Title Twelve: Concerning that which relates to the Seal of the Prophets (s.a.w.a.) in connection with that noble one (a.s.).

عنوان دوازدهم: خصوصيات آن جناب، كه متعلق است به افضل انبياء، علاوه بر آنچه سابقا ذكر شد به عنوان افضل مخلوقات.

ثبوت فضائل خاتم الانبياء براي حسين

و مراد در اين جا بيان ثبوت فضايل، حضرت خاتم الانبياء و ابتلاءآت او است از براي آن جناب، پس مي‌گوئيم: محمد(صلي الله عليه و آله) افضل مخلوقين بوده، و افضل از حسين (عليه‌السلام) بوده، و حسين (عليه‌السلام) از اوست و او از حسين (عليه‌السلام) است، محمد (صلي الله عليه و آله) سيد انبياء است و حسين سيدالشهداء است، محمد (صلي الله عليه و آله) خاتم النبيين است و حسين (عليه‌السلام) خاتم الشهداء است، محمد (صلي الله عليه و آله) رحمة للعالمين است به جهت عموم فيضي كه به سبب او بر خلايق مي‌رسد از جهاتي، و حسين (عليه‌السلام) نيز رحمة للعالمين است به همين سبب، محمد (صلي الله عليه و آله) شاهد و مبشر است، و حسين (عليه‌السلام) شاهد است از براي زوارش و گريه كننده‌اش در روز قيامت به شهادتي كه اصلاح امر ايشان خواهد كرد، و او الان بشارت مي‌دهد ايشان را از يمين عرش، و مي‌گويد: اي گريه كننده، اگر بداني كه چه ثوابي از براي تو مهيا شده است، هر آينه فرح تو بيشتر از جزعت خواهد بود. [1454] ، محمد (صلي الله عليه و آله) مخصوص به كوثر، و حسين (عليه‌السلام) سبب فرح كوثر است، [1455] ، چنانكه در روايت مسمع بن عبدالملك مذكور است، كه كوثر فرحناك مي‌شود به شرب گريه كنندگان از او [1456] ، محمد (صلي الله عليه و آله)صاحب وسيله است كه يكي از مقامات شفاعت است، و حسين (عليه‌السلام) از اعظم اسباب شفاعت محمد (صلي الله عليه و آله) است، چنانكه در خبر است كه چون آن جناب را خبر دادند به شهادت حسين (عليه‌السلام) از جمله كلمات جبرئيل اين بود اگر خواهي شهادت دو فرزند ذخيره باشد از براي شفاعت گناهكاران امت پس راضي شو به آن، و [ صفحه 454] اگر نه، دعا كن تا خدا سالم دارد ايشان را از سم و قتل. [1457] .محمد (صلي الله عليه و آله) در عضو بدنش كرامت و معجزه ظاهر بود، و حسين (عليه‌السلام) مظهر كرامات او بود، چنانكه گلو و پيشانيش از اثر بوسه‌ي آن حضرت مي‌درخشيد و همچنين بالاي ناف مباركش را بسيار مي‌بوسيد، و سبب معلوم نبود تا تير سه شعبه‌ي مسموم بر آن واقع شد، و همان في الحقيقة قاتل آن جناب بود، پس معلوم شد كه آن سبب تقبيل پيغمبر (صلي الله عليه و آله) بود و اين يكي از معجزات آن سرور بود.محمد (صلي الله عليه و آله) به معراج رفت به كيفيات خاصه، و حسين (عليه‌السلام) نيز از برايش معراج بود به كيفيات خاصه، يك معراج جسماني كه بدنش را روز شهادتش بوده، و يكي معراج روحاني.محمد (صلي الله عليه و آله) زحمت كشيد در ابلاغ احكام الهي در مكه تنها ايستاد در مقام دعوت خلايق و متحمل زحمات و مشاق امت گرديد. در جنگ بدر و احد و حنين و احزاب و غير آنها، و حسين (عليه‌السلام) نيز زحمت كشيد در ترويج شريعت، و تنها ايستاد در مقابل دشمنان، و همه‌ي مشقتهاي غزوات پيغمبر (صلي الله عليه و آله) در روز عاشورا بر او جمع گرديد، و تفصيل هر يك را مقامي است، و تا چند گوئيم محمد (صلي الله عليه و آله) چنان، و حسين (عليه‌السلام) چنين، و حال اينكه محمد (صلي الله عليه و آله) خودش مي‌فرمود، حسين مني و انا من حسين [1458] .پس كافي است كه ما نيز بگوئيم محمد (صلي الله عليه و آله)از حسين است و حسين (عليه‌السلام) از محمد (صلي الله عليه و آله)است، و همين كفايت مي‌كند از ملاحظه‌ي تطبيقات فضايل و ابتلائات، بلكه جميع ابتلاءآت حسين (عليه‌السلام) نيز بر جناب پيغمبر (صلي الله عليه و آله) وارد گرديد و بالعكس، و الله ولي التوفيق. [ صفحه 455]

Twelfth Title: The Special Qualities of That Noble One (a.s.) Which Relate to the Greatest of the Prophets, in Addition to What Was Previously Mentioned Under the Title of the Greatest of Created Beings

Title Twelve: Concerning that which relates to the Seal of the Prophets (s.a.w.a.) in connection with that noble one (a.s.).

