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بخش ۵۵ - ذکر محمد فضل قدس الله روحه العزیز / Section 55 - Mention of Muhammad Fadl, May Allah Sanctify His Glorious Soul

Original content

آن متمکن به کرامات وحقایق و آن متعین باشارات و دقایق آن مقبول طوایف آن مخصوص لطایف آن در مرغزار عشق و عقل ابوعبدالله محمدبن فضل رحمة الله علیه از کبار مشایخ خراسان بود و ستودهٔ همه بود ودر ریاضات و رنج بی نظیر بود و درفتوت و مروت بی همتا بود و مرید خضرویه بود و ترمدی را دیده بود و بوعثمان حیری را بدو میلی عظیم بود چنانکه یکبار بدونامه نوشت که علامت شقاوت چیست گفت: سه چیز یکی آنکه حق تعالی او را علم روزی کند و از عمل محروم گرداند دوم آنکه عمل دهد و از اخلاص محروم کند سوم آنکه صحبت صالحان روزی کند و از حرمت داشت ایشان محروم کند.
و بوعثمان حیری گفت: محمدفضل سمسار مردان است.

و بوعثمان با همه جلالت خود گفتی اگر قوت دارمی در پناه محمد فضل رومی تا سر من صافی شدی بدیدار او.
و از اهل بلخ جفاء بسیار کشید و از بلخ بیرون کردند و او ایشان را گفت: یا رب صدق از ایشان بازگیر.

نقلست که از اوسؤال کردند که سلامت صدر بچه حاصل آید گفت: بایستادن بحق الیقین و آن حیوتی بود تا بعد از آن علم الیقین دهند تا بعلم الیقین مطالعهٔ عین الیقین کند تا اینجا سلامت یابد نخست عین الیقین نبود که کسی را که کعبه ندید هرگز او را علم الیقین به کعبه نبود پس معلوم شد که علم الیقین بعد از عین الیقین تواند بود که آن علمی که پیش از عین الیقین بود آن به همت بود و اجتهاد از این جای بود که گاه صواب افتد و گاه خطا چون علم الیقین پیدا آمد بعلم الیقین مطالعهٔ اسرار و حقایق عین الیقین توان کرد مثالش چنین بود که کسی در چاهی افتاده باشد و بزرگ شده ناگاه او را ازچاه برآرند در آفتاب متحیر گردد و مدتی بر آن ثبات کند تا به آفتاب دیدن خوی کند تا چنانکه به آفتاب علمش حاصل شود که بدان علم مطالعهٔ اسرار آفتاب تواند کرد.
گفت: عجب دارم از آنکه بهواء خود به خانه او رود و زیارت کند چرا قدم بر هواء خود ننهد تا بدو رسد و باو دیدار کند.

و گفت: صوفی آنست که صافی شود از جملهٔ بلاها و غائب گردد از جملهٔ عطاها.
و گفت: راحت در اخلاص است از آرزوهاء نفس.

و گفت: چون مرید به گوشهٔ خاطر به دنیا نگرد تو بیش در وی منگر که او مدبر طریقت شد.
و گفت: اسلام به چهارچیز از شخص مفارقت کند یکی آنکه عمل نکند بدانچه داند دوم آنکه عمل کند بدانچه نداند سوم آنکه نجوید آنچه نداند چهارم آن که مردمان را منع کند از آموختن.

و گفت: علم سه حرفست عین و لام ومیم عین علم است و لام عمل و میم مخلص حق است در عمل و علم.
و گفت: بزرگترین اهل معرفت مجتهدترین ایشان باشند در اداء شریعت و با رغبت ترین در حفظ سنت و متابعت.

و گفت: محبت ایثار است و آن چهار معنی است یکی دوام ذکر بدل و شاد بودن بدان دوم انسی عظیم گرفتن به ذکر حق سوم قطع اشغال کردن و از هر قطع که هست باز بریدن چهارم او را بر خود گزیدن و بر هر چه غیراوست چنانکه حق تعالی گفته است قل ان کان آباؤکم و ابناؤکم و اخوانکم و ازواجکم الی قوله احب الیکم من الله و رسوله الایة و صفت محبان حق اینست که محبت ایشان بر معنی ایثار بودسعد از این معاملت ایشان بر چهار منزل رود یکی محبت دوم هیبت سوم حیا چهارم تعظیم.
و گفت: ایثار زاهدان بوقت بی نیازی بود و ایثار جوانمردان بوقت حاجت.

