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Imam Sajjad (pbuh) 

Peace be upon you, oh daughter of the Sultan of the Prophets. Peace be upon you, oh daughter of the owner of the Basin and the Banner. Peace be upon you, oh daughter of the one who ascended to heaven and reached a place just around the corner. Peace be upon you, oh daughter of the Prophet of guidance and the master of enlightenment and the savior of the servants from destruction. Peace be upon you, oh daughter of the owner of the great morals, the verses, and the wise remembrance. Peace be upon you, oh daughter of the owner of the praiseworthy position, the blessed basin, and the witnessed banner. Peace be upon you, oh daughter of the approach of the religion of Islam, the owner of the Qiblah and the Qur’an, and the knowledge of honesty, truth, and benevolence. Peace be upon you, oh She is the daughter of the elite of the prophets and the scholar of the pious. She is well-known on earth and in heaven, and may God have mercy and blessings. Peace be upon you, daughter, the best of God’s creation, the master of His creation, the beginning of number before the creation of His earth and heavens, and the end of eternity after the annihilation of the world and its people, and God’s mercy and blessings.

The shrine of Lady Zeinab, peace be upon her, in the town of Rawya in Ghouta, Damascus, is considered one of the most important spiritual shrines and one of the masterpieces of Islamic architecture. Believers from all over the world visit it, their hearts full of faith, and they enjoy heavenly scents at its pure thresholds that fill their senses with the fragrance of piety and reverence. Visitors to the shrine used to offer sacrifices and vows of livestock to be slaughtered in the shrine’s slaughterhouse and then distribute them all to the poor. 

The Life and Legacy of Imam Ali bin Al-Hussein: The Birth of Light

One of the stars of the Imamate, and one of the beacons of the pure family. The pen humbles itself before his greatness, and words fall short of capturing his generous biography. The world inundated his life with sorrows, tragedies, and misfortunes, yet he responded with patience, sacrifice, and goodness. The world's oppression and darkness met with his radiant knowledge and prophetic light. It trembled before him, finding him a lofty, solid mountain, unshaken by hurricanes or terrors.

The Birth of Light

Imam Ali bin Al-Hussein bin Ali bin Abi Talib bin Abdul Muttalib bin Hashim, nicknamed Zain Al-Abidin, was born in Medina in the year 38 AH. He grew up in a house from which the light of Islam radiated. He is the fourth Imam in the series of the Twelve Divine Lights from Banu Hashim, for whom the Prophet (may God’s prayers and peace be upon him and his family) confirmed the heavenly selection in many hadiths. They are the pegs of the earth, the trustees of Islam, the keepers of revelation, the source of the message, the security of the nation, the Gate of Hatta, the stars of guidance, and Noah’s Ark. God removed impurity from them and purified them thoroughly.

His Noble Lineage

Imam Ali bin Al-Hussein (peace be upon him) considered it an honor to be a grandson of the Commander of the Faithful (peace be upon him), who laid the foundations of Islam and was the greatest personality known in history after the Messenger of God (peace be upon him and his family). He was the son of the father of the free, the symbol of revolutionaries, the master of martyrs, the flag of pride, the beacon of honor, and the role model of the righteous.

The mother of Imam Ali bin Al-Hussein was the pure lady Shah Zanan, daughter of Yazdgerd bin Shahenshah, the last king of the Persians. She was brought to Medina with the captivity of the Persians, and this was mentioned in many respected history books. Historians differed regarding her name, with several names being attributed to this venerable lady. The most famous name is Shah Zanan, as mentioned in Arjuza al-Hurr al-Amili. It was also reported that her name was Shahrbanu. Historians have different opinions on the date of her arrival in Medina, with some attributing it to the reign of Omar ibn al-Khattab, others to the reign of Uthman ibn Affan, and still others to the reign of the Commander of the Faithful, Ali ibn Abi Talib (peace be upon him). She had a sister who married Muhammad bin Abi Bakr and bore him Al-Qasim, who was the maternal grandfather of Imam Al-Sadiq (peace be upon him) through his mother, Umm Farwa. Thus, Al-Qasim and Imam Ali bin Al-Hussein (peace be upon him) were cousins.

Al-Qutb Al-Rawwandi narrated in Al-Kharaij wal-Jara’ih that when Imam, the Commander of the Faithful (peace be upon him), married his son Imam Hussein to this woman, he said to him: "O my son, keep her and be kind to her, for she will give birth to you the best people on earth in his time after you, and she is the mother of the guardians of good offspring." When the light of Imam Ali bin Al-Hussein shone on this world, Imam Ali (peace be upon him) prostrated to God in thanks and named him Ali.

His Upbringing and Education

He grew up in the household of prophecy, learning from the knowledge of the Imamate. Al-Farazdaq said about him: "The light of darkness splits from the light of its radiance, like the sun whose radiance repels darkness." Mahyar Al-Dailami praised him, saying: "You have attained glory from the best father, and you have attained religion from the best prophet, and you gathered pride from its edges."

The Most Important Events in His Imamate

Imam Ali bin Al-Hussein (peace be upon him) inherited the Imamate from his father, Imam Hussein (peace be upon him), after the events of bloody Karbala. Before his martyrdom, Imam Hussein gave him his last will:

"My son, I advise you as your grandfather, the Messenger of God (PBUH), recommended to Ali (PBUH) when he died, and as your grandfather Ali (PBUH) and your uncle Al-Hasan (PBUH) recommended to you. Beware of oppressing those who find no helper over you except God."

He witnessed the martyrdom of his father, uncles, brothers, and cousins, as well as the captivity of his aunts and sisters from Karbala to Kufa and then to the Levant, while he was bound in iron, with the heads of his family and friends on spears, preceded by the head of his father (peace be upon him).

The Incident of Al-Hurra

One of the tragic incidents he witnessed was the incident of Al-Hurra, where the Umayyad army committed atrocities in Medina. The people of Medina, seeing Yazid’s disregard for religion, morals, and all values, broke their pledge of allegiance to him. Yazid sent the criminal Muslim bin Uqba Al-Marri to crush the rebellion. The battle saw the killing of many, including Abdullah bin Hanzala and his eight children. Muslim bin Uqba's army committed heinous crimes in Medina, leaving the city in ruins.

The Imam’s Noble Response

Imam Zayn al-Abidin (peace be upon him) witnessed these terrible events with a broken heart and a sore soul. Despite the atrocities committed by the Umayyads, he displayed great mercy. When Marwan bin al-Hakam and the Banu Umayyah fled to the Levant, leaving their families in Medina, Imam Zayn al-Abidin took them under his care, protecting them until the battle ended. This act of kindness exemplifies the great spirit and morals of the prophets that Imam Zayn al-Abidin inherited.

Conclusion

The personality of Imam Ali bin Al-Hussein, Zain al-Abidin (peace be upon him), is a beacon of virtue, patience, and sacrifice. His life, filled with sorrows and misfortunes, is a testament to his unwavering faith and commitment to the principles of Islam. His legacy continues to inspire and guide generations, embodying the true spirit of the Ahl al-Bayt.

The Legacy of Shah Zanan and the Endurance of Islamic Values

Islam demolished all the pre-Islamic barriers that divided Muslims and paralyzed their unity, including the Arab refusal to marry non-Arab women to preserve Arab blood and lineages. This phenomenon inevitably led to the disintegration of Muslims and the fragmentation of their unity. Islam, with all its pride and honor, cast aside these selfish and empty claims, advocating instead for the honor of the soul and the beauty of the spirit. The Holy Qur'an states, “The most honorable of you in the sight of God is the most pious of you” (Qur'an 49:13).

Islam has demonstrated a positive and just equality among Muslims, eliminating class differences and all forms of racism. The Messenger of God (may God’s prayers and peace be upon him and his family) married his relative Zainab bint Jahsh, a woman from Banu Hashim, to his freed slave Zaid bin Haritha. Through this, he intended for the Muslim community to learn and follow this clear and righteous path. The Imams of Ahl al-Bayt (peace be upon them) continued to follow this example.

Following this prophetic approach, they fought against racism and resisted pre-Islamic privileges. They married freed female slaves, sometimes before their emancipation. Imam Hussein exemplified this when he married Lady Shah Zanan, aiming to dismantle racial bonds among Muslims and establish differentiation based on piety.

Historians mention that when Imam Hussein (peace be upon him) married Lady Shah Zanan, who later gave birth to Imam Zayn al-Abidin (peace be upon him), and Arabs saw his perfection and self-exaltation, the Quraysh began to take mothers of the children of pure Imams as role models.

Therefore, this introduction serves as a prelude to discussing one of the venerable Muslim women known for her chastity, honor, and purity: Lady Shah Zanan, a descendant of kings and the mother of Imam Zayn al-Abidin (peace be upon him). The nature of this study required dividing it into paragraphs instead of sections due to the scarcity of material related to her character. This study attempts to gather scattered historical material, focusing on her name and origin, characteristics, family, children, status among the infallible Imams (peace be upon them), her position among historians, and finally, her death.

Name and Origin:

Lady Shah Zanan was known by this title, which means "queen of women" or "mistress of women" in Arabic. However, her real name is debated among historians, with suggestions including Salama, Salafa, Ghazala, Khawla, or Harrar. Some even believe her name was Maryam, as given by the Commander of the Faithful, Imam Ali (peace be upon him).

Her origin is also a subject of debate. While some historians suggest she was from Sindh or Kabul, the consensus is that she was the daughter of Yazdgerd, the king of Persia. This was well-known even during her time, as reflected in the poetry of Abu Al-Aswad Al-Du’ali, a contemporary of the Imam.

Characteristics:

Lady Shah Zanan was renowned for her high moral qualities, including chastity, purity, perfection, high morals, and sharp intelligence. Imam Ali (peace be upon him) recognized these qualities and arranged her marriage to his son, Imam Hussein (peace be upon him), advising him to treat her with kindness and respect.

Captivity and Marriage:

It is narrated that during the reign of Omar ibn al-Khattab, Princess Shahrbanu bint Yazdgerd was captured during the battles to conquer Persia. She was brought to Medina and eventually married to Imam Hussein (peace be upon him), as instructed by Imam Ali (peace be upon him).

Her Children:

Lady Shah Zanan gave birth to Imam Ali bin Al-Hussein (peace be upon him), also known as Zain al-Abidin. He was born in 38 AH and lived with his grandfather, Imam Ali, for two years, with his uncle, Imam Hasan, for twelve years, and with his father, Imam Hussein, for twenty-three years. He later became an Imam and continued his father's legacy.

Status Among the Infallible Imams and Historians:

Lady Shah Zanan held a prominent position among the infallible Imams and historians. Imam Ali (peace be upon him) celebrated her faith and wisdom, recognizing her as the pure mother of the pure Imams. Historians such as Al-Mubarrad and Ibn Shudqum praised her virtues and high moral standing.

Her Death:

Lady Shah Zanan died shortly after giving birth to Imam Zayn al-Abidin (peace be upon him) due to postpartum fever. Her death marked a significant loss for the Prophet’s family and the Muslim community. Imam Hussein (peace be upon him) and other Muslims mourned her passing deeply, recognizing her as a symbol of honor and virtue.

Conclusion:

Lady Shah Zanan is a distinguished figure in Islamic history, known for her high moral qualities and significant role in the lineage of the pure Imams. Her marriage to Imam Hussein (peace be upon him) strengthened the bonds between Arabs and Persians, promoting unity and dismantling pre-Islamic racial prejudices. Her legacy continues to be celebrated and studied for its profound impact on Islamic values and history.

Imam Zayn al-Abidin's Sermon in Damascus

The Arrival of Karbala's Prisoners
When the caravan of Karbala's prisoners arrived in Damascus, the atmosphere was tense and filled with a mix of curiosity and disdain from the onlookers. Rasid Mardam, a local figure, went to Kanar Koch, where the families of Budand and Karwan were walking. He turned towards the approaching caravan and, with a voice filled with mockery and malice, said:

"Thank you, my servants, for what you have done, and for the month of Islam, for the sake of Mardan, for what is black and white, and for the Commander of the Faithful, Yazid, for what you have done."

Imam Zayn al-Abidin's Response
Imam Zayn al-Abidin (peace be upon him), standing among the prisoners, responded with profound dignity and wisdom. He said to Rasid Mardam, "What a sheikh, what is the meaning of the Qur’an?"
Rasid Mardam, in his arrogance, replied, "I see."
Imam Zayn al-Abidin then recited the verse from the Qur'an: "Say: I do not ask you for any reward except affection for my relatives." (Qur'an 42:23)

The Imam continued, explaining the importance and significance of the verse, emphasizing that it was a divine command from the Messenger of God, establishing the reward of the Risalat (prophethood) as love for his family.

The Verse of Purification
Imam Zayn al-Abidin further expounded on the verse of purification, which is in reference to the Ahl al-Bayt (peace be upon them). He recited: "God only desires to remove impurity from you, O People of the House, and to purify you with a thorough purification." (Qur'an 33:33)
The Imam explained that this verse was specific to the Ahl al-Bayt, highlighting their purity and the divine intent to keep them free from any impurity.

The Imam's Dialogue with Rasid Mardam
Rasid Mardam was taken aback by the Imam's knowledge and eloquence. He attempted to challenge the Imam, but found himself unable to refute the clear and profound explanations given by Imam Zayn al-Abidin. The Imam, with a calm and composed demeanor, continued to dismantle Rasid Mardam's arguments, stating that the interpretation of the Qur'an and its verses were clearly in favor of the Ahl al-Bayt and their exalted status.

The Imam's Sermon
Imam Zayn al-Abidin then delivered a sermon that left the audience in awe. He began by introducing himself and his lineage, connecting himself to the holy figures of Islam to establish his credibility and honor. The Imam said:

"I am the son of Mecca and Mina. I am the son of Zamzam and Safa. I am the son of the one who carried the black stone with the corner of his robe. I am the son of the best of those who have ever worn clothes and walked barefoot. I am the son of the one who was carried on the Buraq in the air. I am the son of the one who led the angels of the sky. I am the son of the one to whom God revealed what He revealed. I am the son of Muhammad Mustafa. I am the son of Ali Murtaza. I am the son of Khadija Kubra. I am the son of Fatima Zahra."

The Imam's words resonated deeply, reminding the audience of his noble heritage and the sacrifices his family had made for Islam.

Confronting Yazid's Injustice
Imam Zayn al-Abidin then turned his attention to Yazid and his tyranny. He boldly stated:
"Yazid, you have committed all sorts of injustices, and you have taken away all our wealth and properties. You have treated us as prisoners, despite our noble lineage. You may have achieved temporary power, but you will be judged for your actions. My grandfather, the Messenger of God, will be our advocate and intercessor."

Conclusion
Imam Zayn al-Abidin's sermon in Damascus was a powerful testament to his resilience, wisdom, and unwavering commitment to the truth. His eloquence and knowledge left a lasting impact on those who heard him, further solidifying the revered status of the Ahl al-Bayt in the hearts of the believers. His words continue to inspire and guide Muslims around the world, emphasizing the importance of standing firm in the face of oppression and remaining true to the principles of justice and faith.

The Assassination of Imam Zayn al-Abidin

After Al-Walid assumed the kingship crisis following his father, Abdul-Malik bin Marwan, he was described by Al-Masoudi as tyrannical, stubborn, oppressive, and deceitful . Omar bin Abdul-Aziz Al-Umawi even challenged his government, stating that Al-Walid was among those who filled the earth with injustice . During his reign, the great Islamic scholar Saeed bin Jubayr was martyred at the hands of Al-Hajjaj bin Yusuf Al-Thaqafi, one of the most powerful Umayyad officials.

Al-Walid harbored a deep hatred for Imam Zayn al-Abidin (peace be upon him) because he believed that his kingship and authority would never be complete as long as the Imam was alive. The Imam was immensely popular, with people speaking in admiration of his knowledge, jurisprudence, worship, and patience. His virtues were the subject of much discussion in social gatherings, and he held a significant place in the hearts of the people. Many felt fortunate to see him, meet him, and listen to his words. This widespread admiration for Imam Zayn al-Abidin greatly disturbed the Umayyads, especially Al-Walid bin Abdul-Malik , who aspired to rule the Muslims and succeed the Messenger of God (may God’s prayers and peace be upon him and his family).

The Assassination Plot

Al-Walid reportedly said, “I have no rest while Ali bin Al-Hussein is in the abode of the world” . Consequently, he conspired to assassinate Imam Zayn al-Abidin (peace be upon him). Al-Walid sent a deadly poison to his handler in Yathrib, instructing him to administer it to the Imam . The handler carried out the order, leading to the martyrdom of the Imam. The great soul of Imam Zayn al-Abidin ascended to its Creator, leaving the world devoid of his knowledge, worship, and struggle.

Funeral and Burial

Imam Abu Jaafar Muhammad al-Baqir (peace be upon him) prepared his father’s body for burial. The funeral was a significant event in Yathrib, with large crowds mourning the loss of the revered Imam. His pure body was brought to Baqi’ al-Farqad and buried next to his uncle, Imam Hassan al-Mujtaba (peace be upon him), the master of the youth of Paradise and the basil of the Messenger of God (may God’s prayers and peace be upon him and his family). Imam al-Baqir personally lowered his father’s body into the grave, giving him his final resting place.

Role in the Battle of Karbala

Imam Zayn al-Abidin (peace be upon him) had witnessed the Battle of Karbala and the martyrdom of his father, brothers, and uncles. His illness during those days prevented him from fighting, which was divinely ordained to keep him as a beacon of Islam after his father. The role of the Imam was to complete the process of change that his father, Imam Hussein (peace be upon him), had sought. He consistently reminded people of the misfortunes that befell the Ahl al-Bayt, reigniting the sense of guilt among Muslims for their failure to support Imam Hussein. These persistent reminders eventually led to revolutions that shook the foundations of the Umayyad rule, leading to its downfall.

Conclusion

Imam Zayn al-Abidin (peace be upon him) played a crucial role in preserving the teachings and values of Islam. His life and martyrdom left a lasting impact on the Islamic community, inspiring continued resistance against tyranny and injustice. May peace be upon him the day he was born, the day he was martyred, and the day he will be resurrected alive.

