(661)
Yazid recited these verses:
يزيد تمثَّل بهذه الأبيات :
Would that my forefathers at Badr had witnessed
the anguish of the Khazraj beneath the falling spears
ليت أشياخي ببدر شَهِدُوا
جَزَعَ الْخَزْرَجِ من وَقْعِ الأَسَلْ
Mujahid said: he became a hypocrite in this—by God, then by God, there remained no one in his army whom he did not abandon; that is, he disparaged and reproached him(1). And in al-Tabari's narration, he said:
قال مجاهد : نافق فيها ، والله ثمَّ والله ما بقي في جيشه أحد إلاّ تركه; أي ذَمَّه وعابه (1) . وفي رواية الطبري أنه قال :
Would that my forefathers at Badr had witnessed
the anguish of the Khazraj beneath the falling spears
We have slain the chief among your masters
and balanced the score of Badr, so now it is even
They raised their voices and cried out in joy,
then said: O Yazid, may your hand never wither
I am not of Khindif if I do not take vengeance
upon the sons of Ahmad for what was done
Hashim toyed with kingship—so neither
news came nor any revelation descended
ليت أشياخي ببدر شَهِدُوا
جَزَعَ الْخَزْرَجِ من وَقْعِ الأَسَلْ
قد قَتَلْنا القَرْمَ من سَادَاتِكُمْ
وَعَدَلْنَا مَيْلَ بدر فَاعْتَدَلْ
فأَهَلُّوا واستهلُّوا فَرَحاً
ثمَّ قالوا يا يزيدُ لاَ تُشَلْ
لَسْتُ من خندفَ إِنْ لم أَنْتَقِمْ
من بني أَحْمَدَ مَا كَانَ فَعَلْ
لَعِبَتْ هاشمُ بالملكِ فلا
خبرٌ جاء ولا وَحْىٌ نَزَلْ
Al-Tabari said: This is the very departure from the faith, the words of one who returns not to God, nor to His religion, nor to His Book, nor to His Messenger (peace be upon him and his family), who believes neither in God nor in what came from God..(2).
قال الطبري : هذا هو المروق من الدين ، وقول من لا يرجع إلى الله ، ولا إلى دينه ، ولا إلى كتابه ، ولا إلى رسوله ( صلى الله عليه وآله ) ولا يؤمن بالله ، ولا بما جاء من عند الله.. (2) .
Sibt ibn al-Jawzi narrated, on the authority of al-Zuhri, who said: When the heads were brought, Yazid was in a lookout upon the heights of Jayrun, and he recited of himself:
وروى سبط ابن الجوزي ، عن الزهري ، قال : لمَّا جاءت الرؤوس كان يزيد في منظرة على رُبى جيرون فأنشد لنفسه :
When those caravans appeared and there rose
those suns over the heights of Jayrun
The raven croaked, and I said: Cry out or cry not,
for I have settled the debts I owed my creditor(3)
لمَّا بَدَتْ تلك الحُمُولُ وأشرقت
تلك الشُّمُوسُ على رُبَا جَيْرُونِ
نَعَبَ الْغُرَابُ فَقُلْتُ صِحْ أَوْلاَ تَصِحْ
فلقد قَضَيْتُ مِنَ الغريمِ دُيُوني (3)
Ibn Abi al-Hadid related from his teacher Abu Ja'far that he said: As for Marwan, he was even more wicked in creed, and greater in heresy and disbelief. He it was who delivered a sermon the day the head of al-Hussein (peace be upon him) reached him in Medina—being its governor at the time—holding the head in his hands, and he said:
ونقل ابن أبي الحديد عن شيخه أبي جعفر أنه قال : وأمّا مروان فأخبث عقيدة ، وأعظم إلحاداً وكفراً ، وهو الذي خطب يوم وصل إليه رأس الحسين ( عليه السلام ) إلى المدينة ، وهو يومئذ أميرها ، وقد حمل الرأس على يديه ، فقال :
1 ـ البداية والنهاية ، ابن كثير : 8/209.
2 ـ تاريخ الطبري : 8/187 ـ 188 ، مقتل الحسين ( عليه السلام ) ، الخوارزمي : 2/58 ، الفتوح ابن الأعثم : 5/241 ، مقاتل الطالبيين ، أبو الفرج الأصفهاني : 120.
3 ـ تذكرة الخواص ، سبط ابن الجوزي : 235.
(662)
How sweet your coldness in my hands
and the redness that runs upon your cheeks
يا حَبَّذا بردُكَ في اليدينِ
وَحُمْرَةٌ تجري على الْخَدَّيْنِ
as though you had passed the night in two mosques. Then he flung the head toward the grave of the Prophet (peace be upon him and his family) and said: O Muhammad! A day for the day of Badr. These words are derived from the verses which Yazid ibn Mu'awiya recited—the verses of Ibn al-Zib'ara—the day the head reached him, and the account is well known(1).
كأنَّما بِتَّ بِمَسْجِدَينِ
ثمَّ رمى بالرأس نحو قبر النبي ( صلى الله عليه وآله ) ، وقال : يا محمد! يوم بيوم بدر ، وهذا القول مشتقٌّ من الشعر الذي تمثَّل به يزيد بن معاوية ـ وهو شعر ابن الزبعرى ـ يوم وصل الرأس إليه ، والخبر مشهور
(1) .
This was likewise declared by Amr ibn Sa'id, who was governor of Medina the day the grandson Imam (peace be upon him) was slain. Awana ibn al-Hakam said: When al-Hussein ibn Ali (peace be upon him) was killed, Ubaydullah ibn Ziyad summoned Abd al-Malik ibn Abi al-Harith al-Sulami and sent him to Medina to bring the glad tidings to Amr ibn Sa'id. So al-Sulami entered upon Amr, who said: What news do you bring? He said: What will please the governor—al-Hussein ibn Ali (peace be upon him) has been killed. He said: Announce his killing. So I announced his killing, and by God, I never heard a wailing like the wailing of the women of Banu Hashim in their houses over al-Hussein (peace be upon him). And Amr said, laughing:
وقد صرَّح بذلك أيضاً عمرو بن سعيد ، وقد كان على المدينة يوم قُتل الإمام السبط ( عليه السلام ) ، قال عوانة بن الحكم : لمَّا قُتل الحسين بن علي ( عليه السلام ) دعا عبيدالله بن زياد عبد الملك بن أبي الحرث السلمي ، وبعثه إلى المدينة ليبشِّر عمرو بن سعيد ، فدخل السلمي على عمرو ، فقال : ما وراءك ؟ فقال : ما سرَّ الأمير ، قُتل الحسين ابن علي ( عليه السلام ) ، فقال : نادِ بقتله ، فناديت بقتله ، فلم أسمع والله واعية قط مثل واعية نساء بني هاشم في دورهن على الحسين ( عليه السلام ) ، فقال عمرو وضحك :
The women of Banu Ziyad raised a wailing
like the wailing of our women on the morning of the hare(2)
عَجَّتْ نساءُ بني زياد عَجَّةً
كعيجيجِ نِسْوَتِنَا غَدَاةَ الأَرْنَبِ (2)
Then Amr said: This is a wailing for the wailing of Uthman ibn Affan. Then he climbed the pulpit and informed the people of his killing(3).
ثمَّ قال عمرو : هذه واعية بواعية عثمان بن عفان ، ثمَّ صعد المنبر فأعلم الناس قتله (3) .
In the book al-Mathalib of Abu Ubayda, it is said: Then he gestured toward the noble grave and said: O Muhammad! A day for the day of Badr—and a group of the Ansar rebuked him for it(4). And Marwan ibn al-Hakam likewise uttered this proverb when the news of al-Hussein's killing (peace be upon him) reached him, saying: A day for the day of the overturned vessel(5)—meaning
وفي كتاب المثالب لأبي عبيدة قال : ثمَّ أومأ إلى القبر الشريف وقال : يا محمد! يوم بيوم بدر ، فأنكر عليه قوم من الأنصار (4) ، وقد تمثَّل مروان بن الحكم بهذا المثل لمَّا بلغه خبر مقتل الحسين ( عليه السلام ) فقال : يوم بيوم الحفض المجور (5) ، يعني
1 ـ شرح نهج البلاغة ، ابن ابي الحديد : 4/71 ـ 72.
