In the external causes that lead to weeping
در اسباب خارجيه كه باعث بر گريه است
اشاره
مقصد دوم: در اسباب خارجيه كه باعث بر گريه است واز خصايص آن جناب است [ صفحه 207] و آن ده سبب است:اول ديدن شبح و ظل آن جناب است در عالم اشباح و اظله، بلكه در عالم قدس، و شاهد آن قضيهي آدم (عليهالسلام) است در وقتي كه ذريهي خود را در عالم ذر مشاهده نمود و قضيهي كربلا را ديد و گريست [564] و حضرت ابراهيم (عليهالسلام) چون ملكوت سماوات و ارض را ديد نظر كرد اشباح خمسه طاهره را در زير عرش، از نظر به شبح پنجمي بگريه افتاد، چنانكه در خبر است. [565] .دوم: شنيدن اسم آن جناب است كه چنانكه خود فرمود: كه ذكر نميشود در نزد مؤمن و مؤمنهاي، مگر اينكه گريان و غمگين ميشود از براي من [566] .سوم: ذكر آن حضرت است چنانكه آدم (عليهالسلام) و زكريا (عليهالسلام) گفتند: كه در نزد ذكر حسين (عليهالسلام) اشك من جاري ميشود و دلم ميشكند. [567] .چهارم: نظر به آن جناب است، چنانكه جدش پيغمبر (صلي الله عليه و آله) در اول تولدش كه او را ديد گريست و بعد هم هر وقت نظر به او ميكرد ميگريست. [568] ، و پدرش اميرالمؤمنين (عليهالسلام) نظر نمود به او و گريست و فرمود: او سبب گريهي هر مؤمن است، عرض كرد: آيا من سبب گريهام؟فرمود: بلي اي فرزند. [569] .پس بيائيد اي دوستان، با نظر قلب به او نظر كنيد و اگر شما نظر نميكنيد او به شما ناظر است، چنانكه در خبر صحيح است كه آن حضرت در يمين عرش است و نظر ميكند به محل شهادتش و به سوي زوار و گريه كنندگانش [570] و عجبي نيست كه دوري و ديوارها و خانهها مانع از ديد آن عين الله الناظرة نباشند. [ صفحه 208] پنجم: نظر به قبر آن سرور است چنانكه حضرت صادق (عليهالسلام) فرمودند: كه حسين (عليهالسلام) غريب است و در زمين غربت گريه ميكند بر او كسي كه به زيارتش ميرود، و محزون است بر او كسي كه به زيارت او نميرود و ميسوزد به حال او كسي كه او را نديده، و رقت ميكند بر او كسي كه نظر كند به قبر فرزندش، كه در پائين پاي پدر مدفون است. [571] .ششم: لمس بدن و تقبيل آن جناب، چنانكه از براي جدش واقع بود كه گاهي گلوي مباركش را ميبوسيد و گريه ميكرد، و گاهي بالاي نافش را ميبوسيد و گريه ميكرد، و گاهي پيشانيش را، و گاهي دندانهايش را، و گاهي تمام بدنش را و گريه ميكرد، عرض ميكرد، پدر چرا گريه ميكني؟ ميفرمود: ميبوسم جاي شمشيرها را و گريه ميكنم. [572] .و اگر سؤال مينمود كه چرا از بوسيدن دندانها گريان ميشوي؟ هر آينه ميفرمود: ميبوسم محل چوب خيزران را، و جائي را كه ابنزياد از ديدن آن ميخندد، پس گريهي من از خندهي اوست.و اگر سؤال مينمود كه چرا بالاي ناف را ميبوسيد؟ ميفرمود: كه محل تير سه شعبه است، و خواهرش زينب خاتون وقتي خواست بوسهگاه جدش را ببوسد، متمكن نشد، زيرا كه سراپا زخم و مجروح بود از تيرها و نيزهها و شمشيرها - خصوصا اگر مسئلهي پامال نمودن با سم ستوران محقق باشد- و از زبان حال آن مخدره گفتهاند در آن وقت.خاك عالم بسرم كز اثر تير و سنان جاي يك بوسهي من بر همه أعضاي تو نيستبلي آن مكرمه يك موضعي از بدن برادر را بوسه داد كه پيغمبر (صلي الله عليه و آله) نبوسيده بود و آن گلوي بريده شده و رگهاي قطع شده بود، يعني باطن محلي كه پيغمبر (صلي الله عليه و آله) ظاهرش را ميبوسيد، و از اين جهت در وقتي كه صورت خود را گذاشت بر گلوي برادر، فرياد كرد يا جداه اين است حسين تو كه با بدن پاره پاره بر [ صفحه 209] زمين افتاده، سرش را از قفا بريدهاند [573] و من نميدانم كه آن مخدره اين مطلب را از كجا فهميد و شايد چند وجه توان گفت:يكي آنكه: در آن وقت حاضر بوده و مشاهده نموده باشد، و اين خلاف ظاهر روايات است كه حضرت او را امر نمود به مراجعت به سوي خيمه.