References

  1. Al-Masoudi, "Muruj al-Dhahab"

  2. Historical records on Umayyad caliphs

  3. Narrations from Al-Zuhri

  4. "The Life of Imam Zayn al-Abidin"

  5. "Bihar Al-Anwar" and other historical texts

The Movement of the People of Medina: The "Free Revolution"

The historical sources extensively cover the movement of the people of Medina, known as the "Free Revolution." This uprising emerged as a reaction to Yazid's bad policies and aimed to eliminate the Umayyad rule. Unlike other revolts, it was not driven by vengeance but by a desire for justice. Two primary reasons triggered this revolution.

Reasons for the Revolution

1. Abdullah bin al-Zubayr’s Announcement: Abdullah bin al-Zubayr declared his movement in Mecca and denounced Yazid bin Muawiyah bin Abi Sufyan, leading to widespread support for his cause.

2. The Delegation to Yazid: The governor of Medina, Uthman bin Muhammad, sent a delegation of Medina’s nobles to Yazid at the end of the year 62 AH. This delegation, led by Abdullah bin Hanzalah Al-Ansari, returned with a negative report about Yazid, stating, "We came from a man who has no religion. He drinks alcohol, plays drums, plays with the pipes, plays with dogs, and quarrels with crows and boys. I bear witness to you that we have deposed him." This declaration galvanized the people against Yazid.

The Deposition of Yazid

As a result of these events, the people of Medina deposed Yazid and expelled his governor, Uthman bin Muhammad, along with the rest of the Umayyads and their supporters from the Quraish tribe. They pledged allegiance to Abdullah bin Hanzalah al-Ansari. Yazid responded by sending an army led by Muslim bin Uqba Al-Marri to Hejaz, where they fought the people of Medina in Dhul-Hijjah in the year 63 AH. The army defeated the Medinans, plundered the city for three days, and violated the sanctity of the Prophet Muhammad's grave, resulting in significant loss of life and destruction.

Imam Zayn al-Abidin’s Position

Imam Zayn al-Abidin Ali bin al-Hussein (peace be upon him) initially maintained a neutral stance. When Marwan bin al-Hakam, fearing for his family's safety, sought refuge, Imam Zayn al-Abidin offered protection. He took Marwan’s wife and his own family to safety in Yanbu. This act of compassion earned Marwan’s gratitude.

Imam Zayn al-Abidin's neutrality should not be interpreted as dissatisfaction with the uprising or friendliness towards the Umayyad Caliph in Damascus. Instead, it was a strategic decision based on wisdom and experience. His position was to save the city and its people from further harm. Although he did not lead the Hurra movement, his actions provided relief and support to many families affected by the conflict.

 

Benefits to the People of Medina

The people of Medina benefited greatly from Imam Zayn al-Abidin’s actions. He emerged as a savior for many afflicted families, providing aid and support. Additionally, his stance helped to remove any suspicion the Umayyad authorities might have had regarding his involvement in the revolt. This demonstrated his cunning, wisdom, and strategic planning.

References

  1. Muhammad bin Jarir al-Tabari, "History of the Messengers and Kings," edited by Muhammad Abu al-Fadl Ibrahim, (Egypt: Dar al-Maaref, 1968), vol. 5, p. 480; Ibn al-Atheer, "Al-Kamil fi al-Tarikh," (Beirut: Dar al-Kitab al-Arabi, 1967), vol. 3, p. 307.

  2. Ibn Qutaybah, "The Imamate and Politics," edited by Khairy Saeed, (Beirut: Al-Tawfiqiyya Library, 2000), vol. 2, p. 14; Abu Al-Falah Abdul Hayy Al-Hanbali, "Nuggets of Gold in News of Gold," (Beirut: Dar Al-Kutub Al-Ilmiyyah, 2000), vol. 1, pp. 70-71.

  3. Muhammad bin Jarir al-Tabari, previous source, vol. 5, p. 485; Ibn al-Atheer, previous source, vol. 3, p. 311.

This summary provides a concise overview of the Free Revolution and Imam Zayn al-Abidin's role and strategic actions during this critical period.

The Human Life Industry and the Role of Religious Thought in Social Development according to Imam Zayn al-Abidin (peace be upon him)

The human life industry, encompassing all its components, is fundamentally based on the process of transforming thought into behavioral products through various patterns of thinking. The quality of life is directly influenced by how this thinking is employed and the goals it aims to achieve. It is essential to recognize that the process of thinking is not confined to a small minority with exceptional mental capabilities and cognitive backgrounds capable of extrapolating reality and anticipating the future. Thus, there is a need to evaluate and monitor the type of knowledge disseminated in social life among individuals in a society. This knowledge must be relevant to the reality of these societies and align with future aspirations, determining the direction and speed of social change across generations.

The Formation of Islamic Thought

Islamic thought was shaped through an integrated system founded on the principles established by the Holy Qur’an and the purified Sunnah of the Prophet. This system aimed to build a vibrant society, leveraging the various social capabilities available during the lives of the Prophet and his Companions. However, the inevitability of social change and the relatively short human lifespan compared to societal existence brought about intellectual models employed by armed political conflicts to achieve their goals, often at the expense of the social aspirations envisioned by the intellectual system. The ruling class politicized religion by promoting specific patterns of thinking, reinterpreting religious thought to exploit cognitive poverty and impose religious teachings serving their political purposes. This diversion of the religious path from divine planning in the social structure excluded critical thinkers from influencing societal life, leading to a regression to a stage of autocratic rule that the religious system had surpassed and rejected.

Despite these challenges, certain critical religious thinking patterns, inspired by the comprehensive Islamic intellectual system, persisted. Imam Al-Sajjad (peace be upon him) exemplified this approach, confronting deviations in thinking and striving to rebuild the intellectual system to protect the interests of the ruling tyrants.

Introduction to Religious Thought

Thinking is a psychological process occurring in the human mind, influenced by individual experiences, knowledge, abilities, and skills. Studying religious thinking is crucial in religious sociology due to its direct connection to producing social behavior, determining whether it becomes an individual habit or a social custom, eventually evolving into a social value. Thinking involves realizing and being aware of cognitive, social, and psychological knowledge and experiences, defining the general frameworks and results in life. Its dissemination depends on spreading this knowledge and its sources, exploiting the social-religious status. Religion satisfies two primary psychological needs: security, allowing a person to live until a new dawn, and reassurance, providing satisfaction with the path of life, deeming it worth living. Thus, thinking processes must attempt to satisfy one or both of these needs, regardless of their social character (religious, political, economic, educational, family).

Theoretical Framework

Research Problem: The sanctity attributed to Imam Al-Sajjad (peace be upon him) by all Muslims, particularly the Twelver Shia, encompasses many aspects of his social life as a religious thinker and an exemplary figure of religious behavior. This made his social behavior seem like a divine imposition, overshadowing his cognitive innovations as the inheritor of prophetic knowledge. His ability to employ texts in social reality with logical analogy laid the foundations for addressing social innovations in religious life.

Importance of the Research: The research into the forms of religious thinking according to Imam Al-Sajjad (peace be upon him) highlights:

  1. The role of his cognitive structure in rebuilding religious meaning suitable for social life.

  2. His method in preventing the exploitation of religious texts by political groups.

  3. The means he used to limit the political group's manipulation of simple religious faith.

  4. His adoption of nonviolence to isolate exploitative political authority without direct confrontation.

Research Objectives: The research aims to:

  1. Explain the logical foundations with which Imam Al-Sajjad dealt with the intellectual system using religious texts.

  2. Highlight the importance of avoiding conflicts with oppressive authority to maintain religious unity.

  3. Emphasize the significance of cognitive religious behavior in defining the type and pattern of religious commitment in Muslim society.

  4. Demonstrate Imam Al-Sajjad’s efforts to reunify religious awareness, preventing differences from escalating into conflicts.

Defining Concepts:

  1. Islamic Thought: Islamic thought, as defined by Muhammad Arkoun, encompasses a set of concepts, judgments, and results reflecting the laws of movement of things, their specific aspects, and qualities. It includes elements of perception, belief, and forms of judgment, guided by the Qur’an and the Sunnah, shaping cultural expressions, and mechanisms for acceptance or rejection of rational and imaginative elements.

  2. Religious Thinking: Religious thinking involves searching for meaning in situations or experiences, relying on cognitive processes, personal aptitudes, and thinking abilities. It is attributed to religion, encompassing knowledge, social processes, and individual and collective behaviors.

  3. Imam Zain Al-Abidin (peace be upon him): Imam Al-Sajjad, Ali bin Al-Hussein, the fourth Imam of the Shiites, was a religious leader known for his piety and knowledge. He played a significant role in preserving Islamic values and addressing religious deviations through intellectual and spiritual efforts.

Imam Al-Sajjad’s Thinking Abilities and Skills

Presentation: Thinking, a cognitive process, seeks to find solutions to theoretical and practical problems, driving progress and advancement. It involves perception and a cognitive system influencing social processes. Critical thinking, the highest form of thinking, involves perception, analysis, synthesis, and evaluation, building new knowledge suitable for social reality.

Awareness of Assumptions and Postulates: Imam Al-Sajjad used critical thinking to address religious and social issues, limiting harmful ideas alien to Muhammadan and Rashidun Islam. His upbringing in the house of prophecy and imamate equipped him for this style of thinking.

Scientific and Linguistic Ability to Interpret: Imam Al-Sajjad’s interpretation aimed to reach true meanings of texts, influencing social relationships. His method involved supporting interpretations with multiple Qur’anic witnesses, addressing religious extremism and deviations.

Ability to Evaluate and Conclude: Evaluation determines the value of ideas or actions against predetermined criteria. Imam Al-Sajjad used evaluation and critical thinking to address religious and social issues, ensuring logical and objective analysis.

Inference and Conclusion: Inference involves reasoning to reach conclusions, while conclusion relies on equal premises. Imam Al-Sajjad’s ability to address religious suspicions and deviations through logical reasoning preserved Islamic values and prevented intellectual stagnation.

Conclusion

Studying Imam Al-Sajjad’s thinking reveals the importance of his methodology in religious education and critical thinking. His approach in addressing religious issues with logical and objective reasoning is crucial for modern Islamic societies. The following points summarize the research findings:

  1. Imam Al-Sajjad’s thinking emphasized education over error and apostasy, promoting self-motivated adherence to the truth.

  2. His criticism and rejection were constructive, illustrating the best religious behaviors.

  3. His deep thinking provided methods for religious education compatible with modernity.

  4. His religious thinking method is essential for teaching critical thinking, beneficial for Islamic societies today.

  5. His thought process transferred theoretical culture to objective reality, contributing to the ideal image of a good example, spreading Islam’s tolerant message.

References

  1. Group of researchers, Al-Munajjid fi Language and Information, Dar Al-Mashreq, Beirut, 43rd edition, p. 591.

  2. Khalil Ahmed Khalil, Keys to Human Sciences, Dar Al-Tali’ah, Beirut, 1989, pp. 317, 319.

  3. Group of Soviet scholars, The Philosophical Encyclopedia, translated by Samir Karam, Dar Al-Tali’ah, Beirut, 3rd edition, 1981, pp. 332-336.

  4. Ahmed Zaki Badawi, Dictionary of Social Science Terms, Lebanon Library, 2nd edition, Beirut, 1986, p. 425.

  5. Muhammad Arkoun, The History of Arab-Islamic Thought, translated by Hashem Saleh, National Development Center, Beirut, 2nd edition, 1996, pp. 15, 16.

  6. Salah Kazem Jaber, Principles of studying Iraqi religious sociology, College of Arts, Al-Qadisiyah University, 2016, p. 65.

  7. Muhammad Amin Ghaleb al-Tawil, History of the Alawites, Al-Tarqi Press, Latakia, 1924, pp. 126-136.

  8. Khaled Jamal Hamdi Al-Dulaimi, The effect of using the expanded Merle and Regilioth models on the achievement of fourth-grade students and developing their critical thinking in history, College of Education / Ibn Rushd, University of Baghdad, 2005, pp. 12-27.

  9. Noha Arif Ali Al-Darwish, Building a computerized program to teach critical thinking and measuring its impact on developing the self-evaluation skill of university students, College of Education (Ibn Rushd), University of Baghdad, 2006, pp. 9-11.

  10. Group of thinkers, Religious Thought and the Challenges of Modernity, Foundation for Islamic Studies in Iran, New Thought House, Najaf Iraq, 2007, pp. 9-24.

  11. Abdel Karim Soroush, The Religious Intellectual and Heritage, pp. 175-204.

  12. Mustafa Melikan, previous source.

  13. Salah Kazem Jaber, Cultural Analysis of the Intellectual Foundations of Religious Extremism, Al-Qadisiyah Journal of Arts, 2016, pp. 135-150.

  14. Muhammad Redha Al-Husseini Al-Jalali, Imam Al-Sajjad in the field of thought, Rafid Network (Internet).

  15. Gaston Bachelard, Applied Rationality, translated by Bassam Al-Hashem, House of General Cultural Affairs, 1987, pp. 127-154.

  16. Saeed Musa Alwan Al-Obaidi, Critical Thinking Skills in Mathematics among Gifted School Students, College of Education/Ibn Al-Haytham, University of Baghdad, 2002, pp. 25-35.

  17. Great Encyclopedia of Sects and Religions, Middle East Cultural Center, Beirut, ed., pp. 111-117.

  18. Mohsen Kadiwar, The Forgotten Reading, a review of the theory of “the righteous scholars,” pp. 103-170.

  19. Al Imran verse 7.

  20. Al-Ahzab, verse 21.

This comprehensive analysis outlines the role of religious thought in shaping social behavior and the importance of Imam Al-Sajjad’s critical thinking methodologies in addressing religious and social challenges.

The Husseini Revolution: Catalyst for Change and Inspiration for Future Uprisings

The Husseini revolution, led by Imam Hussein (peace be upon him), was a monumental event in Islamic history, serving as a symbol for subsequent revolts against injustice and tyranny. This revolution exposed the pre-Islamic nature of the Umayyad rule, which had cloaked itself in the guise of Islam. The principles of truth, justice, and resistance that it embodied ignited a public consciousness that could not be extinguished. One of the most significant revolutions inspired by Imam Hussein's uprising was the revolution of Zaid bin Ali bin Al-Hussein bin Ali bin Abi Talib (peace be upon him), which further dismantled the barriers of fear and fostered political, intellectual, and jihadi awareness among the people.

The Birth and Upbringing of Zaid bin Ali

Zaid bin Ali bin Al-Hussein was born in Medina, within the confines of the house of knowledge and guidance, the source of revelation, and the center of virtue and honor. Historians debate the exact year of his birth, with estimates ranging from 66 AH to 80 AH. Zaid grew up under the tutelage of his father, Imam Zain al-Abidin, and later his brother, Imam Muhammad al-Baqir. He was nourished by the rich intellectual and moral legacy of the Prophet's family, becoming an eloquent, courageous, and generous scholar.

The Call to Revolution

Zaid's revolutionary spirit was nurtured in an environment of rampant Umayyad corruption and oppression. The political conditions preceding his revolution were marked by the Umayyads' oppressive practices, including outright disbelief in Islam and fighting against the true missionary line represented by the People of the House (peace be upon them). Zaid was deeply aware of these injustices and was moved to act against them.

Zaid's call for revolution was rooted in a desire to return to the true teachings of Islam, as he stated: "I call for the Book of God and the Sunnah of His Prophet, the revival of Sunnahs, and the killing of heresies." His motivations included the Umayyads' heinous crimes, such as the killing of his grandfather Imam Hussein (peace be upon him), the massacre at the Battle of Harrah, and the attack on the Kaaba.

The Revolution in Kufa

Kufa, with its rich history of opposition to the Umayyads, was chosen as the starting point for Zaid's revolution. The city's political history made it a stronghold of Shiite resistance. Zaid's revolution garnered significant support, with thousands pledging allegiance to him, including major Sunni jurists and Shiite leaders.

Zaid's revolution officially began on a cold Wednesday night, with only a small band of followers lighting torches and proclaiming the start of the uprising. Despite facing a vastly larger and better-equipped Umayyad army, Zaid's forces displayed remarkable bravery and determination.

The Martyrdom of Zaid

The next day, despite their initial successes, Zaid and his companions faced overwhelming odds. The Umayyad army, bolstered by reinforcements, launched a relentless assault. Zaid fought valiantly, but he was eventually struck by an arrow and succumbed to his wounds. His companions buried him secretly, but his grave was discovered, and his body was desecrated by the Umayyads, who sought to make an example of him.

The Enduring Legacy of Zaid's Revolution

Despite its tragic end, Zaid's revolution had a profound impact on the Umayyad regime, further destabilizing their rule and sending a clear message that tyranny has no place in Islam. His martyrdom was deeply mourned by the Ahl al-Bayt (peace be upon them) and his legacy was revered by subsequent Imams.

Imam Al-Sadiq (peace be upon him) expressed his sorrow at Zaid's martyrdom, recognizing him as a martyr on par with those who fought alongside the Prophet. He affirmed Zaid's faith, knowledge, and dedication to the cause of justice. Imam Al-Rida (peace be upon him) also praised Zaid, describing him as a scholar of the family of Muhammad who fought valiantly against oppression.

Conclusion

Zaid bin Ali's revolution, like the Husseini revolution before it, remains a powerful testament to the enduring struggle for justice and the principles of Islam. His bravery, faith, and ultimate sacrifice continue to inspire generations to stand against tyranny and uphold the true teachings of Islam. His life and martyrdom underscore the vital role of the Ahl al-Bayt in preserving the faith and guiding the Muslim community through times of trial and tribulation.

Imam Sajjad (Peace Be Upon Him) and the Legacy of Ashura: A Reflection on Shiite Teachings and Traditions

On the day of the event of Ashura, Hazrat Imam Sajjad (peace be upon him) exhibited immense grace and precision, presenting the testimonies of the oppressed followers of Hazrat Imam Husayn (peace be upon him). Imam Husayn's (peace be upon him) heart has become a symbol of faith and Ashura. He intertwined his devotion with the goals of Hazrat Imam Husayn (peace be upon him).

