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 65 · “To it what it has earned”
See the print: Damascus 1966, p. 131, Damascus 1966, p. 132, Damascus 1966, p. 133, Cairo, vol. 1, PDF p. 137, Cairo, vol. 1, PDF p. 138, Cairo, vol. 1, PDF p. 139 (archive.org)
قَالَ تَعَالَى: «لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ».
The Exalted said: "To it belongs what it has earned, and against it is what it has acquired" (Q 2:286).
قَدْ طَوَّلَ الْمُتَكَلِّمُونَ مِنْ عُلَمَاءِ الرُّسُومِ، الْحَدِيثَ فِي الثَّوَابِ وَالْعِقَابِ، مِنْ حَيْثُ أَنَّ فِعْلَ الْعَبْدِ بِقَضَاءِ اللَّهِ وَقَدَرِهِ وَاِرَادَتِهِ وَسَبْقِ عِلْمِهِ، فَمَا لِلْعَبْدِ حِيلَةٌ فِي التَّحَوُّلِ عَنْ مُرَادِ اللَّهِ- تَعَالَى- فَيَكُونُ الْعِقَابُ ظُلْماً عَلَى وَهْمِهِمْ، حَتَّى أَدَّى النَّظَرُ فِي هَذَا اِلَى الِاخْتِلَافِ وَالتَّشَعُّبِ بَيْنَ الْمُسْلِمِينَ،
The theologians among the scholars of outward forms have spoken at length about reward and punishment, on the ground that the servant's act is by God's decree and determination, His will and His prior knowledge. The servant therefore has no means of turning away from what God, exalted is He, wills, and so, as they imagine it, punishment would be an injustice. Reflection on this went so far that it led to disagreement and division among the Muslims.
فَقَالَتْ طَائِفَةٌ: الْخَيْرُ فِعْلُ اللَّهِ، وَالشَّرُّ فِعْلُ الْعَبْدِ.
One group said: good is God's act, and evil is the servant's act.
وَقَالَتْ أُخْرَى: الْعَبْدُ يَخْلُقُ أَفْعَالَهُ الِاخْتِيَارِيَّةَ، فَجَعَلَتْ لِلَّهِ ـ تَعَالَى ـ شُرَكَاءَ لَايُحْصَوْنَ عَدَداً.
Another said: the servant creates his voluntary acts; and so it assigned to God, exalted is He, partners beyond counting.
وَقَالَتْ طَائِفَةٌ: بِالْكَسْبِ، وَلَمْ يَفْهَمْ أَحَدٌ حَقِيقَتَهُ عَلَى الْيَقِينِ، حِينَ ضُرِبَ بِهِ الْمَثَلُ فِي الْخَفَاءِ، وَهُوَ فِي الْحَقِيقَةِ اسْمٌ بِلَا مُسَمًّى، وَلَفْظٌ بِلَا مَعْنًى،
Another group said: by acquisition. Yet no one has understood its true nature with certainty, since it became proverbial for obscurity; in reality it is a name with nothing named, a word without a meaning;
وَقَالَتْ طَائِفَةٌ: بِالْجُزْءِ الِاخْتِيَارِيِّ، وَهُوَ كَالَّذِي قَبْلَهُ.
Another group said: by the "voluntary part"; and it is like the one before it.
فَاِنَّ مُحَصَّلَ كَلَامِ الْقَائِلِ بِهِ؟ يَرْجِعُ اِلَى أَنَّهُ مَعْنًى اعْتِبَارِيٌّ، لَا وُجُودَ لَـهُ؟ اِلَاّ فِي اعْتِبَارِ الْمُعْتَبِرِ، مَادَامَ مُعْتَبِراً.
For the upshot of what its proponent says comes down to this: it is a merely notional meaning, which has no existence except in the consideration of the one who considers it, for as long as he considers it.
وَكَيْفَ يَكُونُ مَا لَا وُجُودَ لَهُ فِي الْخَارِجِ، عِلَّةً لِلْمَوْجُودِ فِي الْخَارِجِ عِنْدَهُمْ وَعَلَى مَذْهَبِهِمْ؟!
