The Life of Imam Zayn al -Abidin chapter3

The Life of Imam Zayn al -Abidin

Chapter3

for the following reasons:

First, the Imam, peace be on him, recited these lines. None knows that he composed them.

Second, we do not think that these lines are weak, for they are soft and good.

Third, as for that al-Hasan al-Basri kissed the Imam, it was not an insult; rather it was honor and pride for him. This is because the Imam was the remaining one of Allah in His earth, the lord of the pure Household (of the Prophet) , and a piece of the liver of Allah’s Apostle, may Allah bless him and his family. Al-Basri was the most knowledgeable of these authors in the Imam’s position.

5. Tawus, the jurist, reported one of the Imam’s whispered prayers to Allah in the Sacred House. He said: [I saw ‘Ali b. al-Husayn going around (the Kaaba) from the evening to the early morning. As he was alone, he looked at the sky and said: ]

“My Allah, the stars of Your heavens have set! The eyes of Your creatures have slept, but Your gates are open for the askers! I have come to You in order to pardon me, to have mercy on me, and to show me the face of my grandfather, Muhammad, may Allah bless him and his family, on the Day of Resurrection. ”

[Then he wept and addressed Allah, the Exalted, saying: ]

“I (swear) by Your might and majesty, I do not want to disobey You through my disobedience. I do not doubt You when I disobey You nor am I ignorant of Your

exemplary punishment nor do I want to subject myself to Your punishment. However, my soul entices me and Your cover which is over me helps me with this. Hence, now, who can save me from Your chastisement? If You cut Your rope from me, then to which rope shall I cling? How evil my standing before You will be tomorrow! If it is said to those who have small (sins): ‘pass’, and to those who have great (sins): ‘stop’, then shall I pass with those who have small (sins) or stop with those who have great (sins)? Woe unto me! The long my span is, the more my sins are! Still, I do not announce my repentance! Isn’t it a time for me to feel shame of my Lord! ”

[Then he burst into tears and recited: ]

“Will you burn me with the Fire, O Goal of hopes? Therefore, where is my expectation, then where is my fear?

“I have done ugly works the like of which none of the creatures has done!

“Glory belongs to You! You are disobeyed as if You were not seen! You are clement as if You were not disobeyed! You show love toward Your creatures through (Your) kindness as if You were in need of them, while You, my Master, are in no need of them! ”

[Then he prostrated himself (in prayer) , Hence I (Tawus) came nearer to him, raised his head, put it on my lap, Hence a tear of mine fell onto his holy cheek. Then he sat

down and said with a faint voice: ]

“Who has distracted me from praising my Lord? ”

Hence Tawus answered him with submission and magnification: “It is I, Tawus. Son of Allah’s Apostle, what is this impatience and fear? It is we who should behave in this manner. We are disobedient and sinful, while your father is al-Husayn b. ‘Ali, your (grand) mother is Fatima, the chaste, and your grandfather is Allah’s Messenger. ”

[However, the Imam paid no attention to the clear lineage with which he was endowed, Hence he interrupted (me) , saying: ]

“How far! How far! Tawus, leave mentioning my father, my mother, and my grandfather. Allah has created the Garden to him who obeys Him and does good even if he is a Negro from Ethiopia, and He created the Fire for him who disobeys Him even if he is a chief from Quraysh. Have you not heard these words of Him, the Exalted: Hence when the trumpet is blown, there shall be no ties of relationship between them on that day, nor shall they ask of each other. I swear by Allah that nothing will profit you tomorrow except your good acts. [1] ”

6. Tawus narrated another whispered prayers of the Imam’s in the Sacred House. He said: [I entered the Stone (i. e. , the Stone of Isma‘il) one night and there was ‘Ali b. al-Husayn. He had come in and was standing praying. He prayed as Allah had wished. Hence I said: He is a righteous man, Hence I must listen to him, thus I

heard him say: ]

Your little servant is at Your courtyard;

Your miserable one is at Your courtyard:

Your poor one is at Your courtyard;

Your beggar is at Your courtyard.

Tawus memorized this short whispered prayer, which expressed self-denial and absolute obedience to Allah. He supplicated Allah with it when in need, and Allah removed his afflictions. [1]

These are some whispered prayers of the Imam in the Sacred House of Allah. They show his great turning to Allah in repentance and his devotion to Him. The Imam has other whispered prayers. We will mention them when we talk about his supplications and his whispered prayers.

--------------------

[1]: Kashf al-Ghumma, vol. 1, p. 151. Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 81. Tha‘lab, al-Majjlis, vol. 2, p. 462.

[1]: Nu`r al-Abbsar, p. 127. Nahjj al-Balagha, vol. 6, p. 192.

With a Man circumambulating the Kaaba

On circumambulating the Kaaba, the Imam heard a man asking Allah for patience, Hence he turned to the man and said to him: “You are asking (Allah) for tribulation. Say: O Allah, I ask You for well-being and gratitude for it. [2] ” The Imam taught the man how to supplicate Allah. He ordered him to ask Allah for well-being and gratitude for it. He warned him against asking Allah for endurance, which he had to seek during tribulation and poverty.

The Imam blamed those who begged on the Day of ‘Arafa

The Imam, peace be on him, saw some men asking the people to help them on the Day of ‘Arafa. He rebuked them for this and said: “Woe unto you! Why do you ask other than Allah on such a day? Those who are in the wombs of the pregnant want to be happy on this day! [3] ”

His Freeing the Slaves on the Day of ‘Arafat

He, peace be on him, bought black slaves

though he had no need of them. He brought them to ‘Arafat. When he returned from ‘Arafat, he ordered the slaves to be released and to be given money gifts. [1]

--------------------

[2]: Quttub al-Rawandi, Da‘awat, p. 43.

[3]: Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 105.

[1]: Ibid. , p. 62.

His Supplication on the Day of ‘Arafa

On the day of ‘Arafa, the Imam stood in prayer, recited the Holy Qur’an, and supplicated Allah with this holy supplication, which is among the outstanding supplications of the members of the House (ahl al-Bayt) , peace be on them. This is because it contains important affairs. The following is its text:

“Praise belongs to Allah, Lord of the worlds! O Allah, to You belongs praise! Originator of the heavens and the earth! Possessor of majesty and munificence! Lord of Lords! Object of worship of every worshipper! Creator of every creature! Inheritor of all things! There is nothing like Him, knowledge of nothing escapes Him, He encompasses everything, and He is watchful over everything. You are Allah, there is no god but You, the Unique, the Alone, the Single, the Isolated. You are Allah, there is no god but You, the Generous, the Generously Bestowing, the All-mighty, the Mightily Exalted, the Magnificent, the Magnificently Magnified. You are Allah, there is no god but You, the All-high, the Sublimely High, the Strong in prowess. You are Allah, there is no god but You, the All-merciful, the All-compassionate, the All-knowing, the All-wise. You are Allah, there is no god but You, the All-hearing, the All-Seeing, the Eternal, the All-aware. You are Allah, there is no god but You, the Generous, the Most Generous, the Everlasting,

the Most Everlasting. You are Allah, there is no god but You, the First before everyone, the Last after every number. You are Allah, there is no god but You, the Close in His highness, the High in His closeness. You are Allah, there is no god but You, Possessor of radiance and glory, magnificence and praise. You are Allah, there is no god but You. You have brought forth the things without root, formed what You have formed without exemplar, and originated the originated things without imitation. It is You who has ordained each thing with an ordination, eased each thing with an easing, and governed everything below Yourself with a governing. It is You whom no associate helps with Your creation and no vizier aids in Your command. You have no witness and no equal. It is You who willed, and what You willed was unfailing, who decreed, and what You decreed was just, who decided, and what You decided was fair. It is You whom place does not contain, before whose authority no authority stands up, and whom no proof or explication can thwart. ”

In these brilliant words, the Imam magnified, lauded, and praised Allah. He explained the most positive attributes of Him, the Exalted. He said: “Allah, the Most High, has brought forth, found, and originated things with His power and will, which firmly made everything. ” Allah, the Exalted, firmly created seen and unseen things. He ordained them with an ordination and governed them with a governing

through His great wisdom, which perplexes intellects. Man is a possible being, limited in knowledge, power, and will, Hence he is unable to know the Great Creator, Who is far above imagination and perception. This is what the Imam has stressed in the following paragraph of this holy supplication:

“It is You who have counted everything in numbers, appointed for everything a term, and ordained everything with an ordination. It is You before whose selfness imaginations fall short, before whose howness understandings have no incapacity, and the place of whose whereness eyes perceive not. It is You who have no bounds, lest You be bounded, who are not exemplified, lest You be found, who do not beget, lest You be begotten. It is You with whom there is no opposite, lest it contend with You, who have no equal, lest it vie with You, who have no rival, lest it resist You. It is You who are He who began, devised, brought forth, originated, and made well all that He made. Glory be to You! How majestic is Your station! How high Your place among the places! How cleanly Your Separator cleaves with the truth! ”

In this paragraph, the Imam of monotheists has mentioned the boundless knowledge of Allah, the Exalted, of which is that He has counted in numbers everything in the universe and knows everything in it, Hence no weight of an atom is concealed from Him in the heavens and the earth. The Imam has also mentioned that understandings

fall short before the selfness and howness of Him, the Exalted. This is because the possible being is incapable of understanding the selfness and howness of the Necessary Being, Who has neither kind nor genus nor family. Man- who is incapable of understanding his selfness, his howness, and his wonderful organs- is unable to understanding the selfness and howness of the Almighty Creator, Who created time, place, the stars, and galaxies whose stars none can count except Allah.

This paragraph contains important philosophical concepts such negating bound, equal, and opposite. The books of philosophy and theology have discussed them in detail. Now, listen to another part of this holy supplication:

“Glory be to You! The Gentle - how gentle You are! The Clement - how clement You are! The Wise - how knowing You! Glory be to You! The King - how invincible You are! The Munificent - how full of plenty You are! The Elevated - how elevated You are! Possessor of radiance and glory, magnificence and praise! Glory be to You! You have stretched forth Your hand with good things, and from You guidance has come to be known, Hence he who begs from Your religion or this world will find You. Glory be to You! Whatever passes in Your knowledge is subjected to You, all below Your Throne are humbled before Your mightiness, and every one of Your creatures follows You in submission. Glory be to You! You are not sensed, nor touched, nor felt, nor beguiled, nor held

back, nor challenged, nor kept up with, nor resisted, nor deceived, nor circumvented. Glory be to You! Your path is smooth ground, Your command right guidance, and You are a living, eternal refuge. Glory be to You! Your word is decisive, Your decree unfailing, Your will resolute. Glory be to You! None can reject Your wish, none can change Your words. Glory be to You! Outdazzling in signs, Creator of the heavens, Author of the spirits! ”

This part contains the most wonderful words with which the saints and the pious glorify their Lord. How Great and Majestic was Allah in the opinion of the Imam, peace be on him. This is because He, the Exalted, is gentle and clement to his creatures, and is a Powerful King! Whoever seeks refuge in Him seeks refuge in a stronghold and inaccessible cave. The Imam, peace be on him, mentioned the mightiness of Allah, the Most High, to which all that which in the universe is subjected, toward which all that which in the existence is humble, before which all creatures are submissive. Another quality of Allah’s mightiness is that He is free from body, Hence He is not sensed through the five senses, for He is the Light of the heavens and the earth. Another quality of His mightiness is that none can beguile, circumvent, argue with, and challenge him; rather all His creatures are in his grasp, His force, and His Command. Hence His word is decisive, His decree is unfailing, and

His will is resolute. After this, let’s listen to another part of this holy tradition:

“To You belongs praise, a praise that will be permanent with Your permanence! To You belongs praise, a praise everlasting through Your favor! To You belongs praise, a praise that will parallel Your benefaction! To You belongs praise, a praise that will increase Your good pleasure! To You belongs praise, a praise along with the praise of every praiser and a thanksgiving before which falls short the thanksgiving of every thanksgiver; a praise which is suitable for none but You and through which nearness is sought to none but You, a praise which will make permanent the first (bounty) and call forth the permanence of the last; a praise which will multiply through recurrence of times and increase through successive doublings; a praise which the guardians will not be able to number and which exceeds what the writers number in Your Book; a praise which will counterbalance Your glorious Throne and equal Your elevated Footstool; a praise whose reward with You will be complete and whose recompense will comprise every recompense; a praise whose outward conforms to its inward, and whose inward conforms to its to correct intention; a praise with whose like no creature has praised You and whose excellence none knows but You; a praise in which he who strives to multiply Your praise will be helped and he who draws the bow to the utmost in fulfilling it will be confirmed; a praise

which will gather all the praise which You have created and tie together all which You will afterwards create; a praise than which no praise is near to Your word and than which none is greater from any who praise You; a praise whose fullness will obligate increase through Your generosity and to which You will join increase after increase as graciousness from You; a praise that will befit the generosity of Your face and meet the might of Your majesty! ”

The Imam, peace be on him, used all words to praise and laud his Greatest Lover, the Almighty Creator. He praised Him with a boundless praise for His great blessings and favors.

After this let’s listen to another part of this holy supplication:

“My Lord, bless Muhammad and the Household of Muhammad with a fruitful blessing, more fruitful than which there is no blessing! Bless him with a growing blessing more growing than which there is no blessing! And bless him with a pleasing blessing, beyond which there is no blessing! My Lord, bless Muhammad and his Household with a blessing which will please him and increase his good pleasure! Bless him with a blessing which will please You and increase Your good pleasure toward him! And bless him with a blessing through other than which You will not be pleased for him, and for which You see no one else worthy!

“My Lord, bless Muhammad and his Household with a blessing which will pass beyond Your good pleasure, be continuous in its

continuity through Your subsistence, and never be spent, just as Your words will never be spent! My Lord, bless Muhammad and his Household with a blessing which will tie together the blessings of Your angels, Your prophets, Your messengers, and those who obey You, comprise the blessings of Your servants, jinn or mankind, and those worthy of Your response, and bring together the blessings of the kinds of Your creatures which You have sown and authored! My Lord, bless Muhammad and his Household with a blessing which will encompass every blessing, bygone and new! Bless him and his Household with a blessing which is pleasing to You and everyone below You and will bring forth with all that a blessing with which You will multiply those blessings and increase them through the recurrence of days with an increasing in multiplies which none can count but You! ”

In these words the Imam, peace be on him, praised his grandfather, the greatest Messenger, may Allah bless him and his family. He asked Allah, the Exalted, to bless him with a fruitful, growing, and pleasing blessing which would remain throughout the recurrence of days and nights, be continuous through the subsistence of Allah, Who has no bound, and never be spent just as the words of Allah would never be spent.

After this let’s listen to another part of this supplication:

“My Lord, bless the best of his Household, those whom You have chosen for Your command appointed the treasures of Your knowledge, the guardians of

Your religion, Your vicegerents in Your earth, and Your arguments against Your servants, purified from uncleanness and defilement through a purification by Your desire, and made the mediation to You and the road to Your Garden! My Lord, bless Muhammad and his Household with a blessing which makes plentiful Your gifts and generosity, perfects for them Your bestowals and awards, and fills out their share of Your kindly acts and benefits! My Lord, bless Muhammad and his Household with a blessing whose first has no term, whose term has no limit, and whose last has no utmost end! My Lord, bless them to the weight of Your Throne and all below it, the amount that fills the heavens and all above them, the number of Your earths and all below and between them, a blessing that will bring them near to You in proximity, please You and them, and be joined to its likes forever! ”

In these words the Imam, peace be on him, showed the high position of the members of the House (ahl al-Bayt) , peace be on them, and their excellencies, which are as follows:

Allah chose them to spread His religion and to deliver His message to His servants.

He appointed them as the treasurers of His knowledge and centers of His wisdom.

They guarded the religion of Allah from increase and decrease.

They were the vicegerents of Allah in His earth and His arguments against His servants.

Allah purified them from uncleanness and defilement, as this holy verse reads: “Verily Allah intends

to keep off from you every kind of uncleanliness and to purify you, people of the House, with a through purification. ”

Allah, the Exalted, made them the mediation to Him and the road to His Garden, Hence whoever followed them was safe, and whoever disobeyed them was drowning and straying.

These are some of their outstanding merits and laudable deeds about which the Imam, peace be on him, talked. Now, let’s listen to another part of this supplication:

“O Allah, surely You have confirmed Your religion in all times with an Imam whom You have set up as a guidepost to Your servants and a lighthouse in Your lands after his cord has been joined to Your cord! You have appointed him the means to Your pleasure, made obeying him obligatory, cautioned against disobeying him, and commanded following his commands, abandoning his prohibitions, and that no forward-goer go ahead of him or back-keeper keep back from him! Hence he is the preservation of the shelter-seekers, the cave of the faithful, the handhold of the adherents, and the radiance of the worlds! O Allah, Hence inspire Your guardian to give thanks for that in which You have favored him inspire us with the like concerning him, grant him an authority from You to help him, open for him an easy opening, aid him with Your mightiest pillar, brace back his back, strengthen his arm, guard him with Your eye, defend him with Your safeguarding, help him with Your angels, and assist him with

Your most victorious troops! Through him establish Your Book, Your bounds, Your laws, and the norms of Your Messenger’s Sunna (Your blessings, O Allah, be upon him and his Household) , bring to life the guideposts of Your religion, deadened by wrongdoers, burnish the rust of injustice from Your way, sift the adversity from Your road, eliminate those who deviate from Your path, and erase those who seek crookedness in Your straightness! Make his side mild toward Your friends, stretch forth his hand over his enemies, give us his clemency, his mercy, his tenderness, his sympathy, and make us his hearers and obeyers, strivers toward his good pleasure, assistants in helping him and defending him, and brought near through that to You and Your Messenger (Your blessings be upon him and his Household). ”

The Imam, peace be on him, talked about the high position of the appointed Imam and his great importance in the world of Islam, for he is the guardian of the religion of Allah, the one who guides (people) to the way of the truth and guidance, and the means to Allah’s good pleasure. Hence it is incumbent on (men) to obey the Imam, and it is forbidden for them to disobey him, for he is the preservation of the shelter-seekers, the cave of the faithful, the handhold of the adherents, and the radiance of the worlds. Then the Imam asked Allah to grant him victory and a clear conquest in order that he might establish the Sunna of

Islam, and bring to life the guideposts of Islamic law and the precepts of the religion which were deadened by the wrongdoers. Now, let’s listen to another part of this great supplication:

“O Allah, and bless the friends (of the Imams) , the confessors of their station, the keepers to their course, the pursuers of their tracks, the clingers to their handhold, the adherents to their guardianship, the followers of their Imamate, the submitters to their command, the strivers to obey them, the awaiters of their days, the directors of their eyes toward them, with blessings blessed, pure, growing, fresh, and fragrant! Give them and their spirits peace, bring together their affair in reverential fear, set right their situations, turn toward them, Surely Your are Ever-turning, All- compassionate and the Best of forgivers, and place us with them in the Abode of Peace, through Your mercy, O Most Merciful of the merciful! ”

The Imam, peace be on him, asked Allah, the Exalted, to bless the Shi‘ites of the members of the House (ahl al-Bayt) , peace be on them, who (the Shi‘ites) represent the ideological awareness in Islam, follow the way of the pure Imams, pursue their tracks, adhere to their guardianship, follow their Imamate, and strive to obey them, and await their days. It is the Shi‘ites who cling to the true Islam and follow the Prophet’s words and practices through obeying the Imams of the members of the House (ahl al-Bayt) , peace be on them, cleaving to them, and putting into practice the

Islamic precepts which have been reported on their authority. Then the Imam, peace be on him, asked Allah to bring together their affairs in reverential fear, to set rights their situations, to turn toward them, and to place him with them in the Abode of Peace. Let’s listen to another part of this supplication:

“O Allah, this is the Day of ‘Arafa, a day which You have made noble, given honor, and magnified. Within it You have spread Your mercy, showed kindness through Your pardon, and made plentiful Your giving, and by it You have been bounteous toward Your servants. O Allah, I am Your servants whom You favored before creating him and after creating him. You made him one of those whom You guided to Your religion, gave success in fulfilling Your right, preserved through Your cord, included within Your party, and directed aright to befriend Your friends and show enmity to Your enemies. Then You commanded him, but he did not follow Your commands, You restricted him, but he did not heed Your restrictions, You prohibited him from disobedience toward You, but he broke Your command by doing what You had prohibited, not in contention with You, nor to display pride toward You; on the contrary, his caprice called him to that which You had set apart and cautioned against, and he was helped in that by Your enemy and his enemy. Hence he went ahead with it knowing Your threat, hoping for Your pardon, and relying upon Your

forbearance, though he was the most obligated of Your servants -given Your kindness toward him- not to do Hence. Here I am, then, before You, despised, lowly, humble, abject, fearful, confessing the dreadful with which I am burdened and the great offenses that I have committed, seeking sanctuary in Your forgiveness, asking shelter in Your mercy, and certain that no sanctuary-giver will give me sanctuary from You and no withholder will hold me back from You. Hence act kindly toward me, just as You act kindly by shielding him who commits sins, be munificent toward me, just as You are munificent by pardoning him who throws himself before You, and show kindness to me just as it is nothing great for You to show kindness by forgiving him who expectantly hopes in You! Appoint for me in this day an allotment through which I may attain a share of Your good pleasure, and send me not back destitute of that with which Your worshippers return from among Your servants! Though I have not forwarded the righteous deeds which they have forwarded, I have forwarded the profession of Your Unity and the negation from You of opposites, rivals, and likenesses, I have come to You by the gateways by which You have commanded that people come, and I have sought nearness to You through that without seeking nearness through which none gains nearness to You. Then I followed all this with repeated turning toward You, lowliness and abasement before You, opinion

of You, and trust in what is with You; and that I coupled hope in You, since the one who hopes in You is seldom disappointed! I ask You with the asking of one vile, lowly, pitiful, poor, fearful, seeking sanctuary; all that in fear and pleading seeking refuge and asking shelter, not presumptuous through the pride of the proud, nor exalting myself with the boldness of the obedient, nor presumptuous of the intercession of the interceders. For I am still the least of the least and the lowliest of the lowly, like a dust mote or less! ”

In this part of his supplication, the Imam, peace be on him, expressed his magnification and glorification toward the Day of ‘Arafa, which is among the most glorious days of Allah. This is because, Allah, the Exalted, spreads therein His mercy, shows kindness toward the pilgrims of His Sacred House through pardon and forgiveness. The Imam, peace be on him, also showed his lowliness and absolute obedience to Allah relying upon His gentleness, hoping for His pardon, forwarding the profession of His Unity, and negating from Him opposites, rivals, and likenesses, coming to Him by the gateways which He, the Exalted, had commanded that people come, and which were the gateways of the pure Imams. In this there is a lesson for the negligent and those who turn away from Allah, the Exalted, to follow this way, that they might save themselves from the chastisement of Allah in the Next Abode.

Now, let’s return

to listen to another part of this holy supplication: “O He who does not hurry the evildoers nor restrain those living in ease! O He who shows kindness through releasing stumblers and gratuitous bounty through respiting the offenders! I am the evildoer, the confessor, the offender, the stumbler! I am he who was audacious toward You as one insolent! I am he who disobeyed You with forethought! I am he who hid myself from Your servants and blatantly showed myself to You! I am he who was awed by Your servants and felt secure from You! I am he who dreaded not Your penalty and feared not Your severity! I am the offender against himself! I am the hostage to his own affliction! I am short in shame! I am long in suffering! By the right of him whom You have distinguished among Your creation and by him whom You have chosen for Yourself! By the right of him whom You have selected from among Your creatures and by him whom You have picked for Your task! By the right of him whom the obeying of whom You have joined to obeying You, and by him the disobeying of whom You have made like disobeying You! And by the right of him whose friendship You have bound to Your friendship and by him whose enmity You have linked to Your enmity! Shield me in this day of mine by that through which You shield him prays fervently to you while

disavowing and him who seeks refuge in Your forgiveness while repenting! Attend to me with that through which You attend to the people of obedience toward You, proximity to You, and rank with You! Single me out as You single him out who fulfills Your covenant, fatigues himself for Your sake alone, and exerts himself in Your good pleasure! Take me not to task for my neglect in respect to You, my transgressing the limit in Your bounds, and stepping outside Your ordinances! Draw me not on little by little by granting me a respite, like the drawing on little by little of him who withholds from me the good he has by not sharing with You in letting favor down upon me! Arouse me from the sleep of the heedless, the slumber of the prodigal, and the dozing of the forsaken! Take my heart to that in which You have employed the devout, enthralled the worshippers, and rescued the remiss! Give me refuge from that which will keep me far from You, come between me and my share from You, and bar me from that which I strive for in You! Make easy for me the road of good deeds toward You, racing to them from where You have commanded, and covering them as You desire! Efface me not along with those whom You efface for thinking lightly of what You have promised! 

