The disjointed letters of the Qur'an and the dismembered body of al-Imam Husain (a.s.)

حروف مقطعه‌ي قرآن و بدن قطعه قطعه‌ي حسين

و چون مقصود بيان نمونه بود از تطبيق، پس به همين اكتفا كنيم از تفصيل، و اشاره نمائيم به بعضي از مناسبات عمومي.پس مي‌گوئيم كه: آن سوره‌ها كه در اول آنها حروف مقطعه است مانند طواسين، حواميم، يس، ص، المر، الم، ق، ن، از براي صور اينها در نقش تأثيراتي است، و در [ صفحه 360] آنها اشاراتي است به مطالب من حيث العدد، و تأثيراتي در آن حروف است، و اشاراتي به اسماء الله، و رموزي است كه معرفتش مخصوص پيغمبر (صلي الله عليه و آله) و ائمه است، و حسين (عليه‌السلام) در جسد آن جناب حروف مقطعه بوده است از اثر شمشيرها، كه از براي آنها هيئاتي بوده است، فرادي، و ثنائي، و ثلاثي، و رباعي، و خماسي، و از براي هر يك هيئت مخصوصي بود، و در آنها رمزي است از عالم تسليم و رضا، و دانست آن رمز را همان كسي كه از رموز حروف مقطعه قرآني مطلع [بود]، و از اين جهت مي‌بوسيد آن مواضع را و مي‌گريست. [1110] .سوره‌هائي كه در اوايل آنها تسبيح است، مناسبت آنها با صفاتي كه در آن جناب بوده است في الجمله بيان شد در عنوان احترامات الهيه.سوره‌ي مدثر، باطن اين سوره از آن جناب است، چنانكه از معني ظاهرش هم بيرون نيست، و پيغمبر (صلي الله عليه و آله) كه مدثر است از او است، و او از مدثر است.سوره‌ي مزمل، او است [مزمل] به خون خود، كه در ظلمت شب ضلالت به پا خاست و ظلمت را منكشف نمود و حق را واضح كرد، و اصحابش مزمل بودند به خون خود مانند اصحاب پيغمبر (صلي الله عليه و آله) كه در حق ايشان فرمود در روز احد: ايشان را با خونها و رخت‌هاي خونين به هم پيچيده و دفن كنيد، كه من بر ايشان شاهدم [1111] ، و ليكن از براي اصحاب حسين (عليه‌السلام) رختي باقي نگذاشتند، بلكه با همان خونها مدفون گشتند.سوره‌هايي كه مبدوند [يعني ابتدا شده‌اند] به قسم، در باطن منطبق‌اند بر حسين (عليه‌السلام) و حالات او، و شهادتش، و روح، و جسد، و قلبش، و بر اصحابش و حالات ايشان، مثلا (و الصافات صفا فالزاجرات زجرا فالتاليات ذكرا): [سوگند به آنانكه صف ببندند صف بستني، و دفع كنند دفع كردني، و تلاوت كنند قرآن را. [ [3] . منطبق است بر حسين و عسكرش كه صف كشيدند در جهاد و در وقت حمايت از او، و در وقت نماز [ صفحه 361] كه صف بستند در عقب آنجناب، و در وقتي كه اجساد ايشان بر خاك افتاده بود صف بسته بودند، و سرهاي ايشان بر نيزه صف بسته بود، حتي اينكه در مدفن هم صف بسته‌اند، چون كه همه را در يك حفيره دفن كردند. [4] .(و الفجر و ليال عشر و الشفع و الوتر و الليل اذا يسر): [سوگند به بامداد و شبهاي دهگانه، و به جفت و تك، و به شب هنگامي كه برود]. آن جناب فجر است به نور هدايت، و شبهاي مصيبتش ليالي عشر است، و خودش با برادرش شفع است [5] ، و خودش در وقتي كه تنها گرديد، وتر است، و لكن، وتر موتور، و نفس مطمئنه كه در آخر سوره است روح آن جناب است، چنانكه تفسير شده است در اخبار اهل بيت. [6] .

The disjointed letters of the Qur'an and the dismembered body of al-Imam Husain (a.s.)

Since the purpose was to present examples of these correspondences, we shall suffice with this amount of detail and point to some general similarities.

Thus we say:

Those surahs that begin with the disjointed letters (al-huroof al-muqata'aat), such as

طواسين, حواميم, يس, ص, المر, الم, ق, and ن,

possess effects in their written forms.