And how can what has no existence outside the mind be a cause of what exists outside the mind, by their own account and on their own doctrine?!
اِلَى غَيْرِ ذَلِكَ مِنَ الْمَقَالَاتِ الْمَذْكُورَةِ فِي كُتُبِ عُلَمَاءِ الْكَلَامِ،
And so on with the other doctrines recorded in the books of the scholars of kalām.
وَلَوْ كَشَفَ اللَّهُ ـ تَعَالَى ـ الْغِطَاءَ عَنْ بَصَائِرِهِمْ؟ لَعَلِمُوا: أَنَّ الثَّوَابَ فَضْلُهُ وَرَحْمَتُهُ، لِأَنَّ الرَّحْمَةَ بِهَا الْاِيجَادُ وَالْأَمْدَادُ وَالثَّوَابُ.
Had God, exalted is He, lifted the covering from their inner sight, they would know that reward is His bounty and His mercy, for it is through mercy that bringing into existence, supplying and reward take place.
وَاَمَّاالْعِقَابُ وَالْجَزَاءُ عَلَى سَيِّءِ أَفْعَالِنَا؟ فَاِنَّمَا جَاءَ مِنْ قِبَلِنَا.
As for punishment and requital for our evil acts, they came only from our side.
فَاِنَّنَا لَمَّا كُنَّا عِنْدَ أَنْفُسِنَا مَوْجُودِينَ، بَعْدَ أَنْ كُنَّا مَعْدُومِينَ؟ تَخَيَّلْنَا أَنَّ لَنَا وُجُوداً حَادِثاً مُسْتَقِلّاً مُبَايِناً لِلْوُجُودِ الْحَقِّ ـ تَعَالَى ـ وَتَوَهَّمْنَّا أَنَّ لَنَا صِفَاتٍ مُبَايِنَةً لِصِفَاتِ الْوُجُودِ الْحَقِّ، مِنْ قُدْرَةٍ وَاِرَادَةٍ، وَعِلْمٍ وَاخْتِيَارٍ، وَأَنَّنَا نَفْعَلُ اِذَا أَرَدْنَا، وَنَتْرُكُ اِذَا أَرَدْنَا،
For when, in our own eyes, we were existent after having been non-existent, we imagined that we had an originated existence, independent and distinct from the Real Being, exalted is He. We fancied that we had attributes distinct from the attributes of the Real Being: power and will, knowledge and choice; and that we act when we will and refrain when we will;
فَعَامَلَنَا الْحَقُّ ـ تَعَالَى ـ حَسَبَ تَخَيُّلِنَا، وَخَاطَبَنَا بِذَلِكَ فِي كَلَامِهِ، وَبِأَلْسِنَةِ رُسُلِهِ، فَقَـالَ: افْعَـلُوا وَاتْرُكُوا، وَهُوَ يَعْلَمُ: أَنَّهُ لَا فِعْلَ لَنَا وَلَا تَرْكَ.
So the Real, exalted is He, dealt with us according to our imagining, and addressed us accordingly in His Speech and through the tongues of His messengers. He said: "Do" and "Refrain", while He knows that we have no doing and no refraining.
وَاَنَّهُ الْفَاعِلُ ـ تَعَالَى ـ وَحْدَهُ، وَرَتَّبَ ـتَعَالَىـ الثَّوَابَ وَالْعِقَابَ عَلَى وَهْمِنَا هَذَا، وَالثَّوَابُ مِنَّةٌ مِنْهُ ـ تَعَالَى ـ وَفَضْلٌ،
and that He, exalted is He, is the sole Doer. And He, exalted is He, made reward and punishment follow upon this fancy of ours; and reward is a favour and a bounty from Him, exalted is He.
فَمَا جَاءَنَا الشَّرُّ ؟ اِلَاّ مِنْ قِبَلِنَا ، وَلَا حَمَلْنَا مَا حَمَلْنَا اِلَاّ بِجَهْلِنَا ،
قَالَ تَعَالَى :
« إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَٰوَاتِ وَالْأَرْضِ وَالْجِبَالِ⁽¹⁾» الْآيَةَ.
