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 222 · “He increases them in guidance”
See the print: Damascus 1966, p. 490, Damascus 1966, p. 491, Damascus 1966, p. 492, Cairo, vol. 1, PDF p. 455, Cairo, vol. 1, PDF p. 456 (archive.org)
قَالَ تَعَالَى: «وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدىً وَآتَاهُمْ تَقْوَاهُمْ».
He, exalted is He, said: "And those who are guided, He increases them in guidance and gives them their God-fearing" (Q 47:17).
الَّذِينَ اهْتَدَوْا بِالْأِيمَانِ وَعَمَلِ الصَّالِحَاتِ زَادَهُمْ هُدًى بِكَشْفِ مَا آمَنُوا بِهِ، وَاِظْهَارِ أَسْرَارِ مَا عَمِلُوا مِنَ الطَّاعَاتِ، كَمَا قَالَ: «وَاتَّقُوا اللَّهَ، وَيُعَلِّمُكُمُ اللَّهُ».
Those who are guided by faith and by doing righteous deeds, He increases them in guidance: by unveiling what they believed in, and by making manifest the secrets of the acts of obedience they performed. As He said: "And fear God, and God will teach you" (Q 2:282).
وَفِي الْخَبَرِ: «مَنْ عَمِلَ بِمَا عَلِمَ وَرَّثَهُ اللَّهُ عِلْمَ مَا لَا يَعْلَمُ».
And in the report: "Whoever acts on what he knows, God makes him inherit knowledge of what he does not know."
فَالَّذِينَ يُعَلِّمُهُمُ اللَّهُ اِيَّاهُ، اِذَا عَمِلُوا بِمَا عَلِمُوا هُوَ كَشْفُ سِرِّ مَا عَمِلُوا بِهِ،
So that which God teaches them, when they act on what they know, is the unveiling of the secret of what they acted upon;
فَلَيْسَ عَلَى الْمُكَلَّفِ اِلَاّ الْاِيمَانُ، وَالْعَمَلُ بِالْوَارِدِ مِنَ التَّكَالِيفِ فِعْلاً وَتَرْكاً وَالْوُقُوفُ عِنْدَ الْحُدُودِ، مَعَ اعْتِقَادِ حَقِّيَّةِ ذَلِكَ كُلِّهِ جَزْماً، وَعَدَمُ التَّعَرُّضِ لِلْكَيْفِيَّاتِ وَالتَّأْوِيلَاتِ،
for nothing is incumbent on the one under obligation but faith; acting on the obligations that have come down, in doing and in refraining; and stopping at the limits, together with firmly believing that all of this is true; and not meddling with the modes and the interpretations.
وَالْحَقُّ ـ تَعَالَى ـ يَكْشِفُ لِلْمُؤْمِنِ الْعَامِلِ عَنْ بَوَاطِنِ الْأُمُورِ وَحَقَائِقِ الْأَشْيَاءِ، فَيَرْفَعُهُ مِنْ مَرْتَبَةِ الْاِيمَانِ الَّذِي هُوَ تَصْدِيقُ الْمُخْبِرِ فِيمَا أَخْبَرَ بِهِ، وَهُوَ عِلْمُ الْيَقِينِ، اِلَى عَيْنِ الْيَقِينِ، وَحَقِّ الْيَقِينِ،
And the Real, exalted is He, unveils to the believer who acts the inner sides of matters and the realities of things. He raises him from the rank of faith, which is assent to the informant in what he informed of, and which is the knowledge of certainty, to the eye of certainty and the truth of certainty.
فَيَصِيرُ مَا كَانَ اِيمَاناً مُشَاهَدَةً وَعِيَاناً،
so that what was faith becomes beholding and direct sight;
وَهَذِهِ هِيَ زِيَادَةُ الْهُدَى، وَهِيَ الْمُعَبَّرُ عَنْهَا بِزِيَادَةِ الْاِيمَانِ، فِي غَيْرِ مَا آيَةٍ وَحَدِيثٍ، مِنْ بَابِ تَسْمِيَةِ الْمُسَبَّبِ بِاسْمِ السَّبَبِ، حَيْثُ كَانَ الْاِيمَانُ الَّذِي هُوَ قَوْلٌ وَعَمَلٌ وَاعْتِقَادٌ سَبَباً فِي زِيَادَةِ الْيَقِينِ وَالْحُصُولِ عَلَى عَيْنِهِ وَحَقِّهِ،
and this is the increase in guidance. It is what is expressed as "increase in faith" in more than one verse and ḥadīth, by way of calling the effect by the name of the cause, since faith, which is word, deed and belief, is a cause of the increase in certainty and of attaining its eye and its truth;
كَمَا أَنَّ الْكُفْرَ وَعَدَمَ الْأَعْمَالِ الصَّالِحَةِ سَبَبٌ فِي زِيَادَةِ الضَّلَالِ وَالْحُصُولِ عَلَى الطَّبْعِ وَالرَّيْنِ، كَمَا قَالَ: «وَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزَادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ».
just as unbelief and the absence of righteous deeds are a cause of the increase in error and of incurring the seal and the rust. As He said: "But as for those in whose hearts is a sickness, it increases them in filth added to their filth" (Q 9:125).
