Women’s Dress

 An Islamic Perspective on Women’s Dress

No subject seems to receive more attention as an issue unique to Muslims than that of women’s dress. Muslims and non-Muslims alike dwell on this issue, using women’s appearances to categorize others in an effort to understand them. In some instances, the dress of the Muslim woman ends up meaning more to others than it does to the woman herself with often far-reaching political and social implications. Examining the reasons for such obsession is beyond the scope of this position paper, but deserves consideration nevertheless, as we ask ourselves why so many people are so preoccupied with the appearance of Muslim women.

Our purpose here is to at least develop a basic understanding of this issue from the point of view of the Islamic texts, that is, the Qur’an and then hadith. We are not interested in coming to conclusions that result in a set of rules on how to dress. This has been done in numerous books and articles written over the centuries, including many authored very recently. Rather, we seek to understand the spirit and focus of the original texts to get an overall sense of the message being conveyed. In general, the overriding principle that comes through is one of modesty for both men and women.

Qur’anic Text

From Yusuf Ali or Muhammad Asad translations:

Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: and God is well acquainted with all that they do.

And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their zeenah (charms, or beauty and ornaments) except what (must ordinarily) appear thereof; that they should draw their khimar (veils) over their bosoms and not display their zeenah except to their husbands, their fathers …. and that they should not strike their feet so as to draw attention to their hidden zeenah (ornaments). (24:31-32)

O Prophet! Tell your wives and daughters and the believing women that they should draw over themselves their jilbab (outer garments) (when in public); this will be more conducive to their being recognized (as decent women) and not harassed. But God is indeed oft-forgiving, most merciful. (33:59)

And know that women advanced in years, who no longer feel any sexual desire incur no sin if they discard their thiyab (outer garments), provided they do not aim at a showy display of their zeenah (charms or beauty). But it is better for them to abstain (from this); and God is all-hearing, all-knowing. (24:60)

These are the only verses which address the issue of clothing so specifically. Clearly, the basic principle is that of modesty. The first verse emphasizes the importance of one guarding her or his modesty, lowering one’s gaze in order to remain pure. This means that, in order for women and men to have respectful relationships (such as at work or school, etc.) they must focus on modesty in their behavior. This is enhanced by dressing in a way that reinforces one’s image as a modest person. It must be emphasized that behavior and appearance are both important in setting the tone of respectful interaction between men and women.

In addition, the second verse shows that the purpose of covering oneself is to “be recognized (as decent women) and not harassed.” Many women who cover their hair and dress modestly do notice that men are more respectful and people are more inquisitive about their faith, so they are “recognized” not just as decent women but also as Muslims. Occasionally, women who cover their hair may also experience harassment and discrimination because of stereotyping and misunderstandings about Islam and women.

Interestingly, the Qur’an is really not that explicit about the exact definition of modest dress. By reading the Qur’anic verses above, women are advised to cover their breasts and put on their outer garments in a way that enables them to avoid harassment. In addition, women are advised not to draw attention to their “beauty” (zeenah). This term has been translated as both beauty and ornaments (as women used to strike their feet to draw attention to hidden ornaments such as ankle bracelets). Of note is that the Qur’an uses the term zeenah elsewhere, perhaps showing that in different contexts the word has slightly different meanings:

O Children of Adam! Wear your beautiful apparel (zeenah) at every time and place of prayer … (7:31)

The exact rules defining women’s dress have been determined based on interpretation of these verses and incorporation of concepts established in hadith. The inclusion of a head covering is derived from interpretation of the word khimar in 24:31 above. Most translators and commentators agree that this was a loose scarf worn at the time of the Prophet (pbuh) which covered a woman’s head, neck and possibly shoulders, leaving the rest exposed. Women were thus ordered to use the khimar to cover their breasts. Naturally, a woman would continue to cover her neck, head and shoulders and would then also cover her breast. This understanding of the khimar as a head-covering explains why Muslims believe that the Qur’an tells us to cover our hair. The injunction, however, regarding covering the hair in addition to everything else is implied, not specified in the Qur’an.

In addition, the verse says not to display one’s zeenah except to husbands, fathers, sons, etc. except “what naturally appears thereof”. Most scholars writing on the subject consider a woman’s chest, hips, legs, neck (basically her whole body) as zeenah, which should thus be covered. Yet, as mentioned above, the Qur’an itself reveals that, in different settings, the word may have different implications; also, the (perhaps intentional) lack of specificity in defining zeenah may actually allow for differing interpretations based on a variety of circumstances.

Similarly, traditional interpretation considers the phrase “what naturally appears thereof” (illa ma zahara minha) to be limited to the hands, feet and face (although some feel that the face is also part of a woman’s beauty and should be covered). Again, when referring to Qur’an alone, the exact determination as to what naturally or ordinarily appears is left unclear.

In the second verse (33:59), the word jilbab refers to outer garments, used to cover in a way that lends oneself to be recognized and not harassed. The jilbab was commonly understood to mean loose fitting clothing and, more specifically, a long loose dress or overcoat worn by many Muslim women today. But again, the focus of the verse is on the result, avoiding harassment and preserving one’s dignity, and not on the details of the actual article of clothing.

The basic message and instruction expressed in the Qur’an is for Muslims to act modestly, dress modestly, and avoid drawing attention to oneself, especially those features that are physically attractive and perhaps enticing to the opposite sex. This applies for both men and women.

The Term “Hijab”

Literally, the word hijab means “curtain”. In the Qur’an the term hijab is not used as a reference to women’s clothing; rather, it was the screen behind which the Muslims were told to address the Prophet’s wives. (The term is also used to describe the “screen” separating God from Moses, as he received divine revelation.) When the Prophet’s wives went out, the screen consisted of a veil over their face. It does not appear that covering the face was adopted by the other Muslim women at the time since it was a special injunction for the Prophet’s wives as is clear in the verses below:

And (as for the Prophet’s wives) when you ask for anything you want (or need), ask them from behind a hijab (screen), that makes for greater purity of your hearts. (33:53)

O wives of the Prophet! You are not like any of the (other) women: If you do fear (God) be not too complaisant of speech, lest one in whose heart is a disease should be moved with desire: but speak with a speech (that is) just. (33:32)

Among Muslims today, hijab refers to the head scarf worn by many women. It is a term used to distinguish between women who cover their hair (muhajabat) and those who do not, even if the rest of their clothes are equally modest.

Finally, the Qur’an also talks about our clothing as something both to cover our nakedness and serve as an adornment, reflecting the beauty of God’s creation. But, as in the verses above, it is behavior and attitude that are most important. Regardless of how we dress, we must have faith and taqwa, God consciousness or righteousness:

O you Children of Adam! We have bestowed libasan (clothing or raiment) on you to cover your nakedness and as a thing of beauty. But the raiment of righteousness (taqwa), that is the best. Such are the signs of God, that they may receive admonition. (7:26)

O Children of Adam! Wear your beautiful apparel (zeenah) at every time and place of prayer: eat and drink: but waste not by excess, for God loves not the wasters. (7:31)

Those are all of the verses in the Qur’an which speak to the issue of dress.

Hadith Text

The hadith also address women’s (and men’s) dress. The most oft-quoted hadith attributed to the Prophet (pbuh) is as follows:

Aisha said, “Asma, daughter of Abu Bakr (that is, Aisha’s sister), entered upon the Apostle of God (pbuh) wearing thin clothes. The Apostle of God turned his attention from her and said, “O Asma, when a woman reaches the age of menstruation, it does not suit her except that she displays parts of her body except this and this,” and he pointed to her face and hands. (Sunan Abi Dawud)

This hadith is found only in the hadith collection of Abu Dawud (no. 4095). According to Abu Dawud, it is considered weak because the narrator who transmitted it from Aisha is not known (mursal). Other hadith found elsewhere talk about not wearing see-through clothes or clothing intended for wear by the opposite sex. Also, Aisha reported that when the verse above was revealed about covering the breast (24:31), the women tore their thick outer garments to make veils.

