Imam Sajjad (pbuh)
Peace be upon you, oh daughter of the Sultan of the Prophets. Peace be upon you, oh daughter of the owner of the Basin and the Banner. Peace be upon you, oh daughter of the one who ascended to heaven and reached a place just around the corner. Peace be upon you, oh daughter of the Prophet of guidance and the master of enlightenment and the savior of the servants from destruction. Peace be upon you, oh daughter of the owner of the great morals, the verses, and the wise remembrance. Peace be upon you, oh daughter of the owner of the praiseworthy position, the blessed basin, and the witnessed banner. Peace be upon you, oh daughter of the approach of the religion of Islam, the owner of the Qiblah and the Qur’an, and the knowledge of honesty, truth, and benevolence. Peace be upon you, oh She is the daughter of the elite of the prophets and the scholar of the pious. She is well-known on earth and in heaven, and may God have mercy and blessings. Peace be upon you, daughter, the best of God’s creation, the master of His creation, the beginning of number before the creation of His earth and heavens, and the end of eternity after the annihilation of the world and its people, and God’s mercy and blessings.
The shrine of Lady Zeinab, peace be upon her, in the town of Rawya in Ghouta, Damascus, is considered one of the most important spiritual shrines and one of the masterpieces of Islamic architecture. Believers from all over the world visit it, their hearts full of faith, and they enjoy heavenly scents at its pure thresholds that fill their senses with the fragrance of piety and reverence. Visitors to the shrine used to offer sacrifices and vows of livestock to be slaughtered in the shrine’s slaughterhouse and then distribute them all to the poor.
Imam Zain Al-Abidin and the incident of Al-Hurra
One of the stars of the Imamate, and one of the stars of the pure family. The pen is humble before his greatness, and description is short before his generous biography. The world flooded his life with sorrows, tragedies, and misfortunes, so he filled it with patience, giving, sacrifice, and goodness. It confronted him with its oppression and darkness, so he radiated upon it his knowledge and prophetic light. She confronted him with its trembling, and she found him a lofty, solid mountain. He is not shaken by hurricanes or deterred by terrors.
The birth of light
Imam Ali bin Al-Hussein bin Ali bin Abi Talib bin Abdul Muttalib bin Hashim, nicknamed (Zain Al-Abidin), was born in Medina in the year (38 AH), and he grew up in that house from which the light of Islam radiated. He is the fourth Imam in the series of the Twelve Divine Lights (Prayers May God bless them all) from Banu Hashim, for whom the Prophet (may God’s prayers and peace be upon him and his family) confirmed the heavenly selection in many hadiths. They are the pegs of the earth, the trustees of Islam, the keepers of the revelation, the source of the message, the security of the nation, the Gate of Hatta, the stars of guidance, and Noah’s Ark. God removed the impurity from them and purified them with a thorough purification.
If we wanted to dwell on his virtue (peace be upon him), we would be aware of that. Imam Ali bin Al-Hussein (peace be upon him) considered it an honor to be a grandson of the Commander of the Faithful (peace be upon him), who laid the foundations of Islam and was the greatest personality known in history after the Messenger of God (peace be upon him and his family), and a son. To the father of the free, the symbol of the revolutionaries, the master of the martyrs, the flag of pride, the beacon of pride, and the role model of the righteous.
As for the mother of our master and lord, Imam Ali bin Al-Hussein, she is the pure lady Shah Zanan, daughter of Yazdgerd bin Shahenshah, the last king of the Persians. She was brought to Medina with the captivity of the Persians, and this was stated in many respected history books, and historians differed regarding her name. Several names of this venerable lady were mentioned in books. Historians, the most famous of which is Shah Zanan, as stated in Arjuza al-Hurr al-Amili:
And his mother, the One of exaltation and glory, was Shah Zanan, daughter of Yazdgerd
It was also reported that her name is Shahrbanu, and historians have differed regarding the date of her arrival in Medina based on three opinions. The first opinion is regarding the succession of Omar ibn al-Khattab, the second is regarding the succession of Uthman ibn Affan, and the third is regarding the succession of the Commander of the Faithful Ali ibn Abi Talib (peace be upon him). It was reported that this venerable lady had a sister whom Muhammad bin Abi Bakr married and she bore him Al-Qasim, who was the maternal grandfather of Imam Al-Sadiq (peace be upon him) Umm Farwa. Accordingly, Al-Qasim and Imam Ali bin Al-Hussein (peace be upon him) were cousins.
Al-Qutb Al-Rawwandi narrated in Al-Kharaij wal-Jariyyah: When Imam, the Commander of the Faithful (peace be upon him), married his son Imam Hussein to this woman, he said to him: (O my son, keep her and be kind to her, for she will give birth to you the best people on earth in his time after you, and she is the mother of the guardians of good offspring).
When the light of Imam Ali bin Al-Hussein shone on this world and this good news came to the Imam, the Commander of the Faithful, he prostrated to God in thanks and called him Ali. He grew up in the stone of prophecy and learned from the knowledge of the Imamate, so he was as Al-Farazdaq said about him:
The light of darkness splits from the light of its radiance, like the sun whose radiance repels darkness.
May God bless him and honor him, and that is what happened to him on the stroke of the pen.
Derived from the Messenger of God, his source *** his elements were good and his good fortune
Mahyar Al-Dailami says about it:
You have attained glory from the best father, and you have attained religion from the best prophet.
And you gathered pride from its edges *** You restored the Persians and the religion of the Arabs
Al-Majlisi mentioned in Bihar Al-Anwar: This pure lady - Shah Zanan - died in childbirth with Imam Zain Al-Abidin (peace be upon him) after she gave birth to him, and it was also narrated that: When she died, Imam Al-Hussein (peace be upon him) married her sister after her husband killed Muhammad b. Abu Bakr was in Egypt, so she raised him (peace be upon him). Perhaps this explains the reason for the difference that historians find in the name of the lady, the mother of Imam Zain al-Abidin, between (Shah Zanan) and (Shahrabanu). It is likely that Sayyid Shah Zanan was his mother and Shahrabanu was his aunt who raised him. It is sufficient. The mother of Imam Ali bin Al-Hussein, it is an honor that the light was confined to her through her child, Al-Sajjad, that light that flowed through the lofty loins and the purified wombs.
The most important events in his Imamate
Imam Ali bin Al-Hussein (peace be upon him) received the inheritance of the Imamate from his father, Imam Hussein (peace be upon him), after the events of bloody Karbala, where his father (peace be upon him) entered upon him before his martyrdom and gave him his last will:
My son, I advise you as your grandfather, the Messenger of God (PBUH), recommended to Ali (PBUH) when he died, and as your grandfather Ali (PBUH), your uncle Al-Hasan (PBUH), recommended to you, and what your uncle recommended to me.. Beware of oppressing those who find no helper over you except God..
Then he bid him farewell and went to the battle in which he was martyred. He (peace be upon him) witnessed the killing of his father, paternal uncles, brothers and cousins, and the captivity of his paternal aunts and sisters from Karbala to Kufa and from there to the Levant, while he was tied with iron, with the heads of his family and friends on spears, preceded by the head of his father (peace be upon him).
He also witnessed Ubayd Allah ibn Ziyad and Yazid ibn Muawiyah penetrating his father’s private parts with a penis in Kufa and the Levant as a means of healing and revenge.. (peace be upon him) was killed more than once at their hands, but the will of God prevented them from doing what they wanted, and his capture while he was burdened with iron did not prevent him from standing in Kufa, the council of Ibn Ziyad, and the council of Yazid, proclaiming the truth and exposing the oppressors with those loud speeches that shook the thrones of tyrants, and the echoes of these incidents remained in his memory until his death (peace be upon him).
In addition to these tragedies that the Imam (peace be upon him) witnessed in Karbala, Kufa and the Levant, he witnessed many of the tragic events that took place after them at the hands of the tyrannical Umayyad authority. He (peace be upon him) lived in very difficult circumstances and saw before his eyes injustice, injustice, deviation and corruption spreading and overwhelming, so he carried the concerns of the nation and the message. He began to preach the teachings of the true religion, defending it with all his might, and spreading among the people from his great soul the morals, knowledge, and prophetic qualities that it carried.
Hurra incident
Among the tragic incidents that he (peace be upon him) witnessed was the incident of Al-Hurra and what happened to the city of Jeddah (peace be upon him) of killing, plundering, plundering, and violation of sanctities by the Umayyad army. When the people of the city saw Yazid’s disregard for religion, morals, and all values and sanctities, in addition to his injustice, injustice, immorality, frivolity, and drinking of alcohol, Openly, and what is worse than that is that he killed the rayhana of the Messenger of God and the master of the youth of the people of Paradise. They announced their breaking of their pledge of allegiance and appointed Abdullah bin Hanzala and Abdullah bin Muti’ al-Adawi as governors over them. They expelled Yazid’s governor of Medina, Othman bin Muhammad bin Abi Sufyan, and confined the Umayyads to the house of Marwan, so he sent to them Yazid, the criminal. Muslim bin Uqba Al-Marri broke out in a fierce battle in which the army of the Levant prevailed, and Abdullah bin Hanzala was killed, along with his eight children. Then Muslim bin Uqba entered Medina with his army, where they committed crimes that shame humanity.
This incident destroyed the few remnants of the family of Abu Talib and Bani Hashim in Medina, so the wounds of the Imam (peace be upon him) were healed again, but they did not heal, and his sorrows were renewed. It is worth noting that this incident took place in the year (62 AH), that is, one year after the Al-Taff incident.
Al-Masoudi says in Muruj al-Dhahab: Many people were killed in that battle, from Banu Hashim, Quraysh, the Ansar, and other people. Among those who were killed from the family of Abu Talib were: Abdullah bin Jaafar bin Abi Talib, Jaafar bin Muhammad bin Ali bin Abi Talib, and from the Banu Talib. Hashem from other than the family of Abu Talib: Nawfal bin Al-Harith bin Abdul Muttalib, Al-Abbas bin Utbah bin Abi Lahab, and more than ninety men from Quraysh, an equal number from the Ansar, and four thousand from other people who were counted, excluding those who were not known.
Ibn Qutaybah al-Dinouri said in Imamate and Politics: The number of those killed among the sons of the Muhajireen, Ansar, and notables reached one thousand seven hundred, and the rest of the people were ten thousand, except for women and children!! ...
Then Ibn Qutaybah conveys one of the images about those brutal crimes committed by the Umayyad army in the city of the Messenger of God (may God bless him and grant him peace), and he says:
A man from the army of Muslim bin Uqba entered upon a woman from the Ansar who was carrying a child of hers, and said: Is there any money? She said: No, by God, they did not leave anything for us. He said: By God, you will bring something to me or I will kill you and this boy of yours. She said to him: Woe to you, he was born the son of Abi Kabsha al-Ansari, the companion of the Messenger of God (may God bless him and grant him peace). So he grabbed the boy’s leg and the breast in his mouth, pulled him from her lap and hit the wall with him, and his brains scattered on the ground!!
Mujrim bin Uqba made Medina permitted for three days, and Badri did not remain after this incident! Then they were ordered to pledge allegiance to Yazid on the condition that they were his slaves. If he wished, he could be enslaved, and if he wished, he could be freed. So they pledged allegiance to him on that basis, while their money was stolen, their luggage was plundered, their blood was spilled, and their women were mutilated. He sent (Jimrim bin Uqba) the heads of the people of Medina to Yazid. All historians mentioned this incident.
The Imam’s position on the incident
All of these terrible events were witnessed by Imam Zayn al-Abidin (peace be upon him). They made his wounds worse, and he received them with a broken heart and a sore soul. That was a great and merciful spirit, even to those who had shown hostility to him, his father, and his grandfather. When Marwan bin al-Hakam and the Banu Umayyah went out to the Levant, they left their children in Medina, so he spoke to Marwan. Abdullah bin Omar wanted to leave his family and his wife with him, but he refused, so he spoke to Imam Ali bin Al-Hussein (peace be upon him) and he agreed to that.
What spirit is greater than this spirit? What heart is bigger than this heart?
These are the morals of the prophets that Imam Zayn al-Abidin (peace be upon him) inherited. He sponsored the families of the Umayyads who took his aunts, sisters, and wives captive from Karbala to Kufa and from there to the Levant. Marwan’s family remained in his care until the battle ended and Ali bin Al-Hussein (peace be upon him) and his family were safe from evil. Muslim bin Uqba greeted all of the people of Medina who took refuge in his house.
It is well known among narrators and historians that those who joined Ali bin Al-Hussein amounted to more than four hundred families, and it was mentioned in Rabi’ Al-Abrar by Al-Zamakhshari: When Yazid bin Muawiyah sent Muslim bin Uqba to fight the people of Medina and make it permissible, Imam Zayn Al-Abidin sponsored four hundred women with their children, embraced them, included them with his family, and provided for them. And feeding them until Ibn Uqba's army left Medina.
Al-Tabari said: Yazid recommended Muslim bin Uqba to Ali bin Al-Hussein.
Yazid was not so far removed from the blood of the Ahl al-Bayt (peace be upon him) or out of respect for them and the sanctity of the Prophet in order to recommend Imam Zain al-Abidin, but rather because he felt the burden of his heinous crime that he committed in Karbala against Imam Hussein (peace be upon him) and his family and companions, and he realized the extent of the dangers that were now threatening his throne from all sides. The parties and voices calling for the revenge of Hussein are being heard everywhere and are welcomed and responded to by everyone. While Yazid bin Muawiyah was tracking down the revolutionaries in Medina, the repentant people in Kufa, since the killing of Hussein, were preparing to revolt against the Umayyad authority, and they began to feel the bitterness of that tragedy when Imam Zain al-Abidin stood up and delivered those eloquent speeches to their crowds.
The mother of Imam Zayn al-Abidin, Mrs. Shah Zanan: a historical study
the introduction
Islam demolished all the pre-Islamic barriers that divided Muslims and paralyzed their unity, including the Arab’s refusal to marry a non-Arab woman, in order to preserve Arab blood and Arab lineages. It is certain that this phenomenon necessitates the disintegration of Muslims and the rift of their unity. Islam, with all its pride and honor, has He put aside these empty selfishness and empty claims, and called for the honor of the soul and the beauty of the soul. He said, “The most honorable of you in the sight of God is the most pious of you.” Islam has demonstrated in a positive way the just equality between Muslims, and it has destroyed class differences and all other racisms. The Messenger of God married ( May God’s prayers and peace be upon him and his family), his relative Zainab bint Jahsh, who is one of the women of Banu Hashim from his master Zaid bin Haritha, and by this he wanted the Muslim community to take a lesson from him and follow in the light of this clear and straight path, and the imams of Ahl al-Bayt (peace be upon them) followed this path. In light of this missionary approach, they fought racism and resisted pre-Islamic privileges, so they married female slaves after their emancipation, or before their emancipation by the king. Imam Hussein was an example of this when he married Mrs. Shah Zanan, so that his marriage would be a gesture to dismantle the bonds of racism among Muslims and establish the basis of differentiation based on piety. Therefore, it is mentioned Historians say that when Imam Hussein (peace be upon him) married Mrs. Shah Zanan, and she gave birth to Alam al-Huda Imam Zain al-Abidin (peace be upon him), and the Arabs saw his perfection and self-exaltation, the Quraish rushed to take the mothers of the children as role models for the pure Imams.
Therefore, after this introduction, let us say that we are about to talk about one of the ladies of Muslim women’s chastity, honor, and purity, and she is the venerable lady (Shah Zanan), a descendant of kings, and the mother of Imam Zayn al-Abidin (peace be upon him).
The nature of the study required dividing it into paragraphs instead of sections due to the lack of material related to this character, so I tried to collect what was scattered here and there in the hope of obtaining historical material, and these paragraphs are: her name and origin, her characteristics, her family, her children, and her position among the infallible Imams (peace be upon them). Her status among historians, and finally her death.
Its name is derived from:
She was known for being called Shah Zanan (1), but this is not her name (2), but rather it is a title and its meaning in the Arabic language is the queen of women or the mistress of women (3). As for her name, historians have differed over it, and it was said that Salama (4) or, Salafa ( 5), and another mentions that her name is Ghazala (6), while some of them believe that her name is Salamah (7), or Sadra (8), and she was known for Shahrbanawayh (9). There are those who confirm that her name is Khawla, or Harrar (10), and it was said that the Commander of the Faithful He called her “Maryam” (11).
As for its origin, some historians mentioned strange statements, namely:
- She is from the country of Sindh (12).
- She was from the captivity of Kabul (13).
These two statements contradicted what the narrators and historians unanimously agreed upon, that she was the daughter of Yazdghar, the king of the Persians. This was widespread even in the era of the Imam, and all people knew about it. Concerning this, Abu Al-Aswad Al-Du’ali, a contemporary of the Imam, says:
And there was a child between Khosrau and Hashim
To honor the one on whom amulets are placed
Yes Al-Noor Noor Allah is with you
And the source of the fountain of Imamate is a world (14)
Imam Zayn al-Abidin (peace be upon him) stated this by saying: (I am the son of the two choices), and he (peace be upon him) referred to the extensive hadith of the Prophet (God Almighty has two choices among His servants: the best of them is the Quraysh from the Arabs, and from the Persians the Persians...) (15) Some historians said: Ali bin Al-Hussein combined prophecy and kingship on the part of his ancestors.
As for some, although they acknowledged the Persian origin of Imam Ali bin Al-Hussein’s mother, they mentioned another name for her father other than Yazdgerd of Sassanid, such as (Al-Sinjan), the king of Persia.(16), and it is said: She is Barra bint Al-Nushjan (17).
Its characteristics:
This woman was characterized by many high qualities and qualities, including chastity, purity, perfection, high morals, and sharp intelligence, and due to the good tendencies and honorable qualities that were present in her (18), the Imam, the Commander of the Faithful (peace be upon him), took the initiative to marry her to his son, Imam Hussein, He also entrusted him with being kind to her and being kind to her (19).
Capture her
It is narrated that during the reign of Omar ibn al-Khattab and during the battles to conquer Persia, Princess Shahrbanu bint Yazdgerd, the daughter of Chosroes of Persia, was captured and taken captive. She was brought to Medina with her sisters from Yazdgerd’s daughters and was sent with those who were sent to Omar ibn al-Khattab, and the people looked at them and thought that they were Omar’s share. Omar took the first for his son Abdullah, so he gave her birth to Salem, and the second to Muhammad ibn Abi Bakr, so he gave birth to Al-Qasim. When he looked at the third, who was an adulterous sheep, she covered her face and said: Oh, Piroj Badahramuz. So Omar said: Did you curse this one while he was about to do it? Then the Commander of the Faithful (peace be upon him) said to him: “That is not for you. The best of her is a man from among the Muslims, and he considers her to be a rich man.” So he chose her, and she came until she placed her hand on the head of Al-Hussein (peace be upon him), and the Commander of the Faithful said to her: What is your name? She said: Jahan Shah, and the Commander of the Faithful said to her: Rather, Shahrbanawayh, then he said to Al-Hussein: O Abu Abdullah! She will give birth to you from among the best people on earth (20).
Mrs. Shahrabano told her story to the Commander of the Faithful (peace be upon him) and said: I saw in my sleep before the Muslim army came to us, as if Muhammad, the Messenger of God (may God’s prayers and peace be upon him and his family) entered our house, and sat with Imam Hussein (peace be upon him), and he proposed to me and my father married me to him. When I woke up in the morning, this affected my heart, and I had no other suitor, so when it was the second night, I saw Lady Fatima (peace be upon her) and she came to me and offered me Islam and I converted to Islam, then she said: ((The Muslims will have the upper hand, and you will soon reach... My son Al-Hussein (peace be upon him) is safe, no harm will befall you)) (21). It was the case that she was taken to Medina at the time of her marriage to Imam Hussein (peace be upon him), and she gave birth to Ali bin Al-Hussein (peace be upon him) (22), and it was narrated that Abu Al-Aswad Al-Du’ali said about him:
And there was a boy between Khosrau and Hashim who was more honorable than the one on whom amulets were placed (23).
Al-Majlisi confirmed this in his book “Jalaa’ al-Uyoun,” but he corrected the narrations that came from his predecessors, and that they were among the captives of Omar, as narrated by Al-Qutb Al-Rawandi. He later acknowledges that Qasim bin Muhammad bin Abi Bakr Al-Siddiq and Zayn Al-Abidin bin Al-Hussein bin Ali (peace be upon him) were the Two cousins (24).
There are those who believe that this incident took place in the days of Uthman, based on the narration of Al-Saduq, that when Abdullah bin Amir conquered Khorasan in the days of Uthman, he had two daughters of Yazdajr, so he sent them to Uthman, so he gave one of them to Al-Hasan, and the other to Al-Hussein, and that they died in the state of childbirth (25).
While a group of historians and narrators narrated that when Imam Commander of the Faithful (peace be upon him) assumed the caliphate, he sent Harith bin Jabir as a governor on one side of the East, and he sent him my daughter Yazdgir bin Shahryar, so the Shah of Zanan went to his son Imam Hussein (peace be upon him), and she bore him Imam Zayn al-Abidin (peace be upon him). ), and the other was given to Muhammad ibn Abi Bakr, and she bore him Al-Qasim, the famous jurist (26).
These are the narrations that were mentioned at the time of her marriage to the Imam, the Master of the Martyrs (peace be upon him). It is worth noting that the last two narrations did not explicitly state that Mrs. Shah Zanan was taken captive with her sister, but rather they stated that they were sent to the Caliph. Yes, the first narration explicitly stated that they were captivated (27).
We must pause briefly to consider these conflicting narratives, and upon further reflection we see that the first narrative is far from correct, for the following:
First: Yazdgir was alive throughout the caliphate of Omar and died after his death. He was killed in Marv in the year 30 AH, in the sixth year of the caliphate of Uthman. It is most likely that Shah Zanan and her sister disappeared after the killing of their father until the caliphate of Imam, Commander of the Faithful. When Harith bin Jabir conquered that region and sent them to the Imam (peace be upon him) (28).
Secondly: - What confirms the incorrectness of the first narration is what Abu Hanifa narrated that when Yazjurd’s daughter was brought to the Imam, the Commander of the Faithful, he (peace be upon him) said to her: “Choose whomever you want from among the Muslims.” She answered him consciously and with high intent: “I want a head, not a head.” This indicated the level of awareness of this princess, and the Imam responded to her kindly, saying: Ali is a great sheikh.
This means that the Imam (peace be upon him) has no desire for women because he is an old man, in addition to that, he is preoccupied with the public affairs that surround him.
The princess insisted on what she said, saying: “I have spoken to you in general.”
Some of the Persian fools rose up and asked the imam to marry her to him, but the imam responded to them, saying: “That is hers. If she wants, she can refuse, and if she wants, she can accept.” The imam has no authority over her in the matter of her marriage, but rather that depends on her psychological desires, and no one has the right to force her to do what he wants. The lady refused to answer him (29).
Third: The third narration is more famous than the two previous narrations, and fame is one of the preponderances of the narration, according to the view of most jurists, and the investigator, Sayyed Abd al-Razzaq al-Musawi al-Muqrim, agreed with it (30).
Her children:
Mrs. Shah Zanan (peace be upon him) became pregnant with Imam Ali bin Al-Hussein, and his birth was in the year thirty-eighth of the Hijra. Abu Al-Aswad began describing Imam Ali bin Al-Hussein (peace be upon him) and said:
And there was a boy between Khosrow and Hashim who was more honorable than the one on whom amulets were placed
The Imam lived with his grandfather, the Commander of the Faithful, for two years, with his uncle, Imam Hassan, for twelve years, and with his father for twenty-three years. He outlived his father for thirty-four years, and he died of poisoning in Medina in the year ninety-five of the Hijra. He was fifty-seven years old at that time, and his imamate was four years. Thirty years old, he was buried in Al-Baqi’ with his uncle Al-Hasan bin Ali bin Abi Talib (peace be upon them), and the Wahhabis demolished his grave like the rest of the graves of the imams of Al-Baqi’ (31).
Mrs. Shah Zanan was the sacred bond between the Arabs and the Persians. From her sprang Zain al-Abidin, who is the son of the two Khairatin and the father of the pure offspring that provided the Arab and Islamic world with all the factors of awareness, honor and advancement. It was said about that: (Zain al-Abidin is a strong bond between us, the Arabs, and Persia, then it is a strong bond between all people, as if it is one of the strong reasons brought by the Almighty, the Kind, to erase division, strengthen familiarity, and bring people closer together.(32) This bond was one of the strongest and most beneficial bonds between the Arabs and the Persians, as it spread love, affection, and familiarity between them.
Its status among the infallible Imams (peace be upon them):
Imam, Commander of the Faithful (peace be upon him), celebrated Mrs. Shah Zanan, because he knew of her faith and her clear mind. A number of reports praising her virtue were reported from him, including the following:
(a) He advised his son, Imam Hussein, to be kind to her and be kind to her, saying: “And be kind to Shahrbanawayh, for she is pleasing and will give birth to you and give birth to the best people on earth after you” (33).
(b) He told his family that she would be the pure mother of the pure Imams. He (peace be upon him) said: (She is the mother of the guardians, the pure offspring) (34).
Indeed, from this honorable lady came the pure Imams from whom God removed impurity and purified them with a thorough purification.
The Imam, the Commander of the Faithful, took care of Mrs. Shah Zanan. He found in her powers of virtue, perfection, and literature. He (peace be upon him) asked her and said to her: (What did you learn from your father after the battle of the elephant?...).
She answered him with this golden word that reflects her father’s breadth of thought and experience in life’s affairs:
(He used to say: If God prevails over a matter, ambitions will be humiliated without Him, and if the time period has elapsed, death will result in deception.)
The Imam was astonished by this wise word that spoke of the reality of life, so he began to express his admiration for it, saying: (How good is what your father said! Matters are subject to decrees until death is in the plan...) (35).
Everything in this existence is subject to the will and will of God, and God Almighty is the Almighty and the Victorious, and no matter how much a person relies on reliable and reliable means that he imagines will ward off dangers from him, they will not benefit him at all because they may turn against him and result in his death and end.
As for her position with Imam Hussein (peace be upon him), he surrounded her with an aura of care and honor, and gave her priority over the rest of his wives. This lady was found in the care of the Imam and under his shade of celebration and honor, so much so that she forgot the luxury and bliss she was in during the days of her father’s reign, and the Imam nourished her with the teachings of Islam and its spirituality, until she renounced the kingship and authority she had, (and Al-Hussein (peace be upon him) taught her of the teachings of Islam such that she made her forget the palaces of Al-Mada’in and the meadows of Kabul...) (36).
Its position among historians:
As for historians, they praised this honorable lady, and the following is what they said:
- Radiator
Al-Mubarrad made a statement regarding this venerable woman by saying: “Shah Zanan was one of the best women...” (37).
Indeed, Shah Zanan was one of the leading women in terms of her chastity, clarity of mind, and high morals.
- Ibn Shud Qom
Ibn Shadqum said: (Shah Zanan was of great merit...)(38).
-Kanji
Imam Al-Hafiz Muhammad bin Yusuf Al-Kanji said: (God, Blessed and Most High, has made the Mahdi Imams from the descendants of Al-Hussein from the daughter of Khosrow, excluding the rest of his wives..)(39). God has bestowed this noble lady with His kindness and care. He endowed her with great favor by making her a generous mother to Imam Zein. The worshipers are a good and pure grandmother for the pure imams who raised the word of God high on earth.
Her death:
Mrs. Shahrabano died during her postpartum period, i.e. when she was giving birth to Imam Zayn al-Abidin (peace be upon him). It was the first catastrophe that befell him while he was in the first stage of his childhood, as a result of the postpartum fever that struck her after her birth and remained with her. The condition worsened, and the disease killed her catastrophically. Her freshness faded, and she returned as if she were a dead corpse, and she was casting looks full of pain and regret at her delicate child who did not enjoy the warmth and tenderness of her kindness.
Her fever became severe, and she suffered from excruciating pain, and for days she remained suffering from severe illnesses until her soul ascended to heaven on the fifth of Shaban in the year 38 AH in Medina (40).
Her death included a bright page of virtue, chastity, and modesty, and all that a woman cherishes in terms of politeness and perfection. The Prophet’s family was saddened by the death of this venerable lady who represented honor and virtue. A massive funeral was held for her, including Imam Hussein, the best of Muslims, and many masses of Muslims. I see her honorable body in Kufa, and Imam Hussein was pained by the loss of this lady who lived among them for days like those of flowers, and the era did not last long.
Imam Zayn al-Abidin (peace be upon him) betrothed his mother while he was in the early stages of his childhood, and that was a sign of a succession of trials and engagements that had not happened to anyone other than him. Some of his father's mothers sponsored him, and he was kind to her just as he was kind to his mother, and people called her his mother.
At the end of the research, there were a number of results that the researcher reached, including:
Mrs. Shah Zanan is considered one of the distinguished Persian women, distinguished by many high moral qualifications. Historians disagreed about the time of the Caliph in which she came to Medina. Some of them believe that it was in the time of Al-Khattab and others confirm that it was in the time of Ibn Affan, while the third group believes that it was in the time of Imam Ali (peace be upon him). The researcher preferred the third group for a number of reasons that she had mentioned. to it in the search. It enjoyed a prominent position among the infallible Imams, as well as among historians. She had the honor of giving birth to Imam Zayn al-Abidin. This auspicious birth had a great impact on strengthening the bonds of political relations between Arabs and Persians and dissolving the racial differences inherited from the days of pre-Islamic times. She died during childbirth as a result of a high fever, so she was not able to continue her life and care for her newborn.
Sajjad
When a caravan of Karbala's prisoners arrived in Damascus, Rasid Mardam went to Kanar Koch, where Budand and Karwan's families were walking. He went to Shamyan and turned to face the Asiran caravan, and said: “Thank you, my servants, for what you have done, and for the month of Islam, for the sake of Mardan, for what is black and white, and for the Commander of the Faithful, Yazid, for what you have done.” Imam Zayn al-Abidin (peace be upon him) said, “What a sheikh, what is the meaning of the Qur’an?” I said: I see. Imam, here is a verse I read in reply: (Say: I do not ask you for any reward except affection for my relatives.) Imam of Dar Adama Farmud: It is the command of Farmood, and in the opinion of the Messenger of God, the reward of Risalat Qarar Dada Mayim. The verse of purification in the right of the Ahl al-Bayt (peace be upon him) comes down to the verse of Farmud, reciting: (God only desires to remove impurity from you, O People of the House, and to purify you with a thorough purification). Then I said: This is the truth about my mother. Imam (peace be upon him) Farmoud: What is meant by this verse is that it is hidden from all over the world, both outward and hidden from the outside. He was surprised and surprised at how much he had to say about his mother! He insulted him in front of a reply saying: Is there any repentance, is it a verse of repentance or is it a waste? Imam or atmanan dad. Do you want to know anything about this, for the sake of everyone who is the martyr of Karadand? This is the sermon of Imam Zayn al-Abidin (peace be upon him) in the past. Here are some of the names of the following, here are the names of the following, based on the mention and lineage. Take a look at the names: from Farzand of Mecca and Manaim, from Farzand of Zamzam and Safai M, From Farzand Kousy, you will be a black stone, Ra Ba, the outskirts of Aby Khaoud Bardasht, from Farzand, Hesmta, with his concern, his concern is a pilgrimage, it is a tin, from Farzand, Bhazen, Tawaf, and Sa`i Knandanum, from Farzand, Hiten, Hajj, Ja Orndoganum. From Farzand, I went to the Al-Aqsa Mosque What is the point of comma? How long is it perfect or more precise? . Since Farzand, I have come to the conclusion that I have come to know about it. From Farzand Hossein Kashta in Karbalaim, from Farzand Ali Mortadaim, from Farzand Muhammad Mustafayim, from Farzand Khadija Kabraym, from Farzand Fatima Zaharayim, from Farzand Sidreh Menthaim, from Farzand I have lost my heart Hand, from Farzand, I will go crazy and He was born in the countryside or in the countryside, from Farzand, this is the name of the brand in the country or in the countryside. Yes, Yazid, he has lost all his injustice and has lost all his wealth and wealth, or has lost his property and has become a prisoner of his possessions... but he will come to his death, he will be an adversary and a complainant, a grandfather and a stranger.
The martyrdom of Imam Zayn al-Abidin (peace be upon him) on the twenty-fifth of the holy month of Muharram
After Al-Walid assumed the kingship crisis after his father, Abdul-Malik bin Marwan, Al-Masoudi described him as being tyrannical, stubborn, oppressive, and deceitful (1), until Omar bin Abdul-Aziz Al-Umawi challenged his government, saying in it: He is among those with whom the earth was filled with injustice (2). This mighty tyrant, the great Islamic scholar, Saeed bin Jubayr, was martyred at the hands of Al-Hajjaj bin Yusuf Al-Thaqafi, the most powerful Umayyad worker. Al-Walid was one of the people who hated Imam Zain Al-Abidin (peace be upon him) because he saw that he would not have complete kingship and authority with the presence of Imam Zain Al-Abidin (peace be upon him). Peace be upon him. The Imam (peace be upon him) enjoyed great popularity, to the point that people spoke with admiration and admiration about his knowledge, jurisprudence, and worship, and the clubs were full of talk about his patience and all his other talents. He occupied a large place in the hearts and emotions of the people, so the happy one was the one who enjoyed seeing him and had the honor of meeting him and listening to him. His speech, and this distinguished position of the Imam (peace be upon him) disturbed the Umayyads in general and disturbed them. One of the greatest haters against him was Al-Walid bin Abdul-Malik (3), who dreamed of ruling the Muslims and succeeding the Messenger (may God’s prayers and peace be upon him and his family). Al-Zuhri narrated: On the authority of Al-Walid that He said: I have no rest while Ali bin Al-Hussein is in the abode of the world (4).
So he unanimously agreed on the assassination of Imam Zayn al-Abidin (peace be upon him) when the king came to him, so he sent a deadly poison to his handler in Yathrib, and ordered him to plant it for the Imam (peace be upon him) (5). His handler carried out that, so the great soul of the Imam ascended to its Creator after the horizons of this world were illuminated. The world with its knowledge, worship, struggle, and devoid of desires.
Imam Abu Jaafar Muhammad al-Baqir (peace be upon him) prepared his father’s body, and after a long funeral, Yathrib did not witness anyone like him. His pure body was brought to Baqi’ al-Farqad, where they dug a grave next to the grave of his pure uncle, Imam Hassan al-Mujtaba (peace be upon him), the master of the youth of the people of Paradise and the basil of the Messenger of God (may God’s prayers and peace be upon him and his family) - and Imam al-Baqir (peace be upon him) lowered the body of his father Zain al-Abidin and the master of those who prostrate (peace be upon him). He buried him in his final residence.
Imam Zayn al-Abidin, peace be upon him, attended the Battle of Karbala, and witnessed the wrestling of his father, brothers, and uncles. His illness in those days prevented him from fighting, so that God Almighty would keep him as a beacon of Islam after his father and complete the path of his grandfather and father, so that the earth would not be devoid of proof. The role of the Imam, peace be upon him, was to complete the process of The change that his father Al-Hussein, peace be upon him, sought. He did not leave an occasion without mentioning the misfortunes that befell the Ahl al-Bayt, the loyal bearers of Islam, which led to stimulating and inflaming the feeling of guilt that Muslims felt after the killing of Al-Hussein - peace be upon him - due to their failure to support him and their neglectful position towards him. . The revolutions continued until they shook the foundations of the Umayyad rule and eventually brought it down. May peace be upon him the day he was born, the day he was martyred, and the day he will be resurrected alive. That Hisham bin Abdul Malik was the one who poisoned the Imam (peace be upon him), see Bihar Al-Anwar: 46/153, and it is possible to combine the two opinions, so that one of them commands and the other carries out the crime. (4) See: The Life of Imam Zain Al-Abidin: 678. (5) Bihar Al-Anwar: 46/153 on the important chapters of Ibn al-Sabbagh al-Maliki: 194.
Imam Zain Al-Abidin’s position on the movement of the people of Medina in the year 63 AH
Historical sources have extensively covered the movement of the people of Medina, the “Free Revolution,” which emerged as a reaction to Yazid’s bad policy, and which was not characterized by a vindictive nature, but was aimed at eliminating the Umayyad sultan. There were two direct reasons for the outbreak of the revolution. The first was Abdullah bin al-Zubayr’s announcement of his movement in Mecca and his deposition for Yazid. Bin Muawiyah bin Abi Sufyan.
The second and direct reason for the movement is that the governor of Medina, “Uthman bin Muhammad,” sent a delegation from the nobles of the people of Medina to Yazid at the end of the year 62 AH, and at the head of this delegation was Abdullah bin Hanzalah Al-Ansari. However, Yazid did not enjoy the support and sympathy of these people, as they announced the The witnesses said: “We came from a man who has no religion. He drinks alcohol, plays the drums, plays with the pipes, plays with dogs, and quarrels with crows and boys, and I bear witness to you. We have deposed him, so the people followed them” [1] .
As a result of these facts, the people of Medina deposed Yazid and expelled his handler, “Uthman bin Muhammad,” and the rest of the Umayyads and those of Quraish who were of their opinion, and they pledged allegiance to Abdullah bin Hanzalah al-Ansari. As a result of that, Yazid’s handler, bin Muawiyah, wrote a letter to Yazid seeking his help, so Yazid sent an army to Hejaz was led by Muslim bin Uqba Al-Marri, who fought the people of Medina in Dhul-Hijjah in the year 63 AH. The people of Medina were defeated, and the city was plundered by that army and occupied for three days. So the people took refuge in the grave of the Noble Prophet Muhammad (may God’s prayers and peace be upon him and his family), but the army of Yazid bin Muawiyah did not They kept the grave of the Noble Prophet inviolable, and they entered it with their horses and killed people, until the number of those killed from the Quraysh, the Ansar, the Muhajireen, and the faces of the people reached one thousand seven hundred, and the rest of the people were ten thousand [2] .
The position of Imam Zayn al-Abidin Ali bin al-Hussein (peace be upon him) was not clear from the beginning of the matter, as he was not ready to participate. At the same time, Marwan bin al-Hakam was surrounded with his family by the people of Medina, and he knew that Imam Zayn al-Abidin had adhered to a position of neutrality. So Marwan spoke to him: “O Abu Al-Hassan, I have a kin, and my wife will be with your wife.” The Imam (peace be upon him) said: “Do it, so he sent his wife to him... So the Imam went out with his wife and Marwan’s wife until he placed them in Yanbu.” Marwan was thankful to Imam Zain Al-Abidin [3] . ] , It can be said that Imam Zain al-Abidin Ali bin al-Hussein’s retreat from the people of Medina does not mean that he was dissatisfied with their uprising, nor did he have any friendly relations with the Caliph in Damascus. Rather, it was an act required by courtesy and inevitable by good opinion and depth of experience.
Accordingly, the position of Imam Zain al-Abidin towards this movement was the position of the savior of the afflicted city and its people, whose sanctity had been violated by the army. The Hurra movement was not following the orders of Imam Zain al-Abidin (peace be upon him), but rather the Imam was gathering his strength, preparing his situation, and preparing for his future plans.
In addition, the people of Medina benefited from the position of Imam Zayn al-Abidin by becoming (peace be upon him) one of the saviors of most of the afflicted families and providing aid to them. This is on the one hand, and on the other hand, he worked through this position to remove suspicion from the Umayyad authorities towards him regarding the people of Medina not participating in their revolution. This position was indicative of the cunning, wisdom, and planning of the Imam (peace be upon him).
Jaafar Ramadan
[1] For more details, see: Muhammad bin Jarir al-Tabari, History of the Messengers and Kings, edited by: Muhammad Abu al-Fadl Ibrahim, (Egypt: Dar al-Maaref, 1968 AD), vol. 5, p. 480; Ibn al-Atheer, Al-Kamil fi al-Tarikh, (Beirut: Dar al-Kitab al-Arabi, 1967), vol. 3, p. 307.
[2] Ibn Qutaybah, The Imamate and Politics, edited by: Khairy Saeed, (Beirut: Al-Tawfiqiyya Library, 2000 AD), vol. 2, p. 14; Abu Al-Falah Abdul Hayy Al-Hanbali, Nuggets of Gold in News of Gold, (Beirut: Dar Al-Kutub Al-Ilmiyyah, 2000 AD), vol. 1, pp. 70-71.
[3] Muhammad bin Jarir al-Tabari, the previous source, vol. 5, p. 485; Ibn al-Atheer, previous source, vol. 3, p. 311.
Attachments
Islamic thought from employing text to constructing reality: A study of the forms of religious thinking according to Imam Zayn al-Abidin (peace be upon him)
The human life industry, with all its components, is based on the process of transforming thought into a behavioral product through thinking in its multiple patterns. However, the quality of life depends directly on the process of employing this thinking and the goal sought from it. If we know that the process of thinking is not limited to a small minority of people who possess the mental capabilities and cognitive background that qualify them to extrapolate reality and anticipate the future. It has become necessary for us to work on evaluating and monitoring the type of knowledge that can be spread in social life among individuals in a society. And its suitability to the reality of these societies, and its meeting the future aspirations desired by determining the direction and speed of social change in the lives of successive generations.
Islamic thought was formed through an integrated system whose principles were established by the Holy Qur’an and the purified Sunnah of the Prophet. I worked to build a vibrant society. Compared to the various types of social capabilities he possessed during the life of the charismatics and the disciples (the Messenger (PBUH) and the Companions). However, there is the inevitability of social change and the shortness of human lifespan in relation to the lifespan of society. The second half of the first century AH produced intellectual models that the armed political conflict employed to achieve its goals. At the expense of the social aspirations drawn up by the intellectual system. As the basic determinant of the process of producing religious behavior in Muslim society. The ruling class has worked to politicize religion by supporting specific patterns of thinking. It is based on rereading religious thought in a way that exploits cognitive poverty. To impose religious teachings that serve the political purposes of those aspiring to control the administration of social life. By assuming power in the emerging state. It used political money as a means to divert the religious path from what was divinely planned in the social structure. Which led to the exclusion of critical thinking competencies from influencing the life of society. Thus, he regressed to the stage of the bitter king, which the religious system had surpassed and even rejected. The relativity of social life is coupled with the presence of charismatic intellectual and mental deposits in it. Such a stage was not completely devoid of critical religious thinking patterns that were inspired by the Islamic intellectual system with all its religious dimensions. It represents the patterns of thinking that Imam Al-Sajjad (peace be upon him) followed to confront this thinking deviation. Who tried to rebuild the intellectual system towards securing the interests of the tyrant ruler.
the introduction
Although thinking is one of the psychological processes that take place in the individual human mind. Depending on individual experiences, knowledge, abilities and skills. However, the study of religious thinking is one of the most important fields of religious sociology. Because of its direct connection to the process of producing social behavior. Determine the nature of adhering to it as an individual habit or following it as a social custom. To turn into a social custom and then into a social value. On the basis that thinking represents the process of realizing and being aware of cognitive, social and psychological knowledge and experiences. Which defines the general frameworks of this process and its results in life. Its spread depends on the dissemination of this knowledge and the spread of its sources. By exploiting your social-religious status. Religion is the most important source of two of the most important individual and general psychological needs of the human individual. The first represents the security that enables a person to live until a new dawn, and the second represents reassurance, which means feeling satisfied with the path of individual human life. He feels that she deserves to live. Therefore, all thinking processes must involve an attempt to satisfy one or both of these needs. Whatever its social character (religious, political, economic, educational, family). If thought, from an epistemological point of view, is a set of concepts, judgments, and results that reflect the laws of movement of things and their specific aspects and qualities. Which are often outside the direct sensory range and the basic links and interrelationships. It constitutes a set of social experiences that generations acquire through education. Thinking means rehabilitating these experiences and knowledge through mental processing of them. This makes it appropriate to the reality of the social life of subsequent generations, which did not witness the reality of the practical applications of Islamic thought. Who is known by Muhammad Arkoun? (It is the sum of statements, models of historical action, and principles guiding individual behavior included in the texts of the Holy Qur’an and the purified Sunnah of the Prophet, as the basic elements of the conception of belief, the forms of perception, and the judgment of things in Islam.) This produces general frameworks of expression, cultural tensions, and mechanisms for choosing between acceptance and rejection of both the rational and the imaginative. In which its realism is portrayed through the use of linguistic skills. Such as the situation in relation to the Prophet’s hadith and the illogical interpretation in relation to the Qur’anic meanings and their connotations
The first section: The theoretical framework
First - the research problem
The sanctity that characterizes the personality of Imam Al-Sajjad (peace be upon him) is among all Muslims in general, and among the Twelver Imamiyya in particular. It covered many aspects of his social life as a primarily religious thinker. Secondly, a good example of religious behavior. Which made all his social behavior as if it were a divine imposition (the algebraic method). Irrational, conscious choice (cognitivism). In addition to overlooking the right of the Imam, peace be upon him, in his cognitive innovations, as he is the inheritor of the knowledge of prophecy, and he was not creative in many thinking processes, and dealing with the generality of the text and the specificity of the experience, or the religious event of his time, which extended from (61-94) AH. Which qualified him to employ the text in the social reality with a sound logical analogy, thus laying the foundations of the right path in dealing with social innovations in the religious life of every era and time.
Second - The importance of the research. The importance of research into the forms of religious thinking according to Imam Al-Sajjad (peace be upon him) lies in the following points: -
Identifying the role of the cognitive structure of charisma (Imam Al-Sajjad) in rebuilding religious meaning to suit the reality of social life. Identifying his method, peace be upon him, in blocking the ways of exploiting the generality of religious texts with interpretations that depart from the logical frameworks of the linguistic significance of texts in the Islamic system. Identify the means he used to limit the political group’s exploitation of the simple religious faith of the majority of society’s members at the expense of social construction by employing religious knowledge. Recognizing his adoption of the path of nonviolence in a process that represents change through religious isolation of exploitative political authority without clashing with it. Which cost Muslims a lot of sacred blood.
Third - Research objectives: The research objectives can be summarized in the following points
Explaining the logical foundations with which Imam Al-Sajjad dealt with the intellectual system by employing the connotations of the religious text. Explaining the importance of avoiding intersection with the oppressive authority that has worked to disperse the unity of religious awareness among members of the Muslim community. Explaining the importance of cognitive religious behavior by determining the type and pattern of religious commitment of individuals in Muslim society. Explaining the role of Imam Al-Sajjad in his attempt to reunify religious awareness by seeking not to turn difference into disagreement and then religious conflict between the segments of Muslim society.
Fourth - Defining concepts
First - Islamic Thought
Thought in the Arabic language is looking and seeing through the actions of the mind through contemplation and contemplation in seeking meanings. [1]
Thought is also the characteristic of a group of social principles and laws that have been historically agreed upon in social life as truths that include all aspects of human life from the beginning of creation to its end. [2]
Thought in materialist and experimental philosophy is the highest product of the brain as a substance with a special organic organization. In ideal philosophy, everything is derived from spiritual principles that transcend matter and exceed individuals’ awareness of them. [3]
Thought in sociology is a social product linked in terms of the way it begins, the method of carrying out its functions, and its results in action and speech. It is defined as one of the mental phenomena that results from thinking processes based on perception, analysis, and generalization. It is distinguished from emotion in that it is based on social experience. [4]
As for Islamic thought, as Muhammad Arkoun defines it, it is the set of basic elements of perception, belief, and forms of perception and judgment of things. [5] It is based on a set of features that are the most important sources of this thought, including:
The Holy Qur’an and the experience of Medina as a foundational religious system constitute the primary source of texts that express the intellectual principles of the religion, and in turn mean the processes of refining the social behavior of believers by the Messenger (PBUH) directly. Imams and companions. (The two dialogues). Stakes of religious and political conflict. (The emergence of the state and the expansion of the Islamic territory at the expense of neighboring civilizations). Differentiation of the principles of religion (jurisprudence, law). The emergence of religious sciences. The status of philosophy and mental sciences. (Rationalization of religion, religious reform, and linking religion to philosophy) Imagination and Myth. (Trends of popular religiosity and its impact on transmitting the Islamic heritage orally). [6]
Second - Religious thinking
Thinking in its broad sense is the process of searching for meaning in a situation or experience. [7] Thinking in psychology is a series of mental activities that the brain performs when it is exposed to a stimulus that is received through one or more of the five senses: touch, sight, hearing, smell, and taste. [8]
Thinking in sociology is a specific stream of meanings and mental symbols raised by a problem or required by a situation to reach a certain result. It has several manifestations, such as abstraction, visualization, and inference, and it consists of three components: cognitive processes, personal aptitudes and abilities, and thinking abilities and skills. [9] As for the concept of religious, it is everything that can be attributed to religion, including human knowledge, social processes, and individual and collective behaviors. It is used with the masculine word, while the concept of religious is used with the feminine word. [10]
Third - Imam Zain Al-Abidin (peace be upon him)
Imam Al-Sajjad is Ali bin Al-Hussein bin Ali bin Abi Talib (peace be upon him), the fourth imam of the Shiites. He was born in Medina in the year 36 AH. He was nicknamed many times. It was limited to describing the religious framework. Which was distinguished by Imam Zain Al-Abidin, who was the only survivor of the men of Al-Bayt who accompanied Imam Hussein in the Battle of Al-Taf. He assumed the Imamate of Muslims (the head of religious authority). He was 25 years old and lived there for 33 years until his death in the year 94 AH in Medina at the age of 58 years. Among his most famous sons are Imam Zaid bin Ali, the leader of the Zaidi Shiites and the revolution against the corruption of the ruling systems in the Islamic State, and Imam Muhammad al-Baqir, the fifth imam of the Twelver Shiites, and the Imam is too famous to be known by these lines. [11]
The second topic (the thinking abilities and skills of Imam Al-Sajjad (peace be upon him))
presentation
Thinking is a cognitive process that represents an essential element in the mental-cognitive structure of the individual. Its main mission lies in seeking to find appropriate solutions to theoretical and practical problems. Which people face in a constantly renewed life as a result of social changes. This drives him to search for answers, explanations, and new means that will enable him to overcome these difficulties and obstacles now and in the future. This provides opportunities for progress and advancement. Thinking is characterized by its social nature and its work, which depends primarily on perception and the existence of a cognitive system. It helps the person who does it to influence all elements of the social structure. That which makes up thinking originally. That is, it affects and is affected by the rest of the cognitive processes on which social processes in societies are based. Thinking is also directly affected by multiple aspects of personality, such as emotional, emotional and social aspects.