2 ـ وقعة الأرنب كانت لبني زبيد على بني زياد من بني الحارث بن كعب من رهط عبد المدان ، والبيت المذكور لعمرو بن معد يكرب.
3 ـ تاريخ الطبري : 4/356 ـ 357 ، حوادث سنة 61 هـ.
4 ـ شرح نهج البلاغة ، ابن أبي الحديد : 4/72.
5 ـ الحفض : الخباء ، المجور : الساقط.
(663)
a day for the day of Uthman(1). It is also narrated that this proverb was spoken by Sa'id ibn al-As when he heard the cries of the women over the killing of al-Hussein (peace be upon him)(2).
يوم بيوم عثمان (1) ، وروي أيضاً أن هذا المثل قاله سعيد بن العاص حين سمع صراح النساء لمقتل الحسين ( عليه السلام ) (2) .
In some narrations: Then Amr ibn Sa'id went out to the pulpit and addressed the people. He mentioned al-Hussein and what had befallen him, whereupon Ibn Abi Habish—one of the Banu Asad ibn Abd al-Uzza ibn Qusayy—rose and said: Truly, had Fatima (peace be upon her) been alive, what you see would have grieved her!(3). Amr said: Be silent—may you never be silenced...(4).
وفي بعض الروايات ثمَّ خرج عمرو بن سعيد إلى المنبر فخطب الناس ، ثمَّ ذكر حسيناً وما كان من أمره ، فقام ابن أبي حبيش ـ أحد بني أسد بن عبد العزى بن قصي ـ فقال : أما لو كانت فاطمة ( عليها السلام ) حيَّةً لأحزنها ما ترى! (3) . فقال عمرو : اسكت لا سكتَّ... (4) .
How excellent are the words of Sayyid Ja'far al-Hilli, may God have mercy upon him, when he says:
ولله درّ السيد جعفر الحلي رحمه الله إذ يقول :
By God, what blood was shed at Karbala—
it flowed not upon the earth until it stopped the heavens
What horses of misguidance ran upon the sacred grounds,
trampling the sanctity of God's Messenger, profaned
A day in which the protector of Islam arose,
when the zeal of God's religion was cast aside
He saw that the path of error was being followed,
and people knew not which way guidance had gone
The people returned to their old days of ignorance,
as though he who legislated Islam had spoken lies
A tyrant came to rule over Islam,
spending night and day immersed in vile deeds
I know not where the men of the Muslims had gone,
nor how Yazid came to be a king among them—
The wine-presser, base in his very root,
and of vile nature, who presses out the dripping fat
Though the word of monotheism may run upon his tongue,
his sword has slain by other than monotheism
The faith complained of him of sickness,
yet to none but al-Hussein did it complain
The grandson saw no cure for the upright faith
except when his own blood was shed at Karbala
اللهُ أيُّ دَم في كربلا سُفِكا
لم يَجْرِ في الأرضِ حتَّى أَوْقَفَ الفَلَكا
وأيُّ خيلِ ضلال بالطفوفِ عَدَتْ
على حريمِ رسولِ اللهِ فانْتُهِكَا
يومٌ بحاميةِ الإسلامِ قد نَهَضَتْ
له حَمِيَّةُ دينِ اللهِ إِذْ تُرِكا
رأى بأنَّ سبيل الغَيِّ مُتَّبَعٌ
والرُّشْدُ لم يَدْرِ قومٌ أيَّةً سَلَكا
والناسُ عَادَتْ إليهم جَاهِلِيَّتُهُمْ
كأنَّ مَنْ شَرَعَ الإسلامَ قَدْ أَفِكَا
وقد تَحَكَّمَ بالإسلامِ طَاغِيةٌ
يُمْسِي ويُصْبِحُ بالْفَحْشَاءِ مُنْهَمِكَا
لم أَدْرِ أينَ رجالُ المسلمينَ مَضَوا
وكيف صار يزيدٌ بينَهُمْ مَلِكَا
العاصِرُ الخَمْرِ من لُؤْم بعُنْصُرِهِ
ومن خَسَاسَةِ طَبْع يَعْصُرُ الْوَدَكا
لَئِنْ جَرَتْ لَفْظَةُ التوحيدِ في فَمِهِ
فسيفُهُ بسوى التوحيدِ مَا فَتَكا
قد أصبح الدينُ منه يشتكي سَقَماً
وَمَا إلى أَحَد غيرِ الحسينِ شَكَا
فَمَا رأى السِّبْطُ للدينِ الحنيفِ شِفَاً
إلاَّ إذا دَمُهُ في كربلا سُفِكَا
1 ـ لاحظ : نثر الدرّ ، الآبي : 6/170 ، رقم : 774 وص 221 ، رقم 1451.
2 ـ نثر الدرّ : 6/221 ( الهامش ).
3 ـ وفي بحار الأنوار ، العلامة المجلسي : 45/122 ، قال : فقام عبدالله بن السائب فقال : لو كانت فاطمة ( عليها السلام ) حيَّةً فرأت رأس الحسين ( عليه السلام ) لبكت عليه ، فجبهه عمرو بن سعيد.
4 ـ ترجمة الإمام الحسين ، ابن عساكر : 339. ( في الهامش ) تحقيق العلامة المحمودي رحمه الله تعالى.
(664)
We never heard of a sick one with no cure
save through the death of his very healer, when he perished
By his slaying the fragrance of guidance spread for Islam,
so that whenever the Muslims recall him, it blazes anew(1)
وَمَا سَمِعْنا عليلا لا علاجَ له
إلاَّ بِنَفْسِ مُدَاويهِ إِذَا هَلَكَا
بِقَتْلِهِ فَاحَ للإسلامِ نَشْرُ هُدَىً
فكلَّما ذَكَرَتْه المسلمون ذَكَا (1)
The Thirty-First Gathering
The Killing of Imam al-Hussein (peace be upon him) and Its Gravity
in the Words of the Companions and Others
Shaykh al-Mufid, may God's mercy be upon him, narrated on the authority of Abdullah ibn Sinan, from Abu Abdullah Ja'far ibn Muhammad (peace be upon them), that he said concerning the death-place of the Master of Martyrs (peace be upon him) and his household: The Messenger of God (peace be upon him and his family) grieves over their slaughter, and had he been alive in this world that day, he (peace be upon him and his family) would have been the one consoled for them(2).
روى الشيخ المفيد عليه الرحمة عن عبدالله بن سنان ، عن أبي عبدالله جعفر بن محمد ( عليهما السلام ) أنه قال في مصرع سيد الشهداء ( عليه السلام ) وأهل بيته : يعزّ على رسول الله ( صلى الله عليه وآله ) مصرعهم ، ولو كان في الدنيا يومئذ حيّاً لكان ( صلى الله عليه وآله ) هو المعزَّى بهم
(2) .
It is narrated from Muhammad ibn Amr ibn Hasan, who said: We were with al-Hussein (peace be upon him) by the river of Karbala when he looked toward Shimr ibn Dhi al-Jawshan and said: God and His Messenger have spoken the truth. The Messenger of God (peace be upon him and his family) said: It is as though I see a spotted dog lapping at the blood of my household—and Shimr, may God curse him, was a leper(3).
وروي عن محمد بن عمرو بن حسن ، قال : كنّا مع الحسين ( عليه السلام ) بنهري كربلاء ، فنظر إلى شمر بن ذي الجوشن فقال : صدق الله ورسوله ، قال رسول الله ( صلى الله عليه وآله ) : كأنّي أنظر إلى كلب أبقع يلغ في دماء أهل بيتي ، وكان شمر قبَّحه الله أبرص (3) .
It is narrated from Abu Damra Anas ibn Iyad, who said: Imam Ja'far, God's blessings be upon him, was asked: How long can the fulfillment of a dream be delayed? He (peace be upon him) said: The Messenger of God (peace be upon him and his family) saw it as though a spotted dog lapped at his blood, and Shimr ibn Dhi al-Jawshan, may God curse him, the slayer of al-Hussein (peace be upon him), was a leper—so the interpretation of the dream came after fifty years(4).
