Prophet Ibrahim (a.s.) in Makkah and Imam Husain (a.s.) in Karbala Were Commanded to Leave Their Families

حضرت خليل در مكه و امام حسين در كربلا مأمور به ترك عيال

چهل و ششم: مكه محلي است، كه حضرت خليل مأمور شد كه ذريه و عيال خود را تنها در آنجا بگذارد، و برود، و حسين (عليه‌السلام) نيز مأمور شد كه عيال خود را در كربلا حيران و تشنه و گرسنه، و بي‌كس بگذارد، و برود، لكن خليل دعا نمود در حق عيالش، كه خداوند قلوب خلايق را مايل نمايد به سوي ايشان،و از ثمرات به ايشان روزي كند، و حسين (عليه‌السلام) عيال خود را در اين زمين گذاشت، و فرمود: مهياي اسيري باشيد، و صبر كنيد بر هر بلا كه بر شما وارد مي‌شود. [1224] . [ صفحه 394] چهل و هفتم: خداوند امر نمود اشرف مخلوقات را، به اينكه اركان كعبه را ببوسند، و دست به آنها بمالند، و اين از همه‌ي فضايل كعبه بالاتر است،و نظير آن از براي مولاي مظلومان ما ثابت است، زيرا كه پيغمبر (صلي الله عليه و آله) او را دربر مي‌گرفت، و جميع اعضاي او را مي‌بوسيد، خصوصا زير گلو، و قلب، و جبين، و لبهاي آن جناب را، و همچنان كه استلام پيغمبر (صلي الله عليه و آله) ركن عراقي و شامي را بالخصوص، اسرار و حكمتها داشته، همچنين به جهت تقبيل و استلام پيغمبر (صلي الله عليه و آله)اعضاء و جوارح حسين (عليه‌السلام) را اسرار چندي است، و از براي تكثير تقبيل مواضع مخصوصه نيز اسرار و معجزات و اخبارات بوده، اما سر كثرت تقبيل گلوي مباركش پس معلوم است.و اما پيشاني، پس شايد به جهت آن است كه موضع سنگي بود كه پيشاني شريفش شكست و خون بر صورت انورش جاري گرديد [1225] ، يا موضع تير است كه به آن پيشاني زدند [1226] ، يا چون موضع سجود بوده، و از اين جهت پيشاني محل ظهور نور مؤمن است، چنانكه در روايت است [1227] ، و حسين در اين مقام خصوصيتي داشت كه سجده‌اش سجده‌ي مخصوص است، بيانش آن است كه حالت سجود خودش از جمله حالات تقرب به خداست صورتا و معنا، و در آيات و اخبار دلالت بر آن است، و در خبر است از اقرب حالات عبد به خدا حالت سجود است [1228] ، و از براي حسين (عليه‌السلام) سجود خاصي بود در وقتي كه در درجات قرب الهي ترقي مي‌نمود، از وقتي كه از وطن خارج شد تا زماني كه به حالت سجود پيشاني مبارك بر خاك گذاشت به قصد سجود، و ديگر سر بلند نكرد، مگر بر سر نيزه، چنانكه از عبارت «المذبوح من القفاء» مستفاد مي‌شود [1229] پس از اين جهت رسول (صلي الله عليه و آله) آن پيشاني مبارك را مكرر مي‌بوسيد.و اما بوسيدن قلب منورش، پس سرش آن است كه موضع تير سه شعبه‌ي زهرآلود است [ صفحه 395] كه في الحقيقة همان تير سبب قتل آن جناب شد. [1230] .و اما بوسيدن لب و دندان او، پس يكي از اسرار آن ظاهر شد در وقتي كه زيد بن ارقم گفت: اي پسر زياد بردار چوب خود را از اين دو لب مبارك، كه من به چشم خود ديدم كه رسول (صلي الله عليه و آله) خدا مكرر مي‌بوسيد اين لبها را. [1231] .

Prophet Ibrahim (a.s.) in Makkah and Imam Husain (a.s.) in Karbala Were Commanded to Leave Their Families

Forty-sixth: Makkah is the place where Prophet Ibrahim al-Khalil (a.s.) was commanded to leave his descendants and family there alone and depart.

Likewise, al-Imam Husain (a.s.) was commanded to leave his family in Karbala bewildered, thirsty, hungry, and without helpers, and then depart.

However, al-Khalil (a.s.) supplicated for his family, asking Allah to incline the hearts of people toward them and to provide them with sustenance from fruits.

But al-Imam Husain (a.s.) left his family in that land and said:

“Prepare yourselves for captivity, and be patient with every affliction that comes upon you.” [1224]

[ صفحه 394]

Forty-seventh: Allah commanded the noblest of His creatures to kiss the corners of the Kaʿbah and to touch them with their hands.

This is among the greatest virtues of the Kaʿbah.

And a similar distinction is established for our Master of the Oppressed, al-Imam Husain (a.s.), for the Holy Prophet (s.a.w.a.) would embrace him and kiss all of his limbs, especially beneath his blessed throat, his heart, his forehead, and his lips.

And just as there were secrets and wisdoms in the Holy Prophet’s (s.a.w.a.) particular touching and kissing of the Iraqi and Syrian corners of the Kaʿbah, there were also many secrets in his kissing and touching the limbs and body of al-Imam Husain (a.s.).

Likewise, there were secrets, miracles, and foretold events in his repeatedly kissing certain specific places.

As for the reason for frequently kissing his blessed throat, it is obvious.

As for his forehead, perhaps it was because it would become the place where a stone struck his noble forehead, causing it to split and blood to flow over his radiant face, [1225]

or because it would become the place where an arrow struck him. [1226]

Or perhaps because it was the place of prostration (sujood), and for this reason the forehead is the place where the light of the believer becomes manifest, as is mentioned in the narrations. [1227]

And al-Imam Husain (a.s.) possessed a unique distinction in this regard, for his prostration was a special prostration.

Its explanation is that the state of prostration is among the states of nearness to Allah, both outwardly and inwardly, and the verses and narrations indicate this.

It is narrated that the closest state of a servant to Allah is the state of prostration. [1228]

Al-Imam Husain (a.s.) had a unique prostration during the time when he was ascending through the (darjaat) levels of Divine proximity.

From the moment he left his homeland until the moment he placed his blessed forehead upon the earth with the intention of prostration, he continued in that state.

And he never raised his head again except upon the tip of a spear, as is understood from the expression:

«المذبوح من القفاء»

“The one slaughtered from the back of the neck.” [1229]

For this reason, the Messenger of Allah (s.a.w.a.) repeatedly kissed that blessed forehead.

As for kissing his radiant heart, the secret of that is that it would become the place struck by the poisoned three-pronged arrow,

[ صفحه 395]

which in reality was the arrow that caused the martyrdom of that noble Imam (a.s.). [1230]

As for kissing his lips and teeth, one of the secrets of that became apparent when Zayd ibn Arqam said:

“O son of Ziyad! Remove your stick from these blessed lips, for by my own eyes I saw the Messenger of Allah (s.a.w.a.) repeatedly kissing these lips.” [1231]