History of Imam Zain Ul Abideem
Ali ibn Husayn Zayn al-Abidin
Ali ibn Husayn Zayn al-Abidin (Arabic: عَلِيّ ٱبْن ٱلْحُسَيْن زَيْن ٱلْعَابِدِين), also known as al-Sajjad (Arabic: ٱلسَّجَّاد) ("The Consistently Prostrating") or simply Zayn al-Abidin (Arabic: زَيْن ٱلْعَابِدِين) ("Adornment of the Worshippers"), was the fourth Shia Imam, after his father Husayn ibn Ali, his uncle Hasan ibn Ali, and his grandfather Ali ibn Abi Talib. Ali ibn Husayn survived the Battle of Karbala in 680 CE, after which he and other surviving family members and companions of Husayn were taken to Yazid I in Damascus. Eventually, he was allowed to return to Medina, where he led a secluded life with a few intimate companions. Imam Sajjad's life and statements were entirely devoted to asceticism and religious teachings, mostly in the form of invocations and supplications. His famous supplications are known as Al-Sahifa al-Sajjadiyya.
Birth
Ali ibn al-Husayn was born in Medina, modern-day Saudi Arabia, in the year 38/658–9.[a] He may have been too young to have remembered his grandfather Ali; he was raised in the presence of his uncle Hasan and his father Husayn, Prophet Muhammad's grandchildren. It is said that Ali ibn al-Husayn was related through his mother Shahrbanu, the daughter of Yazdegerd, to the last Sassanian King of Persia.[b] Ali ibn al-Husayn was known as Ibn al-Khiyaratayn, the "son of the best two (the Quraysh among the Arabs and the Persians among the non-Arabs)".[1][19] Ali ibn Abi Talib suggested allowing her to choose a husband from among the Muslims and paying her mahr from the public treasury. Umar agreed; she chose Ali's son Husayn. She is said to have died shortly after giving birth to her only son Ali.[15][19][20][21] And in other stories this happened during the caliphate of Othman and Ali ibn Abi Taleb.[22]
Ali bn al-Husayn is also related through this Sassanid Persian bloodline to the Byzantine emperors Maurice and Tiberius II through princess Mariam (Historically known as Shirin) the daughter of emperor Maurice. And also to king David through Shushandukht mother of Bahram V.[22]
In Karbala[edit]
Main article: Battle of Karbala
See also: Day of Ashura
In 61/680, Muhammad's grandson Husayn ibn Ali and a small group of supporters and relatives were martyred at the Battle of Karbala by the large military forces of the Umayyad caliph Yazid, to whom Husayn had refused to give an oath of allegiance. Zayn al-Abidin accompanied his father on a march toward Kufa; he was present at the Battle of Karbala but survived the battle because he was ill. Once the Umayyad troops had martyred Husayn and his male followers, they looted the tents and took the skin upon which he was laying. It is said that Shemr was about to kill Zayn al-Abidin but his aunt Zaynab made Umar ibn Sa'ad, the Umayyad commander, spare his life.[19][21] Zain al-Abidin and the enslaved women were taken to the caliph; eventually he was allowed to return to Medina. During the journey, he delivered speeches in Kufa and Damascus, and informed the people of his father's intentions.[17][19][23]
Several accounts record Zayn al-Abidin's deep sorrow over the massacre. It is said that for thirty-four years, he would weep when food was placed before him. One day a servant said to him, "O son of Allah’s Messenger! Is it not time for your sorrow to come to an end?" He replied, "Oh person you did not do justice by saying this! Jacob the prophet had twelve sons, and Allah made one of them disappear".His eyes turned white from constant weeping, his head turned grey out of sorrow, and his back became bent in the gloom,Quran, 12:84}} though his son was alive in this world. But I watched while my father, my brother, my uncle, and seventeen members of my family were slaughtered all around me. How should my sorrow come to an end?"{|From Shaykh as-Sadooq, al-Khisal; quoted in al-Ameen, A’yan, IV, 195. The same is quoted from Bin Shahraashoob's Manaqib in Bihar al-Anwar, XLVI, 108; Cf. similar accounts, Ibid, pp. 108–10}}[23][24]}}
The aftermath of Karbala and his Imamah[edit]
