The Gathering of Opposite Qualities in Imam Husain (a.s.)
اول: جمع صفات متضاد است، و بيانش آن است كه آنجناب گاهي به جهت بعض صدمات مضطرب ميگرديد، و هر چند اضطرابش بيشتر بود، اطمينانش و وقارش زياده ميگرديد، پس جمع نموده بود بين اضطراب و وقار، و ايضا آنجناب در چند موضع گريان گرديد چنانكه گذشت، و مع ذلك صبور بود، چنانكه ملائكه از صبرش تعجب شدند، پس جمع نمود ما بين گريه و اصطبار.و ايضا، يكه و تنها در ميان دشمنان بسيار محصور گشته، با وجود اين دل از دست [ صفحه 131] نداده بود، و هر چند اصحاب و انصارش را كشته بودند و ياوري برايش نگذاشته بودند، خودش طلب خون خود نموده از دشمنان، و كشتار بسياري نمود، و با وجود تنهائي از شدت جلالت، گويا عسكر و لشكر فراوان دارد، كه چون حمله بر ايشان ميكرد فرار ميكردند، مانند گلهي گوسفند كه گرگ در ايشان افتد.و ايضا در ميان اهل و عيال، غريب و بيكس بود، و خودش از تنهائي استغاثه مينمود و «هل من ناصر ينصرني»: [آيا ياوري هست كه مرا ياري كند؟]، ميفرمود [299] ، با اين حالت اغاثهي ملهوفين مينمود و هر كس از اصحاب كه بر زمين ميافتاد و فرياد ميكرد: «يا أبا عبدالله أدركني» آن حضرت به بالين او ميرفتند. [300] .و ايضا با اينكه شهداء جانهاي خود را فداي او كردند، آنجناب خود را فداي راه خدا نمود به جهت هدايت گمراهان و نجات عاصيان.و ايضا با اينكه بر خاك افتاده بود، و بيحال بود سعي مينمود در خلاص اهل و عيال، و با شدت عطش سعي ميكرد در سيراب كردن اطفال و عيالش، حتي نسبت به ذوالجناح.و ايضا با اينكه برهنه و عريان بود شعاع نور جمالش مانع انظار بود [301] ، پس جمع نموده بود بين برهنگي و مستوري.و ايضا با اينكه رخسارهي منيرش به خاك و خونآلوده بود، چهرهاش ميدرخشيد و نورش ميتابيد. [302] .و ايضا با اينكه خودش ملجاء و مأوي نداشت، ملجاء بيچارگان بود، و تسلي از گريه ميداد، و خودش سبب گريه بود، چنانكه عبدالله و عبدالرحمن چون به خدمتش آمدند و استيذان جهاد نمودند، و بر حال زار آن امام عاليمقدار ميگريستند، حضرت فرمود: چرا گريه ميكنيد و من اميدوارم كه ساعت ديگر چشم شما روشن شود، عرض كردند: [ صفحه 132] كه بر خود گريه نميكنيم بلكه بر حال شما گريه ميكنيم. [303] .و ايضا آنجناب ديگران را از گريه ساكت مينمود، و خودش گريان بود، چنانكه در شب عاشوراء، چون بعضي از اشعار انشاء نمود، كه مشعر بر مفارقت از دنيا بود، و خواهرش زينب خاتون متفطن شده نالهكنان به نزدش آمد با سر برهنه گفت: برادر، اين كلام كسي است كه يقين به كشته شدن نموده باشد، حضرت فرمودند: بلي اي خواهر چنين است، صبر كن و حلم تو را شيطان نبرد، پس گريه بر آنحضرت غالب شد و گريست. (صلي الله عليه) [304] .
The Gathering of Opposite Qualities in Imam Husain (a.s.)
The first unique characteristic is the combination of opposite qualities.
Its explanation is that Imam Husain (a.s.) would at times become distressed because of certain afflictions, yet the greater his distress became, the greater became his composure and dignity. Thus, he combined distress and serenity.
Likewise, he wept on several occasions, as has already been mentioned, yet at the same time he possessed extraordinary patience, to the extent that the angels were astonished by his endurance. Thus, he combined weeping and steadfast perseverance.
Likewise, although he was surrounded alone by a vast army of enemies, he never lost heart. Even though his companions, supporters, and helpers had all been killed and no one remained to assist him, he himself sought vengeance from the enemy and inflicted heavy losses upon them. Despite his solitude, such was his majesty that it seemed as though he commanded a great army, for whenever he charged at them they fled before him like a flock of sheep before a wolf.
Likewise, although he was a stranger and without support among his family and dependents, and although he himself cried out for help saying:
«هَلْ مِنْ نَاصِرٍ يَنْصُرُنِي»
“Is there any helper who will help me?” [299]
he was nevertheless the one who came to the aid of those in distress. Whenever one of his companions fell to the ground and cried out:
«يَا أَبَا عَبْدِ اللَّهِ أَدْرِكْنِي»
“O Aba Abdillah, come to my aid!”
the Imam (a.s.) would hasten to his side. [300]
Likewise, although the martyrs sacrificed their lives for him, he sacrificed himself in the path of Allah for the guidance of the misguided and the salvation of sinners.
Likewise, although he himself lay upon the ground weak and exhausted, he continued striving to protect his family and dependents. Despite the intensity of his thirst, he continued striving to provide water for his children and family, even for Dhul-Janah.
Likewise, although he was stripped of his clothing and left exposed, the radiance of his beauty prevented people from gazing upon him. [301] Thus he combined nakedness and concealment.
Likewise, although his luminous face was covered with dust and blood, his countenance continued to shine and his light continued to radiate. [302]
Likewise, although he himself had no refuge or shelter, he was the refuge of the helpless.
He comforted others in their grief, while he himself was the cause of their tears.
Thus, when Abdullah and Abd al-Rahman came to him seeking permission to fight and were weeping over the condition of that exalted Imam (a.s.), he said:
“Why do you weep? I hope that within the next hour your eyes will be delighted.”
They replied:
“We are not weeping for ourselves; rather, we are weeping for your condition.” [303]
[ صفحه 132]
Likewise, he would calm others from weeping while he himself was weeping.
On the night of Ashura, when he recited some verses of poetry indicating his imminent departure from this world, his sister Lady Zaynab (a.s.) understood their meaning and came to him lamenting, with her head uncovered, and said:
“Brother! These are the words of one who is certain that he will be killed.”
The Imam (a.s.) replied:
“Yes, my sister, it is so. Be patient, and do not let Satan take away your forbearance.”
Then weeping overcame Imam Husain (a.s.), and he wept.
(صلى الله عليه) [304]