The Book of Stations

1. Mawqif 219 · The mercy that encompasses all things

   Context: the station is about how far God’s mercy extends. It is not a doctrine that everyone is saved, and should not be summarised as one.

   See the print: Damascus 1966, p. 485, Damascus 1966, p. 486, Damascus 1966, p. 487, Cairo, vol. 1, PDF p. 451, Cairo, vol. 1, PDF p. 452, Cairo, vol. 1, PDF p. 453 (archive.org)

   ¶105
   ¶ 105⋯

   قَالَ تَعَالَى: «وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ».

   God Most High has said: “My mercy encompasses all things, and I shall write it down for those who fear God” (Q 7:156).

   ✦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. ¶106
   ¶ 106⋯

   اعْلَمْ أَنَّ الرَّحْمَةَ ذَاتِيَّةٌ وَصِفَاتِيَّةٌ، وَكُلٌّ مِنْهَا عَامَّةٌ وَخَاصَّةٌ،

   Know that mercy is essential and attributive, and each of them is general and specific.

   ✦AI
3. ¶107
   ¶ 107⋯

   فَالذَّاتِيَّتَانِ؛ هُمَا الْمَذْكُورَتَانِ فِي الْبَسْمَلَةِ فِي قَوْلِهِ: «بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ».

   The two essential ones are those mentioned in the basmala, in His words: “In the name of God, the All-Merciful, the Compassionate” (Q 1:1).

   ✦AI
4. ¶108
   ¶ 108⋯

   وَالصِّفَاتِيَّتَانِ هُمَا الْمَذْكُورَتَانِ فِي الْفَاتِحَةِ فِي قَوْلِهِ: «ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَالَمِينَ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ».

   And the two attributive ones are those mentioned in the Fātiḥa, in His words: “Praise belongs to God, Lord of the worlds, the All-Merciful, the Compassionate” (Q 1:2–3).

   ✦AI
5. ¶109
   ¶ 109⋯

   فَاسْمُ الرَّحْمَةِ فِي قَوْلِهِ: «وَرَحْمَتِي» أَعَمُّ مِنَ الرَّحْمَةِ الرَّحْمَانِيَّةِ، وَالرَّحْمَةِ الرَّحِيمِيَّةِ،

   So the noun “mercy” in His words “My mercy” is more general than the mercy of the All-Merciful and the mercy of the Compassionate.

   ✦AI
6. ¶110
   ¶ 110⋯

   فَاسْمُ الرَّحْمَةِ يَتَنَاوَلُهُمَا لَفْظاً، أَعْنِي الرَّحْمَةَ الذَّاتِيَّةَ الْعَامَّةَ، وَالرَّحْمَةَ الذَّاتِيَّةَ الْخَاصَّةَ،

   For the noun “mercy” covers both of them in its wording, I mean the general essential mercy and the specific essential mercy.

   ✦AI
7. ¶111
   ¶ 111⋯

   وَلِذَا أُضِيفَ لَفْظَةُ الرَّحْمَةِ اِلَى الضَّمِيرِ، الَّذِي هُوَ كِنَايَةٌ عَنِ الذَّاتِ، الَّذِي تُضَافُ الْأَشْيَاءُ اِلَيْهِ، وَلَا يُضَافُ هُوَ اِلَى شَيْءٍ، وَهُوَ غَيْبُ الْغَيْبِ وَحَقِيقَةُ الْحَقَائِقِ،

   For this reason the word “mercy” has been annexed to the pronoun, which is an allusion to the Essence: that to which things are annexed, while it is annexed to nothing, and it is the Unseen of the Unseen and the Reality of realities.

   ✦AI
8. ¶112
   ¶ 112⋯

   وَتُسَمَّى الرَّحْمَةُ الذَّاتِيَّةُ، بِالِامْتِنَانِيَّةِ الْحُبِّيَّةِ، لِأَنَّهَا عِبَارَةٌ عَنِ التَّجَلِّي الذَّاتِيِّ الْأَقْدَسِ، الَّذِي كَانَتْ بِهِ الِاسْتِعْدَادَاتُ الْكُلِّيَّةُ لِلْأَشْيَاءِ، لِقَبُولِ التَّجَلِّي،

   The essential mercy is called the mercy of free bestowal, the mercy of love, because it denotes the most holy essential self-disclosure, through which the universal preparednesses of things for receiving self-disclosure came to be.

   ✦AI
9. ¶113
   ¶ 113⋯

   فَهِيَ الْوُجُودُ مِنْ حَيْثُ انْبِسَاطُهُ عَلَى الْحَقَائِقِ الْعِلْمِيَّةِ، وَالْأَعْيَانِ الشُّهُودِيَّةِ،

   So it is Being, insofar as it is spread out over the realities in knowledge and the entities of beholding.

