The Attachment Arising from Noble Qualities

علاقه‌ي محامد صفات

قسم پنجم: علاقه‌ي محامد صفات است، زيرا كه حسن صفاتچند او را نشناسد بلكه شارع مقدس امر نموده است به احترامش هر چند از كفار باشد، چنانكه وحي رسيد به موسي (عليه‌السلام) كه سامري را بكش، زيرا كه صاحب سخاوت است [544] و يكي از كفار را اسير نمودند و در معرض قتل آوردند جبرئيل نازل شد كه اين شخص را مكش كه صاحب سفره است. [545] . [ صفحه 202] پس مصيبت صاحب صفات حسنه تأثير در قلوب مي‌كند، خصوصا اگر به ضد آن صفات باشد مثلا كسي كه در سخاوت هزارها عطيه كرده است اگر محتاج شود كه لقمه ناني خواهش كند البته دل به حال او مي‌سوزد، و كسي كه صاحب شدت حيا است اگر در معرض هوان و ذلت برآيد محل رقت است و همچنين.پس بيا و ملاحظه نما يك يك از صفات حميده و خصال پسنديده حضرت حسين (عليه‌السلام) را، و ببين چگونه به ضد آنها با او رفتار نمودند، تا اينكه موجب رقت تو شود، تهليل و تسبيح و تحميد و تكبير الهي كرده و ملائكه از او تعلم نموده‌اند، و بعد در عالم نور و اشباح و اظله ذكر نمود، و در شكم مادر تسبيح و تهليل از او شنيده، و از حال ولادت تا شهادت از ذكر نياسوده، بلكه بر سر نيزه تلاوت قرآن نموده، آيا شايسته است كه يزيد عنيد و ابن‌زياد پليد با چوب خيزرانش بيازارند؟ و خنده و شماتت كنند در حضور عيالش؟دوم كسي كه، از شدت حيا نمي‌خواست به جاهل بگويد: جاهل، چنانكه وقتي ديد عربي را وضوء مي‌گيرد و درست نمي‌گيرد پس با برادرش امام حسن (عليه‌السلام) قرار گذاشت و گفت كه ما مي‌خواهيم در حضور تو وضو بگيريم، ملاحظه نما كه كدام يك از ما بهتر وضو مي‌گيريم، پس آن عرب بعد از مشاهده‌ي وضوي ايشان عرض كرد: كه شما هر دو نيكو وضو گرفتيد و من جاهل بودم [546] آيا شايسته است كه كافري به او بگويد كه اي حسين (عليه‌السلام) تعجيل نمودي به آتش دنيا [547] ، و ملعوني باو بگويد اي حسين نماز تو قبول نيست. [548] .سوم كسي كه جاجتمندي را كه رقعه به خدمتش عرض نموده بود، مي‌فرمايد فورا: حاجت تو روا است، پس باو بگويند مي‌خواستي اولا رقعه او را بخواني بعد بگوئي حاجت تو رواست، فرمود: خداوند مؤاخذه مي‌كند كه چرا او را در بين خوف و رجاء و حالت [ صفحه 203] ذلت معطل نمودي تا رقعه‌اش را بخواني، آيا شايسته است كه مقابل دشمنان باشد و از امور سهل و آساني بخواهد اجابتش نكنند؟ حتي اينكه خواهش كند كه ايشان اندكي گوش به سخن او دهند ابا نمايند. [549] .چهارم كسي كه: در وقت احتضار اسامة بن زيد به بالين او رفت و او اظهار هم و غم نمود به جهت شصت هزار درهم قرض، پس آن حضرت همانجا دينش را ادا نمودند [550] ، آيا شايسته است كه در وقت احتضارش با آه و ناله خواهش يك قطره آب نمايد اجابتش نكنند [551] ، وا أسفاه عليك يا سيدي.پنجم كسي كه، به اعرابي مادح خود چهار هزار دينار از پشت در مي‌دهد و اظهار خجالت مي‌كند و از كمي آن معذرت مي‌طلبد [552] ، آيا شايسته است كه با او معامله‌اي كنند كه عاجز شود از اجابت سؤال دخترش كه يك شرب آب از او طلب نمود، و همچنين زوجه‌اش كه از براي طفل صغير قطره‌اي آب خواهش كرد، و از اجابت برادرزاده‌اش قاسم كه خواهش نمود كه بر سرش حاضر شود، آيا چه مقدار خجالت آن جناب بود اين بود، كه فرمود: يعز علي عمك چه بر عمويت دشوار است كه او را بخواني و تو را اجابت ننمايد يا اجابت كند و فايده‌اي به حال تو نداشته باشد. [553] .ششم كسي كه، در شبهاي تار به دوش مبارك طعام به جهت ارامل و ايتام به خانه‌ي ايشان حمل مي‌نمود به نحوي كه اثر آن بر پشت مباركش ظاهر بود [554] آيا شايسته است كه طفل رضيع خود را بالاي دست كند و به دشمن نشان دهدو خواهش يك قطره آب از برايش نمايد اجابتش نكنند؟ [555] .هفتم كسيكه، در لطف و مرحمت با خلق به قسمي بود كه وقتي عبور مي‌كرد بر [ صفحه 204] جمعي از فقراء كه نشسته بودند و پاره‌هاي نان در نزد خود گذارده مشغول غذا خوردن بودند چون آن جناب را ديدند، دعوت به طعام نمودند، آن حضرت دو زانو نشست و با ايشان مشغول غذا شده، فرمود: خدا متكبران را دوست نمي‌دارد، بعد فرمود: من شمارا اجابت نمودم شما هم دعوت مرا اجابت نمائيد، عرض كردند: حاضريم پس ايشان را به منزل آورد و به جاريه فرمود: بيرون آور آنچه ذخيره كرده بودي، پس حاضر نمود طعام خوبي و نشست با ايشان در سر سفره به جهت دلخوشي ايشان [556] .آيا شايسته است كه مقدور او نشود كه عيال و اطفالش را خوشنود نمايد به يك جرعه آب؟

The Attachment Arising from Noble Qualities

The fifth type is the attachment arising from the excellence of noble qualities and virtues.

