Mysticism in Karbala

In the name of Allah, the most Beneficent, the most Merciful.

Ethical and Mystical Foundations and Perspectives in Connection with Ashura

Introduction

Anyone familiar with the ethical conduct, theoretical and practical mysticism will know that the mystical culture of Ashura encompass his entire luminous being. As we may read in accounts of his states: "He was by the grave of Imam Hussein (AS) on most pilgrimage days. During the Ashura decade, he would recite the well-known Ziyarat Ashura every day with one hundred greetings (salams) and one hundred curses (la'ns)."  Be a lover of the Ahl al-Bayt (PBUT), and "whenever the sound of 'Ya Hussein (PBUH)' was heard, he would involuntarily shed tears."  One of the  mystical states is eagerness for prayer and supplication. "We witness, on the night of Ashura, after the prayer was finished, he would look, 'Is there anyone to recite a rawdah (mourning elegy)?'" [3] And "no one ever saw to hear the remembrance of the suffering of Imam Hussein (AS), or Lady Fatimah (SA), or other infallible Imams, and not cry" [4]. "It was his love for the Household of Infallibility and Purity that led him to write to defend their sanctity, and he sold his books to visit the House of God and Karbala of Imam Hussein (AS)." [5]

If we want to broadly and comprehensively examine and evaluate someone's mystical perspective regarding the humanity-building and polytheism-destroying school of Karbala, we must discuss it in several sections:

A) Confronting Oppressors

The one who inherited the spirit of fighting oppression from his venerable grandfather or grand Leader, Imam Hussein (AS), says about the necessity of confronting oppressors and fighting against tyranny and tyrants:

"Our proof that if we continue this struggle and a hundred thousand of us are killed to remove their oppression and to shorten their (the tyrannical regime's agents') hands from the Islam, it is worthwhile. Our proof is the action of Imam Ali (AS) and the action of Sayyid al-Shuhada (AS)." [6]

Imam Hussein (AS), feeling the duty and mission entrusted to him, emphasized in a letter he wrote to the people of Kufa: "Anyone who sees a tyrannical oppressor legalize God's forbidden acts, break God's covenant, oppose the tradition of the Messenger of God (PBUH), and treat God's servants with injustice and oppression, and does not cry out and does not react, it is fitting that God place him in a bad place. Do you not know that these people (Yazid and his followers) have committed to following Satan, have turned away from obeying the All-Merciful, have made corruption manifest, and have suspended God's laws? Do you not see that justice is not practiced and falsehood is not abandoned?... At this time and in such a situation, a believing person sacrifices their life and desires to meet their Lord. Death for me is nothing but happiness, and life with oppressors is nothing but weariness and fatigue. 

Inni la ara al-mawta illa sa'adatan wal-hayata ma'a al-dhalimin illa baraman 

(Indeed, I do not see death but as happiness, and life with oppressors but as weariness)." [7]

"A sermon is narrated from Imam Sayyid al-Shuhada (AS), in which he addressed his nation against the government of the time, and that is what the Prophet (PBUH) said:

 'Whoever sees a tyrannical ruler legalize God's prohibitions and yet remains silent and does not change it, with his word or with his action, this deviation that the tyrannical ruler has found, God Almighty has surely decreed that his place in the afterlife will be the same as that of the tyrannical ruler...'" [8]

B) The Danger of Losing Islam

When someone consider the rule to be an usurpatory and unjust, and for this reason, he rose up against the tyranny. 

 "Where Imam Ali should sit, the person sits; where Imam Hussein should sit, this sits, imagining he reigns. He also claims to be good! Yazid did too.  His ancestors did too. Such a person sits on a position where Imam Hussein (AS) should sit; this requires denunciation. That is, it is obligatory for all people to tell him to get down from this rule." [9]

The Mystic's (RA) reasoning is precisely the same as Imam Hussein's (AS). In the first days that Yazid ibn Mu'awiyah came to power, he wrote a letter to the then-governor of Medina, Walid ibn Utbah ibn Abi Sufyan, to take allegiance from Imam Hussein (AS) for him.  

Imam Hussain (AS) replied: "I heard from my grandfather, the Messenger of God (PBUH&HF), who said: 

'The caliphate is forbidden to the family of Abu Sufyan,' and how can I pledge allegiance to a family about whom the Prophet (PBUH&HF) said such a thing? ... 

Walid wrote in response to Yazid's letter that Hussein (PBUH) neither recognizes your caliphate nor intends to pledge allegiance to you..." [10]

Imam Hussein (AS) believed that with the rise of Abu Sufyan, the method and conduct of the Prophet (PBUH&HF) and Ali (AS) had been lost. 

Two emphasized divine obligations, namely enjoining good and forbidding evil, had practically remained unimplemented, 

and the Islamic community needed a reformer to restore society and Islam to their original positions. 

At that time, two important centers, Kufa and Sham, were particularly renowned as the focal points of the Islamic world, both of which were practically under the control of the Umayyads. 

The invitation of the people of Kufa to Imam Hussein (AS) was with the aim of saving this city from the corruption and depravity of the usurping and tyrannical rulers. By accepting the invitation of the Kufans, Imam (AS) essentially intended to revive the religion of his grandfather, the Messenger of God (PBUH&HF), which had been damaged by the pressure and improper innovations of the Umayyads. 

Although Imam Hussein (AS) was aware of the characteristics of the people of Kufa and their disloyalty to his revered father and esteemed brother, he began his movement with his companions and supporters.

