The Participation of That Noble One (a.s.) with the Qur’an in All Attributes
مشاركت آن حضرت با قرآن در جميع صفات
اشاره
مقصد دوم: در مشاركت و موافقت آن جناب با قرآن در جميع صفات، و خصايص، و فضايل، پس بشنو اولا هر يك از آن اوصاف را، و بعد ملتفت موافقت آن شو با آن جناب، پس ميگويم: قرآن سبب هدايت مردمان، و معجزهي خاتم پيغمبران (صلي الله عليه و آله) و موجب امتياز حق از باطل است، و حسين (عليهالسلام) سبب هدايت به سوي ايمان، و آيتي از آيات رحمان، و موجب امتياز حق از باطل است. [987] .و قرآن در ليلةالقدر نازل گرديد [988] ، و شب ولادت حسين (عليهالسلام) مانند شب قدر [ صفحه 336] ملائكه نازل شدند به امر الهي، و روحالامين سلام تهنيت از جانب خدا آورد [989] ، قرآن شفاعت كننده است از براي كساني كه تلاوت آن را نمايند و مداومت كنند [990] ، و حسين (عليهالسلام) شفيع است كساني را كه به زيارت او روند يا بر او گريه كنند. [991] .قرآن معجزه است به فصاحت و اسلوب معانيش، و حسين (عليهالسلام) معجزه است به سرش و بدنش و خونش و خاكش، چنانكه از هر يك كرامتي ظاهر گرديد كه در مقامش مذكور است.قرآن هميشه تازه است و كهنه نميشود و ملال نميآورد و هر چه مكرر كنند، حسين (عليهالسلام) ذكر مصيبتش هميشه تازه است و ملال نميآورد.قرآن تلاوتش عبادت، و شنيدنش عبادت، و نظر به سوي آن عبادت است، و حسين (عليهالسلام) مرثيه گفتن از براي او عبادت است، و شنيدنش عبادت، و نشستن در مجلس عزايش و حزن بر او، و گريه بر او، و گريانيدن، و تشبه به گريه كنندهگانش همه عبادت است. [992] .و زيارتش از نزديك و دور، و زيارت زوارش، و آرزوي شهادت در ركابش همه عبادت است. [993] .قرآن احكام چندي دارد چون وجوب احترام، و ترك هجران، و عدم مس بدون طهارت، و اينكه او را در معرض بيع وشراء در نياورند. و حسين (عليهالسلام) را نيز احكامي است موافق آن، و لكن به آن عمل ننمودند بلكه هتك حرمتش كردند و او را به خاك و خون آلودند، و دين خود را به قتل او فروختند، و در عوض، دراهم معدوده گرفتند [994] و به خيال حكومت ملك ري كه نصيب ايشان نگرديد اين امر بزرگ را [ صفحه 337] مرتكب گرديدند. [995] .
The Participation of That Noble One (a.s.) with the Qur’an in All Attributes
Indication
Second Objective:
Concerning the participation and correspondence of that noble one (a.s.) with the Qur’an in all attributes, characteristics, and virtues.
Therefore, first listen to each of those qualities, and then observe their correspondence with that noble one (a.s.).
Thus I say:
The Qur’an is the cause of the guidance of mankind, the miracle of the Seal of the Prophets, the Holy Prophet Mohammed (s.a.w.a.), and the means by which truth is distinguished from falsehood.
And Imam Husain (a.s.) is the cause of guidance toward faith (Eemaan), a sign among the signs of the Most Merciful (aayah min aayaat al-rahmaan), and the means by which truth is distinguished from falsehood. [987]
The Qur’an was sent down on night of destiny (Laylat al-Qadr). [988]
And the night of the birth of Imam Husain (a.s.) was like the Night of Decree;
[ صفحه 336]
the angels descended by the command of Allah, and al-Rooh al-Ameen (the Trustworthy Spirit, Jibra’il) brought congratulations and greetings from Allah. [989]
The Qur’an is an intercessor (Shafee'e) for those who recite it and remain constant in its recitation. [990]
And Imam Husain (a.s.) is an intercessor for those who visit him or weep for him. [991]
The Qur’an is a miracle through its eloquence and the style of its meanings.
