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بخش ۱۹ - ۱۹ ابوعبدالرّحمان حاتم بن عُنوان الأصم، رضی اللّه عنه / Section 19 - 19 Abu Abd al-Rahman Hatim ibn Unwan al-Asamm, May Allah Be Pleased with Him

Original content

و منهم: زین عباد، و جمال اوتاد، ابوعبدالرحمان حاتم بن عنوان الأصم، رضی الله عنه
از محتشمان بلخ بود و از قدمای مشایخ خراسان، مرید شقیق بود و استاد احمد خضرویه، رحمةالله علیهم. اندر جملهٔ احوال خود،از ابتدا تا انتها، یک قدم بی صدق ننهاد؛ تا جنید گفت: «صدیق زماننا حاتم الأصم.»

وی را کلام عالی است اندر دقایق رؤیت آفات نفس و رعونات طبع، و تصانیف مشهور اندر علم معاملات.
از وی می آید که گفت: «الشهوة ثلاثة: شهوة فی الأکل، و شهوة فی الکلام، و شهوة فی النظر، فاحفظ الأکل بالثقة و اللسان بالصدق و النظر بالعبرة.» شهوت سه است: یکی اندر طعام و دیگر اندر گفتار و سدیگر اندر دیدار. نگاه دار خورش خود را به باور داشت و اعتماد بر خداوند جل جلاله و زبان را به راست گفتن و چشم را به عبرت نگریستن. پس هر که اندر اکل توکل کند از شهوت اکل رسته باشد و هر که به زبان صدق گوید از شهوت زبان رسته باشد و هر که به چشم راست بیند از شهوت چشم رسته باشد و حقیقت توکل از راست دانستن بود؛ که وی را چون به راستی به روزی دادن باور دارد، آنگاه به راستی دانش خود عبارت کند، آنگاه از راستی معرفت خود نظر کند؛ تا اکل و شربش جز دوستی نبود و عبارتش جز وجد نه و نظرش به جز مشاهدت نه. پس چون راست داند حلال خورد و چون راست گوید ذکر گوید و چون راست بیند وی را بیند؛ زان که جز دادهٔ وی به اذن وی خوردن حلال نیست و جز ذکر وی اندر هژده هزار عالم ذکر کس راست نیست و جز اندر جمال و جلالش اندر موجودات نظاره کردن روا نیست. چون از وی گیری و به اذن وی خوری شهوت نباشد و چون ازوی گویی وبه اذن وی گویی شهوت نباشد و چون فعل وی بینی و به دستوری وی بینی شهوت نباشد؛ و باز چون به هوای خود خوری اگر چه حلال باشد شهوت بود و چون به هوای خود گویی هر چند ذکر بود دروغ و شهوت بود و اگر به هوای خود نگری اگرچه استدلال کنی وبال و شهوت باشد و هو اعلم.

English translation

And among them: the adornment of the worshippers and the beauty of the spiritual pillars (awtad), Abu Abd al-Rahman Hatim ibn Unwan al-Asamm, may Allah be pleased with him.

He was one of the notables of Balkh and among the elder shaykhs of Khurasan. He was a disciple of Shaqiq and the master of Ahmad Khadrawayh, may Allah's mercy be upon them all. Throughout all his states, from beginning to end, he never took a single step without sincerity (sidq), so that Junayd said: 'The truthful one (siddiq) of our age is Hatim al-Asamm.'

He has lofty discourse on the subtleties of perceiving the afflictions of the lower self (nafs) and the follies of nature, and celebrated writings in the science of spiritual conduct (mu'amalat).

It is related from him that he said: 'Desire is threefold: desire in eating, desire in speech, and desire in looking; so guard eating with trust (thiqa), the tongue with truthfulness, and the gaze with taking heed (i'tibar).' Desire is of three kinds: one in food, another in speech, and a third in looking. Guard your food with faith and reliance upon God, mighty is His majesty; the tongue with speaking truthfully; and the eye with looking to take heed. So whoever places trust in God regarding eating is delivered from the desire of eating; whoever speaks with the tongue truthfully is delivered from the desire of the tongue; and whoever sees truthfully with the eye is delivered from the desire of the eye. The reality of trust (tawakkul) comes from knowing truthfully; for when one truly believes that He provides sustenance, one then truthfully expresses one's knowledge, and then looks with the truth of one's gnosis (ma'rifa); so that one's eating and drinking are nothing but love, one's speech nothing but ecstasy, and one's gaze nothing but contemplation. So when one knows truthfully, one eats the lawful; when one speaks truthfully, one utters remembrance (dhikr); and when one sees truthfully, one sees Him. For it is not lawful to eat except what He has given, by His permission; and in the eighteen thousand worlds there is no true remembrance except His remembrance; and it is not permitted to gaze upon existing things except within His beauty and majesty. When you take from Him and eat by His permission, there is no desire; when you speak from Him and by His permission, there is no desire; and when you behold His act and see by His leave, there is no desire. And again, when you eat by your own whim, even if it is lawful, it is desire; when you speak by your own whim, though it be remembrance, it is falsehood and desire; and if you look by your own whim, even if you reason and infer, it is a burden and desire. And He knows best.

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Updated 2026-07-20

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Humanities

Literature

Persian Literature Prerequisite Course

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