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

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Mawqif 43 · “They will be veiled from their Lord”
See the print: Damascus 1966, p. 93, Damascus 1966, p. 94, Damascus 1966, p. 95, Cairo, vol. 1, PDF p. 101, Cairo, vol. 1, PDF p. 102, Cairo, vol. 1, PDF p. 103 (archive.org)
قَالَ تَعَالَى: كَلاَّ إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ
God Most High has said: “No indeed! Truly on that Day they will be veiled from their Lord” (Q 83:15).
كُلُّ مَنْ يَسْمَعُ ذِكْرَ الْحِجَابِ مِنْ غَيْرِ الْعَارِفِينَ؛ يَتَوَهَّمُ أَنَّ هُنَـاكَ حِجَاباً وَمَحْجُوباً، وَمَحْجُوباً عَنْهُ، كَمَا هُوَ الْمُتَبَادِرُ مِنْ جَوْهَرِ اللَّفْظِ
Everyone who is not among the knowers and hears mention of the veil imagines that there is a veil, a veiled one, and one veiled from, as is what first springs to mind from the substance of the word.
وَهَذَا وَهْمٌ بَاطِلٌ، لِأَنَّهُ لَيْسَ ثَمَّةَ اِلاَّ الْحَقُّ– تَعَالَى– وَالْخَلْقُ أَعْنِي مَرْتَبَةَ الْوُجُوبِ وَالْاِمْكَانِ، وَلَا وَاسِطَةَ بَيْنَهُمَا•
This is a false imagining, for there is nothing there but the Real (Most High) and creation (I mean the level of necessity and that of possibility), and there is no intermediary between them.
فَالْخَلْقُ حِجَابٌ عَنْ نَفْسِهِ بِاعْتِبَارٍ، وَمَحْجُوبٌ بِاعْتِبَارٍ•
So creation is a veil from itself in one respect, and veiled in another respect.
فَهُوَ مَحْجُوبٌ مِنْ حَيْثُ أَنَّهُ حِينَ حُصُولِ الْمَعْرِفَةِ بِاللَّهِ وَالْعِلْمِ بِهِ؛ يَكُونُ الْخَلْقُ هُوَ الْعَارِفَ الْعَالِمَ لَا غَيْرَهُ•
It is veiled insofar as, when knowledge of God and knowing Him come about, it is creation that is the knower and the one who knows, and nothing else.
وَمِنْ حَيْثُ أَنَّـهُ لَا وَاسِـطَةَ بَيْنَ الْحَقِّ وَالْخَلْقِ•
And insofar as there is no intermediary between the Real and creation —
وَقَـدْ كَانَتِ الْمَعْرِفَـةُ مَعْدُومَةً، وَالْعِلْمُ مُنْتَفِياً ثُمَّ حَصَلَتِ الْمَعْرِفَةُ وَالْعِلْمُ فَهُوَ الْحِجَابُ•
knowledge having been non-existent and knowing absent, and then knowledge and knowing having come about, it is the veil.
وَهَذَا مِـنْ أَعْجَبِ مَا يُسْمَعُ وَأَغْرَبِ مَا يُعْلَمُ•
This is among the most wondrous things that can be heard and the strangest that can be known.
بَلْ عِنْدَ التَّحَقُّقِ مُسَمَّى الْحِجَابِ لَا عَيْنَ لَهُ مَوْجُودَةٌ، لَا حَقِيقَةً وَلَا مَجَازاً؛ اِذْ لَا حِجَابَ اِلَّا الْجَهْلُ، وَالْجَهْلُ عَدَمُ الْعِلْمِ، لِأَنَّ تَقَابُلَهُ مَعَ الْعِلْمِ؛ تَقَابُلُ الْعَدَمِ وَالْمَلَكَةِ•
Rather, upon realisation, what is named “veil” has no existent entity, neither in reality nor figuratively, since there is no veil but ignorance, and ignorance is the absence of knowing, because its opposition to knowing is the opposition of privation and possession.
