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 92 · “Remember your Lord when you forget”
See the print: Damascus 1966, p. 194, Damascus 1966, p. 195, Damascus 1966, p. 196, Cairo, vol. 1, PDF p. 195, Cairo, vol. 1, PDF p. 196, Cairo, vol. 1, PDF p. 197 (archive.org)
قَالَ تَعَالَى: «وَاذْكُرْ رَبَّكَ إِذَا نَسِيتَ».
He, exalted is He, said: “And remember your Lord when you forget” (Q 18:24).
الذِّكْرُ الْمَأْمُورِيَّةُ هٰهُنَا؛ هُوَ ذِكْرُ الْقَلْبِ لَاذِكْرُ اللِّسَانِ، فَاِنَّهُ جَعَلَهُ ضِدّاً لِلنِّسْيَانِ.
The remembrance commanded here is the remembrance of the heart, not the remembrance of the tongue, for He made it the opposite of forgetting.
وَالنِّسْيَانُ مَحَلُّهُ الْقَلْبُ فَقَطْ.
And forgetting has the heart alone as its locus.
لِأَنَّ شَرْطَ الضِّدَّيْنِ؛ اتِّحَادُ مَحَلِّهِمَا.
For the condition of two opposites is that their locus be one.
وَذِكْرُ اللِّسَانِ؛ ضِدُّهُ الصَّمْتُ عَنِ الذِّكْرِ.
As for the remembrance of the tongue, its opposite is falling silent from remembrance.
وَذِكْرُ الْقَلْبِ الْمَأْمُورُ بِهِ؛ هُوَ اسْتِحْضَارُ صُورَةِ الْعِلْمِ بِاللَّهِ الَّذِي حَصَلَ لَهُ، كُلَّمَا غَفَلَ جَدَّدَ ذِكْرَهَا فِي قَلْبِهِ.
The remembrance of the heart that is commanded is calling to mind the form of the knowledge of God that has come to him: whenever he becomes heedless, he renews its remembrance in his heart.
وَلَا تَضُرُّهُ غَفْلَتُهُ.
And his heedlessness does not harm him.
فَاِنَّ الْعِلْمَ لَهُ الثُّبُوتُ، بِخِلَافِ الْاِيمَانِ؛ فَاِنَّهُ قَدْ يَزُولُ.
For knowledge has permanence, unlike faith, which may pass away.
فَاِذَا زَالَ الْاِيمَانُ، الَّذِي هُوَ سَبَبُ السَّعَادَةِ؛ خَلَفَ السَّعَادَةَ ضِدُّهَا، وَهِيَ الشَّقَاوَةُ.
When faith, which is the cause of felicity, passes away, its opposite takes the place of felicity, namely wretchedness.
وَأَمَّا الْعِلْمُ؛ فَاِنَّهُ لَايَزُولُ وَلَا تُؤَثِّرُ فِيهِ الْغَفَلَاتُ، فَاِنَّهُ لَايَلْزَمُ الْعَالِمَ الْحُضُورُ مَعَ عِلْمِهِ فِي كُلِّ نَفَسٍ.
As for knowledge, it does not pass away, and heedless moments do not affect it, for the one who knows is not required to be present with his knowledge in every breath.
لِأَنَّهُ وَالٍ مَشْغُولٌ بِتَدْبِيرِ مَاوَلاَّهُ اللَّهُ عَلَيْهِ، فَيَغْفُلُ عَنْ كَوْنِهِ عَالِماً بِاللَّهِ تَعَالَى، وَلَا يُخْرِجُهُ ذٰلِكَ عَنْ نَعْتِهِ بِأَنَّهُ عَالِمٌ بِاللَّهِ تَعَالَى، مَعَ وُجُودِ الضِّدِّ فِي الْمَحَلِّ مِنْ غَفْلَةٍ أَوْ نَوْمٍ.
For he is a governor occupied with managing what God has put in his charge, so he becomes heedless of his being one who knows God, exalted is He; and that does not remove from him the description of being one who knows God, exalted is He, even with the opposite present in the locus, whether heedlessness or sleep.
