313_Waiter

"And your Lord has commanded that you shall not serve (any) but Him...."
Each and every creation (makhlooq) in this universe has a natural innate attachment with the creator. Every being that is created, itself carries a signature of the creator in every form and shape and also submits to the reality of existence of its creator. This is not something for which a creature needs something from outside his being. His existence itself contains those elements that lead his way towards his creator. If we try to specify those elements within a human being, our first attention goes towards the conscience (fitrah) of a human being. This conscience is captured in our soul and is completely intrinsic to our being. The spirit is the being which is the home of conscience while body is just the outer representation of our being.
Our conscience is the one which tells us the right and wrong and all such moral principles. Hence, it needs to have an orientation or inclination. Orientation will set a direction for a being and finally a direction will have no end without an inspiration. So, basically, every spirit has a conscience which sets the moral principles and in order to do that, we ultimately and naturally need an ultimate inspiration. The entity that might act as an inspiration can have a scope. But there needs to be one entity, neither more nor less, which needs to be above every entity. To explain this mess, I would like to take an example of a student pursuing a career:
Let's suppose that a person has an orientation of caring and healing others. A sudden thought comes to his/her mind that he/she should become a doctor. Also, he/she defines certain objectives to achieve his/her career. This is the direction that was taken according to the orientation. According to the scope of final objective, inspiration or motivation is also recognized. And finally, he/she goes to the school and college and studies to become a doctor which is the path to reach the inspiration.
If we carefully notice this example, everything is clear-as-sky that the career path selected is due to the orientation which acts as a cause and it is pointing towards a direction to become something which is guided by the inspiration. And the inspiration here can be multiple but one, the ultimate is definitely needed. So, that states our point of view that the idea of God is an idea of ultimate inspiration which is undeniable if we have a conscience that is willing to set it's moral principles. Now, because taking care of morality is intrinsic to our conscience, the idea of god is also intrinsic and an innate reality which cannot be denied by our conscience.
This argument stated above begs a question. What about the conscience of a person who denies the existence of God? The simple answer is that it is impossible. Because it is not our words that testify to the idea of God but it is our conscience and our conscience doesn't work exactly according to us. Every being has an ultimate inspiration within his self. If someone denies that ultimate inspiration, his self will start recognizing something else as an inspiration and if he still denies this new inspiration then his self will cling to something else and so on. So, denying the idea of God means ultimately denying the idea of existence or submitting to something at some point by stopping the loop of denial. My physics teacher in school once said that most of the scientists our athiests and they don't believe in god. But he was forced to conclude his statement by saying that there god is nature. So, one can say that 'his idea of god is different than others' but cannot deny the idea itself. So, we conclude that atheism by definition has no value and it is fundamentally impossible to deny the existence of God. And the Holy Quran states in this context:
"The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving." Al Isra (17:44)
The above verse shows how the idea of God is within every creation. And another verse which states that how our conscience says opposite to what a proponent of athiesm might say:
"Read your book; your own self is sufficient as a reckoner against you this day." Al Isra (17:14)
Our self definitely contains this fundamental idea of god and that is the reason it will be a proof against us finally. Also, Imam Ali (عليه السلام) states, "The one who recognized his self, recognized his lord" implying that ultimately our self consists all those fundamentals we need to understand the idea of God in its entirety. So, now let us go further to address what is left with us.
We see that ultimately we now have to see what can be the possible reality of God. And we shall only use the most basic rational ways to reach the results inshallah. We can easily think of some possiblilities. Either God is one or more than one. Within these two broad categories of reality of God lies a long list of classifications. We are not going to mention them as it is not at all necessary to ponder on each and every speculation regarding these categories. Definition of more than one gods is followed in the polytheistic systems. This is a possibility but let us match this idea with what our self testifies. It doesn't matter for us over here whether Gods are two, three or more than that but the fact of the matter is that does our pure and perfect self which is the essence of our being accept it? Our self contains the innate idea of God which must be an ultimate inspiration. Can we have more than one ultimate inspiration? If we have many inspirations within our idea of God, those inspirations should either be absolutely equal or they should differ from each other. If they are equal then why are they having multiple forms? There multiple forms is a proof of the fact that they are different. Even if there forms are identical in a way that they are exactly a replica of each other then they cannot be absolute or independent. Because a replica needs to have an original version which means it depends on it's original form and that implies that it is not absolute but rather relative to the existence of the original version. Another proof is there similarlity which itself testifies that they are not unique.
So, absoluteness with exact equality is impossible and hence we are left with another option that they are different. Now, being different is itself a proof that one inspiration is better than another and one is best of all of them. So, again the multiplicity of the inspiration will finally melt down into a single inspiration which is best of all of them. We see this in the polythiestic faiths where one god is better than other and one of them is best of all. Because establishing such an idea is possible but it will not sustain. It will finally break into a hierarchy. This defeats the argument of multiple gods. As the gods which are different, comparative and have a hierarchy can be an inspiration but not ultimate inspiration. Our soul is traversing on a path which should end up on the absolute, the ultimate inspiration and objective rather than a passer-by-checkpoint or a short term goal. A doctor will never settle alone with a medical science degree. He/she will explore more unless and until he reaches a point where he doesn't need to strive further.
The Holy Quran challenges the idea of multiple gods or even a lower form of god by stating:
Do not associate with Allah any other god, lest you sit down despised, neglected. Al Isra (17:22)
This verse is not neglecting the possibility of a human being to accept multiple gods but rather it is clarifying that one would not achieve and would be finally neglected and despised if they do so. Because, naturally it means lowering the bar of the objective and inspiration which will be problematic for none but the self of the person as his soul will loose the ability to explore, think and ascend further. Finally, submitting to something less than the ultimate inspiration actually means submitting to someone who carries it's own inspiration. As Quran says:
"Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of." Al Isra (17:57)
So, we notice how beautifully these verses state which is extremely fundamental to our souls. How these verses convert the fundamentals of every being into words and negate the reality of polythiestic ideologies. The verses of Quran are definitely speaking the voice of our self here which we don't listen. Concluding the above argument, we stand clear that atheism is impossible and an athiest has a god which he submits but is unaware of his own submission. And polytheism which might be a possible inclination will vanish if we deeply ponder upon the fundamentals of our self. We will understand if we ponder carefully that all the entities that we accidently thought of as gods were short of being an ultimate inspiration.
Now, if we enter into the realm of monotheism, we again need to deal with several questions. Now, the focus of discussion has shifted from 'what is the suitable idea of god?' to 'how should we define a single inspiration/God?' There can be a few possibilities. But those possibilties are not what we are looking to identify but rather what our soul will find to be the best. We need to understand that we are not forcing our conscience to accept something which is not asked for and is inferior. The concept of a single inspiration is proven but that inspiration should fit into the exact criteria of what our conscience fundamentally wants. It was stated in the above discussion that there must be atleast one ultimate inspiration above all that should suffice the requirement of our final destiny or objective on this journey of our soul. Further, we also stated while having an argument on polytheism that inspiration can be comparative and different but such inspiration cannot be considered ultimate inspiration. It might be the best among all but if it is comparable then it is not unique. Our ultimate inspiration should be one, unique, independent and above everything while being the origin of everything. Can an entity within the realm of creation fulfill such a criteria? Can we call a creation, an origin of other creation? Even if this creation is not known to us or it is something really amazing and out of the box? The problem over here is that, whatever it might be, it is still a creation and hence it doesn't fulfills the criteria of being above all. Because, it lies withing the realm of creation and is remotely comparable to something even if the comparison is not that close. A star we see in the sky might be a million light years apart but the distance is still finite and it can be compared to other stars because it is has all the features of a star. So, this short example shows that our conscience will never settle with an ultimate inspiration which is not unique in all aspects and has nothing remotely similar. One might say, what about this universe as a single entity? Well, this universe is a system which is dependent upon several physical forces and natural phenomenas and if we contemplate the origin of these forces we are left with a question mark. It doesn't suffice the criteria of the self that the inspiration should be independent. So, whatsoever we might imagine and regardless of how much we move ahead, our self searches for more.
We our left with nothing but to take an option of this ultimate inspiration which is away from all bounds. This process of reasoning to reach the final conclusion is quite clear in the Holy Book (Qur'an) where Prophet Ibrahim (عليه السلام) says:
So when the night over-shadowed him, he saw a star; said he: Is this my Lord? So when it set, he said: I do not love the setting ones.
Then when he saw the moon rising, he said: Is this my Lord? So when it set, he said: If my Lord had not guided me I should certainly be of the erring people.
Then when he saw the sun rising, he said: Is this my Lord? Is this the greatest? So when it set, he said: O my people! surely I am clear of what you set up (with Allah).
Al Anaam (6:76-78)
As Imam Ali (عليه السلام) states the definition of that one god, the ultimate inspiration below:
Praise is due to Allah whose worth cannot be described by speakers, whose bounties cannot be counted by calculators and whose claim (to obedience) cannot be satisfied by those who attempt to do so, whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach; He for whose description no limit has been laid down, no eulogy exists, no time is ordained and no duration is fixed. He brought forth creation through His Omnipotence, dispersed winds through His Compassion, and made firm the shaking earth with rocks......
He is a Being, but not through phenomenon of coming into being. He exists but not from non-existence. He is with everything but not in physical nearness. He is different from everything but not in physical separation. He acts but without connotation of movements and instruments. He sees even when there is none to be looked at from among His creation. He is only One, such that there is none with whom He may keep company or whom He may miss in his absence.
(excerpts of Nahj ul Balagha sermon 1)
As Amir al Mumineen (عليه السلام) defines, this is the ultimate destiny and inspiration our self is looking for and this is the only inspiration which can set pure moral standards for our conscience. Hence, this is the best and most beautiful definition of monotheism as it is testified by the soul and it is fundamental and intrinsic within ourselves.
Concluding this entire discussion now, we reach a conclusion which is solely given to us by our pure soul and our conscience. Similar to this, as described in the above verses, every particle in this entire universe is in complete servitude to Allah (سُبْحَانَهُ وَ تَعَالَى) (the ultimate inspiration). Hence, while setting up moral principles, they should be derived from this inspiration and nothing else. Such should be the fundamental of the religion of our conscience. Therefore, monotheism in theory and in action is our fundamental principle whether we accept it or deny it. As the verse below says:
"Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray...." Al Isra (17:15)
At last, the acting upon this principle just means pure servitude. We end on where we started. Serving the commandment of Allah (سُبْحَانَهُ وَ تَعَالَى) is the only way to act upon the principle of monotheism and for this Allah (سُبْحَانَهُ وَ تَعَالَى) has given commandments in his book of principles i.e Quran. Along with this he has brought the guiding inspirations which are not the ultimate inspirations but just the checkpoints on the path. Not the destiny but the bridge that connects to destiny. These are the prophets and Ahlulbayt (عليه السلام). This is just a brief Islamic point of view to elaborate the principle of monotheism and not necessarily the scope of our discussion for now. In this way we conclude our discussion by claiming from the purity of our soul that:
"Verily, we belong to Allah (سُبْحَانَهُ وَ تَعَالَى) and verily to him do we return."
[Al Baqarah (2:156)]

