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 238 · “Whatever blessing you have is from God”
See the print: Damascus 1966, p. 535, Damascus 1966, p. 536, Cairo, vol. 1, PDF p. 492, Cairo, vol. 1, PDF p. 493 (archive.org)
قَالَ تَعَالَى: «وَمَا بِكُمْ مِن نِعْمَةٍ فَمِنَ اللَّهِ⁽¹⁾».
He, Most High, has said: “Whatever blessing you have, it is from God” (Q 16:53).
أَيْ مَا مِنْ نِعْمَةٍ مُتَلَبِّسَةٍ بِكُمْ مَنْسُوبَةٍ اِلَيْكُمْ بِالْمَجَازِ اِلَاّ وَهِيَ صَادِرَةٌ مِنَ اللَّهِ– تَعَالَى– رَاجِعَةٌ اِلَيْهِ بِالْحَقِيقَةِ،
That is: there is no blessing clinging to you and ascribed to you figuratively but that it issues from God, Most High, and returns to Him in reality,
فَاِنَّ أَعْظَمَ نِعْمَةٍ عَلَى كُلِّ مَوْجُودٍ وُجُودُهُ، وَتَوَابِعُ وُجُودِهِ وَاِمْدَادُهُ بِمَا بِهِ بَقَـاءُ وُجُودِهِ.
for the greatest blessing upon every existent is its existence, the concomitants of its existence, and its being supplied with that by which its existence endures.
وَالْكُلُّ مِنَ اللَّهِ اِلَى اللَّهِ حَقِيقَـةً وَلِمَا يُقَالُ فِيهِ مَخْلُوقٌ وَسِوًى وَغَيْرٌ مَجَازاً،
The whole is from God to God in reality, and belongs figuratively to that of which one says “created”, “besides” and “other”,
فَالْوُجُودُ الْمَنْسُوبُ اِلَى الْمُكَوَّنَاتِ الْمُفَاضُ عَلَى الْمَخْلُوقَاتِ، هُوَ وُجُودُهُ تَعَالَى مُفَاضٌ مِنْهُ عَلَيْهَا، لَا كَالْاِفَاضَةِ الْمَعْرُوفَةِ، فَاِنَّ ذَلِكَ مُحَالٌ عَلَى الْوُجُودِ الْوَاجِبِ الْقَدِيمِ،
So the existence ascribed to the things brought into being, poured out upon the created things, is His existence, Most High, poured out from Him upon them, yet not like the familiar pouring-out, for that is impossible for the necessary, eternal existence;
وَالْحَيَاةُ الْمَنْسُوبَةُ اِلَى كُلِّ حَيٍّ هِيَ حَيَاتُهُ– تَعَالَى– لَا غَيْرُهَا، وَالْعِلْمُ الْمَنْسُوبُ اِلَى كُلِّ عَالِمٍ هُوَ عِلْمُهُ تَعَالَى لَا غَيْرُهُ، وَكَذَا الْاِرَادَةُ وَالْقُدْرَةُ وَالسَّمْعُ وَالْبَصَرُ وَبَاقِي الْكَمَالَاتِ.
and the life ascribed to every living being is His life, Most High, and nothing other than it; the knowledge ascribed to every knower is His knowledge, Most High, and nothing other than it; and so too will, power, hearing, sight and the remaining perfections.
كُلُّ ذَلِكَ مِنْهُ وَاِلَيْهِ بِلَا حُلُولٍ وَلَا اتِّحَادٍ وَلَا امْتِزَاجٍ،
All of that is from Him and to Him, without indwelling, without union and without mixture.
وَيَا عَجَباً مِمَّنْ يَرْمِي الطَّائِفَةَ الْعَلِيَّةَ بِشَيْءٍ مِنْ ذَلِكَ؟!
How astonishing are those who accuse the exalted Folk of any of that!
فَكَيْفَ يَحُلُّ الْوُجُودُ فِي الْعَدَمِ؟! أَمْ كَيْفَ يَتَّحِدُ الْحُدُوثُ بِالْقِدَمِ؟ أَمْ كَيْفَ يُتَصَوَّرُ امْتِزَاجُ الْمَعَانِي بِالْكَلِمِ؟
How could existence indwell non-existence?! Or how could temporal origination be united with eternity? Or how could a mixture of meanings with words be conceived?
