Husayn (Peace Be Upon Him): The Prophet of Love
Husayn (Peace Be Upon Him): The Prophet of Love
Ten Mystical Fates of the Secrets of the Leader of Love, Blood, and Uprising: Imam al-Husayn (Peace Be Upon Him)
By: Grand Ayatollah Muhammad Reza Nekounam
Preface
The present book presents ten mystical fates that explore various aspects of the bloody uprising of Imam Husayn (Peace Be Upon Him). First, the bloody uprising of Karbala, which had far-reaching consequences for the Muslim community, was supported by a handful of individuals loyal to their religious leader. These loyalists numbered only about forty, and by the day of Ashura, the number had grown to over seventy with the support of figures like the brave al-Hurr and his companions. Another fate highlighted in this book focuses on the absolute truth of the “Prophet of Love,” illustrating that in the tragic event of Karbala, it is the hand of truth that must be seen, revealing the face of love and sacrifice. This event of love and martyrdom is embodied in the enduring and radiant image of Imam Husayn’s (Peace Be Upon Him) resilience, which became a powerful symbol of passionate devotion. Additionally, other fates reflect on the principles and customs of mourning and the theatrical reenactments of Ashura, combining philosophical and psychological reflections. It is hoped that this small work will be accepted by the Almighty and lead those who view the earth as precious to, at least, cast a glance of affection toward this event.
Fate: The Peace of Imam Hasan and the Uprising of Imam Husayn
Among the historical events, the peace treaty of Imam Hasan (Peace Be Upon Him) with a figure like Muawiya, and the armed resistance of Imam Husayn (Peace Be Upon Him) against his son Yazid, stand out as remarkable. Although Imam Hasan and Imam Husayn (Peace Be Upon Them) are from the same family, the Hashemite lineage, and both are infallible Imams from the line of the pure Five (Ahl al-Bayt), their responses to the ruling Umayyad dynasty were drastically different. Why did these two brothers, who shared the same faith and mission, choose different approaches? Is it that Islam, as a singular truth, has different aspects and faces, or does the apparent divergence between the actions of these two infallible figures indicate a deeper puzzle about the nature of Islam and the solution of its mysteries?
It is clear that no genuine religion, untainted by corruption or distortion, can tolerate even the slightest deviation. Both Muawiya and Yazid, who ruled over the Muslims for more than twenty-five years, embodied the core of corruption in the Muslim community. During the time of these two Imams, the deviations within the Muslim Ummah became profound. Islam, as revealed and preserved, could not align with the actions of the Umayyad rulers, whose very existence represented falsehood. The essence of religion is to restore everything to its natural form, and this is the role of the infallible Imams.
So, could we argue that the rule and governance of an Imam is legitimate when supported by the people, and that the differing actions of Imam Hasan and Imam Husayn reflect this interplay between divine leadership and the people’s support? Indeed, an Imam without the support of the people, even if his soul reigns over the entire cosmos, cannot bring about social change or sustain an uprising. The Imam’s ability to act depends on the people’s support and solidarity, for only with their help can he implement God’s plan and guide the community. It is clear that no religious movement, when truly following the principles of Islam, is ever dependent on power structures that are non-human, such as wealth, capital, or politics. Such a movement is only successful when it has the support of the people.
This principle aligns with the uprising of Imam Husayn (Peace Be Upon Him) in Karbala, which, despite being supported by only a handful of loyal followers—about seventy warriors ready to sacrifice their lives—became a monumental event in the history of Islam. The people’s solidarity with Imam Husayn was also reflected in the Islamic Revolution led by Imam Khomeini, where the people’s commitment to their religious leader brought about the victory of the revolution. If the people maintain their unwavering commitment to the true path of Islam, the blessings of this revolution will continue to unfold for future generations.
A people who possess freedom and the spirit of struggle can prepare the grounds for the action, uprising, and leadership of their religious leader. It is only when the Imam is supported by such a people that he can enact meaningful social reforms. Imam Husayn’s (Peace Be Upon Him) movement, supported by a small but dedicated group of warriors, made an indelible impact on the course of religious and social history. The movement of Imam Husayn cannot be paralleled in human history, and even the revolutionary movements of the 1970s, if they continue on their historical path, will not have the same profound effect on the masses.
Fate: The Slaughter of Love
Can a human truly comprehend the depth of what Imam Husayn (Peace Be Upon Him) did with the Almighty? More often, we focus on what the Almighty did with Imam Husayn (Peace Be Upon Him) rather than looking at the other side of the story. If someone were to fully understand the depth of this event, they would not be able to endure its intensity in their earthly form; their body would be disintegrated by the realization. Indeed, what was the relationship between Husayn (Peace Be Upon Him) and the Divine, and what did he offer to the Almighty?
