Type 4 - Gatherings that were held after his martyrdom

نوع 4

اشاره

نوع چهارم: مجالسي است كه بعد از شهادتش منعقد گرديد و آن چند قسم است:اول مجلس پيغمبر (صلي الله عليه و آله) بود در مدينه كه او مرثيه‌خوان و مستمع ام‌سلمه، چنانكه ابن‌عباس نقل كرده كه روزي در منزل خود به خواب بودم ناگاه صداي صيحه و ناله‌ي عظيمي شنيدم از خانه‌ي ام‌سلمه زوجه‌ي پيغمبر (صلي الله عليه و آله)، پس بيرون آمدم، و قائد من دست مرا گرفت رفتيم به خانه‌ي ام‌سلمه، و اهل مدينه از زن و مرد درخانه‌ي او مي‌آمدند، پس چون رسيديم آنجا گفتم: تو را چه مي‌شود كه اين چنين فرياد و ناله مي‌كني اي مادر مؤمنين، جواب به من ندارد، و رو كرد به زنهاي هاشميه، و گفت: اي دختران عبدالمطلب مرا ياري كنيد در گريه و نوحه، كه آقاي شما و سيد جوانان اهل بهشت، و سبط پيغمبر (صلي الله عليه و آله)، و ريحانه‌ي آن سرور را شهيد نمودند، گفتم: اي مادر مؤمنان! از كجا دانستي اين خبر را؟ گفت: پيغمبر (صلي الله عليه و آله) خدا را حال در خواب ديدم گردآلود و متغير الحال، عرض كردم: اين چه حال است در جناب شما؟ فرمود: فرزندم حسين (عليه‌السلام) و اهل بيتش كشته شدند، و حال از دفن ايشان فارغ شده‌ام. [676] .مترجم گويد: اين خواب منافات ندارد با آنچه مسلم است كه دفن ايشان چند روز بعد از شهادت بود، زيرا كه ممكن است كه ام‌سلمه در خواب ديده باشد واقعه‌ي روز سيم شهادت را، يا دهم مثلا -انتهي.و در روايت ديگر گفت: خواب ديدم حضرت رسول را، و حال آنكه سر، و رو، محاسنش خاك‌آلود بود، پس از سبب آن سؤال نمودم، فرمود: مردم هجوم [ صفحه 247] نمودند و فرزند مرا در اين ساعت كشتند، و من در آنجا حاضر بودم. [677] .ام‌سلمه گويد: پس بدنم به لرزه درآمد، و داخل بيت شدم و گويا عقل و هوش از سر من به‌در رفت، پس نظر كردم به آن خاك كه جبرئيل از كربلا آورده بود، و پيغمبر (صلي الله عليه و آله) آن را به من سپرد و فرمود: اين را در شيشه ضبط كن پس هر وقت مبدل به خون شد بدانكه حسين (عليه‌السلام) را كشته‌اند، ديدم شيشه از خون به جوش آمده.ابن‌عباس گويد: پس ام‌سلمه از آن خون گرفت و بصورت خود ماليد و آنروز را بالتمام مشغول ماتم و عزا بود پس چون خبر از عراق رسيد معلوم شد كه همانروز حضرت را شهيد كرده بودند. [678] .مجلس دوم مجلس عامي بود، كه در تمام ماسوي الله برپا شد، از زمان و مكان و هر چه در آنها است، و ما يري و ما لا يري، از اصناف مخلوقات، از حجب و عرش و حمله‌ي آن، و آسمانها و ملائكه و ستاره‌ها، و عناصر اربعه، و نباتات و حيوانات، و بهشت و خزنه‌ي آن، و حور و غلمان، و قصور و اشجار، و انهار و ثمار آن، و جهنم و خزنه، و غير ذالك، و اين مجلس خاصي بود در زمان مخصوصي كه در آن احوال ماسوي منقلب شد در ماتم آن جناب، و حال هر چيزي متغير گرديد به حسب خودش [679]

Type 4 - Gatherings that were held after his martyrdom

Indication

The fourth category consists of the gatherings that were held after his martyrdom, and they are of several kinds.

The first gathering was that of the Messenger of Allah (s.a.w.a.) in Madinah. He was the reciter of the elegy, and Umm Salamah was the listener.

Ibn ʿAbbās narrates:

“One day I was asleep in my house when I suddenly heard loud cries and lamentation coming from the house of Umm Salamah, the wife of the Messenger of Allah (s.a.w.a.).

