From here:

”The Holy Qur’an says: “And We ransomed him with a Great sacrifice.” (37:107)

Eid al-Adha is the day when Prophet Ibrahim (peace be upon him) was ready to sacrifice his own son in submission to the will of Allah. Despite Satanic insinuations, he took his noble son, and resolved to undertake what Allah wanted from him. As he was about to move his knife, Allah commanded him to stop, and placed a ram and ordered him to slaughter it instead of his son. Ibrahim passed the Divine Test. The Holy Qur’an narrating this scenario employs the expression ‘wa fadaynahu bi dhibhin ‘azim’ (and we ransomed him with a great sacrifice (37:107)). Exegetes of the Qur’an opine that, as is apparent, “the great sacrifice” mentioned in this verse refers to the ram placed for slaughter instead of Ismail (peace be upon him). This is the apparent extension (misdaq) of the verse. There is however a deeper and more perfect extension of the ransom which some exegetes draw from the radiant teachings of the Ahl al-Bayt (peace be upon them). In fact they believe that a ram cannot be termed to be “a great sacrifice” for a great human being like Isma’il (peace be upon him).

Shaykh al-Saduq narrates the following tradition in his ‘Uyun Akhbar al-Ridha: Mufaddhal bin Shadhaan narrates: I heard al-Ridha (peace be upon him) saying: When Allah (Blessed and Exalted is He) ordered Ibrahim (peace be upon him) to slaughter the ram that He sent down, instead of his son Isma’il (peace be upon him), Ibrahim (peace be upon him) wished that he would have slaughtered his own son Isma’il (peace be upon him) with his hand and was not ordered to slaughter the ram instead, so that he experiences in his heart that which a father who sacrifices the dearest of his sons with his hand experiences, and as a result, deserves the highest of the stations of the people of reward due to calamities. So Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, who is the most beloved of my creation to you? Ibrahim (peace be upon him) replied: O Lord, you did not create a creation which is more beloved to me than your beloved Muhammad (peace be upon him and his progeny). Thereupon Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, is he then more beloved to you, or yourself? Ibrahim (peace be upon him) replied: Rather, he is more lovable to me than myself. Allah (the Invincible and Majestic) said: Is then his son more lovable to you, or your son? He said: Rather his son is more lovable. Allah said: Does the slaughter of his son in oppression by his enemies agitate your heart more, or slaughtering your son with your hand in my obedience? He said: Rather, the slaughter of his son in the hands of his enemies agitates my heart more. Allah said: O Ibrahim, indeed a people who conjecture that they are from the umma of Muhammad (peace be upon him and his progeny) would soon kill al-Husayn (peace be upon him), his son, after him, in oppression and enmity, in the way a ram is slaughtered, and as a result, they would earn my wrath. This agitated and hurt the heart of Ibrahim (peace be upon him) and he started weeping. Thereupon Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, I have ransomed “your agitation for your son Isma’il (peace be upon him) if you were to slaughter him”, with “your agitation for al-Husayn (peace be upon him) and his martyrdom”, and have made incumbent for you the highest of the stations of the rewarded ones due to calamities. And that is the word of Allah, the Invincible and Majestic: “And we ransomed him with a Great Sacrifice”. (37:107). And there is no power nor strength except through Allah, the Exalted, and Great.

Imam al-Husayn (peace be upon him) not only sacrificed himself, but sacrificed, his sons and family as well as his possessions in the way of Allah. This is the lesson of Eid al-Adh-ha. It is a celebration that should rejuvenate in us the spirit of self-sacrifice. We should carefully examine ourselves in order to decipher whether we have actually returned (Eid is from the word ‘awd which means “to return”) to the sacrificing spirit that Allah has naturally endowed us with. If not, then we are indeed distant from the real Eid of Sacrifice. This is the message of Eid al-Adh-ha.”

كيف يَضيعُ مَنِ الله كافلُه ؟! وكيف ينجو مَن اللهُ طالبُه ؟!القصدُ إلى الله تعالى بالقلوب، أبلغُ من إتعاب الجوارح بالأعما

مَن انقطعَ إلى غير الله، وَكَلَه الله إليه

مَن هَجَر المداراة، قاربَه المكروه

مَن انقادَ إلى الطمأنينة قبلَ الخِبرة، فقد عرّض نفسه للهَلَكة والعاقبة المُتعِبة

كفى بالمرء خيانةً.. أن يكون أميناً للخَوَنة

مَن أطاع هواه، أعطى عدوَّه مُناه

قد عاداك مَن ستر عنك الرُّشد؛ اتّباعاً لِما تَهواه

الحوائج.. تُطلَب بالرجاء، وهي تنزل بالقضاء، والعافية أحسن عطاء

إذا نزل القضاء، ضاق الفضاء

لا تكنْ وليّاً لله في العَلانية، عدوّاً له في السِّرّ

نعمةٌ لا تُشكَر، كسيّئةٍ لا تُغفَر

لا يَضرُّك سخَطُ مَن رضاه الجَوْر.الأيّام تَهتكُ لك الأمرَ عن الأسرار الكامنة

عضم الله اجورنا  و اجوركم

Excerpt from “Kashful Mahjub: The Unveiling of the Veiled”

Sayyidinaa Sheikh Abul Hassan ”Ali bin Uthman bin ‘Ali al Jullabi

Al Ghaznawi al Hujwiri Radhi Allahu ‘anhu

Bismillahir Rahmanir Rahim

Wa Sall Allahu ta ‘ala ‘alaa Sayyidinaa wa Mawlaana Muhammadin wa ‘alaa Aalihi wa Sahbihi wa sallim