Here we find that thinking is distinguished from all other cognitive processes in that it is the most complex and the most capable of penetrating into the depths of things, phenomena and situations, as well as encompassing them at the same time. Only then can the individual invest the wealth of knowledge. which he possesses, in this case it is called social knowledge [12] . And the information available in producing or reproducing new knowledge. Then it is called the sociality of knowledge [13] . Which in turn indicates its suitability and compatibility with social life. If the thinking process is characterized by objectivity, accuracy, and comprehensiveness, then the results of this process are general. The result of its construction using the abbreviation and coding method. Thinking has multiple and complex styles, the highest of which is critical thinking . Which is defined as the product of a process of intellectual training, perception, analysis, synthesis and evaluation of information taken or derived from experience and observation. (Because it is a product of the socialization process). Thus it represents a constructive pattern of thinking. Because of his continued investment in knowledge accumulation. He is also working on building it. Accumulation is built on distinguished judgments and careful evaluation of topics. Thinking boils down to collecting the elements of the topic through careful observation, then discussing them realistically, so that its results are a process of rebuilding thought to suit the new social reality [14] .
First: Be aware of the nature of assumptions and postulates
The individual resorts to critical thinking in dealing with complex situations and stimuli that require unique thinking capabilities, as this style of thinking enters many religious, political, intellectual, scientific, social, literary and educational fields. Therefore, it is based primarily on the individual’s awareness of the importance of employing the skills he possesses in dealing with complexity. What distinguishes the issues he deals with. Here we find that Imam Al-Sajjad, based on his religious duty and his distinguished religious and social status among all Muslims. He used this pattern of thinking to work to limit the religious and social harm of ideas alien to Muhammadan and Rashidun Islam (founding Islam). The process of social and cognitive upbringing that the Imam was exposed to at the same time. In the house of prophecy and imamate, which are the basic sources of the Islamic religion, it qualified for this style of thinking. [15]
Mustafa Melikan, in his study of religious sects of suspicion, believes that religious thought and thinking about religion can be divided into three sections that are considered the basic components of religion itself. It is thinking about religious beliefs, thinking about religious ethics, thinking about religious worship, and the social changes that occur in the reality of the social life of societies in all its political, economic, educational, familial and religious aspects. As the most important social institutions that constitute the social structure of Islamic society in the era of Imam Al-Sajjad and Islamic societies today. It will inevitably be directly affected by the change in religious ideas as a result of the emergence of heresies and religious violations that are kept quiet in order to preserve the unity and authenticity of religion in the first place as the most important sources of values in these societies. [16]
These changes directly affect each other, which created a dilemma caused by the urgent need to preserve the general religious and social orientations guiding life in it. Which in turn is based on the effectiveness of religious foundations. When political factors work to change general trends in society. This calls for a new way of religious thinking that rebuilds the religious value system. In a way that enables the preservation of religious foundations in social life. This is from one side. To be the most influential in the social orientations of individuals and groups in it. This process should proceed without creating a pattern of intersection with political trends. Which possesses the power of social oppression. It also has the potential to employ religious thought through religious heresies and deviations, whether by supporting them or remaining silent about them. Especially those that justify the possession of this power on religious grounds on the other hand. Because in this case, it will directly benefit the tyrannical ruler. Who controls the political institution that manages social life in all its aspects in ancient and modern religious societies, and this is also the case in secular societies as well. [17]
These foreign ideas of a religious nature also enable him to control societal capabilities without being exposed to question or even armed political opposition. By stripping revolutions of their moral and religious references that justify their establishment, or unarmed revolutions that are based on isolating political authority from the reality of social life. This is the approach that Imam Al-Sajjad took in his dealings with the Umayyad authority, seeking to limit its social influences to their lowest levels. Thus destabilizing the guarantee of their continuity at the helm of power.
In the second half of the first century AH, during the life of Imam Al-Sajjad, peace be upon him, attempts appeared to gradually transform Islam into another form of religion that was radically different from Muhammadan Islam or even Rashidun Islam. This happened with the emergence of religious intellectual systems that employed the concept of divinity in order to serve individual interests and men of power. Which created what Mustafa Melikan calls (God's Foundation). Although the foundational religious text for Muslims included only the Holy Qur’an and the purified Sunnah of the Prophet. Which are considered among the Islamic constants. However, the means of religious thinking are available to everyone. I worked to limit the meanings of these textual constants to their linguistic appearance. By rereading the religious system to be compatible with the radical social changes that occurred in Islamic society that were based on a social goal. [18]
This represented an attempt to produce a new, unified thought for the believing community that would govern the reality of its social life. By investing in the existential relationship between thinking and language. These thinkers worked to transform the semantic movement of the religious text from a text that carries and generates meaning. To a text that bears witness to a meaning that is ready, codified in advance, and supported by it. In addition to its connection to worldly goals caused by the connection between the economic and political interests of both religious thinkers and men in power.
Second - the scientific and linguistic ability to interpret
Interpretation in its broadest sense is an attempt to reach the true meanings of texts, words, or actions. Influencing the individual’s relationships with his social reality with the group or society. Or both with each other. It is often done on two levels. The first of them is the common reliance on the interpretations of others who preceded the individual doing the interpreting. This is known as adopting the sanctity of heritage in supporting the validity and reality of these interpretations. Therefore, its social acceptability ensures that followers maintain their obedience. [19]
The second is to invest personal scientific and cultural cognitive abilities in their epistemological sense [20] in arriving at new interpretations that achieve the desired goal of conformity with heritage. Which in this case will be (the founding text represented by the Holy Qur’an and the purified Sunnah of the Prophet). It was distinguished by the methods and means of interpretation. Which Imam Al-Sajjad adopted in his pilgrimages, along with religious ideas and phenomena, including social and political ones as well. So, peace be upon him, the meaning intended to be interpreted was reinforced by more than one Qur’anic witness. To support the stability of the intended meaning of the text. The creative individual may have overlooked one direction and not another, or deliberately ignored it in order to pass his goal on to those who are characterized by a lack of religious culture, or fanaticism towards the opinions of one individual and not others. Not because of her right to be followed, but because she agreed with a whim or interest at the expense of true religious meanings. This is what was used by terrorist and extremist groups and groups that split from the religious path of the founding group. Which in this case is the group of Islam of Muhammad and al-Rashidi (the Imam, peace be upon him, and the remaining companions). Despite the differences that prevail over the latter, its social influences are limited to worldly aspects without reaching the religious aspects. This led to the integration of the group and the absence of conflict between the various parties during the period of the Rightly Guided Caliphate, thus ensuring the unity and stability of society. [21]
Based on the intellectual and philosophical vision that distinguished Imam Al-Sajjad. Which was inspired by Mustafa Melikan in his expression (that our beliefs must be subordinate to objective reality like a shadow belonging to the person, not that we want reality to follow our inclinations and opinions). We find that social developments represent elements of social change. It necessarily requires new interpretations of the text, because these developments do not occur within social events. Which the founding text organized on the one hand, and on the other hand, most of these developments were important. This resulted in the need to determine the religious position towards it. Because it directly affects the nature of individuals’ beliefs and the type of religious commitment that characterizes them. That is, it creates a kind of crisis in the religious identity of the Muslim individual. This is a new type of reading of texts or sayings. It requires an arbitration or trial process as appropriate for interpretation, or the adoption of one without the other. In the Holy Qur’an, for example, there is much that is similar, which provides an opportunity to follow one’s desires and objectives and to seek to achieve individual interests. The Qur’an has mentioned this in the Almighty’s saying (It is He who has sent down to you the Book, from which are verses that are the mother of the Book, and others that are similar....) [22] since the affairs of Religion represents the methodology of religious behavior. Which is considered obligatory to follow in order to achieve religious salvation, both earthly and afterlife. [23]
The intellectual approach of Imam Al-Sajjad, peace be upon him, was distinguished by several features in terms of his treatment of interpretation as one of the skills. Which must characterize the people who deal with this process. Because of its objective religious and scientific importance in dealing with the contents of religious events and conversations. His interpretation is characterized by several features, the most important of which is re-teaching individuals these skills. By clarifying the foundations of the pilgrims with it, and the amendment that the imam makes to the place and importance of the witness, which is what we call nowadays in scientific research, the researcher’s trial for the quote or evidence. Which is relied upon in the process of analysis and deduction. He, peace be upon him, was not known to reject any explanation. As much as he was known for discussing these interpretations due to his Qur’anic and prophetic culture. In order to evaluate the methods followed. Al-Farazdaq distinguished himself in describing this situation before the Imam, peace be upon him, by saying (This is the one who did not say no except in his tashahhud, and had it not been for the tashahhud, his noy would have been yes). This is what gave Imam Al-Sajjad’s interpretations their importance, truth in representation, and religious objectivity for all Muslims. [24]
Mohsen Kaddour was inspired by this when he said, “The imams represent the practical model of realistic Islam.” Islam, which is based on “dispute with them in a way that is best” [25] . Without relying on intersection. Because of the estrangement it causes and the impossibility of reconciliation between the two different opinions. Because the ability of political authority to employ religious discourse. In order to ensure its survival and eliminate its opponents, it begins by depriving people of their right to opinion and disagreement. In the name of divine sovereignty and with the whips of atonement. Therefore, the Imam, peace be upon him, worked to liberate the Qur’an from those who made its interpretation a monopoly on themselves, a means of domination, and the confiscation of human freedoms. The most important feature of critical thinking is that it is considered one of the issues on which the educational process is based. [26]
Third - the ability to evaluate and evaluate
Evaluation is the process by which the value of something is determined or its quantity is estimated in relation to pre-determined criteria. Or it is a measure of the extent to which an idea, statement, or action is compatible with these standards or values prevailing in the time and place of societies. Therefore, it is a measure of realistic scientific importance. By issuing an objective judgment on the work determined to be righteous or corrupt. This is done by analyzing the available information and interpreting it based on the methodology that was followed in collecting it. Taking into account the influencing circumstances. Then the evaluation is a practical goal that includes a theoretical aspect that leads to results. Which can be used later in other situations. In addition to the process of enriching scientific knowledge in this or that field. Therefore, the evaluation of the subject is subject to the condition of inclusion first. That is, it addresses multiple aspects without considering one at the expense of the other. Secondly, it is logical to deal with it. Third, the validity of the inference. When this process lacks one of these stages, then this evaluation is characterized as mental short-sightedness. [27]
As for the evaluation (Amendment), it is the process of reconsidering or calling for it. In the logical order of the ways or places in which arguments or deductive evidence supported by evidence are used to demonstrate their objective importance. In deducing the rulings and texts that will later acquire their religious character. According to the topic of our research. And to the importance of religion in the social life of religious societies in particular. In order for the pilgrimage process to be logical and of great importance. If we take into account the relativity of scientific knowledge with respect to both time and place. These two processes must be carried out together and sequentially. It is not valid to do one without the other. Because this is one of the most important criteria for intellectual stagnation. It is also not permissible to disturb the sequence. Because it is impossible to evaluate objectively before identifying the point of weakness or deviation in an idea, statement, or action. This process loses its pedagogical and educational importance. By helping the individual reach the true meanings of the text or action. These two processes must also take place on two levels that are equally important and sequential, to form a method for intellectual self-monitoring first. Then to the products of others secondly. What applies to the two previous operations above applies to them because they are not independent. [28]
Both of them must rely on the method of critical (constructive) thinking, which in turn requires exceptional abilities, high skills, and a significant culture of knowledge in the subject of evaluation. In addition to objective knowledge of the specified values. These traits do not combine into an individual personality. Unless it is unique in time and place (charismatic). This is what was represented by the personality of Imam al-Sajjad, peace be upon him, and his way of thinking. He even went beyond that to employing this method in the religious educational process. The Imam, peace be upon him, was not known to declare anyone apostasy. Rather, he was known to be innocent of following this path or believing in this idea. This work indicates an assessment of the credibility of matters found in the foundations of critical thinking. Rather, it is one of its most important features. Accepting the existence of intellectual principles. It is necessary for those who are characterized by this type of thinking to investigate and question the objectivity of the connection between these principles and what is created, or appears as a result of the process of social and cultural change in social life. It is possible to change it if it is characterized by some deviation, or to modify it to harmonize with the reality of social life. After stabilizing these changes in the social and cultural structure of the group. He works to change or rebuild it on the basis of what is determined by logical rules whose results can be predicted. When an individual acquires this ability to think, he resorts to evaluation and critical thinking in order to lay the correct foundations for making appropriate decisions. It also resorts to evaluation to avoid any errors or deviations that may occur in the process of evaluating the results. [29]
Here we find no point in pointing out that critical thinking instills in the individual a pattern of social and cognitive responsibility in addition to his religious responsibility, which is determined by his religious and social status. This creates an incentive for him to look at general social conditions, learn about them, and express his opinion on treating them, or reducing their negative effects at the very least. This is what is known today as the social and scientific responsibility of the religious intellectual. Here we find the importance of the saying of the Messenger (may God bless him and grant him peace) ((God has not given knowledge to any of the scholars until He has made a covenant with him not to conceal it)).
Fourth - the ability to infer and conclude
Inference in philosophy is the process of reasoning through which conclusions are made about a particular issue. Therefore, in traditional logic, it represents a judgment in which a conclusion is issued on the basis of a single premise. In philosophy, it is divided into direct (incomplete) and interwoven (complete). It relied on several premises. It is also classified as realistic. If it relies on the rules and laws of logic and is subject to controversy or discussion. Or it is unintentionally false because it does not rely on the rules and laws of logic. In this last case, it prohibits discussion and debate about the strength or truth of the proof. Because it often leads to false results. To differ from the intentional violation known as sophistry. Inference is tracking the details of a thing or idea to reach generalizations. Which means the possibility of mental transition (reason) from the specific to the general, from the individual to the holistic. [30]
As for the conclusion , it is arriving at the conclusions by relying on completely equal premises. Therefore, it is a type of indirect inference based on the fabrication of analogies. Which in turn means an example that exactly reflects a physical thing, process, or law. It is the basic rule in theory or law. Analog synthesis is the process of arriving at a representation of the most widespread and common relationships between the objective base of judgments, reflections, and other forms of thinking. [31]
Religious suspicion appears, which is the blurring of the intellectual position regarding the reality of the true requirements of religious commitment. It often appears due to weak reasoning in which the thinker deals with religious issues. When seeking to adapt it to social reality. Which was exposed to social and cultural changes. Therefore, it requires a type of unique thinking abilities. It was evident in the ability of Imam Al-Sajjad, peace be upon him, in dealing with these religious suspicions and their sources. Imam Al-Sajjad faced many religious suspicions during the period of his Imamate, which extended for (33 years), but the most important and critical of them in the religious position were as follows: -
The first - the position on the doctrine of reparation. The first indicates that everything that happens in the reality of people’s social lives is written for them and with God’s permission. This doctrine originally came immediately after the death of the Holy Prophet (PBUH). As a result of imposing a fait accompli on Muslims despite its violation of some religious texts. Following interpretations based on the religious status of some of the former companions. And the view on the importance of preserving the legacy of Islam in the emerging country. Imam Al-Sajjad, peace be upon him, confronted this doctrine, which greatly served to concentrate power and transform it into a bitter king during the period of the imamate of the Imam, peace be upon him. It also put Muslims in an awkward position regarding two options, the most bitter of which is bitter. The first was the fragmentation of religion into warring sects. The second is submission to the tyrannical ruler and the loss of good Islamic rule. The excessive use of violence by the political establishment to maintain its authoritarian positions has directly contributed to this embarrassment. It reached the point of violating Islamic sanctities, such as hitting the Kaaba with a catapult. This produced the idea of the futility of armed revolutions in the minds of the believers and those of the early companions who remained alive, and this was also the case with Imam Al-Sajjad. [32]
The second is the position on the doctrine of postponement, which indicates the necessity of leaving accountability until the Day of Resurrection for all the actions of a Muslim, even if he commits adultery or steals. It is an explicit call to stop social action within religious limits. In addition to the call to stop one of the most important types of jihad in Islam. Represented in the words of the Holy Prophet (PBUH): “In the eyes of God, the greatest jihad is a word of truth against an unjust ruler.” This type of jihad is what Imam Al-Sajjad continued to practice under the weight of the social conditions he lived through during his Imamate. [33]
His confrontation with these doctrines was a kind of peaceful intellectual revolution through which he tried to preserve the ideas of Muhammadan and Rashidun Islam. Who preserved the egg of Islam from external enemies and preserved its values within the Muslim community. Enemies target ideas and values in their attempts to rearrange the system of social values in religious or religious societies in particular. It was his position in the council of the tyrannical ruler and his way of narrating the social and religious facts. By focusing on introducing himself. The main factor in the evaporation of all the shady propaganda promoted by the Umayyad policy. About the captives from the household. Considering that they are Kharijites. The Muslims of Al-Shamfi who attended placed the embarrassment of lacking religious knowledge and listening to a party without verifying its statements (O you who have believed, if a sinner comes to you with news, investigate...)) [34] and the embarrassment of remaining silent over the camouflage and deception that it used to justify the actions and words that it claims. This party or that. He, peace be upon him, said concludingly, “Decree and work are in the same position as the soul and the body... and God is therein to help His righteous servants.” On the basis of his reasoning ((God Almighty did not send the prophets and guardians with silence, but rather sent them with speech. Paradise was not deserved by silence. Nor was God’s guardianship made necessary by silence. Hell was not protected by silence. And God’s wrath is not avoided by silence. Rather, it is all by speech! And I was not I would compare the moon to the sun! You describe the virtue of silence with speech, but you do not describe the virtue of speech with silence.) [35]
Third - The position on the suspicious and the anthropomorphic. The intellectual position of Imam Al-Sajjad, peace be upon him, is represented by the suspicious and the anthropomorphic. In his position on accepting the apparent meaning of texts, even if they conflict with the objective rational and scientific structure. Mainly resulting from a lack of ability to think critically. It is a lack of objective religious knowledge. Adopting a pattern of false knowledge that does not stand up to criticism. Rejecting such a doctrine in the form of a supplication was similar to an oath. In which the Holy Prophet (PBUH) testified about him in his grave. When he stood at the grave and said, “My God, your power appeared, but the awe of your majesty did not appear, so the ignorant of you and their appreciation of you for something other than what you are made them suspicious of you. And I am innocent, O my God, of those who sought you by simile. There is nothing like you, O my God, and they will not reach you. So what is apparent in them is apparent.” From the blessing of their evidence against you, if they knew you and in your creation, O my God, you are far from being interpreted, but rather they equated you with your creation, and then they did not know you and took some of your signs as Lord, so they described you, so you are exalted, O my God, above what those who imitate you have described you.) [36]
Fourth - The position on stirring up strife and the caliphate of the two sheikhs
The flag of Imam Al-Sajjad is often labeled as the secular flag. Because he was able to discern, with his awareness, the malicious intentions of some of the questioners, and some of them who were labeled as knowledgeable. About some religious issues that have passed since the early history of the Islamic nation. Although some of them were known to possess religious knowledge. However, his worldly purposes were in the interest of the tyrant ruler. Which relied on supporting the policy of divide and rule, and seeking to create strife. By requesting an answer from the imam about the religion’s position on the two sheikhs. However, this awareness and the ability to reason and infer the intentions of the questioner prompted the Imam to answer this issue about the status of the two sheikhs with the Messenger of God, may God bless him and his family and grant them peace, by saying: “He pointed with his generous hand to the grave of the Prophet, may God bless him and his family and grant them peace - then he said: Their status with him at this hour.” And in another text: “Like their position with him today, as they lie to him.” It is proven that he said, peace be upon him, “Go, love Abu Bakr and Omar, and be friends with them, for whatever sin they commit is on my neck.” As it was reported from him ((on the authority of Hakim bin Jubair, he said: I said to Ali bin Al-Hussein: You remember, or you say. Indeed, Ali said: ((The best of this nation after its prophet, is Abu Bakr, and the second is Omar, and if you want me to name the third, I will name him))) and he said Ali bin Al-Hussein ((So how should I do with a hadith narrated to me by Saeed bin Al-Musayyab on the authority of Saad bin Malik [Ibn Abi Waqqas]) that the Messenger of God, may God’s prayers and peace be upon him and his family, went out in the Battle of Tabuk and left Ali behind, so he said to him, “Will you leave me behind?” He said, “Aren’t you satisfied to be in the position of Aaron with me?” From Moses? Except that there is no prophet after me.) He said: Then Ali bin Al-Hussein struck my thigh with a blow that hurt me, then he said, “Who is this to the Messenger of God, may God’s prayers and peace be upon him and his family, in the same way that Aaron was to Moses?” And in another text. Was there anyone like Aaron among the Children of Israel after Moses? So where does that take you, Hakim?) While Imam Hakim bin Jubayr did not confront him with disbelief in what was attributed to Imam Ali, the Commander of the Faithful, peace be upon him, he confronted him with inferences that raised doubts and questions in him The truth is what is known. This is what the Imam used to do with the pilgrims. He was not known to have insulted anyone, or disbelieved him, or lied to him. Rather, his pilgrims relied on the noble verse ((And argue with them in a way that is best))? So it is said about the morals that characterized him as Qur’anic morals. [37]
Fifth - Praying with those who disobey Imam Al-Sajjad’s title as Zain Al-Abidin, the best prostrators of his time. He is the most knowledgeable of them about religious matters. However, he prayed behind the imam appointed by the ruling authority. For him, prayer had an incomparable status, especially prayer in congregation. When it was reported to the Imam that his supporters were disturbing the Imam during prayer by talking to each other or criticizing him. The Imam, peace be upon him, remedied the situation and gave them a fatwa stating, “First, what the public must adhere to in terms of praying behind every righteous and immoral person.” He also refrained from providing any details regarding the jurisprudential ruling on this issue according to the doctrine of the Ahl al-Bayt, peace be upon them ((which is that if a believer attends congregational prayer, and he must attend, because he cannot isolate himself. Rather, he has priority in the mosque than others, so he must follow the example of the prayer imam, And he prays with his prayers.) And in some texts that were quoted from him, peace be upon him, “It is the best of the rak’ahs.” In fact, he sees in some other texts that “praying with them is like praying with the Messenger of God, may God bless him and his family and grant them peace.” Where the Imam prioritized the unity of the ranks of peace over the specificity of the doctrine. The Imam considered abandoning the congregation or disturbing its imam to be contrary to the jurisprudence of the imams. Because such a provocative act would not come from a rational person who disagrees with the Imam, peace be upon him, as he stands on the side of the group. [38]
Conclusion
The study and classification of the quality of religious thinking that distinguished Imam Al-Sajjad, peace be upon him. It does not aim to find a kind of similarity and correspondence between the Imam’s methodology of thinking, and what psychological research has found regarding the importance of types of thinking. Rather, I expanded it to measure the impact of that style of thinking that the Imam, peace be upon him, grew up with. To the known patterns of thinking that have proven their effectiveness in individual, social and educational life. The same studies have also proven the possibility of teaching this type of thinking. Although it is based mainly on talent. However, religious education and expanding the social base of religious knowledge. They can instill this type of thinking patterns among the two Salams in general and among the followers of Al-Bayt in particular. (And the God of the intent behind)
Therefore, the results of the research can be summarized in the following points:
Imam Al-Sajjad’s thinking, peace be upon him, about the importance of religious issues and the difficulty of changing beliefs played an important role in determining the nature of his reactions to issues that were not compatible with the true Islamic objectives. He sought education and educating instead of error and apostasy, so that turning away from the path to truth would be self-motivated and would be more stable and effective. All forms of criticism or rejection issued by the Imam, peace be upon him, came in a way that did not arouse anger and fanaticism among others, but rather came to illustrate the best among religious behaviors. Imam Al-Sajjad, in his deep thinking, depicted the best examples and methods that can be emulated in religious education processes that are open to the era and modernity, and this is what all Islamic thinkers today seek in finding ways to fit Islam with the era of modernity and beyond in which we live. The status and sanctity of Imam al-Sajjad, peace be upon him, requires that his method of religious thinking be given as a basis for learning the method of critical thinking, whose religious and worldly benefits are not hidden, and what our Islamic societies are in dire need of today. The function of thought and thinking according to Imam Al-Sajjad is to transfer theoretical culture to an objective reality through actual behavior on its basis, so that this contributes to giving the ideal image of the good example, which was an important element in spreading the tolerant Islamic religion, according to the Almighty’s saying (Indeed, in the Messenger of God, you have a good example... ......) [39] .
[1] A group of researchers, Al-Munajjid fi Language and Information, Dar Al-Mashreq, Beirut, 43rd edition, dt., p. 591.
[2] Khalil Ahmed Khalil, Keys to Human Sciences, Dar Al-Tali’ah, Beirut, 1989, pp. 317, 319.
[3] A group of Soviet scholars, The Philosophical Encyclopedia, translated by Samir Karam, Dar Al-Tali’ah for Printing and Publishing, Beirut, 3rd edition, 1981, pp. 332-336.
[4] Ahmed Zaki Badawi, Dictionary of Social Science Terms, Lebanon Library, 2nd edition, Beirut, 1986, p. 425.
[5] Muhammad Arkoun, The History of Arab-Islamic Thought, translated by Hashem Saleh, National Development Center, Beirut, 2nd edition 1996, pp. 15, 16.
[6] Same source.
[7] Quoted from: Awan Kazem Aziz, Critical Thinking and its Relationship to Some Personality Traits, unpublished master’s thesis, Department of Psychology, Tikrit University, 2005, p. 17
[8] Same source
[9] Previous source
[10] Salah Kazem Jaber. Principles of studying Iraqi religious sociology. A methodological binding for fourth-year students in the Department of Sociology, College of Arts, Al-Qadisiyah University, 2016, p. 65.
[11] Muhammad Amin Ghaleb al-Tawil, History of the Alawites, Al-Tarqi Press, Latakia, 1924, pp. 126-136.
[12] Social knowledge is the set of meanings, beliefs, judgments, concepts and intellectual perceptions that a person has as a result of his attempts to understand phenomena and things. The vocabulary of social construction directs it towards specific topics that fall within the framework of the social and natural environment and are characterized by societal specificity. (George Gerovich, Social Frameworks of Knowledge, translated by Khalil Ahmed Khalil. University Foundation for Studies, Publishing and Distribution, Beirut, 3rd edition, 2008.
[13] The sociality of knowledge is the role played by the elements of the social structure in determining the individual’s selection of a specific type of social knowledge to learn and be convinced of its truth, thus acting as a filter for knowledge (George Gerovich, previous source)
[14] Khaled Jamal Hamdi Al-Dulaimi, The effect of using the expanded Merle and Regilioth models on the achievement of fourth-grade students and developing their critical thinking in history, unpublished doctoral thesis, College of Education / Ibn Rushd, University of Baghdad, 2005, pp. 12-27.
[15] Noha Arif Ali Al-Darwish, Building a computerized program to teach critical thinking and measuring its impact on developing the self-evaluation skill of university students, doctoral thesis, College of Education (Ibn Rushd) - University of Baghdad, 2006, pp. 9-11.
[16] Quoted from, A group of thinkers, Religious Thought and the Challenges of Modernity, Proceedings of the Second Conference of the Foundation for Islamic Studies in Iran, translated by Ahmed Al-Qabbanji, New Thought House, Najaf Iraq, 2007, pp. 9-24
[17] Abdel Karim Soroush, The Religious Intellectual and Heritage, quoted from the same source, pp. 175-204.
[18] Mustafa Melikan, previously mentioned source
[19] Salah Kazem Jaber, previous source, p. 75
[20] Culture in its epistemological sense is the amount of knowledge that an individual acquires to answer the question of how. This is Karl Menheim’s definition of the intellectual in his book Ideology and Utopia.
[21] Salah Kazem Jaber, Cultural Analysis of the Intellectual Foundations of Religious Extremism between Religious Experience and Knowledge, research presented at the scientific symposium at the College of Arts, Al-Qadisiyah University 2018
[22] Al Imran verse 7
[23] Mustafa Melikan, previous source
[24] The Great Encyclopedia of Sects and Religions, Middle East Cultural Center, Beirut, ed., pp. 111-117.
[25] An-Nahl, verse 125
[26] Mohsen Kadiwar, The Forgotten Reading, a review of the theory of “the righteous scholars,” the first reading of the Shiite doctrine about the origin of the Imamate, quoted from a group of thinkers, a previous source, pp. 103-170.
[27] Ahmed Zaki Badawi, previous source, p. 142
[28] Gaston Bachelard, Applied Rationality, translated by Bassam Al-Hashem, House of General Cultural Affairs, 1987, pp. 127-154.
[29] Saeed Musa Alwan Al-Obaidi, Critical Thinking Skills in Mathematics among Gifted School Students, Master’s Thesis, Unpublished, College of Education/Ibn Al-Haytham, University of Baghdad, 2002, pp. 25-35
[30] A group of Soviet scientists, previous source
[31] Same source, p. 564
[32] Salah Kazem Jaber, Nonviolence in the Thought of Imam Al-Sajjad between the Unspoken and Intellectual Reform, Al-Qadisiyah Journal of Arts, 2016, pp. 135-150
[33] Quoted from, Muhammad Redha Al-Husseini Al-Jalali, Imam Al-Sajjad in the field of thought, and Imam Al-Sajjad in families and belief, Rafid Network (Internet)
[34] Al-Hujurat, verse 6
[35] Previous source
[36] Same source.
[37] Previous source.
[38] Same source.
[39] Al-Ahzab, verse 21
Imam Zain Al-Abidin...the voice of the Husseini revolution
One of the great facts of the Husseini revolution was that it broke the barrier of fear and removed the veil of submission from the souls of the oppressive ruler and the corrupt Umayyad clique, and created a wide space to defend truth and justice, demand usurped rights, call for freedom, and stand against injustice and slavery. He carried the banner of this generous revolution and called for the great principles that established it. For its sake, Imam Hussein (peace be upon him) confronted the oppressors after his martyrdom, the pure imams from his son (peace be upon them), and the burdens of the Imamate after him were carried out by his son, Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him), who spread the lofty meanings and great principles that his father sought to achieve and was extremely keen on. To consolidate it in the conscience of the nation and defend it from the distortion of the Umayyad authority and its mercenaries who tried to distort the facts and falsify these principles with their rumors and lies by attributing the leader of the revolution and its righteous martyrs to the Kharijites!!!
Dr. Mahmoud Ismail Al-Masry says: (The Ahl al-Bayt represented the strongest opposition parties to the policy of the rulers in terms of their adoption of the issue of justice in the Islamic sense, as affirmed by Islam, and they were among its most prominent advocates....) (1) He also says: (The Ahl al-Bayt were the Muslims most capable of They understood Islam and were the most loyal to its principles, and the most keen on implementing its teachings. They inherited the feat of understanding the religion and mastering the various types of science from their first imam, Ali bin Bi Talib (peace be upon him) (2).
Imam Zain Al-Abidin (peace be upon him) was keen to consolidate the principles of his father, the Master of the Martyrs, in the souls in their intellectual and spiritual dimensions, not just the revolutionary ones. He continued to revive them despite the misleading media practiced by the Umayyad policy. He was able to spread revolutionary ideas and opinions opposed to authority in the hearts and minds through his many advice and sermons. Among them: (The agents of darkness on the Day of Resurrection will be in a tent of fire).
Zain al-Abidin’s voice came out to refute these lies and confirm to public opinion that this revolution is an embodiment of Muhammadan Islam and an extension of the approach of the Prophet (PBUH) in all the stages he went through in the journey of captivity. His first voice (PBUH) was in Kufa during his great sermon in which he explained the crime. The heinous acts committed by the Umayyads by killing the tribe of the Messenger of God and betraying him to the people of Kufa, including bashing of them, kindled in the souls feelings of indignation and anger against Yazid. Among what he said on that day was: With what eyes do you look at the Messenger of God (may God bless him and grant him peace) when he says to you: You killed my family and violated my sanctity, so you are not... Since when ?!
These words had a loud noise, arousal, loudness, anger, dissatisfaction with authority, remorse of conscience, self-bashing, and self-flagellation: (Then the voices of the people rose from every direction, and they said to each other, “You are perished, but you do not know it”)!!
Despite the tragic state he was in, he resumed his speech and preaching to them.
He also stood with such courage and steadfastness before the tyrant Ibn Ziyad while he was captive, and looked at him while he was piercing his father’s folds with a rod as a means of healing and revenge, but the intensity of grief did not prevent him from confronting him and standing up to him. He (peace be upon him) was killed at his hands, but the will of God prevented what the criminal Ibn Ziyad wanted, and he A conversation took place between them, which ended with Ibn Ziyad ordering the Imam to be beheaded. Al-Hawraa Zainab clung to her nephew and said to Ibn Ziyad: (You have not left anyone among us. If you are determined to kill him, then kill me with him.) But Imam Al-Sajjad did not care about Ibn Ziyad’s order and did not fear him in his gathering, but rather He addressed him with words that introduced him to his honorable self, who does not fear death, but rather disdains it. He said to him with steadfastness, boldness, and certainty: (Do you threaten me with murder? Did you not know that killing is our custom and our dignity is a testimony from God?) He also sent a strongly worded message denouncing the terrible crime committed by the people of Kufa, saying:
O nation of evil, there is no water for your quarter *** O nation that did not take into account our grandfather among us
If we and the Messenger of God were to be united on the Day of Resurrection, you would not have told us
You lead us around naked, as if we had not established a religion among you.
Isn’t my grandfather, the Messenger of God, woe to you? He is the most guided of the wilderness from the paths of those who mislead us
His captivity and the long, arduous journey, while he was burdened with iron, did not prevent him from standing in Yazid’s council and proclaiming the truth and exposing the oppressors with that loud sermon that shook the thrones of the Umayyads and whose reverberations continued to circulate throughout the country. It caused an intellectual revolution in the minds of the people against Yazid and turned public opinion against him. Even pioneers denounced his heinous crime. His council and his followers. When the Imam was brought captive and with him were the captives of the family of Muhammad, Yazid ordered a pulpit and a preacher to mention evil to the Commander of the Faithful and Al-Hussein and curse them, but the infidel and hypocritical preacher wanted to gain a greater position with Yazid due to his fawning and hypocrisy (so he frequently quarreled with Alas and Al-Hussein and blatantly rebuked Muawiyah, and Yazid mentioned them in every kind way)!! !
Suddenly a voice rang out in the council, silencing the preacher and making everyone in the council appear to have birds on their heads..! The voice rose in Yazid’s assembly with these words: Woe to you, O preacher. You have bought the pleasure of creation by displeasing the Creator, so take your seat in Hell!!!
It was the voice of truth and truth, the voice that emerged from the voice of heaven and the call of prophecy. It was the voice of Ali bin Al-Hussein Zain Al-Abidin (peace be upon him). Then he (peace be upon him) wanted to correct the path and point with the compass of guidance to the truth that the Umayyads hid from the people and falsified... He wanted to reveal the false mask. Which the Umayyads wore in the name of Islam and showed their ugly faces and their deeds and crimes. He said to Yazid: O Yazid, give me permission to ascend these sticks and speak words to God in which there is satisfaction, and to those sitting on them there is a reward and a reward.
But the son of the liver-eater knows before anyone else who this speaker is and where he derived his knowledge and eloquence. He is the embodiment of the eloquence of his grandfather, the master of rhetoricians and theologians. But he refused to do so, so the people said, “Give him permission to ascend the pulpit, so perhaps we can hear something from him?” He said: If he ascended, he would not come down except with my scandal and with the scandal of the family of Abu Sufyan. Then he was told: How good is this? He said: He is one of the people of a household who had acquired knowledge completely, and they did not stop using it until he gave him permission.
And here is the sun of truth shining amidst the darkness. Here is the roaring tongue of the Husseini revolution, and the heir to prophecy. The descendant of the Imamate and the living conscience of Islam, he addressed the council of the enemy of Islam and the enemy of its Prophet. He turned Yazid’s pleasure in killing Hussein into a state of panic and fear, and the act of alcohol took its toll on him, and he caused a coup in public opinion against him until Yazid was forced to repudiate his crime and blame it entirely on the criminal Ibn Ziyad. But that did not help him, so the imam continued his sermon until the people started crying and wailing, and Yazid feared that there would be a temptation, so he ordered the muezzin to stop speaking!!
When the muezzin said: I bear witness that Muhammad is the Messenger of God...
Here Imam Zain al-Abidin (peace be upon him) turned from the pulpit to Yazid and said: Is this Muhammad my grandfather or your grandfather, Yazid? If you claimed that he was your grandfather, then you lied, disbelieved, and sinned. And if you claimed that he was my grandfather, why did you kill his descendants and take his women captive? Then he turned to the people and said: People: Is there among you whose father and grandfather are the Messenger of God (may God bless him and grant him peace)? I made sounds crying.....
Thus, Imam Ali bin Al-Hussein (peace be upon him) stripped the unjust Umayyad authority of the legal character with which they had deluded and deceived the people, and exposed their heinous crime against the family of the Messenger in Karbala, and made clear and demonstrated their barbaric acts of killing Al-Hussein, his family, and his companions while they were thirsty, and capturing and captivating the Messenger’s daughters, and touring them around the country. To a country.
And the Karbala incident remained a wound that did not heal in the heart of the Imam (peace be upon him), and he did not stop crying until some of his loyalists said to him... I fear for you that you will be among those who perish. Then he (peace be upon him) said: I only complain of my grief and my grief to God, and I know from God what you do not know... Indeed, Jacob He was a prophet, but God took one of his children away from him, and he had twelve children, and he knew that he was alive, so he cried for him until his eyes turned white with sadness, and I looked at my father, my brothers, my paternal uncles, and my companions killed around me, so how can my sadness end? .. And I do not remember the killing of the sons of Fatima without the loss choking me, and if I look, To my aunts and sisters, I mentioned their fleeing from tent to tent...
This memory remained with him until he died of poisoning on the orders of Al-Walid bin Abdul Malik in the year 95 AH
Imam Zain Al-Abidin...the voice of the Husseini revolution
One of the great facts of the Husseini revolution was that it broke the barrier of fear and removed the veil of submission from the souls of the oppressive ruler and the corrupt Umayyad clique, and created a wide space to defend truth and justice, demand usurped rights, call for freedom, and stand against injustice and slavery. He carried the banner of this generous revolution and called for the great principles that established it. For its sake, Imam Hussein (peace be upon him) confronted the oppressors after his martyrdom, the pure imams from his son (peace be upon them), and the burdens of the Imamate after him were carried out by his son, Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him), who spread the lofty meanings and great principles that his father sought to achieve and was extremely keen on. To consolidate it in the conscience of the nation and defend it from the distortion of the Umayyad authority and its mercenaries who tried to distort the facts and falsify these principles with their rumors and lies by attributing the leader of the revolution and its righteous martyrs to the Kharijites!!!
Dr. Mahmoud Ismail Al-Masry says: (The Ahl al-Bayt represented the strongest opposition parties to the policy of the rulers in terms of their adoption of the issue of justice in the Islamic sense, as affirmed by Islam, and they were among its most prominent advocates....) (1) He also says: (The Ahl al-Bayt were the Muslims most capable of They understood Islam and were the most loyal to its principles, and the most keen on implementing its teachings. They inherited the feat of understanding the religion and mastering the various types of science from their first imam, Ali bin Bi Talib (peace be upon him) (2).
Imam Zain Al-Abidin (peace be upon him) was keen to consolidate the principles of his father, the Master of the Martyrs, in the souls in their intellectual and spiritual dimensions, not just the revolutionary ones. He continued to revive them despite the misleading media practiced by the Umayyad policy. He was able to spread revolutionary ideas and opinions opposed to authority in the hearts and minds through his many advice and sermons. Among them: (The agents of darkness on the Day of Resurrection will be in a tent of fire).
Zain al-Abidin’s voice came out to refute these lies and confirm to public opinion that this revolution is an embodiment of Muhammadan Islam and an extension of the approach of the Prophet (PBUH) in all the stages he went through in the journey of captivity. His first voice (PBUH) was in Kufa during his great sermon in which he explained the crime. The heinous acts committed by the Umayyads by killing the tribe of the Messenger of God and betraying him to the people of Kufa, including bashing of them, kindled in the souls feelings of indignation and anger against Yazid. Among what he said on that day was: With what eyes do you look at the Messenger of God (may God bless him and grant him peace) when he says to you: You killed my family and violated my sanctity, so you are not... Since when ?!
These words had a loud noise, arousal, loudness, anger, dissatisfaction with authority, remorse of conscience, self-bashing, and self-flagellation: (Then the voices of the people rose from every direction, and they said to each other, “You are perished, but you do not know it”)!!
Despite the tragic state he was in, he resumed his speech and preaching to them.
He also stood with such courage and steadfastness before the tyrant Ibn Ziyad while he was captive, and looked at him while he was piercing his father’s folds with a rod as a means of healing and revenge, but the intensity of grief did not prevent him from confronting him and standing up to him. He (peace be upon him) was killed at his hands, but the will of God prevented what the criminal Ibn Ziyad wanted, and he A conversation took place between them, which ended with Ibn Ziyad ordering the Imam to be beheaded. Al-Hawraa Zainab clung to her nephew and said to Ibn Ziyad: (You have not left anyone among us. If you are determined to kill him, then kill me with him.) But Imam Al-Sajjad did not care about Ibn Ziyad’s order and did not fear him in his gathering, but rather He addressed him with words that introduced him to his honorable self, who does not fear death, but rather disdains it. He said to him with steadfastness, boldness, and certainty: (Do you threaten me with murder? Did you not know that killing is our custom and our dignity is a testimony from God?) He also sent a strongly worded message denouncing the terrible crime committed by the people of Kufa, saying:
O nation of evil, there is no water for your quarter *** O nation that did not take into account our grandfather among us
If we and the Messenger of God were to be united on the Day of Resurrection, you would not have told us
You lead us around naked, as if we had not established a religion among you.
Isn’t my grandfather, the Messenger of God, woe to you? He is the most guided of the wilderness from the paths of those who mislead us
His captivity and the long, arduous journey, while he was burdened with iron, did not prevent him from standing in Yazid’s council and proclaiming the truth and exposing the oppressors with that loud sermon that shook the thrones of the Umayyads and whose reverberations continued to circulate throughout the country. It caused an intellectual revolution in the minds of the people against Yazid and turned public opinion against him. Even pioneers denounced his heinous crime. His council and his followers. When the Imam was brought captive and with him were the captives of the family of Muhammad, Yazid ordered a pulpit and a preacher to mention evil to the Commander of the Faithful and Al-Hussein and curse them, but the infidel and hypocritical preacher wanted to gain a greater position with Yazid due to his fawning and hypocrisy (so he frequently quarreled with Alas and Al-Hussein and blatantly rebuked Muawiyah, and Yazid mentioned them in every kind way)!! !
Suddenly a voice rang out in the council, silencing the preacher and making everyone in the council appear to have birds on their heads..! The voice rose in Yazid’s assembly with these words: Woe to you, O preacher. You have bought the pleasure of creation by displeasing the Creator, so take your seat in Hell!!!
It was the voice of truth and truth, the voice that emerged from the voice of heaven and the call of prophecy. It was the voice of Ali bin Al-Hussein Zain Al-Abidin (peace be upon him). Then he (peace be upon him) wanted to correct the path and point with the compass of guidance to the truth that the Umayyads hid from the people and falsified... He wanted to reveal the false mask. Which the Umayyads wore in the name of Islam and showed their ugly faces and their deeds and crimes. He said to Yazid: O Yazid, give me permission to ascend these sticks and speak words to God in which there is satisfaction, and to those sitting on them there is a reward and a reward.
But the son of the liver-eater knows before anyone else who this speaker is and where he derived his knowledge and eloquence. He is the embodiment of the eloquence of his grandfather, the master of rhetoricians and theologians. But he refused to do so, so the people said, “Give him permission to ascend the pulpit, so perhaps we can hear something from him?” He said: If he ascended, he would not come down except with my scandal and with the scandal of the family of Abu Sufyan. Then he was told: How good is this? He said: He is one of the people of a household who had acquired knowledge completely, and they did not stop using it until he gave him permission.
And here is the sun of truth shining amidst the darkness. Here is the roaring tongue of the Husseini revolution, and the heir to prophecy. The descendant of the Imamate and the living conscience of Islam, he addressed the council of the enemy of Islam and the enemy of its Prophet. He turned Yazid’s pleasure in killing Hussein into a state of panic and fear, and the act of alcohol took its toll on him, and he caused a coup in public opinion against him until Yazid was forced to repudiate his crime and blame it entirely on the criminal Ibn Ziyad. But that did not help him, so the imam continued his sermon until the people started crying and wailing, and Yazid feared that there would be a temptation, so he ordered the muezzin to stop speaking!!
When the muezzin said: I bear witness that Muhammad is the Messenger of God...
Here Imam Zain al-Abidin (peace be upon him) turned from the pulpit to Yazid and said: Is this Muhammad my grandfather or your grandfather, Yazid? If you claimed that he was your grandfather, then you lied, disbelieved, and sinned. And if you claimed that he was my grandfather, why did you kill his descendants and take his women captive? Then he turned to the people and said: People: Is there among you whose father and grandfather are the Messenger of God (may God bless him and grant him peace)? I made sounds crying.....
Thus, Imam Ali bin Al-Hussein (peace be upon him) stripped the unjust Umayyad authority of the legal character with which they had deluded and deceived the people, and exposed their heinous crime against the family of the Messenger in Karbala, and made clear and demonstrated their barbaric acts of killing Al-Hussein, his family, and his companions while they were thirsty, and capturing and captivating the Messenger’s daughters, and touring them around the country. To a country.
And the Karbala incident remained a wound that did not heal in the heart of the Imam (peace be upon him), and he did not stop crying until some of his loyalists said to him... I fear for you that you will be among those who perish. Then he (peace be upon him) said: I only complain of my grief and my grief to God, and I know from God what you do not know... Indeed, Jacob He was a prophet, but God took one of his children away from him, and he had twelve children, and he knew that he was alive, so he cried for him until his eyes turned white with sadness, and I looked at my father, my brothers, my paternal uncles, and my companions killed around me, so how can my sadness end? .. And I do not remember the killing of the sons of Fatima without the loss choking me, and if I look, To my aunts and sisters, I mentioned their fleeing from tent to tent...
This memory remained with him until he died of poisoning on the orders of Al-Walid bin Abdul Malik in the year 95 AH
Who is Imam Sajjad (pbuh)?
Hazrat Imam Sajjad (peace be upon him) on the day of the event of Ashura, presented and presented by a Farhangi Shiite, based on the testimonies of the oppressed people of Hazrat Imam Husayn (peace be upon him) with great elegance and accuracy Do not forget to enter it The heartbeat of Imam Hussein (peace be upon him) has become a symbol of faith and Ashura. He chanted a rose with the rose of the goals of Hazrat Imam Hussein (peace be upon him).
After the incident of Ashura, a Shiite woman appeared on the verge of losing her life on the soil of Karbala. In the opinion of the people of Hazrat Imam Sajjad (peace be upon him) who performed prayers in Karbala, he performed the ritual prayer of Hazrat Imam Husayn (peace be upon him) and that he lived Behind Namodand.
Imam Zayn al-Abidin (peace be upon him) made a statement with which he called a typical title in view of the connection between his item and his idol and his rose, i.e. with the name of knowledge and my life, in view of the most important Shiite knowledge for the time being, the election of Nomad. He called for the teaching of monotheistic investigations and the knowledge of God’s transcendental, knowledgeable, and divine revelation, and in the presence of a man of God in a convenient car. Of course, the life of the Messenger of God (may God’s prayers and peace be upon him and his family) has been used in the past, and it has been used as a tool for the upbringing of individuals in the past, by the Commander of the Faithful (peace be upon him), Banyan Nuhad Shadd. But based on the testimony of Piampar Akram (may God bless him and his family and grant them peace), the caliph of the first hadith, there is a cognitive difference in the development, transmission, and discussion of the hadith that prevented its growth. Abdul Karim Shahrastani in the book Al-Milal wal-Nihal may have mentioned: “There are two differences of opinion between two Muslims, and there has been a long-standing difference of opinion on the issue of Imams and monks. This is a matter of sectarian origin in Islam E - When I sleep, I sing it by Hemanand Shamshiri. The direction of the origin of the Imam of Perun is very difficult.”(1)
What is the reason behind this Muslim talk about the days of Akram (may God’s prayers and peace be upon him and his family) and the different hadiths of Ziyadi about the virtues of Hazrat Amir al-Mu’minin and Khandan Wahi (peace be upon them) and Janshini without separation? Yamber (may God’s prayers and peace be upon him and his family) and Joud Dasht ; The purpose and meaning of the hadith was to aggravate the cognitive difference in Kurdand during the reign of the Caliphs, and also during the time of Muawiyah, the policy of preventing any hadith from being published and the publication of Sakhnan and the hadiths of Ramadan Akram (may God’s prayers and peace be upon him) was intensified His family and peace) and Ahl al-Bayt Ismat (peace be upon them) Jalogiri has a long work.
With the guidance of his coming and his calling in the teachings of the honorable Prophet of Islam (may God bless him and his family and grant them peace), the presence of the Commander of the Faithful and the presence of Imam Sajjad (peace be upon them) in the roundabout of suffocation in this form of opinion presented by the knowledge and life of the election of Nomad.
On this day of Islam (may God’s prayers and peace be upon him and his family and grant them peace) we are confronted by infidels in the battle of Uhud, Hunayn, Khaybar and Wadi al-Qura. (2) Hazrat Mawla Al-Muwahid Ya al-Mu'minin (peace be upon him) is good He called for the education and upbringing of Mumtaz Shahardan, the office of the Ahl al-Bayt (peace be upon them), in Barghazand. Do you know where Kumayl Ast’s propaganda called it, based on the contents, and what my upbringing and religion were, His Holiness the Commander of the Faithful (peace be upon him), by Kumayl Nakha’i Amukhtand. This is the propaganda of Grand Qadari, Hazrat Uwais Qarni Amokhtand, this is the propaganda of Yamani, I am famous for it.(3)
Shaabaniya sermons with contents and meanings in a sentence of supplications, i.e., the words of Hazrat Imam Ali (peace be upon him) with Yadgar Mandeh Ast. The supplication of Hazrat Amir al-Mu’minin (peace be upon him) during the Battle of Siffin on the Day of Harar, and the supplication of Hazrat Amir al-Mu’minin (peace be upon him) on the Day of Harar, the direction and hearts of Hazrat Ali (peace be upon him). Heading to Ishaan Budh, Hazrat Bayan Daa Please note that there are special types of Khewish and Shiites, but because they are the lesson of the monotheism of Dehand and they are guided by its contents, and what he called it is important and the people called on it are Amuzesh Dehand.
