The Book of Stations
المواقف
Context: The mawqif develops Ibn ʿArabī's 'god created in beliefs' with the ḥadīth of God's changing forms at the Resurrection. Ibn Taymiyya, Salafīs and some Ashʿarīs read the Real as 'the very self' of every creed as erasing truth and falsehood. The Emir draws the school's answer: inwardly God is with every belief, but outwardly the Law judges contrary creeds false and their holders sinners.AI
قَالَ تَعَالَى، فِي الْحَدِيثِ الرَّبَّانِيِّ: «اَنَا عِنْدَ ظَنِّ عَبْدِي بِي» اِلَى آخِرِ الْحَدِيثِ.
Quotes a hadith: al-Bukhārī 7505 (a divine saying) · in a Ṣaḥīḥ, no separate grade · sunnah.com ↗
He, exalted is He, said in the lordly ḥadīth: “I am with My servant's opinion of Me,” to the end of the ḥadīth.
In briefAI
The Emir comments on the divine saying “I am with My servant's opinion of Me.” He says he received it from the Unseen with the added word “believing,” though he does not know of any transmission that has it. The “opinion” is firm belief, and the Real is with every creed, indeed is its very self. Yet creeds that oppose the outward Law remain false and sinful, and the Lawgiver forbids them for His wisdom. The good opinion joins transcendence and likeness. Holding only one of them leaves a person one-eyed. The perfect one sees with both eyes.
See the print: Damascus 1966, p. 85 ↗, Damascus 1966, p. 86 ↗, Damascus 1966, p. 87 ↗, Cairo, vol. 1, PDF p. 94 ↗, Cairo, vol. 1, PDF p. 95 ↗, Cairo, vol. 1, PDF p. 96 ↗ (archive.org)
هَذَا الْحَدِيثُ تَلَقَّيْتُهُ تَلَقِّياً رُوحَانِيّاً غَيْبِيّاً بِزِيَادَةِ لَفْظَةِ «الْمُؤْمِنِ» بَعْدَ لَفْظَةِ «عَبْدِي»
This ḥadīth I received in a spiritual reception from the Unseen, with the addition of the word “believing” after the word “My servant”,
وَالرِّوَايَةُ الْمَعْرُوفَةُ فِي الصَّحِيحِ اِسْقَاطُ لَفْظَةِ «الْمُؤْمِنِ»
whereas the known transmission in the Ṣaḥīḥ leaves out the word “believing”;
وَمَا أَدْرِي هَلْ وَرَدَتْ رِوَايَةٌ بِهِ أَمْ لَا؟
and I do not know whether a transmission with it has come down or not.
وَالْمُرَادُ بِالظَّنِّ هُنَا؟ الِاعْتِقَادُ الْجَازِمُ، كَمَا فِي قَوْلِهِ: «الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُوا رَبِّهِمْ»
What is meant by “opinion” here is firm belief, as in His words: “those who think that they will meet their Lord” (Q 2:46)
لِأَنَّ الظَّنَّ الْقَوِيَّ كَالْعِلْمِ•
for strong opinion is like knowledge.
وَالْمَعْنَى: أَنَّهُ ـ تَعَالَى ـ عِنْدَ اعْتِقَادِ كُلِّ مُعْتَقِدٍ، بَلْ هُوَ عَيْنُ الِاعْتِقَادِ
The meaning is that He, exalted is He, is with the belief of every believer; rather, He is the very belief itself.
فَجَمِيعُ عَقَائِدِ الْخَلْقِ، عَلَى اخْتِلَافِهَا، الْحَقُّ عِنْدَهَا أَيْ عَيْنُهَا•
So all the creeds of creatures, in all their diversity: the Real is with them, that is, He is their very self.
فَهُوَ عَلَى مَا اعْتَقَدُوا فِيهِ، سَوَاءٌ كَانَتْ حَقّاً فِي ظَاهِرِ الشَّرَايِعِ، أَوْ بَاطِلَةً•
So He is as they believed Him to be, whether those creeds are true by the outward sense of the Laws or false.
غَيْرَ أَنَّ مَنْ وَافَقَتْ عَقِيدَتُهُ ظَاهِرَ الشَّرْعِ؛ فَعَقْدُهُ صَحِيحٌ ظَاهِراً وَبَاطِناً•
Except that whoever's creed agrees with the outward Law, his conviction is sound outwardly and inwardly.
وَمَنْ خَالَفَ عَقْدُهُ ظَاهِرَ الشَّرْعِ بِالْحَقِّ عِنْدَ عَقْدِهِ بَاطِناً لَا ظَاهِراً، وَهُوَ مُبْطِلٌ آثِمٌ•
And whoever's conviction opposes the outward Law, the Real is with his conviction inwardly, not outwardly, and he is a holder of falsehood and a sinner.
