122. The Three-Year-Old Daughter of Imām Husain (a.s.)
122. دﺧﺘﺮ ﺳﻪ ﺳﺎﻟﻪ ي اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم
در ﺷﻤﺎري از زﯾﺎرت ﻫﺎي اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم آﻣﺪه اﺳﺖ: ﻗﺘﻞ اﻟﻠّﻪ ﻣﻦ ﻗﺘﻠﮏ ﺑﺎﻷﯾﺪي واﻷﻟﺴﻦ؛
ﺧﺪاوﻧﺪ ﺑﮑﺸﺪ ﮐﺴﯽ را ﮐﻪ ﺗﻮ را ﺑﺎ دﺳﺖ ﻫﺎ و زﺑﺎن ﻫﺎ ﮐﺸﺖ(1).
در زﯾﺎرت ﻧﺎﻣﻪ ي ﺣﻀﺮت رﺿﺎ ﻋﻠﯿﻪ اﻟﺴﻼم ﻧﯿﺰ ﻫﻤﺎن ﺗﻌﺒﯿﺮ آﻣﺪه اﺳﺖ(2). در ﯾﮑﯽ دﯾﮕﺮ از زﯾﺎرت ﻫﺎي اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﺑﻪ اﯾﻦ ﺗﻌﺒﯿﺮ آﻣﺪه اﺳﺖ: ﻗﺘﻞ اﻟﻠّﻪ ﻣﻦ ﻗﺘﻠﮑﻢ ﺑﺎﻷﯾﺪي واﻷﻟﺲ؛
ﺧﺪاوﻧﺪ ﺑﮑﺸﺪ ﮐﺴﯽ را ﮐﻪ ﺷﻤﺎ را ﺑﺎ دﺳﺖ ﻫﺎ و زﺑﺎن ﻫﺎ ﮐﺸﺖ(3).
ﯾﮑﯽ از ﻣﺼﺎدﯾﻖ ﺑﺎرز اﯾﻦ ﺗﻌﺒﯿﺮ ﺣﻀﺮت رﻗﯿﻪ ﻋﻠﯿﻬﺎاﻟﺴﻼم اﺳﺖ ﮐﻪ ﺟﻤﻌﯽ در ﮐﺮﺑﻼ،
200 :ص
-1 .1 ﻋﻼﻣﻪ ﻣﺠﻠﺴﯽ، ﺑﺤﺎراﻷﻧﻮار، ج 101، ص 149 و .170 -2 .1 ﻫﻤﺎن، ج 102، ص .47
-3 .2 ﻫﻤﺎن، ج 101، ص .184
122. The Three-Year-Old Daughter of Imām Husain (a.s.)
In some Ziyārāt (visitation texts) of Imām Husain (a.s.), the following phrase appears:
"قَتَلَ اللّهُ مَنْ قَتَلَكَ بِالْأَيْدِي وَالأَلْسُنِ"
"May Allah kill the one who killed you with hands and tongues."
This same expression is also found in the Ziyārat-nāmah of Imām Riḍā (a.s.).
In another Ziyārah of Imām Husain (a.s.), the phrase is worded:
"قَتَلَ اللّهُ مَنْ قَتَلَكُمْ بِالْأَيْدِي وَالأَلْسُنِ"
"May Allah kill those who killed you all with hands and tongues."
One of the most prominent and clear examples of this phrase is Lady Ruqayyah (a.s.) — the three-year-old daughter of Imām Husain (a.s.) —
who was among those martyred in Karbalā, through the cruel actions and harsh words of the enemies.
References:
1. ʿAllāmah Majlisī, Biḥār al-Anwār, Vol. 101, pp. 149, 170
2. Ibid., Vol. 102, p. 47
3. Ibid., Vol. 101, p. 184
ﮐﻮﻓﻪ و ﻣﺴـﯿﺮ ﮐﻮﻓﻪ ﺗﺎ ﺷﺎم ﺑﺮ ﺑـﺪن ﻧﺎزﻧﯿﻦ آن دﺧﺘﺮ ﺳﻪ ﺳﺎﻟﻪ ﺷـﻼق زدﻧﺪ و او را از ﭘﺎ درآوردﻧﺪ، ﺗﺎ در ﺧﺮاﺑﻪ ي ﺷﺎم ﺑﻪ ﺷـﻬﺎدت رﺳﯿﺪ و ﮔﺮوﻫﯽ ﺑﺎ اﻧﮑﺎر وﺟﻮد ﻣﻘﺪّس آن ﻧﺎزداﻧﻪ ﺑﺎ زﺑﺎﻧﺸﺎن آن ﺣﻀﺮت را ﮐﺸﺘﻨﺪ.
