Concerning the Special Merits of the Ziyārah of that Noble One (a.s.)

در فضائل خاصه‌ي زيارت آن حضرت

اشاره

باب دوم: در فضيلت خاصي است از براي زيارت كه سزاوار است كه تنها ذكر شود به جهت خصوصيتي كه در آن است، و بيانش محتاج است به تقديم مقدمه، پس بدانكه آنچه در ثواب اعمال حسنه مذكور مي‌شود، و خواص آنها، همه بيان مقتضي است، مثل [ صفحه 285] خواص ادويه، و از براي هر يك موانعي هم هست كه مانعند از ترتب اثر، و آن منافات با ثبوت مقتضي ندارد، مثلا سركه انگبين بالخاصيه قاطع صفراء است، لكن گاهي مانعي در بدن هست، از مرضي، يا غذائي كه پيش خورده، يا بعد مي‌خورد، پس قطع صفراء نمي‌كند، هر چند باز آن را قاطع صفراء مي‌گويند، و همچنين است، خواص اعمال حسنه، زيرا كه در مقابل هر خاصيتي، مانعي هست، كه آن خاصيت را گاهي بالكليه زايل مي‌كند، و گاهي آنرا كم مي‌كند، و به اين جهت حالات مردم در حشر مختلف مي‌شود پس بعضي اشخاص هستند، كه از براي ايشان، مقداري از ايمان و اعمال هست، كه در اول احتضار از عذاب آسوده هستند، و بعضي بعد از عذاب احتضار، خلاص مي‌شوند، و بعضي در برزخ قدري معذب شده، بعد نجات مي‌يابند، و بعضي در اول محشر، و بعضي در اثناي آن، و بعضي بعد از آن، و بعضي بعد از دخول در جهنم، و بعضي مخلد مي‌مانند در آن به جهت زوال ايمان، نعوذ بالله منه، و اين حرف در جميع اعمال و حسنات جاري است.چون اين مقدمه معلوم شد، پس بدانكه از براي زيارت حسين (عليه‌السلام) فضيلت مخصوصي است، كه از همه فضايل بالاتر است، زيرا كه اگر مانع از تأثير آن در شخص باشد، پس ممكن نيست كه جميع آثار آن را رفع نمايد، بلكه لااقل به قدر نجات باقي خواهد ماند، زيرا كه طرق آن بسيار، و محال آن بيشمار است، پس اگر مانعي از يكي پيدا شود مقتضي ديگر ظاهر گردد، و همچنين.توضيح مطلب: آن است، كه هر يك از اعمال حسنه، ظهور اثر آن در مقام خاصي است، از نشأت برزخ، يا آخرت پس هر گاه مانعي منع نمايد از اثرش در آن محل مقرر، ديگر بالمره اثرش تمام مي‌شود، و در مقام ديگر ظاهر نمي‌شود، اما زيارت حسين (عليه‌السلام) پس باطلب نمي‌شود اثر آن بالمره بلكه در محل ديگر ظاهر مي‌شود، چنانكه از مجموع روايات معلوم مي‌گردد، بلكه در روايتي تصريح به آن شده است، و اين مطلب را جابر انصاري در وقتي كه به زيارت اربعين آمد، بيان نمود. [830] . [ صفحه 286]

Concerning the Special Merits of the Ziyārah of that Noble One (a.s.)

Indication

Chapter Two: Concerning a special merit of the ziyārah which deserves to be mentioned separately because of the unique characteristic that it possesses. Its explanation requires a preliminary introduction.

Therefore, know that whatever is mentioned regarding the rewards of righteous deeds and their special effects is merely a statement of their efficacy, just like the

[ صفحه 285]

properties of medicines. For each of them there are also obstacles that prevent the effect from taking place, and this does not contradict the existence of the efficacy itself.

For example, oxymel (sikanjabin) by its very nature removes bile, but sometimes there is an obstacle in the body, such as an illness, or a food that was eaten before it, or that is eaten afterward, and thus it does not remove the bile, even though it is still described as a remover of bile.

Likewise are the effects of righteous deeds, for corresponding to every effect there is an obstacle that sometimes removes that effect completely and sometimes diminishes it. For this reason, the conditions of people in the Resurrection differ.

Some people possess a measure of faith and deeds such that they are safe from punishment at the very beginning of death's agony.

Some are delivered after the punishment of death's agony.

Some are punished for a period in Barzakh and then attain salvation.

Some attain salvation at the beginning of the Gathering.

Some during it.

Some after it.

Some after entering Hell.

And some remain therein forever because their faith has vanished—na'oozo billah minho.

"We seek refuge in Allah from it."

And this principle applies to all deeds and acts of goodness.

Once this introduction is understood, then know that the ziyārah of Imam Husain (a.s.) possesses a special merit that is higher than all other merits. For even if there exists an obstacle preventing its effect in a person, it is impossible for that obstacle to remove all of its effects. Rather, at the very least, enough of its effect will remain to bring salvation.

This is because its avenues are numerous and its places of manifestation are countless. Therefore, if an obstacle arises against one avenue, another cause of effect will appear, and so on.

The explanation of this matter is that each righteous deed manifests its effect in a particular station of existence, whether in Barzakh or in the Hereafter. Thus, whenever an obstacle prevents its effect from appearing in that designated place, its effect is completely terminated and does not appear in another station.

However, the ziyārah of Imam Husain (a.s.) is not like this. Its effect is never completely nullified; rather, it appears in another place, as is evident from the totality of the narrations. Indeed, one narration explicitly states this.

This matter was explained by Jabir al-Ansari when he came for the Ziyārah of Arbaʿīn. [830].

[ صفحه 286]