Imam Zainul Abideen was in a dilemma. He
knew the Ummah needed his treasure of Islamic knowledge, and it was his obligation to deliver such, but to start outright would raise the suspicions of the officials of
Benu Umayya who may destroy him, thus destroying the line of Imamah. Therefore, wisely and cleverly Zainul Abideen insisted on seclusion at first.
Once the seclusion was over, Imam Zainul
Abideen began to tutor his son, Al‑Baaqir (a young child at the time) along with others in his household. He found listening ears and great eagerness to learn.
The first few years of Zainul Abideen's
Imamah were politically turbulent years, and conditions in the Islamic Ummah were extremely unsettled. There were many uprisings against Yazid and his administration,
be it in Medina, Mecca, or Iraq. Therefore, it was not the conducive period to teach and spread the necessary Islamic knowledge. This, however, gave time for Zainul
Abideen to affirm the loyalty of people toward his cause by:
constantly crying about Karbala
and encouraging people to participate in the process,
repeatedly mentioning Karbala,
to affirm the cause of Imam Al‑Husain, and expose the injustice dealt him by his adversaries,
excessively praying, to
emphasize piety and put it in focus, and let true Islam flourish, and
being remarkably generous to
anyone who asked for it.
As this went on for a number of years, Imam
Zainul Abideen's loyalist kept increasing in number and rapidly became very large.
Once political conditions settled down, though
the government was still in the hands of Benu Umayya, Imam Zainul Abideen (now in his thirties) began to significantly increase his activity in teaching. The number
of his students increased further. (Mu'awiya's dynasty came to an end, but
Marwan's dynasty took over and they were just as fierce to hold on power, and severe on any opposition, as their predecessors. They were all from Benu Umayya clan.)
Zainul Abideen recognized fully and clearly the
three pivotal Islamic phases. These phases consist of the following:
THE THREE PHASES
CARRIED OUT BY:
TASKS CONSISTING
OF:
PHASE I
Muhammad (pbuh)
Emphasis was on teaching Islam in depth, especially to
the Sahaaba (Companions), and making Islam available to the maximum number of people—yet, bearing in mind that it would take an average person a long time to
assimilate Islam. Therefore, Muhammad (pbuh) did not fight the hypocrites.
PHASE II
Ali,
Al-Hasan,
Al-Husain
They were the 3 who were to confront the negative
forces caused by Islamicly weak persons which threatened to undermine Islam: Be it during Ali's Khilaafah, Al‑Hasan's acceptance of peaceful terms, or the events
leading to the explosive but anticipated Karbala as led by Al‑Husain.
PHASE III
Zainul Abideen and the Imams after him.
Zainul Abideen took on his shoulders the heavy task of
teaching the scholars (the educational endeavor) once the confrontational phase was over. This culminated by establishing the Islamic Institute (Institute of Ahlul
Bayt). The main source of information was the Corpus of Knowledge Imam Ali left. The Institute was to expand and flourish by later Imams.
For Phase III Imam Zainul Abideen's approach first was to
emphasize the importance of Ahlul Bayt and their Imamah. This was very proper, since Phase II of exposing the unwholesome Benu Umayya was over. Now, it
remained up to Imam Zainul Abideen and the Imams to follow him to spread Islam as taught by Muhammad (pbuh). Imam Zainul Abideen was to bring Islam back to
the core, and since he was a designated Imam by the Almighty, he was to emphasize that point to his students and followers.
Thus:
Imamah was frequently
explained and emphasized, and
Ismah (as attested by Ayah of
Tat'heer) was often emphasized, (Surah 33 :
Ayah
33) and
the unique and lofty position
of Ahlul Bayt in Islam was often explained.
This was a very appropriate bridgehead from
which Imam Zainul Abideen took the long rigorous road of teaching Islam, pure and unadulterated, away from the claims of what was going on in the society, which was
whipped by Benu Umayya's administration and their officials. His teachings focused on Islamic Piety as the basis for the individual and the collective role of the
Muslims in the society.