The Pilgrimage (Hajj) is binding on every Muslim of sound mind who is able to perform it and has reached manhood. It consists in putting on the pilgrim’s garb [Ihram] at the proper place, in standing on Arafat, in circumambulating the Ka’bah, and in running between Safah and Marwah. One must not enter the sacred territory without being clad as a pilgrim (bi ihram). The sacred territory (Haraam) is so called because it contains the Station of Abraham (Maqami Ibrahim). Sayyidinaa Ibraham alaihi salaam had two stations: the station of his body, namely Makkah, and the station of his soul, namely friendship (khullat). Whoever seeks the bodily station must renounce all lusts and pleasures and put on the pilgrim’s garb and clothe himself in a winding sheet (kafan) and refrain from hunting lawful game, and keep all his senses under strict control, and be present at Arafat and go thence to Muzdalifah and Mash’ar al-Haraam, and pick up stones and circumambulate the Ka’bah and visit Mina and stay there three days and throw stones in the prescribed manner and cut his hair and perform the sacrifice and put on his ordinary clothes.

But whoever seeks his spiritual station must renounce familiar associations and bid farewell to pleasures and take no thought of other than Allahu ta ‘ala (for his looking towards the phenomenal world is interdicted); then he must stand on the ‘Arafat of gnosis (ma’arifat) and there set out for the Muzdalifah of amity (ulfat) and from there send his heart to circumambulate the temple of Divine purification (tanzih), and throw away the stones of passion and corrupt thoughts in the Mina of faith, and sacrifice his lower soul on the altar of mortification and arrive at the station of friendship (khullat). To enter the bodily station is to be secure from enemies and their swords, but to enter the spiritual station is to be secure from separation (from Allahu ta ‘ala) and its consequences.

His Eminence Sayyidinaa Muhammad b. Al-Fadl radhi Allahu ‘anhu says: “I wonder at those who seek His temple in this world: why do they not seek contemplation of Him in their hearts? The temple they sometimes attain and sometimes miss, but contemplation they might enjoy always. If they are bound [by sacred law if one has the means] to visit a stone which is looked at only once a year, surely they are more bound to visit the temple of the heart, where He may be seen three hundred and sixty times in a day and night. But the mystic’s [the one who seeks intimacy with Allahu ta 'ala, the object of all true lovers] every step is a symbol of the journey to Makkah, and when he reaches the sanctuary he wins a robe of honor for every step”.

His Eminence Sayyidinaa Abu Yazid [Bistami] radhi Allahu ‘anhu says: “If anyone’s reward for worshipping Allahu ta ‘ala is deferred until tomorrow he has not worshipped Allahu ta ‘ala right today”, for the recompense for every moment of worship and mortification is immediate. And Sayyidinaa Abu Yazid radhi Allahu ‘anhu also says: “On my first pilgrimage I saw only the Ka’bah; the second time, I saw the Ka’bah and the Lord of the Ka’bah; and the third time I saw the Lord alone.” In short, where mortification [Mujahidah bin Nafs] is, there is no sanctuary; the sanctuary is where contemplation is. Unless the whole universe is a man’s trysting place where he comes near unto Allahu ta ‘ala and a retired chamber where he enjoys intimacy with Allahu ta ‘ala, he is still a stranger to Divine love; but when he has vision the whole universe is his sanctuary.

“The darkest thing in the world is the Beloved’s house without the Beloved.”

Accordingly, what is truly valuable is not the Ka’bah, but contemplation and annihilation in the abode of friendship, of which things the sight of the Ka’bah is indirectly a cause. But we must recognize that every cause depends on the author of causes (musabbib), from whatever hidden place the providence of Allahu ta ‘ala may appear, and when the desire of the seeker may be fulfilled. The object of mystics (mardan) in traversing wilderness and deserts is not the sanctuary itself, for to a lover of Allahu ta ‘ala it is unlawful to look upon His sanctuary. No; their object is mortification to a longing that leaves them no rest, and eager dissolution in a lover that has no end.

A certain man came to His Eminence Sayyidinaa Junayd [al Baghdadi] radhi Allahu ‘anhu. Sayyidinaa Junayd radhi Allahu ‘anhu asked him whence he came. He replied: “I have been on the pilgrimage”. Junayd radhi Allahu ‘anhu said: “From the time when you first journeyed from your home have you also journeyed away from all sins?” He said: “No.” “Then”, said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have made no journey. At every stage where you halted for the night did you traverse a station on the way to Allahu ta ‘ala?” He said: “No.” “Then,” said Sayyidinaa Junayd radhi Allahu ‘anhu, “You have not trodden the road stage by stage. When you put on the pilgrim’s garb at the proper place did you discard the attributes of humanity as you cast off your ordinary clothes?” “No.”. “Then you have not put on the pilgrim’s garb. When you stood on ‘Arafat did you stand one instant in contemplation of Allahu ta ‘ala?” “No.” “Then you have not stood on Arafat. When you went to Muzdalifah and achieved your desire did you renounce all sensual pleasures?” “No.” “Then you have not gone to Muzdalifah. When you circumambulated the Temple [Ka'bah] did you behold the immaterial beauty of Allahu ta ‘ala in the abode of purification? “No.” Then you have not circumambulated the Temple”.