ﭼﻬﺎرده ﻗﺮن ﺗﻤﺎم اﺳﺖ ﮐﻪ ﻗﺒﺮ ﺷﺮﯾﻒ آن ﺣﻀﺮت در ﺷﺎم ﻣﯿﻌﺎدﮔﺎه ﻋﺎﺷﻘﺎن اﺳﺖ، ارادﺗﻤﻨﺪان ﺧﺎﻧﺪان ﻋﺼﻤﺖ و ﻃﻬﺎرت ﺑﻪ ﻋﺘﺒﻪ ﺑﻮﺳﯽ آن ﺣﻀﺮت ﺷﺮﻓﯿﺎب ﻣﯽ ﺷﻮﻧﺪ و ﺣﺎﺟﺖ روا ﺑﺮﻣﯽ ﮔﺮدﻧﺪ.
ﺳﯿﻒ ﺑﻦ ﻋَﻤﯿﺮه از اﺻﺤﺎب اﻣﺎم ﺻﺎدق ﻋﻠﯿﻪ اﻟﺴﻼم ﮐﻪ در ﻧﯿﻤﻪ ي اول ﻗﺮن دوم ﻫﺠﺮي ﻣﯽ زﯾﺴﺖ، ﭼﮑﺎﻣﻪ اي در 107 ﺑﯿﺖ دارد ﮐﻪ ﻣﺘﻦ ﮐﺎﻣﻞ آن در ﻣﻨﺘﺨﺐ ﻃﺮﯾﺤﯽ آﻣﺪه اﺳﺖ:
اﯾﺸﺎن در اﯾﻦ اﺑﯿﺎت از ﺣﻀﺮت رﻗﯿّﻪ ﻧﺎم ﺑﺮده ﻣﯽ ﮔﻮﯾﺪ: ورﻗﯿﻪ رقّ اﻟﺤﺴﻮد ﻟﻀﻌﻔﻬﺎ
وﻏﺪا ﻟﯿﻌﺬّرﻫﺎ اﻟّﺬي ﻟﻢ ﯾﻌﺬّر
- ﺑﺮاي ﺣﻀـﺮت رﻗﯿـﻪ ﺣـﺘﯽ ﺣﺴـﻮدان، دﻟﺸـﺎن ﺳـﻮﺧﺖ، ﺑﻪ ﺟﻬﺖ ﺿـﻌﻒ و ﻧـﺎﺗﻮاﻧﯽ او، او را ﻣﻌـﺬور داﻧﺴـﺘﻨﺪ ﮐﺴـﺎﻧﯽ ﮐﻪ دﯾﮕﺮ ﺷﻬﯿﺪان را ﻣﻌﺬور ﻧﻤﯽ داﻧﺴﺘﻨﺪ(1).
ﺳﭙﺲ در ﻣﻮرد ﺣﻀﺮت ام اﮐﻠﺜﻮم ﻣﯽ ﻧﻮﯾﺴﺪ: ﻟﻢ أﻧﺴﻬﺎ وﺳﮑﯿﻨﻪ ورﻗﯿّﻪ
ﯾﺒﮑﯿﻨﻪ ﺑﺘﺤﺴّﺮ وﺗﺰّﻓﺮ
- ﻣﻦ او را ﻫﺮﮔﺰ ﻓﺮاﻣﻮش ﻧﻤﯽ ﮐﻨﻢ، ﮐﻪ ﺣﻀﺮت ﺳﮑﯿﻨﻪ و ﺣﻀﺮت رﻗﯿﻪ ﺑﺎ ﭼﻪ ﺣﺴﺮت و آه ﺑﺮاﯾﺶ ﮔﺮﯾﻪ ﻣﯽ ﮐﺮدﻧﺪ(2). ﺷﺎﻋﺮ »ﺳﯿﻒ ﺑﻦ ﻋَﻤﯿﺮه« ﻧﺎم دارد، از ﺷﺎﮔﺮدان اﻣﺎم ﺻﺎدق ﻋﻠﯿﻪ اﻟﺴﻼم و از راوﯾﺎن زﯾﺎرت ﻋﺎﺷﻮراﺳﺖ(3).
ﻧﺠﺎﺷﯽ ﭘﯿﺸﺘﺎز ﻋﻠﻤﺎي رﺟﺎل او را ﺗﻮﺛﯿﻖ ﻧﻤﻮده، ﻓﺮﻣﻮده: او ﺛﻘﻪ اﺳﺖ و ﺻﺎﺣﺐ ﮐﺘﺎب ﻣﯽ ﺑﺎﺷﺪ(4).
201 :ص
-1 .3 ﻃﺮﯾﺤﯽ، ﻣﻨﺘﺨﺐ، ج 2، ص .447 -2 .1 ﻫﻤﺎن.
-3 .2 ﺷﯿﺦ ﻃﻮﺳﯽ، ﻣﺼﺒﺎح اﻟﻤﺘﻬﺠّﺪ، ص .777 -4 .3 ﻧﺠﺎﺷﯽ، رﺟﺎل، ص .189
From Kufa to the path toward Syria, whips were struck upon the tender body of that three-year-old daughter (Hazrat Ruqayyah سلام الله علیها) until she succumbed from the suffering, and ultimately attained martyrdom in the ruins of Shām. And there were those who denied her very existence, who killed her with their tongues, even if not with their hands.
