceed.
يَعْنِي بِمَعْنَى كُنْ سَبَباً فِي ذِكْرِي بِلِسَانِ غَيْرِكَ•
That is, in the sense of: “Be a cause of My being remembered with the tongue of someone other than you,”
فَمَنْ يَذْكُرُنِي بِي•
“that is, of one who remembers Me by Me.”
وَاِنْ كَانَ لَهُ مَعْنًى آخَرُ ذَكَرَهُ أِمَامُ الْعَارِفِينَ شَيْخُنَا مُحْيِ الدِّينِ، فَاِنَّهُ لَايُنَافِي أَنْ يَكُونَ هَذَا الْمَعْنَى مُرَاداً أَيْضاً•
Even if it has another meaning, mentioned by the imam of the knowers, our shaykh Muḥyī al-Dīn, that does not rule out this meaning being intended as well.
وَكَذَا يَصْلُحُ أَنْ يُحْمَلَ عَلَى هَذَا الْمَعْنَى بِمَاوَرَدَ فِي صَحِيحِ الْبُخَارِيِّ وَغَيْرِهِ: «مَنْ وَافَقَ تَامِينُهُ تَامِينَ الْمَلَائِكَةِ؛ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»•
Likewise, what has come in the Ṣaḥīḥ of al-Bukhārī and elsewhere may properly be taken in this sense: “Whoever’s ‘Āmīn’ coincides with the angels’ ‘Āmīn’, his past sins are forgiven him.”
فَاِنَّهُ لَيْسَ الْمُرَادُ مِنْ مُوَافَقَةِ الْمَلَائِكَةِ اِلَّا التَّبَرُّؤَ مِنْ نِسْبَةِ الْأَقْوَالِ وَالْأَفْعَالِ لِغَيْرِهِ ـ تَعَالَى ـ، لَا الْمُوَافَقَةَ فِي الزَّمَانِ، فَاِنَّهَا لَا أَثَرَ لَهَا،
For what is meant by agreement with the angels is nothing but disowning the attribution of sayings and acts to anyone other than Him (exalted is He), not agreement in time, for that has no effect,
سَوَاءٌ كَانَ مَشْهَدُ الْمُشَاهِدِ أَنَّ الْعَبْدَ فَاعِلٌ بِاللَّهِ ـ تَعَالَى ـ، وَهُوَ الشُّهُودُ الْحَاصِلُ مِنْ قُرْبِ النَّوَافِلِ؛
whether what the beholder beholds is that the servant acts by God (exalted is He), and this is the beholding that comes from the nearness of supererogatory works;
أَوْ كَانَ مَشْهَدُهُ أَنَّهُ ـ تَعَالَى ـ فَاعِلٌ بِالْعَبْدِ، وَهُوَ الشُّهُودُ الْحَاصِلُ مِنْ قُرْبِ الْفَرَائِضِ•
or what he beholds is that He (exalted is He) acts by the servant, and this is the beholding that comes from the nearness of obligatory works.
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