وَاِذَا رَحِمَ اللَّهُ عَبْداً بِمَعْرِفَتِهِ لَايَجِدُ حِجَاباً، وَلَا يَعْرِفُ كَيْفَ كَانَ هَذَا الْمَانِعُ مِنَ الْمَعْرِفَةِ بِاللَّهِ، وَلَا كَيْفَ زَالَ، وَلَا كَيْفَ حَصَلَتِ الْمَعْرِفَةُ•
When God has mercy on a servant by [granting him] knowledge of Him, he finds no veil, and does not know how this obstacle to knowledge of God existed, nor how it vanished, nor how the knowledge came about.
لِأَنَّهُ يَجِدُ نَفْسَهُ مَا ارْتَحَلَ عَنْ مَكَانِهِ، وَلَا دَخَلَ عَلَيْهِ شَيْءٌ مِنْ خَارِجٍ، بَلْ هُوَ هُوَ!!
For he finds that he has not moved from his place, and nothing has entered upon him from outside: rather, he is he!!
فَمِنْ أَيْنَ جَاءَتْ هَذِهِ الْمَعْرِفَةُ، وَحَصَلَ هَذَا الْعِلْمُ، وَكَانَ هَذَا الِاتِّسَاعُ الْبَاطِنِيُّ؟!
Whence, then, did this knowledge come, this knowing arise, and this inward expansion come to be?!
فَسُبْحَانَ الْقَاهِرِ الْحَكِيمِ الَّذِي يَحْجُبُ بِلَا حِجَابٍ، وَيُعَلِّمُ بِلَا مُعَلِّمٍ، وَيَسْتَتِرُ بِلَا سِتْرٍ، وَيَظْهَرُ بِلَا ظُهُورٍ•
Glory, then, to the Subduer, the Wise, who veils without a veil, teaches without a teacher, conceals Himself without a covering, and manifests without manifestation.
وَأَمَّا مَا وَرَدَ فِي الْخَبَرِ: «اِنَّ لِلَّهِ سَبْعِينَ حِجَاباً مِنْ نُورٍ»• رَوَاهُ أَبُو الشَّيْخِ زَادَ الطَّبَرَانِيُّ• «وَظُلْمَةٍ لَوْ كَشَفَهَا؛ لَاَحْرَقَتْ سُبُحَاتُ وَجْهِهِ، مَا اَدْرَكَهُ بَصَرُهُ مِنْ خَلْقِهِ»•
As for what has come down in the report: “God has seventy veils of light”, which Abū l-Shaykh narrated, al-Ṭabarānī adding: “and of darkness; were He to lift them, the glories of His face would burn whatever of His creation His sight reached”,
فَالْمُرَادُ بِالْحُجُبِ هُنَا؛ الْمَظَاهِرُ الْعَظِيمَةُ، وَالتَّعَيُّنَاتُ الْفَخْمِيَّةُ الَّتِي هِيَ حُجُبٌ عَلَى نَفْسِهَا وَعَلَى غَيْرِهَا، وَلَيْسَ الْمُرَادُ خُصُوصَ هَذَا الْعَدَدِ، وَاِنَّمَّا الْمُرَادُ التَّكْثِيرُ
what is meant by the veils here is the mighty loci of manifestation and the grand determinations, which are veils over themselves and over others; what is meant is not this number specifically: what is meant is only multitude.
فَالْحُجُبُ النُّورَانِيَّةُ هِيَ الْحَقَايِقُ الْغَيْبِيَّةُ•
So the luminous veils are the realities of the unseen.
وَالْحُجُبُ الظُّلْمَانِيَّةُ هِيَ الْحَقَايِقُ الْكَوْنِيَّةُ•
And the dark veils are the engendered realities.
