The Book of Stations

1. Mawqif 218 · Guarding oneself and patience (taqwā and ṣabr)

   See the print: Damascus 1966, p. 483, Damascus 1966, p. 484, Damascus 1966, p. 485, Cairo, vol. 1, PDF p. 449, Cairo, vol. 1, PDF p. 450, Cairo, vol. 1, PDF p. 451 (archive.org)

   ¶137
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   قَالَ تَعَالَى: «إِنَّهُ مَنْ يَتَّقِ وَيَصْبِرْ فَإِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ».

   He, exalted is He, has said: "Whoever guards himself and is patient, God does not let the reward of those who do good be lost" (Q 12:90).

   ✦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.

2. ¶138
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   أَخْبَرَ- تَعَالَى-، أَنَّ مَنْ وَصَلَ اِلَى الْمَرْتَبَةِ الْوُسْطَى مِنْ مَرَاتِبِ التَّقْوَى، وَحَصَلَ عَلَيْهَا بِأَنْ صَارَ يَتَّقِي بِالْحَقِّ- تَعَالَى- فِي كُلِّ فِعْلٍ وَتَرْكٍ، وَوِرْدٍ وَصَدَرٍ، بِمَعْنَى أَنَّهُ تَعَالَى هُوَ وِقَايَةُ هَذَا الْمُتَّقِي، فَلَمْ يَنْسُبْ لِنَفْسِهِ شَيْئاً مِمَّا يَصْدُرُ عَنْهُ، مِنْ طَاعَةٍ وَمَعْصِيَةٍ، وَحَسَنٍ وَقَبِيحٍ، لَا عَلَى طَرِيقِ الْجَبْرِيَّةِ، وَلَا عَلَى طَرِيقِ الْكَسْبِيَّةِ،

   He, exalted is He, informs us that whoever has reached the middle rank among the ranks of guarding oneself (taqwā) and attained it, in that he has come to guard himself by means of the Real, exalted is He, in every act and omission, in every coming and going (meaning that He, exalted is He, is the shield of this one who guards himself), and so ascribes to himself nothing of what issues from him, whether obedience or disobedience, good or ugly, neither in the manner of the Jabriyya nor in the manner of the doctrine of acquisition,

   ✦AI
3. ¶139
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   لِأَنَّهُ شَاهَدَ الْفَاعِلَ الْحَقِيقِيَّ، وَالْمَصْدَرَ الْكُلِّيَّ، فَشَاهَدَ نَفْسَهُ مِنْ حَيْثُ مَخْلُوقِيَّتُهُ كَسَائِرِ الْجَمَادَاتِ،

   because he has beheld the true Agent and the universal Source, and so has beheld himself, insofar as he is created, as being like all other inanimate things;

   ✦AI
4. ¶140
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   فَكَمَا لَا يَنْسُبُ الْعُقَلَاءُ اِلَى الْجَمَادِ فِعْلاً أَوْ تَرْكاً اِلَّا عَلَى جِهَةِ الْمَجَازِ، فَكَذَلِكَ هُوَ فِي شُهُودِهِ هَذَا.

   and just as rational people do not ascribe an act or an omission to an inanimate thing except figuratively, so is he in this beholding of his.

   ✦AI
5. ¶141
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   وَأَمَّا النِّسْبَةُ الَّتِي أَثْبَتَهَا الشَّارِعُ فِي قَوْلِهِ: افْعَلْ أَوِ اتْرُكْ، أَوْ فَعَلْتَ أَوْ تَرَكْتَ، فَهُوَ لَايَنْفِيهَا، بَلْ يُسَلِّمُهَا مَعَ الْجَهْلِ بِحِكْمَتِهَا،

   As for the ascription that the Lawgiver has affirmed in His saying "do" or "refrain", or "you did" or "you refrained", he does not deny it; rather, he accepts it, while not knowing its wisdom.