[ صفحه 360]

Within them are indications to meanings through their numerical values, influences associated with those letters, allusions to the Names of Allah, and symbols whose knowledge is specific to the Holy Prophet Muhammad (s.a.w.a.) and the Imams (a.s.).

And in the body of al-Imam Husain (a.s.) there were disjointed letters resulting from the marks of the swords. These marks had various forms: single, double, triple, quadruple, and quintuple. Each had its own particular shape.

Within them is a symbol of the realm of submission (tasleem) and contentment (redhaa). That symbol was known only to the one who was aware of the secrets of the disjointed letters of the Qur'an.

For this reason he would kiss those places and weep. [1110]

The surahs that begin with glorification (tasbeeh) have a connection to the qualities that existed in that noble Imam (a.s.), some of which have already been mentioned under the title of the Divine Honors (al-Ihteraamaat al-ilaahiyyah).

Surah al-Muddaththir: The inward meaning of this surah belongs to that noble Imam (a.s.), just as he is not excluded from its outward meaning. The Holy Prophet Muhammad (s.a.w.a.), who is al-Muddaththir, is from him, and he is from al-Muddaththir.

Surah al-Muzzammil: He is al-Muzzammil, wrapped in his own blood, who rose up in the darkness of the night of misguidance and removed the darkness, making the truth manifest.

His companions were likewise wrapped in their blood, just as the companions of the Holy Prophet Muhammad (s.a.w.a.) were, concerning whom he said on the Day of Uhud:

“Wrap them in their blood and blood-stained garments and bury them, for I am a witness for them.” [1111]

However, no garment was left for the companions of al-Imam Husain (a.s.); rather, they were buried with only their blood upon them.

The surahs that begin with an oath (Qasam) correspond inwardly to al-Imam Husain (a.s.), his circumstances, his martyrdom, his soul, his body, his heart, his companions, and their conditions.

For example:

﴿وَالصَّافَّاتِ صَفًّا * فَالزَّاجِرَاتِ زَجْرًا * فَالتَّالِيَاتِ ذِكْرًا﴾

“By those who stand in ranks; then those who drive away forcefully; then those who recite the Reminder.” (Surah al-Saffat 37:1–3).

This corresponds to al-Imam Husain (a.s.) and his army, who stood in ranks during the battle, while defending him, and during the prayer,

[ صفحه 361]

when they stood in rows behind him.

And when their bodies lay upon the earth, they were arranged in rows.

And their heads upon the spears were arranged in rows.

Indeed, even in their burial place they are arranged in rows, for all of them were buried in a single trench. [4]

﴿وَالْفَجْرِ * وَلَيَالٍ عَشْرٍ * وَالشَّفْعِ وَالْوَتْرِ * وَاللَّيْلِ إِذَا يَسْرِ﴾

“By the dawn; and the ten nights; and the even and the odd; and the night when it passes.” (Surah al-Fajr 89:1–4).

That noble Imam (a.s.) is the dawn (al-Fajr) through the light of guidance.

The nights of his afflictions are the ten nights (Layaalin 'Ashr).

He and his brother are the even (al-Shaf'a). [5]

And when he was left alone, he became the odd (al-Witr), yet he was al-witr al-mawtoor (the solitary one whose kin had been taken from him).

And the al-nafs al-mutmainnah mentioned at the end of the surah is the soul of that noble Imam (a.s.), as has been explained in the narrations of the Ahl al-Bayt (a.s.). [6]

