Alhassanain(p) Network for Heritage and Islamic Thought

A SUPPLEMENTARY DISCUSSION

Certain objections have been raised against the notion of existence of quiddities in the mind, in the sense that they exist there by themselves.

First Objection

The view that quiddities exist in the mind by themselves implies that a single thing should be both a substance and an accident at the same time, which is impossible. To explain, the substance (jawhar) intellected by the mind is a substance in accordance with the principle of retention of the essentials (dhatiyyât). However, the same substance is also an accident (‘arad), because it subsists through the soul in much the same way as an accident subsists, through its substratum (ma‘rûd). This is self-contradictory, because it implies that a thing be both independent of a subject (mawdû’) and depend on a subject at the same time.

Second Objection

The mental quiddity belongs to the category (maqûlah) of quality (kayf),’ in accordance with the view that the intelligible forms (al-suwar al-‘ilmiyyah) are qualities of the soul (kayfiyyât nafsâniyyah). When we conceive a substance, that conception would fall under the category of substance, on the basis of the principle of retention of the essentials (dhatiyyât). At the same time, as said, it falls under the category of quality, while the categories are mutually exclusive. This implies a contradiction in the essence of the mental existent. Similarly, when we conceive something belonging to a category other than that of substance, the conceived quiddity would fall under two categories. This is true also when the conception is that of a sensible quality (kayf mahsûs), for it will fall under the category of sensible quality as well as that of psychic quality (kayf nafsânî). In all these cases, a single thing falls under two mutually exclusive categories, which is logically impossible.

The philosophers who believe in mental existence admit that the second objection poses a greater difficulty than the first one. The idea that a single thing may be a substance as well as an accident does not pose much of a difficulty, because the essential difference between the categories is the one between substance, quality, quantity and so on. For the notion of accident - as something that subsists through its subject - is a general one that applies to the nine categories. It may validly include mental substance as well and apply to it. Moreover, in accordance with the definition of substance as ‘a quiddity which does not require a subject to exist externally,’ it may validly subsist in the mind through a subject, for it is while existing externally that it does, not require a subject. However, the falling of a single quiddity under two categories  - such as substance and quality or quantity and quality - is necessarily impossible, for the categories are mutually exclusive with respect to essence.

The Attempts to Address the Two Objections

In view of the above and similar objections, some (viz. al-Râzî) have been led to an outright denial of mental existence, holding that knowledge is

a relation between the soul and external reality. Accordingly, that which is known falls solely under the category of external entities. However, we have shown the inadmissibility of such a position. Some others have been led to hold that external quiddities existing in the mind are resemblances (asybâh), not the quiddities themselves. A thing’s resemblance is something other than and different from the thing itself. Hence the intellected forms are qualities of the soul, which do not retain the character of the external categories, and no difficulty arises on the basis of this view.

However, we have shown that this position implies a denial of the possibility of knowledge.

Several other attempts have been made to resolve the above-mentioned difficulties, which are as follow:

` (i) Some of them (viz. al-Qawshajî) have said that knowledge (‘ilm) is different from the known (ma’lûm). The cognition (hushûl) of an external quiddity by the mind involves two things. One is the intellected quiddity itself as it was in external reality. That is the known, and it does not subsist through the soul but is self-subsisting, being present in the mind like a thing present in space and time. The other is a quality present in the soul and subsisting through it. That is knowledge, and it is by virtue of it that ignorance is removed from the soul. Accordingly, the known - whether substance, quantity or something else - falls under an external category, whereas knowledge is a quality of the soul. Thus understood, the difficulty posed by coincidence of two categories or two kinds of one category does not arise.

However, such a description is contrary to what introspection reveals to us during cognition. The form of something present in the soul during cognition is exactly what relieves the soul of ignorance and afford us the knowledge of that thing.

(ii) Some others who believe in the fundamental reality of quiddity (viz. al-Sayyid al-Sanad Shadr al-Dîn al-Syirâzî) have been led to hold that the forms intellected by the mind are divested from their corresponding external quiddities and transformed into qualities. To explain, since the external existence of quiddity is prior to the [mental existence of] quiddity itself, aside from existence there will be no quiddity at all. Mental existence and external existence are different from one another with a real difference, so that when existence is transformed through an external existent becoming a mental existent, there is no reason why quiddity too should not be transformed by the transformation of substance, quantity or any other category into the category of quality. Hence a thing itself has no definite reality with regard to itself. Rather, when a mental quality occurs in the external world it is either substance or some other category, and when an external substance occurs in the mind it becomes transformed into a mental quality. Given the difference between mental and external quiddities (as a result of the above-mentioned transformation), the claim that things themselves come into the mind requires that there should be a common principle between the two. To conceive such a principle, it is sufficient for the intellect to conceptualize something indefinite and common between the two - like the conception of a matter common to a material body and its

disintegrated form - so that what is in the mind should correspond to what is in external reality.

The above theory is fruitless, first because the belief in the transformation of quiddity and of a real difference between the two modes of existence (external and mental) is inconsistent with the doctrine subscribed to by its proponent, that quiddity is fundamentally real and existence is a derivative construct.

Second, since it implies an essential difference between the mental form and the external object known, it boils down to a theory of resemblances and skepticism.

(iii) Some others (viz. al-Dawwânî) have stated that since knowledge is essentially identical with the object of knowledge, it belongs to the same category as the known object. Thus if the latter happens to be a substance, the former is also a substance, and if the latter is a quantity it is also a quality, and so on. As to naming knowledge a ‘quality’ by the philosophers, it is based on a somewhat loose expression, similar to the common usage wherein an attribute representing a substance is called a quality when applied to something else. With this, they claim, the second difficulty is overcome concerning the falling of other categories under the category of quality.

As to the first difficulty, that a single thing should be a substance and accident simultaneously, its solution - as mentioned earlier - is that ‘accident’ in its general sense includes the nine accidental categories as well as mental substance. Hence it does not constitute any difficulty.

The difficulty inherent in this view is that the mere applicability of the concept of one of the categories to a thing, as we shall explain later, does not justify its being classed under that category.

Moreover, the philosophers are explicit in their statement that ‘acquired knowledge’ (al- ‘ilm al-hushûlî) is a psychic quality that really falls under the category of quality and there is no looseness of expression involved.

(iv) Then there is the theory of Shadr al-Muta’allihin - may God’s mercy be upon him - which has been set forth by him in his books. The theory is based on a distinction between two forms of predication (haml): ‘primary essential predication’ and ‘common predication.’ It is the second kind of predication that implies that the intelligible form falls under an external category. To explain, the mere inclusion of a generic or specific concept in the definition of a thing and its applicability to it does not require that thing to be classed under that genus or species. Such a classification depends on the thing’s possessing the properties possessed externally by that genus or species. Hence the mere inclusion of the concepts of ‘substance’ or ‘body,’ for instance, in the definition of the human being (according to which the human being is defined as ‘a substance that is a growing, sensate body capable of voluntarily motion and possess¬ing rationality) does not entail its falling under the category of substance, or under the genus ‘body,’ unless it occurs as a concrete substance, without needing a subject, or as a body possessing three dimensions.

Similarly, the inclusion of ‘quantity’ and ‘continuity’ in the definition of ‘surface’ (which is defined as ‘a static, two-dimensional continuous

quantity’) does not necessitate its inclusion under ‘quantity’ and ‘continuous extension,’ unless as a concrete quantity it is susceptible to division and possesses the property of continuity.

Were the mere correspondence of a concept to a thing to require its inclusion under the category of that thing, then every universal would itself be an individual, as it applies to itself through primary predication. Hence inclusion under a category requires the possession of external properties and it is obvious that such properties exist in external existence, not in mental existence.

This shows that mentaj forms do not fall under the categories to which they correspond, for they do not possess the [external] properties expected of them. However, though the mental form does not possess the properties of the corresponding external object known, as a state (hât) or habit (malakah) present for the soul, from which it dispels ignorance, it is an ‘external’ existent existing for the soul, which possesses it as an attribute. The definition of quality is applicable to it through common predication, as quality is therefore defined as “an accident which is not subject to division or relation.” Hence the mental form as such falls under the category of quality, though from the viewpoint of its being a mental existent corresponding to external reality it does not fall-due to the absence of external properties - under any category except perhaps the category of quality-by-accident.

