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بخش ۵۲ - ۵۲ ابوالعبّاس احمدبن محمّد بن سهل الأَدَمی، رضی اللّه عنه / Section 52 - 52 Abu al-Abbas Ahmad ibn Muhammad ibn Sahl al-Adami, May Allah Be Pleased with Him

Original content

و منهم: شیخ ظرفا، و قدوهٔ اهل صفا، ابوالعباس احمدبن محمد بن سهل الأدمی، رضی الله عنه از بزرگان مشایخ بود و محتشمان ایشان. و پیوسته محترم بود در میان اقران خود. و عالم بود به علوم تفسیر و قرائت و زبانی داشت اندر فهم لطایف قرآن و بدان مخصوص بود و از کبار مریدان جنید بود و با ابراهیم مارستانی صحبت داشته بود. ابوسعید خراز وی را حرمتی تمام داشتی و جز وی کسی را به تصوف مسلم نکردی. از وی می آید که گفت: «السکون إلی مألوفات الطبایع یقطع صاحبها عن بلوغ درجات الحقائق.» آرام گرفتن با چیزی که طبایع را با آن الف بود مرد را از درجات حقایق بیفکند؛ یعنی هر که با مألوفات طبع بیارامد از حقیقت بازماند؛ از آن چه طبایع ادوات و آلات نفس اند و نفس محل حجاب است و حقیقت محل کشف و هرگز مرید، محجوب و ساکن، مکاشف نباشد. پس ادراک حقایق اندر اعراض مألوفات طبایع بسته است، و الف طبع با دو چیز باشد: یکی با دنیا و دیگر با عقبی. با دنیا الف گیرد به حکم جنسیت و با عقبی به حکم پندار و ناشناخت. پس الفش با پنداشت عقبی است نه با عین آن؛ که اگر به حقیقت بشناسدی از این سرای فانی بگسلدی، و چون از این گسست ولایت طبع اسپری شد، آنگاه کشف حقایق بود؛ که آن سرای با طبع جز به فنای طبع خویشی ندارد؛ «لأن فیها ما لاخطر علی قلب بشر.» خطر عقبی بدان است که راهش پرخطر است، و بس خطر ندارد آن چیز که اندر خواطر آید، و چون اندر معرفت حقیقت عقبی، و هم عاجز بود، طبع را با عین آن چگونه الف باشد؟ درست شد که الفت طبع با پنداشت عقبی است. والله اعلم.

English translation

And among them: the master of the refined, and the exemplar of the people of purity, Abu al-Abbas Ahmad ibn Muhammad ibn Sahl al-Adami, may Allah be pleased with him.

He was one of the great and eminent shaykhs, and was continually honored among his peers. He was learned in the sciences of Qur'anic exegesis (tafsir) and recitation (qira'at), and he possessed a tongue apt for understanding the subtleties of the Qur'an, being distinguished in this. He was among the great disciples of Junayd and had kept the company of Ibrahim al-Marastani. Abu Sa'id al-Kharraz held him in complete reverence and acknowledged no one but him as truly grounded in Sufism.

It is transmitted from him that he said: 'Reposing in the things familiar to the natural dispositions cuts off the one who does so from attaining the degrees of the realities' (al-sukun ila ma'lufat al-taba'i' yaqta'u sahibaha 'an bulugh darajat al-haqa'iq). That is, to take rest in that with which the natural dispositions are familiar casts a man down from the degrees of the realities; meaning whoever finds repose in the familiar things of nature falls short of the reality. This is because the natural dispositions are the instruments and tools of the self (nafs), and the self is the locus of the veil, while reality is the locus of unveiling; and never can the seeker who is veiled and settled be one who witnesses (mukashif). Thus the perception of realities is bound to the turning away from the familiar things of the natural dispositions. The familiarity of nature is with two things: one with this world (dunya) and the other with the hereafter (uqba). With this world it grows familiar by reason of homogeneity, and with the hereafter by reason of conjecture and lack of true knowledge. So its familiarity is with a supposed hereafter, not with its very reality; for if it knew it in truth, it would sever itself from this transient abode. And when it severs itself from this, the dominion of nature is spent, and then comes the unveiling of realities; for that abode has no kinship with nature except through the annihilation of nature itself: 'because in it is that which has not occurred to the heart of any human being' (li-anna fiha ma la khatar 'ala qalb bashar). The peril of the hereafter lies in the fact that its path is full of peril, and that which comes into passing thoughts has little peril. And since in knowing the reality of the hereafter even the mind is helpless, how then can nature be familiar with its very reality? It is established that the familiarity of nature is with a supposed hereafter. And Allah knows best.

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Humanities

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