All the virtues and honors of the Kaʿbah belong to al-Imam Husain (a.s.)

جميع فضائل و كرامات كعبه از براي حسين

اول: كعبه اول خانه‌اي است كه از براي مردم قرار داده شده، و حسين (عليه‌السلام) چون از پيغمبر (صلي الله عليه و آله) است و پيغمبر اول مخلوقات است، و نور حسين (عليه‌السلام) با نور جدش و پدرش و مادرش و برادرش پيش از خلقت زمين و آسمان بوده [1128] ، پس اول بيتي است كه قرار داده از براي مردم، و از براي ملائكه، و از براي جميع مخلوقات.دوم: اينكه در مكه است كه افضل مواضع است، وحسين (عليه‌السلام) در كربلا است، كه به مقتضاي حديث مفاخرت، اشرف از مكه است. [1129] .سوم: بناي خليل خدا است، و حسين (عليه‌السلام) گوشت و خونش از گوشت و خون حبيب خدا است كه اشرف از خليل است.چهارم: مبارك است به زوار و مجاورين، و حسين (عليه‌السلام) صاحب بركات الهيه است كه فيضهاي الهي به سبب او بر خلايق مي‌ريزد، پس جمعي به شهادت در ركابش به بهشت رفتند، و گروهي به گريه بر او مستحق مي‌شوند، و برخي به اقامه‌ي عزايش، و جماعتي به گريانيدن بر او، و طايفه‌اي به تباكي، و فرقه‌اي به ياد آوردن از او در وقت آب خوردن، و بعضي به زيارتش، يا به اعانت زوارش، يا دفن شدن در تربتش، و نحو اينها از بركاتي است كه به سبب آن جناب بر مردم فايض مي‌شود. [1130] .پنجم: سبب هدايت خلق است، و حسين (عليه‌السلام) ايضا سبب هدايت است، بلكه [ صفحه 370] او جان خود را فداي دين خدا كرد، تا اينكه به سبب قتل او ظاهر شد حقيقت دين شيعه، چنانكه در زيارت اربعين، حضرت صادق مي‌فرمايد در حق آن جناب كه مهجه خود را در راه خدا داد تا اينكه خلاص نمايد بندگان را از گمراهي و حيرت. [1131] .ششم: حرم كعبه را از چهار طرف محترم قرار داد، و حرام نمود صيد آن را و بريدن درخت و گياه آن را، و لقطه‌اش را، مگر به جهت پيدا كردن صاحبش، و از براي مدفن آن حضرت احترامي است از چهار طرف، كه تربتش را محترم نمود و خوردن آن را به جهت شفا تجويز كرد، و حرمش تا يك فرسخ است، يا چهار فرسخ، يا پنج فرسخ، علي اختلاف الاخبار، و بعضي جمع كرده‌اند به تفاوت مراتب فضيلت، و كلمات علماء مختلف است در تحديد نسبت به مواضع جواز أكل، بعضي تربت حرم را مطلقا تجويز كرده‌اند، و بعضي تربت خود قبر و نواحي قريبه به آنرا كه عرفا خاك قبر گويند، و اين احوط است. و از بعض روايات ظاهر مي‌شود تحديد بيك ميل، يا چهار ميل، يا هفتاد ذراع. [1132] .

All the virtues and honors of the Kaʿbah belong to al-Imam Husain (a.s.)

First: The Kaʿbah is the first house that was established for mankind.

And al-Imam Husain (a.s.), since he is from the Holy Prophet Muhammad (s.a.w.a.), and the Prophet (s.a.w.a.) was the first of created beings, and the light of al-Imam Husain (a.s.), together with the light of his grandfather, his father, his mother, and his brother, existed before the creation of the heavens and the earth, [1128] therefore he is the first house established for mankind, for the angels, and for all created beings.

Second: The Kaʿbah is in Makkah, which is the most excellent of places.

And al-Imam Husain (a.s.) is in Karbala, which, according to the narration of mutual boasting (Hadeeth al-Mufaakherah), is more noble than Makkah. [1129]

Third: The Kaʿbah is the building of the Friend of Allah (Khaleel-ul-Allah).

And the flesh and blood of al-Imam Husain (a.s.) are from the flesh and blood of the Beloved of Allah (Habeeb-ul-Allah), who is more exalted than the Friend of Allah.

Fourth: The Kaʿbah is blessed for its visitors and those who reside near it.

And al-Imam Husain (a.s.) is the possessor of Divine blessings through whom Divine grace flows upon creation.

Thus, a group attained Paradise through martyrdom at his side.

Another group becomes deserving of Paradise through weeping for him.

Others through establishing his mourning gatherings.

Others through causing people to weep for him.

A group through Tabaakii (making oneself weep).

Another group through remembering him when drinking water.

Some through visiting him.

Some through assisting his visitors.

Some through being buried in his sacred soil.

And similar blessings are among the graces that flow to people through that noble Imam (a.s.). [1130]

Fifth: The Kaʿbah is a means of guidance for creation.

And al-Imam Husain (a.s.) is likewise a means of guidance; rather,

[ صفحه 370]

he sacrificed his very life for the religion of Allah, so that through his martyrdom the reality of the religion of the Shia might become manifest.

