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Abi Ubayd ordered his client, Abu Umar, to deal with Umar ibn Sa'd, and he killed him, and he killed Hafs ibn Umar ibn Sa'd(1).
أبي عبيد إلى عمر بن سعد مولاه أبا عمر فقتله ، وقتل حفص بن عمر بن سعد (1) .
On the authority of Rabah ibn Muslim, from his father, who said: Ibn Muti' said to Umar ibn Sa'd ibn Abi Waqqas: You chose Hamadan and Rayy over killing the son of your uncle? Umar said: These were matters decreed from heaven, and I had given my cousin every excuse before the encounter, but he refused all but what he came to. When Ibn Muti' departed and fled from al-Mukhtar, al-Mukhtar marched with his companions to the house of Umar ibn Sa'd and killed him in his home, and killed his son in the worst manner(2).
وعن رباح بن مسلم ، عن أبيه قال : قال ابن مطيع لعمر بن سعد بن أبي وقاص : اخترت همذان والريّ على قتل ابن عمِّك ؟ فقال عمر : كانت أمور قضيت من السماء ، وقد أعذرت إلى ابن عمي قبل الوقعة فأبى إلاَّ ما أتى ، فلمَّا خرج ابن مطيع وهرب من المختار سار المختار بأصحابه إلى منزل عمر بن سعد فقتله في داره ، وقتل ابنه أسوأ قتلة (2) .
And Ibn Asakir related, on the authority of Imran ibn Maytham, who said: I was sitting beside al-Mukhtar on his right, with al-Haytham ibn al-Aswad on his left, and he said: By God, tomorrow I shall surely kill a man whose killing will please the people of heaven and the people of earth. He said: Now al-Mukhtar had granted Umar ibn Sa'd safe conduct on the condition that he not leave Kufa except by his permission.
وروى ابن عساكر عن عمران بن ميثم قال : كنت جالساً عند المختار عن يمينه ، والهيثم بن الأسود عن يساره ، فقال : والله لأقتلن غداً رجلا يرضي قتله أهل السماء وأهل الأرض ، قال : وقد كان أعطى عمر بن سعد أماناً على أن لا يخرج من الكوفة إلاَّ بإذنه.
He said: A man came to Umar ibn Sa'd and said: al-Mukhtar has sworn that he will surely kill a man tomorrow, and by God I do not think he means anyone but you. He said: So he went out until he reached the bath of Umar, and it was said to him: Do you think this is hidden from al-Mukhtar? So he returned and entered his house. When the next day came, I set out and entered upon al-Mukhtar, and al-Haytham ibn al-Aswad came and sat down. He said: Then Hafs ibn Umar came and said to al-Mukhtar: Abu Hafs asks you: will you keep faith with us regarding what was agreed between us and you? He said: Sit down. So he sat down. al-Mukhtar summoned Abu Amra, and a short man came clattering in iron, and al-Mukhtar whispered to him. Then he called two men and said: Go with him. He said: So he went, and by God I do not think he had reached the house of Umar before he came back with his head. Hafs said: Indeed we belong to God, and indeed to Him we shall return. al-Mukhtar said: Strike off his neck. And he said: Umar is for al-Hussein (peace be upon him), and Hafs is for Ali ibn al-Hussein (peace be upon them both)—and they are not equal(3).
قال : فأتى عمر بن سعد رجل ، فقال : إن المختار حلف ليقتلن غداً رجلا ، والله ما أحسبه يعني غيرك ، قال : فخرج حتى نزل حمام عمر ، فقيل له : أترى هذا يخفى على المختار ؟ فرجع فدخل داره ، فلمَّا كان من الغد غدوت فدخلت على المختار ، وجاء الهيثم بن الأسود فقعد ، قال : فجاء حفص بن عمر ، فقال للمختار : يقول لك أبو حفص : أتفي لنا بالذي كان بيننا وبينك ؟ قال : اجلس ، قال : فجلس ، ودعا المختار أبا عمرة ، فجاء رجل قصير يتخشخش في الحديد فسارَّه ، ثمَّ دعا رجلين ، فقال : اذهبا معه ، قال : فذهب ، فوالله ما أحسبه بلغ دار عمر حتى جاء برأسه ، فقال حفص : إنّا لله وإنّا إليه راجعون ، فقال المختار : اضرب عنقه ، وقال : عمر بالحسين ( عليه السلام ) ، وحفص بعلي بن الحسين ( عليهما السلام ) ، ولا سواء (3) .
1 ـ تاريخ مدينة دمشق ، ابن عساكر : 45/54.
2 ـ تاريخ مدينة دمشق ، ابن عساكر : 45/54 ـ 55 ، الطبقات الكبرى ، ابن سعد : 5/148.
3 ـ تاريخ مدينة دمشق ، ابن عساكر : 45/55 ـ 56.
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And on the authority of Musa ibn Amir, that al-Mukhtar said one day while speaking to those sitting with him: Tomorrow I shall surely kill a man with great feet, sunken eyes, and overhanging eyebrows—a man whose killing will please the believers and the angels brought near.
وعن موسى بن عامر أن المختار قال ذات يوم وهو يحدِّث جلساءه : لأقتلن غداً رجلا عظيم القدمين ، غائر العينين ، مشرف الحاجبين ، يسرُّ قتله المؤمنين والملائكة المقربين.
He said: al-Haytham ibn al-Aswad al-Nakha'i was with al-Mukhtar when he heard this speech, and it occurred to him that the one he intended was Umar ibn Sa'd ibn Abi Waqqas. When he returned to his home, he summoned his son al-Uryan and said: Meet Ibn Sa'd tonight and tell him such and such, and say to him: Take precaution, for he intends no one but you. He said: So he came to him and asked to speak privately, then told him the news. Ibn Sa'd said to him: May God reward your father well for his brotherhood. How can he intend this against me after the covenants and pledges he gave me?
قال : وكان الهيثم بن الأسود النخعي عند المختار حين سمع هذه المقالة ، فوقع في نفسه أن الذي يريد عمر بن سعد بن أبي وقاص ، فلمَّا رجع إلى منزله دعا ابنه العريان فقال : الق ابن سعد الليلة ، فخبِّره بكذا وكذا ، وقل له : خذ حذرك ، فإنه لا يريد غيرك ، قال : فأتاه فاستخلاه ، ثمَّ خبَّره الخبر ، فقال له ابن سعد : جز الله بالإخاء أباك خيراً ، كيف يريد هذا بي بعد الذي أعطاني من العهود والمواثيق ؟
When al-Mukhtar first appeared, his conduct and his winning of the people were the finest of things. Abdullah ibn Ja'da ibn Hubayra was the most honored of God's creation in al-Mukhtar's eyes because of his kinship with Ali. So Umar ibn Sa'd spoke to Abdullah ibn Ja'da and said to him: I do not feel secure from this man—meaning al-Mukhtar—so obtain safe conduct for me from him. He did so. He said: I myself saw his safe conduct and read it, and it was:
وكان المختار أول ما ظهر أحسن شيء سيرةً وتألُّفاً للناس ، وكان عبدالله بن جعدة بن هبيرة أكرم خلق الله على المختار لقرابته بعليّ ، فكلَّم عمر بن سعد عبدالله بن جعدة وقال له : إني لا آمن هذا الرجل ـ يعني المختار ـ فخذ لي منه أماناً ، ففعل ، قال : فأنا رأيت أمانه وقرأته وهو :
In the name of God, the Most Merciful, the Most Compassionate. This is a safe conduct from al-Mukhtar ibn Abi Ubayd for Umar ibn Sa'd ibn Abi Waqqas. You are secure by the protection of God for yourself, your family, your wealth, your household, and your children. You shall not be held accountable for any past deed of yours, so long as you listen and obey and keep to your dwelling, your family, and your city. Whoever of God's enforcers and the partisans of the family of Muhammad (may God bless him and his family) and others of the people meets Umar ibn Sa'd shall not confront him except with good. Witnessed by al-Sa'ib ibn Malik, Ahmar ibn Shumayt, Abdullah ibn Shaddad, and Abdullah ibn Kamil. And al-Mukhtar took upon himself the covenant of God and His pledge to keep faith with Umar ibn Sa'd in the safe conduct he had granted him, unless he should commit some deed. And he called God to witness against himself, and God suffices as a witness.
