Concerning the Special Forms of Address Found in the Ziyārah of that Noble One (a.s.)

در خطابات وارده نسبت به زيارت آن حضرت

اشاره

باب دهم: در خطاباتي كه وارد است در زيارت آن جناب، به آن خصوص كه در زيارت ساير ائمه و انبياء وارد نيست، و آن چند صنف است:صنف اول: تخصيص آن جناب است غالبا به صفات مصيبتش كه در حال قتل بر او [ صفحه 305] وارد شده، كه دليل است بر فضيلتي مخصوص از براي آنها.صنف دوم: تخصيص آن جناب است به اضافه‌هاي مخصوصه به سوي خدا، مثل: ثار الله، و قتيل الله، و ذبيح الله [929] .صنف سوم: اينكه در وقت سلام برآن جناب، سلام بر همه‌ي انبياء بايد كرد به اسم و صفت، و شايد سرش آن است، كه آن جناب، مظهر همه‌ي ايشان است، چنانكه در عنوان انبياء بيايد (ان شاء الله).صنف چهارم: تخصيص آن جناب اسثت به تلبيات، چنانكه در بعض زيارات مأثوره است، كه بعد از سلام مي‌گويند: «لبيك داعي الله»، و بايد هفت مرتبه لبيك بگويند. [930] .و سبب لبيك گفتن آن است، كه آن جناب، داعي ثاني است به سوي خدا، بعد از جد بزرگوارش كه داعي اول بود، كه خلق را به سوي اسلام دعوت نمود، و ظاهر نمود آنرا به ياري خدا، و رعب در قلوب خلق، و مدد ملائكه، و شمشير اميرالمؤمنين (عليه‌السلام) و ياري بعض اصحاب.و حسين (عليه‌السلام) داعي دوم است كه خلق را دعوت نمود به ايمان، و امام حق و ائمه راشدين، و ظاهر نمود آنرا به كشته شدن، و مظلوميت، و كيفيات مخصوصه كه بر او جاري شد، پس بايد اين داعي را هم شخص لبيك بگويد به قول و به فعل، پس از اين جهت مستحب شد تلبيه گفتن در وقت زيارتش.و اما استحباب هفت مرتبه گفتن، پس از براي آن چند وجه است:يكي: اينكه به ملاحظه‌ي حالات مجيب باشد، زيرا كه اجابت بايد به بدن، و دست، و زبان، و گوش، و چشم، و دل، و ميل و محبت باشد، و هر تلبيه از براي يك اجابت است، چنانكه از فقره زيارت ظاهر مي‌شود كه بعد از هفت مرتبه لبيك داعي الله گفتن، مي‌گويد: اگر بدن من ترا اجابت ننمود در وقتي كه استغاثه مي‌نمودي، و زبان من اجابت [ صفحه 306] ننمود در زماني كه طلب ياري مي‌نمودي، پس بدرستي كه قلب من و گوش و چشم، و ميل، و محبت من اجابت نمودند.يعني اجابت نموده است ترا قلب من به محبت تو، و گوش من به استماع مصيبت تو و چشم من به گريه بر تو، و محبت من به اينكه عمل اصحاب تو را دوست مي‌دارم، و ميل من به اينكه به سوي تو است، و بدن من الآن به اينكه به سوي تو مي‌آيد، و زبان من به اينكه بر تو سلام مي‌نمايد.

Concerning the Special Forms of Address Found in the Ziyārah of that Noble One (a.s.)

Indication

Chapter Ten: Concerning those forms of address that have been narrated regarding the ziyārah of that noble one (a.s.), specifically those which are not found in the ziyārah of the other Imams (a.s.) and Prophets (a.s.). They are of several categories:

The first category:

The frequent specification of that noble one with descriptions relating to the calamities that befell him at the time of his martyrdom,

[ صفحه 305]

which indicates a special virtue attached to those afflictions.

