1Cademy - بخش ۸۲ - ذکر شیخ ابوعمر و نجید رحمةالله علیه / Section 82 - Mention of Sheikh Abu Amr bin Najid, May Allah Have Mercy on Him

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تذکرة الأولیاء / Memorial of the Saints

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بخش ۸۲ - ذکر شیخ ابوعمر و نجید رحمةالله علیه / Section 82 - Mention of Sheikh Abu Amr bin Najid, May Allah Have Mercy on Him

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آن عامل جد وجهد آن کامل نذر و عهد آن فرد فردانیت آن مرد وحدانیت آن مطلق عالم قید شیخ ابوعمرونجید رحمةالله علیه از کبار مشایخ وقت بود و از بزرگان اصحاب تصوف و درورع و معرفت و ریاضت و کرامت شانی عظیم داشت و از نشابور بود و جنید را دیده و آخر کسی از شاگردان بوعثمان که وفات کرد او بود و او را نظری دقیق است چنانکه نقل کرده اند که شیخ ابوالقاسم نصرآبادی با او بهم در سماع بود بوعمرو گفت: این سماع چرا می شنوی گفت: سماع شنویم بهتر از آنکه بنشینیم و غیبت کنیم و شنویم بوعمرو گفت: اگر در سماع یک حرکت کرده آید که توانی که نکنی صدساله غیبت از آن به.
نقلست که چهل سال بود که تاعهد کرده بود که از خدای جز رضا او نخواهد دختری داشت که در حکم عبدالرحمن سلمی بود وقتی این دختر را عارضه اسهال پدید آمد جمله اطبا در علاج او فرو ماندند شبی عبدالرحمن پوشیده را گفت: داروی این پدرت دارد گفت: چگونه گفت: چنانکه اگر گناهی بکند حق تعالی این سهل گرداند دختر گفت: این از همه عجب تر است گفت: پدرت عهد کرده است از چهل سال باز که از حق تعالی جز رضای حق نخواهد اگر عهد بشکند و دعا کند حق تعالی شفا دهد پوشیده نیم شبی در محفه نشست ونزدیک پدر آمد گفت: ای فرزند بیست سال است تا از اینجا رفتهٔ هیچ نیامدی اکنون بدین نیم شب چرا آمدی پوشیده گفت: پدری دارم چون تو و شوهری دارم چون عبدالرحمن امام وقت و زندگی دوست می دارم تا او راد عبدالرحمن و غمخوارگی دین خدا از تو می شنوم و من نیز در میانه خدای را یاد می کنم اکنون آمده ام تاعهد بشکنی و دعائی بگوئی تا حق تعالی حال مرا شفا دهد بوعمرو گفت: نقض عهد روا نیست و تو اگر امروز نمیری فردا بیمری و مردنی مرده بپروای جان پدر و مرا در گناه مینداز اگر من بجهت تو عهد بشکنم تو بد فرزندی باشی دختر گفت: یکدیگر را وداع کنیم که مرا بدل چنین می آید که مگر اجل من نزدیک است ازین علت نرهم گفت: بیایم بر جنازهٔ تو نماز کنم دختر وداع کرد و برفت تا بسرای خود رسید علت بصحت بدل گشته بود تا بعد ازوفات پدر به چهل سال دیگر بزیست و او را کلماتی عالیست ازو می آید که گفت: صافی نشود قدم هیچکس درعبودیت تا آنگاه که همهٔ کارهای خویش جز ریا نبیند و همهٔ حالهای خویش جز دعوی نداند.

و گفت: حالی که نه نتیجه علم باشد اگرچه عظیم و با خطر بود ضرر آن از منفعت آن بر خداوندش زیادت بود.
و گفت: هرکه فریضه ضایع کند در وقتی بروی لذت آن فریفته حرام گردانند.

و گفت: آفت بنده در رضاء نفس اوست بدانچه دروست و هر که در چشم خویش گرامی بود آسان باشد برو گناه او.
و گفت: هر که دیدار او ترا مهذب نگرداند به یقین دان که او مهذب نیست و ادب نیافته.

و گفت: بیشتر دعویها که تولد کند در انتها از فساد ابتدا بود که هر کرا بابتدا اساسی درست بوده باشد انتها هم درست آید.
و گفت: هر که قادر بود در پیش خلق به ترک گفتن جاه آسانتر باشد برو ترک گفتن دنیا و روی از اهل دنیا گردانیدن.

