1Cademy - بخش ۳۹ - ذکر منصور عمار قدس الله روحه العزیز / Section 39 - Mention of Mansur al-Ammar, May Allah Sanctify His Glorious Soul

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بخش ۳۹ - ذکر منصور عمار قدس الله روحه العزیز / Section 39 - Mention of Mansur al-Ammar, May Allah Sanctify His Glorious Soul

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آن سابق راه معنی آن ناقد نقد تقوی آن نگین خاتم هدایت آن امین عالم ولایت آن مشهور اسرار منصور عمار رحمةالله علیه از کبار مشایخ بود و درموعظه کلماتی عالی داشت چنانکه در وعظ کسی نیکوتر ازو سخن نگفت: و بیانی شافی داشت و در انواع علوم کامل بود و درمعاملت و معرفت تمام و بعضی متصوفه در کار او مبالغت کنند و او از اصحاب عراقیان بود و مقبول اهل خراسان و از مرو بود و گویند که از پوشنگ بود و در بصره مقیم شد.
سبب توبه او آن بود که در راه کاغذی یافت بسم الله الرحمن الرحیم بر وی نوشته بود برداشت و جائی نیافت که آنرا بنهادی بخورد بخواب دید که به حرمتی که داشتی آن رقعه را درحکمت بر تو گشاده کردیم پس مدتی ریاضت کشید و مجلس آغاز کرد.

نقلست که جوانی به مجلس فساد مشغول بود چهار درم به غلامی داد که نقل مجلس خرد غلام در راه به مجلس منصور عمار برگذشت گفت: ساعتی توقف کنم تا چه می گوید منصور از برای درویشی چیزی می خواست گفت: کیست که چهار درم بدهد تا چهار دعا کنم او را غلام گفت: هیچ بهتر از این نیست که این چهار درم بدو دهم تا آن دعا مرا کند پس آن چهار درم بداد منصور گفت: اکنون چه دعا می خواهی گفت: اول آنکه آزاد گردم و دوم آنکه حق تعالی خواجه مرا توبه دهد سوم آنکه عوض چهار درم باز دهد چهارم آنکه بر من و برخواجه و بر تو و مجلسیان رحمت کند منصور عمار دعا کرد غلام باز خانه رفت خواجه گفت: کجا بودی و چه آوردی گفت: به مجلس منصور عمار بودم و چهار دعا خریدم بدان چهار درم خواجه گفت: کدام دعاست غلام حال باز گفت: خواجه گفت: ترا آزاد کردم و توبه کردم خدای را که هرگز خمر نخورم و به عوض چهار درم چهارصد درم بخشیدم باقی آن چهارم به من تعلق ندارد آنچه بدست من بود کردم شبانه به خواب دید که هاتفی گفت: آنچه بدست تو بود بالئیمی خویش کردی آنچه حواله بماست به کریمی خویش ما نیز کردیم بر تو و غلام و بر منصور و مجلسیان رحمت کردیم.
نقلست که روزی مجلس می گفت: یکی رقعه بوی داد این بیت بود بر آن نوشته

و غیر تقی یامر الناس بالتقی
طبیب یداوی الناس و هو مریض

یعنی کسی که متقی نیست و خلق را تقوی فرماید همچنین طبیبی است که علاج دیگران کند و او از همه بیمارتر بود منصور جواب داد که ای مرد تو به قول من عمل کن که قول و علم من ترا سود دارد و تقصیر من در عمل ترا زیان ندارد.
و گفت: شبی بیرون آمدم به در خانهٔ رسیدم یکی مناجات می کرد که خدایا این گناه بر من رفت از آن نبود تا فرمان ترا خلاف کنم بلکه از نفس من بود که راه من بزد و ابلیس مدد کرد لاجرم در گناه افتادم اگر تو دستم نگیری که گیرد و اگر تو در نگذاری که درگذارد چون این شنیدم آغاز کردم اعوذ بالله من الشیطان الرجیم وقودها الناس والحجارة علیها ملایکة غلاظ شداد لایعصون الله ما امرهم و یفعلون ما یؤمرون پس آوازی شنودم بامداد بدر آن خانه می گذشتم خروشی شنیدم گفتم چه حالست پیرزنی آنجا بود گفت: فرزندم دوش از بیم حق تعالی بمرده است که در کوی آیتی بر خواندند نعره بزد و جان بداد منصور گفت: من خواندم و من کشتم او را.

نقلست که هرون الرشید او را گفت: ازتو سئوالی کنم و سه روز مهلت دهم در جواب آن گفت: بگوی گفت: عالم ترین خلق کیست و جاهل ترین خلق کیست منصور برخاست و بیرون آمد پس هم از راه بازگشت گفت: یا امیرالمؤمنین جواب شنو عالم ترین خلق مطیع ترسناک است و جاهل ترین خلق عاصی ایمن است.
و گفت: پاکست آن خدائی که دل عارفان را محل ذکر خود گردانید و دل زاهدان را موضع توکل گردانید و دل متوکلان را منبع رضا و دل درویشان را جای قناعت و دل اهل دنیا را وطن طمع گردانید.