For fourteen centuries, her blessed grave in Shām has been a place of visitation for lovers (of Ahl al-Bayt). Devotees of the Household of Purity and Infallibility go to kiss her shrine and return with their prayers granted.
Sayf ibn ʿUmayrah, one of the companions of Imām Ṣādiq (a.s.) who lived in the first half of the second century AH, composed a 107-verse poem, the full text of which is recorded in Muntakhab al-Ṭurayḥī.
In his verses, he mentions Hazrat Ruqayyah and says:
وَرُقَيَّة رَقَّ الْحَسُودُ لِضَعْفِهَا
وَغَدَا لِيُعْذِرَهَا الَّذِي لَمْ يَعْذِرِ
Even the envious one was moved by compassion for Ruqayyah’s weakness.
Those who did not excuse other martyrs, excused her out of pity.(1)
Then, in reference to Hazrat Umm Kulthūm, he writes:
لَمْ أَنْسَهَا وَسَكِينَة وَرُقَيَّة
يَبْكِينَ بِتَحَسُّرٍ وَتَزَفُّرِ
I shall never forget her, and Sakīnah and Ruqayyah, who wept for her with longing and sighs.(2)
This poet, Sayf ibn ʿUmayrah, was a student of Imām Ṣādiq (a.s.) and a narrator of Ziyārat ʿĀshūrā.(3)
Najāshī, a leading authority in ʿIlm al-Rijāl, has authenticated him, saying: "He is trustworthy (thiqah) and authored a book."(4)
________________________________________
References:
1. Ṭurayḥī, Muntakhab, Vol. 2, p. 447
2. Ibid.
3. Shaykh Ṭūsī, Miṣbāḥ al-Mutahajjid, p. 777
4. Najāshī, al-Rijāl, p. 189
روي اﯾﻦ ﺑﯿـﺎن ﻧﺎم ﻧﺎﻣﯽ و ﯾﺎد ﮔﺮاﻣﯽ ﺣﻀـﺮت رﻗﯿّﻪ در ﻧﯿﻤﻪ ي اول ﻗﺮن دوم ﻫﺠﺮي ﻣﻄﺮح ﺑﻮده و اﯾﻦ ﺷﺎﻋﺮ اﻫﻞ ﺑﯿﺖ دو ﺑﺎر از او ﻧﺎم ﺑﺮده اﺳﺖ.
ﺷﺨﺼـﯿّﺖ ﺑﺮﺟﺴـﺘﻪ ي ﺟﻬﺎن ﺗﺸـﯿّﻊ در ﻗﺮن ﻫﻔﺘﻢ، ﻋﻤﺎد اﻟـﺪّﯾﻦ ﻃﺒﺮي، ﻣﺘﻮﻓﺎي 675 ق. در ﮐﺘـﺎب ﺑﯽ ﻧﻈﯿﺮ »ﮐﺎﻣﻞ ﺑﻬﺎﺋﯽ« ﻣﺸـﺮوح ﺷﻬﺎدت ﺣﻀﺮت رﻗﯿﻪ ﻋﻠﯿﻬﺎاﻟﺴﻼم را در ﺧﺮاﺑﻪ ي ﺷﺎم ﻧﻘﻞ ﮐﺮده اﺳﺖ(1).
ﻋﻼﻣﻪ ي ﺣﻠّﯽ در اﺟﺎزه اي ﮐﻪ ﺑﻪ ﻓﺮزﻧـﺪ او داده، از ﭘـﺪرش ﻋﻤﺎداﻟـﺪّﯾﻦ ﺑﻪ ﻋﻨﻮان: اﻣﺎم، ﻋﺎﻟﻢ، ﻓﺎﺿﻞ، زاﻫـﺪ، ﻋﺎﺑـﺪ، ﭘﺎرﺳﺎ، ﺷـﯿﺦ ﻃﺎﺋﻔﻪ، رﮐﻦ اﺳﻼم و ﻋﻤﺎد ﻣﻮءﻣﻨﺎن ﺗﻌﺒﯿﺮ ﮐﺮده اﺳﺖ(2).
ﻣﺤﺪّث ﻗﻤﯽ ﻣﺘﻦ ﮐﺎﻣﻞ داﺳﺘﺎن ﺷﻬﺎدت آن ﺣﻀﺮت را ﺑﻪ ﺗﻔﺼﯿﻞ از ﮐﺘﺎب ﮐﺎﻣﻞ ﺑﻬﺎﺋﯽ ﻧﻘﻞ ﮐﺮده اﺳﺖ(3). ﻃﺒﺮي ﻧﯿﺰ آن را از ﮐﺘﺎب »اﻟﺤﺎوﯾﻪ« ﺗﺄﻟﯿﻒ ﻗﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ اﺣﻤﺪ ﻣﺄﻣﻮﻧﯽ رواﯾﺖ ﮐﺮده اﺳﺖ. (4)
اﺑﻦ ﺷﻬﺮ اﺷﻮب، ﻣﺘﻮﻓﺎي 588 ق. ﺑﺮاي اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﺳﻪ دﺧﺘﺮ، ﺑﻪ اﺳﺎﻣﯽ: ﺳﮑﯿﻨﻪ، ﻓﺎﻃﻤﻪ و زﯾﻨﺐ ﻧﺎم ﺑﺮده اﺳﺖ(5).
