The mystical and spiritual manifestations of Imam Hussain (AS) form an Ashura-based culture that is profound and deeply influential in the lives of people. Until today, not only has it not become old or diminished, but after Ashura, throughout history, it has always remained a source of hope, a model, a value, and an Ashura-inspired culture.
Those who understood the depth of his uprising were willing to offer the most precious resources of their lives sincerely on this path. The lofty status of Imam Sayyid al-Shuhada (AS) made his uprising a lasting model for establishing truth, removing falsehood, and preventing deviations and innovations in God’s religion for all Muslims until the Day of Resurrection. Some of the mystical and spiritual manifestations of Imam Hussain (AS) include:
1. The Honor of the Angels
One of the spiritual manifestations of Imam Hussain (AS) is being a place of descent for angels. In a narration, it is stated: “Indeed, an angel descended from the heavens in the form of a bird and sat on the hand of the Prophet, greeting him with the greeting of prophethood. Then it sat on the hand of Ali (AS) and greeted him as the Prophet’s successor. It then sat on the hands of Hasan and Hussain (AS) and greeted them with the greeting of leadership. The Prophet (PBUHH) said: Why did you not sit on the hand of so-and-so?! The angel replied: I do not sit upon a land where God is disobeyed; so how could I sit on a hand that has committed disobedience to God?!”[1]
2. The Event of Mubahala
During the event of Mubahala, the leader of Islam, Prophet Muhammad al-Mustafa (PBUHH), invited the Christians of Najran to embrace Islam. They first agreed to meet and discuss with the Messenger of God. At that moment, the Almighty God revealed these illuminating verses to the Prophet: “Say: Come, let us call our children and your children, our women and your women, and ourselves and yourselves; then let us pray earnestly and place the curse of God upon the liars”.[2]
Following the revelation of these noble verses, the Messenger of God (PBUHH) proposed the Mubahala to them.[3] The Christian scholars went to their bishop and said: The leader of the Muslims has made such a proposal to us. What is your opinion?
The bishop replied: Tomorrow, observe with whom Muhammad comes for the Mubahala. If he brings his family, we will not engage in Mubahala with him; but if he comes with his companions and followers, then there is no harm in doing so.
The next day, the Christian scholars and their bishop saw that the Messenger of God (PBUHH) was approaching the place of Mubahala with some of his close ones. The bishop did not recognize those around the Prophet (PBUHH), so he asked: Who are these people with the Prophet?
His companions replied: The young man walking behind Muhammad is Ali, his cousin. The two children are his grandsons, Hasan and Hussain, and the woman is Fatimah al-Zahra, his daughter.
Here, one of the mystical and spiritual manifestations of Imam Hussain (AS) appeared, when the bishop said: “O followers of Christ! By God, I see such signs of truth and faith in their faces that if they were to pray, even mountains would be uprooted. Therefore, we will not engage in Mubahala, and each of us will remain on our own religion!”.
3. Loving Him Is Loving God and the Prophet (PBUHH)
The Messenger of God (PBUHH) said: “The one who loves Imam Hasan and Imam Hussain is one who loves me, and whoever loves me is one who loves God. Their enemies are my enemies, and whoever is my enemy is an enemy of God”.[4]
Salman al-Farisi also narrates that the Prophet (PBUHH) said: “Whoever loves Hasan and Hussain, I love him, and whoever I love, God loves him; and whoever God loves, He will admit into Paradise”.[5]
4. Their Enemies Are Deprived of Intercession
In numerous hadiths, it is mentioned that on the Day of Resurrection, some people will be deprived of the intercession of the Infallibles (AS) and the Messenger of God (PBUHH). According to many narrations, the reason for their deprivation is enmity toward Imam Hasan and Imam Hussain (AS). As Imam Sadiq (AS) stated: “The Messenger of God (PBUHH) said: Whoever harbors enmity toward Hasan and Hussain will come on the Day of Resurrection with no flesh on his face, and my intercession will never reach him”.[6]
5. The Flowers of the Prophet (PBUHH)
In this world, God Almighty created various creatures, among them fragrant and beautiful flowers that people naturally love. Yet Imam Hasan and Imam Hussain (AS) are flowers that have manifested across all realms; they are lights that illuminate both this world and the Hereafter.