و گفت: هر که راست باستاد بدو هیچکس کج ننگریست و هر که کج شود بدو هیچکس راست نشود.
وگفت: هر کرا فکرتی صحیح بود نطق او از صدق بود و عمل او از اخلاص.

و گفت: هر که خواهد که بشناسد که چند است قدرمعرفت او به نزدیک خدای گو بنگر تا چند است قدر هیبت حق در وقت خدمت به نزدیک او.
و گفت: انس گرفتن بغیر الله وحشت است و گفت: فروترین درجه توکل حسن ظن است به خدا.

و گفت: تصوف صبر کردن است در تحت امر ونهی والله اعلم رحمةالله علیه.

English translation

That agent of diligence and effort, that perfect one of vows and covenants, that unique individual of oneness, that man of unity, that absolute one in the world of constraints, Sheikh Abu Amr ibn Najid, may Allah have mercy on him, was of the great Sheikhs of his time, and of the elders of the people of Sufism. In piety, spiritual knowledge, self-discipline, and miracles, he held an exalted rank. He was from Nishapur, had seen Junayd, and was the last of the disciples of Abu Uthman to pass away. He possessed a precise vision, as it is related that Sheikh Abu'l-Qasim Nasrabadi was with him in a session of audition (sama'). Abu Amr asked, 'Why do you listen to this sama'?' He replied, 'Listening to sama' is better for us than sitting and backbiting or listening to it.' Abu Amr said, 'If a single movement is made in sama' that you could have refrained from, to not do it is better than a hundred years of backbiting.' It is related that for forty years he had made a covenant that he would not ask of God anything other than His pleasure. He had a daughter who was married to Abd al-Rahman al-Sulami. Once, this daughter fell ill with diarrhea, and all the physicians failed to cure her. One night, Abd al-Rahman secretly said to her, 'Your father has the medicine for this.' She asked, 'How?' He said, 'If he commits a transgression, the Almighty will make this easy.' The daughter said, 'This is the most wondrous of all.' He said, 'Your father has covenanted for forty years that he will ask nothing from God but His pleasure; if he breaks the covenant and prays, the Almighty will grant healing.' The daughter secretly sat in a litter in the middle of the night and came to her father. He said, 'O child, it has been twenty years since you left this place and you have never come; why have you come now in the middle of the night?' The daughter said, 'I have a father like you, and a husband like Abd al-Rahman, the leader of the time, and I love life, for I receive guidance from Abd al-Rahman and the concern for God's religion from you, and I also remember God in between. Now I have come so that you may break your covenant and say a prayer, so that Almighty God may heal my condition.' Abu Amr said, 'Breaking a covenant is not permissible, and if you do not die today, you will die tomorrow, and the dead is dead. Take care of your father's soul and do not cast me into sin. If I break the covenant for your sake, you would be a bad child.' The daughter said, 'Let us bid farewell to one another, for it occurs to my heart that my appointed time is near and I will not escape this illness.' He said, 'I shall come and perform the funeral prayer over you.' The daughter bid farewell and left, and by the time she reached her house, the illness had turned into health, and she lived for another forty years after her father's passing. And he has sublime sayings. It is related from him that he said: No one's step becomes pure in servitude until he sees all of his actions as nothing but hypocrisy and all of his states as nothing but pretension. And he said: A spiritual state that is not the result of knowledge, even if it is grand and critical, its harm to its possessor is greater than its benefit. And he said: Whoever neglects an obligatory duty at its time, they will render the pleasure of that obligation forbidden to him as a temptation. And he said: The bane of a servant lies in the satisfaction of his ego with what is in it, and whoever is honorable in his own eyes, his sin becomes easy for him. And he said: Whoever's sight does not refine you, know for certain that he himself is not refined and has not found refinement. And he said: Most claims that are born at the end arise from the corruption of the beginning, for whoever has a correct foundation at the beginning, his end will also turn out correct. And he said: Whoever is capable of renouncing status before creation, it is easier for him to renounce the world and turn away from the people of the world. And he said: Whoever stands straight, no one looks askance at him; and whoever becomes crooked, no one will straighten him. And he said: Whoever has a correct reflection, his speech is from truthfulness and his action is from sincerity. And he said: Whoever wishes to know the measure of his gnosis in the sight of God, let him look to see how much is the measure of the awe of God in his heart at the time of service. And he said: Finding intimacy with other than God is loneliness. And he said: The lowest degree of trust in God is having a good opinion of God. And he said: Sufism is exercising patience under command and prohibition. And Allah knows best, may Allah have mercy on him.

Updated 2026-07-02

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