ارﺑﻠﯽ، ﻣﺘﻮﻓﺎي 693ق. از ﮐﻤﺎل اﻟﺪﯾﻦ - ﻣﺤﻤﺪ ﺑﻦ ﻃﻠﺤﻪ - ﻧﻘﻞ ﮐﺮده ﮐﻪ اﻣﺎم ﺣﺴـﯿﻦ ﻋﻠﯿﻪ اﻟﺴـﻼم ﭼﻬﺎر دﺧﺘﺮ داﺷﺘﻪ اﺳﺖ، آﻧﮕﺎه از ﺳﻪ دﺧﺘﺮ ﺑﻪ ﻧﺎم ﻫﺎي: ﺳﮑﯿﻨﻪ، ﻓﺎﻃﻤﻪ و زﯾﻨﺐ ﻧﺎم ﺑﺮده، از ﭼﻬﺎرﻣﯽ ﻧﺎم ﻧﺒﺮده اﺳﺖ(6).
ﻋﻼﻣﻪ ي ﺑﺰرگ ﺷﯿﺦ ﻣﺤﻤﺪﻃﺎﻫﺮ ﺳﻤﺎوي، ﻣﺘﻮﻓﺎي ﺣﺪود 1320 ق. ﻣﯽ ﻧﻮﯾﺴﺪ:
اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﭼﻬﺎر دﺧﺘﺮ ﺑﻪ ﻧﺎم ﻫﺎي: ﺳﮑﯿﻨﻪ، ﻓﺎﻃﻤﻪ، زﯾﻨﺐ و رﻗﯿّﻪ داﺷﺖ(7).
202 :ص
-1 .4 ﻃﺒﺮي، ﮐﺎﻣﻞ ﺑﻬﺎﺋﯽ، ج 2، ص .179
-2 .5 ﺗﻬﺮاﻧﯽ، ﻃﺒﻘﺎت اﻋﻼم ﺷﯿﻌﻪ، ﻗﺮن ﻫﺸﺘﻢ، ص .42 -3 .6 ﻣﺤﺪث ﻗﻤﯽ، ﻧﻔﺲ اﻟﻤﻬﻤﻮم، ص .416
-4 .1 ﻫﻤﻮ، ﻓﻮاﺋﺪ رﺿﻮﯾّﻪ، ص .112
-5 .2 اﺑﻦ ﺷﻬﺮ اﺷﻮب، ﻣﻨﺎﻗﺐ آل اﺑﯽ ﻃﺎﻟﺐ، ج 4، ص .85 –
6 .3 ارﺑﻠﯽ، ﮐﺸﻒ اﻟﻐﻤﻪ، ج 2 ص .250
-7 .4 ﺳﻤﺎوي، ﻣﻮﺟﺰ ﺗﻮارﯾﺦ اﻫﻞ اﻟﺒﯿﺖ، ص .161
This evidence clearly shows that the name and memory of Hazrat Ruqayyah (‘alayhā al-salām) was mentioned in the first half of the second century AH, and that this poet, a devotee of the Ahl al-Bayt, mentioned her name twice in his verses.
A prominent Shia figure of the 7th century AH, ʿImād al-Dīn Ṭabarī (d. 675 AH), in his renowned book Kāmil al-Bahā’ī, has narrated in detail the martyrdom of Hazrat Ruqayyah (‘alayhā al-salām) in the ruins of Shām.(1)
ʿAllāmah Ḥillī, in a license (ijāzah) he gave to his son, described his father ʿImād al-Dīn using the following titles: Imām, ʿĀlim, Fāḍil, Zāhid, ʿĀbid, Pious, Shaykh of the Ṭā’ifah (Shia), Pillar of Islam, and Support of the Believers.(2)
Muḥaddith Qummī has also quoted the full text of the story of her martyrdom in detail from Kāmil al-Bahā’ī.(3) Ṭabarī himself narrated it from the book al-Ḥāwiyah, authored by Qāsim ibn Muḥammad ibn Aḥmad Ma’mūnī.(4)
Ibn Shahr Āshūb (d. 588 AH) mentions that Imām Husain (a.s.) had three daughters, named: Sakīnah, Fāṭimah, and Zaynab.(5)
