The Reward and Compensation of the Mourners of Imam Husain (a.s.)

اجر و مزد عزادارن حسيني...

يكي: آنكه نهايت ثمرات اعمال صالحه خلاص شدن خود عامل است از جهنم، و ثمره‌ي اين وسائل خلاص كردن ديگران هم هست.دوم: اينكه نهايت فائده‌ي اعمال صالحه داخل شدن عامل است به بهشت و ثمره‌ي اين وسائل داخل كردن ديگران نيز هست. [ صفحه 190] سوم: نهايت منفعت آن اعمال اين است كه از آب كوثر بنوشند و ثمره‌ي اين وسائل سيراب كردن ديگران نيز هست.چهارم: نهايت آن اعمال آن است كه در ديوان حسنات نوشته شوند و آن كتاب به دست راست داده شود و ثمره‌ي اين وسائل آن است كه نوشته مي‌شود در نامه‌ي اعمال تو عمل افضل مخلوقات يعني اشرف انبياء.پنجم: نهايت فائده‌ي اعمال خير آن است كه، در قيامت ميان تو و پيغمبر (صلي الله عليه و آله) حائل نشوند و آن جناب در حق تو شفاعت نمايد و ثمره‌ي اين وسائل آن است كه آن حضرت در قيامت خودش تفحص از تو مي‌كند و بازوي تو را مي‌گيرد و به بهشت مي‌رساند.ششم: اينكه نهايت ثمره‌ي اعمال، فوز به وصال حورالعين است و گريه كنندگان حضرت حسين (عليه‌السلام) با آنجناب در ظل عرش مشغول به صحبت مي‌شوند پس حورالعين مي‌فرستند نزد ايشان كه ما مشتاق شما هستيم، تعجيل كنيد ايشان امتناع مي‌كنند و صحبت آنسرور را ترجيح مي‌دهند.هفتم: اينكه نهايت ارتفاع درجات به اعمال، آن است كه درجه‌ي شخص بر بعض مؤمنين بيفزايد و به سبب وسيله‌ي آنجناب شخص، همنشين پيغمبر (صلي الله عليه و آله) و اميرالمؤمنين (عليه‌السلام) مي‌شود.هشتم: اينكه نهايت اعمال صالحه، رضوان الهي است كه از بهشت بهتر است و به سبب وسائل آنجناب شخص مي‌رسد به مقامي كه فوق عرش، هم صحبت الهي مي‌شود، چنانكه در روايت است [524] و آن كنايه از شدت قرب و لطف است.نهم: نهايت چيزي كه از براي تو حاصل مي‌شود از عمل خير آن است كه جمعي از اخيار تشييع جنازه‌ي تو كنند و مرد صالح و متقي تو را غسل دهد و از مال حلال تو را كفن كنند و عالم ظاهر الصلاحي بر تو نماز كند و در اسباب حسيني چيزهائي است كه، سبب مي‌شوند از براي آنكه روح‌الامين با ملائكه‌ي مقربين بر جنازه‌ي تو نماز كنند و به كفنهاي [ صفحه 191] بهشتي تو را كفن نمايند و به حنوط بهشت حنوط كنند. [525] .دهم: نهايت آثار اعمال صالحه كه بعد از موت به تو مي‌رسد از باقيات صالحات منقطع خواهد شد، مانند اعمالي كه به نيابت تو بكنند يا كسي از براي تو هديه فرستد يا علمي يا اولادي يا صدقه جاريه از براي تو مخلف شود، آثار اينها غالبا منقطع است، نهايت صد سال يا هزار سال، و به سبب وسايل حسيني نواب تو در عمل و هديه فرستادن از براي تو ملائكه‌اند كه انقطائي از براي عمل ايشان نيست، و هميشه ثواب آن اعمال به تو خواهد رسيد. [526] .يازدهم: اينكه نهايت ترقي در اعمال خير آن است كه، شخص در زمره‌ي عباد صالحين داخل مي‌شود، و به سبب اين وسائل داخل مي‌شود شخص در زمره‌ي ملائكه‌ي مقربين، بلكه در كروبين كه سادات ملائكه مقربين هستند، چنانكه در روايات معتبر است و تفصيلش بيايد (ان شاء الله). [527] .دوازدهم: اينكه اجر هر عمل خيري، مقداري است متصور و محدود، و اجر اين وسائل از حيطه‌ي تصور بالاتر است، پس در درجه‌اي است كه اعلاي درجات است و بالاتر از آن درجه نيست. [ صفحه 194]

The Reward and Compensation of the Mourners of Imam Husain (a.s.)