Based on the interpretation and understanding of the above verses and hadith, the scholars (namely, from the major Sunni and Shi’a schools of thought) have determined that hijab (covering from head to toe) is a religious obligation (fard). The notion of ijma’a , or consensus of scholars and or schools of thought, is a well-established component of Islamic jurisprudence from which numerous laws have been derived. Needless to say, determining exactly which scholars and which opinions qualify as “consensus” is not without controversy, a topic that needs expanded discourse among learned Muslims today.

Discussion

Without a doubt, God in His wisdom advises the believers to dress and behave in a way that elevates their status both in this life and the hereafter. Most Muslims do not view modest dress as an imposition meant to oppress either women or men. Indeed, many women who voluntarily wear hijab actually feel liberated; free from society’s rules about women’s looks, free from being slaves to fashion, free to reserve their beauty for their husbands and so on.

A more important question in this discussion is whether individuals, Muslim or non-Muslim, should be forced to dress in a certain way. Every society is entitled to establish minimum standards of dress (in the US, we do have limits as well, defining “indecent exposure” according to this society’s norms). How those standards are enforced and to what extent individuals are punished for violations is of extreme importance in those countries which strongly regulate the dress code.

When reviewing both Qur’an and hadith, there is no precedence for how to deal with such violations; the Prophet (pbuh) or his wives and companions simply reminded others to follow the guidelines. Not a single example of violence, imprisonment, humiliation or coercion can be found during the lifetime of the Prophet (pbuh)that would imply that such practices today are consistent with his example.

The Qur’an does not spell out any punishment (hudud) for violations of a dress code. Also, in the verses outlined above, the Qur’an clearly addresses “the believing women” meaning Muslims, so that it is difficult to find an argument to justify the imposition of an “Islamic” dress code on non-Muslim women. Thus, by inference the decision to dress a certain way is left to the individual who will face the consequences for all actions in this life, to her benefit or detriment, as God sees fit.

The Qur’an also says “There is no compulsion in religion” (2:256). Those who choose to behave a certain way as a reflection of their belief in God and His message and thus accept the challenges therein are not the same as those who behave to satisfy other people or laws set in place. The freedom and ability to choose to do good make the reward that much greater.

Among many Muslims today, hijab is often equated with piety, both by those who cover their hair and those who do not. Unfortunately, too many assume that a woman who covers must naturally be more religious or conservative that one who does not. This generates expectations and pressure on Muslim women in hijab , whose behavior is held to different standards, perhaps undesired on the part of the woman. On the other hand, according to popular opinion, the Muslim woman who does not cover her hair (even if she is otherwise dressed modestly) has not quite arrived at the perceived goal of all righteous believing women. The scarf, an article of clothing, has sadly become a litmus test for a Muslim woman’s faith and devotion to God. Indeed, the importance which some Muslims have attached to hijab has made some sarcastically refer to it as the “Sixth Pillar” of Islam, on par with prayer, fasting, alms-giving, pilgrimage and bearing witness to the oneness of God.

While our faith is manifested in our deeds, only God can judge our piety and righteousness. The Prophet himself (pbuh) would not venture to say who, for certain, would reach Paradise. Such knowledge is with God alone such that the judgement of one person regarding another’s religiosity is totally irrelevant.

How Muslims dress is only one aspect of our identities. For many women, dressing conservatively and covering one’s hair are felt to be acts of faith. Therefore, discriminating against a woman for dressing a particular way violates her freedom to practice her religion, a fundamental right cherished here in the United States. The non-Muslim community, particularly the media, needs to get beyond its own narrow one-dimensional view of the conservative dress of the Muslim woman as a sign of oppression. It is a choice that American Muslim women make, perhaps not the same as that of other women, but equally valid. Ultimately, what really matters is the attitude, behavior and demeanor of the person in question.

A Source of Division?

Among Muslims, the division and intolerance expressed regarding women’s dress is one factor that impedes our growth and development as a meaningful presence in the world today. All Muslims struggle with matters of faith, identity, and community. With the pressing issues facing the Ummah today such as poverty, illiteracy, violence, warfare and other ills, we must ask ourselves if we want to be consumed and paralyzed by the issue of women’s dress. Placing the burden primarily on women without calling for the accountability of men to control themselves and their sexual appetites is in violation of the spirit of the Qur’an which is about self-control and self-restraint.

In addition, the extremely negative attitudes which consider women who do not cover as somehow unchaste are most egregious and unjustifiable. Wrongful accusations against a woman’s honor are met unequivocally with severe consequences as mentioned in the Qur’an (24:4-20).

Only together, through cooperation, tolerance and forbearance, as exemplified by the Prophet (pbuh) can Muslims overcome the obstacles to success in this life and the hereafter that often are expressed in our attitudes towards women.

Brief note on Imam Ali Zainul Abideen(a.s) III

Brief note on Imam Ali Zainul Abideen(a.s) III

Titles: Az-Zainul Abideen, As-Sajjaad

Kuniya: Abu Muhammad

Birthdate: 15th Jamadi-ul-Awwal 37 A.H. in Madina

Father: Imam Husain As-Shaheed (peace be upon him), 3rd Holy Imam

Mother: Shahr Bano, daughter of King Yazdigard II

Died (Martyred): 21st or 25th Muharram (according to both riwayats), 95 A.H. at the age of 58 years in Madina, Arabia. Poisoned by Waleed bin Abdul Malik Marwan.

Buried: Madina in Jannatul-Baqi

 

In the period of the second caliph "Ummer", the Muslims conquered Iran. The daughters of Yazdgard were brought to Madina.

All had gathered in the mosque of Madina to see what was the decision of the caliph, about them. He wanted to sell them but Imam Ali (A.S.) stopped him from doing so and said to Ummer, "leave the girls free so that they marry whosoever they wish."

 

One of the girls chose Hussain Ibn-e-Ali (A.S.) and the other chose Imam Hassan Mujtaba (A.S.). Imam Ali (A.S.) said to Hussain, "Look after this woman very well, because, from her an Imam will come into existence (born) who will be the best of the God's creations upon the earth and the father of all the Imams (after himself).

Not very long after that the sun of his existence arose, on Thursday, the 5th of Shaaban, 38th Hijrah, in Madina.

He was named "Ali" later on titled as Zain-ul-Abidin (the decoration of the worshippers) and Sajjad (one who performs much prostration).

The Ethical and Moral Characteristics of Imam (A.S.)

1. Piety and Abstinence:

One of the special features of Imam's character was his piety and abstinence. Imam Jaffar Sadiq (A.S.) said, "Ali Ibn-ul-Hussain (A.S.) resembled most of all the sons of Bani Hashim, with Ali (A.S.)".

His son Imam Mohammad Baqir (A.S.) said, "One day I happened to see my father, I saw him (completely) immersed and (thoroughly pre occupied) in the prayers and with all the attention towards God. His color was faded and his eyes were sore and red due to weeping, his feet were swollen by (prostration) and legs, and knees had developed corns. I said humbly "Oh father, why do you loose your self control during the prayers and put yourself in such an inconvenience and discomfort. My father wept and said, "Oh son however and whatsoever amount of prayers I perform even then it is meager and very little as compared to the prayers of your grandfather, "Ali Ibn-e-Abi Talib."

