Introduction by Ayatullah al-Jaza’iri
بسم الله الرحمن الرحيم خصائص، خصائص حسينيةاز آيةالله سيد طيب موسوي جزائري مدظلهشكي نيست در اينكه كتاب شريف و تأليف منيف خصائص حسينية يا (خصائص الحسين عليهالسلام) كه مصنف ره آن را چنين ناميده، از مهمترين و معتبرترين كتبي ميباشد كه در مصائب حضرت سيدالشهداء (عليه آلاف التحية والثناء) تاكنون به رشتهي تحرير درآمده است.همانطوري كه مصنف اين كتاب (علامه شيخ جعفر شوشتري عليه الرحمة) در زمان خودش وحيد روزگار بود، همچنين تأليفش (خصائص حسينية) نيز ميان كتب و اسفار فريد و يگانه درآمده، اسلوبش عجيب، نكاتش غريب، مطالبش شريف، كناياتش لطيف، ظواهرش عالي، جواهرش غالي، گزارشش دلنواز، نگارشش ممتاز، فكرش صائب، ذكرش جالب، مبانيش دقيق، معانيش رشيق ميباشد.خوانندهي گرامي! اگر شما آن را به دقت مطالعه بفرمائيد در كتاب مذكور خصوصيات ذيل را درك خواهيد كرد:خصوصيت اول -مقدمهاش بسيار جالب توجه است كه در آن، شيخ (ره) خوانندهي بااحساس را، يك مرتبه از خوف عذاب خدا در گودال يأس و نوميدي انداخته به تحتالثري ميبرد، و بار ديگر، قبل از اينكه به هلاكت برسد، او را اميدوار [ صفحه 14] كرده از آن گودال درآورده، آنقدر بلند ميكند كه به اوج ثريا ميرساند، يك بار دلش را طوري تكان ميدهد كه به چشم وحشت ميبيند تباهي خود را در دارين، بار ديگر آنرا به ساحل نجات ميرساند به بركت بكاء بر حسين (عليهالسلام).و اين روش مطابق با فرمايش امام عاليمقام اميرمؤمنان حضرت علي (عليهالسلام) است كه فرموده: «الفقيه كل الفقيه من لم يقنط الناس من رحمةالله ولم يؤيسهم من روحالله، و لم يؤمنهم من مكرالله» فقيه (دانا) آن كسي است كه مردم را از رحمت و آمرزش خدا مأيوس نكند، و ايشان را از آسايش و خوشي از جانب خدا نوميد نسازد، و آنها را از مكر و كيفر خدا هم ايمن و آسوده ننمايد. [1] .خصوصيت دوم - خصوصيت ديگر اين كتاب، اتقان و اعتبار رواياتش است، بسياري از كتبي كه در اين موضوع نوشته شده تكيه بر روايات ضعيف كردهاند، ولي وقايع و مصائب مذكور در اين كتاب شريف هر كدام مدرك معتبري دارد.هيئت محققين مؤسسهي علوم آل محمد (صلي الله عليه و آله) زحمت كشيده براي هر واقعه يك يا چند مدرك پيدا كرده، در ذيل آن واقعه درج نمودهاند.خصوصيت سوم - گوشههائي از مصائب، كه هم بر حقيقت مبتني است و هم براي بكاء در مجالس بسيار مؤثر است، مثلا در عنوان نهم در ذيل خصائص ابي عبدالله (عليهالسلام) مربوط به بيتالله مينويسد كه:امام حسين (عليهالسلام) در كربلا جميع مناسك حج، احرام و تلبيه و طواف و سعي و بيتوته در مني و حلق و قرباني همه را بجا آورد:احرامش: آن لباس كهنه بوده كه در وقت وداع از خواهرش زينب (سلام الله عليها) طلبيده و زير جامهاش پوشيده براي اينكه اشقياء، بدن مباركش را بعد از شهادت برهنه نكنند.تلبيهاش: وقتي كه حسين (عليهالسلام) اذان فرزند عزيزش علياكبر را به لهجهي رسولالله (صلي الله عليه و آله) روز عاشورا شنيد «لبيك» گفت، همينطور وقتي كه علياكبر (عليهالسلام) شهيد شد و از زين اسب به زمين افتاد، پدرش را صدا كرد و گفت [ صفحه 15] كه «اين جدم رسولالله است كه به جام كوثر مرا سيراب نموده، و جام ديگري براي شما از كوثر آورده و ميفرمايد: فرزندم!
