Tarikh (al-Tabari) 2210
The Year 61 AH
وَلَقَدْ بَالَغَ الشِّيعَةُ فِي يَوْمِ عَاشُورَاءَ، فَوَضَعُوا أَحَادِيثَ كَثِيرَةً وَكَذِبًا فَاحِشًا مِنْ كَوْنِ الشَّمْسِ كَسَفَتْ يَوْمَئِذٍ حَتَّى بَدَتِ النُّجُومُ، وَمَا رُفِعَ يَوْمَئِذٍ حَجَرٌ إِلَّا وُجِدَ تَحْتَهُ دَمٌ، وَأَنَّ أَرْجَاءَ السَّمَاءِ احْمَرَّتْ، وَأَنَّ الشَّمْسَ كَانَتْ تَطْلُعُ وَشُعَاعُهَا كَأَنَّهُ دَمٌ، وَصَارَتِ السَّمَاءُ كَأَنَّهَا عَلَقَةٌ، وَأَنَّ الْكَوَاكِبَ صَارَ يَضْرِبُ بَعْضُهَا بَعْضًا، وَأَمْطَرَتِ السَّمَاءُ دَمًا أَحْمَرَ، وَأَنَّ الْحُمْرَةَ لَمْ تَكُنْ فِي السَّمَاءِ قَبْلَ يَوْمِئِذٍ. وَرَوَى ابْنُ لَهِيعَةَ، عَنْ أَبِي قَبِيلٍ الْمُعَافِرِيِّ، أَنَّ الشَّمْسَ كَسَفَتْ يَوْمَئِذٍ حَتَّى بَدَتِ النُّجُومُ وَقْتَ الظُّهْرِ. وَأَنَّ رَأْسَ الْحُسَيْنِ لَمَّا دَخَلُوا بِهِ قَصْرَ الْإِمَارَةِ جَعَلَتِ الْحِيطَانُ تَسِيلُ دَمًا. وَأَنَّ الْأَرْضَ أَظْلَمَتْ ثَلَاثَةَ أَيَّامٍ. وَلَمْ يُمَسَّ زَعْفَرَانٌ وَلَا وَرْسٌ مِمَّا كَانَ مَعَهُ يَوْمَئِذٍ إِلَّا احْتَرَقَ مَنْ مَسَّهُ. وَلَمْ يُرْفَعْ حَجَرٌ مِنْ حِجَارَةِ بَيْتِ الْمَقَدْسِ إِلَّا ظَهَرَ تَحْتَهُ دَمٌ عَبِيطٌ. وَأَنَّ الْإِبِلَ الَّتِي غَنِمُوهَا مِنْ إِبِلِ الْحُسَيْنِ حِينَ طَبَخُوهَا صَارَ لَحْمُهَا مِثْلَ الْعَلْقَمِ. إِلَى غَيْرِ ذَلِكَ مِنَ الْأَكَاذِيبِ وَالْأَحَادِيثِ الْمَوْضُوعَةِ الَّتِي لَا يَصِحُّ مِنْهَا شَيْءٌ. وَأَمَّا مَا رُوِيَ مِنَ الْأُمُورِ وَالْفِتَنِ الَّتِي أَصَابَتْ مَنْ قَتَلَهُ فَأَكْثَرُهَا صَحِيحٌ ; فَإِنَّهُ قَلَّ مَنْ نَجَا مِنْهُمْ فِي الدُّنْيَا إِلَّا أُصِيبَ بِمَرَضٍ، وَأَكْثَرُهُمْ أَصَابَهُ الْجُنُونُ. وَلِلشِّيعَةِ وَالرَّافِضَةِ فِي صِفَةِ مَصْرَعِ الْحُسَيْنِ، ؓ، كَذِبٌ كَثِيرٌ وَأَخْبَارٌ طَوِيلَةٌ، وَفِيمَا ذَكَرْنَاهُ كِفَايَةٌ، وَفِي بَعْضِ مَا أَوْرَدْنَاهُ نَظَرٌ، وَلَوْلَا أَنَّ ابْنَ جَرِيرٍ وَغَيْرَهُ مِنَ الْحُفَّاظِ الْأَئِمَّةِ ذَكَرُوهُ مَا سُقْتُهُ، وَأَكْثَرُهُ مِنْ رِوَايَةِ أَبِي مِخْنَفٍ لُوطِ بْنِ يَحْيَى، وَقَدْ كَانَ شِيعِيًّا، وَهُوَ ضَعِيفُ الْحَدِيثِ عِنْدَ الْأَئِمَّةِ، وَلَكِنَّهُ أَخْبَارِيٌّ حَافِظٌ، عِنْدَهُ مِنْ هَذِهِ الْأَشْيَاءِ مَا لَيْسَ عِنْدَ غَيْرِهِ، وَلِهَذَا يَتَرَامَى عَلَيْهِ كَثِيرٌ مِنَ الْمُصَنِّفِينَ مِمَّنْ بَعْدَهُ. وَاللَّهُ أَعْلَمُ. وَقَدْ أَسْرَفَ الرَّافِضَةُ فِي دَوْلَةِ بَنِي بُوَيْهٍ فِي حُدُودِ الْأَرْبَعِمِائَةٍ وَمَا حَوْلَهَا، فَكَانَتِ الدَّبَادِبُ تُضْرَبُ بِبَغْدَادَ وَنَحْوِهَا مِنَ الْبِلَادِ فِي يَوْمِ عَاشُورَاءَ، وَيُذَرُّ الرَّمَادُ وَالتِّبْنُ فِي الطُّرُقَاتِ وَالْأَسْوَاقِ، وَتُعَلَّقُ الْمُسُوحُ عَلَى الدَّكَاكِينِ، وَيُظْهِرُ النَّاسُ الْحُزْنَ وَالْبُكَاءَ، وَكَثِيرٌ مِنْهُمْ لَا يَشْرَبُ الْمَاءَ لَيْلَتَئِذٍ مُوَافَقَةً لَلْحُسَيْنِ، لَأَنَّهُ قُتِلَ عَطْشَانَ، ثُمَّ تَخْرُجُ النِّسَاءُ حَاسِرَاتٍ عَنْ وُجُوهِهِنَّ يَنُحْنَ وَيَلْطِمْنَ وُجُوهَهُنَّ وَصُدُورَهُنَّ، حَافِيَاتٍ فِي الْأَسْوَاقِ، إِلَى غَيْرِ ذَلِكَ مِنَ الْبِدَعِ الشَّنِيعَةِ، وَالْأَهْوَاءِ الْفَظِيعَةِ، وَالْهَتَائِكِ الْمُخْتَرَعَةِ، وَإِنَّمَا يُرِيدُونَ بِهَذَا وَأَشْبَاهِهِ أَنْ يُشَنِّعُوا عَلَى دَوْلَةِ بَنِي أُمَيَّةَ ; لَأَنَّهُ قُتِلَ فِي أَيَّامِهِمْ. وَقَدْ عَاكَسَ الرَّافِضَةَ وَالشِّيعَةَ يَوْمَ عَاشُورَاءَ النَّوَاصِبُ مِنْ أَهْلِ الشَّامِ فَكَانُوا فِي يَوْمِ عَاشُورَاءَ يَطْبُخُونَ الْحُبُوبَ وَيَغْتَسِلُونَ وَيَتَطَيَّبُونَ وَيَلْبَسُونَ أَفْخَرَ ثِيَابِهِمْ، وَيَتَّخِذُونَ ذَلِكَ الْيَوْمَ عِيدًا، يَصْنَعُونَ فِيهِ أَنْوَاعَ الْأَطْعِمَةِ، وَيُظْهِرُونَ السُّرُورَ وَالْفَرَحَ ; يُرِيدُونَ بِذَلِكَ عِنَادَ الرَّوَافِضِ وَمُعَاكَسَتَهُمْ.
