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بخش ۷ - ۷ عبداللّه بن المبارک المروزی، رضی اللّه عنه / Section 7 - 7 Abdullah ibn al-Mubarak al-Marwazi, May Allah Be Pleased with Him

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و منهم: سید زهاد و قائد اوتاد، عبدالله بن المبارک المروزی، -رضي الله عنه-.
از محتشمان قوم بود و عالم به جملهٔ احوال و اسباب طریقت و شریعت و اندر وقت خود امام وقت بود و مشایخ بسیار دریافته بود و با ایشان صحبت داشته و به امام اعظم، ابی حنیفه -رضي الله عنه- پیوسته و از وی علم آموخته و وی را تصانیف مذکور و کرامات مشهور است اندر هر فنی از علم.

و ابتدای توبهٔ وی را سبب آن بود که بر کنیزکی فتنه شده بود. شبی از میان مستان برخاست و یکی را با خود ببرد و اندر زیر دیوار معشوقه بیستاد و وی برآمد بر بام، تا بامداد هر دو در مشاهدهٔ یک دیگر بیستادند. عبدالله چون بانگ نماز بشنید پنداشت که نماز خفتن است. چون روز روشن شد، دانست که همه شب مستغرق جمال معشوقه بوده است. وی را از این تنبیهی بود. با خود گفت: «شرم بادت، ای پسر مبارک، که شبی همه شب بر هوای خود بر پای بایستی و ملالت نگیرد، که اگر امامی در نماز سوره ای درازتر خواند، دیوانه گردی. کو معنی مؤمنی در برابر دعوی؟» آنگاه توبه کرد و به علم و طلب آن مشغول شد تا به درجتی برسید که وقتی مادر وی اندر باغ شد، وی را دید خفته و ماری عظیم شاخی ریحان در دهان گرفته و مگس از وی همی بازداشت.
آنگاه از مرو رحلت کرد و به بغداد رفت و مدتی در صحبت مشایخ ببود و به مکه شد و چندگاه آنجا نیز مجاور بود و باز به مرو آمد؛ مردم شهر بدو تولا کردند و وی را درس و مجالس نهادند و در آن وقت از مرو نیمی مردم متابع حدیث رفتندی و نیمی طریق رأی داشتندی، همچنان که امروز و وی را «رضی الفریقین» خوانند، به حکم آن که با هر یک از ایشان موافقت داشت؛ و هر دو فریق اندر وی دعوی کردند و وی در آنجا دو رباط کرد: یکی مر اهل حدیث را، و یکی مر اهل رأی را. و تا امروز آن هر دو رباط بر جای است بر آن قاعدهٔ اصل. و از آنجا به حجاز باز شد و مجاور نشست.

وی را پرسیدند که: «از عجایب چه دیدی؟» گفت: «راهبی دیدم از مجاهدت نزار گشته و از ترس خدای دو تا شده. پرسیدمش که: یا راهب، کیف الطریق إلی الله؟ فقال: لو عرفت الله لعرفت الطریق إلیه، فقال: أعبد من لا أعرفه و تعصی من تعرفه.» :«راه به خدای چه چیز است؟» گفت: «اگر ورا بشناسی، راه بدو هم بدانی.» آن گاه بگفت: «من می پرستم آن را که ورا نشناسم و تو می عاصی شوی در آن که ورا می بشناسی.» یعنی معرفت خوف اقتضا کند و تو را ایمن می بینم، و امن کفر و جهل اقتضا کند و خود را خائف همی یابم. گفت: «این مرا پند شد و مرا از بسیاری ناکردنی بازداشت.»
و از او روایت آرند که گفت: «السکون حرام علی قلوب أولیائه.»

