Certainty, Contentment, Generosity, and Courage Among the Spiritual Acts of Worship of That Noble One (a.s.)

يقين، رضا، سخاوت و شجاعت از عبادات قلبي آن حضرت

اول يقين است، و حقيقت آن اعراض نفس است از دنيا و كناره گرفتن از آن، و اين صفت در آنحضرت بروز نمود، هنگامي كه از مدينه بيرون آمد و به زمين كربلا رسيد، نوشت به سوي برادرش محمد بن الحنفية و ساير بني‌هاشم، به اين مضمون: كه اين كتابي است از حسين بن علي به سوي برادرش محمد بن علي و كساني كه نزد اويند از بني‌هاشم: «اما بعد پس گويا دنيا هيچ نبوده و آخرت هميشه بوده» [265] و اين كلام در معني دل بريدن از دنيا و دل بستن به آخرت است.دوم صفت رضا است و آن جناب در درجه‌ي اعلاي آن بود، چنانكه هنگام خروج از مكه فرمود: كه گويا مي‌بينم اعضاي خود را كه در معرض آن است كه گرگان صحرا آنرا پاره پاره نمايند در مابين نواويس و كربلا و رضاي خدا رضاي ما اهل بيت است. [266] .سوم سخاوت است و آنجناب در اين صفت به مقامي بود كه آنچه داشت از مال و غير آن در راه الهي بذل نمود. [ صفحه 124] چهارم شجاعت است، و آن به ارث از پيغمبر(صلي الله عليه و آله) خدا گرفته، چنانكه در روايت وارد است [267] ، و از آنجناب در آنروز بروز نمود شجاعتي كه ضرب المثل شد، نمي‌گويم از پدرش شجاع‌تر بوده، لكن مي‌گويم بروز ننمود از پدرش و نه از ديگري آنچه از آن سرور ظاهر شد، چنانكه عبدالله بن عمار گويد كه نديدم در عمر خود كسي را كه يكه و تنها در ميان دشمنان بسيار باشد و حال اينكه اولاد واقرباء و اصحابش را كشته باشند دلدارتر از آنجناب، و به همين حالت حمله مي‌نمود بر آن قوم كه از سي هزار نفر زيادتر بودند، پس فرار مي‌كردند از پيش روي او و متفرق مي‌شدند مانند ملخ [268] و خود حمله كردن بر اين كثرت لشكر قوت قلب مخصوصي مي‌خواهد كه دلالت بركمال شجاعت دارد علاوه بر صولتش كه باعث فرار آن جمعيت بوده.

Certainty, Contentment, Generosity, and Courage Among the Spiritual Acts of Worship of That Noble One (a.s.)

The first is certainty (yaqīn), and its reality is that the soul turns away from this world and distances itself from it. This quality became manifest in him when he departed from Madinah and reached the land of Karbala. He wrote to his brother Muhammad ibn al-Hanafiyyah and the rest of the Banu Hashim with the following meaning:

«أما بعد، فكأن الدنيا لم تكن، وكأن الآخرة لم تزل»

“Indeed, it is as though this world had never existed, and it is as though the Hereafter has always existed.” [265]

This statement signifies detachment from the world and attachment to the Hereafter.

The second quality is contentment (riḍā), and that noble one (a.s.) was at its highest degree. Thus, when departing from Makkah he said that it was as though he could already see his limbs exposed to the wolves of the desert, who would tear them apart between Nawāwīs and Karbala. Then he said:

“Allah’s pleasure is our pleasure, the Ahl al-Bayt (a.s.).” [266]

The third quality is generosity (sakhāʾ). In this quality he had reached such a station that he gave away everything he possessed—wealth and all else—in the path of Allah. [ صفحه 124]

The fourth quality is courage (shajāʿah), which he inherited from the Holy Prophet Mohammed (s.a.w.a.), as has been narrated. [267]

On that day, he displayed a courage that became proverbial. I do not say that he was more courageous than his father, Amir al-Muʾminin Ali (a.s.); rather, I say that neither from his father nor from anyone else was manifested what appeared from that noble one.

ʿAbdullah ibn ʿAmmār said:

“I never saw in my life anyone more steadfast in heart than him—alone amidst a vast enemy force, after his children, relatives, and companions had been slain.”

Despite this condition, he would charge against that army, which numbered more than thirty thousand men. They would flee before him and scatter like locusts. [268]

Merely charging against such a multitude of troops required a unique strength of heart, which itself demonstrates the perfection of his courage, in addition to the awe and might of his assault that caused such a great multitude to flee.