Recognize Imam Husain (a.s.) ibn ʿAlī (a.s.) Well

حسين بن علي را نيكو بشناسيد

اي صاحب غيرت نيكو تأمل نما در كلام اين شقي ملعون، كه به اين اشاره چگونه قصدش تحقير آن سرور بود، پس شما در مقابل، اعزاز و تكريم آن جناب كنيد، اي صاحبان همت و حميت و غيرت و مروت، پس بگوئيد همين سري را كه به تحقير به سويش اشاره مي‌كني، زينت آسمان و زمين است، همين زيب عرش برين است [1333] ، همين عزيز خدا و رسول است،همين است كه پيغمبر (صلي الله عليه و آله) او را با خود به منبر [ صفحه 429] برد، و گفت: اين است حسين بن علي پس او را بشناسيد [1334] ، همين عزيز زهراء بتول است، اگر چه اينها دل را خنك نمي‌كند، زيرا كه در مقابل آن معلون نبوديم كه اين سخنان را بگوئيم. بلي يك نفر از احبار يهود سخني گفت [1335] ، و ايلچي پادشاه روم سخني گفت [1336] و حضرت زينب خاتون كلامي فرمود، كه تفصيلش در محلش مقرر است. [1337] .و باز نيكو نظر نما در مطابقه‌ي حالت يزيد با ابليس لعين، زيرا كه ابليس به نظر ظاهري ديد تواضع گل را، و نرمي و ذلت آن را، وحدت آتش و حرارت و احراق و ارتفاعش را، پس خيال كرد كه آتش بهتر از است از گل، و غافل از آن شرافت كه در گلست، كه محل روئيدن انواع رياحين، و گلها، و شكوفه‌ها و ميوه‌ها، و درختها و ثمره‌ها، و معدن همه‌ي فلزات، و انواع جواهر، و خزينه ي آب‌ها كه موجب حيات اشياء است، و غير ذلك. و يزيد ديد خود را بر سرير سلطنت، و سر حسين (عليه‌السلام) بريده در ميان طشت به نزدش گذاشته بي‌حس و حركت [1338] ، و اتباعش همه با زينت لباس فاخر مسلح و مكمل بر خدمتش ايستاده، پس خيال كرد از براي خود فضيلتي را و استدلال كرد به اينكه خدا ملك را به او داده، و او را عزيز كرده، و حسين (عليه‌السلام) را ذليل كرده، و ندانست آن ملعون كه در همين حالت او ذليل بوده، و حسين (عليه‌السلام) عزيز، و ملك را به حسين (عليه‌السلام) داده، و از آن لعين انتزاع نموده، و به همين فعلش نمي‌بيني كه تمام بني آدم او را سب مي‌كنند؟ و حسين (عليه‌السلام) قلوب اهل دنيا را تماما مالك شده حتي قلوب كفار. [1339] .و اگر بخواهي مصداق: (تعز من تشاء و تذل من تشاء) را بداني نظر كن به قبر حسين (عليه‌السلام) و احترامش، و زينتش و اوضاع و عمارتش، و زوارش كه روز به روز در [ صفحه 430] ازدياد است. ونظر كن به قبر يزيد در شام كه از روز دفنش تا حال هر كس از آن جا مي‌گذرد سنگي به جانب آن مي‌اندازد، بلكه از پيش سنگ همراه خود برمي‌دارند، تمام شيعه و سني و يهود و نصاري چنين مي‌كنند، و به تجربه رسيده است كه اگر سنگ بر آن نيندازد حاجتش روا نمي‌شود، و الان بقدر تل عظيمي شده است از آن سنگها كه بر آن انداخته‌اند، و كسي كه آن ملعون را متنبه نمود بر بطلان خيالش حضرت مكرمه زينب خاتون بود در آن خطبه شريفه‌اش كه عنوان مستقلي مي‌خواهد. آدم مبتلا شد به مفارقت بهشت دفعة پس بيرون رفت از محل انس و رياض قدس به سوي زمين گرد آلوده كه معدن آفات و شرور، و سباع و موذيات است، و اشعاري انشاء نمود به تغيير بلاد و من عليها. [1340] .

