A Brief Account of the Honorable Translator
اولين ترجمه، و يا يكي از اولين ترجمههائي كه از كتاب شريف «خصائص» انجام پذيرفته، كتاب حاضر است، كه مترجم بزرگوار آنرا: «دمع العين علي خصائص [ صفحه 45] الحسين» نام نهاده است.اين ترجمه به سال 1305 ه. انجام پذيرفته، زيرا مترجم محترم در مقدمهي خود تصريح فرموده كه اين ترجمه را در خلال مسافرت خود به مشهد مقدس و اقامت خود در تهران انجام داده است، و اين مسافرت به سال 1305 ه. روي داده است. [43] .وي همچنين در اين مقدمه تصريح ميكند كه به هنگام ترجمهي كتاب 50 سال از سن شريفش گذشته بود، و چون تولدش در سال 1255 ه. بود، تاريخ اين ترجمه 1305 ه. خواهد بود.ترجمههائي كه از كتاب خصائص سراغ داريم كلا بعد از اين تاريخ انجام پذيرفته، به جز ترجمهي محمد جواد بن محمد حسن، كه آن نيز در سال 1305 ه. انجام يافته است.اين ترجمه درست يكصد سال پيش در فرخنده روز عيد سعيد غدير [18 ذيحجة الحرام 1313 ه.] در بمبئي، در 248 صفحه، توسط ميرزا محمد ملك الكتاب شيرازي، از روي دستنويس سيد علي حسيني ذهبي به صورت چاپ سنگي، چاپ و منتشر شده است.اخيرا دست اندركاران مؤسسهي «دارالكتاب قم» به دستور والد معظم و بزگوارشان براي چاپ تحقيق شدهي آن دامن همت به كمر بستند، تحقيق و تخريج احاديث آن توسط محققان مؤسسهي جليلهي «علوم آل محمد» در حوزهي علميهي قم انجام گرفت، سپس ويرايش آن توسط اين ناچيز انجام پذيرفت، و اينك اين كتاب گرانقدر به صورتي كه ميبينيد به شيفتگان علم و ادب، و دلباختگان سرور آزادگان تقديم ميگردد.و اينك شرح حال مترجم بزرگوار به صورت فشرده تقديم ميشود:نسب شريف:مترجم بزرگوار علامهي نامدار آيتالله سيد محمدحسين شهرستاني، نسب شريفش با 31 واسطه به حضرت زين العابدين فخر الساجدين امام سجاد (عليهالسلام) ميرسد: [ صفحه 46] او فرزند سيد محمدعلي، پسر محمدحسين، پسر محمدعلي، پسر اسماعيل، پسر محمدباقر، پسر محمدتقي، پسر محمدجعفر، پسر عطاءالله، پسر محمدمهدي، پسر امير تاجالدين حسين، پسر امير عطاءالله، پسر علي، پسر امير عبدالله، پسر اميرمحمد، پسر امير عبدالكريم، پسر امير عبدالله، پسر عبدالكريم، پسر امير محمد، پسر سيد مرتضي عليخان، پسر سيد عليخان، پسر سيد كمالالدين، پسر سيد قوامالدين، پسر سيدصادق، پسر سيد عبدالله، پسر سيد محمد، پسر ابوهاشم، پسر سيد علي مرعشي، پسر سيد عبدالله، پسر سيد محمد، پسر سيدحسن، پسر سيد حسيناصغر، فرزند امام زينالعابدين (عليهالسلام) [44] .صاحب الذريعه نيز نسب او را به نقل از «معادن التحقيق» دستنويس جد وي در طبقات آورده است. [45] .نياي بيست و دوم او «مير قوامالدين» معروف به «مير بزرگ» متوفاي 781 ه. ميباشد كه مرقد مطهرش در «آمل» زيارتگاه خاص و عام است [46] و در عهد صفويه گنبد و بارگاه باشكوهي بر فراز قبر شريفش ساخته شده است. [47] .
A Brief Account of the Honorable Translator
The present work is either the first translation, or one of the first translations, made of the noble book Khasa’is. The esteemed translator named it: Dama‘ al-‘Ayn ‘ala Khasa’is al Husain (a.s.).