Taous Yamni says, I saw Imam lying in prostration saying, "Oh God your servant, needy towards you, is in your house waiting for your blessing, forgiveness and favor".

2. Attention to the life and training of people:

Imam Zain-ul-Abidin (A.S.), like his grandfather, was busy in cultivating land and palm date orchards. He offered two Rakat of prayer near each palm date tree. During the prayers he would get himself so absorbed that he did not have any attention towards anything except God. He traveled to Mecca, on foot, twenty times. And continuously guided and conducted people through the attractive melody of the Qur'anic verses.

All the human qualities and attributes were collectively present in his personality. He was the complete specimen of tolerance, forgiveness and self-sacrifice. He looked after and administrated hundreds of houses of the poor and hunger stricken. Daily a number of goats were slaughtered in his house and he distributed all their meat among the afflicted. He dressed the naked and dress less ones and paid their debts and loans. But he himself took simple meals and put on simple dress.

A person came to Ali Ibn-ul-Hussain (A.S.) and started addressing him with filthy and abusive language. Imam (A.S.) turned his face towards him without the slightest anger and quarrel or strife and said, "Oh brother, if what you say is right and correct and these vices are present in me then God may pardon and forgive my sin. And if you are telling a lie then God may forgive you and pardon your sin."

The man was very much ashamed and asked Imam (A.S.) to pardon him. Abu Hamza Somali who was one of the friends of Imam (A.S.) asked his servant to briefly define the character and morals of Imam (A.S.). He said so, "I am at his service for so many years. Whatever I saw was righteousness, piety and purity. My lord helps and assists the people and solves their problems, with all the difficulties worries and pre occupations that he himself faces. Zaid bin Usama was lying on the deathbed. Imam Sajjad (A.S.) visited him, Zaid was weeping. When Imam (A.S.) asked him the reason of his weeping he said, "I have to pay fifteen thousand Dinnars as my loan and debt and my wealth is not so much as to pay off the debt." Imam said, "Do not weep and be contented, I will pay all of your loan."

When the nights would become dark and all the people went to sleep, Imam Sajjad (A.S.) would get up put the food in a sack and on his shoulder. He covered his face so that he is not recognized. Then he took that food to the houses of the inflicted and have-nots and gave it to them.

He administrated and looked after nearly a hundred guardians less family in Madina, most of them comprised indigent, helpless and crippled, handicapped and paralytic ones.

What a surprise! None of these families knew that Imam Zain-ul-Abidin (A.S.) was the one who managed and run their lives.

But after his death, when the aids were discontinued they came to know that Imam (A.S.) was their helper and friend.

Accompanying and keeping pace with his father

He was beside his father right from the moment of his migration towards Karbala and followed his father. Imam Hussain (A.S.) step by step so that, when his father asked for help on the day of Ashoora he got up to extend help to his father. But Hazrat Zainab (S.A.) stopped him and said, "You are the only memorial remnant of this family and the Imam after Imam Hussain (A.S.) and you are the guardian of all of us. Your divine mission is to convey the message of the martyrs to the people.

Although a segment of the people who are unaware consider the Imam to be a sick, invalid, handicapped and weak person. But they are seriously mistaken because the illness of Imam was an expedience and policy of God, so that he may remain safe from the harm of the enemy's sword, and become the living history of Karbala. Therefore, after the martyrdom of Imam Hussain (A.S.) and his companions Shimar came into the encampment of Imam along with a group of murderers of Bani Ommayide so that he may kill the remaining ones of the camp of Imam Hussain (A.S.). Since he was ill, Shimar's companions objected upon him and Umer Saad came after them and reprimanded Shimar regarding this decision and turned him out of the encampment. And said, "He is an ill man and cannot do a thing, leave him alone."

The movement of Imam (A.S.) and his clamor begins

Imam (A.S.) who along with the left behind families of martyrs was besieged by the enemy, came out on the morning of 11th Moharram, the 61st Hijrah. They had chained his hands and feet and placed the heads of the martyrs in front of him so that his sorrow and grief is increased.

There is no doubt about it that if Imam was not there in Karbala to see all the crimes of Yazeed from a close quarter and convey it to the people of Kufa and Syria, Bani Ommayide would not have become defamed and disgraced to that extent.

The family of Hussain (A.S.), as against the concept of a foolish and silly group who think they were defeated, where ever they set foot, they would announce the success of their revolution and the defeat of Yazeed.

What more and superb conquest could be imagined about, than this that the enemy was highly afraid of them. Where ever they opened their lips to speak people would manifest their feelings and emotions and paid them respect and homage and rebuked, reproached, and cursed their enemies.

 

Imam's Speech in Kufa

When the carvan of the prisoners reached Kufa and all the people were keenly trying to see the prisoners. Imam (A.S.) noticed that Kufis did not recognize them otherwise they were not that indifferent. Therefore, Imam by his hand gave the people the signal to keep quiet. All of them adopted silence and lent ears to him. Suddenly the memorial of Hussain (Imam) opened his lips and said, "Oh the people of Kufa! I am the son of Hussain (A.S.), I am Ali the son of Ali (A.S.), Fatimah (S.A.) and Prophet (P.B.U.H.). I am the son of that Imam (A.S.) whose sons were killed and his properties looted and plundered and his family held prisoners before you. You wrote invitation letters to my father. When he came towards you, you killed him. What will you reply to God and his Prophet (P.B.U.H.) on the justice day. You did not observe the honor and sanctity of your Prophet (P.B.U.H.) annoyed his soul. Woe to you, what a bad people you are."

Imam (A.S.) arose and alerted the sleeping consciences by these statements and addresses broke and tore the hearts and rolled the tears out of the eyes and changed the celebrations and joys of Bani Ommayide into a sorrow and grief.

 

In the Court of Ibn-e-Ziad

Keeping in view the reports of the officials about the turmoil and disturbance of the Kufa city, Ibn-e-Ziad ordered that they (Prisoners) must be brought to the court, as soon as possible.

The unclean, dirty, obnoxious and ostentatious son of Ziad held a grand aggregation comprising of all the nobles, notable, dignitaries of Kufa to show off his power to them. And threaten and intimidate them so that in future they do not pluck the courage of uttering any words. Others should know that whosoever opposes, shall meet the same fate.

Thus they showed the remaining (family) of Imam Hussain (A.S.) in and all those present there gazed and looked at them. They were looking on at them with amazement; none of them took any notice of Ibn-e-Ziad, the killer of Kufa.

The son of Ziad was furious and enraged and wanted to show disrespect to them. But he could not dare it. Hazrat Imam Sajjad (A.S.) addressed him saying "Oh the son of Ziad! Today you are sitting on the seat and throne of Power and the sons of the Prophet (P.B.U.H.) are standing before you. Do not think you have any value in our eyes. These words proved so much effective that the ruler of Kufa lost his wits and was stunned and started using foul and rotten language and threatened them. Thereafter, he ordered that Imam Sajjad (A.S.) be slain, but due to the hue and cry of the prisoners and the objection of those present he refrained from it. But Imam (A.S.) addressed him saying: "You scare me from death. You must know that being killed and slain is our habit and martyrdom is our nobility and generosity."

Ibn-e-Ziad did not know what to do and what to say. He did not have any alternative except to order the prisoners be taken away from the assembly as soon as possible.

 

In The Court of Yazeed

The family, kith and kin of the Prophet (P.B.U.H.), which were tired and exhausted, grieved and sorrowful, was all tied up with one single rope and were brought into the court and assembly of Yazeed. They adopted the same conduct and behavior with Yazeed, which they had previously shown towards Ibn-e-Ziad. None of them gave any attention and took any notice of Yazeed. Thereby, Imam (A.S.) raised his head and said, "You, who claim to be Muslim, say, what would the Prophet (P.B.U.H) do with you and say to you if he sees us in this condition that you have taken us prisoners."

