1Cademy - بخش ۴۳ - ذکر عمرو بن عثمان مکی قدس الله روحه العزیز / Section 43 - Mention of Amr bin Othman al-Makki, May Allah Sanctify His Glorious Soul

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بخش ۴۳ - ذکر عمرو بن عثمان مکی قدس الله روحه العزیز / Section 43 - Mention of Amr bin Othman al-Makki, May Allah Sanctify His Glorious Soul

Original content

آن شیخ الشیوخ طریقت آن اصل اصول به حقیقت آن شمع عالم آن چراغ حرم آن انسان ملکی عمروبن عثمان مکی رحمةالله و علیه از بزرگان طریقت و سادات این قوم بود و از محتشمان و معتبران این طایفه بود همه منقاد او بودند و سخن او بیش از همه مقبول بود بریاضت و ورع مخصوص و به حقایق و لطایف موصوف و روزگاری ستوده داشت و هرگز سکر را بر خود دست نداد و در صحو رفت و تصانیف لطیف دارد درین طریق و کلماتی عالی و ارادت او به جنید بود بعد از آنکه ابوسعید خراز را دیده بود و پیر حرم بود و سالهاء دراز در آنجا معتکف بود.
نقلست که حسین منصور حلاج را دید که چیزی می نوشت گفت: چه می نویسی گفت: که چیزی می نویسم که با قرآن مقابله کنم عمروبن عثمان او را دعابد کرد و از پیش خود مهجور کرد پیران گفتند هرچه بر حسن آمد از آن بلاها به سبب دعاء او بود.

نقلست که روزی ترجمه گنج نامه بر کاغذی نوشته بود و در زیر سجاده نهاده بود و به طهارت رفته بود در متوضا خبر شد خادم را گفت: تا آن جزء را بردارد چون خادم بیامد نیافت با شیخ گفت: شیخ گفت: بردند و رفت پس گفت: آنکس که آن گنج نامه برد زود باشد که دستهایش ببرند و پایهایش ببرند و بردارش کنند و بسوزند و خاکسترش بر باد دهند او را بسر گنج می باید رسید او گنج نامه می دزدد و آن گنج نامه این بود که گفت: آن وقت که جان در قالب آدم علیه السلام آمد جملهٔ فرشتگان را سجود فرمود همه سر برخاک نهادند ابلیس گفت: که من سجده نکنم و جان ببازم و سر ببینم که شاید که لعنت کنند و طاغی و فاسق و مرائی خوانند سجده نکرد تا سر آدمی را بدید و بدانست لاجرم به جز ابلیس هیچکس را بر سر آدمی وقوف نیست و کسی سر ابلیس ندانست مگر آدمی پس ابلیس بر سر آدمی وقوف یافت از آنکه سجده نکرد تا بدید که به سر دیدن مشغول بود و ابلیس از همه مردود بود که بر دیده او گنج نهاده بودند گفتند ما گنجی در خاک نهادیم و شرط گنج آن است که یک تن بیند اما سرش ببرند تا غمازی نکند پس ابلیس فریاد برآورد که اندرین مهلتم ده و مرا مکش و لیکن من مرد گنجم گنج بر دیده من نهاند و این دیده به سلامت نرود صمصام لا ابالی فرمود که انک من المنظرین و ترا مهلت دادیم و لیکن متهمت گردانیدیم تا اگر هلاک نکنیم متهم و دروغ زن باشی و هیچکس راست گوی نداند تاگویند کان من الجن فسق عن امر ربه او شیطان است راست از کجا گوید لاجرم ملعون است و مطرود و مخذولست و مجهول و ترجمه گنج نامه عمرو بن عثمان این بود و هم او در کتاب محبت گفته است که حق تعالی دلها را بیافرید بیش از جانها بهفت هزار سال و در روضه انس بداشت و سرها را پیش از دلها بیافرید بهفت هزار سال و در درجه وصل بداشت و هر روز سیصد و شصت نظر کرامت و کلمه محبت جانها را می شنوانید و سیصد و شصت لطیفه انس بر دلها ظاهر کرد و سیصد و شصت بار کشف جمال بر سر تجلی کرد تا جمله در کون نگاه کردند و از خود گرامین تر کس ندیدند زهوی و فخری در میان ایشان پدید آمد حق تعالی بدان بر ایشان امتحان کرد سر را در جان به زندان کرد و جان را در دل محبوس گردانید و دل را در تن بازداشت آنگاه عقل را در ایشان مرکب گردانید و انبیاء را فرستاد و فرمانها را بداد آنگاه هر کسی از اهل آن مر مقام خود را جویای شدند حق تعالی نمازشان فرمود تا تن در نماز شد دل در محبت پیوست جان به قربت رسید سر به وصلت قرار گرفت.
نقلست که از حرم به عراق نامه نوشت به جنید و جریری و شبلی که بدانید شما که عزیزان و پیران عراقید هر که را زمین حجاز و جمال کعبه باید گوئید لم تکونوا بالغیه الا بشق الانفس و هر که را بساط قرب و درگاه عزت باید گوئید لم تکونوا بالغیه الا بشق الارواح و در آخر رنامه نوشت که این خطی است از عمروبن عثمان مکی و این پیران حجاز که همه با خوداند و در خوداند و برخوداند و اگر از شما کسی هست که همت بلند دارد گو درآی درین راه که در وی دو هزار کوه آتشین است و دوهزار دریا مغرق مهلک و اگر این پایگاه ندارید دعوی می کنید که به دعوی هیچ نمی دهند چون نامه به جنید رسید پیران عراق را جمع کرد و نامه بر ایشان خواند آنگاه جنید گفت: بیائید و بگوئید که از این کوهها چه خواسته است تا گفتند که از این کوهها مراد نیستی مرد است که تا مرد هزار بار نیست نشود و هزار بار هست نگردد بدرگاه عزت نرسد پس جنید گفت: من از این دو هزار کوه آتشین یکی بیش بسر نبرده ام جریری گفت: دولت ترا که آخر یکی بریدی که من هنوز سه قدم بیش نبریده ام شبلی بهای های بگریست و گفت: خنک ترا ای جنید که یک کوه آتشین بریدی و خنک ترا که سه قدم بریدی که من هنوز گرد آن از دور ندیده ام.