وَقَالَ: «فِي قُلُوبِهِمْ مَرَضٌ فَزَادَهُمُ اللَّهُ مَرَضاً».
And He said: "In their hearts is a sickness, and God increased them in sickness" (Q 2:10).
وَقَالَ: «بَلْ رَانَ عَلَى قُلُوبِهِمْ».
And He said: "Rather, rust has covered their hearts" (Q 83:14).
وَنَحْوُ ذَلِكَ.
And the like.
وَالْيَقِينُ مَرْتَبَةٌ لَايَقْبَلُ صَاحِبُهَا الزِّيَادَةَ فِي مَشْهُودِهِ، وَاِنْ قَبِلَ زِيَادَةَ الظُّهُورِ وَالْكَشْفِ،
Certainty is a rank whose possessor does not admit of increase in what he beholds, even if he admits of increase in manifestation and unveiling;
وَالْفَرْقُ بَيْنَ هَذِهِ الثَّلَاثَةِ، هُوَ أَنَّ عِلْمَ الْيَقِينِ يَحْتَاجُ فِي اِثْبَاتِهِ اِلَى دَلِيلٍ، وَيَقْبَلُ التَّشْكِيكَ، وَعَيْنَ الْيَقِينِ يَحْتَاجُ اِلَى دَلِيلٍ وَلَا يَقْبَلُ التَّشْكِيكَ، وَحَقَّ الْيَقِينِ لَايَحْتَاجُ اِلَى دَلِيلٍ وَلَا يَقْبَلُ التَّشْكِيكَ،
and the difference between these three is that the knowledge of certainty needs a proof to establish it and admits of being made doubtful; the eye of certainty needs a proof and does not admit of being made doubtful; and the truth of certainty needs no proof and does not admit of being made doubtful.
وَجَمِيعُ عُلُومِ الْأَذْوَاقِ ـ وَهِيَ الْعُلُومُ الْحَاصِلَةُبِالتَّجَلِّيَاتِ لِمَنْ شَاءَ اللَّهُ تَعَالَى مِنْعِبَادِهِ ـ مِنَ الْقِسْمِ الثَّالِثِ.
And all the sciences of tastings, which are the sciences obtained through the self-disclosures for whomever God, exalted is He, wills among His servants, belong to the third category.
فَزِيَادَةُ الْهُدَى اِذاً، لَيْسَتْ زِيَادَةَ أَشْيَاءَ يُؤْمَنُ بِهَا، وَاِنَّمَا هِيَ زِيَادَةٌ فِيمَا يُؤْمَنُ بِهِ،
So the increase of guidance, then, is not an increase of things to be believed in; it is only an increase in what is believed in,
أَيْ زِيَادَةُ كَشْفِ مَعْلُومِ الْأَوْلِيَاءِ لَيْسَتْ بِزِيَادَةٍ عَلَى مَا جَاءَ بِهِ مُحَمَّدٌ– صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ– اِذْ لَا يَأْتُونَ بِأَمْرٍ وَلَا نَهْيٍ جَدِيدٍ وَلَا حَظْرٍ وَلَا وُجُوبٍ،
that is, the increase of unveiling in what the saints know is not an addition to what Muhammad (God bless him and give him peace) brought, since they bring no new command or prohibition, nor any interdiction or obligation;
وَاِنَّمَا يَكْشِفُ الْحَقُّ لَهُمْ عَنْ أَسْرَارِ مَا جَاءَ بِهِ مُحَمَّدٌ– صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ– وَحَقَائِقِهِ وَبَوَاطِنِهِ وَحِكَمِهِ،
rather, the Real unveils to them the secrets of what Muhammad (God bless him and give him peace) brought, and its realities, its inner aspects and its wise purposes;
فَاِنَّ لِكُلِّ ظَاهِرٍ بَاطِناً، فَظَاهِرُهُ مُلْكُهُ، وَبَاطِنُهُ مَلَكُوتُهُ،
for every outward has an inward: its outward is its kingdom, and its inward is its dominion.
قَالَ تَعَالَى: «وَكَذَٰلِكَ نُرِيَ إِبْرَاهِيمَ مَلَكُوتَ السَّمَٰوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ».
God (exalted is He) said: “And thus do We show Abraham the dominion of the heavens and the earth, and that he might be among those who have certainty” (Q 6:75).
فَلَا يَحْصُلُ الْاِيقَانُ الزَّائِدُ عَلَى الْاِيمَانِ فِي الْاَشْيَاءِ اِلَاّ بِكَشْفِ بَوَاطِنِ الْاَشْيَاءِ وَالْاِطِّلَاعِ عَلَى مَلَكُوتِهَا.
So the certainty that goes beyond faith in things is attained only by the unveiling of the inner aspects of things and by gaining sight of their dominion.
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