The Verses That Were Revealed Concerning the Elegy of That Noble One (a.s.)
آياتي كه در مرثيهي آن حضرت نازل شد
اشاره
مقصد سوم: در آياتي كه در مرثيهي آن جناب نازل شد و آن چند آيه است:اول در بيان حمل و ولادت او است آيه: (و وصينا الانسان بوالديه احسانا حملته أمه كرها و وضعته كرها و حمله و فصاله ثلثون شهرا): [انسان را در مورد پدر و مادرش به نيكي توصيه كرديم، مادرش او را با مشقت [1] حامله شد و با مشقت وضع نمود، مدت حمل و شيرخوارگياش سي ماه است] تا آخر آيه، كه در سورهي احقاف است [1046] ، دركامل و بحار به سندهاي معتبر روايت شده كه چون فاطمهي طاهره (عليهاالسلام) به حسين حامله شد نازل گرديد جبرئيل، و عرض كرد: اي محمد (صلي الله عليه و آله) خدايت سلام ميرساند، و ترا بشارت ميدهد به مولودي كه از فاطمه (عليهاالسلام) متولد ميگردد، و امت او را ميكشند، عرض كرد: مرا حاجت نيست به مولودي كه امت او را بكشند، پس جبرئيل عروج نمود و نزول كرد و همان سخن را گفته و همان جواب شنيد، باز عروج و نزول نمود و گفت: خداوند تو رابشارت ميدهد به اينكه امامت و ولايت و وصايت در ذريهي او خواهد بود، پيغمبر (صلي الله عليه و آله) فرمود: راضي شدم، پس حضرت به فاطمه (عليهاالسلام) پيغام داد كلمات جبرئيل را كه اول گفته بود، حضرت فاطمه (عليهاالسلام) همان جواب پيغمبر (صلي الله عليه و آله) را داد، بعد آن سخن آخر را كه شنيد راضي گرديد و لكن در حمل و وضع با كراهت بود، يعني محزون بود از براي كشته شدنش، و مدت حمل و رضاعش سي ماه [شد]، و از جمله دعايش اين بود كه: (اصلح لي في ذريتي) و اگر ميفرمود: «و اصلح لي ذريتي» تمام ذريهي او امام ميشدند.و آن حضرت از هيچ زني شير نخورد، و لكن او را به خدمت پيغمبر (صلي الله عليه و آله) [ صفحه 346] ميآوردند پس ابهام خود را به دهان او ميگذاشت، پس ميمكيد تا به حد كفايتش تا دو روز، يا سه روز از غذا، پس روئيد گوشت او از گوشت رسولخدا، و خونش از خون آن جناب، و هيچ مولودي در شش ماه متولد نشده كه بماند مگر يحيي بن زكريا و حسين بن علي (عليهالسلام). [1047] .و بدان كه معني كرها آن است كه اشاره شد، يعني با حزن و تأسف و اين قسم بود حمل آن جناب، و وضع او، و پرستاري او، و شير دادن او، و تربيت او، و بازي او و ادخال سرور بر او از جدش، يا پدرش يا برادرش يا مادرش، و همهي ايشان در وقت وفات خود، بر آن جناب محزون بودند، و خواهرش در وقت مفارقتش از قتلگاه، با كراهت و حزن بود، چگونه كراهت و حزني، كه به بيان نميآيد، بلكه با ندبه و نوحه و افغان بود، كه تمام دوست و دشمن از آن به گريه درآمدند. [1048] .
The Verses That Were Revealed Concerning the Elegy of That Noble One (a.s.)
The Third Objective: Concerning the verses that were revealed regarding the elegy of that noble one (a.s.), and they are several verses.
The first concerns the account of his conception and birth. It is the verse:
«وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ إِحْساناً حَمَلَتْهُ أُمُّهُ كُرْهاً وَ وَضَعَتْهُ كُرْهاً وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً»
“And We have enjoined upon man kindness toward his parents. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning are thirty months.” (Surah al-Ahqaf 46:15)
Up to the end of the verse, which is in Surah al-Ahqaf. [1046]
In Kamil and Bihar it has been narrated through reliable chains that when Lady Fatimah al-Tahirah (a.s.) became pregnant with Imam Husain (a.s.), Jibra'il descended and said:
“O Muhammad (s.a.w.a.), Allah sends you His greetings and gives you glad tidings of a child who will be born from Fatimah (a.s.), but your community will kill him.”
He replied:
“I have no need for a child whom my community will kill.”
Then Jibra'il ascended and descended again, repeating the same statement and receiving the same answer.
He ascended and descended once more and said:
“Allah gives you glad tidings that the Imamate, Wilayah, and Wasiyyah shall be in his progeny.”
The Holy Prophet Mohammed (s.a.w.a.) said:
“I am pleased.”
Then the Holy Prophet (s.a.w.a.) conveyed to Lady Fatimah (a.s.) the words that Jibra'il had first brought. Lady Fatimah (a.s.) gave the same answer that the Prophet (s.a.w.a.) had given.
After she heard the final statement, she became pleased. However, during her pregnancy and delivery she experienced karaha (reluctance and sorrow), meaning that she was grieved because of his future martyrdom.
Thus the period of his pregnancy and nursing amounted to thirty months.
Among the supplications connected to this verse is:
«أَصْلِحْ لِي فِي ذُرِّيَّتِي»
“Set right for me my offspring.”
Had it said:
«وَ أَصْلِحْ لِي ذُرِّيَّتِي»
“And set right my offspring,”
then all of his descendants would have become Imams.
Imam Husain (a.s.) never suckled from any woman. Rather, they would bring him to the Holy Prophet (s.a.w.a.).
[ صفحه 346]
The Prophet (s.a.w.a.) would place his thumb in the child's mouth, and he would suck from it until it sufficed him for two or three days of nourishment.
Thus his flesh grew from the flesh of the Messenger of Allah (s.a.w.a.), and his blood from the blood of the Messenger of Allah (s.a.w.a.).
No child born after six months of pregnancy survived except Yahya ibn Zakariyya (a.s.) and Imam Husain (a.s.) ibn Ali (a.s.). [1047]
Know that the meaning of karhan is what has already been indicated: namely, with sorrow and grief.
Such was the case with his conception, his birth, his upbringing, his nursing, his nurturing, his childhood play, and every joy that was brought to him by his grandfather, his father, his brother, or his mother.
All of them, at the time of their passing from this world, were sorrowful concerning him.
Likewise, his sister (a.s.), when she departed from the place of his martyrdom, did so with grief and reluctance.
What grief and sorrow it was—such as cannot be adequately described.
Rather, it was accompanied by lamentation, mourning, cries, and wailing, to the extent that both friend and foe were moved to tears by it. [1048]