Alhassanain(p) Network for Heritage and Islamic Thought

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Al-Shahid Al-Awwal Faqih Al-Sarbidaran

Author(s): Muhammad Husayn Al-Amani

Translator(s): Hasan Muhammad Al-Najafi

Publisher(s): Ansariyan Publications - Qum

www.alhassanain.org/english

A detailed story of the life of Muhammad Shams Al-Din, known as Al-Shahid Al-Awwal Faqih Al-Sarbidaran

During these difficult times of war and tragedies the truth is often very hard to be unearthed. Should we really look at the Western world as our golden goal? Is it the solution to resolve the problems plaguing the Islamic countries? Or is the answer found in our own history and with our own high respected personalities?

“Meeting the Pious” series is a practical attempt to return to our genuine identity, through introducing the biographies of the beacons of Islamic thought, those stars whose scientific horizons may inundate the leaders of other ideological dogmas and creeds, and other well-known thinkers.

One of the most sensitive facts that disturbs the West and robs its sleep, is the serious return of the Islamic nation (Ummah) to its real identity, to its leading figures to those who managed in paving the hard way of Islam through their concerted efforts and honest contribution.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Publisher's Foreword 7

Preamble 8

Translator's Introduction 10

Chapter 1: Land of Knowledge and Labour 11

The Sunrise 11

His Lineage 12

City of Stars 13

His Growing Up 13

The Emigration 14

Town of Hillah during Al-Shahid's Lifetime 14

His Residing at Hillah 14

Return to Homeland 15

His World Traversion 15

Al-Shahid's Teachers 16

His Shi'ah Teachers 16

His Sunnah Teachers 17

His School-Certificates 18

Stars Granting Him Fame 19

Notes 20

Chapter 2: Founding the School 21

The People's Support 21

Educating the Disciples 21

His Works and Compilations 22

His Works on Kalam 22

His Works on Hadith 23

His Poetical Works 24

Al-Shahid and Usul Al-Fiqh 25

His Works on Fiqh 25

Al-Lum’ah Al-Dimashqiyyah, His Best Work 27

His Other Works 28

Notes 28

Chapter 3: Al-Shahid's Features 30

His Association with Allah 30

His Comprehensiveness 30

His Literary Adroitness 31

Under Allah's Protection 32

His Call for Unity 32

Others' Viewpoints 33

Notes 34

Chapter 4: Al-Shahid at Damascus 35

With Sultan Ali Ibn Mu'ayyad 35

Desirous Lover Ali Ibn Mu'ayyad 36

Al-Sarbidaran Dynasty 37

His Time Governments 38

Abbasid State Disintegration 38

The Sharakisah 38

Barquq's Stand Toward the 'Abbasids 39

Social Conditions during Barquq's Reign 39

Damascus 40

His Connection with Rulers 41

Yalush Movement 41

Notes 42

Chapter 5: The Bloody History 43

The Crime Incentives 43

The Sun Downfall 44

The Other Birth 46

His Children 46

Descendants One of Another 47

Note 48

Bibliography 49

Publisher's Foreword

Many requests, through phone calls and letters, have reached Ansariyan Publications from the dearest readers, in which they were all asking for books and leaflets dealing with the biography of the Ulama: who played a bright role in the world of thought and religious sciences, in all fields.

In response, this Foundation has embarked on perusing the matter attentively and with utmost care, to meet the sincere desires of the readers longing for studying the Islamic culture and its characters.

While Ansariyan Publications is presenting the series of Meeting the Pious (Liqama’a Al- Abrar), it only hopes that it can attain the satisfaction and approval of our beloved readers, and meeting their requests. And it is Allah Who helps us to succeed.

Ansariyan Foundation

Preamble

The cultural assault rests on two pillars: first, humiliating the pristine culture; and second, overstating in publicizing for the substitute Western culture. Through this cultural ravishment and vilification for the genuine culture, people may feel to be despised in comparison to others, heedless of their own culture and peerless containments of treasures, begging help from aliens, and offering their culture and civilization at an underrate.

The defunct Pahlavi dynasty adopted this wicked policy with the West, declaring it as the deity of civilization, modernism and art, beside even ethics and religion.Whereas it introduced the East as an example and source of savagery and backwardness, or at the best, be called the 'Third World' the non-developed countries.

These devilish policies have, to some extent, managed in achieving their goals, as a large number of people, particularly the youth, began to view the West as representing the free world that defends the human rights, democracy and freedom.

But the sun cannot be kept behind clouds forever, as said by the known dictum, and realities began to emerge as clear as noonday, with the start of the era of Islamic resurgence, the era characterized with the contemporary generation's return to its inborn nature and disposition, to the Holy Quran and real dogma and its elements.

In spite of the present optimistic illumination auguring well, the state of thought ravishment is still suffering in many of sensitive and important fields from the Western abnormal effects.

The high certificates got in the West, for example, are still dazzling our sights, and the medicine that does not hold an attractive and illustrious Western mark has actually no effective influence. Yet, many Western cultural phenomena are still penetrative or rather firmly rooted in our society's behaviorism.

Meanwhile, the West is still selecting for us the costumes we wear, and determining the kinds of medals to be granted to the winning athletes. Not only that, but also we expect it to distribute the literary prizes, for which all are longing eagerly.

In any case, is it correct to regard the West as our unique model and example? That West whose ill-favoured intention has been revealed through its void mottos and false claims, in defending the democracy and human rights? What are the reasons behind such feelings of inferiority towards the fifteenth Hijrah Century executioners?

We still view the West as an ideal, despite its adopting the apartheid policy, and awarding its literary prizes to those who are devoid of decency and good manners, like Salman Rushdie, while withholding the Muslim genius students participating in the physics Olympiad.

The Islamic world is asked then to strive hard to establish an 'Islamic World Order', and to sever all connections between it and the Western slogans and pretensions, like democracy, freedom and defending the human rights.

Can we have any hope, then, in the West while we are witnessing the catastrophic events occurring all over the Islamic countries, such as, Bosnia Herzegovina, Algeria, and Palestine? Whoever is concerned with the Muslims' affairs should realize that no outlet or solution (for the crises) is there, but only through resorting and returning to the warm wings of the Holy Quran and its expansive patronage.

“Meeting the Pious” series is then a practical attempt and an earnest endeavour to return to our genuine identity, through introducing the biographies of the beacons of Islamic thought, those stars whose scientific horizons may inundate the leaders of other ideological dogmas and creeds, and other well-known thinkers.

One of the most sensitive facts that disturbs the West and robs its sleep, is the serious return of the Islamic nation (Ummah) to its real identity, to its leading figures to those who managed in paving the hard way of Islam through their concerted efforts and honest contribution.

The staff of “Meeting the Pious” series has made a pledge to investigate the inherent characteristics and biographies of seventy glittering stars of the high sphere of Islamic thought, and introduce them as lofty shining ensigns who struggle to rebuild the Islamic civilization anew.

Translator's Introduction

Jabal Amil represents a bright mark throughout the history of Lebanon, and despite its limited geographical boundaries, it has occupied a vast area not only in Lebanon but also throughout the history of the whole Muslim East. The land of Jabal has produced tens of knowledge and literary prides, contributing in founding the Islamic civilization.

In view of its belonging to Shi'ism, solid relations have come into existence between Jabal Amil and other knowledge centres in numerous Islamic cities and cultures.

Hence the Amili thought never remained confined in one region or certain country, but set out toward broad horizons, covering an extensive area of the Islamic world, ranging from the small village of “Jizzin” through Syria, Iraq, Iran, Afghanistan, ending at India.

Al-Shahid Al-Awwal is counted among those peerless personages throughout history, being a vanguard of a novel Fiqhi school. The most remarkable merit distinguishing his humane character is said to be his endeavour for uniting the ranks of Muslims, attempting to mend the fences between the Shi'ah and Sunnah, and to melt the frost amassed between the two sects.

On this path he has cut a great course, creating thus a considerable danger for the rulers, threatening the existence of the influential people among the opportunists and covetous. Therefore a filthy conspiracy was hatched against him, helped by circumstances to succeed in liquidating him in a terrible way, constituting a conviction document against his age.

Chapter 1: Land of Knowledge and Labour

The tops of Jabal Amil are still towering at the south of Lebanon, with its towns glittering through its thought, faith and resistance against the foreign occupation.

Jabal Amil is a glaring star in the Shia history, that whenever it is remembered, tens of sweet and bitter memoirs, constituting with their order exciting chapters of Islam's history at this region of the world, will be recalled to mind.

Jabal Amil has emerged as a foremost Shia existence, experiencing much torment and persecution, with witnessing massacres and atrocities throughout history and different ages and eras.

The roots of Tashayyu' (Shi'ism) in this region are traced back to very ancient times, exactly to the time of the arrival of the Companion Abu Dharr Al-Ghafari, during his ordeal as he was moving from an exile to the other. His impressive words have sown loyalty for Al-Imam Ali (a.s) inside the hearts, cultivating his love in the hearts, which very soonblossomed producing pure buds that became strong, striking their roots as deep as faith.

The mosque that was built by Abu Dharr is still surviving at a town called Mays Al-Jabal, with the name of that honourable Companion. Certainly the history of Jabal Amil has not started with the advent of Islam, but it goes back to time immemorial coinciding with the emergence of early Prophet-hoods in the human history.

Thus, Jabal Amil kept on being a homeland for Ulama, geniuses and great thinkers, including Al-Shaykh Abd Al­Husayn Al-Karaki, known with the title Al-Muhaqqiq Al-Thani; Al-Shaykh Lutf Allah Al-Maysi, whose mosque is still set up in Isfahan, being visited by thousands of lovers of the Islamic art every year. Beside Al-Shaykh Baha Al-Din Al-Amili known as Al-Shaykh Al-Baha'i, and his father Al-Shaykh Husayn Ibn Abd Ahamad Al Amili. Among all these Ulama two men have been the most eminent: Al-Shahid Al-Awwal and Al-Shahid Al-Thani.

The golden chain endlessly extends to include from the contemporary ones, Al-Sayyid Muhsin Al-Amin Al-Amili (may Allah be pleased with them).

The author of Wasail Al-Shi'ah, Al-Hurr Al-Amili has referred to this pride of Jabal Amil. He is reported to have said that seventy Mujtahids have participated in a funeral procession at one of Jabal Amil villages, during the lifetime of Al-Shahid Al-Awwal. And also that Shi'ah Ulama at Jabal Amil are numbering about one-fifth of Shi'ah Ulama all over the world, despite their lands being less than tenth the tenth of the Shi'ah land.1

Thus Jabal Amil, with its limited geographical area, has occupied an extensive position in the long Islamic and humane history.

In this book we shall commence our trip with one of Jabal Amil's gigantic dignitaries, thatis : Al-Shahid Al-Awwal.

The Sunrise

In the year 734 (Hijrah), Jabal Amil, that goodly land, whose soil was about to intermingle with the sacred soil of Palestine, was expecting an extraordinary event that could reach the level of good tidings. The sun has risen at the horizon of Jizzin, whose lights have prevailed the East and the West.

In a small house diffusing the love for Ahl Al-Bayt (a.s), from a goodly tree, its root set firm and its branches reaching into heaven, and to a faqih knowledgeable father, Al-Shaykh Mubamrnad Al-Makki known with the name Jamal Al-Din, a boy was born, filling the simple house with light and joy. His birth has constituted a new chapter in the course of knowledge at Jabal Amil, when history has recorded these lines:

Name: Muhammad.

Surname: Shams Al-Din, then Al-Shahid Al-Awwal.

Father: Al-Shaykh Muhammad Al-Makki, who was called Jamal Al-Din or Sharaf Al-Din.

Mother: An Alawi lady from Al Muyyah in Iraq.

Grandfather: Al-Shaykh Muhammad Shams Al-Din.

Date of Birth: 734 (H).

Place of Birth: The Town of Jizzin at Jabal Amil.

His Lineage

The humane character has its valuables, that generations inherit one from the other. When pure lineage comes together with chaste environment, genius comes into existence. This is exactly the case with Al-Shahid Al-Awwal, as in regard to lineage, his roots go back to four inveterate Arab tribes being: Ramadan, Al-Aws, Khazraj and Banu Al-Munalib.

Al-Shaykh Al-Makki Ibn Muhammad, the grandson of Al­Shahid Al-Awwal and one of the Twelfth Hijrah Century Ulama is reported to have written what indicating his belonging in origin to Hamadan Tribe,2 through their great grandmother. It is known for all that this tribe has taken standpoints supportive for Al-Imam Ali (a.s), never forgetting its noble and laudable positions toward the seditions and conspiracies the Islamic world suffered in those days.

We suffice by referring to the personality of Al-Harith Al-Hamadani, and the sublime status he occupied inside the heart of Ali the beating heart of Islam, and to contemplate at the Imam's words appreciating the honourable stand of the tribe throughout history, when he said: “Should I be a door-keeper at the Heavens, I would say to Hamadan: enter at peace.”

He belongs in origin to Khazraj Tribe, the fact that was stated by Al-Shaykh Salim, who was one of Al-Shahid's grandsons too, belonging to the same tribe through his paternal grandmother. Khazraj is so well-known that need not be introduced, as it represents a great section of the Anar (Helpers), whose chief being Sa'd Ibn Ubadah who adopted a stern position toward the issue of caliphate after the demise of the Prophet (p.b.u.h), till being murdered in vague circumstances.

On the paternal side, Al-Shahid belongs to Banu Abd Al-Muttalib, so he was called with the title Al-Sharif, which was usually given to anyone having kinship to Al-Hasan Al-Mujtaba (a.s). On the same basis, he was also called Al-Muttalibi and Al-Hashimi.

On the mother's side, he belongs to Sa'd Ibn Mu'adh, the Chieftain of the tribe of Aws, who was the most eminent one of the Prophet's faithful Companions, that devoted themselves to sublimate Allah's word on the earth. The holy Messenger (p.b.u.h) used to consult him concerning all the crucial and sensitive matters, finding but devotion, boldness and wisdom.

His words to the Messenger at the Battle of Badr are still resounding: “By Him Who has delegated you with the Truth, if you order us to cross the sea we shall all wade through it with you with no one being left behind.”

His position has led to enhance the fighting morale among the Islamic troops, increasing their momentum to proceed forward on the way of Jihad (struggle), and making upper the word of Islam.

He was born in the year 32 (H), and was martyred after being hit with an arrow at the Khandaq Battle. The Messenger of Allah (p.b.u.h) used to venerate him to the extent that he (p.b.u.h) participated in his funeral procession barefooted, to show his deep sadness, grief and sorrow.

