The Remembrance of Imam Husain (a.s.) Brings Tenderness to the Heart

ياد حسين رقت قلب مي‌آورد

يكي آنكه: ثواب اين وسائل، اضعاف نوافل است كه وارد شده است، مؤثرند در قبول فرائض [141] ، پس چگونه اين وسائل مؤثر نباشند؟ديگر آنكه، شرايط قبول و حبط، در اعمال و عبادتي است كه از شخص عامل به اختيار و قصد قربت و زحمت واقع شود، و در اين وسائل عملي هست كه آثار بر آن [ صفحه 83] مترتب است هر چند بدون اختيار و قصد واقع شود، و آن رقت است بر مصائب آنجناب و گريه بر آن حضرت كه گاهي با قصد و تأمل و نيت قربت واقع مي‌شود و آن داخل اعمال صالح و قابل قبول و رد است.و گاهي بدون اختيار حاصل مي‌شود كه هر گاه شخص ورود اين مصائب جان‌گداز را بشنود، بدون اينكه صاحبش را بشناسد، كه امام بوده يا از مسلمانان، اگر گمان كند كه از مخالفان است، باز رقت بر او مستولي مي‌شود، و بي‌اختيار اشك ميريزد، چگونه شخص رقت نكند، هر گاه بشنود كه طفل شخصي از شدت عطش در پيش چشمش جان دهد، يا او را به روي سينه‌ي پدر شهيد كنند و او نظر نمايد، يا چون به جهت او آب طلبد، تير بر حلقومش زنند، يا اينكه جسد كسي را بعد از كشتن پايمال سم ستوران نمايند و سر او را با چوب و تازيانه بزنند و بر درخت بياويزند، يا قبر او را بعد از دويست سال نبش كنند، لابد هر قسي القلبي از استماع اين امور متغير الحال مي‌شود و رقت مي‌كند، و اين باعث رحمت الهي مي‌شود.چنانكه وارد است كه، چون حضرت يونس در شكم ماهي بر قارون عبور نمود كه او را فرومي‌برند و صداي يونس راشنيد از او سؤال نمود از احوال موسي و هارون و كلثوم و آل‌عمران، يونس خبر داد به موت ايشان. قارون گفت: وا اسفا علي آل‌عمران. پس مشمول رحمت شد و عذاب خسف از او مرتفع گرديد در دنيا [142] پس چگونه من اميدوار نباشم، با اينكه هميشه متأسفم بر آل ابراهيم، و آل عمران، و آل محمد (صلي الله عليهم اجمعين).

The Remembrance of Imam Husain (a.s.) Brings Tenderness to the Heart

One of them is that the reward of these means (wasā’il) is many times greater than that of the recommended acts (nawāfil), which, according to the narrations, are effective in causing the acceptance of the obligatory acts (farā’iḍ). [141]

How then could these means not be effective?

Another point is that the conditions of acceptance and nullification (ḥabṭ) apply to those deeds and acts of worship that are performed by a person through choice, intention, qurbah (seeking nearness to Allah), and effort.

But among these means there is an act whose effects are granted even though it may occur without choice or intention.

That act is tenderness of heart (riqqah) for the afflictions of that noble one (a.s.) and weeping for him.

Sometimes this occurs through intention, reflection, and the intention of seeking nearness to Allah. In that case it falls among righteous deeds and is subject to acceptance or rejection.

And at other times it occurs involuntarily.

Whenever a person hears of these heart-rending tragedies, even if he does not know who the victim was, whether he was an Imam or merely one of the Muslims—or even if he assumes him to be one of the opponents—still tenderness overwhelms him and tears flow from his eyes involuntarily.

For how could a person not be moved when he hears that a man's child died of intense thirst before his very eyes?

Or that the child was slaughtered upon his father's chest while the father watched?

Or that when water was requested for him, an arrow was shot into his throat?

Or that after a person was killed, his body was trampled beneath the hooves of horses?

Or that his head was struck with sticks and whips and then hung upon a tree?

Or that his grave was exhumed two hundred years after his death?

Surely every hard-hearted person, upon hearing such things, is affected, his state changes, and his heart softens.

And this becomes a cause for divine mercy.

As has been narrated, when Prophet Yunus (a.s.) passed by Qarun while inside the belly of the fish, Qarun was being carried away into the depths of the earth.

Qarun heard the voice of Yunus (a.s.) and asked him about Musa (a.s.), Harun (a.s.), Kulthum, and the family of ʿImran.

Yunus (a.s.) informed him of their deaths.

Qarun then said:

«وا أسفا على آل عمران»

“Alas for the family of ʿImran!”

Because of this, he became encompassed by divine mercy, and the punishment of being swallowed by the earth was lifted from him in this world. [142]

So how could I not be hopeful, when I am constantly grieved for the family of Ibrahim (a.s.), the family of ʿImran, and the family of Muhammad (s.a.w.a.)?

«صلى الله عليهم أجمعين»

“May Allah send His blessings upon them all.”