1Cademy - بخش ۸۸ - ذکر شیخ ابوالحسن حصری رحمةالله علیه / Section 88 - Mention of Sheikh Abul-Hasan al-Husri, May Allah Have Mercy on Him

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بخش ۸۸ - ذکر شیخ ابوالحسن حصری رحمةالله علیه / Section 88 - Mention of Sheikh Abu'l-Hasan al-Husri, May Allah Have Mercy on Him

Original content

آن عالم ربانی آن حاکم حکم روحانی آن قدوهٔ قافلهٔ عصمت آن نقطهٔ دایرهٔ حکمت آن محرم صاحب سری شیخ ابوالحسن حصری رحمةالله علیه شیخ عراق بود و لسان وقت و حالی تمام داشت و عبارتی رفیع. بصری بود و به بغداد نشستی و صحبت شبلی داشتی و معبر عظیم بودی و در بغداد با اصحاب خود سماع کردی. در پیش خلیفه او را غمز کردند که: قومی به هم درشده اند و سرود می گویند و پای می کوبند و حالت می کنند و در سماع می نشینند. مگر روزی خلیفه برنشسته بود در صحرا و حصری به اصحاب شدند، کسی خلیفه را گفت: آن مرد که دست می زد و پای می کوبد اینست. خلیفه عنان بازکشید، حصری را گفت: چه مذهب داری؟ گفت مذهب بوحنیفه داشتم به مذهب شافعی باز آمدم و اکنون خود به چیزی مشغولم که از هیچ مذهبم خبر نیست. گفت: آن چیست؟ گفت: صوفی. گفت: صوفی چه باشد؟ گفت: آنکه از دو جهان بدون او به هیچ چیز نیارامد و نیاساید. گفت: آنکه دیگر. گفت: آنکه کار خویش بدو بازگذارد که خداوند اوست، تا خود به قضاء خویش تولی می کند. گفت: دیگر. حصری گفت: فماذا بعد الحق الا الضلال، چون حق را یافتند به چیزی دیگر ننگرند. خلیفه گفت: ایشان را مجنبانید که ایشان قومی بزرگ اند که حق تعالی را نیابت کار ایشان دارند.
نقل است که احمد نصر شصت موقف ایستاده بود بیشتر. احرام از خراسان بسته بود. یکبار در حرم حدیثی بکرد، پیران حرم او را از حرم بیرون کردند، گفتند: دویست و هشتاد پیر در حرم بودند تو سخن گویی؟ اندر آن ساعت بوالحسن از خانه بیرون آمد و دربان را گفت: آن جوان خراسانی که هر سال اینجا آمدی اگر این بار بیاید نگر تا راهش ندهی. چون احمد به بغداد آمد بر حکم آن گستاخی به در خانهٔ شیخ شد. دربان گفت: فلان وقت شیخ بیرون آمد و گفت: که او را مگذارید، و راست همان وقت بود که از حرمش بیرون کرده بودند. احمد نصر بیفتاد و بیهوش شد و چند روز هم آنجا افتاده می بود. آخر روزی شیخ بوالحسن بیرون آمد و رو بدو کرد و گفت: یا احمد آن ترک ادب را که بر تو رفته است باید که برخیزی و به روم شوی و یک سال آنجا خوک بانی کنی. و جایگاهی بوده است مسلمانان را در طرسوس، کفار آنرا گرفته اند و ویران کرده پس آنجا برو و به روز خوک بانی می کن و به شب بدان جایگاه میشو و تا روز نماز میکن، و نگر تا یک ساعت نخسبی تا بود که دلهای عزیزان ترا قبول کنند. مرد کار افتاده بود برخاست و به روم شد و جامهٔ ناز برکشید و کمر نیاز بر میان جان بست و تا یک سال خوک بانی کرد چنانکه فرموده بود، پس بازگشت و به بغداد باز آمد. چون به در خانقاه رسید دربان گفت: همین زودتر باش که امروز شیخ هفت نوبت بیرون آمده است به طلب تو، بی قرار. شیخ ابوالحسن چون آواز بشنید بیرون آمد، او را در بر گرفت و گفت: یا احمد ولدی قرة عینی. احمد از شادی لبیک بزد و روی در بادیه نهاد تا حجی دیگر بکند. چون به حرم رسید پیران حرم پیش احمد بازآمدند و گفتند: یا والده و قرة عینا. جرمش همه این بود که یک حدیث کرده بود و امروز همه بر در دکان ها طامات می گویند.

نقل است که گفت: سحرگاهی نماز گزاردم و مناجات کردم و گفتم الهی راضی هستی که من از تو راضیم. ندا آمد که ای کذاب که اگر تو از ما راضی بودی رضای ما طلب نکردی.
و گفت: مردمان گویند حصری بقوافی نگرید مرا دردهاست از حال جوانی باز که اگر از یک رکعت دست بدارم با من عتاب کنند.

