O Allah, You Are the God Without Partner

خدايا تويي خداي بي شريك

پس مشغول شد به مناسك اين حج، و در آن طواف خانه محبت الهي و نماز و تلاوت قرآن بود، و آنرا طواف وداع قرار داد، پس هدي خود را پيش فرستاد، و قرباني خود را تقديم كرد، نه از شتر و گوسفند، بلكه از اصفياء و دوستان، و كسي كه افضل بود از اسماعيل در خلق، و خلق و منطق، و كساني كه نور چشم، و قوت پشت او بودند، همه را قرباني و هدي فرستاد، پس مشغول سعي شد، و بيشتر از هفتاد مرتبه از خيمه گاه آمد تا به قتلگاه، و برگشت، و در بعض آنها هروله مي‌نمود مانند حاجيان، و چون از اين حج فارغ گرديد، صداي اذان چهارم بلند شد، و منادي آن شبيه پيغمبر (صلي الله عليه و آله) [ صفحه 404] جناب علي‌اكبر بود، كه از زبان جدش به والدش پيغام آورد در امر به حج كه آمر به او خداوند متعال است، كه فرمود: «اي حسين جهاد كن تا كشته شوي»، و آن حج اكبر بود كه مؤذن علي‌اكبر بود وقتي كه در ميدان افتاد پس فرياد كرد: اي پدر اينك جدم رسول‌خدا مي‌فرمايد به تو: «العجل، العجل»: [بشتاب، بشتاب] [1252] ، و وقت آن ظهر عاشورا بود، پس لبيك گفت در ميقات آن كه مركز ميدان بود، و عرض كرد كه: خدايا پيش فرستادم اولاد و برادران و بني‌اعمام را، و هيچ يك از ايشان براي من نماند، و وداع نمود زنان و دختران و خواهران را، و عرض كرد: لبيك خدايا، گذاشتم در عقب خود زنان و دختران تشنه‌ي حيران را [1253] ، پس در بر كرد جامه‌ي احرام راكه لباس كهنه‌ي پاره پاره بود [1254] ، و بر اسب سوار شد، و ايستاد، در موقف عجيبي كه احدي چنين وقوف به عمل نياورده است در راه خدا، نه در عرفات، و نه در مشعر، و نه در ميدان مبارزت، و تلبيه گفت كه: خدايا توئي خداي بي‌شريك، اينك من با تن تنها به سوي تو آمدم، و احرام بسته قلب من به ترك جميع علايق، پس نه از غربت خود كربتي، و نه از وحدت خود وحشتي دارم، تو نه قتل اولاد جگرم را ضعيف نموده، و نه اضطرار عيال حالم را تغيير داده، و نه از قتل رجالم باكي، و نه ازكثرت دشمنانم بيمي، و نه از شدت بلايم خوفي، و از اين جهت در كمال طمأنينه و سكون بود، و رخسارش مي‌درخشيد، به نحوي كه بعض دشمنانش ملتفت گشته و تعجب مي‌نمودند. [1255] .

O Allah, You Are the God Without Partner

Then he occupied himself with the rites of this Hajj.

In it were the circumambulation (tawaaf) of the House of Divine Love, prayer, and recitation of the Qur’an.

He made it a farewell circumambulation (tawaaf al-widaa'a).

Then he sent ahead his sacrificial offering (hadiya) and presented his sacrifice (qurbaani), not from camels and sheep, but from the purified ones and beloved friends.

He sent forward as sacrifices and offerings those who were superior to Ismaʿil (a.s.) in character, appearance, and speech, and those who were the light of his eyes and the strength of his back.

All of them he offered as sacrifices and offerings.

Then he began the سعي.

More than seventy times he went from the tents to the place of martyrdom and returned.

In some of these journeys he hastened in his pace (هروله) like the pilgrims.

When he completed this Hajj, the sound of the fourth أذان was raised.

Its caller was the one who most resembled the Messenger of Allah (s.a.w.a.),

[ صفحه 404]

namely ʿAli al-Akbar (a.s.), who brought a message to his father from the tongue of his grandfather concerning a Hajj whose Commander was Allah, the Exalted, who had said:

“ O Imam Husain (a.s.), strive in battle until you are killed.”

This was the Greater Hajj (الحج الأكبر).

Its caller was ʿAli al-Akbar (a.s.) when he fell upon the battlefield and cried out:

“O father! Here is my grandfather, the Messenger of Allah (s.a.w.a.), saying to you:

«العجل، العجل»

‘Hasten! Hasten!’” [1252]

Its time was the noon of ʿAshura.

Thus he answered “Labbayk” at its Miqat, which was the center of the battlefield.