Kufa's people invited Husayn to go to Kufa and be their Imam, but they did not back him and his family against Kufa's governor, who massacred them in Karbala. Thus they thought themselves responsible for the tragedy of Karbala and tried to compensate for it by throwing themselves into the struggle to obtain vengeance for Husayn's blood. They chose Sulayman b. Surad al Khuza'I as their leader and called themselves Tawwabun (penitents). They were seeking an opportunity for action, until Mukhtar al-Thaqafi came to Kufa and claimed to represent Muhammad ibn al-Hanafiyyah.[25] He soon gained the authority of a leader and took vengeance on those who were involved in Husayn's killing. Umar ibn Sa'ad and Shemr were executed and their heads were sent to Muhammad ibn al-Hanafiyyah.[26] Ubaid Allah was also killed in the battle on the Zab; his head was taken to the place in Kufa where Ubaid Allah had received the head of Husayn. The governor of Medina did not consider that Zayn al-Abedin was responsible for Mukhtar's action, since he had already left Medina for its outskirts to avoid being involved in political movements. Moreover, there is evidence that he was unmolested and excepted from giving allegiance to Yazid, after the Battle of Harra, where Medinans were sacked and looted by Yazid's army.[21][27]
Around that time, the question of the right of succession between Ali ibn al-Husayn and Muhammad ibn al-Hanafiyyah gained the most attention. Muhammad ibn al-Hanafiyyah was a pious, brave man whom many considered him as their Imam. Other Shia sects said Zayn al-Abedin had the right to inherit the Imamah, for his father Husayn had designated him the next Imam. Muhammad ibn al-Hanafiyyah said he was more worthy (He did not actually mean it he just wanted to prove to other people that Zayn al-Abidin was their real imam).After the death of Ibn Zubayr, the governor of Medina, Zayn al-Abedin and Muhammad ibn Hanafiyyah agreed to go to Mecca and appeal to the Black Stone of the Kaaba to try to determine which one of them was the true successor. They went to the Kaaba, where the Black Stone was placed. Muhammad prayed for a sign but no answer came. Afterwards, Zayn al-Abedin prayed and the Black Stone became agitated and nearly fell off the wall; thus came the answer that Zayn-al-Abidin was the true Imam after Husayn, an answer which Muhammad had already known and accepted and he showed to other people.[21][c] After this, Zayn al-Abedin returned to Medina and led a quiet life with a few companions who referred to him for answers to religious questions.[d][21][28]
Social status[edit]
Ali ibn al-Husayn was respected by his followers, who considered him as the fourth imam, and by the circle of Medinan scholars who considered him as an eminent traditionist. The lawyer Said ibn al-Musayyib and the jurist and traditionist Al-Zuhri—though attached to the court of the Umayyad—were among his admirers. Al-Zuhri gave him the honorific Zayn al-Abedin—the ornament of worshipers—and narrated many Hadiths from him. Evidence for his high position among people comes from an ode told by the well-known Arab poet Farazdaq. This ode mentions an occasion when the Caliph Hisham ibn Abd al-Malik was overshadowed by the respect people showed to the imam. It was the time of Hajj when both of them were trying to reach the Black Stone through the crowd turning around the Kaaba. The people gave way to Zayn al-Abedin while Hisham struggled desperately. This deeply offended the Caliph, who sarcastically asked to whom the people had shown such respect. Farazdaq, who was present there, composed an ode addressing Hisham's question; it is considered a masterpiece of Arabic literature and the most reliable contemporaneous document describing Zayn al-Abidin.[e][19][29][30]
Asceticism[edit]
It is narrated from the Imam that when he saw a beggar weeping, he said: If the world was in his hands and suddenly it dropped from him, it would not be worth weeping for.[31] The Imam renounced worldly pleasures but did not give way to poverty and feebleness, rather he was "pious with what God prohibited".[32] The Imam was self-denying and turned away from the world,[f] and Sufis consider him as Sufi and wrote biographies about him.[33][34]
It is known from the Imam that while circumambulating the Kaaba, he heard a man asking God for patience, so he turned to him and said: "You are asking (God) for tribulation. Say: O God, I ask You for well-being and gratitude for it."[35] It is also related when asked about asceticism, Zayn al-Abidin replied, "Asceticism is of ten degrees: The highest degree of asceticism is the lowest degree of piety. The highest degree of piety is the lowest degree of certainty. The highest degree of certainty is the lowest degree of satisfaction. Asceticism is in one verse of Allah’s Book: 'Hence that you may not grieve for what has escaped you, nor be exultant at what He has given you.' "[g]
Works[edit]
Al-Sahifa al-Sajjadiyya[edit]
According to William Chittick, the Al-Sahifa al-Sajjadiyya is the "oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period".[23] Shia tradition considers this book with great respect, ranking it behind the Quran and Ali's Nahj al-Balagha. This prayer book deals with Islamic spirituality and provides teachings on levels from the theological to the social. The traditional category of "faith", for example, which forms the basic subject matter of most of Islamic thought as developed in kalaam philosophy and Sufism, has been discussed in this book. Zayn al-Abidin refers frequently to Islamic practices, emphasizing the necessity of following the Quran and the hadith's guidelines, and the necessity of establishing justice in society.[36]fastitlinks.com
Ali bn al-Husayn is also related through this Sassanid Persian bloodline to the Byzantine emperors Maurice and Tiberius II through princess Mariam (Historically known as Shirin) the daughter of emperor Maurice. And also to king David through Shushandukht mother of Bahram V.[22]
In Karbala[edit]
Main article: Battle of Karbala
See also: Day of Ashura
In 61/680, Muhammad's grandson Husayn ibn Ali and a small group of supporters and relatives were martyred at the Battle of Karbala by the large military forces of the Umayyad caliph Yazid, to whom Husayn had refused to give an oath of allegiance. Zayn al-Abidin accompanied his father on a march toward Kufa; he was present at the Battle of Karbala but survived the battle because he was ill. Once the Umayyad troops had martyred Husayn and his male followers, they looted the tents and took the skin upon which he was laying. It is said that Shemr was about to kill Zayn al-Abidin but his aunt Zaynab made Umar ibn Sa'ad, the Umayyad commander, spare his life.[19][21] Zain al-Abidin and the enslaved women were taken to the caliph; eventually he was allowed to return to Medina. During the journey, he delivered speeches in Kufa and Damascus, and informed the people of his father's intentions.[17][19][23]
Several accounts record Zayn al-Abidin's deep sorrow over the massacre. It is said that for thirty-four years, he would weep when food was placed before him. One day a servant said to him, "O son of Allah’s Messenger! Is it not time for your sorrow to come to an end?" He replied, "Oh person you did not do justice by saying this! Jacob the prophet had twelve sons, and Allah made one of them disappear".His eyes turned white from constant weeping, his head turned grey out of sorrow, and his back became bent in the gloom,Quran, 12:84}} though his son was alive in this world. But I watched while my father, my brother, my uncle, and seventeen members of my family were slaughtered all around me. How should my sorrow come to an end?"{|From Shaykh as-Sadooq, al-Khisal; quoted in al-Ameen, A’yan, IV, 195. The same is quoted from Bin Shahraashoob's Manaqib in Bihar al-Anwar, XLVI, 108; Cf. similar accounts, Ibid, pp. 108–10}}[23][24]}}
The aftermath of Karbala and his Imamah[edit]
Kufa's people invited Husayn to go to Kufa and be their Imam, but they did not back him and his family against Kufa's governor, who massacred them in Karbala. Thus they thought themselves responsible for the tragedy of Karbala and tried to compensate for it by throwing themselves into the struggle to obtain vengeance for Husayn's blood. They chose Sulayman b. Surad al Khuza'I as their leader and called themselves Tawwabun (penitents). They were seeking an opportunity for action, until Mukhtar al-Thaqafi came to Kufa and claimed to represent Muhammad ibn al-Hanafiyyah.[25] He soon gained the authority of a leader and took vengeance on those who were involved in Husayn's killing. Umar ibn Sa'ad and Shemr were executed and their heads were sent to Muhammad ibn al-Hanafiyyah.[26] Ubaid Allah was also killed in the battle on the Zab; his head was taken to the place in Kufa where Ubaid Allah had received the head of Husayn. The governor of Medina did not consider that Zayn al-Abedin was responsible for Mukhtar's action, since he had already left Medina for its outskirts to avoid being involved in political movements. Moreover, there is evidence that he was unmolested and excepted from giving allegiance to Yazid, after the Battle of Harra, where Medinans were sacked and looted by Yazid's army.[21][27]
Around that time, the question of the right of succession between Ali ibn al-Husayn and Muhammad ibn al-Hanafiyyah gained the most attention. Muhammad ibn al-Hanafiyyah was a pious, brave man whom many considered him as their Imam. Other Shia sects said Zayn al-Abedin had the right to inherit the Imamah, for his father Husayn had designated him the next Imam. Muhammad ibn al-Hanafiyyah said he was more worthy (He did not actually mean it he just wanted to prove to other people that Zayn al-Abidin was their real imam).After the death of Ibn Zubayr, the governor of Medina, Zayn al-Abedin and Muhammad ibn Hanafiyyah agreed to go to Mecca and appeal to the Black Stone of the Kaaba to try to determine which one of them was the true successor. They went to the Kaaba, where the Black Stone was placed. Muhammad prayed for a sign but no answer came. Afterwards, Zayn al-Abedin prayed and the Black Stone became agitated and nearly fell off the wall; thus came the answer that Zayn-al-Abidin was the true Imam after Husayn, an answer which Muhammad had already known and accepted and he showed to other people.[21][c] After this, Zayn al-Abedin returned to Medina and led a quiet life with a few companions who referred to him for answers to religious questions.[d][21][28]
Social status[edit]
Ali ibn al-Husayn was respected by his followers, who considered him as the fourth imam, and by the circle of Medinan scholars who considered him as an eminent traditionist. The lawyer Said ibn al-Musayyib and the jurist and traditionist Al-Zuhri—though attached to the court of the Umayyad—were among his admirers. Al-Zuhri gave him the honorific Zayn al-Abedin—the ornament of worshipers—and narrated many Hadiths from him. Evidence for his high position among people comes from an ode told by the well-known Arab poet Farazdaq. This ode mentions an occasion when the Caliph Hisham ibn Abd al-Malik was overshadowed by the respect people showed to the imam. It was the time of Hajj when both of them were trying to reach the Black Stone through the crowd turning around the Kaaba. The people gave way to Zayn al-Abedin while Hisham struggled desperately. This deeply offended the Caliph, who sarcastically asked to whom the people had shown such respect. Farazdaq, who was present there, composed an ode addressing Hisham's question; it is considered a masterpiece of Arabic literature and the most reliable contemporaneous document describing Zayn al-Abidin.[e][19][29][30]
Asceticism[edit]
It is narrated from the Imam that when he saw a beggar weeping, he said: If the world was in his hands and suddenly it dropped from him, it would not be worth weeping for.[31] The Imam renounced worldly pleasures but did not give way to poverty and feebleness, rather he was "pious with what God prohibited".[32] The Imam was self-denying and turned away from the world,[f] and Sufis consider him as Sufi and wrote biographies about him.[33][34]
It is known from the Imam that while circumambulating the Kaaba, he heard a man asking God for patience, so he turned to him and said: "You are asking (God) for tribulation. Say: O God, I ask You for well-being and gratitude for it."[35] It is also related when asked about asceticism, Zayn al-Abidin replied, "Asceticism is of ten degrees: The highest degree of asceticism is the lowest degree of piety. The highest degree of piety is the lowest degree of certainty. The highest degree of certainty is the lowest degree of satisfaction. Asceticism is in one verse of Allah’s Book: 'Hence that you may not grieve for what has escaped you, nor be exultant at what He has given you.' "[g]
Works[edit]
Al-Sahifa al-Sajjadiyya[edit]
According to William Chittick, the Al-Sahifa al-Sajjadiyya is the "oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period".[23] Shia tradition considers this book with great respect, ranking it behind the Quran and Ali's Nahj al-Balagha. This prayer book deals with Islamic spirituality and provides teachings on levels from the theological to the social. The traditional category of "faith", for example, which forms the basic subject matter of most of Islamic thought as developed in kalaam philosophy and Sufism, has been discussed in this book. Zayn al-Abidin refers frequently to Islamic practices, emphasizing the necessity of following the Quran and the hadith's guidelines, and the necessity of establishing justice in society.[36]fastitlinks.com
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