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 193 · “Their eyes were under a covering from My remembrance”
In briefAI
Starting from Q 18:100-101, where the unbelievers' eyes are under a covering from the Lord's remembrance, the Emir distinguishes manifest unbelief, denying what the messengers brought, from hidden unbelief, ascribing to created things an existence other than the Real's. Those veiled cannot see or hear the Real in the loci of manifestation, because they halt at purely rational transcendence without the likening of the Law. Citing Ibn ʿArabī, al-Kharrāz and ḥadīths, he says the Real is both Outward and Inward and is known by joining the two.
See the print: Damascus 1966, p. 421, Damascus 1966, p. 432, Damascus 1966, p. 423, Cairo, vol. 1, PDF p. 397, Cairo, vol. 1, PDF p. 398, Cairo, vol. 1, PDF p. 399 (archive.org)
قَالَ تَعَالَى: «وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِينَ عَرْضاً، الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعاً⁽²⁾». الْآيَةَ
He, exalted is He, said: “And on that day We set Hell before the unbelievers, plainly set forth: those whose eyes were under a covering from My remembrance, and who were unable to hear” (Q 18:100–101), the verse [to its end].
تَهْدِيدٌ وَوَعِيدٌ.
A threat and a warning.
وَجَهَنَّمُ كُلِّ أَحَدٍ بِحَسَبِ حَالِهِ وَمَقَامِهِ، اِذْ هِيَ مَأْخُوذَةٌ مِنَ الْبُعْدِ.
And each one's Hell is according to his state and his station, since it is derived from remoteness.
فَمِنْهُمْ مَنْ جَهَنَّمُهُ الْحِجَابُ، وَمِنْهُمْ مَنْ جَهَنَّمُهُ الْعَذَابُ مَعَ الْحِجَابِ.
So among them are those whose Hell is the veil, and among them are those whose Hell is torment together with the veil.
وَالْكُفْرُ جَلِيٌّ وَخَفِيٌّ، وَقَدْ وَرَدَ فِي صَحِيحِ الْبُخَارِيِّ: «كُفْرٌدُونَ كُفْرٍ».
Unbelief is manifest and hidden, and it has come in the Ṣaḥīḥ of al-Bukhārī: “an unbelief short of unbelief.”
وَهُوَ مُطْلَقُ السَّتْرِ، وَلِذَا سُمِّيَ الزَّرَّاعُ كَافِراً،
It is covering in the unqualified sense; that is why the tiller is called a kāfir,
فَالْكُفْرُ الْجَلِيُّ هُوَ سَتْرُ مَا جَاءَتْ بِهِ الرُّسُلُ- عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ- وَجَحْدُهُ، وَهُوَ الْمَعْرُوفُ،
so manifest unbelief is covering what the messengers, blessings and peace be upon them, brought, and denying it; this is the familiar kind,
وَالْكُفْرُ الْخَفِيُّ، الَّذِي هُوَ أَخْفَى مِنْ دَبِيبِ النَّمْلِ؛ سَتْرُ الْوُجُودِ الْحَقِّ الْوَاجِبِ الْقَدِيمِ، الَّذِي قَامَتْ بِهِ السَّمَٰوَاتُ وَالْأَرْضُ وَمَا بَيْنَهُمَا، وَنِسْبَتُهُ لِلْحَوَادِثِ، بِمَعْنَى أَنَّ لَهَا وُجُوداً مُغَايِراً لِلْوُجُودِ الْحَقِّ: «الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي».
and hidden unbelief, which is more hidden than the creeping of ants, is covering the Real, Necessary, Eternal Existence by which the heavens and the earth and what is between them subsist, and ascribing it to originated things, in the sense that they have an existence other than the Real Existence: “those whose eyes were under a covering from My remembrance” (Q 18:101).
أَيْ كَانَتْ أَعْيُنُهُمْ مَحْجُوبَةً مُغَطَّاةً عَنْ رُؤْيَتِي، فَلَا يَرَوْنِي وَلَا يَتَذَكَّرُونَ وُجُودِي مَعَ مَا يَرَوْنَهُ مِنْ صُوَرِ الْمَخْلُوقَاتِ وَأَشْكَالِهَا وَأَلْوَانِهَـا، وَلَا قَبْلَهَـا وَلَا بَعْدَهَا:
That is, their eyes were veiled and covered from seeing Me, so they do not see Me, nor do they recall My existence together with what they see of the forms of created things, their shapes and their colours, nor before them, nor after them:
وَكَذَا «وَكَانُوا لاَ يَسْتَطِيعُونَ سَمْعاً».
And likewise: “and they were unable to hear” (Q 18:101).
