Mūsā (a.s.) Was Kalīm Allāh, and Imam Husain (a.s.) Also Was Kalīm Allāh

موسي كليم الله بود و حسين نيز كليم الله

باب موسي (عليه‌السلام): چون حضرت حسين (عليه‌السلام) از مدينه بيرون رفت، تلاوت نمود آياتي كه متعلق است به موسي (عليه‌السلام) در قضيه فرارش از فرعون، و چون به مكه داخل شد تلاوت نمود ايضا بعض آياتي را كه متعلق است به موسي [1417] ، و در [ صفحه 444] اين تلاوتها اشاره است به تطبيق حالات آن جناب بر حالات موسي. و بيانش آن است كه بگوئيم: موسي كليم‌الله بود، و حسين (عليه‌السلام) نيز كليم‌الله بود به موجب روايتي كه از عنوان المجالس نقل كرديم از انس بن مالك در قضيه‌ي مناجات. [1418] .و همچنين كليم‌الله شد در وقت شهادتش آن خطاب: (يا ايتها النفس المطمئنة) تا آخر آيه چنانكه در روايت است موسي صاحب يد بيضا بود، يعني دستش گاهي مي درخشيد در مقام اظهار معجزه و حسين (عليه‌السلام) اضعاف آن را داشت، زيرا كه پيشاني و گلويش مي‌درخشيد، چنانكه زيد بن اربم روايت كرده در وقتي كه آن سر مبارك را بر غرفه‌ي او عبور دادند [1419] و بدنش نيز مي‌درخشيد، چنانكه زارع اسدي كه بر نهر علقمه زراعت مي‌نمود نقل كرده [1420] موسي به معجزه آب را از سنگ جوشانيد از اثر زدن عصا، و حسين (عليه‌السلام) مصيبتش خون از سنگها جوشانيد، چنانكه در سنگ ريزه‌هاي بيت‌المقدس ظاهر شد [1421] و در روايت است كه هر سنگ و كلوخي كه از زمين برمي‌داشتند در زيرش خون تازه مي‌ديدند از شب يازدهم تا طلوع فجر [1422] . و از برايش جوشيدن آبها نيز بوده از چشمه‌هاي خلايق از آن چه ديده مي‌شود بلكه هر كس اسمش را ياد كند چنانكه در روايت است، و اين صفت ثابت است از براي اسم او با آن خاصيت، نه به جهت استماع مصيبتش از روزي كه آسمانها خلق شده، و روزي كه تعليم اسماء به حضرت آدم كردند، چنانكه در تفسير آيه‌ي شريفه‌ي: (فتلقي آدم من ربه كلمات) وارد است. [1423] .موسي از برايش من و سلوي نازل گرديد، و از براي حسين (عليه‌السلام) چند ميوه از بهشت آمد، گاهي طبق رطب، و گاهي طعام مطبوخ [1424] ، وگاهي انار و به و سيب نازل [ صفحه 445] گرديد، و آن انار در وقت فوت حضرت فاطمه (عليهاالسلام) مفقود شد، و به در وقت شهادت امير (عليه‌السلام) مفقود شد، و سيب در نزد حضرت حسين ( عليه‌السلام) ماند تا روز عاشورا، و حضرت آن را بو مي‌نمود، و تشنگيش آرام مي‌شد، جناب سجاد مي‌فرمايد كه: چون تشنگي بر آن حضرت غلبه نمود، دندان خود را در آن سيب فروبرد، و چون او را شهيد كردند، آن سيب مفقود شد، ولي بوي آن باقي است، و شيعيان خالص در وقت سحر استشمام آن مي‌نمايند. [1425] .موسي، به سببش طور سينا شرافت يافت به حدي كه خداوند به او قسم ياد نموده است به خصوص و به حسين (عليه‌السلام) نيز چنين است نسبت به زمين كربلا، بلكه در خبر است كه طور سينا همان كربلاست. [1426] .

Mūsā (a.s.) Was Kalīm Allāh, and Imam Husain (a.s.) Also Was Kalīm Allāh

Chapter of Mūsā (a.s.):

When Imam Husain (a.s.) departed from Madīnah, he recited the verses that relate to Mūsā (a.s.) in the account of his fleeing from Firʿawn. And when he entered Makkah, he also recited some of the verses that relate to Mūsā (a.s.). [1417]

And in

[ صفحه 444]

these recitations there is an indication of the correspondence between the states of that noble one (a.s.) and the states of Mūsā (a.s.).

Its explanation is that we say:

Mūsā (a.s.) was Kalīm Allāh (the one spoken to by Allah), and Imam Husain (a.s.) also was Kalīm Allāh, according to the narration from Anas ibn Mālik concerning the account of the divine conversation, which we previously transmitted from ʿUnwān al-Majālis. [1418]

Likewise, he became Kalīm Allāh at the time of his martyrdom through the address:

« يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ »

“O tranquil soul.”

(Surah al-Fajr 89:27)

to the end of the verse, as has been narrated.

Mūsā (a.s.) possessed the miracle of the shining hand (yad baydhaa), meaning that his hand would shine when displaying a miracle.

And Imam Husain (a.s.) possessed many times more than this, for his forehead and his throat shone with light, as Zayd ibn Arqam narrated when that blessed head was carried past the upper room of his house. [1419]

His body also shone, as the Asadī farmer who cultivated land beside the River ʿAlqamah narrated. [1420]

Mūsā (a.s.), by striking his staff, caused water to gush forth from a stone as a miracle.

And through the calamity of Imam Husain (a.s.), blood gushed forth from stones, as was seen in the pebbles of Bayt al-Maqdis. [1421]

And it is narrated that from the night of the eleventh until the break of dawn, whenever people lifted any stone or clod of earth from the ground, they found fresh blood beneath it. [1422]

And for him there was also the gushing forth of waters from the springs of mankind, as is witnessed.

Rather, this occurs for anyone who merely mentions his name, as has been narrated.

This quality and this special effect have been established for his very name itself, not merely through hearing the account of his tragedy, from the day the heavens were created and from the day the names were taught to Ādam (a.s.), as is narrated in the tafsīr of the noble verse:

« فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ »

“Then Ādam received words from his Lord.”

(Surah al-Baqarah 2:37) [1423]

For Mūsā (a.s.), manna (manna) and quails (salwaa) were sent down.

And for Imam Husain (a.s.), fruits from Paradise were brought down: at times a tray of fresh dates, at times cooked food, [1424] and at times pomegranates, quinces, and apples descended.

The pomegranate disappeared at the time of the passing of Lady Fāṭimah (a.s.), and the quince disappeared at the time of the martyrdom of Amīr al-Muʾminīn (a.s.).

The apple remained with Imam Husain (a.s.) until the Day of ʿĀshūrāʾ.

The Imam (a.s.) would smell it, and his thirst would be relieved.

Imam al-Sajjād (a.s.) said:

“When thirst overwhelmed him, he bit into that apple with his teeth. And when he was martyred, the apple disappeared, but its fragrance remained. The sincere Shīʿah perceive its fragrance at the time of dawn.” [1425]

Because of Mūsā (a.s.), Mount Sinai (Ṭūr Sīnāʾ) attained such honour that Allah swore by it specifically.

Likewise, the same is true regarding Imam Husain (a.s.) and the land of Karbalāʾ.

Rather, it is narrated that Mount Sinai itself is Karbalāʾ. [1426]