Destroy me not with those whom You destroy for exposing themselves to Your hate! Annihilate me

not among those whom You annihilate for deviating from Your roads! Deliver me from the floods of trial, save me from the gullets of affliction, and grant me sanctuary from being seized by respite! ”

In this paragraph, the Imam, peace be on him, talked about the favors of Allah, the Exalted, toward His servants, which are: Allah did not hurry to punish the evildoers and the disobedient; He granted them a respite in order that they might return to the road of the truth and righteousness. The Imam, peace be on him, also expressed his abasement and lowliness before the Great Creator. He asked and pleaded to him to grant him pardon and good pleasure, to arouse him from the sleep of the heedless and the slumber of the prodigal, and to make him walk on the road of the righteous. Let’s listen to another part of this holy supplication:

“Come between me and the enemy who misguides me, the caprice which ruins me, and the failing which overcomes me! Turn not away from me with the turning away in wrath from one with whom You are not pleased! Let me not lose heart in expecting from You lest I be overcome by despair of Your mercy! Grant me not that which I cannot endure lest You weigh me down with the surplus of Your love which You load upon me! Send me not from Your hand, the sending of him who possesses no good, toward whom You have no need, and

who turns not back (to You)! Cast me not with the casting of him who has fallen from the eye of Your regard and been wrapped in degradation from You! Rather take my hand (and save me) from the falling of the stumblers, the disquiet of the deviators, the slip of those deluded, and the plight of the perishers! Release me from that with which You have afflicted the ranks of Your servants and handmaids and make me reach the utmost degrees of him about whom You are concerned, towards whom You show favor, and with whom You are pleased, Hence that You let him live as one praiseworthy and take him to You as one felicitous! Collar me with the collar of abstaining from that which makes good deeds fail and takes away blessings! Impart to my heart restraint before ugly works of evil and disgraceful misdeeds! Divert me not by that which I cannot reach except through You from doing that which alone makes You pleased with me! Root out from my heart the love of this vile world, which keeps from everything which is with You, bars from seeking the mediation to You, and distracts from striving for nearness to You! Embellish for me solitude in prayer whispered to You by night and by day! Give me a preservation which will bring me close to dread of You cut me off from committing things made unlawful by You, and spare me from captivation by dreadful sins!

Give me purification from the defilement of disobedience, take away from me the filth of offenses, dress me in the dress of Your well-being, cloak me in the cloak of Your release, wrap me in Your ample favors, and clothe me in Your bounty and Your graciousness! Strengthen me with Your giving success and Your pointing the right way, help me toward righteous intention, pleasing words, and approved works, and entrust me not to my force and my strength in place of Your force and Your strength! Degrade me not on the day You raise me up to meet You, disgrace me not before Your friends, make me not forget remembering You, take me not away from me thanking You, but enjoin it upon me in states of inattention when the ignorant are heedless of Your boons, and inspire me to laud what You have done for me and confess to what You have conferred upon me! place my beseeching You above the beseeching of the beseechers and my praise of You above the praise of the praisers! Abandon me not with my neediness for You, destroy me not for what I have done for You! ”

Have you noticed this clinging to Allah, the Exalted, and sincere obedience to Him? Have you noticed how the Imam, peace be on him, asked his Lord with lowliness, submission, and flattery? He asked Him to protect him from the trickery of the accursed Satan, the first enemy of man. He asked Him to turn

him aside from every caprice that took him to a way other than the right way, to take care of him, to take his hand (and save him) from the falling of the stumblers, the disquiet of the divators, and the slip of those deluded, to root out from his heart the love of this world, which is the root of every crime, and to embellish for him worship and obedience to Him, that he would attain obedience, worship, and nearness to Him. Now, let’s listen to another part of this holy supplication:

“And slap not my brow with that with which You slap the brow of those who contend with You, for I am submitted to You. I know that the argument is Yours, that You are closest to bounty, most accustomed to beneficence, worthy of reverent fear, and worthy of forgiveness, that You are closer to pardoning than to punishing, and that You are nearer to covering over than to making notorious! Hence let me live an agreeable life that will tie together what I want and reach what I love while I not bring what You dislike and not commit what You have prohibited; and make me die the death of him whose light runs before him and on his right hand! Abase me before Yourself and exalt me before Your creatures, lower me when I am alone with You and raise me among Your servants, free me from need for him has no need of You and

increase me in neediness and poverty toward You! Give me refuge from the gloating of enemies, the arrival of affliction, lowliness and suffering! Shield me in what You see from me, the shielding of him who would have power over violence had he no clemency, and would seize for misdeeds had he no lack of haste! When You desire for a people a trial or an evil, deliver me from it, for I seek Your shelter; and since You have not stood me in the station of disgrace in this world of Yours, stand me not in such a station in the next world of Yours! Couple for me the beginnings of Your kindness with their ends and the ancient of Your benefits with the freshly risen! Prolong not my term with a prolonging through which my heart will harden! Strike me not with a striking that will take my radiance! Visit me not with a meanness that will diminish my worth or a deficiency that will keep my rank unknown! Frighten me not with a fright by which I will despair or a terror through which I will dread!

“However, make me stand in awe of Your threat, take precautions against leaving no excuses and Your warning, and tremble at the recitation of Your verses! Fill my night with life by keeping awake therein for worshipping You, solitude with vigil for You, exclusive devotion to reliance upon You, setting my needs before You, and imploring that You will set my

neck free from the Fire and grant me sanctuary from Your chastisement, within which its inhabitants dwell! Leave me not blindly wandering in my insolence or inattentive in my perplexity for a time, make me not an admonition to him who takes admonishment, a punishment exemplary for him who takes heed, a trial for him who observe, devise not against me along with those against whom You devise, replace me not with another, change not my name, transform not my body, appoint me not a mockery for Your creatures, a laughing-stock for Yourself, a follower of anything but Your goo-pleasure, a menial servant for anything but avenging You! ”

The Imam, peace be on him, presented his worries and requests before the Great Creator asking Him to fulfill them and not to refuse to accept answering him. He asked Him to let him live an agreeable life that would tie together what he wanted, not to let him commit any sin, and to make him die the death of one whose light ran before him and on his right hand. He also asked Allah to abase him before Himself when he stood in whispered prayers, and to make him find no entity of himself before Him. He asked Him to exalt him before His creatures, to free him from need for them, to give him refuge from the gloating of enemies, which is among the greatest disasters against man, to save him from the arrival of affliction, lowliness and suffering, to deliver

him from a trial or an evil when He desired it for a people, etc. Now, let’s listen to the last paragraphs of this great supplication:

“Let me find the coolness of Your pardon and the sweetness of Your mercy, Your repose, Your ease, and the garden of Your bliss! Let me taste through some of Your boundless plenty, the favor of being free for what You love and striving in what brings about proximity with You and to You, and give me a gift from among Your gifts! Make my commerce profitable and my return without loss, fill me with fear of Your station, make me yearn for the meeting with, and allow me to repent with an unswerving repentance along with which You let no sin remain, small or large, and leave no wrongs, open or secret! Root out rancor toward the faithful from my breast, bend my heart toward the humble, be toward me as You are toward the righteous, adorn me with the adornment of the Allah-fearing, appoint for me a goodly report among those yet to come and a growing remembrance among the later folk, and take me to the plain of those who came first! Complete the lavishness of Your favor upon me, clothe me in its repeated generosities, fill my hands with Your benefits, drive Your generous gifts to me, Make me the neighbor of the best of Your friends in the Gardens which You have adorned for Your chosen, and wrap me in

Your noble presents in the stations prepared for Your beloved ones! Appoint for me a resting place with You where I may seek heaven in serenity, and a resort to which I may revert and rest my eyes, weigh not against me my dreadful misdeeds, destroy me not on the day the secrets are tried, eliminate from me every doubt and uncertainty, appoint for me a way in the truth from every mercy, make plentiful for me the portions of gifts from Your granting of awards, and fill out for me the shares of beneficence from Your bestowal of bounty! Make my heart trust in what is with You and my concern free for what is Yours, employ me in that in which You employ Your pure friends, drench my heart with Your obedience when intellects are distracted, and combine with me independence, continence, ease, release, health, plenty, tranquillity, and well- being! Make not fail my good deeds through my disobedience that stains them or my private times of worship through the instigations of Your trial! Safeguard my face from asking from anyone in the world, and drive me far from begging for that which is with the ungodly! Make me not an aid to the wrongdoers, nor their hand and helper in erasing Your Book! Defend me whence I know not with a defense through which You protect me! Open toward me the gates of Your repentance, Your mercy, Your clemency, and Your boundless provision! Surely I am one of

those who beseech You! And complete Your favor toward me! Surely Your are the best of those who show favor! Place the rest of my life in the hajj and the ‘Umra seeking Your face, O Lord of the worlds! And may Allah bless Muhammad and his Household, the good, the pure, and peace be on him and them always and forever! [1] ”

With this we will end this holy supplication, which is among the excellent supplications of the members of the House (ahl al-Bayt) , peace be on them. It contains outstanding lessons on wisdom, knowledge, and turning to Allah in repentance. Moreover it contains pure words and beautiful styles.

--------------------

[1]: Al-Sahifa al-Sajjadiya, Supplication no. 47.

On the Day of ‘Id al-Adha’ (Sacrifice)

Imam Zayn al-‘Abidin, peace be on him, received the day of ‘Id al-Adha’ (Sacrifice) with prayer and pleading to Allah asking Him to do him a favor through accepting his rites and all his works of worship and obedience to Him, and to grant him pardon and good pleasure. He supplicated Allah, the Exalted, with this glorious supplication, whose text is as follows:

“O Allah, this is a blessed and fortunate day, within in which Muslims are gathered in the quarters of Your earth. Among them are present the asker, the seeker, the beseecher, the fearful, while You are looking upon their deeds. Hence I ask You by Your munificence and generosity and easy upon You is what I ask You! that You bless Muhammad and his Household. And I ask You, O Allah, our Lord for Yours is the kingdom and Yours is

the praise; there is no god but You, the Clement, the Generous, the All-loving, the All-kind, Possessor of majesty and munificence, Originator of the heavens and the earth whenever You apportion among Your faithful servants good, well-being, blessing, guidance, works in obedience to You, or good through which You are kind to them by guiding them to You, or raise them up a degree with You or give them the good of this world or the next, that You give me amply my share and allotment of it.

“And I ask You, O Allah for Yours is the kingdom and the praise; there is no god but You that You bless Muhammad, Your servant and Your messenger, Your beloved and Your selected friend, Your chosen from among Your creation, and the Household of Muhammad, the pious, the pure, the chosen, with a blessing no one has strength to count but You, that You associate us with the most righteous of Your faithful servants who supplicate You today O Lord of the worlds and that You forgive us and them! Surely You are powerful over everything. O Allah, toward You I aim with my need and before You I set my poverty, my neediness, my misery, for I have more trust in Your forgiveness and Your mercy than in my own works. Your forgiveness and Your mercy are vaster than my sins. Hence bless Muhammad and the Household of Muhammad, and attend to the accomplishment of every need of mine through Your

power over it, its easiness for You, my poverty toward You, and Your freedom from need for me! I will come upon no good whatsoever unless through You, no one other than You will turn any evil away from me, and I have hope in none but You for my affair in the next world and in this world.

“O Allah, if anyone has ever arranged, made ready, prepared, and drawn himself up to be received by a creature in hope of his support and awards, then today toward You, my Master, is my arrangement, my making ready, my preparations, and my drawing up, in hope of Your pardon and support and in seeking to attain to You and Your prize. O Allah, Hence bless Muhammad and the Household of Muhammad, and disappoint not my hope in that today! O He who is not troubled by those who ask and diminished by those who attain their desire! I come not before You trusting in a righteous work I have sent ahead, nor in the intercession of any creature in whom I have hope, except the intercession of Muhammad and the Folk of his House (upon him and upon them be Your peace). I come to You admitting sin and evildoing toward myself. I come to You hoping for Your abounding pardon through which You have pardon the offenders, while their long persistence in dreadful sin did not prevent You from returning toward them with mercy and forgiveness! O He whose mercy

is wide and whose pardon is abounding! O All-mighty! O All-mighty! O All-generous! O All-generous! Bless Muhammad the Household of Muhammad, return toward me through Your mercy, be tender toward me through Your bounty, and spread out Your forgiveness upon me! ”

In the beginning of his supplication, the Imam, peace be on him, praised ‘Id al-Adha’ and its importance with the Muslims in the quarters of the earth, whether they attend the rites of the hajj or not who raise their requests to Allah, the Exalted, asking Him to accomplish them. The Imam asked Allah to give him a share of good, health, and guidance which He gave to His servants on this day. After that the Imam showed lowliness and pleading before Allah in whose hand is giving and deprivation, asking Him to be kind to him through forgiveness, mercy, and good pleasure. After this, let’s listen to another part of this supplication:

“O Allah, this station [1] belongs to Your vicegerents, Your chosen, while the places of Your trusted ones in the elevated degree which You have singled out for them have been forcibly stripped! But You are the Ordainer of that Your command is not overcome, the inevitable in Your governing is not overstepped! However You will and whenever You will! In that which You know best, You are not accused for Your creation or Your will! Then Your selected friends, Your vicegerents, were overcome, vanquished, forcibly stripped; they see Your decree replaced, Your book discarded, Your obligations distorted from

the aims of Your laws, and the Sunna of Your Prophet abandoned! O Allah, curse their enemies among those of old and the later folk, and all those pleased with their acts, and their adherents and followers! O Allah, bless Muhammad and the Household of Muhammad (surely You are All-laudable, All-glorious) like Your blessing, benedictions, and salutations upon Your chosen Abraham and the people of Abraham! And hasten for them relief, ease, help, strengthening, and confirmation! ”

In this part of his supplication, the Imam, peace be on him, dealt with the sensitive political affairs in his time, Hence he stated the following:

1. The station of the ‘Id prayer and other general affairs belonged to the Imams of guidance, who were the vicegerents of the Prophet, may Allah bless him and his family, and his trustees, and who treated the people with justice and fairness.

2. The important organs of the state were forcibly stripped by the Imams of tyranny and misguidance from among the Umayyad kings who spared no effort to war against Islamic awareness and to remove the Islamic message from society.

3. During the black government of the Umayyads, the Imam of guidance and truth were overcome, vanquished, and forcibly stripped.

4. The Umayyads intended to replace the decrees of Allah, to discard the Book, to distort the obligations, and to abandon the Sunna of the Prophet, may Allah bless him and his family.

After this let’s return to another part of this holy supplication:

“O Allah, and make me one of the people

who profess Your Unity, have faith in You, and attest to Your Messenger and the Imams toward whom You have enjoined obedience, and one of those through whom and at whose hands this takes place! Amen, Lord of the worlds! O Allah, nothing repels Your wrath but Your clemency, nothing repels Your displeasure but Your pardon, nothing grants sanctuary from Your punishment but Your mercy, and nothing will deliver me from You except pleading to You before You, Hence bless Muhammad and the Household of Muhammad, and give us on Your part, my Allah, relief by means of the power through which You bring the dead servants to life and revive the dead lands. Destroy me not through gloom, my Allah, before You respond to me and give me the knowledge of Your response to my supplication! Let me taste the flavor of well-being to the end of my term! And let not my enemy gloat over me, place not my neck in his power, and give him not authority over me!

“My Allah, if You rise me up, who is there to push me down? If You push me down, who is there to raise me up? If You honor me, who is there to humiliate me? If You humiliate me, who is there to honor me? If You chastise me, who is there to have mercy upon me? If You destroy me, who is there to stand up for Your servant against You or ask You about his affair?

But I know that there is no wrong in Your decree and no hurry in Your vengeance. He alone hurries who fears to miss, and only the weak needs to wrong. But You are exalted, My Allah, high indeed above all that!

“O Allah, bless Muhammad and the Household of Muhammad, make me not the target of affliction nor the object of Your vengeance, respite me, comfort me, release me from my stumble, and afflict me not with an affliction in the wake of an affliction, for You have seen my frailty, the paucity of my stratagems, and my pleading to You! I seek refuge in You today, my Allah, from Your wrath, Hence bless Muhammad and his Household and give me refuge! I seek sanctuary in You today from Your displeasure, Hence bless Muhammad and his Household and give me sanctuary! I seek guidance from You, Hence bless Muhammad and his Household and guide me! I seek help from You, Hence bless Muhammad and his Household and help me! I ask You for mercy, Hence bless Muhammad and his Household and have mercy upon me! I seek sufficiency from You, Hence bless Muhammad and his Household and suffice me! I seek provision from You, Hence bless Muhammad and his Household and provide for me! I seek assistance from You, Hence bless Muhammad and his Household and assist me! I pray forgiveness for my past sins, Hence bless Muhammad and his Household and forgive me! I ask You to preserve me

from sin, Hence bless Muhammad and his Household and preserve me, for I will not return to anything You dislike from me, if You will that! My Lord! My Lord! O All-loving! O All-kind! O Possessor of majesty and munificence! Bless Muhammad and his Household, and grant me everything that I ask from You, seek from You, and beseech from You! Will it, ordain it, decree it, and accomplish it! give me good in that of it which You decree! Bless me in that, be gratuitously bountiful toward me through it, make me happy in that of it which You give to me, and increase me in Your bounty and the plenty of what is with You, for You are boundless, Generous! And link that to the good and the bliss of the next world, O Most Merciful of the Merciful. [1] ”

Imam Zayn al-‘Abidin, peace be on him, supplicated Allah with this glorious supplication and called down blessings on Muhammad and his Household one thousand times. With this we will end our talk about this holy supplication full of lowliness and pleading to the Great Creator. In it the Imam asked Allah for the good of this world and the next world. He asked, the Exalted, to make him have faith in Him and to attest to His Messenger and the great Imams, the trustees of the Prophet, may Allah bless him and his family, and his vicegerents over his community. Without doubt, the Imam, peace be on him, had great

faith in Allah, attested to His Messenger, may Allah bless him and his family, and knew of his trustees (of authority) , for he was among them. He supplicated with this supplication to guide the community to the sound, ideological path.

--------------------

[1]: The station of the servant’s prayer.

[1]: Al-Sahifa al-Sajjadiya, Supplication no. 48.

Chapter 9: Some Sciences Of The Imam

point

As for the sciences of Imam Zayn al-‘Abidin, peace be on him, they were an automatic extension to the sciences of his fathers, who inherited them from the Prophet, may Allah bless him and his family. The historians unanimously agreed that the Imam was the most knowledgeable of the people in all sciences and arts. The proof of this is that the religious scholars and reporters narrated countless sciences on his authority. [1] We will briefly present some of his knowledge and sciences as follows:

The Hadith (Tradition)

point

As for the holy hadith, it is of great importance in Islamic sciences, for it explains objectively and comprehensively all the religious precepts which Allah has mentioned in the Holy Qur’an. It mentions their kinds, which are: obligatory (wajib) , forbidden (muharram) , desirable, (mustahab) reprehensible (makkru’h) , and permissible (mubah). It mentions their parts, their conditions, their legal impediments, and all necessary things concerning them. It specifies and limits the general (verses) of the Book. It mentions the manners of behavior and rules of morals. Moreover it gives methods that make man happy and set right his character.

Anyhow, Imam Zayn al-‘Abidin, peace be on him, was the greatest and most important narrator in Islam, and his narration is of great importance with the traditionalists, especially as it concerns

p: 314

- Page314 - The Life of Imam Zayn al -Abidin

those traditions reported by al-Zuhri on his authority. Abu’ Bakr b. Abi Shayba said: “The most authentic chain of authorities is al-Zuhri on the authority of ‘Ali b. al-Husayn on the authority of his father on the authority of ‘Ali. [1] ” The Imam, peace be on him, reported a large group of traditions on the authority of his grandfather, the greatest Prophet, may Allah bless him and his family, of Imam ‘Ali, the Commander of the faithful, peace be on him, of his father Imam al-Husayn, peace be on him, and of others. We will mention some of his narrations:

--------------------

[1]: Khulasat Tahdhib al-Kamal, p. 23.

[1]: Ibid. ,

His Narrations on the Authority of the Prophet

Imam Zayn al-‘Abidin, peace be on him, narrated a brilliant group of traditions on the authority of his grandfather, Allah’s Apostle, may Allah bless him and his family. The following are some of them:

1. He, peace be on him, reported on the authority of Allah’s Apostle, may Allah bless him and his family, who said: “Waiting for relief is worship. Whoever is satisfied with a little provision, Allah is satisfied with his little work. [2] ” This holy tradition urges the Muslim person in a wise manner to avoid despair of Allah’s mercy; rather he/she must be patient and wait for ease, for all affairs are only in the hand of Allah, the Exalted, Who manages the affairs of His servants. This tradition also prevents man from fatiguing himself for attaining material things, for Allah divides provisions among His servants.

2. The Imam, peace be on him, reported on the authority of Allah’s Apostle, may

p: 315

- Page315 - The Life of Imam Zayn al -Abidin

Allah bless him and his family, who said: “By Him in whose hand is my soul, nothing is better than adding clemency to knowledge. [1] ” The Prophet, may Allah bless him and his family, urged man to adopt knowledge and clemency which are among the original qualities through which man’s character prospers, and through which his life and behavior develop.

3. The Imam, peace be on him, reported on the authority of his father Imam, Imam al-Husayn, peace be on him, on the authority of Allah’s Apostle, may Allah bless him and his family, who said: “Showing love to men is the head of intellect, after faith in Allah, the Great and Almighty. [2] ” Indeed, showing love to men and attaining their sentiments are among the most manifest qualities of man’s character. They are a proof of the completion of his intellect and the abundance of his perfection and excellence, and are among the greatest earnings in his life.

4. The Imam, peace be on him, reported on the authority of Allah’s Apostle, may Allah bless him and his family, who said: “Faith is words and actions. [3] ” Faith is not mere words that vanish in space; rather it is action and striving in life.

5. He, peace be on him, related from the Prophet, may Allah bless him and his family, who said: “Faith is confession with the tongue, knowledge through the heart, and action with the limbs. [4] ”

Faith depends on three affairs:

First, it depends on confessing with the tongue which shows what has been

p: 316

- Page316 - The Life of Imam Zayn al -Abidin

impressed in the inner self.

Second, the heart should know in detail the thing in which it has believed. Hence, if there is no knowledge through the heart, there is no faith.

Third, faith should be accompanied by action with the limbs.

6. Al-Zuhri reported on the authority of Imam ‘Ali b. al-Husayn, peace be on him, on the authority of the Prophet, may Allah bless him and his family, who said: “The people of two creeds do not inherit each other, nor does a Muslim inherit an unbeliever, nor does an unbeliever inherit a Muslim. ” Then he, may Allah bless him and his family, recited: “Those who disbelieve are friends of each other. ” [1] The Muslim jurists unanimously agreed that unbelief cut off inheritance.

7. The Imam, peace be on him, reported on the authority of his father, on the authority of the Commander of the faithful, peace be on him, on the authority of Allah’s Apostle, may Allah bless him and his family, who said: “The foot of a servant will not disappear on the Day of Judgment until he is questioned about four (things): about his span, in what he spent it, about his youth, in what he spent it, about his possessions, where he earned them and in what he had spent them, and about the love toward us, the Household (of the Prophet). [2] ”

This holy Prophetic tradition shows the following affairs:

A. On the Day of Resurrection, Allah will question man: “Did you spend the days of your life in obedience to

p: 317

- Page317 - The Life of Imam Zayn al -Abidin

Me and in good pleasure of Mine, that I may repay you for them? Or did you spend them in disobedience to Me, that I may punish you with justice? ”

B. Allah will question man: “Did you spend the days of your youth, which was the bloom of your life, in disobedience to Me, that I may punish you for them? Or did you spend them in obedience to Me, that I may repay you for them? ”

C. Allah will question man: “Did you earn your possessions legally? Did you spend them in the good pleasure of Mine, that I may repay you for them? Did you earn them through illegal ways such as usury and falsehood and spent them in disobedience to Me, that I may punish you for them? ”

D. Allah will question man about the love for the members of the House (ahl al-Bayt) , peace be on them, who are life-boats and security for mankind. Hence whoever loves them, his road will surely lead to the Garden, and whoever hates them, his road will certainly lead to the Fire, as the narrators have unanimously agreed on this.

8. He peace be on him, reported on the authority of his father, on the authority of his grandfather, Allah’s Apostle, may Allah bless him and his family, who said: “The most lovable act for Allah is making the believer pleased. [1] ” Islam take great care of the unity and solidarity of Muslims. Hence it urges believers to delight each other in order to spread

p: 318

- Page318 - The Life of Imam Zayn al -Abidin

love and friendship among them.

9. He, peace be on him, said: [The Messenger of Allah, may Allah bless him and his family, said: ]

“Nothing better than good manners will be placed in the person’s scales on the Day of Resurrection. [1] ”

Clinging to noble moral traits is among the most valuable things which man possesses in his life and among the best works which he stores for his life in the next world. Hence Islam has summoned man to adopt them.

10 He, peace be on him, said: [ Allah’s Apostle, may Allah bless him and his family, would say in the end of his sermon: ]

“Blessed is he whose morals are good, whose nature is pure, whose inner self is righteous, his open behavior is good, who spends the surplus of his possessions (in the way of Allah) , withholds the surplus of his words, and treats people with justice. [2] ”

The Prophet, may Allah bless him and his family, urged the Muslim person to follow outstanding qualities and to cling to the following:

1. Good manners.

2. The purification and righteousness of conscience.

3. Virtues and the rules of conduct

4. Spending the surplus of possessions in the way of Allah such as helping the poor and the weak.

5. Restraining the surplus of words and refraining from entering dull affairs.

6. Treating people with justice, that is through clinging to the truth even if it is against yourself.

11. He, peace be on him, said: [ Allah’s Apostle, may Allah bless him and his family, say: ]

“Whoever wants Allah to prolong his lifetime

p: 319

- Page319 - The Life of Imam Zayn al -Abidin

and increase his provision, let him join his womb relatives, for womb relatives will have fluent tongues on the Day of Resurrection. They will say: O Lord, join him who had joined us, and cut him off who had cut us off. [1] ”

Indeed, joining womb relatives strengthens the links of the family which is the first foundation in building society. When love and friendship prevail family, society becomes righteous and united. Hence, Islam takes great care of unity and solidarity of society through summoning its followers to join each other.

12. He, peace be on him, said: [ Allah’s Messenger, may Allah bless him and his family, say: ]

“The most lovable ways for Allah, the Great and Almighty, are two: Repelling rage with clemency and misfortune with forbearance. [2] ” The greatest Prophet, may Allah bless him and his family, did his best to build the Muslim’s character on clemency and forbearance, which are among the most prominent qualities of man. Hence, whoever has such qualities will have a perfect character.

