چکیده:
Crying, grief, sorrow and grief are among the innate instincts of man that God has pledged in his nature as human emotions. According to the verses of the Holy Quran and the holy books of other religions, the divine prophets have also been sad and mournful in the absence of their loved ones based on this natural deposit. According to authentic historical and hadith reports, the holy Prophet of Islam (PBUH) due to human emotions in the absence of loved ones such as his mother Amina, his son Ibrahim, his uncle Hamza and also Ja'far ibn Abi Talib, Uthman ibn Mazoon, Zayd ibn Haritha, Sa'd ibn Rabi 'and others The martyrs cried and mourned. The mourning of the Prophet (PBUH) was not limited to the relatives and friends of the deceased, but he was saddened and cried when he heard the news of the martyrdom of Imam Hussein (PBUH) in the future. Other Muslims, following this tradition, mourned in the absence of their loved ones and companions and wore black clothes. Also, based on the tradition of that Imam, in different eras, Muslims in Baghdad, Egypt and other Islamic countries mourned the days of the martyrdom of Imam Hussein (AS) and Shiites and Sunnis held mourning groups on the day of Ashura.
خلاصه ماشینی:
According to reliable historical reports, the Prophet of Islam( wept and mourned due to high and complete emotions over the loss of loved ones such as his mother Aminah, his son Ibrahim, his uncle Hamza, as well as Ja'far ibn Abi Talib, Uthman ibn Maz'un, Zayd ibn Harithah, and other martyrs; the mourning of the Prophet( was not limited to his close relatives and companions who had passed away, but rather the Prophet became sorrowful and tearful upon hearing the news of the martyrdom of Imam Hussain( in the future.
554); in contrast to them, the majority of Muslims, citing the judgment of reason and innate nature, verses, traditions, and the biography of the Prophet and his companions, believe that not only is mourning for lost loved ones a permissible act, but if it is in mourning for the divine saints, it entails reward and afterlife merit and the purification of the heart from the rust of cruelty and hardness of heart; this issue remains a hot and living topic, and by using it as a pretext, Wahhabism accuses a large portion of Muslims of polytheism and disbelief, and based on this, they attack the mourning rituals of Hazrat Abul-Abddillah al-Husayn( and introduce them as a type of polytheism and superstition; therefore, Wahhabism believes that there is no Quranic or traditional evidence for crying and mourning for Imam Hussain( and other individuals, and that holding mourning ceremonies is an innovation introduced into the religion by Shia scholars (Ibn Taymiyyah, 1426 AH, Vol. 4, p.
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