(76)
and his sorrow and his weeping, and he would say: This is the day on which Hussein (peace be upon him) was killed (1).
وحزنه وبكائه ، ويقول : هو اليوم الذي قتل فيه الحسين صلَّى الله عليه (1) .
And in the Ziyarat al-Nahiya, the Awaited Proof (may God hasten his noble relief) says: Even if the ages have delayed me, and what was fated has kept me from your aid, and I was not present to fight those who fought you, nor to challenge those who waged enmity against you, yet I shall surely lament you morning and evening, and I shall weep for you—instead of tears—blood, in anguish over you, in sorrow over what befell you, and in grief, until I die from the agony of the affliction and the choking of despair... (2).
وفي زيارة الناحية يقول الحجّة عجَّل الله تعالى فرجه الشريف : فلئن أخَّرتني الدهور ، وعاقني عن نصرك المقدور ، ولم أكن لمن حاربك محارباً ، ولمن نصب لك العداوة مناصباً ، فلأندبنّك صباحاً ومساء ، ولأبكينَّ عليك بدل الدموع دماً ، حسرةً عليك ، وتأسُّفاً على ما دهاك وتلهفاً ، حتى أموت بلوعة المصاب وغصّة الاكتئاب.. (2) .
How excellent are the words of Sayyid Haydar al-Hilli (may God have mercy on him), when he says, calling upon the Imam, the Awaited Proof (may God hasten his noble relief) to rise:
ولله درّ السيد حيدر الحلي عليه الرحمة إذ يقول في استنهاض الإمام الحجّة عجَّل الله تعالى فرجه الشريف :
Who will carry to the Master of the Affair a message,
folded upon breaths each one a blaze of fire?
O son of those who, when they rise, seat death itself,
whose resolve in terror faces the edges of the swords,
The horses near you are weary of their tethers,
and the white blades grow tired within their sheaths.
The earth shall never be cleansed of the enemy's filth
as long as no flood of pouring blood runs over it.
I shield your sword from rust upon its iron
while through it these dark sorrows are not yet dispelled.
Rise! For he whose skull your blades split open
by a stroke for the faith—today is judged by it.
مَنْ حاملٌ لوليِّ الأمرِ مألكةً
تطوى على نفثات كلُّها ضَرَمُ
يا ابنَ الأُلى يُقْعِدُون الموتَ إن نهضت
بهم لدى الروعِ في وَجْهِ الظبا الهِمَمُ
الخيلُ عندَكَ ملَّتها مَرَابِطُها
والبيضُ منها عرا أغمادَها السأمُ
لا تَطْهُرُ الأرضُ من رِجْسِ العدى أبداً
ما لم يَسِلْ فوقها سَيْلُ الدمِ العرمُ
أُعيذُ سيفَك أَنْ تصدى حديدتُهُ
ولم تكن فيه تُجْلَى هذه الغممُ
نَهْضاً فَمَنْ بظباكم هامُهُ فُلِقَتْ
ضرباً على الدينِ فيه اليومَ يحتكمُ
1 ـ الأمالي ، الصدوق : 190 ـ 191 ح 2 ، بحار الأنوار ، المجلسي 44/283.
2 ـ المزار ، المشهدي : 501.
(77)
And those are your spoils, among those who usurped you,
divided up—and in God's sight they are divided.
The strangest thing is that I should pour this out to you
as though your heart were empty, while it burns.
I never thought you would sit until you rose for them,
for you are you, and they—in what they did—are they.
Their swords spared none of you, not a son of piety,
so how should they spare any of them—may they be fatherless!
No, by your pardon—the people never pardoned;
nor by your forbearance—the people never forbore.
Your mother's child they once cast down in spite,
and your grandfather's infant they weaned with the arrow of death.
No rest, until war lays down what it carries
with a delivery whose birthing waters are blood.
This Muharram has come to you crying out
for what they made lawful in its sacred days,
filling your hearing with the voices of a mourner
whose wailing brings deafness to the ear of time,
lamenting to you blood whose helper was absent
until it was spilled, and no banner was raised for you.
وتلك أنفالُكُم في الغاصبين لكم
مقسومةٌ وبعينِ اللهِ تُقْتَسَمُ
وإنَّ أعجبَ شيء أَنْ أَبُثَّكها
كأنَّ قَلْبَكَ خال وهو محتدِمُ
ما خِلْتُ تقعُدُ حتى تستثارَ لهم
وأنت أنت وهم فيما جنوه هُمُ
لم تُبْقِ أسيافُهُم منكم على ابنِ تقىً
فكيف تبقي عليهم لا أباً لَهُمُ
فلا وصفحِكَ إن القومَ ما صفحوا
ولا وحلمِك إن القومَ ما حَلِمُوا
فَحَمْلَ أمِّك قِدْماً أسقطوا حَنَقاً
وطفلَ جدِّك في سَهْم الرِدى فطموا
لا صبَر أو تَضَعَ الهيجاءُ ما حَمَلَتْ
بطلقة معها مَاءُ المخاض دَمُ
هذا المحرَّمُ قد وافتك صارخةً
مما استحلّوا به أيامُهُ الحُرُمُ
يملأن سَمْعَكَ من أصواتِ ناعية
في مَسْمَعِ الدهر من إعوالِها صَمَمُ
تنعى إليك دِمَاءً غاب نَاصِرُها
حتى أريقت ولم يُرْفَعْ لكم عَلَمُ
(78)
The Fifth Gathering, of the Second Day
The Poets Coming Before the Imams (peace be upon them) and Their Weeping
Over the Imam Hussein (peace be upon him) and Their Establishing of the Mourning Assemblies
It is narrated from Abu Hamza Muhammad ibn Ya'qub, from Ja'far ibn Muhammad (peace be upon him), who said: Ali ibn al-Hussein (peace be upon him) was asked about the abundance of his weeping, and he said: Do not blame me, for Jacob (peace be upon him) lost one grandson of his children and wept until his eyes turned white from grief, though he did not know that he had died; and I looked upon fourteen men of my household slaughtered in a single morning—so do you think the grief for them will ever leave my heart? (1).
روي عن أبي حمزة محمد بن يعقوب ، عن جعفر بن محمد ( عليه السلام ) ، قال : سئل علي بن الحسين ( عليه السلام ) عن كثرة بكائه فقال : لا تلوموني ، فإن يعقوب ( عليه السلام ) فقد سبطاً من ولده فبكى حتى ابيضَّت عيناه من الحزن ولم يعلم أنه مات ، وقد نظرت إلى أربعة عشر رجلا من أهل بيتي يذبحون في غداة واحدة ، فترون حزنهم يذهب من قلبي أبداً
(1) ؟.
It is known of him (peace be upon him) that he never ceased weeping over the slain of al-Taff, and that weeping had taken its full hold upon him, so that he found no pleasure in food or drink, because of his remembrance of the thirst of the Imam Hussein (peace be upon him) and his exile.
وقد عرف عنه ( عليه السلام ) أنه ما فتر عن البكاء على قتلى الطف ، وقد أخذ البكاء منه مأخذه ، فما كان يتهنَّى بطعام أو شراب لتذكّره عطش الإمام الحسين ( عليه السلام ) وغربته.
Al-Ya'qubi said in his history: And some of them narrated that Ali ibn al-Hussein (peace be upon him) was never seen laughing at all since his father (peace be upon him) was killed, except on that day—that is, the day on which the head of the wretched Ubayd Allah ibn Ziyad (may God curse him) was brought—for he had camels that carried fruit from Syria, and when the head of Ubayd Allah ibn Ziyad was brought, he ordered that fruit to be distributed among the people of Medina, and the women of the family of the Messenger of God (peace be upon him and his family) combed their hair and applied dye; and no woman had combed her hair or applied dye since Hussein ibn Ali (peace be upon them both) was killed (2).