During this occultation, there are unique trials, tests, tribulations, confusions and perplexities. Imam ar-Rida (as) said in two narrations that the Shi`a will be "refined (yuftanoon) just as gold is refined; purified just as gold is purified". (يفتنون كما يفتن الذهب، ثم قال: يخلصون كما يخلص الذهب.) When gold is taken out of the ground, it is black. During the refinement process, in order to rid it of excess minerals, it must be burned until nothing remains except pure gold. Likewise, during the occultation, "years will come that will perish them, a sword that will kill them, and a disagreement that will scatter them" (يأتي عليهم سنون تفنيهم، وسيف يقتلهم، واختلاف يبددهم  ). In the same hadith, as-Sadiq says this process will continue until 300+ true Shi`a are left. If you read the narrations on what constitutes a true Shi`a of Ahl al-Bayt, it's a very high bar that many of us will never reach. Beyond the 313 companions of the Mahdi, he will have no less than 10,000 others in his army, who will be people of taqwa, but not at the same level of yaqeen as the 313. These are the people that survive the tribulations, which will cause many Shi`as and Muslims to deviate under the heat.
Not only are we supposed to "await the relief day and night" (ليتوقعوا الفرج صباحا ومساء), but awaiting the relief is considered a part of the relief (إنتظار الفرج من الفر ). This is a time period where we can gradually develop our relationship with the Imam and be counted from his followers without even fighting alongside him. The reward of one who recognizes him is like that of those who will be in his pavilion (ومن عرف إمامه ثم مات قبل أن يرى هذا الامر ثم خرج القائم عليه السلام كان له من الاجر كمن كان مع القائم في فسطاطه   ).
Another spiritual instruction given to us for the occultation is to hold our tongues and stick to our homes (حفظ اللسان ولزوم البيت ). This is an indicator to the outward corruption and schism of this time period. The more time spent in the markets/malls, for example, the more likely we are to see/hear/do/buy things that are bad for our relationship with God and His representative. This is becoming increasingly the case with nudity, music marketed towards our desires, and a global culture that maximizes our ego and materialism.
Now, if you've read in between the lines, there's a trend here. Recognition of the Imam is not just knowing his name and biography. True recognition is to have an experiential relationship with him; so much so that you begin to take on his characteristics. Imam as-Sadiq (as) says, regarding the true Shi`a, "They are those, whose lives are so simple, whose abodes move from place to another, who, if they are seen they, will not be known, if they are absent, they will not be missed, if they become ill, they will not be visited, if they propose to a woman, they will not be married, and if they die, their funerals will not be attended. It is they, who divide their wealth among them, who visit each others' graves, and who never disagree even if their countries are different.” (أولئك الخفيض عيشهم، المنتقلة دارهم، الذين إن شهدوا لم يعرفوا، وإن غابوا لم يفتقدوا، وإن مرضوا لم يعادوا، وإن خطبوا لم يزوجوا، وإن ماتوا لم يشهدوا، أولئك الذين في أموالهم يتواسون، وفي قبورهم يتزاورون، ولا تختلف أهواؤهم وإن اختلفت بهم البلدان). This isn't an instruction to be aloof, but rather, it's describing the state of the true believers of this time. They will be supporters of one another and have close ties, but to the outside world, it is as if they do not even exist. They are not recognized by their merit, and that's exactly what is happening now. The good is seen as evil, and the evil is seen as good, and so consequently, the Shi`a are despised, rejected, unrecognized, not missed, not visited, and not felt for. Sound familiar?
This is a part of the tawalla and tabarra. Anyone can pray, fast, perform Hajj, and give alms, but the true Shi`i is the one who has a direct relationship with his Imam and disassociates from his enemies. During the time of Husayn (as), when he was calling his supporters to come with him to Karbala, it did not suffice to say "I am going to stay in Medina, pray more tahajjud, write up some fiqh manuals". The true supporter had to live Husayn's life and die his death. Those who didn't regretted that, and they became the tawwabun. During the time of as-Sadiq, he became a teacher and educator in theology and jurisprudence, and likewise, his companions were not off joining revolutions - they were students of his and teachers of the people.
What I find fascinating is that the 313 live the life of the Hidden Imam. That is, they live simply, they are unrecognized, they are forgotten, they support one-another, and they seclude themselves from the overspreading darkness of this world. They feel the Imam's suffering and fear, and live it. But, their proximity to Imam will allow them to all travel to Mecca prior to his coming. They will be the first to give bay`a to the Imam upon his appearance. Then, they take on the new characteristics of the Imam: utmost strength, courage, initiative, and they abandon taqiyya. Then, with the Imam together, they bring justice and peace to a world fraught with tyranny and injustice.

