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The Imamate of Imam Zayn Al-Abidin (a)

No Imam began his Imamat in a more tragic atmosphere. The first day of his Imamat saw him seriously ill and a captive of the army of Yazid in Karbala. His father and predecessor had sacrificed all he had on the altar of truth; and Imam Zayn al-‘Abidin found himself with a group of helpless widows and orphans being led from place to place, from the durbar of Ibn Ziyad to the court of Yazid. Finally they were thrown into a prison, where the Imam spent the first year of his Imamat, cut off from the followers of his father and unable to look after their affairs.

No Imam began his Imamat in a more tragic atmosphere. The first day of his
Imamat saw him seriously ill and a captive of the army of Yazid in Karbala. His
father and predecessor had sacrificed all he had on the altar of truth; and Imam
Zayn al-‘Abidin found himself with a group of helpless widows and orphans being
led from place to place, from the durbar of Ibn Ziyad to the court of Yazid.
Finally they were thrown into a prison, where the Imam spent the first year of
his Imamat, cut off from the followers of his father and unable to look after
their affairs.

Understandably, the tragedy of Karbala had created a chaos in the Shi’a world.
Shi’as were in the throes of a dark pessimism, and the community was in
disarray. A movement had already begun to accept Muhammad al Hanafiyah, son of
Amir-ul-Mu’minin ‘Ali as the 4th Imam. Muhammad al Hanafiyah himself had no such
design. But the problem was: how to stop that movement without putting the life
of Imam Zayn al-‘Abidin in danger?

Yazid had not hesitated to murder Imam Husayn in spite of the highest prestige
the Imam had in the Muslims’ eyes. It would have been far more easier for him to
kill Imam Zayn al-‘Abidin a young man of 23 years of age, whose divine virtues
were yet to shine before the Muslim community. And it was not in the interest of
Islam that Imam Zayn al-‘Abidin be martyred so soon after Imam Husayn.

Altogether, Imam Zayn al-‘Abidin had three difficult tasks before him:

1. To announce his Imamat publicly without seeming to oppose outsiders.
2. To weld the community together, making a "tasbih" (rosary) out of the
scattered beads – doing it in such a way as not to give Yazid and Yazidites an
excuse to retaliate.
3. To expand true faith, providing a beacon of light to guide the seekers of
truth to the safety of true faith and virtuous deeds – doing it without
attracting untoward attention of his enemies.

Any of these Himalayan tasks would have defeated a lesser being. But Imam Zayn
al-‘Abidin under divine guidance did achieve all these aims in such a beautiful
and unobtrusive way that even his followers, who tremendously benefited, and are
benefiting, from his superb leadership did not consciously realise how they were
being guided.

Announcement of his Imamat

This took the form of a family dispute:

Muhammad al-Hanafiyah claimed that he was the Imam after his brother, Imam
Husayn (as Imam Husayn, had become Imam after the eldest brother, Imam Hasan).
Imam Zayn al-‘Abidin said that his uncle’s claim was wrong; that he (i.e. Imam
Zayn al-‘Abidin) was Imam after his father, by divine appointment. This family
"feud" apparently could not be resolved; and ultimately Imam Zayn al-‘Abidin
suggested that the "Black Stone" (al-Hajarul-aswad) of Ka’bah be approached for
its judgement. Muhammad al Hanafiyah readily agreed and both parties went to
Mecca during Hajj season, when thousands of pilgrims had assembled for the
pilgrimage.

The stranger than fiction news must have spread like wild fire that ‘Ali bin al-Husayn
and Muhammad al-Hanafiyah wanted the Black Stone to judge between them. Everyone
must have wondered how could a stone judge between two persons. They must have
eagerly waited to see the outcome when the two parties would approach the Stone.
What would they say when the Stone, being a stone, would not respond to their
arguments!

This must have been the feeling of the crowd when the uncle and the nephew
slowly advanced towards the Black Stone. First Muharnmad al-Hanafiyah talked to
the Stone; there was no response. Imam Zayn al-‘Abidin said: "Had you, O Uncle,
been the Wasi and Imam, it would certainly have answered you."

Muhammad al-Hanafiyah said "Now, O Nephew, you pray and ask it." Imam Zayn al-‘Abidin
prayed to Allah and then asked the Black Stone to declare in clear Arabic as to
who was the Wasi and Imam after al-Husayn bin ‘Ali.