Imam Zainul Abideen's students were on the
rise and the circle of discussions boasted discussions of all kinds, and of the highest caliber. To prevent raising suspicion, Imam Zainul Abideen had to continue his
complete detachment from politics. This was assuring to Benu Umayya even though Zainul Abideen constantly preached that the rule of Benu Umayya was illegal from the
Shari'ah viewpoint. Imam Zainul Abideen often stressed how a government should act and behave from the Islamic point of view and that when there is so much subjugation
and authoritarian rule the responsible body of the Ummah should stand in the face of it. He approached this indirectly to avoid confrontation, and to leave the road
open for future Imams to pursue their mission. The mission now is not confrontational, but educational, it was the education of the public; the very grass roots of
society was to have true Islam penetrate deeper in their heart and remain there despite the tyranny of the rulers.
Zainul Abideen attracted hordes of people,
and was teaching an ever enlarging body of students. Tutoring students was with the aim of:
producing high quality
scholars,
who were to teach others about
true Islam,
thus spread the word to the
general public, the ordinary man, about the motive and the principles which Imam Al‑Husain had given his life for, and
at the same time expose the
offenses of Benu Umayya.
Islam as Muhammad (pbuh) had taught it was
to be the very focus now. The aim was to popularize piety and righteousness, to make them the very foundation for Islamic fabric, and at the same time never to
compromise with the ruling class (Benu Umayya or others) if Islam was ever jeopardized.
Zainul Abideen and Al‑Baaqir were busy in
the educational process, the discourses, which were active and dynamic. The teenager Al‑Baaqir raised so many thought‑provoking questions that people nick‑named him
Al‑Baaqir. Al‑Baaqir means the one who penetrates deeply, or delves into any problem and extracts its high value, its treasure. (Tadh'kirat
Al-Khawaas, Ibn Jawzi. Also Al-Shatharaat, Ibn Imaad, Vol. 1.) Religious
problems that seemed too difficult to solve by many people were easy for him to come out with wonderful answers.
Al‑Baaqir's brothers also participated in
the discourses, the ones father Zainul Abideen was conducting. Hasan
Al‑Basri, Al‑Thamali,
Al‑Zuhri,
Ibn
Tawoos, and many other erudite scholars were the students in these discourses. The dean, the tutor, and the professor, was Imam Zainul Abideen, and as Al‑Baaqir and
his brothers participated regularly, their store of knowledge became ever so large. That of Al‑Baaqir was immense.
The foundation for establishment of the
Islamic Institute or University was being laid by now, quietly, imperceptibly, without fanfare, lest the ruling classes destroy it. The
institute was a simple one by now, the number of students not very large, and the emphasis was always on quality. The scholars increased in number gradually, and the
Masjid
Al‑Nabawi (Mosque of the Prophet) was usually the seat for their meetings.
See the comparative work of both Imams Zainul Abideen
and Al-Baaqir. This progressive work was despite the difficulties posed by the rulers of their times to them and their followers. The total number was taken from the
book: Al-Saadiq and the four Madh'habs, by Asad Haidar.
When Al‑Baaqir was in his twenties many
divergent ideologies emerged in the Islamic world and had to be dealt with and corrected. There appeared:
► the
Jabriah (Emphasizers of Absolute Predestination),
► the
Qadariyah (Emphasizers of Absolute and unlimited free will),
► the
Khariji (deviators),
► the people of Al‑Raa'y (Emphasizers of personal point of view or: the opinionated),
► the people of Al‑Qiyas, (Emphasizers of analogy), and
► the
Murji'ah, (people who subscribed to the legitimacy of Benu Umayya, but holding to the right to criticize them), among others.
Zainul Abideen, took special pains to
answer back against these emerging but extreme thoughts. This indicated to him the importance of the matter.
► Also during that period a special class of people who specialized in the reading of the Holy
Quran had evolved, which soon matured to have several branches, each with its followers. This led to the development of deciphering the Arabic grammar.
► Just as important, there was the growth of the number of people quoting Al‑Hadith, or claiming
their recitation of correct Hadith. This was like a new industry. But, unfortunately, as father Zainul Abideen had stressed, many of those Hadiths were forgeries, for
they soon discovered that the official rulers, Benu Umayya, were encouraging people to come up with such forgeries if the new Hadith suited their policies or wishes.
People with such manufactured Hadiths flocked to Benu Umayya, all for the sake of gaining rewards or making money. (Seerah
of the twelve Imams, Hashim M Al-Hassani, Vol. 2, Page 188. Also Shar'h Al‑Nahj.)
