1Cademy - بخش ۱۸ - ۱۸ ابومحفوظ معروف بن فیروز الکرخی، رضی اللّه عنه / Section 18 - 18 Abu Mahfuz Maruf ibn Firuz al-Karkhi, May Allah Be Pleased with Him

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بخش ۱۸ - ۱۸ ابومحفوظ معروف بن فیروز الکرخی، رضی اللّه عنه / Section 18 - 18 Abu Mahfuz Ma'ruf ibn Firuz al-Karkhi, May Allah Be Pleased with Him

Original content

و منهم: متعلق درگاه خدا و پروردهٔ علی رضا، ابومحفوظ معروف ابن فیروز الکرخی، رضی الله عنه
از قدما و سادات مشایخ بود و معروف به فتوت و مذکور به ورع و انابت و ذکر وی مقدم بایستی از این ترتیب؛ اما من بر موافقت دو پیر مقدم یکی صاحب نقل، و یکی صاحب تصرف اندر این محل آوردم. یکی از آن، شیخ مبارک ابوعبدالرحمان السلمی، رحمه الله که کتابش بر این ترتیب است و دیگر استاد ابوالقاسم القشیری رضی الله عنهما که ذکر وی اندر کتابش بر این جملت است، اندر این موضع اثبات کردم؛ از آن چه وی استاد سری سقطی و مرید داود طایی بوده است.

و اندر ابتدا بیگانه بوده است، بر دست علی بن موسی الرضا رضوان الله علیهم اسلام آورد و به نزدیک وی سخت عزیزو ستوده بوده است. و وی را مناقب و فضایل بسیار است و اندر فنون علم مقتدای قوم بوده است.
از وی می آید که گفت: «للفتیان ثلاث علامات: وفاء بلا خلاف و مدح بلا جود و عطاء بلا سؤال.» علامت جوانمردان سه چیز بود: یکی وفایی بی خلاف، و دیگر ستایشی بی جود وسدیگر عطایی بی سؤال؛ اما وفای بی خلاف آن بود که اندر عهد عبودیت، بنده مخالفت و معصیت بر خود حرام دارد، و مدح بی جود آن بود که از کسی نیکویی ندیده باشد وی را نیکو گوید و عطای بی سؤال آن باشد که چون هستی بود اندر عطا تمییز نکند و چون حال کسی معلوم شود وی را سؤال نفرماید و این جمله از خلقی بود به خلقی؛ اما همه خلایق اندر این سه صفت عاریت اند. و این هر سه، صفت حق است جل و علا و فعل وی با بندگانش؛ از آن چه اندر وفا با دوستان خلاف نکند. هر چند که ایشان در وفای خود خلاف کنند، وی جل جلاله به جای ایشان لطف زیادت کند و علامت وفای وی آن است که در ازل بی فعل نیک بنده مر او را بخواند و امروز به علت معصیت وی را نراند. و مدح بی جود جز وی نکند؛ که وی جل جلاله محتاج فعل بنده نیست و بنده را بر اندکی از کردار ثنا گوید، له الحمد فی الآخرة و الاول. و عطای بی سؤال جز وی نتواند داد؛ از آن چه کریم است، حال هر یک بداند و مقصود هر یک بی سؤال وی حاصل کند.

پس چون خدای عز و جل بنده را کرامتی کند و وی را بزرگ گرداند و به قرب خود مخصوص کند با وی این هر سه بکند، و وی به جهد، به مقدار امکان معاملت خود با خلق همین گرداند. آنگاه ورا نام فتوت دهند و اندر زمرهٔ فتیان نامش ثبت گردانند و این هر سه، صفت ابراهیم پیغمبر بود علیه السلام بر حقیقت، و به جایگاه این را بیاریم، ان شاء الله عز وجل.

English translation

And among them: attached to the threshold of God and nurtured by Ali Reza, Abu Mahfuz Ma'ruf ibn Firuz al-Karkhi, may Allah be pleased with him. He was among the ancients and the masters of the shaykhs, renowned for chivalry (futuwwat) and mentioned for piety and repentance. His mention should have come earlier in this ordering; but I placed him in this position in agreement with two earlier masters, one a possessor of transmission (naql) and one a possessor of spiritual authority (tasarruf). One of them is the blessed Shaykh Abu Abd al-Rahman al-Sulami, may Allah have mercy on him, whose book follows this arrangement, and the other is Master Abu al-Qasim al-Qushayri, may Allah be pleased with them both, whose mention of him in his book follows this same order. I confirmed it in this place because he was the teacher of Sari al-Saqati and the disciple of Dawud al-Ta'i. In the beginning he was a stranger [to Islam]; he embraced Islam at the hand of Ali ibn Musa al-Reza, may Allah's pleasure be upon them, and near him he was greatly cherished and praised. He has many virtues and merits, and in the branches of knowledge he was the leader of the people. It is related from him that he said: 'The chivalrous young men have three signs: fidelity without breach, praise without largesse, and giving without being asked.' The sign of the chivalrous is three things: first, a fidelity without breach; second, a praise without largesse; and third, a giving without being asked. Now fidelity without breach is that in the covenant of servitude the servant holds opposition and disobedience forbidden to himself; praise without largesse is that though he has seen no kindness from someone he still speaks well of him; and giving without being asked is that when he has the means he makes no distinction in his giving, and when another's state becomes known to him he does not oblige that person to ask. All of this is from one creature to another; yet all creatures possess these three attributes only as a loan. In truth all three are attributes of the Truth, be He glorified and exalted, and His conduct toward His servants; for in fidelity He breaks not with His friends. However much they break their own fidelity, He, glorified be His majesty, increases His grace in their place. The sign of His fidelity is that in pre-eternity He called the servant to Himself without any good deed on the servant's part, and today He does not drive him away for the fault of his disobedience. Praise without largesse none but He bestows, for He, glorified be His majesty, has no need of the servant's action, yet He praises the servant for the smallest of deeds—to Him be praise in the Last and the First. And giving without being asked none but He can give, for He is generous: He knows the state of each and fulfills the aim of each without their asking. So when God, mighty and glorious, honors a servant, makes him great, and singles him out for nearness to Himself, He does all three of these with him; and the servant, through striving and to the measure of his ability, makes his own dealings with creatures the same. Then they name him with chivalry (futuwwat) and enroll his name in the ranks of the chivalrous (fityan). These three are truly the attribute of Abraham the prophet, peace be upon him, and in its proper place we shall expound this, God willing, mighty and glorious.

Updated 2026-07-20

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