“When you ran between Safah and Marwah did you attain the rank of purity (safa) and virtue (muruwwat)? “No.” “Then you have not run. When you came to Mina did all your wishes (munyatha) cease?” “No”. Then you have not yet visited Mina. When you reached the slaughter place and offered sacrifice did you sacrifice the objects of sensual desire?” “No.” “Then you have not sacrificed. When you threw the stones did you throw away whatever sensual thoughts that were accompanying you?” “No.” “Then you have not yet thrown the stones, and you have not yet performed the pilgrimage. Return and perform the pilgrimage in the manner in which I have described in order that you may arrive at the station of Abraham [Maqami Ibrahim]“. The Honorable Fudayl b. Iyad radhi Allahu ‘anhu says: “I saw at Mount Arafat a youth who stood silent with bowed head while all the people were praying aloud, and I asked him why he did not pray like them. He answered that he was in great distress, having lost the spiritual state (waqi) which he formerly enjoyed, and that he could by no means cry aloud unto Allahu ta ‘ala.

I said: “Pray, in order that through the blessings of this multitude Allahu ta ‘ala may accomplish thy desire”. He was about to lift his hands and pray, when suddenly he uttered a shriek and died on the spot”. His Eminence Sayyidinaa Dhu ‘l-Nun the Egyptian radhi Allahu ‘anhu says: “At Mina I saw a young man sitting quietly while the people were engaged in the sacrifices. I looked at him to see what he was doing. He cried: “O Allah, all the people are offering sacrifices. I looked at him to see what he was doing. He cried: “O Allahu, all the people are offering sacrifice. I wish to sacrifice my lower soul to Thee; do Thou accept it”. Having spoken, he pointed with his forefinger to his throat and fell dead—may Allahu have mercy on him!”

Pilgrimages, then are of two kinds: (1) in absence (from Allahu ta ‘ala) and (2) in presence (of Allahu ta ‘ala). Anyone who is absent from Allahu ta ‘ala at Makkah is in the same position as if he were absent from Allahu ta ‘ala in his own house, and anyone who is present with Allahu ta ‘ala in his own house is in the same position as if he were present with Allahu ta ‘ala at Makkah. Pilgrimage is an act of mortification [Mujahidah bin Nafs] for the sake of obtaining contemplation and mortification does not become the direct cause of contemplation, but is only a means to it. Therefore, inasmuch as a means has no further effect on the reality of things, the true object of pilgrimage is not to visit the Ka’bah, but to obtain contemplation of Allahu ta ‘ala.

Salawaatullahu Barrur Rahim, wa Malaaikatil Muqarrabeen, ‘alaa Sayyidil Mursaleen, wa Imaamil Muttaqeen, wa Qaaidil Ghurril Muhaajjaleen,

Habibunaa Muhammadin, wa ‘alaa Aalihi wa Sahbihi wa Awliyaaihi wa Ummatihi sallim.

Knowledge is the basis of every sublime state and the culmination of every high station. That is why the Holy Prophet said, ‘It is the duty of every Muslim, man and woman, to seek knowledge,’ that is, the knowledge of precaution (taqwa) and certainty. Imam ‘Ali [a] said, “Seek knowledge, though it be in China,” meaning the knowledge of gnosis of the self, in it is contained knowledge of the Lord.

The Holy Prophet said, ‘Whoever knows his own self knows his Lord; moreover, you should acquire that knowledge without which no action is correct, and that is sincerity … We seek refuge with Allah from knowledge which has no benefit’, that is, from knowledge which is contrary to actions performed with sincerity.

Know that a small amount of knowledge requires a great deal of action, because knowledge of the Hour requires the person who has such knowledge to act accordingly during his entire life. ‘Isa [a] said, ‘I saw a stone on which was written, “Turn me over”, so I turned it over. Written on the other side was “Whoever does not act by what he knows will be doomed by seeking what he does not know, and his own knowledge will be turned against him.”

Allah revealed to David, ‘The least that I shall do to someone with knowledge who does not act by his knowledge is worse than the seventy inner punishments which result in My removing from his heart the sweetness of My remembrance.’ There is no way to Allah except via knowledge. And knowledge is the adornment of man in this world and the next, his driver to Paradise, and by means of it he attains Allah’s contentment with him.

He who truly knows is the one in whom sound actions, pure supplications, truthfulness and precaution speak out; not his tongue, his debates, his comparisons, assertions or claims. In times other than these, those who sought knowledge were those who had intellect, piety, wisdom, modesty and caution; but nowadays we see that those who seek it do not have any of these qualities. The man of knowledge needs intellect, kindness, compassion, good counsel, forbearance, patience, contentment and generosity; while anyone wishing to learn needs a desire for knowledge, will, devotion (of his time and energy), piety, caution, memory and resolution.

How the Men of Knowledge are Ruined

Caution and fear are the legacy of knowledge and its measure; knowledge is the ray of gnosis and the heart of belief. Whoever is denied caution is not a man of knowledge, even if he can split hairs in dealing with obscure items of knowledge. Allah said,

Only those of His servants who are possessed of knowledge fear Allah. (35:28)

Men of knowledge are ruined by eight things: greed and miserliness, showing off and partisanship, love of praise, delving into things whose reality they cannot reach, affectation by taking excessive pains to beautify their speech with superfluous expressions, lack of modesty before Allah, boastfulness, and not acting upon what they know.

‘Isa [a] said, ‘The most wretched of all people is he who is known for his knowledge, not for his actions.’

The Holy Prophet said, ‘Do not sit with every presumptuous caller who summons you from certainty to doubt, from sincerity to showing off, from humility to pride, from good counsel to enmity, and from abstinence to desire. Draw near to the person with knowledge, who summons you from pride to humility, from showing off to sincerity, from doubt to certainty, from desire to abstinence, from enmity to good counsel.’ None are fit to preach to creation except that person who has gone beyond these evils by his truthfulness. He sees the faults of speech and knows what is sound from what is unsound, the defectiveness of thoughts, and the temptations of the self and his fancies.

