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بخش ۳۵ - ۳۵ ابومحمد رُوَیم بن احمد، رضی اللّه عنه / Section 35 - 35 Abu Muhammad Ruwaym ibn Ahmad, May Allah Be Pleased with Him

Original content

و منهم: وحید عصر و امام دهر، ابومحمد رویم بن احمد، رضی الله عنه
از جملهٔ اجله و سادات مشایخ بود واز صاحب سران جنید واقران وی. و بر مذهب داود، فقیه الفقها رضوان الله علیهم اجمعین بود. و اندر علم تفسیر و قرائت حظی وافر داشت و اندر زمانه در فنون علم چنونبود، به علو حال و رفعت مقام و سفرهای نیکوی به تجرید و ریاضتهای شدید اندر تفرید به جای آورده بود و اندر آخر عمر خود را در میان دنیاداران پنهان کرد و معتمد گشت به قضا. و درجت وی اکمل آن بود که بدان محجوب شدی؛تا جنید گفت: «ما فارغان مشغولیم و رویم مشغول فارغ است.»

و وی را تصانیف است اندر این طریقت، فی السماع خاصة کتابی که مر آن را غلط الواجدین نام کرده است که فتنهٔ آنم.
میآید که روزی یکی به نزدیک وی اندر آمد، وی را گفت: «کیف حالک؟» وی گفت: «کیف حال من دینه هواه و همته دنیاه، لیس بصالح تقی ولابعارف نقی؟ چگونه باشد حال آنکه دین وی هوای وی باشد و همت وی دنیای وی باشد، نه نیکوکاری بود از خلق رمیده و نه عارفی بود از خلق گزیده؟»

و این اشارت به عیوب نفس خود کرده است؛ از آن که دین به نزدیک نفس هوی بود، و متابعان نفس هوی را دین نام نهاده اند و متابعت آن را برزش شریعت کرده هرکه بر مراد ایشان رود اگرچه مبتدع بود به نزدیک ایشان دیندار باشد و هرکه بر خلاف ایشان رود اگرچه متقی بود بی دین بود به نزد ایشان. و این آفت اندر زمانهٔ ما شایع است، فنعوذ بالله از صحبت آن که صفتش این بود. اما آن پیر از تحقیق روزگار سائل اشارتی کرده است، و نیز روا بود که اندر آن حال او را بدو بازگذاشته باشند تا از وصف وجود خود عبارت کرده است و انصاف صفت خود بداده.

English translation

And among them: the unique one of the age and the leader of the era, Abu Muhammad Ruwaym ibn Ahmad, may Allah be pleased with him.

He was among the eminent and the masters of the shaykhs, and among the intimate companions of Junayd and his peers. He followed the school of Dawud, the jurist of jurists (may Allah's favor be upon them all). He had an ample share in the science of Qur'anic exegesis and recitation, and in his time he was such in the branches of knowledge; through the loftiness of his state and the elevation of his station, and through goodly journeys undertaken in detachment (tajrid) and severe spiritual exercises in isolation (tafrid). At the end of his life he concealed himself among the worldly people and came to be trusted with the office of judge (qada). His rank was so perfect that it became a veil to him; so that Junayd said: 'We who are free are occupied, and Ruwaym who is occupied is free.'

He has writings in this path, especially concerning audition (sama), a book which he named 'Ghalat al-Wajidin' ('The Error of the Ecstatics'), of which I am enamored.

It is related that one day someone came to him and asked him: 'How is your state?' He replied: 'How is the state of one whose religion is his passion and whose ambition is his world, who is neither a pious righteous man nor a pure gnostic? How can the state be of one whose religion is his own desire and whose ambition is his own world—neither a doer of good who has fled from the created beings, nor a gnostic chosen from among the created beings?'

And this he said as an allusion to the faults of his own soul (nafs); for to the soul, religion is passion, and the followers of the soul have given the name of religion to passion and have made following it into the practice of the Law (Shari'a). Whoever goes according to their wish, even if he is an innovator, is in their eyes religious; and whoever goes against them, even if he is God-fearing, is in their eyes irreligious. This affliction is widespread in our age—so we seek refuge in Allah from the company of one whose character is this. But that elder, out of the discernment of the times, made an allusion to the questioner; and it may also be that in that state he was left to himself, so that he expressed the description of his own being and gave a fair account of his own condition.

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Updated 2026-07-20

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Humanities

Literature

Persian Literature Prerequisite Course

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