Irbilī (d. 693 AH) has quoted from Kamal al-Dīn Muḥammad ibn Ṭalḥah, stating that Imām Husain (a.s.) had four daughters, then listed three of them as: Sakīnah, Fāṭimah, and Zaynab, but did not name the fourth one.(6)
The great scholar Shaykh Muḥammad Ṭāhir Samāwī (d. ~1320 AH) wrote:
Imām Husain (a.s.) had four daughters, named: Sakīnah, Fāṭimah, Zaynab, and Ruqayyah.(7)
________________________________________
References:
1. Ṭabarī, Kāmil al-Bahā’ī, Vol. 2, p. 179
2. Tehrānī, Ṭabaqāt Aʿlām al-Shīʿah, 8th Century, p. 42
3. Muḥaddith Qummī, Nafs al-Mahmūm, p. 416
4. Ibid., Fawā’id al-Raḍawiyyah, p. 112
5. Ibn Shahr Āshūb, Manāqib Āl Abī Ṭālib, Vol. 4, p. 85
6. Irbilī, Kashf al-Ghummah, Vol. 2, p. 250
7. Samāwī, Mūjaz Tawārīkh Ahl al-Bayt, p. 161
اﺑﻮاﻟﺤﺴﻦ ﻋﻠﯽ اﺑﻦ اﺑﯽ اﻟﻘﺎﺳﻢ ﺑﻦ زﯾﺪ ﺑﯿﻬﻘﯽ 493) - 565 ق( ﻣﺸﻬﻮر ﺑﻪ »اﺑﻦ ﻓﻨﺪق« در ﮐﺘﺎب اﻧﺴﺎب ﺧﻮد در ﻣﻮرد ﻓﺮزﻧﺪان اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﻣﯽ ﻧﻮﯾﺴﺪ:
از ﻓﺮزﻧﺪان اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﺑﻪ ﺟﺰ اﻣﺎم زﯾﻦ اﻟﻌﺎﺑﺪﯾﻦ، ﻓﺎﻃﻤﻪ، ﺳﮑﯿﻨﻪ و رﻗﯿّﻪ ﺑﺎﻗﯽ ﻧﻤﺎﻧﺪ(1). اﺑﻦ ﻓﻨﺪق از ﺑﺰرﮔﺎن اﺻﺤﺎب و از اﺟﻠّﻪ ي ﻣﺸﺎﯾﺦ اﺑﻦ ﺷﻬﺮ اﺷﻮب ﺑﻮد(2).
ﭘﺲ از اﯾﻦ ﻫﻤﻪ ﻣﻨﺎﺑﻊ ﺑﺮاي وﺟﻮد دﺧﺘﺮ ﺳﻪ ﺳﺎﻟﻪ ي اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﻫﯿﭻ ﺗﺮدﯾﺪي ﺑﺮاي ﺷﺨﺺ ﻣﻨﺼﻒ ﻧﻤﯽ ﻣﺎﻧﺪ. اﮔﺮ ﻫﯿﭻ ﻣﺪرﮐﯽ ﺑﺮاي وﺟﻮد آن ﺣﻀﺮت ﻧﺒﻮد، ﺑﺮوز اﯾﻦ ﻫﻤﻪ ﮐﺮاﻣﺎت در ﺣﺮم
ﺑﺎﺻﻔﺎي آن ﻧﺎزداﻧﻪ ﺑﺮاي اﺛﺒﺎت وﺟﻮدش ﮐﺎﻓﯽ ﺑﻮد.
ﺑﻪ وﯾﮋه ﭘﺪﯾﺪار ﺷﺪن ﺟﺴﺪ ﻣﻄﻬّﺮش ﺑﻌﺪ از 1200 ﺳﺎل ﺧﻮد ﮐﺮاﻣﺖ ﺑﺰرﮔﯽ اﺳﺖ.
اﯾﻦ داﺳﺘﺎن را ﻣﺮﺣﻮم ﺣﺎج ﻣﻼ ﻫﺎﺷﻢ ﺧﺮاﺳﺎﻧﯽ، در ﮐﺘﺎب ارزﺷﻤﻨﺪ »ﻣﻨﺘﺨﺐ اﻟﺘﻮارﯾﺦ« از ﺷﺎﻫﺪان ﻋﯿﻨﯽ ﻧﻘﻞ ﮐﺮده اﺳﺖ(3). ﻣﺸﺮوح اﯾﻦ داﺳﺘﺎن را ﻣﺎ در ﮐﺘﺎب »اﺟﺴﺎد ﺟﺎوﯾﺪان« آورده اﯾﻢ(4).
اﯾﻦ ﺣﺎدﺛﻪ ي ﺷـﮕﻔﺖ اﻧﮕﯿﺰ در ﺣﺪود ﺳﺎل 1280 ق. رخ داده اﺳﺖ وﻟﯽ ﻣﺮﺣﻮم ﻃﺒﯿﺐ زاده در ﮐﺘـﺎب »ﻫﺸﺖ ﺑﻬﺸﺖ« ﻧﻘﻞ ﮐﺮده ﮐﻪ ﯾﮏ ﺑﺎر دﯾﮕﺮ ﺑـﺪن ﺷـﺮﯾﻒ آن ﻧﺎزداﻧﻪ ﭘﺲ از آن ﺗﺎرﯾـﺦ ﻣﺸﺎﻫـﺪه ﺷـﺪه، آﻧﮕﺎه از ﺷﺎﻫـﺪان ﻋﯿﻨﯽ ﻧﻘﻞ ﮐﺮده ﮐﻪ ﻫﻤﻪ ي ﺑـﺪن ﮐﺒﻮد ﺑﻮد و آﺛﺎر ﺿﺮﺑﺎت دﺷﻤﻦ در ﭘﯿﮑﺮش ﻣﺸﻬﻮد ﺑﻮد.
