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بخش ۴۸ - ذکر ابومحمد رویم قدس الله روحه العزیز / Section 48 - Mention of Abu Muhammad Ruwaym, May Allah Sanctify His Glorious Soul

Original content

آن صفی پرده شناخت آن ولی قبهٔ نواخت آن زنده بی زلل آن باذل بی بدل آن آفتاب بی غیم امام عهد ابومحمد رویم رحمةالله علیه ازجمله مشایخ کبار بود و ممدوح همه و بامانت و بزرگی او همه متفق بودند و از صاحب سران جنید بود و در مذهب داود فقیه الفقها و در علم تفسیر نصیبی تمام داشت و در فنون علم حظی به کمال و مشارالیه قوم بود و صاحب همت و صاحب فراست بود ودر تجرید قدمی راسخ داشت و ریاضت بلیغ کشیده بود و سفرها بر توکل کرده و تصانیف بسیار دارد در طریقت.
نقلست که گفت: بیست سال است تا بر دل من ذکر هیچ طعام گذر نکرده است که نه در حال حاضر شده است.

و گفت: روزی در بغداد گرم گاهی به کوئی فرو شدم تشنگی بر من غالب شد از خانهٔ آب خواستم کودکی کوزهٔ آب بیرون آورد چون مرا دید گفت: صوفی بروزه آب خورد بعد از آن هرگز روزه نگشادم.
نقلست که یکی پیش او آمد گفت: حال تو چون است گفت: چگونه باشد حال آنکس که دین او هواء او باشدو همت او دنیا نه نیکوکاری از خلق رمیده ونه عارفی از خلق گزیده نه تقی ونه نقی.

و پرسیدند که اول چیزی که خدای تعالی بربنده فریضه کرده است چیست گفت: معرفت و ما خلقت الجن و الانس الالیعبدون.
و گفت: حق تعالی پنهان گردانیده است چیزها در چیزها رضاء خویش در طاعتها و غضب خویش در معصیتها و مکر خویش در علم خویش و خداع خویش در لطف خویش و عقوبات خویش در کرامات خویش.

و گفت: حاضران بر سه وجه اند حاضری است شاهد و عید لاجرم دایم در هیبت بود و حاضریست شاهد وعده لاجرم دایم در رغبت بود وحاضری است شاهد حق لاجرم دایم در طرب بود.
و گفت: خدیا چون ترا گفتار و کردار روزی کند و آنگاه گفتارت بازستاند و کردار بر تو بگذارد نعمتی بود و چون کردار بازستاند وگفتار بگذارد مصیبتی بود وچون هر دو باز ستاند آفتی بود و گفت: گشتن تو با هر گروهی که بود از مردمان به سلامت تر بود که با صوفیان که همه خلق را مطالبت از ظاهر شرع بود مگر این طایفه را که مطالبت ایشان به حقیقت ورع بود و دوام صدق و هر که با ایشان نشیند و ایشان را بر آنچه ایشان محق اند خلافی کند خدای تعالی نور ایمان از دل او باز گیرد و حکم حکیم اینست که حکما بر برادران فراخ کند و بر خود تنگ گیرد که بر ایشان فراخ کردن ایمان و علم بود و بر خود تنگ گرفتن از حکم ورع بود.

گفتند آداب سفر چگونه باید گفت: آنکه مسافر را اندیشه از قدم درنگذرد و آنجا که دلش آرام گرفت منزلش بود.
وگفت: آرام گیر بر بساط و پرهیز کن از انبساط و صبر کن بربرب سیاط تا وقتی که بگذری از صراط.

و گفت: تصوف مبنی است بر سه خصلت تعلق ساختن بفقر و افتقار و محقق شدن به بذل و ایثار کردن و ترک کردن اعتراض و اختیار.
و گفت: تصوف ایستادن است بر افعال حسن.

و گفت: توحید حقیقی آنست که فانی شوی در ولاء او از هواء خود و در وفاء او از جفاء خود تا فانی شوی کل به کل.
و گفت: توحید محو آثار بشریت است وتجرید الهیت.