Introduction by Ayatullah al-Jaza’iri
بسم الله الرحمن الرحيم
In the Name of Allah, the Most Merciful, the Most Compassionate.
Khasa'is, Khasa'is Imam Husainiyyah
There is no doubt that the noble book and distinguished work Khasa'is Imam Husainiyyah or Khasa'is al-Imam Husain (a.s.), as its author (r.a.) named it, is among the most important and reliable books that have been written concerning the tribulations of the Master of Martyrs, Imam Husain (a.s.), up to the present time.
Just as the author of this book, the great scholar Shaykh Ja'far Shushtari (r.a.), was unique in his age, likewise his work Khasa'is Imam Husainiyyah has become singular and unparalleled among books and volumes. Its style is remarkable, its insights rare, its subjects noble, its allusions subtle, its outward form lofty, its gems precious, its presentation delightful, its composition distinguished, its thought sound, its remembrance captivating, its foundations precise, and its meanings elegant.
Dear reader! If you study it carefully, you will perceive the following characteristics in this book:
First Characteristic
Its introduction is extremely captivating. In it, the Shaykh (r.a.) suddenly takes the sensitive reader, through fear of Allah’s punishment, down into the depths of despair and hopelessness; then, before he perishes, he gives him hope,
[ صفحه 14]
brings him out of that pit, and raises him so high that he reaches the heights of the Pleiades.
At one moment he shakes the heart so intensely that a person sees with terror his own ruin in both worlds; at another moment he brings him to the shore of salvation through the blessing of weeping for al-Imam Husain (a.s.).
This method conforms to the statement of the exalted Imam, the Commander of the Faithful, Imam Ali (a.s.), who said:
«الفقيه كل الفقيه من لم يقنط الناس من رحمةالله ولم يؤيسهم من روحالله، و لم يؤمنهم من مكرالله»
“The truly learned jurist is the one who does not cause people to despair of the mercy of Allah, does not make them lose hope in relief from Allah, and does not make them feel secure from the plan and punishment of Allah.” [1]
Second Characteristic
Another characteristic of this book is the strength and reliability of its narrations.
Many books written on this subject rely upon weak reports, but every event and tragedy mentioned in this noble book has a reliable source.
The research committee of the Institute of the Sciences of the Family of Muhammad (s.a.w.a.) undertook the effort of finding one or more sources for each event and included them beneath the relevant passage.
Third Characteristic
Among its other qualities is that it mentions aspects of the tragedies which are both founded upon historical truth and are highly effective in producing weeping in gatherings of mourning.
For example, in the Ninth Section, under the discussion of the special characteristics of Abu Abdillah al-Imam Husain (a.s.), in relation to the House of Allah, he writes:
Imam Husain (a.s.) in Karbala performed all the rites of Hajj: the Ihram, the Talbiyah, the Tawaf, the Sa‘y, the stay in Mina, the shaving of the head, and the sacrifice.
His Ihram was that old garment which, at the time of farewell, he requested from his sister Zaynab (a.s.) and wore beneath his clothes so that the wicked ones would not leave his blessed body naked after his martyrdom.
His Talbiyah was when al-Imam Husain (a.s.) heard the Adhan of his beloved son Ali al-Akbar (a.s.), recited on the Day of Ashura in the voice and manner of the Messenger of Allah (s.a.w.a.), and responded:
«لبيك»
“At Your service!”
Likewise, when Ali al-Akbar (a.s.) was martyred and fell from the saddle of his horse to the ground, he called out to his father and said:
[ صفحه 15]
«اين جدم رسولالله است كه به جام كوثر مرا سيراب نموده، و جام ديگري براي شما از كوثر آورده و ميفرمايد: فرزندم!»
“This is my grandfather, the Messenger of Allah (s.a.w.a.), who has given me drink from the cup of Kawthar. He has also brought another cup of Kawthar for you and says: ‘My son!...’”