نقلست که چون عمروبن عثمان به صفاهان آمد جوانی به صحبت او پیوست پس آنجوان بیمار شد و مدتی رنج بکشید روزی جمعی به عیادت آمدند شیخ را اشارت کرد که قوال را بگوی تابیتی برگوید عمرو باقوال گفت: این بیت برگوی
مالی مرضت فلم یعدنی عاید

منکم و یمرض عبدکم فاعود
بیمار چون این بشنید در حال صحت یافت و یکی از بزرگان طریقت شد.

پرسیدند از معنی افمن شرح الله صدره لاسلام گفت: معنی آنست که چون نظر بنده برعظمت علم وحدانیت و جلال ربوبیت افتاد نابینا شود بعد از آن از هر چه نظر برو افتد.
و گفت: بر تو باد که پرهیز کنی از تفکر کردن در چیزی از عظمت خدای یادر چیزی از صفات خدای که تفکر در خدای معصیت است و کفر.

و گفت: جمع آنست که حق تعالی خطاب کرد بندگان را در میثاق و تفرقه آنست که عبارت می کند ازو باوجود بهم و گفت: عبارت بر کیفیت وجد دوستان نیفتد از آنکه او سر حق است نزدیک مؤمنان.
و گفت: اول مشاهده قربت است و معرفت بعلم الیقین و حقایق آن.

و گفت: اول مشاهده زواید یقین است و اول یقین آخر حقیقت است.
و گفت: محبت داخل است در رضا و رضا نیز درمحبت از جهت آنکه دوست نداری مگر آنکه بدان راضی باشی و راضی نباشی مگر بدانچه دوست داری.

و گفت: تصوف آنست که بنده در هر وقتی مشغول به چیزی بود که در آن وقت آن اولیتر.
و گفت: صبر ایستادن بود با خدای و گرفتن بلا بخوشی و آسان والله اعلم بالصواب و الیه المرجع و المآب.