To begin to understand the sorrow and grief of this divine act, we must reflect on the sacrifice of Prophet Ibrahim (Peace Be Upon Him) and his son, Isma’il (Peace Be Upon Him). When the Almighty observed Ibrahim’s (Peace Be Upon Him) deep attachment to his son and wished to claim that affection for Himself, He commanded Ibrahim to sacrifice Isma’il. Despite Ibrahim’s hesitation at first, in the third vision, he was commanded to offer his son as a sacrifice. Time passed until the moment came when the best of creation, from the progeny of Prophet Muhammad (Peace Be Upon Him), grew and matured. When they reached their full spiritual perfection, they, along with their families, were brought to the ultimate sacrificial altar. And thus, the Almighty accepted their sacrifices without hesitation.
The divine act of sacrifice began with the Almighty’s own hand, as He embraced Husayn (Peace Be Upon Him) and his companions, guiding them directly to the divine altar. This was a sacrifice only for the sake of the Divine. Few can comprehend the significance of this act, for it was not just an earthly event, but one with profound spiritual implications. This scene, witnessed by history, was beautiful not because it was about mere bloodshed, but because it was the divine hand of truth that orchestrated it, revealing the ultimate beauty of sacrifice and love.
Thus, God, in His infinite wisdom, allowed the divine sacrifice of Husayn (Peace Be Upon Him) to stand as the ultimate symbol of love and devotion. Through this sacrifice, the true nature of devotion was revealed, separating the false claims of love from the genuine, unwavering commitment to the Divine.
The Fate of the Divine Saints
The final Prophet, who is the central point of the universe’s phenomena, hears the lash of the voice saying, “Indeed, the man speaks in delirium.” He, who is the beloved of all beloveds and the supreme leader of all leaders, speaks of “No prophet has been harmed as much as I have.” In this way, he unveils the table of sorrows and grief in his heart.
Ali, the Commander of the Faithful, who single-handedly takes on the fort of Khaybar and is renowned in the heavens as “the owner of Zulfiqar,” finds the rope around his own neck and painfully tastes the bitterness of silence in the face of wrongdoers.
The body of the martyred Hussein is dragged through the streets, and his children are beheaded by the hands of Harb. Imam Hussein, who once placed himself on the back of the Prophet during congregational prayers, now finds Shimmer over his chest. Imam Hasan, who once sat in the lap of the Prophet, now faces a woman such as this, with traitorous companions by his side.
The stories of the Prophets are also exemplified in such events. The most beloved of them, Joseph, who was the cherished son of Jacob, is imprisoned due to false accusations. And if the world held any beauty, that very beauty becomes a source of trouble for him. All the divine saints have met such fates in this world and within the realm of nature.
The Fate of Yazid
Yazid, a vile, wine-drinking and dog-loving individual, with the freedom and choices granted to humanity, caused a regression for himself and mankind. He uprooted the mercy of God and turned the blossom of his being, which could have been a source of fragrance, into rot and decay. He chose this path with his own hands, becoming the most wretched and repugnant player in the arena of worldly strife. The circumstances of the world are conditional, and with the choices of humanity, they give rise to cause and necessity.
Religious Violence and Fanaticism
“Violence,” which is the disregard for the nature of everything and the imposition of pressure, is nothing but ignorance and “fanaticism,” and the hardness of one who is blind and severed from nature. It is nothing but a form of ignorance. Ignorance is nothing more than the disconnection of an individual from their own identity and nature. Violence is more often seen in those who have moral and cultural deficiencies. Violence leads a person away from their rightful and natural position. The fact that someone becomes exceedingly violent and aggressive is not related to their religion or creed, but rather to their own spiritual, intellectual, and cultural structure, which fills them with violence. One can be an atheist with no religious affiliation and still be wise, composed, and polite, while a devout Muslim, who strictly follows religious practices, may become violent and insolent. Similarly, the opposite is also possible, where a pious and dignified believer could be juxtaposed with a rude and violent atheist.
