The Measure of the Reward of that Noble Imam (a.s.) Compared with the Reward of the Hajj of the House of Allah

ميزان ثواب آن حضرت با ثواب حج بيت الله

اشاره

مقصد سوم: در بيان سر اينكه ميزان ثواب زيارت آن حضرت را ثواب حج بيت‌الله نموده‌اند.بدان كه از براي حضرت حسين (عليه‌السلام) در فعل حج مدخليت خاصي بوده است، كه خودش بيت‌الله است، و از براي خدا چند حج مخصوص نموده، كه، نه از سابقين، و نه از لاحقين، چنين حجي واقع نيست، و از براي هر يك از حجهاي آن جناب، تركيب مخصوصي، و مناسك خاصي بوده است، و از براي اين بيت‌الله حقيقي صاحبان مخصوصي است، كه از براي مناسب خاصي بوده، و ايشان چند صنفند:اول، انبياء و ملائكه، دوم شهداء، و سوم اهل بيت آن جناب، چهارم شيعيانش، پس در اين جا چند مقصود است:اول: در حج خود آن حضرت، بدان كه آن جناب هشت نوع حج نمود:نوع اول آن كه بيست و پنج مرتبه حج كرد پياده، بعضي با امام حسن (عليه‌السلام)، و بعضي بعد از او [1237] ، و در بعض حجها امير حاج سعد بن ابي‌وقاص بود، و چون قافله حجاج در بين راه عبور نمودند به ايشان در حالتي كه پياده راه مي‌رفتند، تمام حجاج با امير پياده‌شدند، و با ايشان رفتند، پس سعد به خدمت ايشان آمد، و عرض كرد پياده بودن به مردم زحمت مي‌دهد، و سواري هم با پياده شدن شما دشوار است، خوب است كه سوار شوي، تا مردم سوار شوند، و راحله‌ي ايشان حاضر بود، پيشاپيش مي‌بردند، ايشان راضي نشدند، و فرمودند: كه ما بر خود لازم كرده‌ايم، كه پياده به حج رويم، و سوار نشويم، [ صفحه 397] و لكن از ميان قافله به كنار مي‌رويم تا بر ايشان سواري دشوار نباشد، پس از راه به كناري رفتند و حجاج سوار شدند. [1238] .

The Measure of the Reward of that Noble Imam (a.s.) Compared with the Reward of the Hajj of the House of Allah

Indication

Third Objective: Concerning the secret of why the reward of visiting that noble Imam (a.s.) has been measured by the reward of the Hajj of the House of Allah.

Know that al-Imam Husain (a.s.) had a special connection with the act of Hajj, for he himself is the House of Allah (bayt-ul-llah).

And he performed several special pilgrimages for Allah, the like of which neither those before him nor those after him have performed.

Each of those pilgrimages had its own unique composition and special rites (manaasik).

And for this true House of Allah there are particular pilgrims who came for special purposes.

They are of several groups:

The first are the Prophets (a.s.) and the angels.

The second are the martyrs.

The third are the members of his household.

The fourth are his Shiʿah.

Thus here there are several discussions.

First: Concerning the Hajj of the Imam (a.s.) himself.

Know that he performed eight kinds of Hajj.

The first type:

He performed Hajj twenty-five times on foot.

Some of these pilgrimages were with Imam al-Hasan (a.s.), and some were after him. [1237]

During one of those pilgrimages, the leader of the pilgrims was Saʿd ibn Abi Waqqas.

When the caravan of pilgrims passed by al-Imam Husain (a.s.) while he was walking on foot, all the pilgrims, together with their leader, dismounted and walked with him.

Then Saʿd came to him and said:

“Your walking on foot is causing hardship for the people, and riding has become difficult for them because they dismounted on account of you.

It would be good if you mounted your ride so that the people may also ride.”

His mount was present and was being led before him.

However, he did not agree and said:

“We have made it binding upon ourselves that we shall go to Hajj on foot and shall not ride.”

[ صفحه 397]

“Nevertheless, we shall move away from the caravan so that riding will not be difficult for them.”

