1Cademy - بخش ۷۰ - ذکر ابومحمد جریری قدس الله روح العزیز / Section 70 - Mention of Abu Muhammad Jariri, May Allah Sanctify His Glorious Soul

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بخش ۷۰ - ذکر ابومحمد جریری قدس الله روح العزیز / Section 70 - Mention of Abu Muhammad Jariri, May Allah Sanctify His Glorious Soul

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آن ولی قبه ولایت آن صفی کعبه هدایت آن متمکن عاشق آن متدین صادق آن درمشاهدهٔ بصیری شیخ وقت ابومحمد جریری رحمةالله علیه یگانه وقت بود و برگزیده زمانه در میان اقران واقف بود بر دقایق طریقت و پسندیده بود بهمه نوع و کامل بود در ادب و در انواع علوم حظی وافر داشت و در فقه مفتی و امام عصر بود ودر علم اصول بغایت بود و در طریقت استاد بود تا حدی که جنید مریدان را گفت: که ولی عهد من اوست صحبت عبدالله تستری یافته بود و آداب او چنان بود که گفت: بیست سال است تا پای در خلوت دراز نکردم وحسن ادب با خدای اولی تر.
نقلست که یک سال به مکه مقام کرد که نخفت و سخن نگفت: و پشت بازننهاد و پای دراز نکرد ابوبکر کتابی گفت: اینچنین بچه توانستی کرد گفت: صدق باطن مرا بدان داشت تا ظاهر مرا قوت کرد چون جنید وفات کرد او را به جای اوبنشاندند.

و گفت: روزی بازی سفید دیدم چهل سال بصیادی برخاستم بازش نیافتم گفتند چگونه بود گفت: روزی نماز پسین درویشی پای برهنه وموی پالیده از در خانقاه درآمد و طهارت کرد و دورکعت بگزارد و سر به گریبان فرو برد و آن شب خلیفه اصحابان را بدعوت خوانده بود من پیش او رفتم وگفتم موافقت درویشان می کنی به دعوت سربرآورد و گفت: مرا امشب سر خلیفه نیست مرا عصیدهٔ می باید اگر می فرمائی نیک والا تو دانی این بگفت: و سر به گریبان فرو برد من گفتم مگر این نومسلمانی است که موافقت درویشان نمی کند و نیز آرزوئی می طلبد التفات نکردم و به دعوت رفتیم وسماع کردیم چون بازآمدیم آن درویش همچنان سر فرو برده بود برفتم و بخفتم رسول را علیه السلام به خواب دیدم که می آمد بادو پیرو خلق بسیار بر اثر او پرسیدم که آن دو پیر کیستند گفتند ابراهیم خلیل و موسی کلیم وصدواند هزار نبی من پیش رفتم و سلام کردم و روی از من بگردانید گفتم یا رسول الله چه کردم که روی مبارک ازمن می گردانی گفت: دوستی از دوستان ما عصیدهٔ از تو درخواست کرد تو بخیلی کردی و بوی ندادی در حال از خواب درآمدم و گریان شدم آواز در خانقاه به گوش من آمد نگاه کردم درویش بود که بیرون می رفت در عقب او برفتم و گفتم ای عزیز توقف کن که آن آرزوی تو بیاورم روی بازپس کرد و بخندید و گفت: هر که ازتو آرزوئی طلبد صد و بیست و چهار هزار پیغمبر را به شفاعت باید آورد تا تو آن آرزوی وی برسانی این بگفت: و برفت و ناپدید شد بیش او را ندیدم.
نقلست که در جامع بغداد درویشی بود که در زمستان و تابستان او جز پیراهنی نبود ازو پرسیدند که این چه حالست گفت: من مولع بودم به جامهٔ نیکو پوشیدن شبی به خواب دیدم که در بهشت می رفتم جماعتی رادیدم از فقرا بر مایدهٔ نشسته خواستم که با ایشان بنشینم فرشتهٔ دست من بگرفت و گفت: تو از ایشان نه ای این قوم در یک پیراهن بوده اند بیدار شدم و نذر کردم که به جز یک پیراهن نپوشم.

نقلست که جریری مجلس می داشت جوانی برخاست وگفت: دلم گم شده است دعا کن تا بازدهد جریری گفت: ما همه درین مصیبت ایم.
و گفت: در قرن اول معاملت بدین کردند چون برفتند دین فرسوده شد قرن دوم معاملت بوفا کردند چون برفتند آن هم برفت قرن سوم معاملت بمروت کردند چون برفتند مروت نماند قرن دیگر معاملت ایشان به حیا بود چون برفتند آن حیا نماند اکنون مردمان چنان شده اند که معاملت خود برهبت می کنند.

