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 147 · “Whoever hopes for the meeting with his Lord”
See the print: Damascus 1966, p. 330, Damascus 1966, p. 331, Cairo, vol. 1, PDF p. 317, Cairo, vol. 1, PDF p. 318 (archive.org)
قَالَ تَعَالَى: «فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلاً صَالِحاً وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَداً»
God Most High says: “So whoever hopes for the meeting with his Lord, let him do righteous work and not associate anyone in the worship of his Lord” (Q 18:110).
يَرْجُو، يُحِبُّ•
“Hopes”: that is, loves.
فَاِنَّهُ لَايَرْجُو اِلاّ مُحِبٌّ، وَلَا يُرْجَى اِلاّ مَحْبُوبٌ•
For none hopes but a lover, and none is hoped for but a beloved.
لِقَاءَ رَبِّهِ، رُؤْيَتُهُ وَمُشَاهَدَتُهُ وَمُكَالَمَتُهُ وَمُسَامَرَتُهُ فِي الدُّنْيَا قَبْلَ الْآخِرَةِ•
“The meeting with his Lord”: seeing Him, beholding Him, speaking with Him and conversing intimately with Him in this world before the next.
فَلْيَعْمَلْ عَمَلاً صَالِحاً، مِنْ قَوْلِهِمْ: صَلَحَتِ الثَّمَرَةُ اِذَا سَلِمَتْ مِنَ الْعَاهَاتِ وَالْآفَاتِ•
“Let him do righteous work”: from their saying “the fruit became sound” when it is free of blights and blemishes.
وَالْعَمَلُ الصَّالِحُ هُوَ الَّذِي لَاشَائِبَةَ فِيهِ غَيْرُ مَحْضِ الْعُبُودِيَّةِ الذَّاتِيَّةِ، الْعُبُودِيَّةِ الذَّاتِيَّةِ الْاِلَهِيَّةِ،
Righteous work is that in which there is no admixture other than pure essential servanthood: the essential, divine servanthood;
فَاِنَّ الْاِلَهِيَّةَ مِنْ حَيْثُ هِيَ هِيَ أَهْلٌ لِأَنْ تُعْبَدَ، وَالْمَأْلُوهِيَّةَ مِنْ حَيْثُ هِيَ هِيَ أَهْلٌ لِأَنْ تَعْبُدَ،
for the Divinity, as such, is worthy to be worshipped, and the condition of being under a god, as such, is worthy to worship;
فَاِذَا كَانَتِ الْعُبُودِيَّةُ عَلَى مُقْتَضَى الْمَرْتَبَتَيْنِ الْأُلُوهِيَّةِ، وَالْعُبُودِيَّةِ، كَانَتْ مَقْبُولَةً•
so when servanthood accords with what the two ranks, Divinity and servanthood, require, it is accepted.
وَاِنْ كَانَتْ عَلَى مُقْتَضَى الْعَوَارِضِ وَالْأَغْرَاضِ كَانَتْ مَرْدُودَةً عَلَى صَاحِبِهَا•
And if it accords with what accidents and aims require, it is thrown back upon its doer.
وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَداً، مِنْ أَعْظَمِ الْآحَادِ النَّفْسُ فَلَا يَجْعَلْ لَهَا فِي الْعِبَادَةِ نَصِيباً، كَنَيْلِ ثَوَابٍ، أَوْ دَفْعِ عِقَابٍ، أَوْ حُصُولِ دَرَجَةٍ فِي الدُّنْيَا وَالْآخِرَةِ، أَوْ نَيْلِ وَلَايَةٍ، أَوِ اكْتِسَابِ حَالٍ مِنَ الْأَحْوَالِ السَّنِيَّةِ،
“And not associate anyone in the worship of his Lord”: among the greatest of these “anyones” is the self, so let him give it no share in worship, such as obtaining a reward, warding off a punishment, attaining a rank in this world and the next, obtaining sainthood, or acquiring one of the sublime states;
فَهَذِهِ كُلُّهَا وَمَا يُشْبِهُهَا تَشْرِيكٌ فِي الْعِبَادَةِ، مَانِعَةٌ مِنَ الْقَبُولِ عِنْدَ الْمُحَقِّقِينَ، وَمَانِعَةٌ مِنْ لِقَاءِ الرَّبِّ عَلَى الْوَجْهِ الْمَحْبُوبِ الْمُرَادِ،
All these and whatever resembles them are association in worship, which, in the view of the verifiers, prevent acceptance and prevent the meeting with the Lord in the beloved, intended manner;
وَأَمَّا اللِّقَاءُ عَلَى كُلِّ حَالٍ؟ فَهُوَ حَاصِلٌ لِكُلِّ أَحَدٍ، لِمَنْ يَرْجُو وَلِمَنْ لَايَرْجُو،
As for the meeting in whatever manner, it happens to everyone, to the one who hopes and to the one who does not;
وَلَكِنْ اِذَا لَمْ يَحْصُلِ الشُّعُورُ بِهِ، وَالْمَعْرِفَةُ لَهُ، فَمَاذَا عَسَى يَنْفَعُ اللِّقَاءُ؟
but if there is no awareness of it and no knowledge of it, what use can the meeting be?