203 :ص
-1 .5 اﺑﻦ ﻓﻨﺪق، ﻟﺒﺎب اﻷﺳﻨﺎب، ج 1، ص .355 -2 .6 اﻓﻨﺪي، رﯾﺎض اﻟﻌﻠﻤﺎء، ج 6، ص .448 -3 .1 ﺧﺮاﺳﺎﻧﯽ، ﻣﻨﺘﺨﺐ اﻟﺘّﻮارﯾﺦ، ص .282
-4 .2 ﻧﮕﺎرﻧﺪه، اﺟﺴﺎد ﺟﺎوﯾﺪان، ص 59 - .68
Abu’l-Ḥasan ʿAlī ibn Abī al-Qāsim ibn Zayd al-Bayhaqī (493–565 AH), known as Ibn Funduq, writes in his genealogical work about the children of Imām Husain (a.s.):
Among the children of Imām Husain (a.s.), none remained except for Imām Zayn al-ʿĀbidīn, Fāṭimah, Sakīnah, and Ruqayyah.(1)
Ibn Funduq was one of the eminent companions and among the distinguished teachers of Ibn Shahr Āshūb.(2)
After all these sources, there remains no doubt for any fair-minded person about the existence of the three-year-old daughter of Imām Husain (a.s.). Even if there were no written proof of her existence, the appearance of so many miracles at her pure shrine would be sufficient to establish her reality.
In particular, the manifestation of her pure body after 1200 years is a great miracle in itself.
This story was narrated by the late Ḥājj Mullā Hāshim Khurāsānī in his valuable book Muntakhab al-Tawārīkh, quoting from eyewitnesses.(3) A detailed account of this story is also found in our book Ajsād-e Jāwīdān (The Everlasting Bodies).(4)
This astonishing event occurred around the year 1280 AH, and the late Ṭabībzādah, in his book Hasht Behesht, narrates that the noble body of the young daughter was seen again after that date. He then quotes eyewitnesses who say that the entire body was bruised, and traces of the enemy’s strikes were clearly visible on her form.
When the late Ayatollah Ḥājj Mīrzā Jawād Tabrīzī (qaddasa sirruh) was asked about this pure shrine of Hazrat Ruqayyah (‘alayhā al-salām), he spoke about it in detail. Among other things, he said:
________________________________________
References:
1. Ibn Funduq, Lubāb al-Ansāb, Vol. 1, p. 355
2. Afandī, Riyāḍ al-ʿUlamāʾ, Vol. 6, p. 448
3. Khurāsānī, Muntakhab al-Tawārīkh, p. 282
4. Author, Ajsād-e Jāwīdān, pp. 59–68
از ﻣﺮﺣﻮم آﯾﻪ اﻟﻠّﻪ ﺣﺎج ﻣﯿﺮزا ﺟﻮاد ﺗﺒﺮﯾﺰي ﻗﺪس ﺳـﺮه در ﺣﺮم ﺣﻀﺮت رﻗﯿّﻪ ﻋﻠﯿﻬﺎاﻟﺴﻼم در ﻣﻮرد آن ﺣﺮم ﻣﻄﻬّﺮ ﺳﻮءال ﺷﺪ، آن ﻣﺮﺟﻊ ﺑﺰرگ ﺑﻪ ﺗﻔﺼﯿﻞ ﺳﺨﻦ ﮔﻔﺘﻨﺪ، از ﺟﻤﻠﻪ ﻓﺮﻣﻮدﻧﺪ:
ﻣﻘﺎم و ﻣﺰار ﺣﻀـﺮت رﻗﯿّﻪ ﺑﯿﺖ اﻟﺤﺴـﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﮐﻪ از اوّل ﻣﺸﻬﻮر ﺑﻮد، ﮔﻮﯾﺎ ﺳﯿﺪاﻟﺸﻬﺪاء، اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ، ﻧﺸﺎﻧﯽ از ﺧﻮد در ﺷﺎم ﺑﻪ ﯾﺎدﮔﺎر ﺳﭙﺮده اﺳﺖ ﮐﻪ ﻓﺮدا ﮐﺴﺎﻧﯽ ﭘﯿـﺪا ﻧﺸﻮﻧـﺪ ﮐﻪ ﺑﻪ اﻧﮑﺎر اﺳﺎرت ﺧﺎﻧﺪان ﻃﻬﺎرت و ﺣﻮادث آن ﺑﭙﺮدازﻧﺪ. اﯾﻦ دﺧﺘﺮ ﺧﺮدﺳـﺎل ﮔﻮاه ﺑﺰرﮔﯽ اﺳﺖ ﺑﺮ اﯾﻦ ﮐﻪ در ﻣﯿـﺎن اﺳـﯿﺮان ﺣﺘّﯽ دﺧﺘﺮان ﺧﺮدﺳـﺎل ﻧﯿﺰ ﺑﻮده اﻧـﺪ. ﻣـﺎ ﻣﻠﺘﺰم ﺑﺮ اﯾﻦ ﻫﺴﺘﯿﻢ ﮐﻪ ﺑﺮ دﻓﻦ ﺣﻀﺮت رﻗﯿّﻪ ﻋﻠﯿﻬﺎاﻟﺴﻼم در اﯾﻦ ﻣﮑﺎن ﺷﻬﺮت ﻗﺎﺋﻢ اﺳﺖ(1).