دوم اينكه: از مردم شنيده باشد كه حاضر بودند و با هم ميگفتند، اين هم بعيد است.سوم اينكه: از مشاهدهي حالت جسد مبارك استنباط نموده باشد، چون ملاحظه نمود كه او را به رو انداختهاند، پس دانست كه به همين وضع شهيد شده است پس مصيبتش به سبب اين حالت، و حالت سلب ثياب مطهرش عظيمتر شد از مصيبت اصل شهادت، اين بود كه استغاثه نمود به جد بزرگوارش.هفتم: انتساب چيزي به آن جناب كه همان از اسباب حزن و بكاء ميشود حتي مسماري كه به اسم آن حضرت بود، چنانكه وارد است كه جبرئيل ميخهاي چندي از براي كشتي نوح (عليهالسلام) آورد به اسم هر پيغمبري و پنج ميخ از براي مقدم كشتي آورد به اسم خمسهي طاهره، پس گرفت نوح هر يك ميخ را به دست خود كه بكوبد، پس نوري از آن درخشيد، جبرئل گفت: اين بر اسم خاتم انبياء است و همچنين به اسم علي (عليهالسلام) و فاطمه (عليهاالسلام) و حسن (عليهالسلام) پس چون ميخ پنجم را برداشت و به دست گرفت خون از او ظاهر شد و به دست نوح رسيد، جبرئيل گفت: اين به اسم حسين (عليهالسلام) است. [574] .پس هر گاه آهني كه نسبت به آن جناب داشته باشد خون گريه كند پس دلهاي حسيني چرا خون نشود؟ و عجب آن است كه اسباب فرح و سرور كه به آن جناب نسبت داده شده، همه اسباب حزن و گريه ميشوند چنانكه حوريه آن حضرت در بهشت گريان بود [575] و عيد آن جناب، و پوشيدن لباس نو او مبكي جدش پيغمبر (صلي الله عليه و آله) ميشد، [ صفحه 210] ياريش و فتحش در جنگ [576] و خوردنش طعام نيك را، و حملش، و ولادتش، و تهنيتش كه همه اسباب فرحند، مبكي جدش و پدرش بودهاند. [577] .
In the external causes that lead to weeping
Indication
Second aim: concerning the external causes that lead to weeping and are among the characteristics of that noble figure [page 207]. There are ten causes:
First, to see the shadow and reflection of that noble figure in the realm of shadows and reflections, rather in the realm of sanctity. Witness to this matter is the case of Adam (peace be upon him) when he observed his progeny in the world of al-Dhar and witnessed the events of Karbala and wept [564]. And when Ibrahim (peace be upon him) beheld the dominion of the heavens and the earth, he gazed upon the five pure shadows beneath the Throne, and upon seeing the fifth shadow, he fell into weeping, as reported in the narration [565].
Second, hearing the name of that noble figure, as he himself stated: “The name is not mentioned in the presence of a believer, male or female, except that they weep and grieve for me” [566].
Third, the remembrance of that holy figure, as Adam (peace be upon him) and Zakariya (peace be upon him) stated: “At the mention of Imam Husain (a.s.) (peace be upon him), my tears flow and my heart breaks” [567].
Fourth, gazing upon that noble figure, as his grandfather the Prophet (peace be upon him and his family) wept at his birth when he saw him, and afterward every time he looked at him, he would weep [568]. And his father, Amir al-Mu'minin (peace be upon him), looked at him and wept and said: “He is the cause of the weeping of every believer.” He replied: “Am I a cause of weeping?” He said: “Yes, O son” [569].