العجل العجل! بشتاب به طرف ما!» امام حسين (عليهالسلام) بقول و فعلش «لبيك» گفت.طوافش: براي طواف، بيتالله لازم است، حسين (عليهالسلام) اين بيت را با خودش به كربلا آورده بود، و آن عبارت بود از «بيت محبة الله» در شب عاشورا با تلاوت و عبادت و رياضت دور اين بيت محبت، طواف كرد.سعيش: امام حسين (عليهالسلام) بر بالين هر شهيد آمده و جنازهاش را به خيمهها آورده، اين اياب و ذهاب بيش از هفتاد شوط بوده، و همين «سعي» ميباشد.قرباني: امام حسين (عليهالسلام) روز عاشورا قربانيهائي داد كه عبارت بود از شهادت اولياءالله و اصفياءالله و در آنها بود يك قرباني كه از قرباني ذبيحالله حضرت اسماعيل هم افضل بود، و آن قرباني، فرزندش علياكبر (عليهالسلام) بود.حلق: يكي از مناسك حج حلق (يعني سر تراشيدن) است، امام حسين (عليهالسلام) در مقام اداي اين عبادت، سرش را تقديم پروردگارش نمود.بيتوته: آخرين اعمال حج، بيتوتهي سه روزه در مني است، و آن را حسين (عليهالسلام) اين طور به جا آورد كه سه روز بدن مباركش بر ريگزار كربلا عريان افتاده بود.خصوصيت چهارم - يكي از محاسن عجيب اين كتاب كه در نظر خواننده جلوه ميكند اين است كه: وقايع مختلف و حوادث متعدد كه در ديد ظاهري هيچگونه ارتباطي با همديگر ندارند، آنها را زير يك عنوان جمعآوري نموده، وقتي كه شما اين وقايع را جدا جدا ببينيد ارتباطي بين آنها نمييابيد، ولي مؤلف ناقد و بصير در ميان آنها يك امر مشترك پيدا كرده، آن همه وقايع مختلف را مانند دانههاي مرواريد به يك رشته كشيده مثلا در باب دهم ميگويد:«باب دهم - در خطابات مأثورهاي كه مخصوص به زيارت امام حسين (عليهالسلام) هست و در زيارات غيرش از انبياء و ائمه (عليهمالسلام) مأثور نيست و اينها چند قسم هستند» تا اينكه ميگويد) «در بعض زياراتش تلبيه وارد شده، مانند زيارتي كه بعد از [ صفحه 16] سلام بر آنحضرت آمده است: (لبيك داعي الله) و تكرارش هفت مرتبه وارد شده» (بعد از آن توجيه ميكند كه اين تلبيه هفت مرتبه چرا است؟ پس ميفرمايد:)«وجه دوم اين است كه اين تلبيههاي هفتگانه جوابند (يعني هفت لبيكاند) براي هفت استغاثه سيدالشهداء (عليهالسلام) كه در جاهاي مختلف، آن حضرت فرموده (اول) در مكه معظمه وقتي كه ميخواست از آنجا كوچ كند چنانكه در مسجدالحرام در ذيل يك خطبهاي اين كلمات را فرمود:
«العجل العجل! بشتاب به طرف ما!»
“Quickly! Quickly! Hasten toward us!”
Imam Husain (a.s.) responded with both his words and his actions:
«لبيك»
“At your service.”
His Tawaf:
For Tawaf, the House of Allah is required. Al-Imam Husain (a.s.) had brought this House with him to Karbala, and that House was the House of the Love of Allah. On the night of Ashura, through recitation, worship, and spiritual devotion, he circumambulated this House of Divine Love.
His Sa‘y:
Imam Husain (a.s.) came to the side of every martyr and carried his body back to the tents. This going and returning amounted to more than seventy circuits, and this was his Sa‘y.
His Sacrifice:
On the Day of Ashura, Imam Husain (a.s.) offered sacrifices which consisted of the martyrdom of the friends of Allah and the chosen servants of Allah. Among them was one sacrifice that was even greater than the sacrifice of Dhabihullah, Prophet Isma'il (a.s.), and that sacrifice was his son Ali al-Akbar (a.s.).
His Halq (shaving of the head):
One of the rites of Hajj is Halq, meaning the shaving of the head. Imam Husain (a.s.), in fulfilling this act of worship, offered his very head to his Lord.
