The position of love and reason in the personality of Imam Hussein (peace be upon him) (1)

In analyzing the personality of Imam Hussein shall we consider that Hazrat wise or lover?
Is considering the movement of that Hazrat does not mean irrationality of that Hazrat?

The Question:

In analyzing the personality of that Hazrat should we consider him (peace to him) wise or lover? Is to be lover meaning not to be wise? Wasn’t Imam’s movement a sort of rational behavior? And mainly what is the position of love and rational in personality and movement of Imam Hussein?

The gist of the answer:

As answering to the above questions without mentioning some introductions are not possible, sooner than everything having a true recognition of the meaning of love and wisdom and the personalities formed out of it including the relation of love and wisdom seems to be necessary. Wisdom is a power has been put in human body in fact, it is not based on tendency but, is a light which illuminates, is an evaluator which assesses the affairs and in fact it has two types of product. Sometimes it judges in the domain of ‘there is and there is not’ and sometimes in the domain of “should and should not “however, the former are regarded as “theoretical rational’ and the latter as “practical ones’. Practical wisdom is consisted of two types of stages.
A: whatever which is related to thinking about life affairs and this is the same wisdom which is also regarded sensible rationale (individually or collectively ) and also it is regarded as minor rational in which satisfying sexual desires are also involved.
B: celestial rational or believing which controls vain desires and lusts and causes worldly and eternal salvation of the man however, believing wisdom can also be regarded as conventional wisdom , too. In the conventional wisdom, thinking for future, learning and following rational principals is considerable but, all of these are circling around the person himself, individual or social advisability it means that although here wisdom is thinking beyond attainment of interests of earthy pleasures, still it is at the center of its favor and sacrifice in the way of the beloved for him was meaningless while celestial wisdom means melting in theism. Although this kind of wisdom boosts learning and thinking for future, advisability for its own and features of conventional thinking is not finding in it. Love in terms of tendency and attraction means intense love however, this fascination is sometime virtual and sometime based on reality. Real love have higher position in the offset , doomsday and fall and down that’s why on the one side, it is the agent of this world because, the essence of God , the witness of absence that prior to creation was either beloved or lover ,wanted to disclose His beauty so, put the cosmic as the mirror of His beauty on the another side, each creature is looking for his own perfection and the essence of each effect is the existence of its reason then, each outcome is the lover of its reason and since God is the highest level of the essence then, the real beloved of the essence dynasty is the holy essence of God and loving other than him is considered virtual . We can understand from what is said that first based on three type of wisdom discussed three types of personality is formed in human beings so, these personalities are: living and animalistic personality, rational and divine personality who has adhered to the world and does not think to beyond material affairs and all of its efforts are eating and satisfying sexual desires and in this way enjoys evaluating wisdom. The man, who follows his rational principals, evaluates his temperament with conventional love, has future goals and novice performances are not done by him, and has rational personality. The divine personality of that person is a lover who has set his treatments in line with top wisdom so, such person, even though has some of the patterns of conventional wisdom, it is not center by its own and does not think to what is to his benefit hence, it is possible that some of the treatments of divine man is not being confirmed by conventional wisdom. Secondly, in the discussion of love and wisdom four types can be visualized.
A: if the goal of wisdom is evaluating love and the goal of , love is real one so, it is possible that there is no relation between this type of rational and true love .
B: if the goal of love is virtual which means interest in desires and instincts and the goal of wisdom is divine and celestial one surely, this wisdom defies such love because the wisdom which is connected to God does not accept the dominance of desires on man especially if it is excessive desire.
C: if the goal of wisdom and love is real love and sacrifice to God, this two are interwoven in some stages because the duty of the wisdom is advisability and the duty of love is sacrifice and uncontrollability in the ay of God.
