ترجمه فارسی و انگلیسی کرامت و جود امام حسین علیه السلام – بخشی از فصل پنجم کتاب نفس المهموم

His Munificence and Generosity

It is related that one day Hazrat Fatemah az Zahra (a.s) took her sons Imam Hasan (a.s) and Imam Husain (a.s) to the presence of the Holy Prophet (s.a.w.s) who was seriously ill (and he later died because of it). She requested the Holy Prophet (s.a.w.s) to present to her sons something as inheritance (from his attributes). To which the Prophet replied, “As for Hasan, he shall inherit my awe and supremacy, and as for Husain, he will inherit my generosity and valor.” It is renowned that Imam Husain (a.s) liked to serve guests and fulfill the desires of people and was friendly towards the relatives. He gifted the indigent and poor, gave to the needy, clothed the naked ones, fed the hungry, relieved the debts of the indebted, caressed fondly the orphans, and aided the needy ones. Whenever he received any wealth, he distributed it to others. It is related that once when Mu’awiyah went to Makkah, he presented numerous wealth and clothes to Imam (a.s), but he refused to accept them. This being the attribute of generous and liberal men, and characteristic of the munificent. His personality bore witness to his kindness, while his speech confirmed his excellent trait, and his actions manifested his noble qualities. It should be noted that generosity combined with munificence and mercy is confined in (the personality of) Ahlulbait (a.s) while in others it is just superficial. Therefore stinginess was never attributed to anyone among the Bani Hashim, while their generosity was compared to the clouds (of rain) and their valour to the Lions. Imam Ali Zainul Abedeen (a.s), in one of his sermons in Syria said, “We are presented with wisdom, forbearence, generosity, eloquence, valor, and love in the hearts of believers.” Verily they are inspiring oceans and clouds filled with rains. The good deeds performed by them were inherited by them from their forefathers. They had made good character as the Divine Law and a means of perceiverance and recognition of extreme honour, for they were the noble sons of noble fathers. They were the masters of the nation, chosen ones from among the people, chiefs of the Arabs, the epitome of the children of Adam, the sovereigns of this world, guides of the hereafter, Allah’s proof among His servants, and His trustees in the towns. While all the eminence is evident and visible in them. Others have learnt (the lesson of) generosity from them and gained guidance from their methods. How would he not part with his wealth, who has set his foot (in the battlefield to sacrifice his life), and how would he not deem the things of this world to be lowly who has collected courage (provisions) for the Hereafter. There is no doubt regarding the one who is ready to sacrifice his life in the battlefield, that he will ever be prepared to part with his wealth. Then how will the one, who has abandoned the pleasures of this world, have worth for the things of this transient world? The poet says: “He is generous with regard to his self, where even the munificent are stingy, while the generosity of self (sacrifice) is the pinnacle of generosity.” Hence it is said that generosity and valour have consumed milk from the same breast (go hand in hand with one another) and are attached to one another. Thus every generous person is brave and every brave generous, and this being a common system. Abu Tamam says regarding this: “When you see Abu Yazeed in a gathering or in a battlefield, or ransacking, then you shall agree that generosity is nearing valour and munificence to valour.” Abut Tayyib says: “They say that munificence is not enough, until he built a house on the wayfare, I say that the valour of a generous man warns him against stinginess, O generosity, you may turn similar to a whirlpool, his sword has rendered him protection from being drowned.” Once Mu’awiyah praised the Bani Hashim for their munificence, the children of Zubayr with valor, the Bani Makhzoom with arrogance, and the Bani Umayyah with forebearence. When Imam Hasan (a.s) heard his words, he said, “May Allah kill him! He desires that the Bani Hashim (reacting to his praise) may give away their wealth and thus become dependent on him, and the children of Zubayr (being influenced by his praise) may get killed while fighting, and the Bani Makhzoom would pride upon themselves so that people may dislike them, and that the Bani Umayyah may (cautiously) become lenient so that the people may start liking them.” Mu’awiyah said the truth, although truthfulness is far away from him, but it so happens that quite often a liar (unwillingly) utters the truth. In the case of Bani Hashim, where Mu’awiyah said that generosity was present in them and valor and temperateness were particularly found in them, while people just immitated them. The best qualities which were distributed among all men were unified together in them. This being the truth while everthing else false.[1]  

[1] It is related that once a nomad came and saluted Imam Husain (a.s) and asked from him saying, “I have heard from your Grandfather that if you have a desire, ask from any one of these men: A noble Arab, a generous master, one who understands the Qur’an, or the one gifted with a beautiful face. The nobility of the Arabs is due to your Grandfather (the Prophet), while generosity is your custom, the Qur’an has descended in your own house, and particular beauty is apparent in you, and I have heard your grandfather say: Whoever desires to see me, should look at my Hasan and Husain.” Imam said, “Tell me what do you desire”? The nomad wrote down his desire onto the ground. Imam said, “I have heard my father Imam Ali (a.s) say, that the worth of every man is through his good actions, and I have heard my grandfather the Prophet of Allah say, that favour is measured through one’s wisdom. Thus I shall ask you three questions, if you answer one of them, I shall fulfil one third of your desire, while if you answer two of them, two thirds of your desires shall be fulfilled, and if you answer all three of them, your entire wish shall be fulfilled.” Then he brought a bag full of coins and said, “If you answer, you shall get from this.” The nomad said, “Do ask me, and there is no Might and no Power except with Allah, the Most High, the most Great.” Imam said, “What delivers a slave (of Allah) from destruction”? He replied, “Reliance upon Allah.” He (a.s) then asked, “What is the adornment of man”? He replied, “Knowledge accompanied by forebearence.” Imam asked, “But what if he does not possess it”? He said, “Wealth with generosity and munificence.” Imam again asked, “And what if he does not possess it”? He replied, “Poverty accompanied by patience.” Imam said, “And if he does not possess it”? He replied, “Thunderbolt (damnation) which would burn him.” The Imam smiled and forwarded the bag (full of coins) towards him. In another tradition it is related that the bag contained a thousand Ashrafis (a gold coin) and two of his personal rings whose gems were worth two hundred dirhams each.