He said:

“O Allah! I have sent ahead my sons, my brothers, and my cousins, and none of them remains for me.

And I have bid farewell to the women, daughters, and sisters.

Labbayk, O Allah!

I have left behind me women and daughters who are thirsty and bewildered.” [1253]

Then he put on the garment of ihraam, which was an old, torn garment. [1254]

He mounted his horse and stood.

He stood in a station (mawqif) so astonishing that no one had ever stood in such a manner in the path of Allah—neither in ʿArafat, nor in al-Mashʿar, nor upon the field of combat.

And he proclaimed his talbiyyah:

“O Allah! You are the God without partner.

Here I have come to You alone.

My heart has entered into ihraam by abandoning all attachments.

Therefore, I feel no distress because of my estrangement, nor any loneliness because of my solitude.

Neither has the killing of my beloved sons weakened me, nor has the hardship of my family changed my state.

I have no concern over the killing of my men, no fear because of the multitude of my enemies, and no dread because of the severity of my affliction.”

For this reason he remained in complete tranquility and serenity.

His blessed face shone with such radiance that some of his enemies noticed it and were astonished. [1255]

باز عرض كرد: لبيك احرام بسته است سرم از اتصال پيكرم، و بدنم از ايستادن بر سر پا، و دستم از گرفتن چيزي، و كبدم از آب، و جسدم از سلامتي به قدر سر موئي، و مويم از خضاب زينت، و اعضايم از اتصال، و گوشتم از اتصال به استخوان، و استخوانم از تركيب، و قلبم از استقرار، و از بقاء صورتش، و خون قلبم از ماندن در آن، و رگهايم از تعلق بسر، و وتينم از وصل به گردن، پس طواف نمود بيت‌الله را، و سعي نمود، پس [ صفحه 405] وقوف نمود در مركز خود چنان وقوفي كه احدي از عبادالله نكرد، پس از براي او بود حقيقت عرفه و مشعر، پس رمي جمرات نمود، به حملات ثلاثش كه تفصيل آن در باب شهادتش مذكور است، پس آمد به مني نه از براي تراشيدن سر و ذبح هدي، يا نحو آن، بلكه از براي بريدن سر، و قربان نمودن نفس به ذبح و نحر، و بيتوته را سه شب به انجام رسانيد از ايام تشريق، و بعد از اتمام مناسك اين حج، و محل شدن از آن، متحقق شد نداء از معدن عظمت و كبريا به سوي حج اعظم، كه قسم پنجم بود از حجهاي آن جناب، كه احدي از متقدمين و متأخرين را چنين حجي ميسر نشده، و اذان اين حج از جانب خداوند متعال بدون واسطه بود، يعني خطاب: (يا أيتها النفس المطمئنة ارجعي الي ربك راضية مرضية): [اي نفس آرام! خشنود و خشنود شده به سوي پروردگارت بازگرد]، [1256] و مخاطب حسين (عليه‌السلام) است به مقتضاي روايت [1257] ، و آن جناب است نفس مطمئنه، و وقت احرام اين حج، عصر عاشورا بود بعد از مفارقت روح از جسد شريفش، و ميقاتش قتلگاه بود، و اعمال اين حج تلبيه بود از براي دعوت الهي، نه مانند تلبيه‌ي ديگران، بلكه تلبيه‌ي مخصوصي بود، كه از آن تعبير شده است به عبارت راضيه‌ي مرضيه، زيرا كه آن جناب با وجود آن مصائب عظيمه نفسش مفارقت نمود از جسد به طريق رضا، نه به طريق صبر، بلكه با نهايت رضا، حتي اينكه در آيه‌ي شريفه صفت راضيه را مقدم داشته است بر مرضيه، و از آن نكته دقيقي مكشوف مي‌شود بعد از تأمل، پس بعد از تلبيه سلاح خود را انداخت، پس جامه‌ها را انداخت، حتي جامه‌ي احرامي كه در حج سابق پوشيده بود، بلي دو جامه‌ي ديگر پوشيد، كه از بادهاي صحرا، و خون شريفش بافته گرديده بود [1258] ، پس ترك نمود زينتها را، حتي انگشتر [1259] پس برهنه نمود سر مبارك، و به همين برهنگي باقي گذاشت تا بعد از موتش مانند محرم، پس از بدن جدا نمود، پس در آفتاب بدون سايه، پس سه شب بيتوته نمود، پس ترك كرد عيال و اولاد، و تمام انس [ صفحه 406] را، پس به روح مبارك طواف كرد به خانه‌اي كه احدي قبل از آن جناب طواف نكرده، يعني بيت‌المعمور، پس سعي نمود به سر منورش از صفاي كربلا به سوي كوفه، و از كوفه به شام، و از شام به مدينه، و از آن جا به آسمان، و از آن جا به صفاي كربلا، پس ذكر خدا كرد به تلاوت قرآن در چندين موضع. [1260] .