وروي عن أبي ضمرة أنس بن عياض ، قال : قيل للإمام جعفر صلوات الله عليه : كم تتأخَّر الرؤيا ؟ فقال ( عليه السلام ) : رأى رسول الله ( صلى الله عليه وآله ) كأن كلباً أبقع يلغ في دمه ، فكان شمر بن ذي الجوشن لعنه الله قاتل الحسين ( عليه السلام ) ، وكان أبرص ، فكان تأويل الرؤيا بعد خمسين سنة (4) .
1 ـ رياض المدح والرثاء ، الشيخ حسين القديحي : 230.
2 ـ المزار ، محمد بن المشهدي : 473 ـ 474 ، بحار الأنوار ، العلامة المجلسي : 45/63 ح 3.
3 ـ البداية والنهاية ، ابن كثير : 8/205.
4 ـ بهجة المجالس وأنس المجالس : 3/149 ، حياة الحيوان ، الدميري : 1/87 و 2 ـ 255 ، نثر الدرّ ، الآبي : 7/253 : تاريخ الخميس : 2/334.
(665)
Thus the blood of al-Hussein (peace be upon him) is from the blood of the Messenger of God (peace be upon him and his family), and he is of him, and the report has been widely transmitted that he said concerning him: Hussein is from me and I am from Hussein. How then could he not be stricken with grief over him? And how could he not be the most sorrowful, anguished, and grieved of all people over him? May God have mercy on Mansur al-Namari when he says, of the grief of the Messenger of God (peace be upon him and his family) over his grandson and sweet basil, al-Hussein (peace be upon him):
فدم الحسين ( عليه السلام ) هو من دم رسول الله ( صلى الله عليه وآله ) ، وهو منه ، وقد استفاض الخبر أنه قال في حقّه : حسين مني وأنا من حسين ، فكيف لا يكون مفجوعاً به ؟ وكيف لا يكون أعظمَ الناس حسرةً وتفجُّعاً وحزناً عليه ؟ ورحم الله منصور النمري إذ يقول في حزن رسول الله ( صلى الله عليه وآله ) على سبطه وريحانته الحسين ( عليه السلام ) :
Woe to you, O slayer of al-Hussein, for you
have returned bearing a burden too heavy for the bearer
What gift did you bestow upon Ahmad in
his grave—the heat of a bereaved mother's grief
Come forth tomorrow and seek his intercession,
and rise to come to his pool alongside those who drink(1).
وَيْلَكَ يَا قَاتِلَ الحسينِ لَقَدْ
بُؤْتَ بحَمْل يَنُوءُ بالحاملِ
أيَّ حِباً حَبَوْتَ أحمدَ في
حُفْرَتِهِ من حرارةِ الثَّاكِلِ
تَعَالَ فاطْلُبْ غداً شَفَاعَتَهُ
وانْهَضْ فَرِدْ حَوْضَه مع الناهلِ (1).
It is beyond all doubt that the first to be consoled over al-Hussein (peace be upon him) is the Messenger of God (peace be upon him and his family), his grandfather, who would so often offer his own noble self to ransom him, and who would carry him and his brother upon his shoulders. He is his grandson, his offspring, and the fruit of his heart. And al-Hussein (peace be upon him) was the one who recalled the Messenger of God (peace be upon him and his family), who revived his Sunna and preserved his law. When the people would see al-Hussein (peace be upon him), they would see in his face the Messenger of God (peace be upon him and his family), and would remember his place with him and how high his station was in his eyes. Zuhayr ibn al-Qayn, may God be pleased with him, said—to Azra ibn Qays, when he reproached him for following al-Hussein (peace be upon him): When I saw him, I remembered through him the Messenger of God (peace be upon him and his family) and his place with him, and I knew what his enemy was about to inflict upon him, so I resolved to aid him, to be of his party, and to make my own self a shield before his self, in safeguarding what you have squandered of the right of God and the right of His Messenger (peace be upon him and his family)(2).
فمما لا شك فيه أن أول من يُعزَّى بالحسين ( عليه السلام ) هو رسول الله ( صلى الله عليه وآله ) جدّه ، الذي طالما كان يفدّيه بنفسه الشريفة ، وقد كان يحمله وأخاه على منكبيه ، وهو سبطه وفرخه وثمرة فؤاده ، والحسين ( عليه السلام ) هو المذكِّر برسول الله ( صلى الله عليه وآله ) ومحيي سنّته ، وحافظ شريعته ، وكان الناس إذا رأوا الحسين ( عليه السلام ) يرون في وجهه رسول الله ( صلى الله عليه وآله ) ، ويتذكَّرون مكانه منه ، وكيف كانت منزلته عنده ، قال زهير بن القين رضي الله تعالى عنه ـ لعذرة بن قيس لما عاتبه على اتباعه للحسين ( عليه السلام ) ـ : فلمَّا رأيته ذكرت به رسول الله ( صلى الله عليه وآله ) ومكانه منه ، وعرفت ما يقدم عليه من عدوِّه ، فرأيت أن أنصره ، وأن أكون في حزبه ، وأن أجعل نفسي دون نفسه ، حفظاً لما ضيَّعتم من حق الله وحقَّ رسوله ( صلى الله عليه وآله ) (2) .
Verily we belong to God, and to Him we return. They violated the sanctity of the Messenger of God (peace be upon him and his family) by killing al-Hussein and his household and his children—and who could doubt this? It is narrated that the Master of the Youth of Paradise, God's blessings be upon him, said when Ali al-Akbar (peace be upon him) was killed: May God slay a people who slew you. O my son, how bold they are against God, and against violating the sanctity of the Messenger (peace be upon him and his family)! Then he said: After you, may the world be
فإنّا لله وإنا إليه راجعون ، فقد انتهكوا حرمة رسول الله ( صلى الله عليه وآله ) بقتلهم الحسين وأهل بيته وأولاده ، ومن يشكّ في ذلك ؟ فقد روي عن سيّد شباب أهل الجنة صلوات الله عليه أنه قال لما قُتل علي الأكبر ( عليه السلام ) : قتل الله قوماً قتلوك ، يا بنيّ ما أجرأهم على الله ، وعلى انتهاك حرمة الرسول ( صلى الله عليه وآله ) ، ثمَّ قال : على الدنيا بعدك
1 ـ أسد الغابة ، ابن الأثير : 2/21 ـ 22.
2 ـ تاريخ الطبري : 3/314.
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He (peace be upon him) also said—standing over al-Qasim (peace be upon him) after he had been struck on the head with a sword and fallen to the ground, kicking his feet in the dust: Far removed from mercy be the people who killed you, and whose adversary on the Day of Resurrection on your account will be your grandfather (peace be upon him and his family)(2).
وقال ( عليه السلام ) أيضاً ـ وهو قائم على رأس القاسم ( عليه السلام ) بعد أن ضُرب بالسيف على رأسه وسقط إلى الأرض وصار يفحص برجليه في التراب : بعداً لقوم قتلوك ، ومَنْ خَصمُهم يوم القيامة فيك جدُّك ( صلى الله عليه وآله ) (2) .
Among those who argued against the people and reminded them of the Messenger of God's right (peace be upon him and his family) regarding the protection of his progeny and household (peace be upon them) was Zuhayr ibn al-Qayn, may God be pleased with him. When he saw them insistent upon killing al-Hussein (peace be upon him) and shedding his blood and the blood of his household, he turned to the people, raised his voice, and said: O servants of God, do not let this coarse and rude man and his like—meaning Umar ibn Sa'd—turn you away from your religion. By God, the intercession of Muhammad (peace be upon him and his family) shall never reach a people who shed the blood of his progeny and household and slew those who supported them and defended their sanctity(3).
وممن احتجَّ على القوم وذكّرهم بحقّ رسول الله ( صلى الله عليه وآله ) في حفظ عترته وأهل بيته ( عليهم السلام ) زهير بن القين رضي الله عنه ، إذ أقبل على القوم حينما رآهم مصرّين على قتل الحسين ( عليه السلام ) وسفك دمه ودماء أهل بيته فرفع صوته قائلا : عباد الله ، لا يغرّنّكم عن دينكم هذا الجلف الجافي وأشباهه ـ يعني عمر بن سعد ـ فوالله لا تنال شفاعة محمد ( صلى الله عليه وآله ) قوماً أراقوا دماء ذرّيّته وأهل بيته ، وقتلوا من نصرهم وذبَّ عن حريمهم (3) .
