In regard to the collective attributes that belong to him from the Qur'an

در مجامع صفاتي كه متعلق است از قرآن به آن حضرت

اشاره

مقصد پنجم: در قرآن آياتي است كه از براي آنها اسماء و صفات و خواصي هست، مانند آية الكرسي، و آيه‌ي نور، و آيه‌ي تطهير، و آيات شفاء، و آيات سجده، و حسين (عليه‌السلام) در او است كرسي رفيع، كه شامل است همه‌ي آسمانها و زمينها را، يعني علم او، و [ صفحه 355] در اوست دو آيه:يكي از سر مباركش كه تجلي نمود از براي جماعتي در راه شام [1083] ، و از براي زيد بن ارقم، در وقتيكه آن سر را از مقابل غرفه‌اش عبور دادند، پس ديد شعاع او را كه از روزنه داخل گرديده، و تعجب كرد، چون نظر كرد، ديد آن نور از سر انور آن حضرت است، و سوره‌ي كهف تلاوت مي‌فرمايد. [1084] .و يكي از بدن أطهرش، كه آن مرد زارع از طايفه‌ي بني‌اسد در شب ديد وقتي كه آمد به تماشاي كشتگان، مي‌گويد: ديدم در ميان آنها جسدي را كه مي‌درخشيد مانند آفتاب، و ديدم شيري را كه مي‌آيد در نزد آن جسد مي‌نشيند.و در آن جناب است آيات شفا، از براي امراض باطنيه در محبتش، و از براي امراض ظاهريه در تربتش، و در جسد آن حضرت آيات اربعه بوده است، كه مانند آيات سجده شايسته است از براي تصور آنها شخص به زمين بيفتد، و خود را به خاك آلوده سازد.يكي: از تير سه شعبه، كه بر قلب شريفش رسيد و از پشتش سر به‌در كرد. [1085] .دوم: اثر نيزه‌ي صالح بن وهب مزني بود، كه بر تهي گاهش رسيد و از اسب درغلطيد. [1086] .سوم: اثر شمشير مالك بن يسر بود كه بر فرق مباركش رسيد، و عمامه و كلاهش را پر از خون نمود. [1087] .چهارم: اثر شمشيري بود كه بر گلوي مطهرش رسيد، و سر را از بدن جدا نمود، ولي اثر آن از جانب قفا وارد گرديد، و اينها آياتي است كه لازم مي‌كنند بر دوستان آن جناب كه در وقت تصور، يا استماع آن، اركان وجودشان متزلزل شود، و قامتشان خم گردد، و بر زمين بيفتند، و خاك بر سر كنند. [ صفحه 356]

In regard to the collective attributes that belong to him from the Qur'an

Indication

The fifth objective: In the Qur'an there are verses that possess names, attributes, and special qualities, such as Aayat al-Kursi, Aayat al-Noor, Aayat al-Tatheer, the verses of healing (Aayaat al-Shifaa), and the verses of prostration (Aayaat al-Sajdah).

And al-Imam Husain (a.s.) possesses a lofty Kursi which encompasses all the heavens and the earths, namely his knowledge.

[ صفحه 355]

And in him are two signs (aayataan):

One is from his blessed head, which manifested itself to a group of people on the road to Syria. [1083]

It also manifested to Zayd ibn Arqam when that blessed head was being carried past the room in which he was staying. He saw its radiance entering through an opening and was astonished. When he looked carefully, he saw that the light was coming from the radiant head of that noble Imam (a.s.), and that he was reciting Surah al-Kahf. [1084]

The other sign was from his pure body, which a farmer from the tribe of Banu Asad saw at night when he came to look at the slain.

He said:

“I saw among them a body shining like the sun, and I saw a lion that would come and sit beside that body.”

And in that noble Imam (a.s.) are signs of healing (Aayaat al-Shifaa) for inward diseases through his love, and for outward diseases through his sacred soil.

And in the body of that noble Imam (a.s.) there were four signs (Aayaat Arbaa'a) which, like the verses of prostration, are such that merely contemplating them should cause a person to fall to the ground and cover himself with dust.

The first: the three-pronged arrow that struck his noble heart and emerged through his back. [1085]

The second: the mark of the spear of Salih ibn Wahb al-Muzani, which struck his side and caused him to fall from his horse. [1086]

The third: the mark of the sword of Malik ibn Yusr, which struck his blessed head and filled his turban and cap with blood. [1087]

The fourth: the mark of the sword that struck his purified throat and severed the head from the body. However, its effect came from the side of the nape of the neck.

These are signs that require the lovers of that noble Imam (a.s.), whenever they imagine them or hear them mentioned, to have the pillars of their existence shaken, their stature bent, and to fall upon the ground and cast dust upon their heads.

[ صفحه 356]