D: if the goal of love is real and the love‘s is divine surely, there is no difference between them and they are together in spiritual method because love means sacrifice to God and spiritual love means melting in theism. A soon as them man gets to the stage of love soon he perceives that the real wisdom is the same “celestial love which he has but others are dealing with whims and lack it.
The analysis of personality and movement of Imam Hussein (peace be upon him)
The enthusiasm to worship, scarifying al your assets in the way of reviving Islamic values is indicative of the divine personality of that Hazrat in addition, signing the letter of God’s letter with his own blood and dedication of the nickname of Saied Al Shohada to that prophet can be of other witnesses which guide us to divine personality of Imam Hussein (peace to him) which has been overlapped by love to God. The movement of that Imam in Karbala was also an indicative of the personality of Imam and his friends and based on this, it has been lovely but, we must pay attention that the meaning of his passionate movement is not mean its irrationality . Therefore, the following analysis can prove our claim and we know that two important movements has been accomplished against Yazid that one is Imam’s movement and the other is the movement of Abdullah Ibn Zobeir which there has been fundamental differences between them. The goal Ibn Zobeir in the movement against Yazid was that he, himself, gets the power and rules over the nation so, it is clear that the wisdom is harnessed by desires and lust and evaluating wisdom to get this goal is planning and uses each even if it is as valuable as God’s home but, on the other side, Imam Hussein had a divine purpose and was not aiming to satisfy sexual desires and the minor wisdom and evaluator did not have a position in his personality and movement. on the other side Imam Hussein knew that he does not have any chance for survival and knows that they are going to martyr him and also was aware Koufian people weak promise to his parent however , he did not have to trust their vow or promise and think as the elites of his time . Thus, those who were knowledgeable and believed in moral dignities but, thought of all the affairs based on advisable wisdom and did not like death, displacement, and imprisonment which was the outcome of this trip and exactly it was their difference with Imam that’s why, Imam also saw these outcomes, too but, he was a true lover and did not care the temptations. The deviation in Islamic Community has been increased and at that situation, to prevent created deviation, no wise man could choose another way. Hence, Imam Hussein who had been immersed in the stage of real love in God, he conceived defending God only in death, imprisonment and displacement of his family and he did it. In fact, this is the same great Jehad which is known as the battle of conventional love and true love. in this situation those who were engaged in the siege of conventional love and went on by reason and argument believed that the conditions and equipment for movement is not provided and the government is at the surge of his power so, we must make reservation or stay silent but, according to Imam Hussein who has get ride of this confinement and had gotten to the stage of spiritual wisdom then, love and wisdom adjudicated however, in the privacy of defending the beloved , we must sacrifice our children , wife and even our dynasty. Well! In the movement of Imam Hussein, the conventional love is wondered and favors silence but, the spiritual love which as been approached to the summit of love and observation, correctly distinguishes the true way from untrue one and never confined by conventional love which is in fact the same whims and illusions.
Today, it is clear for all that if Imam Hussein had accepted the advice of the elites of that day, just a name would have left of Islam so, its reality was being captured by Bani Omiya and we could not achieve it. Imam’s sacrifice which was integration of love and wisdom kept Islam out of destroying and fall by Bani Omiya because wisdom in the flow of love started calculating and planning and paved the way and this is the meaning of love and wisdom in the movement of Imam Hussein however, if one says that the movement of Imam Hussein is love influence , it is not mean that Imam’s performance is unreasonable or anti- wisdom but, his work and his movement is love indicator from conventional love and hence, if Imam is questioned as a philosopher , he can offer a rational defense out of his operation ,too.
The last talk is that in Karbala the owner of minor and top lovers are put facing together it means a group who were beyond conventional love and them are deployed to each other and a group who were the owners of conventional love failed to follow Imam.