The notion of love has it's roots in the trait of kindness. Only a kind person can understand and exhibit love. Now, kind here is not someone who gets delighted after seeing a baby or a dog and starts adoring it. Neither it is someone who starts crying everytime after watching something bad happening to someone. So, what is kindness? A kind person is the one who is bent upon helping anyone with whatever problem one has. He is thirsty of such people who need help. An extremely kind person doesn't want anyone to ask him to help. He feels ashamed if such a thing happens. So, kindness is the pure trait of helping different beings in their works with utter selflessness. Only faith can depict such traits. As Ayatullah Shaheed Murtadha Mutahhari writes in his book, "It is religious faith alone which, above all, respects Truth, honors justice, encourages kindness". So, kindness is a spiritual trait. As this trait becomes more and more apparent within the realm of spirit; it indicates towards a strong, inevitable and beautiful reality. This is called love. It seems, overtly, as if kindness causes love. But no, it is actually love that is the cause of this kind behavior. Love is a feeling while kindness is a trait.
Love, though is an extreme force, not easy to control but it has levels. It seems as if it ascends from relative realities to absolute reality. Actually, it breaks down from absolute reality to relative bounds. At the lowest level of this hierarchy is human to human love. This has no essence of itself. It's core lies in faith only. This is just a symbol. Despite being very limited and quite less, it exists. The Holy Prophet (صلى الله عليه وآله وسلم) has said, "Allah has divided kindness into 100 parts. Out of which 1 part is induced in all humanity." So, the love amongst the humans is basically, 100th part of the entire phenomenon. Amazing. This love can be seen everywhere and everyone has experienced it. May Allah let every person have a taste of love. Love of a mother for her child, a father for his child, among siblings, friends, family relatives, husband and wife etc. It doesn't even matter how they are related or is their even any relationship or not. Love is independent of any relationship, distance or any material dimension. It can be resembled in different ways but love doesn't depend upon it's symbol. At this point, a human mind starts to tremble. Because this feeling is incomprehensible and unpercievable. He tries to break and kill all the false perceptions that might be their.
Love, as I said, has no physical dimension. Though, a human mind lagging the ability to understand it, might mistake it (and it happens very often). False notions are created which shame the truth and pure character of love. Carnal desires related to lust and greed always wander in a human mind. But problem occurs when these satanic thoughts are confused or assumed wrongly as love. From this point, this spiritual notion gets materialized and humiliated. This happens to such an extent that as a result it stops the progress of the spirit of a human being. It makes a person blind towards the reality of love — which is progressive — and stops the journey of soul towards it's ultimate destiny. Human love is just a medium to reach the divine and absolute reality of love but greed makes a person feel as if human love itself is divine and he has found our god in the form of that person or being we love in this material world. So, the final result of this false notion is infidelity. Here is the difference between both. The fake love vs real love. One is destructive to an extent that it directs you to hell and the other might help you reach heaven without any punishment. 
Heaven and hell? Where did that come from? Yes, as I said, Love is truth. Truth is love. And it is divine and absolute. If a human being on the path of love and kindness doesn't recognize Allah or as a result of love, his faith doesn't reach closer to certainty, then he is trapped in a false notion. Above the level of love is worship which is the last. Love is a consequence of the manifestation of divinity (Maarefat e Ilaahi). As I said love doesn't combines, it breaks down. When we practice taqwa, adhere to our faith, earn knowledge, struggle, stay patient and thus our counted amongst the guided ones; we see the beauty of Allah through the eyes of our heart. It amazes us and turns us crazy. 
Maula Ali (عليه السلام) says when Asked by his companion Dhalib al Yemani, "Yaa Amir ul Momineen (عليه السلام), Have you seen your Lord?" Maula says, "Would I worship that which I do not see? When Asked, "How do you see him"; Amir up Momineen (عليه السلام) says, "Eyes do not see him with direct witnessing. But hearts percieve him through the realities of authentic belief".
Seeing the beauty of Allah though he is unseen. This is Maarefah of Allah. This maarefah from worship and a constant search of being, causes love. But love pays back. Love increases the power of worship and makes it more extreme. It beautifies the already beautiful worship of Allah. It makes a person forget this world. It makes him turn away from this world. Such a human being who is drowned in this extreme love of his beloved (Allah (سُبْحَانَهُ وَ تَعَالَى) ) is dying to meet his Lord as is also clear from the munajaat of Maula Ali (عليه السلام). Love of Holy Prophet (صلى الله عليه وآله وسلم) and AhlulBayt (عليه السلام) for Allah and it's depiction in history is the only way we can fascinate ourselves  with the beauty of this feeling. Such a person, loves everything associated with Allah. He can sacrifice himself for the sake of Allah. Not only himself, his entire existence without any hesitation. It is written about Maula Ali (عليه السلام) that when some muslims came to the Holy Prophet (عليه السلام) to complain about Ali (عليه السلام), the Prophet (عليه السلام) said, "Don't complain about Ali, he is crazy (Majnoon) in love of Allah (سُبْحَانَهُ وَ تَعَالَى)." 
Now, removing all conseptualization let me make it clear through the intercession of AhlulBayt (عليه السلام). Love is, when a man sleeps for the sake of Allah on the bed of The Messenger of Allah (صلى الله عليه وآله وسلم) even after knowing that he is surrounded by swords. Love is, when Fatima (SA) spends days in hunger and nights in prayer of the Almighty but never complains to anyone about her pains. Love is, when this woman (Fatima (SA)) stands like a mountain between his husband — Wali of Allah — and the oppressors who were burning her house to defend Haq. Love is, when a woman(Fatima (SA) again) being a child accompanies her father and supports him when he is attacked, laughed off and taken lightly by the meccans for the message he conveys and as a result is called as Umm Abiha. Love is, when a man (Imam Hussain (عليه السلام) ) who has committed himself to sacrifice, after sacrificing his whole family, with his body bathed in blood puts himself into the last prostration (sujood) to his lord. Love is, when a woman (Zainab (SA) ) despite all what she saw, despite the chains around her body, despite the thirst killing her throat and the humility she beared as a consequence of her veil being taken away; despite no one, except her ill nephew, standing for her, speaks so loud and so clear that the throne of the tyrant of that time and everytime and his system from top to bottom trembles and breaks into pieces. Love is, when this woman is asked in a disrespectful tone, "Did you see what Allah did to you?" She says, "I saw nothing but the beauty of Allah ((سُبْحَانَهُ وَ تَعَالَى))".
I cannot go ahead of this. So, it becomes clear that love is only for Allah (سُبْحَانَهُ وَ تَعَالَى) and from Allah (سُبْحَانَهُ وَ تَعَالَى). It resembles kindness and sacrifice. It actually needs sacrifice to flourish in every heart. It needs sacrifice as it's own resemblance. It needs sacrifice for the success of human spirit. Not only from an individualistic stand point because sacrifice has an impact on masses. So, here comes the importance of the greatest effect of love on a soul which is the spirit of sacrifice. Like Ibrahim (عليه السلام) did of his son. Like Lady Hajra (عليه السلام) did of her calm life with her husband and accepted to stay in a desert relying only on her beloved (Allah). 
So, sacrifice is the greatest symbol of love. And what is the greatest example of sacrifice? Karbala. Can you imagine a person who says to his companions that you will be martyred, your heads will be slaughtered and raised on lances? Who says: 'Leave me alone to die as my enemies need me and not you.' ? But however he may insist, his companions don't move. They are seeing themselves cut into pieces but our eager to go to the battle ground. Who cannot be stunned by such conviction? Who are these people? Who are we in front of such people? We follow our rubbish lame desires. Are we blind or is the history of such people not clear enough? What if we start to follow Weheb al Kalbi (رضي الله عنه), who got martyred and slaughtered while he just got married. What if the woman become like her wife, who saw her smart, young and wonderful husband getting slaughtered in front of her? What will go wrong if mother's take pride in sacrificing their children for the sake of Allah, wherever and whenever possible instead of pampering them and teaching them to become coward? Have you ever seen a sacrifice of a 6 months child? Can anyone imagine herself in place of Bibi Umm Rabab (رضي الله عنه)? Have you seen a mother who prays to Allah (سُبْحَانَهُ وَ تَعَالَى) and prostrates in front of Allah out of thankfulness when she hears the news that both of her dear sons got martyred? She doesn't even cry on them. She barely asks about their dead bloodied bodies. Allahu Akber! What can one say? Just doing this conversation and penning  down this glorification of love is making me tremble. Karbala's example is unique just like our religion and the holy figures that stand as divine guides for us. Though Karbala carries the legacy of simple human beings like us. But can you see how love changes everything? Imam Hussain (عليه السلام) created friends of Allah (سُبْحَانَهُ وَ تَعَالَى) out of human beings. His Caravan of sacrifice led the greatest example of divine love humanity will ever see.
What can we take for us from here besides humility as lovers and shame as worshippers. Humility about our weak hearts who don't nourish the feeling of love to such an extent. Shame that our prostrations, if even as much as the stars in the sky, cannot equate to the millionth of the prostrations of the Martyrs of Karbala on the plains of Karbala. But their is a glimmer of hope. It's true that love of Allah (سُبْحَانَهُ وَ تَعَالَى) is far beyond from the realm of imagination and we cannot sustain it so easily. But their is hope. Hope that comes from AhlulBayt (عليه السلام). Hope that takes an afflicted, painful heart full of regret in the camp of Yazid, from his calm abode to Imam Hussain (عليه السلام) within a night. Hope that makes us quit our food and drinks on the 10th of Ashura (those who genuinely do) and makes us cry and vail for Imam Hussain (عليه السلام). As this hope remains, it is developed through love. Love for Ahl ul Bayt (عليه السلام). Love for Imam Hussain (عليه السلام). If we make efforts, it is not difficult. When Hurr ibn Yazid al Riyahi (رضي الله عنه) changed his fate in one night by developing all these traits, realising all these instincts; why can't we? He developed love for Imam Hussain (عليه السلام). This is intercession. When Imam (عليه السلام) becomes your beloved, your destiny, he will divert your path towards the divine love of Allah (سُبْحَانَهُ وَ تَعَالَى). The notion of mourning the martyrdom and misery of Imam Hussain (عليه السلام) opens the door of love, devotion and self sacrifice within the soul of a human being. It's so deep that it can revive a dead soul. 