وقال اليعقوبي في تاريخه : وروى بعضهم أن علي بن الحسين ( عليه السلام ) لم ير ضاحكاً قط منذ قتل أبوه ( عليه السلام ) ، إلاَّ في ذلك اليوم ـ أي اليوم الذي جيء فيه برأس الشقيّ عبيدالله بن زياد لعنه الله ـ وأنه كان له إبل تحمل الفاكهة من الشام ، فلمَّا أتي برأس عبيدالله بن زياد أمر بتلك الفاكهة ففرِّقت بين أهل المدينة ، وامتشطت نساء آل رسول الله ( صلى الله عليه وآله ) واختضبن ، وما امتشطت امرأة ولا اختضبت منذ قتل الحسين بن علي ( عليهما السلام ) (2) .
Al-Mas'udi said: Al-Kumayt (may God Almighty have mercy on him) came to Medina and went to Abu Ja'far Muhammad ibn
قال المسعودي : قدم الكميت رحمه الله تعالى المدينة فأتى أبا جعفر محمد بن
1 ـ تاريخ مدينة دمشق ، ابن عساكر : 41/386 ، تهذيب الكمال ، المزي : 13/247.
2 ـ تاريخ اليعقوبي : 2/259.
(79)
Ali ibn al-Hussein ibn Ali (peace be upon them), who admitted him at night, and he recited to him. When he reached the verse rhyming in mim, his words:
علي بن الحسين بن علي ( عليهم السلام ) فأذن له ليلا وأنشده ، فلمَّا بلغ الميمية قوله :
And one of them was slain at al-Taff, abandoned
among the rabble of a nation and its riffraff.
وقتيلٌ بالطفِّ غودر منهم
بين غوغاءِ أُمَّة وَطَغَامِ
Abu Ja'far (peace be upon him) wept, then said: O Kumayt, were there wealth with us we would give it to you, but you have what the Messenger of God (peace be upon him and his family) said to Hassan ibn Thabit: You shall never cease to be supported by the Holy Spirit so long as you defend us, the People of the House (1).
بكى أبو جعفر ( عليه السلام ) ، ثم قال : يا كميت ، لو كان عندنا مال لأعطيناك ، ولكن لك ما قال رسول الله ( صلى الله عليه وآله ) لحسَّان بن ثابت : لا زلت مؤيَّداً بروح القدس ما ذببت عنا أهل البيت (1) .
And Abu al-Faraj narrated, from Ali ibn Isma'il al-Tamimi, from his father, who said: I was with Abu Abdullah Ja'far ibn Muhammad (peace be upon him) when his doorkeeper sought permission for al-Sayyid, and he ordered that he be brought in, and seated his womenfolk behind a curtain. He entered, gave greeting, and sat. He asked him to recite, and he recited his words:
وروى أبو الفرج ، عن علي بن إسماعيل التميمي ، عن أبيه ، قال : كنت عند أبي عبدالله جعفر بن محمد ( عليه السلام ) إذ استأذن آذنه للسيّد فأمره بإيصاله ، وأقعد حرمه خلف ستر ، ودخل فسلَّم وجلس ، فاستنشده فأنشد قوله :
Pass by the grave of Hussein
and say to his pure bones:
O bones, may there never cease to fall upon you
from a heavy cloud a pouring, generous rain.
And when you pass by his grave,
then stay long there, halting your mount,
And weep for the pure, son of the pure,
and the pure, the unsullied one,
like the weeping of a wailing woman who came
one day to find her only child taken by death.
امْرُرْ على جَدَثِ الحسينِ
فَقُلْ لأعظمِه الزكيَّه
يا أعظماً لا زلت مِنْ
وطفاءَ ساكبة رويَّه
فإذا مررتَ بقبرِهِ
فأَطِلْ به وَقْفَ المطيَّه
وابكِ المطهَّر للمطهَّر
والمطهَّرةِ النقيَّه
كبُكاءِ معولة أتت
يوماً لواحدِهَا المنيَّه
He said: I saw the tears of Ja'far ibn Muhammad streaming down his cheeks, and crying and weeping rose up from his house, until he ordered them to stop, and they stopped (2).
قال : فرأيت دموع جعفر بن محمد تتحدَّر على خديه ، وارتفع الصراخ والبكاء من داره ، حتى أمره بالإمساك فأمسك (2) .
And it is narrated from Fudayl al-Rassan, who said: I came to Ja'far ibn Muhammad (peace be upon him) to console him over his uncle Zayd, then I said: Shall I not recite to you the poetry of al-Sayyid? He said: Recite. So I recited a poem in which he says:
وروي عن فضيل الرسَّان قال : دخلت على جعفر بن محمد ( عليه السلام ) أُعزّيه عن عمِّه زيد ، ثمَّ قلت : ألا أنشدك شعر السيِّد ؟ فقال : أنشد ، فأنشدته قصيدة يقول فيها :
The people on the Day of Resurrection, their banners
are five, and of them four are doomed,
Led by the calf, and by their Pharaoh,
and by the abominable Samaritan of the nation,
فالناسُ يومَ البعثِ رياتُهم
خمسٌ فمنها هالكٌ أربعُ
قائدُها العِجْلُ وفرعونُهم
وسامريُّ الأُمَّةِ المفظعُ
1 ـ مروج الذهب ، المسعودي : 3/229.
2 ـ الأغاني ، الأصفهاني : 7/240 ، الجوهرة في نسب الإمام علي وآله ( عليهم السلام ) ، البري : 48.
(80)
And one who deviated from his faith, cast out of it—
a black, base, vile slave;
And one banner whose leader's face
is as the sun when it rises.
ومارقٌ من دينِهِ مخرجٌ
أسودُ عبدٌ لكَّعٌ أوكعُ
ورايةٌ قائدُها وجهُهُ
كأنه الشمسُ إذا تطلعُ
I heard sobbing from behind the curtains, and he said: Who composed this poetry? I said: Al-Sayyid. He said: May God have mercy on him (1).
فسمعت نحيباً من وراء الستور ، فقال : من قائل هذا الشعر ؟ فقلت : السيد ، فقال : رحمه الله (1) .
And the Hafiz al-Marzubani narrated in (Reports of al-Sayyid al-Himyari), from Fudayl, who said: I came to Abu Abdullah (peace be upon him) after the killing of Zayd, and he began to weep and say: May God have mercy on Zayd; truly he was the learned, the truthful one, and had he gained authority he would have known where to place it. I said: Shall I recite to you the poetry of al-Sayyid? He said: Wait a little, and he ordered curtains to be lowered, and doors other than the first were opened. Then he said: Bring forth what you have. So I recited: "For the mother of Amr at al-Liwa is a springtime abode," and mentioned thirteen verses. He said: I heard sobbing from behind the curtains, and women weeping, and he began to say: Thanks be to you for your words, O Isma'il (2).
وروى الحافظ المرزباني في ( أخبار السيِّد الحميري ) عن فضيل قال : دخلت على أبي عبدالله ( عليه السلام ) بعد قتل زيد ، فجعل يبكي ويقول : رحم الله زيداً ، إنه للعالم الصدوق ، ولو ملك أمراً لعرف أين يضعه ، فقلت : أنشدك شعر السيد ؟ فقال : أمهل قليلا ، وأمر بستور فسدُلت ، وفتحت أبواب غير الأولى ، ثم قال : هات ما عندك ، فأنشدته : لأم عمرو باللوى مربع ، وذكر ثلاثة عشر بيتاً ، قال : فسمعت نحيباً من وراء الستور ونساء تبكين ، فجعل يقول : شكراً لك يا إسماعيل قولك (2) .
And Abu al-Faraj narrated, from Zayd ibn Musa ibn Ja'far (peace be upon them both), that he said: I saw the Messenger of God (peace be upon him and his family) in a dream, and before him sat a man clothed in white garments. I looked at him but did not recognize him, when the Messenger of God (peace be upon him and his family) turned to him and said: O Sayyid, recite to me your words: "For the mother of Amr at al-Liwa is a springtime abode..." So he recited it all to him without leaving out a single verse, and I memorized it all from him in the dream.
