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بخش ۵۲ - ذکر ابویعقوب النهرجوری قدس الله روحه العزیز / Section 52 - Mention of Abu Ya'qub al-Nahrajuri, May Allah Sanctify His Glorious Soul

Original content

آن مشرف رقم فضیلت آن مقرب حرم وسیلت آن منور جمال آن معطر وصال آن شاهد مقامات مشهوری ابویعقوب اسحاق النهرجوری رحمةالله علیه از کبار مشایخ بود و لطفی عظیم داشت و به خدمت و ادب مخصوص بود و مقبول اصحاب و سوزی بغایت داشت و مجاهده سخت و مراقبتی بر کمال و کلماتی پسندیده و گفته اند که هیچ پیر از مشایخ ازو نورانی تر نبود و صحبت عمر بن عثمان مکی و جنید یافته و مجاور حرم بود و آنجا وفات یافت.
نقلست که یک ساعت از عبادت و مجاهده فارغ نبودی و یکدم خوش دل نبودی پس درمناجات بنالیدی با حق تعالی بسرش ندا کردند که یا با یعقوب تو بندهٔ و بنده را با راحت چه کار.

نقلست که یکی او را گفت: در دل خود سختی می یابم و با فلان کس مشورت کردم مرا روزه فرمود چنان کردم زائل نشد و با فلان گفتم سفر فرمود کردم زائل نشد او گفت: ایشان خطا کردند طریق تو آنست که در آن ساعت که خلق بخسبند به ملتزم روی و تضرع و زاری کنی و بگوئی خداوند در کار خود متحریم مرا دست حیرآن مرد گفت: چنان کردم زائل شد.
نقلست که یکی او را گفت: نماز می کنم و حلاوت آن در دل نمی یابم گفت: چون طلب دل در نماز کنی حلاوت نماز نیابی چنانکه در مثل گفته اند که اگر خر را در پای عقبه جودهی عقبه را قطع نتواند کرد.

وگفت: مردی یک چشم رادیدم در طواف که می گفت: اعوذبک منک پناه می جویم از تو بتو گفتند این چه دعا است گفت: روزی نظری کردم به یکی که در نظرم خوش آمد طپانچه از هوادرآمد و برین یک چشم من زد که بدو نگریسته بودم آوازی شنیدم که نگرستنی طپانچهٔ اگر زیادت دیدی زیادت کردیمی و اگر نگری خوری.
و گفت: دنیا دریا است کنارهٔ او آخرت است و کشتی او تقوی و مردمان همه مسافر.

و گفت: هر کرا سپری به طعام بود همیشه گرسنه بود و هر کرا توانگری به مال بود همیشه درویش بود و هر که در حاجت خود قصد خلق کند همیشه محروم بود و هر که در کار خود یاری از خدای نخواهد همیشه مخذول بود.
و گفت: زوال نیست نعمتی را که شکر کنی و پایداری نیست آن را چون کفران آری در نعمت.

و گفت: چون بندهٔ به کمال رسد از حقیقت یقین بلا به نزدیک او نعمت گردد و رجا مصیبت.
و گفت: اصل سیاست کم خوردن است و کم خفتن و کم گفتن و ترک شهوات.

و گفت: چون بنده از خود فانی شود بحق باقی شود چنانکه پیغمبر صلی الله علیه و آله و سلم درین مقام از خود فانی به حق باقی گشت لاجرم بهیچ نامش نخواند الا بعبد فاوحی الی عبده ما اوحی.
و گفت: هر که در عبودیت استعمال علم رضا نکند وعبودیت در فنا و بقاء او صحبت نکند او مدعی و کذابست.

و گفت: شادی در سه خصلت است یکی شادی به طاعت داشتن خدای را ودیگر شادی است نزدیک بودن به خدای و دور بودن از خلق و سوم شادی است یاد کردن خدای را و یاد کردن خلق را فراوش کردن و نشان آنکه شادی است به خدای سه چیز است یکی آنکه همیشه در طاعت داشتن بود دوم دور باشد از دنیا و اهل دنیا سوم بایست خلق ازو بیفتد هیچ چیز یاد نکند با خدای مگر آنچه خدای را باشد.
و گفت: فاضلترین کارها آن باشد که به علم پیوسته باشد.