There was a tremor in the Stone and then Allah made it speak in clear Arabic: "O
Allah, verily Wisayah and Imamah, after al-Husayn bin ‘Ali is for Zayn al-‘Abidin
‘Ali bin al-Husayn, son of ‘Ali bin Abi Talib and Fatimah bint Rasulillah."
Muhammad al-Hanafiyah accepted the verdict and declared his allegiance for Imam
Zayn al-‘Abidin. (al-Ihtijaj of al-Tabrasi, al-Kafi of al-Kulaini,
Basa’-erud-Darajat, A’lumul-wara, Manaqib of Ibn Shahr ‘Ashob, Biharul-Anwar,
Vol. XI, of Majlisi).

This "dispute" was the beginning of the end of the Kaisaniyah movement, which
wanted to accept Muhammad al-Hanafiyah as Imam. The schism in the Shia rank was
arrested; and as it was only a "family feud", Yazid could not object to it in
any way.

But the miraculous nature of the episode and the timing served its purpose. The
pilgrims on returning to heir homes must have felt compelled to narrate this
strange story; and thus the Shi’as throughout the Muslim world came to know,
without any formal proclamation, that Imam Zayn al-‘Abidin was their
divinely-appointed Leader and Guide.

Uniting the Shia Community

This is an even more fascinating aspect of his Imamat.

How was he to unite all the Shi’as in an, ever-lasting bond? What was the factor
which could join them permanently?

Philosophical exhortations? But they have effect on only small group of
intellectuals; man-in-the-street is not influenced by them. Moreover, it cannot
influence the "feelings"; and "unity" is a feeling of oneness. Some joyous
aspects of religion? Joy and happiness is a "feeling", no doubt. But it does not
necessarily "unite" the people. Many is the time when a man celebrates a joyous
function and his brother refuses to join him, because of some minor
misunderstandings. But let there be a tragedy in that house, and the same
brother would rush therein to share that sorrow.

This tendency of human nature brings us to the third alternative Sorrow.

Sorrow and grief succeeds in binding the mourners together, while intellectual
arguments and joyous functions fail to achieve that object. Have not you seen
how at the time of a national tragedy all political differences are genuinely
forgotten and how the whole nation unites together to share the sorrow and
shoulder the resulting responsibilities? Imam Zayn al-‘Abidin under divine
command selected this method to unite the community.

And again it was adopted apparently just as a personal way of life, without its
being aimed against anyone.

Majlisi (in Bihar al-Anwar, Vol. XI) has written a chapter, "His mourning and
Weeping on the Martyrdom of his Father, May Grace of Allah be on Both", in which
he, inter alia, writes:

"And it is said that he (i.e. Imam Zayn al-‘Abidin) continued to weep till his
eyes were endangered. And whenever he took water to drink, he wept till the
tears filled the pot. Someone talked to him about it and he replied: "Why should
not I cry, when my father was denied the water which was free to the beasts and
animals?

"And never was food brought to him but that he wept, so much so that a servant
told him: "May I be your ransom, O Son of the Messenger of Allah! I am afraid
that you would die (of this weeping)". The Imam said: ‘I only complain of my
distraction and anguish to Allah and I do not know. Never do I remember the
massacre of the children of Fatimah but that tears strangle me.’"

Naturally, this example set by their Imam was followed by the Shias every where;
and they joined hands to establish mourning of Imam Husayn whenever possible.
This created a feeling of oneness and unity in all persons attending those
mourning-sessions.

And how could Yazid or Yazidites tell Imam Zayn al-‘Abidin not to remember his
father?

This institution of mourning became the focal-point of all religious activities
of the Shia community and the life-line of their faith. In later periods, the
enemies of the faith realised the vital role which the "mourning" plays in
religious education and character-building of the Shias, and they tried to stop
it by the force of their "Fatwa". Now they have changed their tactics. Now they
ask: Why should one mourn for an event which occurred more than 1300 years ago?
They ask it while they are fully aware that these mourning sessions (Majalis)
are the best-organised, well-attended religious schools, where the participants
willingly learn the basic tenets of faith, are exhorted to emulate the way of
life of Ahl i-Bayt; and thus their Islamic outlook on the life and the world is
fortified.

This seat of learning was given to the Shi’a community by Imam Zayn al-‘Abidin
so unobtrusively that even the community did not realise its importance and
significance in the beginning.

Teaching True Islam

The previous two tasks were stepping-stones to reach this most important of his
responsibilities. We have seen how the Imam announced his Imamat by means of a
"family feud", and how he gave his followers a platform of unity in the form of
his mourning for his father. In neither instance he addressed any outsider;
still the message got through. Likewise, in meeting this third and most
important of his tasks, he did not address any human being. He selected the form
of Du’a (invocation) for this purpose. He recorded his Du’as in a book form and
asked his two sons to make copies of the book. This recording itself is an,
indication that these invocations were not just a prayer, but also a means of
guidance for the Muslims.