I came out, and my guide took me by the hand and led me to her house. The people of Madinah, both men and women, were gathering there.

When I arrived, I said:

‘O Mother of the Believers, what has happened that you are crying and lamenting in this manner?’

She did not answer me. Instead, she turned toward the women of Banū Hāshim and said:

‘O daughters of ʿAbd al-Muṭṭalib! Help me in weeping and mourning, for your master, the leader of the youth of Paradise, the grandson of the Messenger of Allah (s.a.w.a.), and the sweet basil of that noble Prophet has been martyred.’

I said:

‘O Mother of the Believers, how did you learn this news?’

She replied:

‘Just now I saw the Messenger of Allah (s.a.w.a.) in a dream. He was covered with dust and greatly distressed.

I asked him: “Why are you in this condition?”

He replied: “My son Imam Husain (a.s.) and his family have been killed, and I have just finished burying them.”’ [676]

The translator says:

This dream does not contradict the well-known fact that their burial took place several days after the martyrdom, because it is possible that Umm Salamah was shown in her dream the events of the third day after the martyrdom, or perhaps the tenth day, for example. انتهى.

In another narration, Umm Salamah said:

“I saw the Messenger of Allah (s.a.w.a.) in a dream while his head, face, and beard were covered with dust.

I asked him the reason for this.

He replied:

‘The people attacked and killed my son at this very hour, and I was present there.’” [677]

Umm Salamah said:

“My body began trembling. I entered my room, and it was as though my senses had left me.

Then I looked at the soil which Jibrāʾīl had brought from Karbalāʾ and which the Messenger of Allah (s.a.w.a.) had entrusted to me, saying:

‘Keep this soil in a bottle. Whenever it turns into blood, know that Imam Husain (a.s.) has been killed.’

I looked and saw the bottle boiling with blood.”

Ibn ʿAbbās said:

“Umm Salamah took some of that blood and rubbed it upon her face. She spent the entire day in mourning and grief.

Later, when news arrived from Iraq, it became known that Imām al-Ḥusayn (a.s.) had indeed been martyred on that very day.” [678]

The second gathering was a universal gathering that was held throughout everything besides Allah.

It encompassed time and place, everything within them, all that is seen and unseen, every category of creation, the veils, the Throne and its bearers, the heavens, the angels, the stars, the four elements, the plants, the animals, Paradise and its keepers, the ḥūr and ghilmān, its palaces, trees, rivers and fruits, Hell and its keepers, and all other created things.

This was a unique gathering at a specific time in which the condition of all creation besides Allah changed in mourning for him, and the state of every created thing was altered according to its own nature. [679]

پس هر كس صاحب چشم بود تأثرش به گريه بود، [680] ، و تأثر هوا بموج و ريختن خون و سرخي بود، و آفتاب به انكساف و سرخي [681] ، و ملائكه به اختلال صفوف ايشان و بازماندن از تسبيح [682] ، و اشجار به خروج دم [683] ، و فضا به ظلمت [684] ، و زمين به تزلزل، و كوه‌ها به اضطراب [685] ، و ماهيان به بيرون آمدن از آب، و درياها به موج زدن، و مرغان هوا به سقوط، و جن به [ صفحه 248] نوحه كردن در اطراف زمين [686] ، و اين مجلس عام، مخصوص وقتي بود معين، چنانكه حضرت صادق (عليه‌السلام) بيان نموده كه ضرب شمشير به آن حضرت زدند و به زمين افتاد، رو به سوي او شتافتند كه سر او را ببرند. [687] .و بيان اين است كه: در سه وقت شمشير بر آن جناب زدند، يكي در وقت سواري بود كه يك ضربت بر او وارد شد، و ديگري در وقتي كه بر روي خاك نشسته بود چند ضربت به او زدند، و ديگري در وقتي كه بر روي خاك افتاده بود بر او چندين ضرب بر منحر شريفش زدند، پس اراده‌ي قطع رأس نمودند، در اين حال انقلاب واقع گرديد، و چندين صدا بلند شد، يكي صداي خود آن سرور بود كه مي‌فرمود: آيا رواست كه مرا تشنه بكشند و جد من محمد مصطفي است؟ و ديگري ملكي بود كه به امر خدا از بطنان عرش ندا نمود كه: اي امت متحير گمراه هرگز موفق نشويد به عيد فطر و اضحي [688] ، و ديگر ملكي بود از بهشت برين، كه بالهاي خود را بر درياها گشود، و ندا نمود: اي اهل درياها لباس حزن دربر كنيد كه فرزند پيغمبر (صلي الله عليه و آله) را ذبح نمودند [689] ، و جبرئيل فرياد كرد: «قد قتل الحسين بكربلا» [690] ، و همه‌ي ملائكه به فرياد آمدند كه: الها، و سيدا، آيا شايسته است كه چنين رفتار كنند با حسين (عليه‌السلام) برگزيده و پسر پيغمبر تو [691] ؟! و زينب از خيمه بيرون آمد، رو به قتلگاه آورده فرياد مي‌كرد: وااخاه، واسيداه [692] ، و ذوالجناح از قتلگاه به خيمگاه مي‌دويد و صيحه مي‌زد: «الظليمة، الظليمة» از دست جماعتي كه فرزند پيغمبر خود را كشتند [693] ، پس در اين حالت آن انقلابات و تغييرات، در تمام اجزاء عالم واقع شد. آيا شما دوستان متغير الحال نمي‌شويد در نزد ذكر آن؟ بلكه ابوذر گفت: اگر بدانيد كه بر [ صفحه 249] اهل عالم در آن وقت چه دست مي‌دهد هر آينه آنقدر گريه كنيد كه بميريد [694] ، حال كه از شما مردن نخواسته‌اند پس لااقل ندبه، و نوحه، و صراخ، و عجيج و گريه و زاري و دلتنگي، و تباكي را از دست ندهيد، آه، ثم آه.مجلس سوم: قتلگاه بود كه زينب خاتون مرثيه مي‌خواند و اهل بيت و لشكر مي‌گريستند. [695] .