و گفت: هر که گوش به حدیث نفس کند در حکم شهوات اسیر گردد و بازداشته اندر زندان هوا و خدای تعالی همه فایدها بر دل وی حرام کند و هر که از سخن حق مزه نیابد وی را نیز اجابت نباشد و هر که بدون اندازهٔ خویش رضا دهد خدای تعالی او را بر کشد زیادت از غایت او.
و یکی گفت: اصل کار دل چیست گفت: اصل کارمقاربتی است که خدای را می بیند و مشاهدهٔ صنع او می کند.

گفتند توکل چیست گفت: به معاینه شدن اضطرار.
و گفت: صبر آن است که فرق نکند میان حال نعمت و محنت به آرام نفس در هر دو حال و صبر سکون نفس است در بند.

وگفت: اخلاص ثمرهٔ یقین است و ریا ثمرهٔ شک .
و گفت: کمال شکر در مشاهدهٔ عجز است از شکر.

پرسیدند از عزلت گفت: بیرون شدن است از میان زحمت ها و سر نگاه داشتن اگر برتو رحمت نکند.
وگفت: محاربهٔ عامیان با خطرات است و محاربهٔ ابدال با فکرت و محاربهٔ زهاد با شهوات و محاربهٔ تایبان با زلات و محاربهٔ مریدان بامنی ولذات.

و گفت: دوام ایمان و پاداش دین و صلاح تن در سه چیز است یکی بسنده کردن و دوم پرهیز کردن و سوم غذا را نگاه داشتن.
و گفت: هر که به خدای بسنده کند سرش به صلاح باشد و گفت: هر که از مناهی او پرهیز کند سرش نیکو بود وهرکه غذاء خود نگاهدارد نفسش ریاضت یابد پس پاداش اکتفا صفوت معرفت بود و عاقبت تقوی حسن خلقت بودو عاقبت احتما تندرستی بود و اعتدال طبیعت بود.

و گفت: دیدن اصول شنودن فروع بود و درست کردن فروع بعرضه دادن بود بر اصول و راه نیست به مقام مشاهدهٔ اصول مگر به تعظیم آنچه خدای تعالی آنرا تعظیم کرده است ازوسایل و وسایط و فروع.
وگفت: چون حق تعالی زنده گرداند بنده را با نوار خویش هرگز نمیرد تا ابد وچون بمیرد بخذلان خویش هرگز او را زنده نگرداندتا ابد.

و گفت: مرجع عارفان به خدای در بدایت بود و مرجع عوام به خدای بعد از نومیدی.
و گفت: چون مصطفی علیه السلام نظر کرد بحق حق را بدید باقی ماند با حق بحق بی واسطهٔ زمان ومکان ازجهت آنکه حاصل شد او را حضور آنکه او رانه حضور است ونه مکان ازاوصاف او مجرد گشت باوصاف حق جل و علا رحمةالله علیه.

