1Cademy - بخش ۸۷ - ذکر شیخ علی رودباری رحمةالله علیه / Section 87 - Mention of Sheikh Ali Rudbari, May Allah Have Mercy on Him

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بخش ۸۷ - ذکر شیخ علی رودباری رحمةالله علیه / Section 87 - Mention of Sheikh Ali Rudbari, May Allah Have Mercy on Him

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آن رنج کشیده مجاهده آن گنج گزیده مشاهده آن بحر حلم و دوستداری شیخ علی رودباری رحمةالله علیه رحمة واسعة از کاملان اهل طریقت بود و از اهل فتوت و ظریفترین پیران و عالمترین ایشان به علم حقیقت و در معامله و ریاضت و کرامت و فراست بزرگوار بود و اهل بغداد جملهٔ حضرت او را خاضع بودند و جنید قایل به فضل او بود و به همه نوعی به صواب بود و در حقایق زبانی بلیغ داشت و در مصر مقیم بودی و صحبت جنید و نوری و ابن جلا یافته و او را کلماتی بلیغ و اشاراتی عالی است.
نقل است که جوانی مدتی بر او بود. چون باز می گشت گفت: شیخ چیزی بگوید، گفت: ای جوانمرد اجتماع این قوم به وعده بود و پراکندن ایشان به مشاورت نه.

و گفت: وقتی درویشی بر ما آمد و بمرد، او را دفن کردیم. پس خواستم که روی او را باز کنم و بر خاک نهم تا خدای تعالی بر غریبی او رحمت کند. چشم باز کرد و گفت: مرا ذلیل می کنی پس از آنکه ما را عزیز کرده است؟ گفتم یا سیدی پس از مرگ زندگانی؟ گفت: آری من زنده و محبان خدا زنده باشند، ترا ای رودباری فردا یاری دهم.
نقل است که گفت: یک چندگاهی من به بلای وسواس مبتلا بودم در طهارت. روزی به دریا یازده بار فرو شدم و تا وقت فرو شدن آفتاب آنجا ماندم که وضو درست نمی یافتم. در میانه رنجیده دل گشتم، گفتم: خدایا العافیة. هاتفی آواز داد از دریا که: العافیة فی العلم.

ازو پرسیدند که: صوفی کیست؟ گفت: صوفی آنست که صوف پوشد بر صفا و بچشاند نفس را طعم جفا و بیندازد دنیا از پس قفا و سلوک کند به طریق مصطفی.
و گفت: صوفی که از پنج روزه گرسنگی بنالد او را به بازار فرستید و کسب فرمایید.

و گفت: تصوف صفوت قربست بعد از کدورت بعد.
و گفت: تصوف معتکف بودن است بر دوست و آستانه بالین کردن اگرچه میرانندت.

و گفت: تصوف عطای احرارست.
و گفت: خوف و رجا دو بال مردند، مانند مرغ چون هر دو بایستد مرغ بایستد و چون یکی بنقصان آید دیگر ناقص شود و چون هر دو نماند مرد در حد شرک بود.

و گفت: حقیقت خوف آنست که با خدای از غیر خدای نترسی.
و گفت: محبت آن بود که خویش را جمله به محبوب خویش بخشی و ترا هیچ بازنماند از تو. و پرسیدند از توحید، گفت: استقامت دل است به اثبات یا مفارقت تعطیل و انکار.

و گفت: نافعتر یقینی آن بود که حق را در چشم تو عزیز گرداند و مادون حق را خرد گرداند و خوف و رجا در دل تو ثابت کند.
و گفت: جمع سر توحید است و تفرقه زبان توحید.

و گفت: آنچه بر ظاهر می گرداند از نعمتها دلیل است بر آنچه در باطن می دارد از کرامتهای بی نهایت.
و گفت: چگونه اشیا بدو حاضر آیند و جمله به ذوات فانی ازو می شوند از خویش؟ یا چگونه ازو غایب شوند اشیا که جمله ازو و صفات او ظهور می گیرند؟ سبحان آنکه او را نه چیزی حاضر تواند آمد و نه ازو غایب تواند شد.

و گفت: حق تعالی دوست دارد اهل همت را از برای این اهل همت او را دوست دارند.
و گفت: ما درین کار به جائی رسیده ایم چون تیزی شمشیر اگر هیچ گونه بجنبیم به دوزخ درافتیم.

و گفت: اگر دیدار او از ما زایل شود اسم عبودیه از ما ساقط گردد یعنی زنده نمانیم.
و گفت: کمترین نفسی که آن نفس از اضطرار بود آن را نهایتی نبود.