بسم الله الرحمن الرحيم ، هذا أمان من المختار بن أبي عبيد لعمر بن سعد بن أبي وقاص ، إنك آمن بأمان الله على نفسك وأهلك ومالك وأهل بيتك وولدك ، لا تؤاخذ بحدث كان منك قديماً ما سمعت وأطعت ولزمت رحلك وأهلك ومصرك ، فمن لقي عمر بن سعد من شرطة الله وشيعة آل محمد ( صلى الله عليه وآله ) وغيرهم من الناس فلا يعرض له إلاَّ بخير ، شهد السائب بن مالك ، وأحمر بن شميط ، وعبدالله بن شدَّاد ، وعبدالله بن كامل وجعل المختار على نفسه عهد الله وميثاقه ليفين لعمر بن سعد بما أعطاه من الأمان إلاَّ أن يحدث حدثاً ، وأشهد الله على نفسه وكفى بالله شهيداً.
He said: Abu Ja'far Muhammad ibn Ali (peace be upon them both) used to say: As for al-Mukhtar's safe conduct for Umar ibn Sa'd "unless he should commit some deed," he meant by it: when he entered the privy and relieved himself.
قال : وكان أبو جعفر محمد بن علي ( عليهما السلام ) يقول : أمَّا أمان المختار لعمر بن سعد إلاَّ أن يحدث حدثاً فإنه كان يريد به إذا دخل الخلاء فأحدث.
He said: When al-Uryan brought him this, he went out that very night until he came to his bath. Then he said to
قال : فلمَّا جاءه العريان بهذا خرج من تحت ليلته حتى أتى حمَّامه ، ثمَّ قال في
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himself: I shall go down to my house. So he returned and crossed al-Rawha', then came to his house in the morning, having gone to his bath. He informed a client of his about the safe conduct and what was intended against him. His client said to him: And what deed is greater than what you have done—you have left your dwelling and your family and come here? Return to your dwelling, and do not give the man any way against you. So he returned to his home. Word came to al-Mukhtar of his departure, and he said: No—there is a chain around his neck that will bring him back. Even if he strove to depart, he could not.
نفسه : أنزل داري ، فرجع فعبر الروحاء ، ثمَّ أتى داره غدوة ، وقد أتى حمَّامه ، فأخبر مولى له بما كان من أمانه وبما أريد منه ، فقال له مولاه : وأيُّ حدث أعظم مما صنعت ، إنك تركت رحلك وأهلك ، وأقبلت إلى ها هنا ، ارجع إلى رحلك ولا تجعل للرجل عليك سبيلا ، فرجع إلى منزله فأُتي المختار بانطلاقه ، فقال : كلا ، إن في عنقه سلسلة ستردّه ، لو جهد أن ينطلق ما استطاع.
He said: al-Mukhtar arose in the morning and sent Abu Amra to him, ordering him to bring him. He came to him and entered upon him and said: Answer the summons. Umar stood and stumbled over a robe of his, and Abu Amra struck him with his sword and killed him, and he brought his head in the lower part of his garment until he placed it before al-Mukhtar. al-Mukhtar said to his son Hafs ibn Umar ibn Sa'd—who was sitting beside him—Do you recognize this head? He said "We belong to God," and said: Yes, and there is no good in life after him. al-Mukhtar said to him: You speak truly, for you shall not live after him. He ordered him killed, and behold, his head was set with the head of his father.
قال : وأصبح المختار فبعث إليه أبا عمرة ، وأمره أن يأتيه به ، فجاءه حتى دخل عليه ، فقال : أجب ، فقام عمر فعثر في جبّة له ، ويضربه أبو عمرة بسيفه ، فقتله ، وجاء برأسه في أسفل قبائه حتى وضعه بين يدي المختار ، فقال المختار لابنه حفص بن عمر بن سعد ـ وهو جالس عنده ـ أتعرف هذا الرأس ؟ فاسترجع ، وقال : نعم ، ولا خير في العيش بعده ، قال له المختار : صدقت فإنك لا تعيش بعده ، فأمر به فقُتل فإذا رأسه مع رأس أبيه.
Then al-Mukhtar said: This is for al-Hussein, and this is for Ali ibn al-Hussein, may God have mercy on them both—and they are not equal. By God, if I killed three quarters of Quraysh, it would not equal a fingertip of his fingertips. When al-Mukhtar killed Umar ibn Sa'd and his son, he sent their two heads with Musafir ibn Sa'id ibn Numran al-Na'iti and Zibyan ibn Umara al-Tamimi until they came with them to Muhammad ibn al-Hanafiyya, and he wrote a letter to Ibn al-Hanafiyya concerning that(1).
ثمَّ إن المختار قال : هذا بحسين ، وهذا بعلي بن حسين رحمهما الله ، ولا سواء ، والله لو قتلت ثلاثة أرباع قريش ما وفوا بأنملة من أنامله ، فلمَّا قتل المختار عمر بن سعد وابنه بعث برأسيهما مع مسافر بن سعيد بن نمران الناعطي ، وظبيان بن عمارة التميمي حتى قدما به على محمد بن الحنفية ، وكتب إلى ابن الحنفية في ذلك كتاباً (1) .
As for Harmala ibn Kahil, God the Exalted took the worst vengeance upon him, for he was the killer of Abdullah the suckling infant, and he was the one who shot al-Abbas, son of the Commander of the Faithful (peace be upon him), with an arrow that struck his eye, and he was the one who carried the head of al-Hussein (peace be upon him). God took vengeance upon him at the hands of al-Mukhtar al-Thaqafi. Sheikh al-Tusi, may mercy be upon him, related on the authority of al-Minhal ibn Amr, who said: I entered upon Ali ibn al-Hussein (peace be upon them both) on my return from Mecca, and he said to me: O Minhal, what did Harmala ibn Kahila al-Asadi do? I said: I left him alive in Kufa. He said: He raised both his hands and said: O God, make him taste the heat of iron; O God,
وأمَّا حرملة بن كاهل فقد انتقم الله تعالى منه شرَّ انتقام ، فهو قاتل عبدالله الرضيع ، وهو الذي رمى العباس بن أمير المؤمنين ( عليه السلام ) بسهم فأصاب عينه ، وهو الذي حمل رأس الحسين ( عليه السلام ) ، وقد انتقم الله منه على يد المختار الثقفي ، روى الشيخ الطوسي عليه الرحمة ، عن المنهال بن عمرو قال : دخلت على علي بن الحسين ( عليهما السلام ) منصرفي من مكة ، فقال لي : يا منهال ، ما صنع حرملة بن كاهلة الأسدي ؟ فقلت : تركته حيّاً بالكوفة ، قال : فرفع يديه جميعاً ، فقال : اللهمَّ أذقه حرَّ الحديد ، اللهمَّ
1 ـ تاريخ مدينة دمشق ، ابن عساكر : 45/56 ـ 58 ، تاريخ الطبري : 4/531 ـ 532.
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make him taste the heat of iron; O God, make him taste the heat of fire. al-Minhal said: So I came to Kufa, and al-Mukhtar ibn Abi Ubayd had risen to power, and he was a friend of mine. He said: I remained in my home for some days until the people had cut themselves off from me, then I rode to him and met him coming out of his house. He said: O Minhal, you have not come to us during this rule of ours, nor congratulated us upon it, nor shared in it with us. So I informed him that I had been in Mecca and that I had now come to him. I walked along with him as we talked until he came to al-Kunas, where he stopped, standing as though awaiting something. He had been informed of the whereabouts of Harmala ibn Kahila and had sent men to seek him. We did not wait long before some people came galloping and others came running until they said: O Commander, good tidings! Harmala ibn Kahila has been seized. We waited but a short while before he was brought. When al-Mukhtar looked at him, he said to Harmala: Praise be to God who has given me power over you. Then he said: The butcher, the butcher! A butcher was brought, and he said to him: Cut off his hands. So they were cut off. Then he said to him: Cut off his feet. So they were cut off. Then he said: Fire, fire! Fire and reeds were brought and cast upon him, and the fire blazed up within him.
أذقه حرَّ الحديد ، اللهمَّ أذقه حرَّ النار. قال المنهال : فقدمت الكوفة ، وقد ظهر المختار بن أبي عبيد ، وكان لي صديقاً ، قال : فكنت في منزلي أياماً حتى انقطع الناس عنّي ، وركبت إليه فلقيته خارجاً من داره ، فقال : يا منهال ، لم تأتنا في ولايتنا هذه ، ولم تهنِّنا بها ، ولم تُشركنا فيها ؟ فأعلمته أني كنت بمكة ، وأني قد جئتك الآن ، وسايرته ونحن نتحدَّث حتى أتى الكناس ، فوقف وقوفاً كأنه ينتظر شيئاً ، وقد كان أُخبر بمكان حرملة ابن كاهلة ، فوجَّه في طلبه ، فلم نلبث أن جاء قوم يركضون ، وقوم يشتدّون حتى قالوا : أيُّها الأمير ، البشارة ، قد أُخذ حرملة بن كاهلة ، فما لبثنا أن جيء به ، فلما نظر إليه المختار قال لحرملة : الحمد لله الذي مكَّنني منك ، ثمَّ قال الجزّار الجزّار ، فأتي بجزّار ، فقال له : اقطع يديه ، فقُطعتا ، ثمَّ قال له : اقطع رجليه ، فقُطعتا ، ثم قال : النار النار ، فأتي بنار وقصب فأُلقي عليه واشتعلت فيه النار.