His Stay in Mina:
The final act of Hajj is spending three nights in Mina. Al-Imam Husain (a.s.) fulfilled this in such a way that his blessed body remained lying uncovered upon the sands of Karbala for three days.
Fourth Characteristic
One of the remarkable beauties of this book that becomes apparent to the reader is that it gathers under a single heading various events and numerous incidents which, at first glance, appear to have no connection with one another.
When you look at these events separately, you find no apparent relationship between them. However, the discerning and perceptive author discovers a common element among them and strings all of those diverse events together like pearls upon a single thread.
For example, in the Tenth Chapter he says:
“Chapter Ten – Concerning those transmitted forms of address that are unique to the visitation of Imam Husain (a.s.) and are not transmitted in the visitations of other Prophets and Imams (a.s.). These are of several categories.”
Then he says:
“In some of his visitations, the Talbiyah has been transmitted, such as the visitation in which, after greeting him, it is said:
(لبيك داعي الله)
‘At your service, O caller to Allah.’
And its repetition seven times has been transmitted.”
(After this, he explains why this Talbiyah is repeated seven times. Then he says:)
“The second explanation is that these seven Talbiyahs are responses—that is, seven declarations of ‘Labbayk’—to the seven cries for help of the Master of Martyrs, Imam Husain (a.s.), which he uttered at different places.
The first was in Makkah al-Mukarramah, when he intended to depart from there. As he stated in al-Masjid al-Haram, during a sermon, he spoke the following words:
[ صفحه 16]”
.. هر كسي ميخواهد به خاطر ما جانش را از دست بدهد، و براي لقاء الله كمرش را محكم ببندد، بايد با ما سفر كند زيرا كه من انشاءالله فردا صبح از مكه سفر ميكنم.»بعد از اين، تمام استغاثههاي امام را يكي بعد از ديگري نقل ميكند تا ميرسد به استغاثهي هفتمين، و آن استغاثهي آن حضرت است به بنياسد توسط حبيب بن مظاهر اسدي، وقتي كه در كربلا ميان افواج اشقياء محصور شده بود. پس نگاه كنيد كه مرحوم شيخ چطور آن استغاثههاي متعدد و استنصارات مختلف را در ذيل يك عنوان جمع نموده است:خصوصيت پنجم - تاريخچهاي از مجالس عزاي آن امام مظلوم را به طرزي عجيب بيان نموده كه به اين سبك و انتظام جاي ديگر نديدهام، چنانكه «مقصد چهارم» را در پنج قسمت دستهبندي ميكند (اول) مجالسي كه قبل از خلقت حضرت آدم (عليهالسلام) منعقد شده (دوم) آنچه بعد از خلقت آدم (عليهالسلام) و قبل از ولادت امام حسين (عليهالسلام) منعقد شده (سوم) مجالسي كه بعد از ولادتش و قبل از شهادتش برپا شده (چهارم) مجالسي كه بعد از شهادتش در اين دنياي فاني منعقد گرديده (پنجم) مجالسي كه بعد از فناء دنيا روز قيامت منعقد خواهد شد. بعد از آن در ذيل هر عنوان، مجالس زيادي از مدارك معتبره نقل ميكند مثلا فقط در ذيل «قسم سوم» سي مجلس را ذكر ميكند.بنده فقط اين پنج خصوصيت را مختصرا ذكر كردم و گرنه اين كتاب، خصوصيات زيادي دارد، مثلا تقابل بكاء بر حسين (عليهالسلام) با نماز و روزه و غيره، و تقابل سرزمين [ صفحه 17] كربلا با زمينهاي ديگر، تقابل مدفنش با مدفنهاي ديگر، تقابل زيارتش با زيارتهاي ديگر، الي آخره، از اين رو علامهي محقق،آقا بزرگ تهراني (صاحب الذريعه) در تجليل اين كتاب مينويسد:«اين كتاب (خصائص الحسينية) از جليلترين كتابهايي است كه درواقعهي كربلا نوشته شده بلكه هيچكس مانند اين كتاب ننوشته» [2] .خلاصه اينكه خصائص اين كتاب بسيار و فضائلش بيشمارند، بنابراين حقير از مدتها قبل به فرزندان عزيزم (مسئولين مؤسسه دارالكتاب قم) نسبت به چاپ اصل كتاب كه به زبان عربي است، تأكيد كردم و براي آن مقدمه و فهرست هم نوشتم و حالا هم توفيق چاپ ترجمهي فارسي آن نصيب گرديده، انشاءالله مورد قبول حضرت سيدالشهداء (عليهالسلام) واقع گردد.نكتهي مهم:از آنجائي كه در اين كتاب مصائب سيدالشهداء «عليه آلاف التحية و الثناء» و وقايع كربلا بطور پراكنده درج شده كه پيدا كردنش بسيار مشكل است، حتي اينكه بوسيلهي فهرست خود مؤلف هم پيدا نميشود، بنابراين احتياج شد كه براي حل اين مشكل يك فهرست جديد موضوعي «الف بائي» نوشته شود، چنانكه بنده اين خدمت را هم در مستقبل برعهده گرفتم تا استفاده از اين كتاب بيشتر و مطلوبتر شود، البته از مؤمنين كرام و واعظان عظام كه از اين كتاب استفاده مينمايند، التماس دعاي مخصوص دارم.ذيقعده 1412 هجريبلدهي مقدسهي قم [ صفحه 19]