و گفت: مردمان بر دو گونه اند یکی نیازمندان به خدای و این درجهٔ بزرگترین است به حکم ظاهر شریعت و یکی آنکه دید افتقارش نباشد از آنکه می داند که حق تعالی آنچه قسمت کرد در ازل از خلق و رزق و اجل و حیوة و سعادت و شقاوت جز آن نباشد پس این کس در عین افتقارست به حق و در عین استغنا است از غیر حق.
و گفت: حکمت سخن گوید در دل عارفان به زبان تصدیق و در دل زاهدان به زبان تفضیل و در دل عابدان به زبان توفیق و در دل مریدان به زبان تفکر و در دل عالمان به زبان تذکر.

و گفت: خنک آنکسی که بامداد که برخیزد عبادت حرفت او بود و درویشی آرزوی وی بود و عزلت شهوت او بود و آخرت همت او بود و در مرگ فکرت او بود و توبه کردن عزم او بود و قبول توبه و رحمت امید او بود.
و گفت: مردمان بر دو قسمند یا به خود عارف اند یا بحق آنکه بخود عارف بود شغلش مجاهده و ریاضت بود و آنکه به حق عارف بود شغلش عبادت و طلب رضا بود.

و گفت: دلهاء بندگان جمله روحانی صفت اند پس چون دنیا بدان دل راه یافت روحی که بدان دلها می رسید در حجاب شود.
و گفت: نیکوترین لباسی بنده را تواضع و شکستگی است و نیکوترین لباسی عارفان را تقوی است.

و گفت: هر که مشغول ذکر خلق شد از ذکر حق بازماند.
و گفت: سلامت نفس در مخالفت اوست و بلاء تو در متابعت نفس است.

و گفت: هر که جزع کند در مصایب دنیا زود بود که در مصایب دین افتد.
و گفت: آرزوی دنیا را ترک آرتا از غم راحت یابی و زبان نگاه دار تا از عذر خواستن برهی.

و گفت: شادی تو به معصیت در آن ساعت که توانی و دست یابی بترست ازمعصیت کردن تو.
و گفت: هر جا که رسی سنگی بر آهن میزن، باشد که سوختهٔ در میان باشد اگر بسوزد گو معذور دار که بر راه گذر قافله افتاده بودی.

چون منصور وفات کرد ابوالحسن شعرانی او را به خواب دید گفت: خدای با تو چه کرد گفت: فرمود که منصور عمار توئی گفتم بلی گفت: تو بودی که مردمان را به زهد می فرمودی و خود بدان کار نمی کردی گفتم خداوندا چنین است که می فرمائی اما هرگز مجلس نگفتم الا که نخست ثناء پاک تو گفتم آنگاه بر پیغمبر تو صلوات فرستادم آنگاه خلق را نصیحت کردم حق تعالی فرمود که صدقت راست گفتی پس فرشتگان را فرمود که او را کرسی نهید در آسمان تا در میان فرشتگان مرا ثنا گوید چنانکه در زمین در میان آدمیان می گفت. رحمةالله علیه.

English translation

That pioneer of the path of meaning, that evaluator of the coin of piety, that signet ring of the seal of guidance, that trustee of the world of guardianship, that renowned of secrets, Mansur al-Ammar, may Allah have mercy upon him, was among the great shaykhs and possessed lofty words in preaching, such that no one spoke more beautifully than him in sermons. He had an eloquent and healing expression, was perfect in various sciences, and complete in transaction and gnosis. Some of the Sufis exaggerate concerning his state. He was of the companions of the Iraqis and accepted by the people of Khurasan, and he was from Merv. Some say he was from Pushang and resided in Basra.

The cause of his repentance was that on the road he found a piece of paper on which 'In the name of Allah, the Beneficent, the Merciful' was written. He picked it up and found no place to put it, so he swallowed it. He saw in a dream that it was said to him: 'By the respect you showed to that scroll, we have opened the gates of wisdom to you.' So, he underwent a period of self-discipline and began holding gatherings.

It is related that a youth was engaged in a gathering of corruption. He gave four dirhams to a servant to buy refreshments for the gathering. On the way, the servant passed by the gathering of Mansur al-Ammar and said: 'Let me pause for a moment to see what he says.' Mansur was seeking something for a dervish and said: 'Who is there who will give four dirhams so that I may make four prayers for him?' The servant said: 'Nothing is better than this, that I give these four dirhams to him so that he may make those prayers for me.' So he gave those four dirhams. Mansur said: 'Now, what prayers do you wish?' He said: 'First, that I may become free; second, that the Almighty Lord may grant my master repentance; third, that He may restore the equivalent of the four dirhams to me; fourth, that He may have mercy upon me, my master, you, and those in the gathering.' Mansur al-Ammar prayed. The servant returned home. His master asked: 'Where were you and what did you bring?' He said: 'I was at the gathering of Mansur al-Ammar, and I bought four prayers with those four dirhams.' The master said: 'What are the prayers?' The servant related the state of affairs. The master said: 'I have set you free, and I have repented to God that I shall never drink wine again, and in exchange for the four dirhams I have given you four hundred dirhams. The remaining fourth prayer does not belong to me; I have done what was in my power.' That night, he saw in a dream that a caller from the unseen (Hatif) said: 'What was in your power, you did out of your miserliness; what is referred to Us, We have also done out of Our generosity: We have also had mercy on you, the servant, Mansur, and the attendees of the gathering.'

