1Cademy - بخش ۶ - ۵ ابوسعید فضل اللّه بن محمد المیهنی، رضی اللّه عنه / Section 6 - 5 Abu Said Fadl Allah ibn Muhammad al-Mayhani, May Allah Be Pleased with Him

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بخش ۶ - ۵ ابوسعید فضل اللّه بن محمد المیهنی، رضی اللّه عنه / Section 6 - 5 Abu Sa'id Fadl Allah ibn Muhammad al-Mayhani, May Allah Be Pleased with Him

Original content

و منهم: شاهنشاه محبان، و ملک الملوک صوفیان، ابوسعید فضل الله بن محمد المیهنی، رضی الله عنه
سلطان طریقت بود و جمله اهل زمانه ورا مسخر بودند، گروهی به دیدار و گروهی به اعتقاد و گروهی به قوت حال و او عالم بود به فنون علم. روزگاری عجیب داشت و شأنی عظیم اندر درجت إشراف بر اسرار و وی را به جز این آیات و براهین بسیار بود؛ چنان که آثار وی ظاهر است امروز در عالم.

اندر ابتدای حال، وی به طلب علم از میهنه به سرخس رفت و به ابوعلی زاهر رحمة الله علیه تعلق کرد. یک روز سبق سه روزه بگرفتی و آن سه روز اندر عبادت گذاشتی تا آن امام، آن رشد اندر وی بدید و تعظیم وی زیادت کرد.
و در آن وقت والی سرخس شیخ ابوالفضل حسن بود، رحمةالله علیه. روزی بر جویبار سرخس می رفت، ابوالفضل حسن وی را پیش آمد. گفت «یا با سعید، راه تو نه این است که می روی، راه خویش رو.» شیخ تعلق بدو کرد و از آن جا بازجای خود آمد و به ریاضت و مجاهدت مشغول شد تا حق تعالی در هدایت بر وی بگشاد و به درجهٔ اعلی رسانید.

و از شیخ بومسلم فارسی شنیدم که: مرا با وی خصومتی می بود. وقتی قصد وی کردم،و مرقعه ای داشتم از وسخ چون دوال گشته. چون به نزدیک وی اندر آمدم وی را یافتم بر سریر نشسته و دقی مصری پوشیده. با خود گفتم: «این مرد دعوی فقر کندبا این همه علایق، و من دعوی فقر کنم با این همه تجرید! مرا چگونه موافقت باشد با این مرد؟!» وی بر آن اندیشهٔ من مشرف شد، سر برآورد و گفت: «یا با مسلم، فی أی دیوان وجدت من کان قلبه قائما فی مشاهدة الحق یقع علیه اسم الفقر؟ یا ابومسلم، اندر کدام دیوان یافتی که چون کسی را دل اندر مشاهدت حق قایم بود بر وی نام فقر بود؟ یعنی اصحاب مشاهدت اغنیااند به حق و فقرا ارباب مجاهدات اند» گفت: من اندر پنداشت خود پشیمان شدم و از اندیشهٔ ناخوب استغفار کردم.
از وی می آید که گفت: «التصوف قیام القلب مع الله بلاواسطة.» تصوف قیام دل بود با حق تعالی بی واسطه، و این اشارت هم به مشاهدت باشد و مشاهدت غلبهٔ دوستی بود و استغراق صفت اندر تحقیق شوق رؤیت و فنای صفت به بقای حق. و اندر کتاب الحج اندر مشاهدت و وجود آن بابی بیارم، ان شاء الله، عز و جل.

وقتی از نشابور قصد طوس داشت، و اندر آن عقبه ای سخت سرد بود و پایش اندر موزه می فسرد. درویشی گفت: من اندیشه کردم که این فوطه به دو نیم کنم و در پایش پیچم. دلم نداد؛ که فوطه ای سخت نیکو بود. چون به طوس آمدیم اندر مجلس ازوی سؤال کردم که:«شیخ ما را فرقی کند میان وسواس شیطانی، و الهام حق؟» گفت: «الهام آن بود که تو را گفتند: فوطه پاره کن تا پای بوسعید سرد نیابد، وسواس آن که ترامنع کرد.»
و از این جنس از وی متواتر است و مراد ما نه این است. والله اعلم.

English translation

And among them: the king of kings of the lovers, and the sovereign of the sovereigns of the Sufis, Abu Sa'id Fadl Allah ibn Muhammad al-Mayhani, may Allah be pleased with him.

He was the sultan of the [mystical] path, and all the people of his age were subject to him—some through [beholding] his presence, some through belief, and some through the strength of his spiritual state; and he was learned in the various branches of knowledge. He had a wondrous career and a great dignity in the rank of overseeing secrets, and besides this he had many signs and proofs, just as his traces are manifest in the world today.

In the beginning of his career, he went from Mayhana to Sarakhs in pursuit of knowledge and attached himself to Abu Ali Zahir, may Allah's mercy be upon him. In one day he would take a three-day lesson, and would spend those three days in worship, until that imam saw that [spiritual] maturity in him and increased his esteem for him.

And at that time the governor of Sarakhs was Shaykh Abu al-Fadl Hasan, may Allah's mercy be upon him. One day he was walking along the stream of Sarakhs, [when] Abu al-Fadl Hasan came before him and said, 'O Abu Sa'id, your way is not this which you are treading; go your own way.' The shaykh attached himself to him, and from there returned to his own place and busied himself with ascetic discipline and spiritual striving until God Most High opened the door of guidance upon him and raised him to the highest rank.

And I heard from Shaykh Abu Muslim al-Farisi that: I had a dispute with him. Once I set out toward him, and I had a patched cloak that from filth had become like leather. When I came near him, I found him seated upon a couch and wearing fine Egyptian linen. I said to myself, 'This man makes a claim to poverty with all these attachments, and I make a claim to poverty with all this detachment! How can there be any agreement between me and this man?!' He became aware of that thought of mine, raised his head and said, 'O Abu Muslim, in what register have you found that one whose heart stands firm in the contemplation of the Real should have the name of poverty fall upon him? O Abu Muslim, in what register have you found that when a person's heart is established in the contemplation of the Real the name of poverty applies to him?'—meaning the people of contemplation are rich through the Real, and the poor are the masters of spiritual striving. He said: I became regretful of my own supposition and asked forgiveness for the ill thought.

It is related from him that he said, 'Sufism is the standing of the heart with God without intermediary.' Sufism is the standing of the heart with God Most High without intermediary, and this too is an allusion to contemplation; and contemplation is the overpowering of love, and the immersion of the [human] attribute in realizing the longing for the vision, and the annihilation of the attribute through the subsistence of the Real. And in the Book of Pilgrimage I shall bring a chapter concerning contemplation and its finding, God willing, mighty and majestic.

Once he was heading from Nishapur to Tus, and on that mountain pass it was severely cold, and his foot was freezing in his boot. A dervish said: I thought that I would cut this wrap in two and wrap it around his foot; [but] my heart did not consent, for it was a very fine wrap. When we came to Tus, in the assembly I asked him, 'O our shaykh, would you distinguish between satanic whispering and divine inspiration?' He said, 'Inspiration is what told you: tear the wrap so that Abu Sa'id's foot does not become cold; the whispering is what restrained you.' And of this kind [many things] are transmitted from him in succession, but this is not our purpose. And God knows best.

Updated 2026-07-20

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