After the coup at Saqifah, Muslims internalised violence to the point where tyrannical caliphs sowed such intellectual and cultural confusion in them that they came to regard violence and the fanaticism of the pre-Islamic era as core elements of the faith. They sanctioned every form of plunder, murder, and defilement of the Muslim community in the name of religion and in the name of supporting the caliphs, leaving a legacy of violence and conflict for future generations. They also polluted the religion with various innovations and heresies. In Iran, where Islam had been adopted from the rule of the second caliph, kings and rulers governed by brute force, and anyone who had greater power in oppression would sit on the throne of governance. Violence amongst early Muslims reached such a peak that all the Shia Imams, particularly Imam Hussein, and all their selfless companions met their end through martyrdom. The tragedy of Karbala stands as the most horrific and sorrowful of all, where even innocent women and children were not spared. The cruelty of the assailants was so brutal that they slapped the faces of children, captured women and children of the Prophet’s household, and paraded them on camels without coverings, while placing the heads of the martyrs on lances in front of their eyes, trampling over the bodies of the slain with horses’ iron-shod hooves. They carried out these atrocities while refusing to abandon their prayers and competing to be in the front rows of prayer on the red-tinged evening of Ashura. Undoubtedly, the prayers of such individuals, whose hearts were harder than the hardest stone, are worthless. The religion they believed in could not have held any real value in their hearts, and their prayers and invocations were no more than a daily habit, an act of routine and caution.
It is without a doubt that there are many like Shimmer and Harmala in the world. Many individuals may never face a situation like Karbala, but if they did, would they not justify violence in the name of religion, just as Yazid did against the Prophet’s grandson, believing only their version of truth and righteousness? It is clear that worldly desires have blinded them. This is one of the lessons from Ashura that requires reflection and study. One should examine oneself psychologically: Do we not lose our temper and control over ourselves with the slightest provocation, and do we not justify every unethical act in the name of our own cause?
The Pearl of Tears and Sighs
Tears can have both material and spiritual sources. Just as tears may arise from the body’s biological processes, from the heart, blood, or from external factors like cold and heat, they may also result from psychological and emotional pressures. Some individuals cry when they experience physical pain, while others only cry from emotional or psychological pressures. Such individuals may feel little to no physical pain, or they may ignore it altogether. Some tears are even connected to a divine perspective, directed towards God.
Certain tears, especially those shed during the mourning of Imam Hussein, may have biological origins and are not purely for the sake of God. Such tears may reflect material and emotional struggles. However, the Prophet’s night-time weeping was purely for God. Many tears and sighs represent a blend of material and spiritual matters.
Sighs, tears, and lamentations for Imam Hussein, in reality, signify freedom and love, and crying for him is a desire for greatness and dignity, not a sign of weakness or helplessness. The individual who is free and reaches greatness, the one who has attained love, is the one who weeps for Imam Hussein, shedding tears with understanding and proper knowledge.
Small Joys and Vast Mourning
Crying for the Ahl al-Bayt revives the heart, cleansing it of its darkness and impurities. Mourning for the Ahl al-Bayt prevents the heart from dying. Numerous Hadiths encourage mourning for the Ahl al-Bayt, particularly Imam Hussein. Of course, laughing and rejoicing for the Ahl al-Bayt also holds reward, but since it is harder to separate worldly desires from one’s joy, and to rejoice purely for them, fewer discussions on this matter have taken place. Humans are more adept at feigning happiness than they are at crying, and crying, being less influenced by worldly desires, can be rationalised, especially when performed for the greatest martyr, Imam Hussein. Unfortunately, some have gone to extremes in their mourning, refusing to acknowledge any joy or happiness, even in relation to the infallible Imams.
In summary, both tears and laughter can be material or spiritual. If one’s tears are material, they should be encouraged to smile and rejoice in the Imams’ joys, lest their soul be overcome by the ego.
It is interesting to consider why, in Iran, celebrations for the birthdays of the Imams are less vibrant than the mourning ceremonies for their deaths. Events like the first and second Fāṭimīyah, the first and second Sadiqīyah, the month of Muharram, and even the events of Ashura and Arba’een are highly celebrated, yet the birthdays of the Imams are not marked with the same intensity. This raises the question: Is it that mourning, particularly for Imam Hussein, offers a deeper spiritual connection, or is there another socio-political factor at play? The mourning rituals have evolved significantly after the Islamic Revolution, but what is the source of this phenomenon?
It is true that the Ahl al-Bayt do not require our tears or laughter. They do not even need our existence. Our actions—our prayers, our tears, our laughter—are simply a means for us to recognise the greatness of our Imam.