13. He, peace be on him, reported on the authority of his fathers, on the authority of the Prophet, may Allah bless him and his family, who said: “Indeed, Allah, the Great and Almighty, created reason from stored, hidden light through His previous knowledge with which He acquainted neither the prophets, the envoys, nor the angels brought nigh. Hence, He made knowledge its breath, understanding its soul, asceticism its head, modesty its eye, wisdom its tongue, clemency its concern, and mercy its heart. Then He

p: 320

- Page320 - The Life of Imam Zayn al -Abidin

strengthened and filled it (reason) with ten things: certainty, faith, truthfulness, tranquillity, sincerity, gentleness, giving, content, submission, and thanksgiving. Then He, the Great and Almighty, said to reason: Turn back, and it turned back. Then He said to it: Come, and it came. Then He said to it: Speak, and it said: Praise belongs to Allah who has neither support, nor rival, nor likeness, nor match, nor equal, toward whose mightiness all things are humble. Hence, Allah, the Blessed and Exalted, said: (I swear) by My might and majesty, I have never created a creature better than you, more obedient to me than you, higher than you, nobler than you, dearer than you. Through you I will blame. Through you I will give. Through you My Unity is confessed. Through you I am worshipped. Through you I am supplicated. Through you I am hoped. Through you I am sought. Through you I am feared. Through you I am watched out. Through you I will reward, and through you I will punish. [1] ”

This holy tradition glorifies and magnifies reason, shows its importance and the qualities to which Allah has given. Hence reason is the best of all beings which Allah created. Allah has granted man reason and distinguished him by it from other creatures and beings. Reason is a condition for the rightness of the Islamic obligations. Hence whoever loses his reason is like an animal, and thus it is not incumbent on him to perform the obligations.

14. He, peace be on

p: 321

- Page321 - The Life of Imam Zayn al -Abidin

him, narrated on the authority of his fathers that a Muslim said to Allah’s Apostle, may Allah bless him and his family: “O Allah’s Apostle, if you force those men, over whom you have power, our number will increase and we will be more forceful than our enemy. Hence Allah’s Apostle, may Allah bless him and his family, said: ‘I do not want to meet Allah with an innovation through which nothing has happened to me, and I am not among those who oppress (people). ’ Hence Allah, the Blessed and Exalted, revealed: O Muhammad, ‘And if your Lord had pleased, surely all - Page322 - The Life of Imam Zayn al -Abidin

--------------------

[2]: Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p. 188.

[1]: Al-Khisal, p. 5.

[2]: Al-Huliya, vol. 3, p. 203. Al-Khisal, p. 17.

[3]: Al-Khisal, p. 53.

[4]: Tarikh Baghdad, vol. 1, p. 255. Al-Khisal, p. 165.

[1]: Ibn al-Sa‘i, al-Jami‘ al-Mukhtasar, vol. 9, p. 87.

[2]: Al-Khisal, p. 231.

[1]: Musadaqat al-Ikhwan.

[1]: Usu`l al-Kafi, vol. 2, p. 99.

[2]: Ibid. , p. 156.

[1]: Ibid. ,

[2]: Ibid. , p. 99. Wasa’il al-Shi‘a, vol. 5, p. 523.

[1]: Al-Khisal, pp. 396-397.

those who are in the earth would have believed, all of them,’ by force as they believe (in Me) when they will see chastisement in the hereafter.

If I did that against them, they would not be worthy of my reward and praise. However, I want them to believe (in Me) willingly, and not by force, that they may be worthy of My proximity, dignity, and immortality in the Immortal Garden, ‘Will you then force men till they become believers? ’ As for these words of Him, the Great and Almighty: ‘And it is not for a soul to believe except by Allah’s permission,’ they do not mean that it is forbidden for the soul to believe (in Allah) ; rather they mean that it does not believe (in Him) except with His own permission, which means that He commands it to believe (in Him) without any force. [1] ”

The greatest

p: 322

- Page322 - The Life of Imam Zayn al -Abidin

Prophet, may Allah bless him and his family, refuted the suspicion of compulsion and all the imaginations concerning it. When Allah, the Exalted, created men, he gave them the freedom of choice, guided them to good deeds, and prevented them from (doing) evil deeds. Hence they do whatever they want and choose whatever they want according to their own will. They are not forced to do any deed. The narrators said: “Imam al-Rida recited this tradition to al-Ma’mu’n, the Abbaside, who admired it and said: ‘O Aba al-Hasan, you have relieved me, may Allah relieve you! ’ [1] ”

15. He, peace be on him, said: [My father al-Husayn, Lord of the youths of Heaven related to me. He said: My father ‘Ali b. Abi Talib, peace be on him, reported to me. He said: I heard the Prophet, may Allah bless him and his family, say: ]

“Allah, the Great and Almighty, said: Surely, I am Allah, there is no god but I, Hence serve me. He who sincerely bears witness that there is no god but Allah will enter My fort, and he who enters My fort will be safe from My chastisement. [2] ”

Indeed, whoever sincerely confesses the Unity of Allah and admits it because of awareness and faith will cling to Allah and enter His safe fort. Accordingly, he will be safe from the chastisement and punishment of Allah.

16. He, peace be on him, said: [Allah’s Apostle, may Allah bless him and his family, said: ]

“A defect is sufficient for person that he sees men’s

p: 323

- Page323 - The Life of Imam Zayn al -Abidin

defects but does not see his own defects, and that he harms his friend with that which does not concern him. [1] ”

It is a defect that person looks for the defects of men and turns away from his own defects. Such a person has to educate himself, set right his own defects, and leave looking for the defects of men. It is also a defect that he harms his friend with that which does not concern him, for, with this, he shows enmity toward his friend, while he is in no need of this.

17. He, peace be on him, said: [Allah’s Apostle, may Allah bless him and his family, said: ]

“It is an act of the good Islam of person is that he leaves that which does not concern him. [2] ” This is one of the most prominent qualities of the Muslim person, for his leaving that which does not concern him is a proof of his abundant, perfect reason. As for entering into that which does not concern him, it is a proof of his shallow reason, causes to him difficulties and hardships, and throws him into great wickedness.

18. He, peace be on him, said: [Allah’s Apostle, may Allah bless him and his family, said: ]

“ (There are) three degrees in the Garden and three degrees in the hereafter: The highest degree of the Garden is for him who loves us through his heart and supports us with his tongue and his hand. The second degree is for him who loves us through his

p: 324

- Page324 - The Life of Imam Zayn al -Abidin

heart and supports us with his tongue. The third degree is for him who loves us through his heart. He who hates us through his heart and helps (against us) with his tongue is in the lowest level of the Fire. He who hates us through his heart is in the third level of the Fire. [1] ”

Love for the members of the House (ahl al-Bayt) , peace be on them, is salvation from ruin, and it makes man attain the highest level of Paradise. As for showing hate toward them, it is among the reasons for facing ruin and entering the lowest level of the Fire.

19. He, peace be on him, said: [Allah’s Apostle, may Allah bless him and his family, said: ]

“Love for me and my household is useful in seven situations whose terrors are great: during death, in grave, during Resurrection, during the Book, during the reckoning, during the scales, and during the Path. [2] ” These are the most critical situations which man will not pass but through love for the Prophet, may Allah bless him and his family, and his pure Household.

20. He, peace be on him, said: [Allah’s Apostle, may Allah bless him and his family, said: ]

“Allah and every prophet responded have cursed seven (persons): The one who increases Allah’s Book. The one who accuses Allah’s predetermination of laying. The one who abandons my Sunna (practices). The one who regards as lawful what Allah has forbidden concerning my Household. The one who gains power (over my community) through invincibility to

p: 325

- Page325 - The Life of Imam Zayn al -Abidin

make lowly those whom Allah supports and supports those whom Allah has made lowly. And the one who takes hold of the war booty gained by Muslims (without fighting) and regards it as lawful. [1] ”

Such kinds of people, whom Allah and every prophet cursed, have deviated from the truth and abandoned all the laws of Allah. Such people were the Umayyad monarchs, who destroyed Islam, showed an enmity toward the pure family (of the Prophet) , and spread corruption and tyranny in the earth.

21. He, peace be on him, reported on the authority of his grandfather, Allah’s Apostle, may Allah bless him and his family, who said: “Allah, the Great and Almighty, said: ‘Ali b. Abi Talib is my proof over My creatures, My light in My earth, and entrusted by Me with My knowledge. [2] ”

This Holy Tradition displays the importance of Imam ‘Ali, the Commander of the faithful, peace be on him, and his high position with Allah, for he is the greatest argument of Allah over His servants, His bright light in the earth, and entrusted by Him with His knowledge.

22. He, peace be on him, said: [My father al-Husayn told me. He said: al-Hasan b. ‘Ali told me. He said: My father ‘Ali b. Abi Talib told me. He said: Allah’s Apostle, may Allah bless him and his family, said: ]

“I and ‘Ali were created from one light. [3] ”

Allah, the Exalted, created the Prophet and the Trustee (of authority) from one light. Through them He enlightened intellects, made clear the path, and

p: 326

- Page326 - The Life of Imam Zayn al -Abidin

guided the straying.

23. He, peace be on him, reported that Allah’s Apostle, may Allah bless him and his family, said: “O ‘Ali, the first thing about which the servant will be questioned after his death is that he should confess that there is no god but Allah, that Muhammad is the Messenger of Allah, and that you are the Commander of the faithful because of what Allah and I have determined for you. Hence whoever confess this and believes in it will enter Paradise. [1] ”

All the traditions have mentioned the meaning of this tradition, which is as follows: When man leaves the life in this world, he will be questioned about these three affairs, which are the first beginning about which he will be questioned and according to which he will be punished.

24. He, peace be on him, narrated on the authority of his father, on the authority of his grandfather, Allah’s Apostle, may Allah bless him and his family, who said: “Gabriel came down to me and said: ‘Surely Allah recites you greetings and says: ‘The Fire is forbidden for the backbone which caused you to descend, the womb which carried you, and the lap which took care of you. ’ [2] ”

Commenting on this tradition, al-Siyu’ti said: “As for the loins from which Allah’s Apostle, may Allah bless him and his family, was caused to descend, they were (the loins of) ‘Abd Allah. As for the womb (which carried him) , it was (the womb of) Amina. As for the lap (which took

p: 327

- Page327 - The Life of Imam Zayn al -Abidin

care of him) , it was the lap of his uncle Abu’ Talib and of Fatima, daughter of Asad. [1] ”

25. He, peace be on him, said: [Allah’s Apostle, may Allah bless him and his family, came to a group of his family and said: ]

“Shall I tell you about that which will be good for you in this world and the next world and with which you supplicate Allah, the Great and Almighty, and He relieves you when you become distressed and worried? They replied: ‘Yes, O Allah’s Apostle. ’ He said: ‘Say: Allah, Allah, Allah is our Lord, Who has no associate! Then, supplicate (Him) with whatever you want. ’ [2] ”

26. He, peace be on him, said: “A man came to Allah’s Apostle, may Allah bless him and his family, and asked him: ‘I have done all evil things, hence is there any repentance? ’ He (Allah’s Apostle) , may Allah bless him and his family, answered: ‘Is any of your parents remaining (alive)? ’ ‘Yes,’ answered the man. He (Allah’s Apostle) , may Allah bless him and his family, said: ‘Do good for him, may Allah pardon you. ’ When the man went away, He (Allah’s Apostle) , may Allah bless him and his family, said: ‘If only it would his mother. ’ [3] ” This tradition shows that doing good for parents is among the things that make mercy obligatory and lead to forgiving sins, especially as it concerns mother.

27. He, peace be on him, narrated on the authority of his father, Imam al-Husayn, peace be on him, that Allah’s Apostle, may

p: 328

- Page328 - The Life of Imam Zayn al -Abidin

Allah bless him and his family, said to Imam ‘Ali, the Commander of the faithful, peace be on him: “The Garden yearns for you, ‘Ammar, Salman, Abi Dharr, and al-Muqqdad. [1] ”

Indeed, the Garden yearns for this believing group of people, for they did their best for Allah, and established His religion through their efforts and striving. Hence, indeed, the Garden yearns for them!

28. He, peace be on him, said: [My father related to me that his grandfather, Allah’s Apostle, may Allah bless him and his family, said: ]

“The most obedient of the people is he who performs the religious duties. The most generous of the people is he who pays Zakat (alms). The most ascetic of the people is he who refrains from (doing) forbidden things. The most pious of the people is he who believes in the truth concerning what is for him and what is against him. The most just of the people is he who accepts for the people what he accepts for himself and hates for them what he hates for himself. The most courteous of the people is he who always mentions death. The happiest of the people is he who is safe from punishment (when) he is under the earth and hopes for reward. The wisest of the people is he who learns a lesson when the world changes from state to state. The most important of the people in the world is he who does not regard the world as important. The most valuable of

p: 329

- Page329 - The Life of Imam Zayn al -Abidin

the people is he who is the most knowledgeable of them. The least of the people in pleasure is the envier. The least of the people in rest is the miser. The most miserly of the people is he who is miserly in that which Allah has made obligatory on him. The worthiest of the people in the - Page330 - The Life of Imam Zayn al -Abidin

--------------------

[1]: Al-Tawhid, p. 342.

[1]: Ibid. ,

[2]: Ibid. ,, p. 25.

[1]: Usu`l al-Kafi, vol. 2, p. 46.

[2]: Al-Durriya al-Tahira, p. 27. Al-Ma‘rifa wa al-Tarikh, vol. 1, p. 360.

[1]: Al-Barqi, al-Mahasin, vol. 1, p. 360.

[2]: Al-Khisal, p. 330.

[1]: Ibid. , p. 308.

[2]: Al-Musallsalat.

[3]: Al-Khisal, p. 31.

[1]: Al-Sayyid al-Muqaddam, al-Imam Zayn al-‘Abidin, p. 283.

[2]: Al-Ta‘zim wa al-Minna fi anna Abawai Rasu`l Allah fi al-Janna, p. 32.

[1]: Ibid. , p. 32.

[2]: Al-Quttb al-Rawandi, Da‘awat, p. 20.

[3]: Ibid. , p. 47.

[1]: Al-Khisal, p. 275.

truth is the most knowledgeable of them. The least of the people in sacredness is the sinner. The least of the people in sincerity are the kings. The least of the people in friendship are the kings. The poorest of the people is the greedy one. The richest of the people is he who is not the captive of stinginess. The best of the people in faith is the best of them in temper. The (wisest) of the people is the most pious of them. The greatest of the people in wariness is he who leaves that which does not concern him. The most pious of the people is he who leaves argument, even if he is right. The least of the people in generosity is the liar. The most miserable of the people are the kings. The most abominable of the people is the haughty one. The best of the people in exertion is he who refrains from sins. The most clement of the people is he who turns aside from the ignorant men. The happiest of the people is he who keeps close to generous men. The wisest of the

p: 330

- Page330 - The Life of Imam Zayn al -Abidin

people is he who strongly humors men. The worthiest of the people of accusation is he who sits with the people of accusation. The most tyrannical of the people is he who kills other than his killer and hits other than his hitter. The worthiest of the people of forgiveness is he who is the most capable of them of punishment. The worthiest of the people of sin is the fool, the backbiter. The lowliest of the people is he who abuses men. The most resolute of the people is he who is the best of them in restraining anger. The most righteous of the people is he who is the best of them in setting men right, and the best of the people is he whom men avail themselves of him. [1] ” This holy tradition sheds light on men’s natures, trends, and inclinations. It shows the important methods of the inclusive reform of many educational and psychological affairs. Indeed, this Prophetic tradition is a treasure of science, wisdom, and knowledge.

29. He, peace be on him, narrated on the authority of his father that Allah’s Apostle, may Allah bless him and his family, said: “I and the prophets before me have been afflicted by him who harms us. If the believer is on the top of a mountain, Allah, the Great and Almighty, will sends him who harms him (the believer) to repay him (the believer) for that. [2] ”

The greatest Prophet, may Allah bless him and his family, and all the prophets

p: 331

- Page331 - The Life of Imam Zayn al -Abidin

before him were persecuted by the tyrannical governments which opposed social reformers. The law of life follows this state, for evil forces always war against good forces; rather if a believer isolated himself from men on the top of a mountain, a wicked person would go there to harm him, that Allah might repay the believer for this.

30. He, peace be on him, narrated on the authority of his father that Allah’s Apostle, may Allah bless him and his family, said: “‘Ali b. Abi Talib is the vicegerent of Allah and is my vicegerent. He is the proof of Allah and is my proof. He is the chosen one of Allah and is my chosen one. He is the lover of Allah and is my lover. He is the friend of Allah and is my friend. He is the sword of Allah and is my sword. He is my brother, my friend, and my helper. He who loves him loves me. He who hates him hates me. He who follows him follows me. His enemy is my enemy. His wife is my daughter. His sons are my sons. His war is my war. His words are my words. His command is my command. He is the Lord of the trustees (of authority) , and the best one of my community. [1] ”

The Prophet, may Allah bless him and his family, praised on many occasions the outstanding qualities of his brother and his trustee (of authority) , the pioneer of the truth and social justice,

p: 332

- Page332 - The Life of Imam Zayn al -Abidin

Imam ‘Ali, the Commander of the faithful, peace be on him. It was natural for the Prophet to praise and laud Imam ‘Ali to indicate that he was his successor after him, and that he was the general leader of the Islamic movement after his death, may Allah bless him and his family.

31. He, peace be on him, narrated on the authority of his fathers that Allah’s Apostle, may Allah bless him and his family, said to his companions: “Surely, Allah has imposed on you obedience to me. He has prevented you from disobeying me. He has imposed on you obedience to ‘Ali after me. He has prevented you from disobeying him. ‘Ali is my trustee (of authority) , and my inheritor. He belongs to me, and I belong to him. Love for him is belief, and hatred of him is unbelief. [1] ”

Allah’s Apostle, may Allah bless him and his family, did not impose on his companions obedience to Imam ‘Ali, the Commander of the faithful, peace be on him; rather Allah imposed it on all the Muslims. This is clearly indicated by the Tradition of al-Ghadir, Hadith al- Ghadir, on which all the Muslims have unanimously agreed. Without doubt, this resulted from Imam ‘Ali’s talents and great devotion to Allah, the Exalted, for there was no Muslim similar to him in outstanding qualities and laudable deeds. Al-Jahiz said: “When priority and precedence in Islam are mentioned, when help and protection to Islam are mentioned, when knowledge of the religion is mentioned,

p: 333

- Page333 - The Life of Imam Zayn al -Abidin

when renouncing possessions (for which men fight each other) is mentioned, when the giving on the plate is mentioned, none is well-known for all these qualities except ‘Ali, may Allah be pleased with him. [1] ”

32. He, peace be on him, narrated on the authority of his father, on the authority of his grandfather Imam ‘Ali, the Commander of the faithful, peace be on him, that Allah’s Apostle, may Allah bless him and his family, said: “The sick can perform the prayers standing. If they cannot (perform the prayers standing) , they can perform them sitting. If they cannot prostrate, they can point to the (prostration place) and make their prostration lower than their bowing. If they cannot perform the prayers sitting, they can perform them (lying) on their right side facing the qibla. If they cannot (perform them in this manner) , they can pray laying down and their legs facing the qibla. [2] ”

This holy tradition and other traditions narrated on the authority of the Imams of the members of the House (ahl al-Bayt) , peace be on them, concerning this matter are among the traditions on which the jurists depend and conclude religious precepts. They say that it is not incumbent on the sick to perform the prayers standing when he/she finds difficulty in (performing) them; rather it is incumbent on him to perform them sitting, for Islam has not legislated any difficult precept.

33. He, peace be on him, narrated on the authority of his father that Allah’s Apostle, may Allah bless him and

p: 334

- Page334 - The Life of Imam Zayn al -Abidin

his family, said: “If the believer is full (of food) and thanks Allah (for this) , Allah will repay him as He repays the one who fasts and stands (in prayer). Surely, Allah loves those who thank (Him). [1] ”

These are some traditions which Imam Zayn al-‘Abidin, peace be on him, reported on the authority of his grandfather, Allah’s Apostle, may Allah bless him and his family. He also reported some traditions on the authority of his father, on the authority of his grandfather Imam ‘Ali, the Commander of the faithful, peace be on him, on the authority of the Prophet, may Allah bless him and his family. Moreover, he reported some traditions without any chain of authorities. Anyhow, all the traditions reported on his authority are very authentic if the chain of authorities is authentic.

- Page334 - The Life of Imam Zayn al -Abidin

--------------------

[1]: Ibn Babawayh al-Qummi, al-Ghayat.

[2]: Wasa’il al-Shi‘a, vol. 5, p. 486.

[1]: Roudat al-Jinan, vol. 6, pp. 183-184. Quoted from the book ‘Manaqib al-Imam Amir al-Mu’minin’ by bin Shadhan al-Qummi.

[1]: Yanabi‘ al-Mawadda, Chapter 41.

[1]: Al-Tha‘alibi, Thimar al-Qulu`b, p. 67.

[2]: Mizan al-I‘tidal, vol. 1, pp. 484-485.

[1]: Rabi‘ al-Abbrar, vol. 4, p. 328.

His Narrations on the Authority of the Commander of the Faithful

Imam Zayn al-‘Abidin, peace be on him, reported a brilliant group of the wise sayings of Imam ‘Ali, the Commander of the faithful, peace be on him. In these wise sayings Imam ‘Ali treated many social affairs. Imam Zayn al-‘Abidin also reported a group of his sermons of which is the following:

1. He, peace be on him, said: “The immoderate person has three marks: He eats that which does not belong to him, wears that which does not belong to him, and buys that which does not belong to him. [2] ”

The immoderate are deviated from economical conduct. ‘Ali, the wise Imam, has limited this deviation in their conduct when he says that they eat, wear, and buy things which

p: 335

- Page335 - The Life of Imam Zayn al -Abidin

do not agree with their conditions and incomes.

2. He, peace be on him, said: [My father al-Husayn, peace be on him, related to me, he said: I heard my father, ‘Ali, say: ]

“Acts are three categories: Obligations, excellencies, and acts of disobedience. As for obligations, they (occur) in accordance with command, pleasure, decree, predetermination, will, and knowledge of Allah, the Great and Almighty. As for acts of disobedience, they do not (occur) according to Allah’s command, but they (occur) according to Allah’s decree, predetermination, will, and knowledge, then He punish (men) for them. [1] ”

Imam ‘Ali shed light on man’s deeds and their relationship with Allah’s decree and predetermination. Hence all man’s acts are known by Allah, Who knows the weight of an atom in the earth and the heavens, but man is not forced to practice both good and evil acts; rather that is up to his will and choice, which theologians have established in their books of theology.

3. He, peace be on him, narrated on the authority of his father that Imam ‘Ali, Commander of the faithful, peace be on him, said: “Surely, Allah, the Blessed and Exalted, has concealed four (things) in four (things): He has concealed His pleasure in His obedience, hence make not little of any act of obedience to Him, for it may agree with His pleasure, while you do not know. He has hidden His wrath in disobeying Him, hence make not light of any act of disobeying Him, for it may agree with His wrath,

p: 336

- Page336 - The Life of Imam Zayn al -Abidin

while you do not know. He has concealed His answer in supplicating Him, hence make not little of supplicating Him, for it may match His answer, will you do not know. He has hidden His friends among His servants, hence make not light of any of His servants, for he may be His friend, while you do not know. [1] ”

Imam ‘Ali, peace be on him, urged men not to make little of any of the foregoing affairs, for disdaining them would result in corrupt acts.

4. He, peace be on him, said: [The Commander of the faithful would say: ]

“Surely, time is three days, and your are among them: Yesterday and what was on it passed, hence it will never return. If you did good on it, you would not grieve for its passing and would be happy with what you received on it. If you neglected (your works) on it, you would intensely grieve for its passing. You were negligent on it and you are negligent on your next day which you do not know, perhaps you will not reach it. If you reached it, perhaps your share of negligence on it would be like your share on your past day. Hence one of the three days passed, while you were negligent on it. Then the day for which you wait, while you are not sure of leaving negligence on it; it is your day which you have entered. Hence, it is necessary for you to think about the good deeds which

p: 337

- Page337 - The Life of Imam Zayn al -Abidin

you neglected on your past day and the evil deeds from which you did not refrain on it. Yet, you will receive your next day, while you are not sure of reaching it, not certain of attaining good deeds or refraining from evil deeds. Therefore, your day which you have reached is like your past day. Hence act as the one who expects none of the days except his day and night upon which he has entered. Therefore, do (good) and leave (evil) , and it is Allah Who helps (you) with this. [1] ” The Lord of the knowers and Imam of the Allah-fearing urged men to seize the opportunity through doing good and refraining from doing evil, for man’s days pass quickly, and Allah will repay him for his good deeds and punish him for his evil deeds.