I said: Glory be to God! He said to me: O Minhal, glorification is indeed good, but at what do you glorify God? I said: O Commander, on this journey of mine, returning from Mecca, I entered upon Ali ibn al-Hussein (peace be upon them both), and he said to me: O Minhal, what did Harmala ibn Kahila al-Asadi do? I said: I left him alive in Kufa. He raised both his hands and said: O God, make him taste the heat of iron; O God, make him taste the heat of iron; O God, make him taste the heat of fire.
فقلت : سبحان الله! فقال لي : يا منهال ، إن التسبيح لحَسن ، ففيم سبَّحت ؟ فقلت : أيُّها الأمير ، دخلت في سفرتي هذه منصرفي من مكة على علي بن الحسين ( عليهما السلام ) فقال لي : يا منهال ، ما فعل حرملة بن كاهلة الأسدي ؟ فقلت : تركته حيَّاً بالكوفة ، فرفع يديه جميعاً فقال : اللهم أذقه حرَّ الحديد ، اللهم أذقه حرَّ الحديد ، اللهم أذقه حرَّ النار.
al-Mukhtar said to me: Did you hear Ali ibn al-Hussein (peace be upon them both) say this? I said: By God, I heard it. He said: Then he dismounted from his beast and prayed two units of prayer, prolonging the prostration. Then he stood and mounted, and Harmala had been burned. I rode with him and we proceeded until I came alongside my house, and I said: O Commander, if you would see fit to honor me and show me favor by alighting at my home and partaking of my food. He said: O Minhal, you inform me that Ali ibn al-Hussein (peace be upon him) made four supplications which God answered at my hands, and then you bid me eat! This is a day of fasting in thanks to God Almighty for what He has accomplished by His enabling grace(1).
فقال لي المختار : أسمعت علي بن الحسين ( عليهما السلام ) يقول هذا ؟ فقلت : والله لقد سمعته ، قال : فنزل عن دابته ، وصلَّى ركعتين فأطال السجود ، ثمَّ قام فركب ، وقد احترق حرملة ، وركبت معه وسرنا ، فحاذيت داري ، فقلت : أيُّها الأمير ، إن رأيت أن تُشرِّفني وتُكرمني وتنزل عندي وتحرم بطعامي ، فقال : يا منهال ، تعلمني أن علي بن الحسين ( عليه السلام ) دعا بأربع دعوات فأجابه الله على يدي ، ثمَّ تأمرني أن آكل! هذا يومُ صوم شكراً لله عزَّ وجلَّ على ما فعلته بتوفيقه (1)
1 ـ الآمالي ، الطوسي : 238 ـ 239 ح 15.
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So the curse of God be upon Harmala ibn Kahil, who afflicted the People of the House (peace be upon them) by killing the suckling infant Abdullah. There was in his heart neither pity nor mercy for the infant of al-Hussein (peace be upon him)—for what sin did he kill him? How excellent are the words of Sayyid Haydar al-Hilli, may mercy be upon him, when he says concerning the slaying of the infant Abdullah and the calamity of the women of Fatima in captivity:
فلعنة الله على حرملة بن كاهل الذي فجع أهل البيت ( عليهم السلام ) بقتله عبدالله الرضيع ، فلم تكن في قلبه شفقة ولا رحمة على رضيع الحسين ( عليه السلام ) فبأي ذنب قتله ، ولله درّ السيد حيدر الحلي عليه الرحمة إذ يقول في مقتل عبدالله الرضيع ومصيبة الفاطميات في السبا :
And one who bent down to kiss his child,
but the arrow kissed his throat before him.
They were born in a single hour, he and death,
and before him the arrow proclaimed "God is greatest" in his throat.
Among the captives, women whom the veiled chamber once cherished—
grievous it was to their young men that they be driven forth.
She guarded her chamber awake, and wished in her sleep
that her eyelids would return to her, not to slumber.
She arose with none of her people of any zeal
to stand behind the veil, girded in her defense.
Fate walked blind on the day of al-Taff, and left
no pillar of hers but in it stumbled.
It burdened her with travel through a barren wilderness,
when before al-Taff she knew nothing of deserts and night-journeys.
She had not seen, until her eye beheld the shadow of her own form,
until they appeared at al-Ghadiriyya, unveiled(1).
وَمُنْعَطِف أهوى لتقبيلِ طِفْلِهِ
فَقَبَّلَ منه قَبْلَه السَّهْمُ مَنْحَرا
لقد وُلِدَا في سَاعَة هو والرَّدَى
وَمِنْ قَبْلِهِ في نَحْرِه السَّهْمُ كبَّرا
وفي السَّبْيِ مما يصطفي الخِدْرُ نِسْوَةٌ
يعزُّ على فتيانِها أن تُسَيَّرا
حَمَتْ خِدْرَها يَقْظَى وودَّت بنومِهَا
تَرُدُّ عليها جَفْنَها لا على الكَرَى
فَأَضْحَتْ ولا من قَوْمِها ذو حفيظة
يقومُ وَرَاءَ الخِدْرِ عنها مُشَمِّرا
مشى الدَّهْرُ يومَ الطفِّ أعمى فلم يَدَعْ
عِمَاداً لها إلاَّ وفيه تَعَثَّرا
وَجَشَّمَها الْمَسْرَى بِبَيْدَاءَ قَفْرَة
وَلَمْ تَدْرِ قَبْلَ الطفِّ ما البيدُ والسُّرَى
وَلَمْ تَرَ حتَّى عينُها ظِلَّ شَخْصِها
إِلَى أَنْ بَدَت في الغاضريَّةِ حُسَّرَا (1)
The Sixteenth Gathering
The Grievances of the People of the House (peace be upon them) and Their Persecution
and What Befell Them of Killing and Exile
It is said in one of the visitations of the Imams of the People of the House (peace be upon them): And you are between one struck down in the prayer niche, his skull split by the sword; a martyr upon the bier whose shrouds were pierced with arrows; one slain in the open, his head raised upon a spear; one bound in prison, his limbs crushed with iron; and one poisoned, his entrails severed by draughts of poison. Indeed we belong to God, and indeed to Him we shall return, and there is no power and no strength save in God, the Most High,
جاء في بعض زيارات أئمّة أهل البيت ( عليهم السلام ) : وأنتم بين صريع في المحراب قد فلق السيف هامته ، وشهيد فوق الجنازة قد شُكَّت بالسهام أكفانه ، وقتيل بالعراء قد رُفع فوق القناة رأسه ، ومكبَّل في السجن رُضَّت بالحديد أعضاؤه ، ومسموم قد قُطِّعت بجرع السمِّ أمعاؤه ، فإنّا لله وإنّا إليه راجعون ، ولا حول ولا قوَّة إلاَّ بالله العليِّ
1 ـ رياض المدح والرثاء ، الشيخ حسين القديحي : 63.
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the Most Great. And how excellent are the words of Sayyid Haydar al-Hilli, may mercy be upon him, when he says:
العظيم ، ولله درّ السيد حيدر الحلي عليه الرحمة إذ يقول :
What is the sin of the People of the House,
that they were emptied from their dwellings because of them?
They left them with calamities scattered,
and the most encompassing of them is dreadful.
One is hidden like the full moon—
creation awaits his rising with longing.
Another endures poison,
his vital organs given its draught to drink.
Another is stained with the sword's blood,
having chosen his honor and refused submission.
مَا ذَنْبُ أَهْلِ البيتِ حتَّـ
ـى مِنْهُمُ أَخْلَوا رُبُوعَهْ
تركوهُمُ شتَّى مصائبُهُمْ
وأجمعُهَا فظيعَهْ
فَمُغَيَّبٌ كالبدرِ ترتقبُ الـ
وَرَى شَوْقاً طُلُوعَه
ومُكََابِدٌ للسمِّ قَدْ
سُقِيَتْ حُشَاشَتُهُ نَقِيعَه
وَمُضَرَّجٌ بالسيفِ آ
ثَرَ عِزَّهُ وأبى خُضُوعَه
The Messenger of God (may God bless him and his family) had foretold to this nation what would befall his household (peace be upon them) of killing, exile, and persecution, and the injustice and aggression that would descend upon them. It is related from Abdullah ibn Mas'ud, who said: We came to the Messenger of God (may God bless him and his family), and he came out to us joyful, with happiness known upon his face. We asked him about nothing without his telling us of it, and we fell silent about nothing without his beginning. Until some youths of Banu Hashim passed by, among them al-Hassan and al-Hussein (peace be upon them both). When he saw them, he embraced them and his eyes overflowed with tears. We said: O Messenger of God, we keep seeing in your face something we dislike.
