The Book of Stations
المواقف
Context: That God is 'the manifest, the determined' in all worlds belongs to the oneness of being: al-Qūnawī and al-Nābulusī read it as compatible with transcendence; Ibn Taymiyya and many jurists see Creator and creation confused. The Emir himself condemns as zanādiqa those who hold only to oneness and abandon the Law. Muṣallī and sukkayt are racing terms, not 'those who pray' and 'the silent'.AI
قَالَ تَعَالَى: «لِلّٰهِ مَا فِي السَّمٰوَاتِ وَمَا فِي الْأَرْضِ وَإِنْ تُبْدُوا مَا فِي أَنْفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُمْ بِهِ اللّٰهُ فَيَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَاللّٰهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ»
He, exalted is He, said: “To God belongs what is in the heavens and what is in the earth. Whether you show what is in your souls or hide it, God will call you to account for it; then He forgives whom He wills and punishes whom He wills, and God has power over every thing” (Q 2:284).
In briefAI
Commenting on Q 2:284, the Emir says that everything in the heavens and the earth is a manifestation and determination of God, who alone appears in them. Every creature has a relation to the Real and a relation to creation. Those who display only the divine relation fall into heresy and drop the Law. Those who conceal it keep the Law but hold faulty theologies of human action. A third group, the foremost brought near, displays the Real inwardly and conceals it outwardly while keeping the Law strictly. It is exempt from the reckoning.
See the print: Damascus 1966, p. 316 ↗, Damascus 1966, p. 317 ↗, Damascus 1966, p. 318 ↗, Cairo, vol. 1, PDF p. 306 ↗, Cairo, vol. 1, PDF p. 307 ↗, Cairo, vol. 1, PDF p. 308 ↗ (archive.org)
أَخْبَرَ تَعَالَى: أَنَّ كُلَّ مَا فِي السَّمٰوَاتِ وَمَا فِي الْأَرْضِ مِنْ عَالَمِ الْمَعَانِي اِلَى عَالَمِ الْأَجْسَامِ، اِذِ السَّمَاءُ كُلُّ مَا عَلَا حِسّاً أَوْ مَعْنًى، وَمَا بَيْنَ ذٰلِكَ مِنْ عَـالَمِ الْأَرْوَاحِ وَعَالَمِ الْمِثَالِ وَعَالَمِ الْأَجْسَامِ الطَّبِيعِيَّةِ؛ ظُهُورَاتٌ وَتَعَيُّنَاتٌ.
He, exalted is He, informs us that everything in the heavens and in the earth, from the world of meanings down to the world of bodies (for “heaven” is whatever is high, whether to the senses or in meaning), and whatever lies between that, of the world of spirits, the world of images and the world of natural bodies, is manifestations and determinations.
وَهُوَ ـ تَعَالَى ـ الظَّاهِرُ الْمُتَعَيِّنُ بِجَمِيعِ ذٰلِكَ.
And He, exalted is He, is the One who is manifest and determined in all of that.
وَاللَّامُ لِلِاخْتِصَاصِ الْحَقِيقِيِّ، فَلَا ظَاهِرَ وَلَا مُتَعَيِّنَ بِهَا سِوَاهُ،
The lām is for exclusive belonging in the real sense, so there is none manifest and none determined in them other than Him;
فَهِيَ شُؤُونُهُ الَّتِي يَتَقَلَّبُ بِهَا وَفِيهَا، كَمَا قَالَ تَعَالَى: «كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ»
so they are His affairs, through which and in which He turns about, as He, exalted is He, said: “Every day He is in an affair” (Q 55:29).
أَيْ كُلُّ آنٍ لَايَتَجَزَّأُ وَلَا يَنْقَسِمُ اِلَى مَاضٍ وَمُسْتَقْبَلٍ؛ هُوَ ـ تَعَالَى ـ ظَاهِرٌ بِشَأْنٍ وَمُتَعَيُّنٌ بِحَالٍ.
That is, every instant, which is not divided and does not split into past and future: He, exalted is He, is manifest in an affair and determined in a state.
«وَإِنْ تُبْدُوا مَافِي أَنْفُسِكُمْ»
“Whether you show what is in your souls” (Q 2:284).