وروى أبو الفرج ، عن زيد بن موسى بن جعفر ( عليهما السلام ) أنه قال : رأيت رسول الله ( صلى الله عليه وآله ) في النوم ، وقدَّامه رجل جالس ، عليه ثياب بيض ، فنظرت إليه فلم أعرفه ، إذ التفت إليه رسول الله ( صلى الله عليه وآله ) فقال : يا سيد ، أنشدني قولك : لأم عمرو باللوى مربع... فأنشده إياها كلها ما غادر منها بيتاً واحداً ، فحفظتها عنه كلها في النوم.
Abu Isma'il said: Zayd ibn Musa was prone to grammatical errors and poor in recitation, yet when he recited this poem he did not stumble in it nor err. This hadith was narrated by the Hafiz al-Marzubani in the Reports of al-Sayyid (3).
قال أبو إسماعيل : وكان زيد بن موسى لحَّانة رديء الإنشاد ، فكان إذا أنشد هذه القصيدة لم يتتعتع فيها ولم يُلحن ، وهذا الحديث رواه الحافظ المرزباني في أخبار السيد (3) .
And Abu al-Faraj al-Isfahani narrated, from Abu Dawud al-Mustariq, from al-Sayyid, that he saw
وروى أبو الفرج الإصفهاني ، عن أبي داود المسترق ، عن السيد أنه رأى
1 ـ الأغاني ، الإصفهاني : 7/241 و 272.
2 ـ أخبار السيِّد الحميري ، المرزباني : 159.
3 ـ الأغاني ، الإصفهاني : 7/251.
(81)
the Prophet (peace be upon him and his family) in a dream, and he asked him to recite, so he recited his words:
النبي ( صلى الله عليه وآله ) في النوم فاستنشده فأنشد قوله :
For the mother of Amr at al-Liwa is a springtime abode,
its landmarks effaced, a barren waste.
لأمِّ عمرو باللوى مَرْبَعُ
طامسةٌ أعلامُها بَلْقَعُ
until he reached his words:
حتى انتهى إلى قوله :
They said to him: Would that you had told us
to whom is the destination and the refuge.
قالوا له : لو شئتَ أعلمتَنا
إلى مَنِ الغايةُ والمفزعُ
He said: That is enough for you. Then he shook his hand and said: By God, I have told them (1).
فقال : حسبك. ثم نفض يده وقال : قد والله أعلمتهم (1) .
And Abu al-Faraj narrated, from Muhammad ibn Sahl, the companion of al-Kumayt, who said: I came with al-Kumayt to Abu Abdullah al-Sadiq Ja'far ibn Muhammad (peace be upon him), and he said to him: May I be your ransom, shall I not recite to you? He said: These are momentous days. He said: It concerns you. He said: Bring it forth. And Abu Abdullah (peace be upon him) sent for some of his household, who were brought near, and he recited to him, and the weeping increased until he came to this verse:
وروى أبو الفرج عن محمد بن سهل صاحب الكميت قال : دخلت مع الكميت على أبي عبدالله الصادق جعفر بن محمد ( عليه السلام ) ، فقال له : جعلت فداك ، ألا أنشدك ؟ قال : إنها أيام عظام قال : إنها فيكم ، قال : هات ، وبعث أبو عبدالله ( عليه السلام ) إلى بعض أهله فقرب ، فأنشده فكثر البكاء حتى أتى على هذا البيت :
Those who shoot from another's bow strike with it,
so O latecomer, an earlier one led you astray.
يصيبُ به الرامون عن قَوْسِ غيرِهم
فيا آخراً أسدى له الغيَّ أوَّلُ
Then Abu Abdullah (peace be upon him) raised his hands and said: O God, forgive al-Kumayt what he has put before and put after, what he has concealed and what he has made public, and grant him until he is content (2).
فرفع أبو عبدالله ( عليه السلام ) يديه فقال : اللهم اغفر للكميت ما قدَّم وما أخَّر ، وما أسرَّ وما أعلن ، وأعطه حتى يرضى (2) .
And al-Baghdadi also narrated it, saying: And Muhammad ibn Sahl related: I came with al-Kumayt to Abu Abdullah Ja'far ibn Muhammad al-Sadiq (peace be upon him) during the days of Tashriq, and he said: May I be your ransom, shall I not recite to you? He said: These are momentous days. He said: It concerns you. He (peace be upon him) said: Bring it forth. So he recited to him his poem that begins:
ورواه البغدادي أيضاً ، قال : وحدَّث محمد بن سهل قال : دخلت مع الكميت على أبي عبدالله جعفر بن محمد الصادق ( عليه السلام ) في أيام التشريق ، فقال : جعلت فداك ، ألا أنشدك ؟ قال : إنها أيام عظام ، قال : إنها فيكم ، قال ( عليه السلام ) : هات ، فأنشده قصيدته التي أولها :
Is there any among them who reflects upon his judgment?
And is there any, after wrongdoing, who turns back?
And is there a nation awake to their faith,
so that the one wrapped in slumber may cast off his drowsiness?
This sleep has gone on long, and slumber has brought forth
their evils—if only the crooked would set themselves straight.
The rulings were abandoned until it is as though we
follow a creed other than the one we profess,
ألا هل عَم في رَأْيه متأمِّلُ
وهل مُدْبِرٌ بعد الإساءةِ مُقْبِلُ
وهل أمَّةٌ مستيقظون لدينِهم
فيكشفُ عنه النعسةَ المتزمِّلُ
فقد طال هذا النومُ واستخرج الكرى
مَساوِيَهُمْ لو أن ذا الميلَ يعدلُ
وعطِّلت الأحكامُ حتى كأننا
على ملَّة غيرِ التي نتنحَّلُ
1 ـ الأغاني ، الإصفهاني : 7/279.
2 ـ الأغاني ، الإصفهاني : 17/26 و33 ، معاهد التنصيص العباسي : 3/96 ، رقم 148.
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The speech of the Prophets, the guides, is our speech,
yet the deeds of the people of ignorance we do.
We were content with a world we wish never to leave,
though in it we die and are slain,
And we cling fast to it as though it were
for us a paradise from what we fear, and a fortress.
كلامُ النبيِّينَ الهداةِ كلامُنا
وأفعالَ أهلِ الجاهليَّةِ نفعلُ
رضينا بدنياً لا نريدُ فراقَها
على أنَّنا فيها نموتُ ونُقْتَلُ
ونحن بها المستمسكونَ كأنَّها
لنا جنَّةٌ مما نخافُ ومَعْقِلُ
And the weeping increased, and the voices rose up. When he passed over his words concerning Hussein (peace be upon him):
فكثر البكاء ، وارتفعت الأصوات ، فلمَّا مرَّ على قوله في الحسين ( عليه السلام ) :
As though Hussein and the noble ones around him
were to their swords as fresh herbage to the grazer.
They waded through them, the family of Ahmad, in battle,
in blood that left them dappled like the deep-black steed.
I have never seen one forsaken of greater calamity,
nor more deserving of aid when he is forsaken;
Those who shoot from another's bow strike with it,
so O latecomer, an earlier one led you astray.
كأن حسيناً والبهاليلُ حولَه
لأسيافِهِمْ ما يختلي المتبقِّلُ
يَخُضْنَ بهم من آلِ أحمدَ في الوغى
دماً ظل منهم كالبهيمِ المحجَّلُ
فلم أر مخذولا أجلَّ مصيبة
وأوجبَ منه نصرةً حين يُخْذَلُ
يصيبُ به الرامون عن قوسِ غيرِهم
فيا آخراً أسدى له الغيَّ أوَّلُ
Abu Abdullah (peace be upon him) raised his hands and said: O God, forgive al-Kumayt what he has put before and after, what he has concealed and made public, and grant him until he is content. Then he gave him a thousand dinars and a robe. Al-Kumayt said to him: By God, I did not love you for the sake of the world, and had I wanted it I would have gone to one in whose hands it lies. But I loved you for the sake of the Hereafter. As for the garments that have touched your bodies, I accept them for their blessing; but as for the money, I will not accept it (1).