Of course, this is the most important and most important propaganda of aphorisms, such as the one who said that Masumi was in love with God, and was surrounded by knowledge, life, and wisdom, and concepts in a form that he called his presentation to be a model that can be contemplated. Supplications that are well-known on my pages, taught by prophetic and divine sciences, with the kindness and generosity of the Prophet, who taught them all.
Here is the style of teaching and promoting the Shiite Farangs of Farzandan, Hazrat Amir al-Mu’minin (peace be upon him) Adama Yafat, and how many words are the supplications of Arafa, Hazrat Sayyid al-Shahda (peace be upon him) and the supplications of the attributes of Hazrat Imam Muhammad Baqir (peace be upon him)? Yad Kurd and Namoud Kamel These are the supplications of Hazrat Imam Sajjad (peace be upon him) in Sahifa Sajjadiyah and Barkhi, the supplications of Hazrat Imam Zain al-Abidin (peace be upon him), and the supplication of Qunut of Hazrat Imam Zain al-Abidin (peace be upon him) in my opinion of the extremes of injustice and injustice against Jahan (5 ), Abu Hamza Thumali’s supplications and fifteen deedah mi shud.
After the incident of Ashura and the Battle of Bani Umayyah, according to the constitution of the rulers of that time, the presence of Imam Sajjad and Nazdikan Ishan (peace be upon them) came to make a decision to avoid further injustice and the end of the Message of Allah (may God’s prayers and peace be upon them). On him (And his family and peace be upon him) on the occasion of Ashura and on the outcome of the outbreak of the government of India. These are the conditions of Hazrat Imam Sajjad (peace be upon him) in a statement that called out the injustice of the Siti, the brutality of Farhang, and the Shiite belief in the election of a Kurdand. Sahifa Sajjadiyyah with Panjah and Chahar called for the reason for Nhadinah Shadn Farhang called among the Shiites of Gardid. The history of the education and popularity of Shiite Farhangs with the forms of supplication and visitation among the descendants of Pak Piper (may God bless him and his family and grant them peace) Adama Yaft. Every once in a while, that is, the suffocation of two righteous rulers, infallible Shiite imams (peace be upon them), and more and more. Supplications and ziyaratah are with us and contain educational jokes, which include the mediation of the Imams of guidance (peace be upon them). How many times are there any supplications for a visit to a large university? It has been a long time since I came to Imam Hadi (peace be upon him) during the period of suffocation of the ruler of Mutawakkil Abbasi (may God curse him). It was reported severely.
This is the life of Hazrat Imam Sajjad (peace be upon him) in a Sajjadi booklet with the aim of teaching and explaining the Shiite Farang language with different meanings that can be divided into a sentence like a sentence with no references to a Kurdish noun:
Find out and find a link to the topic: First propaganda, Shasham propaganda, Dham propaganda, Sea propaganda and Haftam.
Description of the virtues of Hazrat Muhammad (may God’s prayers and peace be upon him and his family) and Khandan Mutahir Ishan: Dua’i dum.
Propaganda for the sake of a young woman: Propaganda that is important to people, propaganda that is used in every country, propaganda that is used for bar requests, propaganda of the best and greediest people in the world, propaganda in the country for the sake of requesting money .
Propaganda for the teachings of Pandgi and Khaksaris for the people of Khadavand: Propaganda for salvation and for the sake of supplication and for the Khaksari, for the sake of peace and for the sake of repentance, for the sake of salvation and for a star in the place of contentment with God’s decrees.
The supplications of the people of Ramadan, the supplications of the people and the stars of Ramadan, the supplications of the people and the beginning of the month of Ramadan, the supplications of the people and the star of Ramadan, the supplications of the people and the beginning of the prayer of Hazrat Rose of Arafa , ignorant propaganda And I will send my supplications during the Roz of Eid Qurban and its Friday prayers.
Its supplication is a well-known saying of Hazrat Zayn al-Abidin and other infallible Imams (peace be upon them) in view of its occasion, and its special days are like my days of glory and its virtue are special ones; Why are these days such that there are so many distinct Shiites and so many people around them that it is possible for a group of human beings to become ignorant of individuals, that is, to be neglectful and not to address religious matters with carelessness and lack of interest in them? Where did he call it and direct it to the contents of Salian, who went beyond the concepts of a series of investigations? A monotheist, an Ebadi and a Shinasi Imam, a descendant with a transmitted lineage. We want to arrange the Imams of guidance (peace be upon them) by electing a statement called for by a Shiite Farang of the Shiites of the modern era, with education, but what is the outcome of the Shiite opinion? This is what happened.
Imamiya according to Imam Zayn al-Abidin (peace be upon him) / a historical study
The biography of the twelve Imams from Ahl al-Bayt (peace be upon him) represents the realistic path of Islam after the era of the Messenger (peace be upon him), and studying their lives in a comprehensive manner reveals to us a comprehensive picture of the movement of authentic Islam, which began to make its way into the depths of the nation after its thermal energy began to diminish after the death of the Messenger. (PBUH), so the infallible Imams (PBUH) began working to educate the nation and mobilize its energy towards creating and raising the missionary awareness of Sharia law and the movement of the Messenger (PBUH) and his blessed revolution, without deviating from the path of universal laws that control the behavior of the leadership and the entire nation.
This research specialized in studying the life of Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him), who is the sixth infallible among the icons of guidance and the fourth of the twelve imams after the Messenger of God (peace be upon him), and who embodied Muhammadan Islam in all its dimensions in his individual and social life in difficult social and political circumstances, thus achieving Islamic values. He was exemplary in thought, belief, character, and behavior, and he was a beacon that radiated faith, purity, and splendor to the worlds.
The research consists of two sections: the first section (his name, lineage, upbringing, mother, titles, physical characteristics, prestige and dignity), while the second section dealt with the topic (Imam Zayn al-Abidin (peace be upon him) from birth to imamate). This section focused on three matters, which are: 1- The text on the imamate of Imam Zain al-Abidin (peace be upon him), 2- Imam Zain al-Abidin (peace be upon him) on the day of Ashura, and 3- The features of the era of Imam (peace be upon him). In addition to the conclusion and list of sources and references.
The first topic: Imam Zain Al-Abidin bin Ali (peace be upon him)
His name and lineage:
He is Imam Ali bin Al-Hussein (peace be upon him), the fourth imam of the People of the House (peace be upon him). He was found by Imam, Commander of the Faithful, Ali bin Abi Talib (peace be upon him), the guardian of the Messenger of God (peace be upon him), and the first to convert to Islam and believe in his message. He was in the same position as Aaron was to Moses, as was authenticated in Talking about it [1] .
Fatima al-Zahra, the daughter of the Messenger of God (may God bless him and grant him peace), found him, his wife, the delight of his liver, and the mistress of the women of the worlds, as her father used to describe her.
His father, Imam Hussein (peace be upon him), was one of the lords of the youth of the people of Paradise, the Prophet’s grandson and basil, and about whom his grandfather (peace be upon him) said: ((Hussein is from me and I am from Hussein)) and he was the one who was martyred in Karbala on the day of Ashura in defense of Islam and Muslims.
He is one of the twelve imams (peace be upon him) mentioned by the Prophet (peace be upon him) as stated in Sahih Al-Bukhari, Muslim and elsewhere, when he said: ((The caliphs after me are twelve, all of them from Quraysh)) [2] .
Imam Ali bin Al-Hussein (peace be upon him) was born in the year thirty-eight AH, and it was said that a year or two before that.
He lived for approximately fifty-seven years, spending approximately two or four of them under the guardianship of his grandfather, Imam Ali (peace be upon him), then he grew up in the school of his uncle Al-Hasan and his father Al-Hussein (peace be upon him), the two grandsons of the Greatest Messenger (peace be upon him), and he drank from the sources of prophetic knowledge and drew from the fountain of the pure Ahl al-Bayt. .
His upbringing:
Lama Zayn al-Abidin (peace be upon him) had all the high-level educational components that no one else had achieved, and it worked to form him and build his personality in a distinct way, placing him in the first generation of Muslim imams to whom the Messenger (peace be upon him) gave his trust, and made them leaders of his nation and trustees for the performance of his message. .
The Imam grew up in the highest and most lofty house, which is the house of prophecy and imamate, which God permitted to be exalted and His name to be mentioned in it ((In houses that God has permitted to be exalted and His name to be mentioned in them. He is glorified therein in the mornings and the evenings. Men whom neither trade nor sale distracts from the remembrance of God and the establishment of prayer and the giving of zakat, they fear. A day in which hearts and eyes turn.)) [3] , and from the first days of his life, his grandfather, Imam, Commander of the Faithful, Ali bin Abi Talib (peace be upon him), took care of him and radiated upon him the lights of his soul, the scent of which spread to the entire world. So the grandson was truly an honest image of his grandfather, emulating and emulating him. In his personality and psychological components.
The Imam (peace be upon him) lived in the care of his uncle, Imam Al-Zaki Al-Hassan Al-Mujtaba (peace be upon him), the master of the youth of the people of Paradise and the basil of the Messenger of God (peace be upon him) and his first descendant, as he lavished on him his kindness and tenderness, and instilled in himself his great ideals and sublime qualities. The Imam (peace be upon him) was always These years were under the shadow of his great father, Abu al-Ahrar and the master of martyrs, Imam Hussein (peace be upon him), who saw in his son Ali Zayn al-Abidin (peace be upon him) a shining and self-extension of the spirituality of prophecy and the ideal of the imamate, so he gave him more care and care, and gave him priority over the rest of his children in most of his times.
Imam Zayn al-Abidin (peace be upon him) was born in Medina on the fifth day of Shaban in the year (36 AH), the day of the conquest of Basra, since Imam Ali (peace be upon him) had not yet moved his capital from Medina to Kufa, and he died in Medina in the year (94 or 95 AH).
A number of historians mentioned that he was born in the year 38 AH and in the city of Kufa, where his grandfather, Imam, Commander of the Faithful (peace be upon him), had made it the capital of his state after the Camel War. It is natural for Hussein, the grandson (peace be upon him), to be with his family on behalf of his father (peace be upon him) in this period. In particular .
His mother:
Her name is (Shahrabanu) or (Shahr Banawiyeh) or (Shah Zanan), the daughter of Yazdghar, the last king of Persia. Some mentioned that his mother answered the call of her Lord during her postpartum days and did not give birth to anyone other than him [4] .
His titles:
((Zain Al-Abidin)) and ((Dhul-Thafanat)) and ((Master of the worshippers)) and ((The role model of the ascetics)) and ((Master of the righteous)) and ((In front of the believers)) and ((The Trustworthy)) and (( Al-Sajjad)), ((The Pure One)), ((The Decoration of the Righteous)), ((The Lighthouse of the Obedient)), ((Justice)), ((Imam of the Ummah)) and ((Weeping)). He was known by his nicknames ((Al-Sajjad)) And ((Zain Al-Abidin)) more than others [5]
These titles were bestowed by the people upon Imam when they found him to be the living embodiment of them, and the full confirmation of: ((And the servants of the Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, “Peace”)) [6] .
Those who gave him these titles were not among his Shiites, and they did not consider him an Imam by God Almighty, but they could not ignore the facts they saw in him.
Historians have mentioned to us some of the historical reasons for a number of these blessed titles:
It was narrated on the authority of the great companion Jabir bin Abdullah Al-Ansari that he said: I was sitting with the Messenger of God (may God’s prayers and peace be upon him) and Al-Hussein was in his lap, and he was playing with him. He (may God bless him and grant him peace) said: ((O Jabir, a child will be born to him whose name will be Ali. When the Day of Resurrection comes, a herald will call out for (the Master of the Worshipers) to rise. Then his son will rise, and then a son will be born to him, whose name will be Muhammad. If you meet him, O Jabir, then give him my greetings from me)) [7] . When Al-Zuhri narrated on the authority of Ali bin Al-Hussein (peace be upon him), he said: Ali bin Al-Hussein (Zain Al-Abidin) told me, and Sufyan bin Uyaynah said to him: Why did you say Zain Al-Abidin to him? He said: Because I heard Saeed bin Al-Musayyab narrating on the authority of Ibn Abbas that the Messenger of God (may God bless him and grant him peace) said: ((If on the Day of Resurrection a caller calls, Where is Zayn al-Abidin? It is as if I am looking at my son Ali bin Al-Hussein bin Ali bin Abi Talib stepping between the rows)) [8] ? It was narrated on the authority of Imam Abu Jaafar al-Baqir (peace be upon him) that he said: ((My father had raised marks in the places of his prostration, and he used to cut them twice a year, each time five calluses, so he was called Dhul-Taifanat for that reason)) [9] . It was also reported from him about his father’s frequent prostrations: He did not mention God Almighty’s blessing upon him except that he prostrated, and God never prevented any evil from him except that he prostrated, nor did he finish an obligatory prayer without prostrating, and the effect of prostration was in all the places of his prostration, so they were called carpets [10] .
His physical characteristics:
As for his physical characteristics and features, historians mentioned that he was dark, short, thin, and thin, and as he grew older he became weaker and more wilted, due to the abundance of his worship. The Karbala massacre drowned him in sorrows and pain, as its horrors continued to haunt him until he joined the Supreme Comrade [11] .
His prestige and dignity (peace be upon him):
As for his prestige, it meant faces and foreheads. Above the secrets of his face were the lights of the prophets and the prestige of the guardians. The Arab poet Al-Farazdaq described him in his masterpiece, the prestige of the Imam, saying:
Irfan almost touches him with his comfort, Rukn Al-Hateem, when he comes to receive
He ignores his shyness and ignores his awe, so he only speaks when he smiles.
Al-Shaykhani Al-Qadiri says: “The eye of the beholder was never satisfied with seeing his face in the morning” [12] .
His prestige was like the prestige of his grandfather, the Great Prophet (PBUH), and it impressed the murderous criminal Muslim bin Uqba, who underestimated all values and abilities. When he saw the Imam, his heart trembled, and he met him with more care and honor, and said to those around him: ((Indeed, upon Zayn al-Abidin is the mark of the prophets.) )) [13] .
The second topic
Imam Al-Sajjad (peace be upon him) from birth to imamate
Text on Imam Zain al-Abidin (peace be upon him) Imam Zain al-Abidin (peace be upon him) Day of Ashura Features of the era of Imam Zain al-Abidin
The second topic
The life of Imam Zain Al-Abidin from birth to imamate
Imam Zayn al-Abidin (peace be upon him) lived in the first stage of his life in the shadows of his grandfather, Imam, Commander of the Faithful, his uncle, Imam Hassan al-Mujtaba, and his father, Imam Hussein, the Master of the Martyrs (peace be upon him), for a period of approximately two and a half decades, as he spent under the care of his grandfather, Imam Ali (peace be upon him), for a period of approximately two decades. A little more than four years, and no less than two years if his birth was in the year (38 AH), while he spent another decade of his life in the care of his uncle and father (peace be upon him), as his uncle, Imam Al-Hassan (peace be upon him), was martyred in the year 50 AH [14] .
He also spent a second decade under the leadership of his father, Al-Hussein (peace be upon him), which was the period between the beginning of the year (50 AH) and the beginning of the year (60 AH). Imam Zain Al-Abidin (peace be upon him) lived a period of difficult labor during the first stage of his life, and he spent it with both his grandfather and his uncle. And his father (peace be upon him), and then prepared to bear the burdens of imamate and leadership after the martyrdom of his father and the elite of his family and companions in the eternal epic of Ashura, which Muawiyah bin Abi Sufyan paved the way for, and whose burden was borne by his son Yazid, who declared his immorality and who monopolized God’s rule in the blessed land of Islam.
As for the second stage of his honorable life, it was approximately three and a half decades of his honorable life, during which he lived through the rule of Yazid bin Muawiyah, Muawiyah bin Yazid, Marwan bin Al-Hakam, and Abd al-Malik bin Marwan. Then he was assassinated by the sinful Umayyad hands by order of the ruler Walid bin Abd al-Malik bin Marwan, and he was martyred. On the 25th of Muharram, or thereabouts, in the year 94 or 95 AH, at the age of (57 years) or a little younger, so the period of his imamate and leadership was about (34 years) [15] .
Text on the Imamate of Zain al-Abidin (peace be upon him):
The Messenger of God (PBUH) stipulated the leadership of twelve imams from his pure family, and he appointed them by mentioning their names and descriptions, as is known from the hadith of the companion Jabir bin Abdullah Al-Ansari and others among the public and private.
Just as every infallible imam stipulated the next imam before his martyrdom in many situations, in accordance with the circumstances of his time. The text was written and deposited with someone secretly, and his request was made evidence of entitlement. We notice the repetition of this phenomenon in the life of Abu Abdullah Al-Hussein (peace be upon him) in relation to his son. Zain al-Abidin (peace be upon him) sometimes in Medina and sometimes in Karbala before his martyrdom.
Among the texts that were narrated regarding the imamate of his son (peace be upon him) is what Al-Tusi narrated on the authority of Abu Jaafar Al-Baqir (peace be upon him) that when Al-Hussein left for Iraq, he handed over to Umm Salamah, the wife of the Prophet (peace be upon him), the will, the books, and other things, and said to her, “If the eldest of my son comes to you, give him what I have paid to you)) When Al-Hussein (peace be upon him) was killed, Ali bin Al-Hussein (peace be upon him) came to Umm Salamah, and she paid him everything that Al-Hussein (peace be upon him) gave her. In another text, he (peace be upon him) made her request from her a sign of the imamate of the person seeking her, so Zain Al-Abidin asked for it. (A) [16] .
Al-Kulayni mentioned on the authority of Abu al-Jaroud, on the authority of Imam al-Baqir (peace be upon him), that when Al-Hussein (peace be upon him) attended the one who attended him, he called his eldest daughter Fatima and gave her a rolled-up letter and an apparent will. Ali bin Al-Hussein (peace be upon him) was sick and they did not think he would survive him, so when Al-Hussein (peace be upon him) was killed And his family returned to Medina. Fatima gave the letter to Ali bin Al-Hussein (peace be upon him) [17] .
Imam Zain Al-Abidin (peace be upon him) on the day of Ashura:
What saddens the people of the House of Prophethood and their lovers most deeply is what was narrated by Humaid Ibn Muslim, an eyewitness on the afternoon of the tenth day of Muharram following the martyrdom of Imam Hussein (peace be upon him), when he said: I used to see one of his wives, daughters, and family struggling with her dress from her back until he overcame it and took it away. Including [18] .
Then we came to Ali bin Al-Hussein (peace be upon him) while he was lying on a bed while he was severely ill, and with a group of men gathered around them. They said to him: Will you not kill this sick person? I said, Glory be to God, are boys killed?! This is just a boy, and this is what is wrong with him, so I did not stop until I pushed them away from him.
After that, Omar bin Saad came, and the women shouted at him and cried. He said to his companions: None of you should enter the homes of these women and do not be exposed to this sick boy. Whoever takes anything from their belongings should return it to them, for by God, none of them would give anything back.
Thus, Imam Zayn al-Abidin (peace be upon him) participated with his father, Al-Hussein, the great-grandson, in his struggle against the tyrants, but he was not blessed with martyrdom with his father and the righteous among his family and companions. God Almighty had preserved him so that he would take over the leadership of the nation after his father (peace be upon him) and fulfill the role prepared for him to preserve the message of his grandfather (peace be upon him). ) From the hands of the cruel and corrupt, and from the impersonation of the misguided, the invalid, and from the movements coming to the fold of Islam, which has taken its area by expanding and spreading rapidly [19] .
Features of the era of Imam Zain al-Abidin (peace be upon him)
Imam Zayn al-Abidin (peace be upon him) lived through the harshest period of the periods that passed through the leaders of the Imams of Ahl al-Bayt (peace be upon him), because he lived through the peak of the deviation that began after the death of the greatest Messenger (peace be upon him). This is because the deviation during the time of Imam Zayn al-Abidin (peace be upon him) had It took an explicit form not only at the level of content, but also at the level of slogans put forward by the rulers in the field of work and implementation. The reality of the rulers was revealed to the Muslim masses after the killing of Imam Hussein (peace be upon him), and nothing remained to cover the nakedness of their rule before the nation that experienced their reality and their miserable reality.
He (peace be upon him) found him in his ordeal in the line of jihad with the negligent, cruel and renegades, and then he lived with his uncle Imam Hassan (peace be upon him) in his ordeal with Muawiyah and his workers and agents, and with his father Al-Hussein (peace be upon him) during his tragic ordeal until he faced the ordeal face to face, and it arrived. The ordeal reached its peak when he saw the armies of the Umayyads entering the Mosque of the Messenger (PBUH) in Medina and tying their horses to the mosque. This mosque was the launching pad for the message and its ideas to the whole world. During the reign of Imam Zayn al-Abidin (PBUH), this mosque was afflicted with much humiliation and humiliation at the hands of The Umayyad army that permitted both the city and the mosque and violated the sanctities of the Prophet (PBUH) in both of them.
One of the methods used by the Umayyads against opponents in that era was murder, and it was considered the simplest means, as revenge mutilation, crucifixion on trees, cutting off hands and feet, and forms of corporal punishment were the language of daily conversation [20] .
The Umayyads indulged in luxury, as many historians mentioned many anecdotes of their luxury and manipulation of the nation’s economy and wealth, to the point that they exaggerated their gifts to poets and gave generously to singers. A life of amusement, play, foolishness, and promiscuity prevailed in many parts of the Islamic world, especially in Mecca and Medina, and the Umayyad authorities intended to spread This is in them to remove their prestige from the souls of Muslims, while Islamic law had combated entertainment and immorality and called on the Muslim person to a life of seriousness, diligence, and toil in order to fill his life in this world and his next life with good deeds, anticipate good deeds, climb the peaks of perfection, and be keen on the most precious moments of his life in this life and protect them from waste and loss . 21] .
Before entering Medina, Imam Zain al-Abidin (peace be upon him) worked to arouse Islamic public opinion and awareness and direct it to the plight of the message, which was represented by the tragedy of Atf. His speeches that he delivered to the people contained these meanings.
The experience of Karbala gave a practical indication that the Muslim nation was in a state of stagnation and dullness, which made its jihadist state in a state of absence, if not non-existent at all. For this reason, Imam Al-Sajjad (peace be upon him), as the imam of the nation to whom the nation’s authority ended, took that phenomenon into consideration, and therefore he played his role by working to develop the missionary current in the nation, expanding its circle in the Islamic arena, working to raise the level of Islamic awareness and practical openness in the various sectors of the nation, and creating distinguished leaders who carry pure Islamic thought, not the thought spread by the Umayyad rule. [22] .
The plans of the Imam (peace be upon him) succeeded at various levels and as planned. There are two practical proofs for this:
In the social field, the plan of the Imam (peace be upon him) bore fruit, as he gained the respect and loyalty of the broad sectors of the nation, and the historical sources are unanimous in that. Ibn Khallikan said: When Hisham bin Abdul Malik performed Hajj in the days of his father, he went around and tried to reach the stone to receive it, but he was unable to reach it due to the large crowd, so he set up. He had a pulpit, and he sat on it, looking at the people, and with him was a group of prominent people from the Levant. While he was like that, Zayn al-Abidin (peace be upon him), who was one of the most beautiful people and had the kindest disposition, came and walked around the Kaaba. When he reached the stone, the people stepped aside for him until he greeted, and a man from the Levant said. Who is this that people have feared so much? Hisham said, “I do not know him for fear that the people of the Levant would want him.” Al-Farazdaq was present, so he said, “I know him.” The Syrian said, “Who is this, Abu Firas?” He said:
This is what the Batha knows and the house knows, and the solution and the sanctuary
This is the son of the best of all God’s servants, this one who is pure, pious, pure and knowledgeable
If the Quraysh saw him, the one who said it would say, “To generosity.” This will end the generosity
Derived from the Messenger of God, his spring was blessed with good elements, tents and sheep
This is the son of Fatima, if you are ignorant of his grandfather. The prophets of God have been sealed
God honored him with the prestige and greatness that was granted to him in the tablet of the pen
Your statement of this does not mean that the Arabs know who you disapproved of and the non-Arabs
Among the community, their love is religion, their hatred is disbelief, and their closeness is a refuge and a shelter
If the people of piety are counted as their imams, or it is said that they are among the best people on earth, it is said that they are
Which creatures are not in their minds whether this is a priority or a yes to it?
Whoever knows God knows the primacy of his parents, from the house of this the nations attained
When Hisham heard this poem, he became angry and imprisoned Al-Farazdaq, and Imam Zain Al-Abidin (peace be upon him) gave him twelve thousand dirhams, so he returned it and said: I praised him for God Almighty, not for giving, so the Imam (peace be upon him) said ((We are the people of a household that if we give something we will not take it back)) so he accepted it from him. Al-Farazdaq [23] .
This incident demonstrates that the Imam (peace be upon him) had enjoyed true and widespread public loyalty, with a certainty that this loyalty was vividly embodied even in the holiest hour, and in a witnessed devotional stance.
Through his calm and organized work, Imam Zayn al-Abidin (peace be upon him) was able to supervise the completion of this restoration and this preparation with full force, wisdom, safety and diligence. The Imam (peace be upon him) launched a jihadi approach that would bear the burdens of the requirements of the dangerous stage at that time, and this approach can be talked about on multiple levels. :
Intellectual and scientific jihad:
It is known that sound thought is one of the components of every sound political movement. Educating and educating the masses so that they are aware of what is happening to and around them and the rights and duties owed to them and upon them is the first pillar for repelling corrupt ruling regimes that have sought throughout history to distance people from the truth and authentic teachings.
Imam Zayn al-Abidin (peace be upon him) played an important role in this field, as he stood up to the authoritarian prohibition of narrating hadiths. He ordered the narration of hadiths and urged it. He applied the Sunnah and called for its application and action. It was narrated about him saying (peace be upon him): The best deeds are those done according to the Sunnah, even if they are few.) [24] .
In the circumstances that the Imam (peace be upon him) lived through, where the rulers were in the process of uprooting the truth from its roots and origins, which was represented by the memorizers and interpreters of the Qur’an, the call to adhere to the Qur’an was one of the most important duties at that time, and the Imam (peace be upon him) made an abundant effort in this field. He (peace be upon him) said, “You should recite the Qur’an, for God created Paradise with His hand, bricks of gold and bricks of silver, and He made its mortar of musk, and its soil was saffron, and its pebbles were pearls. Paradise is a higher degree than he is, except for the Prophets and the Siddiquis)) [25] .
Social and practical jihad:
The most important goal of divine leaders is to reform human society by raising it on divine teachings. The reformer must go through stages of hard and painstaking work on this thorny path. He must:
To raise a generation of believers on the true teachings brought by religion and the valuable morals that must be cultivated in order for them to be his helpers in doing good. To enter society with all his might, be present among the people, and confront the oppressors and tyrants with his teachings and convey to them the messages of God. To resist the corruption spread by oppressors in society with the aim of paralyzing its strength, emptying it of morale, and distancing it from its sound nature based on truth and goodness [26] .
We can talk about the aspects of his (peace be upon him) practical activity in the social aspect in several ways, including:
Ethics and education (following Ahl al-Bayt (peace be upon him))
The Imam (peace be upon him) set the most wonderful examples of embodying the great Muhammadan character in his private commitments and in his conduct with people, and even with all the beings around him. The character of the Imam (peace be upon him) was that of the seasoned Islamic leader who combined high-level academic ability, sublime honor and the ability to attract Hearts and possession of them.
Reform and the state
It has been rumored by some historians that the imams from the sons of Hussein (peace be upon him) retired after the political massacre of Karbala and devoted themselves to guidance, worship, and retreating to this world.
They support their statement by chronicling the life of the Imam (peace be upon him) and claiming his isolation from public Islamic life. It seems that the reason for these wrong perceptions among historians is what seemed to them that the imams after Hussein (peace be upon him) did not rage against armed action against the ruling situation while giving them the political side of leadership. A narrow meaning that only applies to armed action of this kind.
C- Resisting corruption
If one of the most important duties of a reformer, especially a divine reformer, is to resist corruption and fight the corruptors on earth, then Imam Zayn al-Abidin (peace be upon him) played a prominent role in performing this duty, and the Imam (peace be upon him) also carried out treatment in his own style, which gave it a unique character that distinguished the Imam’s jihad. (A) The most important of which is the problem of general poverty and the problem of slavery and slaves [27] .
Conclusion
Among the things that the researcher finds in the life of Imam Zain al-Abidin (peace be upon him) is his contemporaneity with the caliphate of Muawiyah and the most important crimes he committed in history. The difficult test that befell Imam Zain al-Abidin through the mandate of the Covenant and the circumstances that the Arab Islamic nation is going through. The pioneering role that the Imam (peace be upon him) led led to wisdom and acumen that contributed to standing up to Umayyad rule. The pressures that faced Imam Zain al-Abidin (peace be upon him) were dealt with by him with wisdom and good advice. The state of confusion and chaos that occurred in the Arab country, represented by Medina and Mecca, contributed greatly to the deterioration of the political, economic and social conditions of the country.
Research notes and sources
[1] Sahih Muslim: 7/121.
[2] Proof of guidance: 2/320 Hadith 116.
[3] Al-Nour: (24): 36-37.
[4] Ikhtiyar Ma’rifat al-Rijal: 1290132 H 207, Al-Aghani: 14/75.
[5] Biography of the Messenger of God (PBUH) and his family (PBUH): 2/189
[6] The Life of Imam Zain al-Abidin, Analytical Study: 390
[7] Realizing the Truth: 12/13-16.
[8] Ilal al-Shara’i’: 1/269.
[9] A’lam Al-Hidaya: 6/48.
[10] A’lam Al-Hidaya: 6/54.
[11] Al-Kafi: 1/242/3, Ibth al-Hidaya: 5/214-216.
[12] Al-Irshad: 2/112.
[13] The Worship of Imam Zayn al-Abidin: 1/45.
[14] The Life of Imam Zain al-Abidin, Study and Analysis: 665.
[15] A’lam Al-Hidaya: 6/48. A`lam Al-Hidaya: 6/106.
[16] Al-Aghani: 8/224.
[17] Al-Aqd Al-Farid: 3/233.
[18] The Life of Imam Zain al-Abidin, Study and Analysis: 667.
[19] Al-Ihtijaj: 2/147.
[20] Al-Ghaybah by Al-Tusi: 118.
[21] Al-Irshad: 2/112.
[22] Al-Aghani: 1/55
[23] Poetry and singing in Medina and Mecca: 250.
[24] Deaths of Notables by Ibn Khallikan: 6/96.
[25] Tafsir Al-Burhan: 3/156.
[26] Bihar Al-Anwar: 46/107.
[27] Nuzhat Al-Nazir: 45.
The political jurisprudence of the movement system of Imam Zain al-Abidin (peace be upon him)
-Introduction
The political authoritarian conflict in determining the leadership line of the nation became more prominent among the Umayyads after the death of Muawiyah, although it was constant and inherited among the Umayyads, and for this reason Yazid sought to establish authority over him.
It was necessary to have a line of opposition to that corrupt leadership that would stand up to it and restore the Islamic leadership to its proper place, represented by Imam Hussein (peace be upon him), who required the legal duty to bear this leadership line placed upon him based on his legal duty ((I did not go out evil, nor arrogantly, nor hypocrisy, but rather I came out. To seek reform in the nation of my grandfather to enjoin what is right and forbid what is wrong))
The Karbala incident took place, and after the martyrdom of Imam Hussein (peace be upon him) and his companions, may God be pleased with them, and Imam Zain al-Abidin assuming the responsibility of leadership, people had a clear vision in determining the legitimate leader and to know whoever, whether the Hashemites or the Umayyads, is responsible for that position.
Imam Zain al-Abidin (peace be upon him) carried the message of reform through a complex political system controlled by tyrants, which made Imam Zain al-Abidin draw the features of that dynamic system through multiple means and solid positions in which he proved the merit of the divine Imamate in leading the nation despite the era of tyrants.
This research came to reveal the political jurisprudence of the era of the Imam (peace be upon him) and how he dealt with the facts and events of his time. Therefore, the research is organized into two sections:
The first topic: Explaining that the Imamate is a right usurped from the Umayyads and the attempt of the Imam (peace be upon him) to explain the entitlement of the Ahl al-Bayt (peace be upon him) to this position, whether that statement is general in proving the imamate to the Ahl al-Bayt (peace be upon him) in general or specific to his honorable person, through his words, supplications, and messages.
The second topic: An exploration of the Imam’s political movement system in the direction of dealing with the tyrants of his era or how to deal politically with the internal revolutions during his blessed existence, with sub-interventions that elicit some jurisprudential issues.
The first topic: The dynamic system of Imam Zain Al-Abidin in proving the Imamate to the People of the House (peace be upon him) in general and to him in particular.
The first requirement: Imam Zain Al-Abidin’s dynamic system in proving the Imamate of the Ahl al-Bayt (peace be upon him) in general.
The intellectual and scientific jihad, which the Imam (peace be upon him) was able to establish through the system of political movement through the windows of supplication, interpretation, messages and meetings, made clear the usurping leadership side of the People of the House (peace be upon him) and their right to lead the Imamate in this divine position, which the Muslims did not take care of and give it to its people starting from the beginning of the caliphate after. The Messenger of God (peace be upon him) and its end, except for the period of the caliphate of the Commander of the Faithful (peace be upon him), and he (peace be upon him) wanted to prove that fact on the basis that the imamate: “His position is to succeed the prophecy in guarding the religion and the politics of the world” ( [1] ) and with it the establishment of the laws of the Sharia and the preservation of This right was robbed by the oppressive Umayyad authority, starting with Muawiyah until the end of the rulers of his era, through his supplications (peace be upon him) or his interpretations of the noble verses and through multiple sources, including:
The first resource: His supplications (peace be upon him), which demonstrated and demonstrated the right of the Ahl al-Bayt (peace be upon him) to this divine position.
By his saying (peace be upon him), as in the supplication of Arafat, which is quoted from Sahifa al-Sajjadiyya: ((My Lord, bless the best of the people of his household whom you have chosen for your command, and upon them are the keepers of your knowledge, the keepers of your religion, and your successors in your land, and your proofs for your servants, and you have purified them from impurity and impurity with a purification of your will, and made them the means to you and the path. To your paradise.)
Things to note about the words of the supplication are:
The first matter: The supplication is on the Day of Arafat, and on the Day of Arafat the creatures gather to perform the greatest Hajj, and it is a witnessed day, and the Imam includes in that supplication the usurped rights of the Ahl al-Bayt, including the Imamate.
The second matter: The public declaration in the contemporary unjust government of his honorable position by divine designation by making them your successors in your land over your servants after you have chosen their affairs.
The third matter: These attributes are divine attributes that He created and the nation must accept them because their condition is better by them and they are prepared to accept them.
((His choice of them to carry out His command and religion in the world and guide people to follow His path, and it goes back to bestowing the perfection of general leadership on them according to what Divine Providence has given them of acceptance and readiness))( [2] ).
The fourth matter: Despite all the political circumstances, within his jihadi political intellectual system, he openly declares this divine right, and in God’s name no one should blame him.
His statement (peace be upon him) after explaining the status of the Prophet (peace be upon him) and his position among the status of his family.
((And his descendants, may God’s prayers and peace be upon them, are the guided ones, whose obedience you assumed and whose affection you commanded, and you made them the guardians of your affairs after your Prophet (may God’s prayers and peace be upon him and his family)... and you made them proofs over your creation and you commanded their obedience to whomever you saw))( [3] ) meaning you created.
The blessings of supplication can be benefited by:
Whoever is loyal to God’s command and proof and who is commanded by their affection and obedience must be the best of all creation. Whoever attacks the holders of these divine rights is considered a usurper and a transgressor of God’s limits. The transgressor is unjust and his punishment is Hell.
Second resource:
His supplications (peace be upon him) showed that the people of the world were extorting that divine right and controlling it with their worldly desires and their brutal authoritarian oppression, and this appears in his supplications on the day of Eid al-Adha and on Friday.
((O God, this position - leading the Friday and Eid prayers - is for your successors, your chosen ones, and the positions of your secretaries in the high rank that you have assigned to them... They have extorted it, and you are destined for that. Your command will not prevail nor will it exceed what is inevitable from your plan, however you wish and whenever you wish, and for what you know better than anyone who is accused. On Your creation and Your will, until Your elite and successors became defeated, oppressed, and blackmailed. They see Your rule replaced, Your Book rejected, Your obligations distorted from the directions of Your laws, and the Sunnah of Your Prophet abandoned. O God, curse their enemies from the first and last and whoever is satisfied with their actions, followers, and followers) ( [4] ).
The supplication carries several meanings:
The first indication: choosing the time for supplication, which is Friday and Eid al-Adha. These two days are a day of great gathering for Muslims, one at the level of the country and the other at the level of the nation, in which Imam Zain al-Abidin demonstrated the injustice of usurping the leadership of Muslims in performing the Friday and Eid prayers.
The second indication: A clear statement and call to the Imam (peace be upon him) in the dynamic system of the caliphs of injustice and the kings of falsehood for taking the position of the chosen ones among the Ahl al-Bayt (peace be upon him) for one of the missions of the religion, which is to lead him and establish prayer, and it is a personal position specific to the Ahl al-Bayt or those who represent them.
The third indication: a public statement about the deprivation of that right from the unjust caliphs, which is an alteration of God’s rule, a distortion of the obligations, and a failure to implement the law of the Master of the Messengers.
Fourth indication: He indicated in the supplication that the leadership of others is invalid because the supplication is supported by supporting evidence.
In the well-known Prophet who is obliged to do the work of the jurists: (Four to the rulers: the fine, the punishments, alms, and Friday prayers) ( [5] ).
And in another: ((Friday prayer and government are the Imam of the Muslims)) ( [6] ).
Imam Al-Khoei (may God have mercy on him) raises the illusion that permissibility and jurisdiction are limited to them, but it is possible for others to lead in prayer with permission.
((We also acknowledge jurisdiction, except that we claim the leadership of others if it is based on their permission to do so - even if in general terms - it does not contradict jurisdiction)) ( [7] ).
Fifth indication: It is a reference to the takeover of the Great Caliphate, which is greater than prayer, as indicated by the Bahrani investigator.
((It is possible that what is being referred to is the Great Caliphate due to the appearance of its effects on this day due to the great wisdom in it regarding the emergence of their state, their power, their commands and prohibitions, their guidance and guidance of the people, and the creation’s imitation of them)) ( [8] ).
Sixth significance: The legitimacy of cursing those who usurp divine rights in full view and hearing of the crowds gathered for the people of misguidance, rulers, followers, and followers, and whoever is satisfied with that will be humiliated until the Day of Resurrection.
The third resource: To prove the political leadership of the mandate of the Commander of the Faithful, Ali bin Abi Talib (peace be upon him).
In particular
His explanation of the origin of the Imamate and the text that indicates it, which is represented by the Imam, the Commander of the Faithful (peace be upon him), through his interpretation of the verse of peace and his interpretation of the Hadith of Al-Ghadir.
He, peace be upon him, explained the noble verse (Enter all of them into the peace) by saying
(Salam is the guardianship of the Commander of the Faithful (peace be upon him) ( [9] )) and in the narration of his son Al-Baqir (the family of Muhammad) ( [10] )
Whereas the guardianship of the Commander of the Faithful (peace be upon him) and the Imams (peace be upon him) after him, which Imam Zain al-Abidin (peace be upon him) declared, is the true peace that God Almighty commanded people to enter into and acknowledge. It is a peace in this world and the hereafter, and without it, the afterlife will not benefit His servants without that submission.
It has been reported that whoever does not submit to the guardianship of Ahl al-Bayt (peace be upon him) has a deficiency in his true faith, and he may be called an infidel even if the rulings of Islam are clearly applied to him.
It was narrated in Al-Bihar on the authority of Amali Al-Saduq with his chain of transmission on the authority of Imam Al-Baqir (peace be upon him), who said: Jaber bin Abdullah Al-Ansari told us, saying: The Messenger of God (may God bless him and grant him peace) addressed us and said: ((O people, whoever hates us, Ahl al-Bayt, God will resurrect him on the Day of Resurrection as a Jew. He said: I said: O Messenger of God, even if he fasts and prays and claims that he is a Muslim? He said: Even if he fasts and prays and claims that he is a Muslim) ( [11] ).
His (peace be upon him) interpretation of the mutawatir hadith of Al-Ghadir in which the Commander of the Faithful (peace be upon him) was appointed Caliph of the Muslims and he (peace be upon him) was pledged allegiance by order of the Messenger of God (peace be upon him) and in which he (peace be upon him) said: ((Whoever I am his master, Ali is his master. Oh God, be loyal to whomever befriends him. And he was hostile to whoever was hostile to him) ( [12] ).
Imam Zayn al-Abidin (peace be upon him) answered about the meaning of the hadith when they asked him a question about the meaning of the hadith, and he (peace be upon him) said: ((The Messenger of God (peace be upon him) informed them of the imam after him)) ( [13] ).
C- On the authority of Abu Hamza Al-Thumali, on the authority of Abu Khaled Al-Kabli, he said:
I entered upon my master Ali bin Al-Hussein Zain Al-Abidin (peace be upon him) and said to him: O son of the Messenger of God, tell me about those whose obedience and affection God imposed, and who made it obligatory for his creation to emulate them after the Messenger of God (peace be upon him). So he said to me:
((O Abu Kunkar, those in authority whom God made the imams of the people and obligated to obey them were the Commander of the Faithful, Ali bin Abi Talib, then the matter ended with us)) ( [14] ).
At the end of the narration, there is proof by names of all the Imams (peace be upon him) until the appearance of the Qaim (peace be upon him).
The meaning of the novel:
Through his legal duty, the Imam proves the origin of the Imamate and its right to the Commander of the Faithful (peace be upon him).
This proof was given exclusively to his companions Al-Kabli, who was one of the disciples of Imam Zain Al-Abidin (peace be upon him), whose name was Wardan and whose nickname was Kankar.( [15] )
Imamate is a foundation and the Imam is God’s proof on earth, and the earth is not devoid of proof, so he wanted to prove his own imamate (peace be upon him) and the imamate of whoever comes after him in order to confirm and confirm the text narrated from the Messenger of God (peace be upon him).
Because of the political situation in the era of Imam al-Sajjad (peace be upon him) and his isolation from the people out of fear for his loyalists and lovers, he highlighted his social and political communication through his supplications that came with the Sahifa al-Sajjadiyah and the Treatise of Rights, and just as the Qur’an emphasized the message of supplication with colors including asking for pardon and forgiveness and pleading with the Truth, Glory be to Him, and other colors that confirmed his supplications (peace be upon him). ) on personal and social demands, including political ones, in clarifying the entitlement of the Ahl al-Bayt (peace be upon him) to this position on the one hand, and the nation’s deviation from them and taking that position from them by force and oppression.
The second requirement: the dynamic system to prove his Imamate (peace be upon him) in particular
If we want to read the political movement system after the revolution of Imam Hussein (peace be upon him) in proving his Imamate (peace be upon him), we do not read a system like the revolutionary movement system in the renaissance of Imam Hussein (peace be upon him). Rather, the Imam took another path with preaching in order to preserve the principles of Islam, which is the path of intellectual jihad.
((The Imam was not able to lead an organization that would bear fruit, even after a while, and it is not reasonable for him to make a suicidal sacrifice that would not bear fruit now or in the future. The Ahl al-Bayt were content for the year with what Imam Hussein (peace be upon him) made in his bloody struggle with those huge sacrifices in order to remain steadfast in Islam. Principle and firmness in steps, and they turned the call to God in another direction, which stipulates protecting the highest principles from error and deviation) ( [16] ).
However, Ibn Al-Hawashim was able to expose the unjust governments that he lived through with all firmness and confidence, and for God’s sake, do not take him to the blame of a critic, as you, honorable reader, will pass on in the second section, and to prove his Imamate (peace be upon him) in several positions.
The first position: His famous sermon in the Levant, in the Umayyad court and in the Damascus Mosque, when he asked Yazid bin Muawiyah to speak words in which there is God’s satisfaction and reward for those sitting. After Yazid’s opposition firstly and his agreement secondly, the son of the Messenger of God (may God’s prayers and peace be upon him) rose to prominence and explained through the sermon the full text and the obligatory conditions. To assume the position of Imamate through:
What good qualities God gave them: knowledge, forbearance, tolerance, eloquence, courage, and love in the distress of the believers.
These are the characteristics of an imam that must be present in him
Preference is given to the chosen Prophet Muhammad (PBUH), the friend, the pilot, the lion of God, the mistress of the women of the worlds, and the masters of the youth of the people of Paradise, Al-Hassan and Al-Hussein (PBUH), and this pure group is in the leadership of the nation and for their sake the entire universe was created. Explaining his connection to the Seal of the Prophets through his attributes and dignity granted to him by God Almighty, such as the Night Journey, praying with the angels, fighting the polytheists, and others. His connection to the Commander of the Faithful (peace be upon him) through his attributes and dignity (peace be upon him): pledging allegiance, praying for the two qiblahs, and fighting those who break the faith, the oppressors, and the renegades. His connection to Al-Zahra, and that he is the son of the Lady of Women and the son of a few of the Messenger. All of these qualities are not found in a personality like the personality of Imam Zain Al-Abidin (peace be upon him). Someone else deserves to be a ruler and imam of the Muslims, and this is a direct path to proving his imamate through his intellectual system in spoken form and invalidating the government and imamate of others understood.
The second position: Explaining the reason for which the Imam (peace be upon him) is needed, as he (peace be upon him) said: ((We are the imams of the Muslims, God’s proofs over the worlds, the masters of the believers, the venerable leaders of the strangers, and the companions of the believers, and we are the safety of the people of the earth, just as the stars are the safety of the people of the world. The sky, and by us He holds the sky from falling on the earth except with His permission, and by us He holds the earth from spreading with its people. Since God created the earth, the earth has not been devoid of any proof for God, known or absent, hidden, and the earth will not be devoid of proof for God in it until the Hour arises. If it were not for that, God would not be worshipped.) ( [17] ).
It is noted in the text:
Focusing on the axis of the Imamate revolves around the twelve Imams (peace be upon him), and the text highlights his honorable position in terms of the Imamate and that the People of the House (peace be upon him) cannot be compared to anyone. The text explains its centrality in terms of the lofty status of the People of the House (peace be upon them), for whose sake the universe was created, but worldly politicians do not know their status (peace be upon them). He concluded the text by focusing on the Imamate and that it will remain until the Hour of Judgment because it is an important issue upon which the people and their livelihood should be established.
The third position: The indirect way to prove his Imamate (peace be upon him).
The Imam presents the political leadership of the government of Yazid bin Muawiyah as an unjust government, and it is not fit for imamate and leadership because it is unjust and the Holy Qur’an says: ((And do not rely on those who do wrong, lest the Fire touch you)) ( [18] ).
How is he fit for the imamate (an immoral man, a drinker of alcohol, a murderer of a respectable soul, and an avowed immoralist) ( [19] ).
(A man who marries the mothers of his sons, daughters, and sisters, drinks alcohol, and neglects prayer) ( [20] ).
The fourth position: usurping the political position of Imam Al-Sajjad (peace be upon him) and not justifying the positions of the oppressors and tyrants who covenanted with him (peace be upon him), whether sages or scholars of authority, who based those justifications on lies, treachery, and fraud, as part of his dialogue with Abbad Al-Basri.
Al-Saduq narrated: A man said to Zayn al-Abidin (peace be upon him): You preferred Hajj over jihad, and God says: ((God has bought from the believers their souls and their wealth so that they will have Paradise)) so he (peace be upon him) said: ((Then read what comes after it)): ((The repentant worshipers) Al-Hamidun Al-Sahiyin (The Praiseworthy Travelers)) If you see these people, then jihad with them is better than Hajj) ( [21] ).
In the narration of Sheikh al-Tusi: “If these people appear, we will not have any influence on jihad” ( [22] ).
The significance of the novel:
Jihad must have these qualities mentioned in the Holy Qur’an, which are the characteristics of the infallible Imam, and he is more deserving of this position than anyone else. So (peace be upon him) wanted, through his intellectual jihad, to highlight the aspect of his Imamate, even through narrations explaining the verses of the rulings on worship.
Al-Miqdad Al-Siuri said: ((The jihad commanded is jihad with the infallible Imam, not any jihad that alerts the questioner to his ignorance, for he has no objection to such a great man who knows the conditions of worship and the secrets of obedience))( [23] ).
Fifth position: Warning against cooperating with oppressors.
In the Sahih of Abu Hamza Al-Thumali, on the authority of Imam Ali bin Al-Hussein (peace be upon him), in a long hadith, he said: ((Beware of the companionship of the two years, of helping the oppressors, and of being close to the sinners. Beware of their temptation, stay away from their surroundings, and know that whoever opposes the saints of God, believes in other than the religion of God, and is tyrannical by His command. Without the command of the Guardian of God, he would have been in a blazing fire, consuming bodies, and their souls had disappeared from it, and their wretchedness had overcome them, for they were dead and would not feel the heat of the Fire, and if they were alive they would find the burning of the heat of the Fire) ( [24] ).
The meaning of the novel:
1- The Imam (peace be upon him) warned against the oppressors and others against working with them, entering into their assistance, and calling for their boycott because working with them is a violation of God’s command.
2- And what oppressor is more stubborn than depriving them of the right of Imamate, and what the Imam (peace be upon him) expressed about them is that they are dead in the abode of this world, not experiencing the heat of hellfire, discontent, and disappointment, and if they were alive, they would find the reluctance of that ( [25] ).
Sixth position: Texts and trials regarding his Imamate (peace be upon him), where the text is considered evidence of the appointment of the Imam, and texts regarding his Imamate (peace be upon him) have been repeated, including:
Texts declaring the names of the imams, including Imam Al-Sajjad (peace be upon him), and in which the Messenger of God (peace be upon him) appointed the twelve caliphs after him. ( [26] ) Texts confirming the imamate of Imam Zain Al-Abidin by the Commander of the Faithful (peace be upon him)
In his will to Imam Hassan and his saying to Hussein (peace be upon him):
((You are the one who will rise after your brother Al-Hasan, and the Messenger of God (PBUH) ordered you to give the inheritance after you to your son Zain Al-Abidin, for he is the proof after you. Then he took Zain Al-Abidin’s hand when he was a child and said to him: The Messenger of God (PBUH) orders you to recommend the Imamate after you. To your son, Muhammad al-Baqir, and to his readers from the Messenger of God and from me, peace be upon him))( [27] ).
