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بخش ۲ - ۲ هَرِم بن حیّان، رضی اللّه عنه / Section 2 - 2 Haram ibn Hayyan, May Allah Be Pleased with Him

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و منهم: شیخ صفا و معدن وفا، هرم بن حیان رضی الله عنه
که از بزرگان طریقت بود و اندر معاملت حظی تمام داشت و با صحابه و کرام ایشان صحبت ها کرده بود.

قصد کرد تا اویس را زیات کند. چون به قرن شد وی از آنجا رفته بود، ناامید بازگشت. چون به مکه بازآمد، خبر یافت که وی به کوفه می باشد. بیامد و نیافتش و تا مدتی دراز آن جا ببود. چون خواست که از آن جا سوی بصره آید، اندر راه وی را یافت بر کنارهٔ فرات که می طهارت کرد، مرقعه ای پوشیده بشناختش. چون از کنارهٔ رود برآمد و موی شانه کرد، هرم پیش رفت و سلام گفت. وی گفت: «و علیک السلام، یا هرم بن حیان.» گفت: «مرا چه شناختی که من هرمم؟» گفت «عرفت روحی روحک. جان من مر جان تو را بشناخت». زمانی بنشستند و مر او را نیز بازگردانید.
هرم گفت: «بیشتری با من سخنان امیرین گفت؛ یعنی عمر و علی، رضوان الله علیهم اجمعین.» و روایت کرد که: «مرا عمر از پیغمبر علیه السلام روایت کرد، قوله، علیه السلام: انما الاعمال بالنیات و لکل أمرئ ما نوی. فمن کانت هجرته إلی الله و إلی رسوله فهجرته إلی الله و رسوله و من کانت هجرته إلی الدنیا یصیبها أو أمرأة یتزوجها فهجرته إلی ما هاجر إلیه.» آن گاه مرا گفت: «علیک بحفظ قلبک. بر تو باد به نگاهداشت دل از اندیشهٔ غیر.»

و این سخن را دو معنی بود: یکی آن که دل را متابع حق گرداند به مجاهدت، دیگر آن که خود را متابع دل گرداند به مشاهدت. و این هر دو اصلی قوی است. دل را متابع حق گردانیدن، کار مردانی باشد که وی را از مکابرهٔ شهوت و مؤانست هوی بازستاندش و اندیشه های ناموافق به درجه ای ازوی منقطع گرداند که جز یاد حق فکری دیگر نماند، و اندر تدبیر صحت و حفظ امور و نظر اندر آیات حق بندد تا محل محبت شود و خود را متابع دل گردانیدن کار کاملان باشد که حق تعالی دل ایشان را به نور جمال منور گردانیده باشد و از همه اسباب و علت رهانیده و به درجهٔ اعلی رسانیده. خلعت قرب بر افکنده و به الطاف خود بدان تجلی کرده و به مشاهدت و قرب بدان تولی کرده. آنگاه او تن را موافق دل گرداند. پس آن گروه صاحب القلوب باشند و این گروه مغلوب القلوب و آن که صاحب القلب بود مالک القلب بود و باقی الصفه، و آن که مغلوب القلب بود فانی الصفه باشد.
و حقیقت این مسأله بدان بازگردد که خداوند عز و جل گفت: «إلا عبادک منهم المخلصین (۴۰/الحجر).» و اندر این دو قرائت است: مخلصین خوانند به کسر لام و مخلصین خوانند به نصب لام. و مخلص فاعل بود و باقی الصفة و مخلص مفعول بود و فانی الصفة. و این مسأله به جای دیگر مشرح از این بیارم، إن شاء الله تعالی.

و به حقیقت آنان که فانی الصفه باشند بزرگوارتر باشند؛ که تن را موافق دل گردانند، که دلهاشان اندر حضرت حق محول بود و اندر مشاهدت وی قایم از آن گروه که باقی الصفه باشند و دل را بتکلف موافق امر گردانند و بنای این بر اصل صحو و سکر و مجاهدت و مشاهدت باشد. والله اعلم بالصواب.

English translation

And among them: the sheikh of purity and the mine of fidelity, Haram ibn Hayyan, may Allah be pleased with him, who was among the great ones of the Path and had a full portion in spiritual practice, and had kept much company with the Companions and their nobles. He resolved to visit Uways. When he came to Qaran, Uways had departed from there, so he returned disappointed. When he came back to Mecca, he received word that Uways was in Kufa. He came but did not find him, and remained there a long while. When he wished to go from there toward Basra, he found him on the way, on the bank of the Euphrates, performing his ablution, wearing a patched cloak; he recognized him. When Uways came up from the riverbank and combed his hair, Haram went forward and gave the greeting. He said: 'And upon you be peace, O Haram ibn Hayyan.' He asked: 'How did you know me, that I am Haram?' He said: 'My spirit knew your spirit — my soul recognized your soul.' They sat a while, and then he sent him back as well. Haram said: 'He spoke to me at length of the two commanders'—meaning Umar and Ali, may Allah's pleasure be upon them all. And he related that: 'Umar reported to me from the Prophet, peace be upon him, his saying: Verily, actions are but by intentions, and every man shall have only what he intended. So whoever's migration is toward Allah and His Messenger, his migration is to Allah and His Messenger; and whoever's migration is toward the world to attain it, or a woman to marry her, his migration is to that toward which he migrated.' Then he said to me: 'Guard your heart—it is incumbent upon you to keep the heart safe from the thought of any other.' And this saying has two meanings: one, that one makes the heart follow the Truth through striving (mujahada); the other, that one makes oneself follow the heart through contemplation (mushahada). And both of these are a strong foundation. Making the heart follow the Truth is the work of men from whom He takes away the arrogance of appetite and the intimacy of caprice, and cuts off from them discordant thoughts to such a degree that no thought remains save the remembrance of the Truth, and He binds him to managing his soundness, guarding his affairs, and reflecting upon the signs of the Truth, until he becomes a locus of love. And making oneself follow the heart is the work of the perfected ones, whose hearts God Most High has illumined with the light of Beauty, freed from all secondary causes and ailments, and raised to the highest degree—casting upon them the robe of nearness, manifesting to them by His kindnesses, and drawing them near through contemplation and proximity. Then He makes the body conform to the heart. So the first group are the possessors of hearts (sahib al-qulub), and this group are the overcome-of-heart (maghlub al-qulub); and he who is possessor of his heart is master of his heart and abiding in attribute (baqi al-sifa), while he who is overcome of heart is annihilated in attribute (fani al-sifa). And the reality of this matter goes back to what God, mighty and majestic, said: 'Except Your servants among them, the sincere ones' (al-Hijr, 40). And in this there are two readings: they read mukhliṣin with a kasra on the lam, and mukhlaṣin with a fatha on the lam. The mukhliṣ (sincere doer) is the agent and abiding in attribute, and the mukhlaṣ (the one made sincere) is the object and annihilated in attribute. And I shall expound this matter elsewhere, God Most High willing. And in reality, those who are annihilated in attribute are the more exalted, for they make the body conform to the heart, since their hearts are transferred into the presence of the Truth and standing firm in contemplation of Him—above the group who are abiding in attribute and who make the heart conform to the command by effort, and the foundation of this rests upon sobriety and intoxication, striving and contemplation. And God knows best what is correct.

Updated 2026-07-19

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