This is one of the evident mystical and spiritual manifestations of Imam Hussain (AS), as the Messenger of God (PBUHH) said: “Imam Hasan and Imam Hussain (AS) are the flowers of God”. Some asked: O Messenger of God! Do you love these two?! The Prophet (PBUHH) replied: “Why should I not love them? They are my flowers in this world”. [7]
6. The Masters of the Youth of Paradise
Numerous narrations from religious sources state that Imam Hasan and Imam Hussain (AS) are the leaders and masters of the youth of Paradise. Hudhayfah narrates from the Prophet of Islam (PBUHH): “Did you not see what just happened to me?” I said: Yes, I did. The Prophet (PBUHH) said: “This angel has never descended to earth before. He has now sought permission from God Almighty to greet me and give me glad tidings that Imam Hasan and Imam Hussain (AS) are the masters of the youth of Paradise”.[8]
7. The Adornment of the Divine Throne and Paradise
In many verses and narrations, the Almighty God has linked human greatness and honor to piety and justice, inviting human societies to uphold them. Because of the piety and righteousness that Imam Hasan and Imam Hussain (AS) possessed, they are counted among the adornments of the Divine Throne and Paradise.
This is another of the luminous manifestations of Imam Hussain (AS), though it is understood only by those capable of perceiving it. As stated in a narration from the Messenger of God (PBUHH): “When the Day of Resurrection is established and the Throne of the Most Merciful is adorned with all its beauties, two pulpits of light will be brought forth, each two hundred miles long. One will be placed to the right of the Throne and the other to the left. Then Hasan and Hussain will be brought so that God may adorn His Throne with them, just as a woman is adorned with earrings”.[9]
Multiple narrations also state that Imam Hussain (AS) is the adornment of Paradise, such as this narration: “When Paradise cries out: O Lord! All my inhabitants are poor and destitute! It will be said to it: Are you still not content while Hasan and Hussain (AS) are among your inhabitants?!”[10]
8. The Light of God
Narrations explain that the light of the Imams is a means of guidance, and this is among the mystical and spiritual manifestations of Imam Hussain (AS). As reported from the Prophet (PBUHH): “When God created Paradise from His own light, He then spread that light forth. One-third of that light reached me and Fatimah, and one-third reached Ali and his Household. Whoever receives a portion of that light will be guided to the guardianship of the Family of Muhammad (PBUHH). And whoever does not receive that light will be misguided from the guardianship of the Family of Muhammad (AS)”.[11]
9. The Savior of Sinners from Hellfire
Those who truly know Imam Hasan and Imam Hussain (AS), along with their mystical and spiritual qualities, will have their sins forgiven. On the Day of Resurrection, they will be honored with visiting them and will be saved from the Fire of Hell. This is one of the great effects of the mystical and spiritual manifestations of Imam Hussain (AS). Abu Dharr al-Ghifari narrates: “One day I saw the Prophet (PBUHH) kissing Hasan and Hussain and saying: ‘Whoever sincerely loves Hasan, Hussain, and the children of these two, the Fire of Hell will not burn their faces, even if their sins are as numerous as the grains of sand beneath the sea, unless those sins take them out of the religion”.[12]
10. The Mirror of the Prophet (PBUHH)
The most apparent of the mystical and spiritual manifestations of Imam Hussain (AS), which everyone could see, was that the outward personality of the leader of humanity, Prophet Muhammad al-Mustafa (PBUHH), was reflected in him. As Imam Ali (AS) said: “Whoever wishes to look at the Messenger of God (PBUH) from the head to the neck should look at Hasan, and whoever wishes to look at the Messenger of God from the neck down should look at Hussain. These two have divided the resemblance to the Prophet between themselves”.[13]
11. The Rank of Wasilah in Paradise
The reality of creation is a system of causes and means. Just as human beings require means and tools to achieve their goals in this world, they also require means on the Day of Resurrection. The question is: What are the means of honor for a human being before God on that Day? Children, wealth, or something else?
In narrations, the term Wasilah, meaning the path of salvation for humanity, is frequently mentioned, and it reflects the mystical and spiritual manifestations of Imam Hussain (AS). Imam Ali (AS) narrates from the Prophet (PBUHH): “In Paradise, there is a rank known as Wasilah. When you ask God, ask Him for Wasilah”. They asked: O Messenger of God! Who will be with you in that rank? He replied: “Ali, Fatimah, Hasan, and Hussain”.[14]
12. Spiritual Manifestations in the Hadith al-Kisa
Multiple authentic narrations report that all impurity has been removed from the Infallibles (AS), and a well-known example is the Hadith al-Kisa, which is one of the mystical and spiritual manifestations of Imam Hussain (AS).