The trial of Al-Hajar Al-Aswad in proving his imamate over the imamate of his uncle Muhammad ibn al-Hanafiyya
What the narrators mentioned: ((There was a formal dispute between him and the Imam about the Imamate, so they agreed to go to the Kaaba to judge at the Black Stone, and he was the one who would judge between them, but they only agreed
Therefore, to crystallize public opinion and return those who believe in the Imamate of Muhammad to the truth))( [28] ) And God made the Black Stone speak as a miracle, just as Jesus bin Maryam spoke when he was in the cradle as a boy, that Imam Zayn al-Abidin (peace be upon him) is God’s proof over his creation, and his trustee. On his religion, and he made clear that right. ( [29] ).
Most historians ( [30] ) do not tend toward this dialogue, as follows:
Knowing the piety and piety of Muhammad ibn al-Hanafiyya and the claim of imamate with the presence of the Imam contradicts that piety and piety. What Ibn al-Hanafiyya confronted in some situations and attributed to him, as in the Mukhtar revolution, is like the legal representative of the Imam of his time due to the political situation and the distance of Imam Zayn al-Abidin (peace be upon him) from the political arena in order to reform the system. Islamic political Islam through liberating thought and replacing the unscrupulous with living and conscious thought
Assuming the authenticity of the narration of arbitration in proving the imamate, perhaps Muhammad ibn al-Hanafiyyah wanted to prove the dignity of Imam Zain al-Abidin by interrogating al-Hijr regarding his imamate in order to remove doubts from some souls who doubted his imamate (peace be upon him).
The third requirement
The legitimacy of confronting the imamate in the movement system of Ahl al-Bayt, peace be upon him
The first section: The legitimacy of confronting the Imamate in the movement system by the Imams (peace be upon them).
Imam Zayn al-Abidin (peace be upon him) proves in his intellectual movement system that the position of leadership or caliphate is a position of (temptation) for the Sultan and the nation because each of them has rights and duties.
Duties of the leader: honesty, justice, kindness to the subjects, maintaining security, enforcing borders, and others.
It was reported from the Prophet (PBUH) regarding the characteristics of a ruler:
His saying (may God bless him and grant him peace): “And whoever God entrusts with any of the affairs of the Muslims, and he veils himself without their need and isolation, God will veil himself without his need, solitude and poverty on the Day of Resurrection” ( [31] ).
The Prophet (PBUH) gave a lesson to the rulers about carrying this trust, and that it is the way of throwing oneself into ruin for one who is unable to fulfill it.
It came on the authority of Abu Dharr (may God bless him and grant him peace) who said: “I said, ‘O Messenger of God, will you not use me?’” He said: Then he struck my shoulder with his hand and then said: “O Abu Dharr, you are weak, and it is a trust, and on the Day of Resurrection it will be shame and remorse, except for the one who fulfills his rights and fulfills what he owes.” Therein))( [32] ).
The text mentioned by (may God bless him and grant him peace) has multiple dimensions:
The first dimension: The requirement of power in authority: whether the power is for personality, understanding, or the soul, the ruler can control that the power granted to him is not tyranny as much as it is dealing with the situations of the nation in order to identify the conditions of its circumstances and develop successful solutions to the problems of his society with the strength he has been given to fulfill the obligation.
The second dimension: The requirement of honesty in the Sultan: another understanding of the ruler’s moral qualities through which he can grant rights and equality among the subjects through his firmness and not using emotion, favoritism, favouritism, or the psychological qualities he possesses.
Therefore, whoever takes over this position without a legal right, whether by usurpation, illegitimate election, or usurped covenant, is considered to be doomed.
Imam Zayn al-Abidin (peace be upon him) said about the rights of the Sultan:
((The right of the ruler is that you know that you have caused him temptation, and that he is being tested in you because of the authority that God Almighty has bestowed upon him over you, and that you must not expose yourself to his wrath and throw your own hands into destruction and become a partner with him in the evil that comes to you.))
Question: Should imams in unjust governments challenge taking this divine position? Or to stay away from it until God brings His command?
And the answer to it:
Taking the right, as Imam Zayn al-Abidin expressed for him, is a temptation for the ruler and the servants, there must be conditions that are met by the subjects:
The first condition: the presence of loyal helpers and supporters, and this is indicated by:
As stated in the book Kamal al-Din wa Tamam al-Nimah on the authority of the Prophet (PBUH) in a long hadith in which he says to Ali bin Abi Talib (PBUH):
((My brother, you will remain after me and you will face hardship from the Quraysh and those who rebel against you and oppress you. If you find helpers against them, then fight them and fight those who disagree with you with those who agree with you. If you do not find helpers, then be patient and withhold your hand and do not throw it into destruction)) ( [33] ).
The words of the Commander of the Faithful (peace be upon him) in his Shaqshaqi sermon that he delivered after the killing of Othman and his assumption of power.
((If it had not been for the presence of the present and the establishment of the proof with the presence of the supporter, and God would not have held back the burden of an oppressor or the wrath of the oppressed, it would have cast its rope on its west, and would have watered the end of it with the cup of its beginning...)) ( [34] ).
Al-Sharif Al-Murtada explains the legal ruling on this condition:
((It means that the obligation is specific and obliges, with the presence of those who support it, to remove evil and prevent falsehood, and an apology to those who do not know for sitting down at the beginning, and getting up in the Camel War and what follows it, due to the loss of the supporters first and their presence second)) ( [35] ).
Because the imam reveals that if the conditions for imamate are met, then the legal duty obliges him to carry out the task assigned to him.
((It is obligatory for him - i.e. the Imam - to carry out the affairs of the Muslims, and it is not permissible for him to abstain from them unless he is excused from them, and the excuse is the absence of a helper and supporter for him. If the excuse is removed from him, then he must stand up to fix the affairs of the nation and lead them to guidance, so perhaps it is (pbuh) By saying this - with the existence of victory - he indicated the reason for his abstention from the matter for such a long period despite the fact that he was characterized by its conditions from the beginning of the time after the Messenger (peace be upon him), and his reason was the absence of a supporter for him (peace be upon him)) ( [36] ).
The same circumstances existed with Imam Hussein (peace be upon him), with the lack of ideological supporter, without the many insincere ones that afflicted Imam Hassan (peace be upon him), and as a result of the absence of the real supporter, reconciliation took place.
The second condition: Do not object to the orders and prohibitions of the authorities in a manner that would lead to discontent.
This is what Imam Zain Al-Abidin (peace be upon him) indicated.
((...And you must not expose yourself to his wrath, lest you throw your own hands into destruction and become a partner with him in the evil that comes to you)).
The third condition: The surrender of the position of caliphate by the usurpers to the Imam must be a surrender of faith and honesty, not of deceit.
This was embodied in the mandate of Imam Al-Rida (peace be upon him) during the time of Al-Ma’mun Al-Abbasi, when he forced him to assume the mandate or else he would be beheaded.
He (peace be upon him) said: ((God Almighty has forbidden me from throwing my hands into destruction, so if the matter is like this, then do what you want. I accept that I will not appoint anyone, nor isolate anyone, nor reduce any obligation or tradition, and I will deal with the matter from afar, applauding it, and I am satisfied with that.) And he made him his crown prince despite his dislike, peace be upon him) ( [37] ).
((O God, You have forbidden me from throwing myself into destruction with my own hands, and I have been forced and compelled, just as Abdullah Al-Mamoon was about to kill me when I did not accept his guardianship. And I have been forced and forced, just as Joseph and Daniel, peace be upon them, were forced, when each of them was told that the guardianship is from the tyrant of his time. Oh God, there is no covenant. Except for your covenant, and there is no guardianship except from before you, so help me to establish your religion and revive the Sunnah of your Prophet, for you are the protector and the supporter, and the best guardian and the best helper) ( [38] ).
The second section: The legitimacy of confronting the Imamate in the movement system by Imam Zain Al-Abidin (peace be upon him).
Should the Imam (peace be upon him) take the leadership position or manage the government or what is called today the executive authority or other names?
The answer: The imam must take this position (the imamate) because it is a divine right and not a human right. The doctrinal dispute has existed from the day of Saqifa to this day about the truth of the Commander of the Faithful (peace be upon him) and his son in the position of caliphate and no other, due to the existence of the text indicating that.
But were the political conditions achieved with the presence of Al-Nasser during the era of Imam Zain Al-Abidin (peace be upon him) for him to gain power and the necessity of seeking it? Or not achieved
The answer to that is: The completion condition after the divine Imamate represented by him (peace be upon him), which is the presence of the Nasser, is not fulfilled, and that is through:
What Imam Al-Sadiq (peace be upon him) said about that stage, which was after the killing of Al-Hussein (peace be upon him) and the failure of Imam Zain Al-Abidin (peace be upon him) to confront the political movement directly, due to the absence of Al-Nasser, but rather because people dispersed and turned away from him, according to the narration transmitted from Al-Saffar, on the authority of Muhammad bin Issa, on the authority of Yunus. On the authority of Jamil, on the authority of Abu Abdullah (peace be upon him), he said: “The people apostatized after Al-Hussein (peace be upon him), except for three: Abu Khalid Al-Kabli ( [39] ), Yahya bin Umm Al-Taweel ( [40] ), and Jubair bin Mut’im ( [41]) ),
The people joined and multiplied, and Yahya bin Umm al-Tawil used to enter the mosque of the Messenger of God (may God bless him and grant him peace) and say: We disbelieved in you and enmity and hatred have begun between us and you) ( [42] ).
It was the source of misery and apostasy.
((They found their hopes dashed by the killing of the leader, the captivity of his family, and the appearance of the weakness of the truth and the lack of its supporters on the one hand, and on the other hand, terror filled their hearts when they found the state so strong, bold, and cruel. How could it be confronted when the Imam was in such a position of weakness, so there is no getting close to him. Except that it leads to accusation and accountability, and that is why people turned away from the Imam (peace be upon him) ( [43] ).
This is the same apostasy that occurred after the Messenger of God (may God bless him and grant him peace) to his companions by not making the Commander of the Faithful a successor to the Messenger of God (may God bless him and grant him peace) despite the existence of the text, which Imam al-Baqir (peace be upon him) said about:
((The people apostatized after the Messenger of God, except for three groups: Salman, Abu Dharr, and Al-Miqdad))
This apostasy is not what is meant by the true apostasy that leads to disbelief, murder, impurity, and other rulings.
(Rather, apostasy here is a violation of the covenant of guardianship, and a type of turning away from the path of the Great Messenger and not adhering to his commandments. If what was meant by it was conventional apostasy, the Imam (peace be upon him) - after assuming power and ruling over matters - would have put the sword among them and annihilated them and killed them from the beginning to the end in particular. Note that the repentance of the natural apostate does not prevent his killing or remove it, but rather he will be killed even if he repents ( [44] ).
The people of Mecca and Medina deviated from the People of the House (peace be upon them), and they were famous for their loyalty and support to others.
It was narrated on the authority of Imam Al-Sajjad (peace be upon him) that he said: “There are not thirty men in Mecca or Medina who love us” ( [45] ).
This has some reasons for the Umayyad state’s precious and precious efforts to extinguish the mention of the Ahl al-Bayt (peace be upon him), especially what Muawiyah made towards the Commander of the Faithful (peace be upon him) in absolving everyone who spoke of the virtues of Imam Ali (peace be upon him) and his family (peace be upon him).
If you want to know about the soldiers that Muawiyah directed to spread hatred in the hearts of people against Ali (peace be upon him) or those who sold their religion for the life of others, which is the worst kind of consequence, then the books of history and biography are fraught with the hatred of the narrators from the jurists of Kufa, the people of Hijaz, and others for the People of the House (peace be upon him) ( [46] ) .
For clarification, what was prepared by the jurists of Medina, who are considered - that is, the jurists - to be the figures and the school that is the vehicle for educating people, raising their awareness, and promoting hostility towards the People of the House (peace be upon them), as examples but not limited to them.
Al-Zuhri, on the authority of Muhammad bin Shabiba, said: I witnessed the mosque of Medina, and saw that Al-Zuhri and Urwa bin Al-Zubair had sat down and remembered Ali, so he approached him. This reached Ali bin Al-Hussein (peace be upon him), so he came and stood over them.
He said: ((As for you, Urwa, my father judged your father before God, so he ruled for my father over your father. As for you, O Zuhri, if you and I were in Mecca, I would see that you were ( [47] ) your father)) ( [48] ).
However, with the absence of Al-Nasser, we did not find the Imams (peace be upon him) neglecting to carry out the message, and that was through several channels, as in the channels that Imam Zain Al-Abidin (peace be upon him) poured in through his intellectual jihad. They poured out what was necessary for building the human being, fortifying him, and taking him to the desired perfection.
((The method of seizing power has different shapes and colors, and if they, peace be upon them, lacked the presence of Al-Nasser in one channel, they did not neglect other channels. Rather, the imams of Ahl al-Bayt (peace be upon him) were political politicians and were builders of civilization. There is a political government to build political capacity, and there is a government To build legislation and the constitution) ( [49] ).
The imams are the rulers of a civilization whose policy was characterized, like the policy of the prophets and messengers, in broadcasting what sustains life, whether in their time or later times, in contrast to the rulers of politics who limited their rule to the duration of their rule.
The second topic
The political movement system of Imam Zain al-Abidin (peace be upon him), the direction of the rulers of his time and the internal revolutions
The first requirement
The political movement system of Imam Zain Al-Abidin (peace be upon him) and the direction of the rulers of his time
After the painful incident of Al-Taf, were Imam Al-Sajjad’s political positions positions in which he relied on the defensive side and acted with piety towards the Umayyad rulers - according to the jurisprudential basis - due to the injustice and cruelty to which the Imam was subjected, or did the Imam (peace be upon him) have a negative, offensive position and fight against authority?
The answer to this question must be stated and the second answer should be relied upon rather than the first: because the Imam did not practice piety after the Al-Taf incident for the following reasons:
First: The Imam’s (peace be upon him) practice of taqiyya prevents the establishment of proof against people, and his act of taqiyya requires recognition of the brutal authority represented by Yazid, Abd al-Malik, Marwan, and others.
Second: Applying taqiyya in some rulings, which if the imams’ companions declared openly, they would be imprisoned or killed by the rulers rather than the Imam (peace be upon him). This is why the imam acted on taqiyya not for himself but for his Shiites.
Third: Taqiyya is not obligatory, but rather permissible or otherwise obligatory
((If by manifesting the truth and demonstrating it there is support for the religion, service to Islam, and jihad in its path, then in that case wealth is disdained and souls are not honored))( [50] ).
Taqiyyah is not a secret or a goal of demolition and sabotage. Rather, practicing it or not is a consequence of the Imam’s view of Islam.
((The taqiyyah that cannot be achieved from the imam is what necessitates the loss of the features of the religion, and the incompleteness of the proof of morality. However, the matter in taqiyyah of the imam is not like that, for what requires morality are those rulings that if the Shiites were to declare them openly, they would be exposed to danger from before. Rulers who believe that promoting it weakens their rule and authority or shows their ignorance...) ( [51] ). For this reason, the reason for not implementing it was clear to the Imam, peace be upon him, through his position towards the tyrants of his time.
The movement system is directed by Yazid bin Muawiyah
The Imam (peace be upon him) fulfilled his legal duty to enjoin good and forbid evil in the direction of Yazid’s actions, especially after the incident of Al-Taf, through:
He exposed the Umayyad Caliphate represented by the Umayyad ruler Yazid, and that was when Yazid allowed him to ascend the poles of the pulpit after opposing him because he knew what he (peace be upon him) was saying, so he spoke words that pleased God and rewarded those sitting, which included introducing his pure lineage and the virtues of the Prophet’s family (peace be upon him) and the Prophet’s family (peace be upon him). The Commander of the Faithful, Fatima, and his uncle Al-Tayyar until he reached the last part of his sermon (peace be upon him), after the muezzin called the call to prayer and said, “I bear witness that Muhammad is the Messenger of God (peace be upon him).” He (peace be upon him) turned from the pulpit to Yazid and said, “Is this Muhammad my grandfather or your grandfather, Yazid?” If you claimed that he was your grandfather, then you lied and disbelieved, and if you claimed that he was my grandfather, why did you kill his family?) ( [52] )
The benefits of the sermon are:
The first matter: He (peace be upon him) exposed Yazid bin Muawiyah and the scandal of the family of Sufyan, and Yazid knew about this when he said: ((It will not be revealed except with my scandal and the scandal of the family of Abu Sufyan))( [53] ).
What offensive action could be greater than the Sivan family’s scandal in their home contracts at the height of victory.
The second matter: The stance is heroic, which is inclined by the legal obligation to mention the words (I disbelieved) and (I lied), which are contrary to the principle of taqiyya. With which he removed the masks from the policy of the Umayyads, led by their misguided prince.
The third matter: The message that the Imam carried and expressed through his sermon (peace be upon him) in front of Yazid and his tyrants. He missed the opportunity for them to kill him after introducing the lineage to the Umayyads, who were ignorant of the Imam (peace be upon him). Rather, they knew that the Umayyad movement was against a group of the Kharijites, because the Imam feared for himself. From the killing of his hardened Umayyads, he began his denunciation attack on them.
In the government of Abdul Malik bin Marwan
Although Abdul Malik bin Marwan had positive positions with Imam Zain al-Abidin at the beginning of his rule, after the Marwan family rented the house of Imam Zain al-Abidin (peace be upon him) during the Battle of al-Harra in the year 62 AH, the Imam did not give legitimacy to his government, and Marwan soon forgot Ma’ruf. The Imam (peace be upon him). However, the Imam took firm stances against that unjust government, including:
The first situation: Abd al-Malik’s circumambulation of the Sacred House, simultaneous with the circumambulation of Imam (peace be upon him)
It was narrated: Abd al-Malik used to walk around the Kaaba and Ali bin al-Hussein (peace be upon him) walked around in front of him and did not pay attention to him. Abdul Malik said: Who is roaming around in our hands? And he doesn't pay attention to us?
He was told: This is Ali bin Al-Hussein
So he sat in his place and said: Return him to me. They returned him, and he said to him: O Ali bin Al-Hussein, I did not kill your father, so what prevents you from walking to me?
He (peace be upon him) said: (The killer of my father spoiled his worldly life for him, and my father spoiled his afterlife for him. If you like it to be, so be it) ( [54] ).
The Imam’s challenge crystallizes:
Not to go to the tyrant Abd al-Malik is in itself not to recognize his state. The veiled threat from Abd al-Malik (I am not the killer of your father) and the Imam’s response to him, which is that the result is the same, and if you have a goal in killing me, it will be the good of this world and the corruption of your afterlife, as is the case with the killer of my father. Revealing the Imam’s courageous personality and the attempt of some to show him as a weak, introverted, isolated person, drowning in a sea of worship and preachers, and reluctant to confront tyrants.
The second position: Imam Zain al-Abidin, peace be upon him, refrained from giving the sword of the Messenger of God (peace be upon him) to Abd al-Malik bin Marwan when Marwan learned that the sword was with Imam Zain al-Abidin (peace be upon him).
This position is evident in his refusal to give the inheritance of the Messenger of God (PBUH) and the hardening of the position between the Imam (PBUH) and Abd al-Malik, which led to the Imam being carried, burdened with iron and shackled, from Medina to the Levant.
With this position, the Imam (peace be upon him) embodies the legitimacy of divine action through his legal duty not to give the inheritances of the prophets except to those who are God’s successor on earth, and highlighting the other side of the usurped caliphate. This is the most obvious form of political struggle ( [55] ).
In the government of Hisham bin Abdul Malik
The Imam’s political positions regarding the Umayyad tyrants did not change. After the death of Marwan and the accession of Hisham bin Abdul Malik, Imam Zain al-Abidin (peace be upon him) had several positions in which he (peace be upon him) expressed the illegitimacy of his rule and that the government of his rule was usurped. Among those positions was the people’s withdrawal and their relief as rulers for what the Imam (peace be upon him) wanted. During his circumambulation, he wanted to attain the Black Stone, and while Hisham was unable to reach what the Imam (peace be upon him) achieved, and when he asked who this was, Al-Farazdaq answered him with the well-known poem:
This is what Al-Batha knows and the house knows, and the solution and the heat
This position embodies the political struggle of the Imam through the following matters:
The first matter: Natural public opinion interacts with the spirit of prophecy and the true imamate embodied in the Imam (peace be upon him), unlike the unjust government represented by Hisham.
The second matter: The Umayyads imprisoned their poet, which is an insult to the ruling regime and the right of the Imam (peace be upon him) to this position.
The third matter: The legitimacy of the opposition and its support by the Imam (peace be upon him) against the ruling regime, through the Imam (peace be upon him) contacting Al-Farazdaq in his prison and giving him some symbolic gifts.
The government of Omar bin Abdulaziz
The Imam (peace be upon him) did not grant legitimacy to the government of Omar bin Abdul Aziz, despite the reforms he made, including removing insults against the Commander of the Faithful (peace be upon him) and calling for lifting the ban on recording hadith. These are actions that deceive the common people that he is just, even if the matter was as it was, to spread the knowledge of the People of the House. (PBUH) But it is the world and its sweetness
However, Imam Zayn al-Abidin (peace be upon him) responded to that government through the interpretation of the Almighty’s saying, which was conveyed by Imam al-Sadiq regarding the meaning of the noble verse in the answer of Imam Zayn al-Abidin (peace be upon him).
((Do you sense them from anyone or do you hear them whispering)) ( [56] ).
He said: ((The most important of the Umayyads, and it is about to be that no one will feel or fear them... How fast he is. I heard Ali bin Al-Hussein (peace be upon him) saying: He has seen its reasons)) ( [57] ).
The Imam’s answer (peace be upon him) has several implications:
The first indication: his heroic confrontation with the oppressive Umayyad government.
The second significance: His (peace be upon him) good news of the extinction of the Umayyad state, and the good news is one of the indications of resisting and combating the injustice of this oppressive state.
The third indication: The Imam’s wise policy and his vision of that unjust government served as reasons for the demise of that government.
From this it appears that the Imam’s attitude toward the kings of his time was “characterized by hatred and hatred for them, due to the corruption of their actions, their bad policy, and their deviation from the right path.” But at the same time, he was hoping for the glory of Islam and the victory of its armies over the armies of infidelity and atheism, so that the banner of God would rise high and fluttering in the sky. Earth))( [58] ).
The second requirement
The political movement system of Imam Zain al-Abidin (peace be upon him) and the direction of the internal armed revolutions in his time
The request includes clarification of the armed revolutions that occurred during the era of the Imam (peace be upon him). Were those revolutions ordered by the Imam (peace be upon him) or were they neutral? Is this neutrality considered bias toward the Umayyads because the Imam (peace be upon him) did not participate in them or what?
First: the Hurra incident
This is the battle that took place during the government of Yazid bin Muawiyah in the year 62 AH, led by Abdullah bin Hanzala Al-Ansari, after the people of Medina had ousted Yazid and expelled his handler. Yazid feared the spread of the revolution, so he sent a large army led by Muslim bin Uqba and advised him that the sword be the ruler between him and the people. The city and not to spare them, and to plunder the city and kill the innocent children and the elderly and violate their honor and take allegiance to the remaining people on the basis that they are slaves to Yazid bin Muawiyah. ( [59] )
The revolution has its historical, political and social causes, but the most important reason is that it did not have a legal cover from Imam Zain al-Abidin (peace be upon him) because the Imam (peace be upon him) after the captivity trip and his entry into Medina and informing them of what happened to Al-Hussein (peace be upon him) and his companions through his sermon that confronted the people of Medina, which... Their reaction was in the direction of their sympathy for the Imam and his family, and they did not show their revenge or willingness to take revenge or form a military command subject to the orders of the Imam (peace be upon him).
Rather, one of the most important reasons was to gain knowledge about the conditions of the Umayyad Muslim Caliph, through:
The people of Medina recognized the ugly characteristics of the Umayyad ruler Yazid, and this is evident through one of the leaders of the revolution, Abdullah bin Hanzalah, Ghasil al-Malaika, who says:
((By God, we did not go out against Yazid until we were afraid that we would be thrown with stones from the sky. He is a man who marries mothers and daughters, drinks alcohol, and abandons prayer. By God, if I had not had any of the people with me, I would have performed a good test for God in him)) ( [60] ).
Or the words of Al-Mundhir bin Al-Zubair, who was also one of the leaders of the revolution
((He - that is, Yazid - has rewarded me with a hundred thousand, and what prevented my father does not prevent me from telling you his story. By God, he drinks (alcohol), and by God, he gets drunk until he stops praying))( [61] ).
The one who gave permission for the movement of the revolution was Ibn al-Zubayr, as Al-Masoudi mentions, that the movement of the people of Medina and their expulsion of the Umayyads and the governor of Yazid from Medina was without the permission of Ibn al-Zubayr) ( [62] ). The notorious media that Muawiyah called for in fighting the Shiites of Ali (peace be upon him) and persecuting them and absolving them of liability, and continuing with this media until the era of his tyrant son Yazid, until he was called a Jewish or Christian man rather than being called a Rafidi, or a Shiite. This media affected the public’s alienation. People on the authority of Ahl al-Bayt (peace be upon him)
Imam Zayn al-Abidin (peace be upon him) announced this fact when he entered the city of his grandfather, the Messenger of God (peace be upon him), by saying: ((There are not twenty men in Mecca or Medina who love us)) ( [63] ).
It is clear from these reasons that when the military leadership entered Medina, declared it permissible, committed terrible crimes there, arrested Imam Al-Sajjad (peace be upon him), and released him without taking the pledge of allegiance from him, to increase the tyrant and not attack him, there were matters:
The first: The unjust government’s knowledge of the people of Medina’s hostility toward Imam Al-Sajjad (peace be upon him) and that their movement was not motivated by him.
However, the illegality of carrying out the revolution does not indicate that what Yazid’s army did was justified and a correct action. On the contrary, it is the same as encroaching on the city of the Messenger of God (may God bless him and grant him peace) and attacking his grave and the people of his city. It is an unjustified act, and woe, all woe, from the shedding of blood, the killing of innocents, and the assault. To be protected from God’s punishment and punishment.
((If the pledge of allegiance, with its enslaving condition, is offered to the Imam (peace be upon him), he will continue on his path of rejection, and the meaning of rejection here is that he is anointed with his pure blood, and this means entering a form of overwhelming resentment against the oppressive Umayyad practices that will shake the pillars of the ruling entity) ( [ 64] ).
Second: The movement of repentance
Imam Zain Al-Abidin’s position on the movement of repentance
The movement or revolution of the repentants is considered a reaction to the renaissance of Imam Hussein (peace be upon him), when the people of Kufa showed their remorse for not supporting Imam Hussein (peace be upon him), and that they made a mistake by not understanding the call (Is there any supporter who will help us?) So they declared repentance and formed a secret movement that continued to work for three years to gather The largest number of fighters to fight the Levant Army and eliminate Umayyad rule. This revolutionary movement in 65 AH was led by each of the leaders:
Suleiman bin Sard Al-Khuzai. Al-Musayyab bin Najba Al-Ghazari. Abdullah bin Saad bin Nufail Al-Azdi. Abdullah bin Wali Al Tamimi. Rifaa bin Shaddad Al-Bajli.
The battle took place between the Tawabin and the Umayyad army led by Al-Husayn bin Numayr in Ain Al-Warda, ending with the elimination of the Tawabin revolution and the killing of their leaders and most of the movement’s members.
There is no doubt that this revolution or movement took place during the era of Imam Zain Al-Abidin (peace be upon him). Was the Imam (peace be upon him) aware of it and what was his legal position towards it?
Answer: The legitimacy of the movement of repentance can be given from several points of view: -
First: In terms of the authenticity of the narrations, especially the narration mentioned by Ibn Nama, from the words of Imam Zayn al-Abidin (peace be upon him):
((If a Negro slave were to be fanatical towards us, the people of the household, the people would have to support him...))3
Secondly: It is true that there was no text specifically related to the repentants and their movement in terms of permission and legitimacy for preparation and defense, but at the same time no text was mentioned, even in the form of taqiyya, as an incendiary text was mentioned in the Revolution of Al-Mukhtar, as will follow.
Third: The preparation for the movement, which continued for three years. It is unlikely that the Imam did not know about their activity, since the Shiites responded to the movement. This reveals the existence of approval by the Imam (peace be upon him), even if no text has been received.( [65] )
Third: The goal that the movement sought through its leaders and the mobilization of the masses around them was to avenge the blood of Imam Hussein (peace be upon him), sufficient to prove its legitimacy. ( [66] )
This is through the shouting of the leaders and motivating the masses to fight by saying (Indeed, we wrote to Al-Hussein bin Ali, and he came and began to cry out and ask for half, but he would not give it to him. The sinners took it as a target for arrows and a spear for spears until they cut it short, and they attacked him and plundered him. If you do not do justice, your Lord has been displeased, and do not return to your allies and sons until God is satisfied, and I do not think that God is satisfied unless you fight with those who kill him or go on a rampage - be destroyed - unless you fear death, for by God, no one has ever feared anything but humiliation.
Fourth: The position of the Imam (peace be upon him) regarding Al-Mukhtar’s revolution:
Al-Mukhtar bin Abi Ubaida bin Masoud bin Umair Al-Thaqafi, known as Abu Ishaq, was born in the year of the Hijra. He grew up brave and brave and was killed in the year 67 in his war with Musab bin Al-Zubayr. He led his revolution in Kufa in the year 66 AH and killed all the killers of Imam Hussein (peace be upon him). What is the position of the Imam (peace be upon him) towards this revolution, especially... There have been praiseworthy narrations about him and upcoming narrations?
As for the incendiary narrations related to Imam Zain Al-Abidin (peace be upon him)’s disparagement of Al-Mukhtar, what Al-Masoudi narrated in Muruj Al-Dhahab:
Al-Mukhtar wrote to Ali bin Al-Hussein Al-Sajjad (peace be upon him) wanting him to pledge allegiance to him and declare his imamate and declare his call and give him a lot of money. Ali (peace be upon him) refused to accept that from him or respond to him in his letter and insulted him in the testimony. When Al-Mukhtar was miserable with Ali bin Al-Hussein, he wrote to Muhammad ibn al-Hanafiyyah said the same thing, so Ali ibn al-Hussein advised him not to answer him for any of that, or to disavow him as he did. So he consulted Ibn Abbas and said: Do not do it because you do not know what you are with Ibn al-Zubayr, so he remained silent about al-Mukhtar. ( [67] ) . From the incendiary novels:
What Al-Kashi narrated: Gabriel bin Ahmad, on the authority of Al-Ubaidi, on the authority of Muhammad bin Amr, on the authority of Yunus bin Yaqoub, on the authority of Abu Jaafar (peace be upon him), who said: Al-Mukhtar bin Abi Ubaidah wrote to Ali bin Al-Hussein, peace be upon them both, and sent him gifts from Iraq. When they stood at the door of Ali entered the call to prayer to ask permission for them, so his messenger came out to them and said: Ignore some of the praising narrations:
What was mentioned by Ibn Nama Jaafar bin Muhammad, the author of the book
A group gathered and said to Abd al-Rahman ibn Shurayh: Al-Mukhtar wants to go out with us to take revenge, and we have pledged allegiance to him, and we do not know whether Muhammad ibn al-Hanafiyya sent him to us or not? So they led us up to him and he informed him. If he permitted us, we would follow him, and if he forbade us, we would leave him. So they left and came to Muhammad ibn al-Hanafiyyah (until he said). When Muhammad ibn al-Hanafiyyah heard his (Abd al-Rahman ibn Shurayh) and the words of others, he thanked God and mourned for him, and he prayed for the Prophet and said: As for what you mentioned, God has singled us out, for God bestows grace upon whom He wills, and God is the Possessor of great bounty. As for our calamity regarding Al-Hussein, that is in the Wise Remembrance [68] . As for the demand for our blood, take us to my imam and your imam, Ali bin Al-Hussein. When he entered and they entered upon him, he told them the news they had come for.
He said: ((O uncle, if a Negro slave were to be fanatical towards us, Ahl al-Bayt, the people would have to support him, and I have appointed you to do this, so do whatever you want. So they left and they heard his words and they said: Then we have Zain al-Abidin (peace be upon him) and Muhammad ibn al-Hanafiyya)) ( [69] ).
Among the narrations praising the right of Al-Mukhtar from Imam Zain Al-Abidin (peace be upon him):
What Al-Kashi mentioned: Muhammad bin Masoud, on the authority of Ali bin Abi Ali, on the authority of Khalid bin Yazid, on the authority of Al-Hussein bin Zaid, on the authority of Omar bin Ali bin Al-Hussein: Ali bin Al-Hussein, peace be upon them both: when he brought the head of Ubayd Allah bin Ziyad and the head of Omar bin Saad, he said: He prostrated and said: ((Praise be to God who granted me my revenge against my enemies and may God reward the chosen one well))( [70] ).
Al-Mukhtar sent Ali bin Al-Hussein, may God’s prayers be upon him, with twenty thousand dinars, so he accepted it and built the house of Aqeel bin Abi Talib and their house that was demolished. ( [71] )
To investigate the conflicting narratives against Al-Mukhtar, one can refer to the master of jurists, Imam Al-Khoei (may God have mercy on him), who treated these narratives in his dictionary and showed the legitimacy of Al-Mukhtar’s revolution through the viewpoint of Imam Zain Al-Abidin, correcting the praiseworthy narratives, and as for the incriminating narratives, they should be taken into account ( [72] ).
The weakness of the chain of transmission of disparaging narrations. The possibility of carrying disparaging narrations as authentic, but issued under the title of dissimulation, like the narrations issued and disparaging against the narrator Zurara. Al-Mukhtar’s work and his request for Husseini’s revenge and the retaliation he carried out for the killing of Imam Hussein (peace be upon him) is undoubtedly pleasing to God, and if it is pleasing to Him, then it is pleasing to His saints as well. Historical evidence that proves the pure intention of Al-Mukhtar to show loyalty and sacrifice to the People of the House (peace be upon him) through his pledge of allegiance to Imam Hussein (peace be upon him) when Muslim (peace be upon him) entered Kufa and sheltered him in his house, his rising position towards Ubayd Allah bin Ziyad in remaining loyal to Al-Husseini, and his cautious stance towards Al-Mukhtar’s revolution and conditional acceptance of guardianship over Iraq to retaliate against the killers of Imam Hussein (peace be upon him). Texts issued by Ahl al-Bayt (peace be upon him) praising the actions of al-Mukhtar, such as the text issued by Imam al-Baqir and Imam al-Sadiq (peace be upon him) that he built their homes, revived their orphans, and brought joy and happiness to their homes by killing them. Imam Hussein (peace be upon him) killed them ( [73] ), in addition to texts from non-Imams.
These correct texts must be in one presentation and consistent with the legitimacy of Al-Mukhtar’s revolution in the life of Imam Zain Al-Abidin (peace be upon him), because the positions of the imams must be unified and not be pleasing to one of them but not the other.
The joining of loyal figures to the Mukhtar movement, such as Ibrahim bin Malik al-Ashtar and others, who are religious leaders who refused to join the Mukhtar movement except after confirming the legal permission for the revolution from Imam Zain al-Abidin (peace be upon him). _________________________________________________________________
([1] ) Al-Mawardi: Al-Ahkam Al-Sultaniya, p. 5.
([2] ) Al-Madani: Ali Khan, Riyad Al-Salkin in Sharh Sahifat Al-Sajidin (peace be upon him): 372.
([3] ) Imam Zayn al-Abidin: Al-Sahifa al-Sajjadiyyah: 344.
([4] ) Imam Zayn al-Abidin: Sahifa al-Sajjadiya.
([5] ) The pillars of Islam.
([6] ) Al-Ash’athiyat and Al-Jaafariyyat: p. 42.
([7] ) Al-Khoei: Book of Prayer: Part 1: 52.
([8] ) Al-Hadayek Al-Nadhra: Part 1: 443.
([9] ) Tafsir al-Burhan: Part 1: 129.
([10] ) Same source: Part 1: 208
([11] ) Al-Majlisi: Al-Bihar, vol. 27: 218.
([12] )
([13] ) Maani Al-Akhbar: Part 1, 530 Hadith: 6.
([14] ) Al-Tabarsi: Al-Ihtaj, vol. 2, 50, Protests of Imam Ali bin Al-Hussein (peace be upon him)
([15] ) Z: Al-Qummi, Abbas: Nicknames and Titles, Part 1: 60.
([16] ) Al-Saghir: Muhammad Hussein, Imam Zain Al-Abidin: The Leader, the Preacher, Al-Insan, p. 38.
([17] ) Al-Saduq: Amali Al-Saduq: 112.
([18] ) Surat Hud: Verse 113.
([19] ) Al-Majlisi: Bihar Al-Anwar, vol. 4: 325, chapter: 37, hadith: 2.
([20] ) Al-Yaqubi: History of Al-Yaqubi, Part 2: 250.
([21] ) Al-Faqih: Part 2: 219.
([22] ) Al-Tahtheeb: Part 6: 134.
([23] ) Kanz Al-Irfan: On the Jurisprudence of the Qur’an, Part 1: 348.
([24] ) Al-Hurr Al-Ameli: Al-Wasa’il, vol. 11, 502, Hadith: 3.
([25] ) Z: Al-Majlisi, Mirat Al-Uqul, vol. 4: 353.
([26] ) Z: Al-Tusi: Backbiting, 105.
([27] ) Al-Kulayni: Al-Kafi, vol. 1, 297, Hadith: 1.
([28] ) Dictionary of Supplications: 197.
([29] ) Z: Proof of the Will, 119.
([30] ) Al-Qurashi: Baqir, Mousavi, Biography of the People of the House (peace be upon him), Imam Zain Al-Abidin, vol. 2,127.
([31] ) Kanz Al-Ummal, vol. 6: 35, Hadith: 14739.
([32] ) Muslim: Sahih Muslim, vol. 3: 1457, Book of the Emirate, Chapter: 4, Hadith: 1825.
([33] ) Al-Saduq: The perfection of religion and the completion of grace, 264.
([34] ) Abduh: Muhammad, Sharh Nahj al-Balagha, Sermon 33.
([35] ) Al-Sharif Al-Radi: The Messages of Al-Sharif Al-Radi, Part 2: 113.
([36] ) Taqwa: Muhammad Taqi, The Key to Sa’ada fi Sharh Nahj al-Balagha, Part 3: 463.
([37] ) Uyun Akhbar al-Rida: Part 2: 139.
([38] ) Al-Saduq: Uyun Akhbar Al-Rida, vol. 1: 29.
([39] ) The scholar Al-Majlisi says: These companions were among the elite of the Imams (peace be upon them), and they did not practice taqiyya with the permission of the imams, because taqiyya has limits, but it is obligatory to preserve the religion and its people. However, with misguidance that necessitates erasing the religion, there is no taqiyah, even if it necessitates killing.
Z: Al-Majlisi: Mirror of Minds in Explanation of the Messenger’s News, Part 11: 98.
([40] )
([41] )
([42] )
([43] ) Al-Jalali: Muhammad Reda, Jihad of Imam Al-Sajjad Zain Al-Abidin (peace be upon him): 73.
([44] ) Al-Kalbikani: Results of Ideas, vol. 1, 196.
([45] ) Al-Majlisi: Bihar Al-Anwar, vol. 46: 143.
([46] ) Z: Al-Thaqafi: Ibrahim bin Muhammad, Al-Gharat, vol. 2: 559-583.
([47] ) That is, your father’s house.
([48] ) Al-Thaqafi: Al-Gharat, vol. 2, 578.
([49] ) Al-Sanad: Muhammad, Foundations of the Political System of the Imamis, 360.
([50] ) Al-Muzaffar: The Imami Doctrines
([51] ) Al-Amili: Jaafar Murtada, Mizan al-Haqq, Suspicions and Responses, Part 3, Question No. (111), Islamic Center for Studies, First Edition, 2010 AD.
([52] ) Al-Khwarizmi: The killing of Hussein: 69?
([53] ) Same source.
([54] ) Al-Majlisi: Bihar Al-Anwar, vol. 26: 120.
([55] ) D: Al-Jalali: Muhammad Reda, Jihad of Imam Al-Sajjad Zain Al-Abidin (peace be upon him): 212.
([56] ) Surat Maryam: Verse (98).
([57] ) Ibn Shahr Ashub: Manaqib Al Abi Talib, vol. 3, 276.
([58] ) Al-Qurashi: Baqir Sharif, vol. 6, 327.
([59] ) Ibn Kathir: The Beginning and the End, vol. 1, 206.
([60] ) Sayyid A`lam al-Nubala’, vol. 3: 324.
([61] ) History of Nations and Kings: Part 4: 368.
([62] ) Al-Masoudi: Murooj Al-Dhahab, vol. 3: 78.
([63] ) Ibn Abi Al-Hadid: Explanation of Nahj Al-Balagha, Part 4: 104.
([64] ) The International Council of Ahl al-Bayt, Alam al-Guidance, Imam Ali bin al-Hussein Zayn al-Abidin (peace be upon him), p. 77.
([65] ) Al-Qazwini: Latif, Men Who Left Their Marks on History: 150.
([66] ) Same source. (3) ([66] ) Ibn Nama al-Hilli: Jaafar, Dhub al-Nadhar: 97
([67] ) Z: Al-Masoudi: Meadows of Gold.
([68] ) A reference to verses 21 and 29 of Surat Al-Hadid, and verse 4 of Surat Al-Jumu’ah.
([69] ) Ibn Nama al-Hilli: Jaafar, Dhub al-Nadhar: 97.
([70] ) Al-Kashi: Rijal Al-Kashi, 127, Hadith 203; And Al-Bihar: vol. 45, 244, hadith: 13.
([71] )
([72] ) Al-Khoei: Dictionary of Rijal al-Hadith, vol. 19: 108
([73] ) Z: Al-Kashi: Rijal Al-Kashi: 127.
Imam Zain al-Abidin...the voice of the Husseini revolution
Imam Zain Al-Abidin (peace be upon him) carried the banner of the great revolution carried out by his father, the Master of the Martyrs (peace be upon him), and called for its principles and goals in confronting the oppressors and defending Islam and its noble principles. He carried out the burdens of the imamate and embodied the most wonderful, luminous images in the history of Muslims.
Divine wisdom required that Imam Zayn al-Abidin fall ill on the day of Ashura so that jihad would be waived from him, and had it not been for his illness on that day, the law of the Chosen One would not have been preserved and survived, and Islam would have been forgotten, because if he (peace be upon him) had not been sick, he would inevitably have fought and been killed, despite the His severe illness, but when he heard his father's consciousness and his call for help, he got up from his bed, leaning on his staff and carrying his sword to confront the enemies and support his father. The call came from his father to his wise aunt Zainab (peace be upon him), and he called on her to protect the heir of the prophets and the one who is faithful to the law of heaven, by saying: (Imprison him, lest the earth be devoid of... descendants of the family of Muhammad)
Zain Al-Abidin’s voice was heard after the Battle of Al-Taf to refute the lies of the Umayyads and confirm to public opinion that this revolution is an embodiment of Muhammadan Islam and an extension of the approach of the Prophet (PBUH) in all the stages he went through in the journey of captivity, and his first voice (PBUH) was in Kufa during his great sermon that In it, he explained the heinous crime committed by the Umayyads by killing the tribe of the Messenger of God, and then his sermons continued in the Levant and Medina.
Thus, Imam Ali bin Al-Hussein (peace be upon him) stripped the oppressive Umayyad authority of the legal character with which they had deluded and deceived the people, and exposed their heinous crime against the family of the Messenger in Karbala, and explained and demonstrated their barbaric acts of killing Al-Hussein, his family and his companions while they were thirsty, and capturing and captivating the Messenger’s daughters and circumambulating them around... Country to country.
Other events also took place in his life (peace be upon him) in which he suffered a lot of grief from the Umayyad rulers and their oppression, but the Karbala incident remains a wound that did not heal for Imam Zayn al-Abidin, and he continued to cry until his pure soul overflowed to its creator.
Patience - faith, one of the manifestations of a psychologically reassured personality, the personality of Imam Zain Al-Abidin, peace be upon him (an example and a representation)
Psychological reassurance; It represents a level of the human personality, which elevates him to stillness, serenity, and security, as the person looks to someone who fulfills his desires, satisfies his needs, controls his emotions, contributes to building his personality, and makes him feel its balance and harmony with himself and others, and all of this is not achieved by the person he looks up to. To this person, if reassurance is not self-reassurance characterized by the characteristics of his true personality, including - the characteristics - “patience and faith”; “Patience” is the complementary level to building his personality. He is the creation of people of determination, will, and strong ability. The Holy Qur’an has made it one of the determination of matters, explicitly stated in the Almighty’s saying: “And be patient over whatever befalls you. Indeed, that is one of the determination of matters” (Luqman: 7). The human personality completes its levels by achieving self-belief.
When a person is represented by a character that he loves with his mind and conscience, how can it be when he is a character in which the dimensions of integrated humanity are embodied, and this character is a character surrounded by divine infallibility. It is certain that its characteristics and appearances bring happiness within him. When he tastes the taste of faith, calamities pass by him and he is reassured and calm, inspired by the personality type of Imam Zayn al-Abidin, “peace be upon him,” patience, restraining anger, and faith in the reality of calamity...
Accordingly, the idea of the research focused on studying the personality of Imam Ali bin Al-Hussein (peace be upon them) as a realistic and applied example of the concepts of (patience and faith), and a behavioral influence for the individual and society. This research was divided into two sections: The first section included a study of (patience and faith), as an example. Realistically and applied in the intellectual heritage of Imam Zain al-Abidin (peace be upon him), and the second section was devoted to the study of Imam Zain al-Abidin (peace be upon him) representing value/behavior, and the research concluded with a conclusion that included the most important results of the research, which will be presented in the body of the research later.
The first topic
(Patience-Faith), a realistic and applied example in the intellectual heritage of Imam Zayn al-Abidin (peace be upon him)
The books of biographies, history, and ethics were honored to mark the front of their contents with the light of the personality of Imam Zain al-Abidin (peace be upon him), and an aura of appreciation and majesty - study and analysis - and special works were also devoted to them in an attempt to cover the aspects of the life of this infallible Imam, extracting his dangerous movement and his apparent, clear impact. In establishing the foundations of the Islamic society and purifying it from impurities during one of the most difficult, harshest, and most delicate stages that the Islamic nation went through after the martyrdom of his father Al-Hussein (peace be upon him) in the second half of the first century. As for his merit in classification, he had the lead in this after his grandfather. The Master of Guardians, the first compiler of the Qur’an - Ali bin Abi Talib (peace be upon him).
Imam Zayn al-Abidin (peace be upon him) established the pillars of the faith with his heritage, and made it a book in understanding religion and its teachings, what it commands and what it forbids, a curriculum in social and psychological literature and behavior, and a guide in linguistics and its arts, and formulated its expressions with eloquence A high manifestation of secrets Its explanation and capabilities in expression and illustration, and the structure of its ideas in light of the divine method, Quranic expression, and missionary behavior.
Until it was said about him (peace be upon him): “Ali bin Al-Hussein was the best of God’s creation after his father in knowledge and deeds,” and he said: “The jurists of the common people have narrated from him an incalculable amount of knowledge, and sermons and supplications, the virtues of the Qur’an, the permissible and the forbidden, the missions and the days, have been memorized from him.” He is famous among scholars...” [1] .
Ibn Taymiyyah said, he said: “As for Ali bin Al-Hussein, he is one of the greatest of the followers and their masters in knowledge and religion... and he has humility, secret charity, and other virtues that are well known...” [2 ]
The secret of the innovations contained in his noble heritage (peace be upon him) did not come out of nowhere. Rather, the Imam (peace be upon him) was born in the house of prophecy, grew up in its confines, and learned in its school, at the stage in which Arabic prose began to be established in light of the curriculum. The Holy Qur’an is one of the methods of writing, with its clear music, its moving artistic paintings, the expressive eloquence of its speech, and the multiplicity and diversity of its performances.
The true influence of the miraculous Qur’anic linguistic creativity first appeared in Arabic speech, represented by the hadiths of the Prophet Muhammad bin Abdullah (may God bless him and his family and grant them peace) and his cousin Ali bin Abi Talib (peace be upon him). In rhetoric and brevity, they were higher than the quality of writers. Therefore, their sermons were The Messenger (may God bless him and his family and grant them peace), despite the small number of them that have survived, and his hadiths and his invention of new syntactic situations in Arabic speech, and the speeches of Imam Ali, and his letters and sayings, are the distinguishing mark in the brow of Arabic literature, and they were organized into distinctive explanations from which writers, ancient and modern, draw, such as the book (Prophetic Metaphors). For example, the noble hadith of the Prophet, and (Nahj al-Balagha), in which Al-Sharif Al-Radi collected selections from the words of Imam Ali (peace be upon him), and (Al-Sahifa Al-Sajjadiyyah, and Risala Al-Huquq), and all of these are examples of intellectual and cognitive works...
The Qur’anic text was present in the mind of the Imam (peace be upon him) and he could recall it from his memory however he wished, so his speech and behavior were a true expression of the spirit and language of the Qur’an. He was seeking the necessity of establishing this culture in souls and replacing the pre-Islamic linguistic structure with a new one that was miraculous in its construction even in the meanings that it had. The Arab believes that only inherited poetry is capable of expressing it and being proficient in it, such as expressing ruins and memories [3] .
Imam Zayn al-Abidin (peace be upon him) imitated all the secrets of linguistic and rhetorical creativity from the school of his fathers and grandfathers, the source of which was the Holy Qur’an in meaning and structure. His speech was distinguished by the fertility of the idea, and the power of influence in choosing and constructing words, constructing and formulating phrases, and coordinating the style of the text and its plot. It has all the building features of high sensitivity, true sincere feelings, and a logic that includes the Islamic value system that he received in the Prophetic environment in which he grew up.
The intellectual production of Imam Al-Sajjad (peace be upon him) is considered a true historical document of the misfortunes of Karbala and its tragedies. He witnessed them himself, so he was a true source of the patient and faithful personality... The study of his intellectual heritage (peace be upon him) forms artistic images in which he embodied all Islamic values of truth and goodness. Justice, education, and morals, which have become a discourse for conveying those values, an interpretation of feelings and emotional outbursts, and guidance and guidance in modifying and directing behavior. It is a model for applying intellectual, doctrinal, and cognitive concepts. Imam Ali bin Al-Hussein (peace be upon them) said about patience: “Patience is to faith what the head is to the body, and there is no faith for one who has no patience” [4] .