As it is stated in the Ziyarat of Arbaʿin, where Imam al-Sadiq (a.s.) says concerning him that he gave his mahjah (heart's blood) in the path of Allah so that he might save the servants of Allah from misguidance and bewilderment. [1131]

Sixth: Allah made the sanctuary (Haram) of the Kaʿbah sacred on all four sides and prohibited hunting within it, cutting its trees and vegetation, and taking its lost property except for the purpose of locating its owner.

Likewise, there is a sacredness surrounding the burial place of that noble Imam (a.s.) on all four sides.

His soil has been made sacred, and consuming it for the purpose of healing has been permitted.

His sanctuary extends one farsakh, or four farsakhs, or five farsakhs, according to the differing narrations.

Some scholars have reconciled these reports by assigning them to different degrees of merit.

The statements of the scholars also differ concerning the boundaries within which it is permissible to consume the soil.

Some have permitted the soil of the entire sanctuary without restriction.

Others have limited it to the soil of the grave itself and the nearby areas that are customarily regarded as part of the grave's soil.

This latter view is more cautious.

And some narrations apparently indicate a limit of one mile, or four miles, or seventy cubits. [1132]

و از براي خوردن تربت، آداب و شرايطي است كه در محلش مذكور است [1133] ، و از كثرت آن آداب بعضي را گمان شده است كه استشفاء به آن در كمال صعوبت است، و گويا شرطيت فهميده است، و اظهر آن است كه آن همه از آداب است نه شرائط.هفتم: كعبه محل امن و امان است، و هر كس پناه برد خون او محفوظ مي‌شود و قتلش جايز نيست، و حسين (عليه‌السلام) نيز مأمن است، و حلال نيست خون كسي كه به او پناه برد، لكن بني‌اميه، هم هتك حرمت خانه را كردند، و هم هتك حرمت آن جناب را نمودند، و كساني را كه به او پناه بردند خونش ريختند، حتي دو طفل صغير را كه يكي در دستش بود و از برايش طلب آب نمود، تير به حلقومش زدند [1134] ، و ديگري بالاي سينه‌اش [ صفحه 371] دستش را قطع كردند، پس استغاثه به عمويش كرد، آن حضرت او را به سينه گرفت، پس تيري به او زدند و او را كشتند بالاي سينه‌اش [1135] ، و كبوتران برج امامت را كه بر او احاطه نموده بودند متفرق كردند، يعني دخترش سكينه را از روي سينه‌اش كشيدند، و به زنجير بستند، و بر جهاز شتران سوار كردند. [1136] .هشتم: كعبه قبله‌ي حبيب خدا بوده در نمازش كه اشرف حالات و افضل عبادات است، و محل توجه وجه آن جناب است، و حسين (عليه‌السلام) مهجه‌ي قلب پيغمبر (صلي الله عليه و آله) و ثمره‌ي فؤاد آن سرور، و ريحانه‌ي آن جناب [1137] ، بلكه نفس آن حضرت بود، چنانكه فرمود: «حسين مني و انا من حسين (عليه‌السلام)» [1138] بلكه قبله‌ي وجه قلب پيغمبر (صلي الله عليه و آله) بود. كه هميشه قلبش متوجه به سوي او، و در ياد او بود، حتي در اثناء خطبه، يا در اثناء نماز كه او را بر دوش مبارك سوار نموده بود. [1139] .

And there are etiquettes and conditions for consuming the sacred soil (turbah) which are mentioned in their proper place. [1133]

Because of the large number of these etiquettes, some have imagined that seeking healing through it is extremely difficult, and they have apparently understood them to be conditions.

However, the more apparent view is that all of these are etiquettes and not conditions.

Seventh: The Kaʿbah is a place of safety and security. Whoever seeks refuge therein, his blood becomes protected and it is not permissible to kill him.

Likewise, al-Imam Husain (a.s.) is a sanctuary of refuge, and it is not lawful to shed the blood of one who seeks protection through him.

However, the Banu Umayyah violated both the sanctity of the House and the sanctity of that noble Imam (a.s.), and they shed the blood of those who sought refuge with him.

They even killed two small children.

One of them was in his arms. The Imam (a.s.) asked for water on his behalf, but they shot an arrow into the child's throat. [1134]

The other had his hand severed while he was upon the Imam's chest.

[ صفحه 371]

He cried out to his uncle for help. The Imam (a.s.) drew him to his chest, whereupon they shot an arrow at him and killed him while he was upon his chest. [1135]

And they scattered the doves of the tower of Imamate that had gathered around him; that is, they pulled his daughter Sukaynah (a.s.) away from his chest, placed chains upon her, and mounted her upon the saddles of the camels. [1136]

Eighth: The Kaʿbah was the qiblah of the Beloved of Allah (s.a.w.a.) in his prayers, which are the noblest of states and the most excellent of acts of worship. It was the object toward which he directed his face.

And al-Imam Husain (a.s.) was the Mahjah of the heart of the Holy Prophet Muhammad (s.a.w.a.), the fruit of his blessed heart, and his fragrant flower (Rayhanah). [1137]

Rather, he was the very self of the Prophet (s.a.w.a.), as he said:

«حُسَيْنٌ مِنِّي وَأَنَا مِنْ حُسَيْنٍ»

“Imam Husain (a.s.) is from me and I am from Imam Husain (a.s.).” [1138]

Indeed, he was the qiblah toward which the heart of the Holy Prophet Muhammad (s.a.w.a.) was directed.

His heart was constantly turned toward him and occupied with his remembrance, even during a sermon or during prayer, when he would carry him upon his blessed shoulders. [1139]