Thus, every being that possessed eyes expressed its grief through weeping. [680]

The air showed its sorrow through turbulent winds, blood-like rain, and redness.

The sun through eclipse and redness. [681]

The angels through the disruption of their ranks and their ceasing from glorification. [682]

The trees through the flowing of blood from them. [683]

The atmosphere through darkness. [684]

The earth through trembling.

The mountains through shaking and agitation. [685]

The fish through emerging from the water.

The seas through violent waves.

The birds of the sky through falling from the air.

The jinn through lamentation across the regions of the earth. [686]

This universal gathering occurred at a specific moment, as Imām al-Ṣādiq (a.s.) explained:

After the sword struck Imām al-Ḥusayn (a.s.) and he fell to the ground, the enemies rushed toward him to sever his head. [687]

The explanation is that swords struck him at three different times:

First, while he was still mounted, when a blow landed upon him.

Second, when he was seated upon the ground and several blows were struck against him.

Third, when he had fallen upon the earth and many blows were inflicted upon his blessed throat, after which they intended to sever his head.

At that moment, the great upheaval took place and many voices were heard.

One was the voice of the Master himself saying:

“Is it right that they kill me thirsty while my grandfather is Muhammad al-Muṣṭafā (s.a.w.a.)?”

Another was the voice of an angel who, by Allah's command, called out from the depths surrounding the Throne:

“O confused and misguided nation! May you never attain success in the ʿĪd al-Fiṭr and ʿĪd al-Aḍḥā.” [688]

Another was an angel from Paradise who spread his wings over the seas and cried out:

“O people of the seas! Put on the garments of grief, for the son of the Messenger of Allah (s.a.w.a.) has been slaughtered.” [689]

Jibrāʾīl cried out:

«قَدْ قُتِلَ الْحُسَيْنُ بِكَرْبَلَاء»

“Imam Husain (a.s.) has been killed in Karbalāʾ.” [690]

All the angels cried out:

“O Lord! O Master! Is it fitting that such treatment be inflicted upon Imam Husain (a.s.), Your chosen one and the son of Your Prophet?” [691]

Zaynab (a.s.) emerged from the tents, turned toward the battlefield, and cried:

“Wā akhāh! Wā sayyidāh!”

“Alas, my brother! Alas, my master!” [692]

Dhū al-Janāḥ ran from the battlefield toward the camp, crying out:

«الظَّلِيمَةَ، الظَّلِيمَةَ»

“Oppression! Oppression!”

at the hands of the people who had killed the son of their Prophet. [693]

At that moment, these upheavals and changes spread throughout all parts of creation.

Will you, the lovers of Imam Husain (a.s.), not also be moved when his remembrance is mentioned?

Rather, Abū Dharr said:

“If you knew what befell the inhabitants of the worlds at that time, you would weep until you died.” [694]

Since you are not being asked to die, then at least do not abandon lamentation, mourning, crying aloud, wailing, grief, tears, sorrow, and tabākī (making oneself appear as one who is weeping).