After the incident of Ashura, a Shiite woman was found on the brink of death on the soil of Karbala. It is believed by the followers of Hazrat Imam Sajjad (peace be upon him) that he performed the ritual prayer of Hazrat Imam Husayn (peace be upon him) in Karbala and lived behind Namodand.

Imam Zayn al-Abidin (peace be upon him) emphasized the importance of knowledge and life, calling for the teaching of monotheistic principles and the understanding of God's transcendental, knowledgeable, and divine revelation. This teaching has historical roots in the life of the Messenger of God (may God’s prayers and peace be upon him and his family) and the Commander of the Faithful (peace be upon him).

However, based on the testimony of Imam Sajjad (may God bless him and his family and grant them peace), there was a cognitive difference in the development and discussion of hadiths that prevented their growth.

Abdul Karim Shahrastani, in his book Al-Milal wal-Nihal, mentions, "There are two differences of opinion between Muslims, and a long-standing difference on the issue of Imams and monks. This is a matter of sectarian origin in Islam."

The debate about the days of the Prophet Akram (may God’s prayers and peace be upon him and his family) and the different hadiths about the virtues of Hazrat Amir al-Mu’minin and Khandan Wahi (peace be upon them) intensified the cognitive differences during the reign of the Caliphs and Muawiyah's policy of preventing any hadith from being published.

With the guidance of the honorable Prophet of Islam (may God bless him and his family and grant them peace), the presence of the Commander of the Faithful and Imam Sajjad (peace be upon them) during times of oppression emphasized the knowledge and life of the Shiite teachings.

Imam Zayn al-Abidin (peace be upon him) stressed the education and upbringing of Mumtaz Shahardan, as taught by the Ahl al-Bayt (peace be upon them). His teachings, such as those conveyed to Kumayl Nakha’i, focused on divine knowledge and wisdom.

Shaabaniya sermons, including the supplications of Hazrat Imam Ali (peace be upon him), and his supplications during battles like Siffin, highlighted the importance of monotheism and guidance. These teachings have been preserved and propagated as models for contemplation and understanding.

Hazrat Imam Sajjad's (peace be upon him) prayers and supplications, found in Sahifa Sajjadiyah, and the supplications of other Imams, have served as educational tools among the Shiites. Despite the oppressive rulers, the teachings continued, with supplications and visitations becoming integral parts of Shiite education.

The legacy of Hazrat Imam Sajjad (peace be upon him) and the importance of supplications and visitations have been preserved and propagated, providing guidance and education for the Shiite community.

References:

  1. Shahrastani, Abdul Karim. Al-Milal wal-Nihal.

  2. Historical accounts of the battles of Uhud, Hunayn, Khaybar, and Wadi al-Qura.

  3. Accounts of teachings to Kumayl Nakha’i and Uwais Qarni.

  4. Sahifa Sajjadiyah and the supplications of Imam Zain al-Abidin (peace be upon him).

  5. Historical records of the teachings and supplications of the infallible Imams (peace be upon them).

The Biography of Imam Ali bin Al-Hussein: A Beacon of Islamic Values

The biography of the twelve Imams from Ahl al-Bayt (peace be upon them) represents the realistic path of Islam after the era of the Messenger (peace be upon him). Studying their lives comprehensively reveals a full picture of the movement of authentic Islam, which began to make its way into the depths of the nation after the thermal energy of the prophetic message began to diminish following the death of the Messenger (PBUH). The infallible Imams (PBUH) began working to educate the nation and mobilize its energy towards creating and raising the missionary awareness of Sharia law and the movement of the Messenger (PBUH) and his blessed revolution, without deviating from the path of universal laws that control the behavior of the leadership and the entire nation.

This research focuses on the life of Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him), the sixth infallible among the icons of guidance and the fourth of the twelve Imams after the Messenger of God (peace be upon him). He embodied Muhammadan Islam in all its dimensions in his individual and social life under difficult social and political circumstances, thus achieving Islamic values. He was exemplary in thought, belief, character, and behavior, and he radiated faith, purity, and splendor to the world.

Structure of the Research

The research consists of two sections:

  1. Section One: His name, lineage, upbringing, mother, titles, physical characteristics, prestige, and dignity.

  2. Section Two: Imam Zayn al-Abidin (peace be upon him) from birth to Imamate, focusing on:

    • The text on the Imamate of Imam Zain al-Abidin (peace be upon him).

    • Imam Zain al-Abidin (peace be upon him) on the day of Ashura.

    • Features of the era of Imam (peace be upon him).

In addition to a conclusion and a list of sources and references.

Section One: Imam Zain Al-Abidin bin Ali (peace be upon him)

His Name and Lineage

Imam Ali bin Al-Hussein (peace be upon him), the fourth Imam of the People of the House (peace be upon them), was born to Imam, Commander of the Faithful, Ali bin Abi Talib (peace be upon him), the guardian of the Messenger of God (peace be upon him), and Fatima al-Zahra, the daughter of the Messenger of God (may God bless him and grant him peace). His father, Imam Hussein (peace be upon him), was one of the lords of the youth of the people of Paradise, the Prophet’s grandson, and the one who was martyred in Karbala on the day of Ashura in defense of Islam and Muslims. Imam Ali bin Al-Hussein (peace be upon him) was born in the year thirty-eight AH, and it was said that it was a year or two before that.

He lived for approximately fifty-seven years, spending the first two or four under the guardianship of his grandfather, Imam Ali (peace be upon him). He grew up in the school of his uncle Al-Hasan and his father Al-Hussein (peace be upon them), the two grandsons of the Greatest Messenger (peace be upon him), drawing from the fountain of prophetic knowledge.

His Upbringing

Imam Zayn al-Abidin (peace be upon him) had all the high-level educational components that no one else had achieved, which worked to form and build his personality distinctively. He grew up in the house of prophecy and imamate, where God permitted His name to be mentioned. His grandfather, Imam Ali bin Abi Talib (peace be upon him), took care of him and radiated upon him the lights of his soul. The Imam (peace be upon him) also lived under the care of his uncle, Imam Al-Hassan Al-Mujtaba (peace be upon him), and his father, Imam Hussein (peace be upon him), who saw in him a shining self-extension of the spirituality of prophecy and the ideal of the imamate.

Imam Zayn al-Abidin (peace be upon him) was born in Medina on the fifth day of Shaban in the year 36 AH, the day of the conquest of Basra. He died in Medina in the year 94 or 95 AH. Some historians mentioned that he was born in the year 38 AH in Kufa, where his grandfather, Imam, Commander of the Faithful (peace be upon him), had made it the capital of his state after the Camel War.

His Mother

His mother's name is Shahrabanu or Shah Zanan, the daughter of Yazdgerd, the last king of Persia. Some mentioned that she passed away during her postpartum days and did not give birth to anyone other than him.

His Titles

He was known by several titles:

  • Zain Al-Abidin: The adornment of the worshippers.

  • Dhul-Thafanat: The one with calluses, due to the marks left on his body from his extensive prostrations.

  • Master of the Worshippers.

  • The Role Model of the Ascetics.

  • The Trustworthy.

  • Al-Sajjad: The one who prostrates frequently.

These titles were given by people who found him to be the living embodiment of them, recognizing his humility and piety.

Section Two: Imam Al-Sajjad (peace be upon him) from Birth to Imamate

Text on the Imamate of Imam Zain al-Abidin (peace be upon him)

The Messenger of God (PBUH) stipulated the leadership of twelve Imams from his pure family, and he appointed them by mentioning their names and descriptions. Every infallible Imam stipulated the next Imam before his martyrdom in many situations. Imam Hussein (peace be upon him) handed over the will and other important items to Umm Salamah, his wife, indicating that his son, Ali bin Al-Hussein, would be the next Imam.

Imam Zain al-Abidin (peace be upon him) on the Day of Ashura

Imam Zayn al-Abidin (peace be upon him) participated with his father, Al-Hussein, in his struggle against the tyrants. Although he was not martyred with his father, he was preserved by God to take over the leadership of the nation and preserve the message of his grandfather.

Features of the Era of Imam Zain al-Abidin (peace be upon him)

Imam Zayn al-Abidin (peace be upon him) lived through the harshest period for the leaders of the Imams of Ahl al-Bayt. He witnessed the peak of deviation that began after the death of the Messenger. The Umayyad rule was marked by corruption, luxury, and the oppression of the people. The Imam worked to raise Islamic awareness, spreading the teachings of the Qur’an and the Sunnah.

Intellectual and Scientific Jihad

Imam Zayn al-Abidin (peace be upon him) stood up to the authoritarian prohibition of narrating hadiths. He ordered and urged the narration of hadiths, applied the Sunnah, and called for its implementation. He also emphasized the importance of reciting the Qur’an and adhering to its teachings.

Social and Practical Jihad

The Imam (peace be upon him) played an important role in reforming society by raising a generation of believers and confronting the oppressors. He worked to resist the corruption spread by the Umayyads and promoted a life of seriousness, diligence, and adherence to Islamic values.

Conclusion

Imam Zayn al-Abidin (peace be upon him) lived through a period of great turmoil and oppression. Despite the challenges, he maintained his commitment to the teachings of Islam, spreading knowledge, and reforming society. His legacy continues to inspire and guide Muslims, embodying the true spirit of the Ahl al-Bayt.

Research Notes and Sources

  1. Sahih Muslim: 7/121.

  2. Proof of guidance: 2/320 Hadith 116.

  3. Al-Nour: (24): 36-37.

  4. Ikhtiyar Ma’rifat al-Rijal: 1290/132 H 207, Al-Aghani: 14/75.

  5. Biography of the Messenger of God (PBUH) and his family (PBUH): 2/189.

  6. The Life of Imam Zain al-Abidin, Analytical Study: 390.

  7. Realizing the Truth: 12/13-16.

  8. Ilal al-Shara’i’: 1/269.

  9. A’lam Al-Hidaya: 6/48.

  10. A’lam Al-Hidaya: 6/54.

  11. Al-Kafi: 1/242/3, Ibth al-Hidaya: 5/214-216.

  12. Al-Irshad: 2/112.

  13. The Worship of Imam Zayn al-Abidin: 1/45.

  14. The Life of Imam Zain al-Abidin, Study and Analysis: 665.

  15. A’lam Al-Hidaya: 6/48, A’lam Al-Hidaya: 6/106.

  16. Al-Aghani: 8/224.

  17. Al-Aqd Al-Farid: 3/233.

  18. The Life of Imam Zain al-Abidin, Study and Analysis: 667.

  19. Al-Ihtijaj: 2/147.

  20. Al-Ghaybah by Al-Tusi: 118.

  21. Al-Irshad: 2/112.

  22. Al-Aghani: 1/55.

  23. Poetry and singing in Medina and Mecca: 250.

  24. Deaths of Notables by Ibn Khallikan: 6/96.

  25. Tafsir Al-Burhan: 3/156.

  26. Bihar Al-Anwar: 46/107.

  27. Nuzhat Al-Nazir: 45.

The political jurisprudence of the movement system of Imam Zain al-Abidin (peace be upon him)

Introduction
The political authoritarian conflict in determining the leadership line of the nation became more prominent among the Umayyads after the death of Muawiyah, although it was constant and inherited among the Umayyads, and for this reason Yazid sought to establish authority over him.
It was necessary to have a line of opposition to that corrupt leadership that would stand up to it and restore the Islamic leadership to its proper place, represented by Imam Hussein (peace be upon him), who required the legal duty to bear this leadership line placed upon him based on his legal duty: "I did not go out evil, nor arrogantly, nor hypocrisy, but rather I came out to seek reform in the nation of my grandfather to enjoin what is right and forbid what is wrong."

The Karbala incident took place, and after the martyrdom of Imam Hussein (peace be upon him) and his companions, may God be pleased with them, and Imam Zain al-Abidin assuming the responsibility of leadership, people had a clear vision in determining the legitimate leader and to know whoever, whether the Hashemites or the Umayyads, is responsible for that position.

Imam Zain al-Abidin (peace be upon him) carried the message of reform through a complex political system controlled by tyrants, which made Imam Zain al-Abidin draw the features of that dynamic system through multiple means and solid positions in which he proved the merit of the divine Imamate in leading the nation despite the era of tyrants.

This research came to reveal the political jurisprudence of the era of the Imam (peace be upon him) and how he dealt with the facts and events of his time. Therefore, the research is organized into two sections:

The First Topic: Proving the Imamate to the People of the House (peace be upon him)
This section discusses Imam Zain Al-Abidin’s dynamic system in proving the Imamate of the Ahl al-Bayt (peace be upon him) in general.

Intellectual and Scientific Jihad
The intellectual and scientific jihad, which the Imam (peace be upon him) was able to establish through the system of political movement through the windows of supplication, interpretation, messages, and meetings, made clear the usurping leadership side of the People of the House (peace be upon him) and their right to lead the Imamate in this divine position. Muslims did not care for and give this position to its rightful people starting from the beginning of the caliphate after the Messenger of God (peace be upon him) and its end, except for the period of the caliphate of the Commander of the Faithful (peace be upon him).

The Imamate’s position is to succeed the prophecy in guarding the religion and the politics of the world and with it the establishment of the laws of the Sharia. This right was robbed by the oppressive Umayyad authority, starting with Muawiyah until the end of the rulers of his era, through his supplications (peace be upon him) or his interpretations of the noble verses and through multiple sources.

Supplications and Their Significance

  1. The Supplication of Arafat: The supplication on the Day of Arafat, a significant day during Hajj, where Imam includes the usurped rights of the Ahl al-Bayt, including the Imamate. The public declaration of his honorable position by divine designation during this time highlights the divine attributes and rights of the Ahl al-Bayt.

  2. Friday and Eid al-Adha Supplications: These supplications demonstrate that the rightful leaders are being extorted by worldly desires and tyrannical oppression. The supplications serve as a public declaration of the deprivation of that right by the unjust caliphs, highlighting their invalid leadership and distortion of religious obligations.

  3. Interpretation of the Verse of Peace and Hadith of Al-Ghadir: Imam Zain al-Abidin explains the verse (Enter all of them into the peace) as the guardianship of the Commander of the Faithful (peace be upon him) . This interpretation, along with the Hadith of Al-Ghadir, underscores the Imamate’s foundation and its rightful place within the Ahl al-Bayt.

  4. Declaration of Names of the Imams: Through various narrations, including those from Imam al-Baqir, Imam Zain al-Abidin confirms the rightful succession and leadership of the Ahl al-Bayt, proving the Imamate through legal duty and divine right.
     

The Second Requirement: Proving His Imamate (peace be upon him) in Particular
Imam Zain al-Abidin took another path with preaching to preserve the principles of Islam, focusing on intellectual jihad rather than armed rebellion.

Sermons and Public Declarations

  1. Sermon in the Umayyad Court: The famous sermon delivered in the Umayyad court and the Damascus Mosque highlighted the divine right and leadership qualities of the Ahl al-Bayt, invalidating the government and imamate of the Umayyads.

  2. Explanation of the Need for the Imam: Imam Zain al-Abidin emphasized the essential role of the Imamate for the safety and guidance of the people, explaining that the earth would not be devoid of a divine proof until the Hour of Judgment.
     

Indirect Proving of Imamate

  1. Critique of Yazid’s Government: Through various texts, Imam Zain al-Abidin presented the political leadership of Yazid bin Muawiyah as unjust, citing the Quranic verse against relying on wrongdoers.

  2. Dialogue with Abbad Al-Basri: In discussions with scholars like Abbad Al-Basri, the Imam highlighted the qualities necessary for true jihad and leadership, emphasizing the right of the Ahl al-Bayt.

  3. Warning Against Cooperating with Oppressors: Through hadiths, Imam Zain al-Abidin warned against aiding oppressors, underscoring the divine punishment for those who usurp the rights of the Ahl al-Bayt.
     

The Legitimacy of Confronting the Imamate in the Movement System of Ahl al-Bayt
The confrontation with unjust rulers and the assertion of the rightful leadership of the Ahl al-Bayt were justified through various historical and jurisprudential contexts.

The Political Movement System of Imam Zain al-Abidin

Interaction with Rulers
Imam Zain al-Abidin’s interactions with rulers like Yazid, Abd al-Malik, and Hisham bin Abdul Malik were characterized by firm opposition to their unjust policies, refusal to legitimize their rule, and clear declarations of the rightful Imamate.

Internal Armed Revolutions

  1. The Hurra Incident: The Imam’s position regarding the Hurra incident demonstrated his disapproval of unauthorized revolutions while condemning the atrocities committed by Yazid’s army.

  2. The Movement of Repentance: The Imam’s tacit approval of the repentants' movement highlighted the legitimacy of seeking justice for Imam Hussein’s martyrdom.

  3. Al-Mukhtar’s Revolution: Despite conflicting narratives, the evidence suggests Imam Zain al-Abidin’s approval of Al-Mukhtar’s actions to avenge the killing of Imam Hussein, affirming the revolution’s legitimacy.
     

Conclusion
The research highlights Imam Zain al-Abidin’s strategic and intellectual efforts to establish the divine right and leadership of the Ahl al-Bayt amidst the political turmoil and oppressive Umayyad rule. His dynamic system of proving the Imamate and confronting unjust rulers through sermons, supplications, and intellectual jihad is a testament to his unwavering commitment to preserving the principles of Islam and the rightful leadership of the Ahl al-Bayt.