وَاِنَّمَا كَانَ الْحَقُّ ـ تَعَالَى ـ عِنْدَ ظَنِّ كُلِّ مُعْتَقِدٍ لِأَنَّهُ لَيْسَ هُنَاكَ غَيْرٌ لَهُ، فَهُوَ الْمُعْتَقِدُ وَالْمُعْتَقَدُ فِيهِ وَالْعَقْدُ•
The Real, exalted is He, is with the opinion of every believer only because there is no other than Him there: He is the believer, the one believed in, and the conviction.
وَجْهٌ آخَرُ فِي الْمَعْنَى: مَنْ ظَنَّ وَاعْتَقَدَ جَازِماً أَنَّ كُلَّ مَحْسُوسٍ وَمَعْقُولٍ وَمُتَخَيَّلٍ هُوَ الْحَقُّ الظَّاهِرُ فِي هَـذِهِ الْمَحْسُوسَاتِ وَالْمَعْقُولَاتِ وَالْمُتَخَيَّـلَاتِ؛ فَالْحَقُّ عِنْدَ ظَنِّهِ، أَيْ هُوَ كَذَلِكَ ـ تَعَالَى ـ
Another aspect of the meaning: whoever thinks and firmly believes that everything sensed, intellected and imagined is the Real manifest in these sensed, intellected and imagined things, the Real is with his opinion, that is, He, exalted is He, is so.
فَهُـوَ عَيْنُ الْأَشْيَاءِ بِحَقِيقَتِهِ الْمُتَعَيِّنَةِ، وَالْأَشْيَاءُ كُلُّهَا أَعْدَامٌ بَاطِلَةٌ، وَخَيَالَاتٌ عَاطِلَةٌ•
He is the very self of things through His determined reality, and things, all of them, are void non-existences and idle imaginings.
وَاِنْ جَزَمَ وَظَنَّ أَنَّ الْحَقَّ ـ تَعَالَى ـ مُغَايِرٌ لِكُلِّ مَحْسُوسٍ وَمَعْقُولٍ وَمُتَوَهَّمٍ وَمُتَخَيَّلٍ؛ فَالْحَقُّ عِنْدَ ظَنِّهِ، أَيْ هُوَ كَذَلِـكَ بِحَقِيقَتِهِ الْمُطْلَقَةِ•
And if he is firm and thinks that the Real, exalted is He, is other than everything sensed, intellected, supposed and imagined, the Real is with his opinion, that is, He is so through His absolute reality.
وَاِنْ ظَنَّ جَازِماً أَنَّ الْحَقَّ ـ تَعَالَى ـ مَحْسُوسٌ، غَيْرُ مَحْسُوسٍ، مَعْقُولٌ غَيْرُ مَعْقُولٍ، مُتَخَيَّلٌ غَيْرُ مُتَخَيَّلٍ؛ فَهُـوَ كَذَلِكَ جَامِـعٌ لِلتَّنَافِي وَالتَّضَادِّ، بَلْ هُوَ عَيْنُ التَّنَافِي وَالتَّضَادِّ، قَابِلٌ لِصِفَاتِ الْوُجُوبِ وَالْاِمْكَانِ،
And if he firmly thinks that the Real, exalted is He, is sensed and not sensed, intellected and not intellected, imagined and not imagined, then He is so: uniting mutual exclusion and contrariety; rather, He is the very mutual exclusion and contrariety, receptive to the attributes of necessity and possibility,
وَلَمَّا يَتَجَلَّى الْحَقُّ ـ تَعَالَى ـ لِأَهْلِ الْمَحْشَرِ، بَعْدَ مَا يُنْكِرُونَهُ، وَيَتَعَوَّذُونَ مِنْهُ، كَمَا فِي الْخَبَرِ؛ يَتَجَلَّى بِصُورَةِ كُلِّ مُعْتَقَدٍ اعْتَقَدَهُ الْخَلَائِقُ فِيهِ، مِنْ أَوَّلِ مُعْتَقَدٍ اِلَى آخِرِ مُعْتَقَدٍ مِنْ هَذِهِ الْأُمَّةِ الْمُحَمَّدِيَّةِ، حَتَّى يُقَرِّرَ الْخَلَائِقُ كُلُّهُمْ بِأَنَّهُ رَبُّهُمْ وَيَعْرِفُونَهُ،
Quotes a hadith: al-Bukhārī 7439, an allusion · in a Ṣaḥīḥ, no separate grade · sunnah.com ↗
And when the Real, exalted is He, manifests Himself to the people of the Gathering, after they deny Him and seek refuge from Him, as in the report, He manifests in the form of every object of belief that creatures held about Him, from the first object of belief to the last of this Muḥammadan community, so that creatures, all of them, affirm that He is their Lord and recognise Him,
