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

About this text

Mawqif 224 · “For whoever fears the station of his Lord”
In briefAI
Starting from Q 55:46 and 55:62, “for whoever fears the station of his Lord there are two gardens”, and two beneath them, the Emir distinguishes two kinds of the blissful. The ones brought near fear out of exaltation and awe, in proportion to their knowledge, and their recompense is spiritual: the two gardens of the Essence and the Attributes, with self-disclosures, knowledge and paired delights. The pious fear the Fire, and their recompense is the two lower gardens, sensory and limited.
See the print: Damascus 1966, p. 496, Damascus 1966, p. 497, Damascus 1966, p. 498, Cairo, vol. 1, PDF p. 458, Cairo, vol. 1, PDF p. 459, Cairo, vol. 1, PDF p. 460 (archive.org)
قَالَ تَعَالَى: «وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ».
He, exalted is He, said: “And for whoever fears the station of his Lord there are two gardens” (Q 55:46).
وَقَالَ فِي السُّورَةِ نَفْسِهَا: «وَمِنْ دُونِهِمَا جَنَّتَانِ».
And He said in the same sūra: “And beneath those two there are two gardens” (Q 55:62).
اعْلَمْ أَنَّ الْعِبَادَ عَلَى قِسْمَيْنِ: أَشْقِيَاءُ وَسُعَدَاءُ، وَالسُّعَدَاءُ عَلَى قِسْمَيْنِ: أَبْرَارٌ أَصْحَابُ الْيَمِينِ، وَمُقَرَّبُونَ سَابِقُونَ.
Know that the servants are of two kinds: the wretched and the blissful; and the blissful are of two kinds: the pious, the Companions of the Right, and the ones brought near, the foremost.
فَالْأَشْقِيَاءُ لَا خَوْفَ عِنْدَهُمْ، وَالسُّعَدَاءُ لَهُمْ خَوْفٌ، وَخَوْفُهُمْ نَوْعَانِ: خَوْفُ الْاِجْلَالِ وَالتَّعْظِيمِ وَالْمَهَابَةِ، وَهُوَ لِلْمُقَرَّبِينَ السَّابِقِينَ،
The wretched have no fear, while the blissful have fear, and their fear is of two types: the fear of exaltation, veneration and awe, and that belongs to the ones brought near, the foremost,
فَاِنَّ الْخَوْفَ مِنْهُ تَعَالَى عَلَى قَدْرِ الْمَعْرِفَةِ بِهِ، فَمَنْ كَانَتْ مَعْرِفَتُهُ أَتَمَّ؛ كَانَ خَوْفُهُ اَكْمَلَ،
for fear of Him, exalted is He, is in proportion to knowledge of Him: whoever's knowledge is more complete, his fear is more perfect.
وَلِذَا قَالَ السَّيِّدُ الْكَامِلُ- صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ-: «اِنِّي لَأَعْرَفُكُمْ بِاللَّهِ وَاَشَدُّكُمْ لَهُ خَشْيَةً».
That is why the Perfect Master, God bless him and grant him peace, said: “I am the one among you who knows God best and the most intense of you in fear of Him.”
وَخَوْفُ النَّارِ وَالْأَغْلَالِ وَالْعَذَابِ وَالنَّكَالِ، هُوَ لِلْأَبْرَارِ أَصْحَابِ الْيَمِينِ،
And the fear of the Fire, the fetters, the chastisement and the exemplary punishment: that belongs to the pious, the Companions of the Right.
وَلَيْسَ الْخَوْفُ مِنْ لَازِمَةِ الْاِجْلَالِ وَالْاِعْظَامِ، فَاِنَّ الْاِنْسَانَ يَخَافُ الْحَيَّةَ وَالْعَقْرَبَ، مِنْ غَيْرِ تَعْظِيمٍ وَلَا اِجْلَالٍ،
Fear is not a necessary concomitant of exaltation and veneration, for a person fears the snake and the scorpion without veneration or exaltation.
وَلَمَّا كَانَ خَوْفُ الْأَبْرَارِ وَالْمُقَرَّبِينَ مُخْتَلِفاً فِي النَّوْعِيَّةِ؛ كَانَ جَزَاؤُهُمَا مُخْتَلِفاً فِي الْعَيْنِ وَالْمَاهِيَّةِ.
