The Visitor of That Noble One (a.s.) Gives Drink from al-Kawthar

زائر آن حضرت سقايت كوثر نمايد

ديگر آنكه از مؤثرات كليه، هرگاه مانع بر تأثير آنهارسد، غالبا از منع تمام تأثير نمي‌كند، بلكه جزئي اثر آن باقي خواهد ماند، پس هرگاه اعمال سيئه من مانع از تأثير تام وسائل حسنيه شود، لامحاله جزئي اثر خواهد ماند، و من به آن قناعت مي‌كنم، مثلا در شأن زائرين آنجناب وارد است كه شفاعت ايشان را قبول مي‌كنند در حق ده نفر، يا [ صفحه 84] صد نفر [143] ، يا ميگويند هركس را بخواهي دستش را بگير و داخل بهشت نما [144] ، و من چون مي‌بينم خود را كه درهاي جهنم به روي من باز است، بلكه الآن بر من محيط است با غلها و زنجيرها، بلكه علائم خلود را بر خود مشاهده مي‌نمايم. پس طمع ندارم كه از جمله شفيعان محشر باشم، بلكه قانعم باينكه يكي دستم را بگيرد و از شدائد قيامت نجات دهد. يا اينكه بعد از مدتي از جهنم خلاص نمايد، كه مخلد نمانم.و ايضا وارد است كمه زوار آن جناب، در عرش با خداوند مكالمه مي‌نمايند [145] و من چون لايق اين مقام نيستم، قانعم كه يك ملك از ملائكه‌ي رحمت با من سخن گويد، و ايضا وارد است كه زائر آن جناب سقايت كوثر نمايد. [146] .و من چون شايسته‌ي آن نيستم بلكه در معرض آنم كه در جهنم با اهل بهشت بگويم، قدري آب بمن بدهيد [147] ، پس ممنونم كه يكي از ساقيان كوثر مرا آب دهد.و ايضا وارد است كه، زائر حضرت با جناب پيغمبر هم سفره خواهد شد در بهشت [148] .و چون شايسته‌ي اين مقام نيستم، قانعم كه از خوردن زقوم خلاص شوم، ولابد از آثار اين مؤثرات عظيم، اين مقدار باقي خواهد ماند (انشاءالله)ديگر آنكه ممكن است وسائل آن جناب در يك زمان به جهت شخص جمع شود، از درجه‌ي ادني كه «تباكي» است، تا درجه‌ي اعلي كه شهادت پيش روي آنجناب است، و به حصول آنها به جهت شخص، حصول جميع عبادات شود در زمان واحد، مثلا هر گاه مجلسي منعقد شود و ذكر شود در آن مصائب آن سرور، و حاصل شود به جهت شخص، ابكاء، و بكاء، و تباكي، و حزن، و هم و رقت، و توجه قلب، به سوي آن حضرت، به صلوات و سلام با اشعار قلب، به جلالت و بزگواري او، و معرفت به حق او، و تصور حالات، و عروض گريه و جزع به جهت آن، و آرزو كردن ياري او، و شهادت در [ صفحه 85] ركاب آنجناب، البته فائز شود به ثواب جميع وسايل و عبادت كرده است خدا را، به جميع عبادات حتي شهادت در پيش روي آن سرور، چنانكه خواهد آمد اخباري كه دلالت بر آن دارد. [149] .

The Visitor of That Noble One (a.s.) Gives Drink from al-Kawthar

Another point is that when a cause possessing a comprehensive effect encounters an obstacle to its influence, that obstacle generally does not prevent all of its effect. Rather, some portion of its effect remains.

Therefore, if my evil deeds prevent the complete effect of the Husaini means (wasā’il al Husainiyyah), some portion of their effect will inevitably remain, and I am content with that.

For example, concerning the visitors of that noble one (a.s.), it has been narrated that their intercession will be accepted on behalf of ten people, or

[ صفحه 84]

one hundred people. [143]

Or it is said to them:

“Take by the hand whomever you wish and admit him into Paradise.” [144]

When I see myself, I find that the gates of Hell are open before me. Indeed, even now it surrounds me with chains and shackles. In fact, I observe within myself the signs of eternal punishment.

Therefore, I do not aspire to be among the intercessors on the Day of Resurrection.

Rather, I am content that someone may take me by the hand and save me from the terrors of the Day of Judgment.

Or that after some time he may deliver me from Hell so that I do not remain there forever.

Likewise, it has been narrated that the visitors of that noble one converse with Allah upon the Throne. [145]

Since I am not worthy of such a station, I am content that one angel from among the angels of mercy should speak to me.

Likewise, it has been narrated that the visitor of that noble one distributes drink from al-Kawthar. [146]

Since I am not worthy of that station—and indeed I am exposed to the possibility that I may be among those who say to the people of Paradise from within Hell:

«أفيضوا علينا من الماء»

“Pour upon us some water.” [147]

—I would be grateful if one of the attendants of al-Kawthar were to give me a drink of water.

Likewise, it has been narrated that the visitor of that noble one will share a table with the Messenger of Allah (s.a.w.a.) in Paradise. [148]

Since I am not worthy of this station, I am content if I am delivered from eating zaqqūm.

And surely, from the effects of these tremendous causes, at least this much will remain, Allah willing.

Another point is that the means connected to that noble one (a.s.) can all come together for a person at one time, from the lowest degree—which is tabākī (making oneself weep)—to the highest degree, which is martyrdom before him (a.s.).

By attaining them, a person may attain the reward of all acts of worship at one time.

For example, when a gathering is held and the afflictions of that master (a.s.) are mentioned therein, and a person experiences causing others to weep (ibkā’), weeping (bukā’), tabākī, sorrow, grief, tenderness of heart, and the turning of the heart toward that noble one (a.s.);

and he sends blessings and salutations upon him with heartfelt awareness of his majesty and greatness;

and he possesses knowledge of his right;

and he imagines his circumstances;

and weeping and anguish arise because of them;

and he wishes that he could have aided him;

and he longs for martyrdom

[ صفحه 85]

in the company of that noble one (a.s.);

then he will certainly attain the reward of all the Husaini means, and he will have worshipped Allah through all forms of worship, even martyrdom before that master (a.s.), as narrations indicating this shall be mentioned later. [149]