1Cademy - بخش ۸۱ - ذکر شیخ ابوحمزۀ بغدادی رحمةالله علیه / Section 81 - Mention of Sheikh Abu Hamza al-Baghdadi, May Allah Have Mercy on Him

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بخش ۸۱ - ذکر شیخ ابوحمزۀ بغدادی رحمةالله علیه / Section 81 - Mention of Sheikh Abu Hamza al-Baghdadi, May Allah Have Mercy on Him

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آن سالک طریق تجرید آن سایر سبیل توحید آن ساکن حضیرهٔ قدس آن خازن ذخیرهٔ انس آن نقطهٔ دایرهٔ آزادی وتدعالم ابوحمزهٔ بغدادی رحمةالله علیه از طایفهٔ کبار بود و از اجلهٔ ابرار و در کلام حظی تمام داشت و در علم تفسیر و روایات وحدیث به کمال و پیر او را حارث محاسبی بود و صحبت سری یافته بود و با نوری و خیرنساج قرین بود و بسی مشایخ بزرگ دیده بود و از آن قوم بود که خلیفه ایشان را گرفت تا بکشد پس نوری در پیش رفت تا خدای تعالی همه را خلاص داد و در مسجد اضافیه بغداد وعظ گفتی و امام احمد را چون در مسئله اشکال افتادی با او رجوع کردی و گفتی در فلان مسئله چگوئی زبانی شافی داشت و بیانی صافی روزی نزدیک حارث محاسبی درآمد وی را یافت جامهای لطیف پوشیده و بنشسته و حارث مرغی سیاه داشت که بانگ کردی در آن ساعت بانگی بکرد ابوحمزه نعره بزد و گفت: لبیک یا سیدی حارث برخاست و کاردی بگرفت و گفت: اضرب فیه و قصد کشتن وی کرد مریدان درپای شیخ افتادند تا وی را ازو جدا کنند بوحمزه را گفتاسلم یا مطرود گفتند ایهاالشیخ ما جمله را از خاص اولیای و موحدان دانیم شیخ را این تردد با او از کجا افتاد حارث گفت: مرا باوی تردد نیست و در وی جز نیکویی نمی بینم و باطن او را به جز مستغرق توحید نمی بینم اما چرا وی را چیزی باید گفت: که با فعال حلولیان ماند یا از مقالت ایشان در معاملت وی نشان بود مرغی که عقل ندارد و بر مجاری عادت خود بانگی می کند چرا او را از حق سماع افتد و حق جل و علا متجزی نه و دوستان او را جز باکلام او آرام نه و جز با نام او وقت و حال خوش نه و وی را به چیزها حلول ونزول نه و اتحاد و امتزاج بر قدیم روانه بوحمزه گفت: اگرچه در میان اینهمه راحت و لباسهای فاخر نشستهٔ و مرغی به تمکن صفوت غرق شده چرا احوال اهل ارادت برتو پوشیده است حارث گفت: توبه کن از این چه گفتی و اگر نه خونت بریزم در حالت گفت: ایهاالشیخ هر چند من در اصل درست بودم اما چون فعلم ماننده بود بفعل قوی گمراه توبه کردم و ازین جنس سخن او بسیار است تا به جایی که وقتی می گفت: که رب العزه را دیدم جهرا مرا گفت: یا باحمزه لاتتبع الوسواس و دق بلاء الناس خدای را آشکارا دیدم مرا گفت: یا باحمزه متابعت وسواس مکن و بلاء خلق بخش و چون این سخن ازو بشنودند او رارنج بسیار نمودند به سبب این سخن بلای بسیار کشید اگر کسی گوید خدای را در آشکاری بحس چون توان دید در بیداری گوییم بی چگونه تواندید چون بصر او صفت بصر کسی گردد به بیداری تواند دید چنانکه در خواب رواست دیدن اگر گویند موسی علیه السلام ندید این چگونه باشد گوییم چنانکه کلام خاص به موسی علیه السلام رویت خاص به محمد بود صلی الله علیه و سلم آن قوم که با موسی علیه السلام بودند کلام حق شنودند و به خود نشنیدند که ایشان را زهره آن نبودی که کلام حق تعالی شنیدندی بلکه بنور جان موسی علیه السلام شنودند و بی او هرگز نشنیدندی همچنین اگر کسی از امت محمد صلی الله علیه و سلم رؤیتی بود نه از او بود آن به نور جان محمد بود علیه السلام نه آنکه هرگز صدولی بگرد نبی رسد لیک اگرمحمد علیه السلام ولی را برگزیند تا به نور او چیزی ببیند دلیل آن نکند و آن کس از نبی زیادت بود اما نبی را دست آن بود که از آنچه او می خورد لقمهٔ امت را دهد چنانکه موسی علیه السلام قوم خود را کلام حق بشنوانید و چنانکه محمد علیه السلام گفت: سلام علینا و علی عبادالله الصالحین چون سلام خاص محمد بود اگر یکی از امت را به سبب او آن دست دهد عجب نبود و از جهت این سر بود که موسی علیه السلام گفت: خداوندا مرا از امت محمدگردان و دیگران جواب آنست دیدی که موسی علیه السلام می خواسته است در حق خود می خواسته است و آنچنان درهیجده هزار عالم نگنجد پس دید بوحمزه بر قدر او بوده باشد چنانکه مرید بوتراب نخشبی که حق را می دید و با اینهمه طاقت دیدار بایزید نیاورد که چون حق بر قدر بایزید متجلی گشت مرید طاقت آن نداشت تا فرو شد و چنانکه صدیق را یکبار متجلی می شود و جمله خلق را یکبار پس تفاوت در دیداو آمد لاجرم چون دید موسی علیه السلام در عالم نتوانست کشیدندید اگر در دید تفاوت نبودی فردا اهل بهشت نوردوال نعلین بلال را سجده نکردندی و بوحمزه را بسی سخن است در طریق تجرید که مجردترین اهل روزگار او بود.
و گفت: دوستی فقرا سخت است و صبر نتوان کرد بر دوستی فقر مگر صدیقی.

