1Cademy - بخش ۶۳ - ذکر خیر نساج قدس الله روحه العزیز / Section 63 - Mention of Khayr al-Nassaj, May Allah Sanctify His Glorious Soul

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تذکرة الأولیاء / Memorial of the Saints

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بخش ۶۳ - ذکر خیر نساج قدس الله روحه العزیز / Section 63 - Mention of Khayr al-Nassaj, May Allah Sanctify His Glorious Soul

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آن مفتی هدایت آن مهدی ولایت آن حارس عقل و شرع آن عارف اصل و فرع آن معطلی حجاج شیخ وقت خیر النساج رحمةالله علیه استاد بسیار مشایخ بوددر بغداد و پیر وقت خویش بود و در وعظ و معاملت بیان شافی داشت و عبارتی مهذب داشت وخلقی وحلمی بغایت و ورع و مجاهدهٔ تمام و نفسی موثر شبلی و ابراهیم خواص در مجلس اوتوبه کردند شبلی را پیش جنید فرستاد حفظ حرمت جنید را و او مرید سری سقطی بود و جنید او را عظیم محترم داشتی و بوحمزه بغدادی در شان اومبالغتی تمام کردی و سبب آنکه او را خیر نساج گفتند آن بود که او از مولود گاه خود به سامره رفت به عزم حج گذرش به کوفه بود چون به دروازهٔ کوفه رسید مرقعی پاره پاره پوشیده بود واو خود سیاه رنگ بود چنانکه هر که او را دیدی گفتی این مرد ابلهی می نماید یکی او را بدید گفت: روزی چند او در کار کشم پیش او رفت و گفت: تو بندهٔ گفت: آری گفت: از خداوند گریختهٔ گفت: آری گفت: ترا نگاهدارم تا بخداوند سپارم او گفت: من خود این می طلبم گفت: عمری است که در آرزوی آنم که کسی یابم که مرا به خداوند سپارد پس او را به خانه برد و گفت: نام توخیراست و او از حسن عقیده که المؤمن لایکذب او را خلاف نکرد با و برفت و او را خدمت کرد پس آنمرد خیر را نساجی آموخت و سالها کار آن مرد کرد و هرگاه که گفتی خیر او گفتی لبیک تا آنگه که آن مرد پشیمان شد که صدق و ادب و فراست او می دید و عبادت بسیار ازو مشاهدهٔ می کرد گفت: من غلط کرده بودم تو بندهٔ من نیستی برو هر جا که خواهی پس او برفت و به مکه شد تا بدان درجه رسید که جنید گفت: الخیر خیرلا ودوستر آن داشتی که او را خیر خواندندی گفتی روا نباشد که برادری مسلمان مرا نامی نهاده باشد و من آن نام بگردانم.
نقلست که گاهگاه بافندگی کردی و گاهی بلب دجله رفتی ماهیان بوی تقرب جستندی و چیزها آوردندی روزی کرباس پیرزنی می بافت پیرزن گفت: اگر من درهم بیاورم و ترا نیابم کرا دهم گفت: در دجله انداز پیرزن درهم آورد او حاضر نبود در دجله انداخت چون خیر بلب دجله رفت ماهیان آن درهم پیش او آوردند مشایخ چون این حال بشنیدند از وی نپسندیدند گفتند اورا به بازیچه مشغول کرده اند این نشان حجاب باشد و تواند بود که نشان حجاب باشد غیر او را اما او را نبود چنانکه سلیمان را علیه السلام نبود و گفت: در خانه بودم در دلم آمد که جنید بر دراست آن خاطر را نفی کردم تا سه بار این در خاطرم آمد که بعد از آن بیرون آمدم و جنید را دیدم بردر گفت: چرا بخاطر اول بیرون نیامدی.

و گفت: در مسجد شدم درویشی را دیدم در من آویخت و گفت: ای شیخ بر من بخشای که محنتی بزرگ پیشم آمده است گفتم چیست گفت: بلا ازمن بازستده اند وعافیت بمن پیوسته کرده اند گفت: حالش نگاه کردم یک دینارش فتور شده بود.
و گفت: خوف تازیانه خداوند است بندگانی را که در بی ادبی خو کرده باشند بدان راست کنند.