فَاِنَّهُ لَا جَهْلَ بَعْدَ عِلْمٍ.
For there is no ignorance after knowledge.
وَأَعْنِي بِالْعِلْمِ؛ عِلْمَ الْقَوْمِ- رِضْوَانُ اللَّهِ عَلَيْهِمْ- الْحَاصِلَ مِنَ التَّجَلِّيَاتِ الرَّبَّانِيَّةِ، وَالْاِلْهَامَاتِ الرُّوحَانِيَّةِ.
By knowledge I mean the knowledge of the folk—God's good pleasure be upon them—that comes from the lordly self-disclosures and the spiritual inspirations.
وَأَمَّا الْعِلْمُ الْحَاصِلُ عَنِ النَّظَرِ الْعَقْلِيِّ بِالْأَدِلَّةِ الْفِكْرِيَّةِ، فَمِثْلُ هٰذَا لَا يُسَمَّى عِنْدَ الْقَوْمِ عِلْماً لِتَطَرُّقِ الشُّبَهِ عَلَى صَاحِبِهِ، فَيَنْقَلِبُ الدَّلِيلُ عِنْدَهُ شُبْهَةً، وَقَدْ تَكُونُ الشُّبْهَةُ عِنْدَهُ دَلِيلاً.
As for knowledge obtained from rational reflection by means of discursive proofs, something like this is not called knowledge among the folk, because doubts can creep in upon the one who holds it, so that the proof turns into a doubt for him, and a doubt may become a proof for him.
وَاِنْ وَافَقَ الْعِلْمَ؛ فَالْعِلْمُ الْحَقِيقِيُّ، بِاسْمِ الْعِلْمِ، مَا لَايَقْبَلُ صَاحِبُهُ الشُّبَهَ وَلَا يَطْرَأُ عَلَيْهِ تَغَيُّرٌ، وَلَيْسَ ذٰلِكَ اِلاَّ عِلْمَ الْأَذْوَاقِ الْحَاصِلَ بِالتَّجَلِّيَاتِ.
Even if it coincides with knowledge, knowledge in the true sense, deserving the name of knowledge, is that whose possessor does not admit doubts and to which no change occurs; and that is none other than the knowledge of tastings obtained through self-disclosures.
وَلَيْسَتِ الْغَفَلَاتُ خَاصَّةً بِالْأَصَاغِرِ، بَلْ تَكُونُ حَتَّى لِلْأَكَابِرِ، فَهِيَ عَامَّةٌ فِي بَنِي آدَمَ حَتَّى الْأَنْبِيَاءِ ـ عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ ـ
Heedless moments are not peculiar to the lesser ones; rather they occur even to the great ones, so they are general among the children of Adam, even the prophets—upon them be blessing and peace—
وَلٰكِنَّ الْعَارِفِينَ بِاللَّهِ مُتَفَاوِتُونَ فِي زَمَانِ الْغَفَلَاتِ، بِحَسَبِ مَقَامَاتِهِمْ،
but the knowers of God differ in the duration of their heedless moments, according to their stations;
وَانْظُرْ قَوْلَهُ ـ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ـ: «اِنَّهُ لَيُغَانُ عَلَى قَلْبِي» الْحَدِيثَ.
consider his saying—God bless him and give him peace—: “My heart is clouded over,” and the rest of the ḥadīth.