وقد أخبر رسول الله ( صلى الله عليه وآله ) هذه الأمّة بما يجري على أهل بيته ( عليهم السلام ) من القتل والتشريد والإضطهاد ، وما يقع عليهم من الظلم والعدوان. روي عن عبدالله بن مسعود قال : أتينا رسول الله ( صلى الله عليه وآله ) فخرج إلينا مستبشراً ، يُعرف السرور في وجهه ، فما سألناه عن شيء إلاَّ أخبرنا به ، ولا سكتنا إلاّ ابتدأنا ، حتى مرَّت فتية من بني هاشم فيهم الحسن والحسين ( عليهما السلام ) ، فلمَّا رآهم التزمهم وانهملت عيناه ، فقلنا : يا رسول الله! ما نزال نرى في وجهك شيئاً نكرهه ؟
He (may God bless him and his family) said: We are a household for whom God has chosen the Hereafter over this world. After me, my household will face banishment and exile throughout the lands, until black banners rise from the East. They will demand their right and not be given it; then they will demand it and not be given it; then they will demand it and not be given it. So they will fight and be granted victory. Whoever among you or your descendants lives to see it, let him come to the Imam of my household, even if he must crawl over the snow, for these are banners of guidance. They will hand it over to a man of my household whose name matches my name... So he will possess the earth and fill it with equity and justice as it had been filled with tyranny and injustice(1).
فقال ( صلى الله عليه وآله ) : إنّا أهل بيت اختار الله لنا الآخرة على الدنيا ، وإنه سيلقى أهل بيتي من بعدي تطريداً ، وتشريداً في البلاد ، حتى ترتفع رايات سود من المشرق فيسألون الحق فلا يُعطونه ، ثمَّ يسألونه فلا يُعطونه ، ثمَّ يسألونه فلا يُعطونه ، فيقاتلون فيُنصرون ، فمن أدركه منكم أو من أعقابكم فليأت إمام أهل بيتي ولو حبواً على الثلج ، فإنها رايات هدى ، يدفعونها إلى رجل من أهل بيتي يواطىء اسمه اسمي.. فيملك الأرض ، فيملأها قسطاً وعدلا كما ملئت جوراً وظلماً (1) .
And it is related from Abu Sa'id al-Khudri that the Messenger of God (may God bless him and his family) said: My household will face, after me, killing and exile from my nation. The fiercest of our people in hatred of us are the Banu Umayya, the Banu al-Mughira,
وروي عن أبي سعيد الخدري أن رسول الله ( صلى الله عليه وآله ) قال : إن أهل بيتي سيلقون من بعدي من أمتي قتلا وتشريداً ، وإن أشدَّ قومنا لنا بغضاً بنو أمية ، وبنو المغيرة ،
1 ـ المستدرك على الصحيحين ، الحاكم : 4/511 ، المعجم الكبير ، الطبراني : 10/85.
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and the Banu Makhzum(1).
وبنو مخزوم (1) .
al-Munawi said: It is related in the hadith: "Of my household one is poisoned, one is killed, and one is burned." He said: The first was interpreted as al-Hassan (peace be upon him), the second as al-Hussein (peace be upon him), and the third as Zayd ibn Ali (peace be upon him)(2).
قال المناوي : وروي في الحديث : من آل بيتي مسموم ، ومقتول ، ومحروق ، قال : وفُسِّر الأول بالحسن ( عليه السلام ) ، والثاني بالحسين ( عليه السلام ) ، والثالث بزيد بن علي ( عليه السلام ) (2) .
The Chosen One (may God bless him and his family) enjoined this nation to safeguard his progeny and household (peace be upon them), but this nation did not observe the right of the Messenger of God (may God bless him and his family) in his progeny. So look, O loyal friends, at what they did to them, and what befell them of killing, the shedding of their blood, their exile from their homelands, their imprisonment in dungeons, and other forms of torment and persecution at the hands of the unjust and tyrannical rulers. They forgot all the testaments of the Prophet (may God bless him and his family), as though they had heard nothing of his commands concerning his progeny and his pure offspring (peace be upon them).
وقد أوصى المصطفى ( صلى الله عليه وآله ) هذه الأمَّة بحفظ عترته وأهل بيته ( عليهم السلام ) ، ولكن هذه الأمة لم ترع حقَّ رسول الله ( صلى الله عليه وآله ) في عترته ، فانظر أُيها الموالي ماذا فعلوا بهم ، وما جرى عليهم من قتلهم ، وسفك دمائهم ، وتشريدهم عن أوطانهم ، وحبسهم في المطامير ، وغير ذلك من ألوان العذاب والتنكيل ، من ولاة الجور والظلمة ، فتناسوا كلَّ وصايا النبي ( صلى الله عليه وآله ) وكأنهم لم يسمعوا شيئاً من وصاياه في حقّ عترته وأبنائه الطاهرين ( عليهم السلام ).
The Creator the Exalted said concerning the two orphan boys in the Noble Qur'an: "And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure for them, and their father had been righteous"(3). And it is related in the exegesis of this verse from Ibn Abbas, Jabir, and Abu Abdullah al-Sadiq (peace be upon him): God, through the righteousness of a man, sets right his child and his child's child, and protects him through his descendants—and the righteous ancestor was the seventh(4) of their forefathers(5).
قال الباري تعالى عن اليتيمين في القرآن الكريم : « وَأَمَّا الْجِدَارُ فَكَانَ لِغُلاَمَيْنِ يَتِيمَيْنِ فِي الْمَدِينَةِ وَكَانَ تَحْتَهُ كَنزٌ لَهُمَا وَكَانَ أَبُوهُمَا صَالِحاً » (3) . وجاء في تفسير هذه الآية عن ابن عباس وجابر وأبي عبدالله الصادق ( عليه السلام ) : إن الله يصلح بصلاح الرجل ولده وولد ولده ، ويحفظه في ذرّيّته ، وكان السابع (4) من آبائهما (5) .
al-Maqrizi said: If it is established that God Almighty protected two boys for the righteousness of their father, then He has protected the descendants through the regard for the ancestors, even if the ages are long. Among this is what is related in the tradition: that the pigeons of the Sanctuary descend from two pigeons that nested at the mouth of the cave in which the Messenger of God hid
وقال المقريزي : فإذا صحَّ أن الله سبحانه قد حفظ غلامين لصلاح أبيهما فيكون قد حفظ الأعقاب برعاية الأسلاف ، وإن طالت الأحقاب ، ومن ذلك ما جاء في الأثر أن حمام الحرم من حمامتين عشَّشتا على فم الغار الذي اختفى فيه
1 ـ المستدرك على الصحيحين : 4/534 ح 8500 ، قال الحاكم : هذا حديث صحيح الإسناد ولم يخرجاه ، الفتن ، نعيم بن حماد : 1/131 ح 319.
2 ـ الكواكب الدرية ، المناوي : 4/303.
3 ـ سورة الكهف ، الآية : 82.
4 ـ وقيل التاسع ، وقيل العاشر ، راجع فتح القدير ، الشوكاني 3/304 مورد الآية.
5 ـ راجع : الدر المنثور ، السيوطي : 4/235 ، فتح القدير ، الشوكاني : 3/306 وص 304 مورد الآية.
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(may God bless him and his family)(1). For this reason the pigeons of the Sanctuary were made inviolable. And if this is so, then Muhammad (may God bless him and his family) is more deserving, more worthy, more entitled, and more fitting that God the Exalted protect his offspring, for he is the leader of the righteous, and God set right nothing of His creation's corruption save through him(2).
رسول الله ( صلى الله عليه وآله ) (1) فلذلك حَرُمَ حَمامُ الحرم ، وإذا كان كذلك فمحمد ( صلى الله عليه وآله ) أحرى وأولى وأحقّ وأجدر أن يحفظ الله تعالى ذرّيّته ، فإنه إمام الصلحاء ، وما أصلح الله فسادَ خَلقِه إلاَّ به (2) .
And it is related from the Imam al-Hassan (peace be upon him) that he said to one of the Khawarij: By what did God preserve the wealth of the two boys? He said: Through the righteousness of their father. He said: My father and my grandfather are better than he!!(3).
وروي عن الإمام الحسن ( عليه السلام ) أنه قال لبعض الخوراج : بمَ حفظ الله مال الغلامين ؟ قال : بصلاح أبيهما ، قال : فأبي وجدّي خيرٌ منه!! (3) .
