Mourning Imam al-Hussain: an esoteric perspective
Introduction:
Crying over Imam al-Hussain on the day of ‘Ashura is more than merely a “good deed” and certainly its meaning is more than a few tears. Upon deeper analysis one realizes the importance of this day of ‘Ashura and these tears upon the Imam, for no doubt it is an event with a divine and esoteric reality, which we aim to briefly discuss in this article God willing.
1) Mourning the Walking Qurans
A) Crying over the Silent Qur’an.
“When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.” (19:58)
Weeping over the recitation of the Revelation of God is considered a noble practice. To weep over it’s recitation is of the acts that increases one’s faith. To contrast, the Polytheists used to laugh at the verses of the Qur’an while Allah admonished them for this.
“And you laugh and do not weep.” (53:60)
[al-Kafi, vol 2, page 614]
Imam al-Sadiq:
“The Qur’an was revealed with sadness. So recite it with sadness.”
2 - علي بن إبراهيم، عن أبيه، عن ابن أبي عمير، عمن ذكره، عن أبي عبد الله (عليه السلام) قال: إن القرآن نزل بالحزن فاقرؤوه بالحزن.
Tears for the sake of God is an act with the utmost importance and respect in the eyes of God. Perhaps this is because crying for something helps a person connect more with it and softens one’s heart towards it.
“Then woe to those whose hearts are hardened against the remembrance of Allah. Those are in manifest error.” (39:22)
Perhaps this is the reason why the Imams say that the Qur’an must be recited with sadness and tears.
With such importance for shedding a tear in the path of God, we now return to the value of listening to the mas’aib of al-Hussain and crying over it.
B) Submission to al-Imam:
Submitting to the Imam is the center of Islam, it’s foundation and it’s pillar.
After all, Allah says:
“But no, by your Lord, they will not [truly] believe until they make you, [O Muhammad], judge concerning that over which they dispute among themselves and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission.” (4:65)
The entirety of belief is hinged on submission to the Holy Prophet, caretaker of the Religion and without Him, one cannot attain belief, as the verse says, and the Imam confirms this.
[Tafsir al-Qummi]
Imam al-Baqir commenting on the verse {and then find within themselves no discomfort from what you have judged and submit in [full, willing] submission} : and they submit to ‘Ali with full submission, peace be upon him.”
تفسير علي بن إبراهيم: " ولو أنهم إذا ظلموا أنفسهم جاءوك فاستغفروا الله (4) " فإنه حدثني أبي عن ابن أبي عمير، عن ابن أذينة، عنزرارة، عن أبي جعفر عليه السلام قال: " ولو أنهم إذ ظلموا أنفسهم جاءوك " يا علي " فاستغفروا الله واستغفر لهم الرسول لوجدوا الله توابارحيما " هكذا نزلت، ثم قال: " فلا وربك لا يؤمنون حتى يحكموك " يا علي، " فيما شجر بينهم " يعنى فيما تعاهدوا وتعاقدوا عليه بينهم منخلافك وغصبك " ثم لا يجدوا في أنفسهم حرجا مما قضيت عليهم " يا محمد على لسانك من ولايته " ويسلموا تسليما " لعلي عليه السلام
This right of submission extends to the 12 Imams of the Ahl al-Bayt because of their right to successorship to the Prophet. After him, it is them who are the caretakers and guardians of the religion and the ones deserving of full submission, such that one submits to them like a slave.
“He who obeys the Messenger has obeyed Allah..”(4:80)
Upon this submission is belief in Allah contingent. As such Imam al-Sadiq says,
[al-Kafi, vol 1, page 265]
Imam al-Sadiq on the verse {Whomever obeys the Prophet has obeyed Allah}
He (the Imam) said: the Prophet of Allah delegated (his powers) to ‘Ali and entrusted him with it.
So you submitted O’ Shi’a, while the people defiantly disobeyed.
So by Allah, we love for you (O’ Shi’a) to speak when we speak and to be silent when we are silent.
For indeed, Allah does not allow goodness to arise if our orders are violated.”
2) " وقال عز وجل: " من يطع الرسول فقد أطاع الله (3) " قال: ثم قال وإن نبي الله فوض إلى علي وائتمنه فسلمتم وجحد الناس فواللهلنحبكم أن تقولوا إذا قلنا وأن تصمتوا إذا صمتنا ونحن فيما بينكم وبين الله عز وجل، ما جعل الله لاحد خيرا في خلاف أمرنا.