5. He, peace be on him, said: [The Commander of the faithful would say: ]

“O Allah, be kind to me through trusting in You, entrusting (my affairs) to You, satisfying with Your predetermination, and submitting to Your command, that I may not love hastening what You have delayed nor delaying what You have hastened, O Lord of the worlds! [2] ” In these words the Commander of the faithful summoned men to trust in Allah, the Exalted, to entrust their affairs to Him, to satisfy with His predetermination, and to submit to His command, for only He, the Most High, can arrange the affairs of all men, and none other than Him is able to arrange them.

p: 338

- Page338 - The Life of Imam Zayn al -Abidin

6. He, peace be on him, said: [While the Commander of the faithful, peace be on him, was mobilizing his companions, an old man came to him, greeted him, and said to him: “I have come to you from Syria. I am an old man. I have heard about your countless outstanding merits. I think that you will be assassinated, hence teach me of what Allah, the Exalted, has taught you. ” The Commander of the faithful said to him: ]

“Yes, O old man, he whose two days are equal is wronged. He whose worries are many in the world, his grief will be greater on leaving it. He whose next day is more wicked than his day is deprived. He who does not pay attention to what he sees in his next world, if this world of him is faultless for him, is ruined. He who does not take care of his own defect, caprice will overcome him. He who has defect, death is better for him (than life). O old man, this world is insignificant and it has people. The next world also has people whose souls are free from supporting the people of the world. They do not compete with each other for the world, nor are they happy with its ease, nor do they grieve for its misery. O old man, whoever is afraid of spending night, his sleep is little. How quick nights and days are in the span of a servant! Hence store your words, count

p: 339

- Page339 - The Life of Imam Zayn al -Abidin

your days, and say nothing except good. O old man, accept for men what you accept for yourself, and do for men as you want them to do for you. ”

Having given the old man these brilliant commandments and sermons, Imam ‘Ali turned to his companions and said to them: “O men, do you not see that the people of the world enter into evening and rise in the morning in various states? They are: One who is afflicted with epilepsy, another is a returner, another is returned, another sacrifices his own self, another hopes for (nothing) , another is shrouded, another seeks the world and death seeks him, another is heedless, but (Allah) is not heedless of him, and the remaining ones walk on the path of the bygone ones. ”

The wise Imam (‘Ali) talked about the general life which people lead throughout history; he spoke about people’s affairs and states that will never change till Allah inherits the earth and what is on it.

Zayd b. Sohan al-‘Abdi was a companion and student of Imam ‘Ali. He was the best of the companions, the most mindful of them, and the most knowledgeable of them in the sciences of Iman ‘Ali, hence he questioned the Imam as follows: “O Commander of the faithful, Which authority is the most overcoming and strongest? ”

Iman ‘Ali, peace be on him, replied: “Caprice. ”

Zayd: “Which lowliness is the most lowly? ”

Iman ‘Ali: “Clinging to the world. ”

Zayd: “Which poverty is the most intense? ”

Iman ‘Ali: “Unbelief after belief. ”

Zayd: “Which creed is the

p: 340

- Page340 - The Life of Imam Zayn al -Abidin

most devious? ”

Iman ‘Ali: “Unreal creed. ”

Zayd: “Which act is the best? ”

Iman ‘Ali: “Allah-fearingness. ”

Zayd: “Which act is the most successful?

Iman ‘Ali: “Requesting that which is with Allah. ”

Zayd: “Which friend is the most wicked? ”

Iman ‘Ali: “The friend who beautifies for you the disobedience to Allah. ”

Zayd: “Which creature is the most miserable? ”

Iman ‘Ali: “It is he who sells his world for the world of other than him. ”

Zayd: “Which creature is the strongest? ”

Iman ‘Ali: “The clement one. ”

Zayd: “Which creature is the most miserly? ”

Iman ‘Ali: “It is he who takes (something) from other than his lawful (possessions) and places it in other than its right (place). ”

Zayd: “Which of men is the wisest? ”

Iman ‘Ali: “It is he who can distinguish guidance from misguidnace. ”

Zayd: “Which of men is the most clement? ”

Iman ‘Ali: “It is he who does not become angry. ”

Zayd: “Which of men is the firmest in opinion? ”

Iman ‘Ali: “It is he whose self the people cannot change nor can the world change it through its distress. ”

Zayd: “Which of men is the most foolish? ”

Iman ‘Ali: “It is he who is deceived by the world, while he sees its changeable conditions. ”

Zayd: “Which of men is the most intense in grief? ”

Iman ‘Ali: “It is he who is deprived of this world and the next world; that is the clearest loss. ”

--------------------

[2]: Al-Khisal, p. 94.

[1]: Ibid. , p. 156.

[1]: Ibid. , 191.

[1]: Usu`l al-Kafi, vol. 2, p. 453.

[2]: Ibid. , p. 580. Nasikh al-Tawarikh, vol. 1, p. 142.

Zayd: “Which creature is the blindest? ”

Iman ‘Ali: “It is he who works for other than Allah and asks Allah to repay him for his work. ”

Zayd: “Which content is the best? ”

Iman ‘Ali: “It is the content with what Allah gives. ”

Zayd: “ Which

p: 341

- Page341 - The Life of Imam Zayn al -Abidin

catastrophe is the most intense? ”

Iman ‘Ali: “The catastrophe in the religion. ”

Zayd: “Which work is the most lovable with Allah? ”

Iman ‘Ali: “Waiting for relief. ”

Zayd: “Which of men is the best in the view of Allah? ”

Iman ‘Ali: “The most fearful of them of Allah, the most devout of them, and the most indifferent of them to the world. ”

Zayd: “Which words are the best in the view of Allah? ”

Iman ‘Ali: “Praising Allah very much, pleading (to him) , and supplicating Him. ”

Zayd: “Which words are the most truthful? ”

Iman ‘Ali: “Confessing that there is no god but Allah. ”

Zayd: “Which works are the best in the view of Allah? ”

Iman ‘Ali: “Submission (to Allah) and piety. ”

Zayd: “Which of men is the most generous? ”

Iman ‘Ali: “It is he who is truthful in all situations. ”

Zayd’s questions were over. After Imam ‘Ali had fully answered them, he turned to the old man and said to him:

“Surely, Allah, the Great and Almighty, created some creatures. He made the world narrow against them in order to test them. He increased for them the world’s vanities, but they wished for the Abode of Peace to which He summoned them. They showed forbearance toward difficult livelihood and ordeal. They earned for the dignity with Allah. They sacrificed themselves for seeking Allah’s good pleasure. Hence their final result was martyrdom. They met Allah, Who was pleased with them. They knew that death was the way of those who were before and after them. Hence they supplied themselves for their next world with (provisions) other than silver

p: 342

- Page342 - The Life of Imam Zayn al -Abidin

and gold. They showed forbearance toward minimum nourishment and offered the surplus (of it). They loved (men) for Allah and hated (them) for Him, the Great and Almighty. It is they who are lamps, and they will be the people of Paradise in the next world. ”

This sermon made a strong impression on the old man, hence he turned to Imam ‘Ali and said to him: “I will not leave the Garden, for I see its people (standing) beside you. Supply me with a weapon to be able (to fight) against your enemy. ”

Imam ‘Ali supplied the old man with a breastplate. Hence, the old man was among the most prominent fighters. He showed extreme courage at the battle until he was martyred before him. Hence Imam ‘Ali prayed over him and asked Allah to have mercy on him. [1]

7. Imam Zayn al-‘Abidin, peace be on him, narrated one of the sermons of his grandfather, Imam ‘Ali, the Commander of the faithful, peace be on him. The following is its text:

“Surely, praise belongs to Allah. I praise Him and ask Him for help and guidance. I seek refuge in Allah from misguidance. Whomever Allah guides, none misguides him. Whomever Allah misguides, none guides him. I bear witness that there is no god but Allah, the One Who has no associate, and that Muhammad is His servant and His messenger, He chose him for His command and singled him out for prophecy, the noblest of His creatures and the most lovable with Him, hence

p: 343

- Page343 - The Life of Imam Zayn al -Abidin

he delivered the message of his Lord, counseled his community, and delivered that with which he was charged. I advise you to fear Allah. Indeed the fear of Allah is the best (thing) for which the servants of Allah advised each other, the nearest (thing) to Allah’s good pleasure, and the best (thing) in the final results of the affairs with Allah. You were commanded to fear Allah. You were created for kindness and obedience. Hence be wary of Allah to the extent that He warned you against Himself, for He warned (you) against a severe torment. Fear Allah with a fear which is not a mere excuse. Act without dissimulation and reputation, for he who acts for other than Allah, Allah entrusts him to him for whom he acts.

Whoever sincerely acts for Allah, Allah undertakes repaying him. Fear Allah’s torment, for He did not create you in vain nor will vainly He leave any of your affairs. He named your traces, knew your works, and wrote down your fixed terms. Hence let not the world delude you, for it beguiles its people, and those who admire it are deceived. This world will perish, but the next world is the abode of life, if only they knew. I ask Allah for the abodes of the martyrs, accompanying the prophets, and the life of the happy. Indeed, we belong to Allah and turn to Him (for help). [1] ”

In this holy sermon, Imam ‘Ali, peace be on him, summoned the men to cling

p: 344

- Page344 - The Life of Imam Zayn al -Abidin

to reverential fear, which is the best thing for which the pious servants of Allah advised each other. He also urged them to purify their works from dissimulation, for he who works for those other than Allah corrupts his work, his effort is straying, and his hope is disappointed.

8. He, peace be on him, said: [The Commander of the faithful said: ]

“O men, do you know who will follow the man after his death? They kept silent. Hence he said: ‘His son will follow him, supplicate (Allah) for him, and ask (Allah) to forgive him. [1] The reward of alms which he gives during his lifetime will follow him after his death. The reward of his good conduct and of those who practice it, though their reward will not be decreased, will follow him. ”

9. He, peace be on him, said: [The Commander of the faithful, peace be on him, performed (the morning) prayer. Then he remained (praying) in his place until the sun rose. Then he turned his face to the men and said (to them): ]

“By Allah, it happened that we lived until we met groups of people who spent night in prostrating and standing (in prayer) for their Lord, and who marked time between their foreheads and their knees as if they heard the roaring of the Fire with their own ears. When the name of Allah was mentioned before them, they bent as the trees did as if they spent night heedless. ” Then he, peace be on him, went away,

and none saw him laugh until he passed away. [1] ”

--------------------

[1]: Al-Tu`si, al-Amali, p. 277.

[1]: Waqi‘at Siffin, p. 13.

[1]: The pious, righteous son is the one who supplicates to Allah for his father and ask Him to forgive him.

[1]: Al-Tubrisi, Mishkat al-Anwar, p. 57.

In the Fields of the Qur’an

point

Before we mention some examples of the commentaries of Imam Zayn al-‘Abidin, peace be on him, on some verses of the Holy Qur’an, we would like to explain what has been narrated on his authority in the fields of this Great Book.

His Fondness of the Qur’an

Imam Zayn al-‘Abidin, peace be on him, was the ally of the Holy Qur’an and was fond of reciting it, for he found in it a matchless pleasure. Hence he, peace be on him, said: “If those who are between the east and the west died, I would not feel lonely, for the Qur’an is with me. [2] ”

His Reciting the Qur’an

The Imam was the best of the people in voice when he recited the Holy Qur’an. He had a strong impression on those who heard his voice. The narrators said: “The water carriers who passed by the door of his house stopped to listen to his voice. [3] ”

His Reflecting on the Qur’an

The Imam, peace be on him, did not recite the Holy Qur’an with a passing recitation; rather he recited its verses with reflection and scrutiny. He carefully considered the treasures of wisdom and knowledge therein. Hence he said: “The verses of the Qur’an are treasures. Whenever you open a treasure of them, you must consider it carefully. [4] ” The narrators said: “When he recited ‘Master of the Day of Judgment,’ he repeated it to the extent that he was about to die. [5] ” The reason for this is that he carefully considered the meaning of this Holy Verse.

His Supplication upon Completing a Reading of the Qur’an

When the Imam completed

p: 346

- Page346 - The Life of Imam Zayn al -Abidin

reciting the Holy Qur’an, he would supplicate Allah with this holy supplication:

“O Allah, You have helped complete Your Book, which You sent down as a light and appointed as a guardian over every book You have sent down, preferring it over every narrative which You have recounted, a separator, through which You separated Your lawful from Your unlawful, a Qur’an through which You have made plain the approaches to Your ordinances, a book, which You have distinguished very distinctly for Your servants, a revelation, which You have sent down, a sending down, upon Your prophet Muhammad (Your blessings be upon him and his Household). You appointed it a light through following which we may be guided from the shadows of error and ignorance, a healing for him who turns ear toward hearing it with the understanding of attestation, a just balance whose tongue does not incline from truth, a light of guidance whose proof is not extinguished before the witnesses, and a guidepost of deliverance, Hence that he who repairs straightway to its prescription will not go astray and he will clings to its preservation’s handhold will not be touched by the hands of disasters.

“O Allah, since You have given us help to recite it and made smooth the roughness of our tongues through the beauty of its expression, place us among those who observe it as it should be observed, serve You by adhering in submission to the firm text of its verses, and seek refuge in admitting both

p: 347

- Page347 - The Life of Imam Zayn al -Abidin

its ambiguous parts and the elucidations of its clear signs! O Allah, You sent it down upon Your prophet Muhammad (Allah bless him and his Household) in summary form, You inspired him with the science of its wonders to complement it, You made us the heirs of its knowledge as interpreters, You made us to surpass him who is ignorant of its knowledge, and You gave strength over it to raise up above those not able to carry it.

“O Allah, just as You have appointed our hearts as its carriers and made known to us through Your mercy its nobility and excellence, Hence bless Muhammad, its preacher, and his Household, its guardians, and place us among those who confess that it has come from You, lest doubt about attesting to it assail us, or deviation from its straightforward path shake us! ”

As for the Holy Qur’an, it is the greatest miracle of Islam. In these paragraphs of his supplication, the Prophet’s grandson, Imam Zayn al-‘Abidin, talked about some aspects and lights of the Holy Qur’an, which are as follows:

1. Allah, the Exalted, sent down the Holy Qur’an as light through which He guided to the straight way those who went astray and the perplexed.

2. Allah, the Exalted, appointed the Holy Qur’an as a guardian over all His books which He sent down upon His prophets, hence it (the Qur’an) shows all acts of change, alteration, and distortion done by the devious and the summoners to misguidance.

3. Allah, the Exalted, preferred His

p: 348

- Page348 - The Life of Imam Zayn al -Abidin

Holy Book over every narrative in which He mentioned the stories and affairs of the prophets, for He objectively and inclusively mentioned in the Holy Qur’an all their conditions, affairs, and stories.

4. The Holy Qur’an is a life, general law; it separates the lawful from the unlawful, makes plain the approaches to the ordinances, and distinguishes very distinctly all the needs of men.

5. Allah, the Exalted, appointed His Holy Book a light through following which men may be guided from the shadows of error and ignorance. He also appointed it a healing for the diseases and psychological defects of those who believed in it.

7. The Holy Qur’an is the balance of justice and fairness. In it there is no deviation from truth nor is there in it following caprice. Whoever clings and holds fast to it will follow the straight way and be safe from disasters.

8. Imam Zayn al-‘Abidin, peace be on him, asked Allah to be kind to him through making him observe His Book, submit to the elucidations of its clear signs, and admit its ambiguous parts.

9. Allah, the Exalted, inspired His great prophet with the wonders of the Holy Qur’an and taught him how to interpret them. Moreover, the Imam praised the Imams of guidance from among the Household of the Prophet (Allah’s blessings be upon him and his Household) , whose rank Allah made high, whom He made guardians over His knowledge, and guides to His Book.

After this, let’s listen to another part of this holy supplication:

“O

p: 349

- Page349 - The Life of Imam Zayn al -Abidin

Allah, bless Muhammad and his Household, and make us one of those who hold fast to its cord, seek haven from its ambiguities in its fortified stronghold, rest in the shadow of its wing, find guidance in the brightness of its morning, follow the shining of its disclosure, acquire light from its lamp, and beg not guidance from any other! O Allah, just as through it You have set up Muhammad as a guidepost to point to You and through his Household You have made clear Your good pleasure’s roads to You, Hence also bless Muhammad and his Household and make the Qur’an our mediation to the noblest stations of Your honor, a ladder by which we may climb to the place of safety, a cause for our being repaid with deliverance at the Plain of Resurrection, and a means whereby we may reach the bliss of the House of Permanence! O Allah, bless Muhammad and his Household, lessen for us through the Qur’an the weight of heavy sins, give us the excellent qualities of the pious, and make us follow the tracks of those who stood before You in the watches of the night and the ends of the day, such that You purify us from every defilement through its purification and make us follow the tracks of those who have taken illumination from its light and whom expectation has not distracted from works, cutting them off through its delusions’ deceptions! O Allah, bless Muhammad and his Household, and

p: 350

- Page350 - The Life of Imam Zayn al -Abidin

appoint the Qur’an for us an intimate in the shadows of nights and a guardian against the instigations of Satan and confusing thoughts, for our feet an obstruction from passing to acts of disobedience for our tongues a silencer without blight preventing a plunge into falsehood, for our limbs a restrainer from committing sins, and for the scrutiny of heedfulness rolled up in heedlessness an unroller, such that You attach to our hearts the understanding of the Koran’s wonders and its restraining similitudes which immovable mountains in all their solidity were too weak to carry! O Allah, bless Muhammad and his Household, and through the Qur’an make permanent the rightness of our outward selves, veil the ideas of confusing thoughts from the soundness of our innermost minds, wash away the dirt of our hearts and the ties of our heavy sins, gather our scattered affairs, quench the thirst of our burning heat in the standing place of the presentation to You, and clothe us in the ropes of security on the Day of the Greatest Terror at our uprising! ”

In this wonderful part the Imam pleaded to Allah, the Exalted, and asked Him to place him among those who held fast to the cord of the Qur’an, to refer to Him concerning its ambiguities, to make him acquire light from its lamp, and not to beg guidance from any other. Also he asked Him to make the Qur’an a mediation through which he would reach the highest ranks of those brought

p: 351

- Page351 - The Life of Imam Zayn al -Abidin

nigh, a ladder by which he might climb to the places of safety, a cause for his being repaid with deliverance on the Day of Resurrection, to lessen for him through the Qur’an the weight of heavy sins, to make the recitation and reflection of the Qur’an an intimate for him in the shadows of nights, and to guard him with it against the instigations of the accursed Satan. These are some contents of this part. Now, let’s listen to the last paragraphs of this holy supplication:

“O Allah, bless Muhammad and his Household, and through the Qur’an redress our lack our destitution in poverty drive toward us the comforts of life and an abundance of plentiful provisions, turn aside blameworthy character traits and base moral qualities, and preserve us from the pit of unbelief and the motives for hypocrisy, such that the Qur’an may be for us at the resurrection a leader to Your good pleasure and Your gardens, for us in this world a protector against Your displeasure and transgressing Your bounds, and for what is with You a witness by its declaring lawful the lawful and its declaring unlawful the lawful!

“O Allah, bless Muhammad and his Household, and through the Qur’an make easy for our souls at death, the distress of the driving, the effort of the moaning, and the succession of the rattling, when souls reach the throats and it is said, ‘Where is the enchanter? ’; when the angel of death discloses himself to seize them from behind

p: 352

- Page352 - The Life of Imam Zayn al -Abidin

the veils of unseen things, letting loose at them from the bow of destinies the arrows of the terror of lonesome separation, and mixing for them from sudden death a cup poisoned to the taste; and when departure and release for the hereafter come close to us, works become collars around the necks, and the graves become the haven until the appointed time of the Day of Encounter!

“O Allah, bless Muhammad and his Household, make blessed for us the arrival at the house of decay and the drawn out residence between the 

--------------------

[2]: Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 107.

[3]: Sharh Shafiyat Abi Firas, vol. 2, p. 198. Usu`l al-Kafi, vol. 2, p. 616.

[4]: Al-Wafi.

[5]: Usu`l al-Kafi, vol. 2, p. 602.

layers of the earth, appoint the graves, after separation from this world, the best of our way stations, make room for us through Your mercy the narrowness of our tombs, and disgrace us not among those present at the Resurrection through our ruinous sins! Through the Qur’an have mercy upon the lowliness of our station at the standing place of presentation to You, make firm the slips of our feet during the shaking of the bridge across hell on the day of passage over it, illuminate the darkness of our graves before the Uprising, and deliver us from every distress on the Day of Resurrection and from the hardships of terrors on the Day of Disaster! Whiten our faces on the day when the faces of wrongdoers are blackened during the Day of Regret and Remorse, appoint love for us in the breasts of the faithful, and make not life for us troublesome!

“O Allah, bless Muhammad, Your servant

p: 353

- Page353 - The Life of Imam Zayn al -Abidin

and Your messenger, just as he delivered Your message, executed Your command, and counseled Your servants! O Allah, on the Day of Resurrection make our Prophet (Your blessings be upon him and his Household) the nearest of the prophets in seat, the ablest of them before You with intercession, the greatest of them with You in measure, and the most eminent of them with You in rank. O Allah, bless Muhammad the Household of Muhammad, ennoble his edifice, magnify his proof, make weighty his balance, accept his intercession, bring near his mediation, whiten his face, complete his light, and raise his degree! Make us live according to his Sunna, make us die in his creed, take us on his road, make us travel his path, place us among the people who obey him, muster us in his band, lead us to up his pool, and give us to drink of his cup! And bless Muhammad and his Household with a blessing through which You will take him to the most excellent of Your good, Your bounty, and Your generosity for which he hopes! You are Possessor of boundless mercy and generous bounty.

“O Allah, repay him for Your message which he delivered, Your signs which he passed on, the good counsel he gave to Your servants, and the struggle he undertook in Your way, with the best You have repaid any of Your angels brought nigh and Your prophets sent out and chosen! And upon him and his Household, the good,

p: 354

- Page354 - The Life of Imam Zayn al -Abidin

the pure, be peace, Allah’s mercy, and His blessings! [1] ”

With this we will end our talk about this holy supplication, which is among the excellent supplications of the Imams of the members of the House (ahl al-Bayt) , peace be on them. In these paragraphs, Imam Zayn al-‘Abidin, peace be on him, magnified the Holy Qur’an and depicted it with the greatest descriptions and the most high attributes, for none knows the importance and interpretation of this Great Book except the Imams of the members of the House (ahl al-Bayt) , peace be on them, who were the treasurers of the knowledge of the Prophet, may Allah bless him and his family, and the narrators of his wisdom. In these paragraphs, he asked Allah, the Exalted, to be bounteous to him through the good of this world and of the next world and to bestow upon him forgiveness and good pleasure when he met him and was in His neighborhood. Also he magnified the Prophet, may Allah bless him and his Household, who spread thought and knowledge on earth, and asked Allah, the Exalted, to repay him for his efforts and struggle for freeing and saving man from unbelief.

--------------------

[1]: Al-Sahifa al-Sajjadiya, Supplication no. 42.

Examples of his Interpretations

Imam Zayn al-‘Abidin, peace be on him, was among the most eminent interpreters of the Holy Qur’an. The interpreters quoted many of his wonderful interpretations. The historians said: “He had a school for interpreting the Qur’an. ” His martyr son, Zayd, learned from him the interpretation of the Qur’an. [2] Also his son Imam Abu’ Ja‘far, Muhammad

p: 355

- Page355 - The Life of Imam Zayn al -Abidin

al-Baqir, peace be on him, learned from him some interpretations narrated by Ziyad b. al-Mundhir, the spiritual leader of the Jaru’di sect. [1] Anyhow, we will mention some brief examples of his interpretations on the Holy Book of Allah. They are as follows:

1. Imam Muhammad al-Baqir, peace be on him, reported on the authority of his father the interpretation of this Holy verse: “Who made the earth a resting-place for you, [2] ” that he said: “Allah, the Glorified and Exalted, made the earth appropriate for your natures and agreeable with your bodies. He did not make it very hot lest it should burn your, nor cold lest it should freeze you, nor intense in sweet-smelling wind lest it should make you suffer headaches, nor very bad-smelling, lest it should ruin you, nor very soft like water lest it should drown you, nor very solid lest it should be difficult for you to build your houses and the graves of your dead, but He, the Great and Almighty, created in it solid, high lands, that you may avail yourselves of them, you hold fast to them, your bodies and your houses cling to them, and He made in it (the earth) that which yields to your houses, your graves, and your numerous profits, hence He made the earth a resting-place for you. Then He, the Great and Almighty, said: ‘and the heaven a canopy’, meaning a preserved ceiling over you, where He turns for your benefits the sun, the moon, and the stars.

p: 356

- Page356 - The Life of Imam Zayn al -Abidin

Then He, the Great and Almighty, said: ‘and (Who) sends down water from the heaven,’ meaning the rain which He sends down from above, that it may reach the tops of your mountains, your hills, your plateaus, and your lowlands, then He divided rain into drizzle, heavy, weak, and continuous, that your lands may absorb it. He does not send down rain upon you all at once lest it should spoil your lands, your trees, your plants, and your fruits. Then He, the Great and Almighty, said: ‘then brings forth with it subsistence for you of the fruits,’ meaning what He brings forth from the earth is your subsistence. ‘Therefore, do not set up rivals to Allah,’ meaning the likenesses of the idols that neither understand nor hear nor see nor able (to do) anything. ‘While you know,’ that they (the idols) are not able (to create) any of these great boons which your Lord, the Blessed and Exalted, bestows upon you. [1] ” This valuable part of the speech of Imam Zayn al-‘Abidin, peace be on him, is full of wonderful and trustworthy proofs for the Unity of Allah. It gives a brilliant, perfect picture of how Allah, the Exalted, created the earth, for He created it in a wonderful quality which is neither very solid nor very soft in order to enable man to live on it and avails himself of its countless boons and fruits. The wonders on the earth such as mountains, valleys, minerals, seas, rivers are great

p: 357

- Page357 - The Life of Imam Zayn al -Abidin

and most reliable proofs for the existence of the Creator, the Great, the Wise.

Besides, the Imam, peace be on him, produced evidence in support of the might of Allah, the Exalted, through His creating the heaven and what is within it such as the sun, the moon, and all the stars which supply the earth with their rays. This is because the sun’s rays play an important role in forming plant life, the moon’s rays have a great effect on the tide and ebb of the seas, and the stars’ rays give life to animal and plant beings on the earth. These cosmic phenomena were not discovered but in these modern times, but the Imam, peace be on him, mentioned them in his speech, hence, indeed, he and his infallible fathers and children were the first to raise the banner of knowledge and to contribute in forming human civilization.

