1Cademy - بخش ۲۴ - ۲۴ ابوتراب عسکر بن الحُصَین النَّسَفی، رضی اللّه عنه / Section 24 - 24 Abu Turab Askar ibn al-Husayn al-Nasafi, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

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بخش ۲۴ - ۲۴ ابوتراب عسکر بن الحُصَین النَّسَفی، رضی اللّه عنه / Section 24 - 24 Abu Turab Askar ibn al-Husayn al-Nasafi, May Allah Be Pleased with Him

Original content

و منهم: امام متوکلان، و گزیدهٔ اهل زمان، ابوتراب عسکر بن الحصین النسفی، رضی الله عنه
از جلهٔ مشایخ خراسان بود و از سادات ایشان، مشهور به فتوت و زهد و ورع. وی را کرامات بسیار است و عجوبات بیشمار که در بادیه دیده است و از کبرای مسافران متصوفه بود و بوادی، جمله، به تجرید گذاشتی. وفات وی اندر بادیهٔ بصره بود. از پس چندین سال جماعتی بدو رسیدند. وی را یافتند بر پای استاده و روی سوی قبله کرده و جان تسلیم کرده و خشک گشته، رکوه ای اندر پیش نهاده و عصا در دست گرفته و از سباع هیچ چیز گرد او نگشته.

از وی می آید که گفت: «الفقیر قوته ماوجد و لباسه ماستر ومسکنه حیث نزل.» قوت درویش آن بود که بیابد و در آن اختیار نکند؛ و لباسش آن که ورا بپوشد، اندر آن تصرف نکند و جایگاهش آن که فرو آید و منزل کند و خود را جای نسازد؛ از آن چه تصرف اندر این هر سه مشغولی بود.
و همه عالم اندر بلای این سه چیز مانده اند، چون تکلف کنند و این از روی معاملت بود؛ اما از روی تحقیق غذای درویش وجد باشد و لباسش تقوی و مسکنش غیب؛ از آن چه خداوند گفت، عز من قائل: «وان لو استقاموا علی الطریقة لأسقیناهم مآء غدقا (۱۶/الجن).» و نیز گفت، قوله، تعالی: «و ریشا و لباس التقوی (۲۶/الأعراف).» و رسول گفت، علیه السلام: «الفقر وطن الغیب.»

پس چون غذا و مشرب وی از شراب قربت بود و لباس تقوی و مجاهدت و وطن، غیب و انتظار وصلت، طریق فقر واضح بود و معاملات آن لایح، و این درجهٔ کمال باشد.

English translation

And among them: the imam of those who trust in God, the choicest of the people of his age, Abu Turab Askar ibn al-Husayn al-Nasafi, may Allah be pleased with him.

He was among the masters of Khorasan and among their leaders, renowned for chivalry (futuwwat), asceticism, and scrupulous piety. He possessed many miracles and countless marvels that he witnessed in the desert. He was among the great traveling Sufis, and he traversed the deserts wholly in a state of detachment (tajrid). His death occurred in the desert of Basra. After several years a group of people came upon him. They found him standing upright, his face turned toward the qibla, having surrendered his soul and grown dry, a water-vessel set before him and a staff held in his hand, and none of the wild beasts had approached him.

It is related from him that he said: 'The poor man's sustenance is what he finds, his clothing is what covers him, and his dwelling is wherever he alights.' The sustenance of the dervish is that which he finds and in which he exercises no choice; his clothing is that which covers him, over which he exercises no control; and his dwelling is wherever he alights and lodges, without making a place his own — for exercising control over any of these three is a preoccupation.

And the whole world remains in the affliction of these three things, since they burden themselves with them, and this is from the standpoint of practice (mu'amalat). But from the standpoint of spiritual realization (tahqiq), the food of the dervish is ecstasy (wajd), his clothing is godfearingness (taqwa), and his dwelling is the unseen (ghayb) — for the Lord, mighty is His speech, said: 'And if they had remained straight upon the path, We would have given them abundant water to drink' (Quran 72:16). And He also said, exalted is His word: 'And clothing, and the garment of godfearingness is best' (Quran 7:26). And the Prophet, peace be upon him, said: 'Poverty is the homeland of the unseen.'

So, since his food and drink were from the wine of nearness (qurbat), his clothing godfearingness and spiritual striving (mujahadat), and his homeland the unseen and the awaiting of union (wuslat), the path of poverty (faqr) is manifest and its practices are clear — and this is the degree of perfection.

Updated 2026-07-20

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