Imam Khomeini has said, "Keep the event of Karbala and the holy name of Imam Hussain (عليه السلام) alive. For by it's survival, Islam will survive." So, don't miss these mourning events. Marsiya and Nauha recited for our beloved Imam (عليه السلام). You will automatically notice that Allah has changed you. You will experience that change at the end of Muharram. As if some new hidden realities have been shown to you. Even if you read down entire books of Hadith and Qur'an and pray day and night, the effect on your soul will not be as swift as contemplating on the tragedy of Karbala and the life of Ahlul Bayt (عليه السلام). Qur'anic verses are beautified by the character of Ahlulbayt (عليه السلام). Qur'an is a book and it's visual reality is the life of Ahlulbayt (عليه السلام). If you have love for Ahlulbayt (عليه السلام), you'll fall in love with Qur'an automatically. Falling in love with both of them will let you gain Maarefat of The Holy Prophet (صلى الله عليه وآله وسلم) and his Maarefat to the love of Allah. When this divine love will be in your heart, it will break down into infinite denominations and will fall as kindness upon every creature of Allah. In this way, you'll find yourself in love with everything. As Imam Hussain (عليه السلام) says, "O Allah, What did he find who lost you? What did he lose who found you?" [Dua Arafah]. 

Start your journey of love and immerse yourself in this ocean of love. Though this is nothing in comparison to what an explanation of love should be and my words are not enough to express it. Even if I write what all encompasses my mind, I won't be able to convey it completely.

عدة من أصحابنا، عن أحمد بن محمد، عن علي بن الحكم، عن سيف بن عميرة، عن عبد الملك بن أعين، عن أبي جعفر عليه السلام قال: أنزل الله تعالى النصر على الحسين عليه السلام حتى كان [ ما ] بين السماء والارض ثم خير: النصر، أو لقاء الله، فاختار لقاء الله تعالى.
Imam al-Baqir said: Allah تعالى sent support for al-Husayn عليه السلام until it filled that which was between the heaven and the Earth. Then he was left to choose: victory, or meeting Allah. So he chose to meet with Allah تعالى.
Who is Hussain?
I will tell you who he's not. He's not Mahatma Ghandi, he's not Nelson Mandela, he's not Malcolm X. Husayn is Husayn, and I feel that we are misunderstanding the purpose and the meaning of his sacrifice.
There are many good, noble people in our history who rose up to fight for rights - Zayd and Nafs az-Zakiyya would be prime examples - but Imam al-Husayn did not stand up to fight for human rights. He did not even fight to gain the Caliphate. The hadiths make clear that Husayn knew exactly what would happen: he and his loved ones were going to die. Allah even gave him the option on the battlefield, saying, I will destroy your enemies if you so choose. However, Husayn chose to meet Allah instead. Had the fight been about human rights, then Husayn would've chosen to destroy his enemies and establish his government. But, he knew that sacrifice was his calling.
There is no doubt that Imam al-Husayn's (as) movement was one based on justice. Amr bil ma`roof was the foundation of his decision, and Karbala' was a cosmic battle between good and evil, the Imam of Guidance and the Imam of Disbelief, the Shi`a of Ahl al-Bayt and the Shi`a of the devil. But we know that all ma`sumeen did amr bil ma`roof, and even Husayn's predecessors rose up and were martyred.
Had he been fighting for rights, then it begs the question: what differentiates Husayn from Zayd if they were both martyrs of the exact same circumstance? What makes the death of Husayn so pivotal when those better than him were also martyred? Modern society has been separated from the anthropology of sacrifice. Those who understand the symbols of sacrifice will better understand the meaning of Husayn's movement. Those who do not understand Shii Imamology will instead see the Imam as a Guevara or a William Wallace figure, who was killed at the beginning of his social justice mission.
We're living in a time where Husayn's movement has become "everyday" and "everywhere" while the classical Shi`a truthfully said that "no day is like your day". The difference between the two is that the former demotes Husayn's sacrifice to everyday struggle, while the latter emphasizes the magnitude of the day. Our job as Muslims is to properly analyze and understand what happened and why it happened, which requires a thorough investigation of the hadith literature on this topic.
The sacrifice starts with Isma`il. The Quran says regarding Ibrahim, "And we have ransomed him with a great sacrifice” (37:107) The Ahlul Bayt confirm that it was indeed Isma`il that was chosen for sacrifice, and that he was replaced with a ram. But one authentic narration by Imam ar-Rida [a] identifies that the real sacrifice here was Husayn, who replaced Isma`il and Ibrahim lamented over this. Husayn was dearer to Ibrahim than his own son was, because Husayn would be the grandson of the greatest Messenger and the Master of the Youth of Paradise. After passing this test, Allah made Ibrahim an Imam, and gave the divine covenant to him and his family. This link between sacrifice and covenant is an important one.
94 - في عيون الأخبار حدثنا عبد الواحد بن محمد بن عبدوس النيشابوري العطار بنيشابور في شعبان سنة اثنين وخمسين وثلاثمأة، قال: حدثنا محمد بن علي ابن قتيبة النيشابوري عن الفضل بن شاذان قال: سمعت الرضا عليه السلام يقول: لما أمر الله تعالى إبراهيم عليه السلام ان يذبح مكان ابنه إسماعيل الكبش الذي أنزل عليه، تمنى إبراهيم عليه السلام أن يكون قد ذبح ابنه إسماعيل بيده وأنه لم يؤمر بذبح الكبش مكانه ليرجع إلى قلبه ما يرجع إلى قلب الوالد الذي يذبح أعز ولده بيده فيستحق بذلك أرفع درجات أهل الثواب على المصائب، فأوحى الله عز وجل إليه: يا إبراهيم من أحب خلقي إليك؟قال: يا رب ما خلقت خلقا هو أحب إلى من حبيبك محمد صلى الله عليه وآله، فأوحى الله عز وجل: يا إبراهيم هو أحب إليك أو نفسك؟قال: بل هو أحب إلى من نفسي، قال: فولده أحب إليك أو ولدك؟قال: بل ولده، قال: فذبح ولده ظلما على يدي أعدائه أوجع لقلبك أو ذبح ولدك بيدك في طاعتي؟قال: يا رب بل ذبحه على أيدي أعدائه أوجع لقلبي قال: يا إبراهيم ان طايفة تزعم أنها من أمة محمد صلى الله عليه وآله ستقتل الحسين عليه السلام ابنه من بعده ظلما وعدوانا كما يذبح الكبش، ويستوجبون بذلك سخطي، فجزع إبراهيم عليه السلام لذلك فتوجع قلبه وأقبل يبكى، فأوحى الله تعالى إليه: يا إبراهيم قد فديت جزعك على ابنك إسماعيل لو ذبحته بيدك بجزعك على الحسين وقتله، وأوجبت لك أرفع درجات أهل الثواب على المصائب، وذلك قول الله عز وجل وفديناه بذبح عظيم ولا حول ولا قوة الا بالله العلي العظيم.
 
