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 46 · “Everyone upon it is passing away”
See the print: Damascus 1966, p. 98, Damascus 1966, p. 99, Cairo, vol. 1, PDF p. 105, Cairo, vol. 1, PDF p. 106, Cairo, vol. 1, PDF p. 107 (archive.org)
قَالَ تَعَالَى: «كُلُّ مَنْ عَلَيْهَا فَانٍ»
He, exalted is He, said: “Everyone upon it is passing away” (Q 55:26).
الْجَارُّ وَالْمَجْرُورُ مُتَعَلِّقٌ بِمَحْذُوفٍ، أَيِ اسْتَقَرَّ عَلَيْهَا أَيِ الْأَرْضِ.
The preposition and its object are attached to an omitted [verb], that is, “settled upon it”, meaning the earth.
وَلَاتَدْخُلُ الْعُلْوِيَّاتُ، لِأَنَّهَا لَيْسَتْ بِمُسْتَقِرَّةٍ عَلَى الْأَرْضِ، وَالْمُسْتَقِرُّ عَلَى الْأَرْضِ الْمَحْكُومُ عَلَيْهِ بِالْفَنَاءِ؛ هُوَ الصُّوَرُ الْأَرْضِيَّةُ، الَّتِي تُدَبِّرُهَا الْأَرْوَاحُ الْعُلْوِيَّةُ.
The higher beings are not included, since they are not settled upon the earth. What is settled upon the earth and judged to be passing away is the earthly forms, which the higher spirits govern.
وَالْفَنَاءُ هُنَا؛ ضِدُّ الْوُجُودِ، وَاِنْ كَانَ فِي غَيْرِ هَٰذَا الْمَحَلِّ ضِدَّ الْبَقَاءِ.
Passing away here is the opposite of existence, even though in other places it is the opposite of abiding.
وَالْمُرَادُ: أَنَّهَا فَانِيَةٌ فِي الْحَالَةِ الرَّاهِنَةِ، وَاِنْ حَصَلَ الشُّعُورُ بِوُجُودِهَا؛ فَهُوَ شُعُورٌ مُخَالِفٌ لِمَا فِي نَفْسِ الْأَمْرِ.
What is meant is that they are passing away in the present state. Even if there is a perception of their existence, that perception goes against what is the case in itself.
وَهَٰذَا الشُّعُورُ مِنْ غَلَطَاتِ الْحِسِّ وَالْعَقْلِ، وَلَهُمَا غَلَطَاتٌ كَثِيرَةٌ، بَعْضُهُمْ يَنْسِبُهَا اِلَى الْحِسِّ، وَبَعْضُهُمْ يَنْسِبُهَا اِلَى الْعَقْلِ، لِأَنَّهُ الْحَاكِمُ.
This perception is one of the errors of sense and intellect, and the two have many errors. Some attribute them to sense, and some attribute them to the intellect, since it is the one that judges.
وَهَٰذَا هُوَ الْحَقُّ.
And this is the right view.
فَهَٰذَا الشُّعُورُ وَالْحُكْمُ فِي جُمْلَتِهَا، لِأَنَّ قَوْلَهُ «فَانٍ» اسْمُ فَاعِلٍ، وَهُوَ حَقِيقَةٌ فِي الْحَالِ اتِّفَاقاً.
So this perception and this judgement are among them. For His word “passing away” is an active participle, and that refers literally to the present, by common agreement.
وَلَا يُعْدَلُ عَنِ الْحَقِيقَةِ اِلاّ عِنْدَ التَّعَذُّرِ، أَيْ تَعَذُّرِ الْحَمْلِ عَلَيْهَا.
One does not depart from the literal sense except where it is impossible, that is, where taking [the word] in that sense is impossible.
وَجْهُ الْحَقِّ- تَعَالَى- ذَاتُهُ، بِاعْتِبَارِ قَيُّومِيَّتِهِ- تَعَالَى- عَلَى كُلِّ مَوْجُودٍ.
The Face of the Real, exalted is He, is His Essence, considered in respect of His self-subsistent sustaining, exalted is He, of every existent.