This translation was completed in the year 1305 A.H., because the respected translator explicitly states in his introduction that he undertook this translation during his journey to Mashhad al-Muqaddas and while residing in Tehran, and this journey took place in the year 1305 A.H. [43]
He also explicitly states in this introduction that he was fifty years old at the time of translating the book. Since his birth was in the year 1255 A.H., the date of this translation must therefore be 1305 A.H.
All the translations of Khasa’is that are known to us were completed after this date, except for the translation of Muhammad Jawad ibn Muhammad Hasan, which was also completed in 1305 A.H.
This translation was published exactly one hundred years ago on the blessed day of Eid al-Ghadir [18 Dhu al-Hijjah al-Haram 1313 A.H.] in Bombay, in 248 pages, by Mirza Muhammad Malik al-Kuttab Shirazi, from the manuscript of Sayyid ‘Ali Husain Dhahabi, through lithographic printing.
Recently, the staff of the Dar al-Kitab Institute, under the instruction of their noble and respected father, undertook the task of publishing a critically edited edition of it. The verification and sourcing of its narrations were carried out by the researchers of the esteemed ‘Ulum Aal Muhammad Institute in the Hawzah of Qom. Thereafter, its editing was completed by this humble servant. Now this valuable book is presented, in the form you see, to lovers of knowledge and literature and to the devoted admirers of the Master of the Free.
And now, a concise biography of the esteemed translator is presented:
His Noble Lineage:
The esteemed translator, the renowned scholar Ayatullah Sayyid Muhammad Imam Husain (a.s.) Shahristani, traces his noble lineage through thirty-one intermediaries to Imam Zayn al-‘Abidin (a.s.), the Pride of the Worshippers:
[ صفحه 46]
He was the son of Sayyid Muhammad ‘Ali, son of Muhammad Imam Husain (a.s.), son of Muhammad ‘Ali, son of Isma‘il, son of Muhammad Baqir, son of Muhammad Taqi, son of Muhammad Ja‘far, son of ‘Ata’ Allah, son of Muhammad Mahdi, son of Amir Taj al-Din Imam Husain (a.s.), son of Amir ‘Ata’ Allah, son of ‘Ali, son of Amir ‘Abd Allah, son of Amir Muhammad, son of Amir ‘Abd al-Karim, son of Amir ‘Abd Allah, son of ‘Abd al-Karim, son of Amir Muhammad, son of Sayyid Murtada ‘Ali Khan, son of Sayyid ‘Ali Khan, son of Sayyid Kamal al-Din, son of Sayyid Qiwam al-Din, son of Sayyid Sadiq, son of Sayyid ‘Abd Allah, son of Sayyid Muhammad, son of Abu Hashim, son of Sayyid ‘Ali Mar‘ashi, son of Sayyid ‘Abd Allah, son of Sayyid Muhammad, son of Sayyid Hasan, son of Sayyid Imam Husain (a.s.) al-Asghar, son of Imam Zayn al-‘Abidin (a.s.). [44]
The author of al-Dhari‘ah also records his lineage, quoting from Ma‘adin al-Tahqiq, a manuscript written by his grandfather concerning genealogical classes. [45]
His twenty-second forefather was “Mir Qiwam al-Din,” known as “Mir Buzurg,” who passed away in 781 A.H. His blessed shrine in Amol is a place of visitation for both the general public and the elite. [46] During the Safavid period, a magnificent dome and shrine were constructed over his noble grave. [47]
