Concerning the Creation of the Noble Light of the Holy Prophet (s.a.w.a.)

عنوان اول: در بيان محال وجود آن سرور از ابتداي وجود تا انقضاء روز جزاء، و در آن چند مقصد است

در خلقت نور شريف حضرت پيغمبر

بدانكه حكما اختلاف كرده‌اند در اينكه، اول چيزي كه صادر شد از صنع واجب تعالي چه بوده؟ و همچنين متكلمين و اهل ملل نيز اختلاف نموده‌اند در آن، و اخبار نيز مختلف است، پس اكثر حكما رفته‌اند به اينكه اول مخلوقات عقل اول است، و آن جوهري است بسيط، مفارق ماده در ذات و فعل، پس چون واحد است، مي‌تواند كه از واحد صادر شود، و چون در او سه جهت حاصل است: يكي وجود نظر به علت، دوم وجوب بالغير، سوم امكان بالذات، پس به اعتبار وجودش سبب شد از براي وجود عقل دوم، و به اعتبار وجوبش از براي وجود نفس فلك اعلي، و به اعتبار امكانش از براي جسم آن فلك.عقل اول راند بر عقل دوم، و همچنين به ترتيب ده عقل، و نه فلك موجود شد، و چون عقل عاشر از مبدء دور است، ايجاد عقل ديگر را توسط نتواند نمود، پس واسطه وجود هيولائي عناصر است، وكذا القاء صور بر آن هيولي به سبب اعداد حركات رويه افلاك.مترجم گويد، عبارت كتاب در اين مقام خالي از سهو نبود، و ما آنچه بيان اين واقع اين مذهب بود، بيان نموديم تا انتهي.وتاليس ملطي كه يكي از حكما است رفته است به اينكه اول مخلوقات آب است.و مذهب بليناس حكيم آن است كه كه اول مخلوقات كلمه‌ي خداست، و بعد از آن فعل و حركت و حرارت.و غير از اينها از مذاهب نيز هست، ولي آنچه از اخبار صحيحه بسيار مستفاد مي‌شود آن است كه اول مخلوقات نور شريف حضرت پيغمبر (صلي الله عليه و آله) است، و عقل نيز بر اين دلالت دارد، نظر به اشرفيت آن حضرت و احببيت او، و كثرت اعتناي خدا، و [ صفحه 92] شأن او، و در بعض اخبار است كه اول مخلوقات نور آن سرور و نور ائمه‌ي هدي است، و به هر تقدير، نتيجه آن است كه اول مخلوقات نور حسين (عليه‌السلام) است، چون همه، نور واحدند، و نور احدند چنانكه جدش فرمود: حسين مني وانا من حسين: [حسين از منست و من از اويم] [151] و در خبر ديگر أنا من حسين و حسين مني: [من از حسين هستم و حسين از منست] [152] كه مقامش در بيان شرافت نور آن جناب بالاتر است از حديث اول، و چون آنجناب اول مخلوقات است و همه خلق تابع و طفيل وجود آن سرورند، پس عجب نيست كه جميع مخلوقات بر آنجناب گريه كنند، از انبياء و ملائكه، افلاك، انس، جن، شيطان، بهشت، جهنم، جمادات، عناصر، معادن، نباتات، حيوانات، آفتاب و ماه، نه از اين عالم تنها، بلكه از جميع عوالم، كه در بعضي از اخبار وارد است كه: خداوند خلق فرموده است هزار هزار عالم و هزار هزار آدم، [153] و بكاي اين عالم نه تنها بعد از قتل آن سرور است، بلكه پيش از تحقق آن بوده، چنانكه در زيارت سوم شعبان از حضرت حجت غائب (عجل الله فرجه) مأثور است: «بكته السماء ومن فيها و الأرض ومن عليها و لما يطاء لابتيها» [154] .

Title One: Concerning the Stages of Existence of That Noble Master (a.s.) from the Beginning of His Existence Until the End of the Day of Recompense,

Concerning the Creation of the Noble Light of the Holy Prophet (s.a.w.a.)

Know that the philosophers (ḥukamāʾ) have differed regarding what was the first thing that proceeded from the act of creation of the Necessary Existent (Wājib Taʿālā). Likewise, the theologians (mutakallimūn) and the followers of various religions have differed concerning it, and the narrations are also diverse.

Thus, most philosophers have held that the first of created things was the First Intellect (al-ʿAql al-Awwal), which is a simple substance, separate from matter both in its essence and in its actions.

Since it is one, only one thing can proceed from it. And because three aspects are found within it:

First: existence in relation to its cause,

Second: necessity through another (wujūb bil-ghayr),

Third: possibility in itself (imkān bil-dhāt),

Then, by virtue of its existence, it became the cause for the existence of the Second Intellect;

By virtue of its necessity, it became the cause for the existence of the soul of the highest sphere (falak al-aʿlā);

And by virtue of its possibility, it became the cause for the body of that sphere.

The First Intellect proceeded to the Second Intellect, and in this manner ten intellects and nine celestial spheres came into existence in succession.

Since the Tenth Intellect is distant from the Origin, it is unable to bring forth another intellect through mediation. Therefore, it becomes the intermediary for the existence of the elemental prime matter (hayūlā) and likewise for the imparting of forms upon that matter through the preparatory motions of the celestial spheres.

The translator says: The wording of the book at this point was not free from oversight, and we have explained what was necessary for the clarification of this doctrine. End of the translator's note.

Thales of Miletus, who was one of the philosophers, held that the first of created things was water.

The doctrine of the philosopher Balīnās is that the first of created things was the Word of God (Kalimat Allāh), and after that came action, motion, and heat.

There are other doctrines as well.