أَيْ يَبْقَى الْعِلْمُ بِوَجْهِهِ الَّذِي هُوَ وُجُودُهُ وَذَاتُهُ- تَعَالَى- حِينَ يَرْتَفِعُ اللَّبْسُ، وَتَظْهَرُ الْحَقِيقَةُ، وَيَتَبَيَّنُ أَنَّ كُلَّ شَيْءٍ قِيلَ فِيهِ «سِوًى وَغَيْرٌ» فَهُوَ بَاطِلٌ مَعْدُومٌ فِي الْحَالِ وَالِاسْتِقْبَالِ، اِذْ لَا وُجُودَ؛ اِلاّ الْوُجُودُ الْحَقُّ فِي الْحَالِ وَالِاسْتِقْبَالِ.
That is: what abides is the knowledge of His Face, which is His Existence and Essence, exalted is He, when the confusion is lifted and the Reality appears, and it becomes clear that everything of which “other” and “otherness” was said is false and non-existent, in the present and in the future. For there is no existence except the true Existence, in the present and in the future.
وَلَا يَتَوَهَّمْ مُتَوَهِّمٌ أَنَّ الْآيَةَ تَدُلُّ عَلَى أَنَّ مَا عَلَى الْأَرْضِ لَمَوْجُودٌ فِي الْحَالِ، وَاِنَّمَا يَفْنَى فِي ثَانِي حَالٍ؛ فَاِنَّهُوَهْمٌ بَاطِلٌ.
Let no one imagine that the verse indicates that what is upon the earth is existent in the present and only passes away at a second moment, for that is a false imagining.
وَاِنَّمَا مِثْلُ هَٰذَا قَوْلُ الْقَائِلِ مِنَ الْعَارِفِينَ: حَتَّى يَفْنَى مَنْ لَمْ يَكُنْ، وَيَبْقَى مَنْ لَمْ يَزَلْ.
Rather, the like of this is the saying of one of the knowers: “until what never was passes away, and what has never ceased abides.”
يَعْنِي: يَفْنَى الشُّعُورُ وَالظَّنُّ الَّذِي كَانَ يُظَنُّ أَنَّهُ عِلْمٌ بِوُجُودِهِ، لَا أَنَّهُ كَانَ وُجُوداً وَانْعَدَمَ وَفَنِيَ.
He means: the perception passes away, and the opinion that used to be supposed to be knowledge of its existence; not that it was an existence that then ceased to be and passed away.
لِأَنَّهُ قَالَ: «لَمْ يَكُنْ» أَيْ لَمْ يُوجَدْ مَعَ الشُّعُورِ، وَالظَّنِّ الْبَاطِلِ بِأَنَّهُ وُجُودٌ، فَهُوَ عَدَمٌ، فِي آنِ الشُّعُورِ بِوُجُودِهِ.
For he said “never was”, that is, it did not exist [even] together with the perception and the false opinion that it is an existence. It is non-existence in the very moment of the perception of its existence.
فَاِذَا ارْتَفَعَ الْحِجَابُ الَّذِي هُوَ الْجَهْلُ لَا غَيْرُ؛ فَلَا يَقَعُ الْعِيَانُ، اِلاّ عَلَى فَقْدِ الْأَعْيَانِ،
So when the veil, which is ignorance and nothing else, is lifted, direct sight falls on nothing but the loss of the entities,
يَعْنِي اِذَا حَصَلَتِ الْمُعَايَنَةُ الْحَقِيقِيَّةُ، الْمُوَافِقَةُ لِمَا فِي نَفْسِ الْأَمْرِ؛ فَلَا تَقَعُ اِلاّ عَلَى فَقْدِالْأَعْيَانِ، أَيْ عَدَمِ مَا كَانَ يُتَوَهَّمُ أَنَّهُ أَعْيَانٌ ثَابِتَةٌ مُغَايِرَةٌ لِلْوُجُودِ الْحَقِّ ـ تَعَالَى ـ
He means: when true eye-witnessing occurs, in accord with what is the case in itself, it falls on nothing but the loss of the entities, that is, the non-existence of what used to be imagined to be fixed entities other than the true Existence, exalted is He.