و گفت: عارف را آینهٔ است که چون در آن بنگرد مولاء او بدومتجلی شود.
وگفت: تمامی حقایق آن بود که مقارن علم بود.

و گفت: قرب زایل شدن جمله متعرضات است.
و گفت: انس آنست که وحشتی در تو پدید آید از ماسوی الله و از نفس خود نیز.

و گفت: انس سرور دل است به حلاوت خطاب.
و گفت: انس خلوت گرفتن است ا زغیر خدای.

و گفت: همت ساکن نشود مگر به محبت و ارادت ساکن نشود مگر به دوری از منیت و منیت کسی را بود که گام فراخ نهد.
و گفت: محبت وفا است با وصال و حرمت است با طلب وصال.

و گفت: یقین مشاهده است و پرسیدند ازنعمت فقر گفت: فقیر آنست که نگاه دارد سر خود را و گوش دارد نفس خود را و بگزارد فرایض خدا.
وگفت: صبر ترک شکایت است و شکر آن بود که آنچه توانی بکنی.

و گفت: توبه آن بود که توبه کنی از توبه.
و گفت: تواضع ذلیلی قلوب است در جلیلی علام الغیوب.

و گفت: شهوت خفی است که ظاهر نشود مگر در وقت عمل.
و گفت: لحظت راحت است و خطرات امارت و اشارت و گفت نفس زدن در اشارات حرام است و در خطرات ومکاشفات و معاینات حلال.

و گفت: زهد حقیر داشتن دنیا است وآثار او از دل ستردن.
و گفت: خایف آنست که از غیر خدای نترسد.

و گفت: رضا آن بود که اگردوزخ را بر دست راستش بدارند نگوید که از چپ می باید.
و گفت: رضا استقبال کردن احکام است به دلخوشی.

و گفت: اخلاص در عمل آن بود که درهر دو سرای عوض چشم ندارد.
نقلست که ابوعبدالله خفیف وصیت خواست از وی گفت: کمترین کاری در این راه بذل روح است اگر این نخواهی کرد بترهات صوفیان مشغول مشو.

نقلست که در آخر عمر خود را در میان دنیاداران پنهان کرد و معتمد خلیفه شد به قضا و مقصود او آن بود که تا خود راستری سازد و محجوب گردد تا جنید گفت: ما عارفان فارغ مشغولیم و رویم مشغول فارغ بود رحمةالله علیه.

English translation

That pure one of the veil of knowledge, that saint of the dome of grace, that living one without slip, that peerless giver, that cloudless sun, the leader of the age, Abu Muhammad Ruwaym, may Allah have mercy on him, was among the great sheikhs and praised by all. All were in agreement regarding his trustworthiness and greatness, and he was among the keepers of the secrets of Junayd. In the school of Dawud, he was the jurist of jurists, and he had a complete share in the science of commentary (Tafsir), a perfect portion in the various branches of knowledge, and was referenced by the community. He was a possessor of high ambition and keen insight, had a firm foot in detachment (tajrid), underwent intense self-discipline (riyadah), traveled in reliance upon God (tawakkul), and wrote many works on the path.

It is related that he said: 'For twenty years, the mention of no food has crossed my heart without it being immediately present before me.'

And he said: 'One day in Baghdad, at the heat of the day, I went down into an alley. Thirst overcame me, so I asked for water from a house. A child brought out a jug of water. When he saw me, he said: 'A Sufi drinks water in the daytime?' After that, I never broke my fast.'

It is related that someone came to him and said, 'How is your state?' He said, 'How can the state of one be whose religion is his desire, and whose ambition is the world? Neither a good-doer fled from the creation, nor a gnostic chosen from the people, neither pious nor pure.'

And they asked him, 'What is the first thing that God, the Exalted, made obligatory upon His servant?' He said, 'Knowledge (ma'rifah), and [as in the verse]: 'I did not create the jinn and humans except to worship Me.''

And he said: 'God, the Exalted, has hidden things within things: His pleasure in acts of obedience, His wrath in sins, His stratagem in His knowledge, His deception in His grace, and His punishments in His miracles (karamat).'

