1Cademy - بخش ۳۸ - ۳۸ ابوالفوارس شاه بن شجاع الکرمانی، رضی اللّه عنه / Section 38 - 38 Abu al-Fawaris Shah ibn Shuja al-Kirmani, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

Literary Story

بخش ۳۸ - ۳۸ ابوالفوارس شاه بن شجاع الکرمانی، رضی اللّه عنه / Section 38 - 38 Abu al-Fawaris Shah ibn Shuja al-Kirmani, May Allah Be Pleased with Him

Original content

و منهم: شاه شیوخ و تغیر از روزگار او منسوخ، ابوالفوارس شاه بن شجاع الکرمانی، رضی الله عنه
از ابنای ملوک بود و اندر زمانهٔ خود یگانه بود. صحبت ابوتراب نخشبی کرده بود و بسیاری از مشایخ را دریافته بود و اندر ذکر بوعثمان حیری طرفی از حال وی گفته آمده است. و وی را رسالات مشهور است اندر تصوف و کتابی کرده است که آن را مراة الحکما خوانند. و او را کلام عالی است.

از وی می آید که گفت: «لأهل الفضل فضل مالم یروه، فإذا رأوه فلا فضل لهم، ولإهل الولایة ولایة ما لم یروها، فاذا رأوها فلاولایة لهم.» اهل فضل را فضل باشد بر همه تا آنگاه که فضل خود نبینند، چون بدیدند نیزشان فضل نماند و اهل ولایت را همچنین ولایت تا آنگاه است که ولایت خود نبینند که چون بدیند ولایتشان نماند و مراد از این، آن بود که آن جا که فضلو ولایت بود رؤیت از آن ساقط بود، چون رؤیت حاصل شد معنی ساقط شد؛ از آن چه فضل صفتی است که فضل نبیند و ولایت صفتی که رؤیت ولایت نباشد. چون کسی گوید که: «من فاضلم یا ولی»، نه فاضل بود نه ولی.
و اندر آثار وی مکتوب است که: چهل سال نخفت. چون بخفت خداوند سبحانه و تعالی را به خواب دید گفت: «بارخدایا، من تو را به بیداری شب می طلبیدم در خواب دیدم!» گفت: «یا شاه، در خواب بدان بیداریهای شب یافتی. گر آن جا بخفتی این جا ندیدی.» والله اعلم.

English translation

And among them: the king of the shaykhs, from whose age all change was made void, Abu al-Fawaris Shah ibn Shuja al-Kirmani, may Allah be pleased with him.

He was of the sons of kings and was unique in his time. He kept the company of Abu Turab al-Nakhshabi and had met many of the shaykhs, and in the account of Abu Uthman al-Hiri a portion of his spiritual state has already been mentioned. He has famous treatises on Sufism, and he composed a book that is called Mir'at al-Hukama (Mirror of the Sages). And his discourse is sublime.

It is related from him that he said: 'The people of excellence have excellence as long as they do not see it; when they see it, they have no excellence. And the people of sainthood have sainthood as long as they do not see it; when they see it, they have no sainthood.' The people of excellence have excellence over all until the moment they see their own excellence; once they have seen it, no excellence remains for them. And likewise the people of sainthood retain their sainthood until the moment they see their own sainthood; for once they see it, their sainthood remains no more. The meaning of this is that where excellence and sainthood are present, the perceiving of them is absent; once the perceiving is attained, the reality itself is lost — because excellence is an attribute that does not perceive excellence, and sainthood is an attribute in which there is no perceiving of sainthood. So when someone says, 'I am excellent' or 'I am a saint,' he is neither excellent nor a saint.

And in the records concerning him it is written that: he did not sleep for forty years. When at last he did sleep, he saw God, glorified and exalted, in a dream. He said: 'O Lord, I was seeking You through the wakefulness of the nights, yet I have seen You in sleep!' He said: 'O Shah, it was through those wakeful nights that you found this in sleep. Had you slept back then, you would not have seen this here.' And God knows best.

Updated 2026-07-20

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