Weeping Without a Consciously Perceived Cause

گريه‌ي بدون سبب ملحوظ

و اما نوع دوم: كه گريه بدون سبب ملحوظ است، پس آن نيز چند قسم است:اول هر خضوع و خشوع و انكسار و هم و غم كه از براي مردم حاصل مي‌شود، پس مرجع تمام آنها رقت بر آن حضرت است در باطن، چنانكه در روايات است و تصديق به آن تعبدا بايد نمود.قسم دوم: رقت فطري است كه در فطرت خلايق از دوست و دشمن قرار داده شده، لكن بروزش در دشمنان وقتي است كه غفلت از دشمني داشته باشند، مثل گريه‌ي يزيد عنيد [559] و معاويه [560] و در اين قسم حاجت نيست كه به شما بگوئيم بيائيد گريه كنيد بر فلان مصيبت، و كذا و كذا، بلكه مي‌گوئيم قطع نظر از همه كرده، بلكه فرض كن كه حسين (عليه‌السلام) را نمي‌شناسي، و قرابت و حقوقي در كار نيست، و از صفات حميده و جلالت شأن و ثواب و اجر و تبعيت قطع نظر نما، پس ببين آيا بي‌اختيار باز اشك جاري [ صفحه 206] مي‌شود يا نه؟قسم سوم: فطرتي است كه بالاتر از سابق است كه از براي دشمن حاصل مي‌شود حتي با التفات به بغض و منع نفس از رقت و تشجيع بر صبر و مع ذالك غالب مي‌شود گريه بر ايشان مثل گريه‌ي ابن‌سعد [561] و اخنس بن زيد [اخنس بن مرثد] و خولي و گريه آن ملعوني كه به غارت مي‌برد زيور اهل بيت را [562] و گريه‌ي همه‌ي لشكر به سبب بعضي از حالات كه بدون اختيار ايشان را به گريه مي‌آورد با اينكه خود را نگاه مي‌داشتند و ملتفت به ايشان و بر شقاوت ايشان، و حال اينكه در ميان ايشان اولاد زنا و كافر و منافق هم بود، و اگر بخواهي بداني اين حالت را كه دشمن را با التفات به دشمني بگريه مي‌اندازد پس گوش ده و خود را از گريه نگاهدار، البته خواهي ديد كه چگونه منقلب مي‌شوي، و بي‌اختيار مي‌نالي، و هر چه خود را ضبط كني و تجلد نمائي ممكن نشود تو را، از آن جمله، ملاحظه نما حالتش را در وقتي كه در ميدان ايستاده بود و هزار و پانصد زخم در بدن داشت، سرش شكافته و قلبش از تير سه شعبه سوراخ، و از براي بي‌كسي عيال دل شكسته، و از تشنگي بي‌تاب، و از مفارقت احباب كباب، با اين احوال شمشير بر گلويش بزنند، و او طلب آب كند ندهند، حال مي‌تواني خود را از گريه نگاهداري؟ و ابن‌سعد در اين حال اشكش بر ريش نحسش جاري گشت، و از آن جمله حالتي كه زنان و بچه‌گان و سرهاي بريده را به نزد يزيد بردند، پس سرها را نزد او گذاشتند و زنان و دختران را در برابرش بسته نگاه داشتند به هيئتي كه چون يزيد بديد رقت نمود و گفت: قبيح باد پسر مرجانه. [563] .

Weeping Without a Consciously Perceived Cause

As for the second type, which is weeping without a consciously perceived cause, it too is of several kinds:

The first: Every state of humility, submissiveness, brokenness, sorrow, and grief that occurs to people ultimately returns, in its inner reality, to compassion for that noble Imam (a.s.), as has been stated in the narrations. One must accept and affirm this out of devotion and submission to those reports.

The second type is an innate compassion (Riqqat Fitri) which has been placed within the natural disposition of all creatures, both friend and foe.

However, its manifestation among enemies occurs when they become heedless of their hostility, such as the weeping of Yazīd the obstinate [559] and Muʿāwiyah. [560]

In this type, there is no need for us to say to you, “Come and weep for such-and-such a calamity,” and so forth.

Rather, we say: Set aside all other considerations. Indeed, suppose that you do not know Imam Husain (a.s.) at all; suppose there is no relationship, no rights, no consideration of his noble qualities, exalted rank, rewards, merits, or the obligation of following him.

Then see whether tears still begin to flow involuntarily

[ صفحه 206]

or not.

The third type is an innate disposition even stronger than the previous one.

This is the kind that affects an enemy despite his awareness of his hatred, despite his effort to suppress compassion within himself, and despite his attempt to remain firm and patient.

Yet weeping overcomes him nonetheless.

Examples include the weeping of Ibn Saʿd, [561] Akhnas ibn Zayd [Akhnas ibn Marthad], Khūlī, and the weeping of that accursed man who was plundering the jewelry of the Ahl al-Bayt (a.s.). [562]

Likewise, the weeping of the entire army at certain moments when particular scenes compelled them to cry involuntarily, despite their efforts to restrain themselves, despite their awareness of their hostility, and despite their persistence in their wretchedness.

Among them were illegitimate children, disbelievers, and hypocrites.

If you wish to understand the condition that causes even an enemy to weep despite being conscious of his enmity, then listen carefully and try to prevent yourself from weeping.

You will surely see how your state changes, how you begin to lament involuntarily, and how, no matter how much you attempt to compose yourself and appear steadfast, you will be unable to do so.

Among such scenes is to contemplate his condition when he stood upon the battlefield with one thousand five hundred wounds upon his body; his head split open; his heart pierced by a three-pronged arrow; his soul broken because of the helplessness of his family; weakened by thirst; consumed by separation from his loved ones.

Despite all this, they struck his blessed throat with a sword, and when he asked for water, they refused to give it to him.

Can you still keep yourself from weeping?

Even Ibn Saʿd, in that moment, had tears flowing upon his accursed beard.

Among those scenes also is the occasion when the women, children, and severed heads were brought before Yazīd.

The heads were placed before him, while the women and daughters were kept standing bound before him.

When Yazīd saw them in that condition, he was moved with pity and said:

“May the son of Marjānah be disgraced.” [563]