Moreover, a number of the Companions recalled the Messenger's love (peace be upon him and his family) for al-Hussein (peace be upon him) and how often he kissed him. It is narrated from Anas ibn Malik, who said: When al-Hussein was killed, his head was brought to Ubaydullah ibn Ziyad, who began to strike his front teeth with his staff, saying: Indeed, he had fine teeth. I said: By God, I shall grieve you. He said: I saw the Messenger of God (peace be upon him and his family) kissing the very spot of your staff upon his mouth(4). And in one narration he said: He was the most resembling of them to the Messenger of God (peace be upon him and his family)(5).
هذا وقد ذكَّر جماعة من الصحابة بحبِّ الرسول ( صلى الله عليه وآله ) للحسين ( عليه السلام ) وبإكثاره من تقبيله ، روي عن أنس بن مالك قال : لمَّا قُتل الحسين أُتي برأسه إلى عبيدالله بن زياد ، فجعل ينكت بقضيبه على ثناياه ، وقال : إنه كان لحسن الثغر ، فقلت : أما والله لأسوأنَّك ، فقال : لقد رأيت رسول الله ( صلى الله عليه وآله ) يقبِّل موضع قضيبك من فيه (4) . وفي رواية قال : إنه كان أشبههم برسول الله ( صلى الله عليه وآله ) (5) .
How excellent are the words of one of the poets when he says:
ولله درّ بعض الشعراء إذ يقول :
The Prophet loved to kiss his mouth,
yet the accursed one sat striking the noblest of mouths
He set to grinding his cheek upon the dust
in tyranny, and stained both his cheeks with blood
كان النبيُّ يُحِبُّ يَلْثُمُ ثَغْرَهُ
قَعَدَ اللعينُ يَدُقُّ أَكْرَمَ مَلْثَمِ
وغدا يُعَفِّرُ خَدَّه فَوْقَ الثَّرَى
ظُلْماً وَضَرَّجَ عَارِضَيْهِ بالدَّمِ
1 ـ مقاتل الطالبيين ، أبو الفرج الإصفهاني : 76 ، تاريخ الطبري : 3/331.
2 ـ تاريخ الطبري : 3/331.
3 ـ تاريخ الطبري : 3/320.
4 ـ مسند أبي يعلى : 7/61 ح 3981 ، سير أعلام النبلاء ، الذهبي : 3/314.
5 ـ البداية والنهاية ، ابن كثير : 8/206.
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Al-Hussein was slain—so, O heaven, split apart
in grief; and O house of joy, collapse
O eyes of the clouds, follow my example in weeping;
O doves, learn from my lament over him(1)
قُتِلَ الحسينُ فَيَا سَمَاءُ تَفَطَّري
حُزْناً وَيَادَارَ السُّرُورِ تَهَدَّمي
يَا أَعْيُنَ السُّحْبِ اقتدي بي في البُكَا
يَا وِرْقُ مِنْ نَوْحي عليه تعلَّمي (1)
It is narrated from Abu Dawud al-Sabi'i, on the authority of Zayd ibn Arqam, who said: I was with Ubaydullah when the head of al-Hussein (peace be upon him) was brought. He took a staff and began to part his lips with it, and I never saw teeth more beautiful than his, as though they were pearls. I could not help but raise my voice in weeping. He said: What makes you weep, O old man? I said: What makes me weep is what I saw from the Messenger of God (peace be upon him and his family); I saw him kissing the spot of this staff and pressing his lips to it, saying: O God, I love him, so love him(2).
وروي عن أبي داود السبيعي ، عن زيد بن أرقم قال : كنت عند عبيد الله فأتي برأس الحسين ( عليه السلام ) ، فأخذ قضيباً فجعل يفترّ به عن شفتيه ، فلم أر ثغراً كان أحسن منه كأنَّه الدرّ ، فلم أملك أن رفعت صوتي بالبكاء ، فقال : ما يبكيك أيُّها الشيخ ؟ قلت : يبكيني ما رأيت من رسول الله ( صلى الله عليه وآله ) ، رأيته يمصُّ موضع هذا القضيب ويلثمه ، ويقول : اللهم إني أحبُّه فأحبَّه (2) .
Ibn al-Athir narrated, saying: When al-Hussein (peace be upon him) was killed, Umar sent his head and the heads of his companions to Ibn Ziyad, who gathered the people and brought forth the heads. He began to strike with a staff between the lips of al-Hussein. When Zayd ibn Arqam saw that he did not raise his staff, he said to him: Lift this staff away. By the One besides Whom there is no god, I have seen the lips of the Messenger of God (peace be upon him and his family) upon these two lips, kissing them. Then he wept. Ibn Ziyad said to him: May God make your eyes weep—by God, were it not that you are an old man who has become senile, I would strike off your head. So he went out saying: You, O people of the Arabs, are slaves from this day forward. You killed al-Hussein the son of Fatima (peace be upon her) and made Ibn Marjana your commander, so he kills your best and enslaves your worst(3).
وروى ابن الأثير ، قال : ولمّا قُتل الحسين ( عليه السلام ) أرسل عمر رأسه ورؤوس أصحابه إلى ابن زياد ، فجمع الناس وأحضر الرؤوس ، وجعل ينكت بقضيب بين شفتي الحسين ، فلمَّا رآه زيد بن أرقم لا يرفع قضيبه قال له : اعل بهذا القضيب ، فوالذي لا إله غيره ، لقد رأيت شفتي رسول الله ( صلى الله عليه وآله ) على هاتين الشفتين يقبِّلهما ، ثمَّ بكى ، فقال له ابن زياد : أبكى الله عينيك ، فوالله لولا أنك شيخ قد خرفت لضربت عنقك ، فخرج وهو يقول : أنتم ـ يا معشر العرب ـ العبيد بعد اليوم ، قتلتم الحسين بن فاطمة ( عليها السلام ) وأمَّرتم ابن مرجانة ، فهو يقتل خياركم ويستعبد شراركم (3) .
Abu Mikhnaf said, on the authority of Sulayman ibn Abi Rashid, from Humayd ibn Muslim, who said: Umar ibn Sa'd summoned me and sent me to his family to bring them the glad tidings of the victory God had granted him and of his safety. So I found Ibn Ziyad had seated himself for the people, and the delegation that had come to him had entered. I entered among those who entered, and there was the head of al-Hussein (peace be upon him) placed before him, and he was striking with a staff between his front teeth for a while. Zayd ibn Arqam said to him: Lift this staff away from these two front teeth, for by God,
وقال أبو مخنف : عن سليمان بن أبي راشد ، عن حميد بن مسلم قال : دعاني عمر بن سعد فسرَّحني إلى أهله لأبشِّرهم بما فتح الله عليه وبعافيته ، فأجد ابن زياد قد جلس للناس ، وقد دخل عليه الوفد الذين قدموا عليه ، فدخلت فيمن دخل ، فإذا رأس الحسين ( عليه السلام ) موضوع بين يديه ، وإذا هو ينكت فيه بقضيب بين ثناياه ساعة ، فقال له زيد بن أرقم : ارفع هذا القضيب عن هاتين الثنيتين ، فوالله
1 ـ المنتخب ، الطريحي : 187.
2 ـ سير أعلام النبلاء ، الذهبي : 3/314.
3 ـ أسد الغابة ، ابن الأثير : 2/21 ، تاريخ مدينة دمشق ، ابن عساكر : 41/365 ـ 366.
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the One besides Whom there is no god, I have seen the lips of the Messenger of God (peace be upon him and his family) upon these two front teeth, kissing them. Then the old man burst into tears. Ibn Ziyad said to him: May God make your eyes weep—by God, were it not that you are an old man whose mind has gone senile, I would strike off your head.
