1Cademy - بخش ۳۱ - ذکر احمد حواری قدس الله روحه / Section 31 - Mention of Ahmad al-Hawari, May Allah Sanctify His Soul

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بخش ۳۱ - ذکر احمد حواری قدس الله روحه / Section 31 - Mention of Ahmad al-Hawari, May Allah Sanctify His Soul

Original content

آن شیخ کبیر، آن امام خطیر آن زین زمان، آن رکن جهان، آن ولی قبه تواری قطب وقت، احمد حواری، رحمةالله علیه یگانه وقت بود و در جمله فنون علوم عالم بود و در طریقت بیانی عالی داشت و در حقایق معتبر بود و در روایات و احادیث مقتدا بود و رجوع اهل عهد در واقعیات بدو بود و از اکابر مشایخ شام بود و بهمه زبانها محمود بود تا بحدی که جنید گفت: احمد حواری ریحان شام است و از مریدان ابوسلیمان دارائی بود و با سفیان عیینه صحبت داشته بود و سخن او را در دلها اثری عجب بود و در ابتدا بتحصیل علم مشغول بود تا در علم بدرجه کمال رسید، آنگاه کتب را برداشت و بدریا برد و گفت نیکو دلیل و راه بری بودی ما را، اما از پس رسیدن بمقصود، مشغول بودن بدلیل محال بود که دلیل، تا آنگاه باید که مرید در راه بود چون به پیشگاه پدید آمد درگاه و راه را چه قیمت؟ پس کتب را بدریا رها کرد و بسبب آن رنجهای عظیم کشید و مشایخ گفتند آن د رحال سکر بود.
نقلست که میان سلیمان دارائی و احمد حواری عهد بود که به هیچ چیز ویرا مخالفت نکند روزی سخن می گفت ویرا گفت تنور تافته اند چه فرمائی که ابو سلیمان نداد سه بار بگفت. بوسلیمان بگفت برو و در آنجا بنشین، چون برین حال ساعتی بر آمد یاد آمدش، گفت احمد را طلب کنید طلب کردند نیافتند.

گفت: در تنور بنگرید که با من عهد دارد که به هیچ چیز مرا مخالفت نکند. چون بنگریستند در تنور بود موئی بر وی نسوخته بود. نقلست که گفت حوری را به خواب دیدم، نوری داشت که می درخشید. گفتم ای حور، روئی نیکو داری.
گفت: آری یا احمد، آن شب که بگریستی من آن آب دیده تو در روی خود مالیدم روی من چنین شد و گفت بنده تایب نبود تا پشیمان نبود بدل و استغفار نکند بزبان و از عهده مظالم بیرون نیاید تا جهد نکند در عبادت.

چون چنین بود که گفتم از توبه و اجتهاد زهد و صدق برخیزدو از صدق توکل برخیزد و از توکل استقامت برخیزد و از استقامت معرفت برخیزدو بعد از آن لذت انس بود بعد از انس حیا بود بعد از حیا خوف بود از مکر و استدراج و در جمله این احوال ا زدل او مفارقت نکند از خوف آنکه نباید که این احوال برو زوال آید و از لقای حق بازماند و گفت هرکه بشناسد آنچه ازو باید ترسید آسان شود بر وی دور بودن ا زهرچه او را نهی کرده اند از آن، و گفت هرکه عاقل تر بود به خدای عارف تر بود و هرکه به خدای عارف تر بود زود بمنزل رسد و گفت رجا، قوت خایفان است و گفت فاضلترین گریستن، گریستن بنده بود در فوت شدن اوقاتی که نه بر وجه بوده باشد و گفت هرکه بدنیا نظر کند بنظر ارادت دوستی حق تعالی او را نور فقر و زهد از دل او بیرون برد و گفت دنیا چون مزبله ای است و چایگاه جمع آمدن سگان است و کمتر از سگ باشد آنکه بر سر معلوم دنیا نشیند از آنکه سگ از مزبله، چون حاجت خود روا کند سیر شود بازگردد.
و گفت: هرکه نفس خویش را نشناسد او در دین خویش در غرور بود.

و گفت: مبتلا نگرداند حق تعالی هیچ بنده ای را به چیزی سخت تر از غفلت و سخت دلی.
و گفت: انبیا مرگ را کراهیت داشته اند که از ذکر حق بازمانده اند.

و گفت: دوستی خدای دوستی طاعت خدای بود.
و گفت: دوستی خدای را نشانی هست و آن دوستی طاعت اوست.