“…Whoever wishes to sacrifice his life for our sake, and has firmly prepared himself for the meeting with Allah, should travel with us, for I will depart from Makkah tomorrow morning, Allah willing.”
After this, he mentions all of the Imam’s cries for help one after another until he reaches the seventh cry for help, which was the appeal of that noble Imam (a.s.) to Banu Asad through Habib ibn Mazahir al-Asadi, when he was surrounded in Karbala by the ranks of the wicked.
Thus, observe how the late Shaykh gathered all of those numerous appeals and various requests for assistance under a single heading.
Fifth Characteristic
He presents the history of the mourning gatherings for that oppressed Imam (a.s.) in a remarkable manner, the like of which I have not seen elsewhere in such arrangement and order.
For example, he divides the “Fourth Objective” into five sections:
First: gatherings that were held before the creation of Prophet Adam (a.s.).
Second: gatherings that were held after the creation of Adam (a.s.) and before the birth of Imam Husain (a.s.).
Third: gatherings that were held after his birth and before his martyrdom.
Fourth: gatherings that were held after his martyrdom in this transient world.
Fifth: gatherings that will be held after the passing away of this world on the Day of Resurrection.
Then, under each heading, he transmits many gatherings from reliable sources. For example, under the third section alone, he mentions thirty gatherings.
I have only briefly mentioned these five characteristics, otherwise this book possesses many more distinctive features, such as the comparison of weeping for al-Imam Husain (a.s.) with prayer, fasting, and other acts of worship; the comparison of the land of
[ صفحه 17]
Karbala with other lands; the comparison of his burial place with other burial places; the comparison of his visitation with other visitations; and so on.
For this reason, the great scholar and researcher Agha Buzurg Tehrani (r.a.), the author of al-Dhari‘ah, writes in praise of this book:
“This book (Khasa'is al-Imam Husainiyyah) is among the most magnificent books written concerning the event of Karbala. Indeed, no one has written a book like it.” [2]
In summary, the unique qualities of this book are many and its virtues are beyond number.
Therefore, for many years I emphasized to my dear sons (the officials of Dar al-Kitab Institute in Qum) the importance of publishing the original Arabic text of the book. I also wrote an introduction and an index for it.
Now, by Allah’s grace, the opportunity has also arisen to publish its Persian translation. God willing, it will be accepted by the Master of Martyrs, Imam Husain (a.s.).
An Important Note
Since the tragedies of the Master of Martyrs (a.s.) and the events of Karbala are scattered throughout this book, locating them is extremely difficult. Even the author’s own index does not make them easy to find.
Therefore, in order to solve this problem, it became necessary to prepare a new subject index arranged alphabetically.
Accordingly, I undertook this service as well, so that the benefit derived from this book might become greater and more satisfactory.
Of course, I earnestly request the special prayers of the noble believers and the respected preachers who make use of this book.
Dhu al-Qa‘dah 1412 A.H.
The Sacred City of Qum