This was while his brother, Muhammad Hanafiyah, upon learning of Imam's (AS) movement, warned him against the decision he had made and emphasized the Kufans' lack of commitment to Imam Ali (AS). But Imam Hussein (AS), who had risen with a lofty goal, reminded in a will he wrote to Muhammad Hanafiyah:

 "I did not leave Medina out of selfishness, rebellion, or desire, nor to cause sedition or oppression. Rather, my goal in this movement is to reform the corruptions of the Ummah of my grandfather, the Messenger of God (PBUH&HF). My goal is enjoining good and forbidding evil, and I want to follow the conduct of my grandfather (PBUH&HF) and my father, Ali ibn Abi Talib (PBUH)." [11]

A mystiq (RA) also notes in this regard: "Just as Sayyid al-Shuhada (AS) wanted to act upon his religious duty, whether he prevailed or was defeated, he acted upon his religious duty. The issue is duty." [12]

C) Secrets of Destiny (Sirr al-Qadar)

God Almighty has guided the world of elements towards perfection, and in this, He has a special grace for humanity, placing its perfection above any other creature. The Exalted Truth is absolute perfection and desires that humanity also be a mirror of absolute perfection. On this basis, for humanity, He sent prophets, books, scales, miracles, and light, and against every darkness, He lit a candle.

 Prophets are like suns that deliver the world from ignorance and darkness. He sent Abraham (PBUH) to confront idols and idolaters. Against the arrogant Pharaoh, He sent Moses (PBUH), and in the era of absolute Jahiliyyah (ignorance) of Abu Jahl and Abu Sufyan, the lofty truth of Muhammad (PBUH&HF) appeared. In short, at all times, against every tyrant, a representative of "Allah" rose up and thwarted the satanic plans of tyrants and demon-like individuals.

In the present age, too, divine will decreed that a man from the lineage of Abraham (PBUH) and a son from the pure children of the Messenger of God (PBUH&HF), with his unparalleled uprising, would attack all tyrants and tyranny and raise the banner of La ilaha illa Allah (There is no god but Allah) across the globe.

Attaining the station of "Sirr al-Qadar" (Secret of Destiny) and knowing it is among the matters that are only possible for prophets and the infallible.  A mystic noble book Misbah al-Hidayah, says: "... Destiny is a secret among the divine secrets, and a hidden matter among God's hidden matters, veiled behind the divine curtain and beyond the reach of God's creation, sealed by divine command. God's knowledge pertains to it more than anything else. God Almighty has relieved His servants of the duty of knowing it and has placed its station higher than for their vision to reach its hem or for it to be within the purview of their intellect, for they are not capable of reaching the reality of Lordship, the power of eternality, the grandeur of luminosity, and the might of oneness. For 'destiny' is a tumultuous sea, exclusive to God Almighty, with the depth of heaven and earth and the vastness between east and west. It is like a dark black night, with numerous snakes and fish, and full of ebb and flow. At the bottom of this sea is a shining and glowing sun, of which none but God Almighty and alone can have knowledge. And whoever stretches his neck to get news of it has indeed opposed God Almighty in His judgment and challenged Him in His sovereignty, and has uncovered His veil, revealed His secret, and incurred divine wrath, and his abode is in Hell, and what a bad fate awaits him." [13]

A mystic after affirming the words of Ali, the vicegerent of God (AS), says: "By the life of the Friend, in this hadith which has emanated from the source of knowledge and gnosis, there are secrets hidden that the intellects of the people of gnosis will not reach even one-tenth of one-tenth of them, let alone our thoughts and views."

Contentment with Divine Decree

Be content with the decree of the Great God in every situation. When you return from a dangerous journey, declare explicitly to those companions who intended to accompany on this return:

 "I have withdrawn my association from you. I do not wish for you, God forbid, to be in danger because of me. It is unpleasant for me if anyone falls into hardship because of me." [14]

It is clear the mystic learned this lesson from his venerable grandfather, Imam Aba Abdillah al-Hussein (AS). That Imam, who, with the knowledge of Imamate, was aware of his own martyrdom and that of his companions on the bloody Ashura and the captivity of his pure and purified household by the tyrannical government, when he intended to leave Mecca, delivered a sermon in which he said: "Death for the children of Adam is like a necklace around the neck of young girls." This phrase means that I see death as very beautiful in the system of creation, especially if it is death in the way of God; a red death.

He then said: "God's contentment is our contentment, the Ahl al-Bayt (PBUT); we are steadfast in His affliction and trial." 

This spirit was also present in Imam Hussein's (AS) beloved son, Imam Sajjad (AS). 

It is narrated that: When the Husseini caravan moved from Mecca towards Iraq, upon reaching the station of "Tha'labiyah," Imam briefly fell asleep. After he woke up, he said: A voice told me: You are going, and death is leading you towards paradise. At this moment, Ali ibn al-Hussein (AS) said: "O father, are we not on the right path?" Imam Hussein (AS) said: "Yes, my son, by Him to whom servants will return." Ali (AS) said: "In that case, we have no fear of death." Some sources have mentioned it with reference to Ali Akbar (AS).

On the night of Ashura, Imam Hussein (AS) tested all his companions to see if they truly welcomed the program of martyrdom and divine decree, or if they had another thought in mind that was far from sincerity and contentment. Imam Sajjad (AS) said: My father, on the night before his martyrdom, turned to his companions and said: The night is dark. These people are only seeking me. If they get me, they will kill me and have nothing to do with you. Therefore, you are free and can go wherever you wish. 

But they replied: By God, we will not do that. Imam said: In that case, all of you, without exception, will be killed.

 They said: Praise be to God who honored us with martyrdom with you. After this conversation, Imam Hussein (AS) said:

"Raise your heads and look." They did so and saw their abodes in eternal paradise, and he explained the status of each of his companions. It was on this basis that Hussein's (PBUH) companions on the Day of Ashura went satisfied to meet spears and swords with their chests and faces and attained their abodes in paradise. [15]

The words of one of Imam Hussein's (AS) companions, "Abis ibn Abi Shabib Shakiri," in response to his master's words, express his sincerity and abundant love for martyrdom and reaching the truth. He addressed Imam Sayyid al-Shuhada (AS) saying:

 "By God, on earth, no relative or stranger is dearer and more beloved to me than you. And if I could ward off death from you, I would do so with something dearer and more beloved than my own life. I call God to witness that I follow your path and your father's."