And it is related from the Imam Ali ibn al-Hussein (peace be upon them both) who said: Behold, God mentioned certain peoples by their fathers, and so He preserved the sons for the fathers. The Exalted said: "And their father had been righteous." My father told me, on the authority of his forefathers, that he was the ninth of his descendants. We are the progeny of the Messenger of God—safeguard it for the sake of the Messenger of God (may God bless him and his family)(4).
وروي عن الإمام علي بن الحسين ( عليهما السلام ) قال : ألا إن الله ذكر أقواماً بآبائهم فحفظ الأبناء للآباء ، قال تعالى : « وَكَانَ أَبُوهُمَا صَالِحاً » ولقد حدَّثني أبي عن آبائه أنه التاسع من ولده ، ونحن عترة رسول الله احفظوها لرسول الله ( صلى الله عليه وآله ) (4) .
And it is related from the Imam al-Sadiq Ja'far ibn Muhammad (peace be upon them both) who said: Safeguard us as the righteous servant safeguarded the two orphans(5). And it is related from Ibn Abbas (may God be pleased with him), concerning the words of the Exalted: "And their father had been righteous," he said: They were protected for the righteousness of their father, though no righteousness was mentioned of them(6).
وروي عن الإمام الصادق جعفر بن محمد ( عليهما السلام ) قال : احفظوا فينا ما حفظ العبد الصالح في اليتيمين (5) . وجاء عن ابن عباس ( رضي الله عنه ) ، في قوله تعالى : « وَكَانَ أَبُوهُمَا صَالِحاً » قال : حُفظا لصلاح أبيهما ، وما ذكر عنهما صلاحاً (6) .
And the writer Abd al-Halim al-Jundi said: In all of human history there is no family that was exiled and stripped bare, that tasted torment and intimidation, like the household of the Prophet (may God bless him and his family). With them the history of Islam began its glory, and continued through their tribulation and their greatness. Their father offered humanity the means of its salvation through the Book of God and the way of the Messenger (may God bless him and his family), and his household offered their souls for the values that the Qur'an brought down and the way brought forth. Their lamps were shattered, but
وقال الكاتب عبد الحليم الجندي : فليس في تأريخ البشرية كلِّها أسرةٌ شُرِّدت وجُرِّدت ، وذاقت العذاب والاسترهاب ، مثل أهل بيت النبي ( صلى الله عليه وآله ) ، بدأ بهم تأريخ الإسلام مجده ، واستمر فيهم بعبرته وعظمتهم ، قدَّم أبوهم للبشريَّة أسباب خلاصها بكتاب الله وسنة الرسول ( صلى الله عليه وآله ) ، وقدَّم أهل بيته أرواحهم في سبيل القيم التي نزل بها القرآن ، وجاءت بها السنَّة ، كانت مصابيحُهم تتحطَّم ، لكنَّ
1 ـ راجع الصواعق المحرقة : 242 ط. مصر ، و 361 ط. بيروت ـ خاتمة في ذكر أمور مهمة.
2 ـ فضل آل البيت ، المقريزي : 110.
3 ـ تفسير الرازي : 21/162 مورد الآية.
4 ـ رشفة الصادي ، ابن شهاب الشافعي : 91 باب 9.
5 ـ الصواعق المحرقة ، ابن حجر : 175 ط. مصر ، 266 ط. بيروت ، المقصد الثالث من الآية الرابعة ، فضائل آل البيت ، المقريزي : 109.
6 ـ المستدرك ، الحاكم : 2/369 ، فضل آل البيت ، المقريزي : 109.
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their flame was never extinguished, that struggle, martyrdom, and guidance might endure, through the lofty example they were and the light whose spread no obstacles could prevent. Through it the sons of the Prophet (may God bless him and his family) taught his nation some of his knowledge: that martyrdom is life for the martyrs and for the living alike(1).
شعلتهم لا تنطفىء ، لتخلِّد الجهاد والاستشهاد والإرشاد ، بالمثل العالي الذي كانوه ، والضوء الذي لم تمنع الموانع من انتشاره ، وعلَّم فيه أبناءُ النبي ( صلى الله عليه وآله ) أمتَه بعض علومه : أن الاستشهاد حياة للمستشهدين وللأحياء جيمعاً (1) .
And it would suffice you, O loyal friends, if you heard the words of the People of the House (peace be upon them) concerning what befell them from the tyrants—of oppression, aggression, injustice, and despotism. So listen to their words that issued from breasts wounded with pain, brimming over until they became—from what they suffered at the hands of the unjust rulers—filled with grief and pain. They became, in the nation among whom the Messenger of God (may God bless him and his family) left them, like the Children of Israel under Pharaoh, who slaughtered their sons and let their women live.
وناهيك ـ أيُّها الموالي ـ لو سمعت كلمات أهل البيت ( عليهم السلام ) فيما جرى عليهم من الظلمة من الجور والعدوان والظلم والاستبداد ، فاستمع إلى كلماتهم التي خرجت من صدور مكلومة بالألم ، طفح بها الكيل حتى أصبحت مما عانته من ولاة الجور وملؤها حسرةٌ وألم ، فأصبحوا في الأُمة التي خلَّفهم فيها رسول الله ( صلى الله عليه وآله ) بمنزلة بني إسرائيل في آل فرعون ، يذبِّحون أنباءهم ويستحيون نساءهم.
It is related from Zayd ibn Ali ibn al-Hussein, from his father, from his grandfather (peace be upon them), who said: Ali (peace be upon him) said: I was with the Ansar, pledged to the Messenger of God (may God bless him and his family) in hearing and obedience to him in what was loved and what was hated. When Islam became mighty and its people grew numerous, he (may God bless him and his family) said: O Ali, add to it: that they shall protect the Messenger of God and his household from what they protect themselves and their offspring. He said: So he placed it upon the backs of the people, and some kept faith with it and some perished(2).
روي عن زيد بن علي بن الحسين ، عن أبيه ، عن جده ( عليهم السلام ) ، قال : قال علي ( عليه السلام ) : كنت مع الأنصار لرسول الله ( صلى الله عليه وآله ) على السمع والطاعة له في المحبوب والمكروه ، فلمَّا عزَّ الإسلام ، وكثُر أهله ، قال ( صلى الله عليه وآله ) : يا علي ، زد فيها : على أن تمنعوا رسول الله وأهل بيته مما تمنعون منه أنفسكم وذراريكم ، قال : فحملها على ظهور القوم ، فوفى بها من وفى ، وهلك من هلك (2) .
And it is related that Ali ibn al-Hussein (peace be upon him) was asked: How have you arisen this morning? He (peace be upon him) said: We have arisen fearful for the Messenger of God (may God bless him and his family), while all the people of Islam have arisen secure through him(3).
وروي أنه قيل لعلي بن الحسين ( عليه السلام ) : كيف أصبحت ؟ فقال ( عليه السلام ) : أصبحنا خائفين برسول الله ( صلى الله عليه وآله ) ، وأصبح جميع أهل الإسلام آمنين به (3) .
And these noble verses are related from the Imam Ali ibn al-Hussein (peace be upon him):
وروي عن الإمام علي بن الحسين ( عليه السلام ) هذه الأبيات الشريفة :
We are the sons of the Chosen One, possessors of sorrows
which our forbearing one swallows down among mankind.
Grievous among the people is our affliction—
our first is tried, and so is our last.
This creation rejoices at their feast,
while our feasts, for us, are our mourning gatherings.
نحن بنو المصطفى ذوو غُصَص
يَجْرَعُها في الأنامِ كَاظِمُنا
عظيمةٌ في الأنامِ مِحْنَتُنا
أوَّلُنا مُبْتَلىً وآخِرُنا
يَفْرَحُ هذا الوَرَى بعيدِهِمُ
ونحن أعيادُنا مآتِمُنا
1 ـ الإمام جعفر الصادق ( عليه السلام ) ، عبد الحليم الجندي : 111.
2 ـ شرح نهج البلاغة ، ابن أبي الحديد : 6/44 ـ 45.
3 ـ التذكرة الحمدونية ، ابن حمدون : 9/224 رقم : 443.
(580)
And the people are in security and joy, while
the one of us in fear is never secure his whole life long(1).
والناسُ في الأَمْنِ والسُّرُورِ ولا
يَأْمَنُ طُوْلَ الحَيَاةِ خَائِفُنا (1)
And al-Qunduzi al-Hanafi related from the Maqtal of Abu Mikhnaf that the Imam Zayn al-Abidin (peace be upon him), when he arrived from captivity to Medina, delivered a sermon to the people of Medina, and said (peace be upon him) in his sermon: ...O people, we have arisen banished, driven out, repelled, far from our homelands, for no crime we committed, no abomination we perpetrated, no breach in Islam we breached, no obscenity we did. By God, had the Prophet (may God bless him and his family) charged them to fight us, they could not have added to what they did to us. So indeed we belong to God, and indeed to Him we shall return(2).