The above explanation reveals the inadmissibility of the objection of some thinkers who have taken exception to the statement that knowledge is an essential quality (kayf bi al-dzâf) and the mental form an accidental quality (kayf bi al-‘arad). Their argument is that the very existence of those forms and their existence for the soul are one and the same. They argue that the existence and manifestation of the mental forms for the soul are nothing additional to their existence, so that they may be a quality in the soul, because their externality has ceased in its entirety; furthermore, their quiddities in themselves each belong to a particular category, while with regard to their mental existence they are neither substances nor accidents. Moreover, their manifestation for the soul is nothing but that quiddity and that existence, since the manifestation of a thing is not something additional to it, otherwise it would have a manifestation of itself, whereas there is nothing else. As to quality, it is of such a nature that it is predicated of its subject by inherence. If manifestation and existence for the soul were a categorical relation, the quiddity of knowledge would be relation not quality. But since it is an emanative relation (i.e. the creative relation between a cause and its effect) originating in the soul, it is existence. Therefore, knowledge is light and manifestation (zhuhûr), and the latter are both existence, and existence is not quiddity.

This objection is not valid because though the cognitive form is existent for the soul and manifest for it, that is not on account of its being a mental existent corresponding to an external reality without possessing its properties, but due to its being a state or ‘habit’ for the soul that dispels privation (i.e. ignorance) from it, and as such it is a perfection (kamâl) for the soul, additional to it, and possessed by it as an attribute. That is an

extraneous effect produced on the soul. Since the soul is the subject for the cognitive form and independent of it in itself, the latter is its accident and the definition of quality is applicable to it. Hence the claim that there is nothing additional to the soul, which is united with it, is inadmissible.

Therefore, it is clear that the cognitive form, being a state or habit of the soul, is a quality in essence, and it is a quality by accidence due to its being a mental existent.

Third Objection:

The doctrine of mental existence and presence of the very (quiddities of) things in the mind implies that the soul, while conceiving heat and cold, width and length, motion and rest, triangle and rectangle, etc., should simultaneously become hot and cold, wide and long, triangular and rectangular and so on. That is because we do not call to mind anything hot or cold, wide or long, and so on, without the soul acquiring these opposite attributes, which subsist through it.

The answer is that such external notions like heat and cold and the like become present in the mind with their quiddities, not with their actual existences, and correspond to them in the sense of primary predication, not common predication. That which necessitates things becoming attributed with these qualities does so by acquiring them with their external existences and subsisting through their subjects, not by conceiving their quiddities and their subsistence in the sense of primary predication.

Fourth Objection

We conceive things that are essentially impossible, such as ‘God’s partner’ (sharîk al-Bârî), the simultaneous co-existence or non-existence of two contradictories, and the negation of a thing’s identity with itself. Should things be themselves present in the mind, such essential impossibilities would obtain subsistence.

The answer is that the essential impossibilities are present in the mind in the sense of primary predication, not in that of common predication. Hence ‘God’s partner’ is ‘God’s partner’ in the mind in the sense of primary predication, but from the viewpoint of common predication it is a contingent (mumkin), a quality of the soul, and a creature of God. The same applies to other impossibilities.

Fifth Objection

We do conceive the earth with its great expanse, its plains, mountains, continents and oceans, as well as the great distances of space together with the planets and the stars with their huge dimensions. The impression of these huge dimensions in the mind, or in a part of the nervous system - according to physiologists -  amounts to the impression of something big in something small, which is impossible. That which is said in response to this objection - that the receiving agent is infinitely divisible - is inadmissible, because a small area about that of one’s palm, though it should be infinitely divisible, cannot contain a mountain.

The answer to this objection is that the particular perceived forms are in fact immaterial, as will be discussed later on.’ Their immateriality is imaginal (mitsâlî), wherein such material properties as dimension, geometric form, etc., are retained, but not matter itself. Hence they are present in the soul on the plane of imaginal immateriality (tajarrud mitbâli) without being imprinted on a bodily organ or a faculty related to it. As to the actions and reactions that occur on a material plane during the process of sensation or perception, they are the preparatory means for the soul for apprehending the particular imaginal cognitive forms.

Sixth Objection

The physiologists state that sensation and perception involve the formation in the sense organs of impressions (shuwar) of physical bodies with all their external relations and characteristics. The sense organs modify the impressions in accordance with their particular nature and convey them to the brain. Man cognizes their sizes, dimensions, and shapes through a kind of comparison between the parts of the impressions apprehended. This description does not leave any room for the belief in presence of external quiddities themselves in the mind.

The answer is that the physiologists do indeed speak of certain physical actions and reactions involved in perception. However, these physical impressions, which differ from the external things perceived, are not what constitute the perceived form itself. Rather they constitute a preparatory stage that prepares the soul for the presence before it of the external quiddities with an imaginal (mitsâlî), not a material, existence. Otherwise the disparity between the impressions in the organs of sensation and perception and the external objects represented by these impressions will amount to negation of the possibility of knowledge.

In fact this is one of the strongest proofs of the immaterial presence of the quiddities themselves for the mind. That is because should we assume them to have some kind of material existence - in whatever manner - that cannot get rid of disparity between the apprehended forms and the external realities they represent, thus necessarily implying a denial of the possibility of knowledge.

Seventh Objection

The doctrine of mental existence implies that a single thing should simultaneously be a particular and a universal. This is obviously inadmissible. To explain, the intellected quiddity of ‘man,’ for instance, is a universal in so far as it is applicable to a multiplicity of persons. At the same time it is a particular in so far as it is present in a particular soul through which it subsists, thus becoming particularized through its particularity, being different from the quiddity of ‘man’ intellected by other souls. Hence it is simultaneously a particular and a universal.

The answer is that there are two different aspects (jihât) involved here. The intellected quiddity is a universal in so far as it is a mental existent corresponding to external reality and applicable to a multiplicity of objects.

And in so far as it is a quality of the soul - aside from its correspondence to external reality - it is a particular.

المرحلة الثالثة في انقسام الوجود إلى ما في نفسه و ما في غيره و انقسام ما في نفسه إلى ما لنفسه و ما لغيره

و فيها ثلاثة فصول

CHAPTER THREE: The Division of Existence into Existence-in-itself and Existence-in-something-else, and of Existence-in-itself into Existence-for-itself and Existence-for-something-else

3 Units

الفصل الأول الوجود في نفسه و الوجود في غيره

من الوجود ما هو في غيره و منه خلافه و ذلك أنا إذا اعتبرنا القضايا الصادقة كقولنا الإنسان ضاحك وجدنا فيها وراء الموضوع و المحمول أمرا آخر به يرتبط و يتصل بعضهما إلى بعض ليس يوجد إذا اعتبر الموضوع وحده و لا المحمول وحده و لا إذا اعتبر كل منهما مع غير الآخر فله وجود ثم إن وجوده ليس ثالثا لهما واقعا بينهما مستقلا عنهما و إلا احتاج إلى رابطين آخرين يربطانه بالطرفين فكان المفروض ثلاثة خمسة ثم الخمسة تسعة و هلم جرا و هو باطل.

فوجوده قائم بالطرفين موجود فيهما غير خارج منهما و لا مستقل بوجه عنهما لا معنى له مستقلا بالمفهومية و نسميه الوجود الرابط و ما كان بخلافه كوجود الموضوع و المحمول و هو الذي له معنى مستقل بالمفهومية نسميه الوجود المحمولي و الوجود المستقل فإذن الوجود منقسم إلى مستقل و رابط و هو المطلوب.

و يظهر مما تقدم

أولا أن الوجودات الرابطة لا ماهية لها لأن الماهية ما يقال في جواب ما هو فلها لا محالة وجود محمولي ذو معنى مستقل بالمفهومية و الرابط ليس كذلك.

و ثانيا أن تحقق الوجود الرابط بين أمرين يستلزم اتحادا ما بينهما لكونه واحدا غير خارج من وجودهما.