خواند مير، متوفاي 942 ه. شرح حال جامعي از او نوشته، از او قدوهي اولاد رسول تعبير كرده [48] و پس از شرح تشييع جنازهي ايشان مينويسد: و بر سر مرقد منورش قبهي عالي بنا كردند.» [49] .روي اين بيان نياكان شهرستاني از سادات مرعشي طبرستان ميباشند، كه پس از پيوند جد بزرگوار مترجم با خاندان شهرستاني، اينها نيز به شهرستاني شهرت يافتند. [50] . [ صفحه 47] «مرعش» نام شهري در جنوب تركيه در نزديكي مرز سوريه است [51] كه اكنون «قهرمان مرعش» ناميده ميشود، ولي سادات مرعشي اولاد سيد علي مرعشي نياي بيست و هفتم مترجم ميباشند [52] كه عمدتا در طبرستان، (مازندران فعلي) ميزيستند و «سمعاني» گزارش خاندانهاي منسوب به مرعشيهاي طبرستان را در انساب خود آورده است. [53] .و اما «شهرستان» كه اين خانان به آن منسوبند، شهري در حومهي اصفهان بود [54] كه «جي» نيز ناميده ميشد. [55] .ولادت:علامهي بزرگ، نابغهي سترگ، سيد محمد حسين شهرستاني، روز پانزدهم شوال 1255 ه. درست يكهزار سال و دو ماه بعد از ولادت حضرت بقيةالله - ارواحنا فداه - در يك خانوادهي مذهبي در كرمانشاه ديده به جهان گشود. [56] .پدرش: فقيه گرانقدر، سيد محمد علي شهرستاني، متوفاي 13 ربيع المولود 1287 ه. صاحب آثار ارزشمندي چون: 1- الاجماعيات 2- الاعتكافيه 3- حجية المظنه 4- رسالة في بر الوالدين 5- شرح التبصره 6- رسالة في صلاة الجمعة 7- كتاب الطهاره 8- رسالة في قرائة المأموم غير المسبوق 9- كشكول.جدش: سيد محمد حسين شهرستاني، متوفاي بعد از 1230 ه. صاحب آثار ارزشمندي چون:1- انيس الأخيار، شرح مشكلات اخبار به فارسي 2- جليس الأبرار، شرح مشكلات اخبار به عربي 3- معادن التحقيق، در اصول فقه.وي از سادات مرعشي بود كه بعد از ازدواجش با دختر حاج ميرزا محمد مهدي [ صفحه 48] شهرستاني، به «شهرستاني» شهرت يافت. [57] .مادرش: فاطمه، دختر آقا احمد كرمانشاهي - صاحب مرآة الاحوال- پسر آقا محمد علي - صاحب خيراتيه - پسر وحيد بهبهاني [58] .تحصيلات:شيخ محمد كوفي در كتاب «الشجرةالطيبه» از مترجم بزرگوار نقل ميكند كه در اوايل تميز قرآن كريم را در مدت كوتاهي حفظ كرده، سپس در محضر پدر بزگوارش به عتبه بوسي حضرت ثامن الحجج مشرف شده، پس از مراجعت به خواندن ادبيات فارسي و عربي مشغول شده، صمديه و الفيه را حفظ كرده، چون به سيزده سالگي رسيده به كربلاي معلي مشرف شده، و در آن سرزمين مقدس رحل اقامت افكنده است. [59] .
Khwandamir, who passed away in 942 A.H., wrote a comprehensive biography of him and referred to him as “the exemplar of the descendants of the Messenger (s.a.w.a.).” [48] After describing his funeral procession, he writes:
“And over his radiant grave they constructed a lofty dome.” [49]
Accordingly, the forefathers of Shahristani belonged to the Mar‘ashi Sayyids of Tabaristan. After the marriage of the translator’s noble ancestor into the Shahristani family, they too became known by the surname Shahristani. [50]
[ صفحه 47]
“Mar‘ash” is the name of a city in southern Turkey near the Syrian border [51] which is now called “Kahramanmaraş.” However, the Mar‘ashi Sayyids are descendants of Sayyid ‘Ali Mar‘ashi, the translator’s twenty-seventh forefather, [52] who lived primarily in Tabaristan (present-day Mazandaran). Al-Sam‘ani has recorded the families attributed to the Mar‘ashis of Tabaristan in his work on genealogies. [53]
As for “Shahristan,” to which this family is attributed, it was a town on the outskirts of Isfahan [54] which was also called “Jay.” [55]
Birth:
The great scholar, the distinguished genius, Sayyid Muhammad Imam Husain (a.s.) Shahristani, was born on the fifteenth of Shawwal, 1255 A.H., exactly one thousand years and two months after the birth of Hazrat e Baqiyatullah (a.s.)—may our souls be sacrificed for him—in a religious family in Kermanshah. [56]
His Father:
The distinguished jurist, Sayyid Muhammad ‘Ali Shahristani, who passed away on the 13th of Rabi‘ al-Awwal, 1287 A.H., was the author of valuable works such as:
- al-Ijma‘iyyat
- al-I‘tikafiyyah
- Hujjiyyat al-Mazinnah
- Risalah fi Birr al-Walidayn
- Sharh al-Tabsirah
- Risalah fi Salat al-Jumu‘ah
- Kitab al-Taharah
- Risalah fi Qira’at al-Ma’mum Ghayr al-Masbuq
- Kashkul
His Grandfather:
Sayyid Muhammad Imam Husain (a.s.) Shahristani, who passed away after 1230 A.H., was the author of valuable works including:
- Anis al-Akhyar — a Persian commentary on difficult narrations.