Translation
✧ The Shia indeed exaggerated regarding the day of ʿĀshūrāʾ, fabricating numerous ḥadīths and gross lies, such as that the sun was eclipsed on that day until the stars appeared, that no stone was lifted on that day but blood was found beneath it, that the horizons of the sky turned red, that the sun rose with rays as if they were blood, that the sky became like a clot of blood, that the stars struck one another, that the sky rained red blood, and that redness had not appeared in the sky before that day. Ibn Lahīʿah narrated from Abū Qabīl al-Muʿāfirī that the sun was eclipsed on that day until the stars appeared at noon; that when they brought the head of al-Ḥusayn into the governor's palace, the walls began to flow with blood; that the earth was darkened for three days; that no saffron or wars touched by anyone from what was with him that day but the one who touched it was burned; that no stone was lifted from the stones of the Holy House but fresh blood appeared beneath it; and that the camels they had seized as booty from al-Ḥusayn's camels, when they cooked them, their meat became like colocynth. These and other falsehoods and fabricated ḥadīths, none of which are authentic. As for what is narrated of the matters and trials that befell those who killed him, most of it is authentic, for few of them escaped in this world without being afflicted with illness, and most of them were struck with madness. The Shia and the Rāfiḍah have many lies and lengthy reports concerning the description of the place where al-Ḥusayn, ؓ, was slain, and what we have mentioned is sufficient, though some of what we have cited is open to scrutiny. Were it not that Ibn Jarīr and other master ḥāfiẓs mentioned it, I would not have quoted it, and most of it is from the narration of Abū Mikhnaf Lūṭ b. Yaḥyā, who was a Shīʿī and weak in ḥadīth according to the imams, but he was an akhbārī ḥāfiẓ who possessed material of this kind not found with others. For this reason many later compilers rely on him. And God knows best. The Rāfiḍah went to extremes during the rule of the Banū Buwayh, around the four hundreds and thereabouts. Drums were beaten in Baghdad and similar cities on the day of ʿĀshūrāʾ, ashes and straw were scattered in the streets and markets, sackcloth was hung on the shops, and people displayed grief and weeping; many of them would not drink water that night out of sympathy for al-Ḥusayn, because he was killed thirsty. Then women would go out with faces unveiled, wailing and beating their faces and breasts, barefoot in the markets, along with other abominable innovations, dreadful whims, and invented outrages. By this and similar practices they only intended to malign the rule of the Banū Umayyah, because he was killed during their time. The Nāṣibah of the people of Syria opposed the Rāfiḍah and the Shia on the day of ʿĀshūrāʾ. On that day they would cook grains, bathe, apply perfume, wear their finest clothes, and take that day as a festival, preparing various kinds of food and displaying joy and happiness, intending by that to spite the Rāfiḍah and oppose them.
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