و گفت: نظر کردم در دل هر صاحب دلی، دلم بر جمله زیارت آمد. در آخر نگاه کردم در عز هر صاحب عزی، عز من بر عز همه زیادت آمد. پس این آیت برخواند: من کان یرید العزة فلله العزة جمیعا.
و گفت: اصول ما در توحید پنج چیز است: رفع حدث و اثبات قدم و هجر وطن و مقارفت اخوان و نسیان آنچه آموخته ای و آنچه نمی دانی، یعنی فراموش آنچه دانند و ندانند.

و گفت: بگذارید مرا به بلای من، نه شما از فرزندان آدمید آنکه بیافرید حق تعالی او را بر تخصیص خلقت و به جانی بی واسطهٔ غیر او را زنده کرد و ملائکه بفرمود تا او را سجده کردند، پس به فرمانی که او را فرمود در آن مخالف شد. چون اول خم دردی بود آخرش چگونه خواهد بود؟ یعنی چون آدم را بخود بازگذارند با همه مخالفت باشند و چون عتاب حر در رسید همه محبت باشد.
و گفت: با تیغ انکار هرچه اسم و رسم بدان رسد سر بر نداری و ساحت دل را از هر چه معلول و معلوم است خالی نگردانی و ینابیع حکمت از قعر دل تو به ظهور نیاید.

و گفت: هر گه دعوی کند اندر چیزی که از حقیقت شواهد کشف براهین او را تکذیب کنند.
و گفت: نشستن به اندیشه و تفکر در حال مشاهده، یک ساعت بهتر است از هزار حج مقبول.

و گفت: چنین نشستن بهتر از هزار سفر.
و گفت: بعضی را پرسیدم که زهد چیست گفت: ترک آنچه در آنی بدانکه در آنی.

ازو پرسیدند از ملامتی، نعره ای بزد و گفت: اگر در این روزگار پیغامبری بودی از ایشان بودی.
و گفت: سماع را تشنگی دائم باید و شوق دائم، که هرچند بیش خورد وی را تشنگی بیش بود.

و گفت: چه کنم حکم سماعی را که چون قاری خاموش شود آن منقطع گردد و سماع باید که به سماع متصل باشد پیوسته چنانکه هرگز نگردد.
و گفت: صوفی آنست که چون از آفات فانی گشت دیگر بسر آن نشود و چون روی فرا حق آورد از حق نیفتد و حادثه را در اثر نباشد.

و گفت: صوفی آنست که او موجود نباشد بعد از عدم خویش و معدوم نگردد بعد از وجود خویش.
و گفت: صوفی آنست که وجد او وجود اوست و صفات او حجاب او یعنی من عرف نفسه فقد عرف ربه.

و گفت: تصوف صفاء دل است از مخالفات.
و گفت: تا مادام که کون موجود بود تفرقه موجود بود، پس چون کون غالب گشت حق ظاهر شد و این حقیقت جمع بود که جزء حق نبیند و جز ازو سخن نگوید رحمةالله علیه.

English translation

That divine scholar, that ruler of spiritual judgment, that exemplar of the caravan of innocence, that center of the circle of wisdom, that confidant of the master of secrets, Sheikh Abu'l-Hasan al-Husri, may Allah have mercy on him, was the sheikh of Iraq and the tongue of his time; he possessed a complete spiritual state and an elevated expression. He was from Basra and resided in Baghdad, where he associated with Shibli, was a great interpreter of dreams, and held sessions of spiritual audition (Sama') with his companions in Baghdad. People slandered him before the Caliph, saying, 'A group of people have gathered together, singing, stamping their feet, entering states, and sitting in audition.' One day, when the Caliph was riding in the desert, Husri and his companions passed by. Someone said to the Caliph, 'That man who was clapping hands and stamping feet is this one.' The Caliph pulled back his reins and said to Husri, 'What school of jurisprudence (madhhab) do you follow?' He said, 'I used to follow the school of Abu Hanifa, then I turned to the school of al-Shafi'i, and now I am occupied with something such that I have no awareness of any school.' The Caliph asked, 'What is that?' He replied, 'Sufi.' The Caliph asked, 'What is a Sufi?' He said, 'One who does not rest or find peace in either of the two worlds with anything other than Him.' The Caliph asked, 'And what else?' He said, 'One who leaves his affairs to Him, who is his Lord, so that He Himself takes charge through His decree.' The Caliph asked, 'What else?' Husri said, 'And what is there after truth but error? (Qur'an 10:32). Since they have found the Truth, they look at nothing else.' The Caliph said, 'Do not disturb them, for they are a great people whose affairs the Almighty God Himself manages.'