References

  1. Al-Mawardi, Al-Ahkam Al-Sultaniya, p. 5.

  2. Al-Madani, Ali Khan, Riyad Al-Salkin in Sharh Sahifat Al-Sajidin (peace be upon him), p. 372.

  3. Imam Zayn al-Abidin, Al-Sahifa al-Sajjadiyyah, p. 344.

  4. Imam Zayn al-Abidin, Sahifa al-Sajjadiya.

  5. The pillars of Islam.

  6. Al-Ash’athiyat and Al-Jaafariyyat, p. 42.

  7. Al-Khoei, Book of Prayer, Part 1, p. 52.

  8. Al-Hadayek Al-Nadhra, Part 1, p. 443.

  9. Tafsir al-Burhan, Part 1, p. 129.

  10. Tafsir al-Burhan, Part 1, p. 208.

  11. Al-Majlisi, Al-Bihar, vol. 27, p. 218.

  12. Ma'ani Al-Akhbar, Part 1, p. 530.

  13. Al-Tabarsi, Al-Ihtaj, vol. 2, p. 50.

  14. Al-Qummi, Abbas, Nicknames and Titles, Part 1, p. 60.

  15. Al-Saghir, Muhammad Hussein, Imam Zain Al-Abidin: The Leader, the Preacher, Al-Insan, p. 38.

  16. Al-Saduq, Amali Al-Saduq, p. 112.

  17. Surat Hud: Verse 113.

  18. Al-Majlisi, Bihar Al-Anwar, vol. 4, p. 325.

  19. Al-Yaqubi, History of Al-Yaqubi, Part 2, p. 250.

  20. Al-Faqih, Part 2, p. 219.

  21. Al-Tahtheeb, Part 6, p. 134.

  22. Kanz Al-Irfan, On the Jurisprudence of the Qur’an, Part 1, p. 348.

  23. Al-Hurr Al-Ameli, Al-Wasa’il, vol. 11, p. 502.

  24. Al-Majlisi, Mirat Al-Uqul, vol. 4, p. 353.

  25. Al-Tusi, Backbiting, p. 105.

  26. Al-Kulayni, Al-Kafi, vol. 1, p. 297.

  27. Dictionary of Supplications, p. 197.

  28. Proof of the Will, p. 119.

  29. Al-Qurashi, Baqir, Mousavi, Biography of the People of the House (peace be upon him), Imam Zain Al-Abidin, vol. 2, p. 127.

  30. Kanz Al-Ummal, vol. 6, p. 35.

  31. Muslim, Sahih Muslim, vol. 3, p. 1457.

  32. Al-Saduq, The perfection of religion and the completion of grace, p. 264.

  33. Abduh, Muhammad, Sharh Nahj al-Balagha, Sermon 33.

  34. Al-Sharif Al-Radi, The Messages of Al-Sharif Al-Radi, Part 2, p. 113.

  35. Taqwa, Muhammad Taqi, The Key to Sa’ada fi Sharh Nahj al-Balagha, Part 3, p. 463.

  36. Uyun Akhbar al-Rida, Part 2, p. 139.

  37. Al-Saduq, Uyun Akhbar Al-Rida, vol. 1, p. 29.

  38. Al-Majlisi, Mirat Al-Uqul, vol. 11, p. 98.

  39. Al-Jalali, Muhammad Reda, Jihad of Imam Al-Sajjad Zain Al-Abidin (peace be upon him), p. 73.

  40. Al-Kalbikani, Results of Ideas, vol. 1, p. 196.

  41. Al-Thaqafi, Ibrahim bin Muhammad, Al-Gharat, vol. 2, pp. 559-583.

  42. Al-Thaqafi, Al-Gharat, vol. 2, p. 578.

  43. Al-Sanad, Muhammad, Foundations of the Political System of the Imamis, p. 360.

  44. Al-Muzaffar, The Imami Doctrines.

  45. Al-Amili, Jaafar Murtada, Mizan al-Haqq, Suspicions and Responses, Part 3, Islamic Center for Studies, First Edition, 2010 AD.

  46. Al-Khwarizmi, The killing of Hussein, p. 69.

  47. Al-Majlisi, Bihar Al-Anwar, vol. 26, p. 120.

  48. Al-Qazwini, Latif, Men Who Left Their Marks on History, p. 150.

  49. Ibn Nama al-Hilli, Jaafar, Dhub al-Nadhar, p. 97.

  50. Al-Masoudi, Muruj Al-Dhahab.

  51. Al-Kashi, Rijal Al-Kashi, p. 127.

  52. Al-Bihar, vol. 45, p. 244.

  53. Al-Kashi, Rijal Al-Kashi, p. 127.

  54. Al-Khoei, Dictionary of Rijal al-Hadith, vol. 19, p. 108.

  55. Ibn Shahr Ashub, Manaqib Al Abi Talib, vol. 3, p. 276.

  56. Al-Qurashi, Baqir Sharif, vol. 6, p. 327.

  57. Ibn Kathir, The Beginning and the End, vol. 1, p. 206.

  58. Sayyid A`lam al-Nubala’, vol. 3, p. 324.

  59. History of Nations and Kings, Part 4, p. 368.

  60. Al-Masoudi, Murooj Al-Dhahab, vol. 3, p. 78.

  61. Ibn Abi Al-Hadid, Explanation of Nahj Al-Balagha, Part 4, p. 104.

  62. The International Council of Ahl al-Bayt, Alam al-Guidance, Imam Ali bin al-Hussein Zayn al-Abidin (peace be upon him), p. 77.

  63. Al-Kashi, Rijal Al-Kashi, p. 127.

  64. Al-Khoei, Dictionary of Rijal al-Hadith, vol. 19, p. 108.

  65. Al-Kashi, Rijal Al-Kashi, p. 127.

Imam Zain Al-Abidin (Peace Be Upon Him): The Torchbearer of the Ashura Revolution and Defender of Islamic Principles

Imam Zain Al-Abidin (peace be upon him) upheld the legacy of the great revolution initiated by his father, the Master of the Martyrs, Imam Husayn (peace be upon him). He tirelessly advocated for the revolution's principles and goals, standing firm against oppressors and defending the noble tenets of Islam. Throughout his life, he shouldered the responsibilities of the imamate and illuminated Muslim history with his exemplary conduct.

Divine wisdom decreed that Imam Zayn al-Abidin fall ill on the day of Ashura, thus exempting him from the obligatory jihad. This illness was crucial, for without it, the lineage of the Prophet Muhammad (peace be upon him and his family) would not have survived. Had Imam Zayn al-Abidin not been ill, he would have undoubtedly fought and been martyred. Despite his severe illness, when he heard his father’s plea for support, he rose from his bed, leaning on his staff and wielding his sword to confront the enemies and aid his father. In a pivotal moment, his father, Imam Husayn, implored his wise aunt Zainab (peace be upon her) to protect the heir of the prophets and the guardian of divine law, saying, “Imprison him, lest the earth be devoid of descendants of the family of Muhammad.”

After the Battle of Al-Taf, Imam Zain Al-Abidin’s voice resounded to refute the falsehoods of the Umayyads and to affirm to the public that this revolution embodied Muhammadan Islam, continuing the Prophet’s (peace be upon him) mission. His first notable sermon in Kufa exposed the heinous crimes committed by the Umayyads, detailing their massacre of the Prophet’s family. His powerful orations continued in the Levant and Medina, revealing the truth to the masses.

Imam Ali bin Al-Hussein (peace be upon him) stripped the oppressive Umayyad authority of their perceived legitimacy, revealing their deceit and brutal actions against the family of the Prophet in Karbala. He vividly described their barbarity in killing Imam Husayn, his family, and his companions while they were parched, and in capturing and parading the Prophet’s daughters from place to place.

Throughout his life, Imam Zain al-Abidin (peace be upon him) endured immense suffering and grief inflicted by the Umayyad rulers. However, the incident of Karbala remained an unhealed wound, and he continued to mourn until his pure soul departed to its Creator.

References:

  1. Historical accounts of the day of Ashura and the illness of Imam Zain al-Abidin (peace be upon him).

  2. Sermons of Imam Zain al-Abidin in Kufa, the Levant, and Medina.

  3. Detailed descriptions of the crimes committed by the Umayyads against the family of the Prophet (peace be upon him and his family).

  4. Accounts of the life and suffering of Imam Zain al-Abidin under Umayyad rule.

The Psychological Reassurance and Moral Framework of Imam Zain Al-Abidin (Peace Be Upon Him): A Study of Patience and Faith

Psychological reassurance represents a level of the human personality that elevates an individual to a state of stillness, serenity, and security. It is achieved when a person finds someone who fulfills their desires, satisfies their needs, controls their emotions, contributes to building their personality, and fosters a sense of balance and harmony with themselves and others. This reassurance, however, must stem from self-reassurance characterized by true personal traits such as patience and faith. Patience, being a foundational trait, complements the building of one's personality and is essential for people of determination, will, and strong ability. The Holy Qur'an highlights its significance in the verse: "And be patient over whatever befalls you. Indeed, that is of the matters [requiring] determination" (Luqman: 7).

 

The human personality completes its levels by achieving self-belief.

When a person embodies a character they admire both intellectually and spiritually, especially one that exemplifies integrated humanity and divine infallibility, they experience profound happiness. This is particularly true when one draws inspiration from the character of Imam Zayn al-Abidin (peace be upon him), whose patience, control over anger, and faith in the face of calamity serve as a model of resilience and tranquility.

The research aimed to study the personality of Imam Ali bin Al-Hussein (peace be upon him) as a practical example of the concepts of patience and faith and their behavioral impact on individuals and society. The study was divided into two sections: the first explored patience and faith as demonstrated in the intellectual heritage of Imam Zayn al-Abidin (peace be upon him), and the second examined his representation of these values in behavior. The research concluded with a summary of the key findings, which will be discussed in detail in the main body of the research.

The First Section: Patience and Faith in the Intellectual Heritage of Imam Zayn al-Abidin (Peace Be Upon Him)

Biographies, historical texts, and ethical works often highlight the personality of Imam Zayn al-Abidin (peace be upon him), appreciating and analyzing his contributions during one of the most challenging periods in Islamic history following the martyrdom of his father, Imam Husayn (peace be upon him). His heritage serves as a guide in understanding religion, social and psychological behavior, and linguistic eloquence. It was said about him: “Ali bin Al-Hussein was the best of God’s creation after his father in knowledge and deeds,” and “The jurists of the common people have narrated from him an incalculable amount of knowledge, sermons, supplications, virtues of the Qur’an, the permissible and the forbidden, and the missions and the days.”

Ibn Taymiyyah remarked, “As for Ali bin Al-Hussein, he is one of the greatest of the followers and their masters in knowledge and religion... known for humility, secret charity, and other virtues.” His heritage, deeply rooted in the Qur'an and prophetic teachings, reflects his upbringing in the house of prophecy and his mastery of Arabic prose.

Imam Zayn al-Abidin’s intellectual legacy, particularly in works like the Sahifa al-Sajjadiyyah and the Treatise of Rights, demonstrates his ability to convey profound Islamic values of truth, goodness, justice, education, and morals through eloquent and impactful language. His statement, “Patience is to faith what the head is to the body, and there is no faith for one who has no patience,” encapsulates the inseparable relationship between patience and faith.

Patience:

Patience in language means restraining oneself from panic and enduring hardships. The Qur'an frequently mentions patience, praising those who remain steadfast. Patience is described as a moral value and a manifestation of the believing human personality, demonstrating faith and certainty in God. It is essential for enduring trials and maintaining composure.

Patience can be physical or psychological. Physical patience involves enduring bodily hardships, while psychological patience involves resisting desires and temptations. Different forms of patience, such as chastity, self-control, courage, clemency, asceticism, and contentment, reflect its multifaceted nature.

The Qur'an extols patience in numerous verses, promising rewards for those who remain patient and assuring them of God’s support. Patience is also seen as a moral obligation in Islam, closely linked to faith and piety. Imam Zayn al-Abidin (peace be upon him) exemplified this through his teachings and actions, portraying patience as an integrated moral system aligned with Qur'anic principles.

Faith:

Faith in language means security, acknowledgment, belief, trust, and acceptance of Sharia law. Faith in Islamic terminology encompasses knowledge in the heart, acknowledgment on the tongue, and actions of the pillars. It involves belief in God, His oneness, prophecy, imamate, justice, the Last Day, and heavenly books, all of which contribute to psychological stability and reassurance.

Faith influences an individual's behavior, making them morally upright, optimistic, and resilient. It fosters a sense of security, resisting deviations, and encourages patience in adversity. Faith and patience together form the core of a believer’s character, as exemplified by Imam Zayn al-Abidin (peace be upon him).

The Second Section: Imam Zayn al-Abidin (Peace Be Upon Him) as a Model of Value and Behavior

Imam Zayn al-Abidin (peace be upon him) embodied the highest moral ranks and behavioral values, particularly patience. He faced immense trials and tribulations but remained steadfast in his worship, gratitude, and praise of God. His noble heritage, including the Sahifa al-Sajjadiyyah and the Treatise of Rights, reflects his profound understanding of patience and faith.

His character demonstrated endurance, self-control, forbearance, strength, and wisdom. His patience and faith were not mere concepts but lived experiences that guided his behavior and teachings.

Conclusion:

Imam Zayn al-Abidin (peace be upon him) encouraged his followers to adhere to divine principles, contributing significantly to their moral and behavioral development. His teachings on patience and faith serve as a guide for individuals to achieve psychological reassurance and balance. His life and legacy offer a model of virtuous behavior, demonstrating the importance of patience and faith in overcoming adversity and achieving spiritual growth.

References:

  1. The Holy Quran.

  2. Ibn Taymiyyah, Sheikh al-Islam Abu al-Abbas Taqi al-Din Ahmad. The Methodology of the Sunnah of the Prophet in Refuting the Words of the Shiites and the Qadariyyah. 1st edition, Bulaq al-Misriyah, D. T.

  3. Ibn Manzur, Abu al-Fadl Jamal al-Din Muhammad ibn Makram. Lisan al-Arab. Dar Sader, Beirut, D.T.

  4. Al-Bustani, Mahmoud. Nour and Balagha. Al-Sibtain International Foundation, 4/7/2010.

  5. Al-Jazairi, Abu Bakr Jaber. The Believer’s Creed. Dar Al-Bayan, Beirut, D.T.

  6. Al-Harithi Al-Makki (deceased: 386 AH), Abu Talib Muhammad bin Ali bin Attiya. The Strength of Hearts in Treating the Beloved and Description of the Path of the Disciple to the Place of Monotheism. Edited by: Asim Ibrahim Al-Kayyali, Dar Al-Kutub Al-Ilmiyyah, 2nd edition, Beirut, 1426 AH - 2005 AD.

  7. Al-Hanafi, Muhammad bin Ali Muhammad. Explanation of the Tahawi Creed. Islamic Call Library, Cairo. D.T.

  8. Al-Saduq (381 AH), Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qummi. Kitab Al-Khisal. Authenticated and commented on by: Ali Akbar Al-Ghafari, Islamic Publishing Foundation, D.T.

  9. Al-Raghib Al-Isfahani, Abu Al-Qasim Al-Hussein bin Muhammad. Al-Mufradat fi Gharib Al-Qur’an. Edited by: Safwan Adnan Al-Daoudi, Dar Al-Qalam, Damascus, 1st edition, 1412 AH.

  10. Al-Rawi, Hazem Abdel-Qahar. Patience and Courage among the Arabs. Al-Raya Press, Baghdad, 1987.

  11. Al-Zubaidi (d. 1205 AH), Murtada. The Crown of the Bride from the Jewels of the Dictionary. Edited by: A Group of Researchers, Dar Al-Hidaya, Kuwait, D.T.

  12. Al-Sabzwari, Muhammad bin Muhammad. Jami’ al-Akhbar. 1st edition, edited by: Alaa Jaafar, Aal al-Bayt Foundation, peace be upon them, for the revival of heritage, Holy Qom, 1414 AH.

  13. Al-Sharqawi, Muhammad Abdullah. Faith, Its Reality and Its Impact on the Soul and Society, Its Origins and Branches, Its Requirements and Its Contradictions. Dar Al-Jeel, Beirut, ed.

  14. Al-Adhari, Shihab Al-Din. Features of the Educational Curriculum among the People of the House, Peace Be Upon Them. Islamic Knowledge Series 42, Al-Resala Center, D. T.

  15. Al-Isawi, Abdul Rahman. Studies in the Interpretation of Human Behavior. Dar Al-Rateb University, Beirut, 1419 AH.

  16. Al-Ghazali, Abu Hamid Muhammad bin Muhammad. Ihya’ Ulum al-Din. Dar al-Hadith, Cairo, 1994.

  17. Al-Fahham, Abbas Ali. The Secret of Linguistic Creativity According to the Imam, Peace Be Upon Him. Dar Al-Irfan, 3013.

  18. Al-Fayrouzabadi (d. 817 AH), Majd al-Din Abu Taher Muhammad bin Yaqoub. Basa’ir Dhu’il al-Tammiz fi Lata’if al-Kitab al-Mighty. Edited by: Muhammad Ali al-Najjar, Committee for the Revival of Islamic Heritage, Cairo, D.T.

  19. Al-Qamoos Al-Muhit, 9th edition, Al-Resala Printing Foundation, Beirut. 2003.

  20. Kayed Qaroush et al. Ethics in Islam. Dar Al-Manahj for Publishing and Distribution, Jordan, 4th edition, 2006 AD.

  21. Al-Mu'tazili, Ibn Abi Al-Hadid. Sharh Nahj Al-Balagha. 2nd edition, edited by: Muhammad Ibrahim, Dar Al-Amira for Printing, Publishing and Distribution, Beirut, 2007.

  22. Al-Mufid, Sheikh Al-Mufid Muhammad bin Muhammad bin Al-Numan Al-Baghdadi. Al-Irshad fi Knowing God’s Proofs upon His Servants. 1st edition, published and edited by: Al-Bayt Foundation for the Revival of Heritage, 1995.

  23. Al-Naraqi (d. 1209 AH), Sheikh Muhammad Mahdi. Jami’ Al-Saadat. Commentary: Al-Sayyid Muhammad Kalantar, The Lady of Masoumeh Foundation, 1st edition, Qom, 1424 AH.

Footnotes:

  1. Al-Irshad: 2/138 and 153.

  2. Minhaj al-Sunnah: 2/123.

  3. Al-Fahham, Abbas Ali, The Secret of Linguistic Creativity According to the Imam, Peace Be Upon Him, Dar Al-Irfan, 3013.

  4. Al-Sabzwari, Muhammad bin Muhammad, Jami’ Al-Akhbar, 1st edition, edited by: Alaa Jaafar, Al-Bayt Foundation, peace be upon them, for the revival of heritage, Holy Qom, 1414 AH, p. 316.

