6. Lean Services en sectores influyentes
6.3. Derecho
6.3.1. Características del Lean en el sector jurídico
And such as cut what God has commanded to be joined: The joining of the cords of the Real
is through the cutting of the cords of creation. The joining of what belongs to Him is not completed without cutting what belongs to you. When the matter is the reverse, the opposite is the case.
Among that which the servant has been commanded to join is the protection of the sacred relationship176 of the people of this path. What one expends to achieve [this joining] is through sincerity of concerns, not the offering of favors. [The servants’] concerned efforts are dedicated (mawqūfa) to connecting the cords of this path and arranging its conditions, while their hearts are directed (maṣrūfa) to the expectation of the guardianship of God Most High for its people. The corruption of this path in the land is their negligence of the margins of their situations and the edges of their affairs. They make themselves too busy to guide a novice (murīd) with their words and too busy to sharpen the aim of a seeker (qāṣid) with their concerned efforts. This is some of what displeases the Real (s) in them.
Part of breaching the covenant is also that your innermost self turns away from witnessing Him for even a moment. Part of the cutting off of what you have been commanded to join is when even a breath of your worldly concerns enters at any time without upholding His right. Part of your corruption in the land is any hour which passes you in which you did not see Him. Surely that is the manifest loss, the grave trial, and the vast calamity.
[2:28] How do you disbelieve in God, when you were dead, and He gave you life; then He shall make you dead, then He shall give you life, then to Him you shall be returned!
These are words to provoke astonishment and gravity in the servant. With the appearance of the signs, his heart should not incline to disbelief.
It is said He makes Himself known to creation by the glimmers of His proofs and the flashes of His signs.177 He said, ‘When you were dead’, meaning a drop of sperm, its parts all the
175 Muṣṭafā states that this verse is attributed to ʿAmr b. Qinān (?) (Muṣṭafā , no. 2, p. 92).
176 The word translated here as ‘sacred relationship’ is dhimām. According to Lane, the word suggests a
pact of protection of others with regard to their rights, security and honor. He describes it as ‘a thing that should be sacred, or inviolable; or which one is under an obligation to reverence, respect, or honour, and defend’ (Arabic-English Lexicon, vol. 1, p. 976).
177 In the section on ‘Glimmers, Gleams of the Rising, and Flashes’ (al-lawāʾiḥ wa’l-ṭawāliʿ wa’l-
lawāmiʿ) in his Risāla, al-Qushayrī describes the ‘glimmers’ and ‘flashes’ as precursors to the ‘suns of recognition’ (vol. 1, p. 228).
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same, ‘and He gave you life’ as a human being with some of the parts of the sperm designated to be bone, some parts flesh, some parts hair, and some parts skin, etc.
Then He shall make you dead in making you bones and fragments,178 then He shall give you
life in raising you up after you were dead, then to Him you shall be returned, meaning to
whatever He previously determined [for you] in happiness or misery.
You were dead through your ignorance of Us, and He gave you life in your knowledge of Us, then He shall make you dead to your witnesses, then He shall give you life through Him in
taking you from yourselves, then to Him you shall be returned, meaning to preserving the precepts of the law in carrying out what is due.179
It is said, you were dead because your lower selves remained and He gave you life through the annihilation of your lower selves, then He shall make you dead from yourselves from witnessing, so that you will not pay heed to [the annihilation] and corrupt yourselves. Then
He shall give you life in taking you from yourselves, then to Him you shall be returned by
your being turned about in His grasp (swt).
It is said He holds their states in check so that there is no perpetual life and no complete annihilation. The more they say, ‘this is life’ – while they are thus – the more He turns them and annihilates them. Whenever they become annihilated, He affirms them and gives them subsistence, so they are forever between negation and affirmation, between subsistence and annihilation, and between wakefulness and erasure.180 His way is like this with them.
[2:29] He it is who created for you all that is in the earth;
He made all created things subject to them in the sense of their obtaining benefit in each thing from them. They dwell on the earth, live under the sky, are guided by the stars, and benefit from every created thing in other ways. But they do not contemplate any perceived thing or effect (ʿayn wa athar) without recognizing the perfection of His power and the appearance of His lordship in it.
178 A reference to Qurʾānic verses 17:49 and 17:98: And they say, ‘What, when we are bones and
fragments, shall we really be raised up in a new creation?
179 i.e., your mystical experiences will not keep you from following the precepts of the religious law. 180 Many of the terms in this paragraph are discussed in sections of al-Qushayrī’s Risāla: ‘Annihilation
and Subsistence’ (fanāʾ wa’l-baqāʾ) (vol.1, pp. 211-213), ‘Wakefulness and Drunkenness’ (al-ṣaḥw wa’l-sukr) (vol.1, pp. 217-219), ‘Effacement and Affirmation’ (al-maḥw wa’l-ithbāt) (vol.1, pp. 222- 223).
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It is said He has paved the way of knowing for them and awakened them to what He has singled out for them in beautiful action. Moreover He taught them the most sublime aspiration inasmuch as He claimed their works and states for Himself alone, for He said, ‘Do not
prostrate to the sun and moon [41:37]’.
[2:29 cont’d] then He turned (istawā) to heaven and leveled them seven heavens and He has knowledge of all things.
The things that have been brought into existence (akwān) are laid out in a uniform way (istawat) by His power; it is not that the Real (s) in His Essence sat Himself down (istawā) on any created thing. How could that be!181 Unicity (aḥadiyya) and Self-Sufficiency
(ṣamadiyya) are His reality. What some have imagined regarding the possibility of Him being in a specific place is absurd since one ‘sits’ in a place but the Real (s) in His Essence does not sit in any place.
[2:30] And when your Lord said to the angels, ‘I am appointing on earth a viceregent’, they said, ‘What, will You appoint therein one who will do corruption therein and shed blood, while we glorify You with praise and sanctify You?’;; He said, ‘Assuredly, I know what you know not’.
This is the beginning of the disclosure of His secret regarding Adam and his progeny. He commanded clay to be extracted from every patch of ground and then commanded that it be left to ferment for forty mornings. Every one of the angels was full of amazement: ‘What is the property (ḥukm)182 of this clay?’ When He assembled [Adam’s] form, they had never seen anything like it in marvelous craftsmanship and astonishing wisdom. So when He said, ‘I am
appointing on earth...’, conjectures were thrown about, hearts were scattered and accusations
were made. It was just as was said:
How often I have seen someone beautiful
but among mortals my choice
181 Istawā has all of the meanings referred to in this verse and al-Qushayrī’s commentary: to turn
towards (in a straight way, like an arrow); to be made level or uniform, or to sit oneself down on something (in a firm and steady way).
182 Al-Qushayrī uses the word ḥukm to describe how God wisely judges and determines specific things,
acts and occurrences. As a legal term, it means how acts are categorized according to the Sharīʿa. Al- Qushayrī uses the word in this sense but also in a much broader sense to describe how God has determined the specific components and events of the universe with His wisdom (ḥikma). It is translated in various ways through this translation, including ‘property’, ‘precept’, and ‘decree’.