- Jalis al-Abrar — an Arabic commentary on difficult narrations.
- Ma‘adin al-Tahqiq — on the principles of jurisprudence (Usul al-Fiqh).
He was from the Mar‘ashi Sayyids. After marrying the daughter of Hajj Mirza Muhammad Mahdi Shahristani,
[ صفحه 48]
he became known by the surname “Shahristani.” [57]
His Mother:
Fatimah, daughter of Aqa Ahmad Kermanshahi—the author of Mir’at al-Ahwal—son of Aqa Muhammad ‘Ali, the author of Khayratiyyah, son of Wahid Behbahani. [58]
Studies:
Shaykh Muhammad Kufi narrates from the esteemed translator in his book al-Shajarah al-Tayyibah that in his early childhood he memorized the Noble Qur’an in a short period of time. He then accompanied his noble father in paying homage at the sacred shrine of Hazrat e Saamin ul Hujaj (a.s.). After returning, he occupied himself with the study of Persian and Arabic literature and memorized al-Samadiyyah and al-Alfiyyah. When he reached the age of thirteen, he traveled to Karbala al-Mu‘alla and settled in that sacred land. [59]
مترجم بزرگوار با آن استعداد فوقالعاده تحت تربيت پدر گرانمايهاش مدارج ترقي را به سرعت پيموده، در اندك مدتي علوم متداول عصر خود را از رياضيات، هيئت، فلسفه، تفسير، حديث و كلام فراگرفته، در فقه و اصول به مقام شامخ اجتهاد نائل آمد.اساتيد:اساتيد وي در هيئت و نجوم: ميرزا باقر يزدي، در حساب و هندسه: ميرزا غلام هروي حائري، و در فقه و اصول: پدرش سيد محمد علي، عمويش سيد محمد تقي، فقيه زمانش فاضل اردكاني، و استاد الفقهاء شيخ مرتضي انصاري ميباشند. ولي عمدهي استفادهاش از فاضل اردكاني بوده است.اجازهي اجتهاد:مرحوم شهرستاني در سال 1282 ه. كه 27 سال از بهار عمرش ميگذشت به دريافت اجازهي اجتهاد از پدر بزگوارش نائل آمد، و به سال 1287 ه. از استادش فاضل اردكاني اجازهي اجتهاد دريافت نمود. [ صفحه 49] هر دو اجازه را شيخ آقا بزرگ تهراني در كتابش: «اجازات الرواية و الوراثه» درج نموده است. [60] .پس از رحلت اردكاني كرسي تدريس و مرجعيت تقليد به مرحوم شهرستاني رسيد، و توجه عموم به سوي او جلب شد.مرحوم شهرستاني در سال 1305 ه. براي عتبه بوسي حضرت علي بن موسي الرضا (عليه آلاف التحية و الثناء) به سرزمين مقدس مشهد شرفياب شد، و به هنگام مراجعت در تهران مورد استقبال پرشور طبقات مختلف قرار گرفت، در مدرسهي مروي به امامت، ودر مدرسهي صدر به تدريس پرداخت. [61] .در آن ايام سرآمد علماي تهران حاج ملا علي كني بود، كه از شاگردان صاحب جواهر و مورد توجه خاص و عام بود.مرحوم كني در مدرسهي مروي اقامهي نماز ميكرد.به هنگام ورود مرحوم شهرستاني به تهران، مرحوم كني جاي نماز خود را به وي تقديم نمود.مرحوم كني به سال 1320 ه. متولد شده بود و 35 سال از مرحوم شهرستاني بزرگتر بود. [62] .اينكه يك شخصيت علمي 85 ساله جاي خود را به يك شخصيت 50 ساله تقديم ميكند، از تواضع سرشار مرحوم كني، و از شخصيت بسيار ممتاز مرحوم شهرستاني حكايت ميكند.شيخ آقا بزرگ تهراني مينويسد: در آن ايام من جواني نورس بودم، خوب به ياد دارم كه مرحوم كني چقدر در تجليل و تكريم او كوشيد. او را به جاي خود وادار به امامت كرد. ماه رمضان بود، صفهاي نماز از مسجد تجاوز ميكرد و صحن مدرسه را نيز فراميگرفت. [63] . [ صفحه 50] در اثر توجه بيش از حد مردم اقامت ايشان در تهران به طول انجاميد، تا در 27 محرم 1306 ه. مرحوم كني به رحمت ايزدي پيوست.در گزارش صاحب تكمله آمده است: اين بزرگوار در اين تاريخ در تهران است، و در ماه مبارك امسال (سنهي 1306 ه.) محراب و مقام حجةالاسلام حاج ملا علي كني (قدس سره) با وي بود. [64] .آنگاه به كربلاي معلي بازگشته، تا پايان عمر شريفش به تدريس و تأليف و ارشاد و رسيدگي به حوائج مردم پرداخت.
