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 39 · “They are in confusion about a new creation”
See the print: Damascus 1966, p. 87, Damascus 1966, p. 88, Cairo, vol. 1, PDF p. 96, Cairo, vol. 1, PDF p. 97 (archive.org)
قَالَ تَعَالَى: «بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ»
He, exalted is He, said: "Rather, they are in confusion about a new creation" (Q 50:15).
وَوَرَدَ فِي الصَّحِيحِ: أَنَّهُ- صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- رَأَى جِبْرِيلَ مَرَّتَيْنِ عَلَى صُورَتِهِ، فَرَآهُ قَدْ سَدَّ الْأُفُقَ لِعِظَمِ صُورَتِهِ،
It has come in the Ṣaḥīḥ that he (God bless him and grant him peace) saw Gabriel twice in his own form, and saw that he had filled the horizon because of the vastness of his form;
وَوَرَدَ فِي أَخْبَارٍ كَثِيرَةٍ: أَنَّ جِبْرِيلَ كَانَ يَدْخُلُ عَلَيْهِ- صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- فِي حُجْرَةِ عَائِشَةَ- رَضِيَ اللَّهُ عَنْهَا- وَيَجْلِسُ مَعَهُ فِيهَا،
and it has come in many reports that Gabriel used to come in to him (God bless him and grant him peace) in the chamber of ʿĀʾisha (God be pleased with her) and sit with him there;
وَفِي بَعْضِ الْأَخْبَارِ: أَنَّ جِبْرَائِيلَ وَاِسْرَافِيلَ؛ جَلَسَا مَعَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْحُجْرَةِ.
and in some reports, that Gabriel and Isrāfīl both sat with him (God bless him and grant him peace) in the chamber.
وَمِنَ الْمَعْلُومِ أَنَّ الْحُجْرَةَ كَانَتْ صَغِيرَةً جِدّاً،
It is well known that the chamber was very small,
وَقَدْ تَكَلَّمَ عُلَمَاءُالرَّسْمِ فِيكَوْنِ جِبْرِيلَ تَارَةً يَسُدُّ الْأُفُقَ، وَتَارَةً تَسَعُهُ الْحُجْرَةُ مَعَ اِسْرَافِيلَ، وَهُوَ مِثْلُهُ فِيالْعِظَمِ.
and the scholars of the outward letter have discussed how Gabriel at one time fills the horizon, and at another the chamber holds him together with Isrāfīl, who is his like in vastness.
وَجَاؤُا فِي ذَلِكَ بِمَا لَايُجْدِي، وَلَا يَزِيدُ الْوَاقِفَ عَلَيْهِ اِلاّ حَيْرَةً،
In this they produced what is of no avail and only adds to the bewilderment of whoever comes upon it;
بَلْ كَلَامٌ مَالَهُ مُسْتَنَدٌ، وَلَا عَلَيْهِ مُعْتَمَدٌ، وَتَكَلَّفُوا وَتَعَسَّفُوا،
rather, it is talk that has no support and nothing to rely on; they strained and forced matters,
وَمَا عَلِمُوا اَنَّ الْعَالَمَ كُلَّهُ الْعَرْشُ. وَمَا حَوَاهُ مِنَ الصُّوَرِ، سَوَاءٌ كَانَتِ الصُّوَرُ حِسِّيَّةً أَوْ عَقْلِيَّةً أَوْ خَيَالِيَّةً؛ فَهِيَ أَعْرَاضٌ وَالْمُقَوِّمُ لَهَا وَالْقَائِمَةُ؛ بِهِ هُوَ الْوُجُودُ الْاِضَافِيُّ الْمُسَمَّى بِنَفَسِ الرَّحْمَنِ، وَبِالْأَسَامِي الْكَثِيرَةِ•
and they did not know that the whole world is the Throne. Whatever forms it encompasses, whether the forms are sensory, intellectual or imaginal, are accidents, and what constitutes them and by which they subsist is relative existence, which is called the Breath of the All-Merciful and by many other names.
فَهُوَ كَالْجَوْهَرِ لَهَا•
It is like the substance for them.
وَكَمَا أَنَّ الْعَرَضَ الْمَعْرُوفَ عِنْدَ الْمُتَكَلِّمِينَ لَا يَبْقَى زَمَانَيْنِ عِنْدَ الْاَشَاعِرَةِ، يَتَجَدَّدُ فِي كُلِّ آنٍ، يَذْهَبُ وَيَخْلُفُهُ مِثْلُهُ أَوْ ضِدُّهُ؛ فَكَذَلِكَ هَذِهِ الصُّورَةُ الْمَحْسُوسَةُ، الَّتِي هِيَ أَعْرَاضٌ عِنْدَ أَهْلِ اللَّهِ– تَعَالَى– الْعَارِفِينَ بِهِ وَبِحَقَائِقِ الْأَشْيَاءِ، وَهِيَ جَوَاهِرُ عِنْدَ الْجَاهِلِينَ بِاللَّهِ– تَعَالَى– وَبِحَقَائِقِ الْأَشْيَاءِ، لَا تَبْقَى زَمَانَيْنِ،
Just as the accident known among the theologians does not, according to the Ashʿarites, endure for two moments, but is renewed at every instant, going away and being succeeded by its like or its opposite, so too these sensory forms do not endure for two moments. For the folk of God (exalted is He), who know Him and the realities of things, they are accidents; for those ignorant of God (exalted is He) and of the realities of things, they are substances.
