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کتاب Hajj Pilgrimage
In the Mirror of Mysticism

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درباره کتاب Hajj Pilgrimage

“When you decide to make a pilgrimage to the House of Allah and perform Ḥajj, try to purify your heart from any business and cover and direct your attention, in this worthy spiritual travel and great celestial ascension, just to the Beloved. Leave all of your affairs, from material to nonmaterial, to your Creator and trust in Him in all of your movements and actions. Surrender yourself absolutely to Divine decree and destiny, relinquish this world and its obstructive comforts in the way of your spiritual progress and free yourself from all creatures’ rights.”
Ka‛bah is the cynosure of hearts, souls and minds that directs, as a sign, the whole entity of mankind towards Allah. It is a centre by circumambulation around which a man should get free from all vices and be adorned by all virtues. Ka‛bah is the House of worship and servitude, the centre of love and loving, the position of pure and pious ones, and the place before which virtues and saints have prostrated themselves. Ka‛bah and its Holy Mosque are high locations upon where great Divine Prophets and magnanimous Imams had doted, and holy places in which they had hold vigils for praying in courtesy and respect.

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چند صفحه از کتاب Hajj Pilgrimage



Hajj Pilgrimage

In the Mirror of  Mysticism

Husayn Ansarian

Translatore: Razieh Shivaei




حق انتشار الکترونیک برای فیدیبو محفوظ است



The Truth of Ḥajj

Imam al-Ṣādiq (‛a) says:

“When you decide to make a pilgrimage to the House of Allah and perform Ḥajj, try to purify your heart from any business and cover and direct your attention, in this worthy spiritual travel and great celestial ascension, just to the Beloved. Leave all of your affairs, from material to nonmaterial, to your Creator and trust in Him in all of your movements and actions. Surrender yourself absolutely to Divine decree and destiny, relinquish this world and its obstructive comforts in the way of your spiritual progress and free yourself from all creatures’ rights.”

The remarkable issue of Ḥajj is one of the greatest Divine matters and the most important plans in Islam, the school of human perfection. On condition that Muslims pay attention to worthy realities of this Islamic devotional act and perform deservedly the rituals of this heavenly pilgrimage, they will success in overcoming the most of their worldly, political, social, moral and otherworldly problems.

The relationship between spirituality of heart and Ka‛bah

Spirituality of Ka‛bah is a reflection of the Glorification, Majesty and Magnificence of the Owner and Creator of the whole universe. If Muslims carry out the real situations of Ḥajj in their deeds, they will achieve a glorification superior to all glories and a majesty superior to all majesties.
All factors of human perfection are taken into account in rituals of Ḥajj, and a pilgrim should fill in his intellectual, psychic, moral and especially faith-based gaps by performing those rituals. If not benefiting from that great location deservedly in relation to the House of the Truth, a pilgrim has not performed Ḥajj and has not taken actions in harmony with Divine realities.
Ka‛bah is the cynosure of hearts, souls and minds that directs, as a sign, the whole entity of mankind towards Allah. It is a centre by circumambulation around which a man should get free from all vices and be adorned by all virtues. Ka‛bah is the House of worship and servitude, the centre of love and loving, the position of pure and pious ones, and the place before which virtues and saints have prostrated themselves. Ka‛bah and its Holy Mosque are high locations upon where great Divine Prophets and magnanimous Imams had doted, and holy places in which they had hold vigils for praying in courtesy and respect.
It is, necessarily and obligatorily, up to the pilgrims of the House of Allah to purify their heart from any murkiness and get rid of impurities before moving towards that honorable place. Ka‛bah is the heart of mysticism, the centre of God’s servitude, the position of purity and the place of courtesy and respect into which a heart free from these excellent attributes will not find any way. Without purifying one’s soul and adorning one’s heart by Divine realities and attributes, no one can cross the threshold of His holy sanctuary and hallowed shrine. The only way of arriving at the Presence of Worshiped is through a sound heart which can be described as a heart of humbleness and subservience, of faith and piety, of gentleness and mercy, of compassion and generosity that is embellished by certitude.
You will find no way to the House of the Truth, unless you dispose yourself of devilish conceits and vices of soul, get out of the dark well of vices, retrieve your Divine self and set your being free from wants of strangers and enemies. Yea, when your heart is relieved of love of others, your soul is purified of vices, your being has taken off the dress of evilness, your identity is entirely lost to the Presence of Master, you will gain the merit to step into the Sanctuary of God to where there is no invitation of human body but “human being”, a creature who is endowed with attributes of Allah.
The relation of heart’s spirituality with the great centre of guidance, Ka‛bah, and its elaboration is beyond the capacity of this restricted book. Looking at the grandeur of Ka‛bah and spirituality of heart and understanding the relationship between these two facts require a Divine eye and a cleansed heart of impurities which unfortunately are deficiencies on part of the author. So, it is better to do with elaborating the appearance of the tradition and hope to be granted by the Compassionate God a pure heart for understanding facts and a Divine eye for looking at main events of the universe, yet this providence is not far from the Benevolence and Bounty of the Presence of the Beloved.

