Editing Al-Lohoof ala Ghatli al-Tofoof (section)

== About the book ==
Al-Lohoof Ala Ghatli al-Tofoof or Ahi Souzan bar Mazar Shahidan (sighs of sorrow for the martyrs) is available with other titles like al-Malhoof Ala Ghatli al-Tofouf and al-Malhoof Ala Ahl al-Tofouf.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=8459944&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Esfandiari, Ketabshenasi Tarikhi Imam Husayn (the historical bibliography of Imam Husayn) page 52]</ref> Regarding the book's title, Ibn Tawoos writes: Al-Lohoof is a short and brief Maqtal that has been reported to be used by pilgrims visiting Imam Hussain's tomb in Karbala.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=611663&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ibn Tasoos, Al-Lohoof Ala Ghatli p. 12]</ref>

Al-Lohoof, which is written in Arabic, was translated into Persian for the first time in Safaviyyeh Era by a scholar named Baha al-Din Muhammad ibn Mir Muhammad Baqir Husayni Naeeni Mukhtari (1080- 1140 AH).<ref>[http://ensani.ir/fa/article/292427/%D8%A8%D9%87%D8%A7-%D8%A7%D9%84%D8%AF%DB%8C%D9%86-%D9%85%D8%AD%D9%85%D8%AF-%D9%85%D8%AE%D8%AA%D8%A7%D8%B1%DB%8C.%D9%86%D8%AE%D8%B3%D8%AA%DB%8C%D9%86-%D9%85%D8%AA%D8%B1%D8%AC%D9%85-%D9%84%D9%87%D9%88%D9%81 Jalil Tajlil, Baha al-Din Muhammad Mukhtari, the first translator of Lohoof, page 3]</ref> This Maqtal has been translated several other times ever since<ref>[http://ensani.ir/fa/article/352238/%D8%A7%D8%B9%D8%AA%D8%A8%D8%A7%D8%B1%D8%B3%D9%86%D8%AC%DB%8C-%DA%A9%D8%AA%D8%A8-%D9%85%D9%82%D8%A7%D8%AA%D9%84-%D8%A7%D9%85%D8%A7%D9%85-%D8%AD%D8%B3%DB%8C%D9%86-%D8%B9%D9%84%DB%8C%D9%87-%D8%A7%D9%84%D8%B3%D9%84%D8%A7%D9%85 Sayid Muhammad Kazim Tabatabaee, Sayed Hamid Moosavi, Etebar Sanji Kotob Maqatel Imam Husayn, page 5]</ref> and some of the translations in the primary centuries include:

* Lajh al-Alam va Hujjah al-Omam, translated by Mirza Reza Gholi Khan (1283 LNY)
* Translation by Ahmad ibn Salamah Najafi which is done under the order of someone called Ahmad Beigi
* Feiz al-Domou' ya Feyz al-Dam, translated by Vaghayeh Negar
* And among the later translations, the following ones can be named: 
* Soognameh Karbala, translated by Muhammad Taher Dezfouli
* Translation of al-Lohoof, by Abd al-Rahim Aghighi Bakhshayeshi 
* Translation by Abul Hasan Mir Abu Talebi with Sheikh Fars Tabrizan's introduction<ref>[http://ensani.ir/fa/article/292427/%D8%A8%D9%87%D8%A7-%D8%A7%D9%84%D8%AF%DB%8C%D9%86-%D9%85%D8%AD%D9%85%D8%AF-%D9%85%D8%AE%D8%AA%D8%A7%D8%B1%DB%8C.%D9%86%D8%AE%D8%B3%D8%AA%DB%8C%D9%86-%D9%85%D8%AA%D8%B1%D8%AC%D9%85-%D9%84%D9%87%D9%88%D9%81 Jalil Tajlil, Baha al-Din Muhammad Mukhtari, the first translator of Lohoof, pages 3-5]</ref>
[[File:Lohoof11.jpg|thumb|Lohoof Sighs of Sorrow]]
This book was translated by Sayyid Athar Husayn S.H. Rizvi in English and has been published by CreateSpace Independent Publishing Platform in 2014.