‘Ali said, ‘Be like the kind, compassionate doctor who places the remedy where it will be of benefit.’ They asked ‘Isa [a], ‘With whom shall we sit, O Spirit of Allah?’ ‘With one the sight of whom reminds you of Allah,’ he replied, ‘and whose speech increases you in knowledge, and whose actions make you desire the next world.’

Intellect and Passion

The man of intellect submits to what is true and is just in his speech; he shrinks from what is false but opposes it in his speech. He leaves this world behind, but does not leave his faith.

The proof of the man of intellect lies in two things: truthful words and correct actions. The man of intellect does not say something which the intellect rejects, neither does he expose himself to suspicion, nor abandon the help of those who have been tested. Knowledge guides him in his actions; gnosis is his certainty in the paths he treads, and forbearance is his companion at all times. Passion, however, is the enemy of the intellect, the opponent of truth and the companion of falsehood. The strength of passion comes from worldly appetites, and its initial manifestation is caused by doing what is forbidden, neglecting obligations, making light of the sunnah and engrossing oneself in amusements.

Reflection

Reflect on what has passed of this world. Has any of it remained for anyone? Has anyone remained in it, be he noble or lowly, rich or poor, friend or enemy? Similarly, what has not yet happened of it resembles more closely that which has passed of it, than water resembles water. The Messenger of Allah said, ‘Death is enough of a warner; the intellect is enough of a guide; precaution is enough of a provision; worship is enough of an occupation; Allah is sufficient as an intimate friend; the Qur’an is enough of a clarification.’

And elsewhere, ‘Only affliction and trial remain of this world. If a person is saved, it is only by sincerely seeking refuge.’ And Noah said, ‘I found this world to be like a house with two doors. I entered through one of them and went out through the other.’ Such is the state of the one who was saved by Allah: so what is the state of one who feels at ease in this world, relies on it, wastes his life by cultivating it, and is full of worldly demands?

Reflection is the mirror of good deeds and the expiation of bad deeds. It is the light of the heart, and guarantees ease to other people and success in obtaining betterment for the next abode; it allows one to foresee the outcome of one’s actions, and causes an increase in knowledge. Worship of Allah is unparalleled when accompanied by this quality. The Messenger of Allah said, ‘To reflect for an hour is better than worshipping for a year.’

The station of reflection is only obtained by him whom Allah has singled out for the light of gnosis (ma’rifah) and tawhid.

Gnosis (Ma’rifah)

The person of the gnostic (‘arif) is with the people, while his heart is with Allah. If his heart were to forget Allah for the time it takes to blink an eye, he would die of yearning for Him. The gnostic is the trustee over the happenings of Allah, the treasury of His secrets, the repository of his lights, the proof of His mercy to creation, the instrument of His sciences and the measure of His favour and justice. He needs neither people, nor a goal, or nor this world. He has no intimate except Allah, nor any speech, gesture or breath except by Allah, with Allah, and from Allah, for he frequents the garden of His sanctity and is enriched by His subtlest favours to him. Gnosis is a root whose branch is belief.

Wisdom

Wisdom is the light of gnosis, the measure of fearful awareness and the fruit of truthfulness. Allah has not given any of his servants a greater, more favourable, generous, lofty or more splendid blessing than wisdom for the heart. In Allah’s words;

He grants wisdom to whom He pleases and whoever is granted wisdom, he indeed is given a great good and none but the men of understanding remember. (2:269)

That is, only the one whom I have singled out for My sake and whom I have designated for it knows what wisdom I have reserved and prepared. Wisdom is rescue, steadiness at the beginning of the affair and a firm stance at the end. It makes Allah’s creatures aspire to Him. And the Messenger of Allah said to ‘Ali, ‘That Allah should guide one of His slaves at your hands is better for you than everything the sun shines upon, from east to west.’

في المدينة المنورة وقرب المسجد النبوي الشريف ومرقد الرسول الأعظم صلى الله عليه وآله، هنالك بقعة شريفة معروف باسم “البقيع” وفيها مراقد الأئمة الأربعة المعصومين من أهل بيت النبوّة والرسالة عليهم السلام، وهم الإمام الحسن المجتبى ابن أمير المؤمنين، والإمام علي بن الحسين زين العابدين، والإمام محمد الباقر ابنه، والإمام جعفر الصادق ابن الإمام الباقر عليهم السلام

وكانت عليها قبب وأضرحة ومعالم تدل على قدسيتهم، ولكن زمرة الوهابيين في سنة 1344 هـق قامت بهدمها كليّاً وتسويتها بالأرض، بزعم حرمة تعلية القبور وحرمة زيارتها عندهم

إلاّ أن الحقيقة ليست هذه، بل لطمس معالم الأئمة, حتى بعد شهادتهم؛ كيلا يكونوا رمزاً ماثلاً للناس في مواجهة الظلم

At Tirmidzi meriwayatkan telah bercerita kepada kami Ali bin Mundzir al-Kufi, telah bercerita kepada kami Muhammad bin Fudhail, telah bercerita kepada kami Al-A’masy, dari ‘Athiyyah, dari Abi Sa’id dan Al-A’masy, dari Habib bin Abi Tsabit, dari Zaid bin Arqam yang berkata, ‘Rasulullah saw telah bersabda, ‘Sesungguhnya aku tinggalkan padamu sesuatu yang jika kamu berpegang teguh kepadanya niscaya kamu tidak akan tersesat sepeninggalku, yang mana yang satunya lebih besar dari yang lainnya, yaitu Kitab Allah, yang merupakan tali penghubung antara langit dan bumi, dan ‘itrah Ahlul BaitKu. Keduanya tidak akan pernah berpisah sehingga datang menemuiku di telaga. Maka perhatikanlah bagaimana kamu memperlakukan keduanya’