This strong sentence of Imam (A.S.) made those present on the occasion weep and Yazeed was embarrassed and bewildered and at once ordered the ropes to be let loose and open.

Then he started ill speaking and vilification. So, at once the children of Imam Hussain (A.S.) and Imam Sajjad (A.S.) resisted and withstood him and delivered speeches, which dishonored and disgraced his lineage and family. It came to it, that from inside his haram sarai (women's apartment) a noise of objection, protest and crying raised. These shootings and voices of crying, and protests each one was striking upon the head of Yazeed like, as if it was a hammer. And that woke him up from the deep slumber and sleep of drunkenness. He knew that if he detained the remaining of the family of Prophet (P.B.U.H.) for another few moments a revolt will start and his life will come to an end. He saw himself drowned in the ocean of the protest, objections, fury and anger of the people. He looked this way and that way to find a way out to get himself cleared off the crimes.

Suddenly, he shouted and said, "curse of God be upon Ibn-e-Ziad. I was not in favor of killing Hussain (A.S.) and taking his remaining family as prisoners. But then it was all over and water had crossed the bridges and all the people knew that he himself was the real criminal.

So he at once ordered the officials to take the prisoners to a place which had been provided in advance for them, so that he is not faced with any further shame and disgrace.

They stationed the family of the Prophet (P.B.U.H.) in an unsuitable place. But they did not sit silent and quiet even there and whenever they laid their hands upon any chance they did inform the people about the crimes of Yazeed. So much so that the three years old daughter of Imam Hussain (A.S.) named Rukkia took part and played a role in this combat and campaign.

 

Imam (A.S.) in Syria's Mosque

One day, Yazeed arranged and organized a grand aggregation and assembly in the mosque of Damascus (Syria) the seat of his power and government, to cover and make good his defeats. He ordered his ostentatious speakers to praise him and take liberty and adopt presumptuous attitude towards the family of Prophet (P.B.U.H.) and use foul and abusive language.

So that he may make the people optimist as regards to his crime and manifest the children of the Prophet (P.B.U.H.) as if (God forbid) at fault, and to belittle them in the eyes of he people.

Imam Sajjad (A.S.) was sitting in a corner of the assembly and listening to the speech of the speaker of Yazeed when he praised Yazeed and used abusive language about the family and lineage of the Prophet (P.B.U.H.). Imam (AS.) shouted loudly at him saying. "Woe to you oh dishonest agent! You have raised the anger and enraged God and provided hell for yourself to please and make Yazeed happy.

Then he turned his face towards Yazeed and said, "Allow me to climb up these wooden (step of tribune) to speak and make the Almighty God and people happy."

In the beginning Yazeed did not pay heed to him but those present asked him to allow and give permission to him. So he was obliged to give him permission but there was a huge tempest going on in his heart as to what will finally happen?

Imam (A.S.) got himself seated up on the tribune and after the praise of God and thank giving to God said, "Oh people! God has bestowed upon us wisdom, knowledge, fortitude, forbearance, bravery, faith and piety. Be informed that the Prophet (P.B.U.H.) of Islam, Ali (A.S.) and Jaffar-e-Tayyar are ours. Hamza, the chief of martyrs, Imam Hassan and Imam Hussain (A.S.) who were the beloved ones of the Prophet (P.B.U.H.) are from (among) us.

All of a sudden the people were shocked and moved, the hearts started beating fast in the chests and they focused their eyes upon Imam (A.S.). They were astonished and said to themselves what a surprise they had told us that these are Kharijis (a group of rebellions and mutinous who was ousted from the religion) who have stood up against the government. That means they lied to us. These are the best of the creations of God on the earth. The sentences (of Imam [A.S.]), which followed, made the people more informed.

The Imam (A.S.) said, "I am the son of Mecca and Mina, I am the son of Zam Zam and Safa (that meant all of these were connected to them).

I am the son of the one who ascended to the skies (Meraj), I am the son of the Prophet (P.B.U.H.) of God. I am the son of Ali Murtaza (A.S.), I am the son of Fatimab (S.A.). I am the son of Hussain (A.S.) who (they) killed in the Karbala without any fault and sin."

All of a sudden, people burst into a huge noise of crying and weeping. Yazeed saw himself besieged. He yelled, "Oh Muezzin (caller to the prayer), call the Azzan (call to the prayer). The voice of Allah-o-Akber was raised. Imam said, 'Nothing is greater than God." The Muezzin said, "I witness to it that there is no God except the God." Imam said, "My flesh, skin and bones do attest and stand witness to it." The Muezzin said, "I give witness to it that Mohammad (P.B.U.H) is the Prophet of God." Imam said, "Oh the caller for prayers Muezzin, for the sake of the same Prophet (P.B.U.H.) whose name you are calling stop for a while!!! Then he turned towards Yazeed and said, "Oh Yazeed this Prophet (P.B.U.H.) whose name is being called, is my grandfather or yours? If you say he was yours you have told a lie. And if you say he was my grandfather then why did you kill his sons in Karbala and take his children prisoners."

When Yazeed saw that he was unable to reply, he at once stood up to offer his prayer, for deceiving the people. Imam (A.S.) walked out of the mosque, along with a group of Syrians, as a protest.

These words and sentences proved so effective that Yazeed was obliged and forced to send the Ahl al-Bayt (member of the Prophet [P.B.U.H.] family) respectfully and graciously to Madina. Following these protests, hue and cry and turmoil, anger, and hate of the people, the flags of revolution against yazeed and government of Bani Ommayide were hoisted. It was clear that the pivot and nucleus of the movement was the movement of Imam Sajjad (A.S.). A turmoil and revolt against Yazeed took shape in Madina. He decided to stop the movement by means of massacre and mass killings. But it was all in vain. Therefore, he sent his forces to Madina under the command of a dirty and wicked man named Muslim bin Aqba delegating him complete powers. He, along with his soldiers, kept attacking the house of the people for a period of three days. They plundered and looted the wealth of the people, and killed approximately ten thousand of them. But it either did not have any effect. Thereafter, Yazeed did not spend a single day happily and every moment he was getting closer to his death.

Finally, the dark, and black file of his life was closed in the year 64 Hijrah. He died and his son Muawiyah-II succeeded him. But after forty days time he resigned his post and abandoned the throne due to his father's crimes and disgrace of his lineage and family.

Abdullah Ibn-e-Zubair who had been lustful and greedy for power for many long years arose in Mecca and took hold and control of the government. Marwan grasped the seat of power in Syria. The war of power started and each one of the two got himself prepared for the annihilation of the other. After a short period Marwan died and his son Abdul Malik was enthroned in his father's place. After gaining power, he besieged Mecca in the year 73 Hijrah and killed Abdullah bin Zubair.

Abdul Malik was a man; base and miser man and he did not have any human quality and mercy. So that one day he told Mussabbab, "I dislike good deeds and works." One of his great crimes was to empower "Hajjaj bin Yousuf in Kufa and Basra, who was notorious for his mercilessness, cruelty, and brutality. He in a short span of time martyred one hundred and twenty thousand friends of Imam Ali (A.S.) and imprisoned a large segment of them. Abdul Malik was extremely vigilant regarding Hazrat Sajjad (A.S.) and he was after an excuse to arrest him (A.S.). As a result, he arrested him and brought him to Syria (Damascus). But due to the revolt and turmoil of the people, he was forced to send him back to Madina.

