Title Nine : Concerning the special characteristics of that noble Imam (a.s.) in relation to the Sacred House of Allah, and within it are several discussions
عنوان نهم:، در خصائص آن جناب نسبت به بيتالله الحرام، و در آن چند مطلب است:
بيت الله حقيقي قلب آن حضرت است
مقصد اول: اينكه آن جناب است بيتالله حقيقي، بدانكه خداوند متعال اجل است از اينكه در مكان باشد، يا اينكه خانه و مسكني داشته باشد، چون جسم و جسماني نيست، و اينكه بعض امكنه را خانهي خود ناميده به جهت شرافت مخصوصي است، از جهت اينكه محل عبادت اوست، يا محل كثرت عبادت است، يا محلي است كه عباد مأمورند به توجه به سمت آن، يا اينكه محاذي محل عبادت است، يا محل نزول فيض است، يا اينكه وصول به آن صعب است، پس قصد قربت در آن به خلوص اقرب است، و همهي اين صفات در مكهي معظمه جمع است، و بعض آنها در مساجد موجود است، و اينها بيتالله ظاهري هستند، و اما بيتالله واقعي پس آن است كه در حديث قدسي وارد است، كه ميفرمايد: گنجايش ندارد مرا آسمان و زمين، و لكن گنجايش دارد مرا قلب بندهي مؤمن [1112] و خداوند وحي نمود به سوي داود كه: از براي من خانهاي خالي نما تا در آن ساكن شوم، عرض كرد: خداوندا تو اجلي از اينكه در مسكن سكني نمائي، وحي رسيد كه: قلب خود را از براي من فارغ نما. [1113] .پس هر قلبي كه نباشد در او محبتي غير از محبت خدا، آن است بيتالله حقيقي، و آن قلب مؤمن كامل است كه خالي است از همهي تعلقات، و در آن فكر و ذكري نيست مگر از خدا، و گاه به حدي ميرسد كه نميبيند و نميشنود مگر از خدا، چنانكه درحديث قدسي است: «حتي اكون سمعه و بصره»: [من چشم و گوش او ميشوم.] [1114] . بنابر بعضي از معاني.و چون اين مطلب معلوم شد، ظاهر ميشود كه بيتالله بزرگ حقيقي همان قلب [ صفحه 366] حسين (عليهالسلام) است كه فارغ بود از براي خدا به فراغ حقيقي، به نحوي كه باقي نمانده بود در آن علاقه از غير خدا، حتي علايقي كه منافات با علامهي معالله نداشتهاند، و قطع علاقه نمودن از شيء به جهت خدا، دليل است بر اشديت علاقه الهي، خصوصا اگر علاقه شديده باشد، قطع جميع علايق دليل انحصار علاقهي الهي است، و تمام شرايع مبني بر همين است، و تدين به دين به مقدار قطع علاقه از ما سوي الله است در راه رضاي خدا، و درجات ايمان مختلف ميشود به اختلاف علايق شدة و ضعفا، و مقدار قطع آنها زمانا و كيفية. چون اين مطلب ظاهر شد، پس بدانكه جناب حسين (عليهالسلام) هنگامي كه متوجه او شد امر الهي، كه در صحيفهي امامت ثبت گرديده بود، به اينكه خود را بفروش در راه خدا، همان قصد نمود امتثال آن امر را، پس از اول خروج از مدينه الي نزول به كربلا، قصدش امتثال امر خدا بود، بلكه قصد نمود جميع مصائبي را كه بر او وارد گرديد، همه به عنوان تقرب به سوي خدا، پس همهي آنها با نيت قربت، و توطين نفس بر آن وارد شد، حتي پاره پاره شدن اعضاء را از اول امر نيت داشت، چنانكه از خطبهي مكه ظاهر ميشود [1115] ، و كشته شدن اصحاب و اولاد و اهل بيت را در نيت داشت از مدينه، چنانكه صورت واقعه را به امسلمه نمود. [1116] .
Title Nine : Concerning the special characteristics of that noble Imam (a.s.) in relation to the Sacred House of Allah, and within it are several discussions:
The true House of Allah is the heart of that noble Imam (a.s.)
Indication
The first objective: That the noble Imam (a.s.) is the true House of Allah.
Know that Allah, the Exalted, is far above being contained in a place or possessing a house or dwelling, for He is neither a body nor corporeal.
The reason that He has named certain places His House is due to a particular honor attached to them: either because they are places of His worship, or places where worship is abundant, or places toward which His servants are commanded to turn, or because they correspond to a place of worship, or because they are locations where Divine grace descends, or because reaching them is difficult, and therefore seeking nearness to Allah there is more conducive to sincerity.
All of these qualities are gathered in the Noble Makkah, while some of them are found in mosques.
These are the outward Houses of Allah.
As for the true House of Allah, it is that which is mentioned in the sacred hadith:
«لَا يَسَعُنِي سَمَائِي وَلَا أَرْضِي وَلَكِنْ يَسَعُنِي قَلْبُ عَبْدِيَ الْمُؤْمِنِ»
“My heaven and My earth do not contain Me, but the heart of My believing servant contains Me.” [1112]
And Allah revealed to Dawud (a.s.):
“Empty a house for Me so that I may dwell therein.”
He said:
“My Lord, You are far above dwelling in a residence.”
