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Newsletter for February 2012
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The Illustrious Period of the
Imamate of Imam Zayn al-'Abidin
by late Seyyid Saeed Akhtar Rizvi
No Imam began his Imamat in a more tragic atmosphere. The first
day of his Imamat saw him seriously ill and a captive of the
army of Yazid in Karbala. His father and predecessor had
sacrificed all he had on the altar of truth; and Imam Zayn al-'Abidin
found himself with a group of helpless widows and orphans being
led from place to place, from the durbar of Ibn Ziyad to the
court of Yazid. Finally they were thrown into a prison, where
the Imam spent the first year of his Imamat, cut off from the
followers of his father and unable to look after their affairs.
Understandably, the tragedy of Karbala had created a chaos in
the Shi'a world. Shi'as were in the throes of a dark pessimism,
and the community was in disarray. A movement had already begun
to accept Muhammad al Hanafiyah, son of Amir-ul-Mu'minin 'Ali as
the 4th Imam. Muhammad al Hanafiyah himself had no such design.
But the problem was: how to stop that movement without putting
the life of Imam Zayn al-'Abidin in danger?
Yazid had not hesitated to murder Imam Husayn in spite of the
highest prestige the Imam had in the Muslims' eyes. It would
have been far more easier for him to kill Imam Zayn al-'Abidin a
young man of 23 years of age, whose divine virtues were yet to
shine before the Muslim community. And it was not in the
interest of Islam that Imam Zayn al-'Abidin be martyred so soon
after Imam Husayn.
Altogether, Imam Zayn al-'Abidin had three difficult tasks
before him:
To announce his Imamat publicly without seeming to oppose
outsiders.
To weld the community together, making a "tasbih" (rosary) out
of the scattered beads - doing it in such a way as not to give
Yazid and Yazidites an excuse to retaliate.
To expand true faith, providing a beacon of light to guide the
seekers of truth to the safety of true faith and virtuous deeds
- doing it without attracting untoward attention of his enemies.
Any of these Himalayan tasks would have defeated a lesser being.
But Imam Zayn al-'Abidin under divine guidance did achieve all
these aims in such a beautiful and unobtrusive way that even his
followers, who tremendously benefited, and are benefiting, from
his superb leadership did not consciously realise how they were
being guided.
ANNOUNCEMENT OF HIS IMAMAT
This took the form of a family dispute:
Muhammad al-Hanafiyah claimed that he was the Imam after his
brother, Imam Husayn (as Imam Husayn, had become Imam after the
eldest brother, Imam Hasan). Imam Zayn al-'Abidin said that his
uncle's claim was wrong; that he (i.e. Imam Zayn al-'Abidin) was
Imam after his father, by divine appointment. This family "feud"
apparently could not be resolved; and ultimately Imam Zayn al-'Abidin
suggested that the "Black Stone" (al-Hajarul-aswad) of Ka'bah be
approached for its judgement. Muhammad al Hanafiyah readily
agreed and both parties went to Mecca during Hajj season, when
thousands of pilgrims had assembled for the pilgrimage.
The stranger than fiction news must have spread like wild fire
that 'Ali bin al-Husayn and Muhammad al-Hanafiyah wanted the
Black Stone to judge between them. Everyone must have wondered
how could a stone judge between two persons. They must have
eagerly waited to see the outcome when the two parties would
approach the Stone. What would they say when the Stone, being a
stone, would not respond to their arguments!
This must have been the feeling of the crowd when the uncle and
the nephew slowly advanced towards the Black Stone. First
Muharnmad al-Hanafiyah talked to the Stone; there was no
response. Imam Zayn al-'Abidin said: "Had you, O Uncle, been the
Wasi and Imam, it would certainly have answered you."
Muhammad al-Hanafiyah said "Now, O Nephew, you pray and ask it."
Imam Zayn al-'Abidin prayed to Allah and then asked the Black
Stone to declare in clear Arabic as to who was the Wasi and Imam
after al-Husayn bin 'Ali.
There was a tremor in the Stone and then Allah made it speak in
clear Arabic: "O Allah, verily Wisayah and Imamah, after al-Husayn
bin 'Ali is for Zayn al-'Abidin 'Ali bin al-Husayn, son of 'Ali
bin Abi Talib and Fatimah bint Rasulillah." Muhammad al-Hanafiyah
accepted the verdict and declared his allegiance for Imam Zayn
al-'Abidin.
(al-Ihtijaj of al-Tabrasi, al-Kafi of al-Kulaini,
Basa'-erud-Darajat, A'lumul-wara, Manaqib of Ibn Shahr 'Ashob,
Biharul-Anwar, Vol. XI, of Majlisi).
