The Martyr-Companions Were the True Pilgrims
و بعد شهداء اصحاب بودند كه از براي آن حضرت حج كردند در حقيقت، و احرام بستند از هر عادتي، و از زنان، و اولاد، و اموال و زندگي، و در مناي او بيتوته نمودند سه شب، و لباسها را كندند، و بدون كفن دفن شدند و سايه را ترك نمودند در حال سير، بلكه در حال وقوف نيز. [1270] .و نيز كيفيت حج ايشان مختلف بود به اختلاف مناسكش، پس به دور آن بيتالله حقيقي طواف نمودند، و سعي كردند در زيارتش، و وقوف كردند در خدمتش، و با آن جناب نماز كردند [1271] ، و نيت ايشان در اين مناسك در مقام خلوص و تقرب فايق بود بر نيات ساير حجاج، و ساير شهداء، بلكه از براي ايشان حالتي عارض شد هنگامي كه مشاهده كردن غريبي و بيكسي آن حضرت را، و حال عيال و اطفالش كه از خود فاني [ صفحه 408] شدند، و بياختيار خويشتن را به دم تيغ و تير دادند. [1272] .و اعمال و مناسك ايشان مختلف بود، پس بعضي احرام بستند، و متمكن نشدند از اتمام حج، مانند اشخاصي كه در اول روز عاشورا شهيد گشتند [1273] ، و بعضي اختصار نمودند بر تقبيل آستانهاش، چون حر بن يزيد رياحي [1274] ، وبعضي اكتفا كردند بعد از احرام به طواف آن بيت حقيقي مانند سعيد بن عبدالله حنفي، كه بدن خود را هدف تيرها نمود در اطراف آن جناب تا كشته گرديد [1275] ، و بعضي طواف و سعي وقوف به جاي آوردند، و بعضي نماز طواف بيت را با بيت و نزد بيت كردند، و از براي بعضي ايشان خصوصيتي بود در وقت استلام كردن اين بيت حقيقي، هنگام طوافش، و بعضي از ايشان را بيت استلام نمود، و اركان او را بوسيد مانند غلام تركي [1276] ، و لكن بيتوتهي ايام تشريق در مني از همهي ايشان محقق شد.
The Martyr-Companions Were the True Pilgrims
After him came the martyr-companions, who in reality performed Hajj for that noble Imam (a.s.).
They entered into ihraam from every worldly habit, from their wives, children, wealth, and lives.
They spent the nights (baytootah) in his Mina for three nights.
They cast off their garments and were buried without shrouds.
They abandoned shade while travelling, and indeed even while standing. [1270]
The manner of their Hajj also differed according to the differences in their rites.
They circumambulated (tawaaf) around that true House of Allah.
They performed sae'ee in visiting him.
They stood (wuqoof) in his service.
They prayed with that noble Imam (a.s.). [1271]
Their intentions in these rites surpassed the intentions of all other pilgrims and all other martyrs in sincerity and nearness to Allah.
Rather, a state overtook them when they witnessed the loneliness and abandonment of that Imam (a.s.), and the condition of his women and children, such that they became annihilated from themselves,
[ صفحه 408]
and involuntarily surrendered themselves to the edge of the sword and the points of the arrows. [1272]
Their deeds and rites differed from one another.
Some entered into ihraam but were unable to complete their Hajj, like those who were martyred at the beginning of the Day of ʿAshura. [1273]
Some limited themselves to kissing his threshold, such as al-Hurr ibn Yazid al-Riyahi. [1274]
Others, after entering into ihraam, sufficed with circumambulating that true House, such as Saʿid ibn ʿAbdullah al-Hanafi, who made his body a shield against the arrows around that noble Imam until he was martyred. [1275]
Some performed tawaaf, sae'ee, and wuqoof.
Some performed the prayer of the circumambulation of the House with the House itself and beside the House.
Some possessed a special distinction when touching (istelaam) this true House during its circumambulation.
And some among them were themselves touched (istelaam) by the House, and its pillars embraced and kissed them, such as the Turkish servant. [1276]
However, the overnight stay (baytootah) during the Days of Tashriq in Mina was realized for all of them.