Abis then charged at the enemy with his drawn sword. He had a scar on his forehead. Rabi' ibn Tamim, who was present in Karbala (in the army of Kufa and Ibn Ziyad), said: "I had seen Abis, he was the bravest of people. I said: 'O people! This is the lion of lions, the son of Abi Shabib. Let no one fight him.' And he was shouting: 'Is there a man?' Umar Sa'd said: 'Stone him from all sides.' When Abis saw this, he cast off his armor and helmet and charged towards the enemy army. By God, I saw him drive back over two hundred armed men who were fleeing from confronting him. Finally, they surrounded him and martyred him. I saw his head being passed from hand to hand by several soldiers of Umar Sa'd. And each of them claimed that I killed him. But when they came to Umar Sa'd, he said: 'Do not dispute with each other, for one person did not kill him.'" [16]

It is narrated that Sa'id ibn Abdillah Hanafi stood before Imam Hussein (AS) during the noon prayer on Ashura and made himself a target for arrows. Whenever an arrow came from the right or left, he would stand in front of it. So many arrows hit him that he finally fell to the ground.

The True Image of Divine Movements

Victory in a movement or uprising is usually considered to be the apparent defeat of the opposing force. However, the Holy Quran, in all circumstances, considers victory to be on the side of truth, even if it faces apparent defeat:

 "God has decreed: 'I and My messengers will surely prevail.' Indeed, God is All-Strong, All-Mighty." (Surah Al-Mujadilah, verse 21)

 Why should it not be so, while God is Strong and Invincible?

In another verse, the Quran says: "And our word has already gone forth to Our servants, the messengers, that they will surely be victorious." (Surah As-Saffat, verse 173) 

"And indeed, Our hosts, they are the victors."

The mystic says about the apparent defeat of the army of truth - which is in fact its victory: "'Every day is Ashura and every land is Karbala,' is a great saying that is misunderstood.

 People think it means one should cry every day, but its content is different from this... The role of Karbala was that Sayyid al-Shuhada (AS) came to Karbala with a few individuals. And he stood against the oppression of the emperor of the time - Yazid. They sacrificed and were killed. But they did not accept oppression and defeated Yazid."

 "Imam Hussein (AS) was only apparantly defeated and killed in the war with Yazid, but in reality, he was victorious. Their defeat was apparent, and the victory was real."

The secret lies in this: human duty is always connected to the apparent matter. The reality of duty is beyond human reach. One must always align oneself with the duty received and conveyed. In this regard, there is no difference between prophets, imams, vicegerents, saints, and scholars. Although, sometimes exceptionally, it is seen that it led to an intrinsic duty. It is clear that prophets and infallible imams would go to war with the enemy in situations when they considered the welfare of religion and society, they would make peace, and sometimes they would even forgo their undeniable right and stay at home. Haven't we seen such instances regarding Imam Ali (AS) and Imam Hassan Mujtaba (AS)?  However, at times the apparent conditions are not favorable, and the mystic's movement do not achieve the desired result. But when the opportunity arises and the people come to the scene with all their might at command, with sagacious leadership, they bring the Revolution to victory, destroy the palace of oppression and oppressors, and uproot the thousands year-old regimes.

Imam Hussein's (AS) uprising, in appearance, was in a special situation, and its plan was based on that. In this regard, the following can be mentioned:

 * The governor of Medina, Walid ibn Utbah, by the command of Yazid ibn Mu'awiyah, made it difficult for Hussein ibn Ali (AS), demanding that he pledge allegiance to Yazid and recognize his ominous rule. But Imam (AS) did not accept this disgrace and considered allegiance to Yazid to mean the loss of Islam. Therefore, he deemed it advisable to migrate from Medina to Mecca; 

when he left Mecca, he said: "My Lord, save me from the unjust people."

 Imam Hussein's (AS) reference was to verse 21 of Surah Al-Qasas: "So he departed therefrom, fearful and watchful. He said, 'My Lord, save me from the unjust people.'" 

When Muhammad Hanafiyah tried to dissuade him from this journey, he said: "By God, if I go into any hole of the animals of the earth, the Umayyads will pull me out and kill me." [17]

 * The Kufans wrote thousands of letters inviting Hussein (AS) to Kufa. In their letters, they stated that there were one hundred thousand swordsmen ready to support the Imam (AS), forty thousand of whom had pledged allegiance to Muslim ibn Aqil. According to Mas'udi (AS), when he intended to go to Iraq, Ibn Abbas met him and advised him not to go to Iraq, but if he did, to go to Yemen. Ibn Abbas said: "I am not safe from the treachery and deceit of the Kufans."

 But Imam said: "Cousin! I do not know if you are a well-wisher and kind. But Muslim ibn Aqil has written to me that the people of the city have gathered to pledge allegiance and support me, and for this reason, I am determined to go." [18]

Imam Hussein (AS) wrote in response to the letters of the people of Kufa: "From Hussein ibn Ali (PBUT) to his believing and Muslim brothers. Peace be upon you. I praise God, there is no god but Him. The letter of Muslim ibn Aqil reached me, and in it, your good opinion of me was reported. I asked God to make your good gathering for our help and seeking our right good for me; and to grant you great reward. I left Mecca on Tuesday, the eighth of Dhul-Hijjah. When my messenger reaches you, hasten in your affairs and strive, for I will come to you in these very days. And peace be upon you." [19]

 * Imam Hussein (AS) apparently could not stay in Mecca, the House of God's command. Farazdaq said: 

In noble Mecca, I said to Imam Hussein (AS): "Why are you hurrying and not performing Hajj?" He replied: "If I do not hurry, they will arrest me." The plan was to secretly arrest Hussein (AS), and if this plan failed, to assassinate him by surprise. Imam, realizing this ominous plan, left Mecca and thwarted their conspiracy. [20]

 * Sayyid al-Shuhada (AS), as the Caliph of God, also considered the Islamic government to be his duty in outward appearance. Therefore, in "Tan'im" - a station near Mecca - he encountered a caravan carrying gifts from the governor of Yemen (Bahr ibn Raysan Hamidi) for Yazid. Imam (AS) confiscated the caravan's cargo. Since the authority over Muslims was with him, he told the camel drivers:

 "Whoever wishes can send their camels with us to Iraq as rental, and we will pay their full rent, and whoever does not wish can take the rent for their camels now and return." Some of them accompanied Hussein (AS), and some returned. [21]

 * Imam Hussein (AS), upon leaving Mecca, continued to prepare for battle. Thus, at the station of "Qatqatana," he saw the tent of Abdullah ibn Hurr Hanafi and asked him for help. Although he did not accept, "Zuhayr ibn Qayn" responded positively to his invitation at another station and welcomed Imam's invitation with an open face. [22]

Sayyid al-Shuhada (AS) wrote to the leaders of Basra, including "Akhnaf ibn Qays," "Qays ibn Haytham," and others, asking for their Joining. They, after consulting with each other, wrote a letter to Imam Hussein (AS) expressing their obedience. [23] 

Even in the land of Karbala, Habib ibn Mazahir Asadi suggested to Imam (AS) that there was a group of Bani Asad living nearby, and asked permission to invite them to help and support him. The Imam (AS) granted permission, and Habib ibn Mazahir went to them and invited them to assist the son of Fatimah (SA). Among them, about ninety people declared their readiness for sacrifice in the ranks of Hussein (AS). [24]

Despite all this, we must consider the apparent defeat of Imam Hussein (AS) against Yazid's army as his complete and decisive victory. 

Because with the martyrdom of that Imam (AS) and his companions, Islam was revived, and as long as the world exists, the name of Hussein (AS) and the Husseinis will shine on the glorious pages of Islamic history.

Historians have written: Although Imam Hussein's (AS) eyes were blurred from intense thirst on the Day of Ashura, after realizing the disloyalty of the people of his time, he fought the enemy army in such a way that he made everyone admire him. One historian, quoting eyewitnesses about how Imam Hussein (AS) fought on Ashura, writes: "...By God, we never saw a person so overwhelmed, pressurized, and attacked whose children, household, and companions had been killed, yet attacked like Hussein (AS). When the enemy army attacked him, he single-handedly charged at them with his drawn sword and tore apart the entire army, as if a flock of sheep had been attacked. Sometimes he would charge at a thousand armed men who would flee before him like locusts. Then he would return to his original position and say: 'There is no power and no strength except with God.'" [25]

"Imam Sayyid al-Shuhada (AS) was killed, but it was obedience to God; it was for God, all dignity was for Him, therefore there was no defeat involved, he obeyed. Although he also defeated them well; he dismantled all of the tyrant's rules. All the situations. Until now. Even now."

The Inner Face of the Real Mystic and His Holy Movement in Connection with the Karbala Movement

Introduction

The real mystic (RA) can be considered the perfect example of a gnostic seeker who reached and attained the truth in his era, having reached the highest degrees of knowledge and certainty, and, like other seekers of the path and devoted to the sanctuary of truth, looked at the world of existence from beyond the world of matter and nature. Gnostics are lovers of the incomparable beauty of the Beloved, detached from everything but Him, and have ascended to the lofty peak of Haqq al-Yaqin (Certainty of Truth). 

Imam Muhammad Baqir (AS) said:

 "Faith is one degree higher than Islam, and piety is one degree higher than Faith, and certainty is one degree higher than piety. Among people, nothing has been distributed less than certainty." The narrator asked:

 "What is certainty?" Imam (AS) replied: "Al-Tawakkul ala Allah wa al-Taslim li Allah wa al-Rida bi Qada' Allah wa al-Tafwid ila Allah" 

(Trust in God, submission to His pure essence, contentment with divine decree, and entrusting all one's affairs to God)." [26]

Stages of Certainty

 * 'Ilm al-Yaqin (Knowledge of Certainty): This is when a person believes in the existence of something through evidence, like someone who believes in the existence of fire by observing smoke.

 * 'Ayn al-Yaqin (Eye of Certainty): This is the stage where a person reaches observation and sees the fire with their own eyes.

 * Haqq al-Yaqin (Truth of Certainty): This is like someone who enters the fire and feels its burning and becomes imbued with the attributes of fire, and this is the highest stage of certainty.

Muhaqqiq Tusi (RA) regarding the verses "No! If you had certain knowledge, You would surely see the Hellfire; Then you will surely see it with the eye of certainty." (Surah At-Takathur, verses 5 to 7)

 and also the verse "And burning in Hellfire. Indeed, this is the certain truth." (Surah Al-Waqi'ah, verses 94 and 95) said: 

"In the example of fire, seeing whatever appears through the light of fire is like 'Ilm al-Yaqin, and observing the body of fire which is the source of light, whatever is illuminable, is like 'Ayn al-Yaqin, and the effect of fire on whatever reaches it until its identity is effaced and only fire remains is Haqq al-Yaqin." [27]

The real mystic's (RA) perspective on the inner aspect of Imam Hussein (AS) and the uprising of Karbala can rarely be found in his ordinary speeches. His Eminence has mentioned most of these profound sayings in books such as Misbah al-Hidayah, Sirr al-Salat (Adab al-Salat), Sharh Du'a al-Sahar, and the like.  