الذي لا إله إلاّ هو ، لقد رأيت شفتي رسول الله ( صلى الله عليه وآله ) على هاتين الثنيتين يقبِّلهما ، ثم انفضح الشيخ يبكي ، فقال له ابن زياد : أبكى الله عينك ، فوالله لولا أنك شيخ قد خرفت وذهب عقلك لضربت عنقك.
He said: Then he gasped and went out. When he had gone out, the people said: By God, Zayd ibn Arqam spoke words which, had Ibn Ziyad heard them, he would have killed him. He said: So I asked: What did he say? They said: He passed by us saying: A slave has come to own free men and has taken them as inherited property. You, O people of the Arabs, are slaves from this day forward. You killed the son of Fatima and made Ibn Marjana your commander, so he kills your best and enslaves your worst. Far removed from mercy be whoever is content with abasement(1).
قال : فنهج فخرج ، فلمّا خرج قال الناس : والله لقد قال زيد بن أرقم كلاماً لو سمعه ابن زياد لقتله ، قال : فقلت : ما قال ؟ قالوا : مرّ بنا وهو يقول : مَلَكَ عبدٌ عبيداً فاتَّخَذَهُمْ تليداً ، أنتم ـ يا معشر العرب ـ العبيد بعد اليوم ، قتلتم ابن فاطمة ، وأمَّرتم ابن مرجانة ، فهو يقتل خياركم ، ويستعبد شراركم ، فبعداً لمن رضي بالذلّ (1) .
On the authority of Habib ibn Yasar, who said: When al-Hussein ibn Ali (peace be upon him) was struck down, Zayd ibn Arqam stood at the door of the mosque and said: Have you done it? I bear witness that I heard the Messenger of God (peace be upon him and his family) saying: O God, I entrust the two of them and the righteous of the believers to You. It was said to Ubaydullah ibn Ziyad: Zayd ibn Arqam has said such and such. He said: That is an old man whose mind has gone(2).
وعن حبيب بن يسار قال : لما أصيب الحسين بن علي ( عليه السلام ) قام زيد بن أرقم على باب المسجد فقال : أفعلتموها ؟ أشهد لسمعت رسول الله ( صلى الله عليه وآله ) يقول : اللهم إني أستودعكهما وصالح المؤمنين ، فقيل لعبيدالله بن زياد : إن زيد بن أرقم قال كذا وكذا ، قال : ذاك شيخ قد ذهب عقله (2) .
Al-Tabari said, concerning the entry of the Household (peace be upon them) before Yazid: Then he gave the people leave and they entered, the head before him, and Yazid had a staff with which he was striking at his mouth. Then he said: Truly this one and we are as al-Husayn ibn al-Humam al-Murri said:
وقال الطبري في دخول أهل البيت ( عليهم السلام ) على يزيد : ثم أذن للناس فدخلوا والرأس بين يديه ، ومع يزيد قضيب فهو ينكت به في ثغره ، ثمَّ قال : إن هذا وإيانا كما قال الحصين بن الحمام المري :
They split the skulls of men dear
to us, though they were the most unjust and most rebellious
يفلِّقْنَ هَاماً من رِجَال أَحِبَّة
إلينا وَهُمْ كانوا أَعَقَّ وَأَظْلمَا
He said: A man from among the Companions of the Messenger of God (peace be upon him and his family), called Abu Barza al-Aslami, said: Do you strike with your staff at the mouth of al-Hussein? Truly your staff has touched a spot of his mouth where many a time I saw the Messenger of God (peace be upon him and his family) kissing it. Truly, O Yazid, you will come on the Day of Resurrection with Ibn Ziyad as your intercessor,
قال : فقال رجل من أصحاب رسول الله ( صلى الله عليه وآله ) يقال له أبو برزة الأسلمي : أتنكت بقضيبك في ثغر الحسين ؟ أما لقد أخذ قضيبك من ثغره مأخذاً لربما رأيت رسول الله ( صلى الله عليه وآله ) يرشفه ، أما إنك يا يزيد تجيء يوم القيامة وابن زياد شفيعك ،
1 ـ البداية والنهاية ، ابن كثير : 8/207.
2 ـ مجمع الزوائد ، الهيثمي : 9/194.
(669)
and this one will come on the Day of Resurrection with Muhammad (peace be upon him and his family) as his intercessor. Then he rose and turned away(1).
ويجيء هذا يوم القيامة ومحمد ( صلى الله عليه وآله ) شفيعه ، ثمَّ قام فولَّى (1) .
On the authority of Ammar al-Duhni, from Ja'far, who said: When the head of al-Hussein was placed before Yazid, and Abu Barza was present, and he began striking it with the staff, he said to him: Lift your staff, for I have seen the Messenger of God (peace be upon him and his family) kissing it(39).
وعن عمَّار الدهني ، عن جعفر قال : لمَّا وضع رأس الحسين بين يدي يزيد وعنده أبو برزة وجعل ينكت بالقضيب فقال له : ارفع قضيبك ، فلقد رأيت رسول الله ( صلى الله عليه وآله ) يلثمه (39) .
Al-Buri said: The head of al-Hussein (peace be upon him) was brought to Yazid, and when it was placed before him he began to strike his teeth with a staff that was in his hand, saying: Abu Abdullah had a fine face. Al-Nu'man ibn Bashir said to him: Lift your hand, O Yazid, from a mouth that I so often saw the Messenger of God (peace be upon him and his family) kissing. He said: So Yazid grew ashamed and ordered the head removed(2).
وقال البُري : وأتي يزيد برأس الحسين ( عليه السلام ) ، فلمّا وضع بين يديه جعل ينكت أسنانه بقضيب كان في يده ، ويقول : كان أبو عبدالله صبيحاً ، فقال له النعمان بن بشير : ارفع يدك ـ يا يزيد ـ عن فم طالماً رأيت رسول الله ( صلى الله عليه وآله ) يقبِّله ، قال : فاستحيى يزيد ، وأمر برفع الرأس (2) .
One of the narrators said: Yazid consulted the people of Syria concerning what remained of the children of al-Hussein (peace be upon him) and the young children of his brother. Al-Nu'man ibn Bashir said to him: Treat them as the Messenger of God (peace be upon him and his family) would have treated them had he seen them in this state. So he ordered them brought down(3).
قال بعض الرواة : واستشار يزيد أهل الشام فيمن بقي من ولد الحسين ( عليه السلام ) وولد أخيه الصغار ، فقال له النعمان بن بشير : اصنع بهم.. ما كان يصنع بهم رسول الله ( صلى الله عليه وآله ) لو رآهم على هذه الحال ، فأمر بإنزالهم (3) .
How excellent are the words of al-Sharif al-Radi, may God's mercy be upon him, when he says:
ولله درّ السيد الشريف الرضي عليه الرحمة إذ يقول :
O Messenger of God, had you beheld them,
between the slain and the captives
Your eyes would have seen of them a sight
of anguish for the heart and a thorn for the eye
يَا رَسُولَ اللهِ لو عَايَنْتَهُمْ
وَهُمُ ما بين قَتْل وَسِبَا
لَرَأَتْ عَيْنَاكَ منهم مَنْظَراً
لِلْحَشَى شَجْواً وللعينِ قَذَى
When the head of al-Hussein (peace be upon him) was brought, Ibn Ziyad gave the order, and the call was made: Gather for prayer. The people gathered, and he climbed the pulpit and uttered the foul words he uttered. Then Abdullah ibn Afif al-Azdi rose against him and said: Woe to you, O Ibn Ziyad!! You kill the sons of the prophets and speak with the words of the truthful! So Ibn Ziyad ordered him to be killed and crucified(4).
ولمَّا جيء برأس الحسين ( عليه السلام ) أمر ابن زياد فنودي : الصلاة الجامعة ، فاجتمع الناس ، فصعد المنبر فذكر ما ذكر من بذيء القول ، فقام إليه عبدالله بن عفيف الأزدي فقال : ويحك يا بن زياد!! تقتلون أولاد النبيين وتتكلَّمون بكلام الصديقين! فأمر به ابن زياد فقتل وصلب (4) .
1 ـ تاريخ الطبري : 3/298 و341 ، أسد الغابة ، ابن الأثير : 5/20.
2 ـ البداية والنهاية ، ابن كثير : 8/209.
3 ـ الجوهرة في نسب الإمام علي وآله ، البري : 45 ـ 46.