Again he said:

“Labbayk! My head has entered into ihraam from remaining attached to my body.

My body has entered into ihraam from standing upright upon my feet.

My hand has entered into ihraam from holding anything.

My liver has entered into ihraam from water.

My body has entered into ihraam from possessing even a hair’s breadth of health.

My hair has entered into ihraam from the dye of adornment.

My limbs have entered into ihraam from remaining joined together.

My flesh has entered into ihraam from remaining attached to the bones.

My bones have entered into ihraam from their composition.

My heart has entered into ihraam from remaining settled and from the continuation of its form.

The blood of my heart has entered into ihraam from remaining within it.

My veins have entered into ihraam from their attachment to my head.

And my life-vein (wateen) has entered into ihraam from remaining connected to my neck.”

Then he circumambulated (tawaaf) the House of Allah and performed the sae'ee.

Then he stood in his station (mawqif) with a standing such as none of the servants of Allah had ever performed.

Thus, the reality of ʿArafah and al-Mashʿar belonged to him.

Then he cast the pebbles at the jamaraat through his three assaults, the details of which are mentioned in the chapter concerning his martyrdom.

Then he came to Mina—not to shave the head, slaughter the sacrificial animal, or perform similar rites—but rather for the severing of the head and the sacrifice of the soul through slaughter and sacrifice.

And he completed the overnight stay (baytootah) during the three nights of the Days of Tashriq.

After completing the rites of this Hajj and emerging from it, the call was realized from the source of Divine Majesty and Greatness to the Greatest Hajj, which was the fifth of his pilgrimages.

No one among those who came before or after was ever granted such a Hajj.

The adhaan of this Hajj came directly from Allah, the Exalted, without any intermediary, namely the address:

﴿يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ٱرْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً﴾

“O tranquil soul! Return to your Lord, pleased and pleasing.” (Surah al-Fajr 89:27–28) [1256]

According to the narration, the one being addressed is al-Imam Husain (a.s.). [1257]

And he is that al-nafs al-mutmainnah (the tranquil soul).

The time of entering into ihraam for this Hajj was the afternoon of ʿAshura after the departure of his blessed soul from his noble body.

Its Miqat was the place of martyrdom (qatlgaah).

The rites of this Hajj consisted of answering the Divine call (talbiyyah)—not like the talbiyyah of others, but a unique talbiyyah, which is expressed by the words raadhiyat-ul-mardhiyyah (“pleased and pleasing”).

For despite those immense calamities, his soul departed from his body in a state of contentment (redhaa), not merely in a state of patience (sabr), but with the utmost contentment.

Indeed, in the noble verse, the quality of raadhiyah is mentioned before mardhiyyah, and through reflection a subtle point becomes apparent from this arrangement.

Then, after the talbiyyah, he laid aside his weapons.

Then he cast off his garments, even the garment of ihraam that he had worn in the previous Hajj.

Yes, he put on two other garments, woven from the winds of the desert and from his own noble blood. [1258]

Then he abandoned all adornments, even his ring. [1259]

Then his blessed head was uncovered, and it remained uncovered in this manner even after his death, like a pilgrim in ihraam.

Then it was separated from his body.

Then he remained beneath the sun without shade.

Then he completed the overnight stay (baytootah) for three nights.

Then he left behind his family, children, and all companionship.

[ صفحه 406]

Then with his blessed soul he circumambulated a House that no one before him had ever circumambulated, namely bahyt al-maa'amoor.

Then, with his noble head, he performed the sae'ee from the purity (safaa) of Karbala to Kufah, from Kufah to Sham, from Sham to Madinah, from there to the heavens, and from there back to the purity (safaa) of Karbala.

Then he remembered Allah by reciting the Qur’an in numerous places. [1260]