English translation

That sheikh of the sheikhs of the path, that source of principles in truth, that candle of the world, that lamp of the sanctuary, that angelic man, Amr bin Othman al-Makki, may Allah have mercy on him, was of the greats of the path and the masters of this people, and of the grandees and reliable ones of this group. All were obedient to him, and his words were accepted more than anyone else's. He was distinguished in self-discipline and piety, described in realities and subtleties, and had a praised life. Intoxication (sukr) never overcame him, and he walked in sobriety (sahw). He has delicate compositions in this path and lofty words. His devotion was to Junayd, after he had seen Abu Sa'id al-Kharraz, and he was the elder of the Sanctuary (Mecca) and was secluded there for many long years. It is related that he saw Husayn Mansur al-Hallaj writing something. He said: 'What are you writing?' He said: 'I am writing something to rival the Quran.' Amr bin Othman cursed him and banished him from his presence. The elders said that whatever befell Husayn [Hallaj] of those calamities was due to his [Amr's] curse. It is related that one day he had written the translation of the 'Ganj Nameh' (Treasure Book) on a paper and placed it under his prayer rug, and had gone to perform ablution. In the ablution area, he realized and told his servant to go and pick up that sheet. When the servant came, he could not find it and told the Sheikh. The Sheikh said: 'They took it and left.' Then he said: 'The one who took that Ganj Nameh, soon shall his hands be cut off, his feet cut off, and he will be hanged, and burned, and his ashes scattered to the wind. He needs to reach the treasure, yet he steals the Ganj Nameh.' And that Ganj Nameh was this: he said: 'At the time when the soul entered the body of Adam, peace be upon him, all the angels were commanded to prostrate. They all put their heads on the dust. Iblis said: "I will not prostrate; I will risk my life and see the secret (sar), for they might curse me and call me rebellious, sinner, and hypocrite." He did not prostrate until he saw the secret of man and understood it. Consequently, except for Iblis, no one has awareness of the secret of man, and no one knew the secret of Iblis except man. Thus, Iblis gained awareness of the secret of man because he did not prostrate, so that he could see it, being occupied with seeing the secret. And Iblis was rejected by all because they had placed a treasure upon his sight. They said: "We have placed a treasure in the earth, and the condition of a treasure is that only one person sees it, but his head must be cut off so he does not reveal it." Then Iblis cried out: "Grant me respite in this and do not kill me, for I am the man of the treasure; the treasure was placed on my sight, and this sight will not remain safe." The sword of indifference decreed: "Indeed, you are of those given respite, and we have given you respite, but we have made you suspected, so that even if we do not destroy you, you will be accused and a liar, and no one will consider you truthful, so that they say: 'He was of the jinn and rebelled against the command of his Lord.' He is Satan, how could he speak the truth?" Consequently, he is cursed, rejected, forsaken, and ignored. And this was the translation of Amr bin Othman's Ganj Nameh.' And he also said in the 'Book of Love' (Kitab al-Mahabbah) that God Almighty created hearts seven thousand years before souls and kept them in the garden of intimacy, and created secrets seven thousand years before hearts and kept them in the degree of union. And every day, He made the souls hear three hundred and sixty glances of honor and words of love, and manifested three hundred and sixty subtleties of intimacy to the hearts, and revealed the manifestation of beauty three hundred and sixty times to the secrets, until they all looked at existence and saw no one more honorable than themselves. A sense of vanity and pride appeared among them. God Almighty tested them through this: He imprisoned the secret in the soul, confined the soul in the heart, and detained the heart in the body. Then, He made intellect their vehicle, sent prophets, and gave commands. Then, everyone sought their own station. God Almighty commanded them to pray; thus the body engaged in prayer, the heart connected in love, the soul reached proximity, and the secret settled in union. It is related that he wrote a letter from the Sanctuary (Mecca) to Iraq, to Junayd, Jarih [al-Jariri], and Shibli, saying: 'Know, you who are the dear ones and elders of Iraq, that whoever desires the land of Hijaz and the beauty of the Kaaba, tell them: "You could not reach it except with great trouble to yourselves." And whoever desires the carpet of proximity and the court of might, tell them: "You could not reach it except with great trouble to your souls." And at the end of the letter he wrote: 'This is a letter from Amr bin Othman al-Makki and these elders of Hijaz, who are all with themselves, in themselves, and upon themselves. And if there is anyone among you who has a high ambition, tell him to enter this path, in which there are two thousand fiery mountains and two thousand drowning, destructive seas. And if you do not have this rank, you are merely making claims, and nothing is given by claims.' When the letter reached Junayd, he gathered the elders of Iraq and read the letter to them. Then Junayd said: 'Come and say what he meant by these mountains.' They said: 'By these mountains, he meant the non-existence of man; for until a man becomes non-existent a thousand times and existent a thousand times, he does not reach the court of might.' Then Junayd said: 'I have traversed no more than one of these two thousand fiery mountains.' Al-Jariri said: 'Fortune is yours, that you have crossed one, for I have not yet taken more than three steps.' Shibli wept loudly and said: 'Blessed are you, O Junayd, that you crossed one fiery mountain, and blessed are you [Jariri] that you took three steps, for I have not even seen its dust from afar.' It is related that when Amr bin Othman came to Ispahan, a young man joined his company. Then the young man fell ill and suffered for a while. One day, a group came to visit him. He gestured to the Sheikh to tell the singer to recite a verse. Amr told the singer: 'Recite this verse: "Why is it that I fell ill and no visitor from you visited me, while your servant falls ill and I visit him?"' When the patient heard this, he recovered immediately and became one of the giants of the path. They asked him about the meaning of: 'Is he whose breast Allah has expanded for Islam...' He said: 'Its meaning is that when the servant's gaze falls upon the greatness of the knowledge of unity and the majesty of lordship, he becomes blind thereafter to whatever his gaze falls upon.' And he said: 'It is incumbent upon you to avoid contemplating anything of the greatness of God or anything of the attributes of God, for contemplating God is a sin and unbelief.' And he said: 'Union (jam') is that God Almighty addressed the servants in the Covenant (Mithaq), and separation (tafriqah) is what is expressed by them having existence together.' And he said: 'Expression does not capture the quality of the ecstasy of the beloved ones, because it is the secret of the Truth among the believers.' And he said: 'The beginning of contemplation is proximity, and knowledge through the certainty of knowledge and its realities.' And he said: 'The beginning of contemplation is the increase of certainty, and the beginning of certainty is the end of reality.' And he said: 'Love is included in contentment (rida), and contentment is also in love, because you do not love unless you are content with it, and you are not content except with what you love.' And he said: 'Sufism is that the servant is occupied at every moment with what is most appropriate for him at that moment.' And he said: 'Patience is standing with God and receiving affliction with joy and ease. And Allah knows best what is correct, and to Him is the return and resort.'

Updated 2026-07-02

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