This "dispute" was the beginning of the end of the Kaisaniyah
movement, which wanted to accept Muhammad al-Hanafiyah as Imam.
The schism in the Shia rank was arrested; and as it was only a
"family feud", Yazid could not object to it in any way.
But the miraculous nature of the episode and the timing served
its purpose. The pilgrims on returning to heir homes must have
felt compelled to narrate this strange story; and thus the
Shi'as throughout the Muslim world came to know, without any
formal proclamation, that Imam Zayn al-'Abidin was their
divinely-appointed Leader and Guide.
UNITING THE SHIA COMMUNITY
This is an even more fascinating aspect of his Imamat.
How was he to unite all the Shi'as in an, ever-lasting bond?
What was the factor which could join them permanently?
Philosophical exhortations? But they have effect on only small
group of intellectuals; man-in-the-street is not influenced by
them. Moreover, it cannot influence the "feelings"; and "unity"
is a feeling of oneness. Some joyous aspects of religion? Joy
and happiness is a "feeling", no doubt. But it does not
necessarily "unite" the people. Many is the time when a man
celebrates a joyous function and his brother refuses to join
him, because of some minor misunderstandings. But let there be a
tragedy in that house, and the same brother would rush therein
to share that sorrow.
This tendency of human nature brings us to the third alternative
Sorrow.
Sorrow and grief succeeds in binding the mourners together,
while intellectual arguments and joyous functions fail to
achieve that object. Have not you seen how at the time of a
national tragedy all political differences are genuinely
forgotten and how the whole nation unites together to share the
sorrow and shoulder the resulting responsibilities? Imam Zayn
al-'Abidin under divine command selected this method to unite
the community.
And again it was adopted apparently just as a personal way of
life, without its being aimed against anyone.
Majlisi (in Bihar al-Anwar, Vol. XI) has written a chapter, "His
mourning and Weeping on the Martyrdom of his Father, May Grace
of Allah be on Both", in which he, inter alia, writes:
"And it is said that he (i.e. Imam Zayn al-'Abidin) continued to
weep till his eyes were endangered. And whenever he took water
to drink, he wept till the tears filled the pot. Someone talked
to him about it and he replied: "Why should not I cry, when my
father was denied the water which was free to the beasts and
animals?
"And never was food brought to him but that he wept, so much so
that a servant told him: "May I be your ransom, O Son of the
Messenger of Allah! I am afraid that you would die (of this
weeping)". The Imam said: 'I only complain of my distraction and
anguish to Allah and I do not know. Never do I remember the
massacre of the children of Fatimah but that tears strangle
me.'"
Naturally, this example set by their Imam was followed by the
Shias every where; and they joined hands to establish mourning
of Imam Husayn whenever possible. This created a feeling of
oneness and unity in all persons attending those
mourning-sessions.
And how could Yazid or Yazidites tell Imam Zayn al-'Abidin not
to remember his father?
This institution of mourning became the focal-point of all
religious activities of the Shia community and the life-line of
their faith. In later periods, the enemies of the faith realised
the vital role which the "mourning" plays in religious education
and character-building of the Shias, and they tried to stop it
by the force of their "Fatwa". Now they have changed their
tactics. Now they ask: Why should one mourn for an event which
occurred more than 1300 years ago? They ask it while they are
fully aware that these mourning sessions (Majalis) are the best-organised,
well-attended religious schools, where the participants
willingly learn the basic tenets of faith, are exhorted to
emulate the way of life of Ahl i-Bayt; and thus their Islamic
outlook on the life and the world is fortified.
This seat of learning was given to the Shi'a community by Imam
Zayn al-'Abidin so unobtrusively that even the community did not
realise its importance and significance in the beginning.
TEACHING TRUE ISLAM
The previous two tasks were stepping-stones to reach this most
important of his responsibilities. We have seen how the Imam
announced his Imamat by means of a "family feud", and how he
gave his followers a platform of unity in the form of his
mourning for his father. In neither instance he addressed any
outsider; still the message got through. Likewise, in meeting
this third and most important of his tasks, he did not address
any human being. He selected the form of Du'a (invocation) for
this purpose. He recorded his Du'as in a book form and asked his
two sons to make copies of the book. This recording itself is
an, indication that these invocations were not just a prayer,
but also a means of guidance for the Muslims.