Explanatory answer:

As answering to the above question is impossible without mentioning some introductions however, having a true recognition of the meaning of wisdom and love and the relation of them and also the personalities formed , is necessary .

1- Recognition of love and wisdom:

Definition of wisdom:

The word of wisdom in terms of word meaning means prevention, and also is meant understanding, recognition, science, the power of accepting science, the power of distinguishing right from vain and good from evil and in different sciences has implications.
According to Islamic scholars, wisdom is a power which has been placed in the essence of human and it is not from tendency and attraction. in fact, wisdom is a light which illuminates , is an evaluator which evaluates the affairs and it contains two kinds of achievements and sometimes it judges in the domain of “ exists and not exists “ which the former is regarded as practical rational and the latter theoretical. The theoretical wisdom specifies the border of illusion and dream in scientific Jehad so that the man does not fall in the depth of sophistry and scientific wisdom does the act of moral features and performs aiming at setting of the wills and volitions.
Of course, we must consider that practical science in the works of Islamic philosophers enjoys two cases which one of them is known and the other is unknown.
A: the meaning of known: the practical love is a power based on it human does something that is deserved, leave it or recognize it. Therefore, based on this, the practical love is a power which stimulates man to his works however, wisdom in this case, is the same stimulating, agent or power of intention hence, practical wisdom is active power. Those who carry practical wisdom to its unknown power recognize the practice of practical love from theoretical wisdom. Anyway, practical love has two kinds of steps: what is dedicated to worldly affairs and is known as advisable love. This is the same imitative wisdom, plot or devil love, evaluator or detailed rational in which satisfying sexual desires are considered. Reason based on faith that captures null and void passions and provides earthly and future happiness of human. The believing reason by its own may be divided into Conventional wisdom and sublime ( ghodsi ) however, in Conventional wisdom thinking to the future and following the principles of the intellectual is the goal but, all of these circle around the person himself, individual and communal indivisibility ; it means , although the wisdom is thinking beyond attracting earthy pleasures , it is still confined in the siege of its benefits and does not care about the beloved and the person with these features does not sacrifice himself for the beloved. However, spiritual love means melting in theism so, although this wisdom have the advantage of thinking for future , advisability for itself and which is out of conventional wisdom is not found in it.

The elaboration on love concept:

The word of love means intense love and has been derived from Ashaga and it is the same plant which has besieged the tree and ultimately blocks the way of breathing to them and gradually causes it to lose its color. Therefore, we can conclude that love is double head and has a high position in the beginning, fall and down has a high position that’s why, either God loves the creatures or the creatures love God on the other hand, love is the reason of creation of the word and forms the basis of the word because, the essence of God who before the creation of the world, himself, has been lover nevertheless, he wanted to uncover His beauty and mirrored the creation as emblem of His beauty. On the other side, each creature is after its perfection and the essence of each outcome is the essence body of the reason then, each outcome loves its reason and since the highest degree of essence is God, the real beloved of the cosmic dynasty is the holy essence of God. Based on this, firstly loving other than God is considered virtual and secondly, in the culture and religious teachings the passion to worship is so important because worshiping is showing of love and talking with God and the lover is eager to keep more privacy with their beloved in addition, it is by worshiping that human can get the position of sacrifice to God and, in fact the enthusiasm to worship is the passion to means that get the man to God and with that lover achieves the beloved. Anyway, love in terms of tendency and attraction is out of internal features of human and it is an internal feeling which is arises from heart and when emerges, creates a kind of oneness between the person and his beloved as the lover wants to forgive everything to the beloved in fact, a twisting plant has besieged his body which does not think to something other than the beloved. Of course, in the virtual love which is a kind of instinct love, by getting to the beloved, the love suppresses. But, in the real love that the sprite of the man is along with the beloved and wants to unite with the beloved, when joining is achieved, the man gets to level of sacrifice to Allah. Imam Ali (Peace be upon him) says regarding to real love, “the divine affection and love does not pass something unless burning it”

The relation of love and wisdom:

regarding the previous issues, we can say that in the discussion of love and wisdom, there are four types imagination.
A: if the goal of love is imitative (evaluator) and the goal of love is the true one then, it is evident that this wisdom is unrelated to true love. Of course, the goal of the mystics and scholars from wisdom is where they are talking about the war between love and wisdom however, this is not wisdom because, and they consider it lack of love.
B: if the goal of love is virtual one means enthusiasm to desires and instincts and the goal of wisdom id the divine surely, this wisdom suppress such a love because, the wisdom which is connected to God does not accept the love dominance on the man especially if the lust is excessive.
C: if the goal of wisdom, believes conventional one and the goal of love is true one nevertheless, both of these are in conflict at some levels because the role of love is advisability and sacrifice in the way of God. The mystics not only reject conventional love completely, but also, consider it a ladder and light for development in the spiritual world. Sadi says in this regard: the wisdom by having several features is not the way, but is the way of light and first, it is the beginning of this way that by which way is determined from the well, good is distinguished from the bad and the enemy differs from the friends and since perceived those facts he can achieves the sky however, he has the light, he can not get to his goal until he does not go. But, theosophy invites the followers of the way of love in order to distance from boring argumentations which is not effective enough and open their hears and eyes on eternal and everlasting facts. The goal of theosophy is paving the way for intuition – the intuition of the real beloved by God obedience and doing divine worship – the real intuition which is real knowledge and it is deserved that man works to achieve it however; the worship which is accomplished for getting heaven or fear of hell is being downgraded by narrations. Imam Ali says: hey! My God! I don’t worship you because of fear or for reward but, I found you entitled to worship and then I knelt down to you. “ Imam Sadeq has also said : the worshipers are in three groups : a group worship God because of fear , A group worship them to get slavery reward and a group worship God for loving Him so, it is the most outstanding way of worship. The meaning of this narration is that group worship God for his personal benefits however, they get their own goal but, they do not achieve the highest position which is visiting God. This treatment , although is logical but, is not based on lovingly but, the lover man has no evaluation regarding divine affairs on the other hand , even though the man by doing divine worship treats reasonably and gets high benefits , he must get a position who wants God for Himself and have not had any consideration regarding his own advisability.
D: if the goal of love is real one and the goal of wisdom is spiritual and love of Qodsi , surely they are not in conflict and they are both together in spiritual flow because, love means sacrifice in the way of God and spiritual love means melting in theism. The learned man, who gets to the stage of love, perceives that the true wisdom is the same spiritual wisdom that he has and others are involved in whims and illusions and considers it as wisdom.

The mystics have spoken of three steps in Jehad

The smallest Jehad ; which means the man’s war outside of its environment with a warlike enemy who has targeted his life and realty however, it is the easiest way of fight because , in the scene one could recognize the enemy better than the other scenes and control him. Higher than this is middle Jehad which in the scene of body there is conflict between dignities and evils there is invasion and the man tries to choose dignity in the conflict between virtue , greed , humble , ignorance and wisdom to choose dignity. It means what is known as great Jehad is the middle Jehad however; the middle Jehad is the one which happens in conflict with devil in the body of man. The man in the scene of the middle Jehad eradicates moral evils and is decorated with moral advantages and is being prepared to enter in the community of the angles and gradually joins them and enjoys all their advantages.
The great Jehad which is the excellent phase of Jehad with its own is in fact, the same war love and wisdom thus, human, in this level, does not try to reform internal characteristics and does not target moral misbehaviors but, in this war he targets his own which is the most known enemy. By overcoming this enemy, the beauty and eternal advantage of God is shown and love is appeared from dark covers and exposes out its lighting wings. The prophet Mohammad (peace be upon him) sent out a group to Jehad and when they came back said: the mercy is to a group which has done the small Jehad and the forat Jehad is on their shoulders so, they asked Hey Prophet! What is the great Jehad, Jehad with your own and then added ‘the best Jehad is from a person who battle with the enemy he has between his two legs, “the prophet replies”? of course, the weapon and means used in any fighting situation is the most important means in small Jehad and wisdom hence, the man by using wisdom and theoretical knowledge specifies the deceive of the internal and external enemy in the scene of small Jehad and the middle one and by using practical wisdom ties up his hands and foots and immunizes himself out of its deception. But, wisdom in great Jehad is not influential means nevertheless, wisdom which is the most and highest position of human is in fact the same cover which must be uncovered in the great Jehad. The man who lives in the horizon of the wisdom is in the same position of the angles and those who escape the devil by this means, are placed in the line of the angles but, the man is the teacher of the angles and superior in dignity than the angles. The perfect man has some moods which any of the angles doesn’t have however, if the man stops in the horizon of the angles and those in their rank, he would not achieve the salvation which is entitles to and getting an essence which is looking for it. What the man is after it, is unlimited beauty however, that kind of beauty is not placed in the outskirt of natural affairs and even rational and eternal affairs. To this reason, to get and achieving it one must pass these stages hence, the goal of this Jehad is interring into the sublime horizons and divine features and not lustful interests. Wisdom after cutting the hand of devil from man’s essence and suppressed the burst of lust, is being aware of his intrinsic shortcoming and also the superiority of the horizons before him however, this intelligibility paves the way for emergence of divine beauty hence, by passing government of reason, the love turn approaches. Thus, in investigating the relation of love and reason, three steps happen
The first predicator: love is the product of recognition. Man believes God by deep logical reasons and by love, passion, intention and purity by practical wisdom achieves it but, it is the beginning step.
The second predicator: the reason resists vain love and takes control of lust, wrath, and desires.
The third predicator: when the man got to the love stage, throws away the conventional reason – as the man leaves imitative reason in the preliminary stage and then get to the real position of love. In this case, the love is ruler of the love and the reason is its minister and consultant that in the flow if life either illuminate as the lights of the car does or like a brake pedal takes control of the intense and rebellious feelings so, it is evident that a motor without light , is a blind love , disgracing and fatal and on the other hand a light without motor is unmoving , emotionless , and cold however, in the stage of the spiritual love , the requesting man is getting to the position of love and wisdom and we can not account these two as their rival but, we must consider them as fundamental believing elements .