When you decide to look closely at the content of the Imam’s hadith (peace be upon him), and examine the aesthetics of its context, you notice that his eloquence gave a relational status between patience and faith, like the head of the body, and this type of artistic aspect contributed greatly to deriving the educational significance from his (peace be upon him) hadith. Peace) in morals, as well as explaining the moral education of behavior, and here we review his blessed saying regarding the study of the two traits (patience-faith) as follows:
First/patience:
Patience in the language means holding oneself away from panic, and so-and-so was patient in the face of calamity, patiently patient, and I was patient with him: I held him back. [5] God Almighty said: And be patient with those who call upon their Lord in the morning and the evening, desiring victory Hah [ [6] ...and it was said: patience) (Detention and restraint in distress, and from it it was said: So-and-so was patient, when he was caught and imprisoned for killing. Patience is: restraining the soul from panic, restraining the tongue from complaining, and restraining the limbs from confusion )) [7] .
In terminology, it is to confine oneself to what reason and Sharia require, and to what they require withholding oneself from it. Meaning: detaining oneself from doing something or not doing it, seeking the face of God [ 8 ] . The horizon, the sublimity of creation, the greatness of heroism and steadfastness, as it is the ascension of obedience to God Almighty and His pleasure, the reason for victory and success, and the protective shield from the gloating of enemies and envious people [10] .
Patience is of two types: it is either physical or psychological. As for the physical, it is like enduring hardships with the body and remaining steadfast in them, and like doing hard work. As for the psychological, it is about abstaining from the desires of one’s nature and the requirements of one’s desires. Then, if this type is patience with the desires of the stomach and private parts, it is called chastity, even if it is with endurance. Hateful, its names differ among people according to the harm that prevails over patience. If it is in a calamity, it is limited to the name patience, and its antonym is a state called alarm and panic, which is the release of the urge of passion to continue raising one’s voice, stroking one’s cheeks, ripping one’s pockets, and so on.
If it is in enduring wealth, it is called self-control, and its antonym is a state called arrogance. If it is in war and fighting, it is called courage and its antonym is cowardice. If it is in suppressing rage and anger, it is called clemency and its antonym is complaining. If it is out of curiosity to live, it is called asceticism and its antonym is greed, and if it is patience. A small amount of luck is called contentment, and it is opposed to evil [11] .
The Noble Qur’an mentions (patience) in many places, including the Almighty’s saying: “O you who have believed, be patient and patient” [12] and His Almighty’s saying praising the believers: “And enjoin one another with truth and one another with patience” [13] , and God Almighty has rewarded He rewards those who are patient with His saying: “It is only in full Those who are patient will receive their reward without reckoning.” [14] , as God Almighty reassures those who are patient, as God Almighty said: “O you who have believed, seek help through patience and prayer. Indeed, God is with those who are patient.” [15] , as God praised him. Glory be to Him, the Almighty, patience, saying: “And whoever is patient and forgives, that is for him who resolves.” matters" [16] .
Understanding the meaning in light of the Qur’anic texts, it was said: It is standing with affliction with good manners, and it was said: it is perishing in the affliction without the appearance of complaint, and it was said: forcing oneself to attack adversity, and it was said: it is steadfastness with God, and receiving b His loyalty is wide and spacious. Al-Khawas said: It is steadfastness in the provisions of religion. It was said: Patience: to be content with wasting yourself for the sake of pleasing the one you love. It was said: Patience is not distinguishing between a state of blessing and a state of adversity, while the mind remains calm in both, and it was said otherwise [17] .
(Patience) is a moral value and a manifestation of the believing human personality, by which the truth of faith and good certainty in God is known, as something like this was mentioned in the saying of Imam Ali (peace be upon him): ((You must be patient, for patience is to faith what the head is to the body, so just as no... There is no good in a body that has no head, there is no good in a faith that has no patience)) [18] , and it is one of the highest values that Islam urges its adherents to be characterized by; Because it adorns the Muslim person and represents a sign of his faith. Therefore, patience and piety in Islam are two types that are inseparable. One is dependent on the other, and each one of them is not complete except with the other. So whoever has piety as his position, patience is his condition, and from here patience is the best of conditions since piety is the highest of positions, since the most pious is the most honorable in the sight of God Almighty, and the most generous. According to God Almighty, it is the best, and God Almighty honored patience by adding it to it after commanding it, saying: ] And be patient, and your patience is only by God [19] [ , and God Almighty said: ] And to your Lord, so be patient [ [20] , even if everything is by Him and every good deed is His. God Almighty does not describe a servant or praise him until He tests him. If he is patient and emerges from the affliction unscathed, He praises and describes him, otherwise He makes clear to him his lies and claims [21] .
As Imam Zayn al-Abidin (peace be upon him) made the concept of patience an integrated moral system, which he formulated in accordance with the Qur’anic method, with an artistic, aesthetic, and rhetorical formulation in the context of his speech, and a coherent educational construction in which he combined all the meanings of moral education, and was promised as a message directed to the human believer in every time and place as a guide. Educationally, he must be characterized by the trait of endurance when faced with adversities, difficulties, and situations that oppress him with or without his will, whether psychological or physical.
Patience is a necessity for a person because of its great religious and moral value. It is a necessary necessity for him to advance materially and morally, and to be happy individually and socially. No religion triumphs, and no nation advances, except through patience. Patience is a worldly necessity as well as a religious necessity. There is no success in this world and no success in the afterlife without it. With patience [22] .
Patience is related to the obligation, which is patience for obedience or disobedience. It is better than patience with the bitterness of fate, for the latter brings about the righteous and the immoral, the believer and the unbeliever. Everyone must be patient with fate, whether by choice or necessity. As for patience with orders and prohibitions, it is the patience of followers of the Messengers, and patience with orders is better than patience with prohibitions. Because doing what is commanded is more beloved to God than abandoning what is forbidden, and patience in the more beloved of the two matters is better and higher [23] .
It is clear to say that the character of Imam Zayn al-Abidin, “peace be upon him,” was a reassuring character who was distinguished by the highest moral rank and behavioral value, which is the characteristic of (patience), and this had clear implications in his blessed hadith, “peace be upon him,” because of the depth of his expression, the truth of his statement, and the sincerity of experience. Because Imam Ali bin Al-Hussein (peace be upon them) went through all these difficulties, adversities, and tribulations, and they only increased his closeness to God Almighty, in his worship, thanksgiving, and praise, as he embodied the true meaning of patience with all its levels, sections, and types, and what reveals these truths. His noble heritage represented by the Sahifa al-Sajjadiyyah, the Treatise of Rights, his hadiths on religion and belief, his commandments, and his sermons... it is the true image in the content of his speech (peace be upon him). In which several functions were revealed that shaped the behavior of his character, peace be upon him, namely endurance, patience, self-control, confinement and restraint, severity, strength, suppressing anger, chastity, keeping secrets, forbearance and steadfastness, courage, forgiveness, forgiveness, gentleness and chivalry, and strength. Willpower, long waiting, wisdom, deliberation, reasoning, and logic...
Second/ Faith:
Faith in language means “security, acknowledgment, belief, trust, demonstration of submission, and acceptance of Sharia law.” “And faith is belief. Al-Tahtheeb: As for faith, it is a safe source that believes with faith, so he is a believer” [24] .
As for faith in the terminology: “Faith: knowledge in the heart, acknowledgment on the tongue, and action of the pillars.” [25] Based on the words of the Commander of the Faithful, it becomes clear that faith is a reality composed of heart action, verbal acknowledgment, and action of the pillars, or it is acknowledgment on the tongue, belief in the pillars, and action of the pillars. [26] .
There are those who divide faith into a root and a branch, or a root and a trunk. Its root or root is belief and acknowledgment, which are one action with two instruments, the heart and the tongue, and its stem or branches are all acts of obedience, but rather they are faith because faith is belief, and the belief that occurs with the heart and tongue is what moves people to do so. All other acts of obedience and calls for them, but this is done by the believer with the intention of fulfilling what he says with action and equalizing the apparent with the hidden... It must be understood that the root and the branch, or the root and the trunk together form the tree of faith, so the root is not a unit nor are the branches alone the tree of faith [27] .
Faith in the logic of his blessed hadith, peace be upon him, suggests that the faith education of the Muslim individual has a moral impact that enters his heart, and places him in the role of observer of his work and behavior, and it is a kind of deep commitment to his life’s activities.
In the context of the noble hadith, the features of the moral approach and the impact of the educational significance of faith appear, which constitutes one of the most important foundations of the Islamic faith, the forefront of which is faith in God Almighty and His oneness, and the structure of this is as follows:
Belief in God Almighty and His absolute divinity:
Belief in God Almighty is one of the foundations of the faith in Islam. Knowing God Almighty makes the individual seek his own education. Because he is the one who created his personality - the human being - and his universe, and he is the one who determines its paths and approach to life. The Imam (peace be upon him) mentioned everything that distinguishes a human being in his noble hadith, from the head and body, which are tangible and tangible, and patience and faith, which can only be inferred. Through behavior, it is as if he conveyed the image that says that God Almighty created man with His own hand, and this is the most eloquent expression of the educational significance in his noble hadith. Accordingly, faith in God Almighty is the essence of high faith education, and the secret of its strength and effectiveness. Because it is the clear approach in drawing educational plans that expand the human vision of life and society.
Belief in the oneness of God Almighty:
It is belief in the existence of the Supreme Self and in the oneness of God Almighty with His names and attributes. As for belief in the existence of God Almighty, that He is the Creator of everything, it is proven by rational evidence. Because the mind sees the raised sky and sees it shaded, and beneath it is this wondrous, vast space, and this undulating world that no one can count or define. Likewise, man sees with his sight and insight the leveled earth. God Almighty is the one who created the entire universe, created it, moved it, and conducted it by His Almighty power [28]. .
Acknowledging the oneness of God Almighty unifies man’s approach to life and organizes the program of his value system. Monotheism directs the human vision and positive orientation, modifies behavior, and improves moral education. The more a Muslim person is sincere in his oneness to God Almighty, the closer he becomes to Him Almighty.
Likewise, among the ideological principles that complement a person’s faith are prophecy, imamate, justice, the Last Day, and the heavenly books. All of these principles make a person feel a religious feeling that enables him to have psychological stability and reassurance.
The lack of religious feeling causes many feelings of anxiety and fear of the future, a feeling of insecurity, and a tendency towards purely materialistic tendencies. It also leads to a loss of a sense of the meaning and significance of this life, and this leads to a feeling of loss [29] . These feelings and the tendency toward materialistic tendencies that accompany them are the basis of intellectual, emotional, and behavioral deviation, and the basis of evils and sins, and there is no protection from them except through faith in God Almighty, and there is no cure except by deepening faith in souls.
Faith has positive effects on all components of the soul and life, including: psychological, mental, moral, and educational health. Faith in God Almighty is an incentive for right behavior, as it makes goodness and righteousness inherent and constant, not temporary and destabilizing. Among the effects of faith on the individual’s soul are: optimism, open-mindedness, and reassurance. Enjoying moral pleasures, resisting deviation, being patient with calamities, competing to do good deeds, and other components of integrity, good conduct, and family [30] .
The second topic
Imam Zayn al-Abidin (peace be upon him) represents value/behaviour
The human personality cannot satisfy all of its legitimate and illegitimate needs, given the nature of life that does not allow this. Therefore, postponing the satisfaction of needs remains the only destiny of a human being. A person who is afflicted with unbearable misfortunes, tribulations, injustice, etc., has no way out. To avoid what happened to him is to be patient with the hardships that befell him and befall him. Likewise, there is no escape from patience in performing the obligatory practices that are required. At the level of religious practice, there is no escape from patience in resisting the forbidden practices, and there is no escape from patience in performing the obligatory duties such as fasting, prayer, and others.
Therefore, patience is the only destiny for a human being who is a believer in particular, and this is what the Imam (peace be upon him) expressed that patience is the core of faith, and likened it to the head of the body, and this analogy is what embodies the eloquence of the Noble Hadith, artistically, and shows its behavioral value functionally.
Since patience in terms of its relationship to a person’s faith is similar to a person’s head in terms of its relationship to his body? It is clear that the head is the landmark of the personality in the external appearance, and it is the center of the body with regard to vital functions. If the head is cut off, mutilated, or injured, then the entity of the personality essentially disappears to the extent that it loses all or part of the head. Hence, the comparison of patience to the head is precise, thoughtful, and clear. This is because of the similarity between the two topics, because belief in God and adherence to His principles require patience in the face of disobedience and patience in obedience. If a person loses his patience and becomes alarmed, or practices disobedience and does not care about resisting it, he becomes completely like someone who has lost his head, and the body has no meaning or value left [31] .
Accordingly, faith is the primary source of self-will. There is no will for someone who has no faith, and no faith for someone who has no self-confidence, and when these qualities are integrated in the self, patience results [32] .
The highest level of (patience) requires self-commitment to divine manifestations that God Almighty has specified in His Qur’anic texts. Imam Ali bin Al-Hussein (peace be upon them) was the symbol of commitment and behavior in every place and time to avoid and stay away from them, and here the true meaning becomes clear that Imam Zain Al-Abidin (peace be upon him) ) And whoever embodies his personality, follows his behavior, follows his path, and follows his guidance (the reality of a reassured personality, with honesty and faith, in applying those divine manifestations, which are the true manifestation of psychological tranquility, as embodied in his behavior of patience and faith).
These are two levels that formed and were formed in the character of the Imam, peace be upon him. He endured the affliction, was patient in the face of calamity, and believed in God’s power and was reassured by Him. The human being represents the manifestations of this blessed personality, doing a number of things that those who are patient with God Almighty avoid, from which we cite:
Wheel; Since the soul is entrusted with the love of the urgent [ man was created from haste [33] ] , then if a person delays what he wants, his patience runs out and his chest becomes distressed and he rushes to pick the fruit before its time, then he will not attain a good fruit nor will he complete his journey. This is why God Almighty said to His Prophet (may God’s prayers and peace be upon him and his family). And peace be upon him: ] So be patient as those of resolve among the Messengers were patient, and do not rush to them [ [34] ; That is, torment, for it has a promised day. anger; A person may see something that is not appropriate for him, and anger provokes him and pushes him to do something that is not good for him, and that is what harms him and his cause. That is why God warned His Messenger of the consequences of anger, not to fall into what Yunus (peace be upon him) fell into, and he said: [ So be patient for the judgment of your Lord, and do not be like the companion of the fish .] [35] His patience was exhausted and his heart was exhausted, so he left them in anger before God allowed him, thinking that God would not make it difficult for him, so God made it difficult for him by putting him in the belly of the whale: ] And Dh-Nun, when he went away in anger, he thought that We would not defeat him, so he called out in the darkness: There is no god but You Glory be to You. Indeed, I was of the wrongdoers [ [36] , so God turned to him: ] So We responded to him and saved him from the distress [ [37] . Despair; This obstacle is the greatest obstacle to patience, and it is the one that Jacob (peace be upon him) warned his sons against falling into while repeatedly searching for Joseph and his brother: [ My sons, go and learn from Joseph and his brother, and do not despair of the Spirit of God. Indeed, there is no despair of the Spirit of God Except the disbelieving people [ [38] And it is what the Qur’an was keen to ward off from the souls of the believers, thus seeding hope in their breasts: “ And do not become weak, nor be sad, for you will be superior if you are believers. If an affliction touches you, indeed an affliction similar to it has afflicted the people And those days We alternate them among the people [ [39] , and He said to them: ] So do not become weak. And call to peace, and you will prevail, and God is with you and will not abandon your deeds. [ 40] Lighting the flame of hope is a cure for despair, and this is what the verses mentioned to the believers, and it is what Moses (peace be upon him) reminded his people of, saying: ] Seek help from God Be patient. Indeed, the earth belongs to God. He leaves it as an inheritance to whomever He wishes. His servants and the outcome is for the righteous [ [41] .
The Imam (peace be upon him) was an example of a patient, faithful personality who was reassured about what befalls him, and that was only by embodying the values of the Holy Qur’an, which is the most important reference in the life of Imam Ali bin Al-Hussein (peace be upon them), so his means of accepting God Almighty’s decree and destiny was (crying). Sheikh Al-Saduq narrated with his chain of transmission on the authority of Abu Abdullah, peace be upon him, who said: Those who cry are five: Adam, Jacob, Joseph, Fatima bint Muhammad (may God’s prayers and peace be upon him and his family), and Ali bin Al-Hussein, peace be upon them. As for Adam, he cried for Paradise until his cheeks became like valleys. As for Jacob, he cried for Joseph until his sight went away and until it was said to him: (By God, do you continue to remember Joseph until you are in death or become one of the perished?) As for Joseph, he cried for Jacob until the people of the prison were hurt by him, so they said to him: Either To cry at night and be silent during the day, or to cry during the day and be silent at night, reconcile with them on one of the two. As for Fatima (peace be upon her), she cried for the Messenger of God until the people of Medina were hurt by her. They said to her: You have hurt us by crying so much. So she would go out to the graves of the martyrs and cry until her need was satisfied, then she would leave. As for Ali bin Al-Hussein, he cried for Al-Hussein (peace be upon them) for twenty or forty years. Whenever food was placed in front of him, he cried until a servant of his said to him: May I be your ransom, O son of the Messenger of God. I fear for you that you will be among those who perish. He said: I only complain of my grief and my grief to God knows better than God what you do not know. I do not remember the killing of Fatima’s children without it suffocating me and that is an example [42] .
Through the above, we want to imitate the character of the Imam (peace be upon him), so that we change our personalities and ourselves in light of his moral approach, so that we can live a reassured personality, and affirm (our faith and patience) by imitating the image of the believer that the Imam (peace be upon him) portrays. And that is by imitating things, Of which:
Faith helps in developing the educational qualities of a person, such as humility, tolerance, sincerity, and not being extremist or arrogant in oneself and its qualities. A person's sincere and sincere belief in God Almighty instills in himself reassurance and hope in his supplication, so he feels close to Him and answers the call of the supplicant. Patience is a personal trait that is inferred in a person’s behavior through absolute virtuous morals in his behavior and life on an ongoing basis, without hypocrisy or hypocrisy, constant and not changed by any of the fleeting symptoms of life. Patience is the result of faith. A person who is patient in the face of adversity, elevates himself, is good at it, and sacrifices for the sake of Religion, honour, homeland, or money, all of these features are evident in the personality of the believer, who is confident in himself and psychologically. Altruism for the world, patience with its temptations, and the cure for this disease is Quranic education, prophetic values, and Imami morals.
Conclusion :
The Imam (peace be upon him) wanted those who follow his approach to adhere to his upbringing in accordance with the approach of God Almighty in His Noble Book. It is she who contributes greatly to modifying and correcting his behavior. The belief of the individual Muslim believer in the oneness of God Almighty contributes to organizing the various aspects of his life, makes him reassured in his life, and cultivates in him the attributes of humility, tolerance, patience, and faith. Patience is a clear personal trait in the personality of Imam Zayn al-Abidin (peace be upon him), and imitating and imitating it achieves virtuous morals in the individual’s behavior, and it is coupled with his faith, and as a result it reduces the severity of psychological pressures. The Imam’s moral discourse (peace be upon him) increases the religious awareness of the individual and society, of the importance of adhering to the educational and moral significance of its content, in science, knowledge, and application, in order to integrate the Islamic value system. Patience is one of the best attributes of God, and He has made it one of the determination of matters, and He has added to it the greatest and greatest degrees in the Qur’an, and He has made it an attribute that is always productive. Most of the morals of faith are rooted in patience, and patience is a necessary necessity for people of faith. Because they are more exposed to harm, adversity, and affliction in their wealth and souls, the status of patience is linked to the components of Islam: faith, piety, gratitude, mercy, and others. The personality of Imam Zayn al-Abidin (peace be upon him) is the true, honest and expressive source for concluding the educational significance in the texts of his hadiths in general.
Sources:
The Holy Quran.
Ibn Taymiyyah, Sheikh al-Islam Abu al-Abbas Taqi al-Din Ahmad, The Methodology of the Sunnah of the Prophet in refuting the words of the Shiites and the Qadariyyah, 1st edition, Bulaq al-Misriyah, D. T. Ibn Manzur, Abu al-Fadl Jamal al-Din Muhammad ibn Makram, Lisan al-Arab, Dar Sader, Beirut, D.T. Al-Bustani, Mahmoud, Nour and Balagha, Al-Sibtain International Foundation, 4/7/2010. sibtayn@sibtayn.com sibtayn@sibtayn.com , (the Site). Al-Jazairi, Abu Bakr Jaber, The Believer’s Creed, Dar Al-Bayan, Beirut, D.T. Al-Harithi Al-Makki (deceased: 386 AH), Abu Talib Muhammad bin Ali bin Attiya, The Strength of Hearts in Treating the Beloved and Description of the Path of the Disciple to the Place of Monotheism: Edited by: Asim Ibrahim Al-Kayyali, Dar Al-Kutub Al-Ilmiyyah, 2nd edition, Beirut, 1426 AH - 2005 AD. Al-Hanafi, Muhammad bin Ali Muhammad, Explanation of the Tahawi Creed, Islamic Call Library, Cairo. D.T. Al-Saduq (381 AH), Abu Jaafar Muhammad bin Ali bin Al-Hussein bin Babawayh Al-Qummi, Kitab Al-Khisal, authenticated and commented on by: Ali Akbar Al-Ghafari, Islamic Publishing Foundation, D.T. Al-Raghib Al-Isfahani, Abu Al-Qasim Al-Hussein bin Muhammad Al-Ma’rouf (d. 502 AH), Al-Mufradat fi Gharib Al-Qur’an: Edited by: Safwan Adnan Al-Daoudi, Dar Al-Qalam, Damascus, 1st edition, 1412 AH. Al-Rawi, Hazem Abdel-Qahar, Patience and Courage among the Arabs, Al-Raya Press, Baghdad, 1987. Al-Zubaidi (d. 1205 AH), Murtada, The Crown of the Bride from the Jewels of the Dictionary: Investigation: A Group of Researchers, Dar Al-Hidaya, Kuwait, D.T. Al-Sabzwari, Muhammad bin Muhammad, Jami’ al-Akhbar, 1st edition, edited by: Alaa Jaafar, Aal al-Bayt Foundation, peace be upon them, for the revival of heritage, Holy Qom, 1414 AH. Al-Sharqawi, Muhammad Abdullah, Faith, its reality and its impact on the soul and society, its origins and branches, its requirements and its contradictions, Dar Al-Jeel, Beirut, ed. Al-Adhari, Shihab Al-Din, Features of the Educational Curriculum among the People of the House, peace be upon them, Islamic Knowledge Series 42, Al-Resala Center, D. T. Al-Isawi, Abdul Rahman, Studies in the Interpretation of Human Behavior, Dar Al-Rateb University, Beirut, 1419 AH. Al-Ghazali, Abu Hamid Muhammad bin Muhammad, Ihya’ Ulum al-Din, Dar al-Hadith, Cairo, 1994. Al-Fahham, Abbas Ali, the secret of linguistic creativity according to the Imam, peace be upon him, Dar Al-Irfan, 3013. ( www.ERFAN.IR ). Al-Fayrouzabadi (d. 817 AH), Majd al-Din Abu Taher Muhammad bin Yaqoub, Basa’ir Dhu’il al-Tammiz fi Lata’if al-Kitab al-Mighty, edited by: Muhammad Ali al-Najjar, Committee for the Revival of Islamic Heritage, Cairo, D.T. Al-Qamoos Al-Muhit, 9th edition, Al-Resala Printing Foundation, Beirut. 2003. Kayed Qaroush et al., Ethics in Islam, Dar Al-Manahj for Publishing and Distribution, Jordan, 4th edition, 2006 AD. Al-Mu'tazili, Ibn Abi Al-Hadid, Sharh Nahj Al-Balagha, 2nd edition, edited by: Muhammad Ibrahim, Dar Al-Amira for Printing, Publishing and Distribution, Beirut, 2007. Al-Mufid, Sheikh Al-Mufid Muhammad bin Muhammad bin Al-Numan Al-Baghdadi, Al-Irshad fi Knowing God’s Proofs upon His Servants, 1st edition, published and edited by: Al-Bayt Foundation for the Revival of Heritage, 1995. Al-Naraqi (d. 1209 AH), Sheikh Muhammad Mahdi, Jami’ Al-Saadat: Commentary: Al-Sayyid Muhammad Kalantar, The Lady of Masoumeh Foundation, 1st edition, Qom, 1424 AH.
Footnotes:
[1] - Al-Irshad: 2/138 and 153.
[2] - Minhaj al-Sunnah: 2/123.
[3] - Al-Fahham, Abbas Ali, The Secret of Linguistic Creativity according to the Imam, peace be upon him, Dar Al-Irfan, 3013. ( www.ERFAN.IR )
[4] - Al-Sabzwari, Muhammad bin Muhammad, Jami’ Al-Akhbar, 1st edition, edited by: Alaa Jaafar, Al-Bayt Foundation, peace be upon them, for the revival of heritage, Holy Qom, 1414 AH, p. 316.
[5] - See: Lisan al-Arab: Ibn Manzur: Article (Sabr): 4/438.
[6] - Al-Kahf: 28.
[7] - Basa’ir Dhu’l-Taymiz fi Lata’if al-Kitab al-Aziz: Al-Fayrouzabadi: 3/371.
[8] - Mufadarat Gharib Al-Qur’an: Al-Raghib Al-Isfahani: 273.
[9] - Thunder: 22.
[10] - See: Mufradat Gharib Al-Qur’an: 273.
[11] - Al-Ghazali, Abu Hamid Muhammad bin Muhammad, Ihya’ Ulum al-Din, Dar al-Hadith, Cairo, 1994. Part 4, p. 104.
[12] - Surah Al Imran / Verse 200.
[13] - Surah Al-Asr / Verse 3.
[14] - Surat Al-Zumar / Verse 10.
[15] - Surah Al-Baqarah / Verse 153.
[16] - Surat Al-Shura / Verse 43.
[17] - See: Taj Al-Arous from Jawaher Al-Qamoos: Al-Fayrouzabadi: 12/272.
[18] - Explanation of Nahj al-Balagha: Ibn Abi al-Hadid: 1/324
[19] - An-Nahl: 127.
[20] - Al-Muddaththir: 7.
[21] - The strength of hearts in treating the beloved: Abu Talib al-Makki: 1/331.
[22] - Kayed Qaroush et al., Ethics in Islam, Dar Al-Mahraj for Publishing and Distribution, Jordan, 4th edition, 2006, p. 10.
[23] - See: Ihya’ Ulum al-Din: Abu Hamid al-Ghazali: 4/72, and Jami’ al-Sa’adat: 558.
[24] - Al-Fayrouzabadi, Majd al-Din al-Din Muhammad, al-Qamoos al-Muhit, 9th edition, Al-Resala Printing Corporation, Beirut. 2003, vol. 4, p. 199. See: Ibn Manzur, previous source, vol. 13, p. 25.
[25] - Al-Mu’tazili, Ibn Abi Al-Hadid, Sharh Nahj Al-Balagha, 2nd edition, edited by: Muhammad Ibrahim, Dar Al-Amira for Printing, Publishing and Distribution, Beirut, 2007, Chapter on Governance, p. 227.
[26] - Al-Hanafi, Muhammad bin Ali Muhammad, Explanation of the Tahawi Creed, Islamic Call Library, Cairo. DT, p. 313.
[27] - Al-Sharqawi, Muhammad Abdullah, Faith, its reality and its impact on the soul and society, its origins and branches, its requirements and its contradictions, Dar Al-Jeel, Beirut, ed., p. 32.
[28] - Al-Jaza’iri, Abu Bakr Jaber, The Believer’s Creed, Dar Al-Bayan, Beirut, ed., p. 34.
[29] - Al-Issawi, Abdul Rahman, Studies in the Interpretation of Human Behavior, Dar Al-Rateb University, Beirut, 1419 AH. p. 193
[30] - Al-Adhari, Shihab Al-Din, Features of the Educational Curriculum among the People of the House, peace be upon them, Islamic Knowledge Series 42, Al-Resala Center, D. T. pp. 34-35.
[31] - See: Al-Bustani, Mahmoud, Nour and Balagha, Al-Sibtain International Foundation, 4/7/2010. sibtayn@sibtayn.com sibtayn@sibtayn.com , (the Site).
[32] - Al-Rawi, Hazem Abdel-Qahar, Patience and Courage among the Arabs, Al-Raya Press, Baghdad, 1987, pp. 39-40.
[33] - The Prophets: 37.
[34] - Al-Ahqaf: 35.
[35] - Al-Qalam 48
[36] - The Prophets: 87.
[37] - The Prophets: 88.
[38] - Youssef: 87.
[39] - Al Imran: 139-140.
[40] - Muhammad: 35.
[41] - Al-A’raf: 128.
[42] - Al-Khasal, vol. 1, p. 129
The two contexts of ratio and subordination in Al-Sahifa Al-Sajjadiyyah by Imam Zain Al-Abidin (peace be upon him) _a semantic grammatical study_
entrance:
Due to the great similarity in the semantic meanings of the two contexts of ratio and subordination, as they come for clarification, definition, or specification, as well as the connection and embrace between the words indicating ratio and subordination to each other, because ratio is linked to each other until they become as if they are one word, and similarly, subordination is the connotation that It is understood by it that the connection between the subordinate and the followed (1), and the benefit of attribution is that it adds something to something else and links it to it, and for this reason it always needs two parts that are attributed and attributed to it (2). Likewise, the dependents, despite their diversity, are not related to the sentence in which they are found except through Followed by it, whatever the function of this followed and its relationship in its entirety, and therefore the connection of the followers is directed to the followed itself, and the reason for this is that ((what is attributed to the followed in the speaker’s intention is attributed to him along with his subordinate))(3) so the follower and the followed are as a single person attributed to him...
This is also due to the small number of investigations that are related to the presumption of ratio and subordination. The presumption of ratio is linked to two types, which are the ratio of prepositions, and the ratio of addition, and the presumption of subordination is linked to four types: the presumption of adjective, the presumption of emphasis, the presumption of conjunction, and the presumption of conjunction of statement or substitution. For this word, we made the requirements of the two contexts to be In one study, we will divide it into two topics:
The first requirement: the presumption of relativity.
The second requirement: the presumption of dependency.
The first requirement: the presumption of proportion.
Ratio is a general restriction on the attribution relationship or what falls within it, just as the specification relationship was, but the meaning of the ratio is different from the meaning of specification, as Dr. Tammam Hassan distinguished by saying that the meaning of specification narrows the attribution relationship and the meaning of ratio is an appendage to it (4), and this restriction makes the attribution relationship relative. Its benefit is to add one thing to another thing and connect it to it, and for this reason it always needs two parts, attributed and attributed to. Therefore, as the Arab grammarians (5) understood that the relationship between the genitive and the genitive, in particular, is the relationship of ratio, and they made the preposition a matter of addition, and therefore the relationship of ratio includes the study of genitives with the preposition, the genitive by addition.
From the above it is clear that the presumption of ratio is a general presumption that has two meanings, and therefore we divide it into two parts:
First: Ratio with the preposition
Prepositions are used to connect what comes before them with what comes after them, and they only apply to nouns (6), since prepositions are only intermediate letters between what comes before them and what comes after them, and at the same time they convey a meaning, and this meaning is in what comes after them, which is the semantic relationship between As long as you connect them, the meanings of the preposition are a relationship between the event (attribution) and the genitive, and it is expressed by ((additional letters because they add the meanings of verbs, i.e. they are connected by nouns))(7), and they make the relationship of attribution relative whether it is between a subject and its predicate, or a verb. And its subject or something else, and for this reason it was said: ((Commenting by means of what is understood by the letter in terms of proportion is in fact establishing a relative relationship between the genitive case and the meaning of the event that is in the attribution relationship))(8).
Durable prepositions have the basis for completing the meaning of a sentence. They are what connect disparate words, transferring the meanings of verbs to the meanings of verbs and nouns, and strengthen meanings and make them connected to nouns. They are “like a bridge that connects the meaning between the agent and the dative noun, or as a link that connects them, and the agent cannot.” That its effect is conveyed to that noun except with the help of the original preposition and what is attached to it is an intermediary, or a means of communication, whereas, for this reason some grammarians call them prepositions of addition (9), because some verbs are unable to reach the nouns that come after them, so they need things to use. To reach it, they are prepositions, such as: I wondered, passed, and went (10), so the letters, on the one hand, are connected between the agent and the dative noun - which is what is called
((Attachment to the factor)) is benefiting from what it brings to the sentence in terms of a new secondary meaning. The genitive and the genitive are attached and linked to the factor in a moral way, just as the part is connected to the whole, or the branch to its root, because the genitive completes the meaning of this verb, so ((grammarists see that the genitive and the genitive must be related Or whatever it means (11).
The letters that represent names in Sahifa al-Sajjadiyah were numerous, as were their meanings, so the letter came with a variety of meanings and different meanings, and it served to connect the names and the event (attribution) and to comment on what came before it. I will mention each letter and the meanings with which it came and its significance in connection, attachment, and attachment to what came before it.
Letter (Ba):
Among the words “Ba” in Sahifa al-Sajjadiyyah is his saying (peace be upon him):
((Praise be to God without a first that was before Him, and without a Last that was after Him) (12).
((He overtakes him in the days of his life, and exhausts him in the years of his life)) (13).
((Praise by which we will be freed from the painful fire of God)) (14)
((Praise be to God for everything for which He is praised by His angels closest to Him)) (15)
((So He sealed with us all those whom He left behind)) (16)
In the previous examples, the Imam (peace be upon him) came with the preposition (ba) and it conveyed different meanings and multiple connotations in the sentences. In the first example (without a beginning, it was a qiblah) and (without another that comes after it), (ba) came for the circumstance, meaning: red handed without a beginning. And red-handed without another, and this meaning is what Sibawayh expressed as binding and mixing (17), and it is the root of its meanings, so he says: ((The preposition is only for binding and mixing, and that is your saying: You came out with Zayd, and you entered with him, and you hit him with the whip, I stuck with you hitting him with the whip))( 18).
The words of the Imam (peace be upon him) are quoted from the Holy Qur’an. God Almighty said: “ He is the First and the Last ” [Al-Hadid: 3].
In the second example, (the ba) came in the two places (in the days of his life) and (in the years of his life) with two meanings: either to seek help, and the meaning: that every person has passed the end of his life in the days of his life, and is getting closer to it in the years of his life, as if every day is a step and every year is a stage that he takes until he It reaches its end and (ba) is used: it is included in the instrument of the verb, and what comes after (ba) is the instrument to obtain the meaning that came before it, such as “I wrote with the pen” (19). And it is mistaken: from (step), which is walking, and the meaning: taking steps from the days of his life, and exhaustion is like joy: he covered him and joined him, or approached him and approached him.
Or the (ba) in the two paragraphs is for causality, and the subject of (makes a mistake) and (is exhausted by) is: the spirit (20), and the meaning is: that spirit transcends to this matter because of its expiration, and this matter is attached to it or the spirit approaches it because of its expiration.
In the third example, the (ba) came in (we are freed by him) for causation and reasoning, which is for what comes after it to be a reason and cause for what came before it, such as I met Zaid al-Asad, meaning because of my meeting with him (21), and the pronoun in (with) refers to (praise), meaning because of the praise we are freed. From the painful fire of God, and emancipation: is salvation, salvation, and precedence.
In the fourth example, the (ba) came in his saying (peace be upon him): ((Praise be to God with all that praises Him)) for the accompaniment, which is the one he puts in its place (with), similar to the Almighty’s saying: ( Go down in peace ) ( [Hud 48] i.e.: with peace) 22), and the meaning is praise be to God with every praise, which is praising Him Almighty again and again.
In the fifth example, the (ba) came in his saying (peace be upon him) ((so he sealed with us)) for causation, and it is included in Salih’s dispensation with him of a subject. Its meaning is metaphorical, such as: ( We brought forth thereby of all fruits ) ( [Al-A’raf: 75], so if he intended to attribute the production To Ha is correct and good, but it is a metaphor, and from it I wrote with the pen, for it is said: The pen wrote, and it is expressed in terms of causation for the actions attributed to God Almighty, so using causation in it is permissible (23). The meaning is: God Almighty made us the last of all who created, of the prophets and their nations. So he sealed them with us, for there is no nation after us to which a messenger can be sent, just as our Prophet (may God’s prayers and peace be upon him and his family) is the seal of the prophets and messengers.
The letter (Lam):
Among the things that appear in the preposition with the letter (Lam) in Sahifa al-Sajjadiyyah is his saying (peace be upon him):
((Praise be to God, the First without a first that was before Him)) (24)
((And He appointed for every soul among them a known sustenance divided from His provision)) (25).
((Just as he appointed himself to command you and exposed himself to the compulsive force against you)) (26).
The Lām appears in the previous examples as a relative letter, where what comes after it is attributed to what came before it in multiple connotations and is genitive, and it is genitive in the apparent and implicit.
In the first example, the (Lām) came in his saying (peace be upon him): (Praise be to God) for specificity, and it is located between a meaning and an essence (27), and Sibawayh stated that its meaning is ((kingdom and entitlement to a thing)) (28), so the reality of praise is specific to it, so it is all Its individual members are specific to Him, Glory be to Him, because all the perfect attributes refer to Him, for He is their agent and purpose. That is why the name of God was mentioned without other names because it indicates, according to the concept, the universality of all aesthetic and majestic descriptions. Praise is more general than gratitude because praise may be something other than His blessing, and gratitude is specific to a blessing (29). ), and then he (may God’s prayers and peace be upon him and his family) said: ((I cannot count your praise as you have praised yourself))(30), and the genitive and the genitive are related to (settled) or (stable) and the meaning, praise be to God, is fixed or permanent.
In the second example, the (Lam) in his saying (for every soul) came to refer to entitlement and ownership, because God Almighty, who is the agent of (made), has made every human being possess his power, and divided his livelihood, and (Lam) is ownership, which is that it is not in the genitive case that happens to the genitive case, that is, He possesses it for him and from him. : I gave Zayd a dinar (31), and there are two possible meanings in “jala” here: the first: in the sense of “created” and “created,” and the genitive and the genitive (for every spirit) are related to it and preceded by the object (food) to draw attention to it. The second is: in the sense of “sair,” that is: the transitive transposition into two objects. So the first of them is (power), and the second is the adjunct and the prepositional genitive, and the origin is: every spirit among them has sustenance, then, He became a sustenance for each of them, which means: He made a sustenance described by the aforementioned description an object for each spirit of them, for the predicate that in reality became the decreed universe operating in the adjunct and the adjective. And (the soul) is male and female, as stated by Al-Jawhari (32) and Ibn Sayyidah (33).
In the example, the (lam) came in his (peace be upon him) saying (for your command) and (for the hated) for modification and causation, and the neighbor and the genitive are related to the verbs (accusative) and (arada).
And the accusative is either from the accusative with the sukoon of the Sad, an infinitive so the thing becomes accusative from the category of multiplying when you establish it. You say: You placed it in the accusative for such-and-such order and it is accusative, meaning: You established it for him and he stood up, and the meaning is: He established himself for your command, or from the accusative case in motion in the sense of fatigue. It is said: the accusative is accusative, like fatigue that gets tired, both in word and meaning. : I tire myself for your command (34).
And he exposed: You presented it in such and such a way and it became exposed. You placed it as “him” and it became accusative, as if you made it exposed to it, meaning: exposed (35).
Letter (fromº):
Among the letters of the ḍāḥāḥ al-Ḥaḍīḥah that appeared in Sahifa al-Sajjadiyyah is the letter (minº) of the ḍara, which is broken with a meem, based on a sukun, and the nūn is pronounced with a fatḥa when the two sukūn meet, so we say: min al-manzīl, and among the grammarians are those who make it three letters where it ends with an alif, so it is said: (minā). But Ibn Malik (36) says that it is a language, and the majority say that it is dual (37), and (from) is a letter that includes the apparent and the implicit, and it appears in sentences and gives different connotations that can be understood from the evidence and context.
Among the things that came in the genitive case with the letter “min” in his supplications (peace be upon him) are his saying:
((A praise with which We are pleased with the happy ones among His friends)) (38).
((O God, and the followers of the messengers and those who believe them among the people of the earth)) (39).
((And You established a guide for his family, from the time of Adam to Muhammad (may God’s prayers and peace be upon him and his family) from the Imams of guidance)) (40).
The preposition (from) came in the first example of his saying (peace be upon him) (from his guardians) for clarification, and the sign (from) indicating clarification put the relative in its place (41), so the meaning is: the happy ones who are his guardians, and the happy ones: the plural of Saad, which is the one who is known. His Lord and he followed His path until he reached Him. The guardian: the one who undertakes the worship of God and continues to obey Him without intervening in disobedience (42), and the neighbor and the noun are related to (the happy ones).
In the second example, the preposition (from) was used in his saying (peace be upon him) (“from the people of the earth”) to indicate the gender and its sign that what comes after it is valid from what came before it (43), and his saying (peace be upon him) ((from the people of the earth)) is an explanation of the gender of the believers, like his saying God Almighty: “So avoid uncleanness from idols” [Al-Hajj: 30], meaning: the believers who are from the race of the people of the earth, and (they believed them) is a conjunction of (the followers) and it is like the conjunction of something with its synonym,; Because every follower is a believer, and every believer is a follower, and they are the believers in the prophets and messengers, and in what was revealed to them, and to this prepositional and genitive case it is related to (their believers), or (the followers).
In the third example, the preposition (from) came in his saying (peace be upon him): (from the presence of Adam) to begin the purpose in time (44) similar to the Almighty’s saying: “For a mosque founded on piety from the first day” [At-Tawbah: 108], and the prepositional and the prepositional are related. With the deletion of an adverbial case from ((every age and time in which I sent a messenger)) in previous words, and ((every age and time)) is an indefinite noun described in the sentence after it, and the indefinite noun described is like knowledge, so it is permissible for the genitive case and the genitive case to relate to a case, and the predicate: being from Adam, It may be related to the attribute and appreciation: a being from Adam.
The other preposition in the example (from) came in his saying (peace be upon him) (from the Imams of Guidance), and it was stated by Al-Bayaniya, and it is a stable adverb, describing evidence, meaning: evidence existing from the Imams of Guidance.
Preposition (aboutº):
It is one of the letters of the ratio, and its nūn is sakūn, and it is a letter that brings the apparent implicit. It was mentioned in Al-Sahifa Al-Sajjadiyah with different connotations whose meaning is revealed through the context.
Among his supplications (peace be upon him):
((Whom the eyes of onlookers fail to see, and the imaginations of describers are unable to describe Him)) (45).
((We have become under your control... and we will disobey your command))(46).
((And make my escape from my illness to Your forgiveness)) (47).
The preposition (about) came in the first example when he (peace be upon him) said (about seeing him) and (about his attribute), and it stated the meaning of going beyond, which is the most famous of its meanings, and Sibawayh did not confirm it for it except this meaning (48), and the meaning of going beyond is to move away, which says: turn away from him, i.e. Leaving it other than going to it, its meaning is going to it, and the adjective and the genitive are related to the verb (short), (I was unable), and (shortened) by the ḍamma, and it is from shortness: like grapes other than length, so it is a matter of subordinate metaphor, and vision: the eye’s inspection of the thing (49), and its addition. To the pronoun by adding the infinitive to the object, but the eyes fell short of seeing Him, the Almighty, because what is visible with the sight must be in a direction, and He, the Most High, is above it. Otherwise, it must be an accident or a physical substance, which is impossible, and therefore it is stated in the Wise Qur’an: “Sights cannot perceive Him.” ﴾
[Al-An'am: 103], and he came to Moses (peace be upon him) after asking him and requesting a vision: “You will not see me.”
[Al-A'raf: 143] And (inability to do something): weakness from it, and (adjective): description, which indicates the essence, and (illusions): plural of illusion, which is a physical power of the human being whose place is in the brain, which is capable of perceiving partial meanings related to tangible objects, and power. The mentality related to the intelligibles, and the inability of illusions to describe Him, the Most High, is their inability to fully attain His attribute, even if they exaggerate in the description, and for this reason the Master of the Guardians (peace be upon him) said: ((He is beyond what the describers describe)) (50).
In the second example, the preposition (about) came in his saying (peace be upon him) (about your command), and it indicated causation and justification, as in the Almighty’s saying: “And Abraham’s seeking of forgiveness for his father was not except as a result of a promise he made to him.”
[Al-Tawbah: 114] (51), and the meaning is: because of your command, as the genitive and the prepositional are related to the verb (we act), and it is possible that it is settled as a case of the pronoun, i.e., we act, issuing from your command, and (we act): to act and change in the meaning of: I spent it. In the matter, there is a morphology, so it is morphed: I turned it around, so it was morphed (52).
In the third example, the preposition (from) is used in his saying (peace be upon him) (about my illness), and the meaning of (from) (53) has been reported, similar to the Almighty’s saying: “And it is He who accepts repentance from His servants” [Al-Shura: 35], and (my way out) The infinitive of a mimi is said to be: He left the place in an exit and an exit, and the adjective and the genitive are related to the infinitive (my exit) and the saying of the Imam (peace be upon him) (about my ailment) and he did not say (from my ailment) despite the fact that it is known (it came out of it), because he intended to separate (54).
The relative letter (in):
The letter of proportion (fi) is mentioned in the supplications of Sahifa al-Sajjadiyyah, and it conveys multiple moral connotations, including what was stated in his saying (peace be upon him):
((A praise with which We are pleased with the happy ones among His saints)) (55).
((And he was friendly towards you to those far away, and he was hostile towards you to those closest to you)) (56).
((And separate from wives and children in order to make His word clear)) (57).
The preposition (fi) appears in the first example of his saying (peace be upon him): (in the happy ones) meaning (with), meaning: We are happy with it with the happy ones, as in the Almighty’s saying: “Enter among the nations” [Al-A’raf: 38], meaning: nations. (58), and the adjective and the adjective are related to the verb (we are pleased).
In the second and third example, the preposition (in) came from his saying (peace be upon him) (and to you), (ada in you) and (in manifestation) for reasoning, causality and meaning: Indeed, the Messenger of God (may God bless him and his family), and to your sake are those who are far away from among the people. And he came for your sake, the two closest ones, and they contain information that the Messenger’s love is partly for God Almighty, and the genitive and the genitive are related to the verbs (and to) and (adi), and the third example is its appreciation: The followers of the Messengers separated from their wives and children for the sake of displaying the word of God Almighty, and the genitive and the genitive are related to the verb (they departed). .
Ratio letter (to):
It is one of the letters of the ratio that bring the apparent and implicit (to) and it has been mentioned in the supplications of Sahifa al-Sajjadiyah many times, and most of them are for the end of the purpose, which is the origin of its meanings, and what Sibawayh has proven for it (59).
Among the things that came in the genitive case with the letter (to) in Sahifa al-Sajjadiyah is his saying (peace be upon him):
((Praise by which we are freed from the painful fire of God to the generous neighbourhood of God)) (60).
((And Your messengers are from the angels to the people of the earth)) (61).
In the first example, the letter (to) came in his saying (peace be upon him) (to the Generous Neighborhood of God) and it indicated the end of the goal and the meaning of the end of the goal absolutely, and the neighbor and the prepositional case are related to the verb (we are freed).
In the second example, the preposition (to) came in his (peace be upon him) saying (to the people of the earth) and it indicates the end of the purpose, and the neighbor and the genitive are related to (your messengers) because it is one of the derivatives that it is permissible to relate to.
The relative letter (ala):
It is a letter that carries different and multiple meanings, although the origin of its meaning is arrogance (62), and it has been mentioned many times in the supplications of Sahifa al-Sajjadiyyah. Among the things that are used in the genitive case with “Ali” is his saying (peace be upon him):
((And We have increased what is best for him who has little)) (63).
((And rebuke the lowly ones for their ungratefulness, and rebuke the lowly ones for their response to you)) (64).
((And bestow upon them a blessing that increases their dignity upon their dignity, and purity upon their purity))(65).
In the first example, the preposition (on) came in his saying (peace be upon him) (on him who said), and it conveyed the meaning of superiority, which is of sensory superiority, and the genitive case and the genitive case are related to the verb (we increased).
In the second example, the preposition (on) came in his saying (peace be upon him) (for their ungratefulness) and (for their response), and it conveyed the meaning of the reasoning, and the meaning is that he estranged and farthest the lowlies because of, and for, their ingratitude, and the closeness of the farthest with their relative distance from him because of their response to you and their belief in the afterlife. The genitive case and the adjective are related to the verbs (far) and (near).
In the third example, the letter (on) came in his saying (peace be upon him) (on their dignity) and (on their purity) meaning (with), meaning: with their dignity and purity with their purity, and it is possible that it refers to moral superiority meaning (above), and the genitive and the genitive are related to the verb ( Increase them.)
Second: The percentage in addition:
Addition is one of the two parts of ratio, as the first noun is attributed to what follows it without separation, and the second is given the status of tanween from the first (66). Grammarians have noticed the tight connection between the genitive and the genitive to which they are considered like a single word. Al-Mubarrad said: ((So if you add a single noun to A noun like it, singular or genitive, becomes the second from the completion of the first, and they all become one noun) (67).
The addition is: ((a restrictive ratio between two nouns that necessitates the genitive case for the second of them))(68), and this ratio becomes clear because of the meaning of the adjective in terms of attribution, definition, or restriction of the meaning of the noun, and it also means affixation.
There is no doubt that the meaning of the word when mentioned singly is different from when mentioned in addition to it, and this leads to the statement that the addition brings about a change in the meaning of the word in any case, and the fact that the addition is a restriction on the attribution - even though it is a relationship between the added and the added to it - means that this restriction occurs first in Added to then be a restriction of the attribution relationship, and this is the addition that means attachment or attribution. Imru’ al-Qays said:
When we entered it, we added our backs
To every new, expunged person (69)
The addition was mentioned in Sahifa al-Sajjadiyya in many places, including what was mentioned in his supplications (peace be upon him) when he said: ((Praise be to God for everything with which He has praised Him, the closest of His angels to Him, the most honorable of His creation, and the satisfaction of those who praise Him before Him)) (70).
The genitive came in examples: (closest), (most generous), and (arza) is a noun of preference added to (His angels), (his creation), (praises to Him), and (nearest): from closeness meaning closeness, and (arza) is a noun of preference from (razi). In the form of the object, although the predominant form in it is the verb in the form of the subject (71), and what is meant by his saying: “The lowest of His angels, the most honorable of His creation, and the most satisfied of those who praise Him” is everyone who has been characterized by these qualities of Him, not just one person in particular. The meaning is that he (peace be upon him) praises God Almighty with all that He has praised. With these characteristics, it is noted that the genitive and the genitive are one of the two pillars of attribution in the sentence, and its place is the subject in relation to the verb (hamad), but the superlative noun is singled out when added to the plural to be used as an genitive.
