The intended meaning of the zulm is the martyrdom of al-Imam Husain (a.s.)
آيهي ششم: (و من قتل مظلوما فقد جعلنا لوليه سلطانا فلا يسرف في القتل): [كسي كه به ستم كشته شود براي خونخواهش فرمانروائي قرار داديم، در كشتار زياده روي نكند.] [1058] .از حضرت باقر (عليهالسلام) مروي است كه مراد حضرت حسين (عليهالسلام) است كه او را به ظلم شهيد كردند، و ولي او حضرت قائم است. [1059] .مؤلف گويد: ظاهر آيهي شريفه حكمي است عام، از براي همه مردم، يعني كسي را كه بظلم بكشند پس از براي ولي او است شرعا حق قصاص بر قاتلش، و اسراف نكند به كشتن غير او، و بنابراين معني از براي ولي حضرت حسين (عليهالسلام) است كه قصاص نمايد از قاتلش، و لكن بايد ديد كه قاتل آن جناب يزيد بوده؟ يا پسر زياد؟ يا پسر سعد؟ يا شمر؟ يا سنان؟ يا صالح بن وهب؟ كه نيزه بر آن حضرت زد كه از اسب بر زمين افتاد، يا آن ملعوني كه تير سه شعبه به قلب مباركش زد پس فرمود: بسم الله و بالله، يا غير ايشان؟و تحقيق آن است كه از براي آن حضرت صد هزار قاتل بوده بالاستقلال حقيقة، پس يك قاتل بالاستقلال يزيد است چنانكه در اخبار انبياء ذكر شده است. [1060] .و ديگري ابنزياد است چنانكه يزيد گفت: قتله ابن مرجانة. [1061] .و ديگري عمر بن سعد بود كه چون اصحاب [علي] او را ميديدند در كودكي، ميگفتند اين قاتل حسين (عليهالسلام) است [1062] و ديگري شمر.و ديگري سنان، و خولي و زنندهي تير سه شعبه، و تشنگي و غيرت، و گريه. [ صفحه 350] و حقيقت امر آن است كه خود فرموده: «قتلت مكروبا» [1063] يعني كربت و حزن مرا كشته، و از اين جهت او را صاحب كربلا نامند، پس همين لفظ اشاره است به سبب قتل آن بزرگوار.باز ميگويم: كه از براي كشته شدن مظلوم چند معني است كه همه منطبق است بر آن جناب به طريق مختلف.يك معني اينكه كشته شده باشد در حالتي كه مظلوم باشد، يعني تعدي بر او نموده باشند، و ملك و اولاد و اصحابش را برده باشند، بلكه همهي اعضاء و جوارحش از ظاهريه و باطنيه به ضرب تير و تيغ و نيزه و تشنگي از دستش گرفته باشند، و حقيقت اين صفت در آن جناب بوده كه از طعن سيوف و رماح، تمام جوارج و اعضاي او متغير گشته بود، حتي گلوي مباركش، و بر مال و عيال و اطفالش دست تعدي گشودند، و او را از بلاد آواره نموده، تنها و بيكس بر خاك انداختند، و در اين حالت او را كشتند، پس كسي كه مصداق كلي اين صفت است همان حسين تنها است، و از اين جهت لفظ مظلوم كه وصف است علم شده است از براي او، اين است كه در دعا وارد است: «انشدك دم المظلوم»: [ترا قسم ميدهم به خون مظلوم] [1064] . و در حديث است كه: ترك مكن زيارت مظلوم را، راوي عرض كرد: كه كيست مظلوم؟ فرمود: مگر نميداني كه او است حسين (عليهالسلام) شهيد كربلا. [1065] .معني دوم مظلوم بودن، در اصل كشتن است، يعني او را كشتند بدون حق شرعي كه موجب اباحهي قتل او باشد، مانند قصاص، يا حد، يا افساد، و اظهر افراد اين معني حسين است، چنانكه خود فرمود: واي بر شما از من چه طلب داريد؟ آيا كسي را از شما كشتهام؟ پس ميخواهيد قصاص كنيد، يا مالي از شما گرفتهام؟ يا شريعتي را تبديل كردهام. [1066] . [ صفحه 351] معني سوم مظلوم بودن در كيفيت قتل است، چون كه خداوند احسانرا در هر معناي نيكو به كار برده است، حتي در كشتن قرباني مستحب است كه كارد را تيز كنند، و او را به ذبيحه ننمايند، و در پيش روي ابناء جنس نكشند، و دست و پايش نبندند، و او را مثله نكنند(يعني اعضايش را جدا نكنند پيش از خروج روحش)، و او را آب دهند، و هيچ يك از اين احسانها را در كشتن آن حضرت مراعات ننمودهاند، بلكه در كيفيت آن ظلم كردند.معني چهارم مظلوميت بعد از كشتن است به سلب لباس، و به قطع اعضاء و پامال كردن [1067] و انداختن بر روي خاكها بيكفن و دفن، و اين هم منحصر به آن جناب است، حتي اينكه آن جامهي كهنه پاره را هم بر بدنش نگذاشتند. [1068] .معني پنجم مظلوميت به جميع انحاء مذكوره است، و همه در آن جناب جمع بود، نه در غير او.
