Day and night.
As Anne Marie Schimmel writes “Husayn b. 'Ali, is a model for the Sufi; he is the suffering lover, enamoured by God, sacrificing himself on the Path of divine love as an ideal lovers of God whom the pious should strive to emulate.”
The keynote of Sufism is the union, the identification of God and man.The highest good to which the Sufis can attain is the annihilation of the physical to keep the soul pure--to forget that they have a separate existence, and to lose themselves in the Divinity as a drop of water is lost in the ocean.In order to obtain this end, Imam Hussein achieved baqa by his martyrdom in the name of Allah. The use of ‘Karbala’ as a metaphor expands the horizons so much that it becomes almost impossible to limit the connotations.
In all the Sufi lands from Persian to Turkey to Subcontinent---Sufi interprets the fate of the Imam Husayn as a model of suffering love for Allah, and thus as a model of the mystical path.He is the symbol of ego annihilation for all those who want to pursue the path of Divine love.
This is echoed in the Divan of 'Attar (nr. 376) in which he calls the novice on the path to proceed and go towards the goal, addressing him:
In some of the earliest popular Turkish Sufi songs, composed by poets like Yunus Emre in the late 13th or early 14th century, the Prophet's grandsons have found a pivotal and special place. They are described by Yunus in a lovely poem as the 'fountain head of the martyrs', the 'tears of the saints', and the 'lambs of mother Fatima'. Both of them, as the 'kings of the eight paradises', are seen as the helpers who stand at ‘Kausar’ and distribute water to the thirsting people, a beautiful inversion of Husain suffering in the waterless desert of Karbala'.) Yunus has also covered in his poetry the popular legend of Prophet witnessing angel Gabriel bringing a red and a green garment for his grandsons and then informing him that the color of garments pointed to their future deaths through the sword and poison.
Husayn b. ‘Ali is ‘the secret of God’, the ‘light of the eyes of Mustafa’ (thus Seher Abdal, 16th cent.), and his contemporary, Hayreti, calls him, in a beautiful marthiya, ‘the sacrifice of the festival of the greater jihad’.
Has not his neck, which the Prophet used to kiss, become the place where the dagger fell?
The inhabitants of heaven and earth shed black tears today.
And have become confused like your hair, O Husayn.
Dawn sheds its blood out of sadness for Husayn, and the red tulips wallow in blood and carry the brandmarks of his grief on their hearts … (Ergun, Bektasi sairleri, p. 95).
It is from Husayn, says Iqbal, that we have learned the mysteries of the Qur'an, and when the glory of Syria and Baghdad and the marvels of Granada may be forgotten, yet, the strings of the instrument of the Muslims still resound with Husayn's melody, and faith remains fresh thanks to his call to prayer.IN Rumuz-i bekhudi Iqbal praised Husayn as the imam of the lovers, the son of the virgin, the cypresso of freedom in the Prophet's garden. While his father, Hazrat 'Ali, was, in mystical interpretation, the b of the bismi'llah, the son became identified with the 'mighty slaughtering', a beautiful mixture of the mystical and Qur'anic interpretations.
He gave a speech to people the day before his departure and said:
"... Death is a certainty for mankind, just like the trace of necklace on the neck of young girls. And I am enamored of my ancestors like eagerness of Jacob to Joseph"
Quran welcomes souls like him into heaven and says:
O The satisfied peaceful Soul return to your Lord pleased with His Goodwill. So enter among My (beloved) servants and My paradise.
(Surahe Fajr: 27, 28, 29)