Riwayat dari Abdullah dari Ayahnya dari Aswad bin ‘Amir,dari Syuraik dari Rukayn dari Qasim bin Hishan, dari Zaid bin Tsabit, Ia berkata bahwa Rasulullah SAW bersabda”Sesungguhnya Aku meninggalkan dua hal bagimu Kitabullah,tali panjang yang terentang antara langit dan bumi atau diantara langit dan bumi dan Itrati Ahlul BaitKu.Dan Keduanya tidak akan terpisah sampai datang ke telaga(hari kiamat)”

Abdullah meriwayatkan dari Ayahnya,dari Ahmad Zubairi dari Syuraik dari Rukayn dari Qasim bin Hishan dari Zaid bin Tsabit ra, Ia berkata bahwa Rasulullah SAW bersabda “Sesungguhnya Aku meninggalkan dua hal bagimu,Kitabullah dan Ahlul BaitKu.Keduanya tidak akan berpisah hingga keduanya datang ke telaga(hari kiamat)”.

Al Hakim meriwayatkan telah menceritakan kepada kami seorang faqih dari Ray Abu Bakar Muhammad bin Husain bin Muslim, yang mendengar dari Muhammad bin Ayub yang mendengar dari Yahya bin Mughirah al Sa’di yang mendengar dari Jarir bin Abdul Hamid dari Hasan bin Abdullah An Nakha’i dari Muslim bin Shubayh dari Zaid bin Arqam yang berkata bahwa Rasulullah SAW bersabda. “Kutinggalkan kepadamu dua peninggalan (Ats Tsaqalain), kitab Allah dan Ahlul BaitKu. Sesungguhnya keduanya tak akan berpisah, sampai keduanya kembali kepadaKu di Al Haudh“

Muslim meriwayatkan telah menceritakan kepada kami Zuhair bin Harb dan Shuja’ bin Makhlad dari Ulayyah yang berkata Zuhair berkata telah menceritakan kepada kami Ismail bin Ibrahim dari Abu Hayyan dari Yazid bin Hayyan yang berkata ”Aku, Husain bin Sabrah dan Umar bin Muslim pergi menemui Zaid bin Arqam. Setelah kami duduk bersamanya berkata Husain kepada Zaid ”Wahai Zaid sungguh engkau telah mendapat banyak kebaikan. Engkau telah melihat Rasulullah SAW, mendengarkan hadisnya, berperang bersamanya dan shalat di belakangnya. Sungguh engkau mendapat banyak kebaikan wahai Zaid. Coba ceritakan kepadaku apa yang kamu dengar dari Rasulullah SAW. Berkata Zaid “Hai anak saudaraku, aku sudah tua, ajalku hampir tiba, dan aku sudah lupa akan sebagian yang aku dapat dari Rasulullah SAW. Apa yang kuceritakan kepadamu terimalah,dan apa yang tidak kusampaikan janganlah kamu memaksaku untuk memberikannya.
Lalu Zaid berkata ”pada suatu hari Rasulullah SAW berdiri di hadapan kami di sebuah tempat yang bernama Ghadir Khum seraya berpidato, maka Beliau SAW memanjatkan puja dan puji atas Allah SWT, menyampaikan nasehat dan peringatan. Kemudian Beliau SAW bersabda “Ketahuilah wahai manusia sesungguhnya aku hanya seorang manusia. Aku merasa bahwa utusan Tuhanku (malaikat maut) akan segera datang dan Aku akan memenuhi panggilan itu. Dan Aku tinggalkan padamu dua pusaka (Ats-Tsaqalain). Yang pertama Kitabullah (Al-Quran) di dalamnya terdapat petunjuk dan cahaya,maka berpegang teguhlah dengan Kitabullah”. Kemudian Beliau melanjutkan, “dan Ahlul Bait-Ku, kuperingatkan kalian akan Ahlul Bait-Ku, kuperingatkan kalian akan Ahlul Bait-Ku, kuperingatkan kalian akan Ahlul Bait-Ku”

Lalu Husain bertanya kepada Zaid ”Hai Zaid siapa gerangan Ahlul Bait itu? Tidakkah istri-istri Nabi termasuk Ahlul Bait? Jawabnya “Istri-istri Nabi termasuk Ahlul Bait. Tetapi yang dimaksud Ahlul Bait disini adalah orang yang tidak diperkenankan menerima sedekah setelah wafat Nabi SAW”, Husain bertanya “Siapa mereka?”.Jawab Zaid ”Mereka adalah Keluarga Ali, Keluarga Aqil, Keluarga Ja’far dan Keluarga Ibnu Abbes”. Apakah mereka semua diharamkan menerima sedekah (zakat)?” tanya Husain; “Ya”, jawabnya.

اوصاف الامام المجتبى ع

كان سلام الله عليه أشبه الناس من رأسه إلى صدره بجدّه رسول الله صلى الله عليه وآله ولم يكن أحد في زمانه أشبه بالنبي صلى الله عليه وآله منه، وكان وجهه الشريف أبيض مشربا حمرة، أدعج العينين بمعني سوادهما مع سعتهما، وسهل الخدين بمعنى ملاسمتهما وعدم حزونتهما، رقيق الوجه، كث اللحية، ذا وفرة كأنَّ عنقه ابريق فضة، عظيم الكراديس(وهما عظمان ألتقيا في المفصل بعيد ما بين المنكبين) وربعة(وهوالرجل المتوسط الذي ليس بالطويل ولا القصير) بخلاف ابيه أمير المؤمنين عليه السلام فإنه الى القصر أقرب منه الى الطول.

