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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 highest degree of love.
Loving is the first
degree
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 highest degree of love that can
ever be reached and
the closest. When the adoring starts,
it would cast
the adorer away from his existence till nothing would be left of him;
his name, his character, nor even his 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 is a great 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 |
