The Combination of Two Apparently Opposite Obligations
عجيبه دوم: جمع ما بين دو تكليف متضاد است به حسب ظاهر، و بيانش آن است كه همچنانكه از براي حضرت پيغمبر احكام خاصه بود از تكليف وضعيه، و از براي هر يك از ائمه نيز حكم مخصوصي بود در مقام امامت، و سلوك با رعيت كه در آن صحيفهي مهر شده ثبت بود، و هر يك عمل به تكليف خود نمودند و اعتراض بر ايشان نبوده، همچنين آنجناب مأمور بود به همين قسم كه عمل نمود، پس نبايد اعتراض نمود كه: چرا اقدام كردند بر كاري كه قطع داشتند در آن به ضرر و اتلاف نفوس، زيرا كه ايشان رسيدند به مقام كمال به سبب تسليم اوامر الهي، و حضرت حسين (عليهالسلام) مخصوص شد باينكه در تكليف خود جمع نمود بين تكليف ظاهري كه موافق تكليف ساير عباد است، و بين تكيف واقعي كه خاص آنجناب بود، و اين جمع مختص به آنجناب است.اما به تكليف واقعي كه باعث شد او را بر اقدام بر قتل خود و اصحابش، و تعريض اهل و اطفال بر اسيري و ذلت، با اينكه همه را ميدانست، پس وجهش آن است كه بنياميه، به خصوص معاويه به نحوي با مردم رفتار نموده بودند كه اغلب ايشان را دوست ميداشتند و برحق ميدانستند، و علي (عليهالسلام) و اولاد و شيعهاش را بر باطل [ صفحه 133] ميدانستند، و سب آن حضرت را شعار خود كرده بودند، بلكه جزء نماز جمعه قرار داده بودند، و آن قدر تأكيد در آن داشتند كه بعض اتباع ايشان روزي آنرا فراموش نمود و در سفر متذكر شد و در آن محل آنرا قضا نمود، پس در آن مكان معبدي بنا نمودند و آنرا مسجد ذكر ناميد. [305] .پس اگر آن حضرت با ايشان صلح مينمود يا بيعت ميكرد، بالمره دين حق پامال ميشد، و بسياري از مردم گمان داشتند كه كسي با بنياميه مخالفت ندارد و ايشان خلفاي پيغمبرند به حق، پس چون آن جناب با ايشان مقاتله نمود و با آنحضرت اين گونه رفتار نمودند و با عيال و اطفال پيغمبر آن حركات كردند مردم متنبه شدند، و دانستند كه ايشان سلاطين جورند، نه خلفاي رسول، و كم كم حقيقت دين شيعه بر مردم واضح گرديد.و اما تكليف ظاهري، پس آنحضرت سعي تمام در حفظ و حمايت عيال پيغمبر نمود، اما از براي او ممكن نشد، تمام دنيا را بر او سخت گرفتند، يزيد عنيد به عامل مدينه نوشت كه آنحضرت را شهيد كند، حضرت فرار نمود به مكه [306] در حالتي كه اين آيه تلاوت مينمود: (فخرج منها خائفا يترقب): [307] : [ترسان و نگران از آن بيرون رفت.] پس به حرم خدا پناه برد كه آن را خدا مأمن قرار داده است، حتي از براي كفار، و قاتل نفس محترمه، و وحوش، و طيور و اشجار، و نباتات، بازخواستند كه او را در آنجا به قتل آورند، پس از احرام حج عدول به عمره نمود، محل گرديد، و تكليف ظاهرش توجه به كوفه بود، چون اهل آن تماما مكاتيب بسيار و عرائض بيشمار به خدمتش نوشتند: كه ما همه سامع و مطيع امر توايم [308] ، و حضرت مسلم هم نوشت كه مردم بيعت نمودند [309] ، پس حجتي از براي آن جناب نماند، و چون به نزد ايشان آمد و نقض بيعت نمودند، متمكن از [ صفحه 134] رجوع نگرديد، و اگر برميگشت كجا ميرفت؟! هيچ مأمني از برايش نبود، و اگر بيعت ميكرد او را به ذلت ميكشتند، و شاهد بر اين امور آن است كه چون برادرش محمد بن حنفيه به خدمتش عرض كرد كه به سوي يمن برو، يا به صحراها و كوهها فرار كن، حضرت فرمودند: اگر در سوراخ جانوري بروم هر آينه مرا بيرون آورند و بكشند [310] ، و چون فرزدق عرض كرد كه: يابن رسولالله چرا حج را تمام نفرمودي؟ فرمودند: اگر مانده بودم مرا ميگرفتند [311]
The Combination of Two Apparently Opposite Obligations
The second astonishing matter is the combination of two obligations that appear contradictory.
