1Cademy - بخش ۲ - فصل / Section 2

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کشف المحجوب / Kashf al-Mahjub

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بخش ۲ - فصل / Section 2 - Chapter

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بدان که علم دو است: یکی علم خداوند تعالی و دیگر علم خلق و علم بنده اندر جنب علم خداوند تعالی متلاشی بود، زیرا که علم وی صفت وی است و بدو قایم، و اوصاف وی را نهایت نیست؛ و علم ما صفت ماست و به ما قایم، و اوصاف ما متناهی باشد؛ لقوله، تعالی: «ومااوتیتم من العلم إلا قلیلا (۸۵/الإسراء).» و در جمله علم از صفات مدح است و حدش احاطة المعلوم و تبین المعلوم و نیکوترین حدود وی این است که: «العلم صفة یصیر الحی بها عالما.» و خدای عز و جل گفت: «والله محیط بالکافرین (۱۹/البقره)»، ونیز گفت: «والله بکل شیء علیم (۲۸۲/البقره).» و علم او یک علم است که بدان همی داند جملهٔ موجودات و معدومات را، و خلق را با وی مشارکت نیست و متجزی نیست و ازوی جدا نیست. و دلیل بر علمش ترتیب فعلش؛ که فعل محکم، علم فاعل اقتضا کند. پس علم وی به اسرار لاحق است و به اظهار محیط. طالب را باید که اعمال اندر مشاهدهٔ وی کند؛ چنان که داند که او بدو و به افعال او بیناست. همی آید که اندر بصره رئیسی بود، به باغی از آن خود رفته بود، چشمش به جمال زن برزگر افتاد. مرد را به شغلی بفرستادو زن را گفت: «درها دربند.» گفتا: «همه درها بستم، الا یک در؛ که آن نمی توانم دربست.» گفت: «کدام در است آن؟» گفت: «آن در که میان ما و میان خداوند است، جل جلاله.» مرد پشیمان شد و استغفار کرد. حاتم الاصم گفت، رضی الله عنه: «چهار علم اختیار کردم، از همه عالم برستم.» گفتند: «کدام است آن؟» گفت: «یکی آن که بدانستم خدای را تعالی بر من حقی است که جز من نتواند گزارد کسی آن را، به ادای آن مشغول گشتم. دیم آن که بدانستم که مرا رزقی است مقسوم که به حرص من زیادت نشود،از طلب زیادتی برآسودم. سیم آن که بدانستم که مرا طالبی است یعنی مرگ که ازوی نتوانم گریخت، او را بساختم. چهارم آن که بدانستم که مرا خدای است جل جلاله مطلع بر من، از وی شرم داشتم و ناکردنی را دست بداشتم؛ که چون بنده عالم بود که خداوند تعالی بدو ناظر است چیزی نکند که به قیامت شرم دارد.»

English translation

Know that knowledge is of two kinds: one is the knowledge of God, the Exalted, and the other is the knowledge of creation. The knowledge of the servant, beside the knowledge of God the Exalted, is annihilated, because His knowledge is His attribute and subsists by Him, and His attributes have no end; whereas our knowledge is our attribute and subsists by us, and our attributes are finite. As He, the Exalted, said: 'And you have not been given of knowledge except a little' (Al-Isra 85). In sum, knowledge is among the attributes of praise, and its definition is the encompassing of the known and the clarification of the known; and the best of its definitions is this: 'Knowledge is an attribute by which the living one becomes knowing.' And God, Mighty and Majestic, said: 'And God encompasses the disbelievers' (Al-Baqarah 19), and He also said: 'And God is Knowing of all things' (Al-Baqarah 282). His knowledge is a single knowledge by which He knows all existent and non-existent things, and creation has no share in it, and it is not divisible, and it is not separate from Him. The proof of His knowledge is the ordering of His act; for a firm act requires the knowledge of the doer. So His knowledge attends upon secrets and encompasses manifest things. The seeker must perform his deeds in the witnessing of Him, so that he knows that He sees him and sees his acts.

It is related that in Basra there was a chief who had gone to a garden of his own, and his eye fell upon the beauty of a farmer's wife. He sent the man off on some errand and said to the woman: 'Close the doors.' She said: 'I have closed all the doors except one, which I cannot close.' He said: 'Which door is that?' She said: 'The door that is between us and God, Majestic is His Majesty.' The man became remorseful and sought forgiveness.

Hatim al-Asamm, may God be pleased with him, said: 'I chose four kinds of knowledge, and by them I was delivered from all the world.' They said: 'What are they?' He said: 'The first is that I knew God the Exalted has a right upon me that no one but myself can discharge, so I busied myself with fulfilling it. The second is that I knew I have an allotted provision that will not be increased by my greed, so I rested from seeking more. The third is that I knew I have a pursuer, namely death, from whom I cannot flee, so I made myself ready for him. The fourth is that I knew God, Majestic is His Majesty, is watching over me, so I was ashamed before Him and refrained from what should not be done; for when a servant knows that God the Exalted beholds him, he does nothing for which he would be ashamed at the Resurrection.'

Updated 2026-07-20

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