و گفت: چنانکه خداوند تعالی فریضه کرد بر انبیا ظاهر کردن معجزات و براهین، همچنان فریضه کرد بر اولیا پنهان کردن احوال و مقامات تا چشم اغیار بر آن نیفتد و کس آنرا نبیند و نداند.
و گفت: هر که را در راه توحید نظر افتد بر نهاد خود آن توحید او را از آتش برهاند.

و گفت: چون دل خالی گردد از چپ و راست و نفس از چپ و راست و روح از چپ و راست، از دل حکمت پدید آید و از نفس خدمت و از روح مکاشفت. و بعد از این سه چیز، دیدن صنایع او و مطالعه سرایر او و مطالعه حقایق او.
و گفت: علامت این چه گفتم چه بود؟ آنکه ننگری از چپ و راست.

و پرسیدند از سماع، گفت: من راضیم بدانکه از سماع سر بسر خلاص یابم. گفتند: چه گویی در کسی که از سماع ملاهی چیزی بشنود، گوید مرا حلالست که به درجه ای رسیدم که خلاف احوال در من اثر نکند، گفت: آری رسیده است ولیکن به دوزخ.
پرسیدند از حسد، گفت: من درین مقام نبوده ام، جواب نتوانم داد و اما گفته اند: الحاسد جاحد لأنه لایرضی بقضاء الواحد.

و گفت: آفت از سه بیماری زاید. اول بیماری طبیعت، دوم بیماری ملازمت عادت، سیم بیماری فساد صحبت. گفتند ای شیخ بیماری طبیعت چیست؟ گفت: حرام خوردن. گفتند ملازمت عادت چیست؟ گفت: به حرام نگریستن و غیبت شنیدن. گفتند فساد صحبت چیست؟ گفت: به هرچه پدید آید در نفس متابعت آن کنی.
و گفت: بنده خالی نیست از چهار نفس: یا نعمتی که آن موجب شکر بود، یا منتی که موجب ذکر بود، یا محنتی که موجب صبر بود، یا ذلتی که موجب استغفار بود.

و گفت: هر چیز را واعظیست و واعظ دل حیاست و فاضل ترین گنج مؤمن حیاست از حق.
پرسیدند از وجد در سماع، گفت: مکاشفت اسرار است به مشاهدهٔ محبوب.

و گفت: طریقت میان صفت و موصوف است، هر که نظر کند به صفت محجوب بود و هر که نظر کند به موصوف ظفر یابد.
و گفت: قبض، اول اسباب است فنا را و بسط، اول اسبابست بقا را.

و گفت: مرید آن بود که هیچ نخواهد خود را جز آنکه حق تعالی او راخواسته باشد و مرد آن بود که هیچ نخواهد از کونین به جز از حق تعالی.
و گفت: ننگترین زندان ها همنشینی با نااهلست. و چون وقت وفاتش رسید خواهرش گوید سر بر کنار من داشت، چشم باز کرد و گفت: درهای آسمان ها گشاده است و بهشت آراسته و بر ما جلوه می کنند که: یا باعلی ما ترا بجائی رسانیدیم که هرگز در خاطر تو نگذشته است. و حوران نثارها می کنند و اشتیاق می نمایند و این دل ما می گوید: بحقک لا انظر لغیرک. عمری دراز در انتظار کاری بسر بردیم برگ آن نیست که بازگردیم بر شوتی والسلام.

English translation

That sufferer of struggle, that chooser of the treasure of contemplation, that sea of clemency and loving-kindness, Sheikh Ali Rudbari (may Allah have mercy upon him with a vast mercy) was among the perfect ones of the path and the people of chivalry, and he was the most elegant of the elders and the most learned of them in the science of reality. He was great in transaction, self-discipline, miracles, and discernment. The people of Baghdad were all submissive before his presence, and Junayd acknowledged his virtue. He was correct in every manner, had an eloquent tongue in expressing realities, resided in Egypt, and had associated with Junayd, Nuri, and Ibn Jalla. He possessed eloquent words and sublime indications.

It is related that a youth stayed with him for a time. When he was returning, he said: May the Sheikh say something. He said: O chivalrous youth, the gathering of this people is by promise, but their scattering is not by consultation.

And he said: Once a dervish came to us and died. We buried him. Then I wished to uncover his face and place it on the dust so that God Almighty might have mercy on his strangerhood. He opened his eyes and said: Do you humiliate me after He has honored us? I said: O my master, life after death? He said: Yes, I am alive and the lovers of God are alive. I shall assist you tomorrow, O Rudbari.

It is related that he said: For a time, I was afflicted with the trial of obsessive doubts in purification. One day I plunged into the sea eleven times and remained there until sunset, yet I could not find my ablution to be correct. In the midst of this, I became grieved at heart and said: O God, health! A voice from the unseen called out from the sea, saying: Health lies in knowledge.