In addition to the supplications of Sahifa al-Sajjadiyyah, he (peace be upon him) said:
((O God, bless Muhammad and his family and protect us from the calamities of time) (72).
The addition of “the calamities of time” was mentioned in the example, and it has two possible meanings:
The first: that it means (in) as in the Almighty’s saying: “The deception of the night” [Saba: 33], and the meaning: We have limited the calamities that occur in time, meaning: in our time, because every calamity must have a time in which it occurs.
The second: The addition should be in the meaning of (the lam) and the meaning is: We have sufficed with the limit of the calamities that are due to time.
Among the supplications of Sahifa al-Sajjadiyah, in addition to his saying (peace be upon him):
((O my God, praise be to You.... and you have not made me imitate the evil of its evil)) (73).
The addition (makrooh shanarha) in the example came from adding the adjective to the described and adding it to the genus for clarification - since what is disliked comes from the shunnar and from something else - and the meaning is: The objectionable faults that came from me did not make them a necklace around my neck, and (taqladni): from the necklace, which is the collar that is on my neck. The neck and the neck: shame and disgrace (74).
Among the additions included his saying (peace be upon him): ((Grant me excellent morals)) (75).
In the sentence, the addition of (the object (His Excellency)) was added to (morals), and the addition came in the meaning of ((of)), meaning: Excellence is part of morals. Excellence is a noun from Al-Ala, which is exaltation and honour, and the excellencies that elevate a person are many, including: morals, and therefore morals are some of... Meanings: The addition came in the sense of (from), and His Highness of morals designated the event (he bestowed), for the gifts and bounties of God Almighty are many to man, but the Imam (peace be upon him) requested that the gift and abundance be for His Highness of morals.
The second topic: the presumption of dependency.
Subordination is a general moral presumption by which the connection between the follower and the followed is understood (76), and it enters into the structure of the sentence and its composition, and in it the follower is related to the followed. The follower and the followed are in the status of one word and it is not permissible to separate them. This means that the followed is the link through which the follower connects to the other elements of the composition, so the dependents Despite its diversity, it is not connected to the sentence in which it is contained except through its follower, so they move together within the sentence according to the speaker’s interest (77). The reason for this is that “(what is attributed to the followed in the speaker’s intention is attributed to him with a subordinate)” (78), so the follower and the followed are as an attributed singular. mechanism. Sibawayh mentions that dependency in parsing is for the sake of dependency in meaning, which is what lacks precedence by others (79).
From this, it is clear that the dependent and the followed are in agreement in the type of parsing, even if they differ in its reason. Its reason in the followed may be the subject, or the primary, or the declarative, or the object, or the genitive, or by definiteness by deletion, or other reasons leading to the nominative, accusative, genitive, or jussive. In the case of the follower, the reason for it is one (subordination), and from it it is also clear that the follower may not be given precedence over the followed at all, and the presumption of dependency falls under four subsidiary presumptions (80).
First: the presumption of the adjective.
The adjective is dependent, derived, or interpreted by the derivative. It is followed without a mediation by explaining one of its attributes, or the attributes of what is attached to it (81), in order to specify it, or to praise it, or the like (82). The purpose of the adjective is to specify an indefinite noun, or to remove an incidental involvement in it. Knowledge, detail, praise or blame...(83).
The adjective, as it seems, has a clear role in knowing the indefinite noun. In the indefinite adjective, the indefinite noun is specified, and in the adjective of acquaintance, the knowledge is made clear. The adjective is then a restriction in the adjective that limits its generality, and the presumption of the adjective indicates that the adjective is described by this restriction in the sense of complementing the adjective and clarifying its attribute or the attribute of what is attached to it. This is what is called the causal adjective, and what links it to its corresponding adjective is clear.
The adjective in the Arabic sentence comes in three combination forms, where it can be described by the noun, the sentence, and the semi-sentence. These forms appeared in the supplications of Sahifa al-Sajjadiyya, as follows:
Adjective by name:
There are many adjectives by a noun in the Arabic sentence, and the majority of grammarians require that what is described by a noun be a derived description. They also allow the adjective to be something that is in the same ruling as a derivative, or what is interpreted by a derivative, such as a demonstrative noun, an attributive noun, etc. (84). Among the things that came from the adjective by a noun in Sahifa al-Sajjadiyyah is his saying: (peace be upon him) :
((And He appointed for each of them a known sustenance))(85).
((Those who have humble eyes so do not want to look at you, and have bowed chins... who are reckless at mentioning Your blessings and who are humble and consider your greatness less than your greatness)) (86)
((And make us among your callers who call to you, and among your guides who guide you, and among your special ones who are special to you)) (87)
The previous examples all came with the adjective with the explicit derivative noun. In the first example, the adjective (known) and (divided) came as a description to the participle in the direct object sentence (power), and the adjective is an active participle that indicates the specification of the participle, and the meaning of the specification is to reduce the participation that occurs in the indefinite nouns (88). . As in the Almighty’s saying: “And it was a promise fulfilled”: [Al-Isra: 5].
In the second example, the adjectives (the humble-sighted), (the ones with bent ears), (the ones who recklessly mention your blessings), and (the humble) were all clear, derived names, and the angels were described with them, and the descriptions came to praise and praise because what is described is known and does not need clarification, and some of the adjectives came. Without emotion and some with it.
In the third example, the adjectives (the callers), (the guiders), and (the special ones) came as a derivative of an active participle, which is an explicit description of the noun, and the description of (the preachers) as (the callers) either to specify if he (peace be upon him) intended to supplicate those seeking His goodness, whoever calls upon God: if he seeks it. And he called upon him with a question, or for clarification. If he (peace be upon him) wanted by them the meaning of those calling to him, then he described them in that way to raise the possibility of wanting the first meaning, and the meaning is: Make us among those who call upon you with a question, seeking people to come to your obedience and worship, or make us among those seeking the creation of creation to your side, and he described ( “Guidance” is called (those who guide him): either for specification, or for clarification as mentioned above. The meaning on the first is: And make us among the guides attributed to you who guide you to your obedience, and on the second: Make us among the guides to you who guide you to your path. He described (the special ones) by his saying (peace be upon him). (Your special ones) either to single out, clarify, or praise because it indicates taking care of them, as what is meant by them is honor and rank.
2- The adjective in the sentence:
The sentence is described by the infinitive, and the sentence takes the grammatical position of the infinitive, whether in the nominative, in the accusative, or in the genitive, and the adjective in it is indefinite. Ibn Malik said:
And they described it as an abominable sentence
So I gave what I gave him news (89)
Among the supplications of Sahifa al-Sajjadiyyah regarding the general adjective is his saying (peace be upon him):
((If You decree for us a free time from some occupation, make it a free time of safety, and no consequence will overtake us)) (90).
((And the longing for the messengers with the truths of faith in every age and time in which I have sent a messenger)) (91).
((They hope for a trade that will not be lost in His affection)) (92).
The adjective in the first example (Do not overtake us) was a verbal sentence, and it was described with it (emptiness of safety), the space added to safety, and the sentence is replaced by the accusative because it was an adjective in the accusative case (emptiness). God Almighty said: “How will God guide a people who disbelieved after their belief?” [Al Imran: 86] So the verbal sentence (they disbelieved) is in the accusative position of an adjective for the indefinite noun (in the accusative case (day). In the second example, the adjective (in which I sent a messenger) is a verbal sentence, and it has been used in the accusative case (time) and (etern), so the sentence is in the prepositional position as A description of each of them, and the adjective came as an indefinite noun. The Almighty said: “It is Allah who raised the heavens without pillars that you see” [Al-Ra’ad: 2]. The verbal sentence (you see it) is in the genitive case as an adjective for (pillars) and it came as an indefinite noun.
In the third example, the adjective (it will not be lost) was used as a verbal sentence, and it was used to describe the object (trade), which is a loan word for reward, and (it will not be lost) in the sense of nomination (93), meaning: it will not perish and it will not be destroyed by loss. Originally, it was brought to indicate that trade is with God Almighty, it is not like other businesses.
3- The adjective is similar to the sentence:
The adjective in the semi-sentence, I mean the adverb, the genitive, and the genitive, occurs several times in the supplications of Sahifa al-Sajjadiya.
Among what has been mentioned is an adjective similar to the sentence in which he (peace be upon him) said:
((So I follow His call without being blind in my knowledge of it)) (94).
((O God, invade every direction of the Muslims against the polytheists next to them, and provide them with angels from You)) (95).
The adjective in the first example came as a sentence-like phrase from the neighbor and the genitive case (of me) and (in knowledge), and he described the indefinite article (blindness) with them, and the appreciation: He followed Satan’s call without blindness, being from me and being in knowledge, and it is possible that the adverb (in knowledge) is an adverb of (Blindly) to specify it with the first indefinite noun. In the second example, the adjective (from you) came as a prepositional phrase in the genitive and in the genitive, and it described (the angels), so the genitive and the genitive are related to the description of its definiteness (stable), and the restriction was brought with it to honor the angels and indicate their virtue.
4- Deleting the infinitive.
The infinitive may be deleted in the sentence, but the adjective remains, and it has been mentioned in the supplications of Sahifa al-Sajjadiya. Among the things that came from him in the supplications of the Imam (peace be upon him):
((And it is endearing to them to work for a long time)) (96).
((And if they are given, they are given a little due to distress)) (97).
In the first example, the prepositional adjective and the prepositional genitive (for the future) came, and it was described with an adjective deleted in appreciation (for the reward), meaning: It was desirable for them to work for the sake of reward for the future, and the preposition and the preposition are related to the object (the work).
In the second example, the adjective (a little) is an adjective for a descriptor that is deleted, either as an object, meaning: they gave something a little, or as an infinitive, and the appreciation is: they gave a little.
Second: The presumption of confirmation:
Confirmation is a word that follows the affirmative noun, and it is the empowerment of the meaning in the soul by removing ambiguity and removing breadth (98), and therefore it was known as a term that is ((a follower who determines the command of what is followed in lineage and comprehensiveness)) (99).
Emphasis is of two types: verbal emphasis, which is achieved by repeating the first word itself, to convey the same meaning as the first, and it occurs in nouns, verbs, letters, and sentences.
The second type: moral emphasis, which is a repetition of the meaning (100), and it is used with special words in the language, in order to remove doubt in what is affirmed by them in the proportion of the meaning attributed to it in the sentence, as it raises the possibility of intending something other than what is mentioned, and the possibility of its not being comprehensive.
In the supplications of Sahifa al-Sajjadiyyah, the emphasis came in its two parts, as the Imam (peace be upon him) used it in several situations, including his saying (peace be upon him):
((O God, bless the followers from this day until the Day of Judgment, and upon their spouses, and upon their offspring, and upon those of them who obey You))(101).
((I bear witness that you are God, there is no god but You, the One who maintains justice)) (102).
((You are God, there is no god but You, the One and Only You, and you are God, there is no god but You, the Generous... And you are God, there is no god but You...)) (103).
((Glory be to You, Holy, Holy, Holy))(104).
In the previous examples, the Imam (peace be upon him) used verbal emphasis to strengthen the meaning. In the first example, he repeated the letter (ali) to emphasize blessings upon the followers and the types mentioned after the preposition (ali).
In the second example, the separate pronoun (you) came as an emphasis on the connected pronoun (kaf) referring to God Almighty ((If the connected pronoun is verbally confirmed, then it is with the separate nominative pronoun that corresponds to it)) (105).
Ibn Malik said:
And the implicit nominative that has been separated
Confirm by it every pronoun that calls (106)
In the third example, the sentence (You are God, there is no god but You) was verbally confirmed in several paragraphs, including the supplication of Arafat, because it contains a repeated acknowledgment by the servant to God Almighty that there is no god but You to whom man can turn.
Among the supplications of Sahifa al-Sajjadiyah are the second section of emphasis, which is moral emphasis, and his saying (peace be upon him):
((We have become, and all things in their entirety have become Yours)) (107).
((And You are the One Who encompasses all creation in His power)) (108).
In the example, the moral emphasis came (all of them), and it confirmed the predicate in the sentence (things), and it stated the generality of its individuals, and it was followed by an affirmative adverb as well (in its entirety), meaning: All of the things have become yours.
In the second example, the moral emphasis (all of them) came in the plural, which is an emphasis on the subject to whom it is attributed (the creatures), and it indicates generality and breadth for all individual creatures, and among the most beautiful names is the vast, meaning: the One whose sustenance extends to all of His creation and whose mercy extends to everything.
Third: The presumption of affection:
Conjunctions in the structure of the Arabic sentence are of two types: conjunctions of pattern and conjunction of statement, and each of the two terms has two aspects, one of which they share, which is the conjunction, and they differ in the other, which is the pattern versus the statement, and the conjunction of the pattern is ((an intended follower in relation to a followed one, mediating between it and the one followed by one of the ten letters). (109), and it is understood from it that whatever the conjunction is related to is related to the conjunction, as for the conjunction of the statement, it is ((that the solid nouns take the same course as the derivative in clarification if the second is more knowledgeable than the first))(110), it is a repetition of the first without the union of the two words. This is to increase the statement, as if you repeated it on its own, and the conjunction of the statement may not differ much from the matching substitution, and that is why Al-Radi united them when he said: ((And until now, no clear difference has appeared to me between the substitution of all of the whole, and the conjunction of the statement. Rather, I do not see the conjunction of the statement. Except for the substitution, as is apparent from Sibawayh’s words, for he did not mention the conjunction of the statement (111), and for this reason I will mention examples of the conjunction of the statement along with examples of the substitution, because grammarians mention in the parsing of the substitution or conjunction of the statement.
It is clear from the above that the conjunction of the nasaj is the conjunction of the second with the first by means of one of the letters of the conjunction as a matter of brevity and brevity. The conjunction of the nasaj appeared in the supplications of Sahifa al-Sajjadiyyah many times and with various conjunctions, and multiple connotations have been reported in the meaning of the conjunction.
Among what came from the conjunction of the pattern was his saying (peace be upon him):
((O God, and the followers of the Messengers and the truthful ones among the people of the Earth)) (112).
((And in Your hand, O my God, is all that reason, and to You is the escape and escape)) (113).
((O God, bless Muhammad, his family, and his descendants))(114).
The conjunction in the previous examples came with the conjunction (waw), and we notice that the conjunction with (waw) in the supplications of Sahifa al-Sajjadiya is present and prominent, on every page of it, expressing the originality of thought in the interconnection of the parts of speech and the mixing of some of them with each other, until it is as if every text is in it. It is one sentence, and the conjunction (waw) may be varied in the examples.
In the first example, the noun (they believed them) was attached to the subject (following the messengers), which is like attaching something to its synonym. Because every follower is a believer, and every believer is a follower, since what is meant by believing them is belief in them and in what was revealed to them, as the disciples said: “Our Lord, we believe in what You have revealed, and we have followed the Messenger, so we are recorded with the witnesses” [Al Imran: 53].
In the second example, the nominal sentence (and here is the escape) is joined to the nominal sentence before it (In Your Hand, O my God, is all that reason), and this conjunction indicates emphasis, because the second sentence is synonymous with the first sentence (115), and mentioning the thing twice indicates emphasis.
In the third example, the noun added to the pronoun referring to the most honorable Messenger (his descendants) is connected to the noun (his family). This conjunction is a conjunction of the specific with the general, because the man’s descendants are his descendants (116), and his descendants are his relatives and relatives, so every descendant is his family but not the opposite (117).
Among the supplications of Sahifa al-Sajjadiyyah regarding conjunction with the pattern is his saying (peace be upon him):
((And He enriched us with His grace and made us content with His grace. Then He commanded us to test our obedience)) (118).
((And do not disturb our souls in this and their choice, for they choose falsehood except as long as they are guided)) (119).
((Whose sins are so great that they become evident))(120).
In the previous examples, the presumption of subordination came with the conjunction of the pattern in multiple letters and with different connotations. In the first example, the sentence (our command) was joined to the sentences that preceded it with the conjunction (then), which requires order and a period of time, for God, Glory be to Him, with the Sunnah of His wisdom and the rule of His kindness and mercy, did not charge His servants until after He created them. In them and for them is yours upon which depends what He wants from them of machines, powers, and all other matters and causes on which worship and obedience depend, then His command. Otherwise, their creation would have been in vain, and it is impossible for Him, Glory be to Him. God Almighty said: “Do you think that We created you in vain, and that to Us you will not be returned?” [Al-Mu’minun: 115]. ] .
In the second example, the conjunction came with the letter (fa), and the causation was stated in which the conjunction is caused by the conjunction. (Moses poked him) (121), and in the first place, the sentence (it is chosen for falsehood) is an explanation for the question of not abandoning the soul and its choice.
In the third example, the conjunction came with the letter (fa), and it was used as a commentary. It means connecting the conjunction with it without a delay, and the conjunction with it in the place indicates that there is a difference between the two great bones, because if they were synonymous, the conjunction with it would not have been permissible, because the conjunction of something with its synonym is what is specific to the waw. And it does not share any other conjunctions with it (122), so greatness can be considered according to quantity, as it is said, a great army if it is large in number, and majesty according to quality, for if sins are many and coincide, their danger is great, so their harm is great.
Fourth: Presumption of Substitution:
A substitute is a mention of an utterance after a previous utterance for a semantic purpose, which is the intention of clarifying and clarifying the first for the purpose of moral definition and restriction. Therefore, grammarians defined it: ((the follower intended by the ruling without intermediary))(123) and ((the follower intended by the meaning without the follower, and the one who is entitled to what the followed person expressed). (124), and Ibn Jinni stated that the purpose of the substitution “is to take the form of emphasis in verification and emphasis, and the course of description in clarification and specification, and the lesson of the substitution is that it is suitable for deleting the first, and establishing the second in its place” (125), and this highlights the importance of the intention in the ruling on The substitute is the one that is relied upon in the hadith, but the first is mentioned as a kind of explanation so that the benefit of confirmation and clarification can be gained from their combination, which is not found in the individual (126). The substitute is of four types (127): the identical substitute, the substitute for some of each, the substitute for inclusion, and the substitute for what is distinct or the beginning.
The presumption of substitution came in the supplications of Sahifa al-Sajjadiyah, and various connotations and multiple methods were reported. Sometimes the substitution came from vocabulary and at other times it came from sentences, and among the substitution came from vocabulary is his saying (peace be upon him):
((O God, bless Muhammad, Your Trustee of Your Revelation, Your Answerer of Your creation, Your purest of Your servants, the Imam of Mercy and the Leader of Goodness))(128).
((And those who do not disobey God in what He commanded them and do what they are commanded)) (129).
((We have become, and all things in their entirety have become yours: their heavens and their earths, and in each one of them you have dispersed its inhabitant, its mover, its resident, and its controller)) (130).
The previous examples included the presumption of substitute, or conjunction of statement. In the first example, the substitute (Imam of Mercy) came from the one it is replaced by (Muhammad), and the conjunction of statement may be expressed.
In the second example, the substitution (what commanded them) came in the accusative case, meaning that it is an inclusion substitution from the word of Majesty (God), meaning: They do not disobey His command, and non-disobedience necessitates acceptance of the command and compliance with it, so he stated, saying: ((And they do what they are commanded)), meaning: They do what they are told to do without hesitation or delay.
In the third example, the substitute (your sky) is in the nominative case, meaning that it replaces some of each, and the substitute for it that is attributed to it (things) and (its earth) is connected to (its sky). The purpose of the substitute is to detail after summarizing, extending the speech. Likewise in the example is another substitute, which is (sakana) as a conjunction. Statement also.
Footnotes
[1] ) See: Grammatical Evidence, Dr. Perfect Hassan: 45.
2) See: Grammatical research among fundamentalists, Dr. Mustafa Gamal Al-Din: 180.
3) Explanation of Al-Radi ‘ala Al-Kafiya: 2/279.
4) See: The Arabic language, its meaning and structure: 201.
5) See: Al-Ashmouni’s commentary on Ibn Malik’s Alfiyyah: 288, Huma’ al-Hawa’i’, Al-Suyuti: 2/46, Al-Khudari’s commentary on Ibn Aqeel’s explanation: 2/2.
6) See: Al-Usul fi Grammar, Ibn Al-Siraj: 1/497
7) Hashiyat al-Sabban on Sharh al-Ashmouni: 2/302, and see: Sharh al-Mufassal: 8/7.
8) The Arabic language, its meaning and structure: 204, and see: Grammatical Evidence, Tammam Hassan: 45.
9) Al-Nahw Al-Wafi, Abbas Hassan: 2/375.
10) See: Hashiyat al-Sabban on Sharh al-Ashmouni: 2/302.
11) Meanings of Grammar, Fadel Al-Samarrai: 3/97.
12) Al-Sahifa Al-Sajjadiyyah Al-Dua’: 1/23.
13) Al-Sahifa Al-Sajjadiyyah Al-Dua’: 1/23.
14) Al-Sahifa Al-Sajjadiyyah Al-Dua’: 1/24.
15) Al-Sahifa Al-Sajjadiyyah Al-Dua’: 1/26.
16) Al-Sahifa Al-Sajjadiyyah Al-Dua’: 2/26.
17) See: Mughni al-Labib: 1/122, Riyadh al-Salikeen: 1/238, and Lamiya’ al-Anwar al-Arshiyya: 1/220.
18) Al-Kitab: 4/217.
19) See: Al-Nahw Al-Wafi, Abbas Hassan: 2/419.
20) See: Mughni al-Labib: 1/124, and Sharh Ibn Aqeel: 3/19.
21) See: Mughni al-Labib: 1/124, and al-Nahw al-Wafi, Abbas Hassan: 2/418.
22) See: Arabic Grammar, Ibrahim Barakat: 4/242, Al-Nahw Al-Wafi, Abbas Hassan. 2 / 420.
23) See: Clarification of the Objectives and Paths, Ibn Qasim Al-Muradi: 1/356.
24) Al-Sahifa Al-Sajjadiyah: Al-Dua’: 1/23.
25) Al-Sahifa Al-Sajjadiyyah: Al-Dua’: 1/23.
26) Al-Sahifa Al-Sajjadiyyah: Al-Dua’ 2/272.
27) See: Mughni al-Labib: 1/266, and Hashiyat al-Sabban on Sharh al-Ashmouni: 2/312.
28) Al-Kitab Sibawayh: 4/217.
29) See: The Ma’in Interpretation of the Preachers and the Mutazin, Muhammad Huwaidi: 1.
30) Sunan Ibn Majah 4/82 H. 1235.
31) Arabic Grammar Ibrahim Barakat: 4/245.
32) Al-Sihah fi Al-Lughah, Al-Jawahiri: 1/367.
33) Al-Muhkam and Al-Muhit Al-A’zam fi Al-Lughah, Ibn Sayyida 3/392.
34) See: Lisan al-Arab: 4/3924-3925.
35) See: Lisan al-Arab: 3/572, and Riyadh as-Salikeen: 1/462.
36) See: Sharh al-Tashil, Ibn Malik: 144.
37) See: Hama’ al-Hawa’i’ al-Suyuti: 2/34.
38) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 1/26.
39) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 4/31.
40) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 4/31.
41) See: Hashiyat al-Sabban on Sharh al-Ashmouni: 2/305
42) See: Riyadh Al-Salikeen: 1/406.
43) See: Al-Nahw Al-Wafi, Abbas Hassan: 2/395.
44) See: See: Hashiyat al-Sabban on Sharh al-Ashmouni: 2/306, and Clarification of Objectives and Paths by Sharh Alfiyyah Ibn Malik, Ibn Qasim al-Muradi: 1/353.
45) Al-Sahifa Al-Sajjadiyyah: Al-Dua’: 1/23.
46) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 6/36.
47) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 15/51.
48) See: Al-Kitab: 4/226.
49) See: Riyadh As-Salikeen: 1/244.
50) See: Riyadh Al-Salikeen: 1/257, and Al-Tawhid, Sheikh Al-Saduq: 57.
51) See: Mughni al-Labib: 1/148, and Ma’ani al-Nahwah: 3/48.
53) See: Kitab Al-Ayn: 2/984.
54) See: Mughni al-Labib: 1/168.
55) See: Sharh Al-Radi on Al-Kafiya: 4/265.
56) Al-Sahifa Al-Sajjadi, Al-Dua’: 1/26.
57) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 2/27.
58) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 4/31.
59) See: Hashiyat al-Sabban on Sharh al-Ashmouni: 2/317, and Ma’ani al-Nahwah: 3/51.
60) See: Al-Kitab, Sibawayh: 4/231.
61) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 1/24.
62) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 3/30.
63) See: Sharh al-Tashil, Ibn Malik: 146.
64) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 2/27.
65) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 2/27.
66) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 3/30.
67) See: Benefits and Rules, Omar Al-Sataini: 351, and Benefits of Light, Nour al-Din al-Jami: 2/3.
68) Al-Muqtasib: 4/143.
69) Hama’ al-Hawa’i’, al-Suyuti: 2/46, Hashiyat al-Sabban ‘ala Sharh al-Ashmouni: 2/342.
70) Diwan of Imru’ al-Qays: 53, see: Explanation of Shadhur al-Dhahab, Ibn Hisham al-Ansari: 342.
71) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 1/26.
72) See: Riyadh Al-Salikeen: 1/391.
73) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 5/34.
74) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 16.
75) See: Kitab al-Ayn: 2/946, Tafsir al-Sahifa al-Sajjadiyah, Sheikh Abd al-Rasul Al Anouz: 67.
76) Al-Sahifa Al-Sajjadiyyah, Dua: 20/60.
77) See: The Arabic language, its meaning and structure: 204, and grammatical clues, Tammam Hassan: 45.
78) See: The Arabic Sentence System, Sanaa Hamid Al-Bayati, 139, Al-Qarina in the Arabic Language, Dr. Kulizar Kakl Aziza: 140.
79) Explanation of Al-Radi ‘ala Al-Kafiya: 2/279.
80) See: Al-Kitab: 1/286, and Al-Fawa’id wal-Qa’id, Al-Eighty: 354.
81) See: The Arabic language, its meaning and structure: 204.
82) See: Al-Lam’ in Arabic, Ibn Jinni: 138-139, Irtisaf Al-Dharb, Abu Hayyan: 4/1907.
83) See: Al-Khulasa Al-Nahmiyyah, Tammam Hassan: 176.
83) See: Sharh Shudhur al-Dhahab: 1/438, and Sharh al-Muqaddimah al-Muhasaba, Tahir bin Ahmad: 2/413.
85) See: Sharh al-Radi ‘ala al-Kafiya: 2/233, Al-Fawa’id al-Diya’iyah Nour al-Din al-Jami: 34.
86) Al-Sahifa Al-Sajjadiyyah: Al-Dua’: 1/23.
87) Al-Sahifa Al-Sajjadiyyah: Al-Dua’: 3/29.
88) Al-Sahifa Al-Sajjadiyyah: Al-Dua’: 5/34.
89) See: Meanings of Grammar: 3/157.
90) Explanation of Ibn Aqeel on Alfiyya Ibn Malik: 3/161.
91) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 11/42.
92) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 4/31.
93) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 4/31.
94) See: Lawa’ Al-Anwar Al-Arshiyya: 2/218.
95) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 16/53.
96) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 27/82.
97) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 4/32.
98) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 25/69.
99) See: Al-Lum’ in Arabic, Ibn Jinni: 84, and Al-Lubab in the Illal of Construction and Parsing, Abu Al-Baqa’ Al-Akbari: 1/394.
100) Explanation of Al-Radi ‘ala Al-Kafiya: 2/285.
101) See: Arabic Secrets, Abu Al-Barakat Al-Anbari: 253.
102) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 4/32.
103) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 6/37.
104) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 47/130.
105 ( Al-Sahifah Al-Sajjadiyah, Al-Dua’: 47/130.
106) Arabic Grammar, Ibrahim Barakat: 5/100.
107) Explanation of Ibn Aqeel on Alfiyyah Ibn Malik: 3/178.
108) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 6/35.
109) Al-Shifat Al-Sajjadiyyah, Al-Dua’: 16/52.
110) Explanation of Al-Radi ‘ala Al-Kafiya: 2/265.
111) Al-Lubab fi Sina’a al-Bedouin, Al-Akbari: 1/409.
112) Explanation of Al-Radi on Al-Kafiya: 2/302.
113) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 4/32.
114) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 21/66.
115) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 24/76.
116) See: Riyad Al-Salkin, Al-Sayyid Ali Khan Al-Madani: 3/455.
117) See: Lisan Al-Arab: 2/1381.
118) See: Riyadh As-Salikeen: 4/84.
119) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 1/25.
120) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 9/41.
121) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 12/44.
122) See: Mughni al-Labib, 1/182, and Arabic Grammar, Ibrahim Barakat: 5/217.
123) See: Riyadh As-Salikeen: 2/486.
124) The clearest paths to Al-Fiya Ibn Malik, Ibn Hisham Al-Ansari: 3/399.
125) Grammatical Conclusion, Tammam Hassan: 177.
126) Al-Lam’ in Arabic: 144.
127) See: Sharh al-Mufassal: 3/64.
128) See: Sharh Ibn Aqeel: 3/204, and Huma’ al-Hawa’i’: 147-149.
129) Al-Sahifa Al-Sajjadiyyah, Al-Dua’: 2/27.
130) Al-Sahifa Al-Sajjadiyah, Al-Dua’: 3/30.
Citing the Holy Qur’an in the words of Imam Zayn al-Abidin (peace be upon him) - Sahifa al-Sajjadiyya as an example -
introduction
Praise be to God, Lord of the Worlds, and prayers and peace be upon the best preacher, the Messenger of guidance, affection and mercy, Abi Al-Qasim Muhammad bin Abdullah, and upon his honorable and purified family, the paths of God and His gates from which He comes, and upon his loyal companions, and those who follow them until the Day of Judgment.
And yet, the Noble Qur’an continues to be the source of support for the family of the Messenger of God, may God’s prayers and peace be upon them. They draw from it and enjoy it as sweet, cold and delicious. Because of the great sacrifices they offered to God Almighty, which ordinary people cannot count.
If you read today about Imam Zayn al-Abidin (peace be upon him), the fourth Imam of the Imams of Truth and Guidance, his famous newspaper circulating among the people, whose narration and chain of transmission is reassured, the Sahifa al-Sajjadiyah, you would see in it the Noble Qur’an shining brightly in various circumstances, and how do we describe the product of a group that was revealed? The revelation came in their homes, and they mingled with them, and they enjoyed the melodies and spirit of the sky that never ceased to inspire the worshipers.
The researcher found that the words of Imam Ali bin Al-Hussein (peace be upon them) in Sahifa Al-Sajjadiya contain a variety of quotations and representations from the Holy Qur’an. The forms of citations and representations from it are diverse, between citing it directly and indirectly. By citing it directly, the researcher means citing the holy text, that is, quoting from it. This quotation may represent an entire verse or part of it. By citing it indirectly, he means citing it implicitly, and this is many, as the imam only utters the Qur’an.
The researcher will first stop to explain what martyrdom is in language and terminology, then present the two forms of martyrdom to which he referred in two sections. And God bless you...
The first topic
Citing language and terminology
The researcher wants to reach the meaning of the citation idiomatically after completing its meaning in the language because the idiomatic meaning is strongly connected to the linguistic meaning.
Ahmed bin Faris (d. 395 AH) limited the meaning of the linguistic root of this word, which is sheen, ha, and dal. He stated that it has one origin, that is: one meaning, which is presence, knowledge, and information (1).
The lexicographers, starting with Al-Khalil bin Ahmad Al-Farahidi (d. 175 AH) and passing through the famous dictionaries who came after him, looked at the meanings of the verb testify or what is related to it in terms of nouns, infinitives, adjectives, and verbs in excess of three, so they mentioned: So-and-so bore witness to such-and-such, and So-and-so testified in the meaning of his request for testimony. They mentioned the witness and the martyr, but they did not mention such-and-such a martyr (2). What strengthens the fact that this verb does not occur in this combination is that if we searched in classical Arabic poetry, we would not find poets using it except in what is related to martyrdom for the sake of God, and it was used in the sense of supporting something and strengthening it according to what we mean by it today when we use the word citing the Holy Qur’an, or the Prophet’s hadith, Or Arabic poetry, but in later poetry after the era of eloquence (3).
A martyrdom was mentioned in the Holy Qur’an in reference to the request for martyrdom. God Almighty said: {And those of your women who commit indecency, call against them four of you}(4). And God Almighty said: {And call upon two witnesses from among your own men}(5).
It is used in the Prophetic hadith in the same sense. The Messenger of God (may God’s prayers and peace be upon him and his family and grant them peace) said: ((They bear witness but are not cited))(6).
What is strange is that quoting in its meaning today in al-Hajjaj and al-Ta’fif and the like, which is used for strengthening and supporting, is not found in the Arabic dictionary. The researcher mentioned that “He testified with such-and-such” is used, and there is an indication mentioned in the books of morphology through which we can say that “quoting with such-and-such” is the same as “witnessing with such-and-such,” which is to add three additional words. The letters (Istaf'al) mean the triliteral abstract (Shahd) (7).
The meter used will be more eloquent than the abstract, as no letter is added to the abstract except for meaning, and otherwise the addition becomes a kind of absurdity (8). There is indeed a sign that morphology scholars have noticed, which is exaggeration, and it mostly relates to more when it is mentioned in the abstract sense (9). (And speech in the books of scholars and researchers needs, in places, something to strengthen it, so the favor of using martyrdom tends to be the case despite the usage difference that exists between them. So he bore witness to such-and-such, meaning: he gave his testimony. Whereas he cited such-and-such and brought it as a witness. This same matter is observed in the plural of the word witness who is given. With it for testimony, it is gathered on witnesses, and testified, and testified, and witnesses, whereas the evidence in the books of language and literature, whether it is from the Holy Qur’an, the Prophet’s hadith, or the words of the Arabs, is gathered on evidence(10).
The conclusion is that (the conventional meaning almost never separates from the linguistic meaning, as it accompanies it and goes alongside it, and the linguistic meaning guides it. Martyrdom means information, presence, knowledge, clarification, clarification, and approximation; it is a need required by a situation that may be in a dispute or in a book. Its authorship needs to be revealed. What is important is that it leads to information, knowledge, and clarification... Authors and researchers in humanities related to heritage are in great need of citation, and their citation is the Holy Qur’an, the Noble Prophet’s Hadith, and the words of the Arabs in poetry and prose, even though scholars When it comes to language and its rules, the ancients tended to cite poetry, and they did not give much importance to the Holy Qur’an, even though it was God’s holy book that was revealed in a clear language, and it was not tampered with as the Prophet’s hadith was tampered with, because God Almighty had taken care of its preservation (11).
The second topic
Citing the Holy Qur’an in Sahifa al-Sajjadiyah :
Imam Ali bin Al-Hussein, famous for his carpets, and Zain Al-Abidin (d. 95 AH) wrote long and short supplications collected in a book called Al-Sahifa Al-Sajjadiyyah. They are considered among the masterpieces of supplications transmitted from the family of Muhammad, may God’s prayers be upon them, and they are very similar to the supplications of his grandfather, the Commander of the Faithful, and his sermons in style, and this Evidence that they are one plant, one knowledge, and one soul, so may God’s peace be upon them. The total number of his supplications, peace be upon him, is fifty-four supplications, and twelve supplications are added to them, most of which relate to days. What is noticeable about the supplications of Imam Ali bin Al-Hussein is that they connect with the sacred self, melt into its arena, and plead with it for forgiveness of sins, compassion, and the attainment of sublime divine kindness. With regard to the Islamic community, we find the Imam, peace be upon him, trying with his supplications from his service and adopting them to raise people to a level to which the Holy Qur’an aspires. He teaches people supplications that will bring them closer to God Almighty in healing and sustenance, and to pray for Muslims on the battlefields in defense of the Islamic state and Islamic sanctities. And Muslims.
His citation of the Holy Qur’an, peace be upon him, has various aspects, which in general are divided into two aspects: citing it directly, and citing it indirectly, as far as the researcher knows. In general, it can be said that the infallible Imam only utters the Qur’an with truthful words and clear evidence. This is a type of citing the Qur’anic text in an unconventional way. The following is an explanation of these two aspects and what branches from them:
Citing the Holy Qur’an directly: which is for the imam to quote a verse or part of the Holy Qur’an from the Holy Qur’an. For a purpose, knowing that citing a text directly is not citing it indirectly, and citing a verse is different from citing a part of it. Above the rhetorical considerations, there is a requirement of the argument and evidence that cannot be made clear except by mentioning the entire verse. Despite the scarcity of this aspect in his supplications, peace be upon him, to the best of the researcher’s knowledge, such as his saying, peace be upon him, in praise of God Almighty for His blessings that man has denied: (Until when he has reached the maximum of his effect, and has comprehended the reckoning of his lifespan, he will take it for what He assigned him to him, whether his reward is abundant, or his punishment is forbidden. That He may reward those who do evil for what they have done, and reward those who do good with good (12), ... His names are sanctified, and His blessings are made clear. He is not asked about what He does, but they are asked (13). Praise be to God, who, if He withheld from His servants the knowledge of His praise for the successive blessings He bestowed upon them, they were as they were. He described in his decisive book, “They are nothing but like cattle. Rather, they are more astray from the path” (14) (15). Among what enters into this feeling is his praise with which he begins his supplications more than once, which is his saying: (Praise be to God) (16), which is part of Surah Al-Fatihah, the first verse. The composition of the hamdala is frequently found in a single supplication, and we find the imam starting with it in the raised case and then interceding with it in the accusative case, as a matter of mentioning the absolute object that does not dispense with his verb, as if his verb was replaced by saying (Praise be to God), similar to his saying, peace be upon him: (And praise be to God for everything He praised Him with, the closest of His angels to Him. And He honored His creation upon Him and pleased those who praise Him before Him, a praise that excels all other praises like the grace of our Lord upon all of His creation. Then to Him is praise in place of every blessing He has upon us and upon all His servants, past and remaining, according to the number of all things His knowledge has encompassed, and the place of every one of them is numbered many times over, eternally and eternally until the Day of Resurrection. Value, praise that has no limit, no reckoning of its number, no amount of its purpose, and no end to its duration, praise that will be a link to His obedience and pardon, a reason for His satisfaction, a pretext for His forgiveness, a path to His Paradise, a guard against His wrath, a protection from His wrath, a support for His obedience, and a barrier against disobedience to Him, and help us to perform His rights and duties, a praise with which we rejoice among the happy ones among His saints, and with which we become among the ranks of martyrs by the swords of His enemies. Indeed, He is a Guardian, Praiseworthy (17). In addition to the composition of the call to the Holy Essence (O God) (18), which he often begins with in his supplications, such as his saying, peace be upon him: (O God, I seek refuge in You from the rage of greed, the surge of anger, the dominance of envy, the weakness of patience, the lack of contentment, the bad character, and the insistence of lust. And the faculty of diet, and following one’s desires, and going against guidance, and the practice of heedlessness, and taking advantage of falsehood, and preferring falsehood to truth, and insisting on sin, and belittling disobedience, and arrogance of obedience, and showing off to the many, and disdainful to the few, and bad guardianship of those under our hands, and neglecting to give thanks to those who fake knowledge among us, or that We support an oppressor, or we let down / Page 58 / an anxious one, or we seek what is not rightfully ours, or we speak knowledge without knowledge, and we seek refuge in You from deceiving anyone, or from being impressed by our deeds, or stretching our hopes (19).
Similar to this is his saying, peace be upon him: (On the Day when every soul will be recompensed for what it has earned, and they will not be wronged.(20) The day when a master will not avail a master of his master at all, nor will they be helped. (21) (22). It is noted in it that the Imam combined two parts of two different verses, namely Al-Jathiya and Al-Dukhan. This is evidence that they only speak the Holy Qur’an.
And his saying, peace be upon him: (Praise be raised from us to the highest of the high heavens in a numbered book witnessed by those close to us) (23). Here the imam took part of a Qur’anic text and then interpolated it with two verses from it in the surah itself. And it is the Almighty’s saying: {No, indeed, the Book of the righteous is among the Highs. * And how can you know what is high?
Citing the Holy Qur’an indirectly: which is to cite part of a Qur’anic verse that does not exceed one word, such as his saying, peace be upon him: (Praise be to God, the First without a first was before it, and the last without another will be after it) (25).
Perhaps it is presented in a manner different from the Qur’anic text, and the Qur’anic words in which there has been a change in place or derivation may guide you to this situation, such as his saying, peace be upon him: “And He bestowed upon them (26) of His manifest blessings. If they were like that, they would have gone beyond the limits of humanity to the level of bestiality (27). Among them is his saying: (And He assigned to each soul among them a known sustenance divided from his provision (28), and no deficiency from his provision is diminished, and no excess from them is increased from his deficiency) (29).
A similar example is his saying, peace be upon him: (A praise with which our eyes glorify when the sight shines, and with which our faces become white when the brightness turns black) (30). It came in contrast to the Almighty’s saying from two different verses, which are the Almighty’s saying: {And when the sight flashed}(31). And God Almighty says: {On the Day when faces will be white and faces will turn black. Then as for those whose faces have turned black, you have disbelieved after your belief. So taste the torment because you disbelieved} (32).
The same is true of his saying, peace be upon him: (And He has not burdened us except to capacity) (33). This is compared to the Almighty’s saying: {God does not burden a soul except within its capacity; for it is what it has earned, and for it is what it has earned}(34).
Conclusion
After the researcher, with the help of God Almighty, has finished writing the research, he would like to present his results, which are:
It became clear in the first study, which took it upon itself to delve into the meaning of martyrdom in language and terminology, that it did not appear in the Arabic dictionaries (he cited such-and-such) in a strong sense and support with information and presence. Rather, he mentioned in them he bore witness to such-and-such, and cited him in connection with martyrdom, as well as what is related to martyrdom for the sake of God. It is possible to carry the morphological significance of the abstract triliteral verb when it appears in the meaning of more as an interjection, which is returned in the meaning of an action on more, and its structure is compounded after it indicates exaggeration in the verb. This meaning is what is learned, as evidenced by its survival to this day, supported by arguments and opinions according to their principles. It became clear in the second section that the Holy Qur’an was cited in the supplications of Imam Ali bin Al-Hussein Al-Sajjad, peace be upon him, in Al-Sahifa Al-Sajjadiyya in two ways, which is that the Qur’anic text was cited directly, or indirectly, and that all of his speech, peace be upon him, can be summed up as Qur’anic, as he uttered Qur’anic text. And apply it in practice. From each of these two aspects branch out aspects for purposes, perhaps the most prominent of which is that the imam only utters the Qur’an, even if he does not bring it in the text, and he does not need it in the text except in the event that he does not find a more complete proof, clarification, and logic than mentioning it directly, that is, quoting it. God knows .
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Footnotes
Z. Language Standards, edited by: Abdul Salam Muhammad Haroun (Shahed): 3/221. Z. The Book of the Eye, edited by: Dr. Mahdi Al-Makhzoumi, Dr. Ibrahim Al-Samarrai (witness): 3/398, Dictionary of Standards of Language, edited by: Abd al-Salam Muhammad Harun (witnessed): 3/221, Lisan al-Arab (witnessed): 3/240, Taj al-Lughah wa Sihah al-Arabiya, edited by: Ahmad Abd al-Ghafour Attar ( Shahd): 2/494, and Taj al-Arous from Jawahir al-Qamoos, edited by: Ali Shiri (Shahd): 5/45-46, and the citation in the book Al-Amali by Sharif al-Murtada (d. 436 AH), which is a research paper participating in the proceedings of the Sixth International Scientific Conference of the Kadhimiya Shrine on the Sharif. Al-Murtada, Dr. Hassan Abdel Majeed, the poet. Z. Poetry Encyclopedia, digital CD, Abu Dhabi edition, intended to serve researchers to familiarize themselves with poets and their poetry in different eras. Women from verse 15. Al-Baqarah from verse 282. Sahih al-Bukhari: 3/151, Sahih Muslim: 7/186, Musnad Ahmad: 2/410, and al-Nihayah fi Gharib al-Hadith wa al-Athar, Ibn al-Jazari, edited by: Mahmoud Muhammad al-Tanahi: 2/514. Z. The Book of Sibawayh, ed.: Abdul Salam Muhammad Harun: 4/70, and the Diwan of Literature, Al-Farabi, ed.: Dr. Ahmed Mukhtar Omar: 2/436, Al-Munsif, Ibn Jinni, ed. Ibrahim Mustafa, Abdullah Amin: 1/78, and Al-Mumti’ fi Al-Tasrif, Ibn Asfour Al-Ashbili, ed.: D. Fakhr al-Din Qabawa: 1/192, Sharh Shafiya Ibn al-Hajib, al-Radi al-Istarabadi, edited by: Muhammad Nour al-Hasan, Muhammad al-Zafzaf, and Muhammad Muhyi al-Din Abd al-Hamid: 1/110, and Lessons on Conjugation, Muhammad Muhyi al-Din Abd al-Hamid: 83. Z. Sharh al-Radi ‘ala al-Shafiya: 1/83. Z. Al-Khasāsīs, Ibn Jinni, edited by: Muhammad Ali Al-Najjar: 3/64, Sharh Al-Radi ‘ala Al-Shafiyyah: 1/83, Shadha Al-Arf in the Art of Morphology, Sheikh Ahmed Al-Hamlawi: 45, and Verb Weights and Their Meanings, Dr. Hashem Taha Shalash: 90. Citing poetry in Nahj al-Balagha, Dr. Hassan Abdel Majeed Al-Shaer, manuscript research participating in the Nahj Al-Balagha Conference held by the College of Basic Education at the University of Kufa, April 2016. Martyrdom in the book Al-Amali by Sharif Al-Murtada (d. 436 AH), Dr. Hassan Abdel Majeed Al-Shaer, manuscript research participating in the Kadhimiya Shrine Conference on the Heritage of Sharif Al-Murtada, May 2015 AD. The star from verse 31. The prophets from verse 23. Al-Furqan from verse 44. Al-Sahifa Al-Sajjadiyyah: 12-13. Al-Sahifa al-Sajjadiyah: 12, 15, 24, al-Sahifa al-Sajjadiyah: 14-15. Sahifa al-Sajjadiyah, see for example: 17, 20, 28, 30, 31. Al-Sahifa Al-Sajjadiyyah: 28-29. Al-Jathiyah from verse 22. Smoke 21. Al-Sahifa Al-Sajjadiyyah: 13. Al-Sahifa Al-Sajjadiyyah: 13. Al-Muttafifeen, verses 18-21. Al-Sahifa Al-Sajjadiyyah: 12. See the third Quranic verse of Surat Al-Hadid. In the Qur’anic text: “And He bestowed upon you His blessings, apparent and hidden,” Luqman, from verse 20. Al-Sahifa Al-Sajjadiyyah: 12-13. God Almighty said: {And He has ordained therein its sustenance}, taken from verse 10. Al-Sahifa Al-Sajjadiyah: 12. Al-Sahifa Al-Sajjadiyah: 13. Resurrection 7. Al Imran 106. Al-Sahifa Al-Sajjadiyyah: 14. Al-Baqarah from verse 286.
Sources and references
- The Holy Quran .
Citing poetry in Nahj al-Balagha, Dr. Hassan Abdel Majeed Al-Shaer, manuscript research participating in the Nahj Al-Balagha Conference held by the College of Basic Education at the University of Kufa, April 2016. Martyrdom in the Book of Al-Amali by Sharif Al-Murtada (d. 436 AH), Dr. Hassan Abdel Majeed Al-Shaer, manuscript research participating in the Kadhimiya Shrine Conference on the Heritage of Sharif Al-Murtada, May 2015 AD. Verb weights and their meanings, Hashem Taha Shalash, Al-Adab Press, Al-Najaf Al-Ashraf, 1971 AD. The Crown of the Bride from the Jewels of the Dictionary, Mohib al-Din Abu Fayd Muhammad Mortada al-Husseini al-Wasiti al-Hanafi (d. 1205 AH), edited by: Ali Sheri, Dar al-Fikr for Printing, Publishing and Distribution, 1994 AD. Crown of the Language and Sahih of Arabic, Ismail bin Hammad Al-Jawhari (died around 400 AH), edited by: Ahmed Abdel Ghafour Attar, Dar Al-Ilm Lil-Millain, Beirut - Lebanon. Characteristics, Abu Al-Fath Othman bin Jinni (d. 392 AH), edited by: Muhammad Ali Al-Najjar, Dar Al-Kutub Al-Misria Press, 1952 AD. Conjugation Lessons, Muhammad Muhyi al-Din Abd al-Hamid, 3rd edition, Al-Saada Press, Egypt, 1958 AD. Diwan al-Adab, Abu Ibrahim Ishaq bin Ibrahim al-Farabi (d. 350 AH), ed.: Dr. Ahmed Mukhtar Omar, review: Dr. Ibrahim Anis, General Authority for Princely Printing Affairs, Cairo, 1974 AD. Sahih Al-Bukhari, Imam Abu Abdullah Muhammad bin Ismail bin Ibrahim bin Al-Mughira bin Bardzbah Al-Bukhari Al-Jaafi (d. 256 AH), Al-Amira Printing House in Istanbul, Dar Al-Fikr for Printing, Publishing and Distribution, 1981 AD Sahih Muslim (Al-Jami’ Al-Sahih), Abu Al-Hussein Muslim bin Al-Hajjaj bin Muslim Al-Qushayri Al-Naysaburi (204-261 AH), Dar Al-Fikr, Beirut - Lebanon. Al-Sahifa Al-Sajjadiyah, Imam Ali bin Al-Hussein Zain Al-Abidin (d. 95 AH), edited by: Muhammad Al-Qadi, Al-Diwani Press, Baghdad, 1985 AD. The Book of the Eye, Abu Abd al-Rahman al-Khalil bin Ahmad al-Farahidi (d. 175 AH), ed.: Dr. Mahdi Al-Makhzoumi, Dr. Ibrahim Al-Samarrai, 2nd edition, Dar Al-Hijra Foundation, Iran, 1409 AH. The Book of Sibawayh, Abu Bishr Amr bin Othman bin Qanbar (d. 180 AH), edited by: Abdul Salam Muhammad Haroun, 2nd edition, Dar Al-Jeel Printing, Egypt, 1982 AD. Lisan al-Arab, Abu al-Fadl Jamal al-Din Muhammad ibn Makram ibn Manzur al-Ifri al-Misri (d. 711 AH), publishing the seminary literature, Qom - Tehran, 1405 AH. Musnad Ahmad bin Hanbal (d. 303 AH), Dar Sader, Beirut. Dictionary of Language Standards, Abu Al-Hussein Ahmad bin Faris bin Zakaria (d. 395 AH), edited by: Abdul Salam Muhammad Haroun, Islamic Information Office Press and Publishing, Tehran, 1404 AH. Al-Mumti’ fi Al-Tasrif, Ibn Asfour Al-Ashbili, ed.: Dr. Fakhr al-Din Qabawa, 3rd edition, New Horizons Publishing House, Beirut, 1978 AD. Al-Mansif, Abu Al-Fath Othman bin Jinni, edited by: Ibrahim Mustafa and Abdullah Amin, 1st edition, Mustafa Al-Babi Al-Halabi and Sons Library and Printing Company, Egypt, 1954 AD. Al-Nihayah fi Gharib al-Hadith wa al-Athar, Majd al-Din Abu al-Saadat al-Mubarak bin Muhammad al-Jazari (544-606 AH), edited by: Mahmoud Muhammad al-Tanahi, Ismailian Foundation for Printing, Publishing and Distribution, Qom - Iran.
