1Cademy - بخش ۲۹ - فصل / Section 29

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بخش ۲۹ - فصل / Section 29 - Chapter

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مشایخ را رضی الله عنهم اندر این معنی هر یکی لطیفه ای است به رمز.
ابوسعید خراز گوید رضی الله عنه، که صاحب مذهب است که: «الفناء فناء العبد عن رؤیة العبودیة، و البقاء بقاء العبد بشاهد الالهیة.»

فنا فنای بنده باشد از رؤیت بندگی و بقا بقای بنده باشد به شاهد الهی؛ یعنی اندر کردار بندگی آفت بود و بنده به حقیقت بندگی آنگاه رسد که ورا به کردار خود دیدار نباشد و از دید فعل خود فانی گردد و به دید فضل خداوند تعالی باقی، تا نسبت معاملتش جمله به حق باشد نه به خود؛ که آن چه به بنده مقرون بود از فعل وی، بجمله ناقص بود و آن چه از حق تعالی بدو موصول بود، جمله کامل بود. پس چون بنده از متعلقات خود فانی شود به جمال الهیت حق باقی گردد.
و ابویعقوب نهر جوری گوید، رحمة الله علیه: «صحة العبودیة فی الفناء والبقاء.» صحت بندگی کردن اندر فنا و بقاست؛ از آن چه تا بنده از کل نصیب خود تبرا نکند شایستهٔ خدمت به اخلاص نگردد. پس تبرا از نصیب آدمیت فنا بود و اخلاص اندر عبودیت بقا.

ابراهیم شیبان گوید، رحمة الله علیه: «علم الفناء و البقاء و یدور علی إخلاص الوحدانیة و صحة العبودیة، و ما کان غیر هذا فهو المغالیط و الزندقة.»
قاعدهٔ علم فنا و بقا بر اخلاص وحدانیت است؛ یعنی چون بنده به وحدانیت حق مقر آید خود را مغلوب و مقهور حکم حق بیند، و مغلوب اندر غلبهٔ غالب فانی بود و چون فنای وی بر وی درست گردد، به عجز خود اقرار کند و جز بندگی او چاره ای نبیند چنگ اندر درگاه رضا زند. و هرکه فناو بقا را به جز این عبارتی کند یعنی عبارتی که فنا را فنای عین داند و بقا را بقای عین زندقه باشد و مذهب نصاری؛ چنان که پیش از این رفت.

و صاحب کتاب گوید رحمة الله علیه که: جملهٔ اقاویل از روی معنی به یک دیگر نزدیک است، اگرچه به عبارت مختلف اند و حقیقت این جمله آن است که فنا مر بنده را از هستی خود با رؤیت جلال حق و کشف عظمت وی برد؛ تا اندر غلبهٔ جلالش دنیا و عقبی فراموش کند و احوال و مقام اندر خطر همتش حقیر نماید. کرامات اندر روزگارش متلاشی شود از عقل و نفس فانی گردد، و از فنا نیز فانی شود. اندر عین آن فنا زبانش به حق ناطق گردد و تن خاشع و خاضع؛ چنان که اندر ابتدای اخراج ذریت از پشت آدم علیه السلام بی ترکیب آفات اندر حال عهد عبودیت.
و یکی گوید از مشایخ رضی الله عنه اندر این معنی:

لاکنت إن کنت أدری
کیف السبیل الیک

أفنیتنی عن جمیعی
فصرت ابکی علیک

و دیگری گوید:
ففی فنائی فنا فنائی

و فی فنائی وجدت أنت
محوت رسمی و رسم جسمی

سألت عنی فقلت انت
این است احکام فنا و بقا. اندر باب فقر و باب تصوف طرفی بیاورده ام، و هرجا که اندر این کتاب از فنا و بقا عبارت کنم مراد این باشد. این است قانون مذهب خرازیان و اصل آن. آن پیر بزرگوار، نیکو روزگار مردی بوده است و این نیکو اصلی است و فصلی که دلیل وصل باشد بر اصل باشد و اندر جریان کلام این طایفه این عبارت سخت مشهور است. والله اعلم بالصواب و الیه المرجع و المآب.