و گفت: عارفترین به خدای آن بود که متحیرتر بود در خدای تعالی.
و گفت: عارف به حق نرسد مگردل بریده گرداند از سه چیز علم و عمل و خلوت یعنی درین هر سه از هر سه بریده باشد.

یکی از او پرسید که عارف بهیچ چیز تأسف نخورد جز به خدای گفت: عارف خود چیز نه بیند جز خدای تابروی تاسف خورد گفت: به کدام چشم نگرد گفت: بچشم فنا و زوال.
و گفت: مشاهدهٔ ارواح تحقیق است و مشاهدهٔ قلوب تحقیق.

و گفت: جمع عین حق است آنکه جمله اشیاء بدو قائم بود و تفرقه صفت حق است از باطل یعنی هرچه دون حق است باطل است به نسبت با حق و هر صفت که باطل کند حق را آن تفرقه بود.
و گفت: جمع آنست که تعلیم داد آدم را علیه السلام از اسماء و تفرقه آنست که از آن علم پراکنده شد و منتشر گشت در باب او.

و گفت: ارزاق متوکلان بر خداوند است می رسد به علم خدای برایشان و برایشان می رود بی شغلی و رنجی و غیر ایشان همه روز در طلب آن مشغول و رنج کش.
و گفت متوکل بحقیقت آنست که رن جو مؤنت خود از خلق برگرفته است نه کسی را شکایت کند و از آنچه بدو رسد و نه ذم کند کسی را که منع کنندش از جهت آنکه نه بیند منع و عطا جز از خدای تعالی.

و گفت: حقیت توکل ابراهیم خلیل را بود که جبرئیل علیهماالسلام گفت: هیچ حاجت هست گفت: بتونه زیرا که از نفس غایب بود بخدای تعالی تا با خدای هیچ چیز دیگر ندید.
و گفت: اهل توکل رادر حقایق توکل اوقاتی است در غلبات که اگردر آن اوقات بر آتش بروند خیر ندارند از آن و اگر ایشان را در آن حالت در آتش اندازند هیچ مضرت بر ایشان نرسد و اگر تیرها بدیشان اندازند و ایشان را مجروح گردانند الم نیابند از آن رو وقت بود که اگر پشهٔ ایشان را بگزد بترسند و باندک حرکتی از جای بروند.

و گفتند طریق بخدای چگونه است گفت: دور بودن از جهال و صحبت داشتن با علما و استعمال کردن علم ودایم بر ذکر بودن.
پرسیدند از تصوف گفت: اول تلک امه قدخلت لها ما کسبت پس به آخر زفرات قلوبست بودایع حضور آنجا که همه را خطاب کرده است حق و آن همه در صورت ذرات بوده است تا خبر داده است کما قال عزو جل الست بربکم قالوا بلی رحمةالله علیه.

English translation

That honoree of the mark of virtue, that intimate of the sanctuary of means, that illuminator of beauty, that perfumer of union, that witness of famous stations, Abu Ya'qub Ishaq al-Nahrajuri, may Allah have mercy on him, was among the great shaykhs. He possessed a grand grace, was distinguished in service and refinement, was accepted by the companions, had an extreme burning, strenuous self-struggle, and perfect watchfulness, and commendable words. It has been said that no elder among the shaykhs was more radiant than him. He associated with Amr bin Uthman al-Makki and Junayd, resided near the Sanctuary, and passed away there.

It is narrated that he was not free from worship and self-struggle for a single hour, and was not cheerful for a single moment. Then he would lament in intimate prayer with the Truth, Exalted is He. A voice called out to his inner secret: 'O Abu Ya'qub, you are a servant, and what business does a servant have with comfort?'

It is narrated that someone said to him: 'I find hardness in my heart, and I consulted so-and-so, who ordered me to fast; I did so, but it did not go away. I spoke to so-and-so, who ordered me to travel; I did so, but it did not go away.' He said: 'They erred. Your path is that at the hour when people sleep, you go to the Multazam and supplicate and weep, saying: "O Lord, I am bewildered in my affair, hold my hand, O Bewildered One."' The man said: 'I did so, and it went away.'

It is narrated that someone said to him: 'I perform prayer but do not find its sweetness in my heart.' He said: 'When you seek the heart in prayer, you will not find the sweetness of prayer, just as it is said in the proverb: "If you give barley to a donkey at the foot of a steep mountain pass, it will not be able to cross the pass."'