أَيْ لَايَقْدِرُونَ أَنْ يَسْمَعُوا مِنِّي مَا يَسْمَعُونَهُ فِي ظَاهِرِ الْمَخْلُوقَاتِ، مَعَ أَنَّنِي الْمُتَكَلِّمُ مِنْ خَلْفِ جِدَارِ كُلِّ صُورَةٍ،
That is, they are unable to hear from Me what they hear in the outward aspect of created things, although I am the One who speaks from behind the wall of every form,
انْظُرْ اِلَى مُوسَى- عَلَيْهِ السَّلَامُ- سَمِعَ النِّدَاءَ مِنَ الشَّجَرَةِ، وَعَرَفَ أَنَّهُ كَلَامُ اللَّهِ، مَعَ أَنَّ الشَّجَرَةَ فِي جِهَةٍ لَهُ، وَالْحَقُّ- تَعَالَى- لَيْسَ فِي جِهَةٍ،
look at Moses, peace be upon him: he heard the call from the tree and knew that it was the speech of God, although the tree was in a direction relative to him, and the Real, exalted is He, is not in a direction,
وَالَّذِي جَعَلَهُمْ لَايَرَوْنَ الْحَقَّ فِي مَظَاهِرِهِ وَتَعَيُّنَاتِـهِ، وَكَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِهِ، أَيْعَنْ تَذَكُّرِهِ عِنْدَ شُهُودِالْمَظَاهِرِ، وَكَذَا جَعَلَهُمْ لَايَسْتَطِيعُونَ أَنْ يَسْمَعُوا كَلَامَهُ- تَعَالَى- هُوَ وُقُوفُهُمْ مَعَ التَّنْزِيهِ الْعَقْلِيِّ الْمَحْضِ غَيْرِ الْمَمْزُوجِ بِالتَّشْبِيهِ الشَّرْعِيِّ،
And what made them not see the Real in His loci of manifestation and His determinations, so that their eyes were under a covering from His remembrance (that is, from recollecting Him when beholding the loci of manifestation), and likewise what made them unable to hear His speech, exalted is He, is their halting at the purely rational declaration of transcendence, unmixed with the likening of the Law.
وَمَا عَلِمُوا أَنَّهُ تَعَالَى مُنَزَّهٌ مُقَدَّسٌ عَنِ الْحُلُولِ وَالِاتِّحَادِ وَالِامْتِزَاجِ، عِنْدَ ظُهُورِهِ بِالْمَظَاهِرِ مِنِ اسْمِهِ- تَعَالَى-،
And they did not know that He, exalted is He, is transcendent and holy beyond indwelling, union and mixing when He manifests Himself through the loci of manifestation from His Name, exalted is He,
يُحَسُّ بِكُلِّ حِسٍّ، وَيَشْـعُرُ بِهِ كُلُّ مَشْـعَرٍ، مِنَ الْقُوَى الْمُدْرِكَةِ الظَّـاهِرَةِ وَالْبَاطِنَةِ، فَيُرَى بِحَاسَّةِ الرُّؤْيَةِ، وَيُسْمَعُ بِحَاسَّتِهِ السَّمْعِ، وَيُلْمَسُ بِحَاسَّتِهِ اللَّمْسِ، مِنْ حَيْثُ أَنَّ الظَّاهِرَ عَيْنُ الْمَظْهَرِ،
He is sensed by every sense, and every organ of awareness among the perceiving faculties, outward and inward, is aware of Him: He is seen by the sense of sight, heard by the sense of hearing, and touched by the sense of touch, inasmuch as the Outward is the very same as the locus of manifestation.
قَالَ اِمَامُ الْعَارِفِينَ مُحْيِي الدِّينِ :
اِنْ قُلْتَ أَنَّ الْحَقَّ عَنْكَ مُنَزَّهٌ فَطَرِيقُ شَـرْعِكَ أَنَّهُ مَلْمُوسٌ
وَمُنَّزَّهٌ أَيْضاً بِشَرْعِكَ فَاعْتَبِرْ فِي الْحَالَتَيْنِ فَعَقْلُكَ الْمَبْخُـوسُ
فَيُوصَفُ تَعَالَى بِأَوْصَافِ الْمُحْدَثَاتِ ، وَيُحْكَمُ عَلَيْهَا بِأَحْكَامِهَا ،
وَمِنْ ذَلِكَ مَا وَرَدَ فِي الْحَدِيثِ الرَّبَّانِيِّ فِي صَحِيحِ مُسْلِمٍ : « مَرِضْتُ فَلَمْ تَعُدْنِي ، وَاسْتَطْعَمْتُكَ فَلَمْ تُطْعِمْنِي » الْحَدِيثَ بِطُولِهِ .
وَقَالَ تَعَالَى : « يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ » .
بَعْدَ قَوْلِهِ : « إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ » .
وَيُسَمَّى بِجَمِيعِ أَسْمَاءِ الْمُحْدَثَاتِ ، كَمَا قَالَ تَعَالَى : « وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ » .
وَقَالَ أَبُو سَعِيدٍ الْخَرَّازُ : مَا عُرِفَ الْحَقُّ - تَعَالَى - اِلاَّ بِجَمْعِهِ بَيْنَ الضِّدَّيْنِ ، ثُمَّ تَلَا : « هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ » .
وَهُوَ الْمُسَمَّى أَبُو سَعِيدٍ الْخَرَّازُ ،
فَكُلُّ مَا وَرَدَ فِي الْكِتَابِ وَالسُّنَّةِ مِنَ الْمُتَشَابِهَاتِ فَمَحَلُّهُ مَرْتَبَةُ الظُّهُورِ وَالتَّعَيُّنِ بِالْمَظَاهِرِ ، مِنِ اسْمِهِ - تَعَالَى - الظَّاهِرِ ،
وَكُلُّ مَا وَرَدَ فِي الْكِتَابِ وَالسُّنَّةِ مِنَ التَّنْزِيهِ فَمَحَلُّهُ مَرْتَبَةُ التَّجَرُّدِ عَنِ الْمَظَاهِرِ مِنِ اسْمِهِ تَعَالَى ، الْبَاطِنِ .
مَا عَرَفَ هَذَا مَعَ اعْتِقَادِ التَّنْزِيهِ فِي التَّشْبِيهِ ، فَاِنَّ الْحَقَّ الَّذِي لايَمْتَرِى فِيهِ الاَّ مَحْجُوبٌ بِعَقْلِهِ .
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