The revelation came:
“Empty your heart for Me.” [1113]
Therefore, every heart in which there is no love besides the love of Allah is the true House of Allah.
That is the heart of the perfect believer, emptied of all attachments, in which there remains no thought or remembrance except of Allah.
Sometimes this reaches such a degree that he sees and hears nothing except through Allah, as is stated in the sacred hadith:
«حَتَّى أَكُونَ سَمْعَهُ وَبَصَرَهُ»
“Until I become his hearing and his sight.” [1114]
According to one of its meanings.
Once this is understood, it becomes clear that the greatest true House of Allah is the heart of al-Imam Husain (a.s.),
[ صفحه 366]
which was emptied for Allah with a genuine emptiness, in such a way that no attachment to anything other than Allah remained within it.
Even attachments that would not ordinarily conflict with being with Allah (ma'a Allah) were removed.
For abandoning an attachment for the sake of Allah is itself evidence of a stronger attachment to Allah, especially when that attachment is intense.
The severing of all attachments is proof that attachment to Allah alone has become exclusive.
Indeed, all religious laws are founded upon this principle.
Religious devotion is measured by the degree to which one cuts off attachment from all that is besides Allah in pursuit of His pleasure.
The darajaat of faith differ according to the strength or weakness of attachments and according to the extent to which they are severed, both in duration and in manner.
Once this has become clear, know that when the Divine command, which had been recorded in the Scroll of Imamate, reached al-Imam Husain (a.s.) commanding him to sell himself in the way of Allah, he resolved only to obey that command.
From the moment he departed from Madinah until his arrival in Karbala, his intention was the fulfillment of Allah's command.
Rather, he intended all the afflictions that came upon him solely as acts of drawing near to Allah.
Thus every one of those sufferings was embraced with the intention of qurbat (seeking nearness to Allah), and he had fully prepared his soul for them.
He had intended from the very beginning even the dismemberment of his limbs, as is apparent from his sermon in Makkah. [1115]
And he had intended the killing of his companions, his sons, and the members of his household from the time he left Madinah, just as he described the entire event to Umm Salamah. [1116]
پس آن جناب فارغ نمود تمام قلب خود را از تعلق به وطن، بلكه جميع اماكن و مساكن، و از تعلق به اموال حتي لباس، و سلطنت و راحت و رياست، و عيال و اطفال و اولاد و اخوان و عشيره و اصحاب، پس همه را پيش انداخت، و فارغ نمود قلب را از تعلق به متاع دنيا حتي آب، بلكه يك قطرهي آن [كه] به محتضر ميدهند، بلكه گذشت از سر و بدن و اجزاء آن از استخوان و گوشت و خون و صورت و هيئت و تركيب آن، حتي اينكه گذشت از صورت قلب صنوبري، و از مهجه آن كه خون قلب است در وقتي كه تير سه شعبه زهرآ لود بر آن وارد شد، و خون از آن جاري گرديد، پس ميگرفت آن خون را، بر سر و محاسن خود ميماليد [1117] ، چنانكه در زيارت است كه آن جناب مهجه خود را در راه [ صفحه 367] رضاي تو داد. [1118] .پس چون آن جناب قلب ظاهري خود را با مهجهاش، و جميع علايقش داد، پس خالص گرديد قلب معنويش از براي خدا، و فارغ گرديد از جميع ماسوي، پس گرديد بيت الله حقيقي تحقيقي، و نبود در آن غير از خدا، پس بر مردم است كه حج كنند اين بيت الله را، بشرط استطاعت، واز اين تحقيق ظاهر گرديد سر آنچه وارد شده است در خبر كه هر كس حسين (عليهالسلام) را زيارت كند چنان است كه خدا را در عرش زيارت نموده [1119] .
Thus that noble Imam (a.s.) emptied his entire heart of attachment to homeland, indeed to all places and dwellings; and of attachment to wealth, even clothing; and to sovereignty, comfort, and leadership; and to wives, children, sons, brothers, relatives, and companions.
He placed all of them before himself and relinquished them.
He emptied his heart of attachment to the enjoyments of this world, even to water—rather, even to a single drop of that water which is given to a dying person.
Indeed, he gave up even his head, his body, and all its parts: its bones, flesh, blood, appearance, form, and composition.
He even gave up the form of the pine-cone-shaped physical heart (al-qalb al-sanwari) and its mahjah—the blood of the heart—when the poisoned three-pronged arrow struck it and blood flowed from it.
Then he would take that blood and smear it upon his head and beard. [1117]
As it is stated in the Ziyarah:
“Indeed, he gave his mahjah in the path of
[ صفحه 367]
Your pleasure.” [1118]
Thus, when that noble Imam (a.s.) gave his outward heart along with its mahjah, and gave all his attachments, his spiritual heart became purified exclusively for Allah and was emptied of everything besides Him.
Therefore, he became the true House of Allah in the fullest and most real sense.
There remained within it none but Allah.
Therefore, it is incumbent upon people to perform pilgrimage (Hajj) to this House of Allah, provided they possess the ability (Istetaa'ah).
And from this explanation becomes apparent the secret of what has been narrated in the tradition:
That whoever visits al-Imam Husain (a.s.) is as though he has visited Allah upon His Throne. [1119]