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
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?
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.
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 
