Desiring Martyrdom in the Company of That Noble Imam (a.s.)
آرزو نمودن شهادت در ركاب آن حضرت
مطلب اول: هر گاه آرزو كني شهادت را در ركاب آنحضرت و بگوئي: يا ليتني كنت معكم ثواب شهداء از براي تو باشد. [502] .مطلب دوم: هرگاه دوست داري عمل شهداء را شريك ايشان خواهي بود چنانكه جابر ابن عبدالله انصاري (ره) فرمود: قسم به خدا كه ما با شما شريكيم در عمل. [503] .مطلب سوم: هر گاه زيارت كني آنحضرت را در شب عاشورا و شب را در آنجا به صبح آوري، ملاقات خواهي نمود خدا را در حالتي كه به خون خود غلطيده باشي، مانند شهداي كربلا. [504] .مطلب چهارم: اين وسايل از جهاد بالاتر است، زيرا كه در جهاد گاهي شهادت حاصل شود و گاهي نشود و در اين وسائل جهاد و شهادت و به خون غلطيدن حاصل گردد.مطلب پنجم: بالاتر از همه آن است كه در خون خود غلطيدن در راه خدا اگر حاصل شود از براي كسي، يك دفعه بيش نيست و در اين وسايل ثواب چند مرتبه در خون غلطيدن محقق است.خطاب پنجم: (تزودوا فان خير الزاد التقوي): [توشه كسب كنيد، كه بهترين توشهها تقوي است.] [505] . [ صفحه 186] بهترين توشهها آنست كه نيكو باشد و مسافر را تا منزل كفايت نمايد و زيارت آنحضرت خوب توشهاي است از براي اين سفر، كه در آن و در هر منزل بكار آيد، بلكه توشهي تو تنها نيست و به دوستانت نيز ميرسد، چنانكه وارد است كه به زائر ميگويند: بگير دست هر كس را دوست داري و داخل بهشت نما. [506] .خطاب ششم: (و أقرضوا الله قرضا حسنا): [و به خدا قرض الحسن دادند.] [507] .وسائل حسيني (عليهالسلام) از زيارت و بكاء و غير آنها قرضالحسنه است بر خدا و رسول و علي و فاطمه و حسن و حسين (عليهمالسلام) و خداوند در عوض هر يك، اضعاف مضاعف كرامت نمايد كه عدد آن معلوم نيست مگر از براي خدا.خطاب هفتم: (استجيبوا لله و للرسول اذا دعاكم لما يحييكم): [اجابت نمائيد خدا و رسول را چون شما را بخوانند به چيزي كه سبب حيات شما است.] [508] .و به تحقيق حضرت رسول (صلي الله عليه و آله) ما را خوانده است در وسائل حسين (عليهالسلام) به اموري كه سبب حيات حقيقت است چون محبت و نصرت و گريه و زيارت آنجناب و غير آن.خطاب هشتم: (و قدموا لانفسكم): [كاري كنيد از پيش كه بعد بكار شما آيد] [509] .و اين وسائل شريفه هم تقديم است از براي نفس و هم تأخير، يعني ثمرش هميشه در تجدد است و منقطع نميشود به موت.خطاب نهم: (و سارعوا الي مغفرة من ربكم): [مسارعت نمائيد به سوي اسباب مغفرت خدا.] [510] .و گريه بر آنحضرت سبب مغفرت است، به محض گشتن اشك در چشم، و زيارت آنجناب سبب است به مجرد نيت و عزم كردن، پس تمام مسارعت در آن است. [ صفحه 187] خطاب دهم: خطاب بدعا كردن است (ادعوا ربكم تضرعا و خفية): [پروردگارتانرا با تضرع، و در نهان بخوانيد.] [511] .
Desiring Martyrdom in the Company of That Noble Imam (a.s.)
The first discussion: Whenever you desire martyrdom in the company of that noble Imam (a.s.) and say:
«يا لَيْتَنِي كُنْتُ مَعَكُمْ»
“Would that I had been with you,”
the reward of the martyrs shall be granted to you. [502]
The second discussion: Whenever you love the deeds of the martyrs, you shall be their partner in those deeds, just as Jābir ibn ʿAbdullāh al-Anṣārī (r.a.) said:
“By Allah, we are partners with you in this deed.” [503]
The third discussion: Whenever you visit that noble Imam (a.s.) on the night of ʿĀshūrāʾ and remain there until morning, you shall meet Allah in a state as though you had been drenched in your own blood, like the martyrs of Karbalāʾ. [504]
The fourth discussion: These means are greater than Jihād itself, because in Jihād martyrdom is sometimes attained and sometimes not attained, whereas through these means Jihād, martyrdom, and being drenched in blood are all attained.
The fifth discussion: Greater than all of this is that being drenched in one's blood in the way of Allah, if it occurs for a person, can occur only once. But through these means, the reward of being drenched in one's blood many times over is attained.