Personal difference:

Base on three type of wisdom discussed (evaluator, conventional and spiritual) three personalities are formed in the persons however; these are animalistic and living, reasoning and divine personality. The man who has adhered to the world and does not think higher than materialism and all of his efforts are eating, satisfying sexual pleasures in fact, in this process he uses evaluating reason and he is still inexperienced and benefits from living personality but, the man who follows reasoning principals has the personality of reasoning. As result, divine personality is belonged to a lover man who has set his treatment in line with spiritual wisdom. Although such a man has some of the criterion of conventional reason such as thinking for future or learning in a higher level, advisability and thinking about the self which is out of the characteristics of such love, is not found in him and to this reason it is possible that such treatments are not confirmed by evaluator wisdom or conventional love however, it is better to elaborate on them by some examples.
A: Hazrat Ibrahim, when he was aged, he owned a child from Hajar but by God’s command settled the kid and his mother in a bare land and Ismael brought up and he was a teen that the father dreamed of his beheading however, this dream which was in reality God’s command was transferred to the child so, Ismael said: my father! Perform God’s command as you are ordered and surely, you will find me out of the tolerant groups. Holy Quran adds to the flow of this event “when both surrendered and Ibrahim put his head down we called him hey Ibrahim! You performed that dream and we reward this group of the beneficial and certainly this is the same obvious test and we scarified him a great beheading “. It has come in the narration that Ibrahim pressed the knife several time on his throat but, no cut was made , he was infuriated and stroke it to the rock and the rock divided in two parts he said hey rock! You cut the rock but, not his throat?! The knife replied you order to cut but God says no.
Imam Hussein (peace be upon him) he divided his assets for three times and gave half of them to the poor and took the half for himself or went about 20 time to Mecca for pilgrimage on foot.
C: when Hazrat Abulfazl defeated the enemy and came near Forat, he wanted to drink some water; he reminded of Imam Hussein when martyred thirsty, he fell down and poured water. In analyzing such events, if the spiritual wisdom and the man are not to be lover, how it would judge? Is it other than this that will say: hey! Ibrahim you will be given a child when you are aged and this child will be your stick for walking. Are not you a father? How do you dare to behead your child? What sort of sin this child has been committed? In this age, he must get the pleasure of these days and not is being killed in this way. Hey! Imam Hussein helps the poor but, not as much as you pay half of your assets to them so, don’t you have your old days before? Why don’t you store these properties for the day you are in need? There was a not cattle to get you to Mecca? The goal is that you go Mecca, why do you undergo so many such pressures? Hey Abulfazl whether you drink or not Imam’s thirsty would not be satisfied at least drink a sip so that you can battle powerfully. But , the answer of a lover man benefiting from divine wisdom and having divine personality to these questions is that although I was given a child at the end of my age and … , someone has asked me to behead my child that he is scholar and does not to anything without knowledge surely, there is an advisability behind of this command nevertheless, because I am a lover , even if it is of no use for me, I must follow it that the lover does not see his benefit and he has a shared heart. Even though the finance is sweet and I have cattle to get to Mecca , al of these are belong to God hence, whatever do I undergo hardship in the way of the friend , I would get more pleasure.
Although I am thirsty and besides the stream of water and I know if I drink a sip of water Imam’s thirsty would not be intensified or vice versa, it is not the lovers’ methods that the beloved is thirsty and the lover satisfied.