وروى القندوزي الحنفي من مقتل أبي مخنف أن الإمام زين العابدين ( عليه السلام ) لمَّا وصل من الأسر إلى المدينة خطب في أهل المدينة ، وقال ( عليه السلام ) في خطبته :.. أيها الناس ، أصبحنا مشرَّدين مطرودين مذودين شاسعين عن الأوطان ، من غير جرم اجترمناه ، ولا مكروه ارتكبناه ، ولا ثلمة في الإسلام ثلمناها ، ولا فاحشة فعلناها ، فوالله لو أن النبي ( صلى الله عليه وآله ) أوصى إليهم في قتالنا لما زادوا على ما فعلوا بنا ، فإنّا لله وإنّا إليه راجعون (2) .
And al-Nashi al-Saghir said in a poem of his, more than a dozen verses, of which al-Hamawi cited his words:
وقال الناشي الصغير في قصيدة له وهي بضعة عشر بيتاً ، ذكر منها الحموي قوله :
Strange of you—you perish, slain by your own swords,
and he who once submitted to you assaults you.
There is no spot in the earth, east or west,
but that you have in it a slain one and a deathbed.
You were wronged, and slain, and your spoils divided,
and the earth grew too narrow for you—no place gave protection.
It is as though the Messenger of God had charged with your killing,
and your bodies are scattered through every land(3).
عجب لكم تُفنون قتلا بِسَيْفِكُمُ
ويسطو عليكم مَنْ لكم كان يَخْضَعُ
فما بقعةٌ في الأرض شرقاً ومغرباً
وليس لكم فيها قتيلٌ ومَصْرَعُ
ظُلِمْتُم وَقُتِّلْتُم وَقُسِّمَ فَيْئُكُمْ
وَضَاقَتْ بكم أرضٌ فلم يَحْمِ مَوْضِعُ
كأنَّ رسولَ اللهِ أوصى بقتِلكم
وأجسامُكُمْ في كُلِّ أرض تُوَزَّعُ (3)
And Sayyid Salih al-Najafi al-Qazwini, may mercy be upon him, who died in the year 1306 AH, said:
وقال السيِّد صالح النجفي القزويني عليه الرحمة المتوفى سنة 1306 هـ :
So Tus and al-Karkh weep for you in grief, and Karbala,
and Kufa weeps, and al-Baqi', and Zamzam.
How often you showed them mercy and compassion,
yet they showed you no compassion nor mercy a single day.
May the family of the freed captive never profit in trade,
nor cease to be debased, marked, and humiliated.
What God forbade for you, they made lawful,
and what God made lawful for you, they forbade.
And had their grandfather charged you with their killing,
you would not have exceeded what you did.
فطوسٌ لكم والكَرْخُ شَجْواً وكربلا
وكوفانُ تبكي والبقيعُ وزمزمُ
وكم قد تعطَّفتم عليهم ترحُّماً
فلم يعطفوا يوماً عليكم ويرحموا
فَلاَ رَبِحَتْ آلُ الطليقِ تِجَارةً
ولا بَرِحَتْ هوناً تُسامُ وَتُرْغَمُ
فَمَا مِنْكُمُ قَدْ حرَّم اللهُ حَلَّلُوا
وما لَكُمُ قد حلَّل اللهُ حَرَّمُوا
وَجَدُّهُمُ لو كان أوصى بقتلِهِمْ
إليكم لَمَا زِدْتُم على ما فَعَلْتُمُ
1 ـ شجرة طوبى ، الحائري : 1/6 ، وأوردها الذهبي في سير أعلام النبلاء : 15/167 ونسبها لغير الإمام ( عليه السلام ).
2 ـ ينابيع المودة لذوي القربى ، القندوزي : 3/93.
3 ـ معجم الأدباء ، الحموي : 13/292 ـ 293 ، لسان الميزان ، ابن حجر 4/239 ـ 240.
(581)
You have severed from the upright religion its rope,
and its firmest handhold which is never broken(1).
فصمتُمْ من الدينِ الحنيفيِّ حَبْلَهُ
وعُرْوَتَهُ الوثقى التي ليس تُفْصَمُ (1)
And on the authority of al-Minhal ibn Amr, who said: I entered upon Ali ibn al-Hussein (peace be upon him) and said: How have you arisen this morning, may God set you aright? He (peace be upon him) said: I did not think any elder of the city like you would not know how we have arisen. But since you do not know or are not aware, I shall inform you: We have arisen among our people in the position of the Children of Israel under Pharaoh, when they slaughtered their sons and let their women live. Our elder and our master has arisen as one toward whom nearness is sought to our enemy by reviling and cursing him from the pulpits. Quraysh has arisen reckoning that it has merit over the Arabs because Muhammad (may God bless him and his family) is from it—no merit is reckoned for it except through him—and the Arabs have arisen acknowledging that to them. And the Arabs have arisen reckoning that they have merit over the non-Arabs because Muhammad (may God bless him and his family) is from them—no merit is reckoned for them except through him—and the non-Arabs have arisen acknowledging that to them. So if the Arabs have affirmed that they have merit over the non-Arabs, and Quraysh has affirmed that it has merit over the Arabs because Muhammad (may God bless him and his family) is from them, then we, the People of the House, have merit over Quraysh, because Muhammad (may God bless him and his family) is from us. Yet they have arisen taking our right and not acknowledging any right for us. Thus we have arisen—since you did not know how we have arisen. He said: I supposed that he wished to make those in the house hear(2).
وعن المنهال بن عمرو قال : دخلت على علي بن الحسين ( عليه السلام ) فقلت : كيف أصبحت أصلحك الله ؟ فقال ( عليه السلام ) : ما كنت أرى شيخاً من أهل المصر مثلك لا يدري كيف أصبحنا ، فأمَّا إذ لم تدر أو تعلم فسأخبرك : أصبحنا في قومنا بمنزلة بني إسرائيل في آل فرعون ، إذ كانوا يذبِّحون أبناءهم ، ويستحيون نساءهم ، وأصبح شيخنا وسيِّدنا يُتَقَرَّبُ إلى عدوِّنا بشتمه أو سبِّه على المنابر ، وأصبحت قريش تعدُّ أن لها الفضل على العرب لأن محمداً ( صلى الله عليه وآله ) منها ، لا يعدُّ لها فضل إلاَّ به وأصبحت العربُ مقرَّةً لهم بذلك ، وأصبحت العرب تعدُّ أن لها الفضل على العجم لأن محمداً ( صلى الله عليه وآله ) منها ، لا يُعدُّ لها فضل إلاَّ به ، وأصبحت العجمُ مقرَّةً لهم بذلك ، فلئن كانت العرب صدَّقت أن لها الفضل على العجم ، وصدَّقت قريش أن لها الفضل على العرب ، لأن محمد ( صلى الله عليه وآله ) ( منها ) إن لنا أهل البيت الفضل على قريش لأن محمداً ( صلى الله عليه وآله ) منا ، فأصبحوا يأخذون بحقّنا ، ولا يعرفون لنا حقاً ، فهكذا أصبحنا إذ لم تعلم كيف أصبحنا قال : فظننت أنه أراد أن يُسمع من في البيت (2) .
And it is related from the Imam Muhammad al-Baqir (peace be upon him) that he said: May God not safeguard the right of this nation, for it did not safeguard the right of its Prophet (may God bless him and his family) in his household. Behold, by God, had they left the right to its people, no two would have differed concerning God the Exalted. And he (peace be upon him) recited, saying:
وروي عن الإمام محمد الباقر ( عليه السلام ) أنه قال : لا رعى الله ( حقَّ ) هذه الأمة ، فإنها لم ترع حقَّ نبيِّها ( صلى الله عليه وآله ) في أهله ، أما والله لو تركوا الحقَّ لأهله لما اختلف في الله تعالى اثنان ، وأنشد ( عليه السلام ) يقول :
Indeed the Jews, for their love of their prophet,
were kept safe from the calamities of the events of the ages.
And the people of the cross, for their love of their cross,
walk proudly through the villages of Najran.
While the believers, for the love of the family of Muhammad,
are cast into the horizons amid fires(3).
إنَّ اليهودَ لِحُبِّهم لنبيِّهم
أَمِنُوا بَوَائِقَ حَادِثِ الأَزْمَانِ
وذوو الصليبِ بحبِّهم لصليبِهِمْ
يمشون زهواً في قُرَى نَجْرَانِ
والمؤمنون بحُبِّ آلِ محمَّد
يُرْمَونَ في الآفاق بالنيرانِ (3)
1 ـ الإمام محمد الجواد ( عليه السلام ) ، الحاج حسين الشاكري : 489.