And he said: 'I saw a one-eyed man during circumambulation who was saying: "I seek refuge in You from You; I seek refuge from You in You." They asked: "What prayer is this?" He replied: "One day I looked at someone who pleased my sight. A slap came down from the air and struck this single eye of mine with which I had looked. I heard a voice: 'A look, a slap! If you had seen more, We would have added more, and if you look, you will receive [a blow].'"'

And he said: 'The world is an ocean, its shore is the hereafter, its ship is piety, and all people are travelers.'

And he said: 'Whoever has food as his shield will always be hungry; whoever has wealth as his riches will always be poor; whoever turns to creation for his need will always be deprived; and whoever does not seek aid from God in his affair will always be forsaken.'

And he said: 'There is no decline for a blessing for which you give thanks, and there is no stability for it when you show ingratitude toward the blessing.'

And he said: 'When a servant reaches perfection in the reality of certainty, affliction becomes a blessing to him, and hope becomes a calamity.'

And he said: 'The principal self-discipline is eating little, sleeping little, speaking little, and abandoning desires.'

And he said: 'When a servant becomes annihilated from himself, he remains through the Truth, just as the Prophet, peace and blessings of Allah be upon him and his family, in this station became annihilated from himself and remained through the Truth; consequently, He addressed him by no name other than servant: "So He revealed to His servant what He revealed."

And he said: 'Whoever does not apply the knowledge of contentment in servitude, and whose servitude does not keep him company in his annihilation and subsistence, he is a pretender and a liar.'

And he said: 'Joy lies in three traits: one is joy in obeying God; another is joy in closeness to God and distance from creation; and the third is joy in remembering God and forgetting the remembrance of creation. And the signs of joy in God are three things: first, that he is always in obedience; second, that he is distant from the world and its people; third, that his need for creation falls away from him, and he remembers nothing along with God except what belongs to God.'

And he said: 'The most excellent of deeds are those that are joined with knowledge.'

And he said: 'The one who knows God best is the one who is most bewildered in God, Exalted is He.'

And he said: 'The gnostic does not reach the Truth unless he detaches his heart from three things: knowledge, action, and seclusion; meaning that in these three, he is detached from all three.'

Someone asked him: 'Does the gnostic regret nothing except God?' He said: 'The gnostic himself sees nothing other than God to feel regret over.' He asked: 'With which eye does he look?' He replied: 'With the eye of annihilation and transience.'

And he said: 'The witnessing of spirits is verification, and the witnessing of hearts is verification.'

And he said: 'Union is the essence of the Truth, by which all things subsist; and separation is the attribute of distinguishing truth from falsehood—meaning that whatever is other than the Truth is false in relation to the Truth, and any attribute that invalidates the Truth is separation.'

And he said: 'Union is that which He taught Adam, peace be upon him, of the names; and separation is that which dispersed and scattered from that knowledge regarding him.'

And he said: 'The provisions of those who trust in God are upon God; they reach them through God's knowledge and come to them without preoccupation or toil, while others spend all day busy and suffering in pursuit of them.'

And he said: 'The true truster is he who has removed his trouble and livelihood from creation, neither complaining to anyone about what befalls him, nor censuring anyone who denies him, because he sees neither denial nor giving from anyone other than God, Exalted is He.'

And he said: 'The reality of trust belonged to Abraham the Friend, when Gabriel, peace be upon them, asked: "Do you have any need?" He said: "Not to you," because he was absent from himself in God, Exalted is He, to the extent that he saw nothing else alongside God.'

And he said: 'The people of trust, in the realities of trust, have moments during spiritual overmastery where if they walked on fire at those moments, they would have no awareness of it, and if they were thrown into fire in that state, no harm would come to them, and if arrows were shot at them and wounded them, they would feel no pain. Yet, there is a time when if a mosquito bites them, they get frightened, and they are moved from their place by the slightest movement.'

And they asked: 'What is the way to God?' He said: 'Remaining distant from the ignorant, keeping company with the scholars, practicing knowledge, and constantly being in remembrance.'

They asked him about Sufism. He said: 'Its beginning is "That is a nation which has passed on; it will have what it earned." And its end is the sighs of hearts in the trusts of presence, where the Truth addressed everyone when they were all in the form of atoms, until He informed [of this] as He, Mighty and Majestic, said: "Am I not your Lord? They said: Yes."'

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Updated 2026-07-02

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