Concerning the Manifestation of Divine Grace Toward That Noble One (a.s.)

در بيان مظهر لطف رباني نسبت به آن حضرت

عنوان پنجم: بيان مظاهر آن لطف خاصي كه از آن تعبير شده است به اينكه خداوند دست بر سر حسين (عليه‌السلام) گذاشت، چنانكه سابقا اشاره شد و ظهور آن لطف در دو چيز است:يكي: در آنچه به خود آن جناب رسيد و آن مرتبه‌ي مخصوصي است از قرب الهي كه ما را ياراي تقرر و تصور آن نيست و از فروع آن قرب، قرار دادن امامت است در ذريه‌ي او.دوم: در آنچه به ساير خلق مي‌رسد به واسطه‌ي او، و آن بسيار است، منجمله آنست كه شفا در تربتش قرار داده، و اجابت دعا در تحت قبه‌اش مقرر فرموده [479] و عمده و اعظمش آن است كه او را سبب اعظم از براي رحمت قرار داده، چون آن غرض اصلي از خلق عالم است، و چون پيغمبر (صلي الله عليه و آله) را رحمة للعالمين قرار داده پس حسين (عليه‌السلام)را از او، و او را از حسين (عليه‌السلام) قرار داد، پس حسين (عليه‌السلام) محل وضع دست رحمت است، و رحمت از اوست، و دست رحمت او را غنا داده، و تربت در دامان رحمت يافته، و شير زبان رحمت نوشيده، و گوشت و خونش از رحمت نمود يافته، و نور چشم رحمت و ريحانه‌ي رحمت است، و مجلس او سينه رحمت، و مركبش دوش رحمت است، و معدن رحمت، و مجمع اسباب، و جامع وسايل، و منبع چشمه‌ي رحمت، و مظهر مرآت رحمت و محرك مواد رحمت است، و به رحمت بر او، متحقق مي‌شود استحقاق رحمت مكتوب، و اوست رحمت موصوله، و رحمت مرحومه، پس آيا در قلب تو نسبت به او رحمت هست كه به او گريه كني تا اينكه رحمت كند تو را كردگار رحمت؟ و بتو گفته شود «صلي الله عليك» اي صاحب رحمت و راحم رحمت، و اين عنوان از براي وسايل رحمت است، كه به سبب آن جناب متحقق است اجمالا و بيان بسياري آن، و عموم آن، و معادل بودن آن با جميع اعمال حسنه، و اخلاق نفسانيه، و قبل از شروع در مطلب، دو مقدمه ذكر كنيم: [ صفحه 176]

Title Five : Concerning the Manifestation of Divine Grace Toward That Noble One (a.s.)

The Fifth Title: Concerning the manifestations of that special grace which has been expressed by the statement that Allah placed His hand upon the head of al Husain (a.s.), as was previously alluded to. The manifestation of that grace appears in two matters:

The first: That which reached the noble person of Imam Husain (a.s.) himself, namely a special rank of nearness to Allah, the reality of which we are unable to comprehend or even properly conceive. Among the effects of that nearness is that Allah placed the Imamate within his progeny.

The second: That which reaches the rest of creation through him, and this is abundant. Among its examples is that Allah placed healing in his soil and decreed the answering of supplications beneath his dome. [479]

The greatest and most important of these is that Allah made him the greatest means for mercy, since mercy is the principal purpose behind the creation of the world. And since Allah made the Holy Prophet (s.a.w.a.):

«رَحْمَةً لِلْعَالَمِينَ»

“A mercy for the worlds,”

He made al Husain (a.s.) from him, and him from al Husain (a.s.).

Therefore, al Husain (a.s.) is the place upon which the Hand of Mercy was set, and mercy proceeds through him. The Hand of Mercy enriched him; his soil was nurtured in the lap of mercy; he suckled from the tongue of mercy; his flesh and blood were formed through mercy; he is the delight of the eye of mercy and the fragrant flower of mercy.

His gathering is the breast of mercy; his mount is the shoulder of mercy. He is the mine of mercy, the meeting place of its causes, the gatherer of its means, the fountainhead of the spring of mercy, the mirror reflecting mercy, and the mover of the materials of mercy.

Through showing mercy toward him, a person becomes entitled to the promised mercy. He is the connected mercy and the mercy upon which mercy is bestowed.

So, is there mercy in your heart toward him, such that you weep for him, so that the Lord of Mercy may show mercy to you?

And so that it may be said to you:

«صَلَّى اللَّهُ عَلَيْكَ»

“May Allah send blessings upon you,”

O possessor of mercy and one who shows mercy to mercy.

This title concerns the means of mercy which are realized through that noble one (a.s.) in a general sense. We shall discuss the abundance of these means, their universality, and how they are equivalent to all righteous deeds and noble spiritual qualities.

Before beginning the discussion, let us mention two introductions.

[ صفحه 176]