And he said: 'Those who are present [before God] are of three kinds: a present one who witnesses the threat, who is therefore always in awe; a present one who witnesses the promise, who is therefore always in desire; and a present one who witnesses the Truth (al-Haqq), who is therefore always in joy.'

And he said: 'When God grants you speech and action, and then takes away your speech but leaves action for you, that is a blessing; and when He takes away action and leaves speech, that is a calamity; and when He takes away both, it is a disaster.'

And he said: 'Your associating with any group of people is safer than associating with the Sufis; for all creation is held accountable according to the outward law (shariah), except this group, whose accountability is according to the reality of piety (wara') and continuous truthfulness (sidq). And whoever sits with them and opposes them in what they are in the right about, God, the Exalted, will take away the light of faith from his heart. And the judgment of the wise is that the wise man should be generous towards his brothers and strict upon himself, for being generous towards them is faith and knowledge, and being strict upon himself is the rule of piety.'

They said, 'What should the etiquette of travel be?' He said, 'That the traveler's thought does not exceed his step, and wherever his heart finds rest, that is his home.'

And he said: 'Rest upon the carpet [of obedience], and beware of familiarity, and be patient under the strike of the whips, until the time you cross the bridge (Sirat).'

And he said: 'Sufism is based on three qualities: attachment to poverty and indigence, realization of giving and self-sacrifice, and abandoning objection and choice.'

And he said: 'Sufism is standing upon beautiful deeds.'

And he said: 'True unification (tawhid) is that you become annihilated in His love away from your own desire, and in His fidelity away from your own faithlessness, until you are annihilated completely.'

And he said: 'Unification is the effacing of the traces of humanity, and the detachment of divinity.'

And he said: 'The gnostic has a mirror, and when he looks into it, his Lord is manifested to him.'

And he said: 'The completeness of realities is that which is accompanied by knowledge.'

And he said: 'Proximity (qurb) is the passing away of all distractions.'

And he said: 'Intimacy (uns) is that a dread arises in you towards all other than Allah, and even towards your own self.'

And he said: 'Intimacy is the joy of the heart at the sweetness of [divine] address.'

And he said: 'Intimacy is taking seclusion from other than God.'

And he said: 'Ambition does not rest except through love, and will (iradah) does not rest except through distance from egotism; and egotism belongs to him who takes wide steps.'

And he said: 'Love is fidelity to union (wisal), and respect with the seeking of union.'

And he said: 'Certainty (yaqin) is contemplation (mushahadah).' And they asked him about the blessing of poverty (faqr). He said, 'The poor one (faqir) is he who guards his secret, watches over his soul, and performs the obligatory duties of God.'

And he said: 'Patience (sabr) is the abandonment of complaint, and gratitude (shukr) is that you do whatever you are able to do.'

And he said: 'Repentance (tawbah) is that you repent from repentance.'

And he said: 'Humility (tawadu) is the lowliness of hearts before the majesty of the Knower of the Unseen.'

And he said: 'Lust (shahwah) is a hidden thing that does not manifest except at the time of action.'

And he said: 'The glance (lahzah) is ease, and passing thoughts (khawatar) are authority and indication.' And he said: 'Breathing during indications is forbidden, but during passing thoughts, unveilings, and direct witnessings it is permissible.'

And he said: 'Asceticism (zuhd) is holding the world in low esteem and erasing its traces from the heart.'

And he said: 'The fearful one is he who fears none other than God.'

And he said: 'Contentment (rida) is that if Hell were placed on his right hand, he would not say, 'It ought to be on the left.''

And he said: 'Contentment is welcoming the decrees [of God] with gladness of heart.'

And he said: 'Sincerity (ikhlas) in action is that one does not look for a reward in either of the two worlds.'

It is related that Abu Abdallah al-Khafif asked him for a testament. He said: 'The least thing on this path is the sacrifice of the soul; if you do not wish to do this, do not occupy yourself with the trivialities of the Sufis.'

It is related that at the end of his life, he hid himself among the worldly people and became the Caliph's trusted judge. His purpose was to create a veil for himself and become hidden, so that Junayd said: 'We gnostics are busy while free, but Ruwaym was free while busy,' may Allah have mercy on him.

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Updated 2026-07-02

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