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 66 · “There is not a thing but glorifies Him”
See the print: Damascus 1966, p. 133, Damascus 1966, p. 134, Cairo, vol. 1, PDF p. 139, Cairo, vol. 1, PDF p. 140 (archive.org)
قَالَ تَعَالَى: «وَإِنْ مِنْ شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدِهِ».
He, exalted is He, said: “There is not a thing but glorifies with His praise” (Q 17:44).
«شَيْءٌ»، أَنْكَرُ النَّكِرَاتِ،
“Thing” is the most indefinite of indefinites,
وَكُلُّ مُسَبِّحٍ فَهُوَ عَالِمٌ نَاطِقٌ، بِنُطْقِهِ مُدْرِكٌ،
and everything that glorifies is knowing and speaking, aware of its speech,
وَعَلَى هَذَا فَكُلُّ مَا يُطْلَقُ عَلَيْهِ اسْمُ مَوْجُودٍ، فِي أَيِّ مَرْتَبَةٍ مِنْ مَرَاتِبِ الْوُجُودِ كَانَ.
On this basis, everything to which the name “existent” is applied, at whatever level of the levels of existence it may be —
سَوَاءٌ كَانَ وُجُوداً عَيْنِيّاً خَارِجِيّاً أَوْ ذِهْنِيّاً خَيَالِيّاً، أَوْ وُجُوداً لَفْظِيّاً، أَوْ وُجُوداً خَطِّيّاً، وَجَمِيعُ الْمَحْسُوسَاتِ وَالْمَعَانِي... فَاِنَّهُ يُوصَفُ بِجَمِيعِ الْأَوْصَافِ مِنْ حَيَاةٍ، وَعِلْمٍ، وَقُدْرَةٍ، وَاِرَادَةٍ، وَسَمْعٍ، وَبَصَرٍ، وَكَلَامٍ... وَغَيْرِ ذَلِكَ.
whether it be concrete, external existence or mental, imaginal existence, or verbal existence, or written existence, and all sensible things and meanings ... it is described by all the attributes: life, knowledge, power, will, hearing, sight, speech ... and so on.
لِأَنَّ هَذِهِ الْأَوْصَافَ وَالْأَحْوَالَ، تَابِعَةٌ لِلْوُجُودِ، فَحَيْثُمَا كَانَ الْوُجُودُ، كَانَتْ هَذِهِ الْأَوْصَافُ لَازِمَةً لَهُ،
For these attributes and states follow upon existence: wherever existence is, these attributes are inseparable from it,
لِأَنَّهُ مَاصَحَّ شَيْءٌ مِنَ الْأَشْيَاءِ الِاتِّصَافُ بِالْوُجُودِ؛ اِلاَّ بَعْدَ اقْتِرَانِ الْوُجُودِ الْعَامِّ الْمُفَاضِ عَلَى الْمُمْكِنَاتِ، بِأَحْوَالِ ذَلِكَ الشَّيْءِ، وَانْصِبَاغِهَا بِالْوُجُودِ•
since no thing among things has validly been qualified by existence except after the general existence that is poured out upon the possible things has been joined to the states of that thing, and those states have been dyed with existence.
فَوُجُودُ كُلِّ شَيْءٍ– أَيَّ شَيْءٍ كَانَ– هُوَ تَعَيُّنُ الْحَقِّ– تَعَالَى– الَّذِي هُوَ الْوُجُودُ، وَظُهُورُهُ بِأَحْوَالِ ذَلِكَ الشَّيْءِ وَصِفَاتِهِ•
So the existence of each thing, whatever thing it may be, is the determination of the Real (exalted is He), who is existence, and His manifestation through the states and attributes of that thing.
قَالَ تَعَالَى: «اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ⁽¹⁾»،
He, exalted is He, said: “Seek help through patience and prayer” (Q 2:153),
وَقَالَ: «وَإِيَّاكَ نَسْتَعِينُ⁽²⁾».
and He said: “and You alone we ask for help” (Q 1:5).
أَيْ لَاتَسْتَعِينُوا اِلاَّ بِي•
That is: seek help from none but Me.
فَدَلَّ عَلَى أَنَّهُ هُوَ الْوُجُودُ الْحَقُّ، وَهُوَ الصَّبْرُ وَالصَّلَاةُ،
This shows that He is the real existence, and that He is patience and prayer;
وَلَكِنَّ ظُهُورَ آثَارِ صِفَاتِ الْوُجُودِ الَّذِي اتَّصَفَتْ بِهِ الْمَوْجُودَاتُ وَنُسِبَتْ اِلَيْهِ؛ مُتَبَايِنٌ مُتَفَاوِتٌ، بِحَسَبِ اسْتِعْدَادَاتِ الْمَوْجُودَاتِ وَقَبُولِهَا، لِظُهُورِ آثَارِ الصِّفَاتِ عَنْهَا،
but the manifestation of the effects of the attributes of existence, the existence by which the existents are qualified and to which they are attributed, is diverse and graded, according to the preparednesses of the existents and their receptivity to the manifestation of the effects of the attributes from them;
فَاِنَّهُ لَيْسَ قَبُولُ الْجَمَادِ هُوَ اسْتِعْدَادُهُ كَقَبُولِ النَّبَاتِ•
for the receptivity of the inanimate, which is its preparedness, is not like the receptivity of the plant,
وَلَا قَبُولُ النَّبَاتِ كَقَبُولِ الْحَيَوَانِ•
nor the receptivity of the plant like that of the animal,
وَلَا قَبُولُ الْحَيَوَانِ كَقَبُولِ الْاِنْسَانِ•
nor the receptivity of the animal like that of the human being.
وَلِذَا قَالَ اِمَامُنَا وَشَيْخُنَا مُحْيِي الدِّينِ: «الْحُرُوفُ أُمَّةٌ مِنَ الْأُمَمِ، مُخَاطَبَةٌ مُكَلَّفَةٌ• وَلَا يُكَلَّفُ اِلَّا مَنْ يُدْرِكُ، وَلَا يُدْرِكُ اِلاَّ مَنْ يَعْقِلُ وَيَسْمَعُ وَيَعْلَمُ وَيَتَكَلَّمُ»
That is why our imam and master Muḥyī al-Dīn said: “The letters are a community among the communities, addressed and made responsible. And none is made responsible but one who perceives, and none perceives but one who reasons, hears, knows and speaks.”
وَقَدْ حَصَلَتْ لَنَا حِكَايَاتٌ فِي هَذَا الْبَابِ مَعَ الْجَمَادَاتِ•
And incidents in this regard have occurred to us with inanimate things.
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