So he moved aside from the road, and the pilgrims mounted their animals. [1238]

نوع دوم حج قلبي باطني بسي روحاني بود، يعني حقيقت اعمال حج، كه اين اعمال ظاهريه عناوين و دلايل آنها است، چون كه از براي احرام يك معني قلبي است، و همچنين از براي كندن جامه و پوشيدن جامه‌ي احرام، و لبيك گفتن، و طواف، و سعي، و وقوف، و نحر، و حلق، و رمي جمرات، و بيتوته‌ي مني، روح و باطن و حقيقتي است، كه اين صورتها به جهت آن حقيقت مقرر شده، و تفصيلش در روايات اسرار حج مبين است [1239] ، و حسين جمع نمود باطن همه‌ي اعمال، و حقيقت تمام مناسك، و بواطن جميع ظواهر، و روح اشباح اين عمال، و حقايق صور آنها را در عبادت خود، كه به آن امتثال نمود خطابي را كه نسبت به آن جناب وارد شده بود، چنانكه بر شخص عارف بصير مخفي نيست، زيرا كه روح اراده‌ي حج و مناسك آن مجملا مجرد نمودن قلب است، و وداع نمودن با دنيا، و اهل دنيا، و تسليم نمودن قضا، و ترك علايق، حتي لباس بدن، و گشودن هر عقده با احرام، و ايستادن به درگاهي بعداز درگاهي، و طلب اذن نمودن، و سعي كردن در خدمت مولا، و دويدن به سوي خدمات، و دفع دشمنان، و پناه بردن به آستان آقا، و امتثال آنها، و از آن جناب صادر شد تمام اين حقايق، او است كسي كه واقع گرديد از او حقيقت حج حقيقي صريحا نه اشارة، مانند مناسك حج پس مصور نمود مشاراليه اعمال را، و موجود ساخت در خارج.نوع سوم حجي است، كه مكرر به آن احرام بست، و محل گرديد، اول احرام بست از براي تمتع، و چون دانست كه اگر آنرا تمام كند، به حيله او را در حرم خدا مي‌كشند، پس عدول نمود به عمره مفرده، و مناسك آنرا به جاي آورد، و محل شد [1240] ، پس احرام بست به حج ديگر، واين احلال و احرام از خصايص آن حضرت است، و بيانش آن است كه چون آن جناب محل گرديد از حجي كه منادي به سوي او حضرت خليل‌الله بود، در وقتي [ صفحه 398] كه ندا نمود عبادالله را كه بشتابيد به سوي حج، پس جواب دادند او را اشخاصي كه در اصلاب بودند، محرم گرديد به حجي كه مناي به سوي آن، خداوند جليل بود در وقتي كه پيش از خلقت آسمانها و زمينها او را ندا نمود كه اي حسين بفروش خود را در راه خدا [1241] ، و محل گرديد از حجي كه ميقاتش مسجد شجره بود، و محرم شد به حجي كه ميقاتش شجره‌ي مباركه است، كه نداي: لا اله الا انا از آن به گوش موسي رسيد [1242] ، محل شد از حجي كه احكام آن است، كندن جامه‌ي دوخته، و پوشيدن دو جامه‌ي سفيد، و محرم شد به حجي كه احرامش كندن جميع لباسها است، و پوشيدن دو جامه يكي از خون و ديگري از غبار صحرا،