2 ـ الطبقات الكبرى ، ابن سعد : 5/219 ، تاريخ مدينة دمشق ، ابن عساكر : 396 ، تهذيب الكمال ، المزي : 20/399 ، المنتخب من ذيل المذيل ، الطبري : 119.
3 ـ كتاب الإلمام ، الإسكندراني : 5/301 ، ينابيع المودة ، القندوزي : 3/42 و 249.
(582)
And it is related from the Imam Ja'far ibn Muhammad al-Sadiq (peace be upon him) that he said: Safeguard us as the righteous servant safeguarded the two orphans for the sake of their righteous father—and he was the seventh ancestor. Yet this nation squandered the right of the Messenger of God (may God bless him and his family) by killing his children(1).
وروي عن الإمام جعفر بن محمد الصادق ( عليه السلام ) أنه قال : احفظوا فينا ما حفظ العبد الصالح في اليتيمين لأبيهما الصالح ، وكان الجدَّ السابع ، وقد ضيَّعت هذه الأمَّة حقَّ رسول الله ( صلى الله عليه وآله ) بقتل أولاده (1) .
al-Fakhr al-Razi said in the exegesis of the surah "Indeed We have granted you al-Kawthar": So look how many of the People of the House (peace be upon them) were killed, yet the world is filled with them, while there remains of the Banu Umayya none worth taking into account(2).
قال الفخر الرازي في تفسير سورة « إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ » : فانظركم قتل من أهل البيت ( عليهم السلام ) ، ثم العَالَم ممتلئ منهم ، ولم يبق من بني أمية أحدٌ يُعبأبه (2)
I say: These are the graves of the family of the Messenger of God (may God bless him and his family), scattered through the lands, distant from their homelands. May God have mercy on the poet of the People of the House (peace be upon them), Di'bil al-Khuza'i, when he says concerning this:
أقول : فهذه قبور آل رسول الله ( صلى الله عليه وآله ) مشتتة في البلدان ، نائية عن الأوطان ، ورحم الله شاعر أهل البيت ( عليهم السلام ) دعبل الخزاعي إذ يقول في ذلك :
Graves in Kufa, and others in Tayba,
and others at Fakhkh—may blessings reach them.
And another whose place is in the land of Juzajan,
and a grave at Bakhamra among the strangers.
And a grave in Baghdad for a pure soul
whom the Merciful enfolded in the lofty chambers.
And a grave in Tus—O what a calamity
that pressed upon the heart with sighs!
Graves in the river's belly, beside Karbala,
their resting place therein upon the bank of the Euphrates.
They died of thirst by the Euphrates—would that I
had died among them before the time of my own death.
قبور بكوفان ، وأخرى بطيبة
وأخرى بفخّ نالها صلواتِ
وأخرى بأرض الجوزجان محلُّها
وقبر بباخمرى لدى الغرباتِ
وقبر ببغداد لنفس زكية
تضمنها الرحمن في الغرفاتِ
وقبر بطوس يا لها من مصيبة
ألحت على الأحشاء بالزفراتِ
قبور ببطن النهر من جنب كربلا
معرسهم فيها بشط فراتِ
توفوا عطاشا بالفرات فليتني
توفيت فيهم قبل حين وفاتي
The Seventeenth Gathering
The Grievances of the People of the House (peace be upon them) and Their Partisans
It is related that the Imam al-Sadiq, the blessings of God be upon him, stood concealed in secret, watching
روي أنه وقف الإمام الصادق صلوات الله عليه مستتراً في خفية ، يشاهد
the litters upon which Abdullah ibn al-Hasan and his family were carried in chains and iron from Medina to Iraq by order of al-Mansur al-Dawaniqi. When they passed by him, he wept and said (peace be upon him): The Ansar did not keep faith, nor
المحامل التي حمل عليها عبدالله بن الحسن وأهله في القيود والحديد من المدينة إلى العراق بأمر المنصور الدوانيقي ، فلمَّا مرّوا به بكى ، وقال ( عليه السلام ) : ما وفت الأنصار ولا
1 ـ مقتل الحسين ( عليه السلام ) ، الخوارزمي : 2/115 ح 47.
2 ـ تفسير الفخر الرازي : 32/124.
(583)
did the sons of the Ansar, with the Messenger of God (may God bless him and his family). He took their pledge that they would protect Muhammad, his sons, his household, and his offspring from what they protect themselves, their sons, their families, and their offspring—yet they did not keep faith. O God, intensify Your grip upon the Ansar(1).
أبناء الأنصار لرسول الله ( صلى الله عليه وآله ) ، بايعهم على أن يمنعوا محمداً وأبناءه وأهله وذرّيّته مما يمنعون منه أنفسهم وأبناءهم وأهلهم وذراريهم فلم يفوا ، اللهم اشدد وطأتك على الأنصار (1) .
And Mansur al-Namari, may God the Exalted have mercy on him, said concerning the grievance of the People of the House (peace be upon them):
وقال منصور النمري رحمه الله تعالى في ظلامة أهل البيت ( عليهم السلام ) :
The family of the Prophet, and whoever loves them,
stoop low in fear of being killed,
while the Christians and the Jews are secure,
though they—of the nation of monotheism—are in distress(2).
آلُ النبيِّ وَمَنْ يُحِبُّهُمُ
يتطامنون مَخَافَةَ الْقَتْلِ
أَمِنَ النصارى واليهودُ وَهُمْ
من أُمَّةِ التوحيدِ في أَزْلِ (2)
These two verses were recited to al-Rashid after the death of Mansur al-Namari, may God the Exalted have mercy on him, and al-Rashid said—after he had sent someone to kill him and found him already dead—: I had intended to dig up his bones and burn them...(3).
وقد أُنْشِدَ الرشيد هذين البيتين بعد موت منصور النمري رحمه الله تعالى ، فقال الرشيد ـ بعد أن أرسل إليه من يقتله ، فوجده قد مات ـ : لقد هممت أن أنبش عظامه فأحرقها.. (3) .
And it is said in the Classes of the Poets: that al-Rashid, after hearing al-Namari's praises of the People of the House (peace be upon them), ordered Abu Isma to set out at that very hour to al-Raqqa, to draw out Mansur's tongue through the back of his neck, cut off his hand and foot, then strike off his neck, and bring his head to him after crucifying his body. So Abu Isma set out for this, and when he reached the gate of al-Raqqa, the funeral bier of al-Namari met him. He returned to al-Rashid and informed him, and al-Rashid said to him: Woe is me concerning you, O son of the adulteress! Why, when you found him dead, did you not burn him with fire!(4).
وقال في طبقات الشعراء : إن الرشيد بعد سماعه لمدائح النمري في أهل البيت ( عليهم السلام ) ، أمر أبا عصمة بأن يخرج من ساعته إلى الرقّة ، ليسلَّ لسان منصور من قفاه ، ويقطع يده ورجله ، ثمَّ يضرب عنقه ، ويحمل إليه رأسه ، بعد أن يصلب بدنه ، فخرج أبو عصمة لذلك ، فلمَّا صار بباب الرقّة استقبلته جنازة النمري ، فرجع إلى الرشيد فأعلمه ، فقال له الرشيد : ويلي عليك يا بن الفاعلة ، فأَلاَّ إذ صادفته ميِّتاً فأحرقته بالنار! (4) .
And Ibn Abi al-Hadid al-Mu'tazili also related, saying: When Khalid ibn Abdullah al-Qasri governed Mecca—and he, when he preached there, used to curse Ali and al-Hassan and al-Hussein (peace be upon them)—Ubaydullah ibn Kathir al-Sahmi said, having grasped the curtains of the Ka'ba:
وروى ابن أبي الحديد المعتزلي أيضاً ، قال : لما ولي خالد بن عبدالله القسري مكة ـ وكان إذا خطب بها لعن علياً والحسن والحسين ( عليهم السلام ) ـ فقال عبيدالله بن كثير السهمي وقد أخذ بأستار الكعبة :
May God curse whoever reviles Ali
and Hussein, be he commoner or imam.
لعن اللهُ مَنْ يسبُّ عليّاً
وحسيناً من سُوقَة وَإِمَامِ
1 ـ شرح نهج البلاغة ، ابن أبي الحديد : 6/44 ـ 45 ، مقاتل الطالبيين ، الإصبهاني : 149.
2 ـ زهر الآداب وثمر الألباب ، القيرواني : 2/650 ، طبقات الشعراء ، ابن المعتز العباسي : 225.
3 ـ زهر الآداب ، هامش المستطرف : 1/254 ، الشعر والشعراء : 547.
4 ـ طبقات الشعراء ، ابن المعتز العباسي : 223.
(584)
Are the purified—in grandfathers,
and the noble in fathers and uncles—to be reviled?
The birds and the doves are secure, yet
the family of the Messenger are not secure at the Station.
