✦ A reading path: 15 of the Emir’s 372 mawāqif, “The Emir’s halts: law and light”. Vowels, roots and English: AI; not reviewed by a person; the English was compared with a specialist translation for three of the fifteen only (7, 30, 246; the other twelve have none to check against). How the text was made.

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 203 · The Fātiḥa as God’s gift to the servant
See the print: Damascus 1966, p. 440, Damascus 1966, p. 441, Damascus 1966, p. 442, Cairo, vol. 1, PDF p. 413, Cairo, vol. 1, PDF p. 414 (archive.org) In the Damascus scan, PDF pages 438 and 439 are bound in the wrong order: printed p. 442 is PDF p. 438 and printed p. 441 is PDF p. 439 (the links go to the right images).
¶ 312
قَالَ تَعَالَى: «ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ» اِلَخْ الْفَاتِحَةِ.
He, exalted is He, said: "Praise belongs to God, Lord of the worlds" (Q 1:2), and so on to the end of the Fātiḥa.
AI
About the vowels: added by AI; uncertain words are underlined
The source of this text, a printed edition or a manuscript, has few or no vowel marks, as is usual for such texts. The vowels shown were added by AI and checked against an independent grammatical analyser; the few words where the two disagree are underlined as uncertain. Choose “Unvowelled” under Aa to read the letters alone.
¶ 313
انْظُرْ اِلَى هَذَا الْجُودِ الْعَظِيمِ وَالْعِنَايَةِ الْكُبْرَى بِهَذَا الْعَبْدِ الْكَرِيمِ عَلَى رَبِّهِ
Look at this immense generosity and this supreme care for this servant who is noble in his Lord's sight:
AI
¶ 314
فَاِنَّهُ تَعَالَى أَوَّلًا أَمَرَهُ بِحَمْدِهِ، وَعَلَّمَهُ كَيْفِيَّةَ الْحَمْدِ، فَقَالَ: قُلْ: «ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ».
for He, exalted is He, first commanded him to praise Him and taught him how to praise, saying: Say: "Praise belongs to God, Lord of the worlds" (Q 1:2).
AI
¶ 315
بِالْجُمْلَةِ الِاسْمِيَّةِ الْمُفِيدَةِ الـدَّوَامَ وَالِاسْتِمْرَارَ، وَ «بِأَلْ» الْعَهْـدِيَّةِ الَّتِي مَعْهُودُهَا حَمْدُ الْحَقِّ ـ تَعَالَى ـ نَفْسَهُ بِنَفْسِهِ فِي أَزَلِهِ،
He said it with the nominal sentence, which conveys permanence and continuity, and with the article «al» of prior reference, whose referent is the Real's (exalted is He) praise of Himself by Himself in His preeternity;
AI
¶ 316
وَقَالَ «لِلَّهِ» بِاللَّامِ الْمُفِيدَةِ، أَنَّ الْحَمْدَ صَادِرٌ مِنْهُ تَعَالَى، رَاجِعٌ اِلَيْهِ، فَهُوَ الْحَامِدُ وَهُوَ الْمَحْمُودُ، وَهُوَ مَعْنَى مَا وَرَدَ فِي الْخَبَرِ الصَّحِيحِ: «وَاِلَيْهِ يَرْجِعُ عَوَاقِبُ الثَّنَاءِ»•
and He said "to God" (li-llāh) with the lām, which conveys that praise issues from Him, exalted is He, and returns to Him: He is the praiser and He is the praised. This is the meaning of what has come in the sound report: "And to Him return the outcomes of praise."
AI
¶ 317
وَمَا قَالَ «بِاللَّهِ» لِأَنَّ الْبَاءَ لَاتُفِيدُ هَذَا، وَلِهَذَا قَالَ بَعْضُهُمْ: «اللَّامِيُّونَ أَفْضَلُ مِنَ الْبَائِيِّينَ»
He did not say "by God" (bi-llāh), because the bāʾ does not convey this. That is why someone said: "The people of the lām are superior to the people of the bāʾ."
AI
¶ 318
وَبَعْدَ مَا خَلَقَ تَعَالَى هَذَا الْقَوْلَ فِي الْعَبْدِ• قَالَ تَعَالَى: «حَمِدَنِي عَبْدِي»•
And after He, exalted is He, had created this utterance in the servant, He, exalted is He, said: "My servant has praised Me."