   ✦AI
6. ¶142
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   وَمَعَ هَذَا الشُّهُودِ، وَهَذِهِ الْمَعْرِفَةِ الْحَاصِلَيْنِ لِهَذَا الْمُتَّقِي فَاِنَّهُ يَصْبِرُ عَلَى أَدَاءِ الْمَأْمُورَاتِ الشَّرْعِيَّةِ، وَتَرْكِ الْمَنْهِيَّاتِ الْوَضْعِيَّةِ،

   And with this beholding and this knowledge that this one who guards himself has attained, he is patient in carrying out the commands of the Law and in leaving aside the prohibitions it has laid down;

   ✦AI
7. ¶143
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   فَلَا يَتَعَدَّى الْحُدُودَ الشَّرْعِيَّةَ، بَلْ لَا يَقْرَبُهَا، لِأَنَّهُ مِنْ حَيْثُ هَذَا الشُّهُودُ، صَارَ مِنَ الصِّنْفِ الْمُخَاطَبِينَ بِقَوْلِهِ تَعَالَى: «فَلَا تَقْرَبُوهَا».

   so he does not transgress the limits of the Law; rather, he does not even come near them, because, by virtue of this beholding, he has come to belong to the class addressed by His saying, exalted is He: "so do not come near them" (Q 2:187).

   ✦AI
8. ¶144
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   يَعْنِي الْحُدُودَ الشَّرْعِيَّةَ، كَمَا أَنَّ قَوْلَهُ تَعَالَى: «فَلَا تَعْتَدُوهَا».

   He means the limits of the Law; just as His saying, exalted is He, "so do not transgress them" (Q 2:229),

   ✦AI
9. ¶145
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   يَعْنِي الْحُدُودَ الشَّرْعِيَّةَ، خِطَابٌ لِصِنْفٍ آخَرَ،

   which means the limits of the Law, is an address to another class.

   ✦AI
10. ¶146
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    فَالصِّنْفُ الْأَوَّلُ يُعَاقَبُونَ عَلَى مُقَارَبَةِ الْحُدُودِ، وَالصِّنْفُ الثَّانِي لَا يُعَاقَبُونَ عَلَى الْمُقَارَبَةِ، وَاِنَّمَا يُعَاقَبُونَ عَلَى اعْتِدَاءِ الْحُدُودِ وَمُجَاوَزَتِهَا،

    The first class are punished for coming near the limits, while the second class are not punished for coming near; they are punished only for transgressing the limits and going beyond them.

    ✦AI
11. ¶147
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    لِأَنَّ كُلَّ مَنْ عَلَتْ رُتْبَتُهُ، وَأُزْلِفَتْ مَنْزِلَتُهُ يُعَاقَبُ عَلَى مَا لَا يُعَاقَبُ عَلَيْهِ مَنْ هُوَ أَسْفَلُ مَرْتَبَةً وَأَبْعَدُ مَنْزِلَةً، كَمَا هُوَ فِي الشَّاهِدِ فِي خَاصَّةِ الْمَلِكِ وَرَعَايَاهُ،

    For everyone whose rank is high and whose station has been brought near is punished for what someone lower in rank and more distant in station is not punished for, as is the case in the visible world with the king's intimates and his subjects.

    ✦AI
12. ¶148
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    بَلْ صَاحِبُ هَذِهِ الْمَرْتَبَةِ، اِنْ كَانَ مِنَ الصَّابِرِينَ؟ فَهُوَ أَشَدُّ حَذَراً وَخَوْفاً وَتَوَقِّياً وَقِيَاماً بِالْأَمْرِ وَالنَّهْيِ الشَّرْعِينِ، مِنَ الَّذِي لَيْسَ لَهُ هَذَا الشُّهُودُ مِنَ الْعُبَّادِ وَالزُّهَّادِ عِنَايَةً مِنَ الْحَقِّ- تَعَالَى- بِهِ،

    Indeed, the one who holds this rank, if he is among the patient, is more intense in caution, fear, wariness, and in upholding the command and the prohibition of the Law than one among the devout worshippers and the renunciants who does not have this beholding; this is out of the Real's care for him, exalted is He.