و گفت: زهد در دنیا ترک است و اگر نتوانی ایثار کنی و اگر نتوانی خوار داری.

English translation

That established one in miracles and truths, that distinguished one in signs and subtleties, that accepted one of the groups, that specialized one of the graces, that one in the meadow of love and intellect, Abu Abdullah Muhammad ibn Fadl, may Allah have mercy on him, was among the great sheikhs of Khorasan. He was praised by all, peerless in spiritual disciplines and suffering, and unique in chivalry and manliness. He was a disciple of Ahmad ibn Khidruyah, had seen Tirmidhi, and Abu Uthman Hiri had a great inclination toward him, such that he once wrote him a letter asking what is the sign of wretchedness. He replied: 'Three things: one, that God Almighty grants him knowledge and deprives him of action; second, that He grants him action and deprives him of sincerity; third, that He grants him the company of the righteous and deprives him of honoring them.' And Abu Uthman Hiri said: 'Muhammad Fadl is the broker of men.' And Abu Uthman, despite all his majesty, used to say: 'If I had the strength, I would take refuge in Muhammad Fadl until my inner self became pure by seeing him.' And he suffered much maltreatment from the people of Balkh, and they expelled him from Balkh. He said to them: 'O Lord, take sincerity away from them.' It is narrated that he was asked how the peace of the heart is attained. He said: 'By standing in the truth of certainty (Haqq al-Yaqin), and that is a life until afterwards they give the knowledge of certainty (Ilm al-Yaqin) so that through the knowledge of certainty one studies the eye of certainty (Ayn al-Yaqin), until here one finds peace. At first, there was no eye of certainty, for one who has never seen the Kaaba had no knowledge of certainty regarding the Kaaba. Thus it became known that knowledge of certainty can only be after the eye of certainty, for that knowledge which was before the eye of certainty was through aspiration and effort; from this place, sometimes it falls into correctness and sometimes into error. When the knowledge of certainty appears, through the knowledge of certainty one can study the secrets and truths of the eye of certainty. Its example is like someone who has fallen into a well and grown up there; suddenly they bring him out of the well, he becomes bewildered in the sun and remains steady in it for a while until he becomes accustomed to seeing the sun, so that as knowledge of the sun is obtained for him, through that knowledge he can study the secrets of the sun.' He said: 'I wonder at one who goes to His house and visits by his own desire; why does he not set foot upon his own desire so that he reaches Him and meets Him?' And he said: 'A Sufi is one who becomes pure from all afflictions and becomes absent from all gifts.' And he said: 'Comfort is in sincerity from the desires of the soul.' And he said: 'When a disciple looks at the world with the corner of his heart, do not look at him anymore, for he has turned his back on the path.' And he said: 'Islam departs from a person through four things: one, that he does not act upon what he knows; second, that he acts upon what he does not know; third, that he does not seek what he does not know; fourth, that he prevents people from learning.' And he said: 'Knowledge (Ilm) is three letters: Ayn, Lam, and Mim. Ayn is knowledge (ilm), Lam is action (amal), and Mim is the Sincere (Mukhlis) of Truth in action and knowledge.' And he said: 'The greatest of the people of gnosis are the most diligent of them in performing the Sharia and the most eager in preserving the Sunnah and following it.' And he said: 'Love (Mahabbah) is preference (Ithar), and that has four meanings: one, the permanence of remembrance in the heart and being happy with it; second, taking a great intimacy with the remembrance of Truth; third, cutting off occupations and breaking away from every severance there is; fourth, choosing Him over oneself and over whatever is other than Him, as God Almighty has said: 'Say, if your fathers and your sons and your brothers and your wives...' to the end of the verse '...are dearer to you than Allah and His Messenger...' And the quality of the lovers of Truth is that their love is based on the meaning of preference (Ithar). From this transaction of theirs, it proceeds through four stations: first, love; second, awe (Haybah); third, modesty (Haya); fourth, veneration (Ta'zim).' And he said: 'The preference of the ascetics is at the time of self-sufficiency, and the preference of the chivalrous at the time of need.' And he said: 'Renunciation (Zuhd) in the world is abandonment; if you cannot, then preference; and if you cannot, then holding it in contempt.'

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Updated 2026-07-02

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Humanities

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Persian Literature Prerequisite Course

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