رفع أبو عبدالله ( عليه السلام ) يديه وقال : اللهم اغفر للكميت ما قدَّم وأخَّر ، وما أسَّر وأعلن ، وأعطه حتى يرضى ، ثم أعطاه ألف دينار وكسوة ، فقال له الكميت : والله ما أحببتكم للدنيا ، ولو أردتها لأتيت من هو في يديه ، ولكنني أحببتكم للآخرة ، فأمَّا الثياب التي أصابت أجسادكم فإني أقبلها لبركتها ، وأما المال فلا أقبله (1) .
And it is narrated that Fudayl held a mourning assembly for Hussein (peace be upon him) and did not inform our Imam al-Sadiq (peace be upon him) of it. So on the second day he came to the Imam—may my soul be his ransom—and he said to him: O Fudayl, where were you last night? He said: My master, a matter occupied me and kept me away. He said: O Fudayl, do not hide it from me. Did you not hold a mourning gathering, and establish in your house a lamentation over the affliction of my grandfather Hussein (peace be upon him)? He said: Yes, my master. He (peace be upon him) said: And I was present. He said: My master, I did not see you. Where were you sitting? He (peace be upon him) said: When I wished to leave the house, did you not stumble against a white garment? He said: Yes, my master. He (peace be upon him) said: I was sitting there. He said to him: My master, why did you sit at the door of the house and not take the seat of honor in the gathering? Al-Sadiq (peace be upon him) said: My grandmother Fatima (peace be upon her) was at the head of the gathering,
وروي أن فضيلا أقام مأتماً للحسين ( عليه السلام ) ولم يخبر به إمامنا الصادق ( عليه السلام ) فلما كان اليوم الثاني أقبل إلى الإمام روحي فداه ، فقال له : يا فضيل ، أين كنت البارحة ؟ قال : سيدي شغل عاقني ، فقال : يا فضيل ، لا تُخفي عليَّ ، أما صنعت مأتماً ، وأقمت بدارك عزاء في مصاب جدي الحسين ( عليه السلام ) ؟ فقال : بلى سيدي ، فقال ( عليه السلام ) : وأنا كنت حاضراً ، قال : سيدي ، ما رأيتك ، أين كنت جالساً ؟ فقال ( عليه السلام ) : لما أردت الخروج من البيت أما عثرت بثوب أبيض ؟ قال : بلى سيدي ، قال ( عليه السلام ) : أنا كنت جالساً هناك ، فقال له : سيدي ، لم جلست بباب البيت ولم لا تصدَّرت في المجلس ؟ فقال الصادق ( عليه السلام ) : كانت جدتي فاطمة ( عليها السلام ) بصدر المجلس
1 ـ خزانة الأدب ، البغدادي : 1/145.
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seated, so I did not take the seat of honor, out of reverence for her (1). And how excellent are the words of the proof, Sheikh Faraj al-Imran (may God have mercy on him), when he says:
جالسة ، لذا ما تصدَّرت إجلالا لها (1) ، ولله درّ الحجة الشيخ فرج العمران عليه الرحمة إذ يقول :
Muharram has appeared, so joy is forbidden,
and Hussein was mourned when Muharram appeared.
Muharram has appeared, and the Chosen Prophet
became downcast, and the Greatest Successor too.
Muharram has appeared, and the Virgin became
bereaved, wailing over Hussein and striking herself.
Muharram has appeared, and the pure, the chosen one
weeps for Hussein, his heart in pain.
Muharram has appeared—would that it had not, for
in it the blood of Muhammad's grandson was shed.
A master whom Adam wept for, and for whom wept
Eve, and Noah, and the one spoken to by God.
Abraham wept for him in grief, and his son,
and for him in sorrow wailed the Messiah and Mary.
All the prophets wept for him, and for him all
the successors wailed, their tears being blood.
The angels wept for him in their heavens,
and for him wept the moon of the sky and the stars.
The houris wept for him in their gardens,
and for him a mourning assembly was held in every land.
For him wept the Sacred House and the station of
Ishmael in grief, and the Maqam, and Zamzam. (2)
هلَّ المحرَّمُ فالسرورُ محرَّمُ
ونُعي حسينٌ حين هلَّ محرَّمُ
هلَّ المحرَّمُ والنبيُّ المصطفى
أمسى كئيباً والوصيُّ الأعظمُ
هلَّ المحرَّمُ والبتولةُ أصبحت
ثكلى تنوحُ على الحسينِ وتلطمُ
هلَّ المحرَّمُ والزكيُّ المجتبى
يبكي الحسينَ وقلبُهُ متألِّمُ
هلَّ المحرَّمُ ليته لا هلَّ إذ
فيه لسبطِ محمَّد سُفِكَ الدَّمُ
مولىً بكاه آدمٌ وبكت له
حوَّا ونوحٌ والكليمُ مُكَلَّمُ
وبكى الخليلُ عليه حزناً وابنُهُ
وله أسىً ناح المسيحُ ومريمُ
وبكته كلُّ الأنبيا وله جميـ
ـعُ الأوصيا ناحت ومدمعُها دَمُ
وبكت له الأملاكُ في أفلاكِها
وبكى له قَمَرُ السما والأنجمُ
وبكت عليه الحورُ في جَنَّاتِها
وله أقيم بكلِّ أرض مأتمُ
وبكى له البيتُ الحرامُ وحجر إسـ
ـماعيلُ حُزْناً والمقامُ وزمزمُ (2)
The First Gathering, of the Third Day
The Departure of the Imam Hussein (peace be upon him) from Noble Mecca
So for the most virtuous of the family of Muhammad and Ali (may God bless them both and their households) let the weepers weep, and for them let the mourners mourn, and for the like of them let tears flow, and let the criers cry out, and let those who groan groan, and those who lament lament. Where is al-Hasan, and where is Hussein? Where are
فعلى الأطائب من أهل بيت محمَّد وعلي صلى الله عليهما وآلهما ، فليبك الباكون ، وإيَّاهم فليندب النادبون ، ولمثلهم فلتذرف الدموع ، وليصرخ الصارخون ، ويضجَّ الضجون ، ويعجَّ العاجون ، أين الحسن وأين الحسين ، أين
1 ـ ثمرات الأعواد ، السيد علي الهاشمي : 31 ـ 32.
2 ـ شعراء القطيف ، الشيخ علي المرهون : 2/31.
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the sons of Hussein—the righteous one after the righteous, the truthful one after the truthful? Where is the way after the way? Where is the chosen one after the chosen? Where are the rising suns? Where are the shining moons? Where are the radiant stars? Where are the banners of religion and the foundations of knowledge? (1).
أبناء الحسين ، صالح بعد صالح ، وصادق بعد صادق ، أين السبيل بعد السبيل ، أين الخيرة بعد الخيرة ، أين الشموس الطالعة ، أين الأقمار المنيرة ، أين الأنجم الزاهرة ، أين أعلام الدين وقواعد العلم (1) .
Ibn Shahrashub (may God have mercy on him) narrated in the book al-Manaqib, from the book al-Ibana: Bishr ibn Asim said: I heard Ibn al-Zubayr saying: I said to Hussein ibn Ali (peace be upon them both): You are going to a people who killed your father and forsook your brother. He said: That I should be killed in such-and-such a place is dearer to me than that Mecca should be profaned by me. He (peace be upon him) was hinting at him.
روى ابن شهر آشوب عليه الرحمة في كتاب المناقب عن كتاب الإبانة ، قال بشر بن عاصم : سمعت ابن الزبير يقول : قلت للحسين بن علي ( عليهما السلام ) : إنك تذهب إلى قوم قتلوا أباك وخذلوا أخاك ، فقال : لأن أقتل بمكان كذا وكذا أحبُّ إلي من أن يستحلَّ بي مكة ، عرَّض به ( عليه السلام ).