And Imam Husain (a.s.) is a miracle through his head, his body, his blood, and his soil, just as from each of these there appeared miraculous signs and wonders, as mentioned in their proper places.
The Qur’an is forever fresh; it never becomes old, never becomes tiresome, and repeated recitation does not diminish it.
Likewise, the remembrance of the tragedy of Imam Husain (a.s.) is forever fresh; it never becomes tiresome.
The recitation of the Qur’an is an act of worship (Ebaadah), listening to it is an act of worship, and looking at it is an act of worship.
Likewise, reciting elegies for Imam Husain (a.s.) is an act of worship, listening to them is an act of worship, sitting in gatherings of mourning for him, grieving for him, weeping for him, causing others to weep, and even resembling those who weep for him are all acts of worship. [992]
Visiting him from near or far, visiting his visitors, and longing for martyrdom in his company are all acts of worship. [993]
The Qur’an has many rulings, such as the obligation of honoring it, avoiding abandonment of it, not touching it without purification, and not exposing it to buying and selling.
Likewise, Imam Husain (a.s.) also possesses rulings corresponding to these.
However, those people did not act according to them. Rather, they violated his sanctity, covered him with dust and blood, and sold their religion through killing him.
In exchange they took a few counted coins, [994] and, in pursuit of the imagined governorship of Rayy—which they never attained—they committed this enormous crime. [995]
قرآن كلام الله صامت و حسين كلام الله ناطق
قرآن كلامالله صامت است، و حسين (عليهالسلام) كلام لله ناطق، قرآن كريم و شريف و مجيد است، و حسين (عليهالسلام) كريم و شريف و مجيد و شهيد است، قرآن مشتمل است بر قصص و احوال انبياء، و بيان آنچه به ايشان وارد گرديده از صدمات، و حسين (عليهالسلام) آيت آن قصص و حالات است بالعيان، قرآن آياتش به حسب ظاهر شش هزار و ششصد و شصت و شش آيه است، و حسين زخمهاي بدنش بمنزلهي آيت است، و به قولي چهارهزار بوده [996] و اگر زخم بر زخم نيز بمشارند و زخمهاي سم مركبان را نيز ملاحظه نمايند به همان عدد آيات قرآني رسد.قرآن مشتمل است بر بسمله در صد و چهارده موضع، و حسين (عليهالسلام) صد و چهارده زخم شمشير داشت، قرآن مشتمل است بر اجزاء و سور و سطور و كلمات و حروف و نقاط و اعراب، و حسين (عليهالسلام) بر بدنش بود سطرها از شمشير، و كلمات از اثر نيزه، و نقاط از اثر تير. قرآن چهار قسم است طول: [جمع طولي] يعني سورههاي طولاني، چون بقره و آلعمران، و مئين كه هر يك صد آيه هستند تقريبا، و مثاني: كه از اينها كوتاهترند، و مفصل كه بعد از سورهي محمداند (صلي الله عليه و آله) بنابر قولي، و حسين (عليهالسلام) نيز چهار قسمت شد، سرش به نيزهها بسفر شام رفت، و جسد در كربلا مقيم بر خاك بود، و خونش بر بال مرغان [997] و شمهاي بر ملائكه [998] ، و صغار مفصل اجزاء بدنش متفرق در صحرا.قرآن سي جزو است كه هر يك را دو نصف نموده شصت پاره گويند، و نميدانم در بيان تطبيق اين وصف چه گويم. [ صفحه 338] مترجم گويد: مراد آن است كه بدن آن جناب آن قدر پاره پاره بود كه به حساب نميآمد «اسفي عليك يا اباعبدالله.»