The Fourteen Stations of the Qur’an for Intercession and Disputation

منازل چهارده گانه‌ي قرآن از براي شفاعت و خصومت

قرآن مشتمل است بر آيات شفا، و آيات رجا، و آيات رحمت، و حسين در اوست آيات و صفاتي از براي شفا، و اسبابي از براي رجا، و علتهاي تامه از براي رحمت.قرآن از براي آن است چهارده منزل از اول وجودش تا وقتي كه در بهشت مستقر گردد، و بيانش آن است كه قرآن شخص جليلي است كه از براي او نطق است و منازلي داشت كه از آن نزول نموده، از براي شفاعت و خصومت، و اول منزلش در لوح بوده [1010] .دوم: قلب اسرافيل كه ناظر به لوح است، سوم: قلب ميكائيل كه از اسرافيل تلقي مي‌نمايد، چهارم: قلب جبرئيل كه از ميكائيل مي‌گيرد، پنجم: بيت المعمور در شب قدر [1011] ششم: نزولش بالتمام يك دفعه بر قلب پيغمبر (صلي الله عليه و آله) در شب اول رمضان از براي اينكه خودش بداند آنرا نه از براي تلاوت مردم [1012] هفتم: نزولش بر آن جناب از براي تلاوت بر مردم در اول بعثت. هشتم: نزولش در هر شب قدر بر امام عصر (عليه‌السلام). نهم: منزلش در گوشها، دهم: منزلش در زبانها، يازدهم: منزلش در كاغذها، دوازدهم: منزلش در دلها، سيزدهم: منزلش در محشر كه به صورت بسيار خوبي وارد مي‌شود، [1013] چهاردهم: منزلش در بهشت، و از برايش درجاتي است كه گفته [ صفحه 340] مي‌شود به قاري: بخوان و بالا رو در آنها [1014] چنانكه اين منازل از مجموع اخبار مستفاد مي‌شود، و تفصيل آن مقام ديگر مي‌خواهد و برخي از آنرا در كتاب روضات الجنات ايراد نموده‌ام، و از براي حسين (عليه‌السلام) نيز چهارده منزل است در فضايل، و چهارده منزل در مصائب كه به توفيق الهي بيان هر دو را مي‌نمايم.

The Fourteen Stations of the Qur’an for Intercession and Disputation

The Qur’an contains verses of healing, verses of hope, and verses of mercy.

And within Imam Husain (a.s.) are signs and qualities for healing, means for hope, and complete causes for mercy.

The Qur’an has fourteen stations from the beginning of its existence until the time it becomes established in Paradise.

Its explanation is that the Qur’an is a noble being endowed with speech, and it has stations through which it descended for intercession (Shafaa'ah) and dispute (khasoomah).

Its first station was in the Lauh (Preserved Tablet). [1010]

The second: the heart of Israfil (a.s.), who gazes upon the Tablet.

The third: the heart of Mika’il (a.s.), who receives it from Israfil (a.s.).

The fourth: the heart of Jibra’il (a.s.), who receives it from Mika’il (a.s.).

The fifth: Bayt al-Maa'amoor (the Frequented House) on laylat al-Qadr . [1011]

The sixth: its complete descent, all at once, upon the heart of the Holy Prophet Mohammed (s.a.w.a.) on the first night of Ramadan, so that he himself might know it, not for the purpose of reciting it to the people. [1012]

The seventh: its descent upon him for recitation to the people at the beginning of the mission (be'asat).

The eighth: its descent in every laylat al-Qadr upon the Imam of the Age (a.s.).

The ninth: its station in ears.

The tenth: its station on tongues.

The eleventh: its station upon pages and written sheets.

The twelfth: its station in hearts.

The thirteenth: its station in the Day of Gathering (Mahshar), where it will appear in an exceedingly beautiful form. [1013]

The fourteenth: its station in Paradise.

And it possesses degrees concerning which it is said to the reciter:

“Recite and ascend through them.”

[1014]

As these stations are understood from the Majmua'a al-Akhbaar (totality of the traditions), and their detailed explanation requires another occasion.

I have mentioned some of them in the book Rawḍāt al-Jannāt.

And Imam Husain (a.s.) likewise has fourteen stations in virtues and fourteen stations in afflictions.

With Divine assistance, I shall explain both of them.