لِأَنَّ الْعَلَامَةَ الَّتِي يَقُولُونَ أَنَّ بَيْنَهُمْ وَبَيْنَ رَبِّهِمْ عَلَامَةً لَيْسَتْ اِلاَّ الِاعْتِقَادَاتِ الَّتِي يَعْتَقِدُ كُلُّ مُعْتَقِدٍ أَنَّ رَبَّهُ كَذَا وَلَيْسَ كَذَا! •
فَيَتَجَلَّى الْحَقُّ فِي ذَلِكَ الزَّمَانِ الْفَرْدِ بِمَا يَعْتَقِدُهُ فِيهِ كُلُّ وَاحِدٍ مِنَ الْجِنِّ وَالْاِنْسِ •
وَلَوْ بَقِيَ وَاحِدٌ مَا تَجَلَّى لَهُ بِمُعْتَقَدِهِ مَا عَرَفَهُ وَلَا أَقَرَّ لَهُ بِاَنَّهُ رَبُّهُ •
وَذَلِكَ لَايَكُونُ ، وَاللَّهُ وَاسِعٌ عَلِيمٌ ،
وَقَوْلُهُ : فَلْيَظُنَّ بِي مَا شَاءَ ؛ لَيْسَ الْأَمْرُ عَلَى ظَاهِرِهِ أَمْراً ، وَلَا هُوَ لِلتَّخْيِيرِ وَالْاِبَاحَةِ ، وَاِنَّمَا الْمُرَادُ أَنَّهُ الْحَقُّ ـ تَعَالَى ـ قَابِلٌ لِكُلِّ مُعْتَقَدٍ •
Quotes a hadith: a divine saying, not found in the Six Books or the Muwaṭṭaʾ (sunnah.com data, 11 Nov 2026) · grade not yet checked by a person
وَلَوْلَا تَجَلِّيهِ ـ تَعَالَى ـ لِذَلِكَ الْمُعْتَقِدِ فِي صُورَةِ مَا اعْتَقَدَهُ ؛ مَا كَانَ ذَلِكَ الِاعْتِقَادُ ،
لِأَنَّ مِنَ الْعَقَائِدِ وَالظُّنُونِ مَا نَهَى الشَّارِعُ عَنْهَا وَاِنْ كَانَ الْأَمْرُ بَاطِناً ـ كَمَا قُلْنَا ـ لِحِكْمَةٍ هُوَ يَعْلَمُهَا •
وَاللَّهُ لَا يَأْمُرُ بِالْفَحْشَاءِ ،
وَلَيْسَتِ الْفَحْشَاءُ اِلَاّ مَا نَهَى الشَّارِعُ عَنْهَا ، اِذْ لَا حَاكِمَ اِلَّا هُوَ عِنْدَنَا ،
وَلِذَا قَالَ آخِرَ الْحَدِيثِ : « اِنْ خَيْراً فَخَيْرٌ ، وَاِنْ شَرّاً فَشَرٌّ »
Quotes a hadith: a divine saying, not found in the Six Books or the Muwaṭṭaʾ (sunnah.com data, 11 Nov 2026) · grade not yet checked by a person
فَالْخَيْرُ ظَنُّ الْاِطْلَاقِ،وَالتَّنْزِيهِ فِي التَّشْبِيهِ ، وَالتَّشْبِيهِ فِي التَّنْزِيهِ ، كَمَا نَزَلَتْ بِهِ الْكُتُبُ ، وَأَخْبَرَتْ بِهِ الرُّسُلُ - عَلَيْهِمُ السَّلَامُ -
وَالشَّرُّ ظَنُّ التَّنْزِيهِ فَقَطْ أَوِ التَّشْبِيهِ فَقَطْ ، فَكِلَا الْفَرِيقَيْنِ أَعْوَرُ ،
وَالْكَامِلُ يُبْصِرُ بِعَيْنَيْنِ ، مُشَاهِدٌ لِلْحَقِيقَتَيْنِ ، عَارِفٌ بِالْحَضْرَتَيْنِ ، حَضْرَةِ الْاِطْلَاقِ وَالتَّنْزِيهِ ، وَحَضْرَةِ التَّقَيُّدِ وَالتَّشْبِيهِ ،
فَهُوَ يَنْظُرُ الْاِطْلَاقَ فِي التَّقْيِيدِ ، وَالتَّقَيُّدَ فِي الْاِطْلَاقِ ، وَالتَّنْزِيهَ فِي التَّشْبِيهِ ، وَالتَّشْبِيهَ فِي التَّنْزِيهِ ، فِي آنٍ وَاحِدٍ ، لَا يَحْجُبُهُ هَذَا عَنْ هَذَا ، وَلَا هَذَا عَنْ هَذَا .
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.
Commentary and talks · 1 study
Teachers and scholars on this mawqif, by other people and not AI. Talks open on YouTube at the moment the speaker reaches it; studies are cited and linked, never quoted. Which passage a talk treats was matched by AI against our Arabic and checked by AI. Links checked 2026-10-31.
open to read (OpenEdition) · main: 355, 4, 367; discussed in the body: 4, 14, 29, 38, 355; the rest cited in notes. Read in full, 31 Oct 2026