“When Allah ordered Abraham [a] to slaughter the ram that was brought to him in the place of Ishmael, Abraham [a] had hoped to have slaughtered Ishmael by his hand rather than being ordered to slaughter the ram in his place. This was so that he may regain the feeling in his heart that a father’s heart feels when he slaughters the dearest of his sons by his hand. He wanted to attain the highest of levels from the people of good deeds upon this calamity. So Allah revealed to him, “O Abraham, who is the most beloved of My creation to you?” Abraham said, “O Lord, you have not created a creation who is more beloved to me than your beloved Muhammad .” So Allahrevealed, “O Abraham, is he more beloved to you, or yourself?” Abraham said, “Of course, he is more beloved to me than my own self.” Allah said, “So is his son more beloved to you, or your son?” Abraham said, “His son, of course.” Allah said, “So [what is more painful to your heart:] his son being slaughtered oppressively upon the hands of his enemies, or the slaughtering of your son by your hand in obedience to me?” Abraham said, “O Lord, his slaughter upon the hands of his enemies is more painful to my heart.” Allah said, “O Abraham, a faction that alleges that it is from the Nation of Muhammad will kill his son al-Husayn [a] after him oppressively and with aggression, just as a ram is slaughtered. And by that, my wrath upon them will become obligatory.” So Abraham lamented over that. His heart was pained by that, and he began to weep. So Allah revealed to him, “O Abraham, I have ransomed your lamentation upon the slaughtering of your son Ishmael with your lamentation upon Husayn And so the highest of levels from the people of good deeds has become obligatory for you for this calamity."
The Prophet calls himself the son of the two offerings, because both his father Abdullah and his forefather Isma`il had survived their respective sacrificial moments. The Prophet's position as a descendant of two offerings boosts his status as a prophet and a recipient of the divine covenant.
حَدَّثَنا أَحْمَدِ بْنِ الحُسَيْن القَطَّانُ قالَ أَخْبَرنا أَحْمَدِ بْنِ مُحَمَّدِ بْنِ سَعِيدُ الكُوفِي قالَ‏عَلِيِّ بن الحُسَيْنِ بْنِ عَلِىِّ بْنِ الفَضّال، عَنْ أَبيهِ قالَ سَأَلْت أَبَاالحَسَن عَلِىِّ بْنِ مُوسَى الرِّضا عَلَيْهِ السَّلامُ، عَن مَعْنى‏ قول النَّبِي صلي اللَّه وَآلِهِ أَنَا ابْنُ الذّبيحين قَالَ يَعْنِي إِسْمَاعِيلَ بْنَ إِبْرَاهِيمَ الْخَلِيلِ‏ عَلَيْهِ السَّلامُ وَعَبْدَ اللَّهِ بْنَ عَبْدِ الْمُطَّلِبِ
“I asked Abul Hasan Ali b. Musa ar-Rida [a] about the meaning of the statement made by the Prophet (s), ‘I am the son of the two offerings.’ Imam ar-Rida [a] said, ‘That means that the Prophet (s) was the descendant of both Ishmael, the son of Abraham - the friend of God (s) and Abdullah - the son of Abdul Muttalib.
The Hajj itself is a ritual centred around sacrifice. It recounts the story of Ibrahim and Isma`il everywhere. Pilgrims shave their heads, which is an important symbol of sacrifice. To shave your head for someone is to pledge allegiance to that person - you are giving them your head and your neck. When the Prophet took the bay`a of his companions at the Tree of Ridwan, the companions needed to shave their heads to complete the bay`a. Likewise, after the death of the Prophet, Imam Ali asked the companions to shave their heads to express their loyalty to him, but very few did so. The Hajj ends with the sacrifice of life of an animal. These are all important symbols that we belong fully to God, and that our lives are in His hand. Animal sacrifice is a sacrifice of your own ego and your lower, animalistic self. At the end of Hajj, you come out sinless, which is a rebirth after the sacrifice.
حدثني ابي رحمه الله، عن سعد بن عبد الله، عن احمد بن محمد بن عيسى، عن محمد بن سنان، عن الحسين بن مختار، عن زيد الشحام، عن ابي عبد الله (عليه السلام)، قال: زيارة الحسين (عليه السلام) تعدل عشرين حجة وأفضل من عشرين حجة (2).
Imam as-Sadiq [a] said, "Visitation of al-Husayn [a] is equal to twenty Hajj. Rather, it is more than twenty Hajj."
 
Even the salat has sacrificial symbology in ruku`. Imam `Ali in `Ilal ash-Shara'i` says that the ruku` is gesture where one offers his neck to Allah, saying, "O Allah, I believe in Your Oneness even if my neck is struck." تأويله آمنت بوحدانيتك ، و لو ضربت عنقي
Now let's go to Husayn. Sacrificial animals are marked at birth. Likewise, in one hadith, the Imam was marked for sacrifice the day Sayyida Fatima gave birth to him. In return, the Prophet says, Allah will make the Imams from his progeny. Again, we see the relationship between sacrifice and covenant: even though Imam al-Hasan was of a higher status, the Imams would come from Husayn's progeny due to his sacrifice.
حدثنا محمد بن موسى بن المتوكل رضي الله عنه قال : حدثنا عبد الله بن جعفرالحميري قال : حدثنا أحمد بن محمد بن عيسى قال : حدثنا الحسن بن محبوب ، عن علي بن رئاب قال : قال أبو عبد الله عليه السلام : لما أن حملت ( 2 ) فاطمة عليها السلام بالحسين عليه السلام قال لها رسول الله صلى الله عليه وآله : إن الله عز وجل قد وهب لك غلاما اسمه الحسين ، تقتله أمتي ، قالت : فلا حاجة لي فيه ، فقال : إن الله عز وجل قد وعدني فيه عدة ، قالت : وما وعدك ؟ قال : وعدني أن يجعل الإمامة من بعده في ولده ، فقالت : رضيت .
Imam as-Sadiq said: When Fatima عليها السلام became pregnant with al-Husayn عليه السلام, the Messenger of Allah صلى الله عليه وآله said to her: Allah عز وجل has gifted a male to you whose name is al-Husayn. He will be killed by my Umma. She said: I do not need it. He said: Allah عز وجل has made a promise to me regarding him. She said: And what did He promise you? He said: He promised me that He will cause the Imamate after me to come from his loins. So she said: I am pleased.