And from the book al-Takhrij, from al-Amiri, by his chain from Hubayra ibn Maryam, from Ibn Abbas, who said: I saw Hussein (peace be upon him) before he set out for Iraq, at the door of the Ka'ba, with the hand of Gabriel in his hand, and Gabriel calling out: Come forward to the pledge of allegiance to God, mighty and majestic.
وعن كتاب التخريج ، عن العامري ، بالإسناد عن هبيرة بن مريم ، عن ابن عباس قال : رأيت الحسين ( عليه السلام ) قبل أن يتوجَّه إلى العراق على باب الكعبة وكفّ جبرئيل في كفّه ، وجبرئيل ينادي : هلمّوا إلى بيعة الله عزّ وجلَّ.
And Ibn Abbas was rebuked for his leaving Hussein (peace be upon him), so he said: Truly the companions of Hussein were neither one man fewer nor one man more—we know them by their names before their presence.
وعُنِّف ابن عباس على تركه الحسين ( عليه السلام ) فقال : إن أصحاب الحسين لم ينقصوا رجلا ولم يزيدوا رجلا ، نعرفهم بأسمائهم من قبل شهودهم.
And Muhammad ibn al-Hanafiyya said: And truly his companions are with us recorded by their names and the names of their fathers (2).
وقال محمد بن الحنفية : وإن أصحابه عندنا لمكتوبون بأسمائهم وأسماء آبائهم (2) .
Sheikh al-Mufid (may God have mercy on him) said: So Hussein (peace be upon him) set out for Mecca reciting: "So he departed from there fearful, watchful. He said: My Lord, deliver me from the wrongdoing people" (3), and he kept to the main road. His household (peace be upon them) said to him: Were you to turn aside from the road, as Ibn al-Zubayr did, so that no pursuit might overtake you. He said: No, by God, I shall not part from it until God brings about what He decrees. And when Hussein (peace be upon him) entered Mecca, his entry into it was on Friday, with three days having passed of Sha'ban he entered it,
قال الشيخ المفيد عليه الرحمة : فسار الحسين ( عليه السلام ) إلى مكة وهو يقرأ : « فَخَرَجَ مِنْهَا خَائِفاً يَتَرَقَّبُ قَالَ رَبِّ نَجِّنِي مِنْ الْقَوْمِ الظَّالِمِينَ » (3) ولزم الطريق الأعظم ، فقال له أهل بيته ( عليهم السلام ) : لو تنكَّبت عن الطريق كما فعل ابن الزبير كيلا يلحقك الطلب ، فقال : لا والله لا أفارقه حتى يقضي الله ما هو قاض ، ولمَّا دخل الحسين ( عليه السلام ) مكة ، كان دخوله إياها يوم الجمعة ، لثلاث مضين من شعبان دخلها
1 ـ المزار ، محمد بن المشهدي : 578.
2 ـ مناقب آل أبي طالب ، ابن شهر آشوب : 3/211 ، بحار الأنوار : 44/185 ح 12.
3 ـ سورة القصص ، الآية : 18.
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reciting: "And when he turned his face toward Madyan, he said: Perhaps my Lord will guide me to the right way" (1).
وهو يقرأ : « وَلَمَّا تَوَجَّهَ تِلْقَاءَ مَدْيَنَ قَالَ عَسَى رَبِّي أَنْ يَهْدِيَنِي سَوَاءَ السَّبِيلِ » (1) .
Then he settled there, and its people began coming and going to him, along with those who were there among the pilgrims of Umrah and the people of distant lands. And Ibn al-Zubayr was there, clinging to the side of the Ka'ba, standing in prayer beside it and circumambulating; and he would come to Hussein (peace be upon him) among those who came to him—coming to him for two days in succession, and once every two days. And he (peace be upon him) was the heaviest of God's creatures upon Ibn al-Zubayr, because he knew that the people of the Hijaz would not pledge allegiance to him so long as Hussein (peace be upon him) was in the city, and that Hussein was more obeyed among the people than he, and more eminent (2).
ثمَّ نزلها وأقبل أهلها يختلفون إليه ، ومن كان بها من المعتمرين وأهل الآفاق ، وابن الزبير بها قد لزم جانب الكعبة وهو قائم يصلّي عندها ويطوف ، ويأتي الحسين ( عليه السلام ) فيمن يأتيه ، فيأتيه اليومين المتواليين ، ويأتيه بين كل يومين مرة وهو ( عليه السلام ) أثقل خلق الله على ابن الزبير ، لأنه قد عرف أن أهل الحجاز لا يبايعونه مادام الحسين ( عليه السلام ) في البلد ، وأن الحسين أطوع في الناس منه وأجلّ (2) .
Sheikh al-Mufid (may God have mercy on him) said: The setting forth of Muslim ibn Aqil (may God have mercy on him) in Kufa was on Tuesday, with eight days having passed of Dhu al-Hijja in the year sixty, and his killing (may God have mercy on him) was on Wednesday, with nine of it elapsed, the Day of Arafa. And the departure of Hussein (peace be upon him) from Mecca to Iraq was on the day Muslim set forth in Kufa, which was the Day of Tarwiya, after his stay in Mecca through the remainder of Sha'ban, the month of Ramadan, Shawwal, Dhu al-Qa'da, and eight nights elapsed of Dhu al-Hijja in the year sixty. And there had gathered to Hussein (peace be upon him) during his stay in Mecca a band of the people of the Hijaz, and a band of the people of Basra, who joined themselves to his household and his followers.
قال الشيخ المفيد عليه الرحمة : وكان خروج مسلم بن عقيل ـ رحمه الله ـ بالكوفة يوم الثلاثاء لثمان مضين من ذي الحجة سنة ستين ، وقتْلَه ـ رحمه الله ـ يوم الأربعاء لتسع خلون منه يوم عرفة ، وكان توجُّه الحسين ( عليه السلام ) من مكة إلى العراق في يوم خروج مسلم بالكوفة وهو يوم التروية ، بعد مقامه بمكة بقية شعبان وشهر رمضان وشوالا وذا القعدة وثمان ليال خلون من ذي الحجة سنة ستين ، وكان قد اجتمع إلى الحسين ( عليه السلام ) مدّة مقامه بمكة نفر من أهل الحجاز ، ونفر من أهل البصرة انضافوا إلى أهل بيته ومواليه.
And when Hussein (peace be upon him) wished to set out for Iraq, he circumambulated the House, and ran between Safa and Marwa, and released himself from his state of pilgrim consecration, making it an Umrah, because he was unable to complete the Hajj for fear that he might be seized in Mecca and dispatched to Yazid ibn Mu'awiya. So he (peace be upon him) departed in haste with his household and his children and those of his followers who had joined him; and the news of Muslim had not reached him on the day he departed, the day of his setting out, as we have mentioned (3).
ولما أراد الحسين ( عليه السلام ) التوجُّه إلى العراق طاف بالبيت ، وسعى بين الصفا والمروة وأحلَّ من إحرامه وجعلها عمرة ، لأنه لم يتمكَّن من تمام الحج مخافة أن يُقبض عليه بمكة فَيُنفذ إلى يزيد بن معاوية ، فخرج ( عليه السلام ) مبادراً بأهله وولده ومن انضمَّ إليه من شيعته ، ولم يكن خبر مسلم بلغه بخروجه يوم خروجه على ما ذكرناه (3) .
And Sayyid Ibn Tawus (may God have mercy on him) said: Abu Ja'far al-Tabari narrated, from
وقال السيّد ابن طاووس عليه الرحمة : روى أبو جعفر الطبري ، عن
1 ـ سورة القصص ، الآية : 22.
2 ـ الإرشاد ، المفيد : 2/35 ـ 36 ، بحار الأنوار ، المجلسي : 44/332.