و گفت: هیچ دلیل نیست بر شناختن خدی جز خدای اما دلیل طلب کردن برای آداب خدمتست.
و گفت: هرکه دوست دارد که او را بخیر بشناسند یا نیکویی او را یاد کنند او مشرکست در عبادت خدای تعالی بنزدیک این طایفه از بهر آنکه هر که خدای را بدوستی پرستد دوست ندارد که خدمت او را هیچ کس بیند جز مخدوم او. والسلام.

English translation

That great Sheikh, that significant leader, that ornament of the time, that pillar of the world, that saint of the hidden dome, the pole of the era, Ahmad al-Hawari, may God's mercy be upon him, was unique in his time. He was learned in all fields of science, had an exalted expression in the spiritual path (tariqah), was respected in the realities (haqa'iq), was a model in reports and traditions (hadith), and the people of the era turned to him in real events. He was among the great sheikhs of Syria (Sham) and was praised in all tongues, to the extent that Junayd said: 'Ahmad al-Hawari is the basil (rayhan) of Syria.' He was among the disciples of Abu Sulayman al-Darani and had kept company with Sufyan ibn Uyaynah, and his speech had a wondrous effect on hearts. At first, he was busy acquiring knowledge until he reached the degree of perfection in science. Then he took his books, brought them to the sea, and said: 'You were a good guide and pathfinder for us, but after reaching the destination, being busy with the guide is absurd; for the guide is needed as long as the disciple is on the way. When the presence of the court appears, what value do the court and the way have?' So he released the books into the sea, and because of that he suffered great hardships, and the sheikhs said he was in a state of intoxication (sukr).

It is related that between Abu Sulayman al-Darani and Ahmad al-Hawari there was a covenant that he would not oppose him in anything. One day, Abu Sulayman was speaking, and Ahmad said to him: 'They have heated the oven, what do you command?' Abu Sulayman did not reply. He said it three times. Abu Sulayman said: 'Go and sit in it.' When an hour passed in this state, Abu Sulayman remembered and said: 'Search for Ahmad.' They searched and did not find him. He said: 'Look in the oven, for he has a covenant with me that he will not oppose me in anything.' When they looked, he was in the oven, not a single hair of his was burned.

It is related that he said: 'I saw a houri in a dream, she had a light that shone. I said: "O houri, you have a beautiful face." She said: "Yes, O Ahmad, on that night you wept, I rubbed those tears of yours on my face, and my face became like this." And he said: "A servant is not repentant unless he is regretful in his heart, seeks forgiveness with his tongue, comes out of the responsibility of injustices, and strives in worship."

When it is as I said, from repentance and striving arise asceticism and truthfulness, and from truthfulness arises reliance (tawakkul), and from reliance arises steadfastness (istiqamah), and from steadfastness arises knowledge (ma'rifah), and after that is the pleasure of intimacy (uns), and after intimacy is modesty (haya), and after modesty is fear (khawf) of deception and gradual descent (istidraj). And in all of these states, fear should not depart from his heart, lest these states decline and he be kept back from meeting the Truth (al-Haqq).'

And he said: 'Whoever knows what should be feared, it becomes easy for him to stay away from whatever he has been forbidden.' And he said: 'Whoever is wiser is more knowledgeable of God, and whoever is more knowledgeable of God reaches the destination sooner.' And he said: 'Hope (raja) is the strength of the fearful.' And he said: 'The most virtuous weeping is the weeping of a servant over the passing of times that were not spent in the proper way.' And he said: 'Whoever looks at the world with the eye of desire, God Almighty removes the light of poverty and asceticism from his heart.' And he said: 'The world is like a dunghill and a gathering place for dogs, and lower than a dog is the one who sits upon the known things of the world, because when a dog satisfies its need from a dunghill, it is satiated and turns back.' And he said: 'Whoever does not know his own soul is in delusion regarding his religion.' And he said: 'God Almighty does not afflict any servant with anything harder than heedlessness (ghaflah) and hardness of heart.' And he said: 'The prophets disliked death because they would be kept back from the remembrance of God (dhikr).' And he said: 'Love of God is the love of obedience to God.' And he said: 'Love of God has a sign, and that is the love of obedience to Him.' And he said: 'There is no proof for knowing God except God, but seeking proof is for the manners of service.' And he said: 'Whoever loves to be known for good or to have his goodness remembered is a polytheist (mushrik) in the worship of God Almighty near this group, because whoever worships God out of love does not like anyone to see his service except his Master. Peace.'

Updated 2026-07-02

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