Cleaning any other-than-God from heart

As a result of Imam al-Ṣādiq’s remarks at the beginning of his tradition about Ḥajj, a pilgrim of the House of Allah, before starting the travel, should take care of his heart and purify this sacred abode from all impurities, deficiencies and constraints; Because, there is no merit of attending in Friend’s Presence for a heart captivated by strangers’ passion and love, tainted by the world’s grief and care, dependent on devilish people and swindler of financial rights of people. The Presence of the Beloved likes the reality of hearts and purity of souls, not the adornment of appearances and face of the bodies.
Before starting the travel from your homeland, you should try to acquire mystic wisdom, illuminate your soul by attributes of Allah and purify your heart from devilish constraints and soldiers of Satan, human heart is the great place where Divine realities and celestial virtues circumambulate.
Acquiring the mystic wisdom, a heart drowns in love of the Presence of the Truth; and love, the most powerful stimulus, employs your body parts in the way of servicing the Beloved and consequently makes you deserved of attending in His presence to achieve the honor of understanding heavenly facts by heart’s sight and head’s eye, like Abraham the Friend of the Compassionate and the establisher of Ḥajj.



“And thus did We show Ibrahim the kingdom of the heavens and the earth and that he might be of those who are sure. (6/75)

A tradition reads:

A man of faith who is purified, adorned by virtues and cleansed of impurities is more valuable than red sulphur and superior to angles, even archangels, and acquires an honor that is greater than sanctity of Ka‛bah.((1))
All these greatnesses, honors and merits are due to spiritual movement of soul and beautification of heart.

Preface

Travelling to the House of Allah (the Holy Ka‛bah), performing the rituals near the House of the Beloved, flying adoringly, like a butterfly, around that supreme location and beseeching the Rich to grant us prosperity of this world and hereafter are all a Divine grace bestowed to a pilgrim as a special providential care and a specific mercy by the Most Compassionate of the compassionate and the Most Generous of the generous.
A pilgrim should be deeply and wholeheartedly grateful to God for this special benevolence that he is permitted to cross the threshold of Friend’s pure sanctuary where is the region of luminosity and the centre before which all prophets (‛a), Imams (‛a) and saints have prostrated themselves. To appreciate this blessing, a pilgrim should become conscious of mystical realities, details, indications and subtleties of this celestial travel and its spiritual rituals. This awareness leads to performing a true Ḥajj with sincere intention and a tender heart, maintaining in the orbit of love of the Beloved forever and being enchanted by the Friend.
Then, this person will distance from whims and passions, outburst of illicit desires and temptations of evils of jinn and mankind. This kind of man will not want but God, will not see but God and will not be employed but for God. He will become such a person who manipulates all seconds of his life in the way of servitude of the Truth and providing creation of Allah with services.
The present book is organized by the suggestion of Mr. Ghazi Askar, a man of religious knowledge, who has conducted a number of scientific researches on different aspects of Ḥajj and has amassed an excellent library of it. He also has published many erudite works about Ḥajj in different languages, and has shown a lot of concern in acquainting pilgrims with exterior and spiritual rituals of this pilgrimage. It is hoped that the present book prepare you for a true Ḥajj.