Since the fear of the pious and that of the ones brought near differ in type, their recompense differs in entity and quiddity.
فَجَزَاءُ الْمُقَرَّبِينَ؛ دُخُولُ جَنَّتَيِ الذَّاتِ وَالصِّفَاتِ.
The recompense of the ones brought near is entry into the two gardens of the Essence and the Attributes.
وَهُوَ جَزَاءٌ مَعْنَوِيٌّ، وَدُخُولٌ مَعْنَوِيٌّ، حَيْثُ كَانَ خَوْفُهُمْ مَعْنَوِيّاً جَزَاءً وِفَاقاً، اِذِ الْجَزَاءُ مِنْ جِنْسِ الْعَمَلِ.
That is a spiritual recompense and a spiritual entry, since their fear was spiritual: “a fitting recompense,” for the recompense is of the same kind as the deed.
وَهُمَا الْجَنَّتَانِ الْمُتَقَدِّمَتَانِ فِي الذِّكْرِ فِي السُّورَةِ، فَهُمَا مُقَدَّمَتَانِ رُتْبَةً وَذِكْراً.
These are the two gardens mentioned first in the sūra; so they come first both in rank and in mention.
وَجَمِيعُ مَا ذُكِرَ فِي هَاتَيْنِ الْجَنَّتَيْنِ هُوَ مِنَ الْأُمُورِ الْمَعْنَوِيَّةِ
And everything mentioned of these two gardens belongs to the spiritual matters.
فَقَوْلُهُ: «ذَوَاتَا أَفْنَانٍ⁽¹⁾». اِشَارَةٌ اِلَى كَثْرَةِ التَّجَلِّيَاتِ الذَّاتِيَّةِ وَالصِّفَاتِيَّةِ وَتَشَاجُرِهَا وَتَبَايُنِهَا، بِحَيْثُ لَايُشْبِهُ تَجَلٍّ تَجَلِّياً أَبَدَ الْآبِدِينَ،
Thus His words “having spreading branches” (Q 55:48) are an allusion to the abundance of the self-disclosures of the Essence and of the Attributes, their intertwining and their mutual difference, such that no self-disclosure resembles another for ever and ever.
وَقَوْلُهُ: «فِيهِمَا عَيْنَانِ تَجْرِيَانِ⁽²⁾». اِشَارَةٌ اِلَى جَرَيَانِ الْعُلُومِ اللَّدُنِّيَّةِ وَالْاِلْهَامِيَّةِ، وَتَتَابُعِهَا عَلَى الدَّوَامِ، لِمَنْ دَخَلَ هَاتَيْنِ الْجَنَّتَيْنِ.
And His words “in them are two springs flowing” (Q 55:50) are an allusion to the flowing of the sciences from His presence and of inspiration, and their uninterrupted succession, for whoever has entered these two gardens.
فَالْعِلْمُ اللَّدُنِّيُّ هُوَ الْوَارِدُ مِنَ الْوَجْهِ الْخَاصِّ الَّذِي لِكُلِّ اِنْسَانٍ.
Knowledge from His presence is what arrives from the particular face that every human being has.
وَالْعِلْمُ الْاِلْهَامِيُّ هُوَ الْوَارِدُ بِوَاسِطَةِ الْمَلَكِ غَيْرِ الْمَحْسُوسِ، فَبَيْنَ الْعِلْمَيْنِ فَرْقَا الْوَاسِطَةِ وَعَدَمِهَا.
Inspired knowledge is what arrives through the medium of the angel who is not perceived by the senses; so between the two knowledges lie the two distinguishing marks of the intermediary and its absence.