 محل شد از حجي كه از جمله‌ي تروك احرامش ترك خضاب ريش و دست و پا است به حنا، و محرم شد به حجي كه از جمله‌ي افعالش خضاب صورت و ريش و سر و تمام اعضاء است به خون [1243] محل شد از حجي كه بايد در حال سير در سايه نباشد، و محرم شد به حجي كه در آن ترك سايه نمود در حال سير و وقوف و نوم، محل شد از حجي كه احرامش سر برهنه كردن است، و محرم شد به حجي كه احرامش سر بريدن است، محل شد از حجي كه از جمله‌ي اعمالش اطعام طيور حرم است به گندم يا جو، و محرم شد به حجي كه در آن حبه فؤاد را طعام طيور حرم نمود، محل شد از حجي كه در آن بايد ترك نمود كافور را، محرم شد به حجي كه هم عمره، تمتع، و افراد بود، و هم حج تمتع و قرآن و افراد بود، محل شد از حجي كه اكثر عابدين آنرا به جا آورده‌اند از زمان پيش از آدم به سي هزار سال، و محرم شد به حجي كه غير از آن جناب چنان حجي نكرد، و محل شد از حج اصغر، و محرم شد به حج اكبر، محل شد از حج ظاهري، و محرم شد به حج ظاهري و باطني، محل شد از حجي كه بسياري از مردم، مستطيع به سوي آن هستند، و محرم شد به حجي كه احدي غير از آن جناب را استطاعت آن نيست، محل شد از حجي كه خداوند به آن امر نموده است در قرآن كه بر زبان پيغمبر (صلي الله عليه و آله) نازل [ صفحه 399] گرديده از براي همه‌ي جن، و انس، و محرم شد به حجي كه خداوند امر نمود به آن در رساله‌ي مخصوص به آن جناب، كه در صحيفه‌ي مهر شده بود به مهر طلا، كه آتش به آن نرسيده، و آن يك صحيفه بود از دوازده صحيفه‌اي كه جبرئيل به خدمت حضرت رسول (صلي الله عليه و آله) آورده، و آن رساله اين بود، كه اي حسين (عليه‌السلام) بفروش خود را در راه خدا، و بيرون رو با جماعتي كه از براي ايشان شهادت نيست مگر با تو، و جهاد نما تا كشته شوي، محل شد از حجي كه مؤذن آن ابراهيم خليل بود به امر خدا، و محرم شد به حجي كه مؤذن آن حضرت پيغمبر (صلي الله عليه و آله) بود، در وقتي كه آمد به نزد قبرش از براي وداع، و شكايت حال خود نمود، پس خواب، او را در ربود، و جد خود را در خواب ديد، كه او را دربر گرفت، و پيشاني او را بوسيد، و امر نمود او را به خروج به سوي شهادت، و خبر داد او را به آنچه بر او وارد مي‌شود از مصائب. [1244] .بلكه در بيداري او را ايضا امر كرد در مدينه زماني كه جابر به آن جناب عرض كرد، كه بهتر آن است كه با بني‌اميه مصالحه كني، حضرت فرمود: [نظر كن، گفت] نظر كردم ديدم رسول (صلي الله عليه و آله) خدا و علي مرتضي (عليه‌السلام) و حسن مجتبي (عليه‌السلام) را كه به او مي‌گويند: به اين مضمون كه: اي جابر شك مكن در امر حسين (عليه‌السلام) كه او هر چه مي‌كند امر خداست [1245] ، محل گرديد از حجي كه يك حج بود، و بعد از فراغ از مناسكش شخص محل مي‌شود، و محرم شد به حجي كه مركب بود از پنج حج، و هر چند از مناسك يكي فارغ مي‌شد، و از آن محل مي‌گرديد، محرم به ديگري مي‌شد.

The second type was an inward, spiritual, and profoundly mystical Hajj; that is, the reality of the acts of Hajj, of which these outward actions are merely signs and indications.

For Ihraam has an inward meaning of the heart, and likewise removing one's clothing and putting on the garments of Ihraam, saying the labbayk, performing the tawaaf, the sa'ee, the standing (wuqoof), the sacrifice (nahr), the shaving (halq), the stoning of the pillars (ramee al-jamaraat), and spending the night in Mina—all possess a spirit, an inner reality, and a true essence for which these outward forms have been prescribed.

The details of this are explained in the narrations concerning the secrets of Hajj. [1239]

Al-Imam Husain (a.s.) gathered within himself the inner reality of all the acts, the true essence of all the rites (manaasik), the inward meanings of all outward actions, the spirit of these forms, and the realities represented by these rituals in the act of worship through which he fulfilled the command that had been directed specifically to him.

This is not hidden from one who possesses insight and spiritual perception.

For the spirit of intending Hajj and its rites, in summary, is to empty the heart, bid farewell to the world and its people, submit to the Divine decree, abandon attachments—even attachment to one's clothing—untie every knot through ihraam, stand at one sacred station after another, seek permission for entry, strive in the service of the Master, hasten toward acts of service, repel enemies, seek refuge at the threshold of the Lord, and obey His commands.

All of these realities were manifested by that noble Imam (a.s.).

He is the one in whom the reality of the true Hajj was realized openly and explicitly, not merely symbolically as in the rites of Hajj.

Thus he embodied the realities to which the rituals point and brought them into actual existence.

The third type was a Hajj for which he entered into Ihraam more than once and from which he emerged more than once.

He first entered Ihraam for hajj al-tamatto'.

But when he learned that if he completed it, he would be killed by treachery within the Sanctuary of Allah, he changed his intention to a umrah mufradah, performed its rites, and came out of Ihraam. [1240]

Then he entered into Ihraam for another Hajj.