► Thanks to the treasure Imam Ali had left, the Corpus of Knowledge contained all the Hadiths
exactly as Prophet Muhammad (pbuh) had said them; they were clear, to the point, and unadulterated. Since these Hadiths were put in the volumes called Saheefa of Ali,
Zainul Abideen and Al‑Baaqir could refer to them whenever needed. Thus an enormous task fell on their shoulders, it was a task to bring about the correct Hadiths,
popularize them, and put them in focus, so people can utilize them.
From the time of Mu'awiya on down the line,
Benu Umayya were interested in ruling the Islamic world and holding to power at whatever cost. They were able to do so by:
making very strong
alliance with Syrian Arabs who constituted the back bone of their fighting forces,
buying the loyalty of
numerous people by offering them privileged positions in the government,
state wide
propaganda, which was quite effective, to stir up sympathy for their support,
taking a pretext of
unifying the Ummah and making it the goal of life,
having succeeded in
establishing a very strong governing body that was very hard to dislodge,
making a powerful
network of undercover agents to keep an eye on the opposition or potential opposition, and
relying heavily on
the use of brutal force to suppress any uprisings.
If cruelty, force, brutality or even
desecration of Holy places were needed, Benu Umayya did not hesitate to use them. Their family members, by now reaching 20,000 or more, held the most coveted and most
lucrative positions in the government. This was at the expense of the general public, i.e., the poor man in the street. Benu Umayya's loyalist were offered and given
the very privileged positions in the government. The man in the street was deprived by them, or given very little.
To justify this attitude in the eyes of the
public:
1. Benu Umayya encouraged and rewarded
people who would come out with a Hadith, especially in the praise of Benu Umayya and what they believed in. In most cases these Hadiths were the innovation of people,
often interested in the reward money or in a favor. This continued from the time of Mu'awiya onward. It became such that when Bukhari
investigated to collect the Hadith, he found 600,000 out of which only 2,762 were authentic, 6,320 weak! In other words, Bukhari found 199 invalid and unacceptable
Hadiths for each one valid Hadith.
2. Benu Umayya popularized the concept of
absolute predestination. While Islam says a person is accountable for his deeds in the eyes of the Almighty, Benu Umayya promoted only absolute predestination,
claiming that Allah is the One who does everything. Therefore, according to their claim man was not responsible for his acts and deeds. This was emphasized to
a great extent, with the sole purpose to put the blame on Allah for all their atrocities and give explanation that it was Allah who caused them to drink Alcohol, do
what is haram, and behave in such un‑Islamic manner.
3. Benu Umayya took the interpretation of
the Holy Quran and Hadith from those who sympathized with them or were afraid to antagonize them. Being afraid of retribution, these people had to compromise in their
analysis and deduction. This was done to woe the people and in an attempt to legitimize their hold to power. While the Holy Quran encourages man to follow
Ulu
Al‑Amr, meaning the righteous persons in charge (the Imams), Benu Umayya claimed it was theirs! This was done to silence people, and to help keep the uneducated
naively accepting their rule.
4. Benu Umayya changed the Khilaafah to
monarchy by force, instituting a Caesar‑like rule. While this is not Islamic, Benu Umayya had brain washed the ordinary citizen to accept it and remain silent, or
else. The Khilaafah became Absolute Monarchy.
5. Benu Umayya brought back some
pre‑Islamic norms, such as considering the Arabs of Syria superior to the Arabs of Iraq; the Arabs in general as superior to non‑Arabs even though they were Muslims;
the Arabs of Syria as superior to others who worked hard for Islam. This policy produced untold trouble among people and finally was instrumental in destroying the
rule of Benu Umayya itself.
6. Benu Umayya continued to vehemently
curse Imam Ali (a.s.) on the pulpits on Friday Prayers as a State policy (Except for the pious Omar son of Abdul Aziz).
THE UNMASKING
Imam Zainul Abideen's role was not only to
teach Islam, emphasize the role of the Imam as the true Islamic Khalifa, but also to fend off all the falsehoods and inaccuracies that people put into Islam, as
encouraged by the governing body of Benu Umayya. Imam Zainul Abideen rendered a superb service to Islam by answering back indirectly to all the falsehoods of Benu
Umayya. He accomplished this through his numerous students. These students became scholars who quoted Zainul Abideen wherever they went, circumstances permitting.