كَمَنْ لَهُ مَطْلَبٌ مُهِمٌّ عِنْدَ شَخْصٍ وَهُوَ لَايَعْرِفُ عَيْنَهُ، فَبَقِيَ مُتَعَطِّشاً يَطْلُبُهُ، وَذَلِكَ الشَّخْصُ بِحَيْثُ يُرَاوِحُهُ وَيُغَادِيهِ كُلَّ يَوْمٍ، فَمَاذَا يَنْفَعُهُ ذَلِكَ؟
It is like someone who has an important request to make of a certain person but does not know him by sight, so he stays thirsting and seeking him, while that person comes to him evening and morning every day: what use is that to him?
وَمِنَ الشِّرْكِ الَّذِي يُشِيرُ اِلَيْهِ النَّهْيُ فِي الْآيَةِ؟ اِدْخَالُ النَّفْسِ فِي الْعَمَلِ وَرُؤْيَةُ أَنَّ لَهَا دَخْلاً فِيهِ• بِوَجْهٍ مِنَ الْوُجُوهِ الْمُؤَثِّرَةِ•
Part of the association to which the prohibition in the verse points is bringing the self into the work and seeing that it has some part in it in any way that exerts an effect.
فَعَلَى الْعَامِلِ أَنْ يَرَى أَنَّهُ مَفْعُولٌ بِهِ لَا فَاعِلٌ، وَأَنَّهُ مُحَرَّكٌ لَامُتَحَرِّكٌ، وَأَنَّهُ يُقَامُ بِهِ وَيُقْعَدُ وَيُرْكَعُ بِهِ وَيُسْجَدُ•
So the worker must see that he is acted upon, not an actor; that he is moved, not moving of himself; and that he is made to stand and made to sit, made to bow and made to prostrate.
فَاِنْ قُلْتَ: فَأَيْنَ الْعَبْدُ وَعَمَلُهُ؟!
If you say: Then where are the servant and his work?!
قُلْتُ: أَلَا يَكْفِيهِ وُجُودُ اسْمِ الْعَبْدِ وَنِسْبَةُ الْفِعْلِ الْعَدَمِيَّةُ الَّتِي أَثْبَتَهَا الشَّرْعُ اِلَيْهِ؟!
I say: Is it not enough for him that the name “servant” exists, and the non-existent ascription of the act which the Law has assigned to him?!
حَسْبُهُ شَرَفاً أَنْ يَكُونَ مَفْعُولاً بِهِ، وَاَنَّهُ ظَرْفٌ لِمَا يَخْلُقُهُ اللَّهُ فِيهِ،
It is honour enough for him to be an object acted upon, and to be a vessel for what God creates in him.
فَالْمَفْعُولُ بِهِ وَالْمَفْعُولُ فِيهِ وَهُوَ الْمُسَمَّى ظَرْفاً، هُوَ الْاِنْسَانُ، وَكُلُّ مَخْلُوقٍ نُسِبَ اِلَيْهِ فِعْلٌ،
So the direct object and the object-in-which, which is called the “vessel” (ẓarf, the adverbial of place and time), is the human being and every creature to which an act is ascribed;
وَالْمَفْعُولُ الْمُطْلَقُ؟ هُوَ الْفِعْلُ الْمَنْسُوبُ اِلَى الْاِنْسَانِ، فَاِنَّهُ لَا وُجُودَ لَهُ فِي الْخَارِجِ أَصْلاً، وَاِنَّمَا هُوَ أَمْرٌ عَقْلِيٌّ لِأَنَّهُ مَصْدَرٌ وَهَكَذَا جَمِيعُ الْمَصَادِرِ،
The absolute object is the act ascribed to the human being, for it has no existence at all in the outside world; it is only a mental thing, since it is a verbal noun, and so are all verbal nouns.
وَالْمَفْعُولُ لَهُ، وَهُوَ الْمَفْعُولُ لِأَجْلِهِ؟ هُوَ الْحَقِيقَةُ الْمُحَمَّدِيَّةُ كَمَا وَرَدَ:
And the object-for-which, that is, the object-for-the-sake-of-which, is the Muhammadan Reality, as has come down:
«لَوْلَاكَ مَا خَلَقْتُ الْأَفْلَاكَ»•
“Were it not for you, I would not have created the spheres.”
وَيَصِحُّ أَيْضاً وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ، وَاِلَٰهِهِ الطَّالِبِ لِعِبَادَتِهِ الْمُتَوَلِّي لِتَرْبِيَتِهِ، الْأَحَدَ الَّذِي هُوَ اسْمُ الذَّاتِ مَنْ حَيْثُ هُوَ غَنِيٌّ عَنِ الْعَالَمِينَ،
It is also valid [to read]: “and let him not associate with the worship of his Lord” (Q 18:110) and of his God, who seeks his worship and takes charge of his nurturing, “the One” (al-Aḥad), which is the name of the Essence insofar as It is independent of the worlds;
فَاِنَّ الْأَحَدَ لَا يَرُبُّ أَحَداً، وَلَا يَطْلُبُ مِنْهُ عِبَادَةً،
for the One is not Lord to anyone, nor does He seek worship from him;
وَأَنْ تَوَجَّهَ اِلَيْهِ عَابِدٌ بِعِبَادَتِهِ مُجَرَّداً عَنْ رُتْبَةِ الرُّبُوبِيَّةِ وَالْأُلُوهِيَّةِ، رَمَى بِهِ، وَمَا قَبِلَهُ، بَلْ يَسْحَقُهُوَيَمْحَقُهُ فَاِنَّهُ مُقْتَضَى الْأَحَدِيَّةِ•
and if a worshipper turns to Him with his worship, stripped of the rank of Lordship and Divinity, He casts him away and does not accept him; rather He crushes him and effaces him, for that is what Oneness requires.
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