Umar ibn Abi Salamah, the Prophet’s foster son, narrates: “When the verse Tathir was revealed to the Prophet (PBUHH) in the house of Umm Salamah, the Prophet (PBUHH) called Fatimah, Hasan, and Hussain, then covered them with a cloak. Ali was standing behind him, and he covered him as well. Then the Prophet (PBUHH) said: O Lord! These are my Household; remove impurity from them and purify them completely. Umm Salamah said: O Messenger of God, am I with you as well? The Prophet (PBUHH) replied: ‘Stay where you are, for your destiny is good”.[15]
Conclusion
By gaining a correct and deep understanding of the mystical and spiritual manifestations of Imam Hussain (AS), we attain firm knowledge and recognition of him. In doing so, we reach a level of illumination and certainty that protects us from falling into the whirlpool of doubts created by skeptics and keeps our beliefs strong and unwavering. As a result, steadfastness in the path of love and guardianship, and salvation from misguidance and deviation, will be granted to us.
Notes
[1] . Majlisi, Bihar al-Anwar, vol.43, p.291.
[2] . Al-Imran:61.
[3] . Tabarsi, Majma al-Bayan, vol.2.
[4] . Haythami, Majma al-Zawaid, vol.9, p.179.
[5] . Shaykh Mufid, al-Irshad, vol.2, p.28.
[6] . Ibn Qulawayh, Kamil al-Ziyarat, p.51.
[7] . Majlisi, Bihar al-Anwar, vol.43, p.281.
[8] . Musnad Zayd ibn Ali, p.461.
[9] . Majlisi, Bihar al-Anwar, vol.43, p.293.
[10] . Majlisi, Bihar al-Anwar, vol. 43, p.293.
[11] . Ibn Shahr Ashub, Manaqib Al Abi Talib (peace be upon them), vol.3, p.325.
[12] . Ibn Qulawayh, Kamil al-Ziyarat, p.51.
[13] . Muttaqi al-Hindi, Kanz al-Ummal, vol.13, p.695.
[14] . Izz al-Din Ibn al-Athir, Usd al-Ghabah, vol.2, p.19.
[15] . Ibn al-Athir, Usd al-Ghabah, vol.2, p.12.
References
- The Holy Quran.
- Bayhaqi, Ahmad ibn Husayn, Al-Sunan al-Kubra, Dar al-Kutub al-Ilmiyyah, Beirut–Lebanon, 1424 AH.
- Haythami, Ali ibn Abu Bakr, Majma al-Zawaid wa Manba al-Fawaid, Al-Qudsi Library, Cairo, 1414 AH.
- Ibn al-Athir, Ali ibn Muhammad, Asad al-Ghabah fi Marifat al-Sahbah, Dar al-Kutub al-Ilmiyyah, Beirut–Lebanon, 1415 AH.
- Ibn Quluyah, Jafar ibn Muhammad, Kamil al-Ziyarat, Dar al-Murtadha, Najaf al-Ashraf, 1356 SH.
- Ibn Shahrashub Mazandarani, Muhammad ibn Ali, Manaqib Al Abi Talib (AS), Qom, Allamah Publications, 1379 SH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar, Al-Wafa Institute, Beirut, 1403 AH.
- Muttaqi al-Hindi, Ala al-Din, Kanz al-Ummal fi Sunan al-Aqwal wa al-Afal, Al-Risalah Foundation, Beirut, 1409 AH.
- Shaykh Mufid, Muhammad ibn Muhammad, Al-Irshad, Qom, Congress of Shaykh Mufid, 1413 AH.
- Tabarsi, Fadl ibn Hasan, Majma al-Bayan, Dar al-Marifah, Beirut, 1412 AH.
- Zayd ibn Ali, Musnad al-Imam Zayd, comp. Wasiti, Amr ibn Khalid, Al-Dar al-Alamiyyah, Beirut–Lebanon, 1412 AH.
Source of the article | Adapted from:
A Group of Writers, Ashura Culture, vol. 1, “The Character and Life of Imam Hussain (AS),” Publishing and Printing Center of the Assembly, 1382 SH.
