The Book of Stations
المواقف
Context: The closing states the Ashʿarī-Māturīdī doctrine: some grave sinners enter the Fire, none stay forever, intercession brings them out, against the Muʿtazila and Khawārij (eternal Fire) and the Murjiʾa (faith keeps one out). The Emir adds a Sufi claim: had every believer entered the Garden of knowledges here, none would enter the Fire, a claim outsiders would not grant.AI
قَالَ تَعَالَى: «وَٱلَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا»
He, exalted is He, has said: "And those who strive in Us, We shall surely guide them on Our paths" (Q 29:69).
In briefAI
Starting from “those who strive in Us, We shall surely guide them on Our paths” (Q 29:69), the Emir separates two Gardens. The Garden of knowledges and beholding is entered, for the most part, by striving against the self, and is then apportioned by divine bestowal and each one's preparedness. The Garden of sensory pleasures is entered by mercy and apportioned by works. Every believer has a claim to the sensory Garden by God's promise, even if only after a time, because there are only two abodes. The Garden of knowledges belongs to an elect. Some disobedient believers must enter the Fire and leave it by intercession.
See the print: Damascus 1966, p. 109 ↗, Cairo, vol. 1, PDF p. 116 ↗, Cairo, vol. 1, PDF p. 117 ↗ (archive.org)
أَيِ الَّذِينَ بَارَزُوا أَنْفُسَهُمْ بِالْمُجَاهَدَاتِ وَالرِّيَاضَاتِ فِينَا، بِسَبَبِ الْوُصُولِ اِلَيْنَا وَاِلَى جَنَّةِ مَعْرِفَتِنَا وَمُشَاهَدَتِنَا؛ لَنَهْدِيَنَّهُمْ، لَنُعَرِّفُهُمْ سُبُلَنَا، الطُّرُقَ الْمُوصِلَةَ اِلَيْنَا، فَاِنَّهُمْ مَا جَاهَدُوا فِي غَيْرِهِ، لَا دُنْيَا وَلَا آخِرَةٍ.
That is: those who have met their own selves in combat with strivings and disciplines in Us, for the sake of reaching Us and the Garden of knowing Us and beholding Us, We shall surely guide them, that is, We shall make them know Our paths, the ways that lead to Us. For they have not striven in anything other than Him, neither this world nor the next.
ثُمَّ لِيُعْلَمْ: أَنَّ دُخُولَ جَنَّةِ الْمَعَارِفِ وَالْمُشَاهَدَةِ؛ خِلَافُ دُخُولِ جَنَّةِ اللَّذَايِذِ الْمَحْسُوسَةِ.
Next, let it be known that entering the Garden of knowledges and beholding is unlike entering the Garden of sensory pleasures.
فَجَنَّةُ الْمَعَارِفِ وَالْمُشَاهَدَةِ دُخُولُهَا غَالِباً بِالْكَسْبِ وَالْمُجَاهَدَةِ، كَمَا قَالَ: «وَٱلَّذِينَ جَاهَدُوا فِينَا».
For the Garden of knowledges and beholding: entry into it is, for the most part, by acquisition and striving, as He said: "And those who strive in Us" (Q 29:69).
أَيْ جَاهَدُوا أَنْفُسَهُمْ بِسَبَبِنَا.
That is, they strove against their selves because of Us.
ثُمَّ تُقْسَمُ بِالْوَهْبِ وَالْجُودِ الْاِلَهِيِّ وَالِاسْتِعْدَادِ.
Then it is apportioned by divine bestowal and generosity, and by preparedness.
وَدُخُولُ جَنَّةِ اللَّذَّاتِ الْمَحْسُوسَةِ يَكُونُ بِالرَّحْمَةِ.
Entry into the Garden of sensory pleasures is by mercy.
ثُمَّ تُقْسَمُ بِالْأَعْمَالِ، كَمَا وَرَدَ فِي الْخَبَرِ: «ادْخُلُوهَا بِرَحْمَتِي وَاقْتَسِمُوهَا بِاَعْمَالِكُمْ».
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
Then it is apportioned according to works, as has come down in the report: "Enter it by My mercy, and divide it among yourselves according to your works."
وَالْحِكْمَةُ فِي هَذَا الِاخْتِلَافِ أَنَّ جَنَّةَ اللَّذَّاتِ الْمَحْسُوسَةِ؛ يَسْتَحِقُّهَا كُلُّ مُؤْمِنٍ وَلَوْ بَعْدَ حِينٍ، بِحَسَبِ الْوَعْدِ الصَّادِقِ،
The wisdom in this difference is that every believer merits the Garden of sensory pleasures, even if only after a while, in accordance with the truthful promise.
فَلَوْ مُنِعَهَا مُؤْمِنٌ دُونَ مُؤْمِنٍ لَدَخَلَ النَّارَ وَخَلَدَ فِيهَا، اِذْ لَيْسَ هُنَالِكَ اِلاّ دَارَانِ، وَهُمَا ضِدَّانِ.
For if one believer were denied it while another was not, he would enter the Fire and remain in it forever, since there are only two abodes there, and they are opposites.
فَلِهَذَا كَانَتِ الرَّحْمَةُ الْعَامَّةُ سَبَباً فِي دُخُولِهَا.
That is why the universal mercy was the cause of entering it.
وَأَمَّا جَنَّةُ الْمَعَارِفِ، فَاِنَّهَا مَخْصُوصَةٌ بِقَوْمٍ مَخْصُوصِينَ، مِنْ خَوَاصِّ الْمُؤْمِنِينَ، أَصْحَابِ الْمُجَاهَدَاتِ وَالرِّيَاضَاتِ.
As for the Garden of knowledges, it is reserved for particular people, from among the elect of the believers: those who practise strivings and disciplines.
فَاِذَا لَمْ يَدْخُلْهَا بَعْضُ الْمُؤْمِنِينَ دَخَلَ جَنَّةَ اللَّذَّاتِ الْمَحْسُوسَةِ.
So if some of the believers do not enter it, they enter the Garden of sensory pleasures.
وَلَوْ دَخَلَ الْمُؤْمِنُونَ كُلُّهُمْ جَنَّةَ الْمَعَارِفِ وَالْمُشَاهَدَةِ فِي الدُّنْيَا، مَادَخَلَ أَحَدٌ مِنَ الْمُؤْمِنِينَ النَّارَ يَوْمَ الْقِيَامَةِ.
Had all the believers entered the Garden of knowledges and beholding in this world, not one of the believers would enter the Fire on the Day of Resurrection.
وَقَدْ سَبَقَ الْعِلْمُ الْقَدِيمُ وَالْاِرَادَةُ الْأَزَلِيَّةُ، بِدُخُولِ طَائِفَةٍ مِنْ عُصَاةِ الْمُؤْمِنِينَ النَّارَ، ثُمَّ يَخْرُجُونَ بِالشَّفَاعَةِ.
The eternal knowledge and the beginningless have already decreed that a party of the disobedient among the believers will enter the Fire and then come out by intercession.
وَمِمَّا يَجِبُ اعْتِقَادُهُ؛ بِأَنَّهُ لَابُدَّ مِنْ نُفُوذِ الْوَعِيدِ، فِي طَائِفَةٍ مِنْ عُصَاةِ الْمُؤْمِنِينَ.
Among the things that must be believed is that the threat must be carried out on a party of the disobedient among the believers.
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.