Thus it is clear that Submission to the Imams after the Prophet is equivalent to submission to the Prophet Himself, which is submission to God, and it is the only way one can attain submission to God, as we have clarified.
C) Mourning the Imams:
The narrations of our Imams show that recitation of the silent Qur’an (Mushaf) must be accompanied by weeping.
“And they fall upon their faces weeping, and the Qur'an increases them in humble submission.” (17:109)
Now, the only person to truly understand Allah’s book is the Holy Imam - to whom we owe submission and obedience, as a condition of our faith.
The Imam’s ability to define shariah for us effectively makes him a “walking Qur’an” (1).
Thus - with this much importance placed upon crying over the recitation of the silent Qur’an (the Qur’an we read), is it not self-evident why weeping over the walking Qur’an (Imam al-Hussain) would be emphasized as much?
Indeed, crying over the Imam is a very great deed as it is akin to “weeping when the verses of the Most Merciful are recited”.
This emotional attachment over the Divine Leader of God softens the heart and establishes an emotional connection with said Leader. And God cannot be obtained except through total submission and connection with this Divine Leader that He has appointed.
So how could we not weep over the walking Qur’an - for whom the rewards of weeping is so great, that our Imams tell us to pretend to weep if our tears don’t come naturally?
[Bihar al-Anwar, vol 45, page 16]
بكى أو تباكى على الحسين غفر الله ذنوبه ولو كانت كزبد البحر
“Whomever weeps, or pretends to weep, over al-Hussain - his deeds will be forgiven. Even if they were as wide as the foam of the sea.”
2) ‘Ashura beyond the Dhahir:
[Asl ‘Ali ibn Asbat]
قال علي بن أسباط: ورواه بعض أصحابنا، عن أبي جعفر عليه السلام وقال، لو قاتل معه أهل الأرض كلهم لقتلوا كلهم
Imam al-Baqir says:
“If every single person on earth fought with him (Imam al-Hussain), all of them would be killed.”
This is an intriguing narration. For one, it signifies that the Martyrdom of al-Hussain was ahistorical - it transcends anything human.
In fact, if all the people on earth, with armies well equipped, were to side with al-Hussain they would all still be martyred.
Meaning, the Decree of God in this event was fixed. Neither the outcome nor the battle itself is subject to human control.
It shows that ‘Ashura was the Promise of God and it would take place no matter what happened.
[al-Kafi volume 1 page 465]
Imam al-Baqir:
“When the angel of victory landed on al-Hussain ibn ‘Ali between the heavens and earth, he gave the Imam a choice: Victory or meeting Allah, so the Imam chose meeting Allah.”
عدة من أصحابنا، عن أحمد بن محمد بن عيسى; عن علي بن الحكم، عن سيف بن عميرة، عن عبد الملك بن أعين، عن أبي جعفر (عليهالسلام) قال: لما نزل النصر على الحسين بن علي حتى كان بين السماء والأرض ثم خير: النصر أو لقاء الله فاختار لقاء الله
In essence, the victory of Karbala which was offered to the Imam is obviously only referring to an apparent one, that is, winning the battle itself. This is apparent from the narration quoted earlier, where the Imam states that even if the whole world was with the Imam, the Imam would still be martyred.
Thus, “meeting Allah” means that on ‘Ashura, the martyrdom of the Imam IS his victory. For it is only through His martyrdom that the promise of Allah came true, through His martyrdom the religion of His forefather was revived and reformed, and Bani Umayya toppled.
“So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone." (18:110)
The Imam’s venture to Karbala was the peak of submission to God and His martyrdom was the real victory and the promise of God.
Conclusion:
The Sacrifice of Imam al-Hussain transcends the boundaries of mere politics or a historical event, rather, the day of ‘Ashura and the land of Karbala, the purpose of the mission are divine in nature. The Will of Allah was fulfilled on this day in that land, and what seemed to be an outward tragedy was an innate victory. To shed tears on this day is to please Allah and His Messenger, and ‘Ali and Fatima al-Zahra’a, and the Imams from Her progeny, who look at everyone who revives their memories and commemorates their sadness, who visit them and send their peace and blessings upon them.
Wa Allahu ‘Aalam.
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(1) For more on the Walking Qur’an, see
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