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بخش ۷۳ - ذکر شیخ ممشاد دینوری رحمةالله علیه / Section 73 - Mention of Sheikh Mamshad Dinawari, May Allah Have Mercy on Him

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آن ستوده رجال آن ربودهٔ جلال آن صاحب دولت زمانه آن عالی همت یگانه آن مجرد شده از کینه وری شیخ وقت ممشاد دینوری پیر عهد بود و یگانهٔ روزگار و ستوده بهمه کمالی و برگزیده به همه خصالی و در ریاضت و خدمت و مشاهدت و حرمت آیتی بود و پیوسته در خانقاه بسته داشتی چون مسافر بدر خانقاه رسیدی او در پس درآمدی و گفتی مسافری یا مقیم اگر مقیمی درآی و اگر مسافری این خانقاه جای تو نیست که روزی چند بباشی و ما با تو خوی کنیم آنگاه بروی و ما را در فراق تو طاقت نبود.
وقتی مردی به نزدیک او آمد وگفت: دعائی در کار من کن گفت: برو بکوی خدا شو تا بدعاء ممشادت حاجت نبود مرد گفت: یا شیخ گوی خدا کجا است گفت: آنجا که تو نباشی مرد برفت و از میان خلق عزلت گرفت ودولت اورا دریافت وهم نشین سعادت گشت و با حق آرام گرفت تا چنان شد که وقتی عظیم آمد بدینور رسید خلق همه روی به صومعه ممشاد نهادند در آن میان آن جوانمرد را دیدندی آمد و سجاده بر روی آب افکنده و آب او را مر آورد چون ممشاد او را بدید گفت: این چه حالتست جوانمرد گفت: مرا این دادی و می پرسی اینک حق تعالی مرا از دعاء ممشاد و غیر او مستغنی گردانیده و بدینجا رسانید که می بینی.

نقلست که گفت: چون دانستم که کارگاه درویشان همه حقیقت باشد دیگر با هیچ درویشی مزاح نکردم که وقتی درویشی نزدیک ما آمد و گفت: ایهاالشیخ می خواهم که مرا عصیدهٔ کنی ناگاه بر زبانم برفت که ارادت و عصیده روی به بادیه نهاد وهمین می گفت. تا در همان بمرد.
نقلست که گفت: مرا وامی بود و من بدان مشغول دل بودم بخواب دیدم که کسی می گفت: یا بخیل این مقدار که فراستدی بر ماست تو خوش فرا گیر و مترس بر تو فراستدن و برما دادن بعد از آن با هیچ قصاب و بقال شمارنکردم.

و اورا کلماتی عالی است و سخن اوست که گفت: اصنام مختلف اند بعضی را از خلق بت نفس اوست و بعضی را فرزند او و بعض را مال او و بعض را زن او و بعض را حرمت او بعض را نماز و روزه و زکوة او و حال او و بت بسیارست هر یکی از خلق بستهٔ بتی انداز این بتان و فراز این بتان هیچ کس را نیست مگر آنرا که نبیند نفس خویش را حال ومحل و هیچ اعتمادش نبود بر افعال خویش شکر نگوید بلکه چنان باید که هرچه ازو ظاهر شود از خیر و شر بدان از نفس خویش راضی نبود و ملامت کنندهٔ خویش بود.
و گفت: ادب بجا آوردن مرید حرمت پیران بود و نگاهداشتن خدمت برادران و از سبب ها بیرون آمدن و آداب شرع بر خویشتن نگاهداشتن.

و گفت: هرگز در نزدیکی پیری نشدم الا ازحال خویش خالی شده و منتظر برکات او می بودم تا چه درآید.
و گفت: هر که پیش پیری شود برای خطر خویش منقطع ماند از کرامت درنشست با او.

و سخن اوست که گفت: در صحبت اهل صلاح صلاح دل پدید آید و درصحبت اهل فساد فساد دل ظاهر شود و گفت اسباب علائق است و تعویق موانع اسباب بمسبوق قضا فراغت و نیکوترین حال مردان آنست که کسی افتاده بود از نفس او دید خلق و اعتماد کرده بود در جمله کارها بر خدای تعالی.
و گفت: فراغت دل در خالی بودنست از آنچه اهل دنیا دست درو زده اند از فضول دنیا.