The intended meaning of the zulm is the martyrdom of al-Imam Husain (a.s.)
The sixth verse:
﴿وَمَنْ قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِفْ فِي الْقَتْلِ﴾
“And whoever is killed wrongfully, We have certainly given his heir authority; so let him not be excessive in killing.” (Surah al-Israʾ 17:33). [1058]
It is narrated from Imam al-Baqir (a.s.) that the intended meaning is al-Imam Husain (a.s.), who was martyred unjustly, and his heir is al-Qaʾim (a.s.). [1059]
The author says:
The apparent meaning of the noble verse is a general ruling for all people: whoever is killed unjustly, then his heir has, according to the Sacred Law, the right of retaliation against his killer, and he must not exceed the limits by killing anyone other than him.
According to this meaning, the heir of al-Imam Husain (a.s.) has the right to take retaliation from his killer. However, one must determine: was the killer of that noble Imam (a.s.) Yazid, or Ibn Ziyad, or Ibn Saʿd, or Shimr, or Sinan, or Salih ibn Wahb, who struck him with the spear causing him to fall from his horse, or that accursed one who shot the three-pronged arrow into his blessed heart, whereupon he said:
«بِسْمِ اللَّهِ وَبِاللَّهِ»
“In the Name of Allah and by Allah,”
or someone else besides them?
The correct view is that that noble Imam (a.s.) had one hundred thousand killers, each independently and truly sharing in his killing.
One independent killer was Yazid, as has been mentioned in the reports of the Prophets. [1060]
Another was Ibn Ziyad, as Yazid himself said:
«قَتَلَهُ ابْنُ مَرْجَانَةَ»
“Ibn Marjanah killed him.” [1061]
Another was ʿUmar ibn Saʿd, for whenever his companions saw him as a child, they would say: “This is the killer of al-Imam Husain (a.s.).” [1062]
Another was Shimr.
Another was Sinan.
Another was Khawli.
Another was the one who shot the three-pronged arrow.
And thirst.
And honourable jealousy.
And weeping.
[ صفحه 350]
The reality of the matter is that he himself said:
«Qutilto Makroobaa» [1063]
“I was killed while afflicted with grief and distress.”
That is, grief and sorrow killed me.
For this reason he is called the Master of Karbala. Thus this very expression is an indication of the cause of the killing of that great one.
I further say that there are several meanings to being killed unjustly (madhloom), all of which apply to that noble Imam (a.s.) in different ways.
One meaning is that he was killed while being oppressed; that is, transgression had been committed against him, his property, his children, and his companions had been taken away from him. Rather, all his outward and inward limbs and faculties had been taken from him through arrows, swords, spears, and thirst.
The reality of this description existed in him, for because of the wounds of swords and spears all of his limbs and organs had been altered, even his blessed throat. They stretched forth the hand of aggression against his wealth, his family, and his children. They drove him away from the lands, cast him alone and without supporters upon the earth, and then killed him in that condition.
Therefore, the one who is the complete embodiment of this description is none other than al-Imam Husain (a.s.). For this reason the word madhloom, though originally a description, has become a proper designation for him.
Thus it is stated in the supplication:
«أُنْشِدُكَ دَمَ الْمَظْلُومِ»
“I adjure You by the blood of the oppressed one (madhloom).” [1064]
And in a hadith it is stated:
“Do not abandon the visitation of the madhloom.”
The narrator asked: “Who is the madhloom?”
He (a.s.) replied:
“Do you not know that he is al-Imam Husain (a.s.), the martyr of Karbala?” [1065]
The second meaning of being madhloom concerns the very act of killing itself; namely, that he was killed without any lawful justification that would make his killing permissible, such as retaliation, a legal punishment, or corruption on the earth.
The clearest example of this meaning is al-Imam Husain (a.s.), as he himself said:
“Woe unto you! What do you seek from me? Have I killed anyone among you such that you seek retaliation? Have I taken any wealth belonging to you? Or have I altered any part of the Sacred Law?” [1066]
[ صفحه 351]
The third meaning of madhloom is in the manner of the killing.
Allah has prescribed excellence (ehsaan) in every good matter. Even in slaughtering an animal it is recommended that the knife be sharpened, that the animal not be tormented, that it not be slaughtered before others of its kind, that its hands and feet not be bound, that it not be mutilated before its soul departs, and that it be given water.