4 ـ الجوهرة في نسب الإمام علي وآله ، البري : 44 ـ 45 ، البداية والنهاية ، 8/213.
5 ـ البداية والنهاية ، ابن كثير : 8/208.
(670)
On the authority of Ibn Abi Nu'm, who said: A man came to Ibn Umar while I was sitting and asked him about the blood of a mosquito. He said to him: From where are you? He said: From the people of Iraq. He said: Look at this one—he asks about the blood of a mosquito, when they have killed the son of the Messenger of God (peace be upon him and his family)! I heard the Messenger of God (peace be upon him and his family) saying: They are my two sweet basils of this world(1).
وعن ابن أبي نعم قال : جاء رجل إلى ابن عمر وأنا جالس ، فسأله عن دم البعوض ، قال له : ممن أنت ؟ قال : من أهل العراق ، قال : ها انظروا إلى هذا ، يسأل عن دم البعوض ، قد قتلوا ابن رسول الله ( صلى الله عليه وآله ) ، وقد سمعت رسول الله ( صلى الله عليه وآله ) يقول : هما ريحانتي من الدنيا (1) .
It is narrated that when news of al-Hussein's killing (peace be upon him) reached al-Hasan al-Basri, he wept until his shoulders trembled, and said: Alas for this nation—the son of its adopted impostor has killed the son of its Prophet (peace be upon him and his family)(2).
وروي أنه لمَّا بلغ قتل الحسين ( عليه السلام ) إلى الحسن البصري بكى حتى اختلج منكباه ، وقال : واذلاّه لأمه قتل ابنُ دعيِّها ابنَ نبيها ( صلى الله عليه وآله ) (2) .
Al-Zuhri said: When the news of al-Hussein's killing (peace be upon him) reached al-Hasan al-Basri, he wept until his temples trembled, then said: May God abase a nation that killed the son of its Prophet. By God, the head of al-Hussein shall be restored to his body, then his grandfather and his father shall take vengeance for him from Ibn Marjana(3).
وقال الزهري : لمّا بلغ الحسن البصري خبر قتل الحسين ( عليه السلام ) بكى حتى اختلج صدغاه ، ثم قال : أذلَّ الله أمة قتلت ابن نبيها ، والله ليردَّنَّ رأس الحسين إلى جسده ، ثم لينتقمن له جدّه وأبوه من ابن مرجانة (3) .
Sharik narrated, on the authority of Mughira, who said: Marjana said to her son Ubaydullah: O wicked one, you have killed the son of the daughter of the Messenger of God (peace be upon him and his family); by God, you shall never see Paradise(4).
وروى شريك ، عن مغيرة قال : قالت مرجانة لابنها عبيدالله : يا خبيث ، قتلت ابن بنت رسول الله ( صلى الله عليه وآله ) والله لا ترى الجنة أبداً (4) .
On the authority of al-Qasim ibn Bukhayt, who said: When the delegation of Kufa came with the head of al-Hussein (peace be upon him), they entered the mosque of Damascus with it. Marwan ibn al-Hakam said to them: How did you fare? They said: Eighteen of their men came against us, and by God we put an end to the last of them—and here are the heads and the captives. So Marwan sprang up and departed. His brother Yahya ibn al-Hakam came to him and said: What did you do? They told him the same as they had told his brother. He said to them: You have been barred from Muhammad (peace be upon him and his family) on the Day of Resurrection; I will never join with you in any matter again. Then he rose and departed(5).
وعن القاسم بن بخيت قال : لما أقبل وفد الكوفة برأس الحسين ( عليه السلام ) دخلوا به مسجد دمشق ، فقال لهم مروان بن الحكم : كيف صنعتم ؟ قالوا : ورد علينا منهم ثمانية عشر رجلا فأتينا والله على آخرهم ، وهذه الرؤوس والسبايا ، فوثب مروان وانصرف ، وأتاه أخوه يحيى بن الحكم فقال : ما صنعتم ؟ فقالوا له مثل ما قالوا لأخيه ، فقال لهم : حُجبتم عن محمد ( صلى الله عليه وآله ) يوم القيامة ، لن أجامعكم على أمر أبداً ، ثم قام فانصرف (5) .
On the authority of Ibrahim al-Nakha'i, who said: Were I among those who killed al-Hussein, then forgiven, then admitted
وعن إبراهيم النخعي قال : لو كنت فيمن قتل الحسين ، ثم غُفر لي ثم أُدخلت
1 ـ مسند أحمد : 2/93 و114 ، المعجم الكبير ، الطبراني : 3/127 ح 2884.
2 ـ الرد على المتعصب العنيد ، ابن الجوزي : 45.
3 ـ ينابيع المودة ، القندوزي : 3/48.
4 ـ تهذيب التهذيب ، ابن حجر : 2/308 ، تاريخ مدينة دمشق ، ابن عساكر : 37/451.
5 ـ البداية والنهاية ، ابن كثير : 8/213 ، تاريخ الطبري : 3/341.
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to Paradise, I would be ashamed to pass before the Prophet (peace be upon him and his family) and have him look upon my face(1).
الجنة استحييت أن أمرَّ على النبي ( صلى الله عليه وآله ) فينظر في وجهي (1) .
It is narrated from Umar ibn Abd al-Aziz that he said: Were I among the slayers of al-Hussein (peace be upon him), and were I forgiven and admitted to Paradise, I would not enter it out of shame before the Messenger of God (peace be upon him and his family)(2). And in another narration he said: Were I among the slayers of al-Hussein (peace be upon him), and were it said to me: Enter Paradise—I would not do so, out of shame that the eye of Muhammad (peace be upon him and his family) should fall upon me(3).
وروي عن عمر بن عبدالعزيز أنه قال : لو كنت من قتلة الحسين ( عليه السلام ) وغُفر لي وأدخلني الجنة لما دخلتها حياءً من رسول الله ( صلى الله عليه وآله ) (2) . وفي رواية أخرى قال : لو كنت في قتلة الحسين ( عليه السلام ) ، وقيل لي إدخل الجنة لما فعلت ، حياءً أن تقع عليَّ عين محمد ( صلى الله عليه وآله ) (3) .
It was said to a man who had been present on the day of al-Taff with Umar ibn Sa'd: Woe to you! Did you kill the progeny of the Messenger of God (peace be upon him and his family)?! He said: May you bite on stones—had you witnessed what we witnessed, you would have done as we did. A band rose against us, their hands on the hilts of their swords, like ravening lions, crushing the horsemen right and left, hurling themselves upon death, accepting no quarter, desiring no wealth, and nothing standing between them and their charge upon the pools of death or seizing the kingship. Had we held back from them for but a moment, they would have wiped out the souls of the entire army. So what were we to do, may you have no mother!(4). And al-Rabi' ibn Khuthaym said when the killing of al-Hussein (peace be upon him) reached him: They have killed children whom, had the Messenger of God (peace be upon him and his family) returned from a journey, he would have clasped to himself(5).
وقيل لرجل شهد يوم الطف مع عمر بن سعد : ويحك! أقتلتم ذرية رسول الله ( صلى الله عليه وآله ) ؟! فقال : عضضت بالجندل ، إنك لو شهدت ما شهدنا لفعلت ما فعلنا ، ثارت علينا عصابة ، أيديها في مقابض سيوفها ، كالأسود الضارية ، تحطّم الفرسان يميناً وشمالا ، وتلقي أنفسها على الموت ، لا تقبل الأمان ، ولا ترغب في المال ، ولا يحول حائل بينها وبين الورود على حياض المنية ، أو الاستيلاء على الملك ، فلو كففنا عنها رويداً لأتت على نفوس العسكر بحذافيرها ، فما كنّا فاعلين لا أم لك! (4) وقال الربيع بن خثيم لما بلغه قتل الحسين ( عليه السلام ) : لقد قتلوا صبية لو جاء رسول الله ( صلى الله عليه وآله ) من سفر لضمَّهم إليه (5) .