   ✦AI
10. ¶114
    ¶ 114⋯

    وَهَذِهِ الرَّحْمَةُ وَاحِدَةٌ بِالذَّاتِ، مُتَعَدِّدَةٌ بِتَعَدُّدِ النِّسَبِ وَالِاعْتِبَارَاتِ وَالتَّعَدُّدُ عَيْنُ الْمُتَعَدِّدِ،

    This mercy is one in essence and multiple through the multiplicity of relations and respects, and the multiplicity is the very thing that is multiple.

    ✦AI
11. ¶115
    ¶ 115⋯

    وَعُمُومُ هَذِهِ الرَّحْمَةِ شَمِلَ كُلَّ شَيْءٍ، حَتَّى الْغَضَبَ وَالْآلَامَ وَالْعَذَابَ وَنَحْوَ ذَلِكَ، مِمَّا يُتَخَيَّلُ أَنَّهُ مُنَافٍ لَهَا، لِأَنَّ الْكُلَّ تَجَلٍّ مِنْ تَجَلِّيَاتِ هَذِهِ الرَّحْمَةِ الْعَامَّةِ، الَّتِي وَسِعَتْ كُلَّ شَيْءٍ،

    The generality of this mercy has embraced all things, even wrath, pains, punishment and the like, of what is imagined to be contrary to it, because all of it is a self-disclosure among the self-disclosures of this general mercy, which has encompassed all things.

    ✦AI
12. ¶116
    ¶ 116⋯

    فَاِنَّهُ- تَعَالَى- أَطْلَقَ، وَلَفْظُ الشَّيْءِ يَعُمُّ كُلَّ مَا يَصِحُّ أَنْ يُعْلَمَ وَيُخْبَرَ عَنْهُ لُغَةً، فَبِهَذِهِ الرَّحْمَةِ اِيجَادُ كُلِّ مَوْجُودٍ.

    For He, Most High, spoke without restriction, and the word “thing” covers, linguistically, everything that can properly be known and spoken about; so through this mercy every existent is brought into existence.

    ✦AI
13. ¶117
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    وَلَا يُقَالُ فِي هَذِهِ الرَّحْمَةِ: اِنَّهَا تَسَعُ الْحَقَّ- تَعَالَى- أَوْ لَا تَسَعُ، لِأَنَّنَا قَدَّمْنَا أَنَّهَا عَيْنُ الْوُجُودِ، وَالْوُجُودُ عَيْنُ الذَّاتِ، وَالشَّيْءُ لَايَسَعُ نَفْسَهُ وَلَا يَضِيقُ عَنْهَا،

    It is not said of this mercy that it encompasses the Real, Most High, or that it does not, because we have already stated that it is Being itself, and Being is the Essence itself, and a thing neither encompasses itself nor is too narrow for it.

    ✦AI
14. ¶118
    ¶ 118⋯

    وَمِنْ هَذَا قَوْلُهُ: «رَبَّنَا وَسِعْتَ كُلَّ شَيْءٍ رَحْمَةً وَعِلْماً».

    Of this kind are His words: “Our Lord, You encompass all things in mercy and knowledge” (Q 40:7).

    ✦AI
15. ¶119
    ¶ 119⋯

    فَرَحْمَتُهُ هُنَا عَيْنُ ذَاتِهِ كَعِلْمِهِ،

    So His mercy here is His Essence itself, as His knowledge is.

    ✦AI
16. ¶120
    ¶ 120⋯

    وَلِسَعَةِ هَذِهِ الرَّحْمَةِ وَشُمُولِهَا وَسِعَتْ أَسْمَاءَهُ تَعَالَى، بِظُهُورِ آثَارِهَا، بِظُهُورِ الْكَائِنَاتِ،

    And because of the breadth and all-inclusiveness of this mercy, it has encompassed His names, Most High, through the manifestation of their effects, through the manifestation of engendered beings.

    ✦AI
17. ¶121
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    وَأَمَّا الرَّحْمَةُ الذَّاتِيَّةُ الْخَاصَّةُ فَهِيَ الرَّحْمَةُ الرَّحِيمِيَّةُ الْمُقَيَّدَةُ بِالْمُتَّقِينَ وَبِالْمُحْسِنِينَ، كَمَا فِي قَوْلِهِ تَعَالَى:

    As for the specific essential mercy, it is the mercy of the Compassionate, restricted to the God-fearing and to those who do what is beautiful, as in His words, Most High:

    ✦AI
18. ¶122
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    «إِنَّ رَحْمَةَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ».

    “Surely the mercy of God is near to those who do good” (Q 7:56).

    ✦AI
19. ¶123
    ¶ 123⋯

    وَهِيَ الَّتِي أَوْجَبَهَا نَفْسُهُ عَلَى نَفْسِهِ فِي قَوْلِهِ: «كَتَبَ عَلَى نَفْسِهِ الرَّحْمَةَ».

    It is the mercy which He Himself made binding upon Himself, in His words: “He has written mercy upon Himself” (Q 6:12).

