All the Surahs of the Qur'an concerning that noble Imam (a.s.)
تمام سورههاي قرآن در حق آن حضرت
اشاره
مقصد ششم: در بيان يك يك از سور قرآني و آنچه از آن متعلق است به حضرت سيدالشهداء به اشاره، يا به مناسبت، يا به حسب باطن، پس ميگوئيم كه: سورهي فاتحه در مقصد سابق بيان شد.سورهي بقره در آن است اول مراثي كه آن جناب كه آيهي (اتجعل فيها من يفسد فيها و يسفك الدماء) [1088] باشد، چنانكه در حديث است كه ملاحظه نمودند ملائكه واقعهي آن جناب را در كربلا، و دانستند آن را به جهت اموري كه ايشان را دلالت كرد بر آن، پس چنين سخني گفتند.سورهي آل عمران در وقتي كه علياكبر به سوي اعداء روانه شد حضرت اين آيه را تلاوت كرد: (ان الله اصطفي آدم و نوحا و آل ابراهيم و آل عمران علي العالمين) [1089] .سورهي نساء مشتمل است بر آيهي دوم، از آيات مراثي آن حضرت، يعني (المستضعفين من الرجال و النساء و الولدان لا يستطيعون حيلة و لا يهتدون سبيلا) اظهر افراد، اشخاص اصحاب و عيال و اطفال آن جناب است. [1090] .سورهي مائده، از براي آن جناب مائده بود مطابق مائده طعام، و آن از آب كوثر بود كه به جهت آن حضرت و اصحابش نازل گرديد بدون اينكه عرض كنند مانند حواريين (انزل علينا مائدة): [براي ما مائده نازل كن]. بلكه تمام تشنگي و گرسنگي و زخم و زحمت و كشته شدن را بر خود قبول نموده بودند، و بر ايشان گوارا بود بيشتر از گوارائي هر طعام و شرابي. [1091] .سورهي اعراف، آن حضرت خود اعراف است بنابر بعض تفاسير، و از جمله رجالي [ صفحه 357] است كه بر اعرافند بنابر تفسير ديگر، [1092] ، و از براي حسين (عليهالسلام) معرفت مخصوصي است به سيماي زوارش، زيرا كه از براي ايشان علامت مخصوصي است در روز قيامت، چنانكه در خواص زيارت ذكر شد. [1093] .
All the Surahs of the Qur'an concerning that noble Imam (a.s.)
Indication
The sixth objective: Concerning each of the Qur'anic surahs and that which relates to the Master of Martyrs (a.s.), whether by indication, by suitability, or according to the inward meaning.
Thus we say:
Surah al-Fatihah was discussed in the previous objective.
Surah al-Baqarah contains the first of the elegiac verses concerning that noble Imam (a.s.), namely:
﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ﴾
“Will You place therein one who will cause corruption therein and shed blood?” (Surah al-Baqarah 2:30). [1088]
As has been narrated, the angels observed the event of that noble Imam (a.s.) in Karbala and came to know of it through matters that indicated it to them. Therefore, they spoke these words.
Surah Al ʿImran: When ʿAli al-Akbar (a.s.) advanced toward the enemies, the Imam (a.s.) recited this verse:
﴿إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ﴾
“Indeed Allah chose Adam, Nuh, the family of Ibrahim, and the family of ʿImran above all the worlds.” (Surah Al ʿImran 3:33). [1089]
Surah al-Nisaʾ contains the second of the verses of mourning for that noble Imam (a.s.), namely:
﴿الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا﴾
“The oppressed among the men, women, and children who can neither devise a plan nor find a way.” (Surah al-Nisaʾ 4:98).
The clearest examples of this are the companions, family members, and children of that noble Imam (a.s.). [1090]
Surah al-Maʾidah: For that noble Imam (a.s.) there was a heavenly table-spread corresponding to the table-spread of food, and it consisted of the water of Kawthar which descended for him and his companions, without their asking for it as the disciples had asked:
﴿أَنْزِلْ عَلَيْنَا مَائِدَةً﴾
“Send down to us a table-spread.” (Surah al-Maʾidah 5:112).