و ثالثا أن الرابط إنما يتحقق في مطابق الهليات المركبة التي تتضمن ثبوت شي‏ء لشي‏ء و أما الهليات البسيطة التي لا تتضمن إلا ثبوت الشي‏ء و هو ثبوت موضوعها فلا رابط في مطابقها إذ لا معنى لارتباط الشي‏ء بنفسه و نسبته إليها

3.1. EXISTENCE-IN-ITSELF AND EXISTENCE-IN-SOMETHING-ELSE

Existence is either existence-in-something-else or its opposite [i.e. existence-in-itself]. To explain, when we consider a true proposition, for instance, ‘Man is a biped,’ we find that there is something in it [i.e. the verb “to be” used as a copula] besides the subject and the predicate that relates them to each other. This relation is absent when we consider solely the subject or the predicate, or when each of them is conceived along with some other thing. Hence that something has existence. Moreover, its existence is not something additional to the existence of the two sides, or something situated between them and existing independently of them, for otherwise it would require two other copulas to relate it to each of the two sides. Then the three would become five and the five would similarly become nine and so on ad infinitum.

Hence its existence inheres in the two sides and depends on them, not being extraneous to or independent of them. It has no independent meaning of its own as a concept. We call it “copulative existence” (al-wujûd al-râbith). That which is not such - such as the existence of the subject and that of the predicate - and has an independent meaning as a concept, is called “substantive existence” (al-wujûd al-mahmûlî, lit. predicative existence) or “independent existence” (al-wujud al-mustaqil). Hence existence is divisible into independent and copulative as stated.

From what has been said, it becomes clear that:

(i) copulative existents have no quiddity; for the quiddity of a thing is what is mentioned in answer to the question, ‘What is it?’ Quiddity has a substantive existence and independent meaning as a concept. Copulative existence is not such.

(ii) Second, the occurrence of a copulative existent between two things necessitates a unity between them, for it is united with them and is not external to their existence.

(iii) Third, the copulative existent occurs in facts corresponding to “composite propositions” (al-halliyyât al-murakkabah, i.e. propositions of the type ‘A is B’) wherein a thing is affirmed of another thing. Às to “simple propositions” (al-halliyyât al-basîthah, i.e. propositions of the type ‘A is’ or ‘A exists’), in which merely the subsistence of the subject is affirmed, there occurs no copulative existence in the corresponding fact, for there is no sense in a thing’s relation with itself.

الفصل الثاني كيفية اختلاف الرابط و المستقل

اختلفوا في أن الاختلاف بين الوجود الرابط و المستقل هل هو اختلاف نوعي بمعنى أن الوجود الرابط ذو معنى تعلقي لا يمكن تعقله على الاستقلال و يستحيل أن يسلخ عنه ذلك الشأن فيعود معنى اسميا بتوجيه الالتفات إليه بعد ما كان معنى حرفيا أو لا اختلاف نوعيا بينهما.

و الحق هو الثاني لما سيأتي في مرحلة العلة و المعلول أن وجودات المعاليل رابطة بالنسبة إلى عللها و من المعلوم أن منها ما وجوده جوهري و منها ما وجوده عرضي و هي جميعا وجودات محمولية مستقلة تختلف حالها بالقياس إلى عللها و أخذها في نفسها فهي بالنظر إلى عللها وجودات رابطة و بالنظر إلى أنفسها وجودات مستقلة فإذن المطلوب ثابت.

و يظهر مما تقدم أن المفهوم تابع في استقلاله بالمفهومية و عدمه لوجوده الذي ينتزع منه و ليس له من نفسه إلا الإبهام

3.2. THE DIFFERENCE BETWEEN COPULATIVE AND INDEPENDENT EXISTENCE

The metaphysicians differ concerning the character of the difference between copulative and independent existence, as to whether it is a specific difference. That is, is copulative existence a relational concept inconceivable as a substantive and independent notion, in the sense that it is impossible to divest it of this character by conceiving it as a substantive after its being a non-substantive notion (ma’nî harfî)? Or is it the case that there is no specific difference between it and independent existence?

The truth lies with the latter position, for, as will be seen later on in the chapter on cause and effect, the existence of the effect is copulative (râbith) in relation to its cause, although, as we know, effects consist of substances and accidents, both of which have predicative and independent existence. They are copulative existents when viewed in relation to their causes, but are independent existents when considered by themselves.

It becomes clear from what has been said that every concept is subject in the independence of its meaning, or the lack of it, to the existence from which it is abstracted, and is in itself indefinite.

الفصل الثالث من الوجود في نفسه ما هو لغيره و منه ما هو لنفسه

و المراد بكون وجود الشي‏ء لغيره أن يكون الوجود الذي له في نفسه و هو الذي يطرد عن ماهيته العدم هو بعينه يطرد عدما عن شي‏ء آخر لا عدم ذاته و ماهيته و إلا كان لوجود واحد ماهيتان و هو كثرة الواحد بل عدما زائدا على ذاته و ماهيته له نوع مقارنة له كالعلم الذي يطرد بوجوده العدم عن ماهيته الكيفية و يطرد به بعينه عن موضوعه الجهل الذي هو نوع من العدم يقارنه و كالقدرة فإنها كما تطرد عن ماهية نفسها العدم تطرد بعينها عن موضوعها العجز.

و الدليل على تحقق هذا القسم وجودات الأعراض فإن كلا منها كما يطرد عن ماهية نفسه العدم يطرد بعينه عن موضوعه نوعا من العدم و كذلك الصور النوعية الجوهرية فإن لها نوع حصول لموادها تكملها و تطرد عنها نقصا جوهريا و هذا النوع من الطرد هو المراد بكون الوجود لغيره و كونه ناعتا.

و يقابله ما كان طاردا لعدم نفسه فحسب كالأنواع التامة الجوهرية كالإنسان و الفرس و يسمى هذا النوع من الوجود وجودا لنفسه فإذن المطلوب ثابت و ذلك ما أردناه.

و ربما يقسم الوجود لذاته إلى الوجود بذاته و الوجود بغيره و هو بالحقيقة راجع إلى العلية و المعلولية و سيأتي البحث عنهما.

3.3. EXISTENCE-IN-ITSELF-FOR-ITSELF AND EXISTENCE-IN-ITSELF-FOR-SOMETHING-ELSE

By ‘existence for something else’ is meant an existent by itself that in addition to dispelling non-being from its own quiddity, removes a non-being from another thing, though not from its essence and quiddity; for otherwise one existent will possess two quiddities, which implies the multiplicity of that which is one. Hence the non-being removed is one that is extraneous to the thing’s essence and quiddity, having a kind of association with it. An example of it is knowledge, whose existence, in addition to removing non-being from its quiddity, removes ignorance from its subject, ignorance being a kind of non-being associated with the subject. Similar is ability, which in addition to removing non-being from its own quiddity removes disability from its subject.

The evidence for this kind of existent is provided by accidents (a’râdh), each one of which dispels a kind of non-being from its subject, in addition to dispelling non-being from its own quiddity. The same is true of each of the substantial specific forms (al-shuwar al-naw’iyyah al-jawhariyyah), which in a way actualize their matters (mawâdd), complete them and dispel their substantial deficiency. This is the kind of removal of non-being that is meant by ‘existence for something else’ (al-wujûd li ghayrih) and its being ‘attributive.’

It stands opposed to what is called ‘existence for itself (wujûd li nafsih), which dispels non-being solely from itself, like the various kinds of complete specific substances, such as man, horse, etc.

Often metaphysicians divide existence for itself further into that which is existence by itself and existence by something else, but this division relates to causality, which will be discussed later.

المرحلة الرابعة في المواد الثلاث الوجوب و الإمكان و الامتناع

و البحث عنها في الحقيقة بحث عن انقسام الوجود إلى الواجب و الممكن و البحث عن الممتنع تبعي

و فيها تسعة فصول

CHAPTER FOUR: The Three Modes: Necessity, Contingency and Impossibility

9 Units

الفصل الأول في تعريف المواد الثلاث و انحصارها فيها

كل مفهوم إذا قيس إلى الوجود, فإما أن يجب له فهو الواجب; أو يمتنع, و هو الممتنع; أو لا يجب له و لا يمتنع, و هو الممكن; فإنه إما أن يكون الوجود له ضروريا, و هو الأول; أو يكون العدم له ضروريا, و هو الثاني; و إما أن لا يكون شي‏ء منهما له ضروريا, و هو الثالث.

و أما احتمال كون الوجود و العدم كليهما ضروريين, فمرتفع بأدنى التفات.