Alas! Then alas!

The third gathering was at the battlefield itself, where Lady Zaynab (a.s.) recited elegies while the Ahl al-Bayt and even the army wept. [695]

مجلس چهارم: مجلس طيور بود و مرثيه‌خوان طاير ابيض بود. [696] .مجلس پنجم: مجلس وحوش بود در شب يازدهم محرم كه همه گردنها را كشيده بودند به سوي جسد آن سرور، تا صبح نوحه مي‌كردند. [697] .مجلس ششم: مردان جن بود در اطراف جسد آن جناب [698] .مجلس هفتم: زنان جنيه بود در اطراف جسد مباركش. [699] .مجلس هشتم: آن جني بود در قريه‌ي شاهي و مستمع پنج نفر بودند از اهل كوفه كه به جهت ياري آن حضرت آمدند و نرسيدند. [700] .مجلس نهم: مجلس همه جن‌ها بود در اماكن متعدده چنانكه تفاصيل آنها بيايد انشاءالله.مجلس دهم: كوچه‌هاي كوفه بود كه ذاكر زينب و ام‌كلثوم و فاطمه صغري و حضرت سجاد (عليه‌السلام) بودند، و گريه كننده اهل كوفه از رجال و نساء بودند كه صداي گريه و ناله از ايشان بلند بود، بعضي به سر مي‌زدند و بعضي به سينه و خاك بر سر مي‌ريختند و موهاي خود را مي‌كندند و چنان روزي ديده نشده است. [701] . [ صفحه 250] يازدهم: مجلس اهل بيت بود در همه‌ي احوال و اماكن از كربلا تا شام،و از آن تا مراجعت به مدينه، و بعد از آن تا زنده بودند، و مجلس حضرت سجاد (عليه‌السلام) مدت چهل سال كه متصل مي‌گريست خصوصا در وقت طعام خوردن يا آب نوشيدن و مي‌فرمود: پسر پيغمبر (صلي الله عليه و آله) گرسنه و تشنه كشته شد. [702] .دوازدهم: مجلس يزيد بود كه خود مرثيه كرد و رؤساي عسكرش مستمع بودند، و آن وقتي بود كه به زوجه‌اش هند گفت: نوحه كن بر حسين (عليه‌السلام) پسر فاطمه (عليهاالسلام) كه بزرگ قريش است و پسر مرجانه در كشتن او تعجيل نمود و تفصيلش بيايد. [703] .

The fourth gathering was the gathering of the birds, and the reciter of the elegy was a white bird. [696]

The fifth gathering was the gathering of the wild animals on the night of the eleventh of Muḥarram. They stretched their necks toward the blessed body of that Master and lamented until morning. [697]

The sixth gathering was that of the male jinn around his blessed body. [698]

The seventh gathering was that of the female jinn around his blessed body. [699]

The eighth gathering was that of a jinn in the village of Shāhī, and the listeners were five men from Kūfah who had set out to help Imām al-Ḥusayn (a.s.) but arrived too late. [700]

The ninth gathering was the gathering of all the jinn in various locations, the details of which will be mentioned later, if Allah wills.

The tenth gathering took place in the streets of Kūfah.

The speakers were Lady Zaynab (a.s.), Umm Kulthūm (a.s.), Fāṭimah al-Ṣughrā (a.s.), and Imām al-Sajjād (a.s.).

The people of Kūfah, both men and women, wept and cried aloud. The sounds of mourning and lamentation rose from them. Some struck their heads, others beat their chests, some threw dust upon their heads, and others pulled out their hair.

A day like that had never been seen before. [701]

The eleventh gathering was that of the Ahl al-Bayt (a.s.) in every circumstance and every place—from Karbalāʾ to Shām, from there until their return to Madinah, and thereafter for as long as they lived.

Among these was the gathering of Imām al-Sajjād (a.s.), who for forty years continually wept, especially when food was brought before him or when he drank water.

He would say:

“The son of the Messenger of Allah (s.a.w.a.) was killed hungry and thirsty.” [702]

The twelfth gathering was that of Yazīd.

He himself recited an elegy while the commanders of his army listened.

This occurred when he said to his wife Hind:

“Mourn for Imam Husain (a.s.), the son of Fāṭimah (a.s.), for he was the leader of Quraysh, and Ibn Marjānah hastened in killing him.”

The details of this incident will be mentioned later. [703]