والحاصل ان الحسن عليه السلام كان مليحا جدا، بل من أحسن الناس وجها، وكان حسن البدن، جعد الشعر، يختصب بالسواد، والخلاصة انه عليه السلام كان مضرب المثل في الحسن والجمال، حتى قيلت في حسنه روايات كثيرة.

الجانب العلمي

هذا طرف من الجانب العلمي الذي روته سيرة الإمام الحسن عليه السلام كأمثلة عن غزارة علم الإمام, أو اكتمال معرفته:

كتب اليه الحسن البصري, يسأله عن القضاء والقدر، فأجابه الإمام السبط عليه السلام: ( اما بعد فمن لم يؤمن بالقدر خيره وشره, ان الله يعلمه فقد كفر, ومن احال المعاصي على الله فقد فجر، ان الله لم يطع مكرها ولم يعص مغلوبا ولم يهمل العباد سدى من المملكة بل هو المالك لما ملكهم والقادر على ما عليه اقدرهم, بل امرهم تخييراً ونهاهم تحذيراً فإن ائتمروا بالطاعة لم يجدوا عنها صاداً وان انتهوا إلى معصية فشاء ان يمن عليهم, بأن يحول بينه وبينها فعل, وان لم يفعل فليس هو الذي حملهم عليها جبرا ولا ألزموها كرها, بل مَنّ عليهم بأن بصرهم وعرفهم وحذرهم وامرهم ونهاهم لا جبرا لهم على ما امرهم به فيكونوا كالملائكة, ولا جبرا لهم على ما نهاهم عنه ولله الحجة البالغة فلو شاء لهداكم اجمعين..)

وهكذا وبعبارة وجيزة يوضح الإمام عليه السلام قضية هي من اكثر قضايا الفكر تعقيدا وعمقا حتى انها لشدة عمقها ضل فيها الكثير من رجال الفكر, بل نشأت عنها تيارات متطرفة كالأشاعرة والمعتزلة حول التفسير العقائدي السليم والذي يكشف عنه قول الإمام المعّبر عن العمق والاصالة في الفهم والمعرفة الإسلامية… الامر الذي يُشعر بارتباط الإمام السبط عليه السلام بمنابع الرسالة الصافية وارتياده من مفاهيمها الاصيلة.

قيل له: ما الزهد؟

قال: الرغبة في التقوى والزهادة في الدنيا.

قيل : فما الحلم؟

قال: كظم الغيظ وملك النفس.

قيل ما السداد؟

قال: دفع المنكر بالمعروف.

قيل فما الشرف؟

قال: اصطناع العشيرة وحمل الجريرة.

قيل: فما النجدة؟

قال: الذب عن الجار, والصبر في المواطن, والاقدام عند الكريهة.

قيل: فما المجد؟

قال: ان تعطي في الغرم, وان تعفو عن الجرم.

قيل: فما المروءة؟

قال: حفظ الدين واعزاز النفس ولين الكنف وتعهد الصنيعة وأداء الحقوق والتحبب إلى الناس…

سأل رجل شامي الإمام السبط عليه السلام: كم بين الحق والباطل؟

قال السبط عليه السلام: اربعة اصابع, فما رأيت بعينك فهو الحق وقد تسمع بأذنك باطلا كثيرا.

قال الشامي: كم بين الايمان واليقين؟

قال السبط عليه السلام: اربعة اصابع؟ الايمان ما سمعناه واليقين ما رأيناه.

قال: كم بين السماء والارض. قال عليه السلام: دعوة المظلوم.

قال: الشامي: كم بين المشرق والمغرب. قال عليه السلام مسيرة يوم للشمس).

ومن تراثه الفكري الزاخر قوله عليه السلام: (ايها الناس انه من نصح لله واخذ قوله دليلا هدى للتي هي اقوم. ووفقه الله للرشاد وسدده للحسنى فإن جار الله آمن محفوظ وعدوه خائف مخذول, فاحترسوا من الله بكثر الذكر, واخشوا الله بالتقوى وتقربوا إلى الله بالطاعة, فإنه قريب مجيب, قال الله تبارك وتعالى: ( … وإذا سألك عبادي عني فإني قريب اجيب دعوة الداع اذا دعان, فليستجيبوا لي وليؤمنوا بي لعلهم يرشدون), فاستجيبوا لله, وآمنوا به, فإنه لا ينبغي لمن عرف عظمة الله ان يتعاظم فان رفعة الذين يعلمون عظمة الله ان يتواضعوا والذين يعرفون ما جلال الله ان يتذللوا له وسلامة الذين يعلمون ما قدرة الله ان يستسلموا له, ولا ينكروا انفسهم بعد المعرفة, ولا يضلوا بعد الهدى, واعلموا علما يقينا أنكم لن تعرفوا التقى , حتى تعرفوا صفة الهدى ولن تمسكوا بميثاق الكتاب, حتى تعرفوا الذي نبذه, ولن تتلوا الكتاب حق تلاوته حتى تعرفوا الذي حرفه فإذا عرفتم ذلك عرفتم البدع والتكلف ورأيتم الفرية على الله والتحريف ورأيتم كيف يهوى من يهوى ولا يجهلنكم الذين لا يعلمون التمسوا ذلك عند اهله فإنهم خاصة نور يستضاء بهم وائمة يقتدى بهم, بهم عيش العلم وموت الجهل وهم الذين اخبركم حلمهم عن جهلهم, وحكم منطقهم عن صحتهم وظاهرهم عن باطنهم لا يخالفون الحق ولا يختلفون فيه وقد خلت لهم من الله سنة. ومضى فيهم من الله حكم, ان في ذلك لذكرى للذاكرين, واعقلوه اذا سمعتموه, عقل رعاية, ولا تعقلوه عقل رواية, فإن رواة الكتاب كثيرة, رعاته قليل والله المستعان).

