Concerning the Special Qualities of That Noble One (a.s.) in Relation to the Virtues of the Prophets

در خصوصيات آن حضرت نسبت به فضائل انبياء

اشاره

مقصد سوم: در آنچه مخصوص است به آن جناب از فضايل انبياء فردا فرد، و در آن چند باب است: بدان كه وارد شده است در زيارت آن جناب وارثيت از براي بعض انبياء، چنانكه زيارت وارث معروف است، و در بعض زيارات وارد است خطاب سلام بر انبياء به اسم ايشان، و صفتشان، پس چون بيان اين عنوان كنيم لازم است، كه در قسم اول بيان وجوه وارثيت و كيفيت آن را نمائيم، و در قسم دوم بيان كنيم كه محتمل است مراد به آن اسم [ صفحه 427] همان پيغمبر معروف باشد، و ممكن است مراد جناب حسين (عليه‌السلام) باشد به استعاره، به جهت شدت مناسبتي كه با آن پيغمبر دارد، مثلا وارد است كه: « السلام علي الأيوب الصابر»: [درود بر ايوب شكيبا]، پس ممكن است كه بگوئيم مراد همان ايوب معروف است، و ممكن است كه استعاره باشد از جناب حسين (عليه‌السلام) و همچنين در سلام بر يحيي مظلوم و غيره. باب آدم (عليه‌السلام): از براي او سجده كردند ملائكه تماما به اين معني كه قبله‌ي ايشان بود، و حسين (عليه‌السلام) صلوات فرستادند بر او ملائكه، و طواف مي‌نمايند به قبر او، و قبرش معراج ايشان است. [1324] .آدم ساكن شد در بهشت، و حسين (عليه‌السلام) از نورش بهشت و حورالعين خلق شد [1325] ، آدم را لباس بهشتي زينت بود، و حسين زينت بهشت است [1326] ، آدم مبتلي شد به فراق بهشت، و حسين (عليه‌السلام) مبتلي شد به فراق دوستان [1327] و آدم مبتلي شد به اينكه فرزندش هابيل را كشت، و ديد خود او را كه زمين آشاميد، و حسين (عليه‌السلام ) مبتلي شد به اينكه ديد بدن فرزندش را پاره پاره [1328] ، آدم مبتلي شد به نهي از اكل شجره، و از آن تناول نمود، وحسين (عليه‌السلام) مبتلي شد بنهي از جميع علايق، و اكل و شرب و اطاعت نمود [1329] ، آدم صفوة الله بود از تمام مخلوقات، و حسين (عليه‌السلام) صفوه‌ي صفوت بود. آدم افتخار نمود بر او شيطان، به اينكه او از آتش و آدم از گل، و حسين ( عليه‌السلام) افتخار نمود بر او يزيد پليد، چون ديد خود را بر روي تخت سلطنت، و اتباعش با كمال زينت، و لباسهاي فاخر به گردش نشسته [1330] و ديد عيال خود را در قصرها پشت پرده‌ها ، و در لباسهاي طلا و زري و حرير، و عيال حسين (عليه‌السلام) در لباسهاي كهنه و پاره، بر [ صفحه 428] ريسمانها بسته، و در مجلس ايستاده [1331] ، و ديد پسران خود خالد و معاويه را كه با زينت تمام پهلويش نشسته با سلاح و جواهر، و ديد فرزندان حسين (عليه‌السلام) را در پيش رويش، يكي سر بي‌تن، و ديگري مريض و معلول، و ديد خود را متوج به تاج پادشاهي بر سرير نشسته، و سر حسين (عليه‌السلام) برهنه بر زمين پيش رويش گذاشته با سرهاي برادران و اصحابش، و مجلس از دشمنان حسين (عليه‌السلام) و مشايخ بني‌اميه مالامال، همه بر كرسيهاي زرين نشسته، پس باد نخوت و غررو به كاخ دماغ آن مغرور بالا رفته، و رو به اهل مجلسش نموده، شروع كرد به مذمت آن جناب كردن، و شماتت مي‌نمود، و فخر مي‌كرد، پس اشاره نمود به آن سر، و گفت: اين هميشه بر من فخر مي‌كرد، و مي‌گفت: پدرم بهتر است از پدر يزيد، و مادرم از مادرش، و جدم بهتر است از جدش، و خود نيز بهتر از او هستم. اما اينكه گفت: پدرم بهتر است از پدر يزيد، پس پدرم با پدرش محاجه كرد، خدا از براي پدرم حكم كرد و اينكه گفت مادرم بهتر است به جان خودم قسم راست گفت، البته فاطمه دختر رسول‌خدا بهتر از مادر من است، و اما اينكه جدش بهتر از جد من است آن هم معلوم است براي هر مسلماني، و اما اينكه او بهتر از من است پس گويا نخوانده است كه خدا ملك را بهر كس بخواهد مي‌دهد، و از هر كس بخواهد مي‌گيرد [1332] .