The second category:

The specification of that noble one with special attributions to Allah, such as:

«ثار الله»

“The Blood of Allah.”

«قتيل الله»

“The Slain One of Allah.”

«ذبيح الله»

“The Sacrificed One of Allah.” [929]

The third category:

That when sending salutations upon that noble one, salutations should also be sent upon all the Prophets (a.s.), mentioning them by name and attribute.

Perhaps the secret behind this is that that noble one is the manifestation of them all, as will be discussed in the section concerning the Prophets (a.s.), Allah willing.

The fourth category:

The specification of that noble one with the talbiyah (response of “Labbayk”), as found in some of the transmitted ziyārahs. After the salutations one says:

«لبيك داعي الله»

“Labbayk, O Caller to Allah.”

And it is recommended that this be repeated seven times. [930]

The reason for saying “Labbayk” is that that noble one is the second caller toward Allah after his noble grandfather (s.a.w.a.), who was the first caller.

The Messenger of Allah (s.a.w.a.) invited creation toward Islam and established it through the help of Allah, the casting of awe into the hearts of people, the assistance of the angels, the sword of Amir al-Muʾminin (a.s.), and the support of some of his companions.

And Imam Husain (a.s.) is the second caller who invited creation toward faith, toward the true Imam, and toward the rightly guided Imams (a.s.).

He manifested and established this through his martyrdom, his madhloomiyyah (oppression and suffering), and the unique circumstances that befell him.

Therefore, a person should also answer this caller with both word and deed.

For this reason, it became recommended to recite the talbiyah during his ziyārah.

As for the recommendation of saying it seven times, there are several possible reasons:

One of them is that it corresponds to the various aspects through which the responder answers the call.

For the response should be made through:

• the body,
• the hand,
• the tongue,
• the ear,
• the eye,
• the heart,
• and inclination and love.

Thus, each talbiyah corresponds to one form of response.

This becomes apparent from the wording of the ziyārah, for after saying:

«لبيك داعي الله»

seven times, one says:

“If my body did not answer you at the time when you called for help, and if my tongue did not answer you at the time when you sought assistance,

[ صفحه 306]

then indeed my heart, my hearing, my sight, my inclination, and my love have answered you.”

Meaning:

My heart has answered you through love for you.

My ear has answered you by listening to your tragedy.

My eye has answered you by weeping for you.

My love has answered you through loving the deeds of your companions.

My inclination has answered you by turning toward you.

My body now answers you by coming toward you.

And my tongue answers you by sending salutations upon you.