Honoring parents in the treatise on rights by Imam Zayn al-Abidin, peace be upon him
The position of the mother is sacred and the position of the father is great... God Almighty said in His Book: “And your Lord has decreed that you worship none but Him and to be good to parents.” It was said to the Messenger of God, may God bless him and his family and grant them peace: O Messenger of God, what is the right of a father? He, may God’s prayers and peace be upon him and his family, said: “To obey him as long as he lives.” It was said: What is the mother’s right? So he, may God’s prayers and peace be upon him and his family, said: “No way, no way. If he were equal to the number of sand and rain drops in the days of this world, he stood in her hands, that would not be the same as the day she carried him in her stomach.” (Al-Nouri, 1988, p. 203). Parents have a status and status that a person is unable to comprehend. No matter how hard the pen tries to enumerate their virtue, it still falls short of depicting their majesty and their right over their children. How can that not be the case when they are the reason for their existence, the pillar of their lives and the pillar of their survival?
The parents did everything they could, both materially and morally, to care for and raise their children. To do so, they endured the greatest troubles, hardships, and psychological and physical exhaustion. This effort cannot be given by anyone at the level that the parents give it.
For this reason alone, Islam considered their giving to be a great and sacred act for which they required gratitude and gratitude, and imposed upon them rights over their children that it had not imposed on anyone at all, to the extent that God Almighty linked their obedience and kindness to them with His worship and monotheism directly, saying: “And worship God and do not associate anything with Him, and be good to parents.”
Because the credit for man after God goes to his parents, and gratitude for care and giving goes to them after thanking and praising God, “And We have enjoined upon man concerning his parents: ‘Give thanks to Me and to your parents. To Me is the return.’” The Qur’an considered disobedience to parents and deviating from their obedience and pleasing disobedience and arrogance, as Yahya Ibn Zakaria was mentioned by saying: “He was dutiful to his parents and was not tyrannical and disobedient.”
The first topic: The message of rights by Imam Zain Al-Abidin, peace be upon him
A comprehensive treatise on human rights that regulates the relationship between man, his Creator, his soul, his body members, his family, his society, and his ruler, (Al-Attar, 2011). It is one of the important works in the world of Islam (the Treatise of Rights) by the Great Imam Zain Al-Abidin, peace be upon him. It laid down living approaches to human behavior, developing his life, and building... His civilization, on foundations that provide all the factors for psychological stability, protecting him from any form of anxiety, turmoil, and other things that necessitate the complexity of life.
This treatise is considered the first comprehensive legal treatise recorded in human history, and it is one of the precious relics that is closely linked to the human being and all his rights and includes the network of the three human relationships, with his Lord, himself, and his society. It delineates the boundaries of relationships and duties between the human being and all that surrounds him.
The wise Imam looked deeply and comprehensively at the human being, and studied all dimensions of his life and his relationships with his Creator, himself, his family, his society, his government, his teacher, and so on. He established for him these rights and duties, and made him responsible for their care and maintenance, in order to create an Islamic society in which social justice and close relationships prevail. Between his children there is trust and love, and other means of development and social progress .
There is no precedent for such rights legislated by the great Imam, whether that is what scholars legislated in the world of political or social thought and others who approved human rights, his social ties, his moral foundations, and his educational foundations. The Treatise on Rights includes fifty articles, which are general and specific rights, and these rights are:
God's rights. Rights of the limbs: the right of the tongue, the right of hearing, the right of sight, the right of the hand, the right of the leg, the right of the stomach, the right of the vulva. Rights of actions: the right to pray, the right to Hajj, the right to fast, the right to charity, the right to give a gift. The rights of imams: the right of your ruler to power, the right of your ruler to knowledge, the right of your ruler to kingship. The rights of the subject: the right of the subject, the right of the subject to authority, the right of the subject to the property of the right, the right of the wife. Kinship rights: Your mother’s right, your father’s right, your son’s right, your brother’s right. The rights of others: the right of the one who bestows blessings upon his master, the right of the master upon whom your blessing is bestowed, the right of the well-wisher, the right of the muezzin, the right of the imam in prayer, the right of the au pair, the right of the neighbor, the right of the companion, the right of the partner, the right of money, the right of the requesting debtor, the right of the associate, the right of the adversary. The right of the opposing party, the defendant, the right of the opposing party, the defendant. The right of the consulted person, the right of the advisor, the right of the advised person, the right of the advisor, the right of the elder, the right of the young, the right of the questioner, the right of the responsible person, the right of the one with whom God has pleased you and through his hands, the right of the one whose hands you have mistreated in word or deed, the right of the people of your religion in general, the right of the dhimmi.
What is meant by (rights) in the treatise on rights?
Despite the clear meaning of the word (truth), its occurrence and use in many sciences has made it take on a conventional character in each of those sciences. The legal jurisprudential aspect was closest to the rest of the aspects that the treatise on rights focused on, in a dialectical relationship with the concept of (judgment). Mr. Mortada Al-Shirazi says in explaining what is meant by the concept (right) contained in the Treatise of Rights.
What does right mean? What is the ratio between right and duty? Then what is our duty towards the system of rights, in light of what the Master of Prostrators mentioned in the Treatise on Rights and elsewhere? The truth has two meanings:
It does not occur in opposition to (duty), but rather in opposition to (judgment), that is, there is (judgment) and there is (right). It is used in absolute terms and what is meant by it is what is essential to the ruling, such as the right of pre-emption and the right to take the option, such as the option of the council or the option of the condition and others. As well as the right to swear oaths for women, or the right to possess permissible things, or the right to own property, or the right to marry, or the right to obtain a job opportunity, and so on... to all other rights. More general than (duty) and (rule). So he uses the right and what is meant by it is (duty), as if we said that prayer is obligatory, or fasting is obligatory, or enjoining good and forbidding evil is obligatory. Briefly, what is meant by right in the honorable verse, and in all verses similar to it: is absolute rights in the jurisprudential sense, or The legal term for it, in addition to all the duties and their counterparts (that is, even the desirable things have a degree and rank of the validity of this title).” Based on Sayyed Murtada Al-Shirazi’s interpretation of the right and the rule, the right and the rule can be applied in terms of external approvals to each other:
(1) Either every right is a ruling, because rights, like rulings, are derived from the legislator or codifier. We cannot imagine a right that has no legislator at all. All that matters is that the legislator differs. It may be reason, it may be religion, it may be tradition, it may be the law, or something else.
(2) As for every ruling being a right, the right was only a right because it was in the interest of the taxpayer and in connection with it. This in itself is established and included in the ruling as well, as it also exists and is legislated in the interest of the taxpayer and in conjunction with it. (Al-Hamami, 2016)
The second topic: The rights of parents in the treatise on rights by Imam Zayn al-Abidin, peace be upon him
In the blessed treatise on rights, we find that parents have rights over their children. Since the mother has a certain right and the father has another right, these rights will be discussed in some detail, and they are as follows:
First: The mother’s right:
The mother received a large share of the attention of the wise legislator, and she was given special care by affirming her right and singling out mention of her, whether that was within the scope of the noble Qur’anic revelation, or within the framework of the infallible and purified Sunnah. “And the merit is evident due to her great hardship and increased fatigue.” The commandments of the heavenly books, hadiths and narrations All of the recurring stories depict that noble and generous sacrifice that the mother makes, that seed that becomes an empty shell from which the green plant grows and grows, and she is never rewarded with good deeds from the child, no matter how well he does in fulfilling her rights, (Adel, 2001) and the Almighty’s saying is sufficient to explain this: {And We have enjoined A person shows kindness to his parents. His mother bore him with hardship, and gave birth to him through hardship, and his bearing and weaning are thirty months...} (Al-Ahqaf: 15). This fact is also explained by the words of Imam Zain Al-Abidin, peace be upon him, which is in a treatise Rights, which could be an explanation of the content of this noble verse, as it was mentioned in Peace be upon him, to mention the hardship that a mother suffers for her son, and gives him selflessness. She carries him “where no one can bear anyone else,” and gives him “from the fruit of her heart what no one gives to anyone else.” How great it is for heaven to be under her feet. (Haider, 2014)
The right of the mother is on the tongue of Imam Ali bin Al-Hussein, peace be upon him, with the best and most complete expression. He summarizes the greatness of the mother and the lofty position of her in words, and depicts her gift in the most accurate depiction and detail. The Imam, peace be upon him, says:
“So your mother has the right to know that she carried you where no one carries anyone else, and fed you from the fruit of her heart what no one feeds anyone else, and that she gave you time with her hearing, sight, hand, foot, hair, skin, and all her limbs, rejoicing in that with full of joy (many in her gifts), enduring what was in it, her hate, her pain, her burden, and her distress. Until the hand of power pushed it away from you and brought you out to the earth, and it agreed to let you be satisfied and hungry, to clothe you while you were naked, to quench your thirst and to quench your thirst, to shade you and sacrifice, to give you comfort in its misery, and to make you enjoy sleep with its insomnia. And he returned it to you without you, so you thank her for that and you cannot do it except with God’s help and success.”
With these illuminating phrases and precise expressions, Imam Zain al-Abidin (peace be upon him) arouses the conscience and compassion in the human heart towards the one whom “I bore with compulsion and gave birth to him with compulsion” (Surat Al-Ahqaf, verse 15), and reminds him of the great hardships that a mother endured for the sake of the pleasure of her liver. Therefore, the Greatest Messenger (PBUH) said: (The right of the father is that she obeys him as long as he lives, but as for the right of the mother, it is very far from it... If it were the number of sand and drops of rain during the days of this world and he stood in her hands, that would not be equivalent to the day she carried him in her womb), because the mother, naturally, bears the greater share of care and care for her child when she is generous. He has unlimited tenderness and compassion. As a result of those endless sacrifices, the mother has a great right over her children. Especially if she is good and faithful, because of her great influence on her fetus, making him a normal and upright human being, and even during breastfeeding, the mother’s morals apply to him. God Almighty said: (He was dutiful to my mother and did not make me tyrannical and wretched) Surat Maryam, verse 32, and no matter what we say and no matter how many recommendations we make regarding the rights of the mother, expressions pale, and words fail in the face of the duty towards the Creator of generations throughout the ages. (Adel, 2001)
Here, the importance of the mother’s right is highlighted through the detail and clarification provided by the Imam, as he made it the greatest of rights in his blessed message, and the most in his explanation, and he urged her to be righteous and commanded the child to be grateful to her, as is the divine commandment: “And We have enjoined upon man concerning his parents; his mother has borne him in weakness upon weakness, that Thank me and your parents to fate."
How great are the rights of a mother, and how great are her kindness and hands towards her child, for she is the maker of his life, and had it not been for her emotions and tenderness, he would not have lived, and life would not have continued for him. She has supported him with her soul since his formation, and bore the burdens of pregnancy and the dangers of childbirth, and after his birth, she melts for him, and exerts all her energies to preserve him. She stays up for him, continues to serve him faithfully, and takes care of him with compassion and tenderness, until he grows up and takes his path in life. If he leaves her or stays away from her, it is as if life has departed from her.
How incapable a person is of fulfilling his mother’s rights. Even if he provided her with all the services and blessings, he would not have fulfilled even the simplest of her rights .
A man said to the Messenger of God, may God’s prayers and peace be upon him and his family: “My mother has reached old age, and she is with me now. I carry her on my back, feed her from my earnings, and remove harm from her with my hand, and with that I turn my face away from her out of shame and respect for her. Have I rewarded her?” He, may God’s prayers and peace be upon him, said. Peace be upon him and his family: “No, because her stomach was a container for you, her breast was a drink for you, her foot was a shoe for you, her hand was a protection for you, and her stone was for you Eve, and she used to do this for you while wishing for your life, and you do this to her and love her death” (Al-Nouri, 1988). , p. 180)
Second: The father’s right:
There is nothing in the universe more precious and precious to parents than the kindness of their children to them, despite it being the fulfillment of some of their debts, and their happiness in fulfilling what is owed to them, like the happiness of a scientist in discovering a huge invention. The Commander of the Faithful, Ali bin Abi Talib (peace be upon him), said: (The child has a right over the father, and the father has a right over the child. The parent’s right over the child is to obey him in everything except in disobedience to God Almighty, and the child’s right over the father is to improve his name and improve his manners. And he teaches him the Qur’an. Imam Al-Sajjad (peace be upon him) said: (And your father has the right to know that he is your origin and that without him you would not have existed. Whatever you see in yourself that you like, know that your father is the origin of his blessings upon you, so praise God and thank Him to the extent of that, and there is no power except in God.)
The commands regarding name and rights emerge from one source and are based on one pillar, which is the source of belief in the Creator, the Almighty, and from that established belief spring all the basic concepts of cosmic, vital, and human relationships on which social and legal legislation is based. This feature becomes clear in the approach to the Verse of Ihsan. (And your Lord has decreed that you should not worship except Him and to be good to parents) Surah Al-Isra, verse 23.
The role of the father cannot be abolished, due to his contribution to shaping the son, especially if the father is a giant in good qualities and strong in his personality. If the noble qualities are rooted in the father and become an integral part of his being, the result will be that these qualities will be strongly transmitted to the children. Until you completely eliminate their weak points. Hence, even if the mother has a degree of intelligence, acumen, and good morals, she cannot revive the strengths that the father has killed, unless she has distinct genetic qualities and is adorned with a strong and unique personality.
Thus, fulfilling the father’s right was a small part of returning the favor, and in this regard, Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him) said to some of his sons: (O my son, God has pleased me for you, but He has not pleased you for me, so He enjoined upon you me, but did not enjoin me upon you. You must be righteous, for it is a great masterpiece).
The son is a part of his father. He inherits his morals, as well as his physical and mental characteristics, in addition to being surrounded by a feeling of pride, protection, and protection from his father, and defending him. Above all, the son is honored by the honor of his father, and other blessings of the father that no one can help fulfill except the Creator. (Adel, 2001)
The father's right is no less important and majestic than the mother's right, as he represents the origin and the son is the branch. He spent his life, his youth, and his life working hard and diligently to preserve his family and ensure a comfortable life for his children. He worked hard, took risks, and faced hardships and difficulties in this way. Concerning this, Imam Zayn al-Abidin, peace be upon him, says: “As for the right of your father, know that he is your origin and that you are his branch, and that without him you would not have existed. So whatever you see in yourself that you like, know that your father is the origin of his blessings upon you, and praise and thank God to the extent of that, and there is no power except in God.” (Al-Qabanji, 2002)
A person must be well aware of how to deal with his father so that he is not disobedient while he is unaware of that. He must honor him, respect him, and feel submissive and submissive in his presence.
The father’s right over his son is very great, as he is his origin and without him he would not have existed, and he must take care of his rights, take care of his affairs, and do what he needs, especially when he is old and incapacitated, as he is sure to provide all the assistance and services in order to fulfill some of his rights . On the authority of Imam Al-Rida, peace be upon him: “You must obey your father and honor him, be humble, submit, venerate and honor him, and lower your voice in his presence, for the father is the origin of the son, and the son is his branch, and had it not been for him, it would not have been possible by God’s power. Give them money, prestige, and lives, and it was narrated that you and your money go to your father, so I made him his. Self and money, follow them in this world best by following them with righteousness, and after death by praying for them and having mercy on them, for it has been narrated that whoever honors his father during his life and does not pray for him after his death, God calls him a disobedient person.” (Al-Nouri, 1988, p. 201)
Muhammad bin Al-Walid Al-Faqih organized the mother’s emotions and the father’s emotions in these verses .
If the son knew what grief he had... the parents swallowed hard when parting with him
A mother who is agitated and confused by his presence...and a father who wipes tears from his depths
They swallow the bitter taste of evil... and reveal what they have concealed of their longings
To lament the mother, he poured from her wombs..............and cried for an important old man in his horizons
And to replace the noble character with his kindness............ and reward them with sweetness from his morals
The third topic: Honoring one’s parents after death.
Honoring one’s parents is not limited to their lives, such that if they are cut off from this world, their memory is cut off. Rather, one of the children’s duties is to revive their affairs and remembrance of them by visiting their graves, reciting Al-Fatihah for their souls, always giving alms on their behalf, and holding funeral gatherings for them.
They also have the right to be kind to them, among other matters, which the Messenger of God (may God bless him and grant him peace) mentioned to a man of his companions. He said: O Messenger of God, is there anything left for my parents of benevolence that I should do to them after their death?
The Messenger of God, may God’s prayers and peace be upon him and his family, said: “Yes, praying for them, asking forgiveness for them, saving their covenant, honoring their friend, and maintaining ties of kinship that cannot be connected except through them.”
In a hadith by Imam Al-Sadiq, peace be upon him: “He prays on their behalf, gives alms on their behalf, performs Hajj on their behalf, and fasts on their behalf. So what he did for them and for him will be like that, and God will increase his righteousness and prayers with great goodness.”
Since a child’s kindness to his parents is not complete until he maintains ties with them after their death, it is not part of loyalty to them to stop remembering them and doing good deeds that will benefit them after they leave this world, but rather to preserve what is connected to them, even if that is out of kindness to a friend of one of them.
The extrapolator’s attention to these terms is drawn to the fact that the righteous person’s righteousness will not be recorded for him until it lasts from him in the situations of life and death for them. As for the disobedient person, he may be written as righteous if he regrets his disobedience during the life of his parents, and connects with them after their death in a way that would be righteousness and kindness to them. (Al-Warith Magazine, 2015)
Other rights of parents (supplication and will)
Two rights of parents are mentioned in the Holy Qur’an:
The first: is to pray for them, and this appears on the lips of more than one prophet who prays for his parents, as it is one of God Almighty’s commandments to man.
Where the Almighty said on the tongue of God’s Prophet Noah (peace be upon him): “My Lord, forgive me and my parents and whoever enters my house as a believer.”
And on the tongue of Abraham (peace be upon him): “Our Lord, forgive me and my parents and the believers.”
The second: is the will, as God Almighty says: “It is prescribed for you, when death approaches one of you, if he leaves behind any good, to make a bequest to the parents and to the relatives in a reasonable manner, a duty upon the pious.”
A will is a right of the believer and the first thing to be given to the parents, according to the Qur’anic statement, is to indicate the importance of honoring one’s parents and their connection to a person during his life and after his death through the material legacy of money and livelihood. He also does not skimp on them with advice and guidance to what is best for them, and he does not forget to ask for forgiveness from them. Because of his shortcomings towards them in this worldly life.
Section Four: The limit of obedience to parents:
God Almighty has set for man the limits of obedience to his parents when he linked his worship, monotheism, and abstention from polytheism with goodness to them and obedience to them. He made his satisfaction out of their satisfaction, and connected his obedience to their obedience. Then He, the Mighty One, said: “And lower to them the wing of humility out of mercy.”
The Messenger of God, may God bless him and his family and grant them peace, referred to this when he said: “Being righteous to one’s parents is better than prayer, fasting, Hajj, Umrah, and jihad for the sake of God.”
It was narrated that a man migrated from Yemen to the Messenger of God, may God’s prayers and peace be upon him and his family, and wanted to wage jihad. So he, may God’s prayers and peace be upon him and his family, said to him: “Go back to your parents and ask their permission. If they give permission, then fight. Otherwise, honor them as much as you can.” (Al-Naraqi, 1428, p. 204)
In the interpretation of the verse: “And lower to them the wing of humility out of mercy.”
Imam Al-Sadiq (peace be upon him) says: “Do not tire of looking at them except with mercy and tenderness, and do not raise your voice above their voices, nor do your hand above their hands, and do not advance before them.”
On the other hand, God Almighty clarified the limit at which obedience to parents stops in His noble verses:
“And if they strive for you to associate with Me that of which you have no knowledge, then do not obey them, but be kind to them in this world.”
When the matter comes to disobeying God and associating with Him, a person stops at this point and does not obey them in what they command, because according to the infallible hadith: “There is no obedience to a created being if it disobeys the Creator.”
But this matter depends only on what constitutes disobedience to God and not the rest of the matters, because the context of the verse continues to clarify: “And accompany them in this world with kindness.” Do not disobey them in other matters.
In the words of Jabir, he said: I heard a man say to Abu Abdullah Al-Hussein, peace be upon him: “I have two fathers who are different from each other,” and he, peace be upon him, said: “Be respectful of them just as Muslims are respected by those who follow us.”
Obedience to parents and honoring them is a duty, whether they are believers or not. Among the matters for which God has not made a license is: “Honoring one’s parents, whether they are righteous or immoral.”
Since what God Almighty has bestowed upon the parents regarding the necessary right over the neck of their child is not negated by the absence of their Islam or faith; Because what belongs to the parents is authentically established for them, and nothing else takes it out of the circle of necessity, even if it is leaving the bond of the purified religion. This is because they spend their souls and their lives on their children, whether they are righteous or immoral, and this is what calls for all that right for them, unless it is obedience to them without the pleasure of God Almighty, for “there is no obedience to them in disobeying the Creator,” as stated in the text of Imam al-Rida, peace be upon him. . Imam Al-Sadiq, peace be upon him, said: “There are three things for which God Almighty has not given anyone permission: fulfilling a trust to a righteous person or an immoral person, fulfilling a covenant to a righteous person or an immoral person, and honoring one’s parents, whether they are righteous or immoral.” (Al-Warith Magazine, 2015)
The effects of worldly righteousness
It prolongs life: On the authority of the Prophet, may God’s prayers and peace be upon him and his family, that he said: “Whoever is pleased that his lifespan will be extended and his livelihood expanded, let him pray for his parents and pray for his relatives.” (Al-Nouri, 1988, p. 202), and it was narrated on the authority of one of them, peace be upon them, that he said: “Respect your father and your life will be prolonged, and respect your mother and you will see that your children will have children.” (Al-Nouri, 1988, p. 204) Reducing the agony of death: On the authority of Dawud ibn Katheer al-Raqqi, who said: I heard Abu Abdullah al-Sadiq, peace be upon him, say: “Whoever would like God Almighty to reduce the agony of death for him, let him be upright to his relatives, and to his parents, and if that is the case May God ease the pain of death for him, and poverty has never afflicted him in his life.” (Al-Saduq, 1417, p. 473) Your children will justify you: On the authority of Abu Abdullah, peace be upon him, he said: “Be honorable to your fathers and your children will be honorable to you, and be chaste to people’s women and your women will be chaste.”
The afterlife effects of righteousness
Love of the Prophet, may God’s prayers and peace be upon him and his family: On the authority of Abu Abdullah, peace be upon him: “The Messenger of God, may God’s prayers and peace be upon him and his family, had a breastfeeding sister come to him. When he looked at her, he was pleased with her and spread his blanket for her, so he made her sit on it, then he went to talk to her and laugh in her face. Then she got up and went. Her brother came and did not do to him what he did to her. He was told: O Messenger of God, you did to his sister what you did not do to him while he was a man. He said: Because she was more honorable to her parents than he was. (Al-Kulayni, 1365, p. 162) A justified argument: On the authority of Ibn Abbas, he said: The Messenger of God, may God’s prayers and peace be upon him and his family, said: “There is no man who looks at his parents with a look of mercy, but God records for him with every look a justified argument.” It was said: O Messenger of God, even if He looked at it a hundred times a day? He, may God’s prayers and peace be upon him and his family, said: “Even if he looks at it a hundred thousand times a day.” (Al-Nouri, 1988, p. 204) Their satisfaction is the path to Paradise: He, may God’s prayers and peace be upon him and his family, said: “Whoever pleases his parents will have two doors open to Paradise.” (Al-Nouri, 1988, p. 175) Acceptance of supplication: On the authority of Al-Sadiq, peace be upon him, he said: “There are three supplications that cannot be withheld from God: a father’s supplication for his child if he honors him, his supplication upon him if he disobeys him, the supplication of the oppressed against the one who wronged him, and his supplication for the one who defends him from him.” (Al-Amili) (1983, p. 130)
Section Five: The extent of disobedience to parents.
Denial of kindness and failure to reward kindness are considered among the ugliest of morals, and the greater the kindness and benevolence, the more sinful and horrific their ungratefulness is, and from this measure we stand on the danger of the crime committed by the disobedient to his parents, to the point that disobedience is considered one of the major sins that necessitates entry into Hell, because the disobedient has a diminished conscience, so there is no faith. He has no goodness in his heart and no humanity in him. Therefore, Islam warned against disobedience to parents because of its implications and consequences, as the Messenger of God, may God bless him and his family and grant them peace, expressed:
“Be righteous and limit yourself to Paradise, and if you are disobedient, limit yourself to Hell.”
God Almighty has specified the minimum level of disobedience to parents in His Glorious Book, where the Almighty says:
“If one or both of them reach old age with you, do not speak ill of them, nor rebuke them, but speak to them in kind words.”
Regarding this point, the Messenger of God, may God bless him and his family and grant them peace, says:
“If God had known something that was less than Uf, He would have forbidden it, and it is one of the least disobedience.”
Therefore, there is no permission for a child to say this word in words or actions, such as one who looks at them sharply, for example, and Imam Al-Sadiq (peace be upon him) refers to this in his saying:
“Whoever looks at his parents with hate and they are unjust to him, God Almighty will not accept his prayer.”
On the authority of Abu Abdullah, peace be upon him: “If God had known something that was less than a letter of disobedience, He would have forbidden it, and it is one of the lowest forms of disobedience. Among disobedience is for a man to look at his parents and limit his gaze to them.” (Al-Kulayni, 1365, p. 349)
It was said to Imam Zayn al-Abidin, peace be upon him: You are the most virtuous of people, and we do not see you feeding your mother. He said: “I am afraid that I will extend my hand to something, and she has already set her eyes on it, and I will have disobeyed her.” (Al-Nouri, 1988, p. 182)
The effects of worldly disobedience
Expediting punishment on the authority of the Commander of the Faithful, Ali bin Abi Talib, peace be upon him, said: “The Messenger of God, may God’s prayers and peace be upon him and his family, said: Three sins are hastened in punishment and not delayed until the afterlife: disobedience to parents, transgression against people, and disbelief in doing good.”
The afterlife effects of disobedience
Prayer is not accepted: On the authority of Al-Sadiq, peace be upon him: “Whoever looks at his parents with a look of distaste, and they are unjust to him, God will not accept his prayer.” (Al-Kulayni, p. 349) The Messenger, may God’s prayers and peace be upon him and his family, does not see: On the authority of the Messenger of God, may God’s prayers and peace be upon him and his family, that he said: “All Muslims will see me on the Day of Resurrection, except those who disobey my parents, drink alcohol, and whoever hears my name and does not pray for me.” (Al-Naraqi, p. 203) His reward is Hell: On the authority of the Messenger of God, may God’s prayers and peace be upon him and his family: “Be righteous and limit yourself to Paradise, and if you are disobedient, limit yourself to Hell.” (Al-Naraqi, p. 202) On the authority of him, may God’s prayers and peace be upon him and his family: “Whoever becomes angry with his parents will have two doors open to Hell.” (Al-Nouri, 1988, p. 348) He does not smell the scent of Paradise: On the authority of Abu Jaafar, peace be upon him, he said: “The Messenger of God, may God’s prayers and peace be upon him and his family, said in a speech to him: Beware of disobedience to your parents, for the scent of Paradise can be found from a distance of a thousand years, and no disobedient person will find it, nor A sever of ties of kinship, nor an adulterous old man, nor a neighbor whose robe is arrogant. Pride belongs to God, Lord of the worlds.” (Al-Kulayni, p. 349) Al-Sadiq, peace be upon him, said: “When the Day of Resurrection comes, one of the covers of Paradise will be revealed, and its fragrance will be felt by whoever has a soul from a distance of five hundred years, except for one group, and it will be said to him: Who are they? He, peace be upon him, will say: The one who is disobedient to his parents.” . (Al-Nouri, 1988, p. 348)
Section Six: Imam Zain Al-Abidin’s supplication, peace be upon him, for his parents.
Who recites the supplication of Imam Al-Sajjad (peace be upon him) and does not shake from his depths of concern for the rights of his parents, as he says:
“O God, make me fear them with the dignity of a tyrannical sultan, honor them with the kindness of a compassionate mother, and make my obedience to my parents and my righteousness toward them more pleasing to my eyes from sleepiness and warmer to my chest than the drink of thirst, so that I may prefer my desires to their desires, and take precedence over my satisfaction with their satisfaction, and make their kindness towards me abundant, even if it is small, and my righteousness toward them independent.” And if it is many, O God, lower my voice for them, make my words kind to them, soften my robe for them, make my heart kinder to them, and make me a companion to them and a compassionate one towards them.”
Most of the supplications received from the People of the House, peace be upon them, follow the path of guidance, guidance, upbringing and instruction, including this supplication, in which Imam Al-Sajjad, peace be upon him, details some aspects of a child’s treatment of his parents, and what he is obligated to follow in his companionship and intercourse with them. The most prominent thing in this noble text is that it should give priority to The child is the desire and consent of his parents over the desire and satisfaction of himself, and he does not consider much of what he offers for the sake of honoring them and serving them, no matter how great it appears on the surface. Rather, he considers it little in addition to their obligation upon him, not being adequate to the right they have to him. (Al-Warith Magazine, 2015)
Conclusion
True Islam - within the scope of its interest in building strong social relationships - gave great attention and deep care to the chapters of the child’s relationship with his parents. Rather, it singled them out for what distinguished them from other components of the social system, and laid solid foundations and rules for them that absorb all their details, and build from them a virtuous social and moral system. Integrated.
The one who follows the texts mentioned by the Most Noble Messenger of God, may God’s prayers and peace be upon him and his family and his infallible family, peace be upon them, in this field (including the treatise on rights by Imam Zayn al-Abidin, peace be upon him), searches a wide horizon full of sound guidance and revealing lights guiding the paths of truth, and the path of righteousness and righteousness. .
We should not miss the point - and it is worth mentioning - that the Holy Qur’an has paid great attention to clarifying this truth, and highlighting its great role and optimal value in forming the moral edifice in the structure of the sacred Islamic law, and the clearest aspect of that truth is in the clear revelation of God, that the Lord Blessed and Almighty has linked the command of His monotheism with the command of honoring one’s parents and being kind to them in several Qur’anic sources, numbering four, such as the Almighty’s saying: {And your Lord has decreed that you should worship none but Him and to do good to parents...} (Al-Isra: 22) and He included the necessity of gratitude They point to the necessity of thanking Him in the Almighty’s saying: {And We have enjoined A human being by his parents, his mother bore him in weakness upon weakness, and his weaning is in two years. “Surely, give thanks to Me and your parents. To Me is the final destination” (Luqman: 14). This is clear in its indication of their great right and their deprivation in it View of the Holy Street.
Imam Zayn al-Abidin, peace be upon him, between the two testimonies
God Almighty said: {And We made them imams who guided by Our command, and We inspired to them the doing of good deeds, and the establishment of prayer, and the paying of zakat, and they were worshipers of Us}1.
Believe God Almighty .
Your eyelids are sore from filth and sleep unless you are relieved by the calamity of the carpet
So shed tears from your heart, from your eyelids, and fill your heart with grief
He lamented a pure Imam who is the master of those who prostrate and the adornment of the servants
The affliction did not leave his body feeling weak while he was sick, but only a visible imagination
He was taken away, and Walid Umayyah committed a crime ** which is malice against Walid al-Hadi
Until he consumed poison and filled his heart ** Did not its extent grieve every heart.2.
Imam Ali bin Imam Hussein bin Imam Ali bin Abi Talib (peace be upon them). 3.
His titles:
Zayn al-Abidin, the Master of the Worshipers, al-Sajjad, Dhul-Thafnat, Imam of the Believers, the Ascetic, the Faithful, the Mutahajjud, the Pure One, and..., the most famous of which is Zayn al-Abidin. his mom:
Mrs. Shah Zanan bint Yazd Jarud bin Shahryar bin Kisra, and it is said that her name is: (Shahr Bano), and his wife: Mrs. Fatima, daughter of Imam Hassan al-Mujtaba (peace be upon him). His age: 57 years, and his Imamate: 35 years. He was a contemporary of the rulers of injustice and injustice, Yazid bin Muawiyah, Muawiyah bin Yazid, Marwan bin Al-Hakam, Abdul Malik bin Marwan, Al-Walid bin Abdul Malik.
He (peace be upon him) was martyred on the 25th of Muharram in the year 94 AH in Medina. It is called the Sunnah of the Jurists because of the large number of scholars who died, and Ali, the master of the jurists, died at the beginning of it, and people continued after him..
Name him Al-Waleed bin Abdul Malik bin Marwan.. 4.
Historians and biographers unanimously agree that Imam Ali bin Al-Hussein (peace be upon him), known as Zain Al-Abidin and the Master of the Prostrators, was in Karbala with his father, Imam Al-Hussein (peace be upon him), and he performed well. It is clear that Imam Al-Sajjad participated in the battle directly 5.
Imam Zayn al-Abidin’s stances are famous, including what he said to Ibn Ziyad (may God’s curse be upon him). The Imam (peace be upon him) said: (Didn’t you know that killing is a custom for us, and our honor from God is martyrdom) 6.
It was mentioned in the book Al-Futuh by Ibn A’tham Al-Kufi that he said: Then Ali (may God be pleased with him) approached Ibn Ziyad and said: Are you threatening me with death? Did you not know that killing is a habit for us, and our dignity is martyrdom? 7.
Zayn al-Abidin stood before Yazid with all dignity and dignity, despite the state he was in. Yazid said to Zain al-Abidin, {And whatever calamity befalls you, it is because your hands have earned, and He pardons many}8.
Ali bin Al-Hussein (peace be upon him) said: No, this was not revealed about us, rather it was revealed about us {No calamity has afflicted on the earth or within yourselves except that it has been recorded in a Book before We explicate it. Indeed, that is easy for God So that you do not grieve over what you missed and do not rejoice in what has been given to you. ...} 9.
We are the ones who neither grieve over what we missed nor rejoice in what has been given to us. 10.
The stage of Imam Zayn al-Abidin (peace be upon him) could mark an important turning point between two decisive stages in the work of the Imams of the Ahl al-Bayt (peace be upon them):
The first: The stage of confrontation, political struggle, and military confrontation against the deviants and distorters, including the immoral, renegade, and renegades, and before them the infidels, hypocrites, and clear enemies of the religion...
The second: the stage of silent political opposition, or the clear, responsible rejection of deviation, in the face of ambiguity and falsity in religion, and then building the popular base and the conscious group that bears the burden of the message to confront the deviation and distortion into which the religious situation has sunk or been absorbed under the slogans of Islam itself and the banners of Qur’anic verses and Prophetic hadiths.
Hence, when concepts are mixed, values are shaken, and standards are shaken, there must be a careful pause that allows the nation to catch its breath, contemplate its past and study its present, perhaps taking some correct steps on the path to its coming future.
Based on this, Imam Al-Sajjad (peace be upon him) had to draw attention to many matters that were mixed up with their nobility, and he had to root other matters in the minds and consciences of the believing group that was intended to preserve Islam as a doctrine and system, a law and a method, and not a slogan, a market, or a trade. And consumption.. Among these matters are the following:
1 - Concentrating the revolution of Imam Hussein (peace be upon him) in the consciences of the people, as he actually went out to seek reform in the nation of his grandfather, enjoining what is right and forbidding what is wrong, calling for the rule of God’s religion, and he did not go out (evil or arrogant), but rather he did not go out under the command of (the Commander of the Faithful, Yazid). !!) He did not intend to tear apart the Muslim ranks or disperse the Muslim community, and therefore he was killed by the sword of the enemies of the religion, and not (by the sword of his grandfather) as was promoted by the official media at the time, and by some backward historians today.11. That is, Imam Zain al-Abidin (peace be upon him) had to expose the false legitimacy with which the Umayyad rule was disguised, and expose the falsity of its broad Islamic slogans and claims of belonging to the Prophet, the revelation, and the Islamic message, and thus clarify the features of authentic Muhammadan Islam and the difference between it and the pretended Islam disguised by those slogans... and the titles and banners. ..
2 - Building the conscious group, or as it is called the popular mass base, qualified to preserve the message and its limits away from falsehood, forgery, and the policy of flattening awareness that has covered wide areas of the Muslim public, such that these masses no longer differentiate between concepts and their credentials, or between the slogans raised and the necessity of adopting them, or between The original and the unexpected, the matter that actually causes or ignites strife, and obscures a clear vision from innocent souls who are affected by the slogan and do not delve into the depths of matters...
3 - Deepening the concept of imamate and guardianship in the private group after it was shaken by the public under the pressure of the fake media and its paid mouthpieces, and then clarifying the scandalous violation through which the intellectual authority was separated from the political or social authority, or rather, religion was separated from politics, and the reins of affairs were left in the hands of boys and boys. They are tampering with the capabilities of the country and its people.
4 - Working precisely in a very sensitive time frame, counting the Imam’s movements and pauses, and counting his breaths and words on the one hand, and balancing that with extremely difficult and complex media and communication work to reveal the true features of the religion, far from the eyes of the authority, its censors, its cronies, and its spies spread out in every corner and alley, On the other hand...
Historians are really at a loss to diagnose the Imam’s position on the opposition movements, especially those that erupted close to him, or those that raised Shiite slogans such as the Tawabin Revolution led by Suleiman bin Surad Al-Khuza’i, or the Al-Mukhtar Revolution and its well-known slogan: “With revenge for Hussein”!!
From those who say that he (peace be upon him) disowned Al-Mukhtar’s revolution, for example, to those who say that when the head of Ubaidullah bin Ziyad and the head of Omar bin Saad and some of the killers of Imam Hussein (peace be upon him) were brought to him, he fell down in prostration to God, saying: “Praise be to God who realized my revenge against my enemies. May God reward the chosen one well.” 12.
On the other hand, Imam Zain al-Abidin (peace be upon him) wants to emphasize that he is the guardian and heir of that great Imam, whose murder will remain burning in the soul of every honorable person who knew him, lived with him, and lived with him, in addition to being his son and son, the first person to be saddened by his killing, and the one responsible for avenging him and continuing his path. The bearer of his message, the executor of his trusts, his extension, and the imam appointed after him over the lands and the people...
Imam Al-Sajjad (peace be upon him) and a small number of loyal people who combined their efforts to support him were able to achieve record results.
It leaves great impacts that no leader or commander who goes through his circumstances and the complexities of the sensitive time period in which he lived, interacted with, or was affected by is able to achieve.
Among these effects were the following numbers:
(The reciters would not leave for Mecca until Ali bin Al-Hussein came, accompanied by a thousand riders.)
(The people would not leave Mecca until Ali bin Al-Hussein, the Master of Worshipers, came out.)
Al-Zuhri said: Yes... I met him and I have never met anyone better than him. By God, I have never known him to be a friend in secret or an enemy in public. It was said: How is that? He said: Because I have not seen anyone, even if he loves him, who does not envy him because of his great knowledge of his virtue, and he does not envy him. I saw someone, even if he hated him, but he was very friendly towards him and he turned away from him...) 13.
(Al-Qurashi said to Ibn Al-Musayyab: ...Then he disappeared from me for a while until I came to Mecca, when I saw a circular ring. I looked up to see and found my friend. I asked about him, and it was said: He is Zain Al-Abidin...) 14.
During the revolution of Medina, which broke out in response to the iniquity of the Umayyads and their killing of the family of the Prophet (may God’s prayers and peace be upon him and his family), Marwan panicked as much as he could with his family and went to the house of Imam Zayn al-Abidin. Because the revolution was targeting him, the Imam included the women of the Umayyads to his sanctuary, and it was said that he sponsored four hundred women with their children and included them in his family until one of them said: What she saw in her father’s house was comfort and decent living like what she saw in the house of Imam Ali bin Al-Hussein, peace be upon them both 15.
Omar bin Abdul Aziz described him, saying: (He is the lamp of the world and the beauty of Islam) 16.
The situation worsened after the death of Abdul Malik bin Marwan, and his son Al-Walid took over the reins of affairs, as Imam Zain al-Abidin (peace be upon him) continued his reform steps among the ranks of the Islamic nation. Imam Zain al-Abidin (peace be upon him) enjoyed great popularity among the people, so much so that they talked about his knowledge and jurisprudence. And his worship, his patience, and all his other faculties. This did not appeal to the Umayyad rule.
Al-Walid was one of the most hateful people towards the Imam (peace be upon him), because he believed that he would not have complete kingship and authority with the presence of the Imam (peace be upon him).
Ibn Shihab Al-Zuhri reported that Al-Walid said: (There is no rest for me and Ali bin Al-Hussein is in the abode of the world)17, so he unanimously agreed on assassinating the Imam (peace be upon him) and getting rid of him.
It was narrated that Imam Ali bin Al-Hussein (peace be upon him) performed Hajj in the year in which Hisham bin Abd Al-Malik, a caliph, performed Hajj. So the people shouted at him (peace be upon him), and they looked and said to Hisham: Who is he? Hisham said: I don’t know him, lest people want him. Al-Farazdaq, who was present, said: I know him:
This is what Al-Batha knows the brunt of.. and the House knows, and the solution and the sanctuary
This is the son of the best of all God’s servants. This is the pious, pure, pure and knowledgeable.
This is the son of Fatima, if you are ignorant. With his grandfather, the prophets of God were sealed.
Your statement about this has no meaning.. The Arabs know whom you have rejected and the non-Arabs
Both of his hands are full of benefit. They are self-sufficient and do not show them nothing.
The plain of character, do not be afraid of its signs. Two things adorn it: good character and good character.
He carries the burdens of people when they are victorious.
Article: It is not permissible except in the tashahhud...were it not for the tashahhud, his no would be yes.
He spread goodness to the wilderness, and the absence, destitution, and nothingness vanished from it.
If the Quraysh saw him, the one who said it would say, “To the generous person. This is where the generosity ends.”
He is embarrassed by his shyness and neglects his awe, so he does not speak unless he smiles.
With the palm of bamboo, its scent is fragrant, from the palm of the palm of my hand, smell it.
Irfan can almost hold him in his palm, the corner of the wreckage, when he comes to receive
God honored him first and bestowed his greatness on the stroke of the pen.
That is, the creatures do not have the beginning of this in their minds, yes.
Whoever thanks God thanks the nations, for religion is from the house of this.
It grows to the pinnacle of religion, which the hands have fallen short of and the ancients have failed to comprehend.
Whose grandfather praised him for the virtue of the prophets. And for the virtue of his nation, the nations condemned him.
Derived from the Messenger of God, whose plantings, tents and sheep were good.
The garment of darkness is torn apart by the light of its radiance, like the sun that renounces darkness from its radiance.
Among those who love them is religion, and hate them is disbelief, and their closeness is a refuge and a shelter.
Introduction after the remembrance of God, His remembrance of them.. in every beginning and sealed by the word.
The number of people of piety were their imams, or it was said that they were among the best people on earth. It was said that they were
No one can treat them after their generosity... and no people can come close to them, even if they are generous.
They are the rain when a crisis strikes, and the dam is the lion of affliction, and the distress is raging.
Hardship does not diminish the strength of those whose hands are the same: whether they are affected, even if they are lacking.
Evil and calamity are repelled by their love, and goodness and blessings are concealed by it.
So Hisham sent him, imprisoned him, and erased his name from the court. Then Ali bin Al-Hussein, peace be upon him, sent him dinars, which he returned and said: I only said that out of religion. So he sent them to him as well, and said: God thanked you for that. When his imprisonment lasted for a long time and he was threatening to kill him, he complained to Ali bin Al-Hussein, peace be upon them, so he prayed for him and God saved him. He came to him and said, “O son of the Messenger of God: He erased my name from the Diwan.” He said: How much was your giving? He said: Such and such, so he gave him two quarters of a year and said, peace be upon him: If I had known that you needed more than this, I would have given you. Al-Farazdaq died after forty years had passed. The Umayyad Caliph Al-Walid bin Abd al-Malik sent a deadly poison from the Levant to his governor of Medina, and ordered him to deliver it to the Imam (peace be upon him). Peace), and his worker implemented that.
So the great soul of the Imam (peace be upon him) rose to its Creator, after it illuminated the horizons of this world with its knowledge, worship, jihad, and freedom from desires.
Imam Muhammad al-Baqir (peace be upon him) took charge of preparing the body of his father (peace be upon him), and after a long funeral, the likes of which the city had not witnessed, his pure body was brought to the Al-Baqi cemetery in Medina, and he was buried next to the grave of his uncle, Imam Al-Hasan Al-Mujtaba (peace be upon him).
Peace be upon you, imams of guidance. Peace be upon you, people of piety. Peace be upon you, you who are the proofs for the people of the world. Peace be upon you, you who maintain justice in the wilderness. Peace be upon you, people of the elite. Peace be upon you, the family of the Messenger of God. Peace be upon you, people of deliberation. I bear witness that you have communicated, been sincere, and have been patient in the sake of God. You have been lied to and you have been wronged, so you have forgiven. I bear witness that you The rightly guided Imams, and that your obedience is obligatory, and that your speech is truthful, and that you were called, but you were not answered, and you were ordered, but you were not obeyed, and that you are the pillars of religion and the pillars of the earth have not ceased to exist in the eyes of God. He copies you from the loins of every purifier and transports you from the wombs of the purified ones. The ignorant pre-Islamic times did not desecrate you and did not associate you with the temptations of desires. You were blessed and your seed was blessed. Who among us is the Judge of you? Religion, so He placed you in houses that God permitted to be exalted and for His name to be mentioned in them. He made our blessings upon you a mercy for us and an expiation for our sins, since God chose you for us and made us good because of what He bestowed upon us of your guardianship, and we were with Him, known for your knowledge, acknowledging our belief in you. This is the position of the one who was extravagant and sinned, and was content, and acknowledged what he had committed, and hoped in his position for salvation and that he would be saved. How can I rescue the perishing from calamity? So be my intercessors, for I have come to you when the people of the world turned away from you and took the signs of God in jest and were arrogant about them. O He who is standing and does not forget, and is eternal and does not distract, and encompasses all things. You are blessed with what you have bestowed upon me and made known to me what you established me to do when your servants turned away from it and were ignorant of His knowledge and belittled His truth. And they leaned towards something else, so it was a blessing from you to people whom you designated for what you designated for me, so praise be to you when I was with you in cafes, this is mentioned in writing, so do not deprive me of what I hoped for and do not disappoint me in what I called for in the sanctity of Muhammad and his pure family, and may God’s blessings be upon Muhammad and his family.
O God, bless Ali bin Al-Hussein, the master of worshipers, whom You have created for Yourself, and from whom You have made imams of guidance who guide with the truth and do justice thereby And You chose him for Yourself, and purified him of impurity, and chose him and made him a guide, O God, bestow upon him the best of what You have bestowed upon any human being O even your prophets You will achieve by it what pleases his eye in this world and the hereafter. Indeed, You are Mighty, Wise.. 18
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Footnotes
1. The Prophets/73.
2. Poetry of Sheikh Abdel Moneim Al-Fartusi
3. Notable Shiites 1/629.
4. Bihar Al-Anwar 46: 154| 17, Tadhkirat al-Khawas: 187.
5. See the Imam’s participation in the Battle of Al-Taf and the reasons for his illness in the following sources: - The Jihad of Imam Al-Sajjad Zain Al-Abidin by Sayyid Muhammad Redha Al-Jalali, p. 42, and the book (Name of those who were killed with Al-Hussein). Printed in (Our Heritage) magazine, issue two, p. 150, edited by Mr. Muhammad Reda Al-Jalali. And History of the City of Damascus, vol. 17/p. 234. And Taj al-Arous, vol. 5/p. 258. And Morocco in the Order of the Arabs, vol. 1/p. 321. And Lisan al-Arab, vol. 2/p. 151. And Mukhtar al-Sihah, vol. 1/p. 98. And Tahdheeb al-Kamal, vol. 20, p. 385. And Tarikh Damascus by Ibn Asakir, vol. 41, pp. 366 and 367, Al-Bidayah and Al-Nihayah, by Ibn Kathir, vol. 9, p. 104, Al-Muntazim, vol. 5, p. 345, and History of Islam, vol. 6, p. 432. And Siyar A`lam al-Nubala’ by Al-Dhahabi, vol. 4, p. 386. And Al-Manaqib by Ibn Shahr Ashub, vol. 4, p. 155. And Al-Irshad by Sheikh Al-Mufid, vol. 2, p. 114. And Lisan al-Arab, vol. 1/p. 385. And Taj al-Arous, vol. 2/p. 431. And al-Misbah al-Munir, vol. 1/p. 319. And Mukhtar al-Sihah, vol. 1/p. 144. And al-Manaqib by Ibn Shahr Ashub, vol. 4, p. 124. The killing of Hussein by Al-Muqrim, p. 317. The killing of Al-Hussein by Al-Muqrim, p. 317.
6. The killing of Al-Hussein by Al-Muqrim, p. 325, on the authority of Ibn Al-Atheer. Al-Huf fi Maqtalat al-Tafuf - by Sayyid Ibn Tawus - p. 95.
7. Kitab al-Futuh - Ahmad bin A’tham al-Kufi - vol. 5 - p. 123. He and others mentioned that they doubted his puberty and that he was a boy. But Ibn Saad in Al-Tabaqat in his translation of Zayn Al-Abidin, peace be upon him, said this is not correct because his age at that time was 23 or 24 years and that he had a son named Muhammad, so it does not make sense. Ibn Saad said in Al-Tabaqat Al-Kubra, vol. 5/p. 221, he said: Abd al-Rahman bin Yunus informed us on the authority of Sufyan on the authority of Jaafar bin Muhammad said: Ali bin Hussein died when he was fifty-eight years old. Muhammad bin Omar said: This indicates that Ali bin Hussein was with his father when he was twenty-three or twenty-four years old, and it is not the opinion of those who say that he was young and did not grow anything, but that he was sick that day, so he did not He fought, and how could it be that day when he did not grow up when Abu Jaafar Muhammad ibn Ali was born to him, and Abu Jaafar met Jabir ibn Abdullah and they narrated from him, but Jabir died in the year seventy-eight.