و هي بينة المعاني, لكونها من المعاني العامة التي لا يخلو عن أحدها مفهوم من المفاهيم; و لذا كانت لا تعرف إلا بتعريفات دورية; كتعريف الواجب ب “ما يلزم من فرض عدمه محال” ثم تعريف المحال و هو الممتنع ب “ما يجب أن لا يكون” أو “ما ليس بممكن و لا واجب” و تعريف الممكن ب “ما لا يمتنع وجوده و عدمه.”

4.1. THE THREEFOLD MODES AND THEIR DEFINITIONS

Every idea when considered from the viewpoint of existence is either necessary (wâjib), impossible (mumtani’), or contingent (mumkin), i.e. neither necessary nor impossible. In the first case, existence is a necessity; in the second, non-existence is a necessity; in the third, neither existence nor non-existence is a necessity.

The meaning of these three modes is self-evident and they are so pervasive that no idea is devoid of any one of them. Hence they cannot be defined, and the definitions that have been offered are circular (like the one that defines the necessary as “a thing the supposition of whose non-existence entails an impossibility,” the impossible as “that whose non-existence is necessary” or “that which is neither possible nor necessary,” and the contingent as “that whose existence or non-existence is not impossible”).

الفصل الثاني انقسام كل من المواد إلى ما بالذات و ما بالغير و ما بالقياس

كل واحدة من المواد ثلاثة أقسام: ما بالذات, و ما بالغير, و ما بالقياس إلى الغير; إلا الإمكان, فلا إمكان بالغير و المراد بما بالذات: أن يكون وضع الذات كافيا في تحققه, و إن قطع النظر عن كل ما سواه; و بما بالغير; ما يتعلق بالغير; و بما بالقياس إلى الغير: أنه إذا قيس إلى الغير كان من الواجب أن يتصف به.

فالوجوب بالذات كما في الواجب الوجود, تعالى, فإن ذاته بذاته يكفي في ضرورة الوجود له من غير حاجة إلى شي‏ء غيره.

و الوجوب بالغير كما في الممكن الموجود الواجب وجوده بعلته

.

و الوجوب بالقياس إلى الغير كما في وجود أحد المتضائفين إذا قيس إلى وجود الآخر, فإن وجود العلو إذا قيس إليه وجود السفل يأبى إلا أن يكون للسفل وجود, فلوجود السفل وجوب بالقياس إلى وجود العلو, وراء وجوبه بعلته.

و الامتناع بالذات, كما في المحالات الذاتية, كشريك الباري, و اجتماع النقيضين; و الامتناع بالغير, كما في وجود المعلول الممتنع لعدم علته, و عدمه الممتنع لوجود علته, و الامتناع بالقياس إلى الغير, كما في وجود أحد المتضائفين إذا قيس إلى عدم الآخر, و في عدمه إذا قيس إلى وجود الآخر.

و الإمكان بالذات, كما في الماهيات الإمكانية, فإنها في ذاتها لا تقتضي ضرورة الوجود و لا ضرورة العدم; و الإمكان بالقياس إلى الغير, كما في الواجبين بالذات المفروضين, ففرض وجود أحدهما لا يأبى وجود الآخر و لا عدمه, إذ ليس بينهما علية و معلولية و لا هما معلولا علة ثالثة.

و أما الإمكان بالغير فمستحيل, لأنا إذا فرضنا ممكنا بالغير, فهو في ذاته إما واجب بالذات, أو ممتنع بالذات, أو ممكن بالذات, إذ المواد منحصرة في الثلاث, و الأولان يوجبان الانقلاب, و الثالث يوجب كون اعتبار الإمكان بالغير لغوا.

4.2. THE SUB-DIVISIONS OF EACH OF THE MODES

Each of the three modes is divisible into three kinds: (i) essential (bi al-dzât), i.e., that which is such (i.e. necessary, contingent or impossible) by-itself, (ii) accidental (bi al-ghayr), i.e., that which is such by something else, and (iii) relative (bi al-qiyâs ila al-ghayr), i.e., that which is such in relation to something else. An exception here is the ‘contingent,’ for which there is no such subdivision as ‘contingent by something else.’

The exalted Necessary Being, whose existence is necessary by itself, without standing in need of anything else, represents essential necessity.

By ‘accidentally contingent’ is meant the contingent whose existence becomes necessary upon the existence of its cause.

Relative necessity applies to the existence of each of two correlatives (mutadhâ‘afayn), whose existence is necessary in relation to that of the other correlative, like the higher one and the lower one, the existence of each of which is necessary in relation to that of the other, apart from the necessity arising from their cause.

Examples of the essentially impossible are such essential impossibilities as God’s partner (sharîk al-Bârî) and the coming together of two contradictories (ijtimâ’ al-naqidhayn). An example of accidental impossibility is the impossibility of the existence of an effect arising from the non-existence of its cause, and the impossibility of its non-existence upon the existence of its cause. An example of relative impossibility is the impossibility of the existence of one of the two correlatives in relation to non-existence of the other, and that of its non-existence in relation to existence of the other correlative.

As to essential contingency (imkân dzâtt), it applies to the contingent quiddities, which in themselves are neither necessarily existent nor necessarily non-existent. As to relative contingency, it applies to two hypothetical necessary beings each of which is essentially necessary, because the supposition of one of them does not preclude the existence or non-existence of the other; for there is neither any relation of causality between them, nor are they effects of a third cause.

As to accidental contingency, it is impossible; for if we assume something that is accidentally contingent, it should itself be either: (i) essentially necessary; (ii) essentially impossible; or (iii) essentially contingent, for here the modes are confined to these three. The first two assumptions entail a violation of the law of identity, and the third leads to the absurdity of considering what is essentially contingent as being accidentally contingent.

الفصل الثالث واجب الوجود ماهيته إنيته

واجب الوجود ماهيته إنيته بمعنى أن لا ماهية له وراء وجوده الخاص به; و ذلك أنه لو كانت له ماهية و ذات وراء وجوده الخاص به, لكان وجوده زائدا على ذاته عرضيا له, و كل عرضي معلل بالضرورة, فوجوده معلل.

و علته إما ماهيته أو غيرها, فإن كانت علته ماهيته -و العلة متقدمة على معلولها بالوجود بالضرورة- كانت الماهية متقدمة عليه بالوجود; و تقدمها عليه إما بهذا الوجود, و لازمه تقدم الشي‏ء على نفسه و هو محال; و إما بوجود آخر, و ننقل الكلام إليه و يتسلسل; و إن كانت علته غير ماهيته, فيكون معلولا لغيره و ذلك ينافي وجوب الوجود بالذات. و قد تبين بذلك: أن الوجوب بذاته وصف منتزع من حاق وجود الواجب, كاشف عن كون وجوده بحتا في غاية الشدة غير مشتمل على جهة عدمية, إذ لو اشتمل على شي‏ء من الأعدام, حرم الكمال الوجودي الذي في مقابله; فكانت ذاته مقيدة بعدمه, فلم يكن واجبا بالذات صرفا له كل كمال.

4.3. QUIDDITY AND THE NECESSARY BEING

The essence of the Necessary Being is Its existence, in the sense that It has no quiddity besides Its particular existence; for were It to have a quiddity besides Its particular existence, its existence would be additional and accidental to Its essence. Since everything accidental is necessarily caused (ma’lûl), Its existence too would be something caused, its cause being either Its quiddity or something else.

Were Its quiddity Its cause, that quiddity would precede It in existence, as the cause is necessarily prior to its effect in terms of existence. This priority of Its quiddity to Its existence would be either with this existence or with another. The first alternative necessarily entails a thing being prior to itself, which is impossible. The second leads to an infinite regress when the same argument is shifted to it.

Were Its cause something other than Its quiddity, It would be an effect of something else, which contradicts Its essential necessity.

The above discussion reveals that essential necessity is a characteristic derived from the very reality of the Necessary Being, which shows that It is absolute existence, at the extreme of splendour, without possessing any aspect of privation (non-being). For did It possess any kind of privation, it would be devoid of the existential perfection that stands opposed to such a privation, and Its essence would be limited by the absence of that perfection and, consequently, it would not be essentially necessary and absolute, possessing every kind of perfection.

الفصل الرابع واجب الوجود بالذات واجب الوجود من جميع الجهات

إذ لو كان غير واجب بالنسبة إلى شي‏ء من الكمالات التي تمكن له بالإمكان العام, كان ذا جهة إمكانية بالنسبة إليه, فكان خاليا في ذاته عنه متساوية نسبته إلى وجوده و عدمه, و معناه تقيد ذاته بجهة عدمية و قد عرفت في الفصل السابق استحالته.