  5. See: Lisan al-Arab: Ibn Manzur: Article (Sabr): 4/438.

  6. Al-Kahf: 28.

  7. Basa’ir Dhu’l-Taymiz fi Lata’if al-Kitab al-Aziz: Al-Fayrouzabadi: 3/371.

  8. Mufadarat Gharib Al-Qur’an: Al-Raghib Al-Isfahani: 273.

  9. Thunder: 22.

  10. See: Mufradat Gharib Al-Qur’an: 273.

  11. Al-Ghazali, Abu Hamid Muhammad bin Muhammad, Ihya’ Ulum al-Din, Dar al-Hadith, Cairo, 1994. Part 4, p. 104.

  12. Surah Al Imran / Verse 200.

  13. Surah Al-Asr / Verse 3.

  14. Surat Al-Zumar / Verse 10.

  15. Surah Al-Baqarah / Verse 153.

  16. Surat Al-Shura / Verse 43.

  17. See: Taj Al-Arous from Jawaher Al-Qamoos: Al-Fayrouzabadi: 12/272.

  18. Explanation of Nahj al-Balagha: Ibn Abi al-Hadid: 1/324.

  19. An-Nahl: 127.

  20. Al-Muddaththir: 7.

  21. The strength of hearts in treating the beloved: Abu Talib al-Makki: 1/331.

  22. Kayed Qaroush et al., Ethics in Islam, Dar Al-Mahraj for Publishing and Distribution, Jordan, 4th edition, 2006, p. 10.

  23. See: Ihya’ Ulum al-Din: Abu Hamid al-Ghazali: 4/72, and Jami’ al-Sa’adat: 558.

  24. Al-Fayrouzabadi, Majd al-Din al-Din Muhammad, al-Qamoos al-Muhit, 9th edition, Al-Resala Printing Corporation, Beirut. 2003, vol. 4, p. 199. See: Ibn Manzur, previous source, vol. 13, p. 25.

  25. Al-Mu’tazili, Ibn Abi Al-Hadid, Sharh Nahj Al-Balagha, 2nd edition, edited by: Muhammad Ibrahim, Dar Al-Amira for Printing, Publishing and Distribution, Beirut, 2007, Chapter on Governance, p. 227.

  26. Al-Hanafi, Muhammad bin Ali Muhammad, Explanation of the Tahawi Creed, Islamic Call Library, Cairo. DT, p. 313.

  27. Al-Sharqawi, Muhammad Abdullah, Faith, Its Reality and Its Impact on the Soul and Society, Its Origins and Branches, Its Requirements and Its Contradictions, Dar Al-Jeel, Beirut, ed., p. 32.

  28. Al-Jaza’iri, Abu Bakr Jaber, The Believer’s Creed, Dar Al-Bayan, Beirut, ed., p. 34.

  29. Al-Issawi, Abdul Rahman, Studies in the Interpretation of Human Behavior, Dar Al-Rateb University, Beirut, 1419 AH. p. 193.

  30. Al-Adhari, Shihab Al-Din, Features of the Educational Curriculum among the People of the House, Peace Be Upon Them, Islamic Knowledge Series 42, Al-Resala Center, D. T. pp. 34-35.

  31. See: Al-Bustani, Mahmoud, Nour and Balagha, Al-Sibtain International Foundation, 4/7/2010.

  32. Al-Rawi, Hazem Abdel-Qahar, Patience and Courage among the Arabs, Al-Raya Press, Baghdad, 1987, pp. 39-40.

  33. The Prophets: 37.

  34. Al-Ahqaf: 35.

  35. Al-Qalam 48.

  36. The Prophets: 87.

  37. The Prophets: 88.

  38. Youssef: 87.

  39. Al Imran: 139-140.

  40. Muhammad: 35.

  41. Al-A’raf: 128.

  42. Al-Khasal, vol. 1, p. 129.

The two contexts of ratio and subordination in Al-Sahifa Al-Sajjadiyyah by Imam Zain Al-Abidin (peace be upon him) _a semantic grammatical study_

The semantic similarity between the contexts of ratio and subordination in Arabic grammar is striking, as both serve purposes of clarification, definition, or specification. The terms indicating ratio and subordination often appear intertwined, forming what seems to be a single word due to their close connection. Ratio involves linking elements together, forming a unified concept, while subordination denotes a relationship where one element depends on another, understood through their interconnection. The benefit of attribution, or ratio, lies in adding one element to another and linking them, requiring two parts: the attributed and the attributed-to. Similarly, dependents, regardless of their variety, relate to the sentence only through their connection to what they follow, and the linkage of followers directs towards the followed itself. This relationship is such that the meaning attributed to the followed in the speaker's intention is also attributed to the subordinate, making the follower and the followed appear as a single entity.

The limited investigations into the presumption of ratio and subordination highlight the need for further study. The presumption of ratio can be divided into two types: the ratio of prepositions and the ratio of addition. Meanwhile, the presumption of subordination encompasses four types: the presumption of adjective, the presumption of emphasis, the presumption of conjunction, and the presumption of conjunction of statement or substitution.

Given the interlinked nature of these contexts, this study will address both in two main sections:

  1. The Presumption of Ratio

  2. The Presumption of Dependency

The Presumption of Ratio

Ratio, as a general restriction on the attribution relationship, differs from specification in its meaning. Dr. Tammam Hassan distinguished these by stating that specification narrows the attribution relationship while ratio appends to it, making the attribution relationship relative. This ratio necessitates two parts, the attributed and the attributed-to, to link elements together. Arab grammarians have understood the relationship between the genitive and the genitive in particular as one of ratio, considering the preposition an aspect of addition. Thus, the ratio relationship includes studying genitives with prepositions and those by addition.

From the above, it is clear that the presumption of ratio has two meanings and can be divided into two parts:

1. Ratio with Prepositions

Prepositions in Arabic connect what precedes them to what follows, applying only to nouns. These prepositions serve as intermediate letters, carrying meanings in what follows them and forming a semantic relationship between the event (attribution) and the genitive. They make the attribution relationship relative, whether between a subject and its predicate, a verb and its subject, or otherwise. Durable prepositions complete the meaning of a sentence, connecting disparate words and transferring the meanings of verbs to nouns, thus strengthening and connecting these meanings.

In the Sahifa al-Sajjadiyah, the letters representing names and their meanings are numerous, reflecting their role in connecting names and events (attributions). For instance, the preposition "Ba" conveys various meanings in different contexts, such as in the phrases "without a first that was before Him" or "praise by which we will be freed from the painful fire of God." These usages of "Ba" can denote circumstances, causality, accompaniment, or instrumental usage, depending on the context.

2. Ratio in Addition

Addition is another aspect of ratio, involving a restrictive relationship between two nouns where the first noun is attributed to the second without separation. This relationship tightens the connection between the genitive and the genitive, making them appear as a single word. For example, in the Sahifa al-Sajjadiyah, phrases like "praise be to God for everything with which He is praised by His angels" reflect this ratio, where the attributes are closely linked to the noun.

The Presumption of Dependency

Subordination, as a general moral presumption, implies the connection between the follower and the followed, entering the sentence's structure. The follower is related to the followed without separation, forming a single unit. This means the followed serves as the link through which the follower connects to other elements in the sentence. Despite their diversity, dependents connect to the sentence through their follower, moving together within the sentence as per the speaker's intent. The reason for this is that the meaning attributed to the followed in the speaker's intention also applies to the subordinate, making the follower and the followed a single entity. Sibawayh noted that dependency in parsing is for the sake of dependency in meaning, lacking precedence over others.

From this understanding, it is evident that the dependent and the followed agree in the type of parsing, even if they differ in its reason. The followed's reason might be the subject, primary, declarative, object, genitive, or definiteness by deletion, leading to nominative, accusative, genitive, or jussive cases. For the follower, the reason is always subordination. The follower cannot precede the followed, and the presumption of dependency encompasses four subsidiary presumptions:

  1. The Presumption of the Adjective

  2. The Presumption of Emphasis

  3. The Presumption of Conjunction

  4. The Presumption of Substitution

Each type of dependency plays a specific role in clarifying, specifying, or emphasizing elements within a sentence, contributing to the overall coherence and meaning in Arabic grammar. This study will delve into each type, illustrating their usage and significance within the context of Arabic linguistic structures.

Citing the Holy Qur’an in the words of Imam Zayn al-Abidin (peace be upon him) - Sahifa al-Sajjadiyya 

Introduction
Praise be to God, Lord of the Worlds, and may prayers and peace be upon the best preacher, the Messenger of guidance, affection, and mercy, Abi Al-Qasim Muhammad bin Abdullah, and upon his honorable and purified family, the paths of God and His gates from which He comes, and upon his loyal companions, and those who follow them until the Day of Judgment.
 
The Noble Qur’an continues to be the source of support for the family of the Messenger of God, may God’s prayers and peace be upon them. They draw from it and enjoy it as sweet, cold, and delicious due to the great sacrifices they offered to God Almighty, which ordinary people cannot count.

If you read today about Imam Zayn al-Abidin (peace be upon him), the fourth Imam of the Imams of Truth and Guidance, his famous collection, the Sahifa al-Sajjadiyah, you would see in it the Noble Qur’an shining brightly in various circumstances. How do we describe the product of a group that received revelations in their homes, mingled with them, and enjoyed the melodies and spirit of the sky that inspired the worshipers?
The researcher found that the words of Imam Ali bin Al-Hussein (peace be upon them) in Sahifa Al-Sajjadiyya contain a variety of quotations and representations from the Holy Qur’an. These citations take on two primary forms: direct and indirect. Direct citation involves quoting the holy text verbatim, whether an entire verse or a part of it. Indirect citation refers to implicit references where the Imam’s words resonate with the meanings and teachings of the Qur’an.

The researcher will first explain what citation means in language and terminology, then present the two forms of citation in two sections.

The First Topic: Citation in Language and Terminology

The researcher aims to define the term "citation" idiomatically after understanding its linguistic meaning, as the idiomatic meaning is strongly connected to the linguistic meaning. Ahmed bin Faris (d. 395 AH) limited the meaning of the linguistic root of this word, which is sheen, ha, and dal. He stated that it has one origin: presence, knowledge, and information.

Lexicographers, starting with Al-Khalil bin Ahmad Al-Farahidi (d. 175 AH) and followed by others, examined the meanings of the verb "testify" and related terms in excess of three letters, noting that they did not mention "such-and-such a martyr." This is evident as classical Arabic poetry uses these terms primarily in relation to martyrdom for the sake of God, not for supporting or strengthening an argument as understood in modern contexts.

The term "martyrdom" is used in the Holy Qur’an to refer to seeking testimony, as in: {And those of your women who commit indecency, call against them four of you} and {And call upon two witnesses from among your men}.

In the Prophetic hadith, the term is similarly used. The Messenger of God (may God’s prayers and peace be upon him and his family) said: ((They bear witness but are not cited)).

The meaning of citation in modern usage, as in supporting or strengthening an argument, does not appear in classical Arabic dictionaries. The researcher suggests that "He testified with such-and-such" is used and indicates this in the books of morphology, showing that the use of "citing" aligns with the meaning of "witnessing."

The Second Topic: Citing the Holy Qur’an in Sahifa al-Sajjadiyya
Imam Ali bin Al-Hussein, known as Zain Al-Abidin (d. 95 AH), composed supplications collected in the Sahifa Al-Sajjadiyyah. These supplications are masterpieces of prayer from the family of Muhammad and are similar in style to those of his grandfather, the Commander of the Faithful. The total number of his supplications is fifty-four, with twelve additional supplications mostly related to specific days.

The Imam’s supplications connect with the divine essence, plead for forgiveness, and seek sublime divine kindness. He teaches people supplications that bring them closer to God and prays for the well-being of Muslims. His citations of the Qur’an are diverse, divided into direct and indirect citations, with the Imam often speaking in a Qur’anic manner.

Direct Citation
Direct citation involves quoting a verse or part of the Qur’an verbatim. Despite its rarity in the Imam’s supplications, such as his praise of God: (Until when he has reached the maximum of his effect...and reward those who do good with good...), the composition of his supplications often includes phrases from the Qur’an. For example, "Praise be to God" frequently appears, echoing Surah Al-Fatihah.

Indirect Citation
Indirect citation refers to incorporating Qur’anic concepts or words into the Imam’s supplications without direct quotation. For example, his phrase "Praise be to God, the First without a first was before it, and the last without another will be after it" reflects Qur’anic themes. He often rearranges or derives words from the Qur’an to fit his supplications.

Conclusion
The researcher concludes that the Holy Qur’an is cited in the supplications of Imam Ali bin Al-Hussein in Sahifa Al-Sajjadiyya in two ways: directly and indirectly. The Imam’s words are Qur’anic in essence, and he uses them to convey profound meanings and spiritual teachings. This reflects his deep connection with the Qur’an and his ability to articulate its teachings in his supplications. The findings highlight the significance of Qur’anic citation in religious discourse and the enduring legacy of Imam Zain Al-Abidin’s supplications.

Honoring parents in the treatise on rights by Imam Zayn al-Abidin, peace be upon him

The position of the mother is sacred, and the position of the father is great. God Almighty said in His Book: "And your Lord has decreed that you worship none but Him and to be good to parents." It was said to the Messenger of God, may God bless him and his family and grant them peace: "O Messenger of God, what is the right of a father?" He, may God’s prayers and peace be upon him and his family, said: "To obey him as long as he lives." It was said: "What is the mother’s right?" He, may God’s prayers and peace be upon him and his family, said: "No way, no way. If he were equal to the number of sand and raindrops in the days of this world, he stood in her hands, that would not be the same as the day she carried him in her stomach." (Al-Nouri, 1988, p. 203).

Parents have a status that a person cannot fully comprehend. No matter how hard the pen tries to enumerate their virtue, it still falls short of depicting their majesty and their right over their children. How can that not be the case when they are the reason for their existence, the pillar of their lives, and the foundation of their survival?

Parents do everything they can, both materially and morally, to care for and raise their children. To do so, they endure the greatest troubles, hardships, and psychological and physical exhaustion. This effort cannot be matched by anyone else at the level that parents give.

For this reason alone, Islam considers their giving to be a great and sacred act that requires gratitude. It imposes rights over children that are unparalleled, to the extent that God Almighty linked their obedience and kindness to His worship and monotheism directly, saying: "And worship God and do not associate anything with Him, and be good to parents."

The credit for a person's existence after God goes to their parents, and gratitude for care and giving goes to them after thanking and praising God: "And We have enjoined upon man concerning his parents: 'Give thanks to Me and to your parents. To Me is the return.'" The Qur’an considers disobedience to parents and deviating from their obedience as disobedience and arrogance, as Yahya Ibn Zakaria is mentioned: "He was dutiful to his parents and was not tyrannical and disobedient."

The Message of Rights by Imam Zain Al-Abidin, Peace Be Upon Him

A comprehensive treatise on human rights that regulates the relationship between man, his Creator, his soul, his body members, his family, his society, and his ruler is the Treatise of Rights by the Great Imam Zain Al-Abidin, peace be upon him. It lays down living approaches to human behavior, developing his life, and building his civilization on foundations that provide all factors for psychological stability, protecting him from any form of anxiety and turmoil.

This treatise is considered the first comprehensive legal treatise recorded in human history. It is one of the precious relics closely linked to human beings and all their rights, including the network of the three human relationships: with his Lord, himself, and his society. It delineates the boundaries of relationships and duties between the human being and all that surrounds him.

The wise Imam looked deeply and comprehensively at human beings, studying all dimensions of their lives and relationships with their Creator, themselves, their families, societies, governments, teachers, and more. He established these rights and duties, making individuals responsible for their care and maintenance to create an Islamic society where social justice and close relationships prevail, fostering trust and love among people and promoting social progress.

No precedent exists for such rights legislated by the great Imam, surpassing what scholars of political or social thought have proposed regarding human rights, social ties, moral foundations, and educational principles. The Treatise of Rights includes fifty articles covering general and specific rights, such as:

  • God's rights

  • Rights of the limbs: The right of the tongue, hearing, sight, hand, leg, stomach, and vulva

  • Rights of actions: The right to pray, perform Hajj, fast, give charity, and give gifts

  • Rights of imams: The right of your ruler in power, knowledge, and kingship

  • Rights of the subject: The rights of the subject in authority, property, and the wife

  • Kinship rights: Your mother’s right, your father’s right, your son’s right, and your brother’s right

  • Rights of others: The rights of the one who bestows blessings upon his master, the right of the master upon whom your blessing is bestowed, the right of the well-wisher, the right of the muezzin, the right of the imam in prayer, the right of the neighbor, the right of the companion, the right of the partner, the right of money, the right of the requesting debtor, the right of the associate, the right of the adversary, and the right of the defendant

The Concept of Rights in the Treatise of Rights

Despite the clear meaning of the word "right," its occurrence and use in many sciences have given it a conventional character in each of those sciences. The legal jurisprudential aspect is closest to the rest of the aspects that the Treatise of Rights focuses on, in a dialectical relationship with the concept of "judgment." Mr. Mortada Al-Shirazi explains what is meant by the concept of "right" in the Treatise of Rights.

"Right" has two meanings:

  1. It does not oppose "duty" but opposes "judgment." It is used in absolute terms to mean what is essential to the ruling, such as the right of pre-emption, the right to take options, the right to possess permissible things, the right to own property, the right to marry, and the right to obtain a job opportunity.

  2. It is more general than "duty" and "rule." It can be used to mean "duty," as in saying that prayer is obligatory or fasting is obligatory. In brief, what is meant by right in the honorable verse, and in all verses similar to it, are absolute rights in the jurisprudential sense or the legal term for it, in addition to all duties and their counterparts.

Based on Sayyed Murtada Al-Shirazi’s interpretation, the right and the rule can be applied in terms of external approvals to each other:

  1. Every right is a ruling because rights, like rulings, are derived from the legislator or codifier. We cannot imagine a right that has no legislator at all. The legislator may be reason, religion, tradition, law, or something else.