و گفت: اگر حکمت اولین و آخرین جمع کنی و دعوی کنی به جمله احوال سادات اولیا هرگز بدرجه عارفان نرسی تا سرتو ساکن نشود بخداءتعالی واستواری در تو پدید نیاید بر آنچه خداء تعالی ضمان کرده است ترا.
و گفت: جمله معرفت صدق افتقار بخدای تعالی.

و گفت: معرفت بسه وجه حاصل شود یکی به تفکر در امور که چگونه آنرا تدبیر کرده است و دیگر در مقادیر که چگونه آنرا تقدیر کرده است و در خلق چگونه آنرا آفریده است اگر کسی شرح این سه کلمات بازدهد مجلدی برآید اما این کتاب جاء آن نیست.
و گفت: جمع آنست که خلق را جمع گردانید درتوحید و تفرقه آنست که در شریعتشان متفرق گردانید.

وگفت: طریق حق بعید است و صبر بر آن شدید.
و گفت: حکما که حکمت یافتند به خاموشی یافتند و تفکر.

و گفت: ارواح انبیا در حال کشف و مشاهده اند و ارواح صدیقان در قربت و اطلاع.
و گفت: تصوف صفاء اسرار است و عمل کردن بدانچه رضاء جبار است و صحبت داشتن با خلق بی اختیار.

و گفت: تصوف توانگری نمودنست و مجهولی گزیدن که خلق نداند و دست بداشتن چیزی که بکار نیاید.
و گفت: توکل وداع کردن طمع است از هر چه طبع و دل ونفس بدان میل کند.

از او پرسیدند که درویش گرسنه شود چه کند گفت: نماز کند گفتند اگر قوت ندارد گفت: بخسبد گفتند اگر نتواند خفت گفت: حق تعالی درویش را از این سه چیز خالی ندارد یا قوت یا قضا یا اجل.
و چون وفاتش نزدیک رسید گفتند آخر علت تو چگونه است گفت: علت را از من پرسید گفتند بگو لا اله الا الله روی به دیوار کرد و گفت: همگی من بتو فانی شد جزاءآن کسی که ترادوست دارد این بود یکی گفت: خداء تعالی با تو چه کرد گفت: سی سال است تا بهشت بر من عرضه می کند در آنجا ننگرسته ام گفتند دل خویش چگونه می یابی گفت: سی سالست تا دل خویش را گم کرده ام و خواسته ام تا بازیابم نیافتم چون درین مدت باز نیافته ام درین حال که جمله صدیقان دل گم کنند من چگونه بازخواهم یافت این بگفت: و جان تسلیم کرد، رحمةالله علیه.

English translation

That praised among men, that enraptured by majesty, that possessor of the fortune of the era, that unique one of high aspiration, that one purified from malice, the Sheikh of the time Mamshad Dinawari. He was the elder of the age and unique of the epoch, praised in every perfection and chosen in all virtues. In self-discipline, service, contemplation, and reverence he was a sign. He always kept the door of the khanqah closed. Whenever a traveler arrived at the door of the khanqah, he would come behind it and say: 'Are you a traveler or a resident? If you are a resident, enter, and if you are a traveler, this khanqah is not your place, for you will stay a few days and we will grow fond of you, then you will depart, and we do not have the endurance for the separation from you.'

Once a man came to him and said: 'Pray for my affair.' He said: 'Go to the lane of God, so that there will be no need for the prayer of Mamshad.' The man said: 'O Sheikh, where is the lane of God?' He said: 'There where you are not.' The man went and took retirement from among the creation, and fortune found him, and he became the companion of happiness and found peace with the Truth, until it became such that a great time came and he reached Dinawar. The people all set out toward the monastery of Mamshad. In the midst of that, they saw that young man coming, having cast his prayer rug upon the surface of the water, and the water was carrying him. When Mamshad saw him, he said: 'What state is this?' The young man said: 'You gave this to me, and yet you ask? Behold, God Almighty has made me independent of the prayers of Mamshad and others, and brought me to this place that you see.'