4.4. THE NECESSARY BEING IS NECESSARY IN ALL RESPECTS

If the Necessary Being were to have a relation of non-necessity with anything pertaining to Its possible perfections, It would have an aspect of contingency in relation to it. That is, in Itself It would be devoid of it, being indifferent to its existence and non-existence. This entails a limit involving privation for Its essence, which is impossible as shown in the preceding section.

الفصل الخامس في أن الشي‏ء ما لم يجب لم يوجد و بطلان القول بالأولوية

لا ريب أن الممكن, الذي يتساوى نسبته إلى الوجود و العدم عقلا, يتوقف وجوده على شي‏ء يسمى علة و عدمه على عدمها.

و هل يتوقف وجود الممكن على أن يوجب العلة وجوده, و هو الوجوب بالغير؟ أو أنه يوجد بالخروج عن حد الاستواء, و إن لم يصل إلى حد الوجوب؟ و كذا القول في جانب العدم, و هو المسمى بالأولوية; و قد قسموها إلى الأولوية الذاتية و هي التي يقتضيها ذات الممكن و ماهيته, و غير الذاتية و هي خلافها, و قسموا كلا منهما إلى “كافية” في تحقق الممكن و “غير كافية.”

و الأولوية بأقسامها باطلة:

أما الأولوية الذاتية فلأن الماهية قبل الوجود باطلة الذات لا شيئية لها حتى تقتضي أولوية الوجود كافية أو غير كافية; و بعبارة أخرى: الماهية من حيث هي ليست إلا هي, لا موجودة و لا معدومة و لا أي شي‏ء آخر.

و أما الأولوية الغيرية, و هي التي تأتي من ناحية العلة, فلأنها لما لم تصل إلى حد الوجوب لا يخرج بها الممكن من حد الاستواء, و لا يتعين بها له الوجود أو العدم, و لا ينقطع بها السؤال: إنه لم وقع هذا دون ذاك؟; و هو الدليل على أنه لم تتم بعد للعلة عليتها.

فتحصل: أن الترجيح إنما هو بإيجاب العلة وجود المعلول, بحيث يتعين له الوجود و يستحيل عليه العدم, أو إيجابها عدمه; فالشي‏ء -أعني الممكن- ما لم يجب لم يوجد.

خاتمة

ما تقدم من الوجوب هو الذي يأتي الممكن من ناحية علته; و له وجوب آخر يلحقه بعد تحقق الوجود أو العدم, و هو المسمى بالضرورة بشرط المحمول; فالممكن الموجود محفوف بالضرورتين: السابقة و اللاحقة.

Chapter 6: Impressions of His Character

The Muslims have agreed that Imam Zayn al-‘Abidin, peace be on him, was great and meritorious, and that he was a unique being in this world. None matched him in outstanding qualities, knowledge, and piety. So the Muslims sought blessing through kissing the Imam’s hands and putting them on their eyes.1 Glorifying the Imam was not confined to those who accompanied and met him, rather it included all historians, regardless of their different inclinations and desires.

They wrote with admiration about his conduct and gave him all noble nick-names and holy qualities. I (the author) think that all those who read about the Imam’s characteristics will admire him, for there is no one similar to him in good inclinations and great qualities. He exists in the mind of all those noble people who adopt ideals and respect their humanity. Now, we will mention the impressions of his contemporaries and of the historians about his character.

The Views of his Contemporaries

The religious scholars and all other figures who were contemporary to the Imam stated their impressions of his character. They all glorified and admired him, whether they showed love toward him or harbored malice against him. The following are their thoughts about him:

1. Jabir al-Ansari

Jabir b. ‘Abd Allah al-Ansari, the great companion of the Prophet, devoted himself to the members of the House, peace be on them, and was among their followers. He expressed his great admiration of the Imam, peace be on him, saying: “None of the children of the prophets was like ‘Ali b. al-Husayn.2 ”

Indeed none of the children of the prophets was more meritorious than ‘Ali b. al-Husayn in devotion, piety, and intense turning to Allah in repentance, and none of them was more liable to ordeals and misfortunes than him.

2. ‘Abd Allah b. ‘Abbas

‘Abd Allah b. ‘Abbas, despite his eminence among the people and his old age, respected Imam Zayn al-‘Abidin and bowed to him in submission and glory. When he saw him, he stood up to glorify him and said at the top of his voice: “Welcome dear and beloved one!3 ”

3. Al-Zuhri

Muhammad b. Muslim al-Qarashi, al-Zuhri, was a jurist, one of the leading Imams and religious scholar of Syria and Saudi Arabia.4 He was among those who were sincere to the Imam and loved him very much. He said a group of valuable words in which he expressed the noble qualities and the great ideals of the Imam, peace be on him. The following are some of his words:

“I have never seen a Hashimi like ‘Ali b. al-Husayn.5 ”

“I have never seen a Qarashi more pious and more meritorious than ‘Ali b. al-Husayn.6 ”

“I have never seen a Qarashi more meritorious than ‘Ali b. al-Husayn.7 ”

“I have never met in Medina a person more meritorious than him.8 ”

“I have never met among the members of the House a person more meritorious than ‘Ali b. al-Husayn.9 ”

“I sat with ‘Ali b. al-Husayn many times. I have never seen a person more knowledgeable than him in jurisprudence.10 ”

“‘Ali b. al-Husayn was the most meritorious of the people of his time and the best of them in obedience.11 ”

“A caller will call out on the Day of Judgment: Let the Lord of the worshippers of his time stand up, so ‘Ali b. al-Husayn will stand up.12 ” He meant the famous prophetic tradition: “When the Day of Judgment takes place, a caller will call out from inside the Throne: Let the Lord of the worshippers stand up, so he will stand up.13 ”

Al-Zuhri was asked about the most ascetic one of all the people in the world and he replied: “‘Ali b. al-Husayn.14 ”

Sufyan b. ‘Ayyina said: “I asked al-Zuhri: Have you met ‘Ali b. al-Husayn? ‘Yes,’ he replied, ‘I have met him. I have never met a person more meritorious than him. By Allah, I have never known that he had a friend in secret or an enemy in public.’ I asked him: ‘Why was that?’ He answered: ‘Because all those who loved him envied him out of their abundant knowledge of his outstanding merits, and all those who hated him took care of him because he took great care of them.’15 ”

It is certain that al-Zuhri said these words concerning the Imam because there was a close relationship between the former and the latter. Al-Zuhri had perfect knowledge of the Imam’s ideals and noble values. He admired him to the extent that he wept and said: “‘Ali b. al-Husayn!16 ”

4. Sa‘id bin al-Musayyab

Sa‘id bin al-Musayyab was among the prominent jurists in Medina. The narrators said: “None of the next generation was more knowledgeable than Sa‘id.17 ” He made friends with Imam Zayn al-‘Abidin and knew of his piety and his firm devotion to religion. He admired the Imam, so he said the following words concerning him:

“I have never seen a person more pious than him, namely ‘Ali b. al-Husayn.18 ”

“I have never seen a person more meritorious than ‘Ali b. al-Husayn. When I saw him, I hated myself. I never saw him laugh.19 ”

A person said to Sa‘id: “I have never seen a person more pious than so-and-so.” Sa‘id asked him: “Have you seen ‘Ali b. al-Husayn?” “No,” replied the person. “You have never seen a person more pious than him,20 ” explained Sa‘id.

Sa‘id was sitting and there was a young man from Quraysh beside him. When Imam Zayn al-‘Abidin appeared, the Qarashi asked Sa‘id about him, and Sa‘id replied: “That is the Lord of worshippers, ‘Ali b. al-Husayn.21 ”

“I have never seen a person gentler and more pious than Zayn al-‘Abidin, ‘Ali b. al-Husayn.22 ”

These words, which this jurist said, have included some of the Imam’s qualities such as piety, obedience to Allah, and gentle conduct toward the people.