How could anyone tell him not to ask his wants from Allah? How
could anyone come between Allah and His servant, when raising
his hands he called his Lord in a heart-rending voice to come to
his aid and to help him out of his difficulties. But those
recorded duas are a treasure of Islamic knowledge. One finds in
them almost all theological and ethical questions answered
eloquently and eruditely. Reading them, the heart is filled with
true belief and sincere love of Allah; and the light of virtue
and nobleness illuminates the character.
It is not possible to give here even a short review of this
sacred book, generally known as "As-Sahifatus-Sajjadiyah" and
"As-Sahifatul-Kamilah"; and also called "Psalm of 'Ale Muhammad"
and "Injil of Ahlul Bait."
When this book was shown to Egyptian scholars, they were
thunderstruck and awed by its beauty. They were amazed and
stunned by the purity of thought and perfection of character to
which this book irresistibly leads its reader.
The renowned scholar, late Al-Tantawi wrote:
"I have studied this book with utmost care. I have gone through
the Du'as (invocations) and Munajats (supplications) with a
searching eye. I was stunned by the lofty meanings and deep
sense contained therein. I was deeply impressed by the value and
magnificence of these invocations. I wonder how the Muslims all
along been ignorant of such valuable treasure. They have been in
deep slumber all these centuries. They could not even feel that
Allah had supplied them with such a precious store of knowledge.
"The invocations in this book have two distinct approaches: the
one seeks for the knowledge and guidance to keep away from sins
and evil things, while the other persuades and exhorts one to
enable one's 'self' by performance of virtuous deeds. We may say
that these Invocations, full of knowledge and guidance, are a
wonderful treasure of secrets, and contain hints regarding self-reproachment,
admission of shortcomings, with tears and self-purification,
warding off vicissitudes and difficulties, safe-guarding oneself
from the tyrannies of the enemy, recovery from various diseases
and so on. All such Du'as are found mostly in the first part of
the book, while the later part consists of the loftiness and
grandeur of Allah, His creation and other wonders of His power
and might.
"Is it not wonderful? Does not it show that these holy
personages are unveiling many secrets of learning and unravellng
many mysteries of knowledge for Muslims, who happen to be
completely ignorant of it. It is a fact that the affairs of
human beings are divided into two parts: The one is to keep away
from evil, the other to acquire good traits together with the
knowledge of Divine existence, which is essential for
self-purification and spiritual perfection."
Then he goes on expounding these points with help of many
invocations. In another article, he compares an invocation of
Imam Zayn al-'Abidin with the prayer of the Prophet Nuh (Noah).
Just to give an example of the high religious and ethical
standard taught by our Holy Imam, I am quoting here extracts
from a Du'a, known as Makerim-ul-Akhlaq (Noble Character). This
Du'a is enough to lead the reciter on the right path, making him
a perfect Muslim and a virtuous believer.
O Lord, Thou art my shelter if I grow sad, and Thou art my
resource if I am in need and unto Thee I cry for help, when
deeply afflicted, and with Thee is recompense for what is lost,
and reformation for what is corrupted, and alteration for what
Thou disapprovest:
Therefore, favour me with security before calamity, and bounty
before begging (for it) and right direction before error and
spare me from bearing me peace on the day of resurrection and
favour me with hand some guidance.
O Lord, bless Muhammad and his Al (family) and ward off (evil)
from me with Thy grace, and nourish me with Thy blessing, and
reform me with Thy graciousness and cure me with Thy goodness
and hide me in the shelter of Thy mercy and clothe me with Thy
approbation, and help me, when matters grow difficult about me,
(to choose) the most righteous of them, and when actions become
dubious, (to select) the purest of them, and when the creeds
conflict, (to adopt) the most praiseworthy of them.
O Lord, bless Muhammad and his Al (family) and crown me with
sufficiency and adorn me with the grace of Thy love and grant me
true guidance and do not try me with prosperity and confer on me
the beauty of comfort and do not make my life a succession of
trials, and do not reject my prayer with repulsion; for, I do
not recognise any as Thy rival, and I do not call upon any as
Thy equal.
O Lord, bless Muhammad and his Al (family) and restrain me from
extravagance and preserve my subsistence from waste and increase
my possessions by giving blessing therein and let me walk along
the path of benevolence; in whatever I spend my (wealth).
In this way Imam Zayn al-'Abidin spent his life providing
guidance not only for the Muslims of his time, but also for the
generations to come. When he left this world, he had more than
accomplished all that he was entrusted with by Allah.
Courtesy: al-Serat, Vol. 5 (1979), Nos. 3 & 4 , Published by the
Muhammadi Trust of Great Britain and Northern Ireland
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