1Cademy - بخش ۲۸ - ۲۸ ابوالسّری منصور بن عمّار، رضی اللّه عنه / Section 28 - 28 Abu al-Sari Mansur ibn Ammar, May Allah Be Pleased with Him

Learn Before

کشف المحجوب / Kashf al-Mahjub

Excerpt

بخش ۲۸ - ۲۸ ابوالسّری منصور بن عمّار، رضی اللّه عنه / Section 28 - 28 Abu al-Sari Mansur ibn Ammar, May Allah Be Pleased with Him

Original content

و منهم: شیخ باوقار و مشرف خواطر و اسرار، ابوالسری منصور بن عمار، رضی الله عنه
از بزرگان مشایخ بود به درجت و از کبرای ایشان به مرتبت. از اصحاب عراقیان بود و مقبول اهل خراسان بود و احسن کلام اندر موعظت کلام وی بود و الطف بیان، بیان وی. مردمان را عظت کردی به فنون علم و روایات و درایات و احکام ومعاملات عالم بود. و بعضی از متصوفه اندر امر وی مبالغت فوق حد کنند.

از وی می آید که گفت: «سبحان من جعل قلوب العارفین أوعیة الذکر، و قلوب الزاهدین أوعیة التوکل، و قلوب المتوکلین أوعیة الرضا، و قلوب الفقراء أوعیة القناعة، و قلوب أهل الدنیا أوعیة الطمع.»
پاک آن خدایی که دل عارفان را محل ذکر گردانید و از آن زاهدان موضع توکل، و از آن متوکلان منبع رضا، و از آن درویشان جایگاه قناعت، و از آن اهل دنیا محل طمع و اندر این عبرتی است که هر عضوی را که خداوند تعالی بیافرید مر فعلی را محل گردانید؛ چنان که دست ها را محل بطش و پای ها را محل مشی و چشم ها را محل نظر وگوش ها را محل سمع و زبان را محل نطق آفرید و اندر معانی کمونی و ظهوری ایشان خلافی بیشتر نبود. فاما دل ها را که بیافرید در هر یکی معنیی مختلف نهاد و ارادتی دیگرسان و هوایی دیگرگون، یکی را محل معرفت کرد و یکی را موضع ضلالت، یکی جایگاه قناعت و مانند این و اندر هیچ عضو عجوبهٔ فعل خداوند تعالی ظاهرتر از دل ها نیست.

هم از وی می آید که گفت: «الناس رجلان: عارف بنفسه، فشغله فی المجاهدة و الریاضة، و عارف بربه، فشغله بخدمته و عبادته و مرضاته.» مردم آن بود که یا به حق عارف بود یا به خود: آن که به خود عارف بود شغلش مجاهدت و ریاضت بود، و آن که به حق عارف بود شغلش خدمت و عبودیت و طلب رضا باشد. پس عارفان به خود را عبادت، ریاضت بود و عارفان به حق را عبادت ریاست. این عبادت کند تا درجت یابد و آن عبادت کند و خود همه یافته باشد. فشتان ما بین المنزلتین! بنده ای قایم به مجاهدت و دیگری قایم به مشاهدت.
و ازوی می آید که گفت: «الناس رجلان: مفتقر إلی الله، فهو فی أعلی الدرجات علی لسان الشریعة، و آخر لایری الإفتقار لما علم من فراغ الله من الخلق و الرزق و الأجل و السعادة و الشقاوة، فهو فی إفتقاره إلیه و استغناءه به.» مردمان بر دو گروه اند: یکی نیازمندی به خدای تعالی و او اندر درجهٔ بزرگترین است به حکم ظاهر شریعت، و دیگر آن که رؤیت افتقارش نباشد؛ از آن چه می داند که خداوند تعالی و تقدس قسمت کرده است اندر ازل از خلق و رزق و اجل و حیات و شقاوت و سعادت، جز آن نباشد که این کس اندر عین افتقار است بدو و استغنا از غیر او. پس آن گروه اندر افتقارشان به رؤیت افتقار محجوب اند از رؤیت تقدیر، و این گروه اندر ترک رؤیت افتقارشان مکاشف و مستغنی بدو. پس یکی با نعمت ودیگر با منعم، آن که با نعمت اندر رؤیت نعمت، اگرچه غنی فقیر و آن که با منعم و مشاهدت وی، اگرچه فقیر غنی. والله اعلم بالصواب.

English translation

And among them: the dignified master, overseer of thoughts and secrets, Abu al-Sari Mansur ibn Ammar, may Allah be pleased with him. He was among the great masters in rank and among their elders in station. He was of the companions of the Iraqis and accepted among the people of Khurasan. The finest speech in exhortation was his speech, and the most subtle exposition his exposition. He would counsel people through the various branches of knowledge, and he was learned in narrations, understandings, rulings, and spiritual dealings. Some of the Sufis exaggerate in his affair beyond measure. It is reported from him that he said: 'Glory to Him who made the hearts of the knowers vessels of remembrance, and the hearts of the ascetics vessels of trust, and the hearts of those who trust vessels of contentment (with the divine decree), and the hearts of the poor vessels of contentment (with little), and the hearts of the worldly vessels of greed.' Pure is that God who made the heart of the knowers the place of remembrance, and of the ascetics the site of trust, and of those who trust the source of contentment, and of the dervishes the abode of satisfaction, and of the worldly the place of greed. In this there is a lesson, for every limb that God Most High created He made the place of some act: as He made the hands the place of grasping, the feet the place of walking, the eyes the place of seeing, the ears the place of hearing, and the tongue the place of speech, and regarding their latent and manifest meanings there was no great disagreement. But the hearts, when He created them, He placed in each a differing meaning, another kind of will, and a different desire: one He made the place of gnosis and one the site of misguidance, one the abode of contentment and the like of this; and in no limb is the wonder of the act of God Most High more manifest than in the hearts. Also reported from him that he said: 'People are of two men: one who knows himself, so his occupation is in striving and discipline; and one who knows his Lord, so his occupation is in serving Him, worshipping Him, and seeking His pleasure.' A person is such that he either knows the Truth or knows himself: the one who knows himself, his occupation is striving and discipline; and the one who knows the Truth, his occupation is service, devotion, and seeking pleasure. So worship for those who know themselves is discipline, and worship for those who know the Truth is presidency. This one worships that he may attain a degree, and that one worships while he has already attained everything. What a difference between the two stations! One servant standing by striving, and another standing by contemplation. And it is reported from him that he said: 'People are of two men: one in need of Allah, so he is in the highest of degrees according to the tongue of the Law; and another who does not see (his) need, because of what he knows of Allah being finished with (the decree of) creation, provision, term, felicity, and wretchedness, so he is in his need of Him and his richness through Him.' People are of two groups: one is in need of God Most High, and he is in the greatest degree according to the outward ruling of the Law; and the other is one who has no vision of his own neediness, because he knows that God Most High and Holy has apportioned in pre-eternity creation, provision, term, life, wretchedness, and felicity, and there can be nothing other than that; so this person is in the very essence of neediness toward Him and richness from all besides Him. Thus the first group, in their neediness, are veiled by the vision of neediness from the vision of the (divine) decree, and this group, in abandoning the vision of their neediness, are unveiled and made rich through Him. So one is with the blessing and the other with the Bestower: the one with the blessing, in the vision of the blessing, though rich is poor; and the one with the Bestower and His contemplation, though poor is rich. And Allah knows best what is correct.

Updated 2026-07-20

Contributors are:

Who are from:

References

Ganjoor

Learn Before

Original content

English translation

Related