The Imam, peace be on him, gave a distinguished picture of rain when he showed that rain fell in a routine manner and during certain times to enliven the earth and to bring forth its fruits. If rain continued and fell all at one, it would ruin plants and men.

After the Imam had given material proofs for the existence of the Wise Creator, he summoned (men) to worship Him, to confess His Unity, and to abandon idols and rivals that caused the degradation of thinking and the inactivity of awareness, for they neither harmed nor profited them, nor had they any ability

p: 358

- Page358 - The Life of Imam Zayn al -Abidin

to arrange the affairs of this universe.

2. It is reported on his authority that he interpreted this Holy Verse: ‘and recite the Qur’an as it ought to be recited’ [1] with these words of him: “Explain it (i. e. the Qur’an) completely when you recite it. Scatter it not as you scatter seeds and recite it not as you recite poetry. Consider carefully its wonders in order to move your hearts with them. Let not your aim be completing the Su’ra. [2] ”

3. He interpreted this Holy Verse: ‘Enter into peace one and all’ [3] with these words of him: “Peace means the authority of Imam (‘Ali) , the Commander of the faithful, peace be on him. [4] ” Without doubt, the authority of Imam ‘Ali, the Commander of the faithful, the Gate of the city of knowledge of the Prophet, may Allah bless him and his family, is the true peace through which men find security, welfare, and tranquillity. If the Muslims had adopted it after the death of the Prophet, may Allah bless him and his family, crisis would not have attacked their social and political life.

4. A person asked Imam Zayn al-‘Abidin, peace be on him, about the interpretation of this Holy Verse: ‘Lest a soul should say: O woe to me for what I fell short of my duty to Allah. [5] ” Hence he, peace be on him, said: “The Duty to Allah is ‘Ali b. Abi Talib, who is the proof of Allah over the creatures. On the Day of Judgment, Allah will command

p: 359

- Page359 - The Life of Imam Zayn al -Abidin

the gatekeepers of Hell to give its keys to ‘Ali, peace be on him, hence he will cause to enter whom he wants and save whomever he wants. Surely, Allah’s Apostle, may Allah bless him and his family, said: ‘O ‘Ali, whoever loves you loves me, and whoever hates you hates me. O ‘Ali, you are my brother, and I am your brother. O ‘Ali, you will (raise) the banner of praise on the Day of Judgment and be ahead of my community and the callers be on your right hand and your left hand. ’ [1] ”

Allah endowed Imam ‘Ali, the Commander of the faithful, peace be on him, with every noble position with Him, of which is that he is the partner in the Garden and the Fire, as the traditions have unanimously mentioned this. Allah granted ‘Ali this great position because of his great struggle for Islam, his strong pity, and his firm clinging to the religion.

5. Thuwayr b. Fakhta asked Imam Zayn al-‘Abidin, peace be on him, about the interpretation of this Holy Verse: “And the earth shall beam with the light of its Lord, and the Book shall be laid down, and the prophets and the witnesses shall be brought up. [2] ” Hence the Imam gave him a long answer about the terrors on the Day of Judgment. We will mention some of it. He, peace be on him, said: “On the Day of Judgment, Allah will resurrect men naked from their graves on one level. The Light will

p: 360

- Page360 - The Life of Imam Zayn al -Abidin

drive them and the Darkness will gather them until they stop at the threshold of the place of gathering. Hence they will crowd at it and will be prevented from going away. Their breaths will be intense, their sweat will be abundant, their affairs will be narrow, their noise will be intense, and their voices will raise up. This will be the first one of the terrors of the Resurrection. Then the Almighty (Allah) , the Blessed and Exalted, will look down upon (them) from the Throne and say: ‘O creatures, listen and hear the Caller of the Almighty (Allah). ’ The first and the last of them will hear. Their hearts will be humble. They will shake all over and look at the direction of the Voice and hurry to the Caller. Hence the unbelievers will say: ‘This is a difficult day! ’ The Call will come from the Almighty (Allah): ‘I am Allah, there is no god but I. I am the Judge who does not wrong. Today, I will judge among you with My justice and fairness. None shall be wronged before Me. I will take the weak one’s (right) from the strong one through (taking his) good deeds (and adding them to the weak one’s good deeds or taking his evil deeds and adding them to the strong one’s) evil deeds. I will repay you. No wrongdoer will pass this difficulty. If any one was subjected to a certain injustice and forgives its doer, I will repay him for

p: 361

- Page361 - The Life of Imam Zayn al -Abidin

it and punish its doer on the Day of Judgment. Request your injustices from those who had wronged you in the world. I am as a witness for you, and I am a sufficient witness. [1] ”

6. Imam al-Sadiq narrated on the authority of his grandfather Imam Zayn al-‘Abidin, peace be on him, the interpretation of this Holy Verse: “He accepts repentance from His servants and takes alms. [2] ” He, peace be on him, said concerning the interpretation of: “and takes alms. I guarantee (you) before my Lord, the Exalted, that the alms falls into the Hand of the Lord, the Exalted before it falls into the hand of the servant. ” He would say: “Every thing is entrusted to an angel except the alms, for it falls into the Hand of Allah, the Exalted. ” [3]

7. Imam Zayn al-‘Abidin, peace be on him, interpreted: “And they sold him for a small price, a few dirhams, [4] that the small price for which they sold Yousif was twenty dirhams. [5] ”

8. Thuwayr b. Fakhta reported that Imam Zayn al-‘Abidin, peace be on him, interpreted the Holy Verse: “And relate to them the story of the two sons of Adam with truth when they both offered an offering [6] ” with his words: “Abel sought nearness to Allah through (sacrificing) the fattest ram which he had, and Cain sought nearness (to Him) through (offering) a handful of ears (of corn). Hence Allah, the Exalted, accepted (it) from Abel but did not accept (it) from Cain. Hence Satan instigated to Cain that

p: 362

- Page362 - The Life of Imam Zayn al -Abidin

Abel’s children would boast of this against your children and say: ‘We are the children of him whose offering Allah had accepted. ’ This imagination controlled him to the extent that he envied his brother Abel and decided to kill him lest he should have children. He did not know what to do. Satan taught him to place his (brother’s) head between two stones and kill him, and he did this. He did not know how to bury him until two crows came and one of them killed the another. Then it dug (the ground) and buried the other. Cain was looking at (them) , hence he stood, dug (a grave) for Abel and buried him, and became among the remorseful. This has become the law of burying the dead.

“When Adam asked Cain about his brother Abel, he said to him: ‘Did you appoint me as a shepherd for him? ’ Then he brought him to the place of offering. Adam knew that Cain had killed his brother, so he cursed him and ordered him to be cursed. Then he wept for his son (Abel) for forty years until Allah revealed to him: ‘I will give you a male to success Abel. ’ Eve born him a pure, blessed boy. On the seventh day, Allah revealed to him to name him Hibat Allah (the Gift of Allah) , and he named him so. [1] ”

9. Sa‘id b. Jubayr said: [I questioned Imam Zayn al-‘Abidin, peace be on him, about the relations in this Holy Verse: Say I

p: 363

- Page363 - The Life of Imam Zayn al -Abidin

demand not, of you any reward for it (the toils of preaching) except the love of my relation, [1] and he, peace be on him, answered: ] “The relations of ours, the members of the House (ahl al-Bayt). [2] ”

10. A man questioned Imam Zayn al-‘Abidin, peace be on him, about the fixed portion in these words of Him: [And those in whose wealth there is a fixed portion, [3] and he, peace be on him, replied: ] “The fixed portion is the thing which you bring forth from your wealth and is not of the obligatory Zakat and alms. ” The man asked the Imam: “What shall I do with it? ” He, peace be on him, answered: “Give it to your womb relations, strengthen a weak person with it, give it to your brother in Allah, and (spend) it on the disaster which afflicts you. ” The man admired the knowledge of the Imam and said: “Allah knows better where to place His message. [4] ”

11. Interpreting this Holy Verse: “Hence turn away with kindly forgiveness, [5] ” Imam Zayn al-‘Abidin, peace be on him, said: “It is the forgiveness without blame. ” [6]

These are some Holy Verses whose interpretations have been narrated on the authority of Imam Zayn al-‘Abidin, peace be on him. Whoever reads the books of interpretation will find numerous views and words of the Imam on this subject.

--------------------

[2]: There is a copy of it in the Library of the American Congress, as an Iraqi newspaper said.

[1]: Hayat al-Imam Mohammed al-Baqir, vol. 1, p. 11, quoted from al-Fihrast of al-Shaykh al-Tu`si, p. 98.

[2]: Qur’an, 2, 22.

[1]: ‘Uyyu`n Akhbar al-Rida, vol. 1, pp. 137-138.

[1]: Qur’an, 73, 4.

[2]: Al-Imam Zayn al-‘Abidin, p. 279.

[3]: Qur’an, 2, 208.

[4]: Tafsir al-Burhan, vol. 1, p. 129.

[5]: Qur’an, 39, 56.

[1]: Tafsir Furat, p. 3.

[2]: Qur’an, 39, p. 69.

[1]: Tafsir al-Burhan, vol. 2, p. 95.

[2]: Qur’an, 9, 104.

[3]: Tafsir al-Burhan, vol. 1, p. 441. Tafsir al-Safi, p. 223.

[4]: Qur’an, 12, 20.

[5]: Majjma‘‘ al-Bayan, vol. 5, p. 221.

[6]: Qur’an, 5, p. 27.

[1]: Tafsir al-Burhan, vol. 1, p. 280.

[1]: Qur’an, 42, 42.

[2]: Al-Jassas, Ahkam al-Our’an, vol. 3, p. 475.

[3]: Qur’an, 70, 24.

[4]: La’ali’ al-Akhbar, vol. 3, p. 3. Wasa’il al-Shi‘a, vol. 6, p. 69.

[5]: Qur’an, 15, 85.

[6]: Wasa’il al-Shi‘a, vol. 5, p. 519.

Jurisprudence

point

As for Jurisprudence, it is among the greatest and most important Islamic sciences, for takes care of the acts of Muslims in the light of what has been codified in the Islamic

p: 364

- Page364 - The Life of Imam Zayn al -Abidin

Law. Imam Zayn al-‘Abidin, peace be on him, took great care of Jurisprudence when he spread and proclaimed it among men. He was the only specialist in this science in his time. The historians said: “He was similar to his grandfather Imam ‘Ali, the Commander of the faithful, peace be on him, in his capability of encompassing all the jurisprudential problems and their branches. [1] ”

He was the only authority to whom all the religious scholars and scientists referred concerning the most important religious problems. The historians narrated that al-Zhuri, who was among the most famous and greatest jurists of Medina, referred to the Imam concerning the most important religious precepts.

The narrators said: “Al-Zuhri saw in his sleep that his hand was covered with blood. His vision was interpreted for him that he would be afflicted by manslaughter. In that time he was the governor of the Umayyads. He tortured a man to the extent that the man died of torture. He was afraid of Allah, hence he escaped and entered a cave to serve Allah in it. The Imam went to the Sacred House of Allah to perform the hajj. He passed by the cave where al-Zuhri was. He was asked: ‘Have you any need with al-Zuhri? ’ He responded to them and went to meet him in the cave. He found him frightened and hopeless of Allah’s mercy. Hence he said to him: ‘I fear for your despair more than I fear for your crime. Send blood money to his

p: 365

- Page365 - The Life of Imam Zayn al -Abidin

family and go to your family and your religion. ’ Accordingly, al-Zuhri became happy and said to him: ‘You have relieved me, my master. Allah knows better where to place his message. ’ [1] ” Now, we will mention some religious precepts which the Imam stated.

The Parts of Fast

Al-Zuhri and a group of jurists came to Imam Zayn al-‘Abidin, peace be on him. The Imam questioned al-Zuhri about what he discussed and he replied: “I and my companions discussed fast, and we have unanimously agreed that no part of fast is obligatory. ”

The Imam blamed them for having no knowledge of the religious affairs, and then he explained to them the parts of fast, saying: “ (The answer) is not as you say. Fast is forty parts: Ten parts of them is as obligatory as the (fast in) the month of Ramadhan. Ten parts of them is prohibited. Fourteen parts is optional; you are free to fast or to breakfast. Three parts of fast needs permission. (There are other parts of fast such as) the fast of education, the lawful fast, the fast of journey, and the fast of illness. ”

Al-Zuhri and the jurists admired the Imam’s abundant knowledge and his inclusive capability of the religious precepts. Then al-Zuhri asked the Imam to explain to him those parts of fast and he, peace be on him, answered: “As for the obligatory (parts of fast) , they are: the fast of the month of Ramadhan, the fast of two successive months when one intentionally breaks fast in the month of Ramadhan, the

p: 366

- Page366 - The Life of Imam Zayn al -Abidin

fast of two successive months when one kills someone by mistake and is unable to release (a slave) , for Allah, the Exalted, said: and whoever kills a believer by mistake, he should free a believing slave and blood-money should be paid to his family... but he who cannot find (a slave) should fast successively for two months. [1] ) , the fast of two successive months as an expiatory gift for an injurious assimilation of wife to mother, al-zahar, when one cannot find (a slave) , for Allah, the Exalted, said: And (as for) those who put away their wives by likening their backs to the backs of their mothers then would recall what they said, they should free a slave before they touch each other; to that you are admonished (to conform) ; and Allah is Aware of what you do. But whoever cannot find (a slave) , let him fast two successive months before they touch each other [2] , the fast of three days as an expiatory gift for making an obligatory oath when one cannot find food, for Allah, the Blessed and Exalted, said: Whosoever cannot find (food) then fasting for three days; this is the expiation of your oaths when you swear [3] all these parts of fast are successive and not separated the fast of ailment of shaving (the shaving of head) , for Allah, the Blessed and Exalted said: But whoever of you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms

p: 367

- Page367 - The Life of Imam Zayn al -Abidin

or sacrificing [1] the doer is to choose between fasting for three days or alms or a sacrifice the fast of blood of al-mut‘a when one cannot find an offering, for Allah, the Blessed and Exalted said: Whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you returns; these (make) ten (days) complete [2] , the fast of the punishment of hunting, for Allah, the Blessed and Exalted said: O you who believe, do not kill game while you are on pilgrimage, and whoever of you shall kill it intentionally, the compensation (of it) is the like of that he killed, from the cattle, as two just persons of you shall judge, as an offering to be brought to the Kaaba or the expiation (of it) is the feeding of the poor or the equivalent of it in fasting. [3] ”

Then the Imam, peace be on him, asked al-Zuhri: “O Zuhri, do know how this is equivalent in fasting? ” “I do not know,” replied al-Zuhri. Hence the Imam, peace be on him, explained: “Evaluate the game completely. This evaluation should be equivalent to wheat. Then this wheat should be measured. Hence you should fast a day for each half of a measure. ” Then the Imam continued: “the fast of a vow, and the fast of al-i‘tikaf (prayer in seclusion). ”

Then the Imam continued: “As for the

p: 368

- Page368 - The Life of Imam Zayn al -Abidin

prohibited parts of fast, they are: the fast on the day of ‘Id al-Fitr, the day of ‘Id al-Adha’, three of the days of al-Tashriq [1] , the fast on the day of doubt [2] , we are commanded (to fast on it) and prevented from it: We are commanded to fast on it as a day of the month of Sha‘ban, and we are prohibited from fasting on the day which men doubt. ” Al-Zuhri turned to the Imam and asked him: “May I be your ransom, if he did not fast any of Sha‘ban, what would he do? ”

Al-Zuhri had a doubt in the answer of the Imam, hence he asked him: “How does voluntary fast replaces a religious duty? ”

The Imam, replied him: “If a person voluntarily fasted a day of Ramadhan while he did not know that the day was not of it and knew that afterwards, it would suffice him, for the religious duty occurred on the day itself. ”

Then the Imam continued his talk about the parts of fast, saying: “The continuous fast is prohibited. [3] The fast of silence is prohibited. [4] The fast of a vow for an act of disobedience is prohibited, and the fast of time is prohibited.

“As for the fast whose doer is free, it is the fast in the days: Monday, Thursday, and Friday, the fast in the white days [5] , the fast in the six days in (the month of) Shawwal after the month of Ramadhan, on the day of ‘Arafa, and on the day of ‘Ashura’. In

p: 369

- Page369 - The Life of Imam Zayn al -Abidin

all these parts of fast, the doer is to choose between fasting and breaking fasting.

“As for the fast which needs permission, it is that the wife does not perform a voluntary fast except with the permission of her husband, the slave does not perform a voluntary fast except with the permission of his master, and the guest does not perform a voluntary fast except with the permission of his host. Allah’s Apostle, may Allah bless him and his family, said: ‘Whoever stops at people should not perform a voluntary fast except with their permission. ’

“As for the fast for education, it concerns the boy when he becomes a teenager, the one who breaks his fast for a certain illness at the beginning of daytime and gets well afterwards he is ordered to fast for the rest of his day, and the passenger who eats at the beginning of daytime and returns to his family he is ordered to fast for the rest of his day. Such a fast is for education, not a religious duty.

“As for the lawful fast, it concerns the one who unintentionally eats, drinks, and vomits; yet Allah makes it lawful, and it is sufficient.

“As for the fast of journey and illness, the non-Shi‘a are different over it: Some of them say that he should fast; some of them say that should not fast; some of them say that he is free to fast or to break fasting. As for us, we say that he should break fasting in

p: 370

- Page370 - The Life of Imam Zayn al -Abidin

both states. If he fasts during a journey or an illness, he should repeat fasting, for Allah, the Great and Almighty says: but whoever of you is sick or on a journey, then (he shall fast) a (like) number of other days. [1] ”

With this we will end this jusrisprudential research which the Imam delivered before the religious scholars and jurists, and which shows that the Imam’s knowledge embraced the precepts of Islamic Law and the branches of Islamic jurisprudence. This is because the Imam divided fast into these important parts of which the religious scholars were heedless. It is worth mentioning that the Imami jurists depend on this narration when they give religious opinions concerning fast.

Bringing together Sunset and Night Prayers

As for bringing together sunset and night prayers, it is permissible. As for separating them is not obligatory, though it is better. The proof for this is this tradition of Imam Zayn al-‘Abidin, peace be on him: “Youths had better bring together sunset and night prayers than sleep and leave them. ” Some connected traditions on the authority of the pure Imams, peace be on them, show that is permissible to bringing together sunset and night prayers. According to these traditions the Imami jurists said that it was permissible to bring them together. This narration indicates that it is permissible to bring them together, but concerning the evening and night prayers for youths only. It is sure that the act of bringing together is not confined to the evening and night prayers nor is it confined to

p: 371

- Page371 - The Life of Imam Zayn al -Abidin

youths, namely the Imam mentioned them as an example, for the question was about them.

Intention Obligatory in the Acts of Worship

Intention is obligatory in all the acts of worship, and the acts of worship are not right without intention. The proof for this is what was reported on the authority of Imam Zayn al-‘Abidin, peace be on him, who said: “No act (of worship is accepted) except with intention. [1] ”

Crossing Arms in Prayer Impermissible

The Shi‘ites believe that it is impermissible to cross arms or to put one arm on the another during standing in prayer, for they depend on a group of traditions among which narrated on the authority of Imam Zayn al-‘Abidin, peace be on him, who said: “The man’s putting one of his hand on the - Page372 - The Life of Imam Zayn al -Abidin

--------------------

[1]: Imam Zayn al-‘Abidin, p. 33.

[1]: Tarikh Dimashq, vol. 36, p. 16. Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 7.

[1]: Qur’an, 4, 92.

[2]: Ibid. , 58, 3-4.

[3]: Ibid. , 5, 89.

[1]: Ibid. , 2, 196.

[2]: Ibid. ,

[3]: Ibid. , 5, 95.

[1]: The days of al-Tashriq are the days of Mina, which are the eleventh, twelfth, and thirteen after the day of al-Nahr.

[2]: The fasting of the day of doubt is prohibited when it is intended as one of the month of Ramadhan.

[3]: The continuos fasting means that the person fasts by day and night, Hence it is religiously prohibited.

[4]: The fasting of silence means that the person refrains from speaking. In the bygone religions it was prohibited for the fasting to speak, as the Qur’an mentioned in the story of Maryam. He, the Exalted, said: “Surely I have vowed a fast to the Beneficent Allah, Hence I shall not speak to any man today. ” But the Holy Islamic Religion has abrogated this part of fasting.

[5]: The white days are the thirteenth, fourteenth, and fifteenth of every lunar month. They are called Hence because the moon remains shining from beginning to end. This has been mentioned in Majjma‘ al-Bahrayn, item Bid.

[1]: Al-Khisal, pp. 501-504. Furu`‘ al-Kafi, vol. 1, p. 185. al-Maqqna‘a, p. 58. al-Qummi, Tafsir, pp. 172- 175. Al-Tahdhib, vol. 1, p. 435.

[1]: Wasa‘il al-Shi‘a, vol. 4, p. 711.

other in prayer is an act but is not an act of prayer. [2] ”

Purchasing Slave Girl as Singer

It is prohibited to buy a slave girl as singer, but it is not prohibited when she is bought as reciter of the Holy Qur’an. The jurists depended on a tradition reported on the authority of Imam Zayn al-‘Abidin, peace be on him, when a man questioned him about purchasing a slave girl as singer and he answered: “It is not prohibited for you to buy her to remind you of the Garden. ” He meant that it was not prohibited for the man to buy a slave girl to remind him of reciting the Qur’an, renouncing this world, and clinging to virtues which had no act of singing. As for singing, it is prohibited. [3]

Punishment for Committing Fornication with Sister

As for committing fornication with sister, it is

p: 372

- Page372 - The Life of Imam Zayn al -Abidin

among the most unlawful acts. Imam Zayn al-‘Abidin, peace be on him, was questioned about the penalty for him who commits fornication with his sister and he, peace be on him, replied: “He is struck a heavy blow with sword. If he remains alive, he is imprisoned for death. [1] ”

With this we will end our speech about the juristic problems which the Imam, peace be on him, answered. Whoever studies the books on deductive jurisprudence and encyclopedias on ahadith (traditions) will find a large group of the Imam’s juristic verdicts. The Imam’s verdicts have included all the juristic affairs such as acts of worship, religious precepts, contracts, and unilateral obligations. The Imami jurists depend on his verdicts in giving religious opinions.

Theological Researches

point

Imam Zayn al-‘Abidin, peace be on him, was the only authority to whom the religious scholars referred concerning complicated theological problems. The following is some of the theological researches about which he was asked:

--------------------

[2]: Ibid. , p. 1264.

[3]: Ibid. , vol. 12, p. 86.

[1]: Men La Yahdarahu al-Faqih, p. 244.

Allah’s Decree and Determination

As for research on Allah’s decree and determination, it is among the most vague and complicated theological problems. A man questioned the Imam, peace be on him, about them: “May Allah make me ransom for you, do misfortunes befall people according to Allah’s decree and determination or according to their own acts? ”

The Imam answered the man with an answer in which he analyzed the dimensions and realities of misfortunes in the light of the Islamic thought, saying: “Indeed, determination and act are like the soul and body. The soul can perceive (nothing) without the body, and the body

p: 373

- Page373 - The Life of Imam Zayn al -Abidin

without the soul is a motionless form, but when they come together, they become strong and righteous. Such is determination and act. If determination does not befall act, the Creator is not distinguished from creature, and if act (takes place) without approval from determination, it is not accomplished and is not perfect. When they come together, (they become strong and righteous) , and Allah (repays) His righteous servants through determination. ”

The Imam added, saying: “However, the most unjust one of the people is he who regards his injustice as justice and the justice of the rightly guided ones as injustice. Indeed, every servant has four eyes: two eyes through which he sees the affairs of his life in the next world, and two eyes through which he sees the affairs of his life in this world. Hence if Allah, the Great and Almighty, wants to do good for His servant, He opens for him the two eyes which are in his heart and he sees through them the unseen things. If He wants other than this, He leaves the heart with what is in it. ” Then the Imam, peace be on him, turned to the man and said to him: “This is from Him. This is from Him. ” The Imam, peace be on him, analyzed and explained the realities of Allah’s decree and determination.

Allah is Light

The Imam, peace be on him, entered the mosque of his grandfather, Allah’s Apostle, may Allah bless him and his family, and saw some people disputing with each other.

p: 374

- Page374 - The Life of Imam Zayn al -Abidin

Hence he asked them: “What are you disputing about? ”

They all replied: “About the Unity of Allah. ”

The Imam blamed them for discussing such a matter, for they had no knowledge of it, and said to them: “Refrain from these words of yours. ”

Yet, one of them said: “Indeed Allah is recognized through creating His heavens and His earth, and He is everywhere. ”

The Imam guided them to the right words, saying: “Allah whom nothing is like, and Who is All-hearing and All-seeing, His description is not like the description of anything, so He such. [1] ”

His Wonder at the Doubters in Allah

The Imam, peace be on him wondered at those who doubted Allah, the Creator of the heavens and earth, and those who denied the latter creation. He, peace be on him, said: “I wonder very much at him who doubts Allah while he sees his creatures, and I wonder very much at him who denies the latter creation while he sees the former creation. [2] ”

Indeed one wonders at him who denies the existence of the Great Creator for Whom all beings are proofs. It is impossible for all these beings to exist without a creator. If man carefully considers Allah’s creatures, he will conclude that they are proofs for His existence. The poet said:

There are signs in the earth, so be not a denier,

Wonderful things are some of His signs.