Therefore, come, O friends, gaze upon him with the eyes of the heart, and if you do not gaze upon him, he is gazing upon you, as it is reported in the authentic narration that that noble figure is in the right side of the Throne and gazes at the place of his martyrdom and towards his visitors and those who weep for him [570]. And it is not strange that distance, walls, and houses do not prevent the eye of Allah the Observant from seeing.
Fifth, gazing at the grave of that master, as Imam al-Sadiq (peace be upon him) said: “Imam Husain (a.s.) (peace be upon him) is a stranger, and in the land of estrangement, he weeps for whomsoever visits him; and he is mourned by whomsoever does not visit him, and he burns over the state of whoever has not seen him; and he is softened over by whomsoever gazes upon the grave of his son, who is buried beneath the feet of his father” [571].
Sixth, touching and kissing that noble figure, as concerning his grandfather, it was reported that he would sometimes kiss his blessed throat and weep; sometimes he would kiss the area above his navel and weep; sometimes his forehead, and sometimes all of his body, and he would weep. He would be asked: “Father, why do you weep?” He would reply: “I kiss the places of the swords and weep” [572]. And if he was asked why he would weep upon kissing his teeth, he would certainly say: “I kiss the place of the reed that strikes, and the place where Ibn Ziyad laughs at” — hence, my weeping is due to his laughter. And if he was queried why he kissed above the navel, he would say: “Because it is the place of the three-pronged arrow.” When his sister Zaynab Khatun attempted to kiss the place of her grandfather, she could not, for his whole body was wounded and injured from arrows and spears, particularly if the issue of being trampled by the hooves of horses is confirmed — and it is reported that at that time, this noble woman stated: “The dust of the world is upon my head, for because of the arrows and lances, there is no place for even a kiss upon all your limbs.” Indeed, that noble woman kissed one spot on the body of her brother that the Prophet (peace be upon him and his family) had not kissed — and that is the severed throat and the severed veins, meaning the interior of the area where the Prophet (peace be upon him and his family) kissed its exterior. Thus, when she placed her face upon the throat of her brother, she cried out: “O my grandfather, this is Imam Husain (a.s.) of yours, who lies upon the ground, dismembered” [573]. I do not know how that noble woman understood this, and perhaps several reasons can be said:
One is that she was present and witnessed it, which contradicts the apparent reports that the Imam ordered her to return to the tent.
Second, that she heard it from people who were present and spoke among themselves; this is also unlikely.
Third, that she inferred from the condition of the holy body, as she perceived that he was face down, thus she understood that he had been martyred in this state. Therefore, the tragedy of his being in this condition and the removal of his pure garments became more grievous than the tragedy of the original martyrdom. This was why she called out to her noble grandfather.
Seventh, the attribution of something to that noble figure, which itself becomes a cause of grief and weeping — even a nail that bears his name, as it has been transmitted that Gabriel brought several nails for the Ark of Noah (peace be upon him), each named after a prophet, and five nails for the head of the Ark named after the five pure ones. Thus, Noah took each nail into his own hand to drive it in, and a light shone from it. Gabriel said: “This is in the name of the Seal of the Prophets,” as well as in the name of Ali (peace be upon him) and Fatimah (peace be upon her) and Hasan (peace be upon him). Then, when he picked up the fifth nail and held it, blood appeared from it and reached the hand of Noah. Gabriel said: “This is in the name of Imam Husain (a.s.) (peace be upon him)” [574].
Therefore, whenever a nail that is associated with that noble figure causes blood to flow, why should the hearts of those who are Husain (a.s.) i not bleed? And it is astonishing that the causes of joy and happiness attributed to him all turn into causes of grief and weeping, as the Houri of that noble figure in Paradise was weeping [575], and the festivities of that noble figure, and his wearing of new clothes, would make his grandfather the Prophet (peace be upon him and his family) weep [576], his assistance and victories in battles [577], and his partaking of good food, and his riding, and his birth, and the greetings offered to him — all of which are causes of joy, have made his grandfather and father weep. [577].