فَفِي كُلِّ آنٍ يَخْلَعُ النَّفَسُ الرَّحْمَانِيُّ الَّذِي هُوَ مُقَوِّمٌ لِلصُّوَرِ صُورَةً وَيَلْبَسُ أُخْرَى، اِمَّا مِثْلَ الْأُولَى أَوْ مُخَالِفَةً لَهَا• هَكَذَا عَلَى الدَّوَامِ•
At every instant the Breath of the All-Merciful, which constitutes the forms, puts off one form and puts on another, either like the first or differing from it, and so on perpetually.
وَهَذِهِ الصُّورَةُ الْمَحْسُوسَةُ هِيَ عِنْدَ التَّحَقُّقِ˚ نِسَبٌ وَاِضَافَاتٌ وَاعْتِبَارَاتٌ،
These sensory forms, upon realization, are relations, connections and considerations;
وَهِيَ أَحْكَامُ الْأَعْيَانِ الثَّابِتَةِ فِي الْعِلْمِ وَالْعَدَمِ الْمَعْدُومَةِ أَبَداً وَأَزَلاً، يَظْهَرُ بِهَا نَفَسُ الرَّحْمَنِ الْمُسَمَّى أَيْضاً بِأَمْرِ اللَّهِ الَّذِي هُوَ كَلَمْحٍ بِالْبَصَرِ،
they are the properties of the immutable entities, which are established in knowledge and in non-existence and are non-existent forever and from eternity without beginning. Through them the Breath of the All-Merciful becomes manifest, which is also called the Command of God, which is "like a twinkling of the eye".
وَلَا بَقَاءَ لَهَا وَلَا ثَبَاتَ، لَاسِيَّمَا الْمَلَائِكَةِ الْكِرَامِ فَاِنَّهَا أَرْوَاحٌ مُجَرَّدَةٌ، مَالَهَا صُورَةٌ مَخْصُوصَةٌ لَازِمَةٌ•
They have no endurance and no fixity, especially the noble angels, for they are disembodied spirits that have no particular form bound to them.
وَلَمَّا كَانَ اسْتِعْدَادُ جِبْرِيلَ يَقْتَضِي الظُّهُورَ بِهَـذِهِ الصُّوَرِ الْعَظِيمَةِ مَـرَّةً وَالصَّغِيرَةِ أُخْرَى ، وَذَلِكَ فِي نَظَرِ الْمُدْرِكِ فَقَطْ ، بِاِرَادَةِ جِبْرِيلَ ؛ ظَهَرَ نَفَسُ الرَّحْمَنِ بِهَذَا الِاسْتِعْدَادِ تَارَةً هَكَذَا وَتَارَةً هَكَذَا ، وَهُوَ جِبْرِيلُ حَقِيقَةً فِي كُلِّ صُورَةٍ وَكُلِّ ظُهُورٍ •
وَالصُّوَرُ الَّتِي يَخْلَعُهَا النَّفَسُ الرَّحْمَانِيُّ ؛ تَنْعَدِمُ فِي الْحِسِّ كَمَا هِيَ مَعْدُومَةٌ فِي نَفْسِ الْأَمْرِ آنَ لُبْسِ خِلَافِهَا أَوْ ضِدِّهَا ،
وَأَمَّا آنَ لُبْسِ مِثْلِهَا ؛ فَاِنَّهُ لَايُدْرَكُ انْعِدَامُهَا ، اِلاَّ بِكَشْفٍ صَائِبٍ ، أَوْ عَقْلٍ ثَاقِبٍ ،
فَالصُّوَرُ لَابَقَاءَ لَهَا زَمَانَيْنِ عَلَى كُلِّ حَالٍ لِأَنَّهَا أَعْرَاضٌ
فَالصُّوَرُ الَّتِي هِيَ جِبْرِيلُ، مَعَ كَثْرَتِهَا وَصِغَرِهَا وَكِبَرِهَا وَاخْتِلَافِهَا ؛ هِيَ أَحْكَامُ عَيْنِ جِبْرِيلَ الثَّابِتَةِ فِي الْعِلْمِ •
وَالظَّاهِرُ بِهَا ؛ هُوَ نَفَسُ الرَّحْمَنِ ، وَأَمْرُ اللَّهِ الظَّاهِرُ بِأَحْكَامِ كُلِّ عَيْنٍ ، سَـــوَاءٌ الْعَيْنُ الْمُسَمَّاةُ بِجِبْرِيلَ وَغَيْرُهَا مِـنْ سَائِرِ الْمَخْلُوقَاتِ الْمُقَدَّرَاتِ ،
وَمِنَ اسْتِعْدَادِ جِبْرِيلَ وَأَحْكَامِ عَيْنِهِ تَعَدُّدُ صُوَرِهِ وَاخْتِلَافُهَا •
وَهَكَذَا جَمِيعُ الْمَلَائِكَةِ وَالرُّوحَانِيِّينَ مِنْ جِنٍّ وَوَلِيٍّ مُتَرَوْحِنٍ •
وَاِنِّي قَدْ بَيَّنْتُ الْحَقَّ فِي هَذِهِ الْمَسْأَلَةِ ، وَاِنْ كَانَتْ لَاتَقْبَلُهَا الْعُقُولُ ، لِأَنَّهَا فَوْقَ طَوْرِهَا •
فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ •
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