8. Shura/30.
9. Iron/22-23.
10. Tafsir Ali Ibn Ibrahim Al-Qummi, vol. 2, p. 364..
11. Ibn Taymiyyah, his life, his beliefs | Saeb Abdul Hamid: 390, second edition, and see: Minhaj al-Sunnah | Ibn Taymiyyah 2: 241.
12. Rijal al-Kashi: 127| 203 On the authority of Omar bin Ali bin Al-Hussein. Manaqib Al Abi Talib 4: 157
13. Seas of Lights| Al-Majlisi 46: Chapter 5-21.
14. Bihar Al-Anwar 46: Chapter 5-78.
15. Imam Zain Al-Abidin | Ahmed Fahmy: 64.
16. Introduction to Sahifa al-Sajjadiyyah | Mr. Muhammad Baqir Al-Sadr: 6.
17. Theories of the Two Caliphs 2/156, on the history of Damascus, translated by Ali bin Al-Hussein.
18. Bihar Al-Anwar: 91/75.
Remembrance of the affliction of Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him)
He is Imam Ali bin Al-Hussein (peace be upon him), the fourth imam of the People of the House (peace be upon them). His grandfather was Imam, Commander of the Faithful, Ali bin Abi Talib, the guardian of the Messenger of God (may God’s prayers and peace be upon him and his family), and the first to convert to Islam and believe in his message. He was in the position of Aaron to Moses, just as It is correct to talk about it [1].
His grandmother was Fatima al-Zahra, daughter of the Messenger of God (may God bless him and his family), his wife, the delight of his liver, and the mistress of the women of the worlds, as her father used to describe her.
His father, Imam Hussein (peace be upon him), is one of the two masters of the youth of the people of Paradise, the Prophet’s grandson and his basil, and about whom his grandfather (may God’s prayers and peace be upon him and his family) said: “Hussein is from me and I am from Hussein,” and he was the one who was martyred in Karbala on the day of Ashura in defense of Islam and Muslims.
He is one of the twelve imams (peace be upon them) mentioned by the Prophet (may God’s prayers and peace be upon him and his family) as stated in the Sahihs of Al-Bukhari and Muslim and elsewhere, when he said: “The caliphs after me are twelve, all of them from Quraysh”[2].
Imam Ali bin Al-Hussein (peace be upon them) was born in the year thirty-eight AH, and it was said that a year or two before that.
He lived for approximately fifty-seven years, spending approximately two or four of them under the guardianship of his grandfather, Imam Ali (peace be upon him), then he grew up in the school of his uncle Al-Hassan and his father Al-Hussein (peace be upon them), the two grandsons of the Greatest Messenger (may God’s prayers and peace be upon him and his family), and he learned from the luminaries of the prophetic sciences. He drew from the spring of the pure Ahl al-Bayt.
On the scientific level, he emerged as an imam in religion, a beacon of knowledge, a reference for the rulings of Sharia law and its sciences, and an ideal example in piety, worship, and piety. All Muslims recognized his knowledge, integrity, and superiority, and the conscious among them were guided by his leadership, jurisprudence, and authority.
Muslims in general had a strong emotional attachment to this imam, and a deep spiritual loyalty to him, and his popular bases extended everywhere in the Islamic world, as indicated by the position of the greatest pilgrims towards him, when Hisham bin Abdul Malik performed Hajj[3].
The nation’s trust in Imam Zain al-Abidin (peace be upon him) - regardless of its various trends and sects - was not limited to the jurisprudential and spiritual aspects only, but rather it believed in him as a reference and a leader, and a fear-maker in all of life’s problems and issues, as an extension of his pure fathers.
Hence, we find that Abd al-Malik bin Marwan sought help from Imam Zain al-Abidin (peace be upon him) to solve the problem of dealing with Roman money during the Roman king’s threat to him to humiliate Muslims[4].
Imam Zayn al-Abidin was destined to assume his leadership and spiritual responsibilities after the martyrdom of his father (peace be upon him). He exercised them during the second half of the first century, in one of the most delicate stages that the nation went through at that time, which was the stage that followed the first wave of conquests. This wave extended with its spiritual momentum. With its military and ideological enthusiasm, it shook the thrones of the imperials and the Caesars, and brought various peoples and vast countries into the new call, and the Muslims became the leaders of the greater part of the civilized world at that time within half a century.
During the era of this Imam (peace be upon him), the Islamic nation was exposed to two great dangers:
The first danger: It is the danger of openness to diverse cultures, which may end in the nation diluting, dissolving, and losing its originality. It was necessary to carry out scientific work that confirms to Muslims their intellectual originality and their distinct legislative personality derived from the Qur’an and the Sunnah. It was necessary to establish the Islamic character by planting the seeds of ijtihad.
This is what Imam Ali bin Al-Hussein (peace be upon him) did. He began a cycle of research and study in the Prophet’s Mosque (may God’s prayers and peace be upon him and his family) and began speaking to people about all types of Islamic knowledge, including interpretation, hadith, jurisprudence, education, and knowledge, and he began to impart to them the knowledge of his pure fathers.
Thus, an important number of Muslim jurists graduated from this study circle, and this blessed circle was the starting point for the schools of Islamic jurisprudence that subsequently emerged and was the basis for the active jurisprudence movement.
The second danger: It is the danger resulting from the wave of prosperity, drifting with the pleasures of this worldly life, and extravagance in the adornments of this limited life, and thus the atrophy of the sense of moral values.
Imam Zayn al-Abidin (peace be upon him) used supplication as a basis to ward off this great danger that ravages the Islamic personality, violently shakes it from within, and prevents it from continuing to carry out its mission. Hence, “Sahifa al-Sajjadiyah” was a sincere expression of a great social work that the necessity of the time imposed on the Imam (peace be upon him), in addition to being a unique divine heritage that remains throughout the ages a source of giving, a torch of guidance, and a school of morals and refinement, and humanity continues to need this supreme Muhammadan heritage. The need for him increases the more Satan tempts humanity and the world becomes a temptation for him[5].
The martyrdom of Imam Zain Al-Abidin (peace be upon him)
Al-Walid assumed the kingship crisis after his father, Abdul-Malik bin Marwan, and Al-Masoudi described him as being tyrannical, stubborn, oppressive, and deceitful[6], until Omar bin Abdul-Aziz Al-Umayyad challenged his government, saying in it: He is one of those with whom the earth is filled with injustice[7].
During the reign of this mighty tyrant, the great Islamic scholar Saeed bin Jubair was martyred at the hands of Al-Hajjaj bin Yusuf Al-Thaqafi, the most powerful Umayyad worker.
Al-Walid was one of the people who hated Imam Zayn al-Abidin (peace be upon him) the most hateful because he believed that he would not have complete kingship and authority with the presence of Imam Zayn al-Abidin (peace be upon him).
The Imam (peace be upon him) enjoyed great popularity, to the point that people spoke with admiration and admiration about his knowledge, jurisprudence, and worship, and the clubs were full of talk about his patience and all his other qualities, and he occupied a large place in the hearts and emotions of the people, so the happy one was the one who enjoyed seeing him, and had the honor of meeting him and listening to his speech, and he was This privileged position of the Imam (peace be upon him) disturbed the Umayyads in general and disturbed them. One of the greatest haters against him was Al-Walid bin Abdul-Malik[8], who dreamed of ruling the Muslims and succeeding the Messenger (may God’s prayers and peace be upon him and his family).
Al-Zuhri narrated: On the authority of Al-Walid that he said: I have no rest while Ali bin Al-Hussein is in the abode of the world[9].
He unanimously decided to assassinate Imam Zayn al-Abidin (peace be upon him) when the king came to him, so he sent a deadly poison to his handler in Yathrib, and ordered him to plant it for the Imam (peace be upon him)[10]. The world with its knowledge, worship, struggle, and devoid of desires.
Imam Abu Jaafar Muhammad al-Baqir (peace be upon him) prepared his father’s body, and after a long funeral, Yathrib did not witness anyone like him. His pure body was brought to Baqi’ al-Farqad, where they dug a grave next to the grave of his pure uncle, Imam Hassan al-Mujtaba (peace be upon him), the master of the youth of the people of Paradise and the basil of the Messenger of God (may God’s prayers and peace be upon him and his family) - and Imam al-Baqir (peace be upon him) lowered the body of his father Zain al-Abidin and the master of those who prostrate (peace be upon him). He buried him in his final residence.
May peace be upon him the day he was born, the day he was martyred, and the day he is raised alive.
Signs of guidance / Imam Ali bin Al-Hussein Zain Al-Abidin (peace be upon him).
Prepared by / Qais Al-Amri
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[1] Sahih Muslim: 7/121.
[2] Proof of guidance: 2/320 Hadith 116.
[3] Ikhtiyar Ma’rifat al-Rijal: 129-132 H. 207, al-Jahiz fi al-Bayan wa al-Tabyin: 1/286, al-Aghani: 14/75 and 19/40, and Ibn Khallikan in Wifeyat al-A’yan: 2/338, Iran edition.
[4] See: Studies and Research by Al-Amili: 1/127-137.
[5] Mr. Martyr Muhammad Baqir al-Sadr (may God bless him) in his introduction to Sahifa al-Sajjadiya.
[6] Murooj Al-Dhahab: 3/96.
[7] History of the Caliphs: 223.
[8] There are historians who believe that Hisham bin Abdul Malik was the one who poisoned the Imam (peace be upon him), see Bihar Al-Anwar: 46/153, and the two opinions can be combined, with one of them being the commander and the other executing the crime.
[9] See: The Life of Imam Zain al-Abidin: 678.
[10] Bihār al-Anwar: 46/153, on the authority of Ibn al-Sabbagh al-Maliki’s important chapters: 194.
The kindest prisoner of Imam Zain Al-Abidin, peace be upon him
If we looked at the lives of the infallibles, peace be upon them, we would find that each one of them had his own style of leading the Islamic nation, and this style differed from one imam to another. If we looked at how Imam Zain al-Abidin, peace be upon him, responded when Abbad al-Basri said to him: I left jihad and its difficulty and accepted Hajj and its softness, and “Indeed, God He bought from the believers their lives and their wealth.” Imam Zayn al-Abidin, peace be upon him, said, read what follows it: “The repentant, the worshipers, the praisers, the wanderers, the ones who kneel, the prostrates, the ones who command what is right,” etc. Then he said: If these people appear, we will have no effect on jihad.
In this answer, the Imam, peace be upon him, showed a method of his own, so he changed his course from the military revolution to the scientific intellectual revolution. This change is not what some imagine, like the worshipers of Basri for the sake of a mortal world. Rather, it is known that every military revolution needs equipment and numbers, and when equipment and numbers are not there, the results will be. Definitely the opposite, so the Imam, peace be upon him, stipulated that if these people - whom the noble verse described - appear, we will have no effect on jihad.
The importance of reform and confronting oppressors
The duties of the saints of God have been many, but the importance of reform remains one of the most important duties after communicating the divine call. Therefore, Imam Hussein, peace be upon him, said, “I did not go out as evil, tyrannical, corrupt, or unjust. Rather, I went out to seek reform in the nation of my grandfather. If we looked at the lives of the infallibles, peace be upon them, we would find all One of them went through the role of reform and in very critical circumstances. Imam Zain al-Abidin, peace be upon him, played the role of reform after the killing of his father, peace be upon him, by teaching people the provisions of religion and what is related to it, urging the virtuous morals brought by Islam, and confronting the oppressors who are spreading corruption on earth in an era ruled by immoral darkness. Those wearing fake masks call for Islam and Islam is innocent of them. They kill those who oppose them intellectually or practically. Their slogan is shedding blood under the title of revolting against Islam to preserve the seat of government. All these activities and others were carried out by the Imam, peace be upon him. However, you may find that some historians have spread the word that the Imams After Imam Hussein, peace be upon him, they abandoned politics and devoted themselves to worship, and this is not true. Had it not been for their blessed efforts and successful policy, something called Islam would not have reached us.
The intellectual revolution led by the Imam, peace be upon him
After they drove the captives from the Ahl al-Bayt, peace be upon them, from one city to another in the alleys of the Levant, just as the captives of the Turks and Dilam were led, the Imam, peace be upon him, with all these circumstances and the shackles that were placed on his neck and hand, did not neglect conveying and explaining to others, and the best witness to that was the Syrian man who confronted the Imam. Peace be upon him, how did he explain to him the truth that led to his repentance, and how did he address the people - and he said: O people, we were given six things and we were favored with seven. We were given knowledge, forbearance, tolerance, eloquence, courage, and love in the hearts of the believers, and we were favored by the fact that from us is the chosen prophet Muhammad, may God’s prayers and peace be upon him and his family, and from us is the friend, and from us is the pilot, and from us is the lion of God. And the lion of His Messenger, and from among us is the mistress of the women of the worlds, Fatima al-Batoul, and from among us are the two grandsons of this nation - by speaking the truth with all courage in the face of the tyrants who wanted to kill him, peace be upon him. This is from one side, and from the other side, how did the Imam, peace be upon him, lead a scientific revolution the likes of which history has never witnessed in circumstances in which there was a lack of knowledge before? The Umayyad state was in order to preserve its interests and the perpetuation of its rule. However, the Imam, peace be upon him, was a political leader, so it is said that he used to buy slaves, teach them, and then free them for the sake of God Almighty.
Imam Zain Al-Abidin (peace be upon him) in brief
* He is Imam Ali bin Al-Hussein (peace be upon him), the fourth Imam of the People of the House (peace be upon them). His grandfather was Imam, Commander of the Faithful, Ali bin Abi Talib, the guardian of the Messenger of God (may God’s prayers and peace be upon him and his family), and the first to convert to Islam and believe in his message, and he was in the position of Aaron to Moses. It is also authentic in the hadith about him (1). His grandmother was Fatima al-Zahra, the daughter of the Messenger of God (may God bless him and his family), his wife, the delight of his liver, and the mistress of the women of the worlds, as her father used to describe her.
* And his father: Imam Hussein (peace be upon him), one of the two masters of the youth of the people of Paradise, the Prophet’s grandson and basil, and about whom his grandfather (may God’s prayers and peace be upon him and his family) said: (Hussein is from me and I am from Hussein), and he was the one who was martyred in Karbala on the day of Ashura in defense of Islam and Muslims. His mother Her name is (Shahrbanu), or (Shahr Banuyeh), or (Shah Zanan), the daughter of Yazdgerd, the last king of the Persians. Some mentioned that his mother answered the call of her Lord during her postpartum days and did not give birth to anyone other than him.
* He is one of the twelve imams (peace be upon them) mentioned by the Prophet (may God’s prayers and peace be upon him and his family) as stated in the Sahihs of Al-Bukhari and Muslim and elsewhere, when he said: (The caliphs after me are twelve, all of them from Quraysh) (2).
* Imam Ali bin Al-Hussein (peace be upon them) was born in the year thirty-eight AH - and it was said a year or two before that - in Medina on the fifth day of Shaban in the year (36 AH) on the day of the conquest of Basra, since Imam Ali (peace be upon him) had not yet moved to his capital. From Medina to Kufa. He died in Medina in the year 94 or 95 AH.
* He lived for approximately fifty-seven years, spending approximately two or four of them under the care of his grandfather, Imam Ali (peace be upon him), then he grew up in the school of his uncle Al-Hassan and his father Al-Hussein (peace be upon them), the two grandsons of the Greatest Messenger (may God’s prayers and peace be upon him and his family), and he attained the knowledge of the masters of knowledge. Prophethood, and he drew from the fountain of the pure Ahl al-Bayt. The Imam grew up in the most lofty and lofty house, which is the house of prophecy and imamate, in which God permitted his name to be raised and mentioned. From the first days of his life, his grandfather, the Imam, Commander of the Faithful, Ali bin Abi Talib (peace be upon him), was taking care of him and radiating On him were the lights of his soul, the fragrance of which spread across the entire world, so the grandson was - truly - an honest image of his grandfather, imitating him and matching him in his personality and psychological components.
* He emerged on the scientific level as an imam in religion, a beacon of knowledge, a reference for the rulings of Sharia law and its sciences, and an ideal example in piety, worship, and piety. All Muslims recognized his knowledge, integrity, and superiority, and the conscious among them were guided by his leadership, jurisprudence, and authority.
* Muslims in general had a strong emotional attachment to this imam, and a deep spiritual loyalty to him, and his popular bases extended everywhere in the Islamic world, as indicated by the position of the greatest pilgrims towards him, when Hisham bin Abdul Malik performed Hajj (3).
* The nation’s confidence in Imam Zain al-Abidin (peace be upon him) - regardless of its various trends and sects - was not limited to the jurisprudential and spiritual aspects only, but rather it believed in him as a reference and a leader, and a deterrent in all life’s problems and issues, as an extension of his pure fathers. And from here we find that Abdul Malik Bin Marwan sought help from Imam Zain al-Abidin (peace be upon him) to solve the problem of dealing with Roman money after the Roman king threatened to humiliate Muslims (4).
* Imam Zayn al-Abidin was destined to assume his leadership and spiritual responsibilities after the martyrdom of his father (peace be upon him). He exercised them during the second half of the first century, in one of the most delicate stages that the nation went through at that time, which was the stage that followed the first wave of conquests. This wave extended with its momentum. Its spiritual, military and ideological enthusiasm, it shook the thrones of the kings and the Caesars, and brought various peoples and vast countries into the new call, and the Muslims became the leaders of the greater part of the civilized world at that time within half a century.
* In the era of this Imam (peace be upon him), the Islamic nation was exposed to two great dangers: The first danger: It is the danger of openness to diverse cultures, which may end in the nation diluting, dissolving, and losing its originality. Therefore, it was necessary to carry out scientific work that confirms to Muslims their intellectual originality and their distinct legislative personality derived from the book. And the Sunnah. It was necessary to root the Islamic character, through planting the seeds of diligence. This is what Imam Ali bin Al-Hussein (peace be upon him) did. He began a cycle of research and study in the Mosque of the Messenger (may God bless him and his family) and began speaking to people about the types of Islamic knowledge, from interpretation Hadith, jurisprudence, education, and knowledge, and he began to infuse them with the knowledge of his pure fathers. Thus, an important number of Muslim jurists graduated from this study circle, and this blessed circle was the starting point for the schools of Islamic jurisprudence that emerged after that and was the basis for the active jurisprudence movement.
* The second danger: It is the danger resulting from the wave of prosperity and being carried away by the pleasures of this worldly life and extravagance in the adornments of this limited life, and thus the atrophy of the sense of moral values. Imam Zayn al-Abidin (peace be upon him) took supplication as a basis to ward off this great danger that eats away at the Islamic personality and shakes it. There is a violent shaking within her that prevents her from continuing to carry out her mission. Hence, (Sahifa al-Sajjadiyya) was a sincere expression of a great social work that the necessity of the time imposed on the Imam (peace be upon him), in addition to being a unique divine heritage that remains throughout the ages a source of giving, a torch of guidance, and a school of morals and refinement, and humanity continues to need this supreme Muhammadan heritage. The need for him increases the more Satan tempts humanity and the world becomes a temptation for him (5).
Source: Alam Al-Hidaya, Part 6, with usage.
(1) Sahih Muslim: 7/121. (2) Proof of Guidance: 2/320 Hadith 116. (3) Ikhtiyar Ma’rifat al-Rijal: 129-132 H. 207, and al-Jahiz fi al-Bayan wa al-Tabin: 1/286, al-Aghani: 14/75 And 19/40, and Ibn Khallikan in Deaths of Notables: 2/338, Iran edition. (4) See: Studies and Research by Al-Amili: 1/127-137. (5) The martyr Sayyed Muhammad Baqir al-Sadr (may his secrets be sanctified) in his introduction to Sahifa al-Sajjadiyyah.
The Fourth Imam: Ali Zayn al-Abidin - peace be upon him-
The Fourth Imam: Ali Zain Al-Abidin - peace be upon him - (38-94 AH) A brief biography of Ali bin Al-Hussein bin Ali bin Abi Talib bin Abdul Muttalib, the fourth imam of the pure Household, Abu Muhammad Al-Qurashi, Al-Hashemi. Zayn al-Abidin, the role model of the ascetics, the master of the pious, and the imam of the believers. The lights of support shone for him, and he was guided by them. He was familiar with the rituals of worship, so he became comfortable with their company, and he was united with the functions of obedience, and he became adorned with their adornment. He long used his nights as a mount that he rode to cross the path to the afterlife, and the thirst of the hot days was a guide by which he was guided in the traveler’s journey, and he had miracles and miracles that were seen with seeing eyes. It has been proven by frequent reports and it is attested that he is one of the kings of the afterlife [1]. He was born in Medina on the fifth of Shaban, in the year thirty-eighth of the Hijra. He stayed with his grandfather, the Commander of the Faithful, peace be upon him, for two years, with his uncle Al-Hasan, peace be upon him, for twelve years, and with his father Al-Hussein, peace be upon him. Twenty-three years, and thirty-four years after his father. He died in Medina in the year ninety-five of the Hijra, and he was fifty-seven years old at that time. His imamate was thirty-four years, and he was buried in Al-Baqi’ with his uncle Al-Hasan bin Ali bin Abi Talib, peace be upon them both [2]. Among his titles are: Zain al-Abidin, al-Sajjad, and Dhu al-Thafnat [3], the most famous of which is Zain al-Abidin, and by which he was known. Al-Zuhri narrated on the authority of Jaber bin Abdullah, who said: I was with the Messenger of God - may God’s prayers and peace be upon him and his family - when Al-Hussein bin Ali entered and hugged him, kissed him, and made him sit next to him. Then he said: A son will be born to this son of mine who will be called Ali, if he is On the Day of Resurrection, a herald will call from the depths of the throne: Let the Master of worshipers arise, and Ali bin Al-Hussein, peace be upon him, will stand there. [4] Imam Zayn Al-Abidin, peace be upon him, attended the battle of Karbala, and witnessed the wrestling of his father, brothers, and uncles. The illness in those days prevented him from fighting, so may God preserve him. May God Almighty be a beacon of Islam after his father and continue the path of his grandfather and father, so that the earth will not be devoid of proof. The role of the Imam, peace be upon him, was to complete the process of change that his father Hussein, peace be upon him, sought. He did not leave an occasion without mentioning the calamities that befell the People of the House, the loyal bearers of Islam, which led to stimulating and inflaming the feeling of guilt that Muslims felt after the killing of Hussein - peace be upon him. Because of their failure to support him, and their weak position towards him. The revolutions continued until they shook the foundations of the Umayyad rule and eventually brought it down. Zayn al-Abidin - peace be upon him - resorted to another method to reform society, which is the method of supplication. He left us a rich wealth of supplications known as “Sahifa al-Sajjadiyah,” which treated various ailments of the human soul, included a solution to many social problems, and was filled with many educational methods. All of this in a wonderful way that draws a person to his Creator, and deepens his spiritual connection with Him. The Imam, peace be upon him, also has a “Risala of Rights,” which contains fifty articles, in which he explains the rights of God Almighty, the rights of the father, the rights of the children, the rights of teachers, the rights of the tongue, the rights of hearing, and other rights. [5] Worshiping him, peace be upon him, on the authority of Saeed bin Kulthum, who said: I was with Al-Sadiq Jaafar bin Muhammad, peace be upon him, and he mentioned the Commander of the Faithful Ali bin Abi Talib, peace be upon him, and he praised him and praised him for what he deserved. Then he said: By God, Ali bin Abi Talib did not eat anything unlawful in this world. Never until he went on his way, and never did two matters come before him that were pleasing to God except that he took the most severe of them for him in his religion, and no calamity was sent down to the Messenger of God, may God’s prayers and peace be upon him and his family, except that he supplicated to him with confidence in him, and no one else from this nation could bear the work of the Messenger of God, may God’s prayers and peace be upon him and his family, even if he did not. He would do the work of a man as if his face was between heaven and hell, hoping for the reward of this woman and fearing the punishment of this woman...None of his children nor his family resembled him more closely in his dress and jurisprudence than Ali bin Al-Hussein, peace be upon him. Abu Jaafar, peace be upon him, entered his son over him, and he found that he had achieved an level of worship that no one else had ever achieved. He saw him, his color turning yellow from staying up late, and his eyes flashed with joy. He was crying [i.e., burned], and his forehead was turned, his nose was bruised from prostration, and his legs and feet were swollen from standing in prayer. Abu Ja`far, peace be upon him, said: When I saw him in that state, I could not help but cry, so I cried out of mercy for him, and when he was thinking, he turned to me after a moment of prayer. I entered and he said: O my son, give me some of those newspapers that contain the worship of Ali Ibn Abi Talib, peace be upon him. So I gave him to him and he read a little of them, then he left them from his hand in frustration and said: Who is able to worship Ali Ibn Abi Talib, peace be upon him? On the authority of Abdullah bin Muhammad Al-Qurashi, he said: When Ali bin Al-Hussein, peace be upon him, performed ablution, his color would turn yellow, and his family would say to him: What is making you sick? He says: Do you know for whom I am preparing to stand in front of him? [6]. It was mentioned in Al-Manaqib: Hisham bin Abdul Malik performed Hajj and was unable to stand up from the crowd, so a pulpit was set up for him and he sat on it and the people of the Levant walked around him. While he was doing that, Ali bin Al-Hussein, peace be upon him, came, wearing a loincloth and a robe, one of the people with the most beautiful face and the most pleasant smell, with a carpet between his eyes. It was as if it were the knee of a goat, so he began to walk around, and when he reached the place of the stone, the people moved aside until he received it out of respect for him, and Shami said: Who is this, O Commander of the Faithful? He said: I do not know him, lest the people of the Levant desire him. Al-Farazdaq, who was present, said: But I know him. Al-Shami said: Who is he, Abu Firas? So he created a poem: Oh my questioner, where is generosity and generosity? I have a statement when his students presented: This is the one whom the Batha knows how to step on, and the House he knows, and the House and the Sanctuary. This is the son of the best of God’s servants, all of them. This is the pious, pure, pure of knowledge. This is the one whom I praised Al-Mukhtar, whose father, may God’s prayers and peace be upon him. May God’s prayers be upon him. The pen would not have happened. If the corner had known who had come to touch him, another would have kissed what he stepped on. This is Ali, the Messenger of God, whose father touched the light of his guidance. Nations are guided. This is the one whose uncle was the pilot Jaafar and the murdered Hamza Laith. His love was divided. This is the son of the mistress of the women, Fatima, and the son of the guardian, whose sword is vengeance when Quraysh sees him. The one who said it said, “To honorable people, this ends generosity. Irfan almost grasps his palm, the corner of Al-Hateem” when it comes. He receives, not your saying: Who is this? The Arabs know who they rejected, and the non-Arabs rise to the pinnacle of glory that the Arabs of Islam and the non-Arabs failed to achieve [7] ------------------------------------------------- [1] - Kashf Al-Ghumma / vol. 3 / p. 69. [2] - See: Al-Irshad - by Sheikh Al-Mufid / p. 317. [3] - Taj Al-Mawlid - by Sheikh Al-Tabarsi / p. 37. [4] - He was named Dhul-Thafanat on the authority of Al-Baqir - peace be upon him - who said: “My father had protruding marks in the place of his prostration, so he used to cut them off twice a year, five times each time, so he was named Dhul-Thafanat. » (Manaqib Al Abi Talib / vol. 3 / p. 358) [5] - See: Encyclopedia of the Companions of Jurists / vol. 1 / p. 256. [6] - Al-Irshad - by Sheikh Al-Mufid / p. 320. [7] - Bihar Al-Anwar - by Al-Allamah Al-Majlisi / vol. 46 / p. 125.On the authority of Abdullah bin Muhammad Al-Qurashi, he said: When Ali bin Al-Hussein, peace be upon him, performed ablution, his color would turn yellow, and his family would say to him: What is making you sick? He says: Do you know for whom I am preparing to stand in front of him? [6]. It was mentioned in Al-Manaqib: Hisham bin Abdul Malik performed Hajj and was unable to stand up from the crowd, so a pulpit was set up for him and he sat on it and the people of the Levant walked around him. While he was doing that, Ali bin Al-Hussein, peace be upon him, came, wearing a loincloth and a robe, one of the people with the most beautiful face and the most pleasant smell, with a carpet between his eyes. It was as if it were the knee of a goat, so he began to walk around, and when he reached the place of the stone, the people moved aside until he received it out of respect for him, and Shami said: Who is this, O Commander of the Faithful? He said: I do not know him, lest the people of the Levant desire him. Al-Farazdaq, who was present, said: But I know him. Al-Shami said: Who is he, Abu Firas? So he created a poem: Oh my questioner, where is generosity and generosity? I have a statement when his students presented: This is the one whom the Batha knows how to step on, and the House he knows, and the House and the Sanctuary. This is the son of the best of God’s servants, all of them. This is the pious, pure, pure of knowledge. This is the one whom I praised Al-Mukhtar, whose father, may God’s prayers and peace be upon him. May God’s prayers be upon him. The pen would not have happened. If the corner had known who had come to touch him, another would have kissed what he stepped on. This is Ali, the Messenger of God, whose father touched the light of his guidance. Nations are guided. This is the one whose uncle was the pilot Jaafar and the murdered Hamzah Laith. His love was divided. This is the son of the mistress of the women, Fatima, and the son of the guardian, whose sword is vengeance when Quraysh sees him. The one who said it said, “To honorable people, this ends generosity. Irfan almost grasps his palm, the corner of Al-Hateem” when it comes. He receives, not your saying: Who is this? The Arabs know who they rejected, and the non-Arabs rise to the pinnacle of glory that the Arabs of Islam and the non-Arabs failed to achieve [7] ------------------------------------------------- [1] - Kashf Al-Ghumma / vol. 3 / p. 69. [2] - See: Al-Irshad - by Sheikh Al-Mufid / p. 317. [3] - Taj Al-Mawlid - by Sheikh Al-Tabarsi / p. 37. [4] - He was called Dhul-Thafanat on the authority of Al-Baqir - peace be upon him - who said: “My father had protruding marks in the place of his prostration, so he used to cut them off twice a year, each time five times, so he was named Dhul-Thafanat. The trusts. (Manaqib Al Abi Talib / vol. 3 / p. 358) [5] - See: Encyclopedia of the Companions of Jurists / vol. 1 / p. 256. [6] - Al-Irshad - by Sheikh Al-Mufid / p. 320. [7] - Bihar Al-Anwar - by Al-Allamah Al-Majlisi / vol. 46 / p. 125.On the authority of Abdullah bin Muhammad Al-Qurashi, he said: When Ali bin Al-Hussein, peace be upon him, performed ablution, his color would turn yellow, and his family would say to him: What is making you sick? He says: Do you know for whom I am preparing to stand in front of him? [6]. It was mentioned in Al-Manaqib: Hisham bin Abdul Malik performed Hajj and was unable to stand up from the crowd, so a pulpit was set up for him and he sat on it and the people of the Levant walked around him. While he was doing that, Ali bin Al-Hussein, peace be upon him, came, wearing a loincloth and a robe, one of the people with the most beautiful face and the most pleasant smell, with a carpet between his eyes. It was as if it were the knee of a goat, so he began to walk around, and when he reached the place of the stone, the people moved aside until he received it out of respect for him, and Shami said: Who is this, O Commander of the Faithful? He said: I do not know him, lest the people of the Levant desire him. Al-Farazdaq, who was present, said: But I know him. Al-Shami said: Who is he, Abu Firas? So he created a poem: Oh my questioner, where is generosity and generosity? I have a statement when his students presented: This is the one whom the Batha knows how to step on, and the House he knows, and the House and the Sanctuary. This is the son of the best of God’s servants, all of them. This is the pious, pure, pure of knowledge. This is the one whom I praised Al-Mukhtar, whose father, may God’s prayers and peace be upon him. May God’s prayers be upon him. The pen would not have happened. If the corner had known who had come to touch him, another would have kissed what he stepped on. This is Ali, the Messenger of God, whose father touched the light of his guidance. Nations are guided. This is the one whose uncle was the pilot Jaafar and the murdered Hamzah Laith. His love was divided. This is the son of the mistress of the women, Fatima, and the son of the guardian, whose sword is vengeance when Quraysh sees him. The one who said it said, “To honorable people, this ends generosity. Irfan almost grasps his palm, the corner of Al-Hateem” when it comes. He receives, not your saying: Who is this? The Arabs know who they rejected, and the non-Arabs rise to the pinnacle of glory that the Arabs of Islam and the non-Arabs failed to achieve [7] ------------------------------------------------- [1] - Kashf Al-Ghumma / vol. 3 / p. 69. [2] - See: Al-Irshad - by Sheikh Al-Mufid / p. 317. [3] - Taj Al-Mawlid - by Sheikh Al-Tabarsi / p. 37. [4] - He was called Dhul-Tafnaat on the authority of Al-Baqir - peace be upon him - who said: “My father had protruding marks in the place of his prostration, so he used to cut them off twice a year, five times each time, so he was named Dhul-Tafnaat. » (Manaqib Al Abi Talib / vol. 3 / p. 358) [5] - See: Encyclopedia of the Companions of Jurists / vol. 1 / p. 256. [6] - Al-Irshad - by Sheikh Al-Mufid / p. 320. [7] - Bihar Al-Anwar - by Al-Allamah Al-Majlisi / vol. 46 / p. 125.Who is this ? The Arabs know who they rejected, and the non-Arabs rise to the pinnacle of glory that the Arabs of Islam and the non-Arabs failed to achieve [7] ------------------------------------------------- [1] - Kashf Al-Ghumma / vol. 3 / p. 69. [2] - See: Al-Irshad - by Sheikh Al-Mufid / p. 317. [3] - Taj Al-Mawlid - by Sheikh Al-Tabarsi / p. 37. [4] - He was named Dhul-Thafanat on the authority of Al-Baqir - peace be upon him - who said: “My father had protruding marks in the place of his prostration, so he used to cut them off twice a year, five times each time, so he was named Dhul-Thafanat. » (Manaqib Al Abi Talib / vol. 3 / p. 358) [5] - See: Encyclopedia of the Companions of Jurists / vol. 1 / p. 256. [6] - Al-Irshad - by Sheikh Al-Mufid / p. 320. [7] - Bihar Al-Anwar - by Al-Allamah Al-Majlisi / vol. 46 / p. 125.Who is this ? The Arabs know who they rejected, and the non-Arabs rise to the pinnacle of glory that the Arabs of Islam and the non-Arabs failed to achieve [7] ------------------------------------------------- [1] - Kashf Al-Ghumma / vol. 3 / p. 69. [2] - See: Al-Irshad - by Sheikh Al-Mufid / p. 317. [3] - Taj Al-Mawlid - by Sheikh Al-Tabarsi / p. 37. [4] - He was called Dhul-Tafnaat on the authority of Al-Baqir - peace be upon him - who said: “My father had protruding marks in the place of his prostration, so he used to cut them off twice a year, five times each time, so he was named Dhul-Tafnaat. » (Manaqib Al Abi Talib / vol. 3 / p. 358) [5] - See: Encyclopedia of the Companions of Jurists / vol. 1 / p. 256. [6] - Al-Irshad - by Sheikh Al-Mufid / p. 320. [7] - Bihar Al-Anwar - by Al-Allamah Al-Majlisi / vol. 46 / p. 125.
Imam Sajjad
The King of the Levant, the first ruler of the Muslims to rule among the first rulers of the Jinn, such as Khaled bin Walid or Mu'awiyah, may God bless him and grant him peace. This is an announcement of the Prophet, peace and blessings of God be upon him and his family. As a Sunni hadith, there are many companions in the books of the Levant, companions who can be mentioned and mentioned in the presence of the Holy Messenger, may God’s prayers and peace be upon him and his family, among his companions Sے Sham is moved, ہوے Ur and ہ Log, it came to the end, ہ تھے, the people of Sham, narrated, ہ Muawiyah bin Abi. Sufyan or his father, his behavior, the Sunnah of the Prophet or Muslims, he was a man, he was tall, he was a Roman Sultan, he was a minister of domination or an Islamic government The people of Rome have a bad behavior.
Hazrat Imam Zain has a history of the history of the whole country and the reality of Karbala The worshipers, peace be upon him, are near, verses, verses, words, words, words, words, words, words, words, words, phrases "No logo has been made for the sake of God or the world."
Imam Sajjad, peace be upon him, said: What is the Sheikh of the Holy Qur’an, may God bless him and grant him peace?
Sheikh said: Yes
Imam, peace be upon him, said: “You have to pray for God’s sake”. "
Sheikh has no proof of this answer
Imam Sajjad, peace be upon him, from Faramaya: What a sheikh! They are close to each other.
Imam, peace be upon him, said: What is the sheikh of the Prophet, may God bless him and grant him peace?
Sheikh said: Yes
Imam, peace be upon him, said: “Oh, Sheikh!” Oh God, God is the Messenger of God, God is the Messenger of God, God is the Messenger of God, and God is the Messenger of God. "
Sheikh has no proof of this answer
Imam, peace be upon him. May peace be upon them. This is the complete oath of an abomination and a curse and a decision.
Sheikh has no proof of this answer
Imam, peace be upon him, said: “May God be pleased with you and your family is the jinn of God Almighty.”
Sheikh No question: What is the oath of the word “sat” that has been silent, and is it complete? Is the authenticity of the verses of this?
Imam, peace be upon him, said: He swore on his cheek without any covering of doubt or resemblance.
But as a sheikh, one year old woman, we started to go to the village of our uncles to leave the house or the other side of the road, to God! From the family of Muhammad, may God’s prayers and peace be upon him and his family.
The revolution of the martyr Zaid bin Ali... a kinder extension
The Husseini revolution represented a major turning point in the history of the Islamic nation and became a symbol of the revolutions that followed against injustice and tyranny. This revolution carried human and intellectual characteristics and values that created an overwhelming public awareness whose fire would not be extinguished or whose rage would not be extinguished. As a result of it, the truth of the Umayyad pre-Islamic era, which took on the guise of Islam, was revealed. The Alawite and other revolts continued until they ended with the overthrow of the Umayyad rule.
One of the most prominent revolutions that took place after the revolution of Imam Hussein (peace be upon him) was the revolution of Zaid bin Ali bin Al Hussein bin Ali bin Abi Talib (peace be upon him), which blew down the barriers of fear in the souls of the nation and brought them to a level of political, intellectual and jihadi awareness. The political conditions that preceded the revolution were all It indicates or portends the outbreak of a great revolution against the Umayyad authority, which practiced the most oppressive practices against Muslims and launched terrorist campaigns against them, in addition to the spread of injustice and corruption in Islamic society, and the Umayyads’ declaration of outright disbelief in Islam and their fight against the correct missionary line represented by the People of the House (peace be upon them), until the matter came to the point that Zayd b. Ali on Hisham bin Abdul Malik, so Zaid heard a man from Hisham’s company cursing the Prophet (PBUH), so Zaid rebuked him. Hisham said: Wait, Zaid, don’t hurt our babysitter!!
At the household table
Zaid bin Ali bin Al-Hussein bin Ali bin Abi Talib (peace be upon him) was born in Medina, in the confines of knowledge, the house of guidance, the complex of virtues, the source of revelation, and the edifice of pride and honor. Historians have differed as to the year of his birth. It was said the year (66 AH), it was said (67 AH), it was said (75 AH), and it was said. (78 AH) and it was said (80 AH). The last saying, which is the year (80 AH), can be relied upon with the evidence that his honorable age on the day of his martyrdom, according to the agreement of the sources, was (42 years) and the year of his martyrdom was (122 AH).
Zaid lived with his father, Imam Zain al-Abidin Ali bin al-Hussein, for fifteen years, and he took from him the signs of imamate and leadership before the abundance of fatherhood. When Imam Zayn al-Abidin was martyred, Zaid was sponsored by his brother, Imam Muhammad al-Baqir, and nourished him with knowledge and piety. The generous table of the Prophet’s family was available to Zaid, and he opened his eyes to the springs of knowledge, values, and high morals, and he grew up. An eloquent, courageous, and generous scholar, he was an ideal example of a committed Islamic personality who combined knowledge with worship and reverence for God Almighty. How could he not, since he was the son of Zayn al-Abidin. He completed his intellectual and moral building at the hands of his father and brother (peace be upon them), and his personal features were derived from them, so he followed their Muhammadan missionary line, acknowledging his Imamate. His brother Muhammad Al-Baqir (peace be upon him).
As for his mother, she is a slave girl called Eve, who was given as a gift by Al-Mukhtar bin Abi Ubaidah Al-Thaqafi to Imam Zain Al-Abidin (peace be upon him). It has been narrated that Imam Zain Al-Abidin was praying the dawn prayer when he was given the good news of Zaid, so he opened the Noble Qur’an and looked at it, and found at the beginning of the page: (God has given reward to the mujahideen over those who sit behind.) Then he closed it and opened it again and looked and saw at the beginning of the paper: (Indeed, God has bought from the believers their souls and their wealth for the sake of Paradise. They fight in the cause of God, so they kill and are killed, a promise that is binding on Him in the Torah, the Gospel, and the Qur’an. And who is more faithful to His covenant than God? So rejoice in your pledge with which you pledged, and that is victory. The Great). He (peace be upon him) said: He, by God, is Zaid. He, by God, is Zaid.
Zaid had many qualifications that were not available to many people. He imitated his pure fathers in their morals and virtues, and he was a great worshiper, to the point that he was nicknamed “an ally of the Qur’an” for his frequent recitations of it, and “the pillar of the mosque” for his frequent prayers. Zaid tells us about himself, saying: “And who knows what Under the vein of Zaid bin Ali that Zaid bin Ali did not commit a forbidden act to God since he knew his right hand from his left. Whoever obeys God obeys what He created. He also says: (I was alone with the Qur’an for thirteen years, reading it and contemplating it), and his son Yahya bin Zaid says about him: (May God have mercy on my father Zaid. By God, he was one of those who worshiped God, standing all night and fasting during the day, striving for the sake of God as he deserved his striving.)
The starting points of the revolution
The Umayyad rulers were wreaking havoc on the land. They were working to disrupt the limits of God, overthrow the noble Prophetic traditions, and return to pre-Islamic times. It is not possible to describe the miserable conditions during the era of the Umayyads, which led to Zaid’s revolution, but the main motives for this revolution can be known from Zaid’s words when he carried out his revolution, where he said: (( I call for the Book of God and the Sunnah of His Prophet, the revival of Sunnahs, and the killing of heresies. If you listen, it will be better for you and for me, but if you refuse, then I am not a representative over you.)
Injustice, corruption, the revival of heresies, strife, and rivalry reached their peak during the reign of Hisham bin Abdul Malik, and the nation continued to suffer from these abnormal conditions, in addition to the fact that the people did not forget the heinous crimes committed by the Umayyads that constituted the motives for Zaid’s revolt when he announced his saying: (I only revolted against the Umayyads because they They killed my grandfather Al-Hussein (peace be upon him) and raided the city on the day of Al-Harrah, then they attacked the House of God with a catapult and fire. There are other reasons and motives for the revolution, including the dirty conspiracy whose threads were hatched by Youssef bin Omar al-Thaqafi, the governor of Iraq, by Hisham, who claimed that Khalid bin Abdullah al-Qasri, the previous governor, had given Zayd six hundred thousand dirhams and wrote about it to Hisham. This Yusuf was famous for his extreme loyalty to the Umayyads to the extent His intense hatred for the Alawites.
Yusuf kept plotting plots after plots against Zaid until he sent Hisham to ask Zaid from him. When he entered upon him, Hisham said: (You are the one who qualifies yourself for the caliphate you hope for, and you and that person do not have a mother, but rather you are the son of a female slave). Zaid said to him: (I do not know of anyone whose status is greater with God than a prophet who was sent by him, and he is the son of a nation. If that had fallen short of the ultimate goal, he would not have been sent, and he is Ismail bin Ibrahim Al-Khalil. Prophethood is of greater status with God than caliphate, O Hisham. And then, what falls short of a man whose father is a messenger? God (may God bless him and grant him peace), and he is the son of Ali bin Abi Talib (peace be upon him). So Hisham jumped up from his seat and said: “This man should not spend the night in my army.” Then Zaid came out saying: “No people ever hated the swords except that they were humiliated,” and he was heard saying: “By God, if he had not Except for me and Yahya, my son, I would have gone out against him - meaning Hisham - and fought him until he was exhausted.
Kufa again
Zaid chose Kufa as the starting point for his revolution, as it is the only city whose political history was rich in confrontation with the Umayyad regime, and it is the base of the permanent Shiite opposition to the Levant. In fact, it remained the center to which the leaders of the opposition to the Umayyad rule sheltered until they finally succeeded in overthrowing it. In light of this position that Kufa took, we see that Zaid was successful in his choice to declare the revolution, and this choice also reflects the extent of Zaid’s awareness of the role of Kufa and its ability to ignite the revolution.
The Shiites came to disagree with him and pledge allegiance to him until his office was counted, and there were fifteen thousand men, in addition to the people of Mada’in, Basra, Wasit, Mosul, Khurasan, Al-Ray, Gurjan, and Al-Jazira. It was said that the number of those pledging allegiance reached forty thousand, and the major Sunni jurists pledged allegiance to him, as well as the Shiites, and Abu Hanifa secretly issued fatwas to wage jihad with him and support the revolution with money. And go out with him
Imam Al-Sadiq (peace be upon him) said when they asked him about his pledge of allegiance: They pledged allegiance to him. Zaid prepared for the battle of truth against falsehood as much as he could, and faced the Umayyads with a brave heart and keen insight. Those describing him say that when he advanced to the battlefield, he resembled his grandfather, the Commander of the Faithful, turning and separating the ranks while the people of the Levant fled from him, so he fought a fierce battle, and he said:
The humiliation of life and the glory of death *** and I see both as food and urine
If it is necessary for one *** then walk to death beautifully
He also said:
The sword knows my resolve when I shake it *** and the spear knows me, and God is my strength
We will hope for what the first of us were *** before contemplating it, if fate helps.
Heroic epic
Zaid went out at a time other than what he had appointed with his companions after his matter was exposed by spies infiltrating his ranks. The governor of Kufa took several measures to stifle the revolution before it broke out. He gathered the people of Kufa in the mosque and prevented them from going out to attend to their affairs until Zaid was arrested and killed. Therefore, Zaid decided to leave. Before the appointed time, he called his followers to go out on a very cold night. It was a Wednesday night. Only two hundred and fifteen men responded to his invitation, so they went out, lighting fires in torches, marking the announcement of the revolution under the slogan (O Mansur, die). With these few, Zaid faced an organized army numbering fifteen thousand fighters. But he did not retreat, nor did he become weak. He was determined to fight, so he tried to control Kufa and break the siege on his companions who were imprisoned in the mosque, but he was unable to do so due to the large number of the Umayyad army, the tightening of the siege on the mosque, and the lack of its supporters. The governor’s soldiers were shooting arrows at Zaid and his companions from above the walls of the mosque, so he withdrew and decided to fight the soldiers of Syria with this few, but he collided. With a force of five hundred men, he defeated them after he and his companions killed many of them. It was narrated that he alone killed seventy men. Supplies were continuing from the Levant to Kufa to eliminate Zaid and his revolution. He collided with another force in the sweeper and defeated them as well. The first day of the revolution ended with a crushing victory for Zaid, and at night he joined him. Some of his supporters were able to break the siege after news of his victories spread, which spread terror in the hearts of Jund al-Sham.
Certificate
The next day, Yusuf bin Omar mobilized the army of the Levant after reinforcements and supplies came to him. He clashed with Zaid, and his companions were few and only a few loyal ones remained with him. On this day - Thursday - Zaid lost one of his most competent and bravest companions, Nasr bin Muawiyah, who set the highest example of patience, determination and steadfastness. And courage. He said to Zaid when he left: (I only have to strike with my sword until I die). This man represented the right arm of Zaid, and his companions were killed in large numbers, so their deficiency became evident. Then Muawiyah bin Ishaq, who was in the same position as Nasr in courage and loyalty, was killed. Then Zaid was struck by an arrow in the forehead, and it reached his brain, so he fell and the remaining companions carried him and asked for a doctor to remove the arrow. The doctor said to him: You are... His tendency is die now. Zaid said: Death is easier for me than what I am in. So the doctor pulled the arrow's two hooks and extracted it, and his pure soul flowed to its creator.
His companions dug a grave for him in the middle of a stream, buried him in it, filled it up, and placed plants on it. There was a Sindhi slave in that area who was watching them, and they did not know of his presence. When they finished and dispersed, the slave hurried and told Yusuf bin Omar, who extracted him, cut off his head, and sent it to Hisham, so Hisham sent him to Medina, so he was hung at the grave of the Messenger of God. (PBUH) Then he was sent to Egypt, where he was circumcised there. As for the pure body, Yusuf bin Omar crucified it and remained crucified until Hisham wrote to Yusuf that he should be burned and blown up, so he did so.
Zaid is with the people of the house
Zaid's revolution, despite its tragic and painful end, was like a thunderbolt that burned the Umayyad rule, pushed it into the abyss, and struck its rulers with the message: There is no place in Islam for tyrants.
Zaid passed away as a martyr, satisfied and accepted by the imams of Ahl al-Bayt (peace be upon him). When Imam al-Sadiq (peace be upon him) heard the news of his martyrdom, he cried and then said: (To God we belong, and to Him we shall return... In the sight of God, my uncle was considered a martyr, just as they were martyred with the Messenger of God, Ali, Al-Hasan, and Al-Hussein, may God’s prayers be upon them. )
He also said: (By God, Zaid and his companions did not pass away except as martyrs, just like what Ali bin Abi Talib and his companions passed away.)
Zayd’s lofty status before God Almighty and the People of the House is evident in the words of Imam Al-Sadiq: (May God have mercy on him. As for him, he was a believer, he was knowledgeable, he was knowledgeable, and he was truthful. If he had been victorious, he would have fulfilled it, but if he had been king, he would have known how to place it.)
There are other statements by him (peace be upon him) regarding Zaid that have the same content
There is another testimony from an infallible Imam, Imam Ali bin Musa al-Rida (peace be upon him), where he said regarding him: (My uncle Zaid was one of the scholars of the family of Muhammad. He was angry with God Almighty, so he struggled against his enemies until he was killed in his cause. He did not abandon what was not his right, and he was more pious than that. He said: I call you to contentment from the family of Muhammad. Then he narrated on the authority of his father, on the authority of his grandfather Al-Sadiq, his saying: (Woe to him who hears his voice and does not answer him.)