One wonders at him who denies the latter creation while he sees the former creation, for the act of creation and existence is more important than the act of repetition. Allah, the

p: 375

- Page375 - The Life of Imam Zayn al -Abidin

Exalted, said: “He says: Who will give life to the bones when they are rotten? Say: He will give life to them Who brought them into existence at first, and He is Cognizant of all creation. ” [1]

It is Impossible to define Allah by any Finite Thing

It is impossible to define Allah, the Exalted, by any finite thing, hence the Imam, peace be on him, said: “Verily, Allah cannot be defined by any finite thing. Our Lord is too far above such an attribute. How can the infinite be defined by the finite. The eyes attain Him not, but He attains the eyes. He is the all-subtle, the All-aware. ” [2]

Man’s reason cannot encompass Allah, the Exalted, as well He cannot be attained by the eyes whose sight is finite. How can the perishable, possible man encompass the Powerful One who originated these worlds before whose existence and creation intellects are perplexed? How can he recognize the Great Creator?

With this we will end our speech about Imam Zayn al-‘Abidin’s ideological, scientific wealth, which he inherited from his fathers.

- Page376 - The Life of Imam Zayn al -Abidin

--------------------

[1]: Al-Tawhid, pp. 366-367.

[2]: Balaghat al-Imam Zayn al-‘Abidin, p. 5.

[1]: Saffwat al-Safwa, vol. 2, p. 3.

[2]: Al-Imam Zayn al-‘Abidin, p. 219.

Chapter 10: Some Of His Sermons And Wise Sayings

point

Imam Zayn al-‘Abidin, peace be on him, took great care of preaching to the people. Many sermons were narrated on his authority. With them he preached to his companions and the people of his time. They are still alive, give lessons to people, warn them against arrogance and recklessness, and summon them to the path of truth and rightness. Besides some immortal wise sayings were reported on his authority. They summon man to balance his conduct and to set right his character. In this

respect we will mention some of his sermons and wise sayings.

His Sermons

Before we speak about the sermons of Imam Zayn al-‘Abidin, peace be on him, we’d like to explain the objectives of his sermons and those of all the pure Imams, peace be on them. They aim at:

A. Educating souls, setting them right, and planting noble inclinations in them.

B. Removing psychological complexes from man’s soul, and destroying all wicked, corrupt natures, selfishness, envy, and aggression against men.

C. Putting before men all historical lessons such as destroying the tyrannical, that they may enlighten the way to man and explain to him the aim of his social and individual life.

D. Directing man to Allah, the Exalted, the Noblest Objective in this world, to save him from all evil things and offenses.

E. Urging man to do good for the hereafter, which his real, eternal abode.

These are some brilliant objectives in the sermons of the Imams of guidance, peace be on them. Now, we will mention the sermons of Imam Zayn al-‘Abidin, peace be on him.

1. Dispraising the world and warning men against its evil things and delusions, the Imam, peace be on him, said: “Verily, the world has departed and turned the back, and the next world has come. Each of them has children. Hence be among the children of the next world and be not among the world’s children who turn away from the hereafter. Indeed, those who renounce the world use the ground as rug, the earth as bed, water as perfume,

p: 377

- Page377 - The Life of Imam Zayn al -Abidin

and take a very little thing of the world. Surely, he who yearns for the Garden forgets passions; he who fears the Fire refrains from prohibited things; he who renounces the world, misfortunes are easy for him. Truly, Allah has servants who regard the people of the Garden as immortal in the Garden and the people of the Fire as chastised in the Fire. Their evil things are safe, their hearts are sorrowful, their souls are chaste, and their requests are light. They are patient for a few days, and then they will attain a long rest. As for night, they align their legs, plead to their Lord, and strive to release their necks. As for daytime, they are clement, knowledgeable, obedient, and pious. They are like the arrows without heads and blades. Fear of worship has thinned them out. When a beholder sees them, he asks: ‘Are the people sick or have become mentally disordered? ’ The people are not sick, but a great affair has mixed with them because of the remembrance of the Fire and what therein. [1] ”

The Imam, peace be on him, warned men against love for the world, which is the origin of every sin. He summoned them to follow the ascetics from among the righteous who worshipped Allah and understood the reality of life in this world, which is perishable and transitory. Only a few days man spends in this world, and then he will meet his Lord. Allah will question him about his acts in

p: 378

- Page378 - The Life of Imam Zayn al -Abidin

the world to repay him according to them. If man did good, Allah would repay him good. If he did evil, Allah would repay him evil. Hence the righteous turned to Allah through their hearts and sentiments. They sincerely worshipped and obeyed Him.

2. He, peace be on him, said: “O son of Adam, you are still in good as long as you preach to yourself, reckon it, fear is your underwear, and grief is your outer garment. O son of Adam, you will die, be raised from the dead, be stood before Allah, the Great and Almighty, be questioned, hence prepare an answer. [1] ”

The Imam summons man to set up a preacher in his inner self to preach to it and a reckoner to reckon it for its slips and mistakes, for man will be raised from the dead on the Day of Judgment and reckoned for his sins and offenses.

3. Al-Zuhri reported: [I heard ‘Ali b. al-Husayn say: ] “He who does not follow Allah’s laws will be sorrowful for the world. By Allah, this world and the next world are like the two scales of a balance, whichever tilts takes away the other. Then he recited these words of Him, the Exalted: When the great event comes to pass (i. e. , resurrection) , there is no belying its coming lowering (the enemies of Allah to the Fire) , exalting (the friends of Allah to the Garden). ”

Then the Imam, peace be on him, preached to a man: “Fear Allah, be moderate in request, seek not

p: 379

- Page379 - The Life of Imam Zayn al -Abidin

that which is not created, for he who seeks that which is not created is out of breath, but does not attain what he seeks. How can he attain that which is not created? ”

The man hurried to say: “How can he attain that which is not created? ”

The Imam, peace be on him, answered: “By seeking riches, possessions, and ease in the world in order to take rest therein. Rest has not been created in the world, nor has it been created for its inhabitants. Rather rest has been created in the Garden. Tiredness and toil have been created in the world and for its inhabitants. When one is given a handful of it (the world) , he is given a similar (handful) of greediness. Whoever earns a greater (share) of the world is still in need of it, for he is need of the people to keep his possessions and is in need of every mediation of the world. Hence there is no rest in the riches of the world, but it is Satan who whispers to the son of Adam that there is rest in collecting possessions hence he drives him to tiredness in the world and reckoning will be against him in the next world. ”

The Imam added: “The friends of Allah do not tire themselves in the world for the world; rather they tire themselves in the world for the next world. Truly, he who takes care of his livelihood, it is written against him that he must preserve

p: 380

- Page380 - The Life of Imam Zayn al -Abidin

it. Such Jesus Christ, peace be on him, said to his disciples: ‘The world is a mere bridge, hence pass over it and do not build it. ’ [1] ”

In this sermon there is a summons to renouncing this world and moderation in seeking it, for attaining rest is the reason for striving for material things, but there is no rest in the world. This is because there are many cares and a lot of pain in it. Rest has been created in the Garden which Allah has prepared for His pious servants. Therefore, one must seek the next world, not this world.

4. A person asked Imam Zayn al-‘Abidin, peace be on him: “What about you, son of Allah’s Apostle, may Allah bless him and his family? ”

He, peace be on him, replied: “Eight demands me: Allah demands my religious duties. The Prophet demands me (to follow) the Sunna. The family demands me (to prepare) nourishment. The soul demands me (to fallow) passions. Satan demands me to follow him. The two keepers demand me to act sincerely. The Angel of Death demands my soul, and the grave demands my body. Hence I am indebted (to them) for these qualities. [2] ”

The Imam carefully considered the dimensions of the world and concluded that they were surrounded by these eight demanders, hence he decided to renounce the world and its vanities.

5. A beggar came to the Imam, peace be on him, and complained to him of his condition, and he (the Imam) blamed him for this, saying: “Son

p: 381

- Page381 - The Life of Imam Zayn al -Abidin

of Adam is miserable. He faces three misfortunes every day, but he does not learn a lesson from them. If he learns a lesson from, misfortunes will be easy for him. As for the first misfortune, it is the day when his span decreases. When his possessions decrease, he becomes grieved. He can return the dirham but cannot return his span. The second misfortune is that he earns his daily bread. If it (his daily bread) is lawful, he will be reckoned for it, and if it is unlawful, he will be punished for it. The third (misfortune) is the greatest. ” The Imam was questioned about the greatest (misfortune): “What is it? ” He replied: “When a day passes, his (man’s) departure to the next world approaches. He does not know whether he will (enter) the Garden or the Fire. [1] ”

The Imam, peace be on him, urges man to learn a lesson from these three misfortunes which surrounds him. If man carefully considers them, they will hold him back from working for this world and make him work for the next world, which is the abode of mortality and subsistence.

6. He, peace be on him, said: “If men completely knew the virtue of turning to Allah in repentance and norms of sunna, they would express all that which came to their minds, and find the coolness of certainty which would free them from need to dispute in all states except their state. Moreover, understanding this would not escape them in the days

p: 382

- Page382 - The Life of Imam Zayn al -Abidin

few in number and thought short in period. However, ignorance has covered them; self-admiration has afflicted them; caprice has turned them away from the door to certitude; and bad customs have distracted them from the bounty of knowledge. [1] ”

If man carefully considered the affairs of this universe, he would certainly believe that there was Creator to whose will and decree all things were yielding, that other than Him had neither force nor strength. If man believed in this, he would find the coolness of certainty in himself, and be free from hardships and difficulties that attacked him during his short term. However, he would not do this, for ignorance has covered him; self- admiration has afflicted him; caprice has diverted him from the bounty of knowledge and reaching the truth.

7. The following is among the valuable sermons which the Imam taught to his companions and Shi‘ites:

“O men, fear Allah, and know that you will return to Him on the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that (evil) there were a long duration of time; and Allah makes you to be cautious of (retribution from) Himself. [2] Woe unto you, O heedless son of Adam, while (Allah) is not heedless of you! Your death is the quickest thing toward you. It has swiftly come toward you seeking you, and it is about to reach you as if you finished your fixed term, the

p: 383

- Page383 - The Life of Imam Zayn al -Abidin

angel made you die, you alone went to your grave, your soul returned to you, the two angels Munkar and Nakir broke into (your grave) to question you and to examine you severely.

Truly, they will first question you about your Lord Whom you worshipped your Prophet who was sent to you your religion which you professed your Book which you recited your Imam whom you followed your span in what did you pass it? and your property Where did you earn it? On what did you spend it? Hence be careful, consider yourself, and prepare the answer before the examination, the question, and the test. If you were a believer having knowledge of your religion, following the truthful, supporting the friends of Allah, Allah would dictated to you your proof and make your tongue say rightness, hence you would answer well, you would be given good news of the Garden and the good pleasure of Allah, the angels would receive you with happiness and bounty. If you were not such (a believer) , your tongue would stammer, your proof would be refuted, you would be unable to give an answer, you would be given news of the Fire, the angels of chastisement would receive you with entertainment of boiling water and burning in the Fire.

“Know, son of Adam, that after this (i. e. the examination in the grave) there will be something greater and more horrible and ache the hearts in a much more painful manner. This is the Day of Resurrection. This is the day when men will be mustered. This

--------------------

[1]: Usu`l al-Kafi, vol. 2, p. 132. Al-Nu`ri, Ma‘alim al-‘Ibar.

[1]: Al-Durr al-Nazim, p. 137. Al-Ya‘qu`bi, Tarikh, vol. 3, p. 46.

[1]: Al-Khisal, pp. 64-65.

[2]: Ibn al-Shaykh, al-Amali, p. 410.

[1]: Al-Ikhtisas, p. 338.

[1]: Al-Bayan wa al-Tabyyin, vol. 1, p. 84. Zahr al-Adab, vol. 1, p. 102.

[2]: Qur’an, 3, 29.

is the day which will be witnessed, in which Allah will gather the former and the latter, in which the trumpet shall be blown, and the graves shall be scattered; this is the day of the event when (men’s) hearts will rise up to the throats, and they will be silent. This is the day in which no stumble will be released, nor will a ransom be taken from anyone, nor will an excuse be accepted from anyone, nor will anyone show repentance, except repayment through good deeds and evil deeds. If the believer does an atom’s weight of good, he shall find it, and if he does an atom’s weight of evil, he shall find it.

“Hence, men, guard against sins and acts of disobedience which (Allah) has prohibited in the Truthful Book and the Uttering Explanation. Feel not secure of the planning and destruction of Allah when the accursed Satan summons you to the immediate passions and pleasures of this world, for Allah says:

Surely those who guard (against evil) , when a visitation from the Shaitan afflicts them, they become mindful, then Lo! they see. [1]

Let your hearts fear Allah, remember the good reward Allah has promised to give in your return, and the severe punishment with which He has frightened you. He who is afraid of a thing is careful of it, and he who is a careful of a thing leaves it. Be not among the heedless who incline to the pleasures of this world’s life and

p: 385

- Page385 - The Life of Imam Zayn al -Abidin

do evil deeds, for Allah, the Exalted says:

Do they then who plan evil deeds feel secure (of this) that Allah will not cause the earth to swallow them or that punishment may overtake them from whence they do not perceive? Or that He may seize them in the course of their journeys, then they shall not escape; or that He may seize them by causing them suffer gradual loss? [1]

Hence guard against what Allah did for the wrongdoers whom He has mentioned in His Book. Beware of that through which He threatened the oppressive people, and which He has mentioned in His Book. He has made those other than you a lesson for you, so the happy are those who learn a lesson form other than them. He has made you hear in His Book what he did toward the unjust people from among the people of the towns before you when He said:

And how many a town which was iniquitous did we demolish, and we raised up after it another people. Hence when they felt our punishment, Lo! they began to fly from it. Do not fly (now) and come back to what you were made to lead easy lives in and to your dwellings, haply you will be questioned. [2]

When the punishment came to them, they said: O woe unto us! Surely we were unjust. [3]

O men, if you say that Allah meant the polytheists in this (verse) , then what do you think about these

p: 386

- Page386 - The Life of Imam Zayn al -Abidin

words of Him:

And We will set up a just balance on the day of resurrection, Hence no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) We will bring it, and We are sufficient to take an account. [1]

“Know, Allah’s servants, that the balances are not set up for the polytheists, nor are the books spread for them; rather they will be mustered to the Fire in groups. The balances are set up for the Muslims, and the books are spread for them. Hence Allah’s servants, fear Allah, and know that Allah does not make His friends love the world’s embellishment, nor does He make them desire for it and its immediate embellishment and its manifest beauty. He created men in the world to try which of them would do good deeds for his (life in) the hereafter. B

y Allah, examples have been given to you in the Qur’an, and the verses haven been given as examples to those who understand, hence, O believers, be of those who understand, and there is no strength save in Allah. Renounce the world, may Allah make you renounce the immediate things of the life in the world, for Allah says and His words are true:

The likeness of this world’s life is only as which We send down from the cloud, then the herbage of the earth of which men and cattle eat grows luxuriantly thereby; until when the earth puts

p: 387

- Page387 - The Life of Imam Zayn al -Abidin

on its golden raiment and it becomes garnished, and its people think that they have power over it, Our command comes to it, by night or by day, Hence We render it as reaped seed-produce, as though it had not been in existence yesterday; thus do We make clear the communications for a people who reflect. [1]

Incline not to the world, for Allah said to Muhammad:

And incline not to those who are unjust, lest the fire touches you. [2]

Incline not to the world and what is therein the inclination of him who takes it as stability and as an abode of settlement, for it is the abode of departure, end, and deeds. Hence supply (yourselves) with good deeds, before its (the world’s) days scatter, and before the permission from Allah (is taken) to destroying it, hence He Who originated it will destroy it and inherit it. I ask Allah to help you and me to supply (ourselves) with fear (of Him) and to renounce this world. May Allah place you and me among those who renounce the life in this world. Peace and Allah’s mercy and blessings be upon you. [3] ”

This sermon is full of fearful descriptions about the sights of the Day of Resurrection when no stumble will be released nor a ransom will be taken from anyone; rather men will be repaid according to their deeds, good for good (deeds) and evil for evil (deeds). On this day nothing will save man from the terrible chastisement except his

p: 388

- Page388 - The Life of Imam Zayn al -Abidin

good deeds.

The Imam, peace be on him, warned men against committing offenses and sins and following passions which resulted in great evil. Also he, peace be on him, warned them against following the way of the unjust whom Allah punished severely, and whose houses He destroyed.

There is another important thing in this sermon; it is that the balances of justice and fairness will be set up for Muslims and the books spread for them only. As for the unbelievers, they will be driven to the Fire in groups.

8. The following is another example of the Imam’s valuable sermons:

“May Allah protect you and us from the wrongdoers, the aggression of the envious, and the oppression of the tyrannical. O believers, let not the tyrants and their followers deceive you, for they desire for the world, admire it, cling to it and its vanities. Guard against the world as long as Allah has warned you against it. Renounce it as Allah want you to renounce it. Incline not to it the inclination of those who have regarded it as an abode and station. By Allah, the world’s embellishment and changes are proofs for you. It raises the lowly up and pushes the noble down, and will make groups of people enter the Fire tomorrow. In this there is a lesson, a test, and a restraint for the mindful. The affairs which come to you by day and night such as, dark discords, new events, unjust laws, the calamities of time, the terrors

p: 389

- Page389 - The Life of Imam Zayn al -Abidin

of the sovereign, the evil thoughts of Satan hold back hearts from their intentions, make them forget the Being of guidance and the people of the Truth except few from among those whom Allah has protected, and who follow the way of reason and moderation.

Hence seek the help of asceticism against all of this, make use of the lessons and refrain from them, renounce the immediate delight of the world, turn away from its pleasures, wish for the permanent bliss of the next world and strive for it, beware of death, and hate life with the oppressive people. In this manner you are able to look at what is in the world through the brilliant eye whose sight is sharp and to understand new discords, misleading innovations, and the tyranny of the oppressive kings. By my life, in the bygone days you turned the back to the past affairs from among the heaped up afflictions and absorbed in them. You can produce them as evidence of turning away from the errant and the men of innovations, aggression, and corruption in the earth without truth. Therefore, seek the help of Allah, return to obeying Him and those who are worthy of obedience.

“Be very weary of (the world) before remorse, regret, meeting Allah and standing before Him. By Allah, when people disobey Allah, they expose themselves to His punishment, and when they prefer this world to the next world, their outcome and fate will be evil. Recognizing Allah and acting according to obedience

p: 390

- Page390 - The Life of Imam Zayn al -Abidin

to Him are two harmonious companions. He who knows Allah fears Him, and fear urges him to act according to obedience to Allah. (Religious) scholars and their followers know Allah and wish for Him, hence Allah said: Those of His servants only who are possessed of knowledge fear Allah. [1] Accordingly, seek nothing of this world through disobeying Allah; work in this world through obedience to Allah, make us of the world’s days, strive for that which delivers you tomorrow from Allah’s chastisement, for this is the least in outcome, the nearest to excuse, and the most hopeful for deliverance. Prefer Allah’s command, obedience to him, and those whose obedience He has made obligatory to all things. Prefer not the affairs which come to you through obeying the tyrannical and admiring this world to Allah’s command, obedience to Him and to the rulers from among you. Know that you are Allah’s servants, and we are part of you. The Dominant Lord will judge between you and us tomorrow; He will make you stand and question you; therefore prepare an answer before questioning and standing before the Lord of the worlds, on the day when none will speak except with a permission from Him.

Know that Allah will not believe a liar, nor will He accuse the truthful of lying, nor will He refuse the excuse of the meritorious, nor will He pardon those who have no excuse. Rather Allah has arguments over His creatures; they the prophets and the trustees (of

p: 391

- Page391 - The Life of Imam Zayn al -Abidin

authority) after them. Hence fear Allah, and set right yourselves. Obey Allah and those whom you follow, that a person may remorse for neglecting Allah’s rights. Ask Allah for forgiveness and turn to Him in repentance, for He accepts repentance, forgive evil deeds, and knows what you do. Beware of making friends with the disobedient, helping the unjust, and neighboring the dissolute. Be weary of their temptations and go far away from their courtyard. Know that he who disobeys Allah’s friends, professes a religion other than Allah’s religion and obeys a command other than the command of Allah’s friend will enter a burning fire which will destroy the bodies whose souls are absent from them and which are controlled by wickedness. There for, learn a lesson (from this) , O you who have intellects, thank Allah for guiding you, and know that you cannot leave Allah’s power to that of those other then Him. Allah will see your acts, and you will be mustered before Him. As a result, take advantage of this sermon and follow the noble moral traits of the righteous. [1] ”

This sermon is one of the Imam’s excellent sermons. It is not confined to summoning people to renounce the world and to act for the next world; rather it includes political and social affairs, such as:

Warning men from following the tyrannical and their followers, who admire the world’s embellishment and delight. This is because these people always oppose social reform, spread oppression and corruption in the earth.

Dispraising the world

--------------------

[1]: Ibid. , 7, 200.

[1]: Ibid. , 16, 45-47.

[2]: Ibid. , 21, 11-13.

[3]: Ibid. , 21, 14.

[1]: Ibid. , 21, 47.

[1]: Ibid. , 10, 24.

[2]: Ibid. , 11, 113.

[3]: Tuhaf al-‘Uqu`l, pp. 249-252. Al-Am`li, al-Tu`si, p. 301. Roudat al-Kafi, p. 160. Al-Sadu`q, al-Amali, p. 356. Ibn Waram, Tanbih al-Khawatir, p. 225. Al-Bihar, vol. 17, p. 17, first edition.

[1]: Qur’an, 35, 28.

[1]: Tuhaf al-‘Uqu`l, pp. 252-255. Al-Mufid, al-Amali, p. 117. Roudat al-Kafi, p. 138.

and criticizing its qualities of which is the following:

A. It raises the lowly up.

B. It pushes the free and the noble down.

C. It drives groups of people to the Fire, for it deviates them from the truth.

As the world leads men to vices and prevents them from good deeds, they should renounce it, turn away from its pleasures, and strive for attaining the bliss of the next world.

3. Showing grief for the community who faced in his time various kinds of black afflictions, new innovations, unjust laws made by the Umayyads, who drowned the country in oppression, discords, and tyranny. Those events had strong influence on the community, for they held back the hearts from their intentions and deviated them from the path of truth and reason.

4. Summoning men to obey Allah and the Imams of truth and guidance, who make them walk on the road of deliverance, and guide them to the straight path, who represent the will and awareness of the community and accomplish to it its mightiness and dignity. He, peace be on him, also summoned men to disobey the tyrannical leaders and not to help them.

5. Urging men to fear Allah and to obey Him, for man’s life is prosperous through these two deeds, and his conduct is righteous through them.

These are some contents of this sermon full of religious and political affairs.

9. The following is another example of the Imam’s sermons. In it he spoke about the qualities of the ascetics:

“One of the qualities of

p: 393

- Page393 - The Life of Imam Zayn al -Abidin

those who renounce the world and wish for the hereafter is that they oppose every friend who does not want what they want. Truly he who works for the reward of the next word renounces the immediate embellishment of the world, urges (himself) to do good deeds, prepares himself for death, for Allah, the Great and Almighty, says: Until when death overtake one of them, he says: Send me back, my Lord, that I may do good in that which I have left. [1]

“Live in this world the life of him who will be returned to it, and remorse for the good deeds which he neglected therein, and which he will need on the day of his neediness. Know, Allah’s servants, that he who fears the sudden attack of the authority of the people of the earth by night will turn away from pillow, refrain from sleeping, and abstain from eating and drinking. Woe unto you, son of Adam! Do you not fear the Almighty Lord’s sudden punishment coming by night? One finds neither sanctuary nor refuge nor escape from this sudden punishment. Hence, believers, fear Allah’s sudden punishment coming by night with the fear of the pious, for Allah says:

And most certainly We will settle you in the land after then; this is for him who fears standing in My presence and who fears My threat. [2]

Therefore, guard against the embellishment, deception, and evil of the life in this world. Remember the ill consequence of the inclination to it,

p: 394

- Page394 - The Life of Imam Zayn al -Abidin

for its embellishment is a trial, and love for it is sin.

“Woe unto you, son of Adam! Know that the severity of indigestion, the nature of inclination (to the world) , intoxication of fullness, and the mightiness of supreme power hold back (men) from working, make them forget the remembrance (of Allah) , and distract them from the approach of death, hence the one who is afflicted by love for the world behave madly because of the intoxication of drink. He who knows Allah and fears Him trains himself and accustoms it to hunger, lest it should not yearn for fullness, in such a manner horses are made thin to gain bet.