منازل چهارده گانه فضائل امام حسين

اما منازل فضايلش، پس اول: منزل خلقتش بود كه قبل از امر خلق خلايق نوري بود مشتق از نور جدش خاتم انبياء. [1015] .دوم: منزلش در عرش بود به چندين حالت: گاهي به عرش طواف مي‌نمود، و گاهي در يمين عرش، و گاهي بالاي آن، و گاهي حامل آن، و گاهي پيش روي آن، و گاهي در ظل آن، و گاهي گوشوار و زينت آن. [1016] .سوم: منزلش در بهشت به چندين كيفيت: گاهي درختي بوده در آن، و گاهي ثمره‌ي درخت و گاهي گوشوار حضرت زهراء (عليهاالسلام) و گاهي زينت بهشت و گوشوار بهشت و زينت اركان بهشت. [1017] .چهارم: نوري بود در اصلاب طاهره. [1018] .پنجم: نوري بود در ارحام مطهره خصوصا در وقتي كه نوبت حملش به حضرت زهراء رسيد كه مي‌فرمود: چون حامله شدم به حسين (عليه‌السلام) محتاج به چراغ نبودم در شبهاي تار. [1019] .ششم: در دست لعياي حوريه كه قابله آن جناب بود. [1020] . [ صفحه 341] هفتم: در بدن پيغمبر (صلي الله عليه و آله) و از براي آن جناب در اين منزل چند مجلس بود گاهي بر گردن، و گاهي شانه، و گاهي دامان، و گاهي سينه، و گاهي پشت، و از براي هر يك كيفيتي بوده كه در محلش مذكور شد، چنانكه از براي اعضاي پيغمبر (صلي الله عليه و آله) بر جسد حسين (عليه‌السلام) منازلي بوده، منزل زبانش دهان حسين (عليه‌السلام) بود كه او را شير مي‌داد [1021] ، و منزل ابهامش حلق آن سرور بود كه غذا به كامش مي‌نهاد [1022] و منزل لبهاي پيغمبر (صلي الله عليه و آله) گاهي بر پيشاني حسين (عليه‌السلام) بود و گاهي بر گلويش [1023] و اينها غالب اوقات بود و گاهي بالاي نافش. [1024] .هشتم: سينه‌ي حضرت زهراء (سلام الله عليها).نهم: در دست حضرت امير (عليه‌السلام) در وقتي كه او را بلند مي‌كرد و نگاه مي‌داشت تا حضرت رسول (صلي الله عليه و آله) جميع اعضاي او را مي‌بوسيد و مي‌گريست و عرض مي‌كرد: اي پدر چرا گريه مي‌كني؟ مي‌فرمود: مي‌بوسم موضع شمشيرها را. [1025] .دهم: دوش و گردن جبرئيل بود كه مكرر آن جناب را به دوش مي‌گرفت، بلكه گاهي خواهش مي‌نمود از پيغمبر (صلي الله عليه و آله) كه او را به او دهد تا به دوش گيرد. [1026] .يازدهم: منبر رسول‌خدا بود و آن حضرت كسي را به منبر نبرد بغير از اميرالمؤمنين كه به جهت نصب خلافت در روز غدير با خود به منبر برد و فرمود: هر كس من مولاي اويم، علي مولاي او است، لكن حسين (عليه‌السلام) را به منبر برد بنزد خود نشانيد، يا بر دامان خود، و فرمود: مردم اين است حسين بن علي (عليه‌السلام) پس او را بشناسيد و بر همه كس تفضيل دهيد، چنانكه خدايش تفضيل داده، پس خبر داد مردم را به قتلش، و نفرين كرد بر قاتل و خاذلش [1027] پس او را سپرد به همه‌ي امت از موجودين و غير ايشان، حتي [ صفحه 342] به شماها هم سپرده است چنانكه از عموم كلامش استفاده مي‌شود [1028] پس مردم گريستند حضرت فرمود: آيا گريه مي‌كنيد بر او و او را ياري نمي‌كنيد؟مؤلف گويد: شما هم آيا اين حديث را مي‌شنويد و گريه نمي‌كنيد و آرام گرفته‌ايد؟دوازدهم: سينه‌ي پيغمبر (صلي الله عليه و آله) در وقت احتضار.سيزدهم: قلب پيغمبر (صلي الله عليه و آله) بود چنانكه هميشه مي‌فرمود: كه حسين را در قلب من موقعيتي است كه از براي احدي نيست، و حالت احتضارش هم در ذكر آن جناب بود و مي‌فرمود: يزيد را با من چه كار است؟! خدا او را مبارك نكند، و در ذكر او بود تا روح شريفش از جسد مطهر مفارقت نمود. [1029] .چهاردهم: قلوب مؤمنين است كه از براي آن جناب در آن قلوب محبت مخصوصي است كه حضرت پيغمبر (صلي الله عليه و آله) از آن تعبير فرمود: باينكه آن محبت مكنون است در باطن ايشان [1030] پس هر گاه شخص مؤمن ملاحظه نمايد قلب خود را خواهد «گفت صدق رسول‌الله».

The Fourteen Stations of the Virtues of Imam Husain (a.s.)