يَعْنِي تَعَالَى : أَنَّهُ عَرَضَهَا عَلَيْهِنَّ عَرْضاً لَا اِلْزَاماً ، فَأَبَيْنَ وَخِفْنَ مِنْ حَمْلِهَا،
لِأَنَّهَا عَارِفَةٌ بِاللَّهِ ـ تَعَالَى ـ فِطْرَةً وَمَا طَرَأَ عَلَيْهَا حِجَابٌ ،
وَعَرَفَتْ أَنَّ حَمْلَ الْأَمَانَةِ؟ يَسْتَلْزِمُ الْحِجَابَ الَّذِي هُوَ سَبَبُ الْمُخَالَفَةِ ، وَدَعْوَى الِاسْتِقْلَالِ بِالْوُجُودِ وَالْفِعْـلِ وَالِاخْتِيَارِ ،
وَاِنْ كَانَ حَمْلُ الْأَمَانَةِ عَلَى الْكَمَالِ وَالتَّمَامِ ؟ يَقْضِي بِحَامِلِهَا اِلَى شَرَفٍ مَا يَبْلُغُهُ سِوَاهُ مِنَ الْمَخْلُوقَاتِ ،
فَاخْتَارَتْ هِيَ السَّلَامَةَ كَمَا قِيلَ :
وَقَائِـلَةٍ مَالِي أَرَاكَ مُجَانِبـاً أُمُوراً وَفِيهَا لِلتِّجَارَةِ مَرْبَحُ
فَقُلْتُ لَهَا مَالِي بِرِبْحِكِ حَاجَةٌ وَنَحْنُ أُنَاسٌ بِالسَّلَامَةِ نَفْرَحُ
وَحَمَلَهَا الْاِنْسَانُ ، لِأَنَّهُ كَانَ - أَيْ وُجِدَ - ظَلُوماً ، حَيْثُ أَنَّهُ وَضَعَ الشَّيْءَ فِي غَيْرِ مَحَلِّهِ بِدَعْوَاهُ الْوُجُودَ لِنَفْسِهِ ، مَعَ تَوَابِعِ الْوُجُودِ مِنْ قُدْرَةٍ ، وَاِرَادَةٍ وَفِعْلٍ ، وَاخْتِيَارٍ ...
جَهُولاً بِنَفْسِهِ ، أَيْ حَقِيقَتِهِ الَّتِي بِهَا هُوَ هُوَ ، فَاِنَّهُ مَاعَرَفَهَا
وَلَوْ عَرَفَ نَفْسَهُ لَعَرَفَ رَبَّهُ .
وَلَوْ عَرَفَ رَبَّهُ مِنْ غَيْرِ أَنْ يَطْرَأَ عَلَيْهِ حِجَابٌ ، كَمَا عَرَفَتْهُ السَّمَوَاتُ وَالْأَرْضُ ؛ مَا حَصَلَ عَلَيْهِ ضَرَرٌ وَلَا لَحِقَهُ عَذَابٌ وَلَا أَلَمٌ .
فَلَوْ فَرَضْنَا مُسْتَحِيلاً ، وَأَنَّهُ لَمْ يَكُنْ فِي نَوْعِ الْاِنْسَانِ ؛ اِلاَّ عَارِفٌ بِالْحَقِيقَةِ وَبِمَا هُوَ الْأَمْرُ عَلَيْهِ ، مَا جَاءَ لِلْأِنْسَانِ تَعَبٌ وَلَا مَشَقَّةٌ ، وَلَا كَانَتْ مِنْهُ مُخَالَفَةُ أَمْرٍ وَلَا نَهْيٍ ،
وَلَا يُقَالُ : اِنَّ فِي نَوْعِ الْاِنْسَانِ عَارِفِينَ بِالْحَقِيقَةِ ، فَلِمَ كَانَ مَا كَانَ ؟
لِأَنَّا نَقُولُ الْمَقْصُودُ وَالْمُرَادُ ، بِهَذَا الْعُمُومِ .
وَأَمَّا الْفَرْدُ النَّادِرُ فَلَا حُكْمَ لَهُ وَلَا اعْتِبَارِيَّةَ .
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