The colour red is also associated with blood sacrifice, and the Prophet receives red mud from Karbala to symbolize the inevitable killing of Husayn. Other narrations describe Imam al-Husayn with a red cloak. In Judaism, a red ribbon was tied around a ram for sacrifice on Yom Kippur. As for Yom Kippur, it is the 10th day of the 1st month of the Hebrew Calendar, while Ashura is the 10th day of the 1st month of the Muslim calendar. The Jewish Yom Kippur is called the Day of Atonement, and the High Priest would make a sacrifice at the Temple, and select the Passover lamb. There is some disagreement on the exact date of Ashura. Abu Baseer says in an authentic tradition that it took place on a Saturday ( قال: أبو جعفر عليه السلام: يخرج القائم عليه السلام يوم السبب يوم عاشورا يوم الذي قتل فيه الحسين عليه السلام ). This was also the position of Shaykh al-Saduq and Shaykh al-Mufeed. But the 10th of Muharram does not take place on a Saturday in 61 AH, which is the generally accepted year of the event. It does, however, take place on Saturday in 62 AH, and according to the historian Hisham al-Kalbi, this is the real year that Ashura took place. If this is true, then Ashura took place on the exact same day as Yom Kippur and on the Sabbath that year. This makes for some spectacular sacrificial parallels between Judaism, Christianity, and Islam.
 
The Imams constantly compared the death of Husayn to that of a ram, because the two are voluntary sacrifices to God by beheading. ( إن كنت باكيا لشئ، فابك للحسين بن علي بن أبي طالب (عليه السلام)، فإنه ذبح كما يذبح الكبش )
Sacrifices are often performed by initiates of an order. Likewise, Husayn was beheaded by Shimr, who had previously been a Shi`i who fought alongside Imam `Ali.
Husayn journeyed to Karbala by cutting his own Hajj short. He left the Hijaz before performing the ritual sacrifice of Hajj. Perhaps he would become that sacrifice himself? He left the holy land and was sacrificed in Karbala, another holy and consecrated land. The narrations say that the best observance of the Day of `Arafat is in Karbala.
أبي عن سعد عن النهدي عن علي بن أسباط يرفعه إلى أبي عبد الله (ع) قال إن الله تبارك و تعالى يبدأ بالنظر إلى زوار قبر الحسين بن علي ع عشية عرفة قال قلت قبل نظره إلى أهل الموقف قال نعم قلت و كيف ذاك قال لأن في أولئك أولاد زنا و ليس في هؤلاء أولاد زنا
Imam as-Sadiq [a] said: Allah looks at the visitors of the grave of al-Hussain b. Ali (as) the night of `Arafah." The narrator asked: "Before those in '`rafah?" The Imam (as) replied: "Yes." The narrator continued asking: "And how is that?" The Imam (as) said: "It is because there are sons of fornication (awlad al-zina) in the people of 'Arafah, but there are none in these (meaning the ones in Karbala)."

From these clues and many others, it is clear to me that Husayn is the true lamb of God, who sacrificed himself on behalf of his Shi`a to receive the covenant and blessing of God. Husayn was the one volunteered to give his head so that the world may have Imams. Our crying, mourning, and visitation is an act of association of Husayn so that we may be recipients of the fruit of his sacrifice. Karbala would become the connection between the celestial world and this one.
عن أبي جعفر عليه السلام «قال : أيّما مؤمنٍ دَمَعَتْ عيناه لِقَتلِ الحسين عليه السلام دَمْعَةً حتّى تَسيل على خَدِّه بَوَّأه الله بها غُرفاً في الجنّة يَسكنها أحقاباً.
Imam al-Baqir said: Any believer whose eyes shed tears for the murder of al-Husayn till they roll (down) his cheek, Allah will make him dwell in rooms of Paradise where he will there for long ages.
 
The early Shi`a of Iraq certainly understood these symbols, because they were coming from cultures and religions where the anthropology of sacrifice were well known. Our world is far removed from this anthropology, and so our connection to Husayn has been through social justice. The problem is that this is purely a horizontal understanding of Karbala, and not a theologically vertical one. It is not as consistent with the sources, and it makes the Imam into a political reformer rather than the Great Sacrifice.
 
Both Imam ar-Rida and Imam al-Mahdi did takfeer of those who denied that Husayn had died. There were some who believed that Husayn was raised up the same way Jesus was raised up. However, this would constitute kufr, because Husayn's sacrifice was the very foundation of the Abrahamic and Muhammadan covenants.
يا بن رسول الله وفيهم قوم يزعمون أن الحسين بن علي عليهما السلام لم يقتل وانه ألقى شبهه على حنظلة بن أسعد الشامي، وانع رفع إلى السماء كما رفع عيسى بن مريم عليه السلام ويحتجون بهذه الآية.
ولن يجعل الله للكافرين على المؤمنين سبيلا فقال: كذبوا عليهم غضب الله ولعنته وكفروا بتكذيبهم لنبي الله صلى الله عليه وآله وسلم في اخباره بان الحسين عليه السلام سيقتل، والله لقد قتل الحسين وقتل من كان خيرا من الحسين أمير المؤمنين والحسن بن علي عليهم السلام، وما منا الا مقتول، وانى والله لمقتول بالسم باغتيال من يغتالني أعرف ذلك بعهد معهود إلى من رسول الله صلى الله عليه وآله وسلم أخبره به جبرئيل عليه السلام عن رب العالمين عز وجل، واما قوله عز وجل: (ولن يجعل الله للكافرين على المؤمنين سبيلا) فإنه يقول: لن يجعل الله لهم على أنبيائه عليهم السلام سبيلا من طريق الحجة.
 