Its explanation is that just as the Holy Prophet (s.a.w.a.) possessed special rulings among the divine obligations, and each of the Imams (a.s.) likewise had a specific duty regarding Imamate and dealing with the people—duties that were recorded in that sealed scroll—and each of them acted according to his own assigned obligation without any room for objection, so too Imam Husain (a.s.) was commanded to act exactly as he did.
Therefore, one should not object by asking:
“Why did he undertake a course of action when he knew with certainty that it would result in harm and the loss of lives?”
For they attained the highest stations of perfection through complete submission to the commands of Allah.
Imam Husain (a.s.) was distinguished by the fact that in his duty he combined both the outward obligation that applied in accordance with the apparent law to all servants, and the inner, real obligation that was specific to him. This combination was unique to him.
As for the real obligation that caused him to proceed toward his own martyrdom, the martyrdom of his companions, and the exposure of his family and children to captivity and humiliation despite knowing all of this beforehand, the reason was as follows:
The Banu Umayyah, especially Muʿawiyah, had dealt with the people in such a manner that most of them loved them and regarded them as being upon the truth, while they considered Ali (a.s.), his children, and his Shiʿah to be upon falsehood.
They had made cursing Imam Ali (a.s.) their public practice and symbol. Indeed, they had made it part of the Friday prayer.
They emphasized it to such an extent that one of their followers once forgot to do it. Later, while traveling, he remembered it and performed it there as a make-up act. Then a place of worship was built at that location and it was called Masjid al-Dhikr. [305]
Therefore, had Imam Husain (a.s.) made peace with them or pledged allegiance to them, the true religion would have been completely trampled underfoot.
Many people believed that no one opposed the Banu Umayyah and that they were the rightful successors of the Prophet (s.a.w.a.).
Thus, when Imam Husain (a.s.) fought against them, and when they treated him in the manner they did, and committed those acts against the family and children of the Prophet (s.a.w.a.), the people became awakened.
They realized that these men were tyrannical rulers and not the true successors of the Messenger of Allah (s.a.w.a.).
Gradually, the reality of the religion of the Shiʿah became clear to the people.
As for the outward obligation, Imam Husain (a.s.) exerted every effort to protect and defend the family of the Prophet (s.a.w.a.).
However, this was not made possible for him.
They made the entire world narrow and constricted for him.
Yazid the obstinate wrote to the governor of Madinah ordering him to kill Imam Husain (a.s.).
The Imam fled to Makkah [306] while reciting the verse:
«فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ»
“So he left it, fearful and watchful.” (Surah al-Qasas 28:21) [307]
He sought refuge in the Sacred Sanctuary of Allah, which Allah had made a place of safety—even for disbelievers, murderers, wild animals, birds, trees, and vegetation.
Yet they intended to kill him even there.
Therefore, he changed his intention from Hajj to ʿUmrah, exited the state of ihram, and departed.
According to the outward obligation, it was necessary for him to proceed toward Kufah, because the people there had all written numerous letters and petitions to him saying:
“We are all obedient to your command and devoted to you.” [308]
Muslim ibn Aqil also wrote to him that the people had pledged allegiance. [309]
Thus, no outward proof remained for him to refuse.
Then, when he came to them and they broke their pledge, he was no longer able to return.
And if he had returned, where could he have gone?
There was no place of safety remaining for him.
And if he had pledged allegiance, they would have killed him in humiliation.
The proof of all this is that when his brother Muhammad ibn al-Hanafiyyah advised him:
“Go to Yemen, or flee to the deserts and mountains,”
the Imam replied:
“If I were to hide in the burrow of an animal, they would still bring me out and kill me.” [310]
Likewise, when al-Farazdaq asked him:
“O son of the Messenger of Allah, why did you not complete the Hajj?”