و گفت: هر که طریق بحق داند سلوک آن طریق برو سهل بود و طریق دانستن آن بود که حق تعالی او را تعلیم داده بود بی واسطه و هر که طریق باستدلال داند یکبار خطا کند و یکبار صواب افتد.
و گفت: هر که را سه چیز روزی کردند از همه آفتها برست شکمی خالی با دلی قانع و درویشی دایم.

و گفت: چون نفس تو از تو سلامت یافت حق وی بگذاری و چون خلق از تو سلامت یافت حقهای ایشان بگذاردی.
و گفت: علامت صوفی صادق آنست که بعد از عزخوار شود و بعد ازتوانگری درویش شود و بعد از پیدایی نهان گردد علامت صوفی کاذب آنست که برعکس این بود.

و گفت: هرگاه که فاقه در رسیدی به من با خود گفتمی از که این فاقه بتو آمده است پس اندیشه کردمی کسی را بدان فاقه اولیتر از خود ندیدمی بخوشی قبول کردمی و با آن می ساختمی.
گفت: روزی در کوه لگام بودم بسه کس رسیدم که دو پلاسی پوشیده داشتند و یکی پیراهنی پوشیده از نقره چون مرا بدیدند گفتند غریبی گفتم هر کرا ماوی گاه او خدا بود هرگز در غربت نبود چون این سخن از من بشنودند با من انس گرفتند پس یکی گفت: که او را سویق دهید گفتم من سویق نخورم تا با شکر و قند نباشد در حال سویقم دادند به شکر و قند چنانکه خواستم پس از صاحب قمیص پرسیدم که این پیراهن از نقره چیست گفت: شکایت کردم با خدای تعالی از شپشی که دمار از من برآورده بود تا مرا این پیراهنی درپوشید.

نقلست که او سخنی خوش گفتی روزی هاتفی آواز داد که بس سخنی نیکو گفتی اکنون اگر خاموش باشی نیکوتر چنین گویند که دیگرسخن نگفت: تا وقت مردن و خود پس از آن بهفتهٔ بیش نکشید که فرمان یافت و باز بعضی چنین نقل کنند که روز آدینه سخن می گفت. در مجلس چیزی بدو درآمد از کرسی درافتاد و جان تسلیم کرد رحمةالله علیه.

English translation

That wayfarer of the path of detachment, that traveler on the road of unity, that dweller in the sanctuary of holiness, that keeper of the treasure of intimacy, that center of the circle of freedom, the pillar of the world, Abu Hamza al-Baghdadi, may Allah have mercy on him, was of the great masters and the illustrious righteous. He had a great portion in theology (kalam), and was perfect in the science of exegesis, traditions (riwayat), and Hadith. His master was Harith al-Muhasibi, and he had associated with Sari [al-Saqati], and was a companion to [Abul-Husayn] al-Nuri and Khayr al-Nassaj, and had seen many great masters. He was of those people whom the Caliph arrested to execute, then Nuri stepped forward until God Almighty delivered them all. He used to preach in the Al-Adafiya Mosque of Baghdad. Whenever Imam Ahmad [ibn Hanbal] faced a difficult problem, he would refer to him, saying: 'What do you say about such-and-such issue?' He had a healing tongue and a clear expression.

One day he went to Harith al-Muhasibi. He found him wearing fine clothes and seated. Harith had a black bird that chirped. At that moment it made a sound. Abu Hamza cried out and said: 'At your service, O my Master!' (Labbayk ya Sayyidi). Harith stood up, took a knife, and said: 'I will strike him with this,' intending to kill him. The disciples fell at the feet of the Sheikh to separate them from him. Harith said to Abu Hamza: 'Be safe, or O outcast!' They said: 'O Sheikh, we consider him among the select saints and monotheists. Why did this hesitation/dispute between you and him occur?' Harith said: 'I have no dispute with him, and I see nothing but goodness in him, and I see his inner self as none other than absorbed in unity. But why should he say something that resembles the actions of the incarnationists (hululiyan) or bears traces of their doctrine in his practice? A bird that has no intellect chirps according to its habit; why should he hear the Truth (God) from it, while God, may He be glorified and exalted, is not divisible, and His friends find peace only in His words, and their state is joyful only with His name? He does not incarnate or descend into things, and union and mixing are not applicable to the Eternal.' Abu Hamza said: 'Although you are seated amidst all this comfort and fine clothing, and a bird has drowned in the purity of its state, why are the states of the seekers hidden from you?' Harith said: 'Repent of what you said, otherwise I will shed your blood.' He immediately said: 'O Sheikh, although I was correct in principle, but since my action resembled the action of a misguided sect, I repent.'