    ✦AI
13. ¶149
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    وَهَذَا الْمَقَامُ وَالشُّهُودُ وَسَطٌ، وَفَوْقَهُ مَقَامَاتٌ كَمَا قِيلَ:

    This station and this beholding are a middle one, and above it there are stations, as has been said:

    ✦AI
14. ¶150
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    وَهَذَا مَقَامٌ فِي الْوُصُولِ وَفَوْقَهُ مَقَامَاتُ أَقْوَامٍ عَلَى قَدْرُهُمْ قَدْرِي
15. ¶151
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    وَبَعْدَ الْوُصُولِ اِلَى هَذَا الْمَقَامِ تَتَمَيَّزُ السُّعَدَاءُ مِنَ الْأَشْقِيَاءِ ،
16. ¶152
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    فَمَنِ اتَّقَى وَصَبَرَ ، كَمَا قَالَ : اِنَّهُ مَنْ يَتَّقِي وَيَصْبِرْ عَلَى أَدَاءِ الْأَوَامِرِ وَاجْتِنَابِ النَّوَاهِي ؟ فَقَدْ صَارَ مِنَ الْمُحْسِنِينَ : « إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ » .
17. ¶153
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    وَمَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ ، فَضْلاً مِنْهُ تَعَالَى وَمِنَّةً ،
18. ¶154
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    وَأَمَّا مَنْ يَتَّقِي وَلَا يَصْبِرُ عَلَى أَدَاءِ الْأَوَامِرِ وَاجْتِنَابِ النَّوَاهِي ، وَيَتَعَدَّى الْحُدُودَ الشَّرْعِيَّةَ فَهُوَ مِنَ الْأَشْقِيَاءِ الْمَحْرُومِينَ ، وَالزَّنَادِقَةِ الْمُلْحِدِينَ الْمَعْنِيِّينَ بِقَوْلِهِ : « إِنَّ ٱلَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا » .
19. ¶155
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    وَهُوَ مِمَّنْ أَضَلَّهُ اللَّهُ عَلَى عِلْمٍ ، مِنْ حَيْثُ عِلْمُهُمْ بِمَرْتَبَةِ الْأَتْقِيَاءِ بِاللَّهِ-تَعَالَى- وَعَلَى جَهْلٍ ، مِنْ حَيْثُ جَهْلُهُمْ بِحِكْمَةِ الْحَكِيمِ الْعَلِيمِ تَعَالَى فِيمَا شَرَّعَهُ مِنَ الْأَمْرِ وَالنَّهْيِ ، وَفِيمَا رَتَّبَهُ مِنَ الْحُدُودِ وَالزَّوَاجِرِ،
20. ¶156
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    عَرَفُوا شَيْئاً وَفَاتَهُمْ أَشْيَاءُ،
21. ¶157
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    فَتَخَيَّلُوا وَظَنُّوا أَنَّ الْاَوْضَاعَ الشَّرْعِيَّةَ : خَاصَّةٌ بِمَنْ لَمْ يَصِلْ اِلَى مَقَامِهِمْ ، فَقِيلَ لَهُمْ : « وَذَٰلِكُمْ ظَنُّكُمُ ٱلَّذِي ظَنَنتُم بِرَبِّكُمْ أَرْدَاكُمْ »
22. ¶158
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    « نَعُوذُ بِاللَّهِ مِنَ الْحَوْرِ بَعْدَ الْكَوْرِ » .
23. ¶159
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    وَأَمَّا مَنْ جَاوَزَ هَذِهِ الْمَرْتَبَةَ وَعَلَاهَا فَقَدْ جَاوَزَ الصِّرَاطَ وَتَخَلَّصَ فَلَا رُجُوعَ لَهُ ،
24. ¶160
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    وَلِذَا قَالَ الْعَارِفُ ، « مَا رَجَعَ مَنْ رَجَعَ اِلَاّ مِنَ الطَّرِيقِ ، وَلَوْ وَصَلُوا مَا رَجَعُوا » .

Translations, word glosses and term notes are AI-generated (Claude) and marked as such; no published translation is reproduced.Word analysis is automatic (CAMeL Tools), guided by the text's vowelling. How this text was established.