A man said to Imam ar-Rida [a], "O son of the Messenger of Allah! There is a community that claims that al-Husayn b. `Ali [a] was not killed, but rather, his likeness was placed upon Hanthala b. As`ad ash-Shami, and that he was raised to the heavens just as Jesus the son of Mary [a] was raised. And they use this verse to support it, 'and never will Allah give the disbelievers a way over the believers' (4:141)" The Imam replied, "They have lied. The anger and the curse of Allah is upon them. They have disbelieved because they have belied the Prophet's saying that al-Husayn [a] will be killed. By Allah, al-Husayn was killed, just as those better than al-Husayn were killed, such as the Commander of the Faithful and al-Hasan b. `Ali. There is not one from us except that he is killed. I, by Allah, will be killed with poison by the assassins of he who will assassinate me. I know this because of a covenant entrusted to me from the Messenger of Allah . He was informed of it by Gabriel [a] from the Lord of the Worlds. As for His saying, 'and never will Allah give the disbelievers a way over the believers' (4:141), He is saying: Allah will not give them a way over His prophets [a] from the path of the Proof."
Remember that many of our major narrators come from these Judaeo-Christian backgrounds: Zurara, `Ali b. Mahzayar, Yunus b. `Abd ar-Rahman, Abdullah b. Ja`far al-Himyari, al-Bazanti, `Ali b. Asbat, most of the Ansar (Abu Sa`eed al-Khudri, Jabir b. Abdullah, etc.) 2 of the martyrs of Karbala: John and Abu Wahab al-Kalbi, were Christians. There were things these people recognized in Husayn and in Shiism that we have unfortunately lost.
Imam al-Husayn knew that he and his companions would die, and he even chose this. Allah gave him the option to defeat the empire, but he knew that it was not the time.
محمد بن يحيى، عن أحمد بن محمد، عن ابن محبوب، عن ابن رئاب، عن ضريس الكناسي قال: سمعت أبا جعفر عليه السلام يقول - وعنده اناس من أصحابه -: عجبت من قوم يتولونا ويجعلونا أئمة ويصفون أن طاعتنا مفترضة عليهم كطاعة رسول الله صلى الله عليه وآله ثم يكسرون حجتهم ويخصمون أنفسهم بضعف قلوبهم، فينقصونا حقنا ويعيبون ذلك على من أعطاه الله برهان حق معرفتنا والتسليم لامرنا، أترون أن الله تبارك وتعالى افترض طاعة أوليائه على عباده، ثم يخفي عنهم أخبار السماوات والارض ويقطع عنهم مواد العلم فيما يرد عليهم مما فيه قوام دينهم؟! فقال له حمران: جعلت فداك أرأيت ما كان من أمر قيام علي بن أبي طالب والحسن والحسين عليهم السلام وخروجهم وقيامهم بدين الله عز ذكره، وما اصيبوا من قتل الطواغيت إياهم والظفر بهم حتى قتلوا وغلبوا؟ فقال أبو جعفر عليه السلام: يا حمران إن الله تبارك وتعالى قد كان قدر ذلك عليهم وقضاه وأمضاه وحتمه على سبيل الاختيار ثم أجراه فبتقدم علم إليهم من رسول الله صلى الله عليه وآله قام علي والحسن والحسين عليهم السلام، وبعلم صمت من صمت منا، ولو أنهم يا حمران حيث نزل بهم ما نزل بهم ما نزل من أمر الله عز وجل وإظهار الطواغيت عليهم سألوا الله عزوجل أن يدفع عنهم ذلك وألحوا عليه في طلب إزالة ملك الطواغيت وذهاب ملكهم إذا لاجابهم ودفع ذلك عنهم، ثم كان انقضاء مدة الطواغيت وذهاب ملكهم أسرع من سلك منظوم انقطع فتبدد، وما كان ذلك الذي أصابهم يا حمران لذنب اقترفوه ولا لعقوبة معصية خالفوا الله فيها ولكن لمنازل وكرامة من الله، أراد أن يبلغوها، فلا تذهبن بك المذاهب فيهم.
A man said to Imam al-Baqir [a], "May I be your sacrifice! Have you deliberated regarding what occurred from the rising of `Ali b. Abi Talib, al-Hasan, and al-Husayn? They came out and rose up for the religion of Allah; how much they suffered from their deaths at the hands of the tyrants – they were defeated, murdered and overpowered." So Abu Ja`far al-Baqir [a] said: "Allah had destined that for them; decreed it, approved it, and necessitated it – it was beyond choice. It thus occurred and the knowledge of it had come to them from the Messenger of Allah. `Ali, al-Hasan, and al-Husayn rose whilst knowing [the consequences]. By its knowledge, there were those of us who remained silent. Had they, whilst facing what Allah made them face and suffer defeat at the hands of the tyrants, asked Allah to remove their suffering and implored Him to destroy the kingdom of the tyrants, He would have answered their prayers and granted it for them – then, the decree would have removed the tyrants and their kingdom would end faster than the dispersal of threaded beads under pressure. That which they endured was not because of a sin they committed or a punishment for opposing Allah, rather, it was a deliverance and a bounty from Allah, who wished for them to attain it. Do not allow them (i.e. the people) to take you away from the [correct] path."
وحدَّثني أبي ـ رحمه الله ـ وجماعة مشايخي ، عن سعد بن عبدالله ، عن عليِّ بن إسماعيل بن عيسى ؛ ومحمّد بن الحسين بن أبي الخطّاب ، عن محمّد بن عَمرو بن سعيد الزّيّات ، عن عبدالله بن بُكير ، عن زُرارة ، عن ابي جعفر عليه السلام «قال : كتب الحسين بن عليِّ مِن مكّة إلى محمّد بن عليٍّ : بِسم الله الرَّحمن الرَّحيم ؛ مِن الحسين بن عليٍّ إلى محمَّد بن عليٍّ ومَن قَبِلَه مِن بني هاشم ؛ أمّا بعد فإنَّ مَنْ لَحِقَ بي اسْتُشْهِد ، ومَنْ لَم يَلْحَقْ بي لم يُدرِكِ الفَتْح ؛ والسَّلام
When he was in Mecca, Imam al-Husayn [a] wrote to his brother Muhammad b. al-Hanafiyya. He said the following: "In the name of Allah the Beneficient the Merciful: From al-Husayn b. Ali to Muhammad b. Ali and those who are with him from the Children of Hashim [in Medina]. Verily, one who joins me will be martyred, and one who does not join me will not attain the Victory. Peace."
وعنه، عن الحسن بن محبوب، عن أبي حمزة الثمالي قال: قلت لابي جعفر عليه السلام: إن عليا عليه السلام كان يقول: " إلى السبعين بلاء " وكان يقول: " بعد البلاء رخاء " وقد مضت السبعون ولم نر رخاء !. فقال أبو جعفر عليه السلام: يا ثابت إن الله تعالى كان وقت هذا الامر في السبعين، فلما قتل الحسين عليه السلام إشتد غضب الله على أهل الارض، فأخره إلى أربعين ومائة سنة، فحدثناكم فأذعتم الحديث، وكشفتم قناع السر، فأخره الله ولم يجعل له بعد ذلك عندنا وقتا، و * (يمحو الله ما يشاء ويثبت وعنده أم الكتاب) *. قال أبو حمزة: وقلت ذلك لابي عبد الله عليه السلام فقال: قد كان ذاك. 
And from him from al-Hasan b. Mahbub from Abu Hamza ath-Thumali.
He said: I said to Abu Ja`far عليه السلام: `Ali عليه السلام used to say, “Tribulations till 70 AH”, and he used to say, “after the tribulations is prosperity”, and yet 70 AH has passed and we have not seen prosperity! So Abu Ja`far عليه السلام said: O Thabit, Allah تعالى had set a time for this affair in 70 AH, but when al-Husayn عليه السلام was killed, Allah’s anger with the people of the Earth intensified. So He delayed it till 140 AH, and we narrated to you [regarding it] and you publicized the narration, so the secret was disclosed. Allah thereafter has not set any time for it that we know of. And, “Allah erases what He wills and establishes [what He wills]; and with Him is the Original Book” (13:39).
We all know the story of the Prophet Salih, and Karbala' is an inner dimension of that story. Like many stories of the Qur'an, this one has parallels with that of the Prophet and his Ahl al-Bayt. Salih was the Arab prophet to Thamud, just as Muhammad was the Arab prophet to his people. The people of Thamud idolaters worshiping a rock/mountain, and the Meccans were worshiping idols in the Ka`ba. As a sign, Salih brought a beautiful pregnant she-camel out of this rock. Likewise, Husayn accompanied the Prophet, and he was beautiful ("husayn" means "endeared beauty"). Salih ordered the good treatment of the she-camel, and the Prophet ordered the good treatment of Ahl al-Bayt. The she-camel provided milk (and ancient symbol for eternal life), and Husayn provided the deen. The camel was prevented from drinking the water of Thamud, and Husayn was prevented from water. The camel was struck and killed by the worst person of Thamud, and Husayn was struck and killed by the worst person of the Umma. The camel was survived by an offspring, and Husayn was survived by an offspring. Both the camel and Husayn were a blessing and a sign to the community, and the community neglected their rights and killed them.
حدثني محمد بن الحسين الاشناني قال : حدثنا عباد بن يعقوب قال : أخبرنا مورع بن سويد بن قيس قال : حدثنا من شهد الحسين ، قال : كان معه ابنه الصغير
فجاء سهم فوقع في نحره ، قال : فجعل الحسين يأخذ الدم من نحره ولبته فيرمى به إلى السماء فما يرجع منه شئ ، ويقول : اللهم لا يكون اهون عليك من فصيل ( ناقة صالح)
Imam al-Husayn [a] was with his young son when an arrow struck his neck. So Husayn took the blood of his neck and his chest and threw it in the air, and none of it returned. He said, "O Allah, do not allow this to be less significant to You than the she-camel of Salih [a]."
 