وسئل عن السياسة يوما فاجاب عليه السلام:

( هي ان ترعى حقوق الله وحقوق الاحياء وحقوق الاموات فأما حقوق الله: فأداء ما طلب, والاجتناب عما نهى, واما حقوق الاحياء فهي ان تقوم بواجبك نحو اخوانك ولا تتأخر عن خدمة امتك ان تخلص لولي الامر ما اخلص لأمته, وان ترفع عقيرتك في وجهه اذا ما حاد الطريق السوي.

اما حقوق الاموات: فهي ان تذكر خيراتهم وتتغاضى عن مساوئهم فان لهم ربا يحاسبهم.

هذه نبذة من علومه وقبسات من انوار معرفته وكمال عقله الذي حباه الله به, ذكرناها كنماذج من الارث الفكري الزاخر الذي تركه الإمام السبط عليه السلام لاجيال الامة الإسلامية بامتدادها التاريخي.

الجانب الخلقي

هذا الجانب من شخصية الإمام السبط عليه السلام حين نتناوله بالدراسة لم نكن لنقصد بحال ان الائمة الهداة عليهم السلام يتباينون في هذا الجانب أو سواه من عناصر الشخصية الإسلامية المثلى, فهم سواء في ذلك, وحين نسلط الضوء على الجانب الاخلاقي من شخصية الإمام الحسن السبط عليه السلام فإنما نعني بذلك عرض نماذج من اخلاقه واسلوب تعامله مع الناس, وتمشيا مع خطتنا هذه نذكر طرفا من اخلاقه المثلى, لكي تكون مثلا يُتحذى ومنهجا يُقتدى:

تواضعه

أ- روت كتب السيرة انه عليه السلام مرّ على جماعة من الفقراء قد وضعوا على وجه الارض كسيرات من الخبز, كانوا قد التقطوها من الطريق وهم يأكلون منها, فدعوه لمشاركتهم في اكلها, فأجاب دعوتهم قائلاً: (ان الله لا يحب المتكبرين). ولما فرغ من مشاركتهم, دعاهم لضيافته, فأغدق عليهم المال واطعمهم وكساهم.

ب- وروي عنه انه عليه السلام مر على صبية يتناولون طعاما, فدعوه لمشاركتهم فأجاب الدعوة, ثم دعاهم إلى داره واجزل لهم العطاء.

ج- وورد انه كان جالسا في مكان وعندما عزم على الانصراف دخل المكان فقير, فحياه الإمام السبط عليه السلام ولاطفه ثم قال له: ( انك جلست على حين قيام منا, أفتأذن لي بالانصراف؟)

فأجاب الرجل: نعم يا أبن رسول الله. والحديث يكشف عن حسن المعاشرة بالاضافة إلى التواضع.

إحسانه لمن أساء إليه

أ- روي انه وجد شاة له قد كسرت رجلها فقال لغلام له:

- من فعل هذا؟

- انا.

- لِمَ ذاك؟

- لاجلب لك الهم والغم.

فتبسم السبط عليه السلام وقال له: لأسرك. فأعتقه واجزل له العطاء.

ب- وروي ان شاميا ممن غذاهم معاوية بن أبي سفيان بالحقد على آل الرسول صلى الله عليه وآله, رأى الإمام السبط عليه السلام راكبا, فجعل يلعنه والحسن عليه السلام لا يرد عليه, فلما فرغ الرجل, اقبل الإمام عليه ضاحكاً وقال: (ايها الشيخ, اظنك غريبا ولعلك شبهت؟ فلو استعتبتنا اعتبناك, ولو سألتنا اعطيناك, ولو استرشدتنا ارشدناك, ولو استحملتنا حملناك وان كنت جائعا أشبعناك, وان كنت عريانا كسوناك, وان كنت محتاجا اغنيناك, وان كنت طريدا آويناك, وان كان لك حاجة قضيناها لك, فلو حركت رحلك الينا وكنت ضيفا إلى وقت ارتحالك كان أعود عليك, لان لنا موضعاً رحباً وجاهاً عريضاً ومالاً كبيراً).

فلما سمع الرجل الشامي كلامه بكى, ثم قال: اشهد انك خليفة الله في ارضه, الله اعلم حيث يجعل رسالته, كنت انت وابوك ابغض خلق الله اليَّ والان انت وابوك احب خلق الله اليَّ.

ثم استضافه الإمام عليه السلام حتى وقت رحيله, وقد تغيرت فكرته وعقيدته ومفاهيمه عن أهل البيت عليهم السلام .

سخاؤه

لعل ابرز صفات الإمام السبط عليه السلام واكثرها جلاء من بين اخلاقه السامية: السخاء، فهدف المال لديه ان يكسو عريانا, أو يغيث به ملهوفا, أو يفي دين غارم, أو يرد به جوع جائع, وقد قيل له مرة: لأي شئ لا نراك ترد سائلا؟

قال عليه السلام:(اني لله سائل وفيه راغب وانا استحي ان اكون سائلا وارد سائلا وان الله عودني عادة: ان يفيض نعمه عليّ وعودته ان افيض نعمه على الناس فأخشى ان قعطت العادة ان يمنعني العادة).