This coming out of Ihraam and entering into it again is among the unique characteristics of that noble Imam (a.s.).

Its explanation is that when he emerged from the Hajj whose caller was Ibrahim al-Khalil (a.s.), at the time

[ صفحه 398]

when he called the servants of Allah:

“Come to the Hajj,”

and those who were still in the loins of their fathers responded to his call,

he entered into another Hajj whose caller was Allah, the Majestic Himself, when before the creation of the heavens and the earth He called to him:

“O Imam Husain (a.s.), sell yourself in the path of Allah.” [1241]

He emerged from the Hajj whose meeqaat was Masjid al-Shajarah, and entered into a Hajj whose meeqaat was the Blessed Tree (al-shajarah al-mubarakah) from which the call reached Musa (a.s.):

«لا إله إلا أنا»

“There is no god but I.” [1242]

He emerged from the Hajj whose rule was to remove stitched garments and wear two white pieces of cloth.

And he entered into a Hajj whose ihraam consisted of removing every garment altogether and wearing two garments: one of blood and the other of the dust of the desert.

He emerged from a Hajj whose restrictions of ihraam included refraining from dyeing the beard, hands, and feet with henna, and he entered into a Hajj whose actions included dyeing the face, beard, head, and all the limbs with blood. [1243]

He emerged from a Hajj in which one must avoid being under shade while travelling, and he entered into a Hajj in which he abandoned shade during travel, standing, and even sleep.

He emerged from a Hajj whose ihraam consisted of uncovering the head, and he entered into a Hajj whose ihraam consisted of the severing of the head.

He emerged from a Hajj in which one of the acts is feeding the birds of the sanctuary with wheat or barley, and he entered into a Hajj in which he made the fruit of his heart (habba al-fuaad) the food of the birds of the sanctuary.

He emerged from a Hajj in which one must avoid camphor, and he entered into a Hajj which was at once ʿUmrah, Tamattuʿ, and Ifrad, and also Hajj al-Tamattuʿ, Qiran, and Ifrad.

He emerged from a Hajj that the majority of worshippers had performed from thirty thousand years before Adam (a.s.), and he entered into a Hajj the like of which no one besides him ever performed.

He emerged from the lesser Hajj and entered into the greater Hajj.

He emerged from the outward Hajj and entered into a Hajj that was both outward and inward.

He emerged from a Hajj to which many people possess the ability (istitaa'ah) to journey, and he entered into a Hajj for which no one besides him possessed the ability.

He emerged from a Hajj that Allah commanded in the Qur'an, revealed upon the tongue of the Holy Prophet (s.a.w.a.)

[ صفحه 399]

for all jinn and mankind, and he entered into a Hajj that Allah commanded specifically for him in a special written decree contained in a sealed scroll, sealed with a seal of gold untouched by fire.

It was one scroll among the twelve scrolls that Jibraʾil (a.s.) brought to the Messenger of Allah (s.a.w.a.).

Its message was:

“O Imam Husain (a.s.), sell yourself in the path of Allah, and go forth with a group for whom there is no martyrdom except with you, and strive until you are killed.”

He emerged from a Hajj whose caller was Ibrahim al-Khalil (a.s.) by the command of Allah, and he entered into a Hajj whose caller was the Holy Prophet (s.a.w.a.).

This occurred when he came to the grave of his grandfather to bid farewell and complain of his condition.

Sleep overtook him, and he saw his grandfather in a dream.

The Holy Prophet (s.a.w.a.) embraced him, kissed his forehead, commanded him to go forth toward martyrdom, and informed him of the calamities that would befall him. [1244]

Rather, he also commanded him while awake in Madinah.

When Jabir said to him:

“It would be better for you to reconcile with the Banu Umayyah,”

the Imam (a.s.) replied:

“Look.”

He said:

“I looked and saw the Messenger of Allah (s.a.w.a.), ʿAli al-Murtada (a.s.), and al-Hasan al-Mujtaba (a.s.), and they were saying to him words to this effect:

‘O Jabir, do not doubt concerning the affair of al-Imam Husain (a.s.), for whatever he does is by the command of Allah.’” [1245]

He emerged from a Hajj that was a single Hajj, after whose rites a person comes out of ihraam, and he entered into a Hajj composed of five pilgrimages.

Whenever he completed the rites of one of them and emerged from it, he would enter into another.