1Cademy - بخش ۹ - ۸ ابوالعبّاس احمدبن محمّد الشّقّانی، رضی اللّه عنه / Section 9 - 8 Abu al-Abbas Ahmad ibn Muhammad al-Shaqqani, May Allah Be Pleased with Him

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بخش ۹ - ۸ ابوالعبّاس احمدبن محمّد الشّقّانی، رضی اللّه عنه / Section 9 - 8 Abu al-Abbas Ahmad ibn Muhammad al-Shaqqani, May Allah Be Pleased with Him

Original content

و منهم: شیخ امام اوحد، و اندر طریق خود مفرد، ابوالعباس احمدبن محمد الشقانی، رضی الله عنه
اندر فنون علم اصولی و فروعی امام بود، و اندر همه معنی ها رسیده و مشایخ بسیار دیده. و از کبرا و اجلهٔ اهل تصوف بود. و راه خود را به فنا عبارت کردی به عبارتی مغلق، و وی بدان عبارت مخصوص بود و دیدم گروهی از جهله که بدان عبارت وی تقلید کردند و شطحیات وی بر دست گرفتند، و تقلید به معنی ناستوده بود، نگر تا به عبارت چگونه باشد.

مرا با وی انسی عظیم بود و وی را بر من شفقتی صادق و اندر بعضی علوم استاد من بود. و هرگز، تا من بودم،از هیچ صنف کسی ندیدم که شرع را به نزدیک وی تعظیم بیشتر از آن بود که به نزدیک وی. از کل موجودات گسسته بود و به جز امام محقق را ازوی فایده ای نبودی اندر دقت عبارتش اندر علم اصول و پیوسته طبعش ازدنیا و عقبی نفور بودی و پیوسته می خروشیدی که: «اشتهی عدما لاعود فیه» و به پارسی گفتی: «هو آدمی را بایستی محال باشد و مرا نیز بایستی محال است، که یقین دانم که آن نباشد؛ و آن، آن است که می بایدم که خداوند تعالی مرا به عدمی برد که هرگز آن عدم را وجود نباشد؛ از آن چه هر چه هست از مقامات و کرامات جمله محل حجاب و بلااند و آدمی عاشق حجاب خود شده. نیستی اندر دیدار بهتر از آرام با حجاب و چون حق جل جلاله هستی است که عدم بر وی روا نیست، چه زیان اندر ملک وی اگر نیستی گرداندم که هرگز مر آن نیستی را هستی نباشد؟»
و این اصلی قوی است اندر صحت فنا. و الله اعلم.

English translation

And among them: the unique imam and shaykh, singular in his own path, Abu al-Abbas Ahmad ibn Muhammad al-Shaqqani, may Allah be pleased with him.

He was an imam in the branches of the science of principles (usul) and derivatives (furu'), had attained all the meanings, and had seen many shaykhs. He was among the great and eminent people of Sufism. He would express his path in terms of annihilation (fana) with an abstruse manner of expression, and he was distinguished by that expression; and I saw a group of the ignorant who imitated him in that expression and took up his ecstatic utterances (shathiyat)—and imitation is blameworthy even in meaning, so consider how it is in mere expression.

I had a great intimacy with him, and he had a sincere compassion toward me, and in some sciences he was my master. And never, as long as I lived, did I see anyone of any class who revered the religious law (shar') more than he did. He was severed from all existing things, and none but a verifying imam could benefit from the subtlety of his expression in the science of principles. His nature was constantly averse to this world and the next, and he would continually cry out: 'I desire a nonexistence to which there is no return.' And he would say in Persian: 'For any human to require it, it is impossible; and for me to require it too, it is impossible, for I know with certainty that it will not be. And that is: what I want is that God Most High should bring me to a nonexistence such that that nonexistence never comes to have existence; because whatever exists—of stations (maqamat) and miracles (karamat)—all are places of veiling and affliction, and the human being has become the lover of their own veil. Nonexistence in the vision of God is better than repose with the veil. And since the Truth—glorified be His majesty—is an existence upon which nonexistence is not permissible, what harm is there in His kingdom if He renders me into a nonexistence that never comes to have existence?'

And this is a strong principle regarding the validity of annihilation (fana). And God knows best.

Updated 2026-07-20

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