These students were the very means to give speeches (Khutba) and explain to the public, the common man, what Islam truly taught. Now the grass roots were being
reached, and people began to think and demand their rights in the light of Islam. Thus Benu Umayya were exposed at a faster and faster rate.
Imam Zainul Abideen was extremely pained at
what people had to endure hearing Imam Ali (a.s.) being damned on the Minbar (pulpit) every Friday at the Khutba before Jumu’ah Salat. This was done all over
the Islamic Ummah by order of the rulers of Benu Umayya. They cursed the very man whom the Holy Quran had purified (Surah 33 : Ayah 33) and who was honored
by numerous Hadiths of Prophet Muhammad (pbuh)! This cursing of course never went unanswered, and the point often was brought to the attention of the perpetrators of
this blasphemy. Zainul Abideen was active in reminding people of the exceptional status Ahlul Bayt occupied in Islam, the first of whom was Amir al Mu'mineen Ali
[Supreme Leader of the faithful, as the Prophet (pbuh) had called him].
IN HIS FIFTIES
When Imam Zainul Abideen reached his
fifties, the circles of discussions were extremely fruitful. His arduous course of action was the genius within him that led to such high output, such beneficial
results. Benu Umayya were uncovered, people all over knew their mettle and were fully aware of their methods and the grave danger they were leading the Ummah to.
By the time he reached his fifties, Zainul
Abideen's family had become fairly big. They all participated in the works for Islam very actively. Many of his children were scholars of the highest degree, notably
Al‑Baaqir and Zaid.
Their work of reaching the masses through
their student-graduates bore fruit. The public all over were demanding:
► equity and fair share as Islam had enjoined, and they were repulsed by Benu Umayya.
The average man wanted to do away with the notion of one Arab being superior to another Arab or of an Arab being superior to one of a different nationality who had
converted to Islam.
►
Imam Zainul Abideen was held in the highest
regard as the religious leader of his time. His followers were following their Imam as Muhammad (pbuh) had recommended, Islamicly pure and wholesome.
Imam Zainul Abideen's reputation was very
high. He was the envy of Benu Umayya and especially the ruling monarch, Al‑Waleed, the son of Abdul Malik. (Taareekh
Khawaas Al-Ummah. Also Al-Fusool Al-Muhimma. Also Al-Sawaa'iq Al-Muhriqa.)
Benu Umayya were wary about his position in the eyes of the public and the power at his hand. Al‑Waleed was afraid of Zainul Abideen, because it seemed he was a
government inside of a government. Though Zainul Abideen did not have any interest whatsoever in politics or power, his adversaries did not leave him alone. Zainul
Abideen only discharged his duties as entrusted to him by Allah, faithfully and brilliantly..
Imam Zainul Abideen died at age of 57,
reportedly poisoned by Al‑Waleed. (Taareekh Khawaas Al-Ummah. Also Al-Fusool Al-Muhimma.
Also Al-Sawaa'iq Al-Muhriqa.) Previously Mu'awiya had done the same by poisoning
Imam Al‑Hasan, now Al‑Waleed followed the same deceitful and underhanded manner.
BURIED IN AL‑BAQII
Before his death, Imam Zainul Abideen
designated the Imamah to his son Al‑Baaqir (a.s.). He also handed over the treasured books that Imam Ali had written before, the voluminous amount about the Quran,
Tafseer, Hadith, Ah'kaam, and Al‑Jafr, the white and the red.
Imam Zainul Abideen, the genius, the giant
in his character, the superb in his behavior, the man of great sensitivity, died of poisoning! How tragic! He accomplished so much for the good of Islam, revived the
authentic Islam and prevented it from falling into an abyss, and we all owe him our allegiance and love, this magnificent person. According to the Shari'ah the Imams
of Ahlul Bayt, one of whom was Zainul Abideen, must be obeyed, and such is the obligation of the believer.
Imam Zainul Abideen was buried in Al‑Baqii
in Medina. He was laid to rest close to Imam Al‑Hasan's burial site.