فَلَيْسَ اِلاّ الْوُجُودُ الْحَقُّ الظَّاهِرُ بِالْمَظَاهِرِ الَّتِي هِيَ خَيَالٌ وَوَهْمٌ :
اِنَّمَا الْكَوْنُ خَيَـالٌ وَهْوَ حَقٌّ فِي الْحَقِيقَةِ
كُـلُّ مَنْ قَالَ بِهَـذَا حَازَ أَسْـرَارَ الطَّرِيقَـةِ
وَقَدْ وَافَقَتِ السُّوفِسْطَائِيَّةُ عَلَى كَوْنِ كُلِّ مَحْسُوسٍ مِنَ الْعَالَمِ خَيَالاً ؛ لَيْسَتْ لَهُ حَقِيقَةٌ .
فَلَوْ قَالُوا كَقَوْلِ الْعَارِفِينَ : الْعَالَمُ خَيَالٌ ، وَبَاطِنُهُ حَقٌّ ثَابِتٌ . أَيْ هُوَ حَقٌّ فِي صُوَرٍ خَيَالِيَّةٍ ؛ لَأَصَابُوا الْحَقَّ .
وَيَحْتَمِلُ أَنْ يَكُونَ الضَّمِيرُ فِي « عَلَيْهَا » عَائِداً عَلَى مَعْهُودٍ ذِهْنِيٍّ ، وَمُقَرَّرٍ عِلْمِيٍّ ، وَهُوَ حَقِيقَةُ الْاِمْكَانِ أَيْ كُلُّ مَنْ سَلَكَ عَلَى طَرِيقَةِ الْاِمْكَانِ ، صَحَّ وَثَبَتَ مُرُورُهُ عَلَى حَقِيقَةِ الْمُمْكِنِ ؛ فَهُوَ فَانٍ هَالِكٌ حَالاً، لَا وُجُودَ لَهُ .
وَحِينَئِذٍ يَشْمَلُ حُكْمُ الْعَدَمِ فِي الْحَالِ : كُلَّ مُمْكِنٍ مِنَ الْمَظَاهِرِ الْعُلْوِيَّةِ ، كَالْأَرْوَاحِ الْمُجَرَّدَةِ ، وَالصُّوَرِ الْمِثَالِيَّةِ ، وَالْأَجْسَامِ وَالْمَعَانِي ... وَكُلُّ مَا يُسَمَّى « غَيْرٌ أَوْ سِوًى »
كَانَ اللَّهُ وَلَا شَيْءَ مَعَهُ ، وَكَانَ هُنَا تَامَّةٌ ، أَيِ اللَّهُ وُجُودٌ . وَلَا شَيْءَ مَعَهُ بِوُجُودٍ .
وَهَذَا الْوَجْهُ وَالِاحْتِمَالُ يَشْمَلُ كُلَّ مُمْكِنٍ كَمَا قُلْنَا ، بِخِلَافِ الْأَوَّلِ ، فَاِنَّهُ خَاصُّ بِمَنْ عَلَى الْأَرْضِ ، فَيَحْتَاجُ اِلَى دَلِيلٍ آخَرَ عَلَى عَدَمِ كُلِّ مُمْكِنٍ فِي الْحَالِ الْحَاضِرَةِ .
وَمِنَ الْمَعْلُومِ : أَنَّ الْاِمْكَانَ الَّذِي هُوَ حَقِيقَةُ كُلِّ مُمْكِنٍ ، لَا عَيْنَ لَهُ قَائِمَةً ، وَاِنَّمَا هُوَ أَمْرٌ مَعْقُولٌ.لِأَنَّهُ بَرْزَخٌ بَيْنَ الْوُجُودِ الْمُطْلَقِ، وَالْعَدَمِ الْمُطْلَقِ ، الَّذِي هُوَ الْمُحَالُ ، وَالْبَرْزَخُ لَا يَكُونُ اِلَاّ مَعْقُولاً .
فَلَوْ كَانَ مَحْسُوساً ؛ مَا كَانَ بَرْزَخاً .
اِذْ حَقِيقَةُ الْبَرْزَخِ ؛ هُوَ الْأَمْرُ الْمَعْقُولُ الْحَاجِزُ بَـيْنَ الشَّيْئَيْنِ ، لَا يَكُونُ عَيْنَ وَاحِدٍ مِنْهُمَا ، وَلَا خَارِجاً عَنْهُمَا .
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