Allah does not need anything from us - He does not need our salat, zakat, or a`mal. The religion's a`mal are all human expressions to approach the Divine. Sacrifice is a religious expression that is rooted in Islam - it is in the stories of the prophets (Habil and Qabil's offerings, Isma`il's sacrifice and Eid al-Adha, the Baqara, in the bay`a of Ridwan) in the salat, in the Hajj, and elsewhere. It is a demonstration of full submission and full adherence to Allah's will. Sacrifice is done to achieve God's favour and His proximity. The Imams were always addressed with "may I be your sacrifice" or "may my mother and father be sacrificed for you" because true allegiance is only when you are ready to put your life on the line. From this post, we see the connection between the sacrifice and the covenant (mithaq/`ahd): Ibrahim and his righteous descendants become Imams only due to his sacrifice, which was rooted in Husayn taking the place of Isma`il. Even the Prophet's own prophethood was preceded by two offerings to Allah. So, the Prophet marked Husayn for sacrifice at birth, and in return, Allah made the Imams from his progeny - I believe there is an association between these two things, because there is always a connection between (1) sacrifice, and (2) covenants/oaths/allegiances. The Hajj is only complete with an animal sacrifice, after which we are reborn with no sins. These symbols are all over the Husayni literature.
Husayn knew and willingly chose to meet his Lord on the 10th of Muharram, because a "political" islah and takeover of the Caliphate was not his mission. Imam `Ali and Imam al-Hasan were Caliphs, but their enemies prevented them from rectifying the Islamic Umma. Husayn's mission was to exemplify Islam in his fight - the full submission to the will of Allah. It was an expression of uplifting divine justice and personal responsibility at any cost. But it was also the ultimate act by which we could have the Imamate. Our mourning of him is our expression of associating ourselves with him (walaya), so that we may be counted among the covenant of Ahl al-Bayt. Once we become Muslims, and submit to our duties, and develop a ma`rifa of Allah through His Imams, and form a strong relationship with them, crying is a strong personal way to demonstrate kinship and love to Husayn. The hadiths promise that even one small tear for the Imam will result in a forgiveness of our sins, and one true visitation of our Imam will result in many Hajj. Considering the connections between Hajj and Husayn, the sacrificial and covenant dimensions here should be obvious.
Husayn's movement had two legs: justice and sacrifice. If you cut one out of the narrative, the entire narrative falls. What highlights Husayn's movement is his act of sacrifice, which undergirds the Imamate of Ibrahim (as) and his family. Husayn, in his sacrifice, fulfilled the inner meaning of Hajj, which is full subservience and selflessness towards Almighty God Allah. Again and again, the hadiths present the parallels between Hajj and Imam al-Husayn, whose visitation equals many Hajj, because he is the epicentre of Hajj.
 
And Allah knows best.

Why do I chase Islam?
This isn't a rhetorical question, I really would like to understand the pathology of my continual fascination with a religion, worldview, and life path that I have no familial, ethnic, or historical connection to. I simply do not understand what it is about Islam that intrigues me so, and furthermore, I do not understand exactly why I cannot leave it alone. So the point of making this blog was essentially to let out my feelings in a way where others don't feel like the "owe" me a response. Let me dive a little bit into my own history.

I am a third generation Ukrainian American. I was born and baptized into the Catholic church (Eastern Rite, Ukrainian specifically). I can remember plenty of Sunday mornings of going to church with my entire family (Yes, dad was still around at that point) & at a young age, it didn't mean much to me in that I didn't understand exactly why we had to get up early, get dressed in business casual clothing and drive about a half hour out to another county, wherein we would go sit in a little old white building for an hour or so-- standing up, sitting down, repeating words in a call and response style, kneeling down, standing up again & the older kids and adults would file out into a line and the old grandpa of a man who led this activity would one by one, use a golden spoon to place a little bit of bread into their mouths before they took a sip of something called "wine" out of the most expensive looking cup I had ever seen (ornate with gold and silver)-- then we would just turn around and go home, and life would continue as normal.

When I turned seven years old, that's when things began to change for me. I had gone to Sunday School and become familiar with the elementary stories of the Garden, Noah, and the star of our specific show, a man named Jesus, but I hadn't seen what my part in all of this was, as I was quite literally along for the ride. Then I was told that I would be training to be able to participate in the ritual of bread and wine, what those in the know called "communion". I had to go into a little booth with a screen and tell the kindly old grandpa (whom we called "Father") about all of the bad things I had done, they called them "sins", and I had to say that I was sorry for them which, when I heard myself saying things like "I was mean to my baby sister/I disobeyed my father/I said rude words/etc" I legitimately felt for the first time that I wasn't a very good person & then I was assigned a few prayers to say not as punishment, but to show Jesus that I really was sorry for doing these bad things. This was called "reconciliation" and it had to take place before I could participate in communion. You were supposed to do this as often as you needed to, but ideally once a week. However, this being the early 1990s, nobody really did aside from the few older people in our rural corner of post-industrial upstate New York.

After I made communion for the first time, with all of the pomp and circumstance involved in any Eastern Catholic milestone, I began to feel more and more of a connection to what was happening on Sunday mornings. I still didn't understand the words that were being spoken by the priest very well, or why they never changed from week to week, but I felt a very deep connection to the physicality of the church itself. I was enamored by the darkness of the interior: the dark wood paneling, the deep red carpet, the large wooden pews, the absolutely gorgeous stained glass windows, the scent of frankincense and candle wax, the opulence of the sacramental implements of our small rural congregation in all of their splendor... something about the aesthetic of the place made me feel safe despite this being a public place where I had to behave myself and “act my age” (to quote my parents). I didn't feel threatened or exposed here, I felt a sense of immense comfort as the rays of sun poured through the multi colored stained glass windows. It was like stepping out of the time and space that I occupied in Harpursville, NY and being swaddled in some sort of otherworldly space.

Bringing it back to where I am now: In light of this, why do I chase Islam? What is it about the religion of my parents that isn't “enough” for me, particularly when the research that I have done thus far has shown to me that the path of Islam is so much more demanding than any branch of Christianity that I have dabbled in since I left the confines of the church to go out and live the typical suburban small town American teenage life with all of its vices, distractions, and ennui? Furthermore, with all of the time I have spent making peace with my conception of Jesus-as-personal-lord-and-savior, all of the wrestling with the Old and New Testaments, all of the going out and coming back again when a new church would inevitably be missing that “something special”...

...Why am I so curious about, fascinated by, and attracted to Islam, to impress a girl? (there isn't one who would be impressed, and you can't even meet women or date as a Muslim. I don't have parents to arrange a marriage for me, so choosing a Muslim life would invariably be a lonely and celibate one).

...is it to shock my parents? (My father hasn't talked to me in years and denies me and my sister as his children now that he's gotten his marriage to my mother annulled by that same religion that I took so much comfort in throughout my life whereas my mother is a rather live and let live person, but seems to look at Islam and the Qur'an with a nervous apprehension)

...Am I trying to be a non-conformist and stick my finger in the eye of American society? (Not at all, America is no longer a “Christian nation” and likely never truly was when you look into what happened across America's short history thus far & Islam is certainly not a religion for people who do not wish to conform to social norms)

...Am I seeking approval from others? (Absolutely not, I don;t know enough people to do something like that and even if I was super well known and liked in this area, there would be no pressure to convert to Islam at all as most people are quite irreligious & have not even a cursory understanding of Islam)

...Is this an attempt to be “unique” and build an identity? (I am already too “unique” for my own good and this has had a detrimental effect on finding work, making friends, meeting a wife, even finding a church where I fit in. Besides, I already have a concept of identity when it comes to asserting oneself as a unique individual with dignity).


None of these potential excuses feel remotely legitimate at all. At this point in time I don't even have an answer aside from “Every time I try to write-off Islam, I can't walk away but for a few months” and in addition to that, my periods of putting Islam into the back of my mind usually end up stressful and riddled with tragic news & painful life transitions. I wouldn't even be able to be a “good Muslim” due to my autism spectrum related fascination with music, my inability to speak, write, read, or comprehend another language without translating its meaning back into English in my own head (I did this a lot when Ukrainian was being spoken at church), my distaste for being around other men + their painfully desperate attempts to not look remotely sensitive or warm & my tendency to have female friends who I am closer to.

At the end of the day, I wouldn't even know where to start if I chose to dive head-first into Islam and make a commitment to radically reorganizing my life, forgetting everything about who I thought I was & what I knew, to become someone completely different... all the while dealing with a mental illness that makes even the most ridiculous conspiracy theories seem like objective reality.

Writing this blog wasn't a request for assistance from the forum members of ShiaChat. It's more an attempt to organize and catalog my thoughts, and figure out exactly what's taking place inside of my head that's got me so fascinated and intrigued with this specific religion that by all intents and purposes, asks its adherents to live as the polar opposite of the identity I have already crafted for myself since the tender age of sixteen.

Inshallah, I will discover the source.

When you go through a rough patch in your life
And you feel that your heart is being stabbed with a knife
Remember Hussein (as) and the tragedies he went through
Would you ever endure that kind of pain too?