فَلَا وُجُودَ قَدِيماً وَلَا حَادِثاً اِلَاّ وُجُودُهُ تَعَالَى، وَلَا حَيَاةَ قَدِيمَةً وَلَا حَادِثَةً اِلَّا حَيَاتُهُ تَعَالَى،
So there is no existence, eternal or originated, but His existence, Most High, and no life, eternal or originated, but His life, Most High;
فَاِنَّ الْحَيَاةَ هِيَ اقْتِضَاءُ الْوُجُودِ لِلْفِعْلِ وَالْاِدْرَاكِ، فَدَخَلَ فِي الْفِعْلِ جَمِيعُ مَا هُوَ مِنْ قَبِيلِ الْأَفْعَالِ، وَفِي الْاِدْرَاكِ جَمِيعُ الصِّفَاتِ الْكَمَالِيَّةِ.
for life is existence's requiring action and perception; so under action falls all that is of the order of acts, and under perception all the attributes of perfection.
وَحَيْثُ كَانَ الْوُجُودُ لَيْسَ اِلَاّ لَهُ، وَتَوَابِعُ الْوُجُودِ لَيْسَتْ اِلَاّ لَهُ حَقِيقَةً؛ فَمُحَالٌ أَنْ يَكُونَ الْوُجُودُ لِغَيْرِهِ حَقِيقَةً، لِأَنَّ الْوُجُودَ حَقِيقَتُهُ وَاحِدَةٌ لَا تَتَعَدَّدُ وَلَا تَتَبَعَّضُ،
And since existence belongs to none but Him, and the concomitants of existence belong in reality to none but Him, it is impossible that existence should belong in reality to another than Him, because the reality of existence is one: it is neither multiplied nor divided into parts;
كَمَا أَنَّهُ مِنَ الْمُحَالِ أَنْ تَكُونَ الصِّفَاتُ التَّابِعَةُ لِلْوُجُودِ لِغَيْرِهِ– تَعَالَى– حَقِيقَةً اِذِ الصِّفَاتُ لَايَظْهَرُ بِهَا غَيْرُ مَنْ هِيَ لَهُ أَبَداً،
just as it is impossible that the attributes following on existence should belong in reality to another than Him, Most High, since through the attributes no one ever appears other than the one to whom they belong;
فَالْكُلُّ مِنْهُ لَهُ، وَالْمُسَمَّى خَلْقَ اللَّهِ وَغَيْرَ اللَّهِ؟
So the whole is from Him and for Him; and what is named “God's creation” and “other than God”?
اِنَّمَا هِيَ تَجْرِيدَاتٌ جَرَّدَهَا الْحَقُّ– تَعَالَى– مِنْ نَفْسِهِ لِنَفْسِهِ فِي نَفْسِهِ، كَتَجْرِيدِ الْبَيَانِيِّينَ يُخَاطِبُ الْاِنْسَانُ نَفْسَهُ بِنَفْسِهِ، بِمَا يُرِيدُ.
These are only abstractions that the Real, Most High, has abstracted from Himself, for Himself, within Himself, like the abstraction of the rhetoricians, in which a person addresses himself by himself with whatever he wishes.
وَيُسْمِعُهَا بِهَا، وَيُجِيبُهَا بِهَا، وَيُحَاوِرُهَا بِهَا، وَيُعَاتِبُهَا بِهَا، وَيَنْصَحُهَا بِهَا، فَيَقْبَلُ بِهَا أَوْ يَرُدُّ بِهَا، وَهُوَ هُوَ لَا ثَانِيَ لَهُ.
He makes his self hear by his self, answers it by it, converses with it by it, reproaches it by it, counsels it by it, and so accepts by it or rejects by it; and he is he, with no second to him.
فَاِنَّهُ وَاحِدٌ بِالْحَقِيقَةِ غَيْرُ مُتَعَدِّدٍ، كَرَجْعِ الصَّدَا، فَاِنَّهُ لَيْسَ هُنَا اِلَّا الصَّوْتُ حَقِيقَةً وَعِلْماً وَهُوَ اثْنَانِ مَجَازاً وَوَهْماً.
For he is one in reality, not multiple, like the return of an echo: there is nothing here but the sound, in reality and in knowledge, while it is two figuratively and in imagination.
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