أَيْ تُظْهِرُوا مَا فِي أَنْفُسِكُمْ مِنْ نِسْبَةِ الرُّبُوبِيَّةِ وَالْحَقِّيَّةِ، اِذْ لِكُلِّ مَخْلُوقٍ نِسْبَتَانِ: حَقِّيَّةٌ وَخَلْقِيَّةٌ،
That is, should you make manifest the relation to lordship and to the Real that is in your souls (for every created thing has two relations: one to the Real and one to creation),
فَتَتَعَلَّقُونَ بِنِسْبَةِ الرَّبِّيَّةِ الْمَحْضَةِ، وَالْوَحْدَةِ الْمُطْلَقَةِ؛ فَتَصِيرُونَ اِلَى الْاِلْحَادِ وَالزَّنْدَقَةِ،
and so you cling to the relation of pure lordliness and absolute oneness, and thus end up in deviation and heresy,
وَتَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ، فَتَتْرُكُونَ الشَّرَائِعَ وَمَا جَاءَتْ بِهِ الرُّسُلُ مِنَ الْأَمْرِ وَالنَّهْىِ،
Quotes a hadith: al-Bukhārī 5058, part of it · in a Ṣaḥīḥ, no separate grade · sunnah.com ↗
and you pass out of religion as an arrow passes through the game, and so you abandon the revealed laws and the command and prohibition that the messengers brought,
وَتُلْغُونَ حِكْمَةَ اللّٰهِ ـ تَعَالَى ـ فِي التَّكَالِيفِ وَالْأَحْكَامِ الْوَضْعِيَّةِ، وَتُعَطِّلُونَ اسْمَهُ تَعَالَى «الْحَكِيمَ» بَلْ وَاِمَامَ الْاَسْمَاءِ «الْعَلِيمَ»•
and you nullify the wisdom of God, exalted is He, in the obligations and the instituted rulings, and you render inoperative His name “the Wise”, and indeed the leader of the names, “the Knowing”.
«أَوْ تُخْفُوهُ» أَيْ تُخْفُوا مَا فِي أَنْفُسِكُمْ مِنْ نِسْبَةِ الرُّبُوبِيَّةِ وَالْحَقِّيَّةِ، وَتَتَعَلَّقُونَ بِمَا فِيكُمْ مِنْ نِسْبَةِ الْعَبْدِيَّةِ وَالْخَلْقِيَّةِ،
“Or hide it” (Q 2:284): that is, should you hide the relation to lordship and to the Real that is in your souls, and cling to the relation of servanthood and creatureliness that is in you,
فَتُقِيمُونَ الْأَحْكَامَ الشَّرْعِيَّةَ وَتَقِفُونَ عِنْدَ الْحُدُودِ الْوَضْعِيَّةِ، فَتُحِلُّونَ مَا أَحَلَّتِ الشَّرَائِعُ وَتُحَرِّمُونَ مَا حَرَّمَتْ،
and so you uphold the rulings of the Law and stop at the instituted limits, holding lawful what the revealed laws made lawful and forbidden what they forbade,
غَيْرَ أَنَّ مِنْكُمْ مَعَ هٰذَا مَنْ يَعْتَقِدُ أَنَّهُ يَخْلُقُ أَفْعَالَهُ الِاخْتِيَارِيَّةَ أَوْ أَنَّ لَهُ قُدْرَةً وَكَسْباً فِي الْفِعْلِ،
except that among you, despite this, there is one who believes that he creates his own voluntary acts, or that he has a power and an acquisition in the act,
أَوْ أَنَّ لَهُ جُزْءاً اخْتِيَارِيّاً، أَوْ أَنَّ لَهُ قُدْرَةً تُؤَثِّرُ فِي صِفَةِ الْفِعْلِ، لَا فِي الْفِعْلِ نَفْسِهِ، أَوْ أَنَّهُ مَجْبُورٌ عَلَى الْفِعْلِ أَوْ نَحْوَ ذٰلِكَ•
or that he has a voluntary portion, or that he has a power that has effect on the quality of the act but not on the act itself, or that he is compelled to the act, or the like.
