The One Afflicted Possesses a Right Over the One Who Weeps

مصاب صاحب حق باشد بر گريه كننده

علاقه‌ي سوم: حقوق است يعني مصاب صاحق حق باشد بر گريه كننده، حقوق بسيار است يكي حق ايجاد است يعني سبب وجود بودن مانند والدين و اجداد، و آن جناب صاحب اين حق است بر ما، زيرا كه وجود، ما و وجود آباء ما، همه به واسطه‌ي آن حضرت است كه نور او با نور جدش يكي است.ديگر حق اسلام و ايمان است و آن ثابت است از براي هر مسلمي بر مسلمي به جهت مشاركت در اسلام، پس چگونه است حق كسيكه سبب شد از براي هدايت ما به ايمان، يعني حسين (عليه‌السلام) كه جان خود را در راه دين خدا داد، زيرا كه اگر متاركه مي‌كرد و تن باين مصيبتها نمي‌داد دين شيعه ظاهر نمي‌شد، زيرا كه بني اميه كمال تسلط بر بلاد و عباد داشتند، و تمام سعي مي‌نمودند در اخفاي دين حق تا اينكه امر را بر اكثر مردم مشتبه نمودند به نحوي كه سب حضرت امير را از اجزاء نماز قرار دادند، و در ذهن مردم داخل كردند كه بني‌اميه ائمه‌ي اسلام‌اند، و از طفوليت اطفال را بر آن تربيت مي‌نمودند، و چنين مي‌دانستند كه هر كس مخالفت ايشان كند در ضلالت است، و چون حضرت سيدالشهداء (عليه‌السلام) را به اين كيفيت عجيبه شهيد كردند و عيالش را كه عترت پيغمبر(صلي الله عليه و آله) بودند به اين كيفيت اسير نمودند مردم متنبه شدند و فهميدند كه اگر ايشان ائمه [ صفحه 200] حق بودند چنين كاري نمي‌كردند، بلكه فعل ايشان موافق نيست، نه با دين و مذهبي، و نه با طريق عدالت، و نه با طريق سلاطين جور، پس از آن اعتقادات برگشتند و از ايشان تبري جستند، و كم كم براه هدايت رفتند، و مذهب شيعه ظاهر گرديد، بلكه اهل سنت هم دانستند كه ايشان خليفه نبودند بلكه حكام جور بودند، و اكثر ايشان لعنت بر يزيد را جايز مي‌دانند، پس في الحقيقة سبب هدايت به دين خدا حسين (عليه‌السلام) است.حق ديگر نمك و طعام دادن است و تو مي‌داني حيات هر چيزي به سبب آن جناب است و به بركت او باران مي‌بارد و گياه مي‌رويد كه روزي عباد است، پس تمام طعام و شراب تو به بركت اوست.حق ديگر حق حيات است و معلوم است كه حيات حقيقي ابدي بلكه صورت ظاهري همه به سبب آنجناب است كه ما را هدايت نمود به ولايت كه سبب قبول اعمال است، حق ديگر حق دوستي است و آن جناب كمال دوستي را به شيعيان دارد و در يمين العرش همواره نظرش به سوي زوار و گريه كنندگان است. [539] .حق ديگر حق زحمت است، پس هرگاه كسي از براي تو دردسري بكشد يا زحمتي متحمل شود هميشه از او خجل هستي و درصدد تلافي برمي‌آئي و تدارك زحمت او را مي‌كني، پس چرا در تدارك زحمات و صدمات آن جناب كه از براي تو متحمل شده نيستي؟و نمي‌دانم به چه چيز تدارك تواني كرد، آيا اين چند قطره اشك تلافي مي‌كند اين حق عظيم را؟ بلي مگر آن جناب از كمال رحمت و لطف قبول نمايد، پس از اين مقدار مضايقه ننمائيد و الا بي‌حقوق و بي‌وفا محسوب خواهيد بود.

The One Afflicted Possesses a Right Over the One Who Weeps

The third attachment is that of rights (Huqooq), meaning that the one afflicted by the calamity possesses a right over the one who weeps.

Rights are many.

One of them is the right of bringing into existence, meaning being the cause of one's existence, such as parents and forefathers.

That noble Imam (a.s.) possesses this right over us, for our existence and the existence of our forefathers are all through him, since his light and the light of his grandfather (s.a.w.a.) are one.

Another right is the right of Islam and faith (Īmān).

This right belongs to every Muslim over another Muslim because of their shared participation in Islam.

How much greater, then, is the right of the one who became the cause of our guidance to faith, namely Imam Husain (a.s.), who sacrificed his life in the path of the religion of Allah?

For if he had abandoned this matter and had not submitted himself to those calamities, the religion of the Shiʿah would never have become manifest.

This is because Banū Umayyah possessed complete authority over the lands and the people. They exerted every effort to conceal the true religion until they confused the matter for most people to such an extent that cursing Ameer al-Muʾmineen (a.s.) was made a part of the prayer.

They implanted into the minds of the people the belief that Banū Umayyah were the leaders of Islam.

From childhood they raised their children upon this belief.

People came to think that whoever opposed them was misguided.

But when they martyred Sayyid al-Shuhadāʾ (a.s.) in that astonishing manner and took his family—the progeny of the Holy Prophet (s.a.w.a.)—captive in that state, people awoke and realized that if those rulers had truly been the rightful leaders,

[ صفحه 200]

they would never have acted in such a way.

Indeed, their conduct was not compatible with any religion or creed, nor with the principles of justice, nor even with the conduct of tyrannical kings.

Therefore, people abandoned those beliefs, dissociated themselves from them, and gradually moved toward the path of guidance.

Thus the Shiʿah school became manifest.

Indeed, even the Ahl al-Sunnah came to recognize that they were not rightful caliphs but rather tyrannical rulers, and most of them consider it permissible to curse Yazīd.

Therefore, in reality, Imam Husain (a.s.) is the cause of guidance to the religion of Allah.

Another right is the right of providing food and sustenance.

You know that the life of everything exists through that noble Imam (a.s.), and through his blessings rain falls and vegetation grows, which becomes the sustenance of the servants of Allah.

Thus all your food and drink come to you through his blessing.

Another right is the right of life.

It is evident that true and eternal life, and indeed even the outward form of life, is through that noble Imam (a.s.), because he guided us to Wilāyah, which is the cause of the acceptance of deeds.

Another right is the right of friendship and affection.

That noble Imam (a.s.) possesses the utmost love for his Shiʿah, and from the right side of the Throne he continually gazes toward his visitors and those who weep for him. [539]

Another right is the right arising from hardship and effort.

Whenever someone endures trouble or hardship on your behalf, you remain indebted to him, feel ashamed before him, and seek ways to compensate him and make amends for the hardship he endured.

Then why are you not seeking to compensate for the hardships, sufferings, and afflictions that that noble Imam (a.s.) endured for your sake?

And I do not know by what means such compensation could ever be made.

Can these few drops of tears truly make up for such a tremendous right?

Yes, perhaps if that noble Imam (a.s.), through the perfection of his mercy and kindness, accepts them.

Therefore, do not withhold even this small offering.

Otherwise, you will be counted among those who are ungrateful to rights and lacking in loyalty.