وَكُلُّهَا مُتَّفِقَةٌ فِي الْحِجَابِيَّةِ ، بِمَعْنَى أَنَّهَا سَتَرَتِ الْمَحْجُوبَ ، لَا أَنَّهَـا سَتَرَتِ الْحَقَّ ـ تَعَالَى ـ عَنْ ذَلِكَ •
وَقَوْلُهُ :
« لَوْ كَشَفَهَا : لَاَحْرَقَتْ سُبُحَاتُ وَجْهِهِ ، مَا اَدْرَكَهُ بَصَرُهُ » •
كُلُّ مَنْ رَأَيْنَاهُ تَكَلَّمَ عَلَى هَذَا الْحَدِيثِ مِنَ الْعَارِفِينَ رَأَيْنَاهُ جَعَلَ ضَمِيرَ « بَصَرِهِ » عَائِداً عَلَى الْحَقِّ ـ تَعَالَى ـ
وَالَّذِيأَلْقَاهُ الْحَقُّ عَلَيَّ : أَنَّهُ عَايِدٌ عَلَىمَاوَقَعَتْ عَلَيْهِ مَا ، وَهِيَ وَاقِعَةٌ عَلَى الْمَخْلُوقِ ،
اِذِ الْحَقُّ ـ تَعَالَى ـ لَيْسَ بِمَحْجُوبٍ ، وَبَصَرُهُ يُدْرِكُنَا بِلَا رَيْبٍ •
وَاِنَّمَا نَحْنُ الْمَحْجُوبُونَ ، وَأَبْصَارُنَا لَا تُدْرِكُهُ •
فَاِذَا أَرَادَ ـ تَعَالَى ـ رَفْعَ الْحِجَابِ وَكَشْفَهُ عَنْ أَحَدٍ مِنْ مَخْلُوقَاتِهِ، وَلَيْسَ اِلاَّ الْجَهْلُ،وَوَاجَهَتْهُ السُّبُحَاتُ الْوَجْهِيَّةُ ؛ أَحْرَقَتْ خَلْقِيَّتَهُ ، فَزَالَتْ حِجَابِيَّتُهُ ، وَثَبَتَتْ خَفِيَّتُهُ •
وَفِي الْحِجَابِ رَحْمَةٌ لِبَعْضِ الْخَلْقِ ، وَفِي كَشْفِهِ رَحْمَةٌ لِبَعْضِهِمْ •
كَمَا قَالَ بَعْضُ التَّرَاجِمَةِ:
فَلَوْ أَنِّي ظَهَرْتُ بِلَا حِجَابٍ لَتَيَّمْتُ الْخَلَايِقَ أَجْمَعِينَ
وَلَكِنْ فِي الْحِجَابِ لَطِيفُ مَعْنًى بِـهِ تَحْيَى قُلُوبُ الْعَاشِقِينَ
فَالْمُمْتَنِعُ هُوَ كَشْفُهُ عَنِ الْجَمِيعِ فَلَا تُحْرِقُهُ السُّبُحَاتُ الْوَجْهِيَّةُ ، لَا عَنِ الْبَعْضِ
وَعِنْدَمَا تَحْتَرِقُ الْخَلْقِيَّةُ ، وَتَبْقَى الْخَفِيَّةُ ؛ يُبْصِرُ الْحَقُّ نَفْسَهُ بِنَفْسِهِ ، اِذِ الْخَلْقُ مُحْتَرِقٌ مُنْتَفٍ
وَجَعَلَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - نِسْبَةَ الْأَبْصَارِ اِلَيْنَا ، وَهُوَ الْمُبْصِرُ وَالْمُبْصَرُ حَقِيقَةً ،
فَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ ؛ الْمَخْلُوقَ الَّذِي يُرِيهِ - تَعَالَى - نِسْبَةَ الْأَبْصَارِ اِلَيْهِ فَفَنِيَ فَاحْتَرَقَتْ خَلْقِيَّتُهُ وَانْمَحَقَتْ ، فَرَآهُ •
وَمَا رَأَى الْحَقَّ اِلاّ الْحَقُّ تَعَالَى •

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