« يُحَاسِبْكُمْ بِهِ اللّٰهُ »
أَيْ يُحَاسِبِ الَّذِينَ أَبْدَوْا مَا فِي أَنْفُسِهِمْ • وَالَّذِينَ أَخْفَوْهُ •
وَالْحِسَابُ هُنَا أَعَمُّ مِنْ قَوْلِهِ تَعَالَى :
« فَسَوْفَ يُحَاسَبُ حِسَاباً يَسِيراً ، وَيَنْقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُوراً »
وَمِنْ قَوْلِهِ ـ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ـ : « مَنْ حُوسِبَ عُذِّبَ » •
Quotes a hadith: al-Bukhārī 103 · in a Ṣaḥīḥ, no separate grade · sunnah.com ↗
فَيَغْفِرُ لِمَنْ يَشَاءُ مِنَ الطَّوَائِفِ الَّتِي أَخْفَتْ مَا فِي أَنْفُسِهَا ، وَيُعَذِّبُ مَنْ يَشَاءُ مِنَ الطَّوَائِفِ الَّتِي أَبْدَتْ مَا فِي أَنْفُسِهَا مِنَ الرُّبُوبِيَّةِ ، وَهُمُ الزَّنَادِقَةُ ، وَهُمْ عَلَى فِرَقٍ كَثِيرَةٍ •
وَأَمَّا الطَّائِفَةُ الثَّالِثَةُ ، وَهِيَ مَفْهُومَةٌ مِنْ تَقْسِيمِ الْآيَـةِ ، اِذْ كُلُّ مُتَقَابِلَيْنِ ؛ لَابُدَّ أَنْ يَكُونَ بَيْنَهُمَا أَمْرٌ ثَالِثٌ جَامِعٌ بَيْنَهُمَا، لَا هُوَ عَيْنُهُمَا وَلَا غَيْرُهُمَا، وَمِنْ قَوْلِهِ تَعَالَى : « وَكُنْتُمْ أَزْوَاجاً ثَلَاثَةً » فَهُمُ السَّابِقُونَ الْمُقَرَّبُونَ ،
وَالطَّائِفَةُ الَّتِي أَخْفَتْ هُمُ الْمُصَلُّونَ •
وَالطَّائِفَةُ الَّتِي أَبْدَتْ هُمُ السُّكَّيْتُونَ ، الَّذِينَ لَا قِسْمَةَ لَهُمْ فِي الْخَيْرِ •
وَهَذِهِ الطَّائِفَةُ جَمَعَتْ بَيْنَ الْأَمْرَيْنِ وَنَظَرَتْ بِعَيْنَيْنِ ، وَطَارَتْ بِجَنَاحَيْنِ ، فَاَبْدَتْ وَأَخْفَتْ ،
أَبْدَتْ مَا فِيهَا مِنَ النِّسْبَةِ الرَّبِّيَّةِ الْحَقِّيَّةِ فِي بَوَاطِنِهَا ، فَتَبَّرَأَتْ مِنْ نِسْبَةِ الْوُجُودِ وَالْأَفْعَالِ اِلَيْهَا مِنْ حَيْثُ صُوَرُهَا ، وَنِسْبَةُ الْوُجُودِ وَتَوَابِعِ الْوُجُودِ اِلَى بَارِيهَا ، فَاَعْطَتِ الْقَوْسَ بَارِيَهَا ،
وَنَادَى مُنَادِي الْفَنَاءِ عَلَى صُوَرِهَا : « هَلْ تُحِسُّ مِنْهِمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزاً »
فَلَمْ يَبْقَ وُجُودٌ وَفِعْلٌ اِلَّا لِحَقِّهِمُ الْفَاعِلِ الْحَقِّ فِي بَوَاطِنِهِمْ ،
وَأَخْفَوْا مَا فِيهِمْ مِنْ نِسْبَةِ الرُّبُوبِيَّةِ وَالْحَقِّيَّةِ فِيمَا بَيْنَهُمْ وَبَيْنَ الْخَلْقِ ، فَالْتَزَمُوا أَوْصَافَ الْعُبُودِيَّةِ ، وَقَامُوا بِتَكَالِيفِ الرُّبُوبِيَّةِ ،
قَامُوا حَتَّى تَوَّرَمَتْ أَقْدَامُهُمْ •
Quotes a hadith: al-Bukhārī 4836, an allusion · in a Ṣaḥīḥ, no separate grade · sunnah.com ↗
وَصَامُوا حَتَّى لَزِقَتْ بُطُونُهُمْ بِظُهُورِهِمْ ، وَشَدُّوا عَلَيْهَا الْحِجَارَةَ مِنَ الْجُوعِ •
Quotes a hadith: not found in the Six Books or the Muwaṭṭaʾ (sunnah.com data, 11 Nov 2026) · grade not yet checked by a person
وَبَكَوْا حَتَّى خَضَبَتْ دُمُوعُهُمْ لِحَاهُمْ •
عَضُّوا عَلَى الشَّرَائِعِ بِالنَّوَاجِذِ ، وَاَعْطَوْا كُلَّ ذِي حَقٍّ حَقَّهُ مِنَ الشَّرِيعَةِ وَالْحَقِيقَةِ •
Quotes a hadith: al-Tirmidhī 2676, an allusion · graded al-Albānī: sahih; Bashshār ʿAwwād Maʿrūf: hasan sahih; Zubayr ʿAlī Zaʾī: isnaad sahih (hadith-api open data) (grades ↗) · sunnah.com ↗
فَمَنْ رَأَى ظَوَاهِرَهُمْ قَالَ : قَدَرِيَّةٌ ، وَمَنْ رَأَى بَوَاطِنَهُمْ قَالَ :جَبْرِيَّةٌ، وَمَنْ سَمِعَ كَلَامَهُمْ قَالَ : أَشْعَرِيَّةٌ ، مَا تُرِيدِيَّةٌ ،
فَهَذِهِ الطَّائِفَةُ لَا تُوقَفُ لِحِسَابٍ ، وَلَا تُكَلَّفُ لِسُؤَالٍ وَلَا جَوَابٍ •
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