    ✦AI
20. ¶124
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    وَبِمَا قَرَّرْنَاهُ تَعْلَمُ أَنَّ الضَّمِيرَ الْمُتَّصِلَ فِي قَوْلِهِ « فَسَأَكْتُبُهَا » ، عَائِدٌ عَلَى الرَّحْمَةِ الْخَاصَّةِ الذَّاتِيَّةِ ، الْمَفْهُومَةِ مِنْ لَفْظَةِ الرَّحْمَةِ ، الْمُضَافَةِ اِلَى الْيَاءِ ، الَّتِي هِيَ كِنَايَةٌ عَنِ الذَّاتِ ، لَا عَلَى الرَّحْمَةِ الذَّاتِيَّةِ الْعَامَّةِ ، الَّتِي وَسِعَتْ كُلَّ شَيْءٍ ،
21. ¶125
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    فَهَذَا الْمَسَاقُ يُشْبِهُ التَّوْزِيعَ .
22. ¶126
    ¶ 126⋯

    وَلَوْلَا أَنَّ الْأَمْرَ عَلَى مَا ذَكَرْنَاهُ لَتَنَاقَضَ صَدْرُ الْآيَةِ مَعَ عَجُزِهَا ، اِذِ السَّعَةُ تَقْتَضِي الْاِطْلَاقَ .
23. ¶127
    ¶ 127⋯

    وَقَوْلُهُ : « فَسَأَكْتُبُهَا » الخ ، نَصٌّ فِي التَّقَيُّدِ ، وَالتَّنَاقُضُ مُحَالٌ.
24. ¶128
    ¶ 128⋯

    « لِلَّذِينَ يَتَّقُونَ » أَيْ يَطْلُبُونَ التَّقِيَّةَ وَالسَّتْرَ بِهِ تَعَالَى بِأَنْ يَصِيرَ الْحَقُّ – تَعَالَى – تَقِيَّتَهُمْ وَوِقَايَتَهُمْ مِنْ كُلِّ شَيْءٍ .
25. ¶129
    ¶ 129⋯

    وَذَلِكَ بِالدُّخُولِ فِي جَنَّةِ الذَّاتِ ، الْمُشَارِ اِلَيْهِ بِقَوْلِهِ : « يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ » . اِلَى قَوْلِهِ : « وَادْخُلِي جَنَّتِي » .
26. ¶130
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    وَأَمَّا الرَّحْمَةُ الرَّحْمَانِيَّةُ الصِّفَاتِيَّةُ الْعَامَّةُ فَهِيَ الرَّحْمَةُ الَّتِي أَخْرَجَهَا الْحَقُّ – تَعَالَى – اِلَى أَهْلِ الدُّنْيَا ،
27. ¶131
    ¶ 131⋯

    فَبِهَا يَتَرَاحَمُونَ وَيَتَوَاصَلُونَ حَتَّى تَضَعَ الدَّابَّةُ حَافِرَهَا عَلَى وَلَدِهَا وَلَا تَضُرَّهُ ، كَمَا وَرَدَ فِي الْخَبَرِ : « اِنَّ لِلَّهِ مِائَةَ رَحْمَةٍ اَخْرَجَ مِنْهَا اِلَى الدُّنْيَا رَحْمَةً وَاحِدَةً » الْحَدِيثَ .
28. ¶132
    ¶ 132⋯

    وَالْمِايَةُ هِيَ أَسْمَاؤُهُ – تَعَالَى – ،
29. ¶133
    ¶ 133⋯

    وَأَمَّا الرَّحْمَةُ الرَّحِيمِيَّةُ ، الْخَاصَّةُالصِّفَاتِيَّةُ؟ فَهِيَ الَّتِي يَرْحَمُ بِهَا تَعَالَى مَنْ يَشَاءُ مِنْ عِبَادِهِ ،
30. ¶134
    ¶ 134⋯

    وَهِيَ الَّتِي تَتَوَقَّفُ عَلَى الْمَشِيئَةِ الرَّبَّانِيَّةِ ، كَمَا قَالَ : « وَاللَّهُ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ » . وَنَحْوَ ذَلِكَ .
31. ¶135
    ¶ 135⋯

    وَهِيَ الَّتِي يَتَخَلَّقُ بِهَا الْمُتَخَلِّقُونَ ، وَيَتَحَقَّقُ بِهَا الْمُحَقِّقُونَ، مِنْ رَسُولٍ وَنَبِيٍّ وَوَلِيٍّ كَامِلٍ ،
32. ¶136
    ¶ 136⋯

    وَهِيَ الَّتِي وَصَفَ الْحَقُّ – تَعَالَى – بِهَا مُحَمَّداً – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فِي قَوْلِهِ : « بِالْمُؤْمِنِينَ رَؤُوفٌ رَحِيمٌ » .

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