English translation

That saint of the dome of sainthood, that chosen one of the Kaaba of guidance, that established lover, that truthful devotee, that discerning one in observation, the Sheikh of the time Abu Muhammad Jariri, may God have mercy upon him, was unique in his time and the chosen of his age. Among his peers he was cognizant of the subtleties of the path and was pleasing in every way and was perfect in etiquette and had a vast share in various sciences; in jurisprudence he was a mufti and the imam of the age, and in the science of principles he was at the utmost limit, and in the path he was a master to such an extent that Junayd told his disciples: 'He is my successor.' He had attained the companionship of Abdullah Tustari, and his etiquette was such that he said: 'It has been twenty years that I have not stretched out my legs in seclusion, and beauty of etiquette with God is more appropriate.' It is narrated that for one year he stayed in Mecca and did not sleep, did not speak, did not lean his back against anything, and did not stretch out his legs. Abu Bakr Kittani said: 'How were you able to do such a thing?' He said: 'The sincerity of my inner self held me to it until it strengthened my outer self.' When Junayd passed away, they seated him in his place. And he said: 'One day I saw a white hawk; for forty years I set out to hunt it but did not find it.' They asked: 'How was it?' He said: 'One day after the afternoon prayer a barefoot dervish with matted hair entered the khanqah from the door, performed ablution, performed two rak'ahs, and lowered his head into his collar. That night the Caliph had invited the companions to a feast. I went to him and said: 'Will you join the dervishes at the feast?' He raised his head and said: 'Tonight I have no mind for the Caliph; I desire an asida (pudding). If you command it, well and good, otherwise you know best.' He said this and lowered his head into his collar. I said to myself, 'Perhaps this is a new Muslim who does not join with the dervishes and also makes a request.' I paid no attention and went to the feast and participated in the Sama. When we returned, that dervish still had his head lowered as before. I went and slept. I saw the Messenger, peace be upon him, in a dream, coming with two elders and many people following him. I asked: 'Who are those two elders?' They said: 'Abraham the Friend and Moses the Speaker, and a hundred and some thousand prophets.' I went forward and greeted him, and he turned his face away from me. I said: 'O Messenger of Allah, what have I done that you turn your blessed face from me?' He said: 'One of our friends requested an asida from you; you were stingy and did not give it to him.' Immediately I woke from the dream and began to cry. A voice in the khanqah reached my ear; I looked, it was the dervish who was going out. I went after him and said: 'O dear one, stay so that I may bring that which you desired.' He turned back and laughed and said: 'Whoever requests a desire from you, one hundred and twenty-four thousand prophets must be brought to intercede so that you fulfill that desire of his.' He said this and went and vanished; I did not see him again.' It is narrated that in the mosque of Baghdad there was a dervish who had nothing but a single shirt in winter and summer. They asked him: 'What is this state?' He said: 'I was fond of wearing fine clothes. One night I saw in a dream that I was walking in Paradise. I saw a group of the poor sitting at a table. I wanted to sit with them. An angel took my hand and said: 'You are not of them; these people have been in a single shirt.' I woke up and made a vow that I would not wear anything but one shirt.' It is narrated that Jariri was holding a session. A young man stood up and said: 'My heart is lost; pray that He may give it back.' Jariri said: 'We are all in this calamity.' And he said: 'In the first century, they dealt with religion. When they passed, religion became worn. The second century, they dealt with loyalty. When they passed, that too went. The third century, they dealt with chivalry. When they passed, chivalry did not remain. In the next century, their dealings were with shame. When they passed, that shame did not remain. Now people have become such that they deal only through fear.' And he said: 'Whoever lends an ear to the discourse of the self shall become a prisoner in the judgment of desires and detained in the prison of whim, and God Almighty shall make all benefits forbidden to his heart. And whoever finds no taste in the word of Truth, for him there shall be no response. And whoever is content with less than his measure, God Almighty shall raise him beyond his ultimate goal.' And someone said: 'What is the root of the heart's work?' He said: 'The root of the work is a proximity in which one sees God and observes the witnessing of His handiwork.' They said: 'What is trust?' He said: 'Becoming desperate through direct witnessing.' And he said: 'Patience is that one does not distinguish between the state of blessing and affliction by the tranquility of the soul in both states, and patience is the stillness of the soul in bondage.' And he said: 'Sincerity is the fruit of certainty, and hypocrisy is the fruit of doubt.' And he said: 'The perfection of gratitude is in the observation of one's inability to give thanks.' They asked about seclusion. He said: 'It is exiting from among troubles and guarding the secret if He does not show mercy upon you.' And he said: 'The warfare of the commoners is with passing thoughts, and the warfare of the Abdal is with meditation, and the warfare of the ascetics is with desires, and the warfare of the penitents is with lapses, and the warfare of the disciples is with ego and pleasures.' And he said: 'The permanence of faith and the reward of religion and the health of the body are in three things: one is being content, and second is abstaining, and third is guarding one's food.' And he said: 'Whoever is content with God, his secret shall be in a state of reform.' And he said: 'Whoever abstains from His prohibitions, his secret shall be beautiful. And whoever guards his food, his soul shall receive discipline; thus the reward of sufficiency is the purity of gnosis, and the end of piety is beauty of character, and the end of diet is health of body and moderation of nature.' And he said: 'Seeing the roots is hearing the branches, and perfecting the branches is by presenting them to the roots; and there is no way to the station of witnessing the roots except by honoring what God Almighty has honored of means, intermediaries, and branches.' And he said: 'When the Truth Almighty brings a servant to life with His lights, he shall never die until eternity; and when he dies by His abandonment, He shall never bring him to life until eternity.' And he said: 'The return of the gnostics to God is in the beginning, and the return of the commoners to God is after despair.' And he said: 'When Mustafa, peace be upon him, looked at the Truth, he saw the Truth; he remained with the Truth through the Truth without the mediation of time and space, because there was attained for him the presence of Him for whom there is neither presence nor place. He became divested of his own attributes and clothed with the attributes of the Truth, Exalted and Majestic, may God have mercy upon him.'

Updated 2026-07-02

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