5. Zayd bin Aslam

Zayd bin Aslam was among the leading jurists of Medina as well as he was among the interpreters of the Holy Qur’an.23 He devoted himself to Imam Zayn al-‘Abidin, peace be on him. He admired the Imam’s outstanding qualities such as, piety, Allah-fearingness, ideals, and values. He said many words concerning him. The following are some of them:

“There is no one among the people of the Qibla like him, namely like ‘Ali b. al-Husayn.24 ”

“I have never seen a person like ‘Ali b. al-Husayn among them, namely among the members of the House.25 ”

“I have never seen a person better than ‘Ali b. al-Husayn in understanding and memorizing (the Qur’an).26 ”

This means that the Imam was the best Muslim and the best Hashimi of his time and that Sa‘id b. al-Musayyab had never seen a person better then him in understanding and memorizing (the Qur’an). Hence, the Shi‘ites emphasize that the Imam should be the best of his time in merits and gifts.

6. Hammad bin Zayd

As for Hammad bin Zayd al-Jahdi, he was among the most prominent jurists in Basrah and was one of the Imams of the Muslims.27 He made friends with Imam Zayn al-‘Abidin, peace be on him, and admired him, saying: “‘Ali b. al-Husayn was the most meritorious Hashimi I met.28 ”

Indeed the Imam was the best of the Hashimis of his time in high moral standards.

7. Yahya bin Sa‘id

As for Yahya bin Sa‘id b. Qays al-Ansari al-Madani, he was among the great figures of the next generation and among the most meritorious jurists and religious scholars.29 He made friends with the Imam and knew of his outstanding merits, so he said these valuable words concerning him: “I heard ‘Ali b. al-Husayn, and he was the best Hashimi I met.30 ”

The Imam, peace be on him, became the lord of all the Hashimis through his faith, his fear of Allah, his abundant knowledge, and other outstanding qualities.

8. Malik

Malik said: “There was no person among the members of the House (ahl al-Bayt) like ‘Ali b. al-Husayn.31 ”

9. Abu’ Bakr bin al-Barqi

Abu’ Bakr bin al-Barqi said: “‘Ali b. al-Husayn was the most meritorious one of his time.32 ”

10. Abu’ Zar‘a

Abu’ Zar‘a said: “I have never seen a person more knowledgeable in jurisprudence than him, meaning ‘Ali b. al-Husayn.33 ”

11. Abu’ Hazim

Abu’ Hazim said: “I have never seen a Hashimi more meritorious than ‘Ali b. al-Husayn.34 ” He also said: “I have never seen a person more knowledgeable than ‘Ali b. al-Husayn in jurisprudence.35 ”

12. Abu’ Hatam al-A‘raji

Abu’ Hatam al-A‘raji said: “I have never seen a Hashimi more meritorious than ‘Ali b. al-Husayn.36 ”

13. Abu’ Hamza al-Thumali

Thabit b. Safiya known as Abu’ Hamza, the trustworthy and trusted one, said: “I have never heard that there is a person more ascetic than ‘Ali b. al-Husayn except ‘Ali b. Abi Talib.37 ” He said once: “I have never heard that there is a person more ascetic than ‘Ali b. al-Husayn, who caused to weep all those who were in his presence when he talked about asceticism and preaching.38 ”

14. Imam al-Sadiq

His (Zayn al-‘Abidin’s) grandson said: “None of ‘Ali’s children or his family was more like and nearer to him in manner of dress and understanding than ‘Ali b. al-Husayn.39 ” Imam Zayn al-‘Abidin was the most similar of all the people to his grandfather, Imam ‘Ali, the Commander of the faithful, peace be on him, in worshipping, knowledge, and all other characteristics. He was a picture of that great figure who enlightened the world with his knowledge.

15. ‘Umar bin ‘Abd al-‘Aziz

‘Umar bin ‘Abd al-‘Aziz was among those who respected Imam Zayn al-‘Abidin, peace be on him, and knew of his high position. The Imam, peace be on him, met ‘Umar bin ‘Abd al-‘Aziz, and when he left him, he (‘Umar) turned to his companions and asked them: “Who is the noblest of all the people?”

A mercenary from among his companions answered: “You are the noblest of all the people.”

However, he told them the truth, saying: “No, the noblest of all the people is the person who has just left me, meaning Imam Zayn al-‘Abidin, who wants the people to be with him and does want to be with any of them.40 ”

This means that the Imam, peace be on him, attained a position of which none of the people attained. The people liked making ties or relations with the Imam because of his high social rank. For example, when the Imam died, ‘Umar b. ‘Abd al-‘Aziz praised him with these words: “The lamp of this world, the beauty of Islam, and the adornment of the worshippers (Zayn al-‘Abidin) passed away.41 ”

16. Yazid bin Mu‘awiya

Acknowledging the excellent traits of Imam Zayn al-‘Abidin, peace be on him, was not confined to his followers, rather it included his enemies and those who harbored malice against him. For example, Yazid b. Mu‘awiya, who was the mortal enemy of the members of the House (ahl al-Bayt), peace be on them, confessed the Imam’s outstanding characteristics. This was when the Syrians asked him to let him deliver a speech, so Yazid, the tyrannical one, fearfully said: “He (Zayn al-‘Abidin) is among the members of the House who were provided with abundant knowledge. He will not come down (from the pulpit) until he exposes me and the family of Abi Sufyan.”

With these words of his, Yazid b. Mu‘awiya demonstrated that the Imam was a knowledgeable man and eloquent speaker, and that he had strong explanations and wonderful deductions through which he would be able to change the attitude against the Umayyad government.

17. ‘Abd al-Malik bin Marw’an

‘Abd al-Malik bin Marw’an was another enemy from among the enemies of the members of the House (ahl al-Bayt), peace be on them; nevertheless he admitted the outstanding merits of the Imam. This was when he met him and saw his weakness due to excessive worshipping. So he said to him with astonishment: “Exertion has appeared on your face while Allah has already promised to grant you good, you are part of Allah’s Messenger, may Allah bless him and his family, your lineage is close to him, your means is certain, you have outstanding merits over the people of your House and time, and you are endowed with virtues, knowledge, religion, and piety with which none before or after you has ever been endowed with except your previous ancestors.42 ”

18. Mansu’r al-Dawaniqi

Mansu’r al-Dawaniqi was another enemy from among the enemies of the members of the House (ahl al-Bayt), peace be on them; nevertheless he admitted to the outstanding qualities of the Imam. This was when he sent a letter to Dhi al-Nafs al-Zakiya. In the letter he said: “None like him (Zayn al-‘Abidin) was born among you (‘Ali’s grandsons) after the death of Allah’s Apostle, may Allah bless him and his family.43 ”

19. Al-Farazdaq

Al-Farazdaq, the Arab great poet, was among those who admired the values of Imam Zayn al-‘Abidin, peace be on him, and believed in his high and holy character. He composed his immortal ode to show Imam Zayn al-‘Abidin’s outstanding qualities and inclinations. This was when Hisham denied recognizing the Imam before the Syrians lest they should admire him. So al-Farazdaq introduced the Imam to them, saying:

This is he whose ability the valley (of Mecca)

recognizes, and whom the (Sacred) House

recognizes (as do) the sanctuary and the area

outside the sanctuary (al-hill).

This is the son of the best of all Allah’s

servants. This is the pure pious man, the pure

eminent man.

When he comes to touch the corner of the wall

of the Kaaba, it almost grasps the palm of his

hand.

He takes care to be modest and he is protected

from his error. He only speaks when he smiles.

None of mankind has within their souls such

primacy as he does nor such grace as he does.

Whoever knows Allah, knows His friend (wali)

Religion is from the House of this man.

When Quraysh saw him, their spokesmen told

of the outstanding qualities of this man which

indicate (his) nobility.

The Imam was the greatest picture al-Farazdaq saw in the world of honor and virtues, so he admired and adored him.

20. Al-Himyari

As for al-Himyari, he dedicated his talents to the members of the House, who were the source of mercy and virtue on the earth. So he composed poetry about their laudable deeds and outstanding merits, for example, he praised Imam Zayn al-‘Abidin, peace be on him, in this line of poetry:

The fourth of them is ‘Ali, the possessor of

efforts, through whom the religion and the

world are established.44

21. Ibn Shahab

Ibn Shahab said: “I have never seen a Qarashi more meritorious than ‘Ali b. al-Husayn.45 ”

22. Ibn Zayd

Ibn Zayd said: [My father said:] “I have never seen a person greater than ‘Ali b. al-Husayn.46 ”

These are some contemporaries of Imam Zayn al-‘Abidin, peace be on him, whether they loved him or harbored malice against him. They unanimously agreed that the Imam was a man with piety and knowledge of Islam

The Historians

As for the historians, despite their different thoughts and inclinations, they unanimously agreed that the Imam was a great man who possessed many abilities and talents which raised him to the height of honor to which his great fathers reached. The following are some of their words concerning him:

1. Ibn ‘Asakir

Al-Hafiz Abu’ al-Qasim, ‘Ali b. al-Hasan al-Shafi‘i, known as bin ‘Asakir, said in the biography of Imam Zayn al-‘Abidin, peace be on him: “‘Ali b. al-Husayn was trustworthy and trusted. He had many traditions and was high, lofty, and pious.47 ” These are the most valuable qualities in the world of Islam.

2. Ibn Sa‘d

Muhammad b. Sa‘d said: “‘Ali b. al-Husayn was trustworthy and trusted. He had many traditions and was high, lofty, and pious.48 ” Ibn ‘Asakir greed with b. Sa‘d on giving these outstanding qualities to Imam Zayn al-‘Abidin, peace be on him.

3. Ibn Hajar al-‘Asqalani

Ibn Hajar al-‘Asqalani said: “‘Ali b. al-Husayn, Zayn al-‘Abidin, b. ‘Ali b. Abi Talib was trustworthy, trusted, a worshiper, jurist, and meritorious. Ibn ‘Ayyina reported on the authority of al-Zuhri, who said: ‘I have never seen a Qarashi more meritorious than him.’49 ”

4. Ibn Hajar al-Haythami

Shahab al-Din Ahmed b. Hajar al-Haythami said: “It was Zayn al-‘Abidin who inherited knowledge, asceticism, and worshipping from his father. He was great in forgiveness, pardon, and tolerance.50 ” Zayn al-‘Abidin was the successor of his father, so he inherited his father’s valuable qualities such as knowledge, asceticism, worship, forgiveness, pardon, and tolerance toward those who mistreated him.

5. Al-Dhahabi

Muhammad b. Ahmed b. ‘Uthman al-Dhahabi said: “He (Zayn al-‘Abidin) had wonderful majesty. He was appropriate for the greatest Imamate because of his honor, righteousness, knowledge, reverential fear, and perfect intellect.51 ”

Al-Dhahabi confessed that the Imam, peace be on him, possessed brilliant qualities, that he was worthy of the greatest Imamate of this community, the spiritual and temporal leadership which is the highest and most important position in Islam.

6. Abu’ al-Fath

Abu’ al-Fath b. Sadaqa said: “Imam ‘Ali b. al-Husayn, known as Zayn al-‘Abidin, b. ‘Ali b. Abi Talib, may Allah be pleased with them, was one of the twelve Imams and among the chiefs of the next generation.52 ”

7. Abu’ Na‘eem

Al-Hafiz Abu’ Na‘eem said: “Ali b. al-HusaynZayn al-‘Abidin and Manar al-Qanitin (the signpost of the Allah-fearing)  b. ‘Ali b. Abi Talib, was a sincere, munificent worshipper.53 ” Abu’ Na‘eem talked about some outstanding qualities of Imam Zayn al-‘Abidin, peace be on him, such as worship, sincerity, and generosity.

8. Al-Ya‘qu’bi

Ahmed b. Abi Ya‘qu’b said: “He (Imam Zayn al-‘Abidin) was the most meritorious of all the people in worshipping. He was called Zayn al-‘Abidin (the ornament of the worshippers). He was also called Dhu’ al-Thafanat (the one with calluses) because there were marks of prostration on his forehead.54 ”

Imam Zayn al-‘Abidin was the most meritorious of all the people in worshipping and obeying Allah.

9. Al-Waqidi

Al-Waqidi said: “He (Zayn al-‘Abidin) was the most pious of all the people and the most obedient of them to Allah. When he walked, he did not brandish his hands.55 ” Al-Waqidi mentioned the Imam outstanding traits such as piety, worship, reverential fear, and humbleness. Because of these qualities he was the most meritorious of all the people and the greatest of them.

10. Safi al-Din

Safi al-Din said: “Zayn al-‘Abidin was (a person) with great guidance and a righteous way. In his (book) al-Jami‘, al-Khatib reported on the authority of b. ‘Abbas, on the authority of the Prophet, may Allah bless him and his family, who said: ‘Guidance, righteousness, and moderation are parts of twenty-five parts of prophethood.56 ”

11. Al-Nawawi

Al-Nawawi said: “They (the historians) unanimously agreed on his (Imam Zayn al-‘Abidin’s) greatness in everything.57 ”

The Muslims have unanimously agreed on glorifying and admiring the Imam because he was endowed with excellent qualities of which all the Muslims boast.

12. ‘Imad al-Din

‘Imad al-Din Idris al-Qarashi said: “Imam ‘Ali b. al-Husayn, Zayn al-‘Abidin, was the most meritorious of all the Household of Allah’s Apostle, may Allah bless him and his family, the noblest of them after al-Hasan and al-Husayn, peace be on them, and the best of them in piety, asceticism, and worshipping.58 ”

13. Ibn ‘Anba

Ibn ‘Anba, a famous genealogist, said: “His (Imam Zayn al-‘Abidin’s) outstanding merits are more than to be counted or to be encompassed by a description.59 ” Imam Zayn al-‘Abidin’s laudable deeds and outstanding merits are countless, and no one can describe them, for they were a natural extension to the conduct of his grandfathers, who enlightened this world with their laudable deeds and outstanding merits.

14. Shaykh al-Mufeed

Shaykh al-Mufeed Said: “‘Ali b. al-Husayn was the most meritorious of Allah’s creatures after his father in knowledge and action. Non-Shi‘a jurists (‘ama) report countless traditions in the religious sciences on his authority. Sermons, prayers (details of) the merits of the Qur’an, accounts of the laws of what is permitted and forbidden, and the raids (maghazi) and battles (ayyam) (during the time of the Prophet) have been recorded on his authority. He was famous among the religious scholars.60 ”

15. Al-Jahiz

Abu’ ‘Uthman ‘Umar b. Bahr al-Jahiz said: “The Kharijites, the Shi‘ites, the Mu‘tazilites, and non-Shi‘a have unanimously agreed that ‘Ali b. al-Husayn was meritorious and superior (to others).61 ” This means that all the Muslims, despite of their different thoughts and inclinations, have unanimously agreed that the Imam was great and meritorious, so they loved and followed him.

16. Al-Sharawi

Al-Sharawi said: “He (Zayn al-‘Abidin), may Allah be pleased with him, was a devoted worshiper, ascetic, pious, humble, and polite.62 ”

It was these qualities that raised the Imam to the zenith of glory and made the people adore and obey him.

17. Al-Qulaybi

Ahmed Al-Qulaybi al-Shafi‘i said: “His (Imam Zayn al-‘Abidin’s) outstanding merits are more than to be counted or to be encompassed by a description.63 ”

18. Ibn Taymiya

Ibn Taymiya, though he deviated from the Household and showed enmity toward them, acknowledged the Imam’s outstanding merits and high position. He said: “As for ‘Ali b. al-Husayn, he was among the leading figures of the next generation in knowledge and religion. He had humility, secret alms, and other qualities. He was famous.64 ”

19. Al-Shaykhani

Al-Shaykhani al-Qadiri said: “As for our lord Zayn al-‘Abidin, ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib, his hands (generosity) and laudable deeds were famous. His beauties were well-known. He possessed a great rank and was good-hearted. He had apparent miracles which the eyes have seen and authentic traditions established.65 ”

The passengers talked about Imam Zayn al-‘Abidin’s outstanding merits and laudable deeds. His virtues and miracles were famous among the people. Allah endowed him with qualities with which He endowed His sincere servants.