The real mystics about perfect human beings (kummal), including Imam Hussein (AS), in a hadith narrated from Imam Baqir (AS), says: 

"Indeed, God, blessed and exalted, removed the veils from the heavens for Abraham (AS), until he saw the Throne, and God - increased the strength of his sight. And indeed, God also increased the strength of the sight of Muhammad, Ali, Fatimah, Hasan, and Hussein (peace be upon them all), so much so that they observed the Throne, and they saw no cover for their houses other than the Throne. Their houses are roofed by the Throne of the All-Merciful, and the ascensions of angels and the Spirit are in their houses by the permission of their Lord for every matter of peace." [28]

And now we mention instances where Sayyid al-Shuhada (AS), in addition to acting upon the apparent command, was also in harmony with the secrets of the holy Ashura movement:

 * When Imam Hussein (AS) intended to leave Medina, he spent three nights at the grave of the Messenger of God (PBUH&HF) and asked God to bring about whatever was pleasing to Him. On the third night, he saw in a dream that the Prophet (PBUH&HF) told him:

 "Soon I see you drenched in your blood, and you will be killed thirsty in the land of Karbala. Your father and mother have come to me and are eager to meet you. There are degrees for you that you will not attain except through martyrdom." [29]

 * When Sayyid al-Shuhada (AS) decided to travel, Umm Salamah (the Prophet's wife, may Allah be pleased with her) said: "My son! I heard from your grandfather, the Messenger of God (PBUH&HF), who said: 'My son will be martyred in the land of Iraq, in Karbala.'" Imam Hussein (AS) said: "Mother! By God, I know that. Wa Allahu a'lam dhalika (And God knows that)." Then he pointed towards Karbala, all the highs and lows became level, and he saw his place of martyrdom, his tent, and his grave, and Umm Salamah (PBUH) wept intensely at that moment. Imam Hussein (AS) stated: "O Mother! God has willed to see me slain and sacrificed, and of course, this killing is based on oppression and enmity."[30]

The Will of God and the Movement of Imam Hussain (AS)

Great scholars of Hadith and Hadith experts believe that God's will and determination here is not an absolute and creative will, but rather a legislative and legal will. This will, which is part of God's act, is subject to change, transformation, and deviation. [31]

 * When Imam Hussain (AS) departed from Medina, legions of angels requested to aid Hussain (AS), but he did not accept their offer and did not allow them to destroy the army of Kufa. [32]

 * When Sayyid al-Shuhada (AS) departed from Mecca towards Iraq, Abdullah ibn Abbas and Abdullah ibn Zubayr met with him. After assessing the situation at that time, they stated that it was not advisable to go to Iraq. In response, the Imam (AS) said: "God has given me an order, and I am acting according to it." [33]

 * After Imam Hussain (AS) left Mecca, Abdullah ibn Ja'far ibn Abi Talib (the husband of Zaynab al-Kubra, peace be upon her) went to Amr ibn Sa'id (who was ostensibly appointed as Amir al-Hajj by Yazid but secretly sought to kill Sayyid al-Shuhada). He asked Amr ibn Sa'id to write a letter of safe conduct for Imam Hussain (AS). Amr ibn Sa'id wrote a letter promising Imam Hussain (AS) wealth, gifts, and security. He gave this letter to Yahya ibn Sa'id and Abdullah ibn Ja'far to deliver to Hussain (AS). They reached Imam Hussain (AS), gave him the letter, and insisted on his return. After learning the contents of the letter, the Imam (AS) said: "I saw the Messenger of God (PBUH&HF) in a dream. He commanded me to migrate towards Iraq." They asked: "What was that dream?" He replied: "I have not told anyone until now, and I will not tell anyone until I meet my God." When Abdullah ibn Ja'far despaired of bringing Imam Hussain (AS) back, he sent his two sons, Awn and Muhammad, to accompany the Imam (AS), and he returned to Mecca with Yahya ibn Sa'id. [34]

 * When Imam Hussain (AS) was about to leave Mecca, he delivered a sermon, saying: "Praise be to God, what He wills, that happens. No one has the power to do anything except with His help. And peace be upon His Messenger (PBUH&HF). Death is for the children of Adam (PBUH) like a necklace on the neck of young girls... And how intensely I long for my ancestors, just as Jacob (PBUH) longed for Joseph (PBUH). A land has been chosen for me where my body will be laid, and I must reach that land. And it is as if I see the wolves of the desert tearing my limbs apart in a land between 'Nawawis' and Karbala, [Nawawis was a Christian graveyard, and now the shrine of Hur ibn Yazid Riyahi is located there] and then filling their empty stomachs and hungry bellies with it. So there is no escaping that day which has been written by the pen of 'Qada' (divine decree). Whatever God approves, we, the household of prophethood (PBUT), approve of, and we are patient in His tribulation. He will fully reward the patient..." [35]

 * When the caravan of Hussain reached the land of Karbala, the Imam of martyrs (AS) asked: "Is this the land of Karbala?" They said: "Yes." He said: "This is our resting place, and it is a land where our men will be martyred and their blood will be shed." [36]

 * Ibn Shahr Ashub states: "On the night of Ashura, at dawn, Imam Hussain (AS) fell asleep. After he awoke, he said to his companions: 'Do you know what I saw in my dream at this hour?' They said: 'O son of the Messenger of God (PBUH&HF), what did you see?' He said: 'In my dream, I saw dogs attacking me to bite me, and among them was a spotted dog that attacked more than the other dogs. I think that the one who will kill me among these people will be a 'leper' [someone whose skin has white spots]. Then I saw my grandfather, the Messenger of God (PBUH&HF), with a group of his companions, who said to me: 'My son! You are the martyr of the household of Muhammad (PBUH&HF). The inhabitants of the heavens and the highest kingdom are pleased with you. Tomorrow night at Iftar, you will be with me. Hasten and do not delay. This is an angel who has come to place your blood in a green bottle.' This is what I saw in my dream. The will of God Almighty is like this, and the time to depart from this world has undoubtedly drawn near." [37]

 * Sayyid al-Shuhada (AS) said to Omar Saad on the Day of Ashura: "It is promised [to God Almighty] that you will not enjoy a happy life after killing me. I see your head mounted on a spear in Kufa, and children targeting it with their stones." [38]

 * Imam Sadiq (AS) narrated from his noble father, Imam Muhammad Baqir (AS), that when Imam Hussain (AS) and Omar Saad stood facing each other and the fire of war blazed, victory spread its wings over Imam Hussain (AS), and the Imam was given the choice between victory over the enemy and meeting God. However, the Imam (AS) chose to meet God. [39]

 * The mystical states of Hussain and his companions (AS) are astonishing. They spent the entire night in prayer, supplication, vigil, seeking forgiveness, and humble entreaty. "And he (AS) returned to his place and spent the entire night praying, seeking forgiveness, supplicating, and entreating. And his companions also prayed, supplicated, and sought forgiveness in the same way." [40]

