Mawlana Imam al-Husain [AAH]

Master of the Martyrs 5



from the courtyard of Mawlana Imam al-Husain [AAH], today we continue a concluding part from the Qasida of Imam Fakhreddin about Mawlana Imam al-Husain [AAH]

[My eyes adored you, so I was afflicted with my wakefulness

far be it from an eye that saw you, to sleep] 24/12

Adoring: in the Sufi terms is the last of the love ranks. Loving is the first rank of the adoring. that is how it is described in the "the Essence of the Behavior". It was also said that adoring is actually the excessive intensive love. Also said that it is the existence of the heart with the beloved with no intermediary. It was said in "the Perfect Human", in the chapter of "the Will", that the adorer will not know his adored when he sees him, when he is in the rank of the adoring. It was told about the "one who was crazy about Layla" that Layla once saw him and called him to talk to him, but he said to her: I am busy with Layla!! This is the last of ranks to be reached and the closest. When the adoring starts, it would make the adorer loose his existence until nothing would be left of him; not his name, description, or figure. So he would not be neither adorer or adored. And he will have both attributes, until he will be called adorer and adored.

That was some of what was stated about the adoring in the book of "the Discoverer of the Terms of the Science and Art", by the knowledgeable Mohamed Ali al-Tahnawy.

So when the acquainted with Allah says "my eyes adored you" it will be a literal meaning, but we will need to consider the Sufi terms to understand what this knowledgeable one who is actualized with the divine names and attributes (I became his hearing and his sight)... the Hadith. Imam Fakhreddin did not say "my eyes saw you", rather he said adored you, which a high difference in meaning. As we mentioned before; adoring is when the adorer and the adored get each other's qualities. We go back to the Hadith that we talked about last time and we say if (Allah loves, who loves Husain), then what about who adores him? And what about who adores someone whose has the Hearing of Allah and His sight, as the Hadith said (My servant will continue to do supererogation, until I love him. When I love him, I will become his hearing that he hears with, his sight that he sees with,) ... the Hadith. So whoever adores the one loved by Allah, will have his qualities which are the qualities of Allah. That is why Imam Fakhreddin said [I was afflicted with my wakefulness], which is the opposite of the drunkenness state. The wakefulness, as described in the "Terms of the Islamic Sufism":

Know that the drunkenness does not happen except with a mighty manifestation. Also the wakefulness does not happen except with a mighty manifestation. And know that the wakefulness does not come except after a drunkenness, as before the drunkenness he would not be awake, or of a wakefulness state.

They also said about wakefulness :

It is the coming back of the acquainted with Allah to his senses, after he was absent and out of his senses. The absence out of drunkenness will be caused by a mighty manifestation, as it is more powerful and more complete than the absence. Because absence could be caused by desire, fear, dread, or hope. Drunkenness is not caused except by manifestation of the beauty characteristics, because it is the delight of the soul and the passionate love of the heart. That would be except for those who have ecstasy, witnessing, and existence, not for the people of desire, fear, dread, or hope.

From all of that we can understand that Sufi words have special meaning that imply the conduct and the progress towards Allah, i.e. it is useful in the approach to Allah. When the Imam says [My eyes adored you], then he sees Imam al-Husain with the eyes of Mawlana Imam al-Husain witnessing him. The eyes of Mawlana Imam al-Husain has its insight derived from Allah, Almighty, as the Hadith above said (I became his hearing and his sight). So can this eye sleep? Far from it to sleep while it is witnessing this beauty and that Prophetic Husainy light. That light which is driven from the light of the Prophet [PPBUH].

The next verse is:

[What a good belly, that which contained you, and what

a lineage, that which is served by all the people of heaven] 24/13

This is a praising for the belly which is a metaphor for sayyda Fatima az-Zahra'. So Imam Fakhreddin [AAH] is praising sayyda Fatima az-Zahra' who carried in her belly this great Imam with all his offspring and all who has him in his heart. He also wonders about this great lineage, as whose daughter is she? She is the daughter of Master of all creatures without exception. That lineage that is served by all the angels of the heaven.

Al-Safdy, in "The Fulfilling for the Deaths", said that in the time of Abo-Nawwas, people objected on him, while he was a famous poet who used to do many praising in his poetry, and said to him: How could you not praise Imam Ali ibn Mosa ar-Reda [AAT], who are the descendents of Imam al-Husain, while they lived in your time and you are famous for praising poetry? He replied with these qasida verses:

[They told me that I am the best

in the art of the elegant words]

[You have words of gem poetry

that gives fruits in the hands of who collects them]

[So why did you leave the praising of ibn Mosa

with all the qualities he had]

[I said: I cannot be rightly guided to praise an Imam

for whose father, Gabriel was a servant]

The next verse from the Qasida of Imam Fakhreddin is:

[I was chosen and you, you, supported me

and my cloth is the closeness and the garment of Hajj] 24/14

Choosing is performed after one has passed all the stations of line of Dhikr of Allah which has no means except through striving. Imam also say:

[And I hold on to his secret matters, so he guided me

to the right awareness, and I was chosen to guide] 22/16

So the choosing of the Imam [AAH] is for guidance. And guidance is calling to Allah, Almighty, which is the greatest of the missions, performed by the prophets and messengers then by the saints who followed them. [Say "This is my way: I call unto Allah, with insight, I and whosoever follows me, Glory be to Allah, and never will I be of the polytheists] Yusuf 12:108. So Guiding and calling unto Allah requires insight [seeing with the eyes of the heart], which is not available except for the saints of Allah [AAT].

So it is as if Imam Fakhreddin [AAH] is saying "I was chosen for this calling and this guidance to the nation, and my support in doing this is Mawlana Imam al-Husain. I wore for this mission the cloth of closeness and Hajj. Whoever wants to get closer to Allah, let him come to me to guide him and teach him how to do that. Whoever wants to do a special Hajj, let him come to me to teach him the ceremonies of this Hajj to Allah".

If one asks why did he say [you, you,]? We that Imam Fakhreddin [AAH] used to say: "When Allah says [I], then the Prophet [PPBUH] will be in the position of [you], and when the Prophet [PPBUH] is in the position of [I], then the prophets and messengers will be in the position of [you]". So this prophetic [you] is the mirror in which the manifestations of the divine lights appear, and when the Prophet [PPBUH] is the speaker with [I], then Imam al-Husain is in the position of [you]. Thus the [you, you,] here means the second [you], i.e. the mirror of the second [I] which is the full prophetic photo. Thus he is the mirror of the honorable Prophet [PPBUH], and the support of Mawlana al-Husain is from the Prophet [PPBUH] and with his delegation. May Allah gives us the benefits of his choosing and his guidance [AAH] in this worldly life and in the hereafter.

Until next time, As-Salamu Alikum wa Rahmatu-Allah wa Barakatuh.



Written by Mohamed Maqboul

Translated by Mohamed

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from site : http://almagalla.info/2011e/may1.htm


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