Tranquility of Heart and Forbearance Among the Praiseworthy Qualities of That Noble One (a.s.)

اطمينان قلب و حلم از صفات حميده‌ي آن حضرت

پنجم وقار و اطمينان قلب است، و آن حضرت هر چند امر بر او سخت‌تر مي‌شد وقار و اطمينانش زيادتر مي‌شد و رويش مي‌درخشيد. [269] .ششم رقت قلب است، و اين صفت در آنجناب به مقام كمال بود كه بر همه اصحاب و اهل بيت رقت مي‌نمودند و سعي در حمايت و رعايت ايشان مي‌فرمود، و به همين سبب مصائبش زياد مي‌شد، مثلا چون ديد برادرزاده‌اش قاسم خيال مبارزت دارد و حال او را ملاحظه نمود كه يتيم، متحير نشسته است، و مي‌خواهد به سوي مرگ رود، آن قدر گريه كرد كه غش نمود [270] ، پس چه حال داشت در وقتي كه ديد بر خاك افتاده با بدن مجروح، و اسبها بر بدن مباركش جولان مي‌كنند.هفتم صفت حلم است، واين صفت در آنجناب به مقام كمال بود كه با اين همه مصيبت و اذيتها و قتل و جرح نفرين بركسي ننمود مگر در وقتي كه دل او را به سب و شتم [ صفحه 125] مجروح نمودند ديگر تحمل ننمودند، حتي اينكه مالك بن بسر ملعون شمشيري به حضرت زد و سب نمود او را و آنجناب در وقت زدن شمشير او را نفرين نكرد، و چون سب كرد، حضرت او را نفرين نمود [271] ، چون استخفاف بود، و تحمل آن موجب ذلت است، و آنجناب أبي الضميم بود متحمل ذلت نمي‌شد چنانكه فرمود: «الموت خير من ركوب العار» [272] [يعني مرگ بهتر از پذيرش ننگ است.]

Tranquility of Heart and Forbearance Among the Praiseworthy Qualities of That Noble One (a.s.)

The fifth quality is dignity and tranquility of heart (waqār and iṭmiʾnān al-qalb). Whenever matters became more difficult for Imam Husain (a.s.), his dignity and composure only increased, and his face shone ever more brightly. [269]

The sixth quality is tenderness of heart (riqqat al-qalb). This quality had reached perfection in that noble one. He showed compassion toward all of his companions and Ahl al-Bayt (a.s.), striving to protect and care for them. Because of this, his sorrows and afflictions increased.

For example, when he saw his nephew Qasim (a.s.) intending to go forth for combat, and observed his condition—that he was an orphan, sitting bewildered, yet wishing to proceed toward death—he wept so intensely that he fainted. [270]

What then must have been his state when he saw him lying upon the ground with a wounded body, while horses trampled over his blessed form?

The seventh quality is forbearance (ḥilm). This quality also had reached perfection in that noble one. Despite all the calamities, injuries, killings, and wounds that he endured, he did not invoke a curse upon anyone, except when they wounded his heart through abuse and insults.

[ صفحه 125]

Thus, when the accursed Mālik ibn Bashr struck him with a sword and insulted him, Imam Husain (a.s.) did not curse him at the moment of the sword strike. However, when he reviled him, the Imam (a.s.) cursed him. [271]

This was because it constituted humiliation and contempt, and enduring such humiliation would have meant accepting disgrace.

That noble one possessed abiy-yuzayyam —one who refuses humiliation and oppression—and would not submit to disgrace, just as he said:

«الموت خير من ركوب العار» [272]

“Death is better than accepting disgrace.”