The fifth address:
«تَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى»
“Take provision, for surely the best provision is fear of Allah.” (Surah al-Baqarah 2:197) [505]
[ صفحه 186]
The best provision is that which is excellent and suffices the traveler until he reaches his destination.
The visitation of that Imam (a.s.) is an excellent provision for this journey, one that benefits a person throughout it and at every stage of it.
Indeed, it is not a provision for you alone; its benefit reaches even your friends. As it has been reported, the visitor will be told:
“Take by the hand whomever you love and enter him into Paradise.” [506]
The sixth address:
«وَأَقْرِضُوا اللَّهَ قَرْضًا حَسَنًا»
“And lend to Allah a goodly loan.” (Surah al-Muzzammil 73:20; Surah al-Ḥadīd 57:18) [507]
The Imam Husain (a.s.)ī means (Wasaael Husaini), such as visitation, weeping, and the like, are a goodly loan given to Allah, His Messenger (s.a.w.a.), ʿAlī (a.s.), Fāṭimah (a.s.), Hasan (a.s.), and Imam Husain (a.s.).
And Allah, in return for each one of these, grants multiplied and manifold generosity, the extent of which is known only to Allah.
The seventh address:
«اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ»
“Respond to Allah and to the Messenger when he calls you to that which gives you life.” (Surah al-Anfāl 8:24) [508]
Indeed, the Messenger of Allah (s.a.w.a.) has called us, through the means connected with Imam Husain (a.s.), to matters that are the cause of true life, such as love for him, supporting him, weeping for him, visiting him, and other such acts.
The eighth address:
«وَقَدِّمُوا لِأَنْفُسِكُمْ»
“Send forth good for yourselves.” (Surah al-Baqarah 2:223) [509]
These noble means are both something sent ahead for the soul and something preserved for later, meaning that their fruits are continually renewed and are not cut off by death.
The ninth address:
«وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ»
“Hasten toward forgiveness from your Lord.” (Surah Āl ʿImrān 3:133) [510]
Weeping for that noble Imam (a.s.) is a cause of forgiveness as soon as tears gather in the eyes.
And visiting that Imam (a.s.) becomes a cause of forgiveness merely through forming the intention and resolving to undertake it.
Thus, complete haste toward forgiveness lies in these acts.
[ صفحه 187]
The tenth address is the command to supplicate:
«ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً»
“Call upon your Lord with humility and in secret.” (Surah al-Aʿrāf 7:55) [511]
و غير آن از آيات و به سبب وسايل حسيني ميرسد شخص به جميع ثمرات دعا، بلكه به آن فائز ميشود به دعاي پيغمبر (صلي الله عليه و آله) و فاطمه (عليهاالسلام) و حسن (عليهالسلام) و حسين (عليهالسلام) و ساير ائمه [512] و دعاي ملائكه [513] ، بلكه در خبري است كه زائر قدم نميگذارد بر چيزي مگر آنكه از براي او دعا ميكند [514] بلكه خود آن حضرت خواهش مينمايد از آباء خود دعا از براي زائر و گريه كنندهاش [515] و حضرت صادق (عليهالسلام) در سجده دعا ميفرمود از براي صورتهائي كه ماليده ميشود بر قبر سيدالشهداء (عليهالسلام) و اشكهائي كه بر او ريخته ميشود و صيحهاي كه بلند ميشود بر او. [516] .خطاب يازدهم: (كونوا أنصار الله): [بوده باشيد ياوران خدا، يعني: ياوران دين خدا و اولياء خدا.] [517] .هر چند ولي خدا مظلوم و غريبتر باشد تحقق ياري در او اظهر است، و حضرت صادق دربارهي جد بزرگوارش ميفرمود: «بابي المستضعف الغريب بلا ناصر»: [يعني: پدرم به فداي مستضعفي كه تنها و بيياور بود.] [518] .پس بيائيد ياري كنيم اين ولي خدا را كه غريب و مظلوم بود به گريه كردن و اقامهي عزا كردن، و آرزوي نصرتش نمودن، بلكه ميتوان گفت: كه سجده بر خاك قبرش و تسبيح كردن با آن خاك ايضا داخل عنوان ياري كردن او است، چونكه فضيلتي كه در اين سجده و تسبيح قرار يافته از جمله اعواض شهادت او است كه خداوند به او عطا نموده [ صفحه 188] چنانكه بيايد انشاء الله.)خطاب دوازدهم: «اجيبوا داعي الله»: [اجابت كنيد داعي به سوي خداوند را]. [519] .داعي به سوي خدا پيغمبر (صلي الله عليه و آله) است كه به سوي اسلام دعوت نمود و بعد از او حسين (عليهالسلام) است كه دعوت به ايمان نمود علانية، و ظاهر كرد بطلان اعتقاد خلافت غاصبين را، و جميع وسايل آنحضرت اجابت دعوت اوست، حتي اينكه استشفاء تربت آنجناب نيز اجابت دعوت اوست پس تأمل كن تا بفهمي.مترجم گويد: چون اعتقاد به آن از فروع ولايت است كه غرض اصلي از دعوت آنجناب بود و الله اعلم.خطاب سيزدهم: (و ابتغوا اليه الوسيلة): [طلب وسيله نمائيد به سوي خدا.] [520] .و حسين (عليهالسلام) از اعظم وسايل است و وسايل او بزرگ و بسيار و سهل الحصول است.خطاب چهاردهم: (فمن شاء اتخذ الي ربه سبيلا): [هر كس بخواهد راهي به سوي پروردگارش اخذ كند.] [521] .حسين (عليهالسلام) سبيل اعظم است و صراط اقوم راه و راست و واضح و آسان نزديكترين راهها است و اين مطالب كه ذكر شد از باب نمونه بود، و از آن ميتواني پي بري به سائر خطابات و احكام، و كيفيت و امتثال آنها به وسائل حسينيه، و در آن هيچ مبالغهاي نيست.