AI
¶ 319
أَمَرَ وَعَلَّمَ وَخَلَقَ، وَنَسَبَ ذَلِكَ لِلْعَبْدِ فَهَذَا هُوَ الْفَضْلُ الْمُبِينُ،
He commanded, taught and created, and attributed that to the servant: this is the manifest favour.
AI
¶ 320
اِذَا أَرَادَ أَنْ يُظْهِرَ فَضْلَهُ عَلَيْكَ خَلَقَ وَنَسَبَ اِلَيْـكَ،
When He wills to show His favour to you, He creates and attributes it to you.
AI
¶ 321
ثُمَّ عَلَّمَهُ تَعَالَى كَيْفَ يُثْنِى عَلَيْـهِ، فَقَالَ: قُلْ: «الرَّحْمٰنِ الرَّحِيمِ».
Then He, exalted is He, taught him how to extol Him, saying: Say: "The All-Merciful, the Compassionate" (Q 1:3).
AI
¶ 322
وَبَعْدَمَا خَلَقَ ذَلِكَ فِي الْعَبْدِ قَالَ: «اَثْنَى عَلَيَّ عَبْدِي».
And after He had created that in the servant, He said: "My servant has extolled Me."
AI
¶ 323
ثُمَّ عَلَّمَهُ كَيْفَ يُمَجِّدُهُ، فَقَالَ: قُلْ: «مَالِكِ يَوْمِ الدِّينِ».
Then He taught him how to glorify Him, saying: Say: "Master of the Day of Judgement" (Q 1:4).
AI
¶ 324
وَبَعْدَ أَنْ خَلَقَ هَذَا الْقَوْلَ فِي الْعَبْدِ قَالَ تَعَالَى: «مَجَّدَنِي عَبْدِي».
And after He had created this utterance in the servant, He, exalted is He, said: "My servant has glorified Me."
AI
¶ 325
ثُمَّ لَمَّا حَصَلَ الْحَمْدُ وَالثَّنَاءُ وَالتَّمْجِيدُ مِنَ الْعَبْدِ حَصَلَ عَلَى كَمَالِ الْآدَبِ،
Then, when praise, extolling and glorification had come from the servant, he attained perfect courtesy;
AI
¶ 326
فَاَطْلَقَ تَعَالَى لِسَانَهُ بَعْدُ، بِالسُّؤَالِ وَالطَّلَبِ،
so He, exalted is He, then freed his tongue to ask and to request.
AI
¶ 327
فَعَلَّمَهُ تَعَالَى كَيْفَ يَسْأَلُ وَمَاذَا يَسْأَلُ، فَقَالَ لَهُ، قُلْ: «إِيَّاكَ نَعْبُدُ».
And He, exalted is He, taught him how to ask and what to ask, saying to him: Say: "You alone we worship" (Q 1:5).
AI
¶ 328
أَيِ اجْعَلْنِي لَا أَعْبُدُ وَلَا أَخْضَعُ وَأَتَذَلَّلُ اِلَاَّ لَكَ،
That is: make me worship, submit and abase myself to none but You,
AI
¶ 329
لِأَنَّ الْعِبَادَةَ لُغَةً؛ الْخُضُوعُ مُطْلَقاً،
because worship (ʿibāda), lexically, is submission without qualification;
AI
¶ 330
وَالْاِنْسَانُ وَلَوِ ارْتَفَعَتْ مَنْزِلَتُهُ، وَعَظُمَتْ مَكَانَتُهُ فَلَابُدَّ أَنْ يَتَذَلَّلَ وَيَتَعَبَّدَ لِبَعْضِ الْمَخْلُوقَاتِ، الَّتِي يَرَاهَا أَعْلَى مِنْهُ،
and man, however high his rank and great his standing, must abase himself and serve some created things which he sees as higher than himself;
AI
¶ 331
وَالتَّعَبُّدُ وَالتَّذَلُّلُ لِغَيْرِ اللَّهِ– تَعَالَى– شِرْكٌ،
and serving and abasing oneself before other than God, exalted is He, is associationism (shirk).