 * According to Sheikh Mufid (RA), "When Imam Hussain (AS) kissed his infant child during farewell, 'Harmala' shot an arrow at him and killed the child. Hussain (AS) took a handful of his blood and threw it into the air. Imam Baqir (AS) said: 'Not a single drop of that blood returned to the earth.'" [41]

 * The incident of sprinkling blood towards the sky and not a single drop returning to the earth was repeated for Imam Hussain (AS) himself on the afternoon of Ashura. The narrator said: "Hussain (AS), exhausted from the battle, stood for a moment. At this moment, a stone hit his blessed forehead. As the Imam was trying to wipe the blood from his forehead with his garment, a three-pronged poisoned arrow pierced his pure chest and heart. At this time, Hussain (AS) said: 'In the name of God and by God, and according to the religion of the Messenger of God (PBUH&HF).' Then he raised his head to the sky and said: 'My God! You know that these people are killing someone on earth for whom there is no son of a Prophet except him.' 

Sayyid al-Shuhada (AS) then pulled out the arrow from his back, and blood gushed from his blessed chest. He put his hand on the wound, sprinkled a handful of his blood into the sky, and not a single drop of it returned to the earth. Then he took another handful of that blood and smeared it on his head and face, and said: 'I want to meet my grandfather (PBUH&HF) while I am dyed with blood.'" [42]

 * Hussain (AS), who has described his position as above paradise and in the abode of truth with the "Mighty King," refers to a position beyond the imagination of intellect and reason, and all wise people and mystics only have a distant understanding when describing this station. Hilal ibn Nafi' said: "I was standing when suddenly I heard a shout. Someone said, 'Shimr has gone to kill Hussain (AS).' I rushed to him. I saw Hussain (AS) in the throes of death, but by God, I had never seen a slain person covered in blood more beautiful and radiant than him. The light of his face preoccupied me. His beauty and awe prevented me from thinking of his murder. The Imam (AS) at that moment asked for water. A man said, 'You will not drink water...' Hussain said: 'I will enter upon my grandfather, the Messenger of God (PBUH&HF), and reside in his house, and I will drink from the 'pure' water, and I will complain about you to him.'" [43]

Divine Inspirations (Ilham Arshi)

Among the matters that are difficult to comprehend and only possible through direct observation and intuition are the following:

The Shadow of the Throne

On the Day of Judgment, Imam Hussain (AS) will hold a gathering under the shadow of the Throne with his visitors and those who wept for him, and he will speak. The houris of paradise will send them messages to enter paradise, for "we are eager to visit you." They will prefer his words over paradise and refuse to enter it. [44]

The Right Side of the Throne

 The right side of the Throne is the place and abode of Hussain (AS) in the intermediate world (Barzakh). He looks upon the place of his martyrdom, and upon his visitors and those who wept for him, and seeks forgiveness and pardon for them. He also requests his grandfather and father to seek forgiveness for them. Hussain (AS) says: "If my visitors knew what God has prepared for them, their joy and happiness would be greater than their sorrow and distress." [45]

Above the Throne

Imam Reza (AS) said: "Whoever visits Hussain (AS) with knowledge of his right, will be among those who converse with God above the Throne." Then he recited this verse: "Indeed, the righteous will be in gardens and rivers, in a seat of truth, with a Sovereign, Most Powerful." (Surah Al-Qamar, verses 54 and 55). [46]

Therefore, the Throne is the place where the visitors of Hussain (AS) speak. Above the Throne is where God speaks with them, and the shadow of the Throne is where Hussain (AS) converses with his visitors.

Shadows of the Throne

God has specifically designated the shadows of the Throne (Azillat al-Arsh) for Imam Hussain (AS); as we read in the Ziyarat: "I bear witness that your blood settled in eternity, and the shadows of the Throne shivered for it, and all creatures wept for him, and the seven heavens and the seven earths wept for him, and what is in them and what is between them... I bear witness that you are the slain of God and the son of His slain. I bear witness that you are the avenger of God and the son of His avenger." [47]

In Bihar al-Anwar (Vol. 43, p. 275), it is narrated that God bestowed the Throne upon Sayyid al-Shuhada (peace be upon him), and this is because He made him and his brother, Imam Hassan Mujtaba (AS), the adornment of the Throne, and everything is perfected by its adornment. So if the Throne were to speak, it would say: "I am from Hussain."

What has been mentioned regarding the virtues of Imam Hussain (peace be upon him) are not matters that can be seen and understood except through the heart, intuition, and inner feeling.

 As "Raghib" states in his Mufradat, after explaining the apparent meaning of "Arsh": "As for the Throne of God, it is something that humans are incapable of comprehending its reality, and they only know a name for it... And these things that the common people have said about it based on their illusions are not correct. Because if 'illusion' can comprehend it, then its agent can also. And God is greater than for our illusions to carry His Throne." (Tafsir al-Mizan, under A'raf/54).

The esteemed Allamah Tabataba'i (RA), using narrations, has interpreted the Throne as an allusion to God's dominion and authority over His kingdom, and says: The Throne is a station where the reins of all events and causes, and the arrangement and disposal of the chain of causes, all lead to it, and the forms of the existent world, which are managed by God Almighty's Management with total control (divine governance), whatever they are, are present in God's Throne, as He said: 

"And with Him are the keys of the unseen..." Therefore, the Throne is an existent station (not a conceptual one) where all the threads of events and affairs are accumulated and gathered.

 So, by using the verse "Then He established Himself on the Throne. He knows what penetrates into the earth..." (Hadid/4), he said: 

"Therefore, the Throne, just as it is the station of the general governance of the world and encompasses all beings within itself, is also the station of knowledge, and since this is the case, it is preserved before the existence of this world, during its existence, and after the return of creatures to the Lord."