وَقَوْلُهُ: «فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ⁽³⁾». اِشَارَةٌ اِلَى أَنَّ فِي هَاتَيْنِ الْجَنَّتَّيْنِ، مِنْ كُلِّ مَا تَسْتَلِذُّهُ الْأَرْوَاحُ، وَتَتَنَعَّمُ بِهِ الْقُلُوبُ نَوْعَيْنِ، كَالْمُشَاهَدَةِ وَالْمُكَالَمَةِ، وَالْحُضُورِ وَالْغَيْبَةِ، وَالسُّكْرِ وَالصَّحْوِ، وَالْبَقَاءِ وَالْفَنَاءِ، وَالْجَمْعِ وَالْفَرْقِ... وَنَحْوِهَا،
And His words “in them, of every fruit, are two kinds” (Q 55:52) are an allusion to the fact that in these two gardens there are, of everything that spirits find delightful and in which hearts take their enjoyment, two kinds: such as beholding and converse, presence and absence, intoxication and sobriety, subsistence and annihilation, union and separation ... and the like.
وَقِسْ عَلَى هَذَا مَا لَمْ أَذْكُرْ،
Judge by analogy with this what I have not mentioned.
وَهَاتَانِ الْجَنَّتَانِ لَا نِهَايَةَ لَهُمَا وَلَاحَدَّ .
وَنَعِيمُهُمَا لِمَنْ دَخَلَهُمَا دُنْياً وَبَرْزَخاً ، وَالْآخِرَةَ وَاللَّذَّةُ فِيهِمَا أَتَمُّ .
وَالتَّنَعُّمُ أَكْمَلُ ، بَلْ لَا نِسْبَةَ بَيْنَهُمَا ، وَبَيْنَ الْجَنَّتَيْنِ الْمَذْكُورَتَيْنِ بَعْدُ ،
وَجَزَاءُ الْأَبْرَارِ دُخُولُ جَنَّتَيْنِ مَحْسُوسَتَيْنِ ، لِأَنَّ مَا خَافُوهُ مَحْسُوسٌ .
وَهُمَا الْمَذْكُورَتَانِ فِي قَوْلِهِ :
« وَمِنْ دُونِهِمَا جَنَّتَانِ » .
فَهُمَا دُونَ الْأَوَّلَيْنِ فِي الْقَدْرِ وَالسَّعَةِ وَاللَّذَّةِ .
بَلْ هَاتَانِ كَلَا شَيْءٍ ،بِالنِّسْبَةِ لِلْأَوَّلَيْنِ ، فَاِنَّهُمَا لَا يَدْخُلَانِ تَحْتَ الْكَمِّ وَالْكَيْفِ ،
وَمَا ذَكَرَهُ فِي الْجَنَّتَيْنِ الْأَخِيرَتَيْنِ كُلُّهُ مَحْسُوسٌ ، وَلَهُمَا نِهَايَةٌ وَحَدٌّ فِي أَنْفُسِهِمَا ، لَا فِي نَعِيمِهِمَا ،
وَهُمَا الْجَنَّتَانِ اللَّتَانِ وَرَدَ الْخَبَرُ بِهِمَا ، كَمَا فِي صَحِيحِ الْبُخَارِيِّ : « جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا»
« فَمَنْ » فِي قَوْلِهِ : « وَلِمَنْ خَافَ مَقَامَ رَبِّهِ » . وَاقِعَةٌ عَلَى الصِّنْفَيْنِ الْخَائِفَيْنِ مِنَ الْأَبْرَارِ وَالْمُقَرَّبِينَ مَعَ اخْتِلَافِ خَوْفِهِمَا ،
فَهُوَ مَقُولٌ بِالتَّشْكِيكِ ، كَمَا أَنَّ الْمَقَامَ هُوَ بِالنِّسْبَةِ اِلَى الْمُقَرَّبِينَ بِمَعْنَى الْحَضْرَةِ الرَّبَّانِيَّةِ ، وَبِالنِّسْبَةِ اِلَى الْأَبْرَارِ مَقَامُ الْعِبَادِ بَيْنَ يَدَيِ الْحَقِّ - تَعَالَى - ،
وَقَوْلُهُ : « جَنَّتَانِ وَمِنْ دُونِهِمَا جَنَّتَانِ » . هُوَ عَلَى طَرِيقَةِ التَّوْزِيعِ ، فَاِنَّ الِاخْبَارَ وَاقِعٌ عَلَى الصِّنْفَيْنِ مِنَ الْمُقَرَّبِينَ وَالْأَبْرَارِ .

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