فَاِنَّهُ ـ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ـ كَانَ مُكَلَّفاً بِأَعْبَاءِ الرِّسَالَةِ، وَخِطَابِ النَّاسِ عَلَى قَدْرِ عُقُولِهِمْ وَمَرَاتِبِهِمْ، وَتَبْلِيغِ الشَّرَائِعِ اِلَيْهِمْ،
For he—God bless him and give him peace—was charged with the burdens of the Message, with addressing people according to the measure of their intellects and their ranks, and with conveying the laws to them;
وَهٰذَا وَاِنْ كَانَ مِنْ أَعْظَمِ الْقُرُبَاتِ ، وَأَجَلِّ الْعِبَادَاتِ ؛ فَلَيْسَ هُوَ كَخَلْوَتِهِ بِرَبِّهِ وَانْقِطَاعِهِ اِلَيْهِ ،
وَلِهٰذَا قِيلَ: الْوِلَايَةُ أَفْضَلُ مِنَ الرِّسَالَةِ ، يُرِيدُونَ : وِلَايَةُ الرُّسُلِ ؛ أَفْضَلُ مِنْ رِسَالَتِهِ ، لَا الْوِلَايَةُ مُطْلَقاً .
لِأَنَّ وِلَايَتَهُ ؛ هِيَ وَجْهُهُ اِلَى اللَّهِ تَعَالَى ، وَلَهَا يَقُولُ ـ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ـ :
« لِي وَقْتٌ مَعَ اللَّهِ لَايَسَعُنِي فِيهِ نَبِيٌّ مُرْسَلٌ وَلَا مَلَكٌ مُقَرَّبٌ » .
وَأَمَّا رِسَالَتُهُ ؛ فَهِيَ وَجْهُهُ اِلَى الْخَلْقِ .
وَلَهَا يَقُولُ ـ صَلَّىاللَّهُ عَلَيْهِ وَسَلَّمَ ـ: « اِنَّهُ لَيُغَانُ عَلَى قَلْبِي » .
فَالْمُشَاهَدَةُ ثَابِتَةٌ لَهُ ـ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ـ فِي جَمِيعِ أَحْوَالِهِ ، كَمَا قَالَتْ عَائِشَةُ ـ رَضِيَ اللَّهُ عَنْهَا ـ فِي وَصْفِهِ ـ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ـ أَنَّهُ كَانَ يَذْكُرُ اللَّهَ فِي جَمِيعِ أَحْيَانِهِ .
وَلَكِنَّ الْمُشَاهَدَةَ تَخْتَلِفُ أَنْوَاعُهَا ،
وَالْقَلْبُ وَاِنْ كَانَ أَمْرُهُ عَظِيماً وَخَطَرُهُ جَسِيماً ، وَكَانَ لَا أَوْسَعَ مِنْهُ ، فَكَذَلِكَ هُوَ لَا أَضْيَقَ مِنْهُ ،
أَمَّا وُسْعُهُ ؛ فَاِنَّهُ وَسِعَ الْحَقَّ تَعَالَى ، كَمَا قَالَ تَعَالَى : « مَا وَسِعَنِيَ اَرْضِي وَلَا سَمَائِي ، وَوَسِعَنِي قَلْبُ عَبْدِي الْمُؤْمِنِ » .
وَأَمَّا ضِيقُهُ ؛ فَاِنَّهُ لَايَقْدِرُ عَلَى الْجَمْعِ بَيْنَ شَيْئَيْنِ فِي الْآنِ الْوَاحِدِ : « وَقُلْ عَسَىٰ أَنْ يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَٰذَا رَشَداً⁽¹⁾ » .
( عَسَى ) مِنَ اللَّهِ ؛ وَاجِبَةٌ •
وَالْمُرَادُ : أَنَّهُ تَعَالَى يَرْفَعُهُ اِلَى مَقَامٍ أَعْلَى مِمَّا كَانَ فِيهِ ، فِي الْوَقْتِ ، أَوْ يَنْقُلُهُ مِنْ تَدْبِيرِ هَذِهِ النَّشْأَةِ الطَّبِيعِيَّةِ الْعُنْصُرِيَّةِ ، اِلَى قَضَاءِ الْحُضُورِ مَعَ اللَّهِ عَلَى الدَّوَامِ ، أَوْ اِلَى نَشْأَةٍ تُجَامِعُ الْحُضُورَ مَعَ اللَّهِ دَائِماً ، كَنَشْأَةِ الْمَلَائِكَةِ ـ عَلَيْهِمُ الصَّلَاةُ وَالسَّلَامُ ـ •
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