Many claim they are ready to sacrifice their lives and limbs for the Ahl al-Bayt (the family of the Prophet). However, such claims can only be made by someone who truly possesses control over their own body and soul, someone who can exert willpower over their physical being. The act of mastering one’s body and life is incredibly difficult, and very few succeed in doing so. For example, if Imam Hussein (peace be upon him) is praying and we wish to shield him from the arrows being shot towards him, should an arrow be directed at us, we would instinctively close our eyes, possibly even lower our heads or sit down to avoid the arrow, as we do not have full control over our bodily reactions. It is only someone who has trained and gained strength in this regard who can withstand such a test. Therefore, we assert that our bodily members are not entirely in our control to the extent that we can sell or sacrifice them for the sake of truth and to drink the cup of martyrdom. Our bodily faculties are under the control of our own self. Hence, one must first master their body and will before using it for any transaction, including sacrificing it for the sake of the beloved. A person is capable of mastering even their heart and soul.
Anyone who has not yet gained control over their body and soul is naturally inclined towards materialistic pursuits. This is why the food distributed in memory of Imam Hussein (peace be upon him) can help nurture his name in people’s hearts, and some may even gain an understanding of the Ashura uprising through it. The food keeps the name of Imam Hussein (peace be upon him) alive, for not all mourners are those who can shield Imam Hussein with their own lives. Such material acts, however, can keep the religion alive for many people and should thus be taken seriously. Religion should not be separated from material matters; otherwise, disbelief may seep in. It must be acknowledged that only a very small number of people are true followers of the Imams (peace be upon them), willing to endure any hardship with no expectations, simply to keep the name and path of the infallible ones alive.
Sorrowful Destiny:
The Necessity of Defining the Educational Principles of Mourning Rituals
To manage a society, a religious government must work towards cultural development, designing both theoretical and practical principles. One of the most important aspects of this is the formulation of regulations regarding religious ceremonies, especially mourning rituals during the month of Muharram.
Unfortunately, nowadays, just as some create noise disturbances on the streets late at night under the guise of weddings, terrifying and disturbing others, and infringing upon the rights of people, some also disregard the civil rights of others in the name of mourning for Imam Hussein (peace be upon him). They cause disturbances with loud noise in the middle of the night, infringing upon others’ rights and causing harm to them.
It must be understood that spending excessive time on mourning ceremonies and listening to eulogies can harm the soul and psyche. It is not permissible to indulge in excessive mourning sessions. Just as the content of lectures or books about Imam Hussein (peace be upon him) should be correct and logical, so too should mourning rituals and eulogies follow proper principles, avoiding both excess and neglect. Excess in anything, even in acts of worship, is highly detrimental, and one must adhere to a balanced approach. Of course, the exact limit of balance is relative, differing according to individuals, and some might even be able to mourn so intensely that they faint, but this quality does not necessarily require an excessive quantity. Some mourning rituals, which take place after midnight with loud noise, disturb people’s sleep and rest, particularly that of the sick. These forms of mourning are considered sinful and not commendable, especially when they lead to the loss of the morning prayer by mourners. Most of these individuals have no early morning commitments and sleep until noon, showing no consideration for those who must be at work at dawn. Another negative aspect of eulogizing and mourning is the noise and chaos involved, which is performed as if to show off one’s ability to cry.
Religious leaders must ensure that, as they emphasize the symbols of religion, they also teach the proper ways and etiquette for performing these rituals. The community should be educated and aware before it can truly embrace faith, so that faith can enhance their upbringing.
A society can benefit from the Hussaini culture when, alongside the production of knowledge, thought, and culture, it also chants “Ya Hussein.” Such a society will naturally connect its heart to the blessed name of Imam Hussein (peace be upon him), allowing the sweetness of this sacred name to captivate their minds. However, those who, like the idle and useless, shout late into the night, only repeat the name of the Imam out of habit. Only those whose hearts are genuinely in love with Imam Hussein (peace be upon him) can walk in his path, drawing inspiration from his passion, effort, dignity, and devotion. Such a heart can only be moved to love when it possesses knowledge and education, understanding the principles of life. It is not sufficient for someone to simply attend a mourning session and boast of doing so, while lacking thought and culture, and being idle and a burden on society, to claim to have reached love and devotion.
If a society lacks proper education, it becomes hungry, as idleness increases, and individuals grow estranged from one another. This is the type of society that easily succumbs to foreign influence, absorbing Western culture through satellite channels and the internet. A country that still burns its dead demonstrates that its collective wisdom has not developed, and it is clear that such a country will fall into the traps of England, America, and Israel. In some countries, like Iraq, when war begins, people even steal from one another. It is clear that the absence of education in such a country has led to this theft from their own. A nation that cannot show mercy to itself during times of war or natural disaster is lacking in education. However, in places like Karbala and Najaf, where the scent of Imam Hussein (peace be upon him) fills the air, the culture is more refined, and such incidents are rarer. This highlights the difference in culture and education between the Shi’a and others. Western media, particularly American outlets, portray such scenes to justify their military presence in these countries and to plunder their resources.