دل دوستانش ساکن نگردد؛ که سکونت حرام است بر ایشان. اندر دنیا مضطرب، اندر حال طلب و اندر عقبی مضطرب، اندر حال طرب در دنیا به غیبت از حق، سکونت بر ایشان روا نه و اندر عقبی به حضور حق و تجلی و رؤیت قرار بر ایشان روا نه. پس دنیا مر ایشان را چون عقبی، و عقبی چون دنیا؛ از آن که سکونت دل دو چیز تقاضا کند: یا یافت مقصود و یا غفلت از مراد. یافت وی اندر عقبی و دنیا روا نه، تا دل از خفقان محبت ساکن شود؛ و غفلت بر دوستان وی حرام، تا دل از حرکات طلب ساکن شود. و این اصلی قوی است اندر طریقت محققان و الله أعلم بالصواب.

English translation

And among them: the master of ascetics and leader of the pillars (awtad), Abdullah ibn al-Mubarak al-Marwazi, may Allah be pleased with him.

He was among the dignitaries of the community, learned in all the states and means of the spiritual path (tariqat) and the religious law (shariat). In his own time he was the imam of the age. He had met many masters and kept their company, and he attached himself to the Greatest Imam, Abu Hanifa (may Allah be pleased with him), and learned knowledge from him. He has renowned compositions and famous miracles (karamat) in every branch of knowledge.

The cause of the beginning of his repentance was that he had become infatuated with a slave-girl. One night he arose from among the drunkards and took someone with him and stood beneath the wall of his beloved. She came up onto the roof, and until morning the two stood gazing at each other. When Abdullah heard the call to prayer, he supposed it was the night prayer. When the day grew bright, he realized that he had spent the whole night absorbed in the beauty of his beloved. This was an admonition to him. He said to himself: 'Shame on you, O son of Mubarak, that for a whole night you stand on your feet for your own desire and feel no weariness, whereas if an imam recites a somewhat longer sura in prayer you go mad. Where is the reality of a believer against the claim of it?' Then he repented and busied himself with knowledge and the seeking of it, until he reached such a degree that once his mother went into the garden and saw him asleep, with a great snake holding a sprig of basil in its mouth and keeping the flies away from him.

Then he departed from Merv and went to Baghdad, and remained for a time in the company of the masters, and went to Mecca and was for some while a resident (mujawir) there as well, and came back to Merv. The people of the city gave their allegiance to him and established lessons and gatherings for him. And at that time half the people of Merv were followers of hadith and half held the path of opinion (ra'y), just as they do today, and they called him 'Radi al-Fariqayn' (the approved of both parties), because he was in agreement with each of them; and both parties laid claim to him. And there he built two hospices (ribat): one for the people of hadith, and one for the people of opinion. And to this day both those hospices remain in place upon that original foundation. And from there he went back to the Hijaz and settled as a resident.

He was asked: 'What of wonders have you seen?' He said: 'I saw a monk emaciated from spiritual striving and bent double from the fear of God. I asked him: O monk, how is the way to God? He said: If you knew God, you would know the way to Him. Then he said: I worship one whom I do not know, and you disobey one whom you know.' That is: gnosis (ma'rifat) requires fear, and I see you secure, while security requires unbelief and ignorance; and I find myself fearful. He said: 'This became an admonition to me and held me back from many things that ought not to be done.'

And they relate from him that he said: 'Stillness is forbidden upon the hearts of His friends (awliya).'

The hearts of His friends do not become still, for stillness is forbidden to them. In this world they are restless in the state of seeking, and in the hereafter restless in the state of joy: in this world through absence from the Truth, stillness is not permitted to them; and in the hereafter, through the presence of the Truth and His self-disclosure (tajalli) and vision (ru'yat), rest is not permitted to them. So this world is to them like the hereafter, and the hereafter like this world; because the stillness of the heart demands one of two things: either the attainment of the goal or heedlessness of the object. Its attainment is permitted to them neither in the hereafter nor in this world, so that the heart may become still from the palpitation of love; and heedlessness is forbidden to His friends, so that the heart may become still from the movements of seeking. And this is a strong principle in the path of the verifiers (muhaqqiqan), and God knows best what is correct.

Updated 2026-07-20

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