Whenever it was time for him to break his fast...

Whenever it was time for him to break his fast, his servant would bring him his food and drink, putting them in front of him: "Eat, master!" The Imam (ع) would say, "The son of the Messenger of Allah (ص) was killed as he was hungry; the son of the Messenger of Allah (ص) was thirsty…," and he would keep repeating these statements and weeping till his tears would wet his food.

He kept doing so till he passed away.[^13] The Messenger of Allah (ص) for this [same] reason said [when his son Ibrahim died], "The eyes are tearful, the heart is grieved, and we will not say anything that incurs the wrath of the Lord."[^14] Among those who did very well maintaining their patience on the loss of loved ones and sons is Abu Dharr al-Ghifari, may Allah be pleased with him, none of whose sons lived long.

He used to say, "Praise be to Allah who takes them away from the transient abode to lodge them into the abode of eternity."[^15] These men provide us with the best and greatest moral lessons, and they are our role models; many are those who are patient and who anticipate rewards in the cause of Allah. Among those who were hit by this affliction and lost loved ones and children is our mentor, the Second Martyr, may Allah sanctify his pure soul.

The author of Rawdat Al-Jannat [^16] has recorded his calamity and loss of children who died young. Sayyid al-Amin says, "His children did not last long but many of their males passed away before Sheikh Hassan about whose survival he was not sure either."[^17] Talking about Sheikh Hassan son of the second Martyr, Sheikh Abbas al-Qummi says, "He was not expected to live because of the calamities which had afflicted his father.

Many of his siblings, who were born before him [Sheikh Hassan], had died [young]."[^18] Reason behind writing This Book The writing of Musakkin al-Fuad was not the product of a purely scholarly condition dictated by the reality of class and teaching or due to the need of debates at the hawza as much as it was the outcome of a conscientious and emotional condition lived by the Second Martyr with all his senses and faculties with which he interacted positively throughout his honorable life.

Most references which narrate the biography of the Second Martyr indicate that he was tried by the death of his sons when they were still quite young, so much so that he had no hope that any of them would stay alive. None of them was spared death save his son Sheikh Hassan about whose survival he was not sure at all.