This is because when a person possesses beautiful qualities, hearts are naturally inclined toward him, even if they do not personally know him.

Indeed, the Sacred Law has commanded respect for such a person even if he is among the disbelievers.

Thus revelation came to Mūsā (a.s.) concerning the Sāmirī:

“Do not kill him, for he is a man of generosity.” [544]

Likewise, one of the disbelievers was taken captive and brought forward to be executed. Jibrāʾīl descended and said:

“Do not kill this man, for he is one who feeds people.” [545]

[ صفحه 202]

Therefore, the calamity that befalls a person of noble qualities affects the hearts, especially when the affliction is the opposite of those very qualities.

For example, if a man who has given thousands of gifts in generosity should become reduced to asking for a morsel of bread, hearts would undoubtedly feel sorrow for him.

Likewise, if a person known for extreme modesty were placed in a situation of humiliation and disgrace, it would naturally become a cause of tenderness and grief.

The same applies to other noble qualities.

Therefore, come and consider, one by one, the praiseworthy qualities and noble traits of Imam Husain (a.s.), and see how people treated him in ways completely contrary to them, so that your heart may become softened.

First: He glorified Allah with «Tahleel» and «Tasbeeh» and «Tahmeed» and «Takbeer», and the angels learned from him. He remembered Allah in the worlds of Light, Spirits, and Shadows. While still in his mother's womb, «Tasbeeh» and «Tahleel» were heard from him. From the time of his birth until his martyrdom, he never ceased remembering Allah. Indeed, upon the spear he recited the Qur'an.

Is it fitting that the obstinate Yazīd and the impure Ibn Ziyād should torment him with a stick of bamboo, while laughing and mocking him in the presence of his family?

Second: Such was the intensity of his modesty that he did not wish to call an ignorant person ignorant.

Once he saw an Arab performing wuḍūʾ incorrectly. Therefore, together with his brother Imam Hasan (a.s.), he arranged a plan and said:

“We shall perform wuḍūʾ before you; observe which of us performs it better.”

After watching their wuḍūʾ, the Arab said:

“You both performed it correctly, while I was the ignorant one.” [546]

Is it fitting that a disbeliever should say to him:

“O Imam Husain (a.s.), you have hastened toward the fire”? [547]

Or that a cursed man should say to him:

“O Imam Husain (a.s.), your prayer is not accepted”? [548]

Third: A needy man once presented a written request to him.

He immediately said:

“Your need has been fulfilled.”

When it was said to him:

“You should first have read his petition and then answered him,”

he replied:

“Allah will hold me accountable if I leave him suspended between fear and hope, in a state of humiliation, while I occupy myself reading his petition.”

Is it fitting that he should stand before his enemies and request simple and easy matters from them, yet they refuse to grant them?

So much so that when he asked them merely to listen to his words for a short time, they refused. [549]

Fourth: When Usāmah ibn Zayd was in his final illness, Imam Husain (a.s.) came to visit him.

Usāmah expressed distress over a debt of sixty thousand dirhams.

Thereupon Imam Husain (a.s.) immediately paid off his debt. [550]

Is it fitting that at the time of his own final moments, while sighing and groaning, he should ask for a single drop of water and receive no response? [551]

Alas for you, O my Master!

Fifth: He once gave four thousand dinars to an Arab poet who had praised him.

He handed the money from behind a door, out of modesty, and apologized for its small amount. [552]

Is it fitting that people should deal with him in such a way that he became unable to answer the request of his daughter when she asked him for a drink of water?

Or the request of his wife when she sought a single drop of water for a small child?

Or the request of his nephew Qāsim, who asked him to come to him?

How great must have been the embarrassment of that noble Imam (a.s.) when he said:

“It is difficult for your uncle that you call him and he cannot answer you, or that he answers you yet it brings you no benefit.” [553]

Sixth: During the darkness of night, he would carry food upon his blessed shoulders to widows and orphans, to the extent that the marks of carrying those loads became visible upon his blessed back. [554]

Is it fitting that he should raise his infant child in his hands before the enemy, show the child to them, and ask for a single drop of water for him, only to be refused? [555]

Seventh: His kindness and compassion toward people reached such a degree that once he passed by

[ صفحه 204]

a group of poor people who were sitting on the ground eating pieces of bread.

When they saw him, they invited him to share their meal.

The Imam (a.s.) sat down upon both knees and ate with them, saying:

“Indeed Allah does not love the arrogant.”

Then he said:

“I have accepted your invitation; now you should accept mine.”

They replied:

“We are ready.”

So he brought them to his home and instructed a servant-girl:

“Bring out whatever provisions you have stored.”

She brought good food, and he sat with them at the table so that they might feel honored and happy. [556]

Is it fitting that he should be unable to bring happiness to his own family and children with even a single drink of water?