Thus it is proved that no one except Al-Shahid Al-Awwal, could enjoy such inveterate lineage and deep roots going back to the heart of history.

City of Stars

The beginning was in Jizzin, the small village belonging to Jabal Amil. The boy opened his eyes for the first time in this place of the world, breathing its healthy air, quenching himself from its sweet clearwaters, and growing up at an environment filled with knowledge, thought and faith.

If history being the memory of nations, Jizzin then is glowing with names of many personages, whose lights have illuminated thehorizons. Abd Allah Ibn Ayyub was an eminent poet who was contemporaneous with Al-lmam Al­ Rida, the Eighth Imam of Ahl Al-Bayt, being among his companions and supporters.

We should refer too to Al-Shaykh Asad Al-Din Al-Saigh Al-Jizzini, and Al-Shaykh Ahmad Ibn Tayy Al-Jizzini, the great grandfather of Al-Shahid Al-Awwal, beside other stars that shone at the sky of Islam, setting afterwards.

But for every commencement there is an end, and Jizzin, that was once a homeland for Muslims and Shi'ah of Ahl Al-Bayt, began to be inflicted with time calamities, when being occupied by the crusaders, who devastated its heritage, demolishing its mosques, leaving nothing for the Muslims except a few houses.

Then Al-Shahid Al-Awwal's house was changed into an ordinary street, with no trace indicating its existence, except a marble proving that it was one day there, whereas the mosque holding his name was transformed to a church.

His Growing Up

Muhammad has spent his childhood at Jizzin, in a house full of Iman (faith), and at a unique thought atmosphere, with his parents and congenial social circumstances, having great influence in the development of his character.

They have never neglectedhis own talents and his distinguished smartness, which helped exposing his genius abilities so early, in a way drawing the attention of all.

After completing sixteen years of his life, the young man felt as being quenched of knowledge, with needing more and more to acquire, so he began to think of far-reaching prospects, dreaming of travel.

The Emigration

“And the believers should not all go out to fight. Of every troop of them, a party only should go forth, that they (who are left behind) may gain sound knowledge in religion, and that they may warn their folk when they return to them, so that they may beware.” (9:122 )

Based on this, Al-Shahid Al-Awwal has betaken himself on a far trip away of his homeland in 750 (H), being the first one migrating from Jabal Amil toward Iraq for seeking knowledge, with Hillah being the first station throughout his life, that was replete with travels.

Town of Hillah during Al-Shahid's Lifetime

Hillah had been the foremost of Islamic towns and metropolises, being a significant centre for Islamic thought and a big base for the Shi'a school (madhhab), coming after Baghdad which occupied the first rank, since the era of Al­Shaykh Al-Mufid (d. 413 H.).

And after him come his disciples, the most renowned of whom being Al-Sayyid Al-Murtada Alam Al-Huda (d. 436 H.), and Shaykh Al-Ta'ifah Al-Tusi (d. 460 H.), who are actually considered the founders of that broad basis of thought and knowledge.

The courses of lessons they were holding used to be attended by reputed Ulama; and three hundred Shi’a Mujtahidun were attending the class of Al­Shaykh Al-Tusi, beside countless number of Ulama and intellectuals from among Ahl Al-Sunnah.3

But the unstable political situation at that time, beside Baghdad's being subjected to the savage onslaught of the Mongols, have caused all that thought edifice to perish completely, as Hullako troops have occupied Baghdad, ruining all of its schools and scientific centres, officially bringing the Abbasid rule to its end.

The location of the Town of Hillah, so adjacent to Baghdad, may have caused the thought resurgence to shift to it, when some of the Ulama realized its being a safe shelter against the intrusions of the Mongols. Therefore, they have made their way toward it, departing Baghdad after the decline of the Islamic civilization sun in that great metropolis.

At Hillah, learning circles have started to be formed, and after a short time, the town has turned to be a big scholastic centre, having a world-wide fame.

All this is owing to the sincere services rendered by Al­Muhaqqiq Al-Hilli (d. 676 H.), the author of the famous book Sharai Al-Islam,4 and Al-Allamah Al-Hilli (d. 726 H.), the genius of his time, and the eminent philosopher, Mutakallim and Faqih, never forgetting his honourable son Fakhr Al­ Muhaqqiqin (d. 771 H.)

His Residing at Hillah

Al-Shahid has spent five years at Hillah, learning under many of its scholarly teachers. At that time Hillah constituted a centre for high-ranking Ulama, who devoted themselves to be at the service of religion and knowledge, such as: Al-Sayyid Jamal Al-Din Al-Musawi, Al-SayyidAmid Al-Din, Al-Husayni with his brother Al-Sayyid Diya Al-Din, beside Ibn Muayyah Al-Husayni and Najm Al-Din Ja'far Ibn Nama, beside other great Fuqaha.

Throughout all that period, Al-Shahid made of Hillah a start­point for all his trips and travels, toward Baghdad, Karbala, and Najaf beside other Iraqi cities.

When Fakhr Al-Muhaqqiqin came to be aware of the genius and sharp wit of his young disciple (Al-Shahid), he could not conceal his admiration toward him, starting to bring him nearer and nearer, showering on him his private care and patronage, availing himself of several opportunities and occasions to denote his (Al-Shahid's) status, sublimity and high position.

On the 20th of Sha'ban 751 H., a license of narration was granted by Fakhr Al-Muhaqqiqin to his genius disciple, stressing in it on his acumen.

With his handwriting, he has inscribed on the back cover of the book Al-Qawaid, the following statement: “Our master, Al-Imam Al-Allamah, the best of world Ulama: the doyen of the children of Adam, Mawlana the sun of truth and religion, Muhammad Ibn Makki Ibn Muhammad Ibn Hamid, may Allah perpetuate his life, has recited for us his problems from this book, and I gave him authority to narrate and report all the books of my father (may Allah sanctify his soul), beside all the works of our earlier companions (may Allah be pleased with them and my father), according to the methods mentioned therein.”5

When knowing that this certificate was granted to him before his reaching the age of seventeen years, we shall realize the large-scale and noteworthy genius attained by this youth.

Fakhr Al-Muhaqqiqin was never satisfied with such reality, adding to it further explicitness by saying: “The benefit I have gained from my disciple Muhammad Ibn Makki was much more than the benefit he got from me.”6

Return to Homeland

After spending five years far away from his homeland, homesickness and yearning to the birth-land, have pushed him to take the decision of returning home. So he set out toward Jizzin, his nice village longing for seeing it, reciting the holy verse:

''...and that they may warn their folk when they return to them, so that they may beware.” (9:122 ).

Thus Al-Shahid returned to his homeland, with a firm determination inside the heart of his heart, to establish a big theological school. When returning to Jizzin he was in his prime youth, as his age was only 21 years, whereas his scholastic character has achieved a gigantic progress rendering him an unparalleled man of his time.

His World Traversion

Al-Shahid has made numerous long journeys to different regions of the Islamic world, in which his only concern was man and people's aspirations, without thinking of any trade or material gains, or his welfare or any entertainment. Rather the only objective he tried to attain, was meeting the Shi'ah and Sunni Ulama to benefit from their experiences, as knowledge was his only aspired anxiety, wherever he resided or was his only aspired anxiety, wherever he resided or travelled.

Although he was one of the eminent Imamiyyah fuqaha he also had intimate connection with the Ulama of Ahl Al­Sunnah, attending their classes, with reading their books. His thorough acquaintance of their notions and schools of thought reached anextent, that they themselves used to refer to him seeking solutions for the questions they couldn't solve.

Soon Al-Shahid would give them answers, solving their questions in accordance with their Fiqhi rules. In the license he granted to Ibn Al-Khazin, he said: “Concerning the compilations and narrations of Ahl Al­Sunnah, I am reporting from nearly forty Shaykhs from among their Ulama in Makkah, Al-Madinah, Dar Al-Salam, Baghdad, Egypt, Damascus, Quds, Place (Maqam) of Ibrahim Al-Khalil, narrating Sahih Al-Bukhari through a chain of transmission of a large number of traditionists going back to Al-Bukhari, beside Sahih Muslim, Musnad Abi Dawud, Jami Al-Tirmidhi, Musnad Ahmad, Muwatta Malik, Musnad Al-Daraqutni, Musnad Ibn Majah, and Al-Mustadrak Ala Al-Sahihayn by Al-Hakim Ibn Abd Allah Al-Nishaburi.

This indicates the extent of the strong association between Al­Shahid and Ahl Al-Sunnah Ulama all over the Islamic world, and his interaction with them.

His concern was not confined to having knowledge of the Sunni Fiqhischool , but he excelled in it so extraordinarily, making its Ulama refer to him to seek solutions for some complex questions.

Al-Shahid's Teachers

Making a review for the teachers under whom Al-Shahid Al­Awwal learned, may help us explore one of the aspects of this unique character.

He was never satisfied with learning in a certain land or under a specific teacher, or in a certain school. But he has traversed many countries, meeting their outstanding personalities, learning under them miscellaneous sciences and thoughts.

His Shi'ah Teachers

1. Al-Shaykh Jamal Al-Din Al-Makki, his father and first teacher, under whom he learned the principles of Arabic and Fiqh. He was counted among his time Ulama and dignitaries,7 to whom Al-Shahid Al-Awwal has referred thus: “He was one of the intimate disciples of Al-Shaykh Najm Al-Din Tuqan.8

2. Al-Shaykh Asad Al-Din Al-Saigh Al-Jizzini, who was his father-in-law and father's uncle. He was an eminent scholar having full command over thirteen of mathematical sciences.9

3. Fakhr Al-Muhaqqiqin, Al-Shaykh Abu Talib Muhammad Ibn Al-Allamah Al-Hilli (d. 771 H). About him Al-Muhaqqiq Al­Qummi said: “He was of great worth, high status, noble position, abundant knowledge, the single of his age, and unique of his time, producing good compilations.

His sublimity, noble rank and abundant knowledge are too great to be referred to, andonly one evidence for this is his attaining the degree of Ijtibad while being only ten years old”. Fakhr Al-Muhaqqiqin was the first instructor for Al-Shahid after the latter's migration to Jizzin, having an effective role in building and shaping his scholastic character.

4. Taj Al-Din Al-Sayyid Muhammad Ibn Qasim, known with the name: Ibn Mu'ayyah (d. 776 H.). At that time he was counted among the most eminent Ulama of Hillah, being one of Al-Allamah Al-Hilli's disciples. Besides, he was an encyclopedic scholar, excelling in numerous sciences of knowledge at his time. In his regard, Al-Shahid Al-Awwal, in some of his school­certificates, has said: “He is the wonder of time in all virtues and sincere contributions.”10

5. Al-SayyidAmid Al-Din Abd Al-Muttalib Ibn Al-Sayyid Muhammad Al-Din (d. 754 H.). He was the nephew of Al­Allamah Al-Hilli, being among the greatest Fuqaha and Mutakallimun of Hillah. In his honour Al-Muhaqqiq Al-Hilli said: “He was a reverend reputed Sayyid of noble status, sublime position, high morality, pure descent,the of honourable dignitaries in Iraq.”

6. Al-Sayyid Diya Al-Din, brother of Al-Sayyid Amid Al­Din, who was also one of the great renowned Ulama at his era, He has learned Fiqh, philosophy and Kalam.

7. Qutb Al-Din Al-Razi Al-Buwayhi (d. 776 H.). He was one of the outstanding disciples of Al-Allamah Al-Hilli, and a celebrated philosopher. Al-Shahid Al-Awwal, applauding the rank of his teacher, said: “I met him by coincidence in Damascus on the last days of the month of Sha'ban 768 H., finding him an exhaustless ocean (of knowledge).” He was born in Varamin.11

8. Al-Sayyid Jalal Al-Din Abd Al-Hamid Ibn Fakhkhar Al­Mosawi.

9. Zayn Al-Din Abo Al-Hasan Ali Ibn Ahmad (d. 792 H.). In his regard Al-Shahid Al-Awwal said: “He was an investigating (muhaqqjq), Faqih and an acute expert.”12

10. Al-Sayyid Ala Al-Din Ibn Ali Ibn Zuhrah Al-Hilli (d. 775 H.).

11. Al-Sayyid Najm Al-Din Maiman Ibn Sinan Al-Madani, who was a disciple of Al-Allamah Al-Hilli.

12. Al-Shaykh Jamal Al-Din Ahmad Ibn Husayn Al-Kofi.

13. Al-Shaykh Raqi Al-Din Abu Al-Hasan Ali Ibn Ahmad, known with the title Al-Mazidi (d. 757 H.).

14. Al-Shaykh Jalal Al-Din Muhammad Ibn Mubammad Hashim Al-Kofi, who was a disciple of Al-Muhaqqiq Al-Hilli, the author of Al-Sharai.

Beside the above-mentioned Ulama, Al-Shahid has learned under some other teachers.13 But the crystallization of his scientific character is owing to Fakhr Al-Muhaqqiqin and the two brothers Amid Al-Din and Diya Al-Din, beside Ibn Mu'ayyah and Qutb Al-Din Al-Razi. To these Ulama belong the first roots of Al-Shahid's school of Fiqh and Kalam, with another comnon attributes among them, being their learning under Al-Allamah Al-Hilli the lessons of Fiqh and kalam, in which they were his most eminent disciples.

His Sunnah Teachers

Al-Shahid was alone in having firm and broad contact with the Sunnah Ulama of various creeds and schools of thought, as he met their celebrities, being acquainted with their thought trends and creedal opinions.

This fact was indicated through his statement when granting a license to Ibn Al-Khazin: “Concerning the compilations and narrations of Ahl Al-Sunnah, I am reporting from nearly forty Shaykhs from among their Ulama in Makkah, Al-Madinah, Dar Al-Salam Baghdad, Egypt, Damascus, Quds, Place (Maqam) of Ibrahim Al-Khalil, narrating Sahih Al-Bukhari, Sahih Muslim, Musnad Abi Dawud, Jami Al-Tirmidhi, MusnadAhmad, Muwafta Malik, Musnad Al-Daraqutni, Musnad Ibn Majah, and Al-Mustadrak Ala Al-Sahihayn, by Al-Hakim Ibn Abd Allah Al-Nishaburi, beside other books.”

This document indicates clearly the great number of places in which Al-Shahid was learning, and how many Ulama under whom he was learning, beside the abundance of books he studied.

In the book Hayat Al-Imam Al-Shabid Al- Awwal, names of fourteen scholars among Al-Shahid's teachers, are cited, of whom we refer to only the following three:

1. Al-Shaykh Ibrahim Umar, who was called Burhan Al-Din Al-Jubari, from the Town of Hebron at Palestine. Under him Al­Shahid has learnt Al-Alfiyyab and Al-Shatubiyyah.

2. Al-Shaykh Sharaf Al-Din Muhammad Ibn Biktash Al­Tustari, who was a teacher at Al-Nizamiyyah School. Al-Shahid has licensed him to report from Al-Sahihayn: Sahih Al-Bukhari and Sahih Al-Muslim.

3- Al-Shaykh Shams Al-Din Abo Abd Al-Rahman Muhammad, who was a professor at the Mustansiriyyah School, from whom Al-Shahid has reported Sahih Al-Bukhair.

It is inevitable here to refer to two points

1. The first one is the emphasis upon the greatness of the suffering and difficulties faced by the knowledge-seekers at the age of manuscripts, which were replete with misconstructionbeside their being so rare. Added lothis the problem of transportation and hardships of the long road, which were usually taking much time and effort.

2. The second point lies in that spread, reaching the degree of scatterness, that afflicted the theological centres, as they were not, as they are nowadays, concentrated inside the main cities such as Najaf, Qum and Mashhad. In such circumstances, every one of us should stand with reverence and wonder before Al-Shahid Al-Awwal, while traversing those long distances, moving here and there with the only aim being seeking the knowledge wherever he be.

His School-Certificates

The cultural centres and academical universities usually grant the students learning therein, certificates testifying their completing one of study stages, such as diploma, bachelor (Baccalaureus), Master (Magister) and Doctorate, beside other certificates. It is quite regrettable to see these certificates become an end inthemselves , without indicating, in any way, the knowledgeability of their holder.

Denotations may be falling down, so as these manifestations come to include the school-certificates granted by the theological schools to the scholars and seekers of Islamic sciences. Therefore it is necessary to point out that those school-certificates( Ijazat) are not granted at random, but there are several norms to be taken into consideration, the foremost of which is the academical standard.After that the ethical aspect, which is considered the general criterion and comprehensive yardstick for all knowledge fields.

The school-certificates are of two kinds

First: ljaziih in Ijtihad.

Second: ljazah in narration.

The Ijtihad license is granted by the supreme religious authority (Marji) at the theological school (Al-Hawzah Al-Ilmiyyah), on recognizing by himself the talent of Ijtihiid owned by any of the knowledge-seekers, and his becoming competent for deducing the legal ruling from its four sources: the Book (Qur'an), (Prophetic) Sunnah, unanimity (Ijma) and intellect (Aql).

Whereas the license in narration is counted as a scholastic degree lower than Ijtihad, as it is mainly confined to reporting the traditions from the Prophet (p.b.u.h) and Infallible Imams (peace be upon them). This was a common matter among the Fuqaha and Ulama in the past, as an appreciation certificate they used to grant to their superior disciples who showed full command over certain fields of the Islamic (knowledge) sciences.

Stars Granting Him Fame

Al-Shahid Al-Awwal has got numerous licenses from many professors and scholarly dignitaries at his time, which were considered badges and certificates attesting his geniusness and excellence. Some of them are the following:

1. The license of Fakhr Al-Muhaqqiqin, the son of Al­ Allamah Al-Hilli, who was absolutely the greatest of his teachers. He was too the first to discover, so early, Al-Shahid's Ilmi (knowledge) ability and unique geniusness.

In the certificate he wrote for him on the book Al-Qawaid, he stated: “Our master, Al-Imam Al-Allamah, the best of world Ulama, the doyen of the children of Adam, Mawlana the sun of truth and religion: Muhammad Ibn Makki Ibn Mulammad Ibn Hamid, may Allah perpetuate his life, has recited for us his problems from this book, and I gave him authority to narrate and report all the books of my father (may Allah sanctify his soul), beside all the compilations of our earlier companions (may Allah be pleased with them and my father), according to the methods mentioned therein.”

Fakhr Al-Muhaqqiqin has granted him permission for the first time, in his house at Hillah in 751 H., when Al-Shahid was only 17 years old. Again, he gave him certificate on of Shawwal 756 H., and for the third time in the same year.

2. Ibn Mu'ayyah Taj Al-Din more than once granted him licenses, (Ijazat), one on the 15th of Shawwal 753 H., and the other one on the 15th of Shawwal 754 H. He has also permitted his two sons Abu Talib Muhammad and Abu Al-Qasim Ali in 776 H.

3. He got a license from Al-Shaykh Jalal Al-Din Abu Muhammad Al-Hasan Ibn Ahmad Al-Hilli, in Rabi Al-Awwal 752 H.

4. He got another one from the two brothers Al-SayyidAmid Al-Din and Al-Sayyid Diya Al-Din, in Ijtihad and narration, as reported by the author of Rawdat Al-Jannat.

5. Also he got two licenses from Al-Shaykh Qutb Al-Din Al­Razi, one in 768 H., and the other in 776 H.

The licenses he got were not only granted by the Shi'ah Ulama but also by the Ahl Al-Sunnah Ulama, the most renowned of whom we mention below:

1. Al-Shaykh Muhammad Ibn Yusuf Al-Shafi'i, who granted him license in narration in 758 H.

2. Al-Shaykh Jamal Al-Din Abu Ahmad Abd Al-amad Al-Hanbali, who was a teacher at Dar Al-Hadith School in Baghdad. He gave him a license in Dhu Al-Hijjah 754 H., while being at Mina.

3. Al-Shaykh Izz Al-Din Abd Al-Aziz, the chief judge of Egypt at that time. He granted Al-Shahid a license at Al­Madinah in 754 H.

Hence we came to realize the scope of awareness of Al­Shahid Al-Awwal, of the reference books on Hadith and Fiqh, beside the profundity of that mentality and its openness for various thought schools and creeds at that juncture in history.

Notes

1. Amal Al-Amil, vol. 1, p. 15.

2. Hayat Al-Imam Al-Shahid Al-Awwal, p. 27.

3. Muqaddimat Al-Lum'ah Al-Dimashqiyyah, p. 52.

4. The book is regarded the first complete collection on Shi'i jurisprndence (Fiqh), consisting of four chapters: Rituals (Ibadat), contracts, penalties and rulings. It has been translated into various languages, among which are the Persian, Russian and French.

5. Rawdat Al-Jannat, p. 590.

6. Op. Cit., p. 38.

7. Amal Al- Amil, vol. 1, p. 185.

8.Ibid , p. 103.

9. 9 Ayan Al-Shi'ah, vol. XI, P. 129.

10. Muqaddimat Al-Lum'ah, p. 91.

11. It is one of Tehran suburbs.(Translator).

12. Mafakhir Al- Islam, IV, p. 334.

13. Op. Cit.

CHAPTER II: UNDER THE AUSPICES OF AL-HUSAYN AND ‘ALI

Imam Abu Ja‘far (al-Baqir), peace be on him, grew up in the House of the message, the place of descent of the revelation, and the source of radiation in the world of Islam. His grandfather, Imam Husayn, peace be on him, and his father, Imam Zayn al-‘Abidïn, fed him with noble ideals. They taught the ways of good and guidance that settled in themselves. Moreover, they taught him bright behavior and a sound direction to be an example to this community. The following is an account of his early life under the wing of his grandfather and his father.

Under the Care of his Grandfather

Imam Husayn, peace be on him, took care of educating his grandson. He bestowed upon him rays of his holy soul that illuminated the horizons of this world. The historians narrated that he seated him on his lap, kissed him very much, and said to him: “Indeed, Allah's Apostle, may Allah bless him and his family, sends you his greetings.”[1]

This was a hint from the grandfather to his grandson that the Prophet, may Allah bless him and his family, wanted him to practice his leading role for his community. In other words he wanted him to split open the fountains of wisdom in the lands of his community, to proclaim knowledge all over them, and to guide his community to the right path. In his early life, Imam al-Baqir, peace be on him, saw his grandfather, Imam Husayn, peace be on him, facing the critical situation. That was when his grandfather was afflicted by the tyrant of his time and the pharaoh of this community, namely, Yazïd b. Mu‘awiya, who endangered Islam, summoned Imam Husayn to pledge allegiance to him, and to yield to his rule. Thus, Imam Husayn, peace be on him, cried out at his face and continued his immortal movement to raise Allah's word high in the earth and to carry out his Islamic message with honesty and loyalty. So, he sacrificed his life, the members of his house, and his companions to establish the glory of Islam, and to destroy his enemies and his opponents. His sacrifice was full of noble values and high ideals. It moved the people's sentiments and their feelings. It was abounding in positive results. It offered the most wonderful lessons about the sacrifice for the truth and the duty. It will be immortal forever. Moreover, it will represent man's honor and his high purpose.

The stages of that immortal tragedy took place before Imam al-Baqir while he was in his early life. He, peace be on him, said: “My grandfather was killed while I was four years of age. Indeed, I remember his murder and what hit us during that time.”[2]

Imam al-Baqir, peace be on him, reported many of its stages. Al-Tabari reported some of its pictures on his authority. A group of the prominent Companions (of the Prophet) wrote a book. They called the book ‘Maqtal al-Husayn’. In it, they have written what they heard from him and from other than him about the tragedies of Karbala'. Ibn al-Nadïm has mentioned many of them in his book ‘al-Fihrast’. However, that immortal tragedy left great pain and sorrow in his soul. Its sorrows accompanied him throughout his life.

Under the Auspices of his Father

Imam Abu Ja‘far (al-Baqir), peace be on him, lived for more than 34 years under the care of his father, Imam Zayn al-‘Abidïn, peace be on him. He accompanied him throughout that period. He did not leave him. He was impressed by his bright guidance that represented the guidance of the prophets and of the apostles. The people did not see the likeness of Imam Zayn al-‘Abidïn in his God-fearingness, his piety, his asceticism, and his strong cleaving to Allah. We will mention some of Imam Zayn al-‘Abidïn's affairs and conditions. That is because his behavior had great influence on Imam al-Baqir's deep soul. They are as follows:

Admiration and Glorification

The intellectuals and the scholars admired and glorified Imam Zayn al-‘Abidïn. They preferred him to others. The following are some of their words concerning him:

1. Sa‘ïd b. al-Musayyab

The solemnity of the Imam and his greatness astonished Sa‘ïd b. al-Musayyab. Thus, he said: “I have never seen (a person) better than ‘Ali b. al-Husayn. I have never seen him but I detest myself. I have never seen him laughing.”[3]

2. Al-Zuhri

Al-Zuhri adored the Imam. He said: “I have never seen a Qarashi (person) better than him.”[4] He also said: “I have never seen (a person) more knowledgeable than ‘Ali b. al-Husayn.”[5]

3. Zayd b. Aslam

Zayd b. Aslam said: “I have never seen (a person) similar to ‘Ali b. al-Husayn.”[6]

4. ‘Umar b. ‘Abd al-‘Azïz

When ‘Umar b. ‘Abd al-‘Azïz heard of the death of the Imam, he said: “The lamp of the world, beauty of Islam and adornment of worshipers passed away.”[7]

5. Abu Hazim

Abu Hazim said: “I have never seen a Hashimi better than ‘Ali b. al-Husayn.”[8]

6. Malik

Malik said: “There was nobody similar to ‘Ali b. al-Husayn in the members of the House of the Apostle of Allah, may Allah bless him and his family.”[9]

7. Jabir b. ‘Abd Allah

 Among those who adored the Imam was the great Companion (of the Prophet), Jabir b. ‘Abd Allah al-Ansari, who said: “I have never seen a boy of the Prophets similar to ‘Ali b. al-Husayn.”[10]

8. Al-Waqidi

Al-Waqidi said: “‘Ali b. al-Husayn was the most wonderful of all the people in worship and the most pious of them for Allah, the Great and Almighty.”[11]

These words denote the impressions of these great figures concerning the Imam. They have unanimously agreed that he was at his time the best of all the family of the Prophet in knowledge and outstanding merits that represent man's absolute perfection.

His high Morals

As for his high morals, they were gifts from Allah. The perplexed person follows the right way with them. The straying person is guided by them. In this phenomenon, the Imam imitated his grandfather, Allah's Apostle, may Allah bless him and his family who was distinguished from the prophets by his high morals.

The historians have unanimously agreed that the Imam, peace be on him, treated kindly those who mistreated him. He forgave them and bestowed liberally upon them to uproot from them aggression against others. The following are some of his attitudes towards them:

A. The historians said: “Isma‘ïl b. Hisham al-Makhzumi was the governor of Yathrib (Medina). He harbored hatred against the members of the House, peace be on them. He hurt Imam Zayn al-‘Abidïn very much and abused his grandfathers on the pulpits to approach the rulers of Damascus. When al-Walïd b. ‘Abd al-Malik became caliph, he removed Hisham from office because of a previous enmity. Then he ordered the people to take their rights from him. Hisham was very afraid of the Imam, peace be on him, for he mistreated him very much. So, he said: “I am afraid of no one but of ‘Ali b. al-Husayn. He is a righteous man. Thus, the ruler will hear his words concerning me. “However, the Imam ordered his companions and followers not to mistreat him. Rather, he went to him, smiled at him, asked him about his need during his critical situation, and then said to him: “Cousin, my Allah forgive you. Indeed, what has been done towards you has displeased me.So, summon us to what you like.”

Hisham was astonished. Thus, he said with admiration: “Allah knows where to put His mission.”[12]

Among his high morals is the following attitude that raises him to the level which no reformer has reached except his grandfathers. It also indicates his Imamate.

The historians reported that he slaughtered every day a ewe. He cooked the ewe and divided it among the poor and the deprived. One day his retainer carried a bowl of broth. The broth was boiling because of the intense heat. The retainer stumbled over a child of the Imam. Thus, the child died at once. So, the ‘Alid women wept loudly. The Imam was praying. When he had finished his prayers, he was told about the death of his child. However, he, peace be on him, hurried to the retainer. He found him shaking with fear. He met him with kindness and affection, and said to him: “You have doubts about ‘Ali b. al-Husayn. You have thought that he will punish you. Go, you are free for Allah. These are four thousand dinars as a gift for you. Excuse me for the fear that has hit you because of me.”[13]

How wonderful this soul is ! It is superior to the good servants whose hearts Allah tested with belief. The Imam inherited these great morals from his grandfather, the great Prophet, may Allah bless him and his family, who established the standard of manners in the earth.

C. Among his high morals was that while he was going out of the mosque, a man from those who hated him began cursing and abusing him. Some of the Imam's companions and followers became angry with the man. However, the Imam, peace be on him, calmed them, and then he treated the man kindly, saying: “You do not know our affair completely. Do you have a need to help you against it.”

The man felt shame. He wished that the earth would hide him. Defeat and regret appeared on his face. The Imam, peace be on him, walked towards him. He gave him a shirt. Besides he ordered one thousand dinars to be given to him. Thus, the man said: “I bear witness that you are among the children of the prophets.”[14]

These are some of his attitudes that are full of mercy, clemency, and self- denial. Indeed the morals of the members of the House (ahl al-Bayt), peace be on him, are a school that is based on honor, nobility, and on every thing through which man becomes high.

His Proclaiming Knowledge

After the tragedy of Karbala', Imam Zayn al-‘Abidïn, peace be on him, devoted himself to proclaiming knowledge among the people. He did not confine himself to the science of tradition and jurisprudence. Rather, he took care of ethics, literature, philosophy, and wisdom. Moreover, he supplied the Islamic thought with large abilities of knowledge, wisdom, and etiquette. His book called ‘ al-Sahifa al-Sajjadiya', his treatise on rights, the encyclopedias of tradition, and the books of ethics are full of them.

His Urging (the Moslems) to seek Knowledge

He, peace be on him, urged the Moslems to seek knowledge. He summoned them to strive to study knowledge because it is the creative means for their development and the prosper of their life. He, peace be on him said: “If people knew what is in seeking knowledge, they would seek it even through shedding blood and wading into the depth of the sea. ”

He, peace be on him, advised some of his companions to spread knowledge. In addition he ordered them not to be proud towards the teacher. He, peace be on him, said: “Indeed if you are good in teaching the people and do not show pride towards them, Allah will increase you from His favor. If you prevent them from learning your knowledge, then it is incumbent on Allah, the Great and Almighty, to deprive you of knowledge and its splendor and to drop your position from the hearts.”[15]

His Honoring the Seekers of Knowledge

He, peace be on him, took care of the seekers of knowledge and raised their position. When he saw one of them, he said: “Welcome to the will of the Apostle of Allah, may Allah bless him and his family. “Imam al-Baqir, peace be on him, said: “When my father, Zayn al-‘Abidïn, looked at the young men who sought knowledge, he made them nearer to him, saying:‘

Welcome to you, you are the deposits of knowledge. If you are the young men of people, you are about to be the elders of others.'”[16]

The Readers of the Koran cleaved to him

The readers of the Koran devoted themselves to Imam Zayn al-‘Abidïn to learn from him sciences, knowledge, and manners of conduct. Sa‘ïd b. al-Musayyab talked about their cleaving to the Imam, saying: “Indeed, the readers of the Koran did not go to Mecca till ‘Ali b. al-Husayn went there. He went there and a thousand riders went with him.”[17]

His Freeing of Slaves

Imam Zayn al-‘Abidïn, peace be on him, felt pity for slaves. Thus, he bought them and their women. Then he released them all to enjoy freedom and dignity. When he released them, he gave them enough money to be in no need of people.

He adopted a group of slaves. Then he taught them various kinds of knowledge and sciences. A large group of them graduated from his school. They were among the great scholars at that time. That was the reason why the slaves headed the scientific movement during those times. That was also the reason why they followed the members of the House (ahl al-Bayt), peace be on them, and joined every political movement that summoned the people to get rid of the Umayyad government and to return the caliphate to the members of the House (ahl al-Bayt), peace be on them, who were the refuge for every poor and deprived person.

His Worship and his Piety

Imam Zayn al-‘Abidïn was among the monks of this community in his worship and piety. He was given the nick-name of Dhi al-Thafanat (the one with calluses). That was because of his many prostrations (in prayer). He was also given the nick-name of al-Mujtahid (the hardworking one), Zayn al-‘Abidïn (the ornament of the worshipers), and Sayyid al-‘Abidïn (the Lord of the worshipers).[18] The nick-name of al-Sajjad refers to his constant worship and his great cleaving to Allah. The historians reported that when he used to perform ritual ablutions, his skin would turn yellow. Thus, his family said to him: “What is that which hits you during the ablution? “He said to them: “Do you not know before whom I want to stand?”[19] His son, al-Baqir, came to him. He found him worshipping Allah to the extent that he turned pale because of staying up at night, his eyes had white secretion because of weeping, his forehead festered because of much prostration (in prayer), and his legs swelled because of praying at night. So, his son burst into tears. However, Imam Zayn al-‘Abidïn was praying. When he saw his son, he ordered him to give him the parchments in which there was the (practice of) worship of his grandfather, the Commander of the Faithful, peace be on him. His son gave him those parchments. He considered them carefully. Then he left them out of boredom and said: “Who is strong enough to perform the worship of ‘Ali b. Abï Talib ?”[20]

When he, peace be on him, rose to pray before Allah, he turned toward the Great Creator with his heart and his feelings. No affair of this life made him busy. Imam al-Baqir said : “When my father rose to pray, he did not

busy himself in other than it and did not hear anything, for he devoted himself to it. “One of his children fell and broke his hand. His family cried. Then they sent for the bone setter. He set the hand of the child who was crying because of the intense pain. The Imam did not hear anything. When he entered upon morning and saw the boy's splint hand, he asked about that. So, his family told him about that.[21]

Worship strained him very much. Indeed he overexerted himself for it. Thus, his family feared for his safety. They begged him to decrease his worship. However, he refused that. Imam al-Baqir, peace be on him, said: “When Fatima, the daughter of the Commander of the Faithful, saw her nephew, ‘Ali b. al-Husayn, overexerting himself in worshipping, she went to Jabir b. ‘Abd Allah al-Ansari and said to him: “O Companion of the Apostle of Allah, indeed, we have rights with you. Among our rights with you is that when you see one of us overexerting himself, you must make him remember Allah and ask him to relieve himself. The nose of ‘Ali b. al-Husayn, the rest of his father, al-Husayn, has been torn. His forehead, his kneels, and his palms (of the hands) have become swollen. That is because he has overexerted himself in worshipping.”

So, Jabir went to Imam Zayn al-‘Abidïn. He found him overexerting himself in worshipping at his mihrab. The Imam rose to receive Jabir. He seated him beside him and asked him very much about his condition. Then Jabir asked the Imam:

“O Son of the Apostle of Allah, do you not know that Allah has created Paradise for you and for those who love you and created Fire for those who hate you and show enmity towards you ? So, why do you overexert yourself ?”

The Imam answered Jabir with kindness and affection: “O Companion of the Apostle of Allah, do you not know that Allah has forgiven my grandfather, Allah's Apostle, his past and following faults ? Still he overexerted himself for Allah. May my father and mother be ransom for Allah's Apostle, he worshipped Allah till his leg and his foot became swollen. It was said to him:‘ Do you do that while Allah has forgiven you your past and following faults ?' Thus, he said:‘ Should I not be a grateful servant ?' ”

When Jabir knew that the Imam insisted on overexerting himself, he said to him: “O Son of the Apostle of Allah, spare your life. That is because you are from the family through whom the tribulation is driven away, through whom the illness is cured, and through whom the sky rains.”

The Imam replied him with a faint voice: “I will continue the way of my father and of my grandfather. I will follow their example till I meet them.”

Jabir was astonished. Thus, he said to those who were around him : “No child of the prophets was like ‘Ali b. al-Husayn except Joseph, the son of Jacob. By Allah, the children of al-Husayn are better than the children of Joseph, the son of Jacob. Indeed one of them will fill the earth with justice as it had been filled with injustice.”[22]

Imam Zayn al-‘Abidïn was the Imam of the pious and the repentant. Indeed he overexerted himself in his worshipping. He was loyal in his obedience. He cleaved to Allah to the extent that even saints did not do that.

His Alms and his Kindness

Imam Zayn al-‘Abidïn was the kindest of all the people to the weak, the gentlest of them to the needy and the most merciful of them to the miserable. He preferred the poor to himself and his family. The historians have unanimously agreed that he carried a bag of bread on his back and divided it among the poor as alms. He said: “Indeed the secret alms put out the Lord's wrath.”[23] He maintained one hundred families in Medina.[24] He had kissed the poor person before he gave him the alms.[25] He did that lest the poor should feel abasement. The historians said: “When Imam Abu Ja‘far (al-Baqir) washed his father, some of those who attended his washing saw that his kneels and the outside of his feet were like those of the he-camel. That is because the Imam prostrated (in prayer) very much. Meanwhile they looked at his shoulders and saw that they were similar to his kneels and feet. Thus, they asked Imam al-Baqir about that. He, peace be on him, said: “If he was living, I would not tell you about that. Every day, he as far as possible fed a needy person up wards. When the night came, he looked at what remained from the food of his family at that day of theirs. He put the food into the bag. When the people became calm, he put the bag on his shoulder. He went through (the streets) of Medina. He intended to reach a group of people who did not ask the people for alms. He reached them while they did not know him. No one of his family knew that except me. I knew that he wanted to give alms secretly with his own hand. He said: “The secret alms put out the Lord's wrath.”[26]

Imam al-Baqir, peace be on him, reported some of his father's alms, saying: “Perhaps my father bought a silk garment for fifty dinars. He spent the winter wearing it. He entered the mosque wearing it. When the summer came, he ordered the garment to be given as alms or he ordered it to be bought to give its price as alms.[27]

Indeed Imam Zayn al-‘Abidïn was unique in the history of mankind. That is because his moral criteria and his psychological merits raised him to the level which nobody reached except his grandfathers.

The Wonderful Poem of al-Farazdaq

Imam Zayn al-‘Abidïn, peace be on him, went to the Sacred House of Allah to perform the pilgrimage. Meanwhile Hisham b. ‘Abd al-Malik went there for the same purpose. The latter did his best to touch the Black Stone but he was unable to do that, for the people overcrowded around it. A pulpit was installed and he sat on it. He began looking at the circumambulation of the people. Then Imam Zayn al-‘Abidïn came to perform his circumambulation. When the pilgrims saw him, they were astonished at his solemnity that was similar to the solemnity of his grandfather, Allah's Apostle, may Allah bless him and his family. The people were shouting loudly: “There is no god but God! Allah is great!”They made two queues for him. Happy was he who saw him, kissed his hand, and touched his shoulder. That is because the Imam was the rest of Allah in his earth. The Syrians were astonished when they saw that situation. That is because the pilgrims did not received Hisham, who was the nominated caliph after his father, warmly though the Syrians honored him and the policemen surrounded him.

One of Hisham's companions asked him: “Who is that man whom the people have honored very much?

Hisham burst into anger, shouted at the man, saying : “I do not know him!”

He claimed that he did not know the Imam lest the people should know him. Al-Farazdaq was there. He did not control himself. Thus, he said to the Syrians:

“I know him.”

“Who is he, Abu Firas?”asked the Syrians.

Hisham shouted at al-Farazdaq, saying:

“I do not know him!”

“Yes, you know him,”replied al-Farazdaq.

Then he rose and composed the following poem whose effect was stronger than the hitting of the swords and the stabbing of the spears against Hisham. He said:

This is the son of Husayn and the son of Fatima the daughter of the Apostle through whom the darkness dispersed.

This is he whose ability the valley (of Mecca) recognizes, and whom the (Sacred) House (as do) the sanctuary and the area outside the sanctuary (al-hill).

This is the son of the best of Allah's servants. This is the pure pious man, the pure eminent man.

When Quraysh saw him, their spokesman said:

Liberality terminates at the outstanding qualities

of this (man).

He belongs to the top of glory which the Arabs

 of Islam and non-Arabs fall short of obtaining.

When he comes to touch 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.

There is a cane in his hand. Its smell is fragrant from the hand of the most wonderful (of all the people), who is proud.

The prophets yielded to his grandfather's favor. The nations yielded to the favor of his community.

The light of guidance emanates from the light of his forehead. He is like the sun whose shining disperses darkness.

His tree belongs to the Apostle of Allah. Its elements, its natures, and its qualities are good.

This is the son of Fatima if you do not recognize him. The prophets of Allah were ended by his grandfather.

Allah honored and favored him from antiquity.

Your words ‘ who is this?’ do not harm him. The Arabs and non-Arabs recognize him whom you deny.

Both his hands are relief. Their advantage has prevailed. The hands are equal. Nonexistence does not befall them.

He is the carrier of the burdens of the people when they are oppressed.

His qualities are good. The ‘ yes’ is sweet with him.

He does not break the promise. His soul is blessed. His courtyard is wide. He is clever when he decides.

He is from the people whose love is religion, whose hate is unbelief, whose approach is refuge and protection.

If the God-fearing are numbered, they are their Imams. If it is said who are the best of the earth, it is said they are.

No generous man can reach their far purpose. No people, though generous, can compete with them (for generosity).

 They are rain when a crisis happens. They are lions

 when fear becomes intense.

Poverty does not decreases the relief from their hands. That is the same, whether they are rich or poor.

 Misfortune and tribulation are driven away through their love.

Kindness and the blessings are regained through it.

In every affair their praise is after the praise of Allah. The speech is ended by it.

Abasement refuses to stop at their space. Their natures are noble, and their hands are full of liberality.

None of mankind has within their souls such primacy as he does nor such grace as he does.

Whoever knows Allah, knows His friend. Religion is from the House of this man.

Hisham burst into anger. He wished that the earth would swallow him up. He was displeased to hear this poem called al-‘Asma'. That is because it indicated the high social rank of the great Imam. Besides it made the Syrians recognize him, for they did not recognize him nor did they recognize his grandfathers. Accordingly, Hisham ordered al-Farazdaq to be imprisoned at a place called ‘Asfan between Mecca and Medina. Imam Zayn al-‘Abidïn heard of that, so he sent al-Farazdaq twelve thousand dirhams. However, al-Farazdaq returned them. He refused to accept them and said: “I said that concerning you as anger for Allah and His Apostle.”The Imam returned them and al-Farazdaq agreed to accept them. Then al-Farazdaq began dispraising Hisham.[28]

Deep Sadness

In this world nobody was afflicted with disaster as Imam Zayn al-‘Abidïn, peace be on him. That is because he suffered from the fears of the disaster of Karbala'. He saw the stages of that tragedy that is immortal in the world of grief. He was ill, for illnesses and diseases attacked him. Those sad sights melted his heart. Thus, they moved him to weep continuously. His deep sadness increased in the course of days. So, sadness melted him. His sadness for his father became great to the extent that he mixed his food with his tears.[29] Thus, some of his followers begged him to be patient, saying : “We are afraid that you will be among the perished. “However, the Imam answered them kindly : “I express my grief and my sadness before Allah. I know what you do not know. Indeed Jacob was a prophet. He had twelve children. Allah concealed on of his children. Jacob knew that his child was living. Still, he wept over him to the extent that his eyes became white because of sadness. For me, I looked at my father, my brothers, my uncles,

and my companions. They were killed around me. So, how does my sadness end ? When I remember the murder of the son of Fatima (Imam Husayn), I burst into tears. When I look at my aunts and my sisters, I remember the day when they escaped from tent to tent at the Battle of Karbala'. Nevertheless, the caller of the people shouted:‘ Burn the tents of the oppressive. ' ”

Those painful sights that occurred at Karbala' motivated his sadness and sorrow. So, he is numbered as one of the five weeping persons who have represented sadness and weeping in the arena of life for centuries.

Imam al-Baqir, peace be on him, witnessed that exhausting sadness that befell his father. Thus, he became very impatient. Perhaps he shared his father his weeping and his grief.

His Commandments to his Son al-Baqir

The great Imam supplied his son al-Baqir and all his children with educational commandments full of high manners and noble values. They achieve safety, rest, and tranquillity to those who put them into practice. The following are some of them:

1. He, peace be on him, said to his son, al-Baqir: “O My little son, do not make friends with five (persons), and do not talk with them. Do not make friends with the sinner, for he sells you for a meal or less than it. I (al-Baqir) said:‘ My father, what do you mean by less than it ?' He replied:‘ He wishes for it, then he will not obtain it. ' Do not make friends with the miser, for he abandons you when you are in need of him. Do not make friends with the liar, for he is like the mirage. He makes the near (things) far for you, and he makes the distant (things) near for you. Do not make friends with the fool, for he wants to avail you but he harms you. It was said:‘ A wise enemy is better than a foolish friend. ' Do not make friends with him who abandons his close relatives, for he is cursed at three places in Allah's Book: in the Chapter of Mohammed, Allah, the Most High, said:‘ But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! It is those whom Allah has cursed. So, He has made them deaf and blinded their eyes.'[30] In the Chapter of al-Ra‘d, Allah, the Exalted, said: ‘And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be a curse and they shall have the evil (issue) of the abode.’[31] In the Chapter of al-Ahzab, Allah, the Most High, said:‘ Surely (as for) those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.’[32] ”[33]

In these commandments the Imam, peace be on him, warned Moslems of making friends with the above-mentioned persons whose morals are bad, for the psychological illnesses of such people pass along their friends. Indeed friendship has a great effect on forming the personal behavior of the individual.

2. He, peace be on him, recommended his son, al-Baqir, with these valuable commandments. He said to him: “Do good for everybody who asks you for it. If he is appropriate for it, then you are right in giving it. If he is inappropriate for it, then you are appropriate for it. If a man abuses you on

your right hand and then the man moves to your left hand and apologizes to you, then accept his apology.”[34]

These commandments are full of the noble ethics which the members of the House (ahl al-Bayt), peace be on them, adopted. They urged the Moslems to do good and asked them to forgive those who mistreated them. These are the most prominent qualities of them.

3. Imam al-Baqir, peace be on him, said: “My father, ‘Ali b. al-Husayn, said to his children:‘ Be careful of small and big lies during seriousness and joking. That is because if the person tells a small lie, he will tell a big one.’”[35]

The Imam, peace be on him, urged his children to adopt good deeds. He planted noble qualities in themselves. He prevented them from practicing the deeds that corrupt man's behavior.

4. Imam Zayn al-‘Abidïn, peace be on him, recommended his son, Imam al-Baqir, to cleave to the following excellent commandments. He, peace be on him, said: “My little son, intellect is the guide of the soul. Knowledge is the guide of the intellect. Intellect is the translator of knowledge. Know that knowledge is more surviving, the tongue is more prattling, and that the reform of all the world is in two words- cleverness and heedlessness.[36] For man does not neglects what he has already regonized. Know that the hours decrease your lifetime. You do not obtain a blessing but through leaving another blessing. Beware of the long hope.”[37]

These are some of his commandments. They are full of high morals, valuable wise sayings, and sound directions. The Imam did not put them for his children only. Rather he put them for all people regardless of their nationalities and their religions.

His Supplications for his Children

As for all his supplications, they represent an origin bright side of the sides of Islamic education. They are the best ways to educate souls and to improve morals.

The great Imam knew that black clouds of social, moral and religious deterioration prevailed in the community during his time. So, he put his supplications known as‘ al-Sahifa al-Sajjadiya'. Through them he wanted to cure psychological diseases and to renew the mental and spiritual qualities of the community. The supplications are among the most valuable Islamic works after the Holy Koran and Nahjj al-Balagha.

Indeed Imam Zayn al-‘Abidïn's supplications are full of knowledge, wise sayings, and spiritual Islamic belief. They supply the community with the teachings necessary to achieve its individual and social balance. Among his holy supplications for his children is the following. He, peace be on him, said:

O Allah, be kind to me through

the survival of my children,

setting them right for me,

and allowing me to enjoy them!

O Allah, make long their lives for me,

increase their terms,

bring up the smallest for me,

strengthen the weakest for me,

rectify for me their bodies,

their religious dedication,

and their moral traits,

make them well in their souls, their limbs,

and everything that concerns me of their affair,

and pour out for me and upon my hand

their provisions!

Make them pious, fearing, insightful, hearing,

and obedient toward You,

loving and well-disposed toward Your friends,

and stubbornly resistant and full of hate

toward all Your enemies!

Amen!

O Allah, through them strengthen my arm,

straighten my burdened back,

multiply my number,

adorn my presence,

keep alive my mention,

suffice me when I am away,

help me in my needs,

and make them loving toward me,

affectionate, approaching, upright,

obedient, never disobedient, disrespectful

opposed, or offenders!

Help me in their upbringing, their education,

and my devotion toward them,

give me among them from Yourself male children,

make that a good for me,

and make them a help for me

in that which I ask from You!

Give me and my progeny refuge from the accursed Satan,

for You have created us, commanded us, and prohibited us,

and made us desire the reward of what You have commanded

and fear its punishment!

You assigned to us an enemy

who schemes against us,

gave him an authority over us

in a way that You did not give us an authority over him,

allowed him to dwell in our breasts

and let him run in our blood vessels;

he is not heedless though we are heedless,

he does not forget though we forget;

he makes us feel secure from your punishment

and fill us with fear toward other than You.

If we are about to commit an indecency,

he gives us courage to do so,

and if we are about to perform a righteous work,

he holds us back from it.

He opposes us through passions

and sets up for us doubts.

If he promises us, he lies

and if he raises our hopes, he fails to fulfill them.

If You do not turn his trickery away from us,

he will misguide us,

and if You do not protect us from his corruption,

he will cause us to slip.

O Allah, so defeat his authority over us through Your authority,

such that You hold him back from us

through the frequency of our supplication to You

and we leave his trickery

and rise up among those preserved by You from sin!

O Allah, grant me my every request,

accomplish for me my needs

withhold not from me Your response

when You have made Yourself accountable for it to me,

veil not my supplication from Yourself,

when You have commanded me to make it,

and be kind to me through everything that will set me right

in this world and the next,

in everything that I remember or forget,

display or conceal,

make public or keep secret!

In all of this, place me through my asking You among

those who set things right,

those who are answered favorably

when they request from You

and from whom is not withheld

when they put their trust in You,

those accustomed to seek refuge in You,

those who profit through commerce with You,

those granted sanctuary through Your might,

those given lawful provision in plenty from Your bound less bounty

through Your munificence and generosity,

those who reach exaltation after abasement through You

those granted sanctuary from wrong through Your justice,

those released from affliction through Your mercy,

those delivered from need after poverty through Your riches,

those preserved from sins, slips, and offenses through reverential fear toward You,

those successful in goodness, right conduct, and propriety through obeying You,

those walled off from sins through Your power,

the retainers from every act of obedience toward You,

the dwellers in Your neighborhood!

O Allah, give all of that through Your bestowal of success and Your mercy,

grant us refuge from the chastisement of the burning,

and give to all the Moslems, male and female,

and all the faithful, male and female,

the like of what I have asked for myself and my children,

in the immediate of this world

and the deferred of the next!

Verily You are the Near, the Responder,

the All-hearing, the All-knowing,

the pardoner, the Forgiving,

the Clement, the merciful!

And give to us in this world good,

and in the next world good,

and protect us from the chastisement of the Fire![38]

Indeed the great Imam put the methods of education and the ethics of Islam through this holy supplication, which is among the gifts of Prophethood, the fragrant smells of the Imamate, and the bright pages of the heritage of the members of the House (ahl al-Bayt), peace be on them. The Imam took care of this supplication to educate the morals of his children and to purify their souls from deviation from the right path and sins. He prayed for Allah to set right their religion, to protect them from committing what he prohibited, and to set right their conduct so that they would be the delight of his eye and a help for him to achieve the affairs of this life. It is natural for the father to be happy when his child is righteous. When the child deviates, he turns his parents' life into an unbearable inferno.

In Protection from Immortality

The great Imam overexerted himself in worship. He was very loyal to Allah. The people saw nobody like him in piety and intense cleaving to the religion. His life was a school for piety, belief, education, and reform. The people admired him very much, for he was the rest of the Prophethood and of Allah in His earth. Thus, they were happy to see him, to sit with him, and to talk with him. This was difficult for the Umayyads who were the most malicious of all the people towards the Prophet's family. They were afraid of the Imam, for the people admired him very much, and talked about his vast knowledge. Among the most malicious towards him was al-Walïd b. ‘Abd al-Malik. Al-Zuhri reported that al-Walïd said: “I have no rest as long as ‘Ali b. al-Husayn is in this world.”[39] When this spiteful person became caliph, he decided to kill the Imam.

Al-Walïd poisoned the Imam

Al-Walïd committed the most dangerous crime in Islam. He sent deadly poison to his governor of Medina (Yathrib). He commanded him to give the poison to the Imam to drink.[40] His governor carried out that order. When the Imam was given the poison to drink, he suffered from severe pains. He remained alive for some days on the death bed expressing his grief to Allah. The people crowded to visit him. However, he, peace be on him, wa

praising Allah for granting him martyrdom at the hands of the worst of His creatures.

His Designation for the Imamate of al-Baqir

He, peace be on him, charged his son, al-Baqir, with the Imamate after him and designated him as the Imam. Al-Zuhri said: [I went to him to visit him. Then I said to him:] “If Allah's unavoidable order occurs, whom shall we follow after you ?”

The Imam looked at me kindly and said to me: “This son of mine, pointing to his son al-Baqir, for he is my trustee, my inheritor, and the container of my knowledge. He is the origin of knowledge and the one who will split it open. ”

“Will you not designate your eldest son ?”

“Abu ‘Abd Allah, oldness and youngness do not concern the Imamate. In this manner, Allah's Apostle, may Allah bless him and his family, nominated us. Thus, we have found it written in the tablet and the parchment. ”

“Son of the Apostle of Allah, did your Prophet entrust you to be the trustees (of authority) after him ?”

“We have found twelve names in the parchment and the tablet. Their Imamate, their fathers' names, and their mothers' names have been written in the tablet.”Then he said: “Seven of the trustees will come forth from the back of Mohammed, my son. Al-Mahdi will be one of them.”[41]

Some prominent Shi‘ites came to him. He told them about the Imamate of his son al-Baqir. He appointed him as the authority and leader for the community of his grandfather. Then he gave him a basket and a box in which were the prophets' heritage and the weapon and the books of the Apostle of Allah, may Allah bless him and his family.[42]

His Bequests to his Son al-Baqir

Imam Zayn al-‘Abidïn, peace be on him, entrusted his trustee and the Lord of his sons, Imam al-Baqir, peace be on him, to carry out his bequests that are as follow:

1. He said to him: “Through this she-camel of mine, I performed the hajj twenty times. I have never whipped it. When it dies, bury it so as the beasts of prey do not eat its meat. That is because Allah's Apostle, may Allah bless him and his family, said: “Allah numbers the camel from the blessings of Heaven when the pilgrim performs the hajj seven times through it. And He makes blessed its progeny.”Imam al-Baqir carried that out.[43]

2. He advised him to carry out the following valuable bequest that denote some bright qualities of the members of the House (ahl al-Bait), peace be on them. He said to him: “I advise you with what my father advised me when death came to him. He said to me: “My little son, beware of oppressing him who has no supporter against you but Allah.”[44]

3. He entrusted him to wash and shroud him and to take care of all his affairs till he buried him in his final resting place.[45]

To the High Comrade

The Imam was in a critical condition, for the death pangs became more serious. The members of his House were told that he would move to Paradise in the darkness of the night. He fainted three times. When he got well, he read the chapter of al-Waqi‘a and the chapter of Inna Fatahna, and then he, peace be no him, said: “Praise belongs to Allah, Who has made good to us his promise, and has made us inherit the land; we abide in the garden where we please; so goodly is the reward of the workers.”[46]

Then that great soul ascended to its Creator as the souls of the prophets and of the apostles ascended. The angels of the Merciful surrounded it. Allah's favors, greetings, and pleasure surrounded it too. His soul ascended to Heaven after it had enlightened the horizons of this universe and the worlds of this world had shone through it. That is because it had left behind it noble practices through which the perplexed one and the straying one follow the right way.

His Preparation for Burial

Imam Abu Ja‘far (al-Baqir) prepared his father's body. When he washed his body, the people saw the places of his prostration (in prayer). They were similar to the camel's kneels because of his many prostrations for his Creator. The people looked at his shoulders. They looked like the camel's kneels too. Thus, the people asked al-Baqir about that. He told them that his father's shoulders were so because of the food bag he carried on them for the poor and the deprived.

After al-Baqir had washed his father's body, he shrouded it and prayed over it.

His Funeral

Imam Zayn al-‘Abidïn was escorted to his final resting place in the manner which Medina (Yathrib) had never seen before. The pious and the sinners paid him the last hours. All the people wept over him, for they lost much good at his death. Moreover, they lost that high soul of which no soul was created. The people crowded around that holy body. They were happy to raise it. It was strange that Sa‘ïd b. al-Musayyab, one of the seven jurists in Medina, did not escort the Imam and did not pray over him. Hushrum, Ashja‘s retainer, blamed him for that. Sa‘ïd said to him: “To pray two raq‘as in the mosque is more lovable for me than to pray over this good man from the good House.[47] Sa‘ïd was deprived of escorting the Imam who was the most pious human being Allah created after his pure grandfathers.

To his final Resting Place

The people were around the great body praising and glorifying Allah. They brought it to the (cemetery) of Baqi‘ al-Gharqad. They dug a grave for it beside the grave of his pure uncle, Imam al-Hasan b. ‘Ali, the Lord of the youth of Heaven. Imam al-Baqir buried his father's body in its final resting place. He buried with it kindness, piety, clemency, and the spiritual qualities of the prophets and of the pious.

Then the people hurried toward Imam al-Baqir, peace be on him, to condole him. The Imam, his bothers, and all the Hashimites thanked them for that.

After he had buried his father at the (cemetery) of Baqi al-Gharqad, Imam Abu Ja‘far (al-Baqir), peace be on him, went home weeping The Hashimites, the children of the Companions (of the Prophet), and the notable Moslems surrounded him. They were weeping over Imam Zayn al-‘Abidïn and mentioning his traits and his deeds. They were also mentioning with great sorrow the heavy loss that befell the Moslems at his death.

After his father's death, Imam al-Baqir, peace be on him, undertook the spiritual leadership and the general authority of the Moslem world. The Imamate and the religious leader with the Shi‘ites passed to him.[48] From that moment, he began to proclaim knowledge and to teach the scholars special lessons about the affairs of Islamic Law and the rules of religion. Most historians mentioned that he lived for 39 years under the protection of his father.[49] The orientalist Roait M. Reynolds made a mistake when he mentioned that the Imam's age was 19 years when the Imamate passed to him.[50] That has occurred because of the paucity of the studies on the affairs of Islamic history.

Fabrication

In his book ‘ al-Tarïkh', b. ‘Asakir reported some fabrications on the authority of Mohammed b. Ja‘far al-Samiry, who said: I heard Abu Musa, the educator, say: Qays b. al-Nu‘man said: “One day I went to some graveyards of Medina. Suddenly, I found a boy. The boy was sitting beside a grave and weeping loudly. Rays of light were coming out of his face. I walked toward him and said: “O Boy, what has made you sad to the extent that it has made you lonely at the graveyards and weep over the deed while you are in the inexperience of boyhood paying no attention to the difference of the times and the longing of grief? The boy raised his head and lowered it. He kept silent for an hour without giving an answer. Then he raised his head and said:

Indeed the boy is he whose intellect is young.

Neither youngness nor oldness has abased the wise from us.

Then he said to me: You have no ability to think. Your bowels are free from sorrow. You feel safe from the approach of death through the long hope. Indeed the thing that has made me lonely at the graveyard reminds me of the Words of Allah, the Great and Almighty :‘ And the trumpet shall be blown, when lo! from the graves they shall hasten on to their Lord. ' So, I said: May my father and mother be ransom for you, who are you? He said:‘ The unhappiness of the fools is that their knowledge of the children of the prophets is little. I am Mohammed b. ‘Ali b. al-Husayn. This is the grave of my father. Which sociability is more sociable than his nearness? Which loneliness is with him? Then he composed, saying:

When my tears decrease at a misfortune,

I make weeping a cause for it.

Qays said:‘ I went away. I did not leave the visitation of the graves from that time.[51] ’” This report was fabricated, for it denotes that the Imam was still young after his father's death. However, the historians have unanimously agreed that his holy age was 39 years. Thus, when we consider carefully this report, we understand that it is among the fabrications.

With this our talk about Imam Mohammed al-Baqir under the wing of his father and of his grandfather is over. He inherited from them the greatest thing which the branches inherit from the origins. He inherited from them knowledge, wisdom, and sound judgments.

CHAPTER II: UNDER THE AUSPICES OF AL-HUSAYN AND ‘ALI

Imam Abu Ja‘far (al-Baqir), peace be on him, grew up in the House of the message, the place of descent of the revelation, and the source of radiation in the world of Islam. His grandfather, Imam Husayn, peace be on him, and his father, Imam Zayn al-‘Abidïn, fed him with noble ideals. They taught the ways of good and guidance that settled in themselves. Moreover, they taught him bright behavior and a sound direction to be an example to this community. The following is an account of his early life under the wing of his grandfather and his father.

Under the Care of his Grandfather

Imam Husayn, peace be on him, took care of educating his grandson. He bestowed upon him rays of his holy soul that illuminated the horizons of this world. The historians narrated that he seated him on his lap, kissed him very much, and said to him: “Indeed, Allah's Apostle, may Allah bless him and his family, sends you his greetings.”[1]

This was a hint from the grandfather to his grandson that the Prophet, may Allah bless him and his family, wanted him to practice his leading role for his community. In other words he wanted him to split open the fountains of wisdom in the lands of his community, to proclaim knowledge all over them, and to guide his community to the right path. In his early life, Imam al-Baqir, peace be on him, saw his grandfather, Imam Husayn, peace be on him, facing the critical situation. That was when his grandfather was afflicted by the tyrant of his time and the pharaoh of this community, namely, Yazïd b. Mu‘awiya, who endangered Islam, summoned Imam Husayn to pledge allegiance to him, and to yield to his rule. Thus, Imam Husayn, peace be on him, cried out at his face and continued his immortal movement to raise Allah's word high in the earth and to carry out his Islamic message with honesty and loyalty. So, he sacrificed his life, the members of his house, and his companions to establish the glory of Islam, and to destroy his enemies and his opponents. His sacrifice was full of noble values and high ideals. It moved the people's sentiments and their feelings. It was abounding in positive results. It offered the most wonderful lessons about the sacrifice for the truth and the duty. It will be immortal forever. Moreover, it will represent man's honor and his high purpose.

The stages of that immortal tragedy took place before Imam al-Baqir while he was in his early life. He, peace be on him, said: “My grandfather was killed while I was four years of age. Indeed, I remember his murder and what hit us during that time.”[2]

Imam al-Baqir, peace be on him, reported many of its stages. Al-Tabari reported some of its pictures on his authority. A group of the prominent Companions (of the Prophet) wrote a book. They called the book ‘Maqtal al-Husayn’. In it, they have written what they heard from him and from other than him about the tragedies of Karbala'. Ibn al-Nadïm has mentioned many of them in his book ‘al-Fihrast’. However, that immortal tragedy left great pain and sorrow in his soul. Its sorrows accompanied him throughout his life.

Under the Auspices of his Father

Imam Abu Ja‘far (al-Baqir), peace be on him, lived for more than 34 years under the care of his father, Imam Zayn al-‘Abidïn, peace be on him. He accompanied him throughout that period. He did not leave him. He was impressed by his bright guidance that represented the guidance of the prophets and of the apostles. The people did not see the likeness of Imam Zayn al-‘Abidïn in his God-fearingness, his piety, his asceticism, and his strong cleaving to Allah. We will mention some of Imam Zayn al-‘Abidïn's affairs and conditions. That is because his behavior had great influence on Imam al-Baqir's deep soul. They are as follows:

Admiration and Glorification

The intellectuals and the scholars admired and glorified Imam Zayn al-‘Abidïn. They preferred him to others. The following are some of their words concerning him:

1. Sa‘ïd b. al-Musayyab

The solemnity of the Imam and his greatness astonished Sa‘ïd b. al-Musayyab. Thus, he said: “I have never seen (a person) better than ‘Ali b. al-Husayn. I have never seen him but I detest myself. I have never seen him laughing.”[3]

2. Al-Zuhri

Al-Zuhri adored the Imam. He said: “I have never seen a Qarashi (person) better than him.”[4] He also said: “I have never seen (a person) more knowledgeable than ‘Ali b. al-Husayn.”[5]

3. Zayd b. Aslam

Zayd b. Aslam said: “I have never seen (a person) similar to ‘Ali b. al-Husayn.”[6]

4. ‘Umar b. ‘Abd al-‘Azïz

When ‘Umar b. ‘Abd al-‘Azïz heard of the death of the Imam, he said: “The lamp of the world, beauty of Islam and adornment of worshipers passed away.”[7]

5. Abu Hazim

Abu Hazim said: “I have never seen a Hashimi better than ‘Ali b. al-Husayn.”[8]

6. Malik

Malik said: “There was nobody similar to ‘Ali b. al-Husayn in the members of the House of the Apostle of Allah, may Allah bless him and his family.”[9]

7. Jabir b. ‘Abd Allah

 Among those who adored the Imam was the great Companion (of the Prophet), Jabir b. ‘Abd Allah al-Ansari, who said: “I have never seen a boy of the Prophets similar to ‘Ali b. al-Husayn.”[10]

8. Al-Waqidi

Al-Waqidi said: “‘Ali b. al-Husayn was the most wonderful of all the people in worship and the most pious of them for Allah, the Great and Almighty.”[11]

These words denote the impressions of these great figures concerning the Imam. They have unanimously agreed that he was at his time the best of all the family of the Prophet in knowledge and outstanding merits that represent man's absolute perfection.

His high Morals

As for his high morals, they were gifts from Allah. The perplexed person follows the right way with them. The straying person is guided by them. In this phenomenon, the Imam imitated his grandfather, Allah's Apostle, may Allah bless him and his family who was distinguished from the prophets by his high morals.

The historians have unanimously agreed that the Imam, peace be on him, treated kindly those who mistreated him. He forgave them and bestowed liberally upon them to uproot from them aggression against others. The following are some of his attitudes towards them:

A. The historians said: “Isma‘ïl b. Hisham al-Makhzumi was the governor of Yathrib (Medina). He harbored hatred against the members of the House, peace be on them. He hurt Imam Zayn al-‘Abidïn very much and abused his grandfathers on the pulpits to approach the rulers of Damascus. When al-Walïd b. ‘Abd al-Malik became caliph, he removed Hisham from office because of a previous enmity. Then he ordered the people to take their rights from him. Hisham was very afraid of the Imam, peace be on him, for he mistreated him very much. So, he said: “I am afraid of no one but of ‘Ali b. al-Husayn. He is a righteous man. Thus, the ruler will hear his words concerning me. “However, the Imam ordered his companions and followers not to mistreat him. Rather, he went to him, smiled at him, asked him about his need during his critical situation, and then said to him: “Cousin, my Allah forgive you. Indeed, what has been done towards you has displeased me.So, summon us to what you like.”

Hisham was astonished. Thus, he said with admiration: “Allah knows where to put His mission.”[12]

Among his high morals is the following attitude that raises him to the level which no reformer has reached except his grandfathers. It also indicates his Imamate.

The historians reported that he slaughtered every day a ewe. He cooked the ewe and divided it among the poor and the deprived. One day his retainer carried a bowl of broth. The broth was boiling because of the intense heat. The retainer stumbled over a child of the Imam. Thus, the child died at once. So, the ‘Alid women wept loudly. The Imam was praying. When he had finished his prayers, he was told about the death of his child. However, he, peace be on him, hurried to the retainer. He found him shaking with fear. He met him with kindness and affection, and said to him: “You have doubts about ‘Ali b. al-Husayn. You have thought that he will punish you. Go, you are free for Allah. These are four thousand dinars as a gift for you. Excuse me for the fear that has hit you because of me.”[13]

How wonderful this soul is ! It is superior to the good servants whose hearts Allah tested with belief. The Imam inherited these great morals from his grandfather, the great Prophet, may Allah bless him and his family, who established the standard of manners in the earth.

C. Among his high morals was that while he was going out of the mosque, a man from those who hated him began cursing and abusing him. Some of the Imam's companions and followers became angry with the man. However, the Imam, peace be on him, calmed them, and then he treated the man kindly, saying: “You do not know our affair completely. Do you have a need to help you against it.”

The man felt shame. He wished that the earth would hide him. Defeat and regret appeared on his face. The Imam, peace be on him, walked towards him. He gave him a shirt. Besides he ordered one thousand dinars to be given to him. Thus, the man said: “I bear witness that you are among the children of the prophets.”[14]

These are some of his attitudes that are full of mercy, clemency, and self- denial. Indeed the morals of the members of the House (ahl al-Bayt), peace be on him, are a school that is based on honor, nobility, and on every thing through which man becomes high.

His Proclaiming Knowledge

After the tragedy of Karbala', Imam Zayn al-‘Abidïn, peace be on him, devoted himself to proclaiming knowledge among the people. He did not confine himself to the science of tradition and jurisprudence. Rather, he took care of ethics, literature, philosophy, and wisdom. Moreover, he supplied the Islamic thought with large abilities of knowledge, wisdom, and etiquette. His book called ‘ al-Sahifa al-Sajjadiya', his treatise on rights, the encyclopedias of tradition, and the books of ethics are full of them.

His Urging (the Moslems) to seek Knowledge

He, peace be on him, urged the Moslems to seek knowledge. He summoned them to strive to study knowledge because it is the creative means for their development and the prosper of their life. He, peace be on him said: “If people knew what is in seeking knowledge, they would seek it even through shedding blood and wading into the depth of the sea. ”

He, peace be on him, advised some of his companions to spread knowledge. In addition he ordered them not to be proud towards the teacher. He, peace be on him, said: “Indeed if you are good in teaching the people and do not show pride towards them, Allah will increase you from His favor. If you prevent them from learning your knowledge, then it is incumbent on Allah, the Great and Almighty, to deprive you of knowledge and its splendor and to drop your position from the hearts.”[15]

His Honoring the Seekers of Knowledge

He, peace be on him, took care of the seekers of knowledge and raised their position. When he saw one of them, he said: “Welcome to the will of the Apostle of Allah, may Allah bless him and his family. “Imam al-Baqir, peace be on him, said: “When my father, Zayn al-‘Abidïn, looked at the young men who sought knowledge, he made them nearer to him, saying:‘

Welcome to you, you are the deposits of knowledge. If you are the young men of people, you are about to be the elders of others.'”[16]

The Readers of the Koran cleaved to him

The readers of the Koran devoted themselves to Imam Zayn al-‘Abidïn to learn from him sciences, knowledge, and manners of conduct. Sa‘ïd b. al-Musayyab talked about their cleaving to the Imam, saying: “Indeed, the readers of the Koran did not go to Mecca till ‘Ali b. al-Husayn went there. He went there and a thousand riders went with him.”[17]

His Freeing of Slaves

Imam Zayn al-‘Abidïn, peace be on him, felt pity for slaves. Thus, he bought them and their women. Then he released them all to enjoy freedom and dignity. When he released them, he gave them enough money to be in no need of people.

He adopted a group of slaves. Then he taught them various kinds of knowledge and sciences. A large group of them graduated from his school. They were among the great scholars at that time. That was the reason why the slaves headed the scientific movement during those times. That was also the reason why they followed the members of the House (ahl al-Bayt), peace be on them, and joined every political movement that summoned the people to get rid of the Umayyad government and to return the caliphate to the members of the House (ahl al-Bayt), peace be on them, who were the refuge for every poor and deprived person.

His Worship and his Piety

Imam Zayn al-‘Abidïn was among the monks of this community in his worship and piety. He was given the nick-name of Dhi al-Thafanat (the one with calluses). That was because of his many prostrations (in prayer). He was also given the nick-name of al-Mujtahid (the hardworking one), Zayn al-‘Abidïn (the ornament of the worshipers), and Sayyid al-‘Abidïn (the Lord of the worshipers).[18] The nick-name of al-Sajjad refers to his constant worship and his great cleaving to Allah. The historians reported that when he used to perform ritual ablutions, his skin would turn yellow. Thus, his family said to him: “What is that which hits you during the ablution? “He said to them: “Do you not know before whom I want to stand?”[19] His son, al-Baqir, came to him. He found him worshipping Allah to the extent that he turned pale because of staying up at night, his eyes had white secretion because of weeping, his forehead festered because of much prostration (in prayer), and his legs swelled because of praying at night. So, his son burst into tears. However, Imam Zayn al-‘Abidïn was praying. When he saw his son, he ordered him to give him the parchments in which there was the (practice of) worship of his grandfather, the Commander of the Faithful, peace be on him. His son gave him those parchments. He considered them carefully. Then he left them out of boredom and said: “Who is strong enough to perform the worship of ‘Ali b. Abï Talib ?”[20]

When he, peace be on him, rose to pray before Allah, he turned toward the Great Creator with his heart and his feelings. No affair of this life made him busy. Imam al-Baqir said : “When my father rose to pray, he did not

busy himself in other than it and did not hear anything, for he devoted himself to it. “One of his children fell and broke his hand. His family cried. Then they sent for the bone setter. He set the hand of the child who was crying because of the intense pain. The Imam did not hear anything. When he entered upon morning and saw the boy's splint hand, he asked about that. So, his family told him about that.[21]

Worship strained him very much. Indeed he overexerted himself for it. Thus, his family feared for his safety. They begged him to decrease his worship. However, he refused that. Imam al-Baqir, peace be on him, said: “When Fatima, the daughter of the Commander of the Faithful, saw her nephew, ‘Ali b. al-Husayn, overexerting himself in worshipping, she went to Jabir b. ‘Abd Allah al-Ansari and said to him: “O Companion of the Apostle of Allah, indeed, we have rights with you. Among our rights with you is that when you see one of us overexerting himself, you must make him remember Allah and ask him to relieve himself. The nose of ‘Ali b. al-Husayn, the rest of his father, al-Husayn, has been torn. His forehead, his kneels, and his palms (of the hands) have become swollen. That is because he has overexerted himself in worshipping.”

So, Jabir went to Imam Zayn al-‘Abidïn. He found him overexerting himself in worshipping at his mihrab. The Imam rose to receive Jabir. He seated him beside him and asked him very much about his condition. Then Jabir asked the Imam:

“O Son of the Apostle of Allah, do you not know that Allah has created Paradise for you and for those who love you and created Fire for those who hate you and show enmity towards you ? So, why do you overexert yourself ?”

The Imam answered Jabir with kindness and affection: “O Companion of the Apostle of Allah, do you not know that Allah has forgiven my grandfather, Allah's Apostle, his past and following faults ? Still he overexerted himself for Allah. May my father and mother be ransom for Allah's Apostle, he worshipped Allah till his leg and his foot became swollen. It was said to him:‘ Do you do that while Allah has forgiven you your past and following faults ?' Thus, he said:‘ Should I not be a grateful servant ?' ”

When Jabir knew that the Imam insisted on overexerting himself, he said to him: “O Son of the Apostle of Allah, spare your life. That is because you are from the family through whom the tribulation is driven away, through whom the illness is cured, and through whom the sky rains.”

The Imam replied him with a faint voice: “I will continue the way of my father and of my grandfather. I will follow their example till I meet them.”

Jabir was astonished. Thus, he said to those who were around him : “No child of the prophets was like ‘Ali b. al-Husayn except Joseph, the son of Jacob. By Allah, the children of al-Husayn are better than the children of Joseph, the son of Jacob. Indeed one of them will fill the earth with justice as it had been filled with injustice.”[22]

Imam Zayn al-‘Abidïn was the Imam of the pious and the repentant. Indeed he overexerted himself in his worshipping. He was loyal in his obedience. He cleaved to Allah to the extent that even saints did not do that.

His Alms and his Kindness

Imam Zayn al-‘Abidïn was the kindest of all the people to the weak, the gentlest of them to the needy and the most merciful of them to the miserable. He preferred the poor to himself and his family. The historians have unanimously agreed that he carried a bag of bread on his back and divided it among the poor as alms. He said: “Indeed the secret alms put out the Lord's wrath.”[23] He maintained one hundred families in Medina.[24] He had kissed the poor person before he gave him the alms.[25] He did that lest the poor should feel abasement. The historians said: “When Imam Abu Ja‘far (al-Baqir) washed his father, some of those who attended his washing saw that his kneels and the outside of his feet were like those of the he-camel. That is because the Imam prostrated (in prayer) very much. Meanwhile they looked at his shoulders and saw that they were similar to his kneels and feet. Thus, they asked Imam al-Baqir about that. He, peace be on him, said: “If he was living, I would not tell you about that. Every day, he as far as possible fed a needy person up wards. When the night came, he looked at what remained from the food of his family at that day of theirs. He put the food into the bag. When the people became calm, he put the bag on his shoulder. He went through (the streets) of Medina. He intended to reach a group of people who did not ask the people for alms. He reached them while they did not know him. No one of his family knew that except me. I knew that he wanted to give alms secretly with his own hand. He said: “The secret alms put out the Lord's wrath.”[26]

Imam al-Baqir, peace be on him, reported some of his father's alms, saying: “Perhaps my father bought a silk garment for fifty dinars. He spent the winter wearing it. He entered the mosque wearing it. When the summer came, he ordered the garment to be given as alms or he ordered it to be bought to give its price as alms.[27]

Indeed Imam Zayn al-‘Abidïn was unique in the history of mankind. That is because his moral criteria and his psychological merits raised him to the level which nobody reached except his grandfathers.

The Wonderful Poem of al-Farazdaq

Imam Zayn al-‘Abidïn, peace be on him, went to the Sacred House of Allah to perform the pilgrimage. Meanwhile Hisham b. ‘Abd al-Malik went there for the same purpose. The latter did his best to touch the Black Stone but he was unable to do that, for the people overcrowded around it. A pulpit was installed and he sat on it. He began looking at the circumambulation of the people. Then Imam Zayn al-‘Abidïn came to perform his circumambulation. When the pilgrims saw him, they were astonished at his solemnity that was similar to the solemnity of his grandfather, Allah's Apostle, may Allah bless him and his family. The people were shouting loudly: “There is no god but God! Allah is great!”They made two queues for him. Happy was he who saw him, kissed his hand, and touched his shoulder. That is because the Imam was the rest of Allah in his earth. The Syrians were astonished when they saw that situation. That is because the pilgrims did not received Hisham, who was the nominated caliph after his father, warmly though the Syrians honored him and the policemen surrounded him.

One of Hisham's companions asked him: “Who is that man whom the people have honored very much?

Hisham burst into anger, shouted at the man, saying : “I do not know him!”

He claimed that he did not know the Imam lest the people should know him. Al-Farazdaq was there. He did not control himself. Thus, he said to the Syrians:

“I know him.”

“Who is he, Abu Firas?”asked the Syrians.

Hisham shouted at al-Farazdaq, saying:

“I do not know him!”

“Yes, you know him,”replied al-Farazdaq.

Then he rose and composed the following poem whose effect was stronger than the hitting of the swords and the stabbing of the spears against Hisham. He said:

This is the son of Husayn and the son of Fatima the daughter of the Apostle through whom the darkness dispersed.

This is he whose ability the valley (of Mecca) recognizes, and whom the (Sacred) House (as do) the sanctuary and the area outside the sanctuary (al-hill).

This is the son of the best of Allah's servants. This is the pure pious man, the pure eminent man.

When Quraysh saw him, their spokesman said:

Liberality terminates at the outstanding qualities

of this (man).

He belongs to the top of glory which the Arabs

 of Islam and non-Arabs fall short of obtaining.

When he comes to touch 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.

There is a cane in his hand. Its smell is fragrant from the hand of the most wonderful (of all the people), who is proud.

The prophets yielded to his grandfather's favor. The nations yielded to the favor of his community.

The light of guidance emanates from the light of his forehead. He is like the sun whose shining disperses darkness.

His tree belongs to the Apostle of Allah. Its elements, its natures, and its qualities are good.

This is the son of Fatima if you do not recognize him. The prophets of Allah were ended by his grandfather.

Allah honored and favored him from antiquity.

Your words ‘ who is this?’ do not harm him. The Arabs and non-Arabs recognize him whom you deny.

Both his hands are relief. Their advantage has prevailed. The hands are equal. Nonexistence does not befall them.

He is the carrier of the burdens of the people when they are oppressed.

His qualities are good. The ‘ yes’ is sweet with him.

He does not break the promise. His soul is blessed. His courtyard is wide. He is clever when he decides.

He is from the people whose love is religion, whose hate is unbelief, whose approach is refuge and protection.

If the God-fearing are numbered, they are their Imams. If it is said who are the best of the earth, it is said they are.

No generous man can reach their far purpose. No people, though generous, can compete with them (for generosity).

 They are rain when a crisis happens. They are lions

 when fear becomes intense.

Poverty does not decreases the relief from their hands. That is the same, whether they are rich or poor.

 Misfortune and tribulation are driven away through their love.

Kindness and the blessings are regained through it.

In every affair their praise is after the praise of Allah. The speech is ended by it.

Abasement refuses to stop at their space. Their natures are noble, and their hands are full of liberality.

None of mankind has within their souls such primacy as he does nor such grace as he does.

Whoever knows Allah, knows His friend. Religion is from the House of this man.

Hisham burst into anger. He wished that the earth would swallow him up. He was displeased to hear this poem called al-‘Asma'. That is because it indicated the high social rank of the great Imam. Besides it made the Syrians recognize him, for they did not recognize him nor did they recognize his grandfathers. Accordingly, Hisham ordered al-Farazdaq to be imprisoned at a place called ‘Asfan between Mecca and Medina. Imam Zayn al-‘Abidïn heard of that, so he sent al-Farazdaq twelve thousand dirhams. However, al-Farazdaq returned them. He refused to accept them and said: “I said that concerning you as anger for Allah and His Apostle.”The Imam returned them and al-Farazdaq agreed to accept them. Then al-Farazdaq began dispraising Hisham.[28]

Deep Sadness

In this world nobody was afflicted with disaster as Imam Zayn al-‘Abidïn, peace be on him. That is because he suffered from the fears of the disaster of Karbala'. He saw the stages of that tragedy that is immortal in the world of grief. He was ill, for illnesses and diseases attacked him. Those sad sights melted his heart. Thus, they moved him to weep continuously. His deep sadness increased in the course of days. So, sadness melted him. His sadness for his father became great to the extent that he mixed his food with his tears.[29] Thus, some of his followers begged him to be patient, saying : “We are afraid that you will be among the perished. “However, the Imam answered them kindly : “I express my grief and my sadness before Allah. I know what you do not know. Indeed Jacob was a prophet. He had twelve children. Allah concealed on of his children. Jacob knew that his child was living. Still, he wept over him to the extent that his eyes became white because of sadness. For me, I looked at my father, my brothers, my uncles,

and my companions. They were killed around me. So, how does my sadness end ? When I remember the murder of the son of Fatima (Imam Husayn), I burst into tears. When I look at my aunts and my sisters, I remember the day when they escaped from tent to tent at the Battle of Karbala'. Nevertheless, the caller of the people shouted:‘ Burn the tents of the oppressive. ' ”

Those painful sights that occurred at Karbala' motivated his sadness and sorrow. So, he is numbered as one of the five weeping persons who have represented sadness and weeping in the arena of life for centuries.

Imam al-Baqir, peace be on him, witnessed that exhausting sadness that befell his father. Thus, he became very impatient. Perhaps he shared his father his weeping and his grief.

His Commandments to his Son al-Baqir

The great Imam supplied his son al-Baqir and all his children with educational commandments full of high manners and noble values. They achieve safety, rest, and tranquillity to those who put them into practice. The following are some of them:

1. He, peace be on him, said to his son, al-Baqir: “O My little son, do not make friends with five (persons), and do not talk with them. Do not make friends with the sinner, for he sells you for a meal or less than it. I (al-Baqir) said:‘ My father, what do you mean by less than it ?' He replied:‘ He wishes for it, then he will not obtain it. ' Do not make friends with the miser, for he abandons you when you are in need of him. Do not make friends with the liar, for he is like the mirage. He makes the near (things) far for you, and he makes the distant (things) near for you. Do not make friends with the fool, for he wants to avail you but he harms you. It was said:‘ A wise enemy is better than a foolish friend. ' Do not make friends with him who abandons his close relatives, for he is cursed at three places in Allah's Book: in the Chapter of Mohammed, Allah, the Most High, said:‘ But if you held command, you were sure to make mischief in the land and cut off the ties of kinship! It is those whom Allah has cursed. So, He has made them deaf and blinded their eyes.'[30] In the Chapter of al-Ra‘d, Allah, the Exalted, said: ‘And those who break the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be a curse and they shall have the evil (issue) of the abode.’[31] In the Chapter of al-Ahzab, Allah, the Most High, said:‘ Surely (as for) those who speak evil things of Allah and His Apostle, Allah has cursed them in this world and the hereafter, and He has prepared for them a chastisement bringing disgrace.’[32] ”[33]

In these commandments the Imam, peace be on him, warned Moslems of making friends with the above-mentioned persons whose morals are bad, for the psychological illnesses of such people pass along their friends. Indeed friendship has a great effect on forming the personal behavior of the individual.

2. He, peace be on him, recommended his son, al-Baqir, with these valuable commandments. He said to him: “Do good for everybody who asks you for it. If he is appropriate for it, then you are right in giving it. If he is inappropriate for it, then you are appropriate for it. If a man abuses you on

your right hand and then the man moves to your left hand and apologizes to you, then accept his apology.”[34]

These commandments are full of the noble ethics which the members of the House (ahl al-Bayt), peace be on them, adopted. They urged the Moslems to do good and asked them to forgive those who mistreated them. These are the most prominent qualities of them.

3. Imam al-Baqir, peace be on him, said: “My father, ‘Ali b. al-Husayn, said to his children:‘ Be careful of small and big lies during seriousness and joking. That is because if the person tells a small lie, he will tell a big one.’”[35]

The Imam, peace be on him, urged his children to adopt good deeds. He planted noble qualities in themselves. He prevented them from practicing the deeds that corrupt man's behavior.