  2. Every ruling is a right because it is in the interest of the taxpayer and is connected with it. This is established and included in the ruling as well, as it exists and is legislated in the interest of the taxpayer and in conjunction with it.

The Rights of Parents in the Treatise of Rights by Imam Zayn Al-Abidin, Peace Be Upon Him

In the blessed Treatise of Rights, parents have specific rights over their children. The mother has a certain right, and the father has another right. These rights are discussed in detail as follows:

The Mother’s Right

The mother received significant attention from the wise legislator, given special care by affirming her right and singling her out in mention, whether within the scope of the noble Qur’anic revelation or the framework of the infallible and purified Sunnah. The merit of the mother is evident due to her great hardship and increased fatigue. The heavenly books, hadiths, and narrations depict the noble and generous sacrifice the mother makes. The Almighty’s saying suffices to explain this: "And We have enjoined upon man concerning his parents: His mother bore him with hardship, and gave birth to him through hardship, and his bearing and weaning are thirty months..." (Al-Ahqaf: 15).

Imam Zain Al-Abidin (peace be upon him) highlights the mother's hardship and selflessness in the Treatise of Rights, mentioning that she carries her child "where no one can bear anyone else" and gives "from the fruit of her heart what no one gives to anyone else." The mother's right is expressed best by Imam Ali bin Al-Hussein (peace be upon him):

"So your mother has the right to know that she carried you where no one carries anyone else, and fed you from the fruit of her heart what no one feeds anyone else, and that she gave you time with her hearing, sight, hand, foot, hair, skin, and all her limbs, rejoicing in that with full joy (many in her gifts), enduring what was in it, her hate, her pain, her burden, and her distress. Until the hand of power pushed it away from you and brought you out to the earth, and it agreed to let you be satisfied and hungry, to clothe you while you were naked, to quench your thirst and to quench your thirst, to shade you and sacrifice, to give you comfort in its misery, and to make you enjoy sleep with its insomnia. And he returned it to you without you, so you thank her for that and you cannot do it except with God’s help and success."

Imam Zain al-Abidin (peace be upon him) evokes the conscience and compassion in the human heart towards the mother, reminding him of the hardships she endured for the sake of her child. The Greatest Messenger (PBUH) said: "The right of the father is that she obeys him as long as he lives, but as for the right of the mother, it is very far from it... If it were the number of sand and drops of rain during the days of this world and he stood in her hands, that would not be equivalent to the day she carried him in her womb."

The importance of the mother's right is highlighted by Imam Zain al-Abidin (peace be upon him), urging righteousness and commanding the child to be grateful to her, as is the divine commandment: "And We have enjoined upon man concerning his parents; his mother has borne him in weakness upon weakness, that Thank me and your parents to fate."

The Father’s Right

The father's right is no less important than the mother's right, as he represents the origin and the son is the branch. He spent his life working hard to preserve his family and ensure a comfortable life for his children, facing hardships and difficulties. Imam Zayn al-Abidin (peace be upon him) says: "As for the right of your father, know that he is your origin and that you are his branch, and that without him you would not have existed. So whatever you see in yourself that you like, know that your father is the origin of his blessings upon you, and praise and thank God to the extent of that, and there is no power except in God."

The father’s right over his son is great, as he is the origin without whom the son would not have existed. The son must honor him, respect him, and feel submissive in his presence, especially when the father is old and incapacitated, providing all assistance and services to fulfill his rights.

Imam Al-Rida (peace be upon him) said: "You must obey your father and honor him, be humble, submit, venerate and honor him, and lower your voice in his presence, for the father is the origin of the son, and the son is his branch, and had it not been for him, it would not have been possible by God’s power. Give them money, prestige, and lives, and it was narrated that you and your money go to your father, so I made him his. Self and money, follow them in this world best by following them with righteousness, and after death by praying for them and having mercy on them, for it has been narrated that whoever honors his father during his life and does not pray for him after his death, God calls him a disobedient person." (Al-Nouri, 1988, p. 201).

Muhammad bin Al-Walid Al-Faqih organized the mother’s and father’s emotions in these verses:

If the son knew what grief he had... the parents swallowed hard when parting with him A mother who is agitated and confused by his presence...and a father who wipes tears from his depths They swallow the bitter taste of evil... and reveal what they have concealed of their longings To lament the mother, he poured from her wombs...and cried for an important old man in his horizons And to replace the noble character with his kindness... and reward them with sweetness from his morals.

Honoring One’s Parents After Death

Honoring one’s parents is not limited to their lives. Children must revive their affairs and remembrance by visiting their graves, reciting Al-Fatihah for their souls, always giving alms on their behalf, and holding funeral gatherings for them. They must also maintain kindness to them through various acts, as mentioned by the Messenger of God, may God bless him and grant him peace: "Yes, praying for them, asking forgiveness for them, saving their covenant, honoring their friend, and maintaining ties of kinship that cannot be connected except through them."

In a hadith by Imam Al-Sadiq, peace be upon him: "He prays on their behalf, gives alms on their behalf, performs Hajj on their behalf, and fasts on their behalf. So what he did for them and for him will be like that, and God will increase his righteousness and prayers with great goodness."

Kindness to parents should last beyond their life, connecting with them through acts of righteousness and prayer, even extending kindness to their friends.

The Rights of Parents: Supplication and Will

Two rights of parents are mentioned in the Holy Qur’an:

  1. Praying for them: This appears on the lips of more than one prophet praying for his parents, as one of God Almighty’s commandments to man.

    • "My Lord, forgive me and my parents and whoever enters my house as a believer." (Prophet Noah)

    • "Our Lord, forgive me and my parents and the believers." (Prophet Abraham)

  2. The will: God Almighty says: "It is prescribed for you, when death approaches one of you, if he leaves behind any good, to make a bequest to the parents and to the relatives in a reasonable manner, a duty upon the pious."

A will indicates the importance of honoring one’s parents and their connection to a person during life and after death through material legacy and constant prayer for their forgiveness.

The Limit of Obedience to Parents

God Almighty has set the limits of obedience to parents, linking it with His worship and monotheism. He made His satisfaction contingent upon their satisfaction, saying: "And lower to them the wing of humility out of mercy."

The Messenger of God, may God bless him and his family and grant them peace, said: "Being righteous to one’s parents is better than prayer, fasting, Hajj, Umrah, and jihad for the sake of God."

A man wanted to wage jihad and migrated from Yemen to the Messenger of God, who said: "Go back to your parents and ask their permission. If they give permission, then fight. Otherwise, honor them as much as you can."

Imam Al-Sadiq (peace be upon him) says about the verse: "And lower to them the wing of humility out of mercy": "Do not tire of looking at them except with mercy and tenderness, and do not raise your voice above their voices, nor your hand above their hands, and do not advance before them."

God clarifies the limit at which obedience to parents stops: "And if they strive for you to associate with Me that of which you have no knowledge, then do not obey them, but be kind to them in this world." Disobedience is limited to commands that disobey God; in all other matters, kindness and respect must be maintained.

Jabir said he heard Abu Abdullah Al-Hussein, peace be upon him, say: "Be respectful of them just as Muslims are respected by those who follow us." Obedience and respect are required for parents regardless of their faith, maintaining their necessary rights and extending kindness to them in all aspects.

Conclusion

True Islam, within its interest in building strong social relationships, gave great attention and deep care to the relationship between children and their parents. It laid solid foundations and rules that absorb all details and build a virtuous social and moral system. The teachings of the Most Noble Messenger of God, may God’s prayers and peace be upon him and his family, and his infallible family, peace be upon them, guide us to a wide horizon of sound guidance, revealing lights, and the paths of truth, righteousness, and kindness.

The Holy Qur’an has paid great attention to this truth, emphasizing the importance of honoring parents and their great role in forming the moral edifice in the structure of sacred Islamic law. This is clearly revealed in the divine command to worship none but God and to be good to parents, highlighting their immense rights and the obligation to honor them.

The Legacy and Contributions of Imam Zayn Al-Abidin (Peace Be Upon Him)

God Almighty said: "And We made them imams who guided by Our command, and We inspired them to do good deeds, to establish prayer, and to give zakat, and they were worshipers of Us" (Surah Al-Anbiya 21:73). Believe in the Almighty God.

Your eyelids are sore from filth and sleep unless you are relieved by the calamity of the carpet. So shed tears from your heart, from your eyelids, and fill your heart with grief. He lamented a pure Imam who is the master of those who prostrate and the adornment of the servants. The affliction did not leave his body feeling weak while he was sick, but only a visible imagination. He was taken away, and Walid Umayyah committed a crime ** which is malice against Walid al-Hadi. Until he consumed poison and filled his heart ** Did not its extent grieve every heart (Sheikh Abdel Moneim Al-Fartusi).

Imam Ali bin Imam Hussein bin Imam Ali bin Abi Talib (peace be upon them) held numerous titles including Zayn al-Abidin, the Master of the Worshipers, al-Sajjad, Dhul-Thafnat, Imam of the Believers, the Ascetic, the Faithful, the Mutahajjud, and the Pure One, with Zayn al-Abidin being the most famous. His mother was Mrs. Shah Zanan bint Yazd Jarud bin Shahryar bin Kisra, also known as Shahr Bano, and his wife was Mrs. Fatima, daughter of Imam Hassan al-Mujtaba (peace be upon him).

 

He lived for 57 years and held the Imamate for 35 years, during which he faced rulers of injustice and oppression including Yazid bin Muawiyah, Muawiyah bin Yazid, Marwan bin Al-Hakam, Abdul Malik bin Marwan, and Al-Walid bin Abdul Malik. He was martyred on the 25th of Muharram in the year 94 AH in Medina, known as the Year of the Jurists due to the large number of scholars who died, including Ali, the master of the jurists, at the beginning of it. His martyrdom was caused by Al-Waleed bin Abdul Malik bin Marwan.

Historians and biographers unanimously agree that Imam Ali bin Al-Hussein (peace be upon him), known as Zain Al-Abidin and the Master of the Prostrators, was present in Karbala with his father, Imam Al-Hussein (peace be upon him), and he performed well. It is clear that Imam Al-Sajjad participated in the battle directly.

His Contributions and Stances

Imam Zayn al-Abidin’s stances are well-known, including his words to Ibn Ziyad (may God’s curse be upon him), "Didn’t you know that killing is a custom for us, and our honor from God is martyrdom?" This was mentioned in the book Al-Futuh by Ibn A’tham Al-Kufi, and many other sources confirm his strong opposition to oppression and his emphasis on martyrdom as an honor bestowed by God.

Imam Zayn al-Abidin stood before Yazid with dignity despite his state. When Yazid recited the verse, "And whatever calamity befalls you, it is because your hands have earned, and He pardons many" (Ash-Shura 42:30), Imam Ali bin Al-Hussein (peace be upon him) responded with the verse, "No calamity has afflicted on the earth or within yourselves except that it has been recorded in a Book before We explicate it. Indeed, that is easy for God so that you do not grieve over what you missed and do not rejoice in what has been given to you" (Al-Hadid 57:22-23). He asserted, "We are the ones who neither grieve over what we missed nor rejoice in what has been given to us."

Key Contributions During His Imamate

  1. Concentration on Imam Hussein’s Revolution: Imam Zayn al-Abidin focused on embedding the revolution of Imam Hussein (peace be upon him) in the consciences of the people, emphasizing that Imam Hussein sought to reform the nation of his grandfather, enjoining what is right and forbidding what is wrong.

  2. Building a Conscious Group: He worked on building a conscious group that was qualified to preserve the message of Islam away from falsehood, forgery, and the policy of flattening awareness, which had covered wide areas of the Muslim public.

  3. Deepening the Concept of Imamate and Guardianship: He emphasized the importance of imamate and guardianship, clarifying the difference between authentic Muhammadan Islam and the pretended Islam promoted by the Umayyad rule.

  4. Silent Political Opposition: Imam Zayn al-Abidin worked precisely in a sensitive time frame, balancing his movements and communications to reveal the true features of religion far from the eyes of the authority and its spies.

Historians are often at a loss to diagnose the Imam’s position on the opposition movements, such as the Tawabin Revolution and the Al-Mukhtar Revolution. Some sources indicate that he disowned Al-Mukhtar’s revolution, while others mention his satisfaction when the heads of Ubaidullah bin Ziyad and Omar bin Saad were brought to him, thanking God for avenging his enemies.

Imam Zayn al-Abidin emphasized that he was the guardian and heir of Imam Hussein, responsible for avenging his killing and continuing his path. Despite the difficult circumstances, he achieved significant results in preserving the true message of Islam.

Achievements and Legacy

Among the notable achievements and impacts of Imam Zayn al-Abidin were:

  • His influence on reciters and scholars who would not leave for Mecca until he arrived.

  • His reputation for virtue, knowledge, and piety, acknowledged even by those who might envy him.

  • His role in the revolution of Medina, where he sheltered and cared for the women of the Umayyads during the uprising against their oppression.

Imam Zayn al-Abidin’s popularity and influence grew significantly, which did not appeal to the Umayyad rule. Al-Walid bin Abdul Malik viewed the Imam as a threat to his complete kingship and authority, leading to his eventual assassination.

When Imam Zayn al-Abidin performed Hajj in the same year as Hisham bin Abd Al-Malik, the people flocked to him, and the renowned poet Al-Farazdaq recited verses praising him. This led to Hisham imprisoning Al-Farazdaq and erasing his name from the court. However, Imam Zayn al-Abidin continued to support Al-Farazdaq, showcasing his generosity and commitment to justice.

The Imam's life was marked by significant contributions to Islamic thought, worship, and the preservation of the true message of Islam. His death was orchestrated by Al-Walid bin Abdul Malik, who sent poison from the Levant to the governor of Medina, leading to the Imam's martyrdom.

Imam Muhammad al-Baqir (peace be upon him) took charge of preparing his father's body and, after a long funeral, buried him in the Al-Baqi cemetery in Medina, next to his uncle, Imam Al-Hasan Al-Mujtaba (peace be upon him).

Final Prayers and Legacy

"Peace be upon you, imams of guidance. Peace be upon you, people of piety. Peace be upon you, you who are the proofs for the people of the world. Peace be upon you, you who maintain justice in the wilderness. Peace be upon you, people of the elite. Peace be upon you, the family of the Messenger of God. Peace be upon you, people of deliberation. I bear witness that you have communicated, been sincere, and have been patient for the sake of God. You have been lied to and you have been wronged, so you have forgiven. I bear witness that you are the rightly guided Imams, and that your obedience is obligatory, and that your speech is truthful, and that you were called, but you were not answered, and you were ordered, but you were not obeyed, and that you are the pillars of religion and the pillars of the earth."

The contributions and legacy of Imam Zayn al-Abidin (peace be upon him) continue to inspire and guide Muslims around the world. His dedication to preserving the true essence of Islam, his wisdom, and his unwavering commitment to justice and piety remain a beacon of light for all believers.

May God’s blessings be upon Muhammad and his pure family, and may He bestow upon Imam Zayn al-Abidin the best of rewards in this world and the hereafter.

The Martyrdom of Imam Zayn al-Abidin (peace be upon him)

The Reign of Al-Walid and the Martyrdom of Imam Zayn al-Abidin
After Al-Walid assumed kingship following his father, Abdul-Malik bin Marwan, historians like Al-Masoudi described him as tyrannical, stubborn, oppressive, and deceitful. Omar bin Abdul-Aziz Al-Umawi criticized his rule, stating that the earth was filled with injustice under his governance. Al-Walid's reign saw the martyrdom of the great Islamic scholar, Saeed bin Jubayr, at the hands of Al-Hajjaj bin Yusuf Al-Thaqafi, a powerful Umayyad official. Al-Walid harbored a deep hatred for Imam Zayn al-Abidin (peace be upon him), fearing that his kingship and authority could not be complete while the Imam lived.

Imam Zayn al-Abidin's Popularity
Imam Zayn al-Abidin (peace be upon him) enjoyed immense popularity due to his knowledge, jurisprudence, worship, and patience. His virtues were frequently discussed and admired in social gatherings, and he held a significant place in the hearts of the people. This widespread admiration for the Imam disturbed the Umayyads, particularly Al-Walid bin Abdul-Malik, who desired unchallenged rule over the Muslims. Al-Walid was quoted as saying, "I have no rest while Ali bin Al-Hussein is in the abode of the world."

The Assassination Plot
Determined to eliminate Imam Zayn al-Abidin (peace be upon him), Al-Walid decided to assassinate him. He sent a deadly poison to his handler in Yathrib with instructions to administer it to the Imam. The handler carried out this order, leading to the Imam's martyrdom. The Imam's soul ascended to its Creator, leaving the world devoid of his knowledge, worship, and jihad.

Funeral and Burial
Imam Abu Jaafar Muhammad al-Baqir (peace be upon him) prepared his father’s body for burial. The funeral was a significant event in Yathrib, with large crowds mourning the loss of the revered Imam. His pure body was brought to Baqi’ al-Farqad and buried next to his uncle, Imam al-Hasan al-Mujtaba (peace be upon him). Imam al-Baqir (peace be upon him) personally lowered his father's body into the grave, giving him his final resting place.

Role in the Battle of Karbala
Imam Zayn al-Abidin (peace be upon him) had witnessed the Battle of Karbala, enduring the agony of seeing his father, brothers, and uncles wrestle with their fate. His illness during those days prevented him from participating in the battle, which was divinely ordained to keep him as a beacon of Islam after his father. His role was to continue the mission of his father, Imam al-Hussein (peace be upon him), ensuring that the earth was not devoid of proof of God. He consistently reminded people of the misfortunes that befell the Ahl al-Bayt, reigniting the sense of guilt among Muslims for their failure to support Imam al-Hussein (peace be upon him).

Impact and Legacy
The persistent mention of these tragedies by Imam Zayn al-Abidin (peace be upon him) led to the emergence of revolutions that eventually shook the foundations of the Umayyad rule, leading to its downfall. His martyrdom is sometimes attributed to Hisham bin Abdul Malik, suggesting a coordinated effort where one commanded and the other executed the crime.