 

The Event of Imam (A.S.) and Hasham

After committing crimes for many long years, Abdul Malik passed away and his son hasham was enthroned in his father's place. One day, he traveled to Mecca in the Hajj season so as to perform Hajj (as per his own version). That was to deceive the simple-minded people. He wanted to perform circumambulation but he could not do it, because there was such a big and huge gathering. So he was forced to sit in a corner to wait for the huge crowd and gathering to get thin. All of a sudden Imam Sajjad (A.S.) arrived to the Haram and people recited benediction for him, and cleared the way for him. He, after performing circumambulation moved towards the Hajar ul Aswad (the black stone) to rub his hand on it. Hasham witnessed this scene and was greatly annoyed and uncomfortable. He said with carelessness and inattentively "who is this man"? "I do not know him?"

Farzdak who was a freedom-loving poet at once turned his face towards Hasham and said, "Oh Hasham I am surprised why you do not recognize him? If you do not know him, I know him very well. Listen, so that I introduce him to you."

He is someone that the land of Mecca and the House of the God know him. "He is the one whose grandfather is the Prophet (P.B.U.H.) of Islam. God keeps on bestowing his benediction and blessings upon them continuously. He is the son of the best of the servants of God. He is that famous and well known pious. When you say you do not know him this thing does not harm him. If you do not know him (so what) the Arab and Ajam (Non Arab World) knows him."

Hasham was very enraged and got highly flared up by the words of Farzdak, and ordered him to be imprisoned. The Imam (A.S.) sent him a gift in the prison and appreciated his inconveniences. One day he got freed from the prison.

 

Hazrat Sajjad (A.S.) and the Sahifa-e-Sajjadia

When the Imam got stuck in a tight corner and was virtually besieged he was obliged to state his objects and motive in the form of the prayers. These prayers have been compiled in the shape of a book named "Sahifa-e-Sajjadia." This is an ocean of topics and objects of science, mathematics, physics, astronomy, social and political sciences and ethics. Obviously and apparently this is a book of prayers.

But, in fact, this is the expression of fact, pains, and difficulties. We present here a few sentences of it as a specimen.

1. Oh God! I take asylum and refuge with you from the revolt, and rebellious (attitude) refractoriness, of the anger and jealousy and the scarcity of patience, and extravagance and intemperance in life.

Oh God! Keep me alive till my life is led in your service and obedience and when it becomes the pasture and meadow of Satan, take me towards yourself and take my life."

2. Oh sons! Respect you father and mother because if the father was not there you would not have come into existence. Look at the mother that she looks after you with all of her existence (energies). She is not afraid of it that she herself remains hungry and feeds you. She herself remains cloth less (without dress) and covers (dresses) you. She remains in the sun and places you in the Shadow. You cannot thank her. This is God who has the power of thanking her (giving her the reward).

3. Watch over and attend your child because his good or bad (virtues) are related and connected to you and you are responsible for his training and guidance.

4. Be kind to your brother and sister because he/she is your hand (helper) and your power. Help him against the enemy and be his well wisher.

5. Respect your teacher and be polite in his assembly (session) and listen carefully to his words. Do not talk loudly before him. If somebody questions him about something do not reply before he does although you may know the answer to that (question).

6. Respect your neighbor and help and assist him. If you happen to observe a fault or sin of him do hide it and when he slips (commits sin) admonish him.

7. Be just in your conduct and behavior with friend and love him as he loves you.

If he makes up his mind to commit a sin stop him from that and always be a blessing for him, not a torment for him.

Imam's (A.S.) Martyrdom

At last after bearing grief's and inconveniences the magnanimous and great Imam (A.S.) was poisoned and martyred by Hasham Ibn-e-Abdul Malik on 25th of Moharram, 95th Hijrah and was buried in the graveyard of Baqi, beside the grave of Imam Hassan (A.S.) and today his gave is the site of visit for the lovers and adorers of his path.

Source: http://www.shiasofkashmir.com

Short note on Imam Ali Zainul Abideen(a.s)

Short note on Imam Ali Zainul Abideen(a.s)

Titles: Az-Zainul Abideen, As-Sajjaad

Kuniya: Abu Muhammad

Birthdate: 15th Jamadi-ul-Awwal 37 A.H. in Madina

Father: Imam Husain As-Shaheed (peace be upon him), 3rd Holy Imam

Mother: Shahr Bano, daughter of King Yazdigard II

Died (Martyred): 21st or 25th Muharram (according to both riwayats), 95 A.H. at the age of 58 years in Madina, Arabia. Poisoned by Waleed bin Abdul Malik Marwan.

Buried: Madina in Jannatul-Baqi

 

The Holy Imam Ali (Zayul Abidin) is the fourth imam and was popularly know as Zaynul abidin. The mother of this holy Imam was the royal personage shahr Banu the daughter of King yazdgerd the per Islamic ruler of Persia. Imam Zyanul abidin spent his first two year of infancy in the lap of Ali ibn Abi Talib and twelve years he had the gracious patronage of his uncle the imam al-Hassan.

 

The knowledge and piety of this holy imam was matchless AZ-Zuhari. al-Waqidi and Ibn Uyaynah say that they could not find any one equal to him in piety and Godliness. He was so mindful of Allah that whenever he sat for prayer his face complexion changed and all of his body tremble. When he was asked why it is so he answered " Know ye not before whom i stand in prayer and with whom i hold discourse"

His charity was unassuming and hidden. After his passing away the people said that hidden charity ended with the departure of Imam, like his grandfather Holy Imam take the bag of flour on his back to the doors of poor families.

This Imam was also present in Karbala .at the time of gruesome tragedy of the massacre of his father and all of his cousins , brothers and friends of his father and suffered a heartless captivity and imprisonment at the hands of devilish forces of Yazid.

The Holy Imam lived about thirty four years after the tragedy of karbala and spent all his life in prayer and in remembrance of his father and family.he never forget his prayers even at he time when all of men of his family have been killed by the Yazid's army and all the tent were set to fire and all rest were taken to captivity he offer all his prayer and tahajud , THIS IMAM IS ALSO POPULARLY KNOW AS "SAJJAD"

On the 25th of Muharam 95 A.H when he was in Medina , the Governor of Medina give him poison, The funeral prayers for this Holy Imam were conducted by Fifth Imam Baqir his Son and he was buried in Jannat-ul-baqi Grave yard .

Source: http://www.al-shia.org

Brief note on Imam Ali Zainul Abideen(a.s) II

Brief note on Imam Ali Zainul Abideen(a.s) II

Titles: Az-Zainul Abideen, As-Sajjaad

Kuniya: Abu Muhammad

Birthdate: 15th Jamadi-ul-Awwal 37 A.H. in Madina

Father: Imam Husain As-Shaheed (peace be upon him), 3rd Holy Imam

Mother: Shahr Bano, daughter of King Yazdigard II

Died (Martyred): 21st or 25th Muharram (according to both riwayats), 95 A.H. at the age of 58 years in Madina, Arabia. Poisoned by Waleed bin Abdul Malik Marwan.

Buried: Madina in Jannatul-Baqi

 

The fourth infallible apostolic Imam Ali bin Al-Hussein As-Sajjad Zayn-uI 'Abidin (A) - martyred on 25th of Muharram 95 AH in Medina with the poisoning by the then ruler Al-Walid bin Abd-il Malik bin Marwan - was the son of Chief of Martyrs and Master of Youths of Paradise and grandson of holy Prophet (S) Al-Imam Abu Abdellah Al-Hussein bin Ali bin Abi Talib (A) and Shahr Banu, the daughter of King Yazdgerd of Persia.

 

His epithet was Abu Muhammad and was popularly titled as "Zayn-ul 'Abidin" (adornment of worshippers) and Sayyed-os Sajedin (master of those who prostrate in front of Allah) for his great earnestness in worshipping Allah, the Lord of the Worlds.

Imam spent the first two years of his infancy in the lap of his grandfather Ali bin Abi Talib (A) and then for twelve years he had the gracious patronage of his uncle, the second Holy Imam Al-Hasan Al-Mojtaba (A). In 61 AH when Karbala Tragedy happened, he was present there; and suffered a heartless captivity and imprisonment at the hands of the devilish forces of Yazid.

Imam Zayn-ul 'Abidin (A) was lying semiconscious in his sickbed when Imam Hussein (A) had come for the last time to his camp to bid goodbye to his family.

When the Yazidi army had taken the chaste ladies and children of holy family of Prophet Muhammad (S) as captives, carrying them seated on the bare back of the camels, tied in ropes, this Holy Imam, though sick, was put in heavy tight chains with weighty fixed iron rings round his neck and his ankles, and was made to walk barefooted on the thorny burning plains from Karbala to Kufa and to Syria.

Imam Zayn-ul 'Abidin (A) lived for about thirty-four years after his father. He passed all his life in prayers and supplication to Allah and in remembrance of his martyred father. It is worth noting that his eyes shed blood-tears for 32 years in mourning of Karbala tragedy.

Renowned scholar Allama Majlisi writes, "… Whenever he (Imam Zayn-ul 'Abidin) 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?"

He also says, "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).'

It is said that once someone said Imam (A) that you and your forefathers themselves said 'martyrdom is our inheritance' then if your father, uncle, brothers and companions of your father were martyred, why you weep so bitterly? Years have gone but you still weep. Imam replied: O man! Martyrdom is our inheritance but, was it also our inheritance that veils of daughters of prophet whom even the sun had not seen were snatched, they were tied in ropes, their tents were torched, they were placed on bare backs of camels, and brought to the bazaars of Syria and Kufa and courts of Yazid and Ibne Zyad??

Whenever Imam (A) was asked about the place of great suffering, he replied 'Ash-Shaam, Ash-Shaam (Syria, Syria)'.

He was so mindful of Allah that whenever he sat for ablution for prayers, the complexion of his face would change and when he stood at prayer his body was seen trembling. When asked why this was, he replied, "Know ye not before whom I stand in prayer and with whom I hold discourse?"

His charity like his forefathers' was unassuming and hidden. After his passing away, the people said that hidden charity ended with the departure of this Holy Imam. Like his grandfather Ali bin Abi Talib (A), Imam As-Sajjad (A) used to carry on his own back at night bags of flour and bread for the poor and needy families in Medina.

He was at that time 56 years of age. His Imamate was for thirty-four years and he was laid to rest in the cemetery of Janna-tol Baqee in Medina.

An invaluable collection of his edited prayers are known as As-Sahifah Al-Kamilah or As-Sahifah as-Sajjddiyyah. It is also known as Az-Zabur (Psalm) of Aal Muhammad (A). The collection is an invaluable treasury of wonderfully effective supplications to the Lord in inimitably beautiful language.

Source: http://www.jafariyanews.com

Brief note on Imam Ali Zainul Abideen (a.s) I

Brief note on Imam Ali Zainul Abideen (a.s)

Name: Ali.
Title: Zain-Ul-Abedin, As-Sadjad.
Agnomen: Abu-Mohammad.
Father's name: Imam Al-Hussein (AS).
Mother's name: Shahr Bano (SA).
Birth: Sha'ban 5, 38 A.H.
Death: 25th Muharram, 94 or 95 A.H.

 
 

AS-SAHIFA AL-KAMILAH AL-SAJJADIYYA

When the young Ali took the mantle of Imamat, times were hard on the Ahlulbayt of the Prophet. His is the saddest story of all time. On the 10th of Muharram at the time of Asr Prayers, when his father Hussain(AS) was alone in the battlefield ready to do battle, he withdrew to the camp of his ailing son, came beside hibed, woke him and told him that the story of Kerbala was over, that he was about to go to sacrifice his own life for the cause of Islam. It was at that time that the father transferred the mantle of Imamat, the spiritual guidance, to his son to lead the muslim Ummah towards the Right Path.

He was born in Madina some 22 years ago, on 5th Shabaan 38 year of Hijra. In some history books his date of birth is shown as 15th Jamadiul Awwal 38 AH. His mother was Shahr Bano the daughter of Yazdjurd II, the last of the Persian Kings before Islam. She was taken prisoner when muslim armies conquered Persia. When she was brought in Madina Imam Ali(AS) spoke to her and she embraced Islam and was married to his 2nd son Imam Hussain.(AS) She had died after giving birth to her only son. He was only two years old when his grandfather Ali (AS) was martyred in the Mosque at Kufa. After that the whole family of the Prophet returned to live in Madina. For the next 10 years under Imam Hasan(AS) as Imam and after his martyrdom, his father Imam Hussain(AS) as the Imam, the young Ali was growing in their shadow and watching the workings of the Imamat without the wordly authority. People knew they were the grand sons of the Holy Prophet and followed them by their hearts but outwardly because of the fear of the Ummayad ruler in Damascus, there was very little following of the Ahlulbayt of the Prophet. In 60 Hijri when his father Imam Hussain(AS) had to leave Madina for Makka and then for Kerbala, he was with him all the time. In Kerbala all male children of Ali(AS) and Hussain(AS) were killed except Ali Ibn el Hussain who with providence became so ill that he was unable to participate in the Jihad with his father and survived the massacre. His life and with that the line of descendents of Hussain(AS) survived because the Imamat had to go on. He became the 4th Imam on the 10th of Muharram 61 Hijri. He was taken captive and was brought to Kufa and then to Damascus in chains. In spite of his illness and humiliating position in front of Yazid the Ummayad ruler, when Yazid addressed him in an insulting manner saying that his father wasted his life by refusing to give the oath of allegiance to Yazid, Imam replied, it was to save Islam. They were wondering how Islam was saved. When time for Azan came and the Moazzin screamed from the minaret" I bear witness that Muhammad is the messenger of Allah, Imam shouted to Yazid, this is the way Islam was saved. People would have forgotten the name of Muhammad as the Messenger of Allah if his grandson would not have shown the world that you were a ruler by default. Yazid ordered his swordsman to kill this young man, but by the intervention of his aunt Zainab his life was spared. He remained in prison for one year with the whole family. There was turmoil in all parts of the Islamic empire on this brutal killing. In the end Yazid was afraid that if he kept the family of the Prophet in prison any longer, he will loose his kingdom. So he sent orders to bring the family before him and told him that he was releasing them. He also asked what they wish to do now. In reply to this His aunt Zainab said that they would wish to hold a gathering in Damascus so that she can tell the people what happened in Kerbala. Yazid agreed and the first Majlis was held in Damascus. In this Majlis most of the women of Damascus took part who were secretly following the path of Ahlulbayt which included Yazid's wife Hind. Then they all returned to Kerbala to pay homage over the graves of their beloved father, uncles and brothers. It was on the 20th of the month of Safar 62 Hijri that they arrived back in Kerbala. The first Majlis of Arbaeen was held in Kerbala in which his aunt Zainab and all the surviving family attended. It was at that time that one of the companions of the Prophet Jabir Ibn Abullah Ansari visited the grave of Hussain(AS) who later narrated the whole story of Kerbala to many of his listeners in Madina and many other towns he visited. The message of Hussain(AS) was spreading from town to town and from country to country.

The whole family then returned to Madina except the wife of Imam Hussain(AS). Her name was Umme Rabab. She said that she would not return back home, for her home was here where her husband lay buried. She stayed in Kerbala until she died a few years later. A small town flourished for the up keep of pilgrims who began to visit the grave of Hussain(AS) and all the martyrs of Kerbala.

Having being released from confinement in Damascus, Imam came to live in Madina with his family and to lead a quiet life. But the city was in revolt against the cruel regime of Yazid. Many tried to persuade the Imam to join them, but Imam knew their unreliability and he declined. So when Yazid's army invaded Madina, they left the Imam's family alone. Yet he was greatly shocked to see how for three days the invading army led by muslim Ibn Aqaba who was charged with invading Madina, tied their horses in the Prophet's mosque, turning the sacred place into a filthy stable, killing hundreds of innocent people and playing havoc with chaste women. For three continuous days these beasts from Damascus ravaged the city and destroyed it. Imam had so much control over his emotions that he kept quiet. When different revolutionary parties rose to avenge the blood of Imam Hussain, he wisely kept aloof from them whose uprisings he deemed untimely. No doubt Sulaiman Ibn Surad al-Khuzai and Mukhtar ibn Obaidah ath-Thaqafi avenged Imam's precious blood. Imam Zainul Abedeen had compassion for them; he prayed for them and for their success and often enquired about those who were captured and executed by Yazid's cruel regime. Certainly Mukhtar relieved the Imam's wounded heart by punishing the culprits. But the Imam was so cautious that his outward appearance gave the impression that he was indifferent, so much so that the cruel Government could not implicate him of any subversion.

Times were hard in Madina for the family of the Prophet. Imam Ali Ibn el Hussain(Sajjad became his title because of his intense prostrations in prayers) lived for another 35 years after the event of Kerbala. He was the Imam of the time and it was his duty to spread guidance to the people. But how he would do that when a single word in favour of the Ahlulbayt would have meant certain death. No one dared to say that he followed the family of the Prophet. The Imam survived with the sheer will power and providence. He used to go to the mosque of the Prophet and sometimes prayed there all night. These were special prayers in the shape of supplications with great significance than mere ritual. These prayers were memorised by his companions, written down by his two sons, Mohammad and Zaid. Mohammad became the 5th Imam after the death of his father while Zaid rose against the rulers of his time and was martyred in Kufa. All these supplications were later collected by his companions in the shape of a book which was named "Al Saheefa el Sajjadiya". Several copies of the book were made and distributed among the followe.

Normal teachings of the Qur'an by the family of the Prophet was not allowed. With these supplications Imam taught his followers the relationship between God and the people. In ordinary language it is not possible to enhance the knowledge of God. But in the language of prayer, when one bows down before the creator, one realises ones own meagre self, in comparison with the immensity of the universe. All vanity or ego disappears. All thoughts of self indulgence vanish. He relates himself with his creator in all humility and sublime self. His true self awakens which only exists to help others for they are all creatures of God. Emotions that were attached to his own Self disappear. He feels alone in the wide world. His only hope rests with his creator. God alone gives him hope and meaning of existence on earth. Side by side these supplications also gave the human race their Rights and duties with each other. In the name of "Risalat- el- Huqooq" which was an addition to Saheefa, completed the meaning of Islam as a Deen of deeper spiritual understanding as well as the ways and means of lion this planet earth with other people.

Imam's whole life was spent in helping all the people in the city of Madina. He was seen going during the darkness of the night with a sack full of bread for the hungry people of the city. They never knew the identity of the person who gave them food night after night, but Imam's own companions knew the fact and they passed it on to the later generation to know and to learn. It was after his death that those hungry souls came to know the identity of their benefactor.

Imam performed thirty pilgrimages in all after the event of Kerbala. Sometimes he would go for Hajj on the back of a camel, but sometimes on foot for 250 miles to Makka. Once he was travelling with a companion. When they reached the outskirts of Makka, the crowd of pilgrims going towards Makka was enormous. His companions shouted, "There is a lot of crowd for Hajj this year." Imam replied, "There is only you and me and this camel, the rest are animals. " He was again teaching the meaning of Hajj which was to reach out for God with all your heart and do not just regard it as another ritual.

An incident occurred that is said to have provoked the jealousy of Hisham Ibn Abdul Malik who was heir apparent to his father and arrived in Makka with great pomp and a retinue of servants. But in spite of this, he was not able to reach for the Black Stone in the Ka'aba. In pilgrims garb Hisham was unrecognisable. He sat down on a high place waiting for the crowd to move so that he could also kiss the black stone. While he was waiting he saw an old man arrive and watched the crowd give way for him. He reached the Black stone , kissed it and returned back to his place. Hisham, being the son of the caliph was astonished and enquired about the identity of the person. Farazdaq the famous poet was standing right there. He composed a Qaseeda in praise of the Imam to introduce him to the Heir apparent of the throne. He said, " He is who that the whole Makka knows him, Every stone in the Ka'aba knows him. He is the son of the grandson of Fatimah and Ali and of the Holy Prophet. Hisham, in his arrogance of power, imprisoned the poet who died in prison some years later.

In another incident while the Imam was about to begin his prayers a man came round and began to use abusive language against him. Imam ignored the man first. But when he repeated the abusive language pointing to him directly, Imam said to him, " what you are saying about me, if it is true then I ask God's forgiveness, but if it is not true, then only God can forgive you." The man was thoroughly ashamed of his behaviour and apologised. Later on he became a great devotee of the Imam.

Some people say that the Imam spent his life after Kerbala in weeping and crying for the atrocities committed to his family. Indeed it was true that he wept profusely and that some times the glass of water he drank would soil with tears so that he would not be able to drink that water. And when people said why do you weep so much, for martyrdom is the inheritance of the Ahlulbayt. He would say, "Yes indeed, I do not weep for the killing of my family, but for the humiliation we the whole family faced on the way to Damascus which was beyond description. I weep for that disgrace of women and children." He would then call the people around and tell them the story of Kerbala and the plight of the captives after Kerbala. People would also weep and cry loudly. The message spread. This was the means to tell the people otherwise people would not want to know. Through tragedy the message reached the hearts of the people and that message is still alive after 1400 years. And with this the line of demarcation drawn in Kerbala between truth and falsehood is still visible.

Imam's aunt Hazrat Zainab was organising gatherings in the city of Madina to tell the assembled ladies in the majlis the events of Kerbala and these participants spread the message to all corners of the town and in Makka and other cities of the province of Hejaz. This method was so successful that the Governor of Madina wrote to Yazid about it and on the orders from Yazid, Hazrat Zainab was escorted back to Damascus. She lived there for a while then she was moved to Egypt on the orders of the monarch because even in Damascus her speeches in private gatherings were successful in spreading the story of Kerbala. Hazrat Zainab stayed in Egypt for few years but then she was brought back to Damascus where she was martyred. Her mausoleum is in Damascus, just outside the City and pilgrims visit the place all the time. Many many miracles have appeared at this place and people suffering from incurable diseases have come to pray on her grave and have found good health.

Imam (AS) in Madina through his silent teachings left many pupils, the most prominent of them was Abu Hamza-e-Thumali, who remained to spread the teachings of Ahlulbayt in the Islamic world. Abu Mikhnuf was also one famous pupil of the Imam who later on the instructions of the fifth Imam wrote the story of Kerbala in the narrative form which became the part of the Majlis all over the world.

The calm and peaceful life of the Imam was not to be tolerated by the Ummayad's cruel regime. They realised that the Imam was succeeding in his mission of spreading the message of his father Hussain(AS) The Syrian monarch Walid Ibn Abdul Malik had him poisoned. He died in Madina on the 25th of Muharram 95 Hijri. His eldest son Muhammad Ibn Ali al Baqir arranged the burial and laid him to rest in the grave yard of Jannatul Baqii beside his uncle Imam Hasan (AS).

 

Source: http://www.al-shia.org

Imam Ali Zainul Abideen(a.s)

Imam Ali Zainul Abideen (peace be upon him)

Name: 'Ali ibnul Husain

Titles: Az-Zainul Abideen, As-Sajjaad

Kuniya: Abu Muhammad

Birthdate: 15th Jamadi-ul-Awwal 37 A.H. in Madina

Father: Imam Husain As-Shaheed (peace be upon him), 3rd Holy Imam

Mother: Shahr Bano, daughter of King Yazdigard II

Died (Martyred): 21st or 25th Muharram (according to both riwayats), 95 A.H. at the age of 58 years in Madina, Arabia. Poisoned by Waleed bin Abdul Malik Marwan.

Buried: Madina in Jannatul-Baqi

The holy Imam 'Ali Zaynu 'l-'Abidin is the Fourth Apostolic Imam. His epithet was Abu Muhammad and was popularly titled as "Zaynu'l-'Abidin". The mother of this Holy Imam was the royal personage, Shahr Banu, the daughter of King Yazdgerd, the last pre-Islamic Ruler of Persia. Imam Zaynu'l-'Abidin spent the first two years of his infancy in the lap of his grandfather 'All ibn Abi Talib and then for twelve years he had the gracious patronage of his uncle, the second Holy Imam al-Hasan ibn 'All. In 61 AH, he was present in Karbala', at the time of the gruesome tragedy of the wholesale massacre of his father, his uncles, his brothers, his cousins and all the godly comrades of his father; and suffered a heartless captivity and imprisonment at the hands of the devilish forces of Yazid. When Imam Husayn had come for the last time to his camp to bid goodbye to his family, 'Ali Zaynu 'l-'Abidin was lying semiconscious in his sickbed and hence he escaped the massacre in Karbala'. Imam Husayn could only manage a very brief talk with the inmates of his camp and departed nominating his sick son as Imam.

The Holy Imam Zaynu'l-'Abidin lived for about thirty-four years after his father and all his life he passed in prayers and supplication to Allah and in remembrance of his martyred father. It is for his ever being in prayers to Allah, mostly lying in prayerful prostration, that this Holy Imam was popularly called "Sajjad". The knowledge and piety of this Holy Imam was matchless. az-Zuhrl, al-Waqid; and Ibn 'Uyaynah say that they could not find any one equal to him in piety and godliness. He was so mindful of Allah that whenever he sat for ablution for prayers, the complexion of his face would change and when he stood at prayer his body was seen trembling. When asked why this was, he replied, "Know ye not before whom I stand in prayer, and with whom I hold discourse?"

Even on the gruesome day of 'Ashura when Yazid's forces had massacred his father, his kith and kin and his comrades and had set fire to the camp, this Holy Imam was engrossed in his supplications to the Lord. When the brutal forces of Yazid's army had taken the ladies and children as captives, carrying them seated on the bare back of the camels, tied in ropes; this Holy Imam, though sick, was put in heavy chains with iron rings round his neck and his ankles, and was made to walk barefooted on the thorny plains from Karbala' to Kufah and to Damascus; and even then this godly soul never was unmindful of his prayers to the Lord and was always thankful and supplicative to Him. His charity was unassuming and hidden. After his passing away, the people said that hidden charity ended with the departure of this Holy Imam. Like his grand-father 'Ali ibn Abi Talib, 'Ali Zaynu'l-'Abidin used to carry on his own back at night bags of flour and bread for the poor and needy families in Medina and he so maintained hundred of poor families in the city.

The Holy Imam was not only hospitable even to his enemies but also used to continually exhort them to the right path. Imam Zaynu 'l-'Abidin along with the Ahlu 'I-Bayt passed through dreadful and very dangerous times, for the aggressions and atrocities of the tyrant rulers of the age had reached a climax. There was plunder, pillage, and murder everywhere. The teachings of Islam were observed more in their breach. The heartless tyrant al-Hajjaj ibn Yusuf ath-Thaqaf; was threatening every one who professed allegiance or devotion to the Ahlu 'I-Bayt; and those caught were mercilessly put to death. The movement of the Holy Imam was strictly restricted and his meeting with any person was totally banned. Spies were employed to trace out the adherents of the Ahlu 'I-Bayt. Practically every house was searched and every family scrutinized.

Imam Zaynu 'l-'Abidin was not given the time to offer his prayers peacefully, nor could he deliver any sermons. This God's Vicegerent on earth therefore, adopted a third course which proved to be very beneficial to his followers. This was in compiling supplicative prayers for the daily use of man in his endeavour to approach the Almighty Lord. The invaluable collection of his edited prayers are known as as-Sahifah al-Kdmilah or as-Sahifah as-Sajjddiyyah; it is known also as az-Zabur (Psalm) of Al Muhammad The collection is an invaluable treasury of wonderfully effective supplications to the Lord in inimitably beautiful language. Only those who have ever come across those supplications would know the excellence and the beneficial effect of these prayers. Through these prayers the Imam gave all the necessary guidance to the faithful during his seclusion. On the 25th of Muharram 95 AH when he was in Medina, al-Walid ibn 'Abdi 'l-Malik ibn Marwan, the then ruler got this Holy Imam martyred by poison. The funeral prayers for this Holy Imam were conducted by his son the Fifth Imam, Muhammad al-Baqir and his body was laid to rest in the cemetery of Jannatu 'l-Baqi' in Medina.

Allamah Tabatabai writes:

Imam Sajjad ('Ali ibn al-Husayn entitled Zaynu'l-'Abidin and Sajjad) was the son of the Third Imam and his wife, the queen among women, the daughter of Yazdgerd the King of Iran. IIe was the only son of Imam Husayn to survive, for his other three brothers 'Ali Akbar, aged twenty-five, five-year-old Ja'far and 'Ali al-Asghar (or 'Abdullah) who was a suckling baby were martyred during the event of Karbala'. The Imam had also accompanied his father on the journey that terminated fatally in Karbala', but because of severe illness and the inability to carry arms or participate in fighting he was prevented from taking part in the holy war and being martyred. So he was sent with the womenfolk to Damascus. After spending a period in imprisonment he was sent with honour to Medina because Yazid wanted to conciliate public opinion. But for a second time, by the order of the Umayyad caliph, 'Abdu 'l-Malik, he was chained and sent from Medina to Damascus and then again returned to Medina. The Fourth Imam, upon returning to Medina, retired from public life completely, closed the door of his house to strangers and spent his time in worship. He was in con- tact only with the elite among the Shi'ites such as Abu Hamzah ath-Thumali, Abu Khalid Kabuli and the like. The elite disseminated among the Shi'ah the religious sciences they learned from the Imam. In this way Shi'ism spread considerably and showed its effects during the Imamate of the Fifth Imam. Among the works of the Fourth Imam is a book called Sahifah Sajjadiyyah. It consists of fifty-seven prayers concerning the most sublime Divine sciences and is known as "The Psalm of the Household of the Prophet." The Fourth Imam died (according to some Shl'ite traditions poisoned by al-Walid ibn 'Abdi 'l-Malik ibn Marwan through the instigation of the Umayyad caliph Hisham) in 95/712 after thirty-five years of Imamate.

al-Imam 'Ali ibn al-Husayn, peace be Upon him, said:

Refrain from lying in all things, big or small, in seriousness or in jest. For when one starts lying in petty matters, soon he will have the audacity to lie in important matters (also).

A man need not fear Allah except on account of his own sins, and should place his hopes only with his Lord. When about something one does not know, one should not be ashamed of having to learn about it. And patience is to faith what the head is to the body; one who does not have patience also lacks faith.