Concerning the Inner Cause of Weeping
اشاره
مقصد اول: در منشاء باطني از براي گريه و سبب حصول آن، بدانكه منشاء گريه گاه سببي است كه ملحوظ گريه كننده است، و گاهي سببي است كه ملحوظ نيست.
گريه به سبب ملحوظ
اشاره
اما نوع اول كه به سبب ملحوظ است پس هشت قسم است:
به سبب علاقهي قلبيه با صاحب مصيبت
اول آن است كه: به سبب علاقه قلبيه باشد با صاحب مصيبت، و اعظم علاقهها علاقهي والدين است و از اين جهت است كه خداوند منان حق والدين را قرين حق ذكر خود فرموده است [529] و سببش آن كه ايشان سبب اعدادي وجود صورت تو هستند، پس چون [ صفحه 197] حق علت وجود صوري به اين مرتبه است، پس علت ايجاد صوري و معنوي احق است به اين حق، پس والد حقيقي كه نبي و وصي (عليهالسلام) است اولي به احسانند، و اقامه عزا و گريه بر سيدالشهداء احسان است به پيغمبر (صلي الله عليه و آله) و اميرالمؤمنين (عليهالسلام) و فاطمه (سلام الله عليها. [530] .بلكه در بعض روايات تفسير شده است (و بالوالدين احسانا): [و نيكي به پدر و مادر] [531] به حسن (عليهالسلام) و حسين (عليهالسلام) [532] پس گريه بر او احسان است به والد ابتداء.و سبب اينكه گريه احسان است اين است كه معني احسان منفعت رسانيدن است به كسي و عمده نفع اعزاز و احترام است، و گريه اعزاز اموات و مقتولين است، و از اين جهت حضرت ابراهيم دعا نمود و سؤال كرد از خدا دختري را كه بعد از مردن از برايش گريه كند [533] چون پيغمبر (صلي الله عليه و آله) شنيد گريه زنهاي انصار را بر شهداي احد، فرمود: عمم حمزه گريه كننده ندارد، پس انصار زنهاي خود را امر نمودند كه بر حمزه گريه و ندبه نمايند و حضرت پيغمبر (صلي الله عليه و آله) در حق ايشان دعا فرمود. [534] .جناب حمزهي سيدالشهداء را تجهيز نمودند از تشييع و نماز و دفن و ساير احترامات مگر همين كه نوحهگر نداشت، پس بر پيغمبر (صلي الله عليه و آله) گران آمد و حضرت سيدالشهداء حسين (عليهالسلام) هيچ نداشت مگر زنان نوحهگر، و لكن ظالمان ايشان را از ندبه و گريه منع مينمودند، پس بيائيد اي دوستان گريه كنيم بر آن شهيد غريب به نحو گريه قريب حقيقي، زيرا كسي كه چنين گريه نكند عاق والدين و قاطع رحم خواهد بود.
Concerning the Inner Cause of Weeping
Objective One: Regarding the inner source of weeping and the cause of its occurrence.
Know that the source of weeping is sometimes a cause that is consciously perceived by the one who weeps, and sometimes it is a cause that is not consciously perceived.
Weeping Due to a Perceived Cause
As for the first type, which arises from a perceived cause, it is of eight kinds:
Weeping Due to Affection of the Heart for the One Afflicted
The first is that it arises from heartfelt attachment to the person who has suffered the calamity.
The greatest of all attachments is the attachment to one's parents. For this reason, Allah, the Bestower of Blessings, has joined the rights of parents with the right of His own remembrance. [529]
The reason is that they are the preparatory cause for the existence of your physical form.
Thus, if the right of the cause of one's physical existence is of such a rank, then the cause of one's physical and spiritual creation has an even greater right to it.
Therefore, the true father, who is the Prophet (s.a.w.a.) and the Waṣī (a.s.), is more deserving of kindness and beneficence.
Establishing mourning gatherings and weeping for Sayyid al-Shuhadāʾ (a.s.) is an act of kindness toward the Holy Prophet (s.a.w.a.), Ameer al-Muʾmineen (a.s.), and Fāṭimah (a.s.). [530]
Indeed, in some narrations the verse:
«وَبِالْوَالِدَيْنِ إِحْسَانًا»
“And show kindness to the parents.” (Surah al-Baqarah 2:83; Surah al-Nisāʾ 4:36; Surah al-Anʿām 6:151; Surah al-Isrāʾ 17:23) [531]
has been interpreted as referring to Hasan (a.s.) and Imam Husain (a.s.). [532]
Therefore, weeping for him is, in the first instance, an act of kindness toward one's parents.
The reason why weeping is considered kindness is that the meaning of Ehsaan is to bring benefit to someone, and among the greatest benefits is honoring and showing respect.
Weeping is a means of honoring the deceased and those who have been slain.
For this reason, Prophet Ibrāhīm (a.s.) supplicated and asked Allah to grant him a daughter who would weep for him after his death. [533]
When the Holy Prophet (s.a.w.a.) heard the women of the Anṣār weeping for the martyrs of Uḥud, he said:
“My uncle Hamzah has no one to weep for him.”
Thereupon, the Anṣār instructed their women to weep and lament for Hamzah, and the Holy Prophet (s.a.w.a.) prayed for them. [534]
Hamzah, Sayyid al-Shuhadāʾ, was honored with funeral preparations, a funeral procession, funeral prayers, burial, and all other forms of respect—except that he had no mourners to lament him.
This weighed heavily upon the Holy Prophet (s.a.w.a.).
As for Imam Husain (a.s.), Sayyid al-Shuhadāʾ, he possessed no one except women mourners; yet the oppressors prevented them from lamenting and weeping for him.
Therefore, O friends, come and weep for that lonely martyr with the weeping of a true relative.
For whoever does not weep in such a manner is undutiful to his parents and one who severs the ties of kinship.