1Cademy - بخش ۲۹ - ۲۹ ابوعبداللّه احمدبن عاصم الانطاکی، رضی اللّه عنه / Section 29 - 29 Abu Abdullah Ahmad ibn Asim al-Antaki, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

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بخش ۲۹ - ۲۹ ابوعبداللّه احمدبن عاصم الانطاکی، رضی اللّه عنه / Section 29 - 29 Abu Abdullah Ahmad ibn Asim al-Antaki, May Allah Be Pleased with Him

Original content

و منهم: ممدوح جمع اولیاو قدوهٔ اهل رضا، ابوعبدالله احمدبن عاصم الأنطاکی، رضی الله عنه از اعیان قوم بود و سادات ایشان، و عالم به علوم شریعت و اصول و فروع و معاملات. عمری دراز یافت و با قدما صحبت کرده بود و اتباع تابعین را دریافته بود. از اقران بشر و سری بود و مرید حارث محاسبی و فضیل را دیده بود و با وی صحبت داشته و به همه زبان ها ستوده بود. و وی را کلام عالی است و لطایف سامی اندر فنون علم قوم. از وی می آید که گفت، رضی عنه: «أنفع الفقر ما کنت به متجملا و به راضیا.» نافع ترین فقری آن بود که تو بدان متجمل باشی و بدان راضی؛ یعنی جمال همه خلق اندر اثبات اسباب بود وجمال فقیر اندر نفی اسباب و اثبات مسبب و رجوع بدو و رضا به احکام وی؛ از آن چه فقر فقد سبب بود و غنا وجود سبب و بی سبب با حق بود و با سبب با خود. پس سبب محل حجاب آمد و ترک اسباب محل کشف و جمال دو جهان اندر کشف و رضاست و سخط همه عالم اندر حجابو سخط. و این بیانی واضح است اندر تفصیل فقر. و الله اعلم.

English translation

And among them: the praised one of the assembly of saints and the exemplar of the people of contentment, Abu Abdullah Ahmad ibn Asim al-Antaki, may Allah be pleased with him.

He was among the notables of the group and their masters, learned in the sciences of the religious law, the principles and the branches, and the practices of the spiritual path. He attained a long life, kept company with the ancients, and reached the followers of the Successors. He was among the peers of Bishr and Sari; he was a disciple of Harith al-Muhasibi, and he had seen Fudayl and kept his company; he was praised by all tongues. His discourse is elevated, and he has subtle, sublime insights in the branches of the science of this group.

It is related from him that he said, may Allah be pleased with him: 'The most beneficial poverty is that with which you are adorned and with which you are content.' That is, the most beneficial poverty is that by which you are adorned and with which you are content; meaning that the adornment of all creatures lies in affirming secondary causes, whereas the adornment of the poor one (faqir) lies in negating causes, affirming the Causer, returning to Him, and being content with His decrees. For poverty is the absence of cause, and wealth is the presence of cause; and to be without cause is to be with the Truth, while to be with cause is to be with oneself. Thus cause is the locus of the veil, and abandoning causes is the locus of unveiling; and the beauty of both worlds lies in unveiling and contentment, while the wrath of the whole world lies in the veil and displeasure. This is a clear exposition in the detailing of poverty. And Allah knows best.

Updated 2026-07-20

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