Ayat. Sayed Muhammad-Bāqir al-'Hakeem: "The cause of Imam Hussain (a) is a legal stance. It is not incorporeal in the sense that it is about him (a) and not us. It is incorporeal - all divine commands are. But it also pertains to the Ummah's state in all times and generations.."
This is the son and representative of the top religious authority of Najaf during his time, Grand Ayat. Sayed Mu'hsin al-'Hakeem (passed 1970). And this is the view of the Shi'a school of thought and whoever denies it is defying and ignoring centuries of immeasurable evidence.
The question is: why? Why do some go around saying that Najaf is for secularism, or that Islam is apolitical, or that the cause of Imam Hussain (a) should not be politicized, or that Imam Khomeini was the one who introduced the revolutionary interpretation of the event of Ashura?
Who of the religious authorities allows crawling like animals or using labels like "dog of Hussain" and so and so? Even jurists known to be staunch advocates of the Hussaini rituals have made this impermissible due to obvious reasons. One must ask: so, why does the chaos persist?
One must ask: if it is orchestrated, then who are the movers and how do they operate and how can the conscious believing public combat their devilish efforts to harm the image of God's religion and distort the legacy of the pure progeny or blemish the value of their sacrifices?
And if it is not orchestrated - which is unlikely - then what more than Islam being on the brink of collapse and the Imam of that time (a) being beheaded and slaughtered alongside his noble family and friends is needed for the Ummah to learn to respect the Islamic leadership?
The cause of Imam Hussain (a) is not followed universally, but it is a universal cause. In fact, it is the only essentially universal cause - meant for all peoples of all nations at all times. It is unfortunate to see that some still carry an exclusive mentality regarding this.
You find them arguing against statements such as "Everyday is Ashura and everyday is Karbala.." Yes, this is not a narration from Ahl al-Bayt (a). It is actually inspired from the poetry of Sheikh Sāle'h al-Kawwāz al-'Hilli. But does this mean it is somehow false or incorrect?
They point out that the narrations from Ahl al-Bayt (a) have said 'there is no day like' the day of Imam Hussain (a), but who said this necessarily disproves or even contradicts the aforementioned poetry or the famous statement? It actually does not in any way, shape or form.
Imam Hussain (a) told us everything. We just have to listen. He said: "I have emerged to call for reform in the Ummah of my grandfather.." He did not say he emerged 'for reform', but "to call" for reform. The rest is the job of the people - and this sums up the lesson of Ashura.
Brothers and sisters, we tend to forget that as an infallible divine authority and as al-insān al-kāmil (the complete human being), Imam Hussain (a) was going to fulfill his religious duty anyway. The question was always whether or not the people would follow and answer the call.
This has always been God's test in sending emissaries - to be obeyed (4:64), to govern (4:65), to call people to that which revives them (8:24), etc. And the sad result is that human societies have long failed in this regard (15:11), (36:30), etc. But the question remains.
Imam Hussain (a) says: "By God, if there was nowhere to escape or seek refuge, I still would never pledge allegiance to Yazīd ibn Mu'āwiyah (la).." Now think of the current circumstances of the Ummah - do you succumb to the social and political pressure of the enemies of Islam?
In reality, this is what it ultimately comes down to. Have you chosen routes of comfort in your quest for spiritual ascendancy? Or do you realize that 'comfort' makes it no 'quest' at all? Have you chosen love without sacrifice? Or are you cognizant that there is no such thing?
Imam Mūsa al-Kādhim (a) explains clearly: "The example of the believer is like the example of the two sides of a scale - whenever their faith increases, their tribulation rises.." Brothers and sisters, this is a fact of faith; it is the price of love; it is the test of life.
This morning, Najaf-born Ayat. Sheikh Muhammad Ali al-Taskīri passed away at 76 years old. He studied under Grand Ayat. Sayed al-Khoei, Grand Ayat. Sayed Muhammad-Bāqir al-Sadr, Grand Ayat. Sayed Muhammad-Ridha al-Golpaygāni, Grand Ayat. Sheikh Wa'heed al-Khorāsāni and others.
He spent his noble life calling people to the path of truth - serving the Qur'an and Ahl al-Bayt (a), raising awareness about wilāyat al-faqīh, working for proximity between Shi'a and Sunni Muslims, and more. He was a known intellectual in both Iraq and the Islamic Republic.
He was also a successful politician. He advocated for Iran during the war with Iraq in the '80s, served as a member of the Assembly of Experts in Iran representing several provinces, and was a consultant of Imam Khamenei, who he testifies is the most knowledgeable living jurist.
It is mandatory to know who God's masters over creation are. Grand Ayat. Sheikh Jawādi Āmoli says in the first volume of his Adab Fanā' al-Muqarrabeen: "The entire realm of [dependent] existence is of the making of the pure Imams (a) and people have been made for them.."
This is because we believe that Ahl al-Bayt (a) represent the medium between God and His creation, as well as the medium between creation and God. "Nothing rises from creation to God and nothing falls from God to creation except through them", as our jurists have often expressed.
We believe that Ahl al-Bayt (a) are the reflection of God's attributes, and thus the locus through which His legislative and ontological guardianship flow (by succession). They represent the maximum level of divine perfection that can be fathomed by the world of limitation.