1Cademy - بخش ۵۰ - ۵۰ ابوعلی الحسن بن علی الجوزجانی، رضی اللّه عنه / Section 50 - 50 Abu Ali al-Hasan ibn Ali al-Jawzajani, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

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بخش ۵۰ - ۵۰ ابوعلی الحسن بن علی الجوزجانی، رضی اللّه عنه / Section 50 - 50 Abu Ali al-Hasan ibn Ali al-Jawzajani, May Allah Be Pleased with Him

Original content

و منهم: پیر زمانه، و اندر زمانهٔ خود یگانه، ابوعلی الحسن بن علی الجوزجانی، رضی الله عنه اندر وقت خود بی نظیر بود. وی را تصانیف ازهر است اندر علم معاملات و رؤیت آفات. و مرید محمد علی بود و از اقران ابوبکر وراق بود. ابراهیم سمرقندی مرید وی بود. از وی می آید که گفت: «الخلق کلهم فی میادین الغفلة یرکضون و علی الظنون یعتمدون، و عندهم أنهم فی الحقیقة ینقلبون و عن المکاشفة ینطقون.» یعنی قرارگاه خلق جمله به میدان غفلت است و اعتمادشان بر ظن پر آفت، و به نزدیک ایشان چنان است که کردار ایشان بر حقیقت است و نطقشان از اسرار مکاشفت. و اشارت آن پیر به پندار طبع و رعونت نفس بوده است؛ که کسی اگرچه جاهل بود مرجهل خود را معتقد بود، خاصه جهال متصوفه. همچنان که علمای ایشان اعز ما خلق الله اند، جهال ایشان اذل ما خلق الله اند. آن چه عالمانشان را حقیقت بود، جهالشان را پنداشت بود. در میدان غفلت می چرند، پندارند که میدان ولایت است و بر ظن اعتماد می کنند پندارند که آن یقین است و با رسم می روند و پندارند حقیقت است و از هوی می گویند پندارند که آن مکاشفت است؛ از آن چه پنداشت از سر آدمی بیرون نرود، مگر به رؤیت جلال حق یا جمال وی؛ که اندر اظهار جمال وی همه وی را بینند پنداشتشان فانی شود و اندر کشف جلال خود را نبینند پنداشتشان سر بر نیارد. والله اعلم.

English translation

And among them: the elder of the age, and in his own time unique, Abu Ali al-Hasan ibn Ali al-Jawzajani, may Allah be pleased with him. In his time he was without peer. He has brilliant compositions in the science of spiritual dealings (mu'amalat) and the perceiving of the soul's afflictions. He was a disciple of Muhammad Ali, and a peer of Abu Bakr al-Warraq. Ibrahim al-Samarqandi was his disciple. It is related from him that he said: 'All of creation gallop about in the fields of heedlessness and rely upon conjectures, while they suppose that they are turning about in the Reality and speaking from unveiling (mukashafa).' That is: the abode of all creatures is in the field of heedlessness, and their reliance is upon affliction-ridden conjecture, yet in their own eyes it is as though their deeds are grounded in Reality and their speech springs from the secrets of unveiling. The elder's allusion is to the fancy of one's nature and the vanity of the ego; for a person, though ignorant, holds firmly to his own ignorance—especially the ignorant among the Sufis. Just as their learned ones are the most honored of what Allah has created, their ignorant ones are the most abased of what Allah has created. What was Reality to their learned ones was mere fancy to their ignorant ones. They graze in the field of heedlessness and imagine it to be the field of sainthood (wilaya); they rely upon conjecture and imagine it to be certainty; they proceed by mere form and imagine it to be Reality; and they speak from caprice and imagine it to be unveiling. For fancy does not depart from a person's inmost being except through the vision of the Majesty of the Truth or His Beauty; for in the manifestation of His Beauty all behold Him and their fancy passes away, and in the disclosure of His Majesty they do not see themselves and their fancy does not raise its head. And Allah knows best.

Updated 2026-07-20

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