Ḥusayn Ansarian

Ka‛bah of heart

‛Ayn al-Quḍāh, a famous mystic, states in his book Tamhīdāt:

O dear! God’s path is neither to right and nor to left, neither up and nor down, neither far and nor near. God’s path goes through heart and is just one step long. First, get rid of all impurities and give up egoism, the greatest evil and the base of all miseries, and then move towards the proximity of God.

Have not you heard the answer of Muḥammad the Prophet () to the question “Where is God?” who said, “In the broken hearts of the men of faith.”((2))
O dear! Everyone can perform the appearance of Ḥajj, but rare are those who perform the reality of Ḥajj. In the way of Ḥajj, one should relinquish from world’s wealth, and in the way of the Truth, one should sacrifice his soul and heart. Who believes in this fact for certain? A person “who can find a way thither,”((3)) is actually the one who puts his life on the line for the sake of God.
There are mysteries and realities in all deeds and acts of Ḥajj, but blinds to it are not aware of their lack. Rituals of Ḥajj including ṭawāff (circumambulation around Ka‛bah), sa‛y (walking between two hills of Ṣafā and Marwah after circumambulating Ka‛bah), ḥalq (shaving of head), tajrīd (isolation), ramy (stoning), iḥrām (the state of being engaged in performing the Ḥajj rituals) and iḥlāl (calling the iḥrām off) are all just as one reality to the pilgrim of the House of Allah, whether he is performing qirān (a kind of Ḥajj in which the pilgrim brings his sacrifice from homeland to Mecca), mufradah (pilgrimage to Ka‛bah at any time other than the month of Dhu’l-Ḥijjah) or tamattu‛ (pilgrimage to Ka‛bah in the month of Dhu’l-Ḥijjah as an annual ceremony).



“That (shall be so); and whoever respects the signs of Allah, this surely is (the outcome) of the piety of hearts. (22/32)
There were yet no form and no Ka‛bah when spirits took a pilgrimage to Ka‛bah. Alas, humanity prevents us from achieving the Ka‛bah of Divinity and it is also an impediment to manifestation of Divinity in mien. Going to Ka‛bah of earthly human body, one reaches the egoism; and going to Ka‛bah of heart, one reaches God. God willing, we would be provided with a real Ḥajj.
Purifying your heart, decking it with the light of cognition and basing it on certitude and love, you will acquire an honor greater than that of Ka‛bah for your heart. With such a heart, go to the pilgrimage of the House of the Truth in where you will find yourself harmonious with spirituality of Ka‛bah. This spirituality is the light of the reality of that House which will intercede on your behalf on the Day of Resurrection. Therefore, you have gained a high position and a great status in which the honor of your heart, on condition that it is the actual House and the real Throne of Allah, is incomparable to sanctity of Ka‛bah.

In this spiritual and celestial travel, relinquish from any other-than-God, distance from any business and cover which distracts your attention away from the Beloved, leave the all of your affairs to Allah and trust in Him in your all acts and deeds. In this travel, Surrender yourself to Divine decree and destiny, free yourself from this world and its comforts, avoid associating with unsavory characters and purify your soul from man’s right.

One’s Duties towards the others and their significance

Spiritual and financial rights of people are two important rights which are of enormous value to Islam. According to The Holy Qur’ān and traditions, a real Muslim is one who is not indebted, materially and non-materially, to anyone. One who discharges spiritual and financial rights of people lives an excellent life and dies free from man’s rights.
In the forty fifth section of Miṣbāḥ al-Sharī‛ah, there is a tradition reported from Imam al-Ṣādiq (‛a) about socialization that is going to be elucidated in this chapter. Moreover, the meaning of spiritual rights of people will be elaborated from the viewpoint of The Holy Qur’ān and traditions. In the explanation of man’s right, it is requisite to pay attention to important Islamic traditions, taken from the most authenticated tradition books, and instructive stories on this subject.