The esteemed translator, with his extraordinary talent and under the guidance of his noble father, advanced rapidly through the stages of learning. In a short period, he mastered the sciences common in his age, including mathematics, astronomy, philosophy, tafsir, hadith, and theology (kalam), and attained the lofty rank of ijtihad in fiqh and usul.
His Teachers:
His teachers in astronomy and celestial sciences were Mirza Baqir Yazdi; in arithmetic and geometry, Mirza Ghulam Harawi Ha’iri; and in fiqh and usul, his father Sayyid Muhammad ‘Ali, his uncle Sayyid Muhammad Taqi, the jurist of his age Fadil Ardakani, and the master of jurists, Shaykh Murtada Ansari. However, the greater part of his learning was acquired from Fadil Ardakani.
Authorization of Ijtihad:
In the year 1282 A.H., when twenty-seven years of his blessed life had passed, the late Shahristani received authorization (ijazah) for ijtihad from his noble father. Then, in the year 1287 A.H., he received authorization for ijtihad from his teacher, Fadil Ardakani. [60]
[ صفحه 49]
Both authorizations have been recorded by Shaykh Aqa Buzurg Tehrani in his book Ijazat al-Riwayah wa al-Wirathah. [60]
After the passing of Ardakani, the chair of teaching and the position of marja‘iyyah passed to the late Shahristani, and public attention turned toward him.
In the year 1305 A.H., the late Shahristani traveled to the sacred land of Mashhad to pay homage at the shrine of Imam ‘Ali ibn Musa al-Rida (a.s.), and upon his return he was received with great enthusiasm in Tehran by people from all classes of society. He led prayers in Madrasah Marwi and taught in Madrasah Sadr. [61]
At that time, the foremost scholar of Tehran was Mulla Ali Kani, who was among the students of Muhammad Hasan al-Najafi and enjoyed the respect of both the elite and the general public.
The late Kani used to lead the congregational prayers in Madrasah Marwi.
When the late Shahristani arrived in Tehran, the late Kani offered his own place of prayer to him.
The late Kani had been born in 1220 A.H. and was thirty-five years older than the late Shahristani. [62]
That an eighty-five-year-old scholarly figure would give his place to a fifty-year-old scholar reflects both the profound humility of the late Kani and the exceptionally distinguished status of the late Shahristani.
Shaykh Aqa Buzurg Tehrani writes:
“At that time I was a young man. I clearly remember how greatly the late Kani honored and respected him. He insisted that he take his own place in leading the prayers. It was the month of Ramadan, and the rows of worshippers extended beyond the mosque and filled the courtyard of the school as well.” [63]
[ صفحه 50]
Because of the extraordinary attention and affection of the people, his stay in Tehran was prolonged until 27 Muharram 1306 A.H., when the late Kani departed to the mercy of Allah.
In the report of Takmilah it is stated:
“This great man was in Tehran at that time, and during this blessed month (the year 1306 A.H.), the prayer niche and position of Hujjat al-Islam Hajj Mulla ‘Ali Kani (q.s.) were occupied by him.” [64]
Thereafter, he returned to Karbala al-Mu‘alla and remained there until the end of his blessed life, occupied with teaching, writing, guiding the people, and attending to their needs.