You were goodly as a house, and goodly your people as kin,
the household of the Prophet and of Islam.
The mercy of God and peace be upon them,
whenever one who stands rises with greetings(1).
أيُسَبُّ المطهَّرون جُدُوداً
والكِرَامُ الآبَاءِ والأعمامِ
يَأْمَنُ الطيرُ والحمامُ وَلاَ يَأْ
مَنُ آلُ الرسولِ عندَ المَقَامِ
طِبْتَ بيتاً وطاب أهلُكَ أَهْلا
أهلُ بيتِ النبيِّ والإسلام
رحمةُ اللهِ و السلامُ عليهم
كلَّما قام قائمٌ بسَلاَمِ (1)
And he said, when they reproached him for his love of the People of the House, the blessings of God be upon them:
وقال حين عابوه على محبَّته لأهل البيت صلوات الله عليهم :
Truly, a man whose faults have become
the love of the Prophet is without sin,
and the love of the sons of Abu Hasan and their father,
who was goodly in the wombs and in lineage—
is it counted a sin that I love them?
Nay, loving them is the atonement of sin(2).
إنَّ امرءاً أمستَ مَعَايِبُهُ
حُبَّ النبيِّ لَغَيْرُ ذي ذَنْبِ
وبني أبي حسن وَوَالِدِهِمْ
مَنْ طَابَ في الأَرْحَامِ والصُّلْبِ
أَيُعَدُّ ذنباً أَنْ أُحِبَّهُمُ
بل حُبُّهم كَفَّارَةُ الذنبِ (2)
And al-Abi related in Nathr al-Durr, with his chain of transmission, from Abd al-Rahman ibn al-Muthanna, who said: Abd al-Malik ibn Marwan delivered a sermon, and when he reached the part of admonition, a man of the family of Suhan rose to him and said: Easy, easy! You command but do not heed; you forbid but do not refrain; you admonish but are not admonished. Shall we follow your conduct in yourselves? Or obey your command upon your tongues? If you say: Follow our conduct—then how? And in what manner? And what is the proof? And what is the support from God in following the conduct of oppressors, sinners, tyrants, traitors, who took the wealth of God as their own possession and His servants as their chattel? And if you say: Accept our counsel and obey our command—then how does one who deceives himself counsel another? Or how does obedience become obligatory toward one whose justice before God has not been established? And if you say: Take wisdom from wherever you find it, and accept admonition from whomever you hear it—then upon what basis did we entrust you with our affairs and make you judges over our blood and our wealth?
وروى الآبي في نثر الدر بإسناده عن عبدالرحمن بن المثنى ، قال : خطب عبد الملك بن مروان ، فلمَّا انتهى إلى العظة قام إليه رجل من آل صوحان ، فقال : مهلا مهلا ، تأمرون فلا تأتمرون ، وتنهون فلا تنتهون ، وتعظون ولا تتعظون ، أفنقتدي بسيرتكم في أنفسكم ؟ أم نطيع أمركم بألسنتكم ؟ فإن قلتم : اقتدوا بسيرتنا فأنَّى ؟ وكيف ؟ وما الحجَّة ؟ وما النصير من الله باقتداء سيرة الظلمة الفسقة ، الجورة الخونة ، الذين اتّخذوا مال الله دولا ، وعبيده خولا ، وإن قلتم : اقبلوا نصيحتنا ، وأطيعوا أمرنا ، فكيف ينصح لغيره من يغشُّ نفسه ؟ أم كيف تجب الطاعة لمن لم تثبت له عند الله عدالته ؟ وإن قلتم : خذوا الحكمة من حيث وجدتموها ، واقبلوا العظة ممن سمعتموها ، فعلامَ ولَّيناكم أمرنا ، وحكَّمناكم في دمائنا وأموالنا ؟
Did you not know that among us is one more eloquent than you in tongues, and more fluent in admonitions? So loosen your grip upon it first, untie its tether, and free its path, that the family of the Messenger (may God bless him and his family) may hasten to it—those whom
أمَا علمتم أن فينا مَنْ هو أنطق منكم باللغات ، وأفصح بالعظات ، فتحلحلوا عنها أولا ، فأطلقوا عقالها ، وخلّوا سبيلها ، يبتدر (3) إليها آل الرسول ( صلى الله عليه وآله ) ، الذين
1 ـ شرح نهج البلاغة ، ابن أبي الحديد : 15/256 ، العتب الجميل ، ابن عقيل : 147 ، كتاب الحيوان ، الجاحظ : 3/194.
2 ـ البيان والتبيين ، الجاحظ 3/359.
3 ـ في نهاية الإرب : ينتدب إليها.
(585)
you scattered through the lands and dispersed in every valley. Rather it remains in your hands for the running out of the term, the reaching of the respite, and the magnitude of the trial. For everything that stands has a measure it does not exceed, and a day it does not overstep, and a Book after it that recites it: "It leaves out nothing, small or great, but has enumerated it"(1). "And those who have done wrong will come to know by what overturning they will be overturned"(2). He said: Then the man was made to sit down, and he was sought but could not be found(3).
شرَّدتموهم في البلاد ، وفرَّقتموهم في كل واد ، بل تثبت في أيديكم لانقضاء المدّة ، وبلوغ المهلة ، وعظم المحنة ، إن لكل قائم قدراً لا يعدوه ، ويوماً لايخطوه ، وكتاباً بعده يتلوه « لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا » (1) « وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَىَّ مُنقَلَب يَنقَلِبُونَ » (2) قال : ثم أُجلس الرجل فطُلب فلم يوجد (3) .
Ibn al-Rumi said:
قال ابن الرومي :
O people, your blindness toward the family
of the Messenger of God has gone on long—so fear, or hope!
Is it in every age, for the Prophet Muhammad,
a pure one slain, stained with blood?
You sell the religion for him to the worst of leaders,
so by God, the religion of God has nearly been ruined.
أَلاَ أيُّها النَّاسُ طَالَ ضريرُكُمْ
بآلِ رَسُولِ اللهِ فَاخْشَوا أو ارْتَجُوا
أكُلَّ أوان للنبيِّ محمَّد
قتيلٌ زَكِيٌّ بالدِّمَاءِ مُضَرَّجُ
تبيعون فيه الدينَ شَرَّ أئِمَّة
فللهِ دينُ اللهِ قَدْ كَادَ يمرجُ
Until he said:
إلى أن قال :
O sons of the Chosen One, how long shall the people devour your flesh?
Your affliction shall, before long, be relieved.
Is there none among them who keeps the right of his Prophet,
nor any who fears his Lord and refrains in scruple?(4)
بني المصطفى كم يأكلُ الناسُ شِلْوَكم
لِبَلْوَاكُمُ عمَّا قليل مفرجُ
أمَا فِيهِمُ راع لحقِّ نبيِّه
وَلاَ خَائفٌ من رَبِّهِ يتحرَّجُ (4)
And Musa ibn Dawud al-Sulami recited his father's lament for al-Hussein, lord of Fakhkh, and those slain with him:
وأنشد موسى بن داود السلمي لأبيه يرثي الحسين صاحب فخ ومَن قُتل معه :
O eye, weep with tears flowing freely from you,
for you have seen what the sons of Hasan have met—
slain at Fakhkh, the wind dragging over them
its trailing hems, and the morning rains of the night-traveling clouds—
until the bones decayed; had Muhammad witnessed them,
he would have defended them, and then they would not have been degraded.
What will they say, when those who went before them
in enmity, malice, and spite—
what will they say, if the Prophet says to them:
What did you do to us in the bygone age?
يَا عَينُ ابكي بِدَمْع منكِ مُنْهَمِرِ
فَقَدْ رأيتِ الذي لاقى بنو حَسَنِ
صَرْعَى بِفَخ تجرُّ الريحُ فوقَهُمُ
أذيالَها وغوادي الدُّلَّجِ المُزُنِ
حتَّى عَفَتْ أَعْظُمٌ لو كان شَاهَدَها
مُحَمَّدٌ ذَبَّ عنها ثمَّ لم تَهُن
مَاذا يقولونَ والماضونَ قَبْلَهُمُ
عَلَى الْعَدَاوَةِ والبغضاءِ والإِحَنِ
مَاذا يقولون إِنْ قال النبيُّ لَهُمْ
مَاذَا صنعتم بنا في سَالِفِ الزَّمَنِ
1 ـ سورة الكهف ، الآية : 49.
2 ـ سورة الشعراء ، الآية : 227.
3 ـ نثر الدرّ الآبي : 5/203 ـ 204 ، نهاية الإرب ، النويري : 7/249 ، ورواها أيضاً الشيخ المفيد عليه الرحمة في كتابه الأمالي : 280.
4 ـ مقاتل الطالبيين ، الإصفهاني : 646.