None of these acts of kindness were observed in the killing of that noble Imam (a.s.). Rather, oppression was committed in the very manner of his killing.
The fourth meaning of madhloomiyyat is the oppression inflicted after being killed: the stripping of his clothing, the severing of his limbs, the trampling of his body, [1067] and leaving him upon the ground without shroud or burial.
This too is unique to that noble Imam (a.s.), to the extent that they did not even leave upon his body that old torn garment. [1068]
The fifth meaning is madhloomiyyat in all the previously mentioned forms together.
All of them were combined in that noble Imam (a.s.), and not in anyone else.
آيهي هفتم: در بيان انتقام از كشندگان او در روز قيامت، و اين آيه است: (و اذا الموؤدة سئلت بأي ذنب قتلت): [هنگامي كه از دفن شده پرسيده شود كه به چه گناهي كشته شد؟] [1069] . از حضرت صادق (عليهالسلام) مروي است كه اين آيه در شأن حسين (عليهالسلام) نازل شد. [1070] .مؤلف گويد: چون اين آيهي شريفه در سياق وقايع عظيمهي قيامت، مانند: تكوير شمس، و انكدار نجوم و تسيير جبال، واقع شده، بايد مراد از اين سؤال مطلب بزرگي باشد، كه سبب انقلاب اهل محشر شود، كه شامل جميع ايشان باشد، و موجب خوف تمام خلايق گردد، و سؤال از موؤدهي جاهليت كه دختران را زنده در خاك دفن ميكردند، با اينكه گناهي و تقصيري نداشتند، و ايشان را به اين كيفيت ميكشتند يعني [ صفحه 352] زنده دفن ميكردند هر چند امر عظيمي است، لكن سؤال از شخصي كه او را احاطه نمودند، و بر او سخت گرفتند، و او را به اين كيفيات كه در سابق اشاره شد كشتند با اصحاب و اولاد و اطفالش، البته اعظم است، و شايد اين وجه باشد در آنچه فرمود حضرت صادق (عليهالسلام) كه: اين آيه در شأن حسين (عليهالسلام) نازل شده، و تحقيقش آن است كه حقيقت موؤده حسين (عليهالسلام) است با عيال و اطفالش روز عاشورا پيش از شهادتشان، زيرا كه زحمت مؤوده به حبس نمودن زير خاك و حبس نفس ايشان است با تشنگي و تنگي مكان، و خوف مردم، و همهي ايشان از صبح تا عصر متصف به اين اوصاف بودند، و هيچ استراحت نداشتند، پس ايشانند موؤده، كه سؤال ميشود از ايشان، كه به چه گناه كشته شدند؟ و به چه گناه به اين كيفيت كشته شدند؟ و به چه گناه اطفالشان به اين كيفيت كشته شدند؟!
In regard to vengeance upon those who killed him
The seventh verse: Concerning vengeance upon those who killed him on the Day of Resurrection, and it is this verse:
﴿وَإِذَا الْمَوْءُودَةُ سُئِلَتْ * بِأَيِّ ذَنْبٍ قُتِلَتْ﴾
“And when the buried-alive girl is asked: For what sin was she killed?” (Surah al-Takwir 81:8–9). [1069]
It is narrated from Imam al-Sadiq (a.s.) that this verse was revealed concerning al-Imam Husain (a.s.). [1070]
The author says:
Since this noble verse occurs within the context of the tremendous events of the Day of Resurrection, such as the folding up of the sun, the scattering of the stars, and the moving of the mountains, the question mentioned here must refer to a matter of immense significance that will cause upheaval among the people of the gathering, encompass all of them, and become a source of fear for all creation.
Questioning the al-maw'oodah of the Age of Ignorance—those daughters who were buried alive despite having committed no sin or offence, and who were killed in this manner, that is,
[ صفحه 352]
buried alive—is indeed a tremendous matter. However, questioning concerning a person who was surrounded, besieged, subjected to severe hardship, and killed in the manner previously described, together with his companions, his sons, and his children, is undoubtedly even greater.
Perhaps this is the reason why Imam al-Sadiq (a.s.) said:
“This verse was revealed concerning al-Imam Husain (a.s.).”
The reality of the matter is that the true al-maw'oodah is al-Imam Husain (a.s.) together with his family and children on the Day of ʿAshura before their martyrdom. This is because the suffering of the al-maw'oodah consists of being confined beneath the earth and having her life restrained, together with thirst, constriction of place, and fear of people.
All of them possessed these qualities from morning until evening. They had no comfort whatsoever.
Therefore, they are the al-maw'oodah concerning whom the question will be asked:
For what sin were they killed?
For what sin were they killed in such a manner?
And for what sin were their children killed in such a manner?!"