First: The ultimate fruit of righteous deeds is that the doer himself is delivered from Hell. The fruit of these means is that they also become a cause for delivering others from Hell.

Second: The ultimate benefit of righteous deeds is that the doer himself enters Paradise. The fruit of these means is that they also become a cause for admitting others into Paradise.

[ صفحه 190]

Third: The ultimate benefit of those deeds is that one drinks from the Pool of Kawthar. The fruit of these means is that they also become a cause of giving drink to others.

Fourth: The ultimate result of those deeds is that they are recorded in the register of good deeds and that record is given in one's right hand. The fruit of these means is that there is written in your book of deeds the action of the most excellent of created beings, namely the noblest of the Prophets (s.a.w.a.).

Fifth: The ultimate benefit of righteous deeds is that on the Day of Resurrection no barrier is placed between you and the Holy Prophet (s.a.w.a.), and that he intercedes on your behalf. The fruit of these means is that the Holy Prophet (s.a.w.a.) himself searches for you on the Day of Resurrection, takes hold of your arm, and leads you into Paradise.

Sixth: The ultimate fruit of deeds is attaining union with the Ḥūr al-ʿAyn. But those who weep for Imam Husain (a.s.) will be occupied in conversation with him beneath the Divine Throne. Then the Ḥūr al-ʿAyn will send a message to them saying, “We long for you; come quickly.” Yet they will refuse and will prefer the companionship of that noble master.

Seventh: The ultimate elevation attained through deeds is that a person's rank rises above that of some other believers. Through the means associated with that noble Imam (a.s.), a person becomes the companion of the Holy Prophet (s.a.w.a.) and Ameer al-Muʾmineen (a.s.).

Eighth: The ultimate fruit of righteous deeds is the Divine good pleasure (Ridhwaan), which is greater than Paradise itself. Through the means associated with that noble Imam (a.s.), a person reaches a station where, above the Throne, he becomes a companion in Divine discourse, as has been reported in a narration. [524] This is a metaphor for the intensity of nearness and Divine favor.

Ninth: The greatest thing ordinarily attained for you through good deeds is that a group of righteous people accompany your funeral, that a pious and righteous man washes your body, that you are shrouded from lawful wealth, and that a scholar outwardly known for righteousness performs the funeral prayer over you.

Yet among the Imam Husain (a.s.)ī means are things that become a cause for Rūḥ al-Amīn (Jibrāʾīl) and the angels brought near to Allah to perform prayers over your funeral, to shroud you in shrouds from Paradise,

[ صفحه 191]

and to perfume you with the fragrance of Paradise. [525]

Tenth: The ultimate effects of righteous deeds that continue to reach you after death through the remaining good works (Baaqeyaat Saalehaat) eventually come to an end, such as deeds performed on your behalf, gifts of reward sent to you, knowledge you leave behind, children you leave behind, or ongoing charity established by you.

The effects of these generally cease after a period—perhaps one hundred years or one thousand years.

But through the Imam Husain (a.s.)ī means, your deputies in performing deeds and sending rewards to you are the angels, and there is no end to their deeds. Thus the reward of those deeds will continue to reach you forever. [526]

Eleventh: The ultimate advancement through righteous deeds is that a person enters among the ranks of the righteous servants (Ebaad Saaleheen). Through these means, however, a person enters among the ranks of the angels brought near to Allah (Malaaekah Muqarrabeen), indeed among the Karūbiyyūn, who are the chiefs of the angels brought near to Allah, as is established in authentic narrations, and its details shall come later, if Allah wills. [527]

Twelfth: The reward of every righteous deed is something conceivable and limited in measure. But the reward of these means is beyond the limits of imagination and conception.

Therefore, it occupies a rank that is the highest of all ranks, beyond which there is no higher degree.

[ صفحه 194]