He was asked: Who is a Sufi? He said: A Sufi is one who wears wool over purity, makes his soul taste the flavor of harshness, casts the world behind his back, and walks in the path of the Chosen One.

And he said: If a Sufi laments over five days of hunger, send him to the market and make him earn.

And he said: Sufism is the purity of proximity after the turbidity of distance.

And he said: Sufism is remaining at the door of the Friend and making the threshold one's pillow, even if they drive you away.

And he said: Sufism is the gift of the free.

And he said: Fear and hope are two wings of a man, like a bird; when both are steady, the bird is steady, and when one decreases, the other becomes deficient, and when both cease to exist, the man is in the state of association.

And he said: The reality of fear is that with God, you fear none other than God.

And he said: Love is that you give yourself entirely to your beloved, and nothing of you remains for you. And they asked him about divine unity. He said: It is the steadfastness of the heart in affirmation, or parting from negation and denial.

And he said: The most beneficial certainty is that which makes the Truth great in your eyes and makes everything other than the Truth small, and establishes fear and hope in your heart.

And he said: Union is the secret of tawhid, and separation is the tongue of tawhid.

And he said: What He displays outwardly of blessings is a proof of what He keeps inwardly of infinite honors.

And he said: How can things be present to Him when they are all passing away from themselves by their essences through Him? Or how can things be absent from Him when they all derive their manifestation from Him and His attributes? Glory be to Him, to whom nothing can be present, nor can anything be absent from Him.

And he said: God Almighty loves the people of high resolve, and for this reason, the people of high resolve love Him.

And he said: We have reached a point in this affair that is like the edge of a sword; if we move in the slightest, we shall fall into hell.

And he said: If the vision of Him vanishes from us, the name of servitude would fall from us, meaning we would not remain alive.

And he said: The least breath that is drawn out of necessity has no end.

And he said: Just as God Almighty made it obligatory upon the prophets to manifest miracles and proofs, so He made it obligatory upon the saints to conceal their spiritual states and stations, so that the eyes of others might not fall upon them, and no one might see or know them.

And he said: Whoever looks upon his own nature in the path of tawhid, that tawhid of his will deliver him from the fire.

And he said: When the heart becomes empty of left and right, and the soul of left and right, and the spirit of left and right, wisdom appears from the heart, service from the soul, and contemplation from the spirit. And after these three things come the witnessing of His handiwork, the study of His secrets, and the study of His realities.

And he said: What is the sign of what I have said? That you do not look to the left or to the right.

And they asked him about spiritual audition. He said: I am content if I can escape from sama' completely free. They said: What do you say about one who hears something of forbidden musical instruments and says: It is lawful for me because I have reached a degree where the difference of states does not affect me? He said: Yes, he has reached a degree, but it is in hell.

They asked him about envy. He said: I have not been in this station, so I cannot answer; but they have said: The envier is a denier because he is not pleased with the decree of the One.

And he said: Harm arises from three sicknesses: first, the sickness of nature; second, the sickness of persistence in habit; third, the sickness of corruption of association. They said: O Sheikh, what is the sickness of nature? He said: Eating what is forbidden. They said: What is persistence in habit? He said: Looking at what is forbidden and listening to backbiting. They said: What is corruption of association? He said: Whatever arises in your soul, you follow it.

And he said: A servant is not free from four states: either a blessing that requires gratitude, or a favor that requires remembrance, or a trial that requires patience, or a lapse that requires seeking forgiveness.

And he said: Everything has a preacher, and the preacher of the heart is shame, and the most excellent treasure of a believer is shame before the Truth.

They asked about ecstasy in sama'. He said: It is the unveiling of secrets by the contemplation of the Beloved.

And he said: The path lies between the attribute and the described. Whoever looks at the attribute is veiled, and whoever looks at the described achieves victory.

And he said: Contraction is the first of the means to annihilation, and expansion is the first of the means to subsistence.

And he said: A disciple is one who wants nothing for himself except what God Almighty has willed for him, and a man is one who wants nothing from the two worlds except God Almighty.

And he said: The most shameful of prisons is associating with the unworthy. And when the time of his death arrived, his sister said: He had his head on my lap, opened his eyes, and said: The gates of the heavens are opened and Paradise is adorned, and they display themselves to us, saying: O Abu Ali, we have brought you to a place that has never crossed your mind. And the houris are showering gifts and showing longing, and this heart of ours says: By Your truth, I will not look at anyone other than You. We have spent a long life waiting for a matter, and we have no inclination to return for a bribe. Peace.

Updated 2026-07-02

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