DU'AAS OF SAHEEFA AL‑SAJJADIYA
Zainul Abideen collected his supplications
[Du'aas] and taught them to his children, especially Al‑Baaqir and Zaid. In later times the text became widely disseminated. The specialists of Hadith maintain
that the text is Mutawaatir, i.e. generally known from the earliest times and has been handed down by numerous chains of transmission.
SAMPLES
Ø
Imploring protection from evil
O Lord, I implore Thy protection from:
· Exhilarating in greed,
· Being hasty in anger,
· Being dominated by envy,
· Lacking of patience,
· Being with scarcity of contentment,
· Being with depravity of morals,
· Being beseeched by passion,
· An indulgence of zeal,
· The submitting to desires, and
· Opposing what is right.....
Ø
Imploring ethical conduct
O Lord, bless Muhammad and his descendants, and
· Confer on me Thy most abundant sustenance
when I grow old,
· Infuse in me Thy most righteous strength when
I am fatigued,
· Allow me not to grow lethargic so as to keep
away from Thy worship,
· nor let me be blind to Thy Path,
· nor allow me to indulge in what is contrary
to Thy Love,
· nor let me join him who has separated himself
from Thee,
· nor let me keep aloof from him who is joined
unto Thee......
Ø
Imploring protection from need
O Lord, I have no strength for toil,
· nor patience in time of trial,
· nor power to bear poverty. So,
Please, dear Lord, do not deprive me of
my sustenance,
Who is the one who has come before Thee seeking
hospitality, and whom Thou hast not received hospitably? Who is the one who has dismounted at Thy door hoping for magnanimity, and to whom Thou hast not shown it?
O' He who is the asylum of every fleer, the
hope of every seeker!
O' Best Object of hope! O Most Generous Object
of supplication!
O' He who does not reject His asker or
disappoint the expectant!
O' He whose door is open to His supplicators
and whose veil is lifted for those who hope in Him!
I ask Thee by Thy generosity to show kindness toward
me through Thy gifts,
· with that which will gladden my eye, through
hope in Thee,
· with that which will give serenity to my
soul, and
· through certainty with that which will make
easy for me the afflictions of this world, and
· lift from my insight the veils of blindness!
By Thy mercy, O Most Merciful of the merciful!
ØAnother Munajaat
My Lord!
· Thy bounty which Thou hast begun‑‑complete
it!
· Thy generosity which Thou hast given
me‑‑strip it not away!
· Thy cover over me through Thy clemency‑‑tear
it not away!
· My ugly acts which Thou hast come to
know‑‑forgive them!
My Lord!
· I seek intercession from Thee with Thee, and
· I seek sanctuary in Thee from Thee!
· I have come to Thee craving Thy beneficence,
desiring Thy kindness, ....
· So act toward me with the forgiveness and
mercy of which Thou art worthy!
· Act not toward me with the chastisement and
vengeance of which I am worthy!
· By Thy mercy, O Most Merciful of the
merciful!
EPISTLE OF RIGHTS AND OBLIGATIONS
For the first time in history Islam established
and enforced the principle of reciprocity of rights, by saying: AND THE WOMEN HAVE RIGHTS SIMILAR TO THOSE (WHICH MEN HAVE) UPON THEM IN A JUST MANNER. (Surah
2 : Ayah 228.)
Islam created a balance between mutual rights
and obligations by way of the Quran and Sunnah in clear terms.
Zainul Abideen delineated the basic rights, mostly
from Shari'ah point of view, even though no passage is devoid of moral and ethical flavor. Zainul Abideen divided man's responsibilities toward rights on him
into five categories:
1. Allah's rights on man, covering a wide
range of prerogatives.
2. rights of body and soul,
3. rights of family members,
4. rights of those superior to one or
dependant on one,
5. rights of neighbors and friends, not
excluding the non‑Muslims.
SAMPLES
Rights
of the self (Nafs)
It is the right of your self (Nafs) upon you
that you should use it in obedience to Allah, by giving their due to your speech, hearing, seeing, doing, eating, and private parts, seeking the help of Allah in
this task.
Ø Rights of the speech:
It is the right of your tongue that you should consider it too respectable to utter obscene language; and
· you should accustom it to good [speech],
· discipline it with good manners,
· keep it silent except in time of necessity and for
spiritual or material benefit,
· keep it away from superfluous useless talk which
may cause harm with little benefit.