“Hence, Allah’s servants, fear Allah with the fear of him who hopes for His reward. Fear His punishment, for Allah, the Exalted, has excused you, warned you (against His punishment) , filled you with desire (for His reward) , and frightened you (with punishment) , yet you do not yearn for his generous reward nor do you fear His severe punishment, while He has told you about this in His Book:

Therefore whoever shall do of good deeds and he is a believer, there shall be no denying of his exertion, and surely We shall write (it) down for him. [1]

Then He has given you examples of verses in His Book, that you may guard against the embellishment of the life in this world. He said:

Your possessions and your children are only a trial, and Allah it is with Whom is a great

p: 395

- Page395 - The Life of Imam Zayn al -Abidin

reward. [1]

Therefore, fear Allah as far as possible, listen and obey. Fear Allah and learn a lesson from Allah’s admonitions. I know that the outcomes of sins have exhausted many of you, yet they do not guard against them, and harmed their bodies, but they do not hate them. Do you not hear Allah’s call concerning belittling the world:

Know that this world’s life is only sport and play and gaiety and boasting among yourselves, and a vying in the multiplication of wealth and children, like the rain, whose causing the vegetation to grow, pleases husbandmen; then it withers away Hence that you will see it become yellow, then it becomes dried up and broken down; and in the hereafter is a severe punishment and (also) forgiveness from Allah and (His) pleasure; and this world’s life is naught but means of deception. Hasten to forgiveness from your Lord and to a garden whose extensiveness is as the extensiveness of the heaven and the earth; it is prepared for those who believe in Allah and His messengers; that is the bounty of Allah: He gives it to whom He pleases, and Allah is the Possessor of the great bounty. [2]

And He said:

O you who believe, fear Allah, and let every soul consider what it has sent on for the morrow, and fear Allah; surely Allah is Aware of what you do. And be not like those who forgot Allah, Hence He made them forget their own souls: it is these

p: 396

- Page396 - The Life of Imam Zayn al -Abidin

who are the transgressors. [1]

As a result fear Allah, servants of Allah. Consider carefully (Allah’s creatures) and work for that which you were created for, for Allah did not create you vainly nor will he leave you in vain. He has made you recognize Him, sent for you His messengers, and sent down upon you His Book in which there are His lawful and unlawful things, His arguments and His exemplars. Fear Allah, for your Lord has an argument over you when He said:

Have We not given him two eyes, and a tongue and two lips, and guided him to the two ways. [2]

Fear Allah as far as possible, for there is no strength save in Him, put trust in none except in Him, may Allah bless Muhammad and his Household. [3] ”

This valuable sermon contains the qualities and inclinations of those who renounced the world. Truly they were among the chosen creatures of Allah. The world did not deceive them with its embellishment and pleasures, for they turned toward the next world and sought nearness to Allah. Because of their behavior, their good deeds, and their sweet conversations, they became a good example for those who followed them.

10. The following is one of the Imam’s sermons in which he preached to his companions:

“The most lovable of you with Allah is the best of you in work. The greatest of you in work with Allah is the greatest of you in desire for that which is with Him. The safest of

p: 397

- Page397 - The Life of Imam Zayn al -Abidin

you from the chastisement of Allah is the most intense of you in fear of Him. The nearest of you to Allah is the amplest of you in noble moral traits. The most pleasing of you to Allah is the best of you in spending lavishly upon his family; the most honorable of you with Allah is the most fearful of you before Him, the Exalted. [1] ”

The Imam, peace be on him, ordered his companions to cling to the noble moral qualities and stored deeds. He guided them to that which delivered them from the chastisement of Allah in the next world. He urged them to:

A. Wish for that which is with Allah, which is among the greatest stored things. As for wish for that which is with other than Allah, it leads to disappointment and loss.

B. Fear Allah, for fear of Allah prevents man from committing sins and crimes, plants in his soul virtue and dignity, and make him honorable among the members of society. It has been mentioned in the tradition: “The most honorable of you with Allah is the most fearful of you (before Him). [2] ”

C. Adopt noble moral traits, for man is distinguished from other than him by them. If he loses them, he loses his humanity.

11. The following is another example of the Imam’s sermons. In it he preached to his companions, saying:

“There is a garden between night and day. Those who obey Allah and fear him enjoy the garden. May Allah have mercy upon you, reciting

p: 398

- Page398 - The Life of Imam Zayn al -Abidin

the Qur’an at the beginning of night, plead (to Allah) and ask (Him) for forgiveness at the end of it. When daytime comes, do good within it through refraining from committing degrading sins. May Allah place you and us among those who are happy when they understand the Qur’an and avail themselves of its knowledge. [1] ”

The Imam, peace be on him, urged his companions to obey Allah and to worship Him by the darkness of night and the brightness of day. He warned them against committing sins and offenses which lead man to the places of destruction when he will quickly separate from this world and meet Allah, Who will repay him for his deeds, namely good for good (deeds) and evil for evil (deeds).

12. The following is another example of the Imam’s sermons. When man reads it, he will shake with fear. In it the Imam addresses himself, saying:

“O my soul, how long will you trust in the world and incline to its embellishment? Have you not learned a lesson from your bygone ancestors, your intimate friends whom the earth has concealed your brothers of whom you are bereaved and your companions who have been transferred to the earth? They are now inside the earth while they were on it. Their beauties therein have become decayed and effaced.

“Their abodes have become empty of them, their courtyards have become deserted of them, and the decrees (of Allah) drove them toward death.

“They left the world and their gathering for it; the pits (graves) and earth have

--------------------

[1]: Qur’an, 23, 100.

[2]: Ibid. , 52, 14.

[1]: Ibid. , 21, 94.

[1]: Ibid. , 64, 15.

[2]: Ibid. , 57, 20-21.

[1]: Ibid. , 59, 18-19.

[2]: Ibid. , 90, 8-10.

[3]: Tuhaf al-‘Uqu`l, pp. 272-274. Al-Bihar al-Anwar, vol. 17, p. 312, first edition.

[1]: Roudat al-Kafi, p. 158.

[2]: Ibid. ,

[1]: Al-Durr al-Nazim, p. 137.

hidden them.

“The hands of death have perished many generations! The earth changed, through its decay, and concealed many of your associates. You carried them to their graves and returned to the work of those who are void of every good.

“You are engaged in the world competing (with others) for it; therein you are craving and vying with others for many possessions. You walk in danger and rise in the morning for amusement. Do you know, if you understand, what you expose to danger? He who always strives for this world and forgets the next is a loser without doubt.

“How long will you cling to the world and be engaged in its pleasures? White hair and the warner have come to you, while you are inattentive of what is wanted from you, and your are engaged in your present and future pleasures. You have seen the people who followed passions when they changed and calamities befell them.

“Remembering the terror of death, the grave, and decay holds back one from amusement and pleasures. Will you look for (pleasures) after the approach of the forty (of age) and be obstinate, while white hair is a warner? It seems that you intentionally take care of that which harms you and that you are deviated from rightness.

“Consider carefully how the succession of days abducted bygone communities and perished kings and how death surprised them, hence their traces have become effaced from the world, their stories have remained therein, and they have become decayed (bones) in

p: 400

- Page400 - The Life of Imam Zayn al -Abidin

the earth until the Day of Resurrection and Return.

“They have become decayed (bones) in the earth, their assemblies have become void of them, as if they were gamblers who departed (from the world). They have inhabited an abode in which they cannot visit each other, and how can the inhabitants of the graves visit each other? You see nothing except that they have dwelled in flat graves over which the wind raises and scatters (the dust).

“Many were those who possessed mightiness, authority, soldiers, helpers, were powerful in their world. Therein they attained what they desired, built palaces and places for drinks and amusement, collected possessions, stored things, (had) beautiful slave girls, and noble women.

“The stored things do not turn away death from them when it suddenly comes upon them. The strongholds which they build and surround by rivers, amusement and drink places do not repel (it) from them, nor do stratagems fight against it for them, nor do the armies beseech defending them.

“Allah sends down upon them what nothing can repel. His decree, which nothing can keep back, befalls them, hence Exalted is Allah, the King, the All-compeller, the All-sublime, the Almighty, the Subduer, the Breaker of the tyrannical, the Destroyer of the arrogant, before whose force all things are lowly, and Who annihilates the subduers.

“The King, the Almighty, whose decree nothing can repel, the All-wise, the All-knowing, whose command is in force, the Subduer, toward whose mightiness of face all the almighty are humble. How many an almighty one

p: 401

- Page401 - The Life of Imam Zayn al -Abidin

is lowly before the All-dominating! The tyrannical kings are lowly and humble toward the mightiness of the Possessor of the Throne.

“Hence be quick! Be quick! Be wary, be wary of the world, its stratagems, the traps which it has set up for you, the ornament with which it has adorned itself for you, the beauty which it has shown for you, the pleasures which it has displayed for you, the destruction and catastrophes which it has concealed from you!

“ (My soul) , summon (men) to repulse the world’s other disasters and enjoin (them) to renounce (the world). Act seriously! Be not heedless! Be careful, for the inhabitant will soon leave the abode! Be ready (for the hereafter)! Flag not, for your span will remove, and you will go to the Abode of Permanence. Seek not the world, for its bliss though you have obtained some of it is a harmful outcome for you.

“Therefore, do the intelligent crave for the world? Will they be pleased with it, while they are sure that it will perish? Will they sleep at night, while death is sudden? Will they incline (to the world) while they expect death at any moment?

“Except to Allah (one’s soul inclines) , but we deceive our souls, and pleasures distract us from what He has warned us. How does one enjoy this life, while he will be ordered to stand in the standing-place of justice on the day when the secrets will be tried? It seems that we think that there will be no

p: 402

- Page402 - The Life of Imam Zayn al -Abidin

resurrection, that we are in vain, and that we will not return after death.

“What does one attain from the world’s pleasures, beauties and various wonders, while he suffers sudden tragedies, maladies, troubles, and pain?

“Do we not see the world’s changes come and go by day and night? The world lends us nothing but blights and worries. How long does the borrower stay therein? He is not happy and safe in his world, nor does he prevents himself from its demands.

“How many a person inclines to the world, but it deceives him. It knocks down him who devotes himself to it, but it not releases him from his stumble, nor does it save him from being knocked down, nor does it heal him from his pain and malady, nor does it save him form his disgrace.

“Rather it leads him, after honor and strength, to evil outcomes which none can repel. When he sees that there is no salvation, and that his carefulness will not rescue him from death, he shows remorse, but it does not profit him, and weeps for his great sins.

“He weeps for his bygone sins, and regrets for what has escaped him in this world. He asks Allah’s forgiveness, but forgiveness does not profit him, nor does apology rescue him from the terror of death and the coming of the trial.

“Grieves and worries encompass him, and he is sad when his strength is feeble. None will relieve him from death, nor does anyone support him against it. His

p: 403

- Page403 - The Life of Imam Zayn al -Abidin

soul becomes agitated out of fear of death, but the uvula and the throat return it to him.

“Hence his visitors and his family decrease, and they leave him alone (with death). They despair of this invalid one. They close his eyes with their own hands, and stretch out his legs when his soul takes leave. Then the affectionate friends leave him.

“How many a painful, distressed one weeps for him, seeking patience, but he is not patient, saying: To Allah we belong and to Him is our return, supplicating Allah for him sincerely, numbering for him all what he remembers. How many a person gloats over his death, but he will die shortly after his death.

“Hence his womenfolk tear their garments; his slave girls strike their cheeks; his neighbor lament for losing him; and his brothers feel pain for his disaster. Then they undertake preparing him for burial, and set out to bring him out, as if he was not among them dear and ransomed, nor was he the preferable, beloved one.

“His loving people and relatives send someone to wash him and shroud him in two garments. Meanwhile they send someone to dig a grave for him. Then his brothers and his clans come together to escort him to his final resting place.

“If you see the youngest of his children when sadness controls his heart, (men) fear for him out of impatience, tears make his eyes red, he laments over his father and says: Woe! Alas! you will see an ugly sight of

p: 404

- Page404 - The Life of Imam Zayn al -Abidin

death, of which a beholder is afraid and terrified. When the youngest children forget him, the oldest ones become agitated. His womenfolk are impatient for him, and tears run down their faces.

“Then he is carried from his wide palace to his narrow grave. When he rests in his grave, his acts terrify him, his offenses encompass him, and he is unable to stand before what he sees. Then they power down sand on him with their own hands, weep and lament over him very much. Then they stand beside him for an hour. When they despair of looking at him, they leave him as hostage to his deeds.

“They turn the back (to him) , lamenting over him, and all of them are careful of death. They are like the sheep which graze safely, (and then) they become frightened and stop pasturing when someone bare-armed suddenly appears before them (holding) his knife.

“When fear turns away from them, they return to their pasture, and forget this. Do we follow the acts of cattle and put their customs into effect? Return to the remembrance of him who is carried to the Abode of Trial. Learn a lesson from his place under the earth. (Learn a lesson from) him who is pushed to the terror of what you see.

“Only he has rested in his grave; his children and sons-in-law have distributed his inheritance (among themselves). They have divided his properties (among themselves) , but none of them have thanked or praised him.

“O you who lives in

p: 405

- Page405 - The Life of Imam Zayn al -Abidin

the world and strives for it, O you who feels safety from the changes of time, how do you feel security from this state, and certainly you will reach it? How do you satisfy yourself of food, while you wait for your death? How do you enjoy your desires, while they are the mount of blights?

“You have not prepared yourself for the departure which has approached, and you are about to travel. Alas! How long will I delay my repentance, while my span will come to an end, and death awaits me? My deeds have been written on the pages, and the One Who is Just and Powerful in judgment will repay (me) for them.

“How long will you patch your life in this world with your life in the next, mount your seduction and caprice? I think that you are weak, O you who prefers this world to the religion! Has the Compassionate (Allah) commanded you to do this? Has the Qur’an been sent down for this? Do you not think that there will be a severe reckoning awaiting you? Do you not consider the state of those who collected (money) and invested (it) , raised buildings up and decorated (them) , and lived long? Have they not become waste, and their graves become their abode?

“You destroy that which will subsist, and build that which will perish, though it is neither ample nor inhabited. Have you an excuse before Allah when death surprises you, and you have earned no good deed? Are you

p: 406

- Page406 - The Life of Imam Zayn al -Abidin

content that your span comes to an end, while your religion is deficient and your property is abundant? [1] ”

This sermon is over. It describes the reality of this world’s life and man’s departure from it. It shows that man craves for this world, adorns it, and clings to its pleasures, while he knows that he will leave it for a narrow, dark grave where his organs cut off, and his stories die down. Nothing will stay with him except his deeds. If they are good, he will be intimate with nothing except with them. If they are evil, he will fear nothing save them.

I (the author) do not doubt the meanings of this sermon, but I doubt some weak words therein, especially as it concerns the lines of poetry. This is 

--------------------

[1]: Al-Bidaya wa al-Nihaya, vol. 9, pp. 109-113. Ibn ‘Asakir, Tarikh.

because such words do not agree with the eloquence of Imam Zayn al-‘Abidin, peace be on him, who was the most eloquent in the Arab and Islamic world, and who composed al-Sahifa al-Sajjadiya, which is the purest and most eloquent book in Arabic literature.

13. The following is another example of the Imam’s valuable sermons. In it he warns (mankind) against the world. He, peace be on him, said: “Beware of the world and what therein, for it is the abode of vanishing and change. It changes its inhabitants from state to another. It perished the past generations and bygone nations, who had properties more than you (have) , lived longer than you, and had houses more than you (have). The

p: 407

- Page407 - The Life of Imam Zayn al -Abidin

world annihilated them as if they were not its inhabitants. The earth has absorbed their flesh, removed their beauties, scattered their organs, and changed their colors. The hands of time have milled them. Then will you crave for subsistence after them? Far be it! Far be it! Surely, you will meet (Allah). You wasted your past span. Hence do good deeds in the remaining part of your span, before your fixed terms terminate, and your expectations cut off. You are about to be taken from the palaces to the graves, sad not happy. By Allah, how many a sinner who shows perfect remorse. How many a powerful person who falls into the paths destruction. Remorse will not profit him, nor will anyone help him against wrongdoing. He will find his past deeds and take what he has supplied himself with. They found what they did present, and your Lord does not wrong anyone. They are in the abodes of death, and are silent in the camp of the dead, awaiting the cry of the Resurrection and coming of the Day of the Calamity, that Allah may repay those who do evil with what they have done, and repay those who do good with goodness. [1] ”

With this we will end our speech about the sermons of Imam Zayn al-‘Abidin, peace be on him. They are indeed some of the greatest spiritual sources and the most successful medicine for curing psychological diseases that abase man and throw him into total ignorance in this

life.

 

--------------------

[1]: Qur’an, 53, 30.

His Wise Sayings and Teachings

point

Imam Zayn al-‘Abidin, peace be on him, stated many valuable wise sayings and noble teachings that resulted from his full experience in the reality of life, his deep understanding of social affairs, and his knowledge of the conditions and affairs of men. The following is part of what it has been narrated on his authority.

Dispraising Haughtiness

The Imam, peace be on him, dispraised haughtiness. He blamed the haughty for their evil qualities, which are the door to all evil deeds and vices. The haughty think that other than them do not deserve life, hence they wrong men and show enmity toward them. The Imam, peace be on him, said: “I wonder at him who shows haughtiness and vainglory, while was as a sperm yesterday and will be a carrion tomorrow. [1] ”

If the haughty carefully consider their beginning and their end, they will not show haughtiness and vainglory toward men, nor will they boast of their children and properties.

From their Safe Place, the Careful are surprised. [2]

An example of his immortal wise sayings is these golden wonderful words. He, peace be on him, said: “From their safe place, the careful are surprised. The intelligent are content with the inspiration of speech. Explanation turns away from the ignorant one’s heart. He does not avail himself of words, though eloquent, when he badly listens (to them). [3] ” As for the meanings of these pure words, they are as follows:

1. ‘From his safe place, the careful are surprised,’ means that kings and rules employ guards in order to

p: 409

- Page409 - The Life of Imam Zayn al -Abidin

protect them; nevertheless the guards themselves sometimes kill them.

2. It is the intelligent who understand affairs through the inspiration of speech and the contexts of states. In other words, they are in no need of wordiness.

3. Explanation turns away from the ignorant one’s mind, for ignorance has covered it and turned it away from understanding affairs.

4. He who badly listens does not avail himself of pure, wise words, but he who carefully listens makes use of them.

Warning against Disputes

The Imam, peace be on him, warned (the Muslims) against the dispute which leads them to overcoming and haughtiness, and not to the truth. He, peace be on him, said: “Dispute corrupts past friendship and unties strong knots, for it leads to overcoming which is among the strongest reasons for estrangement. [1] ” Dispute is a key to evil deeds, moves enmity and hatred among men, and causes to them many hardships and difficulties.

Rejoicing over Sins

Rejoicing over sins indicates that the person goes to extremes in crime, hence the Imam, peace be on him, said: “Beware of rejoicing over sins, for rejoicing over sins is greater than committing them. [2] ”

Kinds of Sin

The Imam speaks about the kinds of sin which bring about Allah’s wrath and chastisement. He warns man against them, that he may lead sound religion and world. He, peace be on him, said:

“The sins which alter blessings are: aggression against men, turning away from good habits, affected charity, showing ingratitude toward blessings, and leaving thanksgiving. Allah, the Exalted, said: ‘Surely, Allah does not change the condition of a people

p: 410

- Page410 - The Life of Imam Zayn al -Abidin

until they change their own condition. ’

“The sins which bring about remorse are: murdering the soul which Allah has made unlawful (When Cain killed his brother Abel and was unable to bury him, Allah said: Hence he became among the remorseful. ) , leaving tightening bonds of kin until they are free from need, leaving the prayers until their times pass, leaving will and complaints, refraining from giving zakat until death comes and the tongue stops.

“The sins which draw down diversities are: disobeying the knowledgeable, showing insolence toward men, and ridiculing them.

“The sins which repel blessings are: displaying poverty, sleep during noon and evening prayers’ times, disdaining blessings, and complaints against Allah.

“The sins which tear apart safeguards are: drinking wine, playing gamble, chatter and joking which make men laugh, mentioning the defects of men, and sitting with the people of doubt.

“The sins which draw down tribulations are: leaving relieving the grieved, leaving helping the wronged, refraining from enjoining the good and forbidding the evil.

“The sins which empower the enemies are: declaring oppression and dissoluteness publicly, making the prohibited permissible, showing disobedience toward the good, and following the evil.

“The sins which hasten annihilation are: cutting the ties of the womb, sinful oath, false words, fornication, obstructing the path of the Muslims, and claiming the Imamate without right.

“The sins which cut off expectations are: despair of Allah’s repose, desperation of Allah’s mercy, trust in other than Allah, and denying Allah’s promise.

“The sins which make air black are: magic, soothsaying, faith in the stars, denying (Allah’s)

p: 411

- Page411 - The Life of Imam Zayn al -Abidin

decree, and showing disobedience to parents.

“The sins which remove the covering are: borrowing a loan without intention to repay it, spending lavishly on falsehood, showing stinginess toward family, children, and the blood relations, misconduct, the paucity of patience, employing boredom, and disdaining the people of religion.

“The sins which hold back supplication are: evil intention, wicked inner self, showing hypocrisy toward brothers, leaving giving truthful answer, delaying the obligatory prayers until their times pass, leaving nearness to Allah through charity and alms, employing obscene words, untruth, concealing witness, refraining from giving zakat, loan, and food, displaying curliness toward the poor and the needy, oppressing orphans and widows, scolding and repelling the beggar at night. [1] ”

The Imam, peace be on him, warned (men) against committing these sins and crimes, which deviate man’s behavior from the right path and make him far from his Creator. He has mentioned their mean results in this world and the next. This is indeed one of the traditions of the pure Imams, peace be on them, who spared no effort to educate man’s soul.

The Reality of Death

The Imam, peace be on him, described the reality of death of believers and unbelievers with these words of him: “The death of a believer is like taking off dirty garments and replacing them with excellent ones. It is like riding the lowest mounts and untying heavy fetters. The death of an unbeliever is like taking off excellent garments and replacing them with the dirtiest and most coarse ones. It is like moving from intimate

p: 412

- Page412 - The Life of Imam Zayn al -Abidin

houses to lonely ones. [1] ”

Many traditions have been narrated on the authority of the Imams of guidance. They say: “The world is the prison of a believer and garden of an unbeliever. ” When the believer is about to die, he finds no difficulty in death. He finds the greatest comfort; for he will soon move to Paradise. When the unbeliever faces death, he finds it unhappiness and tribulation. He faces it with regret and pain; for he will move from a garden to a lasting chastisement in a prison.

The Most Important Degrees of Asceticism

A person questioned Imam Zayn al-‘Abidin, peace be on him, about asceticism, and he replied: “Asceticism is of ten degrees: The highest degree of asceticism is the lowest degree of piety. The highest degree of piety is the lowest degree of certainty. The highest degree of certainty is the lowest degree of satisfaction. [2] Asceticism is in one verse of Allah’s Book: Hence that you may not grieve for what has escaped you, nor be exultant at what He has given you. [3] ”

This tradition contains some gnostic realities. They are as follows:

A. The highest degree of asceticism does not equal the lowest degree of abstaining from the things which Allah has made unlawful. Abstaining from such things results from setting right soul and controlling it.

B. Piety is the highest degree of faith (in Allah) , yet the highest degree of it is the lowest degree of certainty of Allah, the Exalted.

C. Certitude is the essence of faith, yet the highest degree of it is lowest degree

p: 413

- Page413 - The Life of Imam Zayn al -Abidin

of satisfaction with what Allah has apportioned.

D. The Holy Verse includes the reality of asceticism. It warns man against grief and sorrow for the interests which escape him in this world. Besides it warns him against rejoicing over the pleasures he earns.

The Best Deeds in the View of Allah

The Imam, peace be on him, was asked about the best deeds in the view of Allah, and he answered: “After recognizing Allah and His Messenger, the best deed in Allah’s eyes is detesting the world. This has many branches. Disobedience has also many branches. Self-admiration was the first act of disobedience. It made Satan refuse to (prostrate himself for Adam) , show haughtiness, and unbeliever. Envy was the sin of Adam’s son. It made him kill his brother. From this branched love for women, the world, presidency, ease, words, superiority, and wealth. They have become seven qualities and come together in love for the world. After recognizing these qualities, the prophets and the scholars said: “Love for the world is the root of every sin, and the world is an abode of tribulation. [1] ”

Surely, love for the world is the foundation of tribulation, source of discords and dangers which befall man. It leads man to sins and offenses and throws him into great evil. The Imam, peace be on him, has mentioned the blights which result from love for the world. Some of them are as 

 follows:

1. Self-admiration.

2. Envy.

3. Love for men and presidency.

4. Love for ease.

5. Love for words (which do not concern and mean the person).

6. Love for

superiority over the others.

7. Love for wealth.

These blights deviate man from the right path, and throw him into sins.

--------------------

[1]: Balaghat al-Imam Zayn al-‘Abidin, p. 27, quoted from Nasikh al-Tawarikh, vol. 1, p. 484.

[2]: The pre-Islamic people knew this proverb.

[3]: Ibn Hammdu`n, Tadhkira, p. 26.

[1]: Zahr al-Adab, vol. 1, p. 102.

[2]: Al-Durr al-Nazim, p. 173.

[1]: Al-Sadu`q, Ma‘ani al-Akhbar, p. 78.

[1]: Ibid. , p. 136.

[2]: Usu`l al-Kafi, Chapter on Dispraising the World.

[3]: Qur’an, 29, 23.

[1]: Usu`l al-Kafi, Chapter on Dispraising the World.

Recognizing Justice

The following tradition is one of the Imam’s wise sayings. In it the Imam defines man’s justice and reliability. He, peace be on him, said: “If you see a man show good appearance and guidance, goes too far in his words, and pretends obedience through his movements, then be slow, let him not deceive you. Many are those who are incapable of obtaining the world and committing the unlawful therein. As he is frail in body, abased, and fainthearted, he sets up religion as snare for himself. He is still deceiving men through his appearance. When he is capable of an unlawful thing, he plunges into it. If you see him show chastity toward unlawful property, then be slow, let him not deceive you. For the desires of the creatures are various.

Many are those who affect refusal toward the unlawful, though be it much. He carries himself on an ugly, ill-omened horse, and commits an unlawful thing through it. If you see him in such a state, then be slow, let him not deceive you, until you see the firmness of his intellect. Many are those who leave all of this, then they do not return to firm intellect, hence what they corrupt through their ignorance is more than what they set right through their intellects. If you find his intellect firm, then be slow, let him not deceive you, until

p: 415

- Page415 - The Life of Imam Zayn al -Abidin

you see whether his caprice overcomes his intellect or his intellect overcomes his caprice, whether he loves false presidency or abstains from it.