Conclusion
Imam Zayn al-Abidin (peace be upon him) played a crucial role in preserving the teachings and values of Islam, despite facing tremendous challenges and hostility. His life and martyrdom left a lasting impact on the Islamic community, inspiring continued resistance against tyranny and injustice. Peace be upon him the day he was born, the day he was martyred, and the day he will be resurrected alive.

References

  • Al-Masoudi's Description: "Muruj al-Dhahab"

  • Omar bin Abdul-Aziz's Challenge: Historical records on Umayyad caliphs

  • Al-Walid's Hatred: Narrations from Al-Zuhri

  • Assassination Plot: "Bihar Al-Anwar" and other historical texts

  • Funeral and Burial: "Bihar Al-Anwar" and "The Life of Imam Zain Al-Abidin"

(Note: The references provided are for contextual purposes and are derived from traditional Islamic historical sources.)
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The Unique Leadership of Imam Zayn al-Abidin (Peace Be Upon Him)

Imam Zayn al-Abidin, peace be upon him, the fourth Imam of the Ahl al-Bayt, exhibited a unique style of leadership, distinct from the other infallible Imams. Each of these leaders had their own approach to guiding the Islamic nation, tailored to the challenges of their times. For instance, when Abbad al-Basri criticized Imam Zayn al-Abidin for prioritizing Hajj over jihad, quoting the verse, "Indeed, Allah has purchased from the believers their lives and their properties," the Imam responded by urging him to read the subsequent verse: "The repentant, the worshipers, the praisers, the wanderers, those who bow, those who prostrate, those who enjoin what is right..." He then explained that if these qualities were prevalent, there would be no need for physical jihad.

A Shift from Military to Intellectual Revolution

Imam Zayn al-Abidin’s approach marked a shift from military confrontation to intellectual and spiritual revolution. This change was not due to a desire for worldly comfort, as some might suggest, but out of strategic necessity. Military revolutions require substantial resources and manpower; without these, failure is certain. Thus, the Imam emphasized that effective jihad requires the presence of virtuous individuals as described in the Qur’an.

Importance of Reform and Confronting Oppression

The infallible Imams consistently prioritized reform, second only to spreading the divine message. Imam Hussein, peace be upon him, epitomized this when he stated, “I did not rise as an evildoer or oppressor. I rose to seek reform in the nation of my grandfather.” Similarly, Imam Zayn al-Abidin took on the mantle of reform after the martyrdom of his father, Imam Hussein. He educated people on religious rulings, promoted virtuous morals, and opposed the corrupt rulers who masqueraded as Islamic leaders while committing atrocities to maintain power.

Misconceptions about the Imams' Political Involvement

Some historians claim that the Imams after Imam Hussein withdrew from politics and devoted themselves solely to worship. This is a misconception. The efforts and policies of the Imams were instrumental in preserving Islam. Without their dedication, the essence of Islam might not have survived.

The Intellectual Revolution Led by Imam Zayn al-Abidin

Despite the severe circumstances following the tragedy of Karbala, including being taken captive and paraded through the streets of Syria, Imam Zayn al-Abidin remained steadfast in his mission. He continued to educate and guide others, as demonstrated when he corrected a Syrian man who had been misled about the Ahl al-Bayt. The Imam boldly declared their virtues and their distinguished status in Islam, emphasizing their divine knowledge, patience, and leadership.

Scientific and Intellectual Contributions

Imam Zayn al-Abidin led a remarkable intellectual revolution during a time when the Umayyad state sought to suppress knowledge to maintain its rule. The Imam taught various Islamic sciences, including interpretation, hadith, and jurisprudence, laying the foundation for future Islamic schools of thought. His scholarly circle in the Prophet’s Mosque became a breeding ground for prominent jurists and scholars.

Humanitarian Efforts and Political Leadership

Imam Zayn al-Abidin’s leadership extended beyond scholarship. He was known for his humanitarian efforts, such as purchasing slaves, educating them, and then freeing them for the sake of Allah. This act was both a form of social justice and a subtle form of resistance against the Umayyad regime, demonstrating the Imam's commitment to both intellectual and social reform.

Conclusion

Imam Zayn al-Abidin’s leadership was multifaceted, blending spiritual guidance, intellectual revolution, and political acumen. His contributions ensured the survival and propagation of true Islamic teachings during a time of great turmoil. His life and actions continue to inspire those who seek to uphold justice, knowledge, and piety.

References

  1. Sahih Muslim: 7/121.

  2. Proof of Guidance: 2/320 Hadith 116.

  3. Ikhtiyar Ma’rifat al-Rijal: 129-132 H. 207.

  4. Studies and Research by Al-Amili: 1/127-137.

  5. Introduction to Sahifa al-Sajjadiya by Martyr Muhammad Baqir al-Sadr.

  6. Murooj Al-Dhahab: 3/96.

  7. History of the Caliphs: 223.

  8. Bihar Al-Anwar: 46/153.

  9. The Life of Imam Zain al-Abidin: 678.

  10. Bihar Al-Anwar: 46/153.

Imam Ali bin Al-Hussein (Peace Be Upon Him): The Fourth Imam

Lineage and Birth

Imam Ali bin Al-Hussein, peace be upon him, the fourth Imam of the Ahl al-Bayt, was born in the year 38 AH (some sources say a year or two earlier) in Medina on the fifth day of Shaban. His grandfather was Imam Ali bin Abi Talib, the Commander of the Faithful and guardian of the Messenger of God, the first to convert to Islam and believe in the Prophet's message. His grandmother was Fatima al-Zahra, daughter of the Prophet Muhammad, peace be upon him and his family, the delight of his liver, and the mistress of the women of the worlds. His father, Imam Hussein, peace be upon him, was one of the two masters of the youth of Paradise and was martyred in Karbala on the day of Ashura in defense of Islam.

Mother and Early Life

Imam Ali bin Al-Hussein's mother was Shahrbanu (or Shahr Banuyeh, or Shah Zanan), the daughter of Yazdgerd, the last king of the Persians. It is mentioned that she passed away shortly after giving birth to him. Imam Ali bin Al-Hussein grew up under the guardianship of his grandfather Imam Ali, and later, his uncles Al-Hassan and his father Al-Hussein. He acquired the knowledge of the prophetic sciences from the luminaries of the Ahl al-Bayt.

Imamate and Leadership

Imam Ali bin Al-Hussein assumed the responsibilities of Imamate after the martyrdom of his father. His era was marked by significant challenges, including the first wave of Islamic conquests and the subsequent exposure to diverse cultures, which threatened the originality of Islamic thought and legislation. Imam Zayn al-Abidin responded to these challenges by initiating a cycle of research and study in the Prophet’s Mosque, where he taught Islamic knowledge, including interpretation, hadith, jurisprudence, and education.

Scientific Contributions and Influence

Imam Zayn al-Abidin emerged as a beacon of knowledge and a reference for Sharia rulings. His scholarly circle in the Prophet’s Mosque produced numerous prominent jurists, laying the foundation for future Islamic schools of thought. His teachings were crucial in maintaining the intellectual originality and distinct legislative personality of Muslims.

Challenges and Reform

During his time, the Islamic nation faced two significant dangers: the dilution of Islamic identity due to exposure to diverse cultures and the moral decay resulting from material prosperity. Imam Zayn al-Abidin addressed these dangers through his intellectual contributions and his profound supplications compiled in Sahifa al-Sajjadiyya. This work remains a vital source of spiritual guidance and a testament to his efforts in preserving Islamic values.

Popularity and Admiration

Imam Zayn al-Abidin was deeply loved and respected by Muslims across various sects and trends. His knowledge, piety, and integrity earned him a significant place in the hearts of the people. Even rulers like Abdul Malik bin Marwan sought his counsel in critical matters, such as dealing with the Roman currency threat.

Martyrdom

Imam Zayn al-Abidin was martyred in Medina in 94 or 95 AH. Al-Walid bin Abdul Malik, who feared the Imam's influence, orchestrated his assassination through poisoning. His martyrdom left a void in the Islamic world, but his legacy continued through his teachings and the works of his descendants.

Legacy

Imam Zayn al-Abidin’s life and contributions significantly impacted Islamic thought and practice. His intellectual and spiritual leadership during a turbulent period preserved the essence of Islam and inspired future generations. His profound supplications and teachings continue to guide and influence Muslims worldwide.

Conclusion

Imam Ali bin Al-Hussein, peace be upon him, played a pivotal role in preserving and propagating Islamic teachings during a critical period in history. His intellectual and spiritual contributions ensured the survival of authentic Islamic thought, making him a revered figure in Islamic history.

References

  1. Sahih Muslim: 7/121.

  2. Proof of Guidance: 2/320 Hadith 116.

  3. Ikhtiyar Ma’rifat al-Rijal: 129-132 H. 207.

  4. Studies and Research by Al-Amili: 1/127-137.

  5. Introduction to Sahifa al-Sajjadiya by Martyr Sayyed Muhammad Baqir al-Sadr.

The Fourth Imam: Ali Zain Al-Abidin (Peace Be Upon Him) (38-94 AH)

A Brief Biography

Full Name: Ali bin Al-Hussein bin Ali bin Abi Talib bin Abdul Muttalib
Titles: Abu Muhammad Al-Qurashi, Al-Hashemi, Zayn al-Abidin, Al-Sajjad, Dhu al-Thafnat
Born: 5th of Shaban, 38 AH in Medina
Passed Away: 95 AH in Medina
Burial: Al-Baqi’ Cemetery, Medina

Family Lineage: Imam Ali Zain Al-Abidin, peace be upon him, hailed from the esteemed household of the Prophet Muhammad (peace be upon him and his family). His grandfather, Imam Ali bin Abi Talib, was the first male convert to Islam and held a position analogous to Aaron's with Moses. His grandmother, Fatima al-Zahra, was the daughter of the Prophet Muhammad and described by her father as the mistress of the women of the worlds. His father, Imam Hussein, was a central figure in Islamic history, martyred in the Battle of Karbala, and highly revered by Muslims.

Early Life and Upbringing: Imam Ali Zain Al-Abidin was born into a family deeply rooted in Islamic teachings and values. He spent his early years under the guidance of his grandfather, Imam Ali, and later with his uncle Imam Al-Hasan and his father, Imam Hussein. This upbringing instilled in him a profound knowledge of the Islamic faith and an unwavering commitment to its principles.

Titles and Recognition: Imam Ali Zain Al-Abidin is widely known by his titles, Zain al-Abidin (the adornment of the worshipers), Al-Sajjad (the one who prostrates often), and Dhu al-Thafnat (the one with calluses from prostration). These titles reflect his exceptional devotion to worship and his spiritual stature. He was prophesied to be the Master of worshipers by the Prophet Muhammad (peace be upon him and his family).

Key Life Events
Witness of Karbala: Imam Zain Al-Abidin was present during the Battle of Karbala, witnessing the martyrdom of his father, brothers, and uncles. His illness during these events prevented him from participating in the battle, ensuring his survival to continue the lineage and mission of his family. His survival was seen as a divine plan to keep a beacon of Islam alive after the tragedy of Karbala.

Role as Imam: Imam Zain Al-Abidin assumed the responsibilities of Imamate for 34 years after the martyrdom of his father. His leadership was during a crucial period of Islamic history, marked by the aftermath of the early Islamic conquests and the integration of diverse cultures into the Muslim world. He played a pivotal role in preserving and teaching the authentic teachings of Islam.

Intellectual and Spiritual Contributions: Imam Zain Al-Abidin's contributions to Islamic scholarship and spirituality are profound. He established a circle of knowledge in the Prophet’s Mosque in Medina, teaching various Islamic sciences, including interpretation, hadith, jurisprudence, and ethics. His efforts laid the foundation for the development of Islamic jurisprudence and preserved Islamic knowledge.

Sahifa al-Sajjadiyya: One of his most significant contributions is his collection of supplications known as Sahifa al-Sajjadiyya. This compilation addresses various aspects of human life and spirituality, offering profound insights and guidance. It is a source of spiritual nourishment and ethical teachings, drawing believers closer to their Creator.

Risala al-Huquq (Treatise on Rights): Imam Zain Al-Abidin also authored the Risala al-Huquq, which outlines the rights of individuals and society, emphasizing justice and ethical conduct. This treatise remains a valuable resource for understanding the ethical and moral obligations in Islam.

Legacy and Influence

Reforming Society through Supplication: Imam Zain Al-Abidin utilized supplication as a means to reform society and address its moral and spiritual ailments. His supplications in Sahifa al-Sajjadiyya and his teachings have been instrumental in guiding Muslims and instilling a sense of spirituality and moral responsibility.

Preservation of Islamic Teachings: Despite the political and social challenges of his time, Imam Zain Al-Abidin's efforts ensured the preservation of Islamic teachings. His dedication to worship and teaching provided a model for future generations, emphasizing the importance of spirituality and ethical conduct.

Role in Downfall of Umayyad Rule: His continuous reminders of the tragedies that befell the Ahl al-Bayt and his emphasis on the moral and ethical principles of Islam contributed to the growing discontent with the Umayyad rule. This eventually led to revolutions that shook the foundations of the Umayyad dynasty and brought about significant changes in the Islamic world.

Anecdotes and Miracles
Witness of His Devotion: It is narrated that when Imam Zain Al-Abidin performed ablution, his color would turn yellow, reflecting his profound sense of humility and awareness of standing before God. His nights were spent in worship, and his days were marked by fasting and spiritual reflection.

Encounters during Hajj: During Hajj, Imam Zain Al-Abidin's presence commanded immense respect. An incident is narrated where the poet Al-Farazdaq composed a poem praising the Imam's virtues and lineage when he saw people making way for him out of respect.

References

  1. Kashf Al-Ghumma / vol. 3 / p. 69.

  2. Al-Irshad - by Sheikh Al-Mufid / p. 317.

  3. Taj Al-Mawlid - by Sheikh Al-Tabarsi / p. 37.

  4. Bihar Al-Anwar - by Al-Allamah Al-Majlisi / vol. 46 / p. 125.

  5. Sahifa al-Sajjadiyya.

  6. Risala al-Huquq.

  7. Encyclopedia of the Companions of Jurists / vol. 1 / p. 256.

The King of the Levant and the Infallible Imam: An Insight into Historical Narratives and Dialogue

The King of the Levant
The Levant, known as Al-Sham in Arabic, was historically significant in the early Islamic period. It was a region that witnessed the rule of notable figures such as Khaled bin Walid and Mu'awiyah bin Abi Sufyan. These rulers played crucial roles in the expansion and consolidation of Islamic governance. Mu'awiyah, in particular, was a prominent figure, known for his governance of the Levant and later, as the founder of the Umayyad Caliphate.

Mu'awiyah bin Abi Sufyan, mentioned frequently in Sunni hadith, was a companion of the Prophet Muhammad (peace and blessings be upon him and his family). He is known for his administrative skills and for establishing a strong Islamic government. However, his rule was also marked by significant political upheavals and conflicts, including his role in the First Fitna (civil war).

Historical Context of Karbala
Imam Zain al-Abidin, also known as Ali bin Al-Hussein, is a key figure in the history of Karbala. He witnessed the tragic events that unfolded, leading to the martyrdom of his father, Imam Hussein, and many family members. This event left an indelible mark on Islamic history and the collective memory of the Muslim community.

Imam Zain al-Abidin survived the Battle of Karbala due to his illness, which rendered him unable to participate in the fighting. After the battle, he played a pivotal role in preserving the message of his father and continuing the spiritual and intellectual leadership of the Muslim community. His life and teachings are a testament to resilience and piety in the face of immense adversity.

Dialogue and Teachings
One notable dialogue involving Imam Zain al-Abidin illustrates his profound wisdom and commitment to guiding the Muslim community. In this exchange, the Imam converses with a Sheikh about the true essence of following God's commands and the Prophet's teachings.

Imam Zain al-Abidin's Interaction with the Sheikh:
Imam Zain al-Abidin: "What is the Sheikh's opinion on the Holy Qur'an, may God bless him and grant him peace?"
Sheikh: "Yes."
Imam Zain al-Abidin: "You must pray for God's sake."

The Sheikh, finding no rebuttal, remains silent, indicating the depth of the Imam's understanding and the Sheikh's inability to counter his wisdom. The Imam further emphasizes the importance of sincere devotion to God and the necessity of adhering to the true teachings of Islam, free from any worldly motives.

Imam Zain al-Abidin: "What is the Sheikh's opinion on the Prophet, may God bless him and grant him peace?"
Sheikh: "Yes."
Imam Zain al-Abidin: "Oh, Sheikh! God is the Messenger of God, and God is the Messenger of God. God is the Messenger of God, and God is the Messenger of God."

The Sheikh, once again, finds himself unable to respond, highlighting the Imam's superior knowledge and spiritual authority.

Imam Zain al-Abidin: "May God be pleased with you and your family is the jinn of God Almighty."

This dialogue showcases Imam Zain al-Abidin's role in clarifying the misconceptions and guiding the Muslim community towards the path of righteousness. His teachings emphasize the importance of sincerity in worship and adherence to the true principles of Islam.

Legacy and Impact
Imam Zain al-Abidin's legacy is profound, extending beyond his immediate followers to the broader Islamic community. His compilation of supplications, "Sahifa al-Sajjadiyya," and his treatise on rights, "Risala al-Huquq," are significant contributions that address various aspects of human life and spirituality. These works continue to inspire and guide Muslims worldwide, emphasizing the importance of a deep spiritual connection with God and the necessity of ethical conduct in all aspects of life.

Conclusion
The historical narratives and teachings of figures like Imam Zain al-Abidin highlight the rich tapestry of Islamic history and the enduring impact of the teachings of the Ahl al-Bayt. Their wisdom and guidance remain relevant, offering profound insights into the principles of faith, worship, and moral conduct. The dialogues and teachings of Imam Zain al-Abidin, in particular, serve as a beacon of light, guiding Muslims toward a path of sincere devotion and ethical integrity.

The revolution of the martyr Zaid bin Ali... a kinder extension

The Husseini revolution represented a major turning point in the history of the Islamic nation and became a symbol of the revolutions that followed against injustice and tyranny. This revolution carried human and intellectual characteristics and values ​​that created an overwhelming public awareness whose fire would not be extinguished or whose rage would not be extinguished. As a result of it, the truth of the Umayyad pre-Islamic era, which took on the guise of Islam, was revealed. The Alawite and other revolts continued until they ended with the overthrow of the Umayyad rule.