What you say is considered proof of your intelligence
and guide to it; and its good discipline edifies a wise man in his wisdom.
Ø The rights of your hearing:
It is the right of your sense of hearing that you should not turn it into a way to your heart except
· for a noble talk which may create some good
[feelings or ideas] in your heart, or
· which may earn for you a noble character; because
your hearing is:
· the door which allows a talk to get to the heart,
carrying to it various ideas, good or evil
Ø The rights of your sight: It is the
right of your eye‑sight to:
· cast down from those things which (by Shari'ah)
you are not allowed
· to see, and not
· to use it except in a place which gives you a
lesson by which you may increase your insight or may gain some knowledge, because sight is the door of contemplation.
Ø The rights of the hands: It is the
right of your hand that you should not extend it to what is (by Shari'ah) forbidden to you; otherwise you will earn punishment from Allah in the life‑hereafter,
and condemnation from the people in this life. And you should not hold it from (the actions) which Allah has obliged you to do.
And you should enhance the honor of your
hand by
· withholding it from the unlawful things and
· extending it for most of such [good] deeds which
are not even obligatory for you, because if the actions of your hands are based on wisdom and nobility surely you will get a good reward in the life‑hereafter.
Ø The rights of the stomach: It is
the right of your stomach that you should not turn into a receptacle of what is (by Shari'ah) unlawful, whether it is a little or a lot; and
· that you should not overeat because that will turn
eating into gluttony and shamelessness instead of giving you strength; and
· you should keep it under control when hungry or
thirsty since overeating hinders one from work and cuts one away from goodness and nobility, while
· drinking (intoxicants) makes one into a fool,
unenlightened, and disgraced.
Ø The rights of the private parts: It
is the right of your private parts to protect them from what is (by Shari'ah) unlawful to you; and
· to help yourself in this task by
· casting your gaze,
· by remembering death, and
· warning yourself of Allah's punishment.
Rights of the wife:
ØIt is the right of your wife that you should know that Allah has
made her for you a tranquility and comfort [in worry], and a friend and shield [against sin].
And likewise, it is incumbent upon both of you to
thank Allah for your spouse and to know that the spouse is a grace of Allah upon you. You are obliged
· to respect her,
· be kind to her, and
· although your rights upon her are greater and her
obedience to you final in all your likes and dislikes so long as it is not a sin
So, she has the right of love and fellowship, and a
place of repose [i.e. house] so that natural desires may be fulfilled, and in this it is a great duty.
QUESTIONS
Describe the dilemma of Zainul Abideen.
Explain what Zainul Abideen did once his
seclusion came to an end.
Mention the 4 points that distinguished
Zainul Abideen's works to affirm the loyalty of the people to his cause.
At what age did Zainul Abideen increase his
educational works in the community.
List the 3 points Zainul Abideen stressed
about Ahlul Bayt.
Explain the view of Zainul Abideen about the
rule of Benu Umayya.
List the 7 elements Benu Umayya accomplished
to establish themselves as rulers.
How many did Benu Umayya consist of at this
period in history?
Explain what Benu Umayya did to the Hadith
narration.
For what reason did Benu Umayya popularize
the predestination concept (Jabriah)?
Who are Ulu Al‑Amr who were mentioned in the
Quran?
Who changed the Khilaafah to monarchy rule,
Byzantine style?
Give an account of how Benu Umayya brought
back some pre‑Islamic customs.
How long and by whose orders was cursing
Imam Ali over the pulpits mandated?
Explain how Zainul Abideen stressed the role
of the true Khalifa?
Discuss the manner in which Zainul Abideen
exposed the distortions and inaccuracies some people put into Islam.
Was Zainul Abideen's answer direct or
indirect to the falsehood of Benu Umayya.
What was the role of the students of Zainul
Abideen?
Evaluate the circles of discussions held by
the 50 year old Zainul Abideen.
Who participated and helped Zainul Abideen
in his discourses?
Explain why the Taq'wa was to be the
criterion and basis for the society.
Why were the Hadiths narrated by Zainul
Abideen authentic?
Why were Benu Umayya apprehensive about
Zainul Abideen's status?
At what age did Zainul Abideen die and what
was the cause of his death?
What did Zainul Abideen give to Al‑Baaqir
before he died?