The intention here is to explain the establishment of the virtues and the afflictions of the Seal of the Prophets (s.a.w.a.) for that noble one (a.s.).

Thus we say:

Muḥammad (s.a.w.a.) was the most excellent of all created beings, and he was superior to Imam Husain (a.s.).

Yet Imam Husain (a.s.) is from him, and he is from Imam Husain (a.s.).

Muḥammad (s.a.w.a.) is the Master of the Prophets, and Imam Husain (a.s.) is the Master of the Martyrs.

Muḥammad (s.a.w.a.) is the Seal of the Prophets, and Imam Husain (a.s.) is the Seal of the Martyrs.

Muḥammad (s.a.w.a.) is:

« رَحْمَةً لِلْعَالَمِينَ »

“A mercy to all the worlds.”

(Surah al-Anbiyāʾ 21:107)

because of the universal grace that reaches creation through him in many ways.

And Imam Husain (a.s.) is likewise a mercy to all the worlds for the same reason.

Muḥammad (s.a.w.a.) is a witness and a bearer of glad tidings.

And Imam Husain (a.s.) is a witness for his visitors and for those who weep for him on the Day of Resurrection, through a testimony that will rectify their affairs.

Even now he gives them glad tidings from the right side of the Throne and says:

“O weeper! If you knew what reward has been prepared for you, your joy would surely be greater than your grief.” [1454]

Muḥammad (s.a.w.a.) was granted al-Kawthar.

And Imam Husain (a.s.) is the cause of the joy of al-Kawthar, [1455]

as is mentioned in the narration of Mismaʿ ibn ʿAbd al-Malik, that al-Kawthar rejoices when the weepers drink from it. [1456]

Muḥammad (s.a.w.a.) is the possessor of al-Wasīlah, which is one of the stations of intercession.

And Imam Husain (a.s.) is among the greatest causes of the intercession of Muḥammad (s.a.w.a.).

As it is narrated that when the Holy Prophet (s.a.w.a.) was informed of the martyrdom of Imam Husain (a.s.), among the words of Jibrīl (a.s.) were:

“If you wish, let the martyrdom of your two grandsons be stored for the intercession of the sinful members of your community. Then be content with that.

And

[ صفحه 454]

if not, then supplicate, and Allah will preserve them from poison and from being killed.” [1457]

Miracles and divine honours appeared in the limbs of Muḥammad (s.a.w.a.).

And Imam Husain (a.s.) was the manifestation of those honours.

For his throat and forehead shone because of the kisses of the Holy Prophet (s.a.w.a.).

Likewise, the Prophet (s.a.w.a.) would often kiss the area above his blessed navel.

The reason for this was not known until a poisoned three-pronged arrow struck that very place, and in reality that arrow was the cause of his martyrdom.

Then it became known that this was the reason for the Prophet’s kissing him there, and this was one of the miracles of that master (s.a.w.a.).

Muḥammad (s.a.w.a.) ascended in the Miʿrāj with unique characteristics.

And Imam Husain (a.s.) also possessed a Miʿrāj with unique characteristics:

One was a bodily ascension that occurred to his body on the day of his martyrdom.

And another was a spiritual ascension.

Muḥammad (s.a.w.a.) endured hardship in conveying the divine laws.

In Makkah he stood alone calling creation toward Allah and bore the difficulties and hardships caused by the community.

Likewise in the battles of Badr, Uḥud, Ḥunayn, al-Aḥzāb, and others.

And Imam Husain (a.s.) likewise endured hardship in preserving and promoting the Sharīʿah.

He stood alone against the enemies.

And all the hardships of the battles of the Prophet (s.a.w.a.) were gathered together upon him on the Day of ʿĀshūrāʾ.

The detailed discussion of each of these has its own place.

How long shall we continue saying:

“Muḥammad (s.a.w.a.) was such,” and “Imam Husain (a.s.) was such,”

when Muḥammad (s.a.w.a.) himself used to say:

« حُسَيْنٌ مِنِّي وَأَنَا مِنْ حُسَيْنٍ »

“Imam Husain (a.s.) is from me, and I am from Imam Husain (a.s.).” [1458]

Therefore, it is sufficient for us also to say:

Muḥammad (s.a.w.a.) is from Imam Husain (a.s.), and Imam Husain (a.s.) is from Muḥammad (s.a.w.a.).

This alone is sufficient in place of examining all the correspondences between their virtues and afflictions.

Rather, all the afflictions of Imam Husain (a.s.) also came upon the Holy Prophet (s.a.w.a.), and vice versa.

And Allah is the Giver of Success.

[ صفحه 455]