Ibn Sa'd said: Abu Uthman al-Nahdi was among the residents of Kufa, and he had no house there of the Banu Nahd. When al-Hussein ibn Ali (peace be upon him) was killed, he moved away and settled in Basra, and said: I will not dwell in a land where the son of the daughter of the Messenger of God (peace be upon him and his family) was killed. He had lived in the time of the Prophet (peace be upon him and his family) but had not seen him(6).
وقال ابن سعد : كان أبو عثمان النهدي من ساكني الكوفة ، ولم يكن له بها دار لبني نهد ، فلمّا قُتل الحسين بن علي ( عليه السلام ) تحوَّل فنزل البصرة ، وقال : لا أسكن بلداً قُتل فيه ابن بنت رسول الله ( صلى الله عليه وآله ) ، وكان قد أدرك النبيَّ ( صلى الله عليه وآله ) ولم يره (6) .
1 ـ المعجم الكبير ، الطبراني : 3/112 ح 2829 ، مجمع الزوائد ، الهيثمي : 9/195 ، قال : رواه الطبراني ورجاله ثقات ، تهذيب الكمال ، المزي : 25/153 ، رقم : 5184 ، الإصابة ، ابن حجر : 2/81.
2 ـ وفيات الأعيان ، ابن خلكان : 6/353 ، نثرّ الدر ، الآبي : 5/209 ، العقد الفريد ، الأندلسي : 2/175.
3 ـ ربيع الأبرار ، الزمخشري : 3/344 ، نثر الدرّ ، الآبي : 2/117.
4 ـ شرح نهج البلاغة ، ابن أبي الحديد : 3/263.
5 ـ كتاب الرد على المتعصب العنيد ، ابن الجوزي : 45.
6 ـ الطبقات الكبرى ، ابن سعد : 7/98 ، المنتخب من ذيل المذيل ، الطبري : 121.
(672)
Al-Husayn ibn Ali the scribe mentioned that Ubaydullah ibn Sulayman disputed with Ibn al-Ashnab, and they argued over what was the most grievous thing in Islam upon the Muslims. Ubaydullah ibn Sulayman said: It was the killing of al-Hussein (peace be upon him), because after his killing the Muslims despaired of every relief they had hoped for and every justice they had awaited. When the scribe was asked about this, he said: That which was most grievous upon the Messenger of God (peace be upon him and his family) is the most grievous upon the Muslims(1).
وذكر الحسين بن علي الكاتب أن عبيدالله بن سليمان تلاحى مع ابن الأشنب ، وتشاجر معه على أي شيء كان أشدَّ ما كان في الإسلام على المسلمين ؟ فقال عبيدالله بن سليمان ، هو قتل الحسين ( عليه السلام ) ، لأن المسلمين يئسوا بعد قتله من كل فرج يرتجونه ، وعدل ينتظرونه ، ولما سُئل الكاتب عن ذلك قال : إن أشدَّه على رسول الله ( صلى الله عليه وآله ) فهو الأشدَّ على المسلمين (1) .
How excellent are the words of al-Sayyid al-Murtada, may God's mercy be upon him, when he says:
ولله در السيد المرتضى عليه الرحمة إذ يقول :
Indeed the day of al-Taff made the eye-sockets bleed
and destroyed hearts for which there is no cure
The calamities of time are many,
and many a stricken one finds no consolation
I see a darkness among us—so where is its dawn?
And illness upon illness—so where is the cure?
Can there be solace for me when the family of Muhammad,
their scattered ones, have found no rest?(2)
ألا إن يوم الطف أدمى محاجراً
وأودى قلوباً مالهن دواء
وان مصيبات الزمان كثيرة
ورب مصاب ليس منه عزاء
أرى طخية فينا فأين صباحها
وداء على داء فأين شفاء ؟
وهل لي سلوان وآل محمّد
شريدهم ما حان منه ثواء (2)
1 ـ ثمار القلوب في المضاف والمنسوب ، الثعالبي : 688 ـ 690.
2 ـ الغدير ، الاميني : 4/292.
(673)
The Conclusion:
On the Day of the Fortieth (al-Arba'in)
Containing Four Gatherings
The First Gathering
The Return of Imam Zayn al-Abidin (peace be upon him)
with His Aunts and Sisters to Karbala
It is stated in the noble Ziyarat al-Nahiya: Peace be upon the blood-dyed grey hairs. Peace be upon the dust-covered cheek. Peace be upon the stripped body. Peace be upon the mouth struck with the staff. Peace be upon the severed jugular. Peace be upon the raised head. Peace be upon the bodies left bare in the wilderness, gnawed by ravening wolves, frequented by predatory beasts. Peace be upon you, O my master, and upon the angels fluttering around your dome, surrounding your earth, circling your courtyard, coming to visit you. Peace be upon you, for I have set my course toward you, and hoped for triumph at your side.
الخاتمة :
في يوم الأربعين
وفيه أربعة مجالس
جاء في الزيارة الناحية الشريفة : السلام على الشيب الخضيب ، السلام على الخد التريب ، السلام على البدن السليب ، السلام على الثغر المقروع بالقضيب ، السلام على الودج المقطوع ، السلام على الرأس المرفوع ، السلام على الأجسام العارية في الفلوات ، تنهشُها الذئابُ العاديات ، وتختلفُ إليها السباعُ الضاريات ، السلام عليك يا مولاي ، وعلى الملائكة المرفرفين حول قبتك ، الحافين بتربتك ، الطائفين بعرصتك ، الواردين لزيارتك ، السلام عليك فإني قصدت إليك ، ورجوت الفوز لديك.
Peace be upon you—the peace of one who knows your sanctity, who is sincere in his loyalty to you, who draws near to God through love of you, who disavows your enemies. The peace of one whose heart is wounded by your affliction, whose tears pour forth at the mention of you. The peace of the grief-stricken and sorrowful, the bewildered and humbled. The peace of one who, had he been with you at al-Taff,
السلام عليك ، سلامَ العارف بحرمتك ، المخلص في ولايتك ، المتقرب إلى الله بمحبتك ، البريء من أعدائِك ، سلام مَنْ قلبُه بمصابك مقروح ، ودمعُه عندَ ذكرِك مسفوح ، سلامَ المفجوعِ المحزون ، الوالهِ المستكين ، سلامَ من لو كان معك بالطفوف
(674)
would have shielded you with himself from the edge of the swords, and given his life's breath for you before death, and struggled in your presence, and aided you against those who wronged you, and ransomed you with his soul and his body, his wealth and his children, his spirit a ransom for your spirit, and his family a protection for your family. So if the ages have held me back, and the decree has barred me from aiding you, and I was not among those who warred against him who warred against you, nor among those who set themselves against him who set up enmity to you, then I shall surely lament you morning and evening, and shall weep for you—instead of tears—blood, in anguish over you, in sorrow over what befell you, and in grieving regret, until I die from the agony of the affliction and the choking of distress(1).
لو قاك بنفسهِ حدَ السيوف ، وبذلَ حشاشَتُه دونك للحُتوف ، وجاهدَ بين يديك ، ونصَرك على من بغى عليك ، وفداك بروحهِ وجسدهِ ، ومالهِ وولدهِ ، وروحهِ لروحِكَ فداء ، وأهلَه لأهلِك وقاء ، فلإن أخرتني الدهورُ ، وعاقني عن نَصركِ المقدور ، ولم أكن لمن حاربك محارباً ، ولمن نصب لك العداوةَ مناصباً ، فلأندبك صباحاً ومساء ، ولأبكينَ عليك بدلَ الدموعِ دماً ، حسرةً عليك وتأسُفاً على ما دهاك وتلهفاً ، حتى أموت بلوعةِ المصاب ، وغصةِ الاكتياب (1) .
Shaykh al-Saduq, may God's mercy be upon him, narrated on the authority of al-Harith ibn Ka'b, from Fatima the daughter of Ali, God's blessings be upon them: Then Yazid (may God curse him) ordered the women of al-Hussein (peace be upon him) to be imprisoned with Ali ibn al-Hussein (peace be upon them) in a prison that sheltered them from neither heat nor cold, until their faces became chapped. And no stone was lifted from the surface of the earth in Jerusalem but fresh blood was found beneath it, and the people saw the sun red upon the walls as though it were saffron-dyed cloaks—until Ali ibn al-Hussein (peace be upon them) set out with the women and returned the head of al-Hussein (peace be upon him) to Karbala(2).