Rather, they had accepted upon themselves all thirst, hunger, wounds, hardships, and death, and these were sweeter to them than every food and drink. [1091]
Surah al-Aʿraf: That noble Imam (a.s.) himself is al-Aʿraf according to some interpretations, and according to another interpretation he is among the men
[ صفحه 357]
who are upon al-Aʿraf. [1092]
And al-Imam Husain (a.s.) possesses a special recognition of his visitors through their distinguishing marks, for they have a particular sign on the Day of Resurrection, as has been mentioned among the special merits of his visitation. [1093]
سورهي انفال حق آن جناب و ائمهي طاهرين است [1094] ، و ايشان را منع نمودند از آن، بلكه آن جناب را از حق مشترك مابين جميع مردم منع كردند، بلكه از حق مابين جميع حيوانات منع كردند كه آب باشد، كه هر صاحب روحي در آن حق دارد، حتي كفار و حيوانات. [1095] .سورهي برائت، هر چه در اين سوره از آيات جهاد است، تمام منطبق است بر جهاد اصحابش، و در آن است آيهي (اشتري) يعني (ان الله اشتري من المؤمنين انفسهم و اموالهم بان لهم الجنة): [خداوند از مؤمنان جانها و مالهايشانرا خريد، كه در مقابل براي آنانست بهشت] [1096] . و هر كسي در اين بازار معامله كرده، و ليكن آن جناب را در آن معامله مخصوصي است كه تسليم مثمن، و تسلم ثمن، و نقل متاع، و كيل و وزن، و حفظ و بذل آن، همه يك نحو خصوصيتي داشته، كه از ملاحظهي مجموع خصايصش ظاهر ميشود.سورهي يونس، از براي حسين (عليهالسلام) از يونس صورت و صفت و سيرتي بوده در وقتي كه بر روي خاك با بدن مجروح افتاد، ولي به عوض شجره يقطين، شمشيرها و نيزهها و بال مرغها بود. [1097] .سورهي هود، آن جناب از اين سوره آيات مخصوصه تلاوت نمود، آن وقتي كه در ميان ميدان ايستاده و خطبه خواند اين آيه را تلاوت كرد [1098] (قال اني اشهد الله و اشهدوا [ صفحه 358] اني بريء مما تشركون): [گفت: من خدا را گواه ميگيرم، شما نيز گواه باشيد كه من از آنچه شما شرك ميورزيد بيزارم] [1099] تا آخر.سورهي يوسف، و در بعضي روايات است از طرف عامه كه اين سوره نازل گرديد بر پيغمبر (صلي الله عليه و آله) تا تسليت باشد از براي او از آن چه جاري ميشود بر حسين (عليهالسلام).سورهي رعد، در حديث است كه هيچ ابري نيست كه برق و رعد داشته باشد مگر اينكه لعنت مينمايد قاتل حسين (عليهالسلام) را. [1100] .سورهي ابراهيم، در اين است قضيهي ساكن نمودن ابراهيم ذريهي خود را در وادي بيذرع، و منطبق است بر آن كيفيت ساكن نمودن حسين (عليهالسلام) ذريهي خود را در كربلا، و مطابق است تكلم كردن ابراهيم با ايشان و وداع نمودن او، با تكلم حسين (عليهالسلام) و وداع او با اهل بيتش، كه سنگ را به گريه ميآورد. [1101] .
Surah al-Anfal belongs to that noble Imam (a.s.) and the Pure Imams (a.s.), [1094] yet they were deprived of it. Rather, that noble Imam (a.s.) was deprived even of the right shared by all people. Indeed, he was deprived of the right shared by all living creatures, namely water, in which every living being has a right, even disbelievers and animals. [1095]
Surah Baraʾah: Whatever verses of jihad are found in this surah are completely applicable to the jihad of his companions. In it is the verse of Ishtaree, namely:
﴿إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنْفُسَهُمْ وَأَمْوَالَهُمْ بِأَنَّ لَهُمُ الْجَنَّةَ﴾
“Indeed Allah has purchased from the believers their lives and their wealth in exchange for Paradise being theirs.” (Surah al-Tawbah 9:111). [1096]
Everyone who enters this marketplace engages in this transaction. However, that noble Imam (a.s.) possesses a unique distinction in this transaction, for the delivery of the commodity, the receipt of the price, the transfer of the merchandise, its measuring and weighing, its preservation and expenditure—all possessed a special quality whose uniqueness becomes apparent upon considering all of its characteristics together.
Surah Yunus: Al-Imam Husain (a.s.) possessed a likeness to Yunus (a.s.) in appearance, state, and condition when he fell wounded upon the ground. However, in place of the shajarah yaqteen (gourd tree), there were swords, spears, and the wings of birds. [1097]
Surah Hud: That noble Imam (a.s.) recited specific verses from this surah. When he stood in the battlefield and delivered his sermon, he recited this verse: [1098]
﴿قَالَ إِنِّي أُشْهِدُ اللَّهَ وَاشْهَدُوا﴾
[ صفحه 358]
﴿أَنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ﴾
“He said: Indeed, I call Allah to witness, and bear witness yourselves that I am free from whatever you associate with Him.” (Surah Hud 11:54). [1099]
And he continued to the end of the passage.
Surah Yusuf: In some narrations reported through the Sunni tradition, it is stated that this surah was revealed to the Holy Prophet Muhammad (s.a.w.a.) as a consolation to him regarding what would befall al-Imam Husain (a.s.).
Surah al-Raʿd: It is narrated in a hadith that there is no cloud accompanied by lightning and thunder except that it curses the killer of al-Imam Husain (a.s.). [1100]
Surah Ibrahim: In it is the account of Ibrahim (a.s.) settling his descendants in a barren valley. This corresponds to the manner in which al-Imam Husain (a.s.) settled his family in Karbala.
Likewise, the speech of Ibrahim (a.s.) to his family and his farewell to them corresponds to the speech of al-Imam Husain (a.s.) and his farewell to his household—a farewell that would bring even stones to tears. [1101]