قرآن را خداوند به چند قسم ياد نموده است كه به قدر سي و دو اسم ميرسد. و همهي آنها بر حسين (عليهالسلام) صادق است مثلا قرآن مبارك است چنانكه فرموده است: (و هذا ذكر مبارك) [999] و خداوند موضع تكلم با موسي (عليهالسلام) را شجرهي مباركه ناميده [1000] ، و شجرهي زيتونه را در آيهي نور مباركه ناميده [1001] و عيسي را مبارك خوانده [1002] ، و آب باران را مبارك ناميده [1003] ، و شب قدر را مبارك خوانده [1004] و حسين (عليهالسلام) در وحي بلاواسطه مبارك ناميده شد در آن حديث عجيبي كه سابقا ذكر شد كه فرمود: مبارك است اين مولود و بر او باد صلوات و بركات و رحمت من. [1005] .قرآن شفا و رحمت است براي مؤمنين [1006] و حسين (عليهالسلام) شفا است از امراض باطنه و تربتش شفا است از امراض ظاهره، و او رحمت است از براي مؤمنين كه بيشتر فوزهاي ايشان به آن جناب است. [1007] .قرآن نور است و حسين (عليهالسلام) نور است، قرآن روح است و حسين (عليهالسلام) ريحانهي رسولخدا است [1008] و راحت از براي خلايق.قرآن حكيم است كه معالجه ميكند قلوب را به هدايت، و حسين (عليهالسلام) حكيم است كه معالجه ميكرد جمعي را به هدايت و جمعي را معالجه نمود به شفاعت. [1009] .قرآن بشير و نذير و كتاب مبين است، و حسين (عليهالسلام) بشير و نذير و امام مبين [ صفحه 339] است، كه جدا نمودحق را از باطل.قرآن ذكر است از براي مؤمنين، و حسين (عليهالسلام) ذكر بود از براي پيغمبر (صلي الله عليه و آله) خدا در تمام عمرش، و از براي مؤمنين نيز.قرآن در آنست آيةالكرسي، و آيهي نور، و در حسين (عليهالسلام) است كرسي كه معدن علم الهي است، و در او آيت نوري است كه خاموش نگرديد در ظلمت شب و نه در خاك و خون.
The Qur’an is the Silent Word of Allah and Imam Husain (a.s.) is the Speaking Word of Allah
The Qur’an is Qalaam Allah al-Saamit (the Silent Word of Allah), and Imam Husain (a.s.) is Qalaam Allah al-Naatiq (the Speaking Word of Allah).
The Qur’an is noble (Qareem), honorable (Shareef), and glorious (Majeed), and Imam Husain (a.s.) is noble, honorable, glorious, and martyred (Shaheed).
The Qur’an contains the stories and conditions of the Prophets (a.s.), and an account of the afflictions and hardships that befell them.
And Imam Husain (a.s.) is the living manifestation of those stories and states before the eyes of people.
The Qur’an, outwardly, consists of six thousand six hundred and sixty-six verses.
And the wounds upon the body of Imam Husain (a.s.) were like verses; according to one opinion they were four thousand. [996]
And if one were also to count wound upon wound, together with the injuries caused by the hooves of the horses, their number would reach the same as the number of the verses of the Qur’an.
The Qur’an contains the
بسم الله
in one hundred and fourteen places.
And Imam Husain (a.s.) had one hundred and fourteen sword wounds.
The Qur’an contains sections, chapters, lines, words, letters, dots, and vowel marks.
And upon the body of Imam Husain (a.s.) there were lines made by swords, words formed by the marks of spears, and dots formed by the wounds of arrows.
The Qur’an is divided into four categories:
طُوَل
(the long surahs), such as al-Baqarah and Aal ʿImran;
مِئِين
(the surahs of approximately one hundred verses each);
مَثَانِي
(those shorter than them);
and
مُفَصَّل,
which according to one opinion begins after Surah Muhammad (s.a.w.a.).