روى الشيخ الصدوق عليه الرحمة ، عن الحارث بن كعب ، عن فاطمة بنت علي صلوات الله عليهما : ثمَّ أن يزيد ( لعنه الله ) أمر بنساء الحسين ( عليه السلام ) فحُبسن مع علي بن الحسين ( عليهما السلام ) في محبس لا يكنُّهم من حرّ ولا قرّ ، حتى تقشَّرت وجوههم ، ولم يُرفع ببيت المقدس حجر عن وجه الأرض إلاَّ وجد تحته دم عبيط ، وأبصر الناس الشمس على الحيطان حمراء كأنها الملاحف المعصفرة ، إلى أن خرج علي بن الحسين ( عليهما السلام ) بالنسوة ، وردَّ رأس الحسين ( عليه السلام ) إلى كربلاء (2) .
In the book Lawa'ij al-Ashjan by al-Sayyid Muhsin al-Amin, may God's mercy be upon him, he said: Yazid had promised Ali ibn al-Hussein (peace be upon them), on the day they entered upon him, that he would fulfill three requests for him. So he said to him: State your three requests that I promised to fulfill. He said to him: The first—that you show me the face of my master and lord and father, al-Hussein (peace be upon him), that I may take provision from him, gaze upon him, and bid him farewell. The second—that you return to us what was taken from us. The third—if you are resolved upon killing me, that you send with these women someone who will return them to the sanctuary of their grandfather (peace be upon him and his family). He said: As for your father's face, you shall never see it. As for killing you, I have pardoned you. As for the women, none but you shall return them to Medina. And as for what was taken from you, I shall compensate you for it many times its worth.
وفي كتاب لواعج الأشجان للسيد محسن الأمين عليه الرحمة قال : وكان يزيد وعد علي بن الحسين ( عليهما السلام ) يوم دخولهم عليه أن يقضي له ثلاث حاجات ، فقال له : اذكر حاجاتك الثلاث اللاتي وعدتك بقضائهن ، فقال له : الأولى : أن تريني وجه سيِّدي ومولاي وأبي الحسين ( عليه السلام ) فأتزوَّد منه ، وأنظر إليه وأودّعه ، والثانية : أن تردَّ علينا ما أُخذ منّا ، والثالثة : إن كنت عزمت على قتلي أن توجِّه مع هؤلاء النساء مَنْ يردُّهن إلى حرم جدِّهم ( صلى الله عليه وآله ). فقال : أمّا وجه أبيك فلن تراه أبداً ، وأمَّا قتلك فقد عفوت عنك ، وأمَّا النساء فما يردُّهن غيرك إلى المدينة ، وأمَّا ما أُخذ منكم فأنا أعوِّضكم عنه أضعاف قيمته.
1 ـ المزار ، المشهدي : 500 ـ 501.
2 ـ الأمالي ، الصدوق : 231 ـ 232 ح 4.
(675)
He (peace be upon him) said: As for your wealth, we do not want it, and it remains yours in full. I asked only for what was taken from us because among it is the spindle of Fatima the daughter of Muhammad (peace be upon him and his family), her veil, her necklace, and her shift. So he ordered them returned, and added to it from his own two hundred dinars. Zayn al-Abidin took them and distributed them among the poor and the needy.
فقال ( عليه السلام ) : أمَّا مالك فلا نريده ، وهو موفَّرٌ عليك ، وإنما طلبت ما أخذ منّا لأن فيه مغزل فاطمة بنت محمد ( صلى الله عليه وآله ) ، ومقنعتها ، وقلادتها ، وقميصها ، فأمر بردِّ ذلك ، وزاد فيه من عنده مأتي دينار ، فأخذها زين العابدين وفرَّقها في الفقراء والمساكين.
In one narration: Yazid said to Ali ibn al-Hussein (peace be upon them): If you wish, stay with us and we will treat you well; and if you wish, we will return you to Medina. He said: I desire nothing but Medina.
وفي رواية : إن يزيد قال لعلي بن الحسين ( عليهما السلام ) : إن شئت أقمت عندنا فبررناك ، وإن شئت رددناك إلى المدينة ، فقال : لا أريد إلاَّ المدينة.
Then Yazid, may God curse him, ordered the captives and prisoners to be returned to Medina, and sent with them al-Nu'man ibn Bashir al-Ansari with a company. When they reached Iraq, they said to the guide: Take us by way of Karbala. When they arrived at the place of the slaughter, they found Jabir ibn Abdullah al-Ansari, a group of the Banu Hashim, and men of the family of the Messenger (peace be upon him and his family) who had come to visit the grave of al-Hussein (peace be upon him). They met at one and the same time, and greeted one another with weeping, grief, and beating of the breast. They held the mourning assembly, and the people of that countryside gathered around them, and they remained thus for several days.
ثمَّ إن يزيد لعنه الله أمر بردِّ السبايا والأسارى إلى المدينة ، وأرسل معهم النعمان بن بشير الأنصاري في جماعة ، فلمَّا بلغوا إلى العراق قالوا للدليل : مرَّ بنا على طريق كربلاء ، فلمَّا وصلوا إلى موضع المصرع وجدوا جابر بن عبدالله الأنصاري ، وجماعة من بني هاشم ، ورجالا من آل الرسول ( صلى الله عليه وآله ) قد وردوا لزيارة قبر الحسين ( عليه السلام ) ، فتوافوافي وقت واحد ، وتلاقوا بالبكاء والحزن واللطم ، وأقاموا المأتم ، واجتمع إليهم أهل ذلك السواد ، وأقاموا على ذلك أياماً.
From the book Bisharat al-Mustafa and others, by its chain on the authority of Atiyya al-Awfi, who said: I went out with Jabir ibn Abdullah al-Ansari (may God be pleased with him) to visit the grave of al-Hussein (peace be upon him). When we reached Karbala, Jabir drew near to the bank of the Euphrates and bathed. Then he girded himself with one cloth and draped himself with another. Then he opened a pouch containing scent and scattered it over his body. Then he took not a single step without remembering God Most High, until, when he drew near to the grave, he said: Let me touch it. So I let him touch it, and he fell upon the grave unconscious. I sprinkled a little water upon him, and when he revived he said: O Hussein—three times—then said: A beloved who does not answer his beloved. Then he said: But how should you answer, when your jugular veins have been poured out upon your chest, and your body has been severed from your head? I bear witness that you are the son of the best of the prophets, the son of the master of the believers, the son of the ally of piety, the descendant of guidance, the fifth of the People of the Cloak, the son of the master of the chiefs, and the son of Fatima the mistress of women. And how should you not be so, when the palm of the master of the messengers nourished you, and you were raised in the bosom of the God-fearing,
وعن كتاب بشارة المصطفى وغيره ، بسنده عن عطية العوفي قال : خرجت مع جابر بن عبدالله الأنصاري ( رضي الله عنه ) زائراً قبر الحسين ( عليه السلام ) ، فلمَّا وردنا كربلاء دنا جابر من شاطىء الفرات فاغتسل ، ثمّ اتّزر بإزار وارتدى بآخر ، ثمَّ فتح صرَّة فيها سعد فنثرها على بدنه ، ثمَّ لم يخطُ خطوة إلاَّ ذكر الله تعالى ، حتى إذا دنا من القبر قال : ألمسنيه ، فألمسته إيَّاه ، فخرَّ على القبر مغشيّاً عليه ، فرششت عليه شيئاً من الماء ، فلمَّا أفاق قال : يا حسين ـ ثلاثاً ـ ثمَّ قال : حبيب لا يجيب حبيبه ، ثمَّ قال : وأنَّى لك بالجواب وقد شخبت أوداجك على أثباجك ، وفُرِّق بين بدنك ورأسك ، أشهد أنّك ابن خير النبيين ، وابن سيِّد المؤمنين ، وابن حليف التقوى ، وسليل الهدى ، وخامس أصحاب الكسا ، وابن سيِّد النقبا ، وابن فاطمة سيِّدة النساء ، ومالك لا تكون هكذا وقد غذَّتك كفُّ سيِّد المرسلين ، وربيت في حجر المتقين ،