It is related that Ahmad Nasr had stood at sixty stations or more [during Hajj]. He had put on his pilgrim's garb (ihram) from Khorasan. Once in the Sanctuary (Haram), he related a Hadith. The elders of the Sanctuary expelled him, saying, 'There are two hundred and eighty elders in the Sanctuary, and you speak?' At that very hour, Abu'l-Hasan came out of his house in Baghdad and told his doorkeeper, 'That young man from Khorasan who comes here every year—if he comes this time, see to it that you do not let him in.' When Ahmad arrived in Baghdad, because of that boldness, he went to the door of the Sheikh's house. The doorkeeper said, 'At such-and-such an hour, the Sheikh came out and said: Do not let him in.' And it was exactly the same hour that they had expelled him from the Sanctuary. Ahmad Nasr fell down and fainted, and remained lying there for several days. At last, one day Sheikh Abu'l-Hasan came out, turned to him and said, 'O Ahmad, for that breach of etiquette which occurred on your part, you must arise, go to Byzantium (Rum), and herd swine there for one year. There was a place belonging to the Muslims in Tarsus, which the infidels have captured and ruined; go there, herd swine by day, and go to that place by night to pray until morning, and see to it that you do not sleep even for an hour, so that perhaps the hearts of the noble ones might accept you.' Ahmad was a man of action; he arose, went to Byzantium, cast off the garment of comfort, girded his soul with the belt of need, and herded swine for a year as he had been commanded. Then he returned and came back to Baghdad. When he reached the door of the convent (khanqah), the doorkeeper said, 'Hurry, for today the Sheikh has come out seven times in search of you, restless.' When Sheikh Abu'l-Hasan heard his voice, he came out, embraced him, and said, 'O Ahmad, my son, the light of my eyes!' Ahmad, out of joy, shouted 'Labbayk' and set off into the desert to perform another Hajj. When he reached the Sanctuary, the elders of the Sanctuary came out to meet Ahmad and said, 'O our father and the light of our eyes!' His entire offense before had been relating a single Hadith, and today they all utter ecstatic words at the doors of the shops.

It is related that he said: 'One dawn I prayed and made supplication, saying: My God, are You pleased with me, for I am pleased with You? A voice called out: O liar! If you were pleased with Us, you would not have sought Our pleasure.' And he said: 'People say that Husri pays no heed to rhyme, but I have had pains since my youth, such that if I abandon a single cycle of prayer (rak'ah), they censure me.' And he said: 'I looked into the heart of every possessor of a heart, and my heart seemed greater than all of them. In the end, I looked at the honor of every possessor of honor, and my honor exceeded the honor of all of them.' Then he recited this verse: 'Whoever desires honor—to Allah belongs all honor.' (Qur'an 35:10). And he said: 'Our principles in Monotheism (Tawhid) are five things: the removal of temporal events, the affirmation of eternity, the abandonment of the homeland, parting from brothers, and forgetting what you have learned and what you do not know—meaning forgetting what they know and do not know.' And he said: 'Leave me to my affliction. Are you not of the children of Adam—he whom God Almighty created with a special creation, vivified him with a soul directly without intermediary, and commanded the angels to prostrate to him, yet he went against the command given to him? Since the first of the dregs of the jar was like this, how will the end of it be? Meaning, when Adam is left to himself, there is complete opposition, and when the censure of the free arrives, there is complete love.'

And he said: 'As long as you do not cut off with the sword of denial everything that has a name and a mark, and as long as you do not empty the arena of the heart of everything that is caused and known, the springs of wisdom will not emerge from the depths of your heart.' And he said: 'Whenever someone makes a claim in anything, the proofs of the discovery of truth will expose them as a liar.' And he said: 'To sit in contemplation and reflection in the state of contemplation (mushahadah) for a single hour is better than a thousand accepted pilgrimages.' And he said: 'Such sitting is better than a thousand journeys.' And he said: 'I asked someone: What is asceticism (zuhd)? He replied: Abandoning what you are in, through that which you are in.' They asked him about the people of blame (Malamatiyah); he gave a great cry and said, 'If there were a prophet in this era, they would be from them.' And he said: 'Audition (Sama') requires a permanent thirst and a permanent yearning, such that the more one drinks, the greater one's thirst becomes.' And he said: 'What can I do with the ruling of an audition that ceases when the reciter falls silent? Audition must be continuously connected to audition, such that it never ends.' And he said: 'The Sufi is one who, when annihilated from afflictions, does not return to them; and when he turns toward the Truth, he does not fall away from the Truth, and temporal events have no effect on him.' And he said: 'The Sufi is one who does not exist after his non-existence, and does not become non-existent after his existence.' And he said: 'The Sufi is one whose ecstasy (wajd) is his existence (wujud), and whose attributes are his veil, meaning He who knows himself knows his Lord.' And he said: 'Sufism is the purification of the heart from oppositions.' And he said: 'As long as the universe exists, separation exists. But when the universe is overcome, the Truth is manifested, and this is the reality of union (jam'), where one sees nothing but the Truth and speaks of nothing but Him, may Allah have mercy on him.'

Updated 2026-07-02

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