3 ـ الإرشاد ، المفيد : 2/66 ـ 67 بحار الأنوار ، المجلسي : 44/363.
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al-Waqidi and Zurara ibn Salih, who said: We met Hussein ibn Ali (peace be upon them both) three days before his departure to Iraq, and we informed him of the people's inclination in Kufa, and that their hearts were with him but their swords against him. So he gestured with his hand toward the sky, and the gates of the sky opened, and angels descended in numbers that none can count save God Almighty. He (peace be upon him) said: Were it not for the closeness of things and the loss of reward, I would have fought them with these. But I know with certainty that there will be my place of slaughter and the place of slaughter of my companions, and none of them shall escape save my son Ali (peace be upon him) (1).
الواقدي وزرارة بن صالح ، قالا : لقينا الحسين بن علي ( عليهما السلام ) قبل خروجه إلى العراق بثلاثة أيام فأخبرناه بهوى الناس بالكوفة ، وأن قلوبهم معه ، وسيوفهم عليه ، فأومأ بيده نحو السماء ففتحت أبواب السماء ، ونزلت الملائكة عدداً لا يحصيهم إلاّ الله تعالى ، فقال ( عليه السلام ) : لولا تقارب الأشياء ، وحبوط الأجر لقاتلتهم بهؤلاء ، ولكن أعلم يقيناً أن هناك مصرعي ومصرع أصحابي ، ولا ينجو منهم إلاّ ولدي علي ( عليه السلام ) (1) .
And from Ahmad ibn Dawud al-Qummi, from Abu Abdullah (peace be upon him), who said: Muhammad ibn al-Hanafiyya came to Hussein (peace be upon him) on the night in the morning of which Hussein intended to depart from Mecca, and said to him: O my brother, you have known the treachery of the people of Kufa toward your father and your brother, and I fear that your case may be like the case of those who passed before. So if you see fit to remain, then you are the most honored and most protected of those in the Sanctuary. He said: O my brother, I fear that Yazid ibn Mu'awiya may assassinate me in the Sanctuary, and so I would become the one through whom the sanctity of this House is violated. Ibn al-Hanafiyya said to him: If you fear that, then go to Yemen, or to some region of the open country, for you would be the most protected of people there, and none would be able to overcome you. He said: I shall consider what you have said.
وعن أحمد بن داود القمي ، عن أبي عبدالله ( عليه السلام ) قال : جاء محمد بن الحنفية إلى الحسين ( عليه السلام ) في الليلة التي أراد الحسين الخروج في صبيحتها عن مكة فقال له : يا أخي ، إن أهل الكوفة قد عرفت غدرهم بأبيك وأخيك ، وقد خفت أن يكون حالك كحال من مضى ، فإن رأيت أن تقيم فإنك أعزّ من بالحرم وأمنعه ، فقال : يا أخي ، قد خفت أن يغتالني يزيد بن معاوية بالحرم ، فأكون الذي يستباح به حرمة هذا البيت ، فقال له ابن الحنفية : فإن خفت ذلك فصر إلى اليمن ، أو بعض نواحي البر ، فإنك أمنع الناس به ، ولا يقدر عليك أحد ، فقال : أنظر فيما قلت.
And when it was the time before dawn, Hussein (peace be upon him) set off. This reached Ibn al-Hanafiyya, so he came to him and took hold of the rein of his she-camel—which he had already mounted—and said: O my brother, did you not promise me to consider what I asked of you? He said: Yes. He said: Then what hastened you to depart so soon? He said: The Messenger of God (peace be upon him and his family) came to me after I parted from you and said: O Hussein, go forth, for God has willed to see you slain. So Muhammad ibn al-Hanafiyya said: Truly we belong to God, and to Him we shall return. Then what is the meaning of your taking these women with you while you go forth in such a state? He said: He (peace be upon him) said to me: God has willed to see them taken captive. So he greeted him and went on (2).
فلمّا كان السحر ارتحل الحسين ( عليه السلام ) ، فبلغ ذلك ابن الحنفية فأتاه فأخذ بزمام ناقته ـ وقد ركبها ـ فقال : يا أخي ، ألم تعدني النظر فيما سألتك ؟ قال : بلى ، قال : فما حداك على الخروج عاجلا ؟ قال : أتاني رسول الله ( صلى الله عليه وآله ) بعد ما فارقتك فقال : يا حسين ، اخرج فإن الله قد شاء أن يراك قتيلا ، فقال محمد بن الحنفية : إنّا لله وإنّا إليه راجعون ، فما معنى حملك هؤلاء النساء معك وأنت تخرج على مثل هذا الحال ؟ قال : فقال لي ( صلى الله عليه وآله ) : إن الله قد شاء أن يراهن سبايا ، فسلَّم عليه ومضى (2) .
So what was the state of the daughters of the Messenger of God (peace be upon him and his family) on the day they were taken captive and fell into the hands of the enemies, and how
فما حال بنات رسول الله ( صلى الله عليه وآله ) يوم سبين وصرن في أيدي الأعداء ، وكيف
1 ـ اللهوف في قتلى الطفوف ، ابن طاووس : 38 ـ 39 ، عن دلائل الإمامة ، الطبري : 182 ح 3.
2 ـ اللهوف ، ابن طاووس : 39 ـ 40 ، بحار الأنوار ، المجلسي : 44/364.
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did their condition become after that honor, in the shade of Abu Abdullah and Abu al-Fadl al-Abbas ibn Amir al-Mu'minin (peace be upon them both), when they came to be in the hands of Zajr and Shimr.
صار حالهن بعد ذلك العزّ في ظلال أبي عبدالله وأبي الفضل العباس بن أمير المؤمنين ( عليهما السلام ) فأصبحن في يدي زجر وشمر.
And how excellent are the words of the worthy Hajj Abdullah al-Dhahaba al-Bahrani al-Khatti (may God have mercy on him), when he says:
ولله درّ الحاج الفاضل عبدالله الذهبة البحراني الخطي عليه الرحمة إذ يقول :
It grieved the angels and the messengers that
they should be plundered by the sons of error,
They wished that the darkness might be everlasting
to veil from the beholder what was uncovered of them,
And when dawn appeared, one of them cried out:
O dawn, no welcome and no greeting to you!
You have revealed to us, O dawn, faces
whose majesty God Himself had veiled.
Do you see how lightly you regard those
whose station the Qur'an has made plain?
No offender, O sun, has offended
as you have offended against the free women of the family of the Cloak. (1)
عَزَّ على الأملاكِ والرُّسْلِ أن
تمسي لأبناءِ الغوى منهبا
تودُّ لو أنَّ الدجى سرمدٌ
لِمَا عن الرائي لها غيَّبا
وإن بدا الصُّبْحُ دَعَتْ من حَيَاً
يا صبحُ لا أهلا ولا مرحبا
أبديتَ يا صُبْحُ لنا أوجهاً
لها جَلاَلُ اللهِ قد حجَّبا
تُرَاكَ قد هانت عليك التي
عن شأنِها القرآنُ قد أعربا
فما جنى يا شمسُ جان كما
جنيتِ في حُرَّاتِ آلِ العَبَا (1)
Sayyid Ibn Tawus (may God have mercy on him) narrated from some of the narrators, who said: And Abdullah ibn al-Abbas and Abdullah ibn al-Zubayr came to him and counseled him to refrain. He said to them: The Messenger of God (peace be upon him and his family) has commanded me with a matter, and I am carrying it out. He said: So Ibn al-Abbas went out, saying: Alas for Hussein!
روى السيد ابن طاووس عليه الرحمة عن بعض الرواة قال : وجاءه عبدالله بن العباس وعبدالله بن الزبير ، فأشارا عليه بالإمساك ، فقال لهما : إن رسول الله ( صلى الله عليه وآله ) قد أمرني بأمر وأنا ماض فيه ، قال : فخرج ابن العباس وهو يقول : واحسيناه.
