On the Special Characteristics of Gatherings Held for Weeping over him (Imam al-Ḥusayn (a.s.))
و آن هشت است:اول: اينكه در آن احياء امر ايشان است، و در خبر است كه هر كس بنشيند در مجلسي كه در آن احياء امر ائمه است نميرد دل او در روزي كه دلها ميميرند. [721] .دوم: نفس در آن حال ثواب تسبيح دارد. [722] .سوم: آن مجالس محبوب حضرت صادق (عليهالسلام) است به مقتضاي روايات، پس محبوب خدا و رسول است. [723] .چهارم: محل نظر حضرت حسين (عليهالسلام) است زيرا كه آن جناب در يمين عرش [ صفحه 256] است و نظر ميكند به سوي زمين كربلا و به زوار و گريه كنندگان. [724] .پنجم: آنكه ملائكه مقربين در آن مجالس حاضر ميشوند، چنانكه روايت شده است كه روزي جعفر بن عفان، به خدمت حضرت صادق (عليهالسلام) مشرف شد، پس حضرت او را به نزديك خود نشانيد، و فرمود: اي جعفر شنيدهام كه در مرثيه حسين (عليهالسلام) شعر ميگوئي، و خوب ميگوئي، عرض كرد: بلي فدايت شوم، فرمود: بخوان پس خواند و آن حضرت با اصحاب گريستند تا اينكه اشك بر صورت و محاسن شريفش جاري گرديد، پس فرمود: اي جعفر، و الله ملائكه مقربين در اينجا حاضرند و شنيدند اشعار تو را، و گريه كردند چنانكه ما گريستيم، بلكه بيشتر، و خداوند واجب نمود از براي تو الان تمام بهشت را، و گناهان تو را آمرزيد، اي جعفر آيا بيشتر بگويم؟ عرض كرد:بلي، بلي سيد من، فرمود: هيچكس نيست كه ذكر كند حسين (عليهالسلام) را پس گريه كند يا بگرياند، مگر اينكه بهشت از برايش واجب گردد، و گناهانش آمرزيده شود.ششم: مجلس عزاي قبهي حضرت حسين (عليهالسلام) است، زيرا كه قبهي آن جناب همان تنها بنيان مخصوص نيست، بلكه قبه او عبارت است از خضوع و خشوع، پس هر مجلسي كه مشتمل باشد بر خضوع و خشوع، خصوصا از براي ذكر آن جناب همان قبهي آن حضرت است، و اجابت دعا در آن خواهد بود.هفتم: معراج گريه كنندگان است، زيرا كه محل نزول صلوات و رحمت مخصوص الهي است به غفران ذنوب و رفع درجات ايشان، بلكه اگر از براي يك نفر متحقق شود بكاء، يا تباكي، اميد هست كه رحمت تمام اهل مجلس ما را شامل شود.هشتم: اينكه آن نظير مجالسي است كه اشرف و اقدم و افضل و اجل همهي مجالس بودهاند چنانكه بيانش بيايد (ان شاء الله).
On the Special Characteristics of Gatherings Held for Weeping over him (Imam al-Ḥusayn (a.s.))
They are eight:
First: Such gatherings revive the cause and teachings of the Ahl al-Bayt (a.s.). It is narrated that:
“Whoever sits in a gathering in which our affairs are kept alive, his heart will not die on the day when hearts die.” [721]
Second: During such gatherings, every breath taken carries the reward of glorification (tasbīḥ) of Allah. [722]
Third: These gatherings are beloved to Imām al-Ṣādiq (a.s.) according to the narrations, and therefore they are beloved to Allah and His Messenger (s.a.w.a.) as well. [723]
Fourth: They are places upon which Imām al-Ḥusayn (a.s.) casts his gaze, because he is at the right side of the Throne and looks toward the land of Karbalāʾ, its visitors, and those who weep for him. [724]
Fifth: The angels brought near to Allah attend these gatherings.
It is narrated that one day Jaʿfar ibn ʿAffān came into the presence of Imām al-Ṣādiq (a.s.). The Imam seated him close and said:
“O Jaʿfar, I have heard that you compose poetry in mourning for al-Ḥusayn (a.s.), and that you do so beautifully.”
He replied:
“Yes, may I be your ransom.”
The Imam said:
“Recite.”
So he recited, and the Imam and those present wept until tears flowed upon the Imam's blessed face and beard.
Then the Imam said:
“O Jaʿfar, by Allah, the angels brought near to Allah are present here. They have listened to your poetry and have wept just as we have wept, rather even more. At this very moment Allah has made the entirety of Paradise obligatory for you and has forgiven your sins.
O Jaʿfar, shall I tell you more?”
He replied:
“Yes, my master.”
The Imam said:
“There is no one who remembers al-Ḥusayn (a.s.), then weeps or causes others to weep, except that Paradise becomes obligatory for him and his sins are forgiven.”
Sixth: Every mourning gathering is considered part of the dome (qubbah) of Imām al-Ḥusayn (a.s.).
For the dome of Imām al-Ḥusayn (a.s.) is not merely the physical structure over his grave. Rather, his dome represents humility, reverence, and submission.
Therefore, every gathering that contains humility and reverence—especially for remembering him—is included within the spiritual dome of Imām al-Ḥusayn (a.s.), and supplications therein are answered.
Seventh: Such gatherings are a miʿrāj (spiritual ascension) for those who weep.
They are places where Allah’s special blessings, mercy, forgiveness of sins, and elevation of ranks descend.
Indeed, if even one person in the gathering truly weeps or practices tabākī (making oneself appear as one who is weeping), there is hope that Divine mercy will encompass the entire assembly.
Eighth: These gatherings resemble the most noble, earliest, greatest, and most honored gatherings ever held, as will be explained later, if Allah wills.