1Cademy - بخش ۱۱ - ۱۱ بشر بن الحارث الحافی، رضی اللّه عنه / Section 11 - 11 Bishr ibn al-Harith al-Hafi, May Allah Be Pleased with Him

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کشف المحجوب / Kashf al-Mahjub

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بخش ۱۱ - ۱۱ بشر بن الحارث الحافی، رضی اللّه عنه / Section 11 - 11 Bishr ibn al-Harith al-Hafi, May Allah Be Pleased with Him

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و منهم: سریر معرفت، و تاج اهل معاملت، بشر بن الحارث الحافی، رضی الله عنه
اندر مجاهدت شأنی کبیر داشت و اندر معاملت حظی تمام. صحبت فضیل ابن عیاض دریافته بود و مرید خال خود بود، علی بن خشرم. به علم اصول و فروع عالم بود.

و ابتدای وی آن بود که روزی مست می آمد. اندر میان راه کاغذپاره ای یافت. مر آن را به تعظیم برگرفت، بر آن نبشته دید که: «بسم الله الرحمن الرحیم.» آن را معطر کرد و به جایی پاک بنهاد. آن شب مر خداوند -تعالی- را به خواب دید که وی را گفت: «طیبت اسمي فبعزتي لأطیبن اسمک في الدنیا و الآخرة. نام مرا خوشبوی گردانیدی، به عزت من که نام تو را خوشبوی گردانم در دنیا و آخرت، تا کس نام تو نشنود الا که راحتی به جان وی آید.»
آنگاه توبه کرد و طریق زهد بر دست گرفت و از شدت غلبه اندر مشاهدت حق -تعالی- هیچ چیز اندر پای نکرد. از وی علت آن بپرسیدند. گفت: «زمین بساط وی است، و من روا ندارم که بساط وی سپرم و میان پای من و زمین واسطه ای باشد.»

و این از غرایب معاملات وی است. اندر جمع همت وی به حق، پای افزار حجاب وی آمد.
و از وی می آید که گفت: «من أراد أن یکون عزیزا في الدنیا شریفا في الآخرة، فلیجتنب ثلاثا: لایسأل أحدا حاجة و لایذکر أحدا بسوء و لا یحب أحدا إلی طعامه. هرکه خواهد که اندر دنیا عزیز باشد و اندر آخرت شریف، گو از سه چیز بپرهیز: از مخلوقان حاجت مخواه و کس را بد مگوی و به مهمانی کس مرو.»

اما هر که به خداوند -تعالی- راه داند، از خلق حاجت نخواهد؛ که حاجت به خلق دلیل بی معرفتی بود؛ که اگر به قاضی الحاجات عالمستی، از چون خویشتنی حاجت نخواهدی. «إستغاثة المخلوق کأستغاثة المسجون إلی المسجون.»
و اما هر که کسی را بد گوید، آن تصرف است که اندر حکم خدای -تعالی- می کند؛ از آن چه آن کس و فعل وی آفریدهٔ خدای است، -عز و جل-. آفریدهٔ وی را بر که رد می کنی و آن که فعل را عیب کند، فاعل را کرده باشد؟ به جز آن که وی فرموده است که: «کفار را بر موافقت من ذم کنید.»

اما آن چه گفت از نان خلق بپرهیزید؛ که رازق خدای است -جل جلاله- اگر مخلوقی را سبب روزی تو گرداند او را مبین و بدان که روزی توست که خدای -تعالی- به تو رسانید، نه از آن وی، و اگر او پندارد که از آن وی است و بدان بر تو منت نهد، وی را اجابت مکن؛ که اندر روزی کس را بر کس منت نیست البته؛ از آنکه به نزدیک اهل سنت و جماعت، روزی غذاست و به نزدیک معتزله، ملک. و خلق را به اغذیه خدای پرورد، نه مخلوق، و مجاز این قول را وجهی دیگر است. و الله أعلم.

English translation

And among them: the throne of gnosis, and the crown of the people of spiritual practice, Bishr ibn al-Harith al-Hafi, may Allah be pleased with him. In spiritual struggle (mujahada) he held a great rank, and in practice (mu'amala) a complete share. He had attained the companionship of Fudayl ibn Iyad and was the disciple of his own maternal uncle, Ali ibn Khashram. He was learned in the principles (usul) and branches (furu') of knowledge. And his beginning was this: one day he was coming along drunk. In the middle of the road he found a scrap of paper. He picked it up with reverence, and saw written on it: 'In the Name of Allah, the Compassionate, the Merciful.' He perfumed it and set it in a clean place. That night he saw the Lord—may He be exalted—in a dream, who said to him: 'You have made My name fragrant; by My glory, I shall make your name fragrant in this world and the hereafter, so that no one hears your name without a comfort coming to their soul.' Then he repented and took to the path of asceticism (zuhd), and out of the intensity of his being overpowered in the witnessing (mushahada) of the Truth—may He be exalted—he put nothing on his feet. He was asked the reason for this. He said: 'The earth is His carpet, and I do not deem it permissible that I should tread on His carpet with something acting as an intermediary between my feet and the earth.' And this is among the wonders of his practice. In the concentration of his aspiration toward the Truth, footwear became his veil. And it is related from him that he said: 'Whoever wishes to be honored in this world and noble in the hereafter, let him avoid three things: let him not ask any created being for a need, let him not mention anyone with evil, and let him not desire anyone's food. Whoever wishes to be honored in this world and noble in the hereafter, tell him to avoid three things: do not ask a need from created beings, do not speak ill of anyone, and do not go to anyone's feast.' But whoever knows the way to the Lord—may He be exalted—will not ask a need from creation; for asking a need from creation is a proof of the absence of gnosis; because if one knew the Fulfiller of Needs (qadi al-hajat), one would not ask a need from one like oneself. 'The one who seeks help from a created being is like a prisoner seeking help from a prisoner.' And as for whoever speaks ill of someone, that is an interference (tasarruf) that he makes in the ruling of God—may He be exalted—since that person and his act are the creation of God, mighty and majestic. Whom do you reject in rejecting His creation, and does whoever finds fault with an act thereby find fault with its doer? Except in the case where He Himself has commanded: 'Blame the disbelievers in agreement with Me.' And as for what he said, that you should avoid the bread of creation—for the Provider is God, majestic is His majesty: if He makes some creature the means of your sustenance, do not regard that creature, and know that it is your sustenance which God—may He be exalted—delivered to you, not from that creature; and if he imagines that it is from him and puts you under obligation for it, do not respond to him; for in sustenance no one holds any obligation over another at all—because, according to the people of the Sunnah and the community (ahl al-sunnah wa'l-jama'a), sustenance is food, while according to the Mu'tazila it is possession. And creation is nourished with foods by God, not by any creature; and this saying has another, metaphorical aspect. And God knows best.

Updated 2026-07-20

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