It is related that one day he was preaching in a gathering. Someone gave him a note on which this verse was written: 'And one who is not pious commands people to piety, Like a physician who treats people while he himself is sick.' Meaning, one who is not pious and commands others to piety is like a physician who treats others while he himself is the sickest of all. Mansur replied: 'O man, act upon my speech, for my speech and my knowledge will benefit you, and my shortcoming in practice will not harm you.'

And he said: 'One night I came out and reached the door of a house. Someone was supplicating, saying: O God, this sin occurred from me, not because I wished to oppose Your command, but rather it was from my carnal soul that blocked my path, and Satan assisted, so inevitably I fell into sin. If You do not hold my hand, who will hold it? And if You do not forgive, who will forgive? When I heard this, I began to recite: I seek refuge in Allah from Satan the rejected. [O you who have believed, protect yourselves and your families from a Fire] whose fuel is people and stones, over which are angels, harsh and severe, who do not disobey Allah in what He commands them but do what they are commanded. Then I heard a voice. In the morning, I was passing by the door of that house and heard a cry. I asked: What is the matter? An old woman was there and said: My son died last night from the fear of God Almighty, because someone recited a verse in the lane; he let out a cry and surrendered his soul. Mansur said: I was the one who recited it, and I killed him.'

It is related that Harun al-Rashid said to him: 'I shall ask you a question and give you three days' respite to answer it.' Mansur said: 'Speak.' He said: 'Who is the most knowledgeable of creation, and who is the most ignorant of creation?' Mansur stood up and went out, then returned from the way and said: 'O Commander of the Faithful, hear the answer: the most knowledgeable of creation is the obedient one who is fearful, and the most ignorant of creation is the disobedient one who feels secure.'

And he said: 'Pure is that God Who made the hearts of the gnostics the abode of His remembrance, and made the hearts of the ascetics the place of trust, and made the hearts of the trusting the source of satisfaction, and made the hearts of the poor the place of contentment, and made the hearts of the people of the world the home of greed.'

And he said: 'People are of two kinds: one is those in need of God, and this is the greatest degree according to the outward aspect of the Sacred Law; and one is he who does not see his own need, because he knows that what God Almighty distributed in eternity of creation, sustenance, lifespan, life, happiness, and wretchedness, shall not be other than that. Thus, this person is in the very state of need for the Truth and in the very state of independence from other than the Truth.'

And he said: 'Wisdom speaks in the hearts of the gnostics with the tongue of truthfulness, and in the hearts of the ascetics with the tongue of preference, and in the hearts of the worshippers with the tongue of success, and in the hearts of the disciples with the tongue of reflection, and in the hearts of the scholars with the tongue of remembrance.'

And he said: 'Blessed is he who, when he rises in the morning, worship is his craft, poverty is his desire, seclusion is his appetite, the hereafter is his aspiration, death is his reflection, repentance is his resolve, and the acceptance of repentance and mercy is his hope.'

And he said: 'People are of two divisions: either they are gnostics of themselves, or gnostics of the Truth. He who is a gnostic of himself, his occupation is struggle and self-discipline; and he who is a gnostic of the Truth, his occupation is worship and seeking satisfaction.'

And he said: 'The hearts of servants are all of a spiritual nature; but when the world finds a way to those hearts, the spirit that was reaching those hearts becomes veiled.'

And he said: 'The most beautiful garment for a servant is humility and brokenness, and the most beautiful garment for the gnostics is piety.'

And he said: 'Whoever occupies himself with the remembrance of creation is kept back from the remembrance of the Truth.'

And he said: 'The safety of the soul lies in opposing it, and your affliction lies in following the soul.'

And he said: 'Whoever despairs in the calamities of the world will soon fall into the calamities of religion.'

And he said: 'Abandon the desire of the world so that you may find relief from grief, and guard your tongue so that you may be saved from apologizing.'

And he said: 'Your joy in disobedience at the hour you are able and find access is worse than your committing the disobedience.'

And he said: 'Wherever you reach, strike a stone upon iron; perchance there may be a spark in between. If it burns, say: Forgive, for you had fallen on the path of the caravan.'

When Mansur passed away, Abu al-Hasan al-Sha'rani saw him in a dream and said: 'What did God do with you?' He said: 'He said: Are you Mansur al-Ammar? I said: Yes. He said: Were you the one who commanded people to asceticism while you did not practice it yourself? I said: O Lord, it is as You say, but I never spoke in a gathering except that I first spoke Your pure praise, then sent blessings upon Your Prophet, then advised the creation. God Almighty said: You spoke the truth. Then He commanded the angels: Place a throne for him in the heavens so that he may praise Me among the angels just as he used to praise Me among men on earth.' May Allah have mercy upon him.

Updated 2026-07-02

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