Amir al-Mu'minin (AS) said to Jathliq:

 "God created the Throne from four lights (red, green, yellow, and white), and what is meant by 'Throne' is the knowledge that God has given to the bearers of the Throne, and that is a light from the light of His greatness. So by His greatness and light, He has enlightened the hearts of believers, and by His greatness and light, the ignorant hate Him, and by His greatness and light, all beings in the heavens and earth are seeking a way to Him, and to seek that way, they have undertaken various actions and created diverse religions. Then all beings are things that God carries by His light, greatness, and power, and they themselves are not capable of attaining benefit or harm, death or life, or their own resurrection. Indeed, everything is carried by God, and God is exalted, Who holds the heavens and earth from perishing and encompasses them. He is the life and light of everything."

Allamah Tabataba'i (RA) added: "What is meant by knowledge is God's active knowledge, and what is meant by God's active knowledge of all beings is that everything is present with God, and its existence is not hidden from God."

Arshi Inspiration

The Real Mystic under the title of "Arshi Inspiration" in the noble book Adab al-Salat (p. 273), states:

"Know that there are differences regarding the 'Throne' and its bearers, and there are also differences in the apparent meanings of noble narrations. Although in essence there is no difference, because from an esoteric and demonstrative perspective, 'Throne' refers to many meanings... and sometimes it refers to 'knowledge,' which perhaps refers to God's 'active knowledge,' which is the station of 'the Greatest Guardianship' (Wilayat al-Kubra), and its 'bearers' are four of the perfect saints in past nations: Noah, Abraham, Moses, and Jesus (peace be upon our Prophet and his family and upon them all), and four of the perfect ones in this nation: the Seal of Prophets, Amir al-Mu'minin, Hasan, and Hussain (peace be upon them all)..."

The Greatest Guardianship (Wilayat al-Kubra)

"The Divine Essence and Reality cannot appear in any mirror, because mirrors are imperfect. Therefore, that reality is always in the inner world [the station of the name or the inner aspect dominates it]; it never becomes manifest, rather it only appears from behind the names and attributes '...the depth of the Essence and the Absolute Unseen, not manifested in any mirror.' [48]

Therefore, no one is capable of comprehending it in the station of absolute essence, because there, all nominal and attributive determinations are gathered, stripped of determination. Ibn Turkah also said that God Almighty, in the station of absolute essence, is not determined by any determination, and he referred to this level where He said: 'And Allah warns you of Himself, and Allah is Kind to [His] servants.' (Al-Imran / 30). And according to Hafez's poem:

The phoenix is not caught by anyone, fold your net,

For there, the net is always at the mercy of the wind.

However, the reality of the Greatest Guardianship must appear, and this hidden treasure... must be known. Therefore, God Almighty manifested them as the manifestation of the 'Greatest Name' and 'Sacred Effulgence' in the garb of names and attributes. The Greatest Name 'Allah' appeared, and the comprehensive perfection of all attributive and nominal perfections became manifest. The Greatest Name 'Allah' then flowed and spread in its manifestations and epiphanies, appearing as the station of 'Mercifulness.' Consequently, all names are united in the station of collection with the unseen singular identity, and they are multiplied in the two stations of names and attributes (the station of detail). The Quran begins this reality from the station of identity and concludes it in the station of multiplicity, saying: 'He is Allah, besides Whom there is no god; Knower of the unseen and the witnessed. He is the Most Gracious, the Most Merciful. He is Allah, besides Whom there is no god, the Sovereign, the Holy, the Source of Peace, the Giver of Security, the Guardian, the Almighty, the Compeller, the Supremely Great. Exalted is Allah above what they associate with Him.' (Al-Hashr / 21 onwards). [49]

On this basis, the creation and manifestation of names and attributes are among the greatest divine affairs, by which all the locks of the unseen and the manifest are opened. And since His essence is limitless, His words are also endless...

In the mystic commentary on the Dawn Prayer (p. 124), noting that the perfect manifestation and manifestation of absolute guardianship is first the blessed existence of the Muhammadi vicegerency (PBUH&HF), which appeared as the greatest name and the most sacred divine effulgence, and all that was behind the veil was given to him, and his luminous existence is a complete mirror of God Almighty's attributes, says: 'That holy existence is on the one hand a complete mirror of God's names and attributes, and on the other hand, it is itself a mirror absorbed in the names and attributes. When names and attributes are seen in the mirror, the mirror itself does not show its face; it entirely shows Him, and here there are secrets that I do not deem it appropriate to reveal.'"

Conclusion

The Guardianship of God (Wilayat Allah) appeared in the Muhammadi (PBUH&HF) reality. Then the same absolute divine guardianship manifested in the reality of the Wali Allah, Imam Ali (AS). He became the Wali Allah, the Caliph of God, and the Caliph of the Messenger of God (PBUH&HF). After him, according to "every day He is in a [new] state," it appeared in the pure Imams, one after another, until their قائم (Qa'im, the Awaited One) (AS) became the manifestations of this guardianship as the proofs of God and the caliphs of God. From this, the Prophet (PBUH&HF) said: "Our first is Muhammad, our last is Muhammad, our middle is Muhammad (PBUH&HF)," because all are one light. [For more on this, see the commentary of Sheikh Muhammad Reza Qumshai on Fass Shithi, p. 11, 7 onwards. 

It should be noted that the author has researched the Imam's view on "leadership and guardianship" in an article and has written down his mystical theories].

Therefore, we have learned that Sayyid al-Shuhada (peace be upon him) is considered as the perfect human, the greatest name, the most sacred effulgence, the first pervading effulgence, the universal intellect, the greatest Wali Allah, the manifest scroll, God's active knowledge, and the Throne, and he has a comprehensive and encompassing presence and supervision over all beings. He observes and is aware of the existence of all creatures and has reached a stage where God considers his entire being as His own and his blood as His own blood – "Thar Allah" (God's Vengeance) – and has called him as Slain of God.

