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بخش ۳۰ - ۳۰ ابومحمد عبداللّه بن خُبَیق، رضی اللّه عنه / Section 30 - 30 Abu Muhammad Abdullah ibn Khubayq, May Allah Be Pleased with Him

Original content

و منهم: سالک طریق ورع و تقوی، و اندر امت به زهد یحیی، ابومحمد عبدالله بن خبیق، رضی الله عنه
از زهاد قوم بود و متورعان ایشان اندر کل احوال. وی را روایات عالی است اندر حدیث. و مذهب ثوری داشت اندر فقه و معاملت و حقیقت آن واصحاب وی را دیده بود و با ایشان صحبت کرده و کلام وی اندر مقالت این طریقت لطیف است.

از وی می آید که گفت: «من أراد أن یکون حیا فی حیاته فلا یسکن الطمع فی قلبه.» هرکه خواهد که اندر زندگانی خود زنده باشد، گو دل را سکنهٔ طمع مکن تا از کل آزاد شود؛ از آن که طماع مرده باشد اندر بند طمع خود. پس طمع اندر دل چون طبع باشد بر دل، و لامحاله دل مختوم مرده باشد. خنک آن دلی که از دون حق مرده بود و به حق زنده بود؛ از آن چه خداوند تعالی ذل را بیافرید و طمع ذل بود و عز را آفرید و ذکر عز است؛ چنان که هم وی گفت: «خلق الله تعالی القلوب مساکن الذکر فصارت مساکن الشهوات، ولایمحوا الشهوات من القلوب إلا خوف مزعج، أو شوق مقلث.»
خداوند تعالی دل ها را موضع ذکر گردانید چون با نفس صحبت کردند مساکن شهوات شدند، پاک نگرداند شهوات را از دل الا خوفی بیقرار او شوقی بی آرام. پس خوف و شوق دو قایمهٔ ایمان اند. چون دل محل ایمان بود، قرین وی قناعت و ذکر بود نه طمع و غفلت. پس دل مؤمن، طماع و متابع شهوات نباشد؛ که طمع و شهوت نتیجهٔ وحشت اند، و مستوحش از وی و از ایمان خبر ندارد؛ که ایمان را انس با حق بود و حشت از غیر وی؛ چنان که گفته اند: «الطماع مستوحش منه.» والله اعلم.

English translation

And among them: the traveler of the path of scrupulousness and God-fearing, and in the community like Yahya in asceticism, Abu Muhammad Abdullah ibn Khubayq, may Allah be pleased with him. He was among the ascetics of the folk and the most scrupulously pious of them in all states. He has lofty narrations in Hadith. In jurisprudence, practice, and its inner reality he followed the school of al-Thawri, and he had seen the companions of that school and kept company with them, and his speech on the discourse of this path is subtle. It is related from him that he said: 'Whoever wishes to be alive in his life, let him not settle greed in his heart.' Whoever wishes to be alive in his own life, let him not make greed dwell in his heart, so that he may be freed from all things; for the greedy one is dead in the bondage of his own greed. So greed in the heart is like a seal set upon the heart, and inevitably a sealed heart is a dead heart. Blessed is that heart which is dead to all besides the Truth and alive through the Truth; for God Most High created abasement, and greed is abasement, and He created might, and remembrance is might; as he also said: 'God Most High created hearts as dwellings of remembrance, but they became dwellings of desires, and nothing effaces desires from the hearts except a disquieting fear or a stirring longing.' God Most High made hearts the place of remembrance; when they consorted with the lower self they became dwellings of desires. He does not purify desires from the heart except by a restless fear or an unquiet longing. So fear and longing are the two pillars of faith. Since the heart is the seat of faith, its companion is contentment and remembrance, not greed and heedlessness. So the believer's heart is not greedy nor a follower of desires; for greed and desire are the fruit of estrangement, and the estranged one has no knowledge of it nor of faith; for faith is intimacy with the Truth and estrangement from all other than Him; as it has been said: 'The greedy one is shunned.' And God knows best.

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Humanities

Literature

Persian Literature Prerequisite Course

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