These arguments are of two kinds: (i) Traditional and (ii) Rational. I begin with traditional arguments. Traditional Arguments: The traditional arguments are again of two kinds: (i) the arguments which indicate the importance of weeping and wailing over the sufferings and afflictions of the Ahle Bait in the eyes of the Allah, and (ii) the arguments which indicate the importance of weeping and wailing over the sufferings and afflictions of the Ahle Bait in the Ahle Bait themselves. The arguments indicating the importance of weeping and wailing over the sufferings and afflictions of the Ahle Bait in the eyes of Allah: Out of the numerous arguments fallings in this category I take up only four arguments. Arguments No.1: Allah attaches so much importance to the weeping and wailing for Husain (A.S.), that He made His most beloved servants - His Messengers and their executors of will weep and wail for Husain (A.S.), long before the heart – rending tragedy of Karbala took place. Father Adam (S.A.), wept for Husain, (A.S.), Nooh (A.S.), wept for Husain Ibrahim and his truthful son Ismail, (A.S.) wept for Husain Moses and Jesus, (A.S.) wept for Husain (A.S.), Mohammad, the last Prophet, (A.S.) wept for Husain and Ali and Fatima and Hasan (A.S.) wept for Husain (A.S.). They all wept for Husain (A.S.) before the tragedy of Karbala happened. After the tragedy all the enin Immaculate Imams among the descendants of Husain (A.S.), wept for Husain. (A.S.) either before or after the tragedy of Karbala wept for him bitterly and frequently. Books on pre-Islamic as well as subsequent history, particularly the books specially written on the tragedy of Karbala collectively known as ‘Maqatil’ bear witness to their lamentations for Husain (A.S.). If the weeping and wailing for Husain, (A.S.), had no extraordinary importance in the eyes of Allah He would not have caused to establish this practice from the days of Adam and would not have caused His chosen servants to weep and wail for Husain (A.S.), ever since. Argument No. 2: A brief clarification as a preamble of this argument appears to be necessary. Lexicographically weeping means expression of grief by shedding tears and wailing means expression of grief in words or a plaintive cry. Metaphorically weeping and wailing means expression of grief over one’s own sufferings or the sufferings or loss of life of another person in whatever form it is Man expresses his grief by shedding tears, while other creatures expresses their grief in their own different ways. A river or a sea expresses its grief by stormy rush of water or violent surging of waves. A fish expresses its grief by coming to the surface of water and running in agitation to and fro. The air expresses its grief by blowing in the form of a stormy yellow or red or black wing. The earth expresses her grief in the form of blood gushing forth from of an earthquake. The sky expresses its grief by violent pouring of water or dust. The sun expresses its grief by turning pale or in the form of an eclipse, and so on with other creatures. The Second argument is that even those being mourned or expressed their grief over the slaughter of Husain which do not express grief on the death of anybody, e.g., the heavens and the earth. Ameerul Momineen Ali Ibne Talib, (A.S.), had foretold that the earth and the heavens would mourn over the slaughter of his son, Husain. (A.S.). There are numerous traditions and reports to the effect that the earth and the heavens did not mourn the death of anyone other than Yahya Bin Zakariah and Husain Ibne Ali. Holy Imam Jafer-e-Sadiq (A.S.). has been reported to have said that for forty days the sky kept shedding tears of blood for Husain, (A.S.). There are many other traditions stating that all the creatures mourned the death of Husain, (A.S.) e.g., ‘Behar-ul-Anwar’ and ‘Avalam containa lengthy tradition from the same Imam which concludes with the following: “When the pure and Immaculate Lady Fatima (A.S.) came to know from her illustrious and caressing father, the Holy Prophet (S.A.), that her child Husain would be ruthlessly slain on the battlefield of Karbala she was very much shocked. The Holy Prophet, (Allah’s blessings and peace be upon him and his holy posterity), then said to her: “Are you not satisfied with this that the holy angels will mourn for your child and everything else in this world will mourn for him” ‘Avalam’ quotes a lengthy discourse from Maisame Tammar (a very faithful companion of Ali (A.S.), whose tongue was pulled out and then his body was stoned and hanged to death as a punishment fo holding Ali in great esteem and affection) ending with the words : “My master and guardian, Ameerul Momineen, had informed me that everything in this world would express its grief for Husain.” Toosi in his ‘Amali’ has quoted Imam Jafer-e-Sadiq (A.S.), as” Imam Husain, (A.S.), had said that everything would mourn for Husain (A.S.) and that even the wild beasts would roam in agitation in jungles and forest. According to some other tradition Imam Hasan, (A.S.), had said to Imam Husain, (A.S.). “You wil be mourned by every creature including the wild beasts and aquatic animals.”