1Cademy - بخش ۸ - ۷ ابوالقاسم عبدالکریم بن هوازن القشیری، رضی اللّه عنه / Section 8 - 7 Abu al-Qasim Abd al-Karim ibn Hawazin al-Qushayri, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

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بخش ۸ - ۷ ابوالقاسم عبدالکریم بن هوازن القشیری، رضی اللّه عنه / Section 8 - 7 Abu al-Qasim Abd al-Karim ibn Hawazin al-Qushayri, May Allah Be Pleased with Him

Original content

و منهم: استاد امام، و زین الاسلام، ابوالقاسم عبدالکریم بن هوازن القشیری، رضی الله عنه
اندر زمانهٔ خود بدیع است و قدرش رفیع است و منزلت بزرگ و معلوم است اهل زمانه را از روزگار وی و فضلش اندر هر فن. وی را لطایف بسیار است و تصانیف نفیس، جمله با تحقیق، و خداوند تعالی حال و زبان وی را از حشو محفوظ گردانیده است.

از وی شنیدم که گفت: «مثل الصوفی کعلة البرسام أوله هذیان فاذا تمکنت خرست.»
ماننده کرد صوفی را به علت برسام که ابتدای آن هذیان گفتن بود و انتهاش سکونت اندر آن. پس صفوت را دو طرف است: یکی وجد، و دیگر نمود. نمود مبتدیان را بود، و اندر نمود عبارت از نمود هذیان بود و وجد منتهبان را بود. و اندر وجد عبارت از وجد محال باشد. پس تا طالب اند به علو همت ناطق اند اندر همت و نطق همم مر اهل منیت را هذیان نماید و چون رسیدند به رسیدن نیزشان عبارت و اشارت نماند.

و مثال این آن است که چون موسی علیه السلام مبتدی بود همه همتش رؤیت بود، از همت عبارت کرد؛ لقوله، تعالی: «أرنی أنظر إلیک (۱۴۳/الأعراف).» این عبارت از نایافت مقصود هذیان نمود و رسول ما صلی الله علیه و سلم منتهی بود و متمکن. چون شخصش به مقام همت رسید، همتش فانی شد، گفت: «لااحصی ثناء علیک.» و این منزلتی رفیع و مقامی عالی است.

English translation

And among them: the master imam, adornment of Islam, Abu al-Qasim Abd al-Karim ibn Hawazin al-Qushayri, may Allah be pleased with him. In his own time he was a marvel, his rank exalted, his station great and well known to the people of the age from his era and his excellence in every discipline. He possesses many subtleties and precious writings, all grounded in verification (tahqiq), and God the Most High preserved his state and his tongue from idle excess. I heard from him that he said: 'The likeness of the Sufi is like the illness of birsam (delirious pleurisy): its beginning is delirious raving, and when it takes hold, one falls silent.' He likened the Sufi to the illness of birsam, whose beginning is the uttering of delirium and whose end is stillness within it. So purity (safwat) has two sides: one is ecstasy (wajd) and the other is display (numud). Display belongs to the beginners, and in display the utterance is an expression of delirious display; ecstasy belongs to those who have arrived, and in ecstasy the utterance is an expression of the impossible ecstasy. So as long as they are seekers, through the loftiness of aspiration they speak within aspiration; and the speech of aspirations appears to the people of egoism as delirium. And when they have reached arrival, neither expression nor allusion remains for them. The example of this is that when Moses, peace be upon him, was a beginner, all his aspiration was the vision (of God), and he gave expression to his aspiration; as in His saying, the Most High: 'Show me, that I may look upon You' (al-A'raf 143). This expression, arising from not attaining the goal, appeared as delirium. And our Messenger, may Allah bless him and grant him peace, was one who had arrived and was established. When his person reached the station of aspiration, his aspiration was annihilated, and he said: 'I cannot enumerate praise of You.' And this is an exalted rank and a lofty station.

Updated 2026-07-20

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