In the introduction of al-Lohoof, ibn Tawoos describes his motivation for preparing the book like this: "what made me write this book more than anything was not needing to carry a Maqtal with me when going on pilgrimage in Ashura in Sayyid al-Shuhada's shrine. That is why I prepared this book and attached Mesba al-Zaer and Jenah al-Mosafer to it. What I have collected in this book is brief due to the pilgrims' lack of time, and yet it suffices to open the doors of sorrow to the readers and help the believers gain redemption. We have put valuable truth in these words and named it al-Lohoof ala Ghatli al-Tofouf."<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=611663&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ibn Tasoos, Al-Lohoof Ala Ghatli al-Tofouf, pages 11-12]</ref>

Thus al-Lohouf has been written briefly to be used by Shias while travelling or going on pilgrimages; as a result, the chain of references and narrations (ravayat) are omitted, and only the last narrator or reference is mentioned. So this Maqtal cannot be seen as a thorough scientific book, and introducing it as the most reliable Maqtal<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=513654&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Gahzi Tabatabaee, Sayyid Muhammad Ali, Tahghigh Darbareh Aval Arbaeen Hazrat Sayyid al-Shuhada (a research on Hadrat Sayyid al-Shuhada's first Arbaeen), page 7]</ref> It seems like an exaggeration. 

It is believed that Ibn Tawoos wrote al-Lohoof when he was young.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=316450&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ali Davani, Naghd VA Barresi Maqatel Mojoud (Criticizing and studying the existing Maqatel) page 11]</ref> Ghazi Tabatabaee doubts it and says: "what Ibn Tawoos said appears to mean that the book is among his first works, not that he wrote it while he was young."<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=513654&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Gahzi Tabatabaee, Sayyid Muhammad Ali, Tahghigh Darbareh Aval Arbaeen Hazrat Sayyid al-Shuhada (a research on Hadrat Sayyid al-Shuhada's first Arbaeen), page 7]</ref>

In the book, Ibn Tawoos gives general verdicts about many issues. Among these verdicts, the one that is of high significance is the issue of Imam Husayn's knowledge of his own [[martyrdom]]. In the beginning parts of the book, after Imam's conversation with Marvan in Medina and before the situation in Medina became clear, it is mentioned that: the writer of the book says: after research and studying the case, what becomes clear is the fact that Husayn was aware of the result of his works and what he did with complete certainty was his duty.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=611663&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ibn Tawoos, al-Lohoof ala Ghatli, p. 25]</ref> Then ibn Tawoos writes about his reasons.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=611663&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ibn Tawoos, al-Lohoof ala Ghatli, p. 25-30]</ref>

This attitude is more clearly mentioned and emphasized in some other parts of al-Lohoof by the author. For example, when Imam Husayn left Medina to go to Mecca, Ibn Tawoos writes: Imam Husayn replied to some believer jinns' offer to help Imam in this way:

How can these miserable men be examined and tested if I stay in my city and country? And who will replace me in my tomb? The place that was chosen for me by God when he was creating the earth and made it the shelter for Shias and our friends so that their prayers and deeds get accepted there, and their wishes come true and our Shias to live there and be safe in two worlds.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=611663&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ibn Tawoos, al-Lohoof ala Ghatli, page 67 and 68]</ref>

Despite this issue, at the end of the first part (Maslak) of the book, it is written that: one of the reasons that made Hussayn take his wives with himself is probably the fact that had he left them in Hejaz or another city, Yazid might have sent his men to take them captives or torture them to stop Husayn from defence and martyrdom.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=611663&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ibn Tawoos, al-Lohoof ala Ghatli, page 84]</ref>

Some narrations and claims made in al-Lohoof need more serious contemplation. For instance, in a part in the second chapter (Maslak), while narrating the event of Ashura, Ibn Tawoos writes about the conversation between two of the Imam Husayn’s tent’s guards: Barir was happy and smiling, and he was trying to make Abd al-Rahman laugh too. He told Barid: Barir, why do you laugh? He replied: my happiness originates from the fate we have before us. I swear to God that the distance between us and hugging Houris in paradise is fighting with these men for an hour.<ref>[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=611663&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Ibn Tawoos, al-Lohoof ala Ghatli, page 95,96]</ref>