Indeed, Hussain (AS) is the slain of Allah, and "Allah" possesses all attributive and nominal perfections. Hussain (AS) has reached the right side of the Throne of Allah and has become eternal. His pure blood has embraced eternity... and the effervescence of this holy blood is the guide to the straight path of "Allah" for the oppressed and wronged followers throughout human history. His glorious and crimson banner is always fluttering, and it is the banner of freedom-seekers, religious people, and free-thinkers of all times. His existence, remembrance, and thoughts are dedicated to God, and his movement, uprising, and prophetic قیام (uprising) are the perfect embodiment of 

"Say: 'I admonish you with one [thing]: that you stand up for God, in pairs and individually.'" 

He felt such a danger for Islam that even if he did not have seventy-some loyal companions, he would have single-handedly taken a stand against the Yazidis and fulfilled his divine duty.  The real mystic (RA), who was nurtured in the school of his noble grandfather – Hussain ibn Ali, the Messenger of God (PBUH) – followed this path and said:

"God, the Blessed and Exalted, says: 'I have only one admonition, no more than one. I admonish you with one thing: that you stand up for God.' This means that when you see the religion of God in danger, stand up for God. Amir al-Mu'minin saw that the religion of God was in danger, someone was distorting the religion of God, so he stood up for God. Sayyid al-Shuhada also stood up for God in the same way. This is not a matter for one time. God's admonition is eternal.

 Whenever you see that people want to rise against Islam, against the human, Islamic, divine system, they want to distort the issues of Islam, to strike at Islam in the name of Islam, here you must rise 'for God' and not fear that you might not be able to, or that you might fail. There is no failure in it... Rise for God. Move for God. Sayyid al-Shuhada was killed, but he did not fail." [50]

At the end I suffice with a poem in this regard:

O lovers, the soil of this land is truth-nurtured,

Jurisprudence and faith, politics, sincerity and asceticism are within it.

Like the Prophet, fervor in his heart, remembrance of the beloved in his head,

Truly, the true believer is the heir of the Knowledge and piety.

The embodiment of knowledge and action with lofty ambition,

The torch of the Prophet's law, that master and leader of love.

Our Joseph of Canaan, that famous one in the market of love,

That rightful standard-bearer and the commander of love.

Like Mansour, from purity, he shone upon the gallows of love,

From his fiery speech, the enemies trembled.

The real mystic (RA) rides the horse of determination to the final stages of the field of theoretical and practical mysticism, and like a phoenix, with the wings of knowledge and action, he soars to the lofty and angelic peak and reaches all the splendors of the earthly realm and the world of the unseen, as he wrote with a firm pen: "With a calm heart, a confident mind, a joyful soul, and a hopeful conscience in God's grace, I bid farewell to my sisters and brothers and journey to the eternal abode." May God's mercy and satisfaction be upon him...

Foonotes:

[1] Special Stories, Vol. 1, p. 98.

[2] Ibid., Vol. 2, p. 89.

[3] Ibid., Vol. 4, p. 45.

[4] Ibid., Vol. 5, p. 71.

[5] Ibid.

[6] Kawthar, Vol. 2, p. 150.

[7] Bihar al-Anwar, Beirut edition, Vol. 44, p. 382.

[8] Kawthar, Vol. 2, p. 468.

[9] Ibid., Vol. 2, p. 455.

[10] Bihar al-Anwar, Vol. 44, pp. 326, 213.

[11] Ibid., p. 329.

[12] Kawthar, Vol. 2, p. 455.

[13] Misbah al-Hidayah, authored by Imam Khomeini (RA), p. 32, with an introduction by Sayyid Jalal Ashtiani.

[14] Kawthar, Vol. 2, p. 623.

[15] Ibid., pp. 318, 298.

[16] Dam' al-Sujum, Allamah Sha'rani, translation of Nafs al-Mahmum, p. 145.

[17] Bihar al-Anwar, Vol. 45, p. 135.

[18] Mas'udi: Muruj al-Dhahab, 3/54.

[19] Bihar al-Anwar, 44/368.

[20] Ibid., 44/365.

[21] Irshad Mufid, p. 68.

[22] Bihar al-Anwar, 44/371, 315, and Irshad, p. 77.

[23] Ibid., 44/340, 338; translation of Nafs al-Mahmum by Sha'rani, p. 51.

[24] Bihar al-Anwar, 44/387.

[25] Irshad Mufid, p. 111; Bihar, 45/50, 46, 12.

[26] Awsaf al-Ashraf, Muhaqqiq Tusi, Chapter 4, Section 5, and Tafsir-e Namuneh, under verses 625, verse 7 of Surah At-Takathur.

[27] Same source.

[28] Misbah al-Hidayah by Imam Khomeini, p. 76, and Adab al-Salat, p. 331.

[29] Bihar al-Anwar, 44/328.

[30] Ibid., 44/328.

[31] Tafsir al-Mizan, Baqarah/26, Isra/23, and Hajj/18.

[32] Bihar al-Anwar, 44/330.

[33] Ibid., p. 364.

[34] Irshad Mufid, p. 69; Bihar, 44/366.

[35] Bihar al-Anwar, 44/366; Nafs al-Mahmum by Hajj Sheikh Abbas Qumi, p. 105.

[36] Bihar, 44/383.

[37] Bihar, 45/3 from Manaqib Ibn Shahr Ashub.

[38] Ibid., 45/10.

[39] Ibid., 45/12.

[40] Irshad Mufid, p. 94.

[41] Bihar, 45/46 and after.

[42] Ibid., 45/57 from Manaqib and Lahuf.

[43] Ibid., 45/57.

[44] Ibid., p. 207; translation of Khasais Husainiyyah, p. 105.

[45] Bihar, 44/281.

[46] Kamil al-Ziyarat, corrected by Amini, p. 265 and so on.

[47] Bihar, 98/152.

[48] Ta'liqa of Imam on Sharh Fusos al-Hikam, pp. 73, 82.

[49] Sharh Du'a al-Sahar by Imam Khomeini, p. 134; Misbah al-Hidayah, pp. 37, 32, 29.

[50] Selections from the Thoughts and Opinions of Imam Khomeini, pp. 441, 434 and after.