(و الطور و كتاب مسطور في رق منشور و البيت المعمور و السقف المرفوع و البحر المسجور): [سوگند به طور، و نامه‌ي نوشته شده در پوست گسترده، و خانه‌ي آبادان، و سقف برافراشته، و درياي آكنده]، طور محل شهادت آن جناب است هم به ظاهر و هم به معني، و كتاب مسطور بدن شريف بود، و بيت معمور سر مطهرش، و بحر مسجور زمين كربلا، و ميدان بلا است.(و النجم اذا هوي): [سوگند به ستاره هنگامي كه فرود آيد]، مطابق است با وقوع آن حضرت بر خاك.(و الضحي): نور صورت آن جناب يا نور ايمان كه به او ظاهر گرديد.(و السماء ذات البروج): في الحقيقة آن حضرت است، زيرا كه اوست آسمان امامت كه از براي آن نه برج است بلكه سيزده برج است.(و السماء و الطارق) حسين (عليه‌السلام) حسين (عليه‌السلام) آن نجم ثاقب است كه نور او جميع ظلمات ارضيه را شكافت و مرتفع ساخت.(و الشمس و ضحيها)، شمس صورت آن جناب است كه با اينكه به خون و خاك [ صفحه 362] آغشته بود باز نور او ظاهر بود [7] ، و مي‌درخشيد، و جسد شريفش در شبها نور مي‌داد مانند آفتاب. [8] .(و المرسلات) ملائكه‌اي است كه بجهت امور آن حضرت نازل شدند.(و النازعات غرقا) ارواح مطهره‌ي آن جناب و اصحاب اطيابش هستند (والعاديات) اسبهاي ايشان است كه در ميدان شهادت جولان نمودند.سوره‌ي قيامت تمامش منطبق است بر قيامت اهل بيت كه در روز عاشورا برپا گرديد، آن بود واقعه‌ي عظيمه، و حاقه و صاخه، و طامه‌ي كبري، كه برتري داشت بر هر مصيبتي، و آن بود قارعه كه قلوب ابرار و فجار را درهم شكست، و زمين متزلزل گرديد، و آن است غاشيه، آيا شنيده‌ايد قصه‌ي آنرا؟(اذا السماء انشقت) و (اذا السماء انفطرت) در زماني كه فرق مباركش را شكافتند. [9] .(اذا الشمس كورت) منطبق است بر روز عاشورا، كه هم آفتاب در ظاهر منكسف شد [10] ، و هم آفتاب برج امامت، و از براي هر يك از اين مطالب مذكوره تفاصيلي است كه در كتاب روضات الجنات ذكر كرده‌ام.سوره‌ي قدر، از براي حضرت حسين (عليه‌السلام) ثابت شده است فضايل شب قدر چنانكه در خصايص ازمنه بيايد (ان شاء الله).سوره‌ي اخلاص، و آن جناب ظاهر ساخت توحيد خدا را، و مخصوص گرديد به توحيد علاقه قلبيه، كه قطع كرده بود بالكليه از جميع ما سوي الله.سوره‌ي جحد، آن جناب اظهار نمود انكار را بر اهل نفاق، و از ايشان بيزاري جست.سوره‌ي معوذتين، در روايات خاصه و عامه وارد است كه اين دو سوره نازل شد به جهت حسين (عليه‌السلام). [11] . [ صفحه 364]

﴿وَالطُّورِ * وَكِتَابٍ مَسْطُورٍ * فِي رَقٍّ مَنْشُورٍ * وَالْبَيْتِ الْمَعْمُورِ * وَالسَّقْفِ الْمَرْفُوعِ * وَالْبَحْرِ الْمَسْجُورِ﴾

“By the Mount; and by a written Book; in an unfolded parchment; and by the Frequented House; and by the raised roof; and by the filled sea.” (Surah al-Tur 52:1–6).

The Mount (al-Toor) is the place of his martyrdom, both outwardly and inwardly in meaning.

The written Book (kitaab mastoor) was his noble body.

The Frequented House (al-bayt al-maa'amoor) was his purified head.

The filled sea (al-bahr al-masjoor) was the land of Karbala and the field of affliction.

﴿وَالنَّجْمِ إِذَا هَوَى﴾

“By the star when it descends.” (Surah al-Najm 53:1).

This corresponds to the falling of that noble Imam (a.s.) upon the earth.

﴿وَالضُّحَى﴾

“By the morning brightness.” (Surah al-Duha 93:1).

It refers to the light of his countenance, or the light of faith that became manifest through him.

﴿وَالسَّمَاءِ ذَاتِ الْبُرُوجِ﴾

“By the heaven possessing constellations.” (Surah al-Buruj 85:1).

In reality, that noble Imam (a.s.) is this heaven, for he is the heaven of Imamate. It possesses not merely twelve constellations, but thirteen constellations.

﴿وَالسَّمَاءِ وَالطَّارِقِ﴾

“By the heaven and the night visitor.” (Surah al-Tariq 86:1).

Al-Imam Husain (a.s.) is that al-najm al-saaqib (piercing star) whose light pierced and removed all earthly darknesses.

﴿وَالشَّمْسِ وَضُحَاهَا﴾

“By the sun and its brightness.” (Surah al-Shams 91:1).

The sun is the countenance of that noble Imam (a.s.). Even though it was covered with blood and dust,

[ صفحه 362]

its light still remained visible, [7] and it continued to shine.

His noble body would emit light during the nights like the sun. [8]

﴿وَالْمُرْسَلَاتِ﴾

“By those sent forth.” (Surah al-Mursalat 77:1).

These are the angels who descended concerning the affairs of that noble Imam (a.s.).