And there are many of his words of this kind, to the point that once he said: 'I saw the Lord of Glory openly. He said to me: 'O Abu Hamza, do not follow whisperings, and bear the trials of people.'' When they heard this statement from him, they caused him much distress and he suffered many trials because of these words. If someone says, 'How can one see God openly with the senses in wakefulness?' We say: 'Without how (bi-kayfa) can He be seen. When one's sight becomes like the attribute of the sight of [God], one can see in wakefulness, just as seeing in a dream is permissible.' If they say, 'Moses, peace be upon him, did not see; how can this be?' We say: 'Just as speech was specific to Moses, peace be upon him, vision was specific to Muhammad, peace and blessings of Allah be upon him. Those people who were with Moses, peace be upon him, heard the speech of God, but they did not hear it by themselves, for they did not have the courage to hear the speech of God Almighty; rather, they heard it by the light of the soul of Moses, peace be upon him, and without him they would never have heard it. Likewise, if someone from the community of Muhammad, peace and blessings of Allah be upon him, had a vision, it was not of himself; it was by the light of the soul of Muhammad, peace be upon him, not that a hundred saints would ever equal a prophet. But the prophet has the ability to feed his community a morsel from what he eats, just as Moses, peace be upon him, made his people hear the speech of God, and just as Muhammad, peace be upon him, said: 'Peace be upon us and upon the righteous servants of Allah.' Since peace was specific to Muhammad, if one of his community attains it because of him, it is not surprising. And it was because of this secret that Moses, peace be upon him, said: 'O Lord, make me of the community of Muhammad.'

Another answer is: You saw that Moses, peace be upon him, wanted it for himself, and that cannot be contained in the eighteen thousand worlds. So the vision of Abu Hamza was according to his capacity, just as the disciple of Abu Turab al-Nakhshabi who saw the Truth, yet could not bear the sight of Bayazid; for when the Truth manifested according to the capacity of Bayazid, the disciple did not have the strength for it and collapsed. And just as the Siddiq (Abu Bakr) receives manifestation once, and all creation once, so the difference came in their seeing. Inevitably, since the vision of Moses, peace be upon him, could not be borne in the world, he did not see. If there were no difference in seeing, tomorrow the people of Paradise would not prostrate to the light of the shoestrap of Bilal. Abu Hamza has many words on the path of detachment, as he was the most detached person of his time.

And he said: 'Loving the poor (faqirs) is hard, and none can endure the love of poverty except a Siddiq (truthful one).'

And he said: 'Whoever knows the way to the Truth, walking that way is easy for him. And knowing the way is that God Almighty teaches him without an intermediary. And whoever knows the way by deduction (istidlal) errs once and is correct once.'

And he said: 'Whoever is granted three things is saved from all calamities: an empty stomach with a contented heart, and perpetual poverty.'

And he said: 'When your self (nafs) is safe from you, you have fulfilled its right; and when creation is safe from you, you have fulfilled their rights.'

And he said: 'The sign of the truthful Sufi is that after honor he becomes humbled, and after wealth he becomes poor, and after being manifest he becomes hidden. The sign of the false Sufi is the opposite of this.'

And he said: 'Whenever poverty/destitution came upon me, I said to myself: 'From whom has this poverty come to you?' Then I pondered and saw no one more deserving of that poverty than myself, so I accepted it with joy and got along with it.'

He said: 'One day on Mount Lukam, I met three people: two of them wore wool (plas) and one wore a shirt made of silver. When they saw me, they said: 'You are a stranger.' I said: 'Whoever has God as his refuge is never a stranger.' When they heard this from me, they became friendly with me. Then one said: 'Give him barley-gruel (sawiq).' I said: 'I do not eat barley-gruel unless it is with sugar and sugar-candy.' Immediately, they gave me barley-gruel with sugar and sugar-candy, just as I wished. Then I asked the owner of the shirt: 'What is this shirt of silver?' He said: 'I complained to God Almighty about lice that had destroyed me, until He clothed me in this shirt.'

It is related that he spoke beautifully. One day a voice from the unseen (Hatif) called out: 'You have spoken very well; now if you remain silent, it would be better.' They say he did not speak again until his death, and he lived only a week after that before he passed away. Yet others relate that he was speaking on a Friday in the assembly when something entered him, he fell from the chair, and surrendered his soul. May Allah have mercy on him.

Updated 2026-07-02

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