One of the means of mourning for al Husain (a.s.) is weeping for him.

يكي از وسائل حسينيه، گريه بر آن حضرت

كيفيت دوم: در بيان تصوير اينكه آسان مي‌شود به سبب آنحضرت جريان خطابات تكوينيه، كه متوجه مي‌شوند به تو در قيامت صغري، يعني حالت موت و برزخ، پس مي‌گوئيم: يكي از وسائل حسينيه گريه كردن و تغيير حالت شخص است در وقت ياد [ صفحه 189] آوردن مصائب آن جناب، به حدي كه بر شخص گوارا نشود خوردن و آشاميدن، و از جمله خواص اين وسيله آن است كه حضرت پيغمبر (صلي الله عليه و آله) و ائمه‌ي حاضر مي‌شوند در وقت احتضار اين شخص، و او را بشارت مي‌دهند و تحنيت مي‌گويند، كه چنان از آن فرحناك مي‌شود كه آن فرح تا روز قيامت در او باقي مي‌ماند، و به اين سبب بر او سهل مي‌شود جميع شدائد موت و برزخ و غير ذلك [522] از كيفياتي كه بيانش بيايد انشاء الله.كيفيت سوم: كيفيت رفع خطابات تهكميه و تعجيزيه است و خطابات اخذ و جر و غل و زنجير كردن و غير آن به وسائل حسينيه، و بدل شدن به خطاب لطف و رحمت.و بيانش آن است كه حضرت پيغمبر (صلي الله عليه و آله) ضامن شده است كه زيارت كند زوار او را در روز قيامت و بگيرد بازوي ايشان را، از اهول و شدائد قيامت نجات دهد تا اينكه وارد بهشت شود [523] و به همين اكتفا نمي‌شود بلكه به آن، آثار، اعمال مقبوله از براي او نوشته مي‌شود، و به او مي‌رسد و به آنجناب آتشها خاموش مي‌شود و در بزرگ بهشت باز مي‌شود كه مسمي است به «باب الحسين»، بلكه به او حاصل مي‌شود دخول در هر باب از ابواب بهشت، و بسته مي‌شود درهاي جهنم، پس بيائيد به سوي وسائل حسيني، و بشارت باد شما را كه در آن علاوه بر آنچه بيان شد يك نعمت عظيم منت جسيم و بشارت تازه‌اي است، و آن اين است كه در ميان آن وسايل چيزي است كه بالاتر از همه وسايل، وفايق است بر جميع اعمال صالحه بچند جهت:

One of the means of mourning for al Husain (a.s.) is weeping for him.

The second manner: Concerning the explanation of how the unfolding of the Taqwini (creational) addresses that will be directed toward you in the minor resurrection (Qayaamat Sugra), meaning the state of death and Barzakh, becomes easy through that noble Imam (a.s.).

Thus we say:

One of the Imam Husain (a.s.)ī means is weeping and the changing of a person's condition when remembering the calamities of that noble Imam (a.s.),

[ صفحه 189]

to such an extent that eating and drinking no longer become pleasant for him.

Among the special properties of this means is that the Holy Prophet (s.a.w.a.) and the Imams (a.s.) will be present at the time of this person's dying moments (Ehtedhaar). They will give him glad tidings and congratulations.

He will become so delighted by this that the joy will remain with him until the Day of Resurrection.

Because of this, all the hardships of death, Barzakh, and other such matters become easy for him, [522] the details of which shall be mentioned later, if Allah wills.

The third manner: Concerning the removal of the reproachful and impossible addresses (Khetaabaat Tahkamiyah wa Ta'ajeziyyah), and the commands of seizure, dragging, shackling, chaining, and other such matters, through the Imam Husain (a.s.)ī means, and their being replaced by addresses of kindness and mercy.

Its explanation is that the Holy Prophet (s.a.w.a.) has guaranteed that he will visit the visitors of Imam Husain (a.s.) on the Day of Resurrection, take hold of their arms, and rescue them from the terrors and hardships of the Day of Resurrection until they enter Paradise. [523]

Nor does the matter end with this.

Rather, through these means, the effects and rewards of accepted deeds are written for him and granted to him.

Through that noble Imam (a.s.), the fires are extinguished.

And the great gate of Paradise, known as «Baab al-Husain», is opened.

Indeed, through him a person attains entry through every gate of the gates of Paradise.

And the gates of Hell are closed.

Therefore, come toward the Imam Husain (a.s.)ī means.

And glad tidings to you! For within them, in addition to all that has already been mentioned, there is a tremendous blessing, a mighty favor, and a fresh glad tiding.

And that is that among those means there is something which is superior to all other means and surpasses all righteous deeds in several respects: