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Translator: Sayyid Akhtar Husain S.H. Rizvi
Publisher: Ansariyan Publications – Qum
Category: Various Books

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82 Questions

82 Questions

Author:
Publisher: Ansariyan Publications – Qum
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This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Prophethood

Question 17: "I witness that you were lights in the sublime loins…."

"I witness that you were lights in the sublime loins…."1

Q. 17: Were all ancestors of the Holy Prophet (s.a.w.s.) monotheists. Did they follow the religion of Prophet Musa and Isa (a.s.) during their respective periods? If it is so, then His Eminence, Abdul Muttalib ought to have been a Christian. If Abdul Muttalib and Abu Talib were on the religion of their ancestor, Ibrahim (a.s.), what prevented them from accepting the religions of Musa and Isa (a.s.)? It is said that Hamza, the Chief of Martyrs was formerly a polythe ist and that he accepted Islam afterwards and earned the attention of the Holy Prophet (s.a.w.s.). Is it correct?

A: One of the agreed matters according to the true creed of the Imamites is that all ancestors of Prophet Muhammad (s.a.w.s.) right upto the father of mankind, His Eminence, Adam were monotheists.

Allamah Majlisi, in Chapter 3, Volume 2 of Hayatul Qulub says: Imamite scholars are unanimous that the parents of the Holy Prophet (s.a.w.s.) and their grandparents right up to His Eminence, Adam (a.s.) were believers and the effulgence of his holiness never settled in the loin or womb of any polytheist and there never has been any doubt in the matter of the genealogy of the Holy Prophet (s.a.w.s.) and his male and female ancestors. There are traditions (both Sunni and Shia) to prove this.

On the contrary successive traditions show that all ancestors of the Holy Prophet (s.a.w.s.) had been messengers and Imams, and carriers of Religion of God (lslam). The descendants of Ismail (a.s.) who were ancestors of the Holy Prophet (s.a.w.s.) were legatees of Prophet Ibrahim (a.s.) and the rulership of Mecca and guardianship of Holy Kaaba and its construction etc. had always rested with them and they were the point of reference whom people approached for guidance. The nationality of Ibrahim (a.s.) had always been in them.

And when the Shariat of His Eminence, Musa and His Eminence, Isa was there, the Shariat of Ibrahim had not been cancelled for the children of Ismail. They were the protectors of that Shariat and willed one another about it and had been handing over the heirloom of messengership to one after another until they made Abdul Muttalib and Abu Talib their legatees and Abu Talib handed over these things to the last prophet, His Eminence, Muhammad (s.a.w.s.) when he was raised by Allah as His final messenger.

Also in Chapter 13 of the same book, it is mentioned that the legatees of His Eminence, Ibrahim and Ismail (a.s.) are the descendants of Ismail and his legatees ended at His Eminence, Abdul Muttalib and then after him to Abu Talib and the Holy Prophet (s.a.w.s.), because, as mentioned in some narrations, the legatees of Ibrahim were in two branches: one the descendants of Ishaq among whom are the prophets of Bani Israel and second the sons of Ismail among whom were grandfathers of the Holy Prophet (s.a.w.s.) and they were on the faith of His Eminence, Ibrahim and had protected his Shariat and the prophets of Bani Israel were not raised from them.

Statements of Allamah Majlisi clarify that His Eminences, Abdul Muttalib and Abu Talib were not bound to follow the religious law of Musa and Isa (a.s.) as they themselves were the legatees of His Eminence, Ibrahim (a.s.) and divine proofs. Thus it is written in Volume 6 of Biharul Anwar that Imam Sadiq (a.s.) said: The Almighty Allah will raise Abdul Muttalib on Judgment Day, having the appearance of messengers and the pomp of kings.2

It is mentioned in Ittiqadaat of Shaykh Sadooq (r.a.) that:

"And it is related that Abdu l Muttalib was a Proof (Hujjat) and Abu Talib was a Successor (Wasi)."3

As for His Eminence, Hamza, uncle of the Prophet, the cause of his conversion to Islam is explained in detail in Elaamul Waraa of Tabarsi It also shows how high his sacrifice was in the path of mono heism and in support of the Holy Prophet (s.a.w.s.).

Question 18

Q.18: Apparently verses 90, 91 and 924 of Surah Bani Israel show that people asked for a miracle from the Holy Prophet (s.a.w.s.) and he did not comply with that demand. Opponents present them to prove that he did not possess miracles. Please reply to this objection and also narrate the circumstances of revelation of these verses.

A: Logically it is necessary that one who claims to be a messenger of God (and if he has the virtues for messengership mentioned elsewhere earlier) to have a miracle. It means that he must have something, which is extraordinary so that it may prove the veracity of his claim. It is so, because if he is a false claimant, Allah would never allow him to do anything extraordinary or unusual. Of course, only one miracle is sufficient for the confinnation of this high post. It is against logic to say that he should bring miracles demanded by everyone. Rather such compliance is undesirable, because if he brings about whatever everyone asks for, it would disrupt the management of this universe and upset the maintenance of the affair of this world which the Almighty Allah has made, according to His strategies, dependent upon causes and reasons. In other words, the prophets were not raised to disrupt the organization of the universe, they were raised to cleanse hearts and to call the people to the Lord Creator.

We may also say that most probabl y those who demanded such silly things never wanted to put faith in truth. On the contrary they only needed material benefits or intended to mock the Holy Prophet (s.a.w.s.). In such circumstances, complying with their demands would have been illogical and against wisdom.

We also say that sometimes they may ask for a thing, which is illogical and it is obvious that the illogical is prohibited. And a miracle is to be against the ordinary, and never against logic.

After this preamble, we can say that the polytheists who demanded miracle from the Holy Prophet (s.a.w.s.) had in fact asked for extraordinary things as mentioned in these verses.

Firstly, their demand was never to get confirmation or proof of the Prophet's messengership in order to bring faith, because they had always been bent on harming the Holy Prophet (s.a.w.s.) even after observing hundreds of splendid signs. Such manifestation did not increase in them anything but hatred.

Had they really wanted to know the truth, only one miracle would have sufficed; especially the miraculous Quran. Even after seeing the miracle of the splitting of moon, they said: This is magic. Summarily, their aim after demanding such miracles was never to believe and to put faith in the Holy Prophet (s.a.w.s.). They only intended to mock him and hence such demands were not worth paying attention to.

Secondly, some of their demands were absurd and against logic, which included seeing Almighty Allah and angels; that is, they said: We will not believe in what you say, until you make us see Allah and His angels with our eyes:

أَوْ تَأْتِيَ بِاللَّهِ وَالْمَلَائِكَةِ قَبِيلًا

"...or bring Allah and the angels face to face (with us). "(Al-Israa, 17:92)

And since, seeing Almighty Allah is impossible because He is not a body and is free from physicality, He says in reply:

قُلْ سُبْحَانَ رَبِّي

"Say: Glory be to my Lord ...” (Al-Israa, 17:93)

Some of their demands were against divine wisdom in the affairs of the universe and creation. They said: We will not believe you unless you lift up the mountains of Mecca and make the ground plain and make streams to flow, which should never dry up:

وَقَالُوا لَنْ نُؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ الْأَرْضِ يَنْبُوعًا

"And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us…” (Al-lsraa, 17:90)

Some of their demands were childish, based on ignorance and seeking excuse and quarrels, which were based on their enmity, grudge and obstinacy. They said:

رًاأَوْ تَكُونَ لَكَ جَنَّةٌ مِنْ نَخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الْأَنْهَارَ خِلَالَهَا تَفْجِي

"Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out."(Al-Isra, 17:91)

أَوْ تُسْقِطَ السَّمَاءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفً

"Or you should cause the heaven to come down upon us in pieces as you think ..." (Al-Israa, 17:92)

أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ

"Or you should have a house of gold ...” (Al-lsraa, 17:93)

أَوْ يَكُونَ لَكَ بَيْتٌ مِنْ زُخْرُفٍ

"...or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read.” (Al-Israa, 17:93)

It is not hidden from any sensible person that none of these demands are logical and worth being attended to, especially in view of their enmity, hatred and obstinacy.

Thirdly, we say that one of the reasons for not meeting such foolish demands is that it has always been full of hidden wisdom of Almighty Allah that whenever a community demanded an extraordinary miracle and when He also showed it to them and when even thereafter they did not put faith in the messenger, they were destroyed in an instant punishment.

The people of Prophet Salih (a.s.) demanded that a special kind of she-camel should come out of the mountain; but even after seeing the desired miracle they did not believe in His prophethood, on the contrary their hatred and enmity doubled; then the Almighty Allah destroyed all of them.

No doubt the polytheists of Mecca also were like people of Salih (a.s.) and that even after seeing what they had demanded they were certainly not going to believe in what the Holy Prophet (s.a.w.s.) said and their hatred would have multiplied and they would also have been destroyed. God's strategy did not call for their total destruction, especially from the aspect that most of their descendants were to become Muslims. There is a hint in this verse about this demand:

وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ

"And nothing could have hindered Us that We should send signs except that the ancients rejected them..." (Al-Israa, 17:59)

Meaning: Nothing prevented us from acceding to the improvised demands of the Quraish, but the fact that the people before them had made such demands and We had shown the same to them through Our Messengers. But they rejected them, gave them a lie and then We annihilated them. If We bring about what they are demanding by way of miracles, We know that they would not believe.Then chastisement must be sent down on them. But from the begi nning We have decided that We wou ld not annihilate them because of the nobility of Muhammad (s.a.w.s.) or due to the fact that We would bring out true believers from their progeny.

Or the meaning of the holy verse is that We do not send improvised signs as We do know that they would not believe. So such sending of signs would be useless.

It is clear from the above explanation that the argument of deniers is wrong, whereby they say that according to the verse the Holy Prophet (s.a.w.s.) did not possess miracles. The fact is that the Holy Quran repeatedly asserts that messengers of Allah did have miracles:

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ

"Certainly We sent Our apostles with clear arguments..." (Al- Had id, 57:25)

On the contrary, it even provides details of some such miracles. How can they say that the Last Prophet did not have miracles? Almighty Allah Himself has described the Holy Quran as His miracle and also challenges that even if all jinns and men join together, they would not be able to bring even a single chapter like that of the Holy Quran.

There also are many continuous narrations mentioning several other miracles shown by the Holy Prophet (s.a.w.s.). Some of them are mentioned in the Holy Quran. Now then do the opponents dare say that the Holy Quran denies the miracles by the Holy Prophet (s.a.w.s.)? For example, here are brief descriptions of some miracles of Muhammad (s.a.w.s.) in Quran:

I - One of the miracles of the Holy Prophet (s.a.w.s.) is ascension to the heavens (Meraj) wherein Allah raised the Holy Prophet (s.a.w.s.) one night from Mecca to Masjid Aqsa and from there to heavens. He says in the beginning of Surah Bani Israel :

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ ىالْأَقْصَ

"Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque ..." (Al- Israa, 17:1)

And the end of ascension is described in Surah Najm.5

2- Another miracle is splitting of the Moon, which was demanded by the polytheists of Mecca who said: As magic is not effective in the sky, if you show us the splitting of moon, we would believe in your messengership. The Holy Prophet (s.a.w.s.) hinted at the moon with his holy finger whereby the moon split into two and thereafter he again pointed his finger to it and it rejoined. So it is mentioned in Surah Qamar:

اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ

"The hour drew nigh and the moon did rend asunder. (Al-Qamar, 54: 1)

3- Yet another miracle of Muhammad (s.a.w.s.) is h is throwing a handful of sand on the army of infidels whereby Allah made it to hit the eyes and noses of the entire army of deniers in such a way that they were totally defeated in that war between truth and falsehood. It is mentioned in Surah Anfal:

وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَٰكِنَّ اللَّهَ رَمَىٰ

"...and you did not smite when you smote (the enemy), but it was Allah Who smote ..." (Al- An fal, ( 8:17)

4- One more of the miracles of Muhammad (s.a.w.s.) was blowing of a hard wind during the Battle of Ahzab. The Almighty Allah made that wind so severe and cold that it uprooted their tents and extinguished their fires and made them unable to stay there, so they were compelled to flee. Almighty Allah also sent a number of angels to assist the Holy Prophet (s.a.w.s.). It is mentioned in Surah Ahzab that:

يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَاءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَمْ تَرَوْهَا ۚ وَكَانَ اللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا

"O you who believe! Call to mind the favor of Allah to you when there came down upon you hosts, so We sent against them a strong wind and hosts, that you saw not...” (Al- Ahzab, 33:9)

So also, in the Battle of Hunain, when the Muslim army was defeated and took to flight, Almighty Allah sent some angels to help the Holy Prophet (s.a.w.s.). He gave peace of mind to believers and defeated and overpowered the deniers. It is mentioned in Surah Baraat:

وَيَوْمَ حُنَيْنٍ لَقَدْ نَصَرَكُمُ اللَّهُ فِي مَوَاطِنَ كَثِيرَةٍ ۙ

"Certainly Allah helped you in many battlefields and on the day of (battle of) Hunain...” (At-Taubah, 9:25)

5- Also among the miracles granted to the Holy Prophet (s.a.w.s.) and mentioned in Quran, is giving advance information of unknown events which proved true afterwards. There are many such miracles, but we mention only some of them here. Their details are available in books of Quranic exegesis. For example the holy verse:

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ

"Soon shall the hosts be routed, and they shall turn (their) backs. " (Al-Qamar, 54:45)

. .which predicted the defeat and flight of the denier army and which was proved true during the Battle of Badr. It is mentioned:

سَأُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ فَاضْرِبُوا فَوْقَ الْأَعْنَاقِ

"I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads ..” (Al-Anfal, 8:12)

Then He predicted the victory of Khyber and so also of the conquests, all of which proved totally true. Accordingly, it is mentioned in Surah Fath:

وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً

"Allah promised you many acquisitions...” (Al-Fath, 48:20)

Also in Surah Kauthar the prediction of continuation of progeny of the Holy Prophet (s.a.w.s.) and discontinuation of progeny of his taunters is given and so did it happen. The late scholar, Fakhrul Islam, (r.a.), in his Bayanul Haqq (Vol. 1), has quoted thirty instances of such prophecies given in the Holy Quran and twenty prophecies of the Holy Prophet (s.a.w.s.) about things known to none except Almigh ty Allah and mentioned in the Holy

Quran (desirous readers may refer to this book). Allamah Majlisi (r.a.) in Vol. 2 of Hayatul Qulub has also collected a number of such news items, which can be seen by those who want to.

It is mentioned in Volume 2 of Aneesul Aalaam (Pg. 245) that there are eight instances of such advance news in the Gospels. It is mentioned therein that His Eminence, Isa Masih (a.s.) was asked to produce some improvised signs and His Eminence, did not pay attention to those demands. One of such instances quoted in the said book is verse II , chapter 8 in the Book of Marks:

The Farisis came out and began to argue with him (His Eminence, Masih) and as a trial they asked him to produce miracles from the sky and he sighed from his heart saying: For what this group is asking such signs? I have already told you that no sign will be shown to this group.

Question 19

Q.19: What is the difference between the terms: Zanb (sin), lthm (transgression), lsyaan (disobedience) and Tarke Oolaa (leaving a preferable option)?

The Holy Quran talks clearly about Zanb (sin) of prophets. How can it mean Tarke Oolaa (leaving a preferable option)? How is immunity from sin (lsmah) proved?

A: Zanb, lthm and Isyaan are different words meaning one thing, which is going against divine command to do something or to refrain from a thing that Allah has ordered. Again order and prohibition are of two types. It is either absolutely obligatory and what is opposite to it should never be done. In other words, it is liked by Lord Almighty and hence not complying with it, results in divine anger. For example, the order to perform ritual prayer, fasting, paying of Zakat etc. Carrying out these commands pleases God and not complying with them invites God's wrath and displeasure; likewise are examples of prohibitions.

The second kind is without any threat. In other words, it is desired and liked by God, yet not doing it does not earn His anger and chastisement. Such commands and prohibitions are called recommended and detestable respectively. It means that a recommended act is one doing which is better and that it is better not to leave it. Yet there is no punishment for leaving it. That which is against the position of prophet's infallibility is the first kind: That is to leave compulsory deeds and to indulge in prohibited things.

But to give up recommended deeds and to commit that which is detestable (better not done) does not go against the position of messengers. Since plain logic demands that messengers of Allah must always be immune from every big and small sin, the word used in the Holy Quran that is, 'Zanb' must mean a deed of the second sort.

As regards the way of proving the infallibility of prophets and Imams, Allamah Hilli 's Sharhe Gufta Muhaqqiq Tusi, says that infallibility is a secret known to nobody (as it is a power of the soul and might of Almighty Allah, it is impossible for one who has it to ever disobey Allah). It can be proved in two ways:

First is a clear statement of the prophet or Imam and such clear texts prove the matter. Of course, the concerned person in question must have the qualities of such infallibility.

Second is appointment by Almighty Allah, Who shows miracles through that holy person. Such show of miracles testifies that Allah made him His prophet. Otherwise He would have never allowed such extraordinary event to take place through him. Since showing miracles by a man is proof of Allah's attestation to that person 's prophethood or Imamate, he must always have the virtue of infallibility, which is an essential condition.

"Logically effect is the proof of the cause. Accordingly, existence of effect proves existence of cause. The mention of the messenger in the Holy Quran testifies that they are divinely appointed messengers. Hence their infallibility too is also proved and agreed. Therefore whatever fault of theirs is mentioned therein must be of the second kind: either omitting the recommended or committing the detestable.

Question 20

Q.20: ls it essential to believe that ascension (Meraj) of the Holy Prophet (s.a.w.s.) was physical. On the night of ascension, the Holy Prophet (s.a.w.s.) had seen people being chastised, though Judgment Day has not yet arrived. What was the nature of Prophet's observance?

A: Yes, it is an essential principle of Islamic belief and proved by the text of the Holy Quran that the Holy Prophet (s.a.w.s.) traveled during the night of ascension from Masjidul Haraam to Masjidul Aqsa. Allah says in the beginning of Surah Ban Israel:

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى

"Glory be to Him Who made His servant to go on a night from the Sacred Mosque to tlie remote mosque ..." (Al- Isra, 17: 1)

Then from Masjidul Aqsa he traveled to the heavens as mentioned in narrations.

It is also mentioned in Surah Najm and commentaries of the same. Thus belief in ascension of the Holy Prophet (s.a.w.s.) on the night of ascension is an essential article of religious belief. Scenes shown by Allah to the Holy Prophet (s.a.w.s.) were scenes of events which are to take place in the world of Purgatory (Barzakh) and in Judgment Day (Qiyamat) with regard to people who would earn either reward or punishment. Even though it is supposed to happen in future, it was shown to the Holy Prophet (s.a.w.s.) in advance.

Question 21

اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ

"The hour drew nigh and the moon did rend asunder. " (Al- Qamar, 54: l)

Q.21: Healthy logic and intelligence accepts that when the Holy Prophet (s.a.w.s.) pointed to the moon, it split into two and thereafter at his order the two parts rejoined. But it is mentioned in Sunnah that one of the pieces entered the right sleeve of the Holy Prophet (s.a.w.s.) and the other half in the left. This latter part of the saying seems to be against logic just as the saying that the world is contained in the skin of an egg.

Please let us know if this latter part is mentioned in reliable traditions: If so what is the reply to this question?

A: What is agreed by all in the matter of the Prophet's miracle called splitting of the Moon (Shaqqul Qamar) is that the Holy Prophet (s.a.w.s.) had pointed to the moon and split it into two. The two parts remained separate for some time and when the Prophet once again gestured, they joined and returned to the previous state. Upto this is, there is no doubt in what has been mentioned in Quran and in consecutive traditions. It is also not correct to say that breaking and joining of heavenly bodies in the sky is impossible. Recent research in space sciences has revealed that the globe of moon is, like globe of earth and amenable to breaking and joining and there is no difference as such in these two celestial bodies.

As for the subject of coming of the moon to earth and going of it into the sleeve of the Holy Prophet (s.a.w.s.), I have not found any such thing in Quranic commentaries and books of religious scholars. This is mentioned only in Nasikhut Tawarikh; and that too without quoting the source. There is no doubt that it is not only unacceptable but also illogical; unless it is explained properly and until the true meaning of this statement is brought forth.

Question 22

وَهَمَّ بِهَا لَوْلَا أَنْ رَأَىٰ بُرْهَانَ رَبِّهِ وَلَقَدْ هَمَّتْ بِهِ

"And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord ..." ( Yusuf, 1 2:24)

Q.22: Mamun asked Imam Ridha’ (a.s.): 'How can Prophet Yusuf (a.s.) indulge with Zulaikha when he is a prophet and infallible?' What was the reply of Imam Ridha’ (a.s.) which satisfied the latter?

A: In Uyun Akhbar Ar-Ridha’ (a.s.) it is narrated that: Mamun said: O son of the Prophet of God, how excellent! Let me know about the meaning of what the Almighty Allah said:

"And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord ..."

Imam Ridha’ (a.s.) said: ·she tried to seduce Yusuf (a.s.). Were it not that he had seen the manifest evidence of his Lord, he would have done to her just as what she had done to him. However, Yusuf (a.s.) was immaculate, and the immaculate neither commits sins nor think of committing them. Indeed my father, Imam Ja'far Sadiq (a.s.) told me that she intended to do it, but he decided not to."6

The gist of the reply of Imam Ali Ridha’ (a.s.) is that the phrase: "were it not that he had seen the manifest evidence of his Lord" is the condition for "and he would have made for her” hence the meaning of this holy verse becomes:

Had Yusuf (a.s.) not seen the proof of his Lord, he would have certainly inclined toward Zulaikha. Since "were it not that he had seen the manifest evidence of his Lord" is for rejection of the second sentence through the existence of the first the meaning becomes:

As Yusuf saw the proof of his Lord, he did not incline toward Zulaikha. For explanation of His Lord's proof (Burhane Rabbih), His Eminence, Ali bin Husain (a.s.) is reported to have said that :

Zulaikha threw her dress on the idol in her apartment, saying: I feel ashamed of it (the idol). Prophet Yusuf (a.s.) remarked: When you feel thus ashamed in front of an idol, which neither sees nor hear; why should I not feel ashamed before my God, Who has created man and Who knows each and everything about him?

Question 23

إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا

“Surely We have sent you as a witness and as a bearer of good news and as a warner.” (Al-Fath, 48:8)

Q.23: Kindly explain the difference between giver of glad tidings (Basheer) and warner (Nazeer).

A: Basheer means one who gives good tidings anct Nazeer means one who frightens with warnings. The reason for calling the Holy Prophet (s.a.w.s.) by these two adjectives is that his honor gave glad tidings of Paradise to the believers and warned the infidels of a fearful hellfire. He is the giver of good news of the ranks to the obedient and of stages of Hell to the disobedient and sinners. He is also a giver of good news to sinners that their repentance will be accepted by the Merciful God. At the same time he is also a warner for those worshippers, who make a show and are proud of their worship as such attitude nullifies their deeds.

Question 24

Q.24: Please explain the difference between miracle, magic and jugglery.

A: A miracle is manifested by Allah through His Messenger, which is against the normal course in such a way that all cannot present such a thing in spite of all their knowledge and power. A miracle is thus a proof of truthfulness of one who claims to be a messenger of God, Who never allows a miracle to be performed by an imposter of messengership or prophethood as it is against perfect wisdom of Almighty Allah, because it is apparently awkward that a liar should be able to show miracles and Allah can never indulge in an awkward thing.

As for the definition of magic: Sorcery or magic is manifestation of a thing against the ordinary by a person who is impure and evil with the help or means of some special acts.

Those acts are such, which anyone can learn by heart and bring about results. Thus difference between miracle and magic was such as:

First: Miracle is from Allah, the Merciful for testifying His messenger's truthfulness; whereas sorcery is from Satan. It is an effect of the filth of the magician and his engagement with devils and their indulgence in unclean deeds or acts, which make them nearer to satans. The difference between miracle and sorcery is seen from the difference between Mercifulness and mischievousness.

Second: If an extraordinary thing is seen or manifested with the hands of a person who has no faults or evils in him at all and he is also having all desirable virtues and is not selfish at all regarding any material thing and his total concern is with Almighty Allah, all this shows that the unusual thing he has shown is indeed a miracle and that it is granted to him by Almighty Allah as a miracle and that he is true in his claim to be a messenger or Imam.

On the other hand, if there is a fellow who shows extraordinary and unusual things, but who is mean-minded, desirous of worldly things and worshipper of his desires and devoid of all graceful virtues, then what he has shown is of course magic and he himself is accursed. Most probably every aspect of his mean-mindedness and evil intentions will not remain hidden from intelligent people. This is how miracle and magic can be distinguished by wise people.

Intelligent people, on seeing unusual and unhabitual things in someone do not put faith in him at once until they have looked deeply into that person 's conditions and ascertain whether what he has shown is spiritual and divine or material and satanic. When they find that he is clean and pious and is not interested in anything except the pleasure of God and that he is always engaged in worship and has perfect virtues and is clean of every evil thing then they obey him fully and love him from heart and put themselves in his service.

On the other hand, if they find that a fellow is selfish and mad after money and material things and seeks only worldly ranks and his deeds are undesirable, then they become sure that he has shown only magic and sorcery. If such a selfish fellow claims to be a prophet or spiritual leadership, the wise people at once become sure that he is a liar and a perjurer and hence will reject his claim even if he shows thousands of unusual things and astonishing and wonderful matters. Intelligent and wise people understand that whatever unusual things such an imposter has shown are the result of some hidden causes which rnay be exposed by those who have any knowledge of such matters.

The third difference between miracle and sorcery is that miracle does not require any ritual or trouble-taking and whatever the messenger or prophet asks comes up by the Command of God. On the other hand a magician or a sorcerer needs to do perform acts acquiring some

materials, spells, charms, amulets and materials like stones or roots and control of jinns and satans and some eatables, which disrupt human mind and change feelings. Hence it is often noticed that magicians make people drink tea or coffee to affect their perceptions and make them see astonishing things. They also indulge in hidden handiworks for gathering riches.

That is why some scholars have said that it is also necessary to gain knowledge of sorcery (at least for some people) so that masses may be warned of their tricks and they may be protected from their webs, nets, traps etc. It should also be known that sometimes a magician may show wonders without resorting to special acts and may show his will power acquired by exercises (which are false and rejected). But in such event, if he claims to be a prophet, Almighty Allah, Who is merciful and kind will certainly expose that fellow's falsehood or He will not allow what that fellows wants to bring out and raise some certain events, which will expose that fellow's falsehood.

Fourth: Miracle is not bound by time and space. Time and space cannot hinder the messenger and he will seek from the Almighty Allah anything at anytime and at any place whereby the extraordinary and wonderful event will come up at once before all. And also what the Messenger of Allah will show will be according to what people had demanded. For example, if people say: Please make a man who died a hundred years ago rise from his grave so that we may believe in your prophethood; then as soon as the messengers requests Allah, that dead person will rise up unless it is known that what people demanded was not for putting faith, but only to seek excuse as mentioned in reply to another question.

But magic is bound by time and space. The magician cannot do whatever he wants at once. In magic it is what the magician wants to show, not what people ask of him. In case there is a fellow who acquires will power to bring forth what others demand then we say that if such person claims divine messengership, Almighty Allah, Who is wise and kind to His creation, will certainly not allow such a thing to happen, which may misguide the masses.

Question 25

Q.25: Please differentiate between logically impossible (Mahaale Aqli) and seemingly impossible (Ghair Aqli).

A: Logically impossible (Mahaale Aqli) is something the occurrence of which seems improbable to reason or logic; in other words which is impossible by itself; for example having controversies such as associating anything or anyone with Allah, which is absolutely ruled out by reason and common sense does not admit its happening or for example the statement that the universe is contained in the shell of an egg (unless the world becomes small and the egg large). Obviously such matters are logically impossible.

As for the commonly impossible; they are things which can happen by themselves, that is, logic or reason does not rule out its possibility; but which are not likely to happen in the normal course. They include conception of a fetus without a father as in case of Isa (a.s.).

Miracles shown by all divine messengers are also as such. They are against ordinary but not against logic. For example: speaking and movement of animals, trees and stones etc; so also curing of born blinds without medicine and even ma k ing the dead alive. All these are abnormal phenomena, but the Almighty Allah makes them possible through the hands of His Messengers for verification of their prophethood or Imamate. None of such events are against logic and reason does not rule out their occurrence.

Notes

1. Mafatihul Jinan, Ziyarat Imam Husain (a.s.), on Eidul Fitr and Eidul Adha (Qurban).

2. Biharul Anwar , Vol. 35. Pg. I 56

3. Shiite Creed, Shaykh Saduq, Pg. 85, Chapter 40

4. And they say: We will by no mean..; believe in you until you cause a fountain to gush forth from the earth for us. Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out. Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us).

5. The explanation of Surah Najm with details of Ascension (Meraj}) has

been discussed by Ayatullah Dastghaib in a separate book.

6. Uyun Akhbar ar-Ridha’ (a.s.), Vol. l , Pg. 20 l

Chapter 1: Lady Shahzanan

We are before a noble mistress. The mistress was among the honorable pure women of the Muslims. She was the great mistress, Shahzanan. She was the daughter of the (Iranian) kings and was mother of Imam Zayn al-‘Abidin, peace be on him. This great mistress occupied an important position in the world of the Muslim woman. Indeed, she was among the great mistresses of her time. She was among the prominent Muslim women and was distinguished by noble qualities. Among them are:

A. She had a very clear lineage. She was the daughter of Choesroe, the just king and pride of the kings of the East. Concerning him, the Prophet, may Allah bless him and his family, said with pride: “I was born at the time of the just King, Choesroe.”

B. She was the wife of the father of the free and lord of martyrs, Imam Husayn, peace be on him.

C. She was the mother of Imam Zayn al-‘Abidin and Sayyid al-Sajidin, peace be on him.

D. She was the grandmother of the pure Imams from among the children of Imam Zayn al-‘Abidin, peace be on him.

E. She was the holy relationship between the Arabs and the Persians.

Indeed these qualities added honor to her honor and glory to her glory.

Her Psychological Traits

As for her psychological traits, they were chastity, purity, perfection, standard morals, and cleverness. As she had good inclinations and honorable traits, the Commander of the faithful (Imam ‘Ali), peace be on him, hastened to marry her to his son Imam Husayn, peace be on him. He ordered him to treat her kindly and to do good for her. We will briefly present some of her affairs according to what the references have mentioned.

Reports of her Marriage

The reports have differed over the time when she married Imam Husayn, peace be on him. The following are some of them:

A. At the Time of ‘Umar

Al-Kulayni reported on the authority of Imam Abu Ja‘far al-Baqir, peace be on him. He said: “When Yazdigird’s daughter came, ‘Umar made the virgins of Medina honor her. When ‘Umar looked at her, she covered her face and said: “Uf biru’jj bada Hurmuz.” These words meaning the day of Hurmuz has become black because his daughters have become prisoners.

“Is she abusing me? “asked ‘Umar. “That is not for you,” said the Commander of the faithful, “Let her choose a person from the Muslims.”

She walked till she put her hand on the head of al-Husayn, peace be on him.1

Some historians have mentioned a report similar to this account. They said: “Yazdigird had two daughters. They were taken prisoners during the time of ‘Umar. Thus, the Commander of the faithful (Imam ‘Ali), peace be on him, took them. Of these he had given Imam al-Husayn and she bore him Zayn al-‘Abidin. He had given the other to Muhammad b. Abi Bakr and she bore him al-Qasim.2

Ibn Kullakan has mentioned a similar report to this. However, he has added that they were three (daughters). So he (the Commander of the faithful) had given the third to ‘Abd Allah b. ‘Umar.3

B. At the Time of ‘Uthman

Al-Sadu’q has reported: “When ‘Abd Allah b. ‘Umar conquered Khurasan (Iran) during the days of ‘Uthman, he took the two daughters of Yazdigird prisoners. He sent them to ‘Uthman. Of them the latter had given to al-Hasan. He had given the other to al-Husayn.4

C. At the Time of the Caliphate of the Commander of the Faithful

A group of the historians and the narrators has reported: “When the Commander of the faithful (Imam ‘Ali), peace be on him, had assumed the caliphate, he appointed Hurayth b. Jabir over part of the eastern provinces. The latter had sent him two daughters of Yazdigird b. Sharyyar. Of these he had given his son al-Husayn, peace be on him, Shahzanan and she bore him Zayn al-‘Abidin, peace be on him. He had given the other to Muhammad b. Abi Baker and she bore him al-Qasim, the famous jurist.”

These are the reports which have been mentioned of her marriage to Imam (Husayn), the Lord of martyrs, peace be on him. Worth mentioning, the last two reports have not mentioned the capture of Mrs. Shahzanan with her two sisters, rather they have mentioned that they were sent to the Caliph. But the first report is clear in mentioning their capture.

Checking the Reports

We must check these different reports. We think that the first report is incorrect for the following reasons:

1. Yazdigird was alive throughout the caliphate of ‘Umar. He died after his death. He was killed in Maru in the year 30 A.H. That was in the sixth year of the caliphate of ‘Uthman. We firmly believe that Shahzanan and her two sisters disappeared after the murder of their father till the caliphate of the Commander of the faithful (Imam ‘Ali). The Commander of the faithful appointed Hurayth b. Jabir over that area. The latter found them and sent them to the Imam, peace be on him.

2. What Abu Hanifa reported indicates that the first report is incorrect. When the daughter of Yazdigird was brought to the Commander of the faithful, he, peace be on him, said to her:

“Choose whomever you want of the Muslims.”

She answered with awareness and high purpose:

“I want a head over whom there is no head.”

This indicates the strong awareness of this Princess.

The Imam answered her kindly, saying:

“Indeed ‘Ali is an old man.”

This means that the Imam was in no need of women, for he was an old man. Besides he was busy treating the general affairs that surrounded him.

But the Princess insisted on her idea, saying:

“I talked completely to you.”

Some Persian leaders asked the Imam to marry her to them.

The Imam answered, saying: “That is up to her. If she wishes to refuse (marriage), (she can refuse it). If she wishes to accept (marriage), (she can accept it).”

The Imam had no right to impose marriage on her, rather that was up to her psychological wishes. No one had the right to force her to what he wanted. The Mistress refrained from answering him.5 We firmly believe that it was Mrs. Shahzanan. Her marriage took place during the time of the Commander of the faithful, peace be on him.

3. The third report is the most famous of the foregoing two reports. Most jurists think that fame makes the report superior to (the other reports). Al-Muqrim, a researcher, believed in this report.

Irregular Ideas

Some historians have mentioned irregular ideas concerning the lineage of Mrs. Shahzanan. They are as follow:

A. She was from the country of al-Sind.6

B. She was among those who were taken prisoners in Kabul.7

These two ideas oppose what the narrators and the historians have unanimously agreed on, for they said that she was the daughter of Yazdigird, the king of the Persians. That was famous even during the time of the Imam. All the people knew that. In this connection, Abu al-Aswad al-Du’ali, who was contemporary with the Imam, recited:

Indeed there is a son between Kasra and Hashim.

He is more noble than him to whom charms were

entrusted. He is the light. The place of his secret

is the Light of Allah.

He is the source of the fountain of the Imamate.8

He is knowledgeable.

Imam Zayn al-‘Abidin, peace be on him, denoted that when he said: “I am the son of the two good (communities).” With this he, peace be on him, referred to the well-known tradition: “Allah, the Most High, has two good (communities) among His creatures. His good (community) from the Arabs is Quraysh, and from non-Arabs is Persia.9 ” Some historians said: “Indeed ‘Ali b. al-Husayn (Zayn al-‘Abidin) gathered prophethood and authority on the side of his grandfathers.”

Her Holy Name

The mother of the Imam, peace be on him, was known as Shahzanan. This was not her name. Rather it was her nick-name. It means the queen or the mistress of the women.10 However, the historians have differed over her name. The following are some of her names:

1. Salama.11

2. Salafa.12

3. Ghazala.13

4. Salama.14

5. Sadira.15

6. Shaharbanawayh.16

These are some of the ideas which we have mentioned concerning her name. It does not concern us which name is correct, for it does not avail readers.

The Holy Relationship

Mrs. Shahzanan was the holy relationship between the Arabs and the Persians. This is because she was the mother of Zayn al-‘Abidin, who was the son of the two good (communities) and father of the pure progeny who filled the world with all the factors of awareness, dignity, and advancement. Sayyid ‘Abid al-‘Aziz Sayyid al-Ahal said: “Zayn al-‘Abidin is a strong relationship between us, we, the Arabs, and the Persians.

Then he is a strong relationship among all people. It is as if he is among the strong causes which the Subtle, the Powerful (Allah) drove to erase division, to strengthen unity, and to bring people close to each other.17 ” This was the strongest relationship between the Arabs and the Persians because it has spread love, affection, and unity among them.

Pre-Islamic Beliefs

Islam destroyed the pagan beliefs that divided the Muslims and paralyzed their unity. Among those beliefs was that an Arab did not marry a non-Arab (woman). This is because he wanted to preserve Arab blood and lineage. Surely this phenomenon divided the Muslims and destroyed their unity. Islam indeed cast away this hollow selfishness and these vain titles. It supported the honor and beauty of soul. Hence the Prophet, may Allah bless him and his family, said: “Surely, the most honorable of you with Allah is the most pious of you.”

Islam has denoted in a positive way the just equality among the Muslims. It has destroyed class differences and all racism. Allah’s Apostle, may Allah bless him and his family, married his relative Zaynab, the daughter of Jahash, who belonged to the chiefs of the Hashimites, to his retainer, Zayd b. Haritha. He, may Allah bless him and his family, wanted the Islamic community to learn a lesson from that and to follow this clear straight path. The Imams of the members of the House (ahl al -Bayt), peace be on them, followed this Prophetic method. They waged war against racism and resisted pre-Islamic beliefs by marrying female slaves after they had released them.

They sometimes married them with money before they had freed them. This had great influence on the Arabs, and they abandoned their pre-Islamic beliefs. The historians said: “Imam al-Husayn, peace be on him, married Mrs. Shahzanan and she bore him the great figure of guidance, Imam Zayn al-‘Abidin, peace be on him. The Arabs saw his perfection and his high self. Hence Quraysh hurried to marry slave-wives.18 ” Al-Mubarrad has narrated the following on the authority of a man from Quraysh. The man’s mother was a slave-wife. The man said: “One day I sat with Sa‘id b. al-Musayyab, and he asked me: ‘Who are your maternal uncles?’ My mother is a slave-wife, I answered.”

Sa‘id disdained the man. However, the man was clever. He waited for a while. In the meantime Salim b. ‘Abd Allah b. ‘Umar came. The latter was a Quraysh great figure, but his mother was a slave-wife. Sa‘id talked with Salim. Then the latter went away. So the man asked Sa‘id:

“Uncle, who is this man?”

Sa‘id became angry. He shouted at the man, saying:

“Glory be to Allah ! Do you ignore this man who is from your people? This is Salim b. ‘Abd Allah b. ‘Umar b. al-Khattab.”

“Who is his mother?” asked the man.

“A slave-wife,” replied Sa‘id.

Then al-Qasim b. Muhammad b. Abi Baker came to Sa‘id. The former’s mother was a slave-wife. A talk took place between them. When al-Qasim went away, the man asked Sa‘id the same question. The man answered him in the same manner. Then Imam Zayn al-‘Abidin came. Sa‘id welcomed him warmly. When the Imam went away, the man asked Sa‘id: “Uncle, who is this man?”

“This is whom no Muslim can ignore. This is ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib,” replied Sa‘id angrily.

“Who is his mother?” asked the man.

“A slave-wife,” replied Sa‘id.

“Why did you disdain me when I said that my mother was a slave-wife? Is my mother not similar to theirs?” asked the man.

Sa‘id confessed his mistake. He admired the man and took care of him.19

This bad phenomenon prevailed that time. It resulted from the backgrounds of the pre-Islamic time that was intellectually and socially backward. One has no shortcoming when his mother is from Rome, Persia, and the like. For this reason the poet said:

Do not curse the person whose mother is from the Romans

Or is black from the non-Arabs.

Indeed the mothers of people are entrusted containers

And the lineage has fathers.

They only thing that increases the importance of the person is his good deeds, his services for his community, and his high self even though his mother is black from non-Arabs. If the person’s deeds are bad, then he is mean even if he is a Sharif from Quraysh. The great Islam has underlined that. It does not hold importance to anything except good deeds, for they are the only criterion in showing the high and low position in it.

Imam ‘Ali took care of Her

Imam ‘Ali, the Commander of the faithful, peace be on him, took care of Mrs. Shahzanan, for he was aware of her belief and her perfect intellect. A group of traditions was narrated on his authority. The traditions have praised her outstanding qualities. Some of them are as follows:

A. He recommended his son, Imam Husayn, to treat her kindly, saying: “Treat Sharbanawayh kindly, for she is satisfactory. She will bear you the best of the people of the earth after you.20

B. He told his family that she would be the pure mother of the pure Imams. He, peace be on him, said: “She is the mother of the trustees (of authority), the pure progeny.21

The pure Imams, from whom Allah kept away the uncleanness and purified thoroughly, branched from this noble Mistress.

Imam ‘Ali, the Commander of the faithful, took care of Mrs. Shahzanan, for he knew that she had good abilities such as virtues, perfection, and politeness. He, peace be on him, asked her: “What have you memorized from your father after the Event of the Elephant?”

She answered him with this golden word that denotes her father’s vast intellect and his experience in the affairs of life:

He said: “When Allah overcomes an affair, the ambitions become humble after it. When the period is over, death is in the means.”

The Imam was astonished at this wise word that indicates the reality of life. Hence he admired her, saying: “What good your father said ! All matters are subject to destiny, so much so that sometimes death results from effort.22

Everything in this existence is subject to Allah’s will. Indeed Allah, the Most High has the power over everything. Man may depend on firm means. He thinks that such means protect him from dangers. However, they do not avail him. This is because they might endanger him. Therefore, his death results from them.

Al-Husayn took care of Her

Imam Husayn, peace be on him, took care of his wife, Mrs. Shahzanan, very much. He preferred her to his wives. As a result this Mistress found respect and honor with the Imam. So she forgot the luxurious life which she led during the rule of her father. The Imam taught her the Islamic spiritual teachings to the extent that she renounced her royal life. Sayyid ‘Abd al-Aziz Sayyid al-Ahal said: “Al-Husayn, peace be on him, taught her Islamic teachings to the extent that she forgot the palaces of al-Mada’in and the meadows of Kabul.23

The Historians praised Her

Some historians praised this noble Mistress. The following are their words (concerning her):

A. Al-Mubarrad

Concerning this great Mistress, al-Mubarrad said:

“Shahzanan was among the excellent women.24

Indeed Shahzanan was among the mistresses of the women. She was chaste, and her intellect was perfect. Moreover, her morals were high.

B. Ibn Shadqam

Ibn Shadqam said: “Shahzanan had many outstanding merits.25

C. Al-Kunji

Imam al-Hafiz, Muhammad b. Yousif al-Kunji, said: “Allah, the Blessed and Exalted, created the rightly-guided Imams, from among the progeny of al-Husayn, from the daughter of Choesroe with the exclusion of the rest of his wives.26 ” Indeed Allah bestowed His favors and His care on this noble Mistress. He endowed her with great favor. He made her a noble mother for Imam Zayn al-‘Abidin and good pure grandmother for the pure Imams, who raised the Word of Allah high in the earth.

With this we end our talk about the affairs of this great Mistress.

Notes

1.Usu`l al-Kafi, vol. 1, p.467. Dala’il al-Imama, p.370.

2.Shadharat al-Dhahab, vol. 1, p.104. Nazhat al-Majalis, vol. 2, p.192. Zahrat al-Maqu`l, p.6.

3.Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p.429.

4.‘Uyyu`n al-Akhbar wa Funu`n al-Athar, p.143. Roudat al-Wa‘izin, vol. 1, p.137. Tuhfat al-Raghib, p.13. A‘lam al-Wara, p.151. Al-Mufid, al-Irshad.

5.Al-Akhbar al-Tiwal.

6.Mir’at al-Jinan, vol. 1, p.190. Al-Niju`m al-Zahira, vol. 1, p.229. Al-Munammaq fi Akhbar Quraysh, p.437.

7.Al-Ya‘qu`bi, Tarikh, vol. 3, p.46.

8.Bihar al-Anwar, vol. 46, p.166.

9.Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p. 429. Ibn Tolo`n, al-A’mmia al-Ithna ‘Ashar, P. l75.

10.Al-Shiblanji, Nu`r al-Abbsar, p.126.

11.Usu`l al-Kafi, vol. 1, p.466. Siyar ‘Alam al-Nubala’, vol. 14, p.237. Khalifia Khayyat, al-Tabaqat, p.238. Al-Nisabu`ri, al-Asami wa al-Kuna.

12.Al-Dhahabi, Tarikh al-Islam, vol. 2, p.46. Al-Imama fi al-Islam, p.116. Ansab al-Ashraf, p.102. Al-Bustani, Da’irat al-Ma‘arif, vol. 9, p.355. Nu`r al-Abbsar, p.136. Al-Kamil, vol. 2, p.464.

13.Safwat al-Saffwa, vol. 2, p.52. Shadharat al-Dhahab, vol. 1, p.104. Sir al-Silsila al-‘Alawiya, p.31. Nihayat al-Irab, vol. 21, p.324. Kulasat al-Dhahab al-Masbu`k, p.8.

14.Al-A’imma al-Ithna ‘Ashar, p.75.

15.Al-Ithaf bi Hub al-Ashraf, p.49.

16.Roudat al-Wa‘zin, vol. 1, p.237. ‘Uyyu`n al-Mu‘jizat, p.31. Ghayat al-Ikhtisar, p.155.

17.Zayn ‘al-Abidin, p.7.

18.Ibn ‘Asakir, Tarikh Dimashq.

19.Al-Mubarrad, al-Kamil, vol. 2, p.462 Nazhat al-Jalis, vol. 2, p.23. al-A’mmia al-Ithna ‘Ashar, P. l76.

20.‘Uyyu`n al-Mu‘jizat. Ithbat al-Hudat, vol. 5, p.14.

21.Basa’ir al-Darajat, p.96. Ithbat al-Hudat, vol. 5, p.214. Nasikh al-Tawarikh, vol. 1, p.13.

22.Al-Mufid, al-Irshad, p.160. Al-Bihar, vol. 46, pp. 11-12-.

23.Zayn ‘al-Abidin, p.16.

24.Al-Kamil, vol. 2, p.462.

25.Zahrat al-Maqu`l, p.16.

26.Kifayat al-Talib, p.414.

Chapter 2: The Great Baby

The world brightened when Imam Zayn al-‘Abidin, peace be on him, was born, for he would split the fountain of knowledge and wisdom in the earth. He would also show, through his behavior, wonderful examples of self-negation, renouncing the world, and cleaving to Allah. The Prophet’s family was very happy to receive this blessed baby, of whom the Prophet, may Allah bless him and his family, gave good news.

All the companions who had good relations with the members of the house (ahl al-Bayt) were happy to hear of the birth of Imam Zayn al-‘Abidin. Some historians said that the Imam was born weak and thin. Sayyid ‘Abid al-‘Aziz Sayyid al-Ahal said: “He (Zayn al-‘Abidin) was born weak and thin. Gleams as faint as dim worry appeared in his eyes. These broken gleams indicated coming grief.1 ” Misfortunes and pain accompanied him from his childhood. Among them was that his pure mother died while he was still a baby in the cradle.

The Rites of his Birth

Imam ‘Ali, the Commander of the faithful, peace be on him or his son Imam Husayn, peace be on him hurried to perform the religious rites of birth for the blessed baby; he said the azan in his right ear and the iqama in his left year. With this he established in his heart a temple beating with the feelings of piety and righteousness. They were active tunes directing him to kindness and good deeds.

The first thing with which Imam Zayn al-‘Abidin was received was the words Allahu Akbar (Allah is Great) ! These words were printed in his heart and senses, so they became some of his qualities. On the seventh day of his birth, his father sacrificed a ram for him (in the ceremony of a‘qiqa), cut his hair and gave silver or gold as equal to its weight as alms to the poor and needy according to the holy Islamic Sunna.

The Place of his Birth

The historians differed over the place where Imam Zayn al-‘Abidin was born. The following are what they have mentioned:

(A) He was born in Kufa.2

(B) He was born in Medina.3

I (the author) think that he was born in Kufa. This is because the narrators and the historians mentioned that he was born two years before the death of his grandfather, the Commander of the faithful, peace be on him4 . It is certain that Imam al-Husayn and his family were in Kufa along with Imam ‘Ali, the Commander of the faithful, peace be on him. None of them lived in Medina throughout his succession (to authority).

The Time of his Birth

The historians differed over the time when Imam Zayn al-‘Abidin was born. The following are what they have mentioned:

(A) He was born on the fifth day of Sha‘ban in the year 38 A.H.5 That was on Thursday.6

(B) He was born on Friday on the ninth of Sha‘ban in the year 38 A. H.7

(C) He was born in the half of Jamadi al-’U@la in the year 38 A. H.8

(D) He was born on Friday the 26th of Jamadi al-Akhira in the year 38 A.H.9

(E) He was born in the months of the year 33 A. H.10 This idea is irregular and opposes the narrators and the historians who mentioned that the Imam was born in the year 38 A. H.

The Imami Shi‘ites have adopted the first idea, and they hold their public festivals on the fifth of Sha‘ban to celebrate Imam Zayn al-‘Abidin’s birth.

His Name

The historians and the narrators unanimously agreed that the greatest Prophet, may Allah bless him and his family, named his grandson ‘Ali b. al-Husayn and gave him the surname of Zayn al-‘Abidin. That was ten years before he was created, and that was among the wonderful signs of his prophecy. The accounts have been frequently reported on his authority. The following are some of them:

The great Companion Jabir b. ‘Abd Allah al-Ansari reported: “While I was sitting with Allah’s Apostle, may Allah bless him and his family, he put al-Husayn on his lap and played with him, and then he, may Allah bless him and his family, said: ‘Jabir, a son will be born for him, and the son will be called ‘Ali. A caller will call out on the Day of Judgment: ‘Let Sayyid al-‘Abidin (the Lord of worshippers) stand up.’ So his son will stand up. Then a son will be born for him, and the son will be named Muhammad. When you meet him, recite my greetings to him.11 ’”

Jabir proclaimed this tradition, and he also met Imam Muhammad al-Baqir, peace be on him, and recited these greetings to him, and the latter was delighted with them.

2. Al-Hafiz b. ‘Asakir reported on the authority of Sufyan b. ‘Ayyina, on the authority of b. al-Zubayr, who said: “While we were (sitting) with Jabir, ‘Ali b. al-Husayn came. Jabir said to him: ‘When I was (sitting) with Allah’s Apostle, may Allah bless him and his family, al-Husayn came to him. He (the Prophet) embraced him (al-Husayn), kissed him, sat him beside him, and said: ‘A son will be born for this (i.e., al-Husayn), and a caller will call out on the Day of Judgment: ‘Let Sayyid al-‘Abidin (the Lord of worshippers) stand up, and he will stand up.’12

3. Sa‘id b. al-Musayyab reported on the authority of b. ‘Abbas, on the authority of Allah’s Apostle, may Allah bless him and his family, who said: “A caller will call out on the Day of Judgment: ‘Where is ‘Ali b. al-Husayn?’ I will see my grandson ‘Ali b. al-Husayn appear from among the ranks.13

These are some of the traditions which were narrated on the authority of the Prophet, may Allah bless him and his family. They show that the Prophet named his grandson ‘Ali and gave him the nick name of Zayn al-‘Abidin (the adornment of the worshippers), and they also show that the Imam has an important position with Allah, the Glorified.

Ibn Taymiya

Ibn Taymiya denied that the Prophet, may Allah bless him and his family, gave this name to his grandson ‘Ali, and he said: “This thing has no source, and the knowledgeable people have not narrated it.14 ” However, Ibn Taymiya did not want to mention what the main narrators and historians reported, for he deviated from the truth and showed enmity towards the members of the House (ahl al-Bayt), peace be on them, whose love Allah has made obligatory, and whom the Prophet, may Allah bless him and his family, made life boats and security for mankind. Besides he denied all their outstanding merits and deeds which the historians have narrated.

His Kunya

Imam Zayn al-‘Abidin, peace be on him, was given the Kunya of:

Abu’ al-Husayn.

Abu’ al-Hasan.

Abu’ Muhammad.15

Abu’ ‘Abd Allah.16

His Nick Names

As for his nick names, they show his good inclinations, his excellent qualities, his noble morals, his obedience and worship to Allah. The following are some of them:

1. Zayn al-‘Abidin

His grandfather Allah’s Apostle, may Allah bless him and his family, gave him this nick name, namely Zayn al-‘Abidin or the Ornament of the worshippers, as we have already mentioned. The Imam was given this nick name because he worshipped Allah abundantly.17 He is known and famous for this nick name, which has become his name. No one before or after him has been given this nick name. Indeed he is the ornament of the worshippers and pride of those who obey Allah, the Glorified.

2. Sayyid al-‘Abidin

Among his prominent nick names is Sayyid al-‘Abidin or the Lord of the worshippers, for he yield to Allah and obeyed Him, and no one worshipped Allah as he did except his grandfather, the Commander of the faithful, peace be on him.

3. Dhu’ al-Thafanat

He was given the nick name of Dhu’ al-Thafanat or the one with calluses because something like the calluses of the camel appeared on the parts on which he prostrated.18 Imam Abu’ Ja‘far al-Baqir, peace be on him, said: “My father had prominent marks on the places on which he prostrated, and he cut them twice a year: (He) cut five calluses every time, so he was called Dhu’ al-Thafanat (the one with calluses).19 ” In another narration it is said that he collected his calluses in a bag and asked his children to bury them with him.

4. Al-Sajjad

Among his holy nick names for which he is famous is Al-Sajjad20 or the one who constantly prostrated himself in prayer. He prostrated himself in prayer to Allah and obeyed him more than the people did. Imam Abu’ Ja‘far al-Baqir, peace be on him, talked about the constant prostration of his father, saying: “When ‘Ali b. al-Husayn mentioned Allah’s favors toward him, he prostrated himself in prayer. (When he) read a verse with prostration of the Book of Allah, the Great and Almighty, he prostrated himself in prayer. When Allah drove away from him a misfortune which he was afraid of, he prostrated himself in prayer. (When he) finished his obligatory prayers, he prostrated himself in prayer. The marks of prostration were prominent on the parts on which he prostrated, so he was called al-Sajjad.21 ” Ibn Hammad composed a poem about the constant prostration and worship of the Imam. The following are some lines of the poem:

The monk of ahl al-Bayt was and is still given the nick

name of al-Sajjad because of his worship.

He spent his days fasting, to turn to Allah

in repentance, and he passed his night with night prayer.

Therefore, who is strong enough to perform his knowledge

and his faithfulness, and who is strong enough to perform

his piety and worship?22

5. Al-Zaki

He was given the nick name of al-Zaki or the pure one because Allah purified him, as He took away uncleanness from his grandfathers and purified them completely.

6. Al-Amin

Among his holy nick names for which he is famous is al-Amin or the trusted one.23 He was ideal for this noble quality, so he, peace be on him, said: “If the killer of my father deposited with me the sword with which he killed him, I would give it to him.”

7. Ibn al-Khiyaratayn

Another of his holy nick names for which he is famous is Ibn al-Khiyaratayn or the son of the best two. He was proud of this nick name and said: “I am the son of the best two.” He referred to the words of his grandfather, Allah’s Apostle, may Allah bless him and his family, who said: “Allah, the Glorified, has the best two from among His servants, so His best one from among the Arabs is Hashim and from among non-Arabs is the Persians.24 ” Al-Shabbrawi ascribed to him these lines in which he has shown his pride of this nick name:

The choice of Allah among men is my father after my

grandfather, and I am the son of the best two.

Silver was formed from gold, therefore I am the silver,

the son of the two golden ones.

Who has a grandfather like my grandfather or (father) like

my father from mankind? I am the son of the two moons.

Fatima the chaste is my mother, and my father is the one

who destroyed the unbelievers at Badr and Hunayn, and

who took part at the battle of Uhud, which quenched the

thirst of one of the two armies.25

I (the author) firmly believe that these lines do not belong to Imam Zayn al-‘Abidin, rather they belong to his father, for they are clear in showing this.

These are some of his nick names, other nick names have been mentioned for him.26 They show his excellent qualities and his great inclinations.

The Death of his Mother

The first misfortune which befell the Imam occurred in the early stages of his childhood with the death of his mother, who suffered from childbed fever. Imam al-Husayn, peace be on him, did his best to save her from this dangerous illness but he was unable to do that. The illness destroyed her completely where she lost her vitality and became a lifeless body. She looked with pain and sorrow at her thin son, who was deprived of her affection and love.

The fever attacked her intensely, and she suffered from severe pain for numerous days till her soul ascended to heaven, so it was the most sublime soul that went to heaven.27 When she died, one of the plain pages of virtue and chastity and modesty ended. It was a sad day for the Prophet’s family when this great lady died, for she represented honor and virtue. Imam Husayn, the prominent Muslim figures, and a large number of Muslims escorted her to her final resting house. They buried her holy body in Kufa. Imam al-Husayn felt pain for the death of this lady, who lived among them for days like the days of flowers, namely she did not live for a long time.

Imam Zayn al-‘Abidin, peace be on him, suffered the death of his mother while he was in the early stage of his childhood. This was the beginning of the adversities and misfortunes which poured on no one else except him.

His Nursemaid

Imam al-Husayn, peace be on him, asked a pure lady from his slave-wives to look after his son Imam Zayn al-‘Abidin. This righteous woman took great care of him; she treated him as the affectionate mother treated her own son. Imam Zayn al-‘Abidin, peace be on him grew in an atmosphere of intense secrecy. No one told him about the death of his mother till he became a grown-up lest he should be upset and worried.28

His Physical Qualities

The historians have mentioned the Imam’s physical features and qualities as follows: “‘Ali b. al-Husayn was brown, short, thin, and gentle.29 ” When he became old, he became thin and weak. This is because he worshipped Allah constantly. Moreover, the tragedy of Karbala’ drowned him in sorrow and pain, for its terrors accompanied him till he met the Highest Comrade (i.e. Allah).

His Solemnity

The Imam’s face shined with the light of the prophets. Hence the faces and foreheads yielded to his solemnity. Al-Farazdaq, the greatest Arab poet, described his solemnity in his wonderful ode, saying:

When he comes to touch the corner of the wall of the

Kaaba, it almost grasps the palm of his hand.

He takes care to be modest and he is protected from his

terror.

He only speaks when he smiles.

Al-Shaykhani al-Qadiri said: “The beholders were fixed in gaze at the handsomeness of his face.30 ” His solemnity was similar to that of his grandfather, the greatest Prophet, may Allah bless him and his family. Muslim b. ‘Aqaba who was criminal, blood-thirsty, violated all Islamic values and manners admired his solemnity. When he saw the Imam, he shook with fear. Hence he received him warmly, treated him kindly, honored him, and said to those around him: “Indeed ‘Ali Zayn al-‘Abidin has the qualities of the prophets.”

The Inscription of his Ring

As for the inscription of his ring, it showed that the Imam depended on Allah in all his affairs. The inscription of his ring read: “My success is not but by Allah.31 It was said that the inscription of his ring was: “You have known, therefore do.32

Notes

1.Al-Imam Zayn ‘al-Abidin, p.18.

2.Shadharat al-Dhahab, vol. 1, p.104.

3.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.187.

4.Akhbar al-Diwal, p.109.

5.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.212.

6.Nu`r al-Abbsar, p.136.

7.Roudat al-Wa‘izin, vol. 1, p.222.

8.Bahr al-Ansab, p.52.

9.Al-Imama fi al-Islam, p.116.

10.Al-Nafha al-‘Anbariya.

11.Wasilat al-Mal fi ‘Add Manaqib al-Al, p.7.

12.Tarikh Dimashq, vol. 36, p.142.

13.‘Ilal al-Sharaiya‘, p.87. Bihar al-Anwar, vol. 46, p.3.

14.Minhajj al-Sunna, vol. 2, p.123.

15.Nu`r al-Abbsar, p.137.

16.Tarikh al-Islam, vol. 2, p.66.

17.Tahdhib al-Tahdhib, vol. 7, p.306. Shadharat al-Dhahab, vol. 1, p.104.

18.Subh al-A‘sha, vol. 1, p.452. Bahr al-Ansab, p.25. Tuhfat al-Raghib, p.13.

19.‘Ilal al-Sharaiya‘, p.88. Bihar al-Anwar, vol. 46, p.6, Wasa’il al-Shi‘a, vol. 4, p.977.

20.‘Ilal al-Sharaiya‘, p.88.

21.Wasa’il al-Shi‘a, vol. 4, p.977. ‘Ilal al-Sharaiya‘, p.88.

22.Al-Manaqib.

23.Ibn al-Sabbagh, Al-Fusu`l` al-Muhimma, p.187. Bahr al-Ansab, p.52. Nu`r al-Abbsar, 137.

24.Al-Mubarrad, al-Kamil, vol. 1, p.222. Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p.429.

25.Al-Ithaf bi Hub al-Ashraf, p.49.

26.Nasikh al-Tawarikh.

27.Al-Mas‘u`di, Ithbat al-Wasiya, p.143. Imam Zayn ‘al-Abidin, p.18.

28.Imam Zayn ‘al-Abidin, p.19.

29.Nu`r al-Abbsar, p.36. Akhbar al-Diwal, p.109. Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

30.Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

31.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.187. Akhbar al-Diwal, p.109. Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

32.Ibn Qutayba, ‘Uyyiun al-Akhbar, vol. 1, p.302.

Chapter 1: Lady Shahzanan

We are before a noble mistress. The mistress was among the honorable pure women of the Muslims. She was the great mistress, Shahzanan. She was the daughter of the (Iranian) kings and was mother of Imam Zayn al-‘Abidin, peace be on him. This great mistress occupied an important position in the world of the Muslim woman. Indeed, she was among the great mistresses of her time. She was among the prominent Muslim women and was distinguished by noble qualities. Among them are:

A. She had a very clear lineage. She was the daughter of Choesroe, the just king and pride of the kings of the East. Concerning him, the Prophet, may Allah bless him and his family, said with pride: “I was born at the time of the just King, Choesroe.”

B. She was the wife of the father of the free and lord of martyrs, Imam Husayn, peace be on him.

C. She was the mother of Imam Zayn al-‘Abidin and Sayyid al-Sajidin, peace be on him.

D. She was the grandmother of the pure Imams from among the children of Imam Zayn al-‘Abidin, peace be on him.

E. She was the holy relationship between the Arabs and the Persians.

Indeed these qualities added honor to her honor and glory to her glory.

Her Psychological Traits

As for her psychological traits, they were chastity, purity, perfection, standard morals, and cleverness. As she had good inclinations and honorable traits, the Commander of the faithful (Imam ‘Ali), peace be on him, hastened to marry her to his son Imam Husayn, peace be on him. He ordered him to treat her kindly and to do good for her. We will briefly present some of her affairs according to what the references have mentioned.

Reports of her Marriage

The reports have differed over the time when she married Imam Husayn, peace be on him. The following are some of them:

A. At the Time of ‘Umar

Al-Kulayni reported on the authority of Imam Abu Ja‘far al-Baqir, peace be on him. He said: “When Yazdigird’s daughter came, ‘Umar made the virgins of Medina honor her. When ‘Umar looked at her, she covered her face and said: “Uf biru’jj bada Hurmuz.” These words meaning the day of Hurmuz has become black because his daughters have become prisoners.

“Is she abusing me? “asked ‘Umar. “That is not for you,” said the Commander of the faithful, “Let her choose a person from the Muslims.”

She walked till she put her hand on the head of al-Husayn, peace be on him.1

Some historians have mentioned a report similar to this account. They said: “Yazdigird had two daughters. They were taken prisoners during the time of ‘Umar. Thus, the Commander of the faithful (Imam ‘Ali), peace be on him, took them. Of these he had given Imam al-Husayn and she bore him Zayn al-‘Abidin. He had given the other to Muhammad b. Abi Bakr and she bore him al-Qasim.2

Ibn Kullakan has mentioned a similar report to this. However, he has added that they were three (daughters). So he (the Commander of the faithful) had given the third to ‘Abd Allah b. ‘Umar.3

B. At the Time of ‘Uthman

Al-Sadu’q has reported: “When ‘Abd Allah b. ‘Umar conquered Khurasan (Iran) during the days of ‘Uthman, he took the two daughters of Yazdigird prisoners. He sent them to ‘Uthman. Of them the latter had given to al-Hasan. He had given the other to al-Husayn.4

C. At the Time of the Caliphate of the Commander of the Faithful

A group of the historians and the narrators has reported: “When the Commander of the faithful (Imam ‘Ali), peace be on him, had assumed the caliphate, he appointed Hurayth b. Jabir over part of the eastern provinces. The latter had sent him two daughters of Yazdigird b. Sharyyar. Of these he had given his son al-Husayn, peace be on him, Shahzanan and she bore him Zayn al-‘Abidin, peace be on him. He had given the other to Muhammad b. Abi Baker and she bore him al-Qasim, the famous jurist.”

These are the reports which have been mentioned of her marriage to Imam (Husayn), the Lord of martyrs, peace be on him. Worth mentioning, the last two reports have not mentioned the capture of Mrs. Shahzanan with her two sisters, rather they have mentioned that they were sent to the Caliph. But the first report is clear in mentioning their capture.

Checking the Reports

We must check these different reports. We think that the first report is incorrect for the following reasons:

1. Yazdigird was alive throughout the caliphate of ‘Umar. He died after his death. He was killed in Maru in the year 30 A.H. That was in the sixth year of the caliphate of ‘Uthman. We firmly believe that Shahzanan and her two sisters disappeared after the murder of their father till the caliphate of the Commander of the faithful (Imam ‘Ali). The Commander of the faithful appointed Hurayth b. Jabir over that area. The latter found them and sent them to the Imam, peace be on him.

2. What Abu Hanifa reported indicates that the first report is incorrect. When the daughter of Yazdigird was brought to the Commander of the faithful, he, peace be on him, said to her:

“Choose whomever you want of the Muslims.”

She answered with awareness and high purpose:

“I want a head over whom there is no head.”

This indicates the strong awareness of this Princess.

The Imam answered her kindly, saying:

“Indeed ‘Ali is an old man.”

This means that the Imam was in no need of women, for he was an old man. Besides he was busy treating the general affairs that surrounded him.

But the Princess insisted on her idea, saying:

“I talked completely to you.”

Some Persian leaders asked the Imam to marry her to them.

The Imam answered, saying: “That is up to her. If she wishes to refuse (marriage), (she can refuse it). If she wishes to accept (marriage), (she can accept it).”

The Imam had no right to impose marriage on her, rather that was up to her psychological wishes. No one had the right to force her to what he wanted. The Mistress refrained from answering him.5 We firmly believe that it was Mrs. Shahzanan. Her marriage took place during the time of the Commander of the faithful, peace be on him.

3. The third report is the most famous of the foregoing two reports. Most jurists think that fame makes the report superior to (the other reports). Al-Muqrim, a researcher, believed in this report.

Irregular Ideas

Some historians have mentioned irregular ideas concerning the lineage of Mrs. Shahzanan. They are as follow:

A. She was from the country of al-Sind.6

B. She was among those who were taken prisoners in Kabul.7

These two ideas oppose what the narrators and the historians have unanimously agreed on, for they said that she was the daughter of Yazdigird, the king of the Persians. That was famous even during the time of the Imam. All the people knew that. In this connection, Abu al-Aswad al-Du’ali, who was contemporary with the Imam, recited:

Indeed there is a son between Kasra and Hashim.

He is more noble than him to whom charms were

entrusted. He is the light. The place of his secret

is the Light of Allah.

He is the source of the fountain of the Imamate.8

He is knowledgeable.

Imam Zayn al-‘Abidin, peace be on him, denoted that when he said: “I am the son of the two good (communities).” With this he, peace be on him, referred to the well-known tradition: “Allah, the Most High, has two good (communities) among His creatures. His good (community) from the Arabs is Quraysh, and from non-Arabs is Persia.9 ” Some historians said: “Indeed ‘Ali b. al-Husayn (Zayn al-‘Abidin) gathered prophethood and authority on the side of his grandfathers.”

Her Holy Name

The mother of the Imam, peace be on him, was known as Shahzanan. This was not her name. Rather it was her nick-name. It means the queen or the mistress of the women.10 However, the historians have differed over her name. The following are some of her names:

1. Salama.11

2. Salafa.12

3. Ghazala.13

4. Salama.14

5. Sadira.15

6. Shaharbanawayh.16

These are some of the ideas which we have mentioned concerning her name. It does not concern us which name is correct, for it does not avail readers.

The Holy Relationship

Mrs. Shahzanan was the holy relationship between the Arabs and the Persians. This is because she was the mother of Zayn al-‘Abidin, who was the son of the two good (communities) and father of the pure progeny who filled the world with all the factors of awareness, dignity, and advancement. Sayyid ‘Abid al-‘Aziz Sayyid al-Ahal said: “Zayn al-‘Abidin is a strong relationship between us, we, the Arabs, and the Persians.

Then he is a strong relationship among all people. It is as if he is among the strong causes which the Subtle, the Powerful (Allah) drove to erase division, to strengthen unity, and to bring people close to each other.17 ” This was the strongest relationship between the Arabs and the Persians because it has spread love, affection, and unity among them.

Pre-Islamic Beliefs

Islam destroyed the pagan beliefs that divided the Muslims and paralyzed their unity. Among those beliefs was that an Arab did not marry a non-Arab (woman). This is because he wanted to preserve Arab blood and lineage. Surely this phenomenon divided the Muslims and destroyed their unity. Islam indeed cast away this hollow selfishness and these vain titles. It supported the honor and beauty of soul. Hence the Prophet, may Allah bless him and his family, said: “Surely, the most honorable of you with Allah is the most pious of you.”

Islam has denoted in a positive way the just equality among the Muslims. It has destroyed class differences and all racism. Allah’s Apostle, may Allah bless him and his family, married his relative Zaynab, the daughter of Jahash, who belonged to the chiefs of the Hashimites, to his retainer, Zayd b. Haritha. He, may Allah bless him and his family, wanted the Islamic community to learn a lesson from that and to follow this clear straight path. The Imams of the members of the House (ahl al -Bayt), peace be on them, followed this Prophetic method. They waged war against racism and resisted pre-Islamic beliefs by marrying female slaves after they had released them.

They sometimes married them with money before they had freed them. This had great influence on the Arabs, and they abandoned their pre-Islamic beliefs. The historians said: “Imam al-Husayn, peace be on him, married Mrs. Shahzanan and she bore him the great figure of guidance, Imam Zayn al-‘Abidin, peace be on him. The Arabs saw his perfection and his high self. Hence Quraysh hurried to marry slave-wives.18 ” Al-Mubarrad has narrated the following on the authority of a man from Quraysh. The man’s mother was a slave-wife. The man said: “One day I sat with Sa‘id b. al-Musayyab, and he asked me: ‘Who are your maternal uncles?’ My mother is a slave-wife, I answered.”

Sa‘id disdained the man. However, the man was clever. He waited for a while. In the meantime Salim b. ‘Abd Allah b. ‘Umar came. The latter was a Quraysh great figure, but his mother was a slave-wife. Sa‘id talked with Salim. Then the latter went away. So the man asked Sa‘id:

“Uncle, who is this man?”

Sa‘id became angry. He shouted at the man, saying:

“Glory be to Allah ! Do you ignore this man who is from your people? This is Salim b. ‘Abd Allah b. ‘Umar b. al-Khattab.”

“Who is his mother?” asked the man.

“A slave-wife,” replied Sa‘id.

Then al-Qasim b. Muhammad b. Abi Baker came to Sa‘id. The former’s mother was a slave-wife. A talk took place between them. When al-Qasim went away, the man asked Sa‘id the same question. The man answered him in the same manner. Then Imam Zayn al-‘Abidin came. Sa‘id welcomed him warmly. When the Imam went away, the man asked Sa‘id: “Uncle, who is this man?”

“This is whom no Muslim can ignore. This is ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib,” replied Sa‘id angrily.

“Who is his mother?” asked the man.

“A slave-wife,” replied Sa‘id.

“Why did you disdain me when I said that my mother was a slave-wife? Is my mother not similar to theirs?” asked the man.

Sa‘id confessed his mistake. He admired the man and took care of him.19

This bad phenomenon prevailed that time. It resulted from the backgrounds of the pre-Islamic time that was intellectually and socially backward. One has no shortcoming when his mother is from Rome, Persia, and the like. For this reason the poet said:

Do not curse the person whose mother is from the Romans

Or is black from the non-Arabs.

Indeed the mothers of people are entrusted containers

And the lineage has fathers.

They only thing that increases the importance of the person is his good deeds, his services for his community, and his high self even though his mother is black from non-Arabs. If the person’s deeds are bad, then he is mean even if he is a Sharif from Quraysh. The great Islam has underlined that. It does not hold importance to anything except good deeds, for they are the only criterion in showing the high and low position in it.

Imam ‘Ali took care of Her

Imam ‘Ali, the Commander of the faithful, peace be on him, took care of Mrs. Shahzanan, for he was aware of her belief and her perfect intellect. A group of traditions was narrated on his authority. The traditions have praised her outstanding qualities. Some of them are as follows:

A. He recommended his son, Imam Husayn, to treat her kindly, saying: “Treat Sharbanawayh kindly, for she is satisfactory. She will bear you the best of the people of the earth after you.20

B. He told his family that she would be the pure mother of the pure Imams. He, peace be on him, said: “She is the mother of the trustees (of authority), the pure progeny.21

The pure Imams, from whom Allah kept away the uncleanness and purified thoroughly, branched from this noble Mistress.

Imam ‘Ali, the Commander of the faithful, took care of Mrs. Shahzanan, for he knew that she had good abilities such as virtues, perfection, and politeness. He, peace be on him, asked her: “What have you memorized from your father after the Event of the Elephant?”

She answered him with this golden word that denotes her father’s vast intellect and his experience in the affairs of life:

He said: “When Allah overcomes an affair, the ambitions become humble after it. When the period is over, death is in the means.”

The Imam was astonished at this wise word that indicates the reality of life. Hence he admired her, saying: “What good your father said ! All matters are subject to destiny, so much so that sometimes death results from effort.22

Everything in this existence is subject to Allah’s will. Indeed Allah, the Most High has the power over everything. Man may depend on firm means. He thinks that such means protect him from dangers. However, they do not avail him. This is because they might endanger him. Therefore, his death results from them.

Al-Husayn took care of Her

Imam Husayn, peace be on him, took care of his wife, Mrs. Shahzanan, very much. He preferred her to his wives. As a result this Mistress found respect and honor with the Imam. So she forgot the luxurious life which she led during the rule of her father. The Imam taught her the Islamic spiritual teachings to the extent that she renounced her royal life. Sayyid ‘Abd al-Aziz Sayyid al-Ahal said: “Al-Husayn, peace be on him, taught her Islamic teachings to the extent that she forgot the palaces of al-Mada’in and the meadows of Kabul.23

The Historians praised Her

Some historians praised this noble Mistress. The following are their words (concerning her):

A. Al-Mubarrad

Concerning this great Mistress, al-Mubarrad said:

“Shahzanan was among the excellent women.24

Indeed Shahzanan was among the mistresses of the women. She was chaste, and her intellect was perfect. Moreover, her morals were high.

B. Ibn Shadqam

Ibn Shadqam said: “Shahzanan had many outstanding merits.25

C. Al-Kunji

Imam al-Hafiz, Muhammad b. Yousif al-Kunji, said: “Allah, the Blessed and Exalted, created the rightly-guided Imams, from among the progeny of al-Husayn, from the daughter of Choesroe with the exclusion of the rest of his wives.26 ” Indeed Allah bestowed His favors and His care on this noble Mistress. He endowed her with great favor. He made her a noble mother for Imam Zayn al-‘Abidin and good pure grandmother for the pure Imams, who raised the Word of Allah high in the earth.

With this we end our talk about the affairs of this great Mistress.

Notes

1.Usu`l al-Kafi, vol. 1, p.467. Dala’il al-Imama, p.370.

2.Shadharat al-Dhahab, vol. 1, p.104. Nazhat al-Majalis, vol. 2, p.192. Zahrat al-Maqu`l, p.6.

3.Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p.429.

4.‘Uyyu`n al-Akhbar wa Funu`n al-Athar, p.143. Roudat al-Wa‘izin, vol. 1, p.137. Tuhfat al-Raghib, p.13. A‘lam al-Wara, p.151. Al-Mufid, al-Irshad.

5.Al-Akhbar al-Tiwal.

6.Mir’at al-Jinan, vol. 1, p.190. Al-Niju`m al-Zahira, vol. 1, p.229. Al-Munammaq fi Akhbar Quraysh, p.437.

7.Al-Ya‘qu`bi, Tarikh, vol. 3, p.46.

8.Bihar al-Anwar, vol. 46, p.166.

9.Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p. 429. Ibn Tolo`n, al-A’mmia al-Ithna ‘Ashar, P. l75.

10.Al-Shiblanji, Nu`r al-Abbsar, p.126.

11.Usu`l al-Kafi, vol. 1, p.466. Siyar ‘Alam al-Nubala’, vol. 14, p.237. Khalifia Khayyat, al-Tabaqat, p.238. Al-Nisabu`ri, al-Asami wa al-Kuna.

12.Al-Dhahabi, Tarikh al-Islam, vol. 2, p.46. Al-Imama fi al-Islam, p.116. Ansab al-Ashraf, p.102. Al-Bustani, Da’irat al-Ma‘arif, vol. 9, p.355. Nu`r al-Abbsar, p.136. Al-Kamil, vol. 2, p.464.

13.Safwat al-Saffwa, vol. 2, p.52. Shadharat al-Dhahab, vol. 1, p.104. Sir al-Silsila al-‘Alawiya, p.31. Nihayat al-Irab, vol. 21, p.324. Kulasat al-Dhahab al-Masbu`k, p.8.

14.Al-A’imma al-Ithna ‘Ashar, p.75.

15.Al-Ithaf bi Hub al-Ashraf, p.49.

16.Roudat al-Wa‘zin, vol. 1, p.237. ‘Uyyu`n al-Mu‘jizat, p.31. Ghayat al-Ikhtisar, p.155.

17.Zayn ‘al-Abidin, p.7.

18.Ibn ‘Asakir, Tarikh Dimashq.

19.Al-Mubarrad, al-Kamil, vol. 2, p.462 Nazhat al-Jalis, vol. 2, p.23. al-A’mmia al-Ithna ‘Ashar, P. l76.

20.‘Uyyu`n al-Mu‘jizat. Ithbat al-Hudat, vol. 5, p.14.

21.Basa’ir al-Darajat, p.96. Ithbat al-Hudat, vol. 5, p.214. Nasikh al-Tawarikh, vol. 1, p.13.

22.Al-Mufid, al-Irshad, p.160. Al-Bihar, vol. 46, pp. 11-12-.

23.Zayn ‘al-Abidin, p.16.

24.Al-Kamil, vol. 2, p.462.

25.Zahrat al-Maqu`l, p.16.

26.Kifayat al-Talib, p.414.

Chapter 2: The Great Baby

The world brightened when Imam Zayn al-‘Abidin, peace be on him, was born, for he would split the fountain of knowledge and wisdom in the earth. He would also show, through his behavior, wonderful examples of self-negation, renouncing the world, and cleaving to Allah. The Prophet’s family was very happy to receive this blessed baby, of whom the Prophet, may Allah bless him and his family, gave good news.

All the companions who had good relations with the members of the house (ahl al-Bayt) were happy to hear of the birth of Imam Zayn al-‘Abidin. Some historians said that the Imam was born weak and thin. Sayyid ‘Abid al-‘Aziz Sayyid al-Ahal said: “He (Zayn al-‘Abidin) was born weak and thin. Gleams as faint as dim worry appeared in his eyes. These broken gleams indicated coming grief.1 ” Misfortunes and pain accompanied him from his childhood. Among them was that his pure mother died while he was still a baby in the cradle.

The Rites of his Birth

Imam ‘Ali, the Commander of the faithful, peace be on him or his son Imam Husayn, peace be on him hurried to perform the religious rites of birth for the blessed baby; he said the azan in his right ear and the iqama in his left year. With this he established in his heart a temple beating with the feelings of piety and righteousness. They were active tunes directing him to kindness and good deeds.

The first thing with which Imam Zayn al-‘Abidin was received was the words Allahu Akbar (Allah is Great) ! These words were printed in his heart and senses, so they became some of his qualities. On the seventh day of his birth, his father sacrificed a ram for him (in the ceremony of a‘qiqa), cut his hair and gave silver or gold as equal to its weight as alms to the poor and needy according to the holy Islamic Sunna.

The Place of his Birth

The historians differed over the place where Imam Zayn al-‘Abidin was born. The following are what they have mentioned:

(A) He was born in Kufa.2

(B) He was born in Medina.3

I (the author) think that he was born in Kufa. This is because the narrators and the historians mentioned that he was born two years before the death of his grandfather, the Commander of the faithful, peace be on him4 . It is certain that Imam al-Husayn and his family were in Kufa along with Imam ‘Ali, the Commander of the faithful, peace be on him. None of them lived in Medina throughout his succession (to authority).

The Time of his Birth

The historians differed over the time when Imam Zayn al-‘Abidin was born. The following are what they have mentioned:

(A) He was born on the fifth day of Sha‘ban in the year 38 A.H.5 That was on Thursday.6

(B) He was born on Friday on the ninth of Sha‘ban in the year 38 A. H.7

(C) He was born in the half of Jamadi al-’U@la in the year 38 A. H.8

(D) He was born on Friday the 26th of Jamadi al-Akhira in the year 38 A.H.9

(E) He was born in the months of the year 33 A. H.10 This idea is irregular and opposes the narrators and the historians who mentioned that the Imam was born in the year 38 A. H.

The Imami Shi‘ites have adopted the first idea, and they hold their public festivals on the fifth of Sha‘ban to celebrate Imam Zayn al-‘Abidin’s birth.

His Name

The historians and the narrators unanimously agreed that the greatest Prophet, may Allah bless him and his family, named his grandson ‘Ali b. al-Husayn and gave him the surname of Zayn al-‘Abidin. That was ten years before he was created, and that was among the wonderful signs of his prophecy. The accounts have been frequently reported on his authority. The following are some of them:

The great Companion Jabir b. ‘Abd Allah al-Ansari reported: “While I was sitting with Allah’s Apostle, may Allah bless him and his family, he put al-Husayn on his lap and played with him, and then he, may Allah bless him and his family, said: ‘Jabir, a son will be born for him, and the son will be called ‘Ali. A caller will call out on the Day of Judgment: ‘Let Sayyid al-‘Abidin (the Lord of worshippers) stand up.’ So his son will stand up. Then a son will be born for him, and the son will be named Muhammad. When you meet him, recite my greetings to him.11 ’”

Jabir proclaimed this tradition, and he also met Imam Muhammad al-Baqir, peace be on him, and recited these greetings to him, and the latter was delighted with them.

2. Al-Hafiz b. ‘Asakir reported on the authority of Sufyan b. ‘Ayyina, on the authority of b. al-Zubayr, who said: “While we were (sitting) with Jabir, ‘Ali b. al-Husayn came. Jabir said to him: ‘When I was (sitting) with Allah’s Apostle, may Allah bless him and his family, al-Husayn came to him. He (the Prophet) embraced him (al-Husayn), kissed him, sat him beside him, and said: ‘A son will be born for this (i.e., al-Husayn), and a caller will call out on the Day of Judgment: ‘Let Sayyid al-‘Abidin (the Lord of worshippers) stand up, and he will stand up.’12

3. Sa‘id b. al-Musayyab reported on the authority of b. ‘Abbas, on the authority of Allah’s Apostle, may Allah bless him and his family, who said: “A caller will call out on the Day of Judgment: ‘Where is ‘Ali b. al-Husayn?’ I will see my grandson ‘Ali b. al-Husayn appear from among the ranks.13

These are some of the traditions which were narrated on the authority of the Prophet, may Allah bless him and his family. They show that the Prophet named his grandson ‘Ali and gave him the nick name of Zayn al-‘Abidin (the adornment of the worshippers), and they also show that the Imam has an important position with Allah, the Glorified.

Ibn Taymiya

Ibn Taymiya denied that the Prophet, may Allah bless him and his family, gave this name to his grandson ‘Ali, and he said: “This thing has no source, and the knowledgeable people have not narrated it.14 ” However, Ibn Taymiya did not want to mention what the main narrators and historians reported, for he deviated from the truth and showed enmity towards the members of the House (ahl al-Bayt), peace be on them, whose love Allah has made obligatory, and whom the Prophet, may Allah bless him and his family, made life boats and security for mankind. Besides he denied all their outstanding merits and deeds which the historians have narrated.

His Kunya

Imam Zayn al-‘Abidin, peace be on him, was given the Kunya of:

Abu’ al-Husayn.

Abu’ al-Hasan.

Abu’ Muhammad.15

Abu’ ‘Abd Allah.16

His Nick Names

As for his nick names, they show his good inclinations, his excellent qualities, his noble morals, his obedience and worship to Allah. The following are some of them:

1. Zayn al-‘Abidin

His grandfather Allah’s Apostle, may Allah bless him and his family, gave him this nick name, namely Zayn al-‘Abidin or the Ornament of the worshippers, as we have already mentioned. The Imam was given this nick name because he worshipped Allah abundantly.17 He is known and famous for this nick name, which has become his name. No one before or after him has been given this nick name. Indeed he is the ornament of the worshippers and pride of those who obey Allah, the Glorified.

2. Sayyid al-‘Abidin

Among his prominent nick names is Sayyid al-‘Abidin or the Lord of the worshippers, for he yield to Allah and obeyed Him, and no one worshipped Allah as he did except his grandfather, the Commander of the faithful, peace be on him.

3. Dhu’ al-Thafanat

He was given the nick name of Dhu’ al-Thafanat or the one with calluses because something like the calluses of the camel appeared on the parts on which he prostrated.18 Imam Abu’ Ja‘far al-Baqir, peace be on him, said: “My father had prominent marks on the places on which he prostrated, and he cut them twice a year: (He) cut five calluses every time, so he was called Dhu’ al-Thafanat (the one with calluses).19 ” In another narration it is said that he collected his calluses in a bag and asked his children to bury them with him.

4. Al-Sajjad

Among his holy nick names for which he is famous is Al-Sajjad20 or the one who constantly prostrated himself in prayer. He prostrated himself in prayer to Allah and obeyed him more than the people did. Imam Abu’ Ja‘far al-Baqir, peace be on him, talked about the constant prostration of his father, saying: “When ‘Ali b. al-Husayn mentioned Allah’s favors toward him, he prostrated himself in prayer. (When he) read a verse with prostration of the Book of Allah, the Great and Almighty, he prostrated himself in prayer. When Allah drove away from him a misfortune which he was afraid of, he prostrated himself in prayer. (When he) finished his obligatory prayers, he prostrated himself in prayer. The marks of prostration were prominent on the parts on which he prostrated, so he was called al-Sajjad.21 ” Ibn Hammad composed a poem about the constant prostration and worship of the Imam. The following are some lines of the poem:

The monk of ahl al-Bayt was and is still given the nick

name of al-Sajjad because of his worship.

He spent his days fasting, to turn to Allah

in repentance, and he passed his night with night prayer.

Therefore, who is strong enough to perform his knowledge

and his faithfulness, and who is strong enough to perform

his piety and worship?22

5. Al-Zaki

He was given the nick name of al-Zaki or the pure one because Allah purified him, as He took away uncleanness from his grandfathers and purified them completely.

6. Al-Amin

Among his holy nick names for which he is famous is al-Amin or the trusted one.23 He was ideal for this noble quality, so he, peace be on him, said: “If the killer of my father deposited with me the sword with which he killed him, I would give it to him.”

7. Ibn al-Khiyaratayn

Another of his holy nick names for which he is famous is Ibn al-Khiyaratayn or the son of the best two. He was proud of this nick name and said: “I am the son of the best two.” He referred to the words of his grandfather, Allah’s Apostle, may Allah bless him and his family, who said: “Allah, the Glorified, has the best two from among His servants, so His best one from among the Arabs is Hashim and from among non-Arabs is the Persians.24 ” Al-Shabbrawi ascribed to him these lines in which he has shown his pride of this nick name:

The choice of Allah among men is my father after my

grandfather, and I am the son of the best two.

Silver was formed from gold, therefore I am the silver,

the son of the two golden ones.

Who has a grandfather like my grandfather or (father) like

my father from mankind? I am the son of the two moons.

Fatima the chaste is my mother, and my father is the one

who destroyed the unbelievers at Badr and Hunayn, and

who took part at the battle of Uhud, which quenched the

thirst of one of the two armies.25

I (the author) firmly believe that these lines do not belong to Imam Zayn al-‘Abidin, rather they belong to his father, for they are clear in showing this.

These are some of his nick names, other nick names have been mentioned for him.26 They show his excellent qualities and his great inclinations.

The Death of his Mother

The first misfortune which befell the Imam occurred in the early stages of his childhood with the death of his mother, who suffered from childbed fever. Imam al-Husayn, peace be on him, did his best to save her from this dangerous illness but he was unable to do that. The illness destroyed her completely where she lost her vitality and became a lifeless body. She looked with pain and sorrow at her thin son, who was deprived of her affection and love.

The fever attacked her intensely, and she suffered from severe pain for numerous days till her soul ascended to heaven, so it was the most sublime soul that went to heaven.27 When she died, one of the plain pages of virtue and chastity and modesty ended. It was a sad day for the Prophet’s family when this great lady died, for she represented honor and virtue. Imam Husayn, the prominent Muslim figures, and a large number of Muslims escorted her to her final resting house. They buried her holy body in Kufa. Imam al-Husayn felt pain for the death of this lady, who lived among them for days like the days of flowers, namely she did not live for a long time.

Imam Zayn al-‘Abidin, peace be on him, suffered the death of his mother while he was in the early stage of his childhood. This was the beginning of the adversities and misfortunes which poured on no one else except him.

His Nursemaid

Imam al-Husayn, peace be on him, asked a pure lady from his slave-wives to look after his son Imam Zayn al-‘Abidin. This righteous woman took great care of him; she treated him as the affectionate mother treated her own son. Imam Zayn al-‘Abidin, peace be on him grew in an atmosphere of intense secrecy. No one told him about the death of his mother till he became a grown-up lest he should be upset and worried.28

His Physical Qualities

The historians have mentioned the Imam’s physical features and qualities as follows: “‘Ali b. al-Husayn was brown, short, thin, and gentle.29 ” When he became old, he became thin and weak. This is because he worshipped Allah constantly. Moreover, the tragedy of Karbala’ drowned him in sorrow and pain, for its terrors accompanied him till he met the Highest Comrade (i.e. Allah).

His Solemnity

The Imam’s face shined with the light of the prophets. Hence the faces and foreheads yielded to his solemnity. Al-Farazdaq, the greatest Arab poet, described his solemnity in his wonderful ode, saying:

When he comes to touch the corner of the wall of the

Kaaba, it almost grasps the palm of his hand.

He takes care to be modest and he is protected from his

terror.

He only speaks when he smiles.

Al-Shaykhani al-Qadiri said: “The beholders were fixed in gaze at the handsomeness of his face.30 ” His solemnity was similar to that of his grandfather, the greatest Prophet, may Allah bless him and his family. Muslim b. ‘Aqaba who was criminal, blood-thirsty, violated all Islamic values and manners admired his solemnity. When he saw the Imam, he shook with fear. Hence he received him warmly, treated him kindly, honored him, and said to those around him: “Indeed ‘Ali Zayn al-‘Abidin has the qualities of the prophets.”

The Inscription of his Ring

As for the inscription of his ring, it showed that the Imam depended on Allah in all his affairs. The inscription of his ring read: “My success is not but by Allah.31 It was said that the inscription of his ring was: “You have known, therefore do.32

Notes

1.Al-Imam Zayn ‘al-Abidin, p.18.

2.Shadharat al-Dhahab, vol. 1, p.104.

3.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.187.

4.Akhbar al-Diwal, p.109.

5.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.212.

6.Nu`r al-Abbsar, p.136.

7.Roudat al-Wa‘izin, vol. 1, p.222.

8.Bahr al-Ansab, p.52.

9.Al-Imama fi al-Islam, p.116.

10.Al-Nafha al-‘Anbariya.

11.Wasilat al-Mal fi ‘Add Manaqib al-Al, p.7.

12.Tarikh Dimashq, vol. 36, p.142.

13.‘Ilal al-Sharaiya‘, p.87. Bihar al-Anwar, vol. 46, p.3.

14.Minhajj al-Sunna, vol. 2, p.123.

15.Nu`r al-Abbsar, p.137.

16.Tarikh al-Islam, vol. 2, p.66.

17.Tahdhib al-Tahdhib, vol. 7, p.306. Shadharat al-Dhahab, vol. 1, p.104.

18.Subh al-A‘sha, vol. 1, p.452. Bahr al-Ansab, p.25. Tuhfat al-Raghib, p.13.

19.‘Ilal al-Sharaiya‘, p.88. Bihar al-Anwar, vol. 46, p.6, Wasa’il al-Shi‘a, vol. 4, p.977.

20.‘Ilal al-Sharaiya‘, p.88.

21.Wasa’il al-Shi‘a, vol. 4, p.977. ‘Ilal al-Sharaiya‘, p.88.

22.Al-Manaqib.

23.Ibn al-Sabbagh, Al-Fusu`l` al-Muhimma, p.187. Bahr al-Ansab, p.52. Nu`r al-Abbsar, 137.

24.Al-Mubarrad, al-Kamil, vol. 1, p.222. Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p.429.

25.Al-Ithaf bi Hub al-Ashraf, p.49.

26.Nasikh al-Tawarikh.

27.Al-Mas‘u`di, Ithbat al-Wasiya, p.143. Imam Zayn ‘al-Abidin, p.18.

28.Imam Zayn ‘al-Abidin, p.19.

29.Nu`r al-Abbsar, p.36. Akhbar al-Diwal, p.109. Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

30.Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

31.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.187. Akhbar al-Diwal, p.109. Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

32.Ibn Qutayba, ‘Uyyiun al-Akhbar, vol. 1, p.302.


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