How could anyone tell him not to ask his wants from Allah? How could anyone come
between Allah and His servant, when raising his hands he called his Lord in a
heart-rending voice to come to his aid and to help him out of his difficulties.
But those recorded duas are a treasure of Islamic knowledge. One finds in them
almost all theological and ethical questions answered eloquently and eruditely.
Reading them, the heart is filled with true belief and sincere love of Allah;
and the light of virtue and nobleness illuminates the character.

It is not possible to give here even a short review of this sacred book,
generally known as "As-Sahifatus-Sajjadiyah"
and "As-Sahifatul-Kamilah"; and also called "Psalm of ‘Ale Muhammad" and "Injil
of Ahlul Bait."

When this book was shown to Egyptian scholars, they were thunderstruck and awed
by its beauty. They were amazed and stunned by the purity of thought and
perfection of character to which this book irresistibly leads its reader.

The renowned scholar, late Al-Tantawi wrote:

"I have studied this book with utmost care. I have gone through the Du’as
(invocations) and Munajats (supplications) with a searching eye. I was stunned
by the lofty meanings and deep sense contained therein. I was deeply impressed
by the value and magnificence of these invocations. I wonder how the Muslims all
along been ignorant of such valuable treasure. They have been in deep slumber
all these centuries. They could not even feel that Allah had supplied them with
such a precious store of knowledge.

"The invocations in this book have two distinct approaches: the one seeks for
the knowledge and guidance to keep away from sins and evil things, while the
other persuades and exhorts one to enable one’s ‘self’ by performance of
virtuous deeds. We may say that these Invocations, full of knowledge and
guidance, are a wonderful treasure of secrets, and contain hints regarding self-reproachment,
admission of shortcomings, with tears and self-purification, warding off
vicissitudes and difficulties, safe-guarding oneself from the tyrannies of the
enemy, recovery from various diseases and so on. All such Du’as are found mostly
in the first part of the book, while the later part consists of the loftiness
and grandeur of Allah, His creation and other wonders of His power and might.

"Is it not wonderful? Does not it show that these holy personages are unveiling
many secrets of learning and unravellirig many mysteries of knowledge for
Muslims, who happen to be completely ignorant of it. It is a fact that the
affairs of human beings are divided into two parts: The one is to keep away from
evil, the other to acquire good traits together with the knowledge of Divine
existence, which is essential for self-purification and spiritual perfection."

Then he goes on expounding these points with help of many invocations. In
another article, he compares an invocation of Imam Zayn al-‘Abidin with the
prayer of the Prophet Nuh (Noah). Just to give an example of the high religious
and ethical standard taught by our Holy Imam, I am quoting here extracts from a
Du’a, known as Makerim-ul-Akhlaq (Noble Character). This Du’a is enough to lead
the reciter on the right path, making him a perfect Muslim and a virtuous
believer.

O Lord, Thou art my shelter if I grow sad, and Thou art my resource if I am
in need and unto Thee I cry for help, when deeply afflicted, and with Thee is
recompense for what is lost, and reformation for what is corrupted, and
alteration for what Thou disapprovest:

Therefore, favour me with security before calamity, and bounty before begging
(for it) and right direction before error and spare me from bearing me peace on
the day of resurrection and favour me with hand some guidance.

O Lord, bless Muhammad and his Al (family) and ward off (evil) from me with Thy
grace, and nourish me with Thy blessing, and reform me with Thy graciousness and
cure me with Thy goodness and hide me in the shelter of Thy mercy and clothe me
with Thy approbation, and help me, when matters grow difficult about me, (to
choose) the most righteous of them, and when actions become dubious, (to select)
the purest of them, and when the creeds conflict, (to adopt) the most
praiseworthy of them.

O Lord, bless Muhammad and his Al (family) and crown me with sufficiency and
adorn me with the grace of Thy love and grant me true guidance and do not try me
with prosperity and confer on me the beauty of comfort and do not make my life a
succession of trials, and do not reject my prayer with repulsion; for, I do not
recognise any as Thy rival, and I do not call upon any as Thy equal.

O Lord, bless Muhammad and his Al (family) and restrain me from extravagance and
preserve my subsistence from waste and increase my possessions by giving
blessing therein and let me walk along the path of benevolence; in whatever I
spend my (wealth).

In this way Imam Zayn al-‘Abidin spent his life providing guidance not only for
the Muslims of his time, but also for the generations to come. When he left this
world, he had more than accomplished all that he was entrusted with by Allah.

Source:
The
Illustrious Period of the Imamate of Imam Zayn al-‘Abidin
by Sayyid Saeed
Akhtar Rizvi Al-Serat, Vol. 5 (1979), Nos. 3 & 4

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