1Cademy - بخش ۵۶ - ۵۶ ابوبکر محمدبن موسی الواسطی، رضی اللّه عنه / Section 56 - 56 Abu Bakr Muhammad ibn Musa al-Wasiti, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

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بخش ۵۶ - ۵۶ ابوبکر محمدبن موسی الواسطی، رضی اللّه عنه / Section 56 - 56 Abu Bakr Muhammad ibn Musa al-Wasiti, May Allah Be Pleased with Him

Original content

و منهم: اندر فن خود امام، و عالی حال و لطیف کلام، ابوبکر محمدبن موسی الواسطی، رضی الله عنه از محققان مشایخ بود و اندر حقایق شأنی عظیم داشت و درجتی بلند و به نزدیک جملهٔ مشایخ ستوده و از قدمای اصحاب جنید بود. عبارتی غامض داشت، ظاهریان را چشم اندر آن نیفتادی. و اندر هیچ شهر آرام نیافت. چون به مرو آمد اهل مرو به حکم لطافت طبع و نیکو سیرتی خود وی را قبول کردند و سخن وی بشنیدند، و عمر آن جا بگذاشت. از وی می آید که گفت: «الذاکرون فی ذکره أکثر غقلة من الناسین لذکره.» یادکننده را اندر یاد کرد وی، غفلت زیادت بود از فراموش کنندهٔ ذکر وی؛ از آن که چون وی را یاد دارد، اگر ذکر را فراموش کند زیان ندارد. زیان آن دارد که ذکرش را یاد کنند و وی را فراموش؛ که ذکر غیر مذکور باشد. پس اعراض از مذکور با پنداشت ذکر، به غفلت نزدیک تر بود از اعراض بی پنداشت؛ و ناسی را اندر نسیان و غیبت، پنداشت حضور نباشد و ذاکر را اندر ذکر وغیبت از مذکور، پنداشت حضور باشد. پس پنداشت حضور بی حضور، به غفلت نزدیک تر از غیبت بی پنداشت؛ از آن که هلاک طلاب حق اندر پنداشت ایشان است. آن جا که پنداشت بیشتر، معنی کمتر و آن جا که معنی کمتر، پنداشت بیشتر، و حقیقت پنداشت ایشان ازتهمت عقل باشد و عقل را از تهمت نهمت حاصل آید و همت را نهمت و تهمت هیچ مقارنت نباشد و اصل ذکر یا در غیبت بود یا در حضور: چون ذاکر را از خود غیبت بود و به حق تعالی حضور، آن نه ذاکر بود که مشاهد بود و چون از حق تعالی غایب بود به خود حاضر بود، آن نه ذکر بود که غیبت بود و غیبت از غفلت بود. وهو اعلم.

English translation

And among them: an imam in his own art, of exalted spiritual state and subtle speech, Abu Bakr Muhammad ibn Musa al-Wasiti, may Allah be pleased with him. He was among the verifying masters, and in the divine realities he held a great station and a lofty degree, and he was praised by all the masters, and he was among the elders of the companions of Junayd. He had an obscure manner of expression, upon which the eyes of the exoterists could not fall. And he found rest in no city. When he came to Merv, the people of Merv, by virtue of the delicacy of their nature and their goodly character, accepted him and heard his words, and he spent the rest of his life there. It is related from him that he said: 'Those who remember Him in His remembrance are in greater heedlessness than those who forget His remembrance.' The one who remembers, in his remembrance of Him, is in more heedlessness than the one who forgets the remembrance of Him; because when one keeps Him in mind, if he should forget the remembrance it does no harm. The harm lies in remembering His remembrance while forgetting Him; for then the remembrance is other than the Remembered. So turning away from the Remembered while imagining that one remembers is nearer to heedlessness than turning away without such imagining; and the forgetful one, in his forgetting and absence, has no illusion of presence, whereas the rememberer, in his remembrance while absent from the Remembered, has an illusion of presence. So an illusion of presence without presence is nearer to heedlessness than absence without illusion; because the destruction of the seekers of the Truth lies in their illusion. Where illusion is greater, meaning is less, and where meaning is less, illusion is greater; and the reality of their illusion arises from the suspicion of the intellect, and to the intellect suspicion comes from craving, while aspiration has no association with craving or suspicion. And the root of remembrance is either in absence or in presence: when the rememberer is absent from himself and present with God Most High, then he is not a rememberer but a witness; and when he is absent from God Most High and present with himself, then that is not remembrance but absence, and absence is from heedlessness. And He knows best.

Updated 2026-07-20

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