1Cademy - بخش ۹ - فصل / Section 9

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کشف المحجوب / Kashf al-Mahjub

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بخش ۹ - فصل / Section 9 - Chapter

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بدان قواک الله که یافتم این عالم را محل بعضی اسرار خداوند، و مکؤنات را موضع ودایع وی، و مثبتات را جایگاه لطایف آن اندر حق دوستانش و جواهر و اعراض و عناصر و اجرام و اشباح و طبایع جمله حجاب آن اسرارند، و اندر محل توحید اثبات این هر یک شرک باشد. پس خداوند تعالی این عالم را اندر محل حجاب بداشته است، تا طبایع هر یک در عالم خود به فرمان وی طمأنینت یافته اند و به وجود خود از توحید حق محجوب گشته و ارواح اندر عالم به مزاج وی مشغول گشته و به مقارنت آن از محل خلاص خود دور مانده، تا اسرار ربانی اندر حق عقول مشکل شده است و لطایف قرب اندر حق ارواح پوشیده گشته، تا آدمی اندر مظلهٔ غفلت به هستی خود محجوب گشته است و در محل خصوصیت به حجاب خود معیوب گشته؛ چنان که خداوند تعالی گفت: «والعصر إن الانسان لفی خسر (۱ و ۲/العصر)»، ونیز گفت: «انه کان ظلوما جهولا (۷۲/الأاحزاب)»، و رسول گفت، صلی الله علیه و سلم: «خلق الله الخلق فی ظلمة ثم ألقی علیه نورا.»
پس این حجاب وی را در عالم مزاجش افتاده است به تعلق طبایع بدو و به تصرف عقل اندر او، تا لاجرم به جهلی بسنده کار شده است و مر حجاب خود را از حق به جان خریدار شده؛ از آن چه از جمال کشف بیخبر است و از تحقیق سریرت ربانی معرض، و بر محل ستوران آرمیده، و از محل نجات خود رمیده و بوی توحید ناشنیده و جمال احدیت نادیده و ذوق توحید ناچشیده. به ترکیب از تحقیق مشاهده بازمانده، و به حرص دنیا از ارادت خداوند رجوع کرده. و نفس حیوانیت بی حیات ربانی مر ناطقه را مقهور کرده تا حرکات و طلبش جمله اندر نصیب حیوانیت مقرر شده است و جز خوردن و خفتن و متابع شهوات بودن هیچ چیز نداند. و خداوندعزو جل مر دوستان خود را از این جمله اعراض فرمودو گفت: «ذرهم یأکلوا و یتمتعوا ویلههم الأمل فسوف یعلمون (۳/الحجر)»؛ از آن چه سلطان طبع ایشان سر حق را بر ایشان بپوشیده بود و به جای عنایت و توفیق اندر حق ایشان خذلان و حرمان آمده؛ تا جمله متابع نفس اماره گشتند که این حجاب اعظم است و منبع سوء و شر؛ چنان که خدای تعالی گفت: «إن النفس لأمارة بالسوء (۵۳/یوسف).»

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اکنون من ابتدا کنم و مقصود تو را اندر مقامات و حجب پیدا کنم و بیانی لطیف مر آنرا بگسترانم، و عبارات اهل صنایع را شرح دهم، و لختی از کلام مشایخ بدان پیوندم و از غرر حکایات مر آن را مددی دهم تا مراد تو برآید و آن کسان که در این نگرند از علمای ظاهر و غیرهم، بدانند که طریق تصوف را اصلی قوی است و فرعی مثمر؛ و جملهٔ مشایخ که از اهل علم بودند جملهٔ مریدان را بر آموختن علم باعث بودند و بر مداومت کردن، تا ایشان حریص گردند و هرگز متابع لهو و هزل نبوده اند و طریق لغو نسپرده اند. از پس آن که بسیاری از مشایخ معرفت و علمای ایشان اندر این معانی تصانیف ساخته اند و به عبارات لطیف از خواطر ربانی براهین نموده. و بالله العون و التوفیق و حسبنا الله و نعم الرفیق.

English translation

Know—may God strengthen you—that I have found this world to be the locus of some of the secrets of God, and created things to be the repository of His deposits, and existent things to be the dwelling-place of His subtleties in respect to His friends. Jewels, accidents, elements, bodies, phantoms, and natures are all a veil over those secrets, and in the station of divine unity (tawhid) the affirmation of any of these would be polytheism (shirk). So God the Exalted has kept this world in the station of the veil, so that the natures of each thing find repose in their own world by His command and, through their own existence, have become veiled from the unity of the Truth; and spirits in this world have become occupied with its temperament, and by their conjunction with it have remained far from the station of their own deliverance—until the lordly secrets have become obscure to the intellects, and the subtleties of nearness have become hidden from the spirits, so that man, in the shade of heedlessness, has become veiled by his own existence, and in the station of election has become flawed by his own veil. As God the Exalted said: 'By Time, verily man is in loss' (al-'Asr 1-2), and He also said: 'Indeed he was ever unjust and ignorant' (al-Ahzab 72), and the Messenger—may God bless him and grant him peace—said: 'God created the creation in darkness, then cast light upon it.'

So this veil has fallen upon him in the world of his temperament through the attachment of the natures to him and the operation of the intellect within him, so that inevitably he has come to be content with an ignorance and has become a purchaser, at the price of his own soul, of his own veil from the Truth—because he is unaware of the beauty of unveiling, and turns away from the realization of the lordly inner secret, and has settled in the station of beasts, and has fled from the station of his own salvation, and has not heard the fragrance of unity, and has not seen the beauty of oneness, and has not tasted the savor of tawhid. Through composition he has been kept back from the realization of contemplation, and through greed for the world he has turned away from the desire for God. And the animal soul, without lordly life, has subdued the rational soul, so that its movements and its seeking have all been fixed within the portion of animality, and it knows nothing but eating, sleeping, and following its lusts. And God—mighty and majestic—commanded His friends to turn away from all of this, and said: 'Leave them to eat and enjoy themselves and be diverted by hope; soon they will know' (al-Hijr 3)—because the sovereign of their nature had concealed the secret of the Truth from them, and in place of grace and enabling, abandonment and deprivation came upon them; until all became followers of the commanding soul (nafs ammara), which is the greatest veil and the source of evil and wickedness, as God the Exalted said: 'Verily the soul is ever commanding to evil' (Yusuf 53).

Now I shall begin, and I shall make plain to you your purpose concerning the stations (maqamat) and the veils (hujub), and I shall spread out a subtle exposition of it, and I shall explain the expressions of the people of the crafts, and I shall attach to it a portion of the sayings of the masters (shaykhs), and I shall lend it support from choice anecdotes, so that your aim may be fulfilled, and those who look into this—among the exoteric scholars and others—may know that the path of Sufism has a firm root and a fruitful branch; and that all the masters who were among the people of knowledge urged all the disciples to learn knowledge and to persevere in it, so that they might become eager for it, and they were never followers of frivolity and jest, and never trod the path of vanity. After this, many of the masters of gnosis and their scholars have composed works on these meanings, and with subtle expressions have set forth proofs from lordly thoughts. And with God is help and enabling; and God suffices us, and how excellent a companion is He.

Updated 2026-07-20

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