Recognize Imam Husain (a.s.) ibn ʿAlī (a.s.) Well

O people of honour, reflect carefully upon the words of this wretched and accursed one, and how by this gesture he intended to belittle that master. Therefore, in response, you should honour and venerate that noble one (a.s.).

O people of aspiration, dignity, honour, and chivalry! Say:

This very head toward which you point in contempt is the adornment of the heavens and the earth.

This very one is the ornament of the Exalted Throne. [1333]

This very one is the beloved of Allah and His Messenger (s.a.w.a.).

This very one is he whom the Holy Prophet (s.a.w.a.) took with himself onto the pulpit [ صفحه 429] and said:

“This is Imam Husain (a.s.) ibn ʿAlī, so recognize him.” [1334]

This very one is the beloved of al-Zahrāʾ al-Batūl.

Although these words do not cool the heart, for we were not present before that accursed one to say them to him.

Yes, one of the Jewish rabbis spoke some words, [1335] and the envoy of the King of Rome spoke some words, [1336] and Lady Zaynab (a.s.) delivered a speech, the details of which are mentioned in their proper place. [1337]

Again, reflect carefully upon the similarity between the condition of Yazīd and that of the accursed Iblīs.

For Iblīs looked only with an outward gaze. He saw the humility of clay, its softness and lowliness, and he saw the sharpness of fire, its heat, its burning power, and its elevation. Thus he imagined that fire was superior to clay.

He was heedless of the honour contained within clay: that it is the place where all kinds of fragrant plants, flowers, blossoms, fruits, trees, and produce grow; that it is the mine of all metals and various jewels; that it is the storehouse of waters which are the cause of the life of all things; and many other such qualities.

Likewise, Yazīd saw himself seated upon the throne of kingship, while the severed head of Imam Husain (a.s.) had been placed before him in a basin, motionless and without movement. [1338]

He saw all his followers standing in his service, adorned with splendid garments, armed and fully equipped. Therefore he imagined for himself a virtue and argued that Allah had given sovereignty to him, honoured him, and humiliated Imam Husain (a.s.).

That accursed one did not realize that in that very state he himself was humiliated, while Imam Husain (a.s.) was honoured; that sovereignty had been granted to Imam Husain (a.s.) and taken away from that accursed one.

Do you not see that because of this very deed all the children of Ādam curse him, while Imam Husain (a.s.) has become the master of the hearts of all the people of the world, even the hearts of the disbelievers? [1339]

If you wish to know the manifestation of:

« تُعِزُّ مَنْ تَشَاءُ وَ تُذِلُّ مَنْ تَشَاءُ »

“You honour whomsoever You will and You humiliate whomsoever You will.” (Surah Āl ʿImrān 3:26)

Then look at the grave of Imam Husain (a.s.), its reverence, its adornment, its structures and buildings, and its visitors, whose numbers increase day by day

[ صفحه 430].

And look at the grave of Yazīd in Syria. From the day of his burial until now, whoever passes by it throws a stone toward it. Rather, people carry stones with them beforehand for that purpose.

All do this: Shīʿah, Sunnis, Jews, and Christians.

It has been observed through experience that if one does not throw a stone upon it, his need is not fulfilled.

At present, the stones that have been thrown upon it have accumulated into a great mound.

The one who awakened that accursed man to the falsity of his illusion was the noble Lady Zaynab (a.s.) in that blessed sermon of hers, which requires a separate discussion.

Ādam (a.s.) was afflicted with separation from Paradise all at once. He departed from the abode of intimacy and the gardens of sanctity to the dusty earth, which is the source of calamities, evils, wild beasts, and harmful creatures.

He composed verses concerning the change that had come over the lands and their inhabitants. [1340]