﴿وَالنَّازِعَاتِ غَرْقًا﴾

“By those who draw out forcefully.” (Surah al-Naziʿat 79:1).

These are the purified souls of that noble Imam (a.s.) and his noble companions.

﴿وَالْعَادِيَاتِ﴾

“By the galloping steeds.” (Surah al-ʿAdiyat 100:1).

These are their horses that charged through the field of martyrdom.

Surah al-Qiyamah in its entirety corresponds to the resurrection (qiyaamah) of the Household of the Prophet (a.s.) that took place on the Day of ʿAshura.

That was the tremendous event.

That was the al-Haaqah, the al-Saakha, and the al-Taammah al-Kubra, surpassing every calamity.

That was the al-Qaareah which shattered the hearts of both the righteous and the wicked.

The earth trembled.

And that is the al-Ghaashiyah. Have you heard the account of it?

﴿إِذَا السَّمَاءُ انْشَقَّتْ﴾

“When the heaven is split apart.” (Surah al-Inshiqaq 84:1),

and

﴿إِذَا السَّمَاءُ انْفَطَرَتْ﴾

“When the heaven is cleft asunder.” (Surah al-Infitar 82:1),

correspond to the time when his blessed head was split open. [9]

﴿إِذَا الشَّمْسُ كُوِّرَتْ﴾

“When the sun is folded up.” (Surah al-Takwir 81:1).

This corresponds to the Day of ʿAshura, when the visible sun was eclipsed, [10] and likewise the sun of the constellation of Imamate.

Each of these matters has detailed explanations which I have mentioned in the book Rawdat al-Jannat.

Surah al-Qadr: For al-Imam Husain (a.s.) the virtues of Laylat al-Qadr have been established, as will be mentioned, Allah willing, among the special qualities of times.

Surah al-Ikhlas: That noble Imam (a.s.) manifested the Divine Unity (Tauheed) of Allah and was distinguished by the unity of heartfelt attachment, having completely severed his heart from everything besides Allah.

Surah al-Jahd (Surah al-Kafirun): That noble Imam (a.s.) openly rejected the people of hypocrisy and dissociated himself from them.

The two Ma'oozatayn (Surah al-Falaq and Surah al-Nas): In both Shia and Sunni narrations it has been reported that these two surahs were revealed concerning al-Imam Husain (a.s.). [11]

[ صفحه 364]

در خصوصيات آن حضرت نسبت به بيت الله الحرام و مقاصد چهار گانه‌ي آن

اين كشته‌ي فتاده بهامون حسين تست وين صيد دست و پا زده در خون حسين تست‌وين ماهي فتاده بدرياي خون كه هست زخم از ستاره بر تنش افزون حسين تست‌اين قالب طپان كه چنين مانده بر زمين شاه شهيد ناشده مدفون حسين تست‌اين غرقه‌ي محيط شهادت كه روي دشت از موج خون او شده گلگون حسين تست‌اين خشك لب فتاده ممنوع از فرات كز خون او زمين شده جيحون حسين تست‌اين شاه كم سپاه كه با خيل اشك و آه خرگه از اين جهان زده بيرون حسين تست‌وين نخل تر كز آتش جانسوز تشنگي دود از زمين رسانده بگردون حسين تست‌پس روي در بقيع بزهرا خطاب كرد وحش زمين و مرغ هوا را كباب كرد [ صفحه 365]

Concerning the special characteristics of that noble Imam (a.s.) in relation to the Sacred House of Allah and its four principal rites

This slain one cast down upon the plain is your Imam Husain (a.s.);

And this prey struggling in its own blood is your Imam Husain (a.s.).

And this fish fallen into a sea of blood,

Whose body bears more wounds than there are stars, is your Imam Husain (a.s.).

This trembling body that remains upon the earth in such a state,

The king of martyrs left unburied, is your Imam Husain (a.s.).

This one submerged in the ocean of martyrdom,

By whose waves of blood the plain has been reddened, is your Imam Husain (a.s.).

This parched-lipped one lying deprived of the Euphrates,

By whose blood the earth has become a flowing river, is your Imam Husain (a.s.).

This king with few supporters, who with armies of tears and sighs

Has struck his tent and departed from this world, is your Imam Husain (a.s.).

And this fresh young palm tree, from the burning fire of thirst,

Whose smoke has risen from the earth to the heavens, is your Imam Husain (a.s.).

Then he turned his face toward al-Baqiʿ and addressed al-Zahraʾ (a.s.),

And made the beasts of the earth and the birds of the sky burn with grief.

[ صفحه 365]