وجه دوم: اينكه تلبيات سبع اجابت باشند از براي طلب ياري نمودن آن حضرت در هفت حالت.يكي: در مكه‌ي معظمه آن وقتي كه اراده‌ي رحيل نمود، پس خطبه‌اي خواند در مسجدالحرام، و طلب ياري نمود به اين مضمون كه: هر كس جان خود را در راه خدا، و ياري ما مي‌دهد، و شوق ملاقات خدا را دارد، پس با من ارتحال نمايد كه من صبحگاه روانه مي‌شوم. [931] .دوم: در خارج مكه كه عبدالله بن عباس و عبدالله بن جعفر و عبدالله بن زبير و عبدالله بن عمر به خدمتش آمدند كه آن حضرت را مانع شوند از توجه به عراق و حضرت هر كدام را به قسمي جواب داد و آخر فرمود: كه من مأمورم به امري كه ناچار بايد آن را به عمل آورم، بعد ايشان را به ياري خود طلبيد، پس عبدالله بن جعفر دو پسر خود را همراه آن حضرت فرستاد و عرض كرد كه من خود ملحق خواهم شد به شما. [932] .و حضرت به عبدالله بن عمر فرمود كه: از خدا بترس و ياري مرا ترك مكن، پس عذري آورد و وداع نمود با آن حضرت، و عرض كرد كه: بگشا آن موضعي را كه پيغمبر خدا هميشه مي‌بوسيد آنرا، پس سينه‌ي مبارك را گشود، پس بوسيد بالاي قلب شريفش را، و گريست و وداع كرد. [933] .سوم: در راه از مكه تا كربلا هر كس را مي‌ديد، طلب ياري مي‌نمود به جهت اتمام [ صفحه 307] حجت بر خلق، گاهي به لسان خود، و گاهي به ارسال، و چون مردم مي‌ديدند قلت اتباعش را، عذر مي‌آوردند، بعضي به تجارت، و بعضي به زراعت، و بعضي به ابتلاي عيال، و بعضي وعده مي‌دادند كه ما ملحق خواهيم شد، و بعضي چون مي‌فهميدند كه حضرت طلب ياري خواهد نمود از ايشان كناره مي‌جستند، و در آن منزل كه آن حضرت نزول مي‌فرمود نزول نمي‌كردند، چنانكه از جماعتي از فزاره و بجيله منقول است، كه گفتند: بعد از حج ملحق شديم بحسين (عليه‌السلام)، و با آن جناب سير مي‌كرديم، ولي خوش نداشتيم كه با او هم منزل شويم، و چون بر آبي وارد مي‌شد، ما بر غير آن وارد مي‌شديم، و اگر لابد مي‌شديم، كه با او در يك منزل فرود آئيم، چون او در جايي نازل مي‌شد، ما در جانب ديگر منزل مي‌كرديم كه مبادا ما را به ياري خود طلبد. [934] .

The second reason:

That the seven talbiyahs are responses to the requests for help made by that noble one (a.s.) in seven different circumstances.

The first:

In Makkah al-Mukarramah, at the time when he intended to depart. He delivered a sermon in al-Masjid al-Haram and called for assistance in these words:

“Whoever is prepared to sacrifice his life in the path of Allah and in our support, and whoever longs for the meeting with Allah, then let him depart with me, for I shall set out in the morning.” [931]

The second:

Outside Makkah, when Abdullah ibn Abbas, Abdullah ibn Jaʿfar, Abdullah ibn al-Zubayr, and Abdullah ibn Umar came to him in order to prevent him from proceeding toward Iraq.

The Imam (a.s.) answered each of them in a different manner and finally said:

“I have been commanded regarding a matter which I must inevitably carry out.”

Thereafter, he called them to assist him.

Abdullah ibn Jaʿfar sent his two sons with the Imam (a.s.) and said:

“I myself will later join you.” [932]

And the Imam (a.s.) said to Abdullah ibn Umar:

“Fear Allah and do not withhold your support from me.”

But he offered an excuse and bade farewell to the Imam (a.s.).

Then he said:

“Expose that place which the Messenger of Allah (s.a.w.a.) used to kiss.”

The Imam (a.s.) uncovered his blessed chest.

Ibn Umar kissed the area above his noble heart, wept, and took leave of him. [933]

The third:

Throughout the journey from Makkah to Karbala, whenever he encountered anyone, he called upon them for support in order to complete the proof (ḥujjah) against the people.

Sometimes he did so directly with his own words, and at other times by sending messengers.

When people saw the small number of his followers, they offered excuses.

Some cited trade.

Some cited agriculture.

Some cited family responsibilities.

Some promised:

“We shall join you later.”

Others, whenever they realized that the Imam (a.s.) intended to ask for their support, would avoid him altogether.

Thus, in any place where the Imam (a.s.) camped, they would not camp there.

It is narrated from a group of people from Fazarah and Bajilah who said:

“After the Hajj we joined Imam Husain (a.s.) and travelled alongside him, but we disliked staying in the same place as him.

Whenever he arrived at a watering place, we would stop elsewhere.

And if it became unavoidable for us to stay in the same location, then whenever he settled in one area, we would camp on the opposite side, lest he ask us for support.” [934]

[ صفحه 307]