On the Special Virtues of Weeping for Imam al-Ḥusayn (a.s.)
مقصد هفتم: در خواص گريه، و آن هشت قسم است: [ صفحه 257] اول: اين كه صلهي حضرت رسول (صلي الله عليه و آله) است. [725] .دوم: مساعدت حضرت فاطمه (عليهاالسلام) است، زيرا كه آن حضرت هر روز گريه ميكند، و حضرت صادق (عليهالسلام) فرمود: آيا دوست نميداري كه از جمله كساني باشي كه ياور و معين حضرت فاطمه (عليهاالسلام) باشند. [726] .سوم: اداء حق پيغمبر (صلي الله عليه و آله) خدا و ائمهي هدي به آن ميشود به مقتضاي اخبار. [727] .چهارم: نصرت و ياري حسين (عليهالسلام) در آنست، زيرا كه ياري در هر وقتي به حسب آن وقت است.پنجم: در آن تأسي انبياء، ملائكه و عباد صالحين است.ششم: اداء مزد رسالت است كه مودت ذيالقربي است.هفتم: ترك آن، جفا است به آن حضرت. [728] .هشتم: تسلي است از جميع گريهها و مصيبتها، چنانكه حضرت رضا (عليهالسلام) به پسر شبيب فرمود: اگر گريه خواهي كرد بر چيزي، پس گريه كن بر حسين بن علي (عليهالسلام)، كه او را ذبح نمودند مانند گوسفند، و كشتند با او، هجده نفر از اهل بيتش را كه در روي زمين مثل و مانند نداشتند.و در اين حديث يك نكته است كه در خود آن جناب به ذبح تعبير فرموده، و در اهل بيت به قتل، و شايد به سبب آن است كه اهل بيت كشته شدند به سبب آن جراحتهائي كه بر ايشان وارد شد، و به آن حضرت هم هر چند جراحتهاي كاري زده بودند كه همانها كافي بود در مقصود ايشان، ولي اكتفا به آن ننمودند، بلكه او را ذبح نمودند مانند گوسفند، يعني گرفتند و سرش را بريدند. [729] . [ صفحه 258] مترجم گويد: شايد تشبيه به ذبح گوسفند از اين جهت باشد كه همچنان كه قصاب گوسفند را ميكشد به دون خوف و ترس و كسي هم او را ملامت نميكند، و عظمي در انظار ندارد، به همين قسم بيخوف و مبالات مباشر ذبح آن سرور شدند، أسفي عليك يا مظلوم.
On the Special Virtues of Weeping for Imam al-Ḥusayn (a.s.).
The seventh objective concerns the special qualities of weeping, and they are eight:
First: It is a means of maintaining a connection with the Messenger of Allah (s.a.w.a.). [725]
Second: It is a form of assisting Lady Fāṭimah (a.s.), for she weeps every day. Imām al-Ṣādiq (a.s.) said:
“Do you not wish to be among those who help and support Fāṭimah (a.s.)?” [726]
Third: Through it, one fulfills the rights of the Messenger of Allah (s.a.w.a.) and the Imams of guidance, according to the narrations. [727]
Fourth: It contains support and assistance for al-Ḥusayn (a.s.), because helping him in every age is according to the circumstances of that age.
Fifth: In it there is following the example of the Prophets, the angels, and the righteous servants of Allah.
Sixth: Through it one fulfills the reward requested for the Prophetic mission, namely love for the near relatives (Mawaddah zii al-qurbah).
Seventh: Abandoning it is a form of neglect and coldness toward him (a.s.). [728]
Eighth: It provides consolation for all other griefs and calamities.
Imām al-Riḍā (a.s.) said to Ibn Shabīb:
“If you wish to weep for something, then weep for al-Ḥusayn ibn ʿAlī (a.s.), for he was slaughtered like a sheep, and along with him eighteen members of his household were killed, the likes of whom did not exist upon the earth.”
There is a subtle point in this narration. The Imam described al-Ḥusayn (a.s.) as having been “slaughtered” (ذُبِحَ), whereas regarding the members of his household he used the expression “killed.”
Perhaps the reason is that the members of his household were killed through the wounds and injuries inflicted upon them. As for Imām al-Ḥusayn (a.s.), although he had already received severe wounds that were sufficient to accomplish the enemies’ objective, they did not stop there. Rather, they slaughtered him like a sheep—that is, they seized him and severed his head. [729]
The translator says:
Perhaps the comparison to the slaughtering of a sheep is because a butcher kills a sheep without fear or hesitation, and no one blames him for it, nor is the act regarded as extraordinary in people's eyes. In the same manner, they proceeded to slaughter that noble Master without fear, concern, or hesitation.
Alas for you, O oppressed one.