پس احرام بست از براي سر انورش، نه از سايه تنها، بلكه از گذاشتن بر زمين هم، زيرا كه گاهي بر نيزه بود [1261] ، و گاهي بر درخت [1262] ، و گاهي بر دروازه‌ي دمشق [1263] ، و گاهي بر در خانه‌ي يزيد [1264] بلي در اين حج احرام از خضاب نداشت، بلكه احرامش به خضاب خون بود به چندين خضاب، و خضاب محاسنش به خضابي، و صورتش به خضابي، و سرش به خضابي، و از آن محل نگرديده بلكه فرمود: به همين حالت ملاقات خدا خواهم نمود. [1265] .و مقصودش ملاقات محشري بود، زيرا كه آن جناب محشور مي‌شود در حالتي كه بدنش خون‌آلوداست، و خون از رگهاي گردنش جاري است. [1266] .و همچنين در اين احرام اجتناب ننمود از صيد وحوش و طيور، بلكه همه‌ي وحوش را صيد نمود، و قيد كرد، و تمام شب تا صبح گردنها را كشيده بودند به سوي آن جسد شريف، و بر او نوحه و گريه مي‌نمودند [1267] ، و طيور را نيز صيد كرد كه بر جسد انورش مي‌افتادند، و بالهاي خود را به خون منورش آلوده نموده به اطراف مي‌بردند. [1268] .خاتمه چون محقق شد اختصاص حضرت حسين (عليه‌السلام) به حج، خصوصا اين حج آخري كه عبادت نشده است خداوند به مانند آن، پس عجبي نيست كه قرار دهد خدا اجر زيارت آن جناب را معادل حج و عمره، زيرا كه اجر مزور (امام حسين (عليه‌السلام)) [ صفحه 407] است به سبب اين حج خاصي كه به جا آورد، و تعجبي نيست از مضاعف بودنش به حسب خصوصيات زيارت، تا اينكه برسد به صد هزار، و هزار هزار، تا اينكه به هر قدمي يا گامي اين مقدار، و عجب نيست كه به زائر عطا شود اجر حج كردن با پيغمبر (صلي الله عليه و آله) خدا، يا با امام عصر عجل الله فرجه، و از مضاعف بودنش، و ايضا عجب نيست كه عطا شود به زائر اجر نود حج پيغمبر (صلي الله عليه و آله) زيرا كه همه‌ي اينها اجر حسين (عليه‌السلام) است لاغير. [1269] .مقصد دوم: در حاجيان مخصوص به آن حضرت را ملائكه و انبياء و ساير خلق از رجال و نساء.اما رجال پس اول ايشان حضرت ختمي مآب بود كه به قصد آن جناب آمد، و حج نمود به مناسك مخصوصه كه تفصيلش بيايد (ان شاء الله).

Then his noble head entered into ihraam, not merely from being under shade, but even from being placed upon the ground.

For at times it was upon a spear, [1261]

and at times upon a tree, [1262]

and at times upon the gate of Damascus, [1263]

and at times upon the door of Yazid's palace. [1264]

Indeed, in this Hajj there was no abstention from dyeing (khedhaab); rather, its ihraam was a dyeing with blood through many forms of dyeing.

His beard was dyed with one dye,

his face with another dye,

and his head with yet another dye.

And he never emerged from this state of ihraam.

Rather, he said:

“I shall meet Allah in this very state.” [1265]

And his intention was the meeting of the Resurrection (mehshar), for he shall be raised on the Day of Resurrection while his body is covered in blood and blood flows from the veins of his neck. [1266]

Likewise, in this ihraam, he did not refrain from hunting the wild beasts and birds.

Rather, he captured all the wild animals and bound them.

Throughout the entire night until morning they stretched out their necks toward that noble body, lamenting and weeping over him. [1267]

And he also captured the birds, for they would descend upon his radiant body and stain their wings with his blessed blood, carrying it to different places. [1268]

Conclusion

When it has become established that al-Imam Husain (a.s.) possessed a unique distinction with respect to Hajj, especially this final Hajj—such that Allah has never been worshipped through the like of it—then it is not surprising that Allah should make the reward of visiting him equal to the reward of Hajj and ʿUmrah.

For the reward belongs to the one being visited, namely Imam Husain (a.s.),

[ صفحه 407]

because of this unique Hajj that he performed.

Nor is it surprising that the reward should be multiplied according to the special qualities of the visitation, until it reaches one hundred thousand, and one million, and such that for every step or stride this amount is granted.

Nor is it surprising that the visitor should be given the reward of performing Hajj with the Messenger of Allah (s.a.w.a.), or with the Imam of the Age (a.j.t.f.).

Nor is it surprising that the visitor should be granted the reward of ninety pilgrimages performed by the Messenger of Allah (s.a.w.a.).

For all of these rewards are, in reality, the reward of al-Imam Husain (a.s.) and none other. [1269]

Maqsad Two: Concerning Those Special Pilgrims Belonging to Him from Among the Angels, the Prophets, and the Rest of Creation, Men and Women

As for the men, the first of them was the Seal of the Prophets, the Holy Prophet Muhammad (s.a.w.a.), who came with the intention of that noble Imam and performed a pilgrimage with special rites, the details of which will come later, if Allah wills.