And how excellent are the words of the proof, Sheikh Ali al-Jishshi (may God have mercy on him), when he says:
ولله درّ الحجة الشيخ علي الجشي عليه الرحمة إذ يقول :
I shall never forget Ibn Abbas, the morning he called:
Leave the precious ones in the homes of their people,
For I fear violation upon them after the sons
of exalted Amr, where there is no protector to shield them.
He said: They are with me, as long as I live I will care for them,
for God has decreed concerning them what you feared.
ولستُ أنسى ابنَ عباس غداةَ دَعَا
دَعِ الودائعَ في أوطانِ أهليها
إنّي لأخشى عليها الهَتْكَ بعد بني
عَمْروِ العُلاَ حيث لا حام فيحميها
فقال هنَّ معي ما عشتُ أكفُلُها
وقد قضى اللهُ ما قد خِفْتَهُ فيها
And he also said (may God have mercy on him):
وقال أيضاً عليه الرحمة :
I shall never forget Ibn Abbas, the morning he called:
Leave the free women—I fear what they will meet,
And when Zainab took in those words she wept
behind the veil and cried out: We will not leave him,
Let us die and live with Hussein—and has
time left to us any in whom we may place hope?
ولستُ أنسى ابنَ عباس غداةَ دعا
دَعِ الحرائرَ أخشى مَا تلاقيه
ومذ وَعَت زينبٌ ذاك الخطابَ بكت
خَلْفَ الحجابِ ونادت لا نخلّيه
دعنا نموتُ ونحيى والحسينُ وهل
أبقى الزمانُ إلينا من نرَجّيه
1 ـ رياض المدح والرثاء ، الشيخ حسين القديحي : 564.
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Zainab could not part from him while he lived—
how then could she leave him a corpse?
Had they given her the choice, she would have stayed at his place of slaughter,
even if the lions of his valley devoured her.
O what an hour, when the riding party set out with her,
the heart was torn apart when her camel-driver cried out!
The body in Karbala she left behind a corpse,
while the head went ahead, led on a march where it was carried. (1)
لم تستطع زينبٌ حيّاً تفارقُهُ
كيف استطاعت لُقىً مَيْتاً تخلّيه
لو خيَّروها أقامت عند مصرعِهِ
ولو لها أكلت آسادُ واديه
فيا لها ساعةً سار الركابُ بها
تقسَّمَ القلبُ لمّا صاح حاديه
فالجسمُ في كربلا قد خلَّفته لُقَىً
والرأسُ يقدمُ ظعناً سيِّرت فيه (1)
The narrator said: Then Abdullah ibn Umar came and counseled him to make peace with the people of misguidance, and warned him against killing and fighting. He said: O Abu Abd al-Rahman, do you not know that among the marks of the world's worthlessness before God Almighty is that the head of Yahya ibn Zakariyya was presented to a harlot among the harlots of the Children of Israel? Do you not know that the Children of Israel used to kill, between the rising of dawn and the rising of the sun, seventy prophets, then sit in their markets buying and selling as though they had done nothing? Yet God did not hasten against them, but rather seized them afterward with the seizing of One Mighty, Capable of retribution. Fear God, O Abu Abd al-Rahman, and do not forsake my aid (2).
قال الراوي : ثم جاء عبدالله بن عمر فأشار عليه بصلح أهل الضلال ، وحذَّره من القتل والقتال ، فقال : يا أبا عبد الرحمان ، أما علمت أن من هوان الدنيا على الله تعالى أن رأس يحيى بن زكريا أهدي إلى بغيٍّ من بغايا بني إسرائيل ، أما تعلم أن بني إسرائيل كانوا يقتلون ما بين طلوع الفجر إلى طلوع الشمس سبعين نبياً ، ثم يجلسون في أسواقهم يبيعون ويشترون كأن لم يصنعوا شيئاً ، فلم يعجِّل الله عليهم ، بل أخذهم بعد ذلك أخذ عزيز ذي انتقام ، اتق الله يا أبا عبد الرحمن ، ولا تدع نصرتي (2) .
And it is narrated that, when he (the blessings of God be upon him) resolved to set out for Iraq, he stood as a preacher and said: Praise be to God, and whatever God wills, and there is no power and no strength save in God, and may God bless His Messenger (and his family) and grant him peace. Death is inscribed upon the children of Adam as the necklace is upon the neck of the maiden, and how I long for my forefathers with the longing of Jacob for Joseph; and a place of slaughter has been chosen for me which I shall meet. It is as though I see my joints being torn apart by the wolves of the wilderness, between al-Nawawis and Karbala, so that they fill from me empty bellies and hungry pouches. There is no escape from a day inscribed by the Pen. God's pleasure is our pleasure, the People of the House; we endure His trial, and He will pay us in full the wages of the patient. The flesh of the Messenger of God shall not be scattered from him, for it is gathered for him in the Sacred Enclosure, by which his eye is gladdened and His promise to them fulfilled. Whoever among you is ready to give of his lifeblood for us,
وروي أنه صلوات الله عليه لما عزم على الخروج إلى العراق قام خطيباً فقال : الحمد لله ، وما شاء الله ، ولا حول ولا قوّة إلاّ بالله وصلّى الله على رسوله ( وآله ) وسلَّم ، خطَّ الموت على ولد آدم مخطَّ القلادة على جيد الفتاة ، وما أولهني إلى أسلافي اشتياق يعقوب إلى يوسف ، وخير لي مصرع أنا لاقيه ، كأني بأوصالي يتقطَّعها عسلان الفلوات ، بين النواويس وكربلاء ، فيملأن مني أكراشاً جوفاً وأجربة سغباً ، لا محيص عن يوم خطّ بالقلم ، رضى الله رضانا أهل البيت ، نصبر على بلائه ، ويوفّينا أجور الصابرين ، لن تشذَّ عن رسول الله لحمته ، وهي مجموعة له في حظيرة القدس تقرُّ بهم عينه ، وتنجز لهم وعده ، من كان فينا باذلا مهجته ،
1 ـ الشواهد المنبرية ، الشيخ علي الجشي : 42 ـ 43.
2 ـ اللهوف ، ابن طاووس : 21 ـ 22 ، بحار الأنوار ، المجلسي 44/364.
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and to set his soul upon meeting God, then let him journey with us, for I shall journey at morning, if God wills (1).
موطِّنا على لقاء الله نفسه فليرحل معنا فإني راحل مصبحاً إن شاء الله (1) .
Sheikh al-Mufid (may God have mercy on him) said: And it is narrated from al-Farazdaq that he said: I performed the Hajj with my mother in the year sixty, and while I was driving her camel until I entered the Sanctuary, I met Hussein (peace be upon him) leaving Mecca, with his swords and his shields with him. I said: To whom does this caravan belong? It was said: To Hussein ibn Ali (peace be upon them both). So I came to him and greeted him and said to him: May God grant you your wish and your hope in what you love. By my father and mother, O son of the Messenger of God, what has hastened you away from the Hajj? He (peace be upon him) said: Had I not hastened, I would have been seized. Then he said to me: Who are you? I said: A man of the Arabs—and by God he did not press me for more than that.
وقال الشيخ المفيد عليه الرحمة : وروي عن الفرزدق أنه قال : حججت بأمي في سنة ستين ، فبينما أنا أسوق بعيرها حتى دخلت الحرم إذ لقيت الحسين ( عليه السلام ) خارجاً من مكة ، معه أسيافه وتراسه ، فقلت : لمن هذا القطار ؟ فقيل : للحسين بن علي ( عليهما السلام ) ، فأتيته وسلَّمت عليه وقلت له : أعطاك الله سؤلك وأمَلَك فيما تحبّ ، بأبي أنت وأمي يا ابن رسول الله ، ما أعجلك عن الحج ؟ قال ( عليه السلام ) : لو لم أعجل لأخذت ، ثمّ قال لي : من أنت ؟ قلت : رجل من العرب ، ولا والله ما فتّشني عن أكثر من ذلك.