He replied:
“If I had remained, they would have seized me.” [311]
و ابوهره ازدي در منزل ثعلبيه عرض كرد: چرا از حرم خدا و حرم جدت مفارقت نمودي؟ فرمودند: اي اباهره، بنياميه مالم را بردند صبر كردم، و سب و شتم عرضم نمودند صبر كردم، حال ميخواهند خونم را بريزند پس فرار كردم [312] ، و عمرو بن لوذان كه شخصي بود از بني عكرمه به آن حضرت عرض كرد: در بطن عقبه كه كجا ميرويد؟ فرمود: به كوفه ميروم، عرض كرد: تو رابه خدا قسم ميدهم برگرد كه نميروي مگر به سوي شمشيرها، ونيزهها و اگر اهل كوفه امر را صاف نموده بودند از برايت ضرري نداشت، حضرت فرمودند: رأي صواب بر من مختفي نيست، و لكن حكم خدا لابد مجري است، و ايشان البته دست از من برنخواهند داشت تا اينكه اين دل خون شده را از سينهام بيرون آورند. [313] .و اين كلام كه فرمود: حكم خدا بايد مجري شود اشاره به تكليف واقعي است، و اينكه فرمود: مرا نخواهند گذاشت اشاره به حكم ظاهري و اضطرار آن جناب است، و اينكه فرمود: اين دل خون شده اشاره است به شدت مصيبت آنسرور در آن خاك، كه هنوز اول امر بوده، و شاهد بر آنكه گفتيم: اگر بيعت ميكرد باز او را ميكشتند، آن است كه ابنزياد لعين نوشت كه بايد بر حكم من و حكم يزيد نازل شود و بيعت كند [314] و شمر لعين گفت: حسين (عليهالسلام) بيعت كند بعد رأي خود را در حق او خواهيم ديد [315] ، و [ صفحه 135] اگر خيال كشتنش را نداشتند چنين نميگفتند، و آنحضرت غرض ايشان دانست، اين بود كه فرمود: براي شما اقرار نخواهم نمود مانند غلامان و دست ذلت به شما نخواهم داد [316] ، بلي و الله فدايت شوم كشته شدن به عزت در راه خدا بهتر است از بيعت كردن با آن لئيمان، و اگر تقية هم راضي ميشدي البته دست برنميداشتند، و به ذلت و خواري تو را ميكشتند، پس خود را عزيز نمودي، و دين و حكم خدا را به پا داشتي، و بندگان را نجات دادي (صلي الله عليك و علي الارواح التي حلت بفنائك و اناخت برحلك».
[ صفحه 138]
And Abu Hurrah al-Azdi said at the station of Thaʿlabiyyah:
“Why did you leave the Sanctuary of Allah and the Sanctuary of your grandfather?”
Imam Husain (a.s.) replied:
“They, the Banu Umayyah, seized my wealth and I remained patient. They insulted and abused my honor and I remained patient. Now they seek to shed my blood, so I have fled.” [312]
And ʿAmr ibn Lawdhan, a man from Banu ʿIkrimah, said to him:
“Where are you going in Batn al-ʿAqabah?”
He replied:
“I am going to Kufah.”
He said:
“I adjure you by Allah, turn back! You are going toward nothing but swords and spears. Had the people of Kufah truly prepared matters for you, there would have been no harm in going to them.”
The Imam (a.s.) replied:
“The correct course is not hidden from me, but the decree of Allah must inevitably be carried out. They will never leave me alone until they tear this blood-soaked heart from my chest.” [313]
His statement:
“The decree of Allah must inevitably be carried out”
is a reference to his real and inner obligation.
And his statement:
“They will never leave me alone”
is a reference to the outward obligation and the state of compulsion in which he found himself.
And his statement:
“This blood-soaked heart”
is an indication of the intensity of the calamity that awaited him in that land, even though this was still at the beginning of the affair.
Further proof for what we have stated—that even had he pledged allegiance they would still have killed him—is that the accursed Ibn Ziyad wrote that Imam Husain (a.s.) must submit to his authority and the authority of Yazid and give allegiance. [314]
The accursed Shimr said:
“Let Imam Husain (a.s.) pledge allegiance first; then we shall decide what to do with him.” [315]
[ صفحه 135]
Had they not intended to kill him, they would not have spoken in this manner.
Imam Husain (a.s.) understood their intention.
Therefore he said:
“I will never submit to you like slaves submit, nor will I place the hand of humiliation into your hands.” [316]
Indeed, by Allah, may I be your ransom! To be killed with honor in the path of Allah is better than pledging allegiance to those vile men.
And even had you consented to practice «تقية» (dissimulation for protection), they still would not have left you alone; rather, they would have killed you in humiliation and disgrace.
Thus you preserved your dignity, established the religion and command of Allah, and rescued His servants.
«صَلَّى اللَّهُ عَلَيْكَ وَعَلَى الْأَرْوَاحِ الَّتِي حَلَّتْ بِفِنَائِكَ وَأَنَاخَتْ بِرَحْلِكَ»
“May Allah send blessings upon you and upon the souls that settled in your courtyard and encamped at your resting place.”
[ صفحه 138]