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کد خبر : 256500
تاریخ انتشار : 5/25/2019 5:23:00 AM
تعداد بازدید : 41

Characteristic of righteous (13)

Orator: Ayatollah Professor Mofatteh

اَلْحَمْدُ لِلّهِ بِجَمِیعِ مَحَامِدِه کُلِّهَا عَلَی جَمِیعِ نِعَمِهِ کُلِّهَا... اَلْحَمْدُ لِلّهِ مالِکِ الْمُلْکِ مُجْرِی الْفُلْکِ مُسَخِّرِ الرِّیاحِ فالِقِ الاْصْباحِ دَیّانِ الدّینِ رَبِّ الْعَالَمینَ اَلْحَمْدُ لِلّهِ عَلی حِلْمِهِ بَعْدَ عِلمِهِ وَالْحَمْدُ لِلّهِ عَلی عَفْوِهِ بَعْدَ قُدْرَتِهِ وَالْحَمْدُ لِلّهِ عَلی طُولِ اَناتِهِ فی غَضَبِهِ وَهُوَ قادِرٌ عَلی ما یُریدُ

ثم الصلاه و السلام علی محمد عبده و رسوله ارسله بالهدی و دین الحق لیظهره علی الدین کله و لو کره المشرکون

اوصیکم عبادالله و نفسی بتقوی الله و اتباع امره و نهیه، و اخوفکم من عقابه

 

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Tenth virtue: sadness of heart

قُلُوبُهُمْ مَحْزُونَةٌ

The hearts of the pious people are plaintive

 

In this speech of Imam Ali (peace be upon him), the plaintive heart is counted as a sign and virtue of piety, and in another case, Amir al-Mu'minīni says in the statements of people of piety:

«الْمُؤْمِنُ بِشْرُهُ  فِي وَجْهِهِ، حُزْنُهُ فِي قَلْبِهِ (نهج البلاغه: حکمت330)»

A believer has a cheerful face, a sorrowful heart, a very broad chest (full of generosity), and a very humble heart.

 

On the other hand, we see that the Holy Qur'an, in 13 verses, describes the closest people to God, and those who do good deeds, and used the term "They are grief" abundantly. And in the case of the people of righteous in the two holly verses, it says:

يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّقَى وَأَصْلَحَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿اعراف:۳۵﴾

O Children of Adam! When messengers from among you come to you, relating to you my revelations—whoever practices piety and reforms—upon them shall be no fear, nor shall they grieve.

وَيُنَجِّي اللَّهُ الَّذِينَ اتَّقَوْا بِمَفَازَتِهِمْ لَا يَمَسُّهُمُ السُّوءُ وَلَا هُمْ يَحْزَنُونَ ﴿زمر:۶۱﴾

And God will save those who maintained righteousness to their place of salvation. No harm will touch them, nor will they grieve.

 

Let's see what sorrow and grief that is expressed in the words of Amir al-Mu'minin for hearts of believers and piety! How can these words be combined with the verses of the Holy Qur'an, which cleanses sadness and grief from the heart of people of faith and virtue?

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Sadness of the world

 

To be sad for this world, and for the lives of this world, it is distasteful to the peoples of virtue and piety, and has been deeply discredited in the mystical literature.

And if, in the words of the mystics, it is expressed in joy and in the absence of sadness, it is a matter of the sorrow of the world that does not exist in the soul of the pious.

 

Sadness of separation and parting

The distance between a person from God and not getting to the worthy place of servitude of the Lord, creates a grief and sorrow in the hearts of people of pious and virtue, which according to Amir al-Mu'minin, is more intolerable than the torment of the burning fire of hell:

فَهَبْنِي يَا إِلهِي وَسَيِّدِي وَمَوْلاَيَ وَرَبِّي، صَبَرْتُ عَلَىٰ عَذَابِكَ، فَكَيْفَ أَصْبِرُ عَلَىٰ فِرَاقِكَ

O god, maybe I can suffer your torment, but how should withstand the distance between you and I

Perhaps the mysteries of the night crying of the Prophet and the Imams in their prayers to God can be understood with the same sadness and the distance. The sadness that is seen in the poetry of the mystic poets is rooted in this feeling of parting and separation.

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Sadness of the reach

A person with virtue, who steps in close to God and reaches that position. His heart is sad that he may lose his joining pleasure and have the separation again. As long as the mystic has not reached the beloved, the sadness of his separation is with the hope of joining. But the grief that, as joiner, hurts the soul of the mystic and harms him as a nightmare, because he no longer has the hope, and is therefore more intriguing.

As the level of wisdom of a human being rises, and he goes higher and higher, the danger of the slippage is also higher and more harmful.  The Holy Quran introduces Balam Ba'orah, who had come to one of the highest rank in piety, and then he was entangled with Satan's seduction:

وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ ﴿اعراف:۱۷۵﴾

And relate to them the story of him to whom We delivered Our signs, but he detached himself from them, so Satan went after him, and he became one of the perverts.

A person with piety is worried and upset about this great danger that threatens him. This is the word attributed to the Prophet (although there are some drawbacks in assigning it to the Prophet), which states:

النَّاسُ كُلُّهُمْ مَوْتَى إِلا الْعَالِمُونَ، وَالْعَالِمُونَ كُلُّهُمْ هَلْكَى إِلا الْعَامِلُونَ، وَالْعَامِلُونَ كُلُّهُمْ غَرْقَى إِلا الْمُخْلِصُونَ، وَالْمُخْلِصُونَ عَلَى خَطَرٍ عَظِيمٍ؛

All people will die except scientists, and all scientists will perish except the factors, and all the factors will be drowned, but the friends, and the friends are also in great danger. There is such a great worry and grief.

One night Prophet Muhammad (peace be upon him) was in the house of ummeh Sulmah, she woke up because of the sound of prophets crying, and she saw him standing up and his hands was towards sky and he was crying and saying:

اللهم لا تنزع عنی صالح ما اعطیتنی ابداً، اللهم لا تردنی فی سوء استنقذتنی منه ابداً، اللهم لا تکلنی الی نفسی طرفة عین ابداً.

O God, don’t take away the good blessings that you have given me. O God never throw me back to my pervious situation. O God don’t abandon me with myself even for a second.

Ummeh Sulmah cried out and cried so hard that the Messenger of Allah, when he heard her crying, returned and said: ummeh sulmah, what is the reason of your crying?

She said: dear prophet of Allah, why shouldn’t I cry when you with your high position, ask Allah to never abandon you to yourself and to never throw you back to your previous situation and to never take away the good blessings that he gave you.

The Prophet (sa) answered:

یا امّ سلمة ما یُؤمّننی و انّما وکل الله یونس بن متی الی نفسه طرفة عین فکان منه ما کان؛

O ummah sulmah, what should I assure to, when God has abandoned younes bin mati for a second to himself until that incident happened to him. (Bahar al anavar, 16, p. 217)

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