Concerning the Special Qualities of That Noble One (a.s.) in Relation to the Virtues of the Prophets

Indication

Third Objective: Concerning those virtues of the prophets that are individually and specifically found in him (a.s.), and it contains several chapters.

Know that in the ziyārah of that noble one (a.s.), inheritance from some of the prophets has been mentioned, as is found in the well-known Ziyārat al-Wārith. In some ziyārahs there are salutations addressed to the prophets by their names and attributes. Therefore, when we explain this subject, it is necessary that in the first section we explain the aspects and manner of this inheritance, and in the second section we explain that it is possible that the intended meaning of that name [ صفحه 427] is the well-known prophet himself, and it is also possible that the intention is Imam Husain (a.s.) metaphorically, due to the intense resemblance that he has with that prophet.

For example, it is narrated:

« السلام علي الأيوب الصابر»

“Peace be upon Ayyūb, the patient one.”

Thus it is possible that the intention is the well-known Ayyūb himself, and it is also possible that it is a metaphor for Imam Husain (a.s.). Likewise regarding the salutation upon Yaḥyā, the oppressed one, and others.

Chapter of Ādam (a.s.):

All the angels prostrated to him, in the sense that he was their qiblah. And upon Imam Husain (a.s.) the angels send blessings, and they circumambulate his grave, and his grave is their place of ascension. [1324]

Ādam dwelt in Paradise, and from the light of Imam Husain (a.s.) Paradise and the ḥūr al-ʿayn were created. [1325]

The adornment of Ādam was the garment of Paradise, while Imam Husain (a.s.) is the adornment of Paradise. [1326]

Ādam was afflicted with separation from Paradise, while Imam Husain (a.s.) was afflicted with separation from his companions. [1327]

Ādam was afflicted in that his son Hābīl was killed, and he saw him whom the earth swallowed, while Imam Husain (a.s.) was afflicted in that he saw the body of his son torn into pieces. [1328]

Ādam was tested by the prohibition from eating from the tree, yet he partook of it, while Imam Husain (a.s.) was tested by being required to abandon all attachments, including food and drink, and he obeyed. [1329]

Ādam was the chosen one of Allah (safwat-Allah) among all creation, while Imam Husain (a.s.) was the choicest of the chosen ones.

Shayṭān boasted over Ādam because he was created from fire while Ādam was from clay. Likewise, the impure Yazīd boasted over Imam Husain (a.s.) when he saw himself seated upon the throne of kingship, and his followers sitting around him in complete adornment and splendid garments. [1330]

He saw his own family in palaces behind curtains, clothed in garments of gold embroidery and silk, while the family of Imam Husain (a.s.) were dressed in worn and torn clothes, bound with ropes, standing

[ صفحه 428]

in the assembly. [1331]

He saw his sons, Khālid and Muʿāwiyah, seated beside him in full adornment, furnished with weapons and jewels, and he saw the children of Imam Husain (a.s.) before him: one a severed head without a body, and another sick and disabled.

He saw himself crowned with the crown of kingship, seated upon a royal throne, while the uncovered head of Imam Husain (a.s.) was placed upon the ground before him together with the heads of his brothers and companions.

The gathering was filled with the enemies of Imam Husain (a.s.) and the elders of Banī Umayyah, all seated upon golden chairs.

Thus the wind of arrogance and pride rose to the highest point in the mind of that conceited one. Turning to the people of his assembly, he began to criticize that noble one (a.s.), mocking him and boasting.

Then he pointed toward that head and said:

“This one would always boast over me and say: My father is better than the father of Yazīd, my mother is better than his mother, my grandfather is better than his grandfather, and I myself am better than him.

As for his saying that my father is better than the father of Yazīd, indeed my father disputed with his father, and Allah judged in favour of my father.

As for his saying that my mother is better than his mother, by my life, he spoke the truth. Certainly Fāṭimah, the daughter of the Messenger of Allah (s.a.w.a.), is better than my mother.

As for his saying that his grandfather is better than my grandfather, that too is obvious to every Muslim.

But as for his saying that he is better than me, then it seems he has not read that Allah gives sovereignty to whomsoever He wills and takes it away from whomsoever He wills.” [1332]