And other such verses. Through the Imam Husain (a.s.)ī means Wasaael Husaini, a person attains all the fruits of supplication.
Indeed, through them he attains the supplications of the Holy Prophet (s.a.w.a.), Fāṭimah (a.s.), Hasan (a.s.), Imam Husain (a.s.), and the other Imams (a.s.). [512]
Likewise, he attains the supplications of the angels. [513]
Indeed, it is reported in a narration that the visitor does not place his foot upon anything except that it supplicates for him. [514]
Rather, Imam Husain (a.s.) himself requests from his forefathers that they supplicate for his visitor and for the one who weeps for him. [515]
And Imam al-Ṣādiq (a.s.) would supplicate in Sujood (prostration) for the faces that are rubbed upon the grave of Sayyid al-Shuhadāʾ (a.s.), for the tears shed for him, and for the cries that are raised in mourning for him. [516]
The eleventh address:
«كُونُوا أَنْصَارَ اللَّهِ»
“Be the helpers of Allah,” meaning the helpers of the religion of Allah and the helpers of the friends of Allah. (Surah al-Ṣaff 61:14) [517]
The more oppressed and forsaken the friend of Allah is, the more evident the reality of helping him becomes.
Imam al-Ṣādiq (a.s.), concerning his noble grandfather, used to say:
«بِأَبِي الْمُسْتَضْعَفُ الْغَرِيبُ بِلَا نَاصِرٍ»
“May my father be sacrificed for the oppressed stranger who had no helper.” [518]
Therefore, let us help this friend of Allah who was oppressed and forsaken, by weeping for him, establishing gatherings of mourning for him, and wishing that we had been able to support him.
Indeed, it may even be said that prostrating upon the soil of his grave and reciting tasbīḥ with that soil also falls under the title of helping him, because the virtue that has been placed in this prostration and tasbīḥ is among the compensations granted for his martyrdom, which Allah bestowed upon him.
[ صفحه 188]
As shall be mentioned later, if Allah wills.
The twelfth address:
«أَجِيبُوا دَاعِيَ اللَّهِ»
“Respond to the caller towards Allah.” (Surah al-Aḥqāf 46:31) [519]
The caller towards Allah is the Holy Prophet (s.a.w.a.), who called people towards Islam.
After him comes Imam Husain (a.s.), who openly called people towards faith and manifested the falsehood of the belief in the caliphate of the usurpers.
All the means associated with that noble Imam constitute a response to his call.
Even seeking healing through his sacred turbah is a response to his call. Therefore reflect, so that you may understand.
The translator says: Since belief in this is among the branches of Wilāyah, which was the principal objective of the call of that noble Imam (a.s.), and Allah knows best.
The thirteenth address:
«وَابْتَغُوا إِلَيْهِ الْوَسِيلَةَ»
“And seek the means of approach to Him.” (Surah al-Māʾidah 5:35) [520]
And Imam Husain (a.s.) is among the greatest of all means (Waseelah), while the means associated with him are numerous, great, and easily attainable.
The fourteenth address:
«فَمَنْ شَاءَ اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا»
“So whoever wills may take a path to his Lord.” (Surah al-Insān 76:29; also Surah al-Muzzammil 73:19) [521]
Imam Husain (a.s.) is the greatest path (Sabeel), and the most upright Seraat. His way is the straightest, clearest, easiest, and nearest of all paths.
These matters that have been mentioned are merely examples.
From them, you may understand the remaining Divine addresses and rulings, and how they are fulfilled through the Imam Husain (a.s.)ī means (Wasaael Husainiyah).
And there is no exaggeration in any of this.