1Cademy - بخش ۱۷ - ۱۷ ابوسلیمان عبدالرّحمان بن عطیّة الدّارانی، رضی اللّه عنه / Section 17 - 17 Abu Sulayman Abd al-Rahman ibn Atiyya al-Darani, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

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بخش ۱۷ - ۱۷ ابوسلیمان عبدالرّحمان بن عطیّة الدّارانی، رضی اللّه عنه / Section 17 - 17 Abu Sulayman Abd al-Rahman ibn Atiyya al-Darani, May Allah Be Pleased with Him

Original content

و منهم: شیخ وقت خود ومر طریق حق را مجرد، ابوسلیمان عبدالرحمان ابن عطیة الدارانی، رضی الله عنه
عزیز قوم بود و ریحان دل ها بود. و وی به ریاضت و مجاهدت صعب مخصوص است و عالم بود به علم وقت و معرفت آفات نفس و به صبر به کمینهای آن. و وی را کلام لطیف است اندر معاملات و حفظ قلوب و رعایت جوارح.

و از وی می آید که گفت: «إذا غلب الرجاء علی الخوف فسد الوقت.» چون رجا بر خوف غالب شود وقت شوریده گردد؛ ازیرا که وقت رعایت حال باشد و بنده تا آنگاه راعی حال باشد که خوفی بر دلش مستولی بود. چون آن برخاست وی تارک الرعایه گردد و وقتش فاسد گردد و اگر خوف بر رجا غلبه گیرد توحیدش باطل شود؛ از آن که غلبهٔ خوف از ناامیدی بود و نومیدی از حق شرک بود. پس حفظ توحید اندر صحت رجای بنده باشد و حفظ وقت اندر صحت خوف وی. چون هر دو برابر باشد توحید و وقت محفوظ باشد و بنده به حفظ توحید مؤمن بود و به حفظ وقت مطیع و تعلق رجا به مشاهدتی صرف بود که اندر او جمله اعتماد است و تعلق خوف به مجاهدتی صرف که اندر او جمله اضطرار است و مشاهدت مواریث مجاهدت باشد و این معنی آن بود که همه اومیدها از ناامیدی پدید آید، و هر که به کردار خود از فلاح خود نومید شود آن نومیدی وی را به نجاح و فلاح و کرم حق تعالی و تقدس راه نماید و در انبساط بر وی بگشاید و دلش را از آفات طبع بزداید و جملهٔ اسرار ربانی وی را کشف گردد.
احمد بن ابی الحواری رحمة الله علیه گوید: اندر خلوت شبی نماز می کردم اندر آن میانه مرا راحتی بسیار می بود. دیگر روز با ابوسلیمان بگفتم. گفت:«ضعیف مردی، که تو را هنوز خلق اندر پیش است تا اندر خلأ دیگرگونی و اندر ملأ دیگرگون.»

و اندر دو جهان هیچ چیز را آن خطر نیست که بنده را از حق باز تواند داشت و چون عروسی را جلوه کنند بر سر خلق، از برای آن کنند تا همه خلق او را ببینند و از دیدار خلق مر او را زیادت عز بود؛ اما نیابد که وی به جز آن مقصود خود را بیند؛ که از دیدار او مر غیر را، او را ذل بود. اگر همه خلق عز طاعت مطیع بینند وی را زبان ندارد. زیان رؤیت وی مر طاعت وی را می دارد که هلاک وی است و هو اعلم.

English translation

And among them: the master of his age and one who devoted himself purely to the path of Truth, Abu Sulayman Abd al-Rahman ibn Atiyya al-Darani, may Allah be pleased with him.

He was dear to his people and the sweet basil of hearts. He was distinguished by severe ascetic discipline and spiritual struggle, and he was learned in the knowledge of the spiritual moment (waqt), in the recognition of the ailments of the lower self (nafs), and in patience against its ambushes. His speech concerning spiritual dealings, the guarding of hearts, and the watching over of the limbs is subtle and refined.

It is related from him that he said: 'When hope prevails over fear, the moment is corrupted.' That is: when hope becomes dominant over fear, the moment becomes disordered; because the moment consists in the guarding of one's state, and the servant remains a guardian of his state only so long as a fear dominates his heart. When that fear departs, he becomes one who abandons vigilance, and his moment is corrupted. And if fear prevails over hope, his affirmation of divine unity (tawhid) is nullified; because the dominance of fear arises from despair, and despair of the Truth is polytheism (shirk). So the preservation of tawhid lies in the soundness of the servant's hope, and the preservation of the moment lies in the soundness of his fear. When the two are in balance, both tawhid and the moment are preserved; and by preserving tawhid the servant is a believer, and by preserving the moment he is obedient. Hope is attached to a pure contemplation (mushahada) in which everything is reliance (trust), and fear is attached to a pure spiritual struggle (mujahada) in which everything is compulsion; and contemplation is the inheritance of struggle. The meaning of this is that all hopes arise from despair, and whoever, on account of his own deeds, despairs of his own salvation, that despair guides him to deliverance, salvation, and the generosity of the Truth, exalted and sanctified is He; it opens expansion (inbisat) upon him, cleanses his heart of the ailments of nature, and unveils to him all the lordly secrets.

Ahmad ibn Abi al-Hawari, may Allah's mercy be upon him, says: One night in solitude I was performing the prayer, and in the midst of it a great tranquility came over me. The next day I mentioned it to Abu Sulayman. He said: 'You are a weak man, for the creatures are still before you, so that you are one way in solitude and another way in company.'

And in the two worlds there is nothing of such peril that it could turn the servant away from the Truth. When a bride is displayed before people, it is done so that all the people may see her, and from the gaze of the people she gains more glory; but it is not fitting that she should see any but her intended one, for from another's gaze upon her comes her abasement. Even if all the creatures were to see the glory of the obedience of one who obeys, he would have no tongue to boast of it. The harm of his self-regard keeps his obedience in check, and that is his ruin. And He knows best.

Updated 2026-07-20

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