Imam al-Bāqir (a) is reported to have said,

All sins may be expiated by self-sacrifice for the sake of Allah except for the unpaid debts. In fact, nothing can expiate debts except their payments; that is the debtor must repay it or the creditor may resign his due.((4))

Abū-Sa‛īd al-Khidrī is reported to have quoted the Holy Prophet () as saying,

“I seek Allah’s refuge against atheism and debt.”
“O Allah’s Apostle!” he was asked, “Is debt equal to atheism?”
He answered, “Yes, it is.”((5))

Imam Ja‛far al-Ṣādiq (‛a) is reported to have said,

Thieves are of three categories: (1) those who refrain from defraying the poor-rate (zakāt), (2) those who devour the dowries of their wives illegally, and (3) those who incur debts while they intend not to pay them back.((6))

The Holy Prophet () is reported to have said,

Whoever procrastinates in paying back someone’s due while he has capability of doing so, will be undergone the sin of tithing for each day of procrastination.((7))

Imam al-Bāqir (‛a) is reported as saying,

The first drop of a martyr’s blood atones for all of his/her sins except debts, because the one and only atonement for a debt is to pay it back.

According to some narrations:

Mu‛āwiyah ibn Wahab, a companion of Imam Ja‛far al-Ṣādiq (‛a) is reported to have said to Imam al-Ṣādiq (‛a), “It has been reported to us that a man of the Anṣār (the Supporters: the people of Yathrib who received the Holy Prophet and his companions in their city and served them with all possible means of support and help) died while he owed someone two golden coins. Having known about this debt, the Holy Prophet () refused to offer the ritual Dead Prayer to this deceased man and ordered his companions to offer that prayer instead of him. Yet, when one of the relatives of the deceased pledged to pay back these two golden coins to the creditor, the Holy Prophet () accepted to do so.
Commenting on this narration, Imam al-Ṣādiq (‛a) said, “Thus should those who do not pay the others their dues be treated…”((8))
Abū-Tamāmah is reported to have asked Imam al-Jawād, “I am willing to move to Makkah or al-Madīnah and live them for the rest of my lifetime, but I owe someone an amount of money. What do you advise me to do?”
Instructing him, Imam al-Jawād (‛a) said, “First of all, you must pay back your creditor his due. Always try to meet Allah the Almighty while you are free of any debt to anyone. A true believer never cheats.”((9))

Imam ‛Alī (‛a) reported the Holy Prophet () as saying,
The procrastination of a wealthy Muslim is considered injustice to the Muslims.((10))

Imam al-Ṣādiq (‛a) is reported as saying,

On the Resurrection Day, one of the most difficult situations that are encountered by a person who has not defrayed the financial obligations during his lifetime is when he receives the beneficiaries of these obligations and they complain to Allah the Almighty that this person has not give them their dues. Thus, the Almighty orders that the rewards of that person for the good deeds he had done during his lifetime should be transferred to these beneficiaries until they are given their dues perfectly.((11))

The Holy Prophet () is reported to have said,

The dwellers of Hellfire shall be annoyed by the stench of four categories of people… and those who depart this worldly life before defraying the dues of the others, which they are committed to defray.((12))

Imam al-Ṣādiq (‛a) is reported to have said,

Whoever refrains from giving a believing person his due, Allah shall order him on the Resurrection Day to stand up on his feet for five hundred years until his blood will flow. Then, a caller will declare, “This wrongdoer has refrained from giving the financial rights of Allah.” Before he will be sent to Hellfire, that person will be reproached for forty days.((13))

In accordance with authenticated traditions, if financial obligations of anyone are paid off during his lifetime by himself or after his death by his heirs, that person would be protected from Divine punishment in the Intermediate World and on the Day of Resurrection.
Due to excellent directives of Islam, one who decides to perform Ḥajj should purify oneself from spiritual and material rights of people; otherwise his Ḥajj will not be of great value. Now pay attention to some true stories on the subject of man’s right.

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درباره کتاب Hajj Pilgrimage