AI
¶ 332
فَأَمَرَ الْحَقُّ– تَعَالَى– عَبْدَهُ أَنْ يَسْأَلَهُ شُهُودَهُ فِي كُلِّ مَظْهَرٍ، عَبَدَهُ؛ بِمَعْنَى تَذَلَّلَ وَخَضَعَ لَهُ،
So the Real, exalted is He, commanded His servant to ask Him for the beholding of Him in every locus of manifestation that he worships, in the sense of abasing himself and submitting to it,
AI
¶ 333
فَيَكُونُ تَعَبُّدُهُ حِينَئِذٍ لِلظَّاهِرِ تَعَالَى، لَا لِلْمَظْهَرِ، فَيَتَخَلَّصُ مِنَ الشِّرْكِ،
so that his service is then to the Manifest, exalted is He, not to the locus of manifestation, and he is freed from associationism;
AI
¶ 334
بَلْ يَحْصُلُ عَلَى غَايَةِ الْكَمَالِ فِي الْآدَبِ ، فَاِنَّهُ أَعْطَى الظَّاهِرَ تَعَالَى حَقَّهُ وَالْمَظْهَرَ مُسْتَحَقَّهُ ، وَقَامَ بِحَقِّ الشَّرِيعَةِ وَالْحَقِيقَةِ ، وَوَفَىَّ الْمَرَاتِبَ مَا تَطْلُبُهُ ،
¶ 335
ثُمَّ قَالَ لَهُ ، قُلْ :
¶ 336
« وَإِيَّاكَ نَسْتَعِينُ » .
¶ 337
أَيِ اجْعَلْنِي لَا أَسْتَعِينُ اِلاَّ بِكَ .
¶ 338
لِأَنَّ الْمَخْلُوقَ وَلَوْ بَلَغَ مِنَ الِاقْتِدَارِ وَالْعَظَمَةِ ؛ فَلَابُدَّ أَنْ يَسْتَعِينَ بِغَيْرِهِ مِنْ اِنْسٍ أَوْ جِنٍّ أَوْ مَلَكٍ أَوِ اسْمٍ اِلَهِيٍّ
¶ 339
فَاِذَا لَمْ يَشْهَدْ وَجْهَ الْحَقِّ ـ تَعَالَى ـ ، فِيمَا اسْتَعَانَ بِهِ كَانَ مُشْرِكاً ،
¶ 340
فَأَمَرَ الْحَقُّ عَبْدَهُ أَنْ يَسْأَلَهُ شُهُودَهُ فِي كُلِّ شَيْءٍ اسْتَعَانَ بِهِ حِسِّيّاً أَوْ مَعْنَوِيّاً ، وَحِينَئِذٍ يَتَخَلَّصُ مِنَ الشِّرْكِ ،
¶ 341
فَاِذَا خَلَقَ تَعَالَى هَذَا الْقَوْلَ بِالسُّؤَالِ فِي الْعَبْدِ ، قَالَ تَعَالَى : « هَذَا بَيْنِي وَبَيْنَ عَبْدِي ، وَلِعَبْدِي مَا سَأَلَ » .
¶ 342
يَعْنِي مَا تَقَدَّمَ وَمَا يَأْتِي ،
¶ 343
ثُمَّ بَعْدَ التَّفْصِيلِ أَمَرَهُ بِاِجْمَالِ السُّؤَالِ الْجَامِعِ لِأَسْبَابِ السَّعَادَةِ ، فَقَالَ : قُلْ : « إهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ » .
¶ 344
صِرَاطَ اللَّهِ الرَّبِّ الْمُوصِلَ اِلَى رِضْوَانِهِ تَعَالَى وَدَارِ سَعَادَتِهِ ،
¶ 345
ثُمَّ زَادَهُ بَيَاناً فَقَالَ : « صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ » .
¶ 346
وَهُمْ : مُحَمَّدٌ وَاِخْوَانُهُ مِنَ الْمُسْلِمِينَ وَالنَّبِّيِّينَ ـ صَلَوَاتُ اللَّهِ عَلَيْهِ وَسَلَامُهُ وَعَلَيْهِمْ أَجْمَعِينَ ـ وَأَتْبَاعُهُمْ مِنَ الصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ،
¶ 347
أَتَرَى بَعْدَ أَنْ أَمَرَهُ بِسُؤَالِهِ ، وَعَلَّمَهُ كَيْفِيَّةَ السُّؤَالِ ، وَآدَابَ الْمُنَاجَاةِ ، وَوَعَدَهُ بِاِجَابَةِ سُؤَالِهِ يَرُدُّهُ صِفْرَ الْيَدَيْنِ ؟
¶ 348
كَلاّ فَاِنَّهُ تَعَالَى أَكْرَمُ مِنْ أَنْ يَرُدَّهُ خَائِباً ، وَلَوْ لَمْ يَأْمُرْهُ بِالسُّؤَالِ ، وَلَا وَعَدَهُ بِالْاِجَابَةِ ،
¶ 349
كَيْفَ وَقَدْ أَمَرَ وَعَلَّمَ وَوَعَدَ ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ .

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