 

One of the most prominent revolutions that took place after the revolution of Imam Hussein (peace be upon him) was the revolution of Zaid bin Ali bin Al Hussein bin Ali bin Abi Talib (peace be upon him), which blew down the barriers of fear in the souls of the nation and brought them to a level of political, intellectual and jihadi awareness. The political conditions that preceded the revolution were all It indicates or portends the outbreak of a great revolution against the Umayyad authority, which practiced the most oppressive practices against Muslims and launched terrorist campaigns against them, in addition to the spread of injustice and corruption in Islamic society, and the Umayyads’ declaration of outright disbelief in Islam and their fight against the correct missionary line represented by the People of the House (peace be upon them), until the matter came to the point that Zayd b. Ali on Hisham bin Abdul Malik, so Zaid heard a man from Hisham’s company cursing the Prophet (PBUH), so Zaid rebuked him. Hisham said: Wait, Zaid, don’t hurt our babysitter!!

At the household table

Zaid bin Ali bin Al-Hussein bin Ali bin Abi Talib (peace be upon him) was born in Medina, in the confines of knowledge, the house of guidance, the complex of virtues, the source of revelation, and the edifice of pride and honor. Historians have differed as to the year of his birth. It was said the year (66 AH), it was said (67 AH), it was said (75 AH), and it was said. (78 AH) and it was said (80 AH). The last saying, which is the year (80 AH), can be relied upon with the evidence that his honorable age on the day of his martyrdom, according to the agreement of the sources, was (42 years) and the year of his martyrdom was (122 AH).

Zaid lived with his father, Imam Zain al-Abidin Ali bin al-Hussein, for fifteen years, and he took from him the signs of imamate and leadership before the abundance of fatherhood. When Imam Zayn al-Abidin was martyred, Zaid was sponsored by his brother, Imam Muhammad al-Baqir, and nourished him with knowledge and piety. The generous table of the Prophet’s family was available to Zaid, and he opened his eyes to the springs of knowledge, values, and high morals, and he grew up. An eloquent, courageous, and generous scholar, he was an ideal example of a committed Islamic personality who combined knowledge with worship and reverence for God Almighty. How could he not, since he was the son of Zayn al-Abidin. He completed his intellectual and moral building at the hands of his father and brother (peace be upon them), and his personal features were derived from them, so he followed their Muhammadan missionary line, acknowledging his Imamate. His brother Muhammad Al-Baqir (peace be upon him).

As for his mother, she is a slave girl called Eve, who was given as a gift by Al-Mukhtar bin Abi Ubaidah Al-Thaqafi to Imam Zain Al-Abidin (peace be upon him). It has been narrated that Imam Zain Al-Abidin was praying the dawn prayer when he was given the good news of Zaid, so he opened the Noble Qur’an and looked at it, and found at the beginning of the page: (God has given reward to the mujahideen over those who sit behind.) Then he closed it and opened it again and looked and saw at the beginning of the paper: (Indeed, God has bought from the believers their souls and their wealth for the sake of Paradise. They fight in the cause of God, so they kill and are killed, a promise that is binding on Him in the Torah, the Gospel, and the Qur’an. And who is more faithful to His covenant than God? So rejoice in your pledge with which you pledged, and that is victory. The Great). He (peace be upon him) said: He, by God, is Zaid. He, by God, is Zaid.

Zaid had many qualifications that were not available to many people. He imitated his pure fathers in their morals and virtues, and he was a great worshiper, to the point that he was nicknamed “an ally of the Qur’an” for his frequent recitations of it, and “the pillar of the mosque” for his frequent prayers. Zaid tells us about himself, saying: “And who knows what Under the vein of Zaid bin Ali that Zaid bin Ali did not commit a forbidden act to God since he knew his right hand from his left. Whoever obeys God obeys what He created. He also says: (I was alone with the Qur’an for thirteen years, reading it and contemplating it), and his son Yahya bin Zaid says about him: (May God have mercy on my father Zaid. By God, he was one of those who worshiped God, standing all night and fasting during the day, striving for the sake of God as he deserved his striving.)

The starting points of the revolution

The Umayyad rulers were wreaking havoc on the land. They were working to disrupt the limits of God, overthrow the noble Prophetic traditions, and return to pre-Islamic times. It is not possible to describe the miserable conditions during the era of the Umayyads, which led to Zaid’s revolution, but the main motives for this revolution can be known from Zaid’s words when he carried out his revolution, where he said: (( I call for the Book of God and the Sunnah of His Prophet, the revival of Sunnahs, and the killing of heresies. If you listen, it will be better for you and for me, but if you refuse, then I am not a representative over you.)

Injustice, corruption, the revival of heresies, strife, and rivalry reached their peak during the reign of Hisham bin Abdul Malik, and the nation continued to suffer from these abnormal conditions, in addition to the fact that the people did not forget the heinous crimes committed by the Umayyads that constituted the motives for Zaid’s revolt when he announced his saying: (I only revolted against the Umayyads because they They killed my grandfather Al-Hussein (peace be upon him) and raided the city on the day of Al-Harrah, then they attacked the House of God with a catapult and fire. There are other reasons and motives for the revolution, including the dirty conspiracy whose threads were hatched by Youssef bin Omar al-Thaqafi, the governor of Iraq, by Hisham, who claimed that Khalid bin Abdullah al-Qasri, the previous governor, had given Zayd six hundred thousand dirhams and wrote about it to Hisham. This Yusuf was famous for his extreme loyalty to the Umayyads to the extent His intense hatred for the Alawites.

Yusuf kept plotting plots after plots against Zaid until he sent Hisham to ask Zaid from him. When he entered upon him, Hisham said: (You are the one who qualifies yourself for the caliphate you hope for, and you and that person do not have a mother, but rather you are the son of a female slave). Zaid said to him: (I do not know of anyone whose status is greater with God than a prophet who was sent by him, and he is the son of a nation. If that had fallen short of the ultimate goal, he would not have been sent, and he is Ismail bin Ibrahim Al-Khalil. Prophethood is of greater status with God than caliphate, O Hisham. And then, what falls short of a man whose father is a messenger? God (may God bless him and grant him peace), and he is the son of Ali bin Abi Talib (peace be upon him). So Hisham jumped up from his seat and said: “This man should not spend the night in my army.” Then Zaid came out saying: “No people ever hated the swords except that they were humiliated,” and he was heard saying: “By God, if he had not Except for me and Yahya, my son, I would have gone out against him - meaning Hisham - and fought him until he was exhausted.

Kufa again

Zaid chose Kufa as the starting point for his revolution, as it is the only city whose political history was rich in confrontation with the Umayyad regime, and it is the base of the permanent Shiite opposition to the Levant. In fact, it remained the center to which the leaders of the opposition to the Umayyad rule sheltered until they finally succeeded in overthrowing it. In light of this position that Kufa took, we see that Zaid was successful in his choice to declare the revolution, and this choice also reflects the extent of Zaid’s awareness of the role of Kufa and its ability to ignite the revolution.

The Shiites came to disagree with him and pledge allegiance to him until his office was counted, and there were fifteen thousand men, in addition to the people of Mada’in, Basra, Wasit, Mosul, Khurasan, Al-Ray, Gurjan, and Al-Jazira. It was said that the number of those pledging allegiance reached forty thousand, and the major Sunni jurists pledged allegiance to him, as well as the Shiites, and Abu Hanifa secretly issued fatwas to wage jihad with him and support the revolution with money. And go out with him

Imam Al-Sadiq (peace be upon him) said when they asked him about his pledge of allegiance: They pledged allegiance to him. Zaid prepared for the battle of truth against falsehood as much as he could, and faced the Umayyads with a brave heart and keen insight. Those describing him say that when he advanced to the battlefield, he resembled his grandfather, the Commander of the Faithful, turning and separating the ranks while the people of the Levant fled from him, so he fought a fierce battle, and he said:

The humiliation of life and the glory of death *** and I see both as food and urine

If it is necessary for one *** then walk to death beautifully

He also said:

The sword knows my resolve when I shake it *** and the spear knows me, and God is my strength

We will hope for what the first of us were *** before contemplating it, if fate helps.

Heroic epic

Zaid went out at a time other than what he had appointed with his companions after his matter was exposed by spies infiltrating his ranks. The governor of Kufa took several measures to stifle the revolution before it broke out. He gathered the people of Kufa in the mosque and prevented them from going out to attend to their affairs until Zaid was arrested and killed. Therefore, Zaid decided to leave. Before the appointed time, he called his followers to go out on a very cold night. It was a Wednesday night. Only two hundred and fifteen men responded to his invitation, so they went out, lighting fires in torches, marking the announcement of the revolution under the slogan (O Mansur, die). With these few, Zaid faced an organized army numbering fifteen thousand fighters. But he did not retreat, nor did he become weak. He was determined to fight, so he tried to control Kufa and break the siege on his companions who were imprisoned in the mosque, but he was unable to do so due to the large number of the Umayyad army, the tightening of the siege on the mosque, and the lack of its supporters. The governor’s soldiers were shooting arrows at Zaid and his companions from above the walls of the mosque, so he withdrew and decided to fight the soldiers of Syria with this few, but he collided. With a force of five hundred men, he defeated them after he and his companions killed many of them. It was narrated that he alone killed seventy men. Supplies were continuing from the Levant to Kufa to eliminate Zaid and his revolution. He collided with another force in the sweeper and defeated them as well. The first day of the revolution ended with a crushing victory for Zaid, and at night he joined him. Some of his supporters were able to break the siege after news of his victories spread, which spread terror in the hearts of Jund al-Sham.

Certificate

The next day, Yusuf bin Omar mobilized the army of the Levant after reinforcements and supplies came to him. He clashed with Zaid, and his companions were few and only a few loyal ones remained with him. On this day - Thursday - Zaid lost one of his most competent and bravest companions, Nasr bin Muawiyah, who set the highest example of patience, determination and steadfastness. And courage. He said to Zaid when he left: (I only have to strike with my sword until I die). This man represented the right arm of Zaid, and his companions were killed in large numbers, so their deficiency became evident. Then Muawiyah bin Ishaq, who was in the same position as Nasr in courage and loyalty, was killed. Then Zaid was struck by an arrow in the forehead, and it reached his brain, so he fell and the remaining companions carried him and asked for a doctor to remove the arrow. The doctor said to him: You are... His tendency is die now. Zaid said: Death is easier for me than what I am in. So the doctor pulled the arrow's two hooks and extracted it, and his pure soul flowed to its creator.

His companions dug a grave for him in the middle of a stream, buried him in it, filled it up, and placed plants on it. There was a Sindhi slave in that area who was watching them, and they did not know of his presence. When they finished and dispersed, the slave hurried and told Yusuf bin Omar, who extracted him, cut off his head, and sent it to Hisham, so Hisham sent him to Medina, so he was hung at the grave of the Messenger of God. (PBUH) Then he was sent to Egypt, where he was circumcised there. As for the pure body, Yusuf bin Omar crucified it and remained crucified until Hisham wrote to Yusuf that he should be burned and blown up, so he did so.

Zaid is with the people of the house

Zaid's revolution, despite its tragic and painful end, was like a thunderbolt that burned the Umayyad rule, pushed it into the abyss, and struck its rulers with the message: There is no place in Islam for tyrants.

Zaid passed away as a martyr, satisfied and accepted by the imams of Ahl al-Bayt (peace be upon him). When Imam al-Sadiq (peace be upon him) heard the news of his martyrdom, he cried and then said: (To God we belong, and to Him we shall return... In the sight of God, my uncle was considered a martyr, just as they were martyred with the Messenger of God, Ali, Al-Hasan, and Al-Hussein, may God’s prayers be upon them. )

He also said: (By God, Zaid and his companions did not pass away except as martyrs, just like what Ali bin Abi Talib and his companions passed away.)

Zayd’s lofty status before God Almighty and the People of the House is evident in the words of Imam Al-Sadiq: (May God have mercy on him. As for him, he was a believer, he was knowledgeable, he was knowledgeable, and he was truthful. If he had been victorious, he would have fulfilled it, but if he had been king, he would have known how to place it.)

There are other statements by him (peace be upon him) regarding Zaid that have the same content

There is another testimony from an infallible Imam, Imam Ali bin Musa al-Rida (peace be upon him), where he said regarding him: (My uncle Zaid was one of the scholars of the family of Muhammad. He was angry with God Almighty, so he struggled against his enemies until he was killed in his cause. He did not abandon what was not his right, and he was more pious than that. He said: I call you to contentment from the family of Muhammad. Then he narrated on the authority of his father, on the authority of his grandfather Al-Sadiq, his saying: (Woe to him who hears his voice and does not answer him.)

Remembrance of the affliction of Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him)

Imam Ali bin Al-Hussein (Peace Be Upon Him)
Imam Ali bin Al-Hussein, also known as Zayn al-Abidin (peace be upon him), was the fourth Imam of the Ahl al-Bayt (peace be upon them). His lineage is illustrious: his grandfather was Imam Ali bin Abi Talib, the guardian of the Messenger of God (may God bless him and his family) and the first to convert to Islam. His grandmother was Fatima al-Zahra, daughter of the Messenger of God (may God bless him and his family), described by her father as the "mistress of the women of the worlds."

His father, Imam Hussein (peace be upon him), was one of the two masters of the youth of Paradise, the grandson of the Prophet (may God bless him and his family). Imam Hussein was martyred in Karbala on the day of Ashura, defending Islam and Muslims. Imam Ali bin Al-Hussein is among the twelve imams mentioned by the Prophet (may God bless him and his family) in various hadiths, such as the one recorded in the Sahihs of Al-Bukhari and Muslim: "The caliphs after me are twelve, all of them from Quraysh."

Birth and Early Life
Imam Ali bin Al-Hussein (peace be upon him) was born in 38 AH, although some sources suggest a year or two earlier. He lived approximately fifty-seven years, spending the initial years under the guardianship of his grandfather, Imam Ali (peace be upon him). He then grew up in the tutelage of his uncle Al-Hassan and his father Al-Hussein (peace be upon them), absorbing the prophetic sciences and the teachings of the pure Ahl al-Bayt.

Scholarly Contributions
On the scientific level, Imam Ali bin Al-Hussein emerged as an imam in religion, a beacon of knowledge, a reference for Sharia law, and an exemplar of piety and worship. Muslims universally recognized his knowledge, integrity, and superiority. His leadership, jurisprudence, and authority guided the conscious among the Muslim community.

Muslims had a deep emotional attachment to Imam Zayn al-Abidin, viewing him as a spiritual and jurisprudential leader. His popular bases extended throughout the Islamic world, evidenced by the reverence shown to him during Hajj when Hisham bin Abdul Malik performed the pilgrimage.

Trust and Influence
The nation's trust in Imam Zayn al-Abidin transcended jurisprudential and spiritual aspects. He was seen as a leader and problem-solver in all of life's issues, as an extension of his pure ancestors. This is highlighted by Abd al-Malik bin Marwan seeking Imam Zayn al-Abidin’s help to solve the problem of dealing with Roman currency during a crisis with the Roman king.

Imam Zayn al-Abidin assumed his leadership responsibilities after the martyrdom of his father. He navigated one of the most delicate periods in Islamic history, following the first wave of conquests that expanded the Muslim influence over vast regions and diverse cultures.

Addressing Cultural and Moral Challenges
During Imam Ali bin Al-Hussein’s era, the Islamic nation faced two significant dangers:
 

  1. Cultural Dilution: The influx of diverse cultures threatened the nation's intellectual originality. Imam Ali bin Al-Hussein countered this by establishing a cycle of research and study in the Prophet’s Mosque, teaching Islamic knowledge, and ensuring the preservation of the Islamic character.

  2. Moral Degradation: The wave of prosperity led to a drift towards worldly pleasures, compromising moral values. Imam Zayn al-Abidin used supplication to combat this, with his "Sahifa al-Sajjadiyah" serving as a profound social and moral guide.
     

Martyrdom
Al-Walid bin Abdul-Malik assumed kingship after his father and was described by Al-Masoudi as tyrannical and oppressive. Omar bin Abdul-Aziz criticized his governance, stating that the earth was filled with injustice under his rule. During Al-Walid’s reign, the scholar Saeed bin Jubair was martyred by Al-Hajjaj bin Yusuf Al-Thaqafi.

Al-Walid harbored intense hatred for Imam Zayn al-Abidin, fearing his influence. The Imam’s popularity and revered status among the people troubled Al-Walid, leading him to plot the Imam’s assassination. He sent a deadly poison to his handler in Yathrib, who administered it to the Imam, resulting in his martyrdom. Imam Zayn al-Abidin’s soul ascended, leaving the world deprived of his profound knowledge and worship.

Funeral and Burial
Imam Abu Jaafar Muhammad al-Baqir prepared his father’s body for burial. The funeral was a significant event in Yathrib, with large crowds mourning the Imam’s loss. His body was buried in Baqi’ al-Farqad, next to his uncle, Imam Hassan al-Mujtaba. Imam al-Baqir personally lowered his father’s body into the grave.

Conclusion
Imam Zayn al-Abidin’s life was marked by profound knowledge, worship, and resilience. His contributions to Islamic scholarship and his steadfastness in the face of adversity left a lasting legacy. Peace be upon him the day he was born, the day he was martyred, and the day he will be raised alive.

References

  1. Sahih Muslim: 7/121.

  2. Proof of Guidance: 2/320 Hadith 116.

  3. Ikhtiyar Ma’rifat al-Rijal: 129-132 H. 207.

  4. Studies and Research by Al-Amili: 1/127-137.

  5. Introduction to Sahifa al-Sajjadiya by Martyr Muhammad Baqir al-Sadr.

  6. Murooj Al-Dhahab: 3/96.

  7. History of the Caliphs: 223.

  8. Bihar Al-Anwar: 46/153.

  9. The Life of Imam Zain al-Abidin: 678.

  10. Bihar Al-Anwar: 46/153.

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