20. Ibn Khullakan

Ibn Khullakan said: “H (Zayn al-‘Abidin) was one of the twelve Imams and among the leading figures of the next generation. Al-Zuhri said: ‘I have never seen a Qarashi more meritorious than him.’66 ”

21. Ibn Shaddqam

Ibn Shaddqam said: “‘Ali b. al-Husayn, Zayn al-‘Abidin, was an ascetic religious scholar.67 ”

22. Al-Manofi

Al-Sayyid al-Manofi said: “Zayn al-‘Abidin was worshipping, sincere, generous, and pure. When he walked, his hand did not exceed his thigh.68 ”

23. Abu’ al-Futu’h

Abu’ al-Futu’h al-Husayni said: “The immortal reputation was for the middle ‘Ali, Zayn al-‘Abidin. He was the first son of al-Huysayn’s sons, the fourth infallible (Imam) according to the view of the twelve Imam (Shi‘ites), and an ascetic (person) according to the view of other than them.69 ”

24. Al-Manawi

Al-Manawi said: “Zayn al-‘Abidin was a firm Imam. His hands (generosity) and noble deeds were famous. His outstanding merits well-known. He had a great position. He was good hearted. He was the head of the body of presidency. He was the expected one for policy and ruling the subjects.70 ”

The Imam, peace be on him, was distinguished by great characteristics which qualified him, according to the consensus of all the Muslims, for undertaking the Imamate and general leadership and managing the affairs of the Muslims, for there was no person during his time more meritorious than him in good inclinations and great talents.

25. Muhammad bin Tallha

Kamal al-Din Muhammad bin Tallha al-Qarashi said: “Zayn al-‘Abidin was the example of those who renounced the worldly pleasures, lord of the Allah-fearing, and Imam of the believers. His outstanding qualities bear witness that he was among the progeny of the Prophet, may Allah bless him and his family. His appearance shows his proximity to Allah. His calluses record his prayers and spending the night in prayer. His renouncing the worldly pleasures indicates his asceticism in this world. The morals of devoutness streamed for him, so he surpassed them. The lights of perpetuation shined for him, so he followed them. The litanies of worship associated him, so he was intimate with them. The works of obedience allied with him, so he adorned himself with their ornament. He took night as a mount to cover the road to the next world. The thirst of the midday heat was his guide through which he sought the right way to the lighthouse. He had the miracles which the eyes saw and authentic traditions established. He is among the kings of the hereafter.71 ”

26. Muhammad bin Sa‘id

Muhammad bin Sa‘id said: “He ( Imam Zayn al-‘Abidin) was trustworthy, trusted, high, lofty, pious, and had many traditions.72 ”

27. Al-Sayyid ‘Abbas

Al-Sayyid ‘Abbas al-Mu’sawi said: “Zayn al-‘Abidin was the best of the people in face, the sweetest of them in perfume, the noblest of the in soul, the highest of them in lineage, and the greatest of them in honor.73 ”

28. Al-Sayyid Mohsin

Al-Sayyid Mohsin al-Amin al-‘Amili said: “He (Zayn al-‘Abidin) was the most meritorious of the people of his time in knowledge, jurisprudence, piety, worship, generosity, clemency, patience, eloquence, high moral standards, alms, kindness to the poor, and loyalty to the Muslims. The relatives, the people, the friends, and the enemies glorified him. Yazid b. Mu‘awiya commanded the people of Medina to Pledge allegiance to him as slaves except Zayn al-‘Abidin. He commanded him to pledge allegiance to him as his brother and cousin.74 ”

Imam Zayn al-‘Abidin was distinguished by all the great qualities. All the outstanding qualities by which man is distinguished and through which he becomes noble were part of the Imam’s outstanding qualities and merits. So he was as it was said:

You were created free from all defects

as if that you were created as you wished.

29. Al-Nuwayri

Shahab al-Din Ahmed b. ‘Abd al-Wahhab Al-Nuwayri said: “‘Ali b. al-Husayn was reliable, pious, trusted, and had many traditions. He was the most meritorious of the members of his family and the best of them in obedience.75 ”

30. Al-Shafi‘i

Imam Al-Shafi‘i said: “‘Ali b. al-Husayn was the most meritorious of all the people of Medina in jurisprudence.76 ”

31. ‘Ali bin ‘Isa al-Arbali

Abu’ al-Hasan ‘Ali bin ‘Isa b. Abi al-Fath al-Arbali said: “The outstanding qualities of ‘Ali b. al-Husayn are more than the stars. The one who describes them goes to a boundless place. They appear in the sky of outstanding qualities as the stars appear for those who seek guidance through them. How is that not? He (Zayn al-‘Abidin) surpasses all the world’s inhabitants with the exception of ‘Ali, Fatima, al-Hasan, al-Husayn. (Of course, this rhymed prose has been advanced, so do not be hesitant.) When you give the intellect its right, you will find whatever you want of glory and rightness, for he is a divine Imam, luminous temple, the substitute of the substitutes, the ascetic of the ascetics, the pole of the poles, the worshipper of the worshippers, the light of the lamp of the Message, the center of the circle of the Imamate, Ibn al-Khiyaratayn (the son of the best two), the one with two generous sides (father and mother), the peace of the heart, and the delight of the eye. ‘Ali b. al-Husayn, and what will make you comprehend what ‘Ali b. al-Husayn is? (He was) repentant, the one who wept very much, the one who put into effect the Sunna and the Book, said right words, devoted himself to the mihrab, preferred (people) to himself, and became high through the degrees of knowledge.

His day surpassed his yesterday. He was unique in knowledge. He was the best of all creatures in inherited and newly acquired (qualities). He resorted to honor, so he ascended to its top and became important in all its affairs. He defeated (all the people) through what he had such as good birthplace, noble origin, and pure descent. The tongues of those who describe him are unable to depict him. He was unique in his privacy during his whispered prayers. So the angels admired his attitudes. His fear of his Lord made his tears flow. So he exceeded the heavy, pouring rain. So, may Allah support you, carefully consider his traditions, take into consideration his signs, think about his asceticism, his worship, his humility, his night prayers, his punctual prayers, his preferring (people to himself), his alms, his gifts, his pleading (to Allah), his purity, and his eloquence which indicate his humility to his Lord, his standing as the standing of the disobedient in spite of his firm obedience, his confessing the sins in spite of his innocence, his weeping, his wailing, the beating of his heart out of the fear of Allah, his shaking all over, and his standing (for prayer).

When it got dark, he whispered to his Lord, may His names be holy, addressed Him, the Exalted, cleaved to the Door of Him, the Great and Almighty, imagined that he was before Him, turned away from everything (other than Him), devoted himself to Him, he separated (himself) from this mean world, and was free from the human corpse. So his body prostrated on the earth while his soul was clinging to the world of angels. He fidgeted when he passed by a threatening verse as if the verse concerned him, while he was far from it. Thus, you find wonderful affairs, strange conditions, and a soul close to Allah, the Glorified, and you know with the knowledge of the one for whom the curtain was disclosed and the doors were open that this fruit is from that tree, as one is part of ten, this fresh drop from that noble fountain, this new one from that old one, this pearl from that abundant sea, this star from that bright moon, this growing branch from that firm origin, and this result from that premise. So this one (Zayn al-‘Abidin) whose origin was pure was the successor of Muhammad, ‘Ali, al-Hasan, al-Husayn, and Fatima, the honored, the glorified.77 ”

Al-Arbali, a scholar and researcher, has mentioned the most prominent qualities of Imam Zayn al-‘Abidin, peace be on him, which are among the places of pride for every Muslim, for his qualities are a natural extension to the qualities and inclinations of his fathers, who changed the course of human history and enlightened man’s way and guided him to signposts of the truth when he had been straying in the remote mysterious fields of this world.

Description cannot encompass the outstanding merits and laudable deeds of Imam Zayn al-‘Abidin, peace be on him, nor can explanation meet them, for he was a branch of the tree of prophethood and of the large tree of the Imamate in which Allah has put absolute perfection in order to be a signpost for the truth in the earth.

32. Al-Bustani

Al-Bustani said: “Zayn al-‘Abidin is Abu’ al-Hasan, ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib. He was given the nick-name of Zayn al-‘Abidin because of his plentiful worship. He was also given the nick-name of Sayyid al-‘Abidin (the Lord of worshippers), the pure, the trusted one, and the one with calluses.78 ”

33. Wajjdi

Muhammad Fareed Wajjdi said: “Zayn al-‘Abidin is Abu’ al-Hasan, ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib, better known as Zayn al-‘Abidin. He was also called al-Asghar (the younger). Al-Husayn b. ‘Ali had no descendants except from the children of Zayn al-‘Abidin. He (Zayn al-‘Abidin) is one of the twelve