Then he said to me: Inform me of the people behind you. So I said: You have asked one who knows. The hearts of the people are with you, but their swords against you, and the decree descends from heaven, and God does what He wills. He said: You have spoken truly. To God belongs the command, before and after, and every day our Lord is engaged in some affair. If the decree descends with what we love, then we praise God for His blessings, and He is the One whose aid is sought in rendering thanks; and if the decree comes between us and our hope, then he has not strayed whose intention was the truth and whose conduct was piety. I said to him: Indeed; may God bring you to what you love and suffice you in what you fear. And I asked him about some matters of vows and rites of pilgrimage, and he informed me of them, then he urged on his mount and said: Peace be upon you. Then we parted (2).
ثم قال لي : أخبرني عن الناس خلفك ، فقلت : الخبيرَ سألت ، قلوب الناس معك وأسيافهم عليك ، والقضاء ينزل من السماء ، والله يفعل ما يشاء ، قال : صدقت ، لله الأمر من قبل ومن بعد ، وكل يوم ربنا هو في شأن ، إن نزل القضاء بما نحبّ فنحمد الله على نعمائه ، وهو المستعان على أداء الشكر ، وإن حال القضاء دون الرجاء فلم يبعد من كان الحقُّ نيَّته ، والتقوى سيرته ، فقلت له : أجل ، بلَّغك الله ما تحبّ وكفاك ما تحذر ، وسألته عن أشياء من نذور ومناسك فأخبرني بها ، وحرَّك راحلته وقال : السلام عليك ، ثم افترقنا (2) .
Sheikh al-Mufid (may God have mercy on him) said: And when Hussein ibn Ali (peace be upon him) departed from Mecca, Yahya ibn Sa'id ibn al-As intercepted him, along with a company whom Amr ibn Sa'id had sent to him. They said to him: Turn back—where are you going? But he refused them and went on. The two parties pushed against one another and clashed with whips, and Hussein (peace be upon him) and his companions resisted them with a firm resistance, and he journeyed on until he came to al-Tan'im, where he met a caravan that had come from Yemen, and he hired from its people camels for his baggage and his companions,
قال الشيخ المفيد عليه الرحمة : وكان الحسين بن علي ( عليه السلام ) لمّا خرج من مكة اعترضه يحيى بن سعيد بن العاص ، ومعه جماعة أرسلهم إليه عمرو بن سعيد ، فقالوا له : انصرف ، أين تذهب ؟ فأبى عليهم ومضى ، وتدافع الفريقان واضطربوا بالسياط ، فامتنع الحسين ( عليه السلام ) وأصحابه منهم امتناعاً قوياً ، وسار حتى أتى التنعيم ، فلقي عيراً قد أقبلت من اليمن فاستأجر من أهلها جمالا لرحله وأصحابه ،
1 ـ اللهوف ، السيد ابن طاووس : 37 ـ 38 ، بحار الأنوار ، المجلسي : 44/366 ـ 367.
2 ـ الإرشاد ، المفيد : 2/67 ، بحار الأنوار ، المجلسي : 44/365.
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and he said to their owners: Whoever wishes to set off with us to Iraq, we will pay him his hire and treat him as a good companion; and whoever wishes to part from us at some point along the road, we will give him his hire according to the distance he has covered of the journey. So a group went with him, and others held back.
وقال لأصحابها : من أحبَّ أن ينطلق معنا إلى العراق وفيناه كراه وأحسنّا صحبته ، ومن أحبَّ أن يفارقنا في بعض الطريق أعطيناه كراه على قدر ما قطع من الطريق ، فمضى معه قوم وامتنع آخرون.
And Abdullah ibn Ja'far sent after him his two sons Awn and Muhammad, and wrote in their hands a letter in which he said: To proceed: I ask you, by God, to turn back when you look upon this letter of mine, for I am fearful for you of this course you have set upon, that in it may lie your destruction and the uprooting of your household. If you perish today, the light of the earth is extinguished, for you are the beacon of the rightly guided and the hope of the believers. And do not hasten in your journey, for I am following close upon my letter. And peace.
وألحقه عبدالله بن جعفر بابنيه عون ومحمد ، وكتب على أيديهما كتاباً يقول فيه : أما بعد فإني أسألك بالله لما انصرفت حين تنظر في كتابي هذا ، فإني مشفق عليك من هذا التوجُّه الذي توجَّهت له ، أن يكون فيه هلاكك واستئصال أهل بيتك ، إن هلكت اليوم طفىء نور الأرض ، فإنك علم المهتدين ، ورجاء المؤمنين ، ولا تعجل بالسير فإني في أثر كتابي والسلام.
And Abdullah went to Amr ibn Sa'id and asked him to write to Hussein (peace be upon him) a guarantee of safety and to hold out hopes to him so that he might turn back from his course. So Amr ibn Sa'id wrote to him a letter in which he held out to him the hope of favor, and granted him safety for himself, and dispatched it with Yahya ibn Sa'id. Yahya and Abdullah ibn Ja'far caught up with him after the dispatch of his two sons, and handed him the letter and strove with him to turn back. He said: I saw the Messenger of God (peace be upon him and his family) in a dream, and he commanded me with what I am carrying out. They said to him: What is that vision?
وصار عبدالله إلى عمرو بن سعيد وسأله أن يكتب إلى الحسين ( عليه السلام ) أماناً ويمنّيه ليرجع عن وجهه ، وكتب إليه عمرو بن سعيد كتاباً يمنّيه فيه الصلة ، ويؤمنه على نفسه ، وأنفذه مع يحيى بن سعيد ، فلحقه يحيى وعبدالله بن جعفر بعد نفوذ ابنيه ، ودفعا إليه الكتاب وجهدا به في الرجوع ، فقال : إني رأيت رسول الله ( صلى الله عليه وآله ) في المنام وأمرني بما أنا ماض له ، فقالوا له : ما تلك الرؤيا ؟
He said: I have told no one of it, nor shall I tell anyone of it until I meet my Lord, mighty and majestic. So when Abdullah ibn Ja'far despaired of him, he commanded his two sons Awn and Muhammad to keep to him, to journey with him, and to fight in his defense, and he returned with Yahya ibn Sa'id to Mecca.
فقال : ما حدّثت أحداً بها ، ولا أنا محدِّثٌ بها أحداً حتى ألقى ربي عزَّ وجلَّ ، فلما يئس منه عبدالله بن جعفر أمر ابنيه عوناً ومحمداً بلزومه ، والمسير معه ، والجهاد دونه ، ورجع مع يحيى ابن سعيد إلى مكة.
And Hussein (peace be upon him) set out for Iraq pressing onward, turning aside for nothing, until he halted at Dhat Irq.
وتوجَّه الحسين ( عليه السلام ) إلى العراق مغذّاً لا يلوي إلى شيء حتى نزل ذات عرق.
And Sayyid Ibn Tawus (may God have mercy on him) said: Hussein (peace be upon him) set out from Mecca with three days having passed of Dhu al-Hijja in the year sixty, before he learned of the killing of Muslim, for he (peace be upon him) departed from Mecca on the very day on which Muslim (the pleasure of God be upon him) was killed (1).
وقال السيّد ابن طاووس ـ رحمه الله ـ : توجَّه الحسين ( عليه السلام ) من مكة لثلاث مضين من ذي الحجة سنة ستين قبل أن يعلم بقتل مسلم ، لأنه ( عليه السلام ) خرج من مكة في اليوم الذي قتل فيه مسلم رضوان الله عليه (1) .
And how excellent are the words of Sheikh Muhammad Ali al-Ya'qubi (may God have mercy on him), when he says:
ولله درّ الشيخ محمد علي اليعقوبي عليه الرحمة إذ يقول :
1 ـ الإرشاد ، المفيد : 2/68 ـ 69 ، بحار الأنوار ، المجلسي : 44/365 ـ 366.