It is related that he said: 'When I realized that the workshop of the dervishes is all Truth, I never joked with any dervish again. For once a dervish came to us and said: 'O Sheikh, I want you to make me a sweet gruel.' Suddenly it escaped my tongue: 'Spiritual desire and sweet gruel?' He turned toward the desert and kept saying just this, until he died right there.'

It is related that he said: 'I had a debt and my heart was occupied with it. I saw in a dream someone saying: 'O miserly one! This amount that you took is upon Us; receive it well and do not fear. Upon you is the taking, and upon Us is the paying.' After that, I never kept accounts with any butcher or grocer.'

And he has sublime words, and it is his saying: 'Idols are diverse. For some of the creation, their idol is their own self; for some, their child; for some, their wealth; for some, their wife; for some, their prestige; for some, their prayer, fasting, and almsgiving, and their spiritual state. Idols are many; everyone among the creation is bound to an idol. And there is no way beyond and above these idols except for the one who does not see any state or status for his own self, has no reliance on his own deeds, does not utter self-righteous gratitude, but rather it must be that whatever appears from him of good or evil, he is not pleased with his own self thereby and remains a self-critic.'

And he said: 'The proper etiquette of a disciple is to respect the elders, to maintain the service of the brothers, to detach from worldly causes, and to observe the etiquettes of the religious law upon oneself.'

And he said: 'I never went near an elder except that I emptied myself of my own state and waited for his blessings, to see what would come forth.'

And he said: 'Whoever goes to an elder for the sake of his own self-importance remains cut off from the generosity of sitting with him.'

And it is his saying: 'In the company of the righteous, the righteousness of the heart appears; and in the company of the corrupt, the corruption of the heart becomes manifest.' And he said: 'Causes are attachments, and delays are obstacles; causes to the Causer is leisure. And the best state of men is that one has fallen in his own estimation and in the eyes of the creation, and has relied in all affairs upon God Almighty.'

And he said: 'The leisure of the heart lies in being free from what the people of the world have laid their hands upon of the superfluities of the world.'

And he said: 'If you gather the wisdom of the first and the last, and claim all the states of the masters of the saints, you will never reach the degree of the gnostics until your innermost secret finds peace in God Almighty, and steadfastness appears in you regarding what God Almighty has guaranteed for you.'

And he said: 'The entirety of gnosis is the truth of neediness before God Almighty.'

And he said: 'Gnosis is obtained through three ways: first, by contemplating affairs and how He has directed them; second, by contemplating measures and how He has ordained them; and third, by contemplating creation and how He has created them. If someone were to explain these three statements, a whole volume would be produced, but this book is not the place for that.'

And he said: 'Union is that He gathered the creation in divine unity, and separation is that He dispersed them in the religious law.'

And he said: 'The path of Truth is distant, and patience upon it is severe.'

And he said: 'The wise who found wisdom, found it through silence and contemplation.'

And he said: 'The souls of the prophets are in the state of unveiling and contemplation, and the souls of the truthful ones are in proximity and awareness.'

And he said: 'Sufism is the purity of innermost secrets, acting according to what pleases the Compeller, and keeping company with the creation without personal choice.'

And he said: 'Sufism is displaying richness, choosing obscurity so that the creation does not know you, and letting go of what is of no use.'

And he said: 'Trust in God is bidding farewell to greed for whatever the nature, heart, and self incline toward.'

He was asked: 'What should a dervish do when he becomes hungry?' He said: 'He should pray.' They said: 'What if he has no strength?' He said: 'He should sleep.' They said: 'What if he cannot sleep?' He said: 'God Almighty does not leave a dervish devoid of these three things: either sustenance, or divine decree, or death.'

And when his death drew near, they said: 'How is your illness?' He said: 'Ask the illness of me.' They said: 'Say: There is no deity but God.' He turned his face to the wall and said: 'The whole of me has become annihilated in You; is this the reward of the one who loves You?' Someone said: 'What did God Almighty do with you?' He said: 'It has been thirty years that Paradise has been offered to me, and I have not looked at it.' They said: 'How do you find your heart?' He said: 'It has been thirty years since I lost my heart, and I have wanted to find it again but have not. Since I have not found it in this period, in this state where all the truthful ones lose their hearts, how shall I find it?' Having said this, he surrendered his soul, may Allah have mercy on him.

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Updated 2026-07-02

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