وهذه نماذج من كرمه السابغ:

جاءه اعرابي سائلا: فقال:(اعطوه ما في الخزانة) وكان فيها عشرة الاف درهم.

فقال له الاعرابي: يا سيدي هلا تركتني ابوح بحاجتي وانشر مدحتي, وكأن الإمام عليه السلام يجيبه:

نحن اناس نوالنا خضل

يرتع فيه الرجاء والامل

تجود قبل السؤال انفسنا

خوفا على ماء وجه من يسل

لو علم البحر فضل نائلنا

لغاض من بعد فيضه خجل

اشترى الإمام السبط عليه السلام بستاناً من الانصار بأربعمائة الف درهم, ثم بلغه انهم احتاجوا إلى الناس, فرد البستان دون مقابل.

تلك هي بعض شمائل الإمام عليه السلام وبعض مواقفه السخية مع ابناء الامة والتي كان لها ابعد الاثر في تجسيد الخلق الإسلامي الرفيع.

الجانب الروحي

ان الاعداد الاصيل, الذي توفر للامام السبط عليه السلام قد وفر لكيانه الروحي سموا شاهقا فكان تقربه إلى الله وانشداده اليه سبحانه امراً يهز القلوب ويخشع له الوجدان.

وهذه اضمامة من هذه المظاهر التي تكشف هذا الجانب من شخصيته.

فعن الإمام الصادق عليه السلام قال: ان الحسن بن علي عليهما السلام كان اعبد الناس في زمانه وازهدهم وافضلهم.

وورد في روضة الواعظين: ان الحسن عليه السلام كان إذا توضأ ارتعدت مفاصله واصفر لونه, فقيل له في ذلك, فقال : حق على كل من وقف بين يدي رب العرش, ان يصفر لونه وترتعد مفاصله…

وعن الإمام الصادق عليه السلام: ان الحسن بن علي عليهما السلام حج خمسا وعشرين حجة ماشيا, وقاسم الله تعالى ماله مرتين وقيل ثلاث مرات.

وعن علي بن جذعان وأبي نعيم في حلية الاولياء وطبقات ابن سعد: ان الحسن عليه السلام خرج من ماله مرتين, وقاسم الله ماله ثلاث مرات حتى انه كان ليعطي نعلا ويمسك نعلا ويعطي خفا ويمسك خفا…

وكان اذا بلغ باب المسجد يرفع رأسه وهو يقول: الهي ضيفك ببابك, يا محسن قد اتاك المسئ فتجاوز عن قبيح ما عندي بجميل ما عندك يا كريم.

وكان عليه السلام اذا ذكر الموت بكى , اذا ذكر القبر بكى واذا ذكر القيامة والعرض على الله يشهق شهقة يغشى عليه منها.

وكان عليه السلام اذا قرأ القرآن ومر بآية فيها: (يا ايها الذين آمنوا..) قال لبيك لبيك اللهم لبيك…

اما صدقاته وانفاقه في سبيل الله, فحسبك فيه خروجه من ماله من اجل الله مرتين, ومقاسمته اياه ثلاث مرات.

Seyyed Kamal Al Haydari’s site is up and running again after a long downtime.

The new URL link is in blogroll.

Enjoy.

From Martyr Mutahhari’s book ‘The Awaited Saviour’, which is a reduced english translation of original in farsi, ‘The theory of Al Mahdi (‘as) in light of the Philosophy of History’. The arabic version can be found here.

Aspiring for the realization of this human ideal has, in the Islamic traditions, been termed as ‘Expectation of Solace’. Its underlying idea is substantiated by the Islamic and Qur’anic principle of the prohibition of despair of Allah’s Mercy.

Those who believe in Allah’s universal Kindness can never lose hope, whatever be the circumstances, and can never submit to despair and despondency. Anyhow, it must be borne in mind that the principles of the expectation of solace and non-despair of Allah’s Mercy have no personal or group application. They simply refer to Allah’s general Benevolence and Kindness to the entire man kind. As for the exact nature of solace, it is determined by certain other Islamic traditions and prophecies.

And

A great man will appear who will uproot all corruption and mischief. This is a religiously inspired theory and it is in this context that Islam gives the glad tidings of Mahdi’s revolution. Its salient features will be:

• Final victory of righteousness, virtue, peace, justice, freedom and truth over the forces of egoism, subjugation, tyranny, deceit and fraud.
• Establishment of a world government (one government in the whole world).
• Reclamation and rehabilitation of the whole earth so that no area remains waste.
• Attainment of full sagacity by mankind, adherence to ideology and emancipation from animal impulses and undue social restrictions.
• Maximum utilization of the gifts of the earth.
• Equal distribution of wealth and property among all human beings.
• Complete eradication of all vices like adultery, fornication, usury, use of intoxicants, treachery, theft and homicide and total disappearance of abnormal complexes, malice and ill-will.
• Eradication of war and restoration of peace, friendship, co operation and benevolence.
• Complete coherence between man and nature.

إن من الآثار المهمة للاعتقاد بوجود الإمام المهدي (ع) هو شحن طاقات الأمة وبعث روح الأمل فيها .. ففرق بين من يسير وليس له هدف مرجو ومحدد ، وبين من يسير ويحدوه الأمل الكبير بان نهاية النفق الطويل المظلم هو النور والفلاح .. ومن هنا تأكد الأمر بانتظار الفرج وانه أفضل الأعمال ، ومن الواضح أن المراد بانتظار الفرج هو تهيئة الأسباب لقدوم من ننتظر فرجه ، و إلا فهل يعد مجرد الشوق – بل حتى الدعاء – من مصاديق انتظار الفرج ؟