4. Imam Zayn al-‘Abidïn, peace be on him, recommended his son, Imam al-Baqir, to cleave to the following excellent commandments. He, peace be on him, said: “My little son, intellect is the guide of the soul. Knowledge is the guide of the intellect. Intellect is the translator of knowledge. Know that knowledge is more surviving, the tongue is more prattling, and that the reform of all the world is in two words- cleverness and heedlessness.[36] For man does not neglects what he has already regonized. Know that the hours decrease your lifetime. You do not obtain a blessing but through leaving another blessing. Beware of the long hope.”[37]

These are some of his commandments. They are full of high morals, valuable wise sayings, and sound directions. The Imam did not put them for his children only. Rather he put them for all people regardless of their nationalities and their religions.

His Supplications for his Children

As for all his supplications, they represent an origin bright side of the sides of Islamic education. They are the best ways to educate souls and to improve morals.

The great Imam knew that black clouds of social, moral and religious deterioration prevailed in the community during his time. So, he put his supplications known as‘ al-Sahifa al-Sajjadiya'. Through them he wanted to cure psychological diseases and to renew the mental and spiritual qualities of the community. The supplications are among the most valuable Islamic works after the Holy Koran and Nahjj al-Balagha.

Indeed Imam Zayn al-‘Abidïn's supplications are full of knowledge, wise sayings, and spiritual Islamic belief. They supply the community with the teachings necessary to achieve its individual and social balance. Among his holy supplications for his children is the following. He, peace be on him, said:

O Allah, be kind to me through

the survival of my children,

setting them right for me,

and allowing me to enjoy them!

O Allah, make long their lives for me,

increase their terms,

bring up the smallest for me,

strengthen the weakest for me,

rectify for me their bodies,

their religious dedication,

and their moral traits,

make them well in their souls, their limbs,

and everything that concerns me of their affair,

and pour out for me and upon my hand

their provisions!

Make them pious, fearing, insightful, hearing,

and obedient toward You,

loving and well-disposed toward Your friends,

and stubbornly resistant and full of hate

toward all Your enemies!

Amen!

O Allah, through them strengthen my arm,

straighten my burdened back,

multiply my number,

adorn my presence,

keep alive my mention,

suffice me when I am away,

help me in my needs,

and make them loving toward me,

affectionate, approaching, upright,

obedient, never disobedient, disrespectful

opposed, or offenders!

Help me in their upbringing, their education,

and my devotion toward them,

give me among them from Yourself male children,

make that a good for me,

and make them a help for me

in that which I ask from You!

Give me and my progeny refuge from the accursed Satan,

for You have created us, commanded us, and prohibited us,

and made us desire the reward of what You have commanded

and fear its punishment!

You assigned to us an enemy

who schemes against us,

gave him an authority over us

in a way that You did not give us an authority over him,

allowed him to dwell in our breasts

and let him run in our blood vessels;

he is not heedless though we are heedless,

he does not forget though we forget;

he makes us feel secure from your punishment

and fill us with fear toward other than You.

If we are about to commit an indecency,

he gives us courage to do so,

and if we are about to perform a righteous work,

he holds us back from it.

He opposes us through passions

and sets up for us doubts.

If he promises us, he lies

and if he raises our hopes, he fails to fulfill them.

If You do not turn his trickery away from us,

he will misguide us,

and if You do not protect us from his corruption,

he will cause us to slip.

O Allah, so defeat his authority over us through Your authority,

such that You hold him back from us

through the frequency of our supplication to You

and we leave his trickery

and rise up among those preserved by You from sin!

O Allah, grant me my every request,

accomplish for me my needs

withhold not from me Your response

when You have made Yourself accountable for it to me,

veil not my supplication from Yourself,

when You have commanded me to make it,

and be kind to me through everything that will set me right

in this world and the next,

in everything that I remember or forget,

display or conceal,

make public or keep secret!

In all of this, place me through my asking You among

those who set things right,

those who are answered favorably

when they request from You

and from whom is not withheld

when they put their trust in You,

those accustomed to seek refuge in You,

those who profit through commerce with You,

those granted sanctuary through Your might,

those given lawful provision in plenty from Your bound less bounty

through Your munificence and generosity,

those who reach exaltation after abasement through You

those granted sanctuary from wrong through Your justice,

those released from affliction through Your mercy,

those delivered from need after poverty through Your riches,

those preserved from sins, slips, and offenses through reverential fear toward You,

those successful in goodness, right conduct, and propriety through obeying You,

those walled off from sins through Your power,

the retainers from every act of obedience toward You,

the dwellers in Your neighborhood!

O Allah, give all of that through Your bestowal of success and Your mercy,

grant us refuge from the chastisement of the burning,

and give to all the Moslems, male and female,

and all the faithful, male and female,

the like of what I have asked for myself and my children,

in the immediate of this world

and the deferred of the next!

Verily You are the Near, the Responder,

the All-hearing, the All-knowing,

the pardoner, the Forgiving,

the Clement, the merciful!

And give to us in this world good,

and in the next world good,

and protect us from the chastisement of the Fire![38]

Indeed the great Imam put the methods of education and the ethics of Islam through this holy supplication, which is among the gifts of Prophethood, the fragrant smells of the Imamate, and the bright pages of the heritage of the members of the House (ahl al-Bayt), peace be on them. The Imam took care of this supplication to educate the morals of his children and to purify their souls from deviation from the right path and sins. He prayed for Allah to set right their religion, to protect them from committing what he prohibited, and to set right their conduct so that they would be the delight of his eye and a help for him to achieve the affairs of this life. It is natural for the father to be happy when his child is righteous. When the child deviates, he turns his parents' life into an unbearable inferno.

In Protection from Immortality

The great Imam overexerted himself in worship. He was very loyal to Allah. The people saw nobody like him in piety and intense cleaving to the religion. His life was a school for piety, belief, education, and reform. The people admired him very much, for he was the rest of the Prophethood and of Allah in His earth. Thus, they were happy to see him, to sit with him, and to talk with him. This was difficult for the Umayyads who were the most malicious of all the people towards the Prophet's family. They were afraid of the Imam, for the people admired him very much, and talked about his vast knowledge. Among the most malicious towards him was al-Walïd b. ‘Abd al-Malik. Al-Zuhri reported that al-Walïd said: “I have no rest as long as ‘Ali b. al-Husayn is in this world.”[39] When this spiteful person became caliph, he decided to kill the Imam.

Al-Walïd poisoned the Imam

Al-Walïd committed the most dangerous crime in Islam. He sent deadly poison to his governor of Medina (Yathrib). He commanded him to give the poison to the Imam to drink.[40] His governor carried out that order. When the Imam was given the poison to drink, he suffered from severe pains. He remained alive for some days on the death bed expressing his grief to Allah. The people crowded to visit him. However, he, peace be on him, wa

praising Allah for granting him martyrdom at the hands of the worst of His creatures.

His Designation for the Imamate of al-Baqir

He, peace be on him, charged his son, al-Baqir, with the Imamate after him and designated him as the Imam. Al-Zuhri said: [I went to him to visit him. Then I said to him:] “If Allah's unavoidable order occurs, whom shall we follow after you ?”

The Imam looked at me kindly and said to me: “This son of mine, pointing to his son al-Baqir, for he is my trustee, my inheritor, and the container of my knowledge. He is the origin of knowledge and the one who will split it open. ”

“Will you not designate your eldest son ?”

“Abu ‘Abd Allah, oldness and youngness do not concern the Imamate. In this manner, Allah's Apostle, may Allah bless him and his family, nominated us. Thus, we have found it written in the tablet and the parchment. ”

“Son of the Apostle of Allah, did your Prophet entrust you to be the trustees (of authority) after him ?”

“We have found twelve names in the parchment and the tablet. Their Imamate, their fathers' names, and their mothers' names have been written in the tablet.”Then he said: “Seven of the trustees will come forth from the back of Mohammed, my son. Al-Mahdi will be one of them.”[41]

Some prominent Shi‘ites came to him. He told them about the Imamate of his son al-Baqir. He appointed him as the authority and leader for the community of his grandfather. Then he gave him a basket and a box in which were the prophets' heritage and the weapon and the books of the Apostle of Allah, may Allah bless him and his family.[42]

His Bequests to his Son al-Baqir

Imam Zayn al-‘Abidïn, peace be on him, entrusted his trustee and the Lord of his sons, Imam al-Baqir, peace be on him, to carry out his bequests that are as follow:

1. He said to him: “Through this she-camel of mine, I performed the hajj twenty times. I have never whipped it. When it dies, bury it so as the beasts of prey do not eat its meat. That is because Allah's Apostle, may Allah bless him and his family, said: “Allah numbers the camel from the blessings of Heaven when the pilgrim performs the hajj seven times through it. And He makes blessed its progeny.”Imam al-Baqir carried that out.[43]

2. He advised him to carry out the following valuable bequest that denote some bright qualities of the members of the House (ahl al-Bait), peace be on them. He said to him: “I advise you with what my father advised me when death came to him. He said to me: “My little son, beware of oppressing him who has no supporter against you but Allah.”[44]

3. He entrusted him to wash and shroud him and to take care of all his affairs till he buried him in his final resting place.[45]

To the High Comrade

The Imam was in a critical condition, for the death pangs became more serious. The members of his House were told that he would move to Paradise in the darkness of the night. He fainted three times. When he got well, he read the chapter of al-Waqi‘a and the chapter of Inna Fatahna, and then he, peace be no him, said: “Praise belongs to Allah, Who has made good to us his promise, and has made us inherit the land; we abide in the garden where we please; so goodly is the reward of the workers.”[46]

Then that great soul ascended to its Creator as the souls of the prophets and of the apostles ascended. The angels of the Merciful surrounded it. Allah's favors, greetings, and pleasure surrounded it too. His soul ascended to Heaven after it had enlightened the horizons of this universe and the worlds of this world had shone through it. That is because it had left behind it noble practices through which the perplexed one and the straying one follow the right way.

His Preparation for Burial

Imam Abu Ja‘far (al-Baqir) prepared his father's body. When he washed his body, the people saw the places of his prostration (in prayer). They were similar to the camel's kneels because of his many prostrations for his Creator. The people looked at his shoulders. They looked like the camel's kneels too. Thus, the people asked al-Baqir about that. He told them that his father's shoulders were so because of the food bag he carried on them for the poor and the deprived.

After al-Baqir had washed his father's body, he shrouded it and prayed over it.

His Funeral

Imam Zayn al-‘Abidïn was escorted to his final resting place in the manner which Medina (Yathrib) had never seen before. The pious and the sinners paid him the last hours. All the people wept over him, for they lost much good at his death. Moreover, they lost that high soul of which no soul was created. The people crowded around that holy body. They were happy to raise it. It was strange that Sa‘ïd b. al-Musayyab, one of the seven jurists in Medina, did not escort the Imam and did not pray over him. Hushrum, Ashja‘s retainer, blamed him for that. Sa‘ïd said to him: “To pray two raq‘as in the mosque is more lovable for me than to pray over this good man from the good House.[47] Sa‘ïd was deprived of escorting the Imam who was the most pious human being Allah created after his pure grandfathers.

To his final Resting Place

The people were around the great body praising and glorifying Allah. They brought it to the (cemetery) of Baqi‘ al-Gharqad. They dug a grave for it beside the grave of his pure uncle, Imam al-Hasan b. ‘Ali, the Lord of the youth of Heaven. Imam al-Baqir buried his father's body in its final resting place. He buried with it kindness, piety, clemency, and the spiritual qualities of the prophets and of the pious.

Then the people hurried toward Imam al-Baqir, peace be on him, to condole him. The Imam, his bothers, and all the Hashimites thanked them for that.

After he had buried his father at the (cemetery) of Baqi al-Gharqad, Imam Abu Ja‘far (al-Baqir), peace be on him, went home weeping The Hashimites, the children of the Companions (of the Prophet), and the notable Moslems surrounded him. They were weeping over Imam Zayn al-‘Abidïn and mentioning his traits and his deeds. They were also mentioning with great sorrow the heavy loss that befell the Moslems at his death.

After his father's death, Imam al-Baqir, peace be on him, undertook the spiritual leadership and the general authority of the Moslem world. The Imamate and the religious leader with the Shi‘ites passed to him.[48] From that moment, he began to proclaim knowledge and to teach the scholars special lessons about the affairs of Islamic Law and the rules of religion. Most historians mentioned that he lived for 39 years under the protection of his father.[49] The orientalist Roait M. Reynolds made a mistake when he mentioned that the Imam's age was 19 years when the Imamate passed to him.[50] That has occurred because of the paucity of the studies on the affairs of Islamic history.

Fabrication

In his book ‘ al-Tarïkh', b. ‘Asakir reported some fabrications on the authority of Mohammed b. Ja‘far al-Samiry, who said: I heard Abu Musa, the educator, say: Qays b. al-Nu‘man said: “One day I went to some graveyards of Medina. Suddenly, I found a boy. The boy was sitting beside a grave and weeping loudly. Rays of light were coming out of his face. I walked toward him and said: “O Boy, what has made you sad to the extent that it has made you lonely at the graveyards and weep over the deed while you are in the inexperience of boyhood paying no attention to the difference of the times and the longing of grief? The boy raised his head and lowered it. He kept silent for an hour without giving an answer. Then he raised his head and said:

Indeed the boy is he whose intellect is young.

Neither youngness nor oldness has abased the wise from us.

Then he said to me: You have no ability to think. Your bowels are free from sorrow. You feel safe from the approach of death through the long hope. Indeed the thing that has made me lonely at the graveyard reminds me of the Words of Allah, the Great and Almighty :‘ And the trumpet shall be blown, when lo! from the graves they shall hasten on to their Lord. ' So, I said: May my father and mother be ransom for you, who are you? He said:‘ The unhappiness of the fools is that their knowledge of the children of the prophets is little. I am Mohammed b. ‘Ali b. al-Husayn. This is the grave of my father. Which sociability is more sociable than his nearness? Which loneliness is with him? Then he composed, saying:

When my tears decrease at a misfortune,

I make weeping a cause for it.

Qays said:‘ I went away. I did not leave the visitation of the graves from that time.[51] ’” This report was fabricated, for it denotes that the Imam was still young after his father's death. However, the historians have unanimously agreed that his holy age was 39 years. Thus, when we consider carefully this report, we understand that it is among the fabrications.

With this our talk about Imam Mohammed al-Baqir under the wing of his father and of his grandfather is over. He inherited from them the greatest thing which the branches inherit from the origins. He inherited from them knowledge, wisdom, and sound judgments.