از ﻣﺮﺣﻮم ﻣﯿﺮزا ﻋﻠﯽ ﻣﺤـﺪّث زاده، ﻓﺮزﻧـﺪ ﻣﺮﺣﻮم ﺷـﯿﺦ ﻋﺒـﺎس ﻗﻤﯽ ﻧﻘـﻞ ﺷـﺪه ﮐﻪ در ﯾﮑﯽ از ﺳـﺎل ﻫـﺎﯾﯽ ﮐﻪ در ﺗﻬﺮان ﻣﻨﺒﺮ ﻣﯽ رﻓﺘﻢ، ﺑﺮاي دﻫﻪ ي ﻣﺤﺮم ﺑﻪ ﭼﻨـﺪﯾﻦ ﻣﺠﻠﺲ وﻋﺪه داده ﺑﻮدم، در آﺳـﺘﺎﻧﻪ ي ﻣﺤﺮّم اﻟﺤﺮام ﺗﺎرﻫﺎي ﺻﻮﺗﯽ ام دﭼﺎر ﻣﺸـﮑﻞ ﺷﺪ، ﺑﻪ ﭘﺰﺷﮏ ﻣﺮاﺟﻌﻪ ﮐﺮدم، ﮔﻔﺖ: ﻣﻄﻠﻘﺎً ﻧﺒﺎﯾﺪ ﺻﺤﺒﺖ ﮐﻨﯿﺪ.
ﺷﺐ اول ﻣﺎه ﺑﻪ اﻣﺎم ﺣﺴـﯿﻦ ﻋﻠﯿﻪ اﻟﺴـﻼم ﻣﺘﻮﺳّﻞ ﺷﺪم، در ﻋﺎﻟﻢ روءﯾﺎ دﯾﺪم ﮐﻪ ﻣﺠﻠﺴـﯽ ﻫﺴﺖ و اﻣﺎم ﺣﺴـﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﺗﺸﺮﯾﻒ دارﻧﺪ، ﺑﻪ ﯾﮑﯽ از ﻋﻠﻤﺎي ﻣﻮﺟﻮد در ﻣﺠﻠﺲ اﻣﺮ ﻓﺮﻣﻮدﻧﺪ ﮐﻪ روﺿﻪ ﺑﺨﻮاﻧﺪ، او ﭘﺮﺳﯿﺪ: ﭼﻪ روﺿﻪ اي ﺑﺨﻮاﻧﻢ؟
ﻓﺮﻣﻮد: روﺿﻪ ي دﺧﺘﺮم رﻗﯿّﻪ را.
آن ﺷﺨﺺ ﺷﺮوع ﺑﻪ روﺿﻪ ﮐﺮد و اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم و ﻫﻤﻪ ي ﺣﺎﺿﺮان ﮔﺮﯾﻪ ﮐﺮدﻧﺪ.
ﺑﯿـﺪار ﺷﺪم و دﯾﺪم ﮐﻪ ﺗﺎرﻫﺎي ﺻﻮﺗﯽ ام ﻫﯿﭻ ﻣﺸـﮑﻠﯽ ﻧﺪارد و ﺑﻪ ﺑﺮﮐﺖ ﺗﻮﺳّﻞ ﺑﻪ آن ﺣﻀـﺮت، دﻫﻪ ي ﻣﺤﺮّم ﺑﻪ ﻣﺠﺎﻟﺲ رﻓﺘﻢ و ﺑﺪون ﻫﯿﭻ ﻣﺸﮑﻠﯽ ﺑﻪ وﻋﺪه ﻫﺎﯾﻢ ﻋﻤﻞ ﮐﺮدم.
از ﻣﺮﺣﻮم آﯾﻪ اﻟﻠّﻪ ﺣﺎج آﻗﺎ ﺣﺴﻦ اﻣﺎﻣﯽ ﻧﻘﻠﯽ ﺷـﻨﯿﺪم ﮐﻪ ﯾﮑﯽ از ﻣﻨﺒﺮي ﻫﺎي ﻣﻌﺮوف ﺗﻬﺮان ﯾﮏ دﻫﻪ ﺑﻪ اﺻـﻔﻬﺎن دﻋﻮت ﺷﺪ، در ﺷﺐ ﺳﻮّم ﺣﻀـﺮت رﻗﯿّﻪ را ﻣﻨﮑﺮ ﺷﺪ، ﺷﺐ ﭼﻬﺎرم ﺑﺮ ﻓﺮاز ﻣﻨﺒﺮ ﻧﺸﺴﺖ، ﺑﺴﻢ اﻟﻠّﻪ ﮔﻔﺖ، ﭼﯿﺰي ﺑﻪ ﯾﺎدش ﻧﯿﺎﻣﺪ، از ﻣﻨﺒﺮ ﭘﺎﯾﯿﻦ آﻣﺪ و رﻓﺖ ﺑﻪ ﺗﻬﺮان.