و گفت: نشان آنکه عمل بغایت رسیده است آنست که در آن عمل جز عجز و تقصیر نبینند.
نقل است که صد و بیست سال عمر یافت چون نزدیک وفاتش بود وقت نماز شام بود عزرائیل سایه انداخت سر از بالین برداشت وگفت: عفاک الله توقف کن که بنده ماموری و من بنده مامور ترا گفته اند که جان او را بردارو مرا گفته اند که چون وقت نماز آید بگزار و وقت درآمده است آنچه ترا فرموده اند فوت نمی شود اما آنچه مرا فرموده اند فوت می شود صبر کن تا نماز شام کنم پس طهارت کرد ونماز گزارد بعد از آن وفات یافت همان شب او را به خواب دیدند گفتند خدای با تو چه کرد گفت: از من مپرسید ولکن از دنیای نجس باز رستم رحمةالله علیه.

English translation

That mufti of guidance, that mahdi of guardianship, that guardian of intellect and sharia, that knower of the root and the branch, that helper of pilgrims, the sheikh of the time, Khayr al-Nassaj, may Allah have mercy on him. He was the master of many sheikhs in Baghdad and the elder of his time, and in preaching and conduct, he had a healing explanation and refined expression, and he possessed extreme good character and forbearance, absolute piety and struggle, and an effective soul. Shibli and Ibrahim Khawwas repented in his assembly. He sent Shibli to Junayd out of respect for Junayd's status. He was a disciple of Sari al-Saqati, and Junayd held him in great esteem, and Abu Hamzah al-Baghdadi praised him greatly. The reason why he was called 'Khayr al-Nassaj' (Khayr the Weaver) was that he traveled from his birthplace to Samarra with the intention of performing Hajj. His path took him through Kufa. When he reached the gate of Kufa, he was wearing a patched cloak made of rags, and he was dark-skinned, so whoever saw him would say, 'This man looks foolish.' A man saw him and said, 'I will put him to work for a few days.' He went to him and asked, 'Are you a slave?' He replied, 'Yes.' The man asked, 'Have you run away from your master?' He replied, 'Yes.' The man said, 'I will keep you until I hand you over to your master.' Khayr said, 'I myself seek this. For a lifetime, I have wished to find someone who would hand me over to my master.' So the man took him to his house and said, 'Your name is Khayr.' Due to his good belief that 'a believer does not lie,' Khayr did not contradict him, went with him, and served him. The man then taught Khayr weaving, and Khayr worked for that man for years. Whenever the man called 'Khayr!', he would reply 'At your service,' until the man repented because he witnessed Khayr's sincerity, manners, sagacity, and abundant worship. The man said, 'I was mistaken. You are not my slave. Go wherever you wish.' So he departed and went to Mecca, where he reached such a station that Junayd said: 'Khayr is Khayr' (Khayr is best). He preferred to be called Khayr, saying, 'It is not right that a Muslim brother should have given me a name and I change it.' It is related that he would occasionally weave, and sometimes he would go to the bank of the Tigris River, and the fish would seek proximity to him and bring him things. One day, he was weaving canvas for an old woman. The old woman said, 'If I bring the dirhams and do not find you, to whom should I give them?' He said, 'Throw them into the Tigris.' The old woman brought the dirhams and, since Khayr was not present, she threw them into the Tigris. When Khayr went to the bank of the Tigris, the fish brought those dirhams to him. When the sheikhs heard of this state, they did not approve of it. They said, 'They have occupied him with playthings; this is a sign of a veil (hijab).' And it could be a sign of a veil for others, but not for him, just as it was not a veil for Solomon, peace be upon him. And he said: 'I was in my house, and it occurred to my heart that Junayd was at the door. I dismissed the thought. This occurred to my heart three times, after which I went out and saw Junayd at the door. He said, 'Why did you not come out at the first thought?'' And he said: 'I entered the mosque and saw a dervish who clung to me and said, 'O Sheikh, have mercy on me, for a great affliction has befallen me.' I asked, 'What is it?' He said, 'Affliction has been taken away from me, and well-being has been joined to me.' I looked into his state and found that his state had suffered a lapse over a single dinar.' And he said: 'Fear is God's whip for servants who have accustomed themselves to bad manners, to set them straight.' And he said: 'The sign that an action has reached perfection is that they see nothing in that action except weakness and shortcoming.' It is related that he lived one hundred and twenty years. When his death drew near, it was the time of the evening prayer. Azrael cast his shadow. Khayr raised his head from the pillow and said, 'May Allah pardon you! Halt, for you are a servant commanded, and I am a servant commanded. You have been told to take my soul, and I have been told that when the time of prayer comes, to perform it. The time has entered. What you have been commanded will not be missed, but what I have been commanded will be missed. Wait until I pray the evening prayer.' So he performed purification, prayed, and then passed away. That night, they saw him in a dream and asked, 'What did God do with you?' He replied, 'Do not ask me, but I have escaped from this filthy world.' May Allah have mercy on him.

Updated 2026-07-02

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