As for the stations of his virtues, then:

First: The station of his creation. Before the command for the creation of all creatures, he was a light derived from the light of his grandfather, the Seal of the Prophets, the Holy Prophet Mohammed (s.a.w.a.). [1015]

Second: His station was in the Throne (Arsh) in several states. At times he circled around the Throne, at times he was at the right side of the Throne, at times above it, at times bearing it, at times before it, at times beneath its shade, and at times he was its earring and adornment. [1016]

Third: His station was in Paradise in several forms. At times he was a tree therein, at times the fruit of that tree, at times the earring of Lady Fatimah al-Zahra (a.s.), at times the adornment of Paradise, the earring of Paradise, and the adornment of the pillars of Paradise. [1017]

Fourth: He was a light in the pure loins (aslaab taaherah). [1018]

Fifth: He was a light in the purified wombs (arhaam mutahharah), especially when the turn came for Lady Fatimah al-Zahra (a.s.) to carry him. She would say: “When I became pregnant with Imam Husain (a.s.), I had no need of a lamp during the dark nights.” [1019]

Sixth: In the hands of Luʿyā the houri, who was the midwife of that noble one. [1020]

[ صفحه 341]

Seventh: In the body of the Holy Prophet Mohammed (s.a.w.a.). For that noble one, in this station, there were several places: at times upon his neck, at times upon his shoulder, at times in his lap, at times upon his chest, and at times upon his back. Each of these had a particular circumstance, as has been mentioned in its proper place.

Likewise, various parts of the body of the Holy Prophet Mohammed (s.a.w.a.) had stations upon the body of Imam Husain (a.s.). The station of his tongue was the mouth of Imam Husain (a.s.), through which he nourished him with milk. [1021]

The station of his thumb was the throat of that master, into whose mouth he would place nourishment. [1022]

The station of the lips of the Holy Prophet Mohammed (s.a.w.a.) was at times upon the forehead of Imam Husain (a.s.), at times upon his blessed throat, [1023] and these were the most frequent occasions, and at times above his navel. [1024]

Eighth: The chest of Lady Fatimah al-Zahra (a.s.).

Ninth: In the hands of Amir al-Mu’minin Ali ibn Abi Talib (a.s.), when he would lift him up and hold him while the Holy Prophet Mohammed (s.a.w.a.) kissed all his limbs and wept.

Ali (a.s.) would say: “O father, why do you weep?”

He would reply: “I am kissing the places of the swords.” [1025]

Tenth: The shoulders and neck of Jibra’il (a.s.), who repeatedly carried that noble one upon his shoulders. Rather, at times he would request from the Holy Prophet Mohammed (s.a.w.a.) that he hand him over to him so that he might carry him upon his shoulders. [1026]

Eleventh: The pulpit of the Messenger of Allah (s.a.w.a.). The Holy Prophet Mohammed (s.a.w.a.) did not take anyone onto the pulpit except Amir al-Mu’minin (a.s.), whom he took with him onto the pulpit on the Day of Ghadir for the purpose of appointing the caliphate, and said:

«مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ»

“Whomsoever I am his master, Ali is his master.”

However, he took Imam Husain (a.s.) onto the pulpit, seated him beside himself or in his lap, and said:

“O people, this is Imam Husain (a.s.) ibn Ali (a.s.), so recognize him and give him precedence over everyone, just as Allah has given him precedence.”

Then he informed the people of his killing and invoked curses upon his killer and the one who would abandon him. [1027]

Then he entrusted him to the entire community, both those who were present and those who were not, and even entrusted him to you as well, as is understood from the generality of his words. [1028]

Then the people wept.

The Holy Prophet Mohammed (s.a.w.a.) said:

“Do you weep for him, yet you will not help him?”

The author says:

And you as well—do you hear this tradition and not weep, and yet remain at ease?

Twelfth: The chest of the Holy Prophet Mohammed (s.a.w.a.) at the time of his final illness.

Thirteenth: The heart of the Holy Prophet Mohammed (s.a.w.a.), for he would continually say that Imam Husain (a.s.) held a position in his heart that no one else possessed. Even during his final illness he was occupied with the remembrance of that noble one and would say:

“What has Yazid to do with me?! May Allah never bless him!”

And he remained occupied with the remembrance of him until his noble soul departed from his purified body. [1029]

[ صفحه 342]

Fourteenth: The hearts of the believers, for that noble one possesses within those hearts a unique love. The Holy Prophet Mohammed (s.a.w.a.) described it by saying that this love is concealed within their innermost being. [1030]

Thus, whenever a believer examines his own heart, he will say:

«صَدَقَ رَسُولُ اللَّهِ»

“The Messenger of Allah (s.a.w.a.) has spoken the truth.”