ZAINUL ABIDEEN (a.s.)

(AL‑SAJJAD)

Specifics of Zainul Abideen

 ZAINUL ABIDEEN:  23‑57 yrs

IN SECLUSION  

Imam Zainul Abideen, only 23 years old and having freshly returned from Karbala, and,

► having had a horrifying experience during the previous few months,

► seeing the desecration of his family and loved ones, and

► going through all the agony of confronting Ibn Ziyad, then Yazid,

he sought and needed seclusion.

     He needed seclusion to, a) collect himself, b) think clearly, c) plan the course of action in the future, and d) be less of a suspect (that he was going to lead to an uprising against Benu Umayya).

     Imam Zainul Abideen secluded himself in a tent a short distance from Medina, where he lived for longer than a year.  His provisions and needs were provided for by his family, whom he saw rather often, but did not see other people except a very few friends and supporters.  This was done on purpose for there were informants everywhere, spying on him, keeping an eye on his contacts, and trying to see if he would foment a rebellion against Yazid's government.  Imam Zainul Abideen was smart enough as not to leave any suspicion whatsoever in that regard.

     Being secluded, Imam Zainul Abideen spent his time in excessive prayers, Munajaat, Du'aas, and crying about how Yazid's forces desecrated Imam Al‑Husain.  And while all of this was going on he unleashed his genius to lay the groundwork for a exquisite plan and a strategy that he would pursue.  He did not announce his plan to anyone, but rather kept it to himself.  Only after studying his life style in retrospect do we discover the genius behind this luminous personality.  His plan proved, a) to outwit all the ruling people of the time, and, b) leave the indelible good works for the benefit of Muslims for all generations to come, including us. 

ZAINUL ABIDEEN'S PLAN  

     Briefly said Imam Zainul Abideen's plan was to: (Al-Sajjad, by Husain Baaqir, Page 36.)

   1.    Be secluded at first and dissociated from politics, thereby indirectly assuring Yazid and Benu Umayya that he had no interest in taking over the power of Khilaafah from them.

   2.    Be the example to the Ummah especially in the manner of Ibadah (worship).  He liked to pray excessively anyway, thus out of reverence people called him Al‑Sajjad.

   3.    Emphasize Karbala in the minds of people, since Karbala, a) was the very undertaking that exposed the evil character of Yazid and Benu Umayya, b) had stood in the face of oppression, and c) revived piety as the basis of Islamic conduct and in dealings, and made piety ever alive in the hearts of people.

   4.    Continue to mourn and cry on Imam Al‑Husain's behalf, thereby gaining the sympathy of the people, and indirectly letting them actively participate in the calamity of Karbala.

   5.    Deal indirectly through his uncle, Muhammad Ibn Al‑Hanafiya, with the sympathetic movements in support of Islam and against Yazid and Benu Umayya. (Al-Sajjad, by Husain Baaqir, Page 87.)

   6.    Gradually come forth and teach people seeking Islamic knowledge at his hands.

   7.    Direct his course of action to emphasize the Islamic knowledge and its dissemination just as the way Prophet Muhammad (pbuh) had taught it, since [Phase II of the 3 pivotal Islamic phases was over, through Ali, Al‑Hasan, and Al‑Husain].

   8.    Indirectly expose the fabrication of Hadith, and Jahiliya practices that Benu Umayya were reviving and introducing in the society.  (Al-Sajjad, by Husain Baaqir, Page 80.)

    9.  Fully explain the a) Imamah, b) Ismah, and their essential role in Islam, since they were divinely ordained. (Quoting one of his Du'aas, "Oh Lord!  Bless Your Ahlul Bayt, whom You chose to execute Your works, and made them the reservoir for Your knowledge, the guardians for Your religion, deputies of Yours on earth, and the path toward Your Paradise."

(See Al-Sajjad, by Husain Baaqir, Page 50. Al-Sudduq.  Also Hulyat Al-Awliyaa' narration from  Imam Al-Saadiq.) 

SECLUSION ENDED, PHENOMENON OF CRYING  

     Within a year or two Imam Zainul Abideen's seclusion gradually ended, since the seclusion had already served its purpose.

     In Medina, Imam Zainul Abideen was noticed to cry often.  He cried whenever he drank water or ate.  He cried day in and day out.  At numerous occasions.  At different circumstances.  Karbala was ever alive in his mind continuing to torment his memory.  Zainul Abideen would remember the dehydrating thirst Imam Al‑Husain went through in Karbala, the hunger, the dismemberment, and the unthinkable catastrophe that befell him.

     People who thought Zainul Abideen's crying was on an emotional basis were very mistaken.  He did not cry just out of the feeling of sympathy for his father, but rather Imam Zainul Abideen used this method exceedingly well to bind the peoples' loyalty and love to Imam Al‑Husain and his cause.  People often cried with him too, and sympathized, and remembered the cruelty and un‑Islamic practices of Yazid and Benu Umayya.  Through all the years of his Imamah, Zainul Abideen never seemed to cease his crying, and the number of people joining his ways became very large. (Al-Sudduq.  Also Hulyat Al-Awliyaa' narration from  Imam Al-Saadiq.)

     Crying was used very effectively and even when a butcher wanted to slay his animal Imam Zainul Abideen would ask if he had given water to the animal.  When the butcher said, "Yes, of course, that is what Islam recommends," Imam Zainul Abideen would then cry saying, "But they did not give water to Al‑Husain before they butchered him!" (Seerah of the Imams, Hashim M. Al-Hassani, Vol. 2, Page 131.)

     People even nick‑named Zainul Abideen as Al‑Bak'kaa', which means the one who constantly cried.