However, what is derived from many authentic narrations is that the first of created things was the noble light of the Holy Prophet (s.a.w.a.), and reason also indicates this due to the superiority of the Prophet (s.a.w.a.), his being the most beloved, the great care Allah bestowed upon him, and

[ صفحه 92]

his lofty rank.

In some narrations it is stated that the first of created things was the light of that noble master (s.a.w.a.) and the light of the Imams of Guidance (a.s.).

In any case, the conclusion is that the first of created things was the light of Imam Husain (a.s.), because all are one light and a single light (nūr wāḥid), as his grandfather (s.a.w.a.) said:

«حسين مني وانا من حسين»

“Imam Husain (a.s.) is from me and I am from Imam Husain (a.s.).” [151]

And in another narration:

«أنا من حسين و حسين مني»

“I am from Imam Husain (a.s.) and Imam Husain (a.s.) is from me.” [152]

The significance of this narration in expressing the nobility of his light is greater than that of the first narration.

Since that noble one (a.s.) is the first of created things, and all creation follows and exists by virtue of him, it is not surprising that all created beings should weep for him:

The Prophets (a.s.),

The angels,

The celestial spheres,

Human beings,

Jinn,

Satan,

Paradise,

Hell,

Inanimate objects,

The elements,

Minerals,

Plants,

Animals,

The sun and the moon.

Nor is this confined to this world alone; rather, it extends to all worlds.

For it is reported in some narrations that Allah created one thousand thousand worlds and one thousand thousand Adams. [153]

The weeping of this world was not only after the martyrdom of that noble one (a.s.); rather, it existed even before its occurrence.

As is narrated in the Ziyārah of the Third of Shaʿbān from the Awaited Proof (Ḥujjat al-Ghāʾib) (a.j.):

«بكته السماء ومن فيها و الأرض ومن عليها و لما يطاء لابتيها»

“The heaven and all who are in it wept for him, and the earth and all who are upon it wept for him, even before his feet had trodden upon its two plains.” [154]

يعني: آسمان و زمين و آنچه در آنها است بر آنجناب گريه كردند و حال اينكه هنوز قدم بعرصه‌ي دنيا ننهاده بود.و چون آن جناب در اول خلقت مظهر خشوع و خضوع بوده، پس هر خضوع و خشوع انكساري كه در عالم است از براي آن سرور است، بلكه مي‌گوئيم كه: آن خنجر و شمشير و سنان و تير كه بر بدن آن جناب ميزدند، ايضا بر حال او گريه مي‌نمودند، بلكه قاتلين و ناصبين هم به فطرت اصليه، بر حال آن سرور گريان بودند، هر چند به صفات ظاهره تغيير فطرت اصليه داده بودند، و مخلد در دوزخ خواهند بود، ولي باز چون غافل مي‌شدند به گريه مي‌افتادند، مانند كفاري كه به قلب تصديق دارند، ولي به زبان انكار [ صفحه 93] مي‌كنند و جحدوا بها و استيقنتها انفسهم ظلما و علوا [از روي ستم و سركشي آن را انكار نمودند، در حالي كه در دل به آن يقين داشتند] [155] . مانند زنادقه و دهريه كه چون غافل شوند از عناد و لجاج خود، اقرار به توحيد مي‌نمايند، و همچنين دشمنان آن جناب در حال غفلت گريان مي‌شدند، بلكه گاهي عظيم مصيبت به حدي بود، كه در حال غلبه‌ي عداوت، و اشتغال به قتل و جرح و اسر، گريان مي‌شدند، چنانكه ابن‌سعد ملعون، در وقتي كه امر به قتل آن حضرت نمود گريان شد، [156] و آن ملعوني كه سلب نمود گوشواره‌ي فاطمه، دختر حضرت را گريه مي‌نمود [157] ، و يزيد ملعون با آن شقاوت و قساوت چون نظرش بر اساري افتاد، بر حالت ايشان رقت نمود و گفت: قبيح باد پسر مرجانه. [158] .

That is, the heavens and the earth, and all that is within them, wept for that noble one (a.s.), while he had not yet set foot into the arena of this world.

Since that noble one (a.s.) was, from the very beginning of creation, the manifestation of humility, submission, and brokenness before Allah, every humility, submissiveness, and state of broken-heartedness found in the world belongs to that master (a.s.).

Rather, we may say that those daggers, swords, spears, and arrows which struck the body of that noble one (a.s.) were themselves weeping over his condition.

Indeed, even the killers and the enemies (nāṣibīn) were, according to their original innate nature (fiṭrah aṣliyyah), weeping over the condition of that noble one (a.s.), although by their outward qualities they had altered their original nature and will remain eternally in Hell. Yet, whenever they became heedless of their hostility, they would fall into weeping.

This is like the unbelievers who affirm the truth in their hearts, yet deny it with their tongues.

«وَ جَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا»

“And they denied them unjustly and arrogantly, while their souls were convinced of them.” (Surah al-Naml 27:14) [155]

Likewise, the heretics (zanādiqah) and materialists (dahriyyah), when they become heedless of their obstinacy and stubbornness, acknowledge the Divine Unity (Tawḥīd).

Similarly, the enemies of that noble one (a.s.) would weep in moments of heedlessness.

Indeed, at times the enormity of the tragedy was so overwhelming that they would weep even while their enmity prevailed and while they were engaged in killing, wounding, and taking captives.

Thus, the accursed Ibn Saʿd, at the moment when he gave the order for the killing of Imam Husain (a.s.), wept. [156]

And that accursed man who stole the earrings of Fatimah, the daughter of the Imam (a.s.), was weeping as he did so. [157]

And the accursed Yazid, despite all his wretchedness and hardness of heart, when he looked upon the captives, felt a degree of pity for their condition and said:

“May the son of Marjanah be disgraced.” [158]

[ صفحه 93]