The seminary must plan for the education of society and the institutionalization of true Islamic culture. If the religious scholars of the seminary fail in this task, they should not expect much from others.
The Art of Mourning and Appropriate Performance for Ashura
In the cinema world, when filmmakers want to depict a story or narrative, they spend months or even years researching and studying the screenplay and content, ensuring the work is as technical and flawless as possible. Unfortunately, most of the mourning rituals performed for Imam Hussein (peace be upon him) are carried out by non-specialists and enthusiasts, lacking the required expertise and research. As a result, some of them end up being ridiculous and contrary to their intended purpose. Most of those who lead these rituals are individuals without acting experience, and sometimes their faces do not even match the roles they play.
In public performances of mourning rituals, experienced individuals should be involved, and the main roles should not be entrusted to novices who are unable to carry out their parts effectively. Experienced actors should consider it a privilege to be cast in such roles. A mourning performance for a deeply sorrowful event that has moved the world should be presented in the best possible manner, so that it depicts the events of Karbala with clarity and excellence, making the martyrdom of Imam Hussein (peace be upon him) evident to all, not only to Muslims but even to non-believers, evoking tears and drawing them towards the truth. If a mourning performance fails to do this, due to its negative impact, it should be discontinued.
Just as there must be discernment in the selection of eulogists, those who are unable to perform a sorrowful eulogy should not speak about it from the pulpit, as they would be diminishing the sanctity of Karbala and the family of the Prophet (peace be upon him). The sacredness of mourning for Imam Hussein should never be used as a pretext for those who are unqualified to engage in it simply out of personal interest. This point is supported by the following narration: “Be an adornment for us, and do not be a disgrace to us.”
Mourning sessions and activities related to the family of the Prophet (peace be upon him) should be conducted in the best possible way, without cutting corners. The inappropriate and mocking forms of mourning, which ridicule the religious culture and make people laugh, must be confronted and stopped. Such actions constitute a disservice to religious symbols and present a distorted image of Islam.
The content of poetry and speeches should be scholarly and based on reality. Speakers should not engage in theatrics during the mourning of the master of martyrs, Imam Hussein (peace be upon him), or compare the relationship between a boy and a girl to it, thereby detracting from the serious message of the mourning sessions. Just as the Imams of the Shi’a used to honor and support cultural figures like the poets of the Ahl al-Bayt, the Islamic system should also provide support to committed and loyal artists, enabling them to present high-quality works related to Shi’a culture to the people. It should be understood that religion is never opposed to art, as art embodies truth, nature, the human spirit, goodness, and perfection. Criticism of poetry in the Quran was due to the content of certain poems that reflected a pagan and anti-religious culture, where poets acted as jesters for the oppressive rulers and used their art to beg for favors from them. The Quran says about such poets: (And the poets – it is those who go astray who follow them) [Quran 26:224].
We must remember that one of the applications of the verse: “Prepare for them what you can of power” (Quran 8:60) is the mastery of artistic fields, taking control of the art scene from the polytheists and the people of disbelief, and producing high-quality artistic works. All artistic tools, when in the hands of an Islamic government, are permitted for use. Unfortunately, the interaction of religious authorities with loyal artists is often not without excess, which ultimately harms religious culture and leads to their isolation in the global arena, where the world of Western humanism dominates art.
For example, in the early years of the late Ayatollah Borujerdi’s leadership, when he was the only Shi’a reference and his power and influence were exceptional, he invited the heads of religious organizations to his home and asked them whom they followed. They replied that they followed him. He then told them, “If you follow me, my fatwa is to discontinue the performance of plays, as it is forbidden.” They openly replied, “We follow you all year, but during these ten days, we do not follow your fatwa.” They disregarded the fatwa of their religious leader on this matter, which clearly showed their lack of sincere commitment to Imam Hussein (peace be upon him) and Islam. It indicates that their primary goal was not the Imam (peace be upon him) or Islam, but rather to enjoy their performances. However, perhaps the manner of dealing with them was also not entirely appropriate, as people are drawn to Imam Hussein (peace be upon him) out of love and devotion, not for pleasure or ulterior motives. One should never oppose popular customs that do not conflict with Islamic law, such as theatrical performances and the use of drums and trumpets in mourning rituals.