Likewise, Imam Husain (a.s.) was divided into four parts:
His head journeyed upon spears toward Syria;
his body remained in Karbala upon the earth;
his blood was upon the wings of birds; [997]
a portion of it was upon the angels; [998]
and the smaller separated parts of his body were scattered across the desert.
The Qur’an consists of thirty juzʾ, each of which is divided into two halves, making sixty sections.
And I do not know what to say in applying this description to him.
[ صفحه 338]
The translator says: The meaning is that the body of that noble one was torn into so many pieces that it could not be counted.
«أسفي عليك يا أباعبدالله»
“Alas for you, O Aba ʿAbdillah.”
Allah has sworn by the Qur’an through several descriptions, amounting to thirty-two names.
And all of them are applicable to Imam Husain (a.s.).
For example, the Qur’an is blessed (Mubaarak), as Allah says:
«وَهَذَا ذِكْرٌ مُبَارَكٌ»
“And this is a blessed Reminder.” (Surah al-Anbiya 21:50) [999]
Allah also called the place where He spoke to Musa (a.s.) the blessed tree:
«مِنَ الشَّجَرَةِ الْمُبَارَكَةِ»
“From the blessed tree.” (Surah al-Qasas 28:30) [1000]
And He called the olive tree in the Verse of Light blessed:
«شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ»
“A blessed olive tree.” (Surah al-Nur 24:35) [1001]
And He called ʿIsa (a.s.) blessed:
«وَجَعَلَنِي مُبَارَكًا أَيْنَ مَا كُنتُ»
“And He has made me blessed wherever I may be.” (Surah Maryam 19:31) [1002]
And He called the rainwater blessed:
«وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا»
“And We sent down blessed water from the sky.” (Surah Qaf 50:9) [1003]
And He called Laylat al-Qadr blessed:
«فِي لَيْلَةٍ مُبَارَكَةٍ»
“On a blessed night.” (Surah al-Dukhan 44:3) [1004]
And Imam Husain (a.s.) was directly called blessed in Revelation in that remarkable tradition mentioned earlier, in which Allah said:
“Blessed is this newborn child, and upon him be My prayers, blessings, and mercy.” [1005]
The Qur’an is a healing (Shafaa) and a mercy (Rahmah) for the believers.
«وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ»
“And We send down from the Qur’an that which is a healing and a mercy for the believers.” (Surah al-Isra 17:82) [1006]
And Imam Husain (a.s.) is a healing for inward diseases, while his sacred soil is a healing for outward illnesses.
And he is a mercy for the believers, for most of their attainments and successes are through him. [1007]
The Qur’an is light (Noor), and Imam Husain (a.s.) is light.
The Qur’an is spirit (Rooh), and Imam Husain (a.s.) is the Rayhaan Rasool Allah (fragrant flower of the Messenger of Allah (s.a.w.a.)) [1008] and a source of comfort for creation.
The Qur’an is wise (Hakeem), healing hearts through guidance.
And Imam Husain (a.s.) is wise; he cured some people through guidance and others through his intercession (Shafaa'a). [1009]
The Qur’an is a bearer of glad tidings (Basheer), a warner (Nazeer), and a clear Book (Kitaab Mubayyin).
And Imam Husain (a.s.) is a bearer of glad tidings, a warner, and an Imaam Mubeen (manifest Imam),
[ صفحه 339]
who distinguished truth from falsehood.
The Qur’an is a reminder (Zikr) for the believers.
And Imam Husain (a.s.) was a reminder for the Holy Prophet Mohammed (s.a.w.a.) throughout his life, and also for the believers.
The Qur’an contains Aayat al-Kursi and Aayat al-Noor.
And in Imam Husain (a.s.) is the Kursi that is the mine of Divine knowledge, and within him is a sign of light that was never extinguished—not in the darkness of the night, nor in dust and blood.