English translation

The masters, may Allah be pleased with them, each have a subtle point (latifa) expressed in symbol regarding this meaning.

Abu Sa'id al-Kharraz, may Allah be pleased with him, who is the founder of the doctrine, says: 'Fana is the servant's annihilation from the vision of servanthood, and baqa is the servant's subsistence through the witness of Divinity.'

Fana is the servant's annihilation from the vision of servanthood, and baqa is the servant's subsistence through the divine witness; that is, in the act of servanthood there is a blemish, and the servant reaches the reality of servanthood only when he has no vision of himself through his own action, and becomes annihilated from seeing his own act and subsisting through seeing the grace of God the Exalted, so that the attribution of his dealing is entirely to the Truth and not to himself; for whatever is joined to the servant of his own action is wholly deficient, and whatever is connected to him from God the Exalted is wholly perfect. So when the servant becomes annihilated from his own attachments, he subsists through the beauty of the Divinity of the Truth.

And Abu Ya'qub al-Nahrajuri, may Allah's mercy be upon him, says: 'The soundness of servanthood is in fana and baqa.' The soundness of performing servanthood is in fana and baqa; because until the servant renounces the whole of his own portion, he does not become worthy of service with sincerity. So renunciation of the portion of humanity is fana, and sincerity in servanthood is baqa.

Ibrahim Shayban, may Allah's mercy be upon him, says: 'The knowledge of fana and baqa revolves around the sincerity of divine unity and the soundness of servanthood, and whatever is other than this is error and heresy (zandaqa).'

The foundation of the knowledge of fana and baqa rests upon the sincerity of unity (tawhid); that is, when the servant confesses to the unity of the Truth, he sees himself overcome and subdued by the command of the Truth, and the overcome is annihilated in the domination of the dominant, and when his fana over him becomes established, he confesses to his own incapacity and sees no remedy but His servanthood, and grasps at the court of divine contentment. And whoever interprets fana and baqa in a manner other than this — that is, an interpretation which considers fana as the annihilation of the essence and baqa as the subsistence of the essence — it is heresy and the doctrine of the Christians, as has been mentioned before.

And the author of the book, may Allah's mercy be upon him, says: all the sayings are close to one another in meaning, although they differ in expression, and the reality of all this is that fana takes the servant away from his own existence through the vision of the Majesty of the Truth and the unveiling of His greatness; so that in the domination of His Majesty he forgets this world and the next, and states and stations appear insignificant before the peril of his aspiration. Miracles (karamat) dissolve away in his time, he becomes annihilated from intellect and self (nafs), and becomes annihilated even from fana itself. In the very essence of that fana his tongue speaks by the Truth, and his body is humble and submissive; just as at the beginning of the extraction of the progeny from the loins of Adam, peace be upon him, without the composition of blemishes, in the state of the covenant of servanthood.

And one of the masters, may Allah be pleased with him, says regarding this meaning: I would not exist, were I to know the way unto You; You annihilated me from my entirety, so I came to weep over You.

And another says: In my fana is the fana of my fana, and in my fana I found You; I effaced my trace and the trace of my body, You asked after me, and I said: You.

This is the ruling of fana and baqa. In the chapter on poverty (faqr) and the chapter on Sufism (tasawwuf) I have brought a portion, and wherever in this book I speak of fana and baqa, this is what is intended. This is the canon of the doctrine of the Kharraziyya and its foundation. That noble elder was a man of good ways, and this is a good foundation, and a chapter (fasl) that is proof of connection (wasl) rests upon the foundation (asl); and in the discourse of this group this expression is very well-known. And Allah knows best what is correct, and to Him is the return and the final destination.

Updated 2026-07-20

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