204 :ص
-1 .3 ﺗﺒﺮﯾﺰي، ﺗﺤﻘﯿﻖ و ﭘﮋوﻫﺶ ﭘﯿﺮاﻣﻮن ﺣﻀﺮت رﻗﯿﻪ، ص .20
ﺷﺐ ﺳـﻮم ﻣﺤﺮم اﻟﺤﺮام 1434 ﻧﯿﺰ ﯾﮑﯽ از ﭼﻬﺮه ﻫـﺎي ﻣﻌﺮوف ﺗﻬﺮان در ﺳـﯿﻤﺎي ﺟﻤﻬﻮري اﺳـﻼﻣﯽ در ﻣﻮرد وﺟﻮد آن ﺣﻀـﺮت ﺗﺸﮑﯿﮏ ﮐﺮد و در ﻫﻤﺎن اﯾّﺎم ﺑﻪ ﺳﮑﺘﻪ ﻣﺒﺘﻼ ﺷﺪ. ﻓﺮزﻧﺪاﻧﺶ از ﻫﻤﻪ ﺗﻘﺎﺿﺎ ﻣﯽ ﮐﺮدﻧﺪ ﮐﻪ ﺑﺮاي اﯾﺸﺎن دﻋﺎ ﮐﻨﻨﺪ و ﺑﻪ ﺣﻀﺮت رﻗﯿّﻪ ﻣﺘﻮﺳّﻞ ﺷﻮﻧﺪ، ﮐﻪ اﯾﻦ ﮐﺴﺎﻟﺖ ﺑﻪ ﻣﺮگ او ﻣﻨﺘﻬﯽ ﺷﺪ و اﯾﻦ اﻇﻬﺎر
ﻧﺪاﻣﺖ ﺳﻮدي ﻧﺒﺨﺸﯿﺪ.
When the late Āyatullāh Ḥājj Mīrzā Jawād Tabrīzī (quddisa sirruh) was asked in the shrine of Hazrat Ruqayyah (‘alayhā al-salām) regarding this sacred site, the great marjaʿ gave a detailed explanation, saying among other things:
The status and shrine of Hazrat Ruqayyah (‘alayhā al-salām) is from the House of Husain (a.s.), and it was known from the beginning. It is as if Sayyid al-Shuhadā’, Imām Husain (a.s.), left behind a sign of himself in Shām (Damascus) as a memorial, so that in the future no one can deny the captivity of the Pure Household or the events that took place. This young daughter is a great witness to the fact that among the captives, there were even small girls. We are firmly committed to the belief that the burial of Hazrat Ruqayyah (‘alayhā al-salām) in this location is a well-established matter.(1)
It has been narrated from the late Mīrzā ʿAlī Muḥaddithzādah, son of the late Shaykh ʿAbbās Qummī, that:
During one of the years I was delivering sermons in Tehran, I had accepted invitations to several majālis for the month of Muḥarram. Just before the start of Muḥarram, I lost my voice. I consulted a doctor who strictly forbade me from speaking at all. On the first night of Muḥarram, I turned to Imām Husain (a.s.) in tawassul. In a dream, I saw a gathering in which Imām Husain (a.s.) was present. He instructed one of the scholars there to recite a marsiyah (lamentation). When the scholar asked, "Which marsiyah should I recite?" the Imām said, "Recite the marsiyah of my daughter Ruqayyah."
The scholar began the recitation, and Imām Husain (a.s.) and all those present wept. I awoke to find that my voice was completely restored. Through the blessing of that tawassul, I attended all the majālis of Muḥarram and fulfilled my commitments without any difficulty.
The late Āyatullāh Ḥājj Āqā Ḥasan Imāmī narrated:
One of the well-known preachers from Tehran had been invited to Isfahān for a ten-day Muḥarram program. On the third night, he publicly denied the existence of Hazrat Ruqayyah (‘alayhā al-salām). On the fourth night, he sat on the pulpit and began with “Bismillāh,” but nothing came to his mind. He descended the pulpit and returned to Tehran.
On the third night of Muḥarram 1434 AH, one of the prominent figures of Tehran publicly cast doubt on the existence of Hazrat Ruqayyah (‘alayhā al-salām) on national television. Within the same days, he suffered a stroke. His children asked everyone to pray for him and to seek intercession from Hazrat Ruqayyah (‘alayhā al-salām), but the illness led to his death. His later expressions of regret brought no benefit.
Reference:
1. Tabrīzī, Taḥqīq wa Pajūhish Pirāmūn Hazrat Ruqayyah, p. 20