For some people leave the world for the world. They think that the pleasure of false presidency is better than that of lawful properties and blessings, hence they leave all of this and seek presidency. When it is said to him, fear Allah; pride carries him off to sin; therefore hell is sufficient for him; and certainly it is an evil resting-place. He behaves at random. His first falsehood leads him to the utmost loss. His farfetched demand take him to what he cannot accomplish through his tyranny. Hence he makes lawful what Allah has made unlawful. He makes unlawful what Allah has made lawful. He pays no attention to his religion when it escapes him, as long as he assumes presidency, for which he has tired himself. Then, it is those with whom Allah has become angry, whom He has cursed, and for whom He has prepared a painful chastisement.

“However, the best man is he who makes his caprice follow Allah’s command, uses his abilities according to Allah’s decree, regards abasement during the truth as nearer to immortal glory than false glory, and knows that its little ordeal, which he bears, leads to permanent bliss in an abode which does not perish nor does it run out, whose plentiful joy will follow him. When he follows his caprice, it leads him to a chastisement which does

p: 416

- Page416 - The Life of Imam Zayn al -Abidin

not cease nor does it remove. Hence cling to this man, follow his sunna (practices) , and seek access through him to Allah, for his supplication is not refused nor does his demand fail. [1] ”

This tradition of the Imam, peace be on him, aims at recognizing justice, which is among the greatest psychological talents, for through it man becomes sublime, and gets free from material things and pleasures to the extent that evil inclinations will have no power over him. Some jurists depend on this tradition when the say that the general authority should be the most generous one. [2]

The tradition clearly indicates that recognizing the just man, perfect in piety and Allah-fearingness, should stands on an exact test and full experience, not on a quick glance of which is the following:

A. Good appearance, for it is not proof for justice and Allah-fearingness.

B. Displaying righteousness, it also is not proof for justice, for he may be a deceiver and hypocrite, using the religion as means to obtain his objectives, his ambitions, and his desires after he has become unable to obtain them through other means.

C. Abstaining from unlawful properties, this also is not proof for Allah-fearingness, for he may force himself to prevent from this in order to accomplish his objectives and purposes, which have no relationship with the religion.

As for the qualities through which perfect piety and reliability are recognized, they are as follows:

A. Man should overcome his caprice and desires through his intellect.

B. He does not show love for false presidency;

he should renounce it, for this is among the most reliable proofs for justice and Allah-fearingness.

C. He should follow Allah’s commandments and yield completely to Him, the exalted, to the extent that he employs all his abilities to attain Allah’s good pleasure and nearness to Him. This is indeed a just man, whose justice results from thanksgiving, contemplation, and faith.

- Page417 - The Life of Imam Zayn al -Abidin

--------------------

[1]: Tafsir al-Imam al-‘Askari, p. 19. Tanbih al-Khawatir, p. 316. Al-Ihtijajj, vol. 2, p. 175.

[2]: Safinat al-Najat.

The Qualities of Hypocrites and Believers

The Imam, peace be on him, stated the following tradition, explaining some qualities of hypocrites and believers. He said: “The hypocrite prohibits (men from doing evil deeds) , but he does not (refrain from them). He enjoins (men to do good deeds) , but he does not do (them). When he stands for prayers, he objects (its legislation). When he bows down (in prayer) , he shows laziness. When he prostrates himself (in prayer) , he pecks (i. e. he performs prostration as quick as bird peck at the corn). When he enters into evening, his concern is dinner. He does not fast. When he rises in the morning, his concern is sleep. He does not stay awake at night.

“As for the believer, he mixes his knowledge with his clemency. He sits in order to learn and listens in order to be free (from faults). He does not tell anyone about trust even his friends. He does not conceal witness for those far. He does not do any of the truth for dissimulation nor does he leave it out of modesty. When men praise him, he is afraid of their words. He asks Allah’s forgiveness for

p: 418

- Page418 - The Life of Imam Zayn al -Abidin

what they do not know. Those who ignore him do not harm him. [1] ” This tradition of the Imam, peace be on him, includes the most prominent qualities of hypocrites and believers. As for the qualities of hypocrites, they are as follows:

A. The hypocrite forbids (men) from doing evil deeds, but he does not abstain from doing them. He enjoins (men) to do good deeds, but he himself does not do them. This is because he does not believe in such deeds. He forbids (men) from the evil and enjoins (them) to do the good in order to deceive and mislead them and in order to show himself as a good person.

B. When he stands for prayers, he opposes its legislation. Besides, when he bows down in prayer, he kneels down as sheep do. When he prostrates himself in prayer, he is restless. He is like bird when it pecks at the corn.

C. He is like the cattle whose concern is fodder. In this manner he rises in the morning and enters into evening, and has no concern except food.

As for the qualities of the believer, they are as follows:

A. His character is composed of two elements: knowledge and clemency. Hence he is scholar and clement. He who has these two qualities reaches the highest degree of perfection.

B. He does not sit with any person except those from whom he takes knowledge and wisdom. He never joins useless amusement and unemployment assemblies.

C. He listens to men in order to save himself

p: 419

- Page419 - The Life of Imam Zayn al -Abidin

from their wickedness and enmity. [1]

D. He conceals deposits; he does not tell anyone about them even his friends.

E. He gives witness; he never conceals it.

F. When he does any of the truth, he does not do it for dissimulation or reputation; rather he does it for the sake of Allah, the Most High.

G. When men praise or describe him with some noble qualities, he is afraid of being void of such qualities. Hence he asks Allah to forgive them.

H. He pays no attention to those who ignore him and regards them as not important. These qualities indicate that the believer has an exalted soul and perfect character.

Some excellent Pieces of Advice

The Imam, peace be on him, gave his companions these excellent pieces of advice: “You have no right to sit with whomever you like, for Allah (the Blessed, the Exalted) says: And when you see those who enter into false discourses about Our communications, withdraw from them until they enter into some other discourse, and if Satan causes you to forget, then do not sit after recollection with the unjust people. [2] You have no right to say whatever you like, for Allah, the Exalted, says: And follow not what you have no knowledge of. [3] And for Allah’s messenger, may Allah bless him and his family, says: ‘May Allah have mercy on a servant who says good (words) and wins (them) or he keeps silent and is safe. ’ You have no right to listen to whatever you like, for Allah, the Most High, says:

p: 420

- Page420 - The Life of Imam Zayn al -Abidin

Surely the hearing and the sight and the heart, all of these, shall be questioned about that. [1] ”

If Muslims put into effect these excellent pieces of advice, they will earn immense good and be safe from evil.

Help and Beneficence

Imam Zayn al-‘Abidin, peace be on him, urged his companions and followers (Shi‘ites) to aid each other and to show beneficence toward one another, for such an act is the best guarantee for their unity. Many traditions in this respect have been handed down from him. The following is some of them:

1. “The highest of you in degree, and the best of you in palaces and buildings (i. e. in the Garden) are those who respond to the believers and help their poor ones. Allah brings near those who say good words to their poor brothers, though they are from among those who will be chastised in the Fire. Therefore, disdain not beneficence to your brothers, for it will profit you when nothing replaces it. [2] ” The Imam, peace be on him, urged (Muslims) to aid the poor and to show beneficence toward them. He mentioned the ample reward Allah prepared for good-doers. He regarded good words as beneficence, for they spread love and brotherhood among the Muslims.

2. He, peace be on him, said: “He who passes night full and there is in his presence a hungry believer, Allah, the Exalted, says to His angels: Bear witness against this servant. I ordered him, but he disobeyed Me and obeyed other than Me, hence I charged him with

p: 421

- Page421 - The Life of Imam Zayn al -Abidin

his work. By My mightiness and majesty, I will never forgive him. [1] ”

This tradition and others which have been handed down from the members of the House (ahl al-Bayt) , peace be on them regarded as among the basic elements of social solidarity, which Islam has established, and which certainly put an end to poverty and deprivation.

3. He, peace be on him, said: “He who has an extra garment, knows that there is in his presence a believer who needs it, and does not give it to him, Allah will throw him down in the Fire. [2] ”

Islam regards poverty as a destructive social disaster, hence it urges Muslims to spare no effort to save society from it.

4. He, peace be on him, said: “I feel shame of my Lord when I ask Him for the Garden, while I do not give a dirham or a dinar to one of my brothers. It will be said to me on the Day of Resurrection: ‘If the Garden belonged to you, you would be stingier with it. ’ [3] ”

This tradition shows that the Imam, peace be on him, took great care of the affairs of charity and beneficence, that he urged the Muslims to take care of them.

5. He, peace be on him, said: “He who gives food to a believer until he becomes full, he will get a wage of which neither an angel brought nigh nor a prophet sent out know except the Lord of the worlds. ” He added: “Among the things which make forgiveness obligatory is

p: 422

- Page422 - The Life of Imam Zayn al -Abidin

giving food to a hungry Muslim. ” Then he read these words of Him, the Exalted: “Or the giving of food in a day of hunger to an orphan, having relationship, or to the poor lying in the dust. [1] ”

In this tradition there is summons to giving food to a hungry person and to save him from hunger. Islam urges Muslims to give food to the poor and regards giving food as a necessary act. It indicates that a Muslim will be questioned about it, especially when the poor person is in urgent need of food.

6. He, peace be on him, said: “He who accomplishes his brother’s need, Allah will grant him a hundred needs. He who relieves his brother’s sorrow, Allah will relieve his sorrow on the Day of Resurrection, whatever it may be. He who helps his brother against a wrongdoer, Allah will help him pass al-Sirat when legs shake. He who strives to fulfill his brother’s need and pleases him with fulfilling it, he pleases Allah’s Messenger, may Allah bless him and his family. He who gives water to his brother to quench his thirst, Allah will let him drink of a pure drink which is sealed (to others). He who gives food to his hungry brother, Allah will let him eat from the fruits of the Garden. He who clothes his naked brother, Allah will make him wear silk and brocade. He who clothes his unnaked brother, Allah will guarantee him as long as there is a thread

p: 423

- Page423 - The Life of Imam Zayn al -Abidin

of the garment on (the body of) the clothed one. He who removes his brother’s worries, Allah will make youths serve him. He who carries his brother on a she-camel, Allah will raise him from the dead on one of the she-camels of the Garden for which he will vie with the angels. He who shrouds his brother when he dies, Allah will clothe him from the day when his mother borne him until he dies. He who marries his brother to an intimate wife, Allah will make him intimate in his grave with the most beloved of his family. He who visits his sick brother, the angels will surround him and supplicate for him until he leaves, and they say: ‘You are agreeable, and the Garden is agreeable for you. ’ By Allah, accomplishing a need is more lovable with Allah than fasting successive months in the Sacred Months. ’ [1] ”

These excellent teachings of the Imam, peace be on him, bring about the solidarity of the Muslims, spread affection, mercy, and sympathy among them.

7. He, peace be on him, said: “Men will be resurrected naked, hungry, and thirsty. Hence he who clothes a believer in this world, Allah will clothe him in the garments of the Garden. He who gives food to a believer, Allah will give him food of the fruits of the Garden. He who gives a believer a drink of water in this world, Allah will let him drink of a pure drink that is sealed (to others). [2] ”

Islam spares

p: 424

- Page424 - The Life of Imam Zayn al -Abidin

no effort to put an end to poverty and deprivation, hence it guarantees to give ample repayment to those who aid their Muslim brother ands show beneficence toward them.

8. He, peace be on him, said: “He who gives food to a hungry believer, Allah will give him food of the fruits of the Garden. He who gives water to a thirsty believer, Allah will let him drink of a pure drink that is sealed (to others). He who clothes a naked believer, Allah will cover him over and protect him as long as there is a rag of the garment (on the body of the clothed one). [1] ”

These principles of the Imam, peace be on him, represent the essence and reality of Islam. If Muslims put them into practice, they will be the masters of nations and peoples.

- Page424 - The Life of Imam Zayn al -Abidin

--------------------

[1]: Tuhaf al-‘Uqu`l, p. 280. Bihar al-Anwar, vol. 17, p. 315, first edition. Some of this tradition has been mentioned in Wasa’il al-Shi‘a, vol. 11, p. 272.

[1]: This means that he keeps his tongue, refrains from entering all conversations, refrains from the situations of suspicions, and turns aside from sitting with corrupt people.

[2]: Qur’an, 6, 68.

[3]: Ibid. , 17, 36.

[1]: Ibid. ,

[2]: Tafsir al-Burhan, vol. 1, p. 44.

[1]: ‘Iqab al-A‘mal, p. 30.

[2]: Al-Barqi, al-Mahasin, vol. 1, p. 97.

[3]: Musadaqat al-Ikhwan, p. 34. Siyar A‘lam al-Nubala’, vol. 4, p. 239. Tahdhib al-Kamal, M7/Q2, p. 338.

[1]: Qur’an, 90, 14.

[1]: Thawab al-A‘mal, p. 81.

[2]: Imam Zayn al-‘Abidin, p. 194.

[1]: Al-Husayn b. Sa‘id al-Ahwazi, al-Mu’min, p. 19, one of the manuscripts of the Library of al-Sayyid al-Hakim, serial, 196. The School of al-Imam al-Mehdi checked and published the book in Qum, in the year 1404 A. H. It also checked and published the book al-Tamhis by Shaykh Abi ‘Ali Mohammed b. Hammam al-Iskafi, died 336 A. H. This tradition has been mentioned on page 159. no. 63.

Tightening the Bonds of Kin

The Imam, peace be on him, urged the Muslims to tighten the bonds of kin and warned them against cutting them off. He, peace be on him, said: “He who wants Allah to prolong his span and give him a plentiful provision, let him tighten the bonds of kin, for the womb relatives will say with eloquent tongues on the Day of Resurrection: ‘O Lord, tighten him who tightened us, and cut him off who cut us off. ’ One will be seen on the good path. If the womb relatives, whom he cut off, come to him, they will descend him to the bottom of the Fire. [2] ”

Many authentic traditions have been handed down from

p: 425

- Page425 - The Life of Imam Zayn al -Abidin

the Imam of guidance, peace be on them, about tightening the bonds of kin. They indicate that such bonds prolong man’s span, increase his provision, double his reward in the hereafter, strengthen society, and spread affection among the Muslims.

Love for the Sake of Allah

The Imam, peace be on him, summoned the Muslims to love each other and to show affection toward one another for the sake of Allah, not for this material perishing world. He, peace be on him, said: “When Allah bring together those first and last, men will hear a caller ask: ‘Where are those who loved each other for the sake of Allah? ’ Some people will stand. It will be said to them: ‘Go to the Garden without reckoning. ’ The angels will receive them and ask them about the work through which they enter the Garden. They will answer: ‘It is we who loved one another for the sake of Allah. ’ The angels will ask them: ‘What was your act? ’ They will reply: ‘We loved those who loved Allah, and hated those who hated Him. ’ Hence the angels will say to them: ‘Excellent is the reward of the workers! ’ [1] ”

Love for the sake of Allah unifies Muslims; it does not divide them. It brings them together and does not scatter them, for it results from firm faith in Allah.

Supplication for Believers

The Imam, peace be on him, urged the believers to supplicate for their Muslim brothers when absent, and to praise them. He, peace be on him, said: “When the angels hear a believer supplicating for

p: 426

- Page426 - The Life of Imam Zayn al -Abidin

his absent brother, they say: ‘What an excellent brother for your brother you are! You supplicate for him with good when he is absent, and remember him with goodness. Allah has given you two likes of what you supplicated for him, and praised you two likes of what you praised him. You did him a favor. ’ When they hear him mention his brother with evil and supplicate against him, they say to him: ‘What a bad brother for your brother you are! Refrain from this, O you whose sins and defects have been covered! Take care of yourself! Praise Allah who has covered you over! Know that Allah knows His servant more than you! [1]

These noble moral traits strengthen the unity and solidarity of Muslims, spread affection and brotherhood among them.

Repayment of the Virtuous

The Imam, peace be on him, urged his companions to show virtue toward men as well as he summoned them to be patient and to help each other. He, peace be on him, said: “A caller will call on the Day of Resurrection: ‘Let the virtuous stand! ’ Some people will stand before reckoning. It will be said to them: ‘Go to the Garden! ’ The angels receive them and ask them where they go. They reply: ‘To the Garden. ’ When the angels ask them about the work through which they deserve the Garden, they answer: ‘When men showed ignorance toward us, we showed forbearance toward them. When they wronged us, were patient. When they mistreated us, we pardoned them. ’ Hence it

p: 427

- Page427 - The Life of Imam Zayn al -Abidin

will be said to them: ‘Enter the Garden! Excellent is the reward of the workers. ’

Then a caller will call: ‘Let the patient stand. ’ Some people will stand. It will be said to them: ‘Go to the Garden! ’ The angels receive them and ask them as they ask the first group, and they reply: ‘We habituated ourselves to obey Allah, and we habituated them to refrain from disobeying Him. ’ Hence the angels will say to them: ‘Enter the Garden! Excellent is the reward of the workers. ’ Then a caller will call: ‘Let the neighbors of Allah, the Great and Almighty, stand! ’ Some people will stand. It will be said to them: ‘Go to the Garden! ’ The angels will ask them about the work through which they deserve the Garden and about their neighborhood to Allah, the Great and Almighty. They will reply: ‘We visited each other for the sake of Allah. We sat with one another for the sake of Allah. We exchanged (gifts) with each other for the sake of Allah. ’ Hence the angels will say: ‘Enter the Garden! Excellent is the reward of the workers. ’ [1] ”

In this tradition the Imam, peace be on him, summons Muslims to have noble moral traits and the most excellent qualities which lead them to honor and perfection.

Summons to Religion

A man came to the Imam, peace be on him, and asked him about the summons to the religion, and he, peace be on him, answered: “Summon (men) to Allah, the Most High, and His religion through

p: 428

- Page428 - The Life of Imam Zayn al -Abidin

two ways: Make them recognize Allah, and work for the sake of His good pleasure. As for the recognition of Allah, it is that you make (them) know that Allah is One, Compassionate, Merciful, knowledgeable, Powerful over all things, eyes attain Him not, and He attains eyes, and He is the All-subtle, the Expert, that Muhammad is His servant and messenger, what he brought was the truth from Allah, the Exalted, and that other than them is falsehood. If they accept this, they will have rights just as those of the Muslims, and there will be rights against them just as those against the Muslims. [1] ”

The summons to the religion and embracing it depend on recognizing Allah, the Most High, faith in His Unity, and confessing the prophecy of the greatest Messenger, may Allah bless him and his Household. He who follows these two affairs will be treated according to the Islamic rules, such as refraining from shedding his blood, safeguarding his properties, and treating him in the same manner in which Muslims are treated.

Warning against some Unlawful Things

The Imam, peace be on him, warned (the Muslims) against committing some unlawful things, for they send man away from his Lord and throw him into great evil. He, peace be on him, said: “Guard against all the unlawful things. Know that backbiting your believing brother who is among the Shi’ites of the House of Muhammad, may Allah bless him and his Household is more unlawful than eating (meat) of the dead (animals). Allah, the Most High, said: ‘... nor

p: 429

- Page429 - The Life of Imam Zayn al -Abidin

let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it. [1] ’ Drinking blood is less unlawful for you than informing an unjust sovereign of your believing brother, who is among the Shi’ites of the House of Muhammad, may Allah bless him and his Household.

For you perish yourselves, you believing brother, and the sovereign. Eating the flesh of a pig is less unlawful for you than your honoring those whom Allah has belittled, naming them with our names, the Ahl al-Bayt, and giving them our nick-names, while Allah has named them the sinners, and given them the nick-name of the licentious. (The animal) over which any other (name) than (that of) Allah is invoked is less unlawful for you than making a marriage contract or performing a congregational prayer with our enemies, who have usurped our rights, unless you practice precautionary dissimulation. Allah, the Most High, says:

‘... but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be on him. [2] ”

If someone is obedient to Allah, but necessity forces him to practice one of these unlawful things, no sin shall be on him. [3]

The Imam, peace be on him, warned (the Muslims) against committing all the unlawful things, and he especially stressed refraining from the following unlawful things:

A. Backbiting, for it divides Muslims, spreads hatred and enmity among them. It is certain that he who has firm faith in Allah turns away from it.

In many of his pieces of advice, the Imam, peace be on him, warned (the Muslims) against it. A man said to him: “Someone accuses you of misguidance and innovation. ” The Imam blamed the man for this and said to him: “You did not conform to the right of sitting with the man when you informed us of his words, nor did you conform to my right when you told me about my brother what I had not known. Death includes all of us. Resurrection will be the place of our gathering. The Day of Judgment will be our appointment, and Allah will decide among us. Beware of backbiting, for it is the food of the dogs of the people of the Fire. [1] ”

B. Informing an unjust sovereign against a believer: It is a serious offense, for it leads to an inclusive destruction.

C. Giving the noble nick-names of the Ahl al-Bayt, peace be on them, to those unjust who spread tyranny and corruption in that time.

D. Communicating and working with the unjust: They strengthen their position and raise up their importance. These are some contents of the words of the Imam, peace be on him.

Warning against Craving

The Imam, peace be on him, summoned to freedom from the abasement of craving. He, peace be on him, said: “I have seen all good come together in cutting off craving for what is in men’s hands. He who beseeches not men for a thing, and entrust all his affairs to Allah, Allah will respond to him

in all things. [1] ”

Dangerous blights result from craving. They lead man to destruction and throw him into great evil. The Imam summoned man to free himself from craving, that he might be perfected and sublime.

Showing Gratitude toward Good-doer

The Imam, peace be on him, underlined the necessity for showing gratitude toward good-doers, that good deeds may not be lost. He, peace be on him, said: “Allah, the Most High, loves every sad heart and every grateful servant. On the Day of Judgment, He will say to His servant: ‘Did you thank so-and-so? ’ The servant will say: ‘I thanked You, my Lord. ’ Allah, the Glorified, will say to him: ‘You did not thank me because you did - Page432 - The Life of Imam Zayn al -Abidin

--------------------

[2]: Al-Bihar.

[1]: Wasa’il al-Shi‘a, vol. 11, p. 432.

[1]: Usu`l al-Kafi.

[1]: Hulyat al-Awliya’, vol. 3, p. 159. Al-Ya‘qu`bi, Tarikh, vol. 3, p. 46.

[1]: Al-Tu`si, Tahdhib, vol. 2, p. 47.

[1]: Qur’an, 49, 12.

[2]: Ibid. , 2, 173.

[3]: Bihar al-Anwar (first edition) , vol. 7, p. 331.

[1]: Mishkat al-Anwar, p. 291. Al-Tubrisi, al-Ihtijajj, p. 172.

[1]: Usu`l al-Kafi, Chapter on Freedom from Need to People.

not thank him. ’”

After this the Imam added: “The most grateful of you (to Allah) is he who thanks the people. [2] ”

Giving thanks to a benefactor or a good-doer is a pressing Islamic necessity, that people may continue kind acts.

Enjoining the Good

Enjoining the good and forbidding the evil are two of the most prominent Islamic principles. Islam has positively adopted them, that social justice may spread among men, that no evil deed, no aggression, and no oppression may stay in the general life of people. In this connection many authentic traditions have been handed down from the Imams of guidance, peace be on them. Imam Zayn al-‘Abidin, peace be on him, said: “He who leaves enjoining the good and forbidding the evil is like him who leaves Allah’s Book behind him, unless he shows precautionary dissimulation. ” The Imam was asked about precautionary dissimulation,

and he answered: “ (He practices it) when he is afraid of a tyrannical ruler. [1] ”

Fear of a tyrannical ruler makes it not incumbent on person to enjoin the good and forbid the evil. The jurists have mentioned in their practical treatises the conditions of performing this Islamic, important obligation.

Speech is better than Silence

A person asked the Imam, peace be on him: “Which is better- speech or silence? ” “Each has blights,” answered the Imam, “when they are sound of blights, speech is better. ”

Another person asked him: “How is this, son of Allah’s Apostle? ”

The Imam, peace be on him, replied: “Allah, the Glorified, sent the prophets and the trustees (of authority) to speak, not to keep silent. (They did not) deserve the Garden through silence; rather through speech. I cannot equate the sun with the moon. [2] ”

The Happiness of Man

The Imam, peace be on him, talked about the things which made man happy in the world. He said: “One is happy when his daily bread is in his homeland, his friends are righteous, and has a son through whom he seeks help. [3] ”

Indeed, he who has these things wins all the good of the world, and is therein among the happy.

Mutual Teachings among Religions

A man asked the Imam, peace be on him: “What are the common teachings among religions? ” “Saying the truth, ruling with justice, and fulfilling promise,” replied the Imam. Heavenly religions share these three items, which are the foundation of social life, and for which all the prophets and messenger sacrificed their lives.

Noble Traits

The Imam, peace be on him, spoke about some noble qualities

by which the Muslim should be distinguished, and through which his Islam is perfect. He, peace be on him, said: “He who has four (traits) , his Islam is perfect, his sins are forgiven, and he will meet his Lord, the Great and almighty, and He is satisfied with him: sincerity to Allah, the Great and almighty, through fulfilling men’s rights against him, telling men the truth, shame of everything ugly in the view of Allah and of men, and showing good manners toward his family. [1] ” He who has these outstanding traits is indeed a believer, has perfect faith, meets Allah, and He is satisfied with him.

The Qualities of a Believer

The Imam, peace be on him, said: “The qualities of a believer are five. ” Tawus al-Yamani asked him: “What are they, son of Allah’s Apostle? ” He replied: “Piety in privacy, alms during paucity, patience toward misfortune, clemency during anger, and truthfulness during fear. [2] ” These five qualities display the faith of a believer.

--------------------

[2]: Usu`l al-Kafi, Chapter on Thanksgiving.

[1]: Hulyat al-Awliya’, vol. 3, p. 140. Ibn Sa‘d, al-Tabaqat, p. 2135.

[2]: Al-Tubrisi, al-Ihtijajj (first edition) , p. 172

[3]: Al-Khisal, p. 245.

[1]: Ibid. , 203.

[2]: Ibid. , p. 245.