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The writing process of the book Boka Lel-Husayn finished in Ramadan 1400 AH/ 1358 SH. The book has been repeatedly published by different publications in the last years.<ref>For instance: [https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=1039963&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Sayyid Muhammad Hasan Tabatabaee Mirjahani Esfehani, al-Boka Lel-Husayn Alayha al-Salam Dar Savab Geristan va Azadari bar Hadrad Sayyid al-Shuhada va Vazayef Ta'zieh Dari, Research, Hamed Fadavi Lorestani. Qom: Ehghaf, 1388]</ref> | The writing process of the book Boka Lel-Husayn finished in Ramadan 1400 AH/ 1358 SH. The book has been repeatedly published by different publications in the last years.<ref>For instance: [https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=1039963&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Sayyid Muhammad Hasan Tabatabaee Mirjahani Esfehani, al-Boka Lel-Husayn Alayha al-Salam Dar Savab Geristan va Azadari bar Hadrad Sayyid al-Shuhada va Vazayef Ta'zieh Dari, Research, Hamed Fadavi Lorestani. Qom: Ehghaf, 1388]</ref> | ||
In the first part of the introduction of Al-Boka Lel-Husyan, Mirjahani describes his intention for writing the book like this: "Oh God! Except for recourse to Sayyid al-Shuhada abi Abd Allah al-Husayn Nothing crossed my mind to cure my internal pains and to seek a saving path."<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee Mirjahani Esfehani, pages 33-34]</ref> | In the first part of the introduction of Al-Boka Lel-Husyan, Mirjahani describes his intention for writing the book like this: "Oh God! Except for recourse to [[Hussain b. Ali|Sayyid al-Shuhada abi Abd Allah al-Husayn]] Nothing crossed my mind to cure my internal pains and to seek a saving path."<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee Mirjahani Esfehani, pages 33-34]</ref> | ||
The general structure and the content of Boka Lel-Husayn is made of three parts below: | The general structure and the content of Boka Lel-Husayn is made of three parts below: | ||
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* The first section of the book has two parts, the nineteenth and the twentieth (Babs), (on the mourners' duties, in eulogies and the feelings of the author). This was among the previous writings of Mirjahani and at least the nineteenth part was published before. | * The first section of the book has two parts, the nineteenth and the twentieth (Babs), (on the mourners' duties, in eulogies and the feelings of the author). This was among the previous writings of Mirjahani and at least the nineteenth part was published before. | ||
* The way the content is presented in some parts of the book (like the first, fourth and fifth parts) is based on Hadith. In this method, the evidence and content and finally the translation of the hadith are written and the reference is given in the footnote. Moreover in some cases the author states his own opinions. <ref>For instance: [https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 72]</ref> | * The way the content is presented in some parts of the book (like the first, fourth and fifth parts) is based on [[Hadith]]. In this method, the evidence and content and finally the translation of the hadith are written and the reference is given in the footnote. Moreover in some cases the author states his own opinions. <ref>For instance: [https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 72]</ref> | ||
* But the content of some other parts of the book (like the second, third, thirteenth and fifteenth) are written based on the author's ideas and discussions using the resources. | * But the content of some other parts of the book (like the second, third, thirteenth and fifteenth) are written based on the author's ideas and discussions using the resources. | ||
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On the other hand, the volume of the parts (Babs) of the book vary and are not the same. For example, the first Bab has 29 pages, the third Bab has 37 pages and finally the longest part of the book is the seventh Bab in 146 pages; whereas the eleventh Bab is 10 pages and the thirteenth Bab is 4 pages. | On the other hand, the volume of the parts (Babs) of the book vary and are not the same. For example, the first Bab has 29 pages, the third Bab has 37 pages and finally the longest part of the book is the seventh Bab in 146 pages; whereas the eleventh Bab is 10 pages and the thirteenth Bab is 4 pages. | ||
The resources used by the author for writing Boka Lel-Husayn include Quran, Hadith books, Isalmic history, [[Maqtal|Maqatel]] and other books as such whose information are presented in two ways, case-based (with footnote for each reference) and general (at the end of the book). Additionally the author has used Sunni references to write the book as well.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=8459944&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Esfandiari, page 170]</ref> | The resources used by the author for writing Boka Lel-Husayn include Quran, Hadith books, Isalmic history, [[Maqtal|Maqatel]] and other books as such whose information are presented in two ways, case-based (with footnote for each reference) and general (at the end of the book). Additionally the author has used [[Sunni]] references to write the book as well.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=8459944&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Esfandiari, page 170]</ref> | ||
In a part of the fourth introduction of the book (under the title of: Ayahs (verses) about crying) Mirjahani presents an important discussion about "Welaya". In his opinion, " relief from the punishment both in this world and in the Resurrection, is only possible with the Welaya of [[Prophet|Muhammad]]'s family; since God has put their love equal to his love, and the reward of the Prophet's duty is loving his family, and the sign of their love is accepting their Welayah , obeying them, celebrating their happiness and mourning for their sorrows which is the most valuable prayer (Ebadat).<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabee Mirjahani Esfehani, page 39]</ref> | In a part of the fourth introduction of the book (under the title of: Ayahs (verses) about crying) Mirjahani presents an important discussion about "[[Wilayah|Welaya]]". In his opinion, " relief from the punishment both in this world and in the Resurrection, is only possible with the Welaya of [[Prophet|Muhammad]]'s family; since God has put their love equal to his love, and the reward of the [[Prophet]]'s duty is loving his family, and the sign of their love is accepting their Welayah , obeying them, celebrating their happiness and mourning for their sorrows which is the most valuable prayer (Ebadat).<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabee Mirjahani Esfehani, page 39]</ref> | ||
Regarding the "reason of [[Imam Husayn ibn Ali|Imam Husayn]]'s uprising and move" MirJahani writes: “when it was [[Mu'awiya|Muawiyah]]'s turn the effect of his hostility was so big that Islam was changed and he set the basis of Kufr and Ilhad (heresy); he presented the Truth as the wrong and vice a versa. He deceived people to an extent that it was impossible to destroy the basis of this corruption unless with [[martyrdom]] and undergoing great calamities and sorrowful events.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 271]</ref> | Regarding the "reason of [[Imam Husayn ibn Ali|Imam Husayn]]'s uprising and move" MirJahani writes: “when it was [[Mu'awiya|Muawiyah]]'s turn the effect of his hostility was so big that Islam was changed and he set the basis of Kufr and Ilhad (heresy); he presented the Truth as the wrong and vice a versa. He deceived people to an extent that it was impossible to destroy the basis of this corruption unless with [[martyrdom]] and undergoing great calamities and sorrowful events.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 271]</ref> | ||
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== About the author == | == About the author == | ||
[[Ayatollah Seyyed Mohammad Hasan Mir Jahani Tabatabaee|Sayyid Muhammad Hasan Mirjahani Tabatabaee]] (1319-1413 AH/ 1328-1371 SH) was born in a village called MuhammadAbad Jarghuyeh Sofla around Isfahan where he died at the age of 91.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 26]</ref> He studied in Howzeh in Isfahan and Najaf and he also lived in Mashhad and Tehran when he was alive.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 21]</ref> | [[Ayatollah Seyyed Mohammad Hasan Mir Jahani Tabatabaee|Sayyid Muhammad Hasan Mirjahani Tabatabaee]] (1319-1413 AH/ 1328-1371 SH) was born in a village called MuhammadAbad Jarghuyeh Sofla around Isfahan in Iran where he died at the age of 91.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 26]</ref> He studied in Howzeh in Isfahan and Najaf and he also lived in Mashhad and Tehran when he was alive.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, page 21]</ref> | ||
Mirjahani has written many books among which " Akhbar Nojoom va Kavakeb va Falakiat, Divan Heiran, Zakhireh al-Ma'ad, Sa'adat Abadi, Shahab Thagheb, Mesbah al-Belagheh and Velayat Kolieh" can be named.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, pages 22-24]</ref> In addition to the mentioned books, Mirjahani has said some poems specifically, for instance the Ghadirieh ballade.<ref>[http://ensani.ir/fa/article/76204/%D9%86%DA%AF%D8%B1%D8%B4%DB%8C-%DA%A9%D9%88%D8%AA%D8%A7%D9%87-%D8%A8%D9%87-%D9%82%D8%B5%DB%8C%D8%AF%D9%87-%D9%82%D8%B1%D8%A2%D9%86%DB%8C%D9%87-%D8%AD%DA%A9%DB%8C%D9%85-%D8%A7%D9%84%D9%87%DB%8C-%D9%82%D9%85%D8%B4%D9%87-%D8%A7%DB%8C- Lotfi, Daneshhaye Qurani, Negareshi No Be Ghasayed Qurani, pages 37-43]</ref> | Mirjahani has written many books among which " Akhbar Nojoom va Kavakeb va Falakiat, Divan Heiran, Zakhireh al-Ma'ad, Sa'adat Abadi, Shahab Thagheb, Mesbah al-Belagheh and Velayat Kolieh" can be named.<ref>[https://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=2254631&pageStatus=1&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Tabatabaee MirJahani Esfahani, pages 22-24]</ref> In addition to the mentioned books, Mirjahani has said some poems specifically, for instance the Ghadirieh ballade.<ref>[http://ensani.ir/fa/article/76204/%D9%86%DA%AF%D8%B1%D8%B4%DB%8C-%DA%A9%D9%88%D8%AA%D8%A7%D9%87-%D8%A8%D9%87-%D9%82%D8%B5%DB%8C%D8%AF%D9%87-%D9%82%D8%B1%D8%A2%D9%86%DB%8C%D9%87-%D8%AD%DA%A9%DB%8C%D9%85-%D8%A7%D9%84%D9%87%DB%8C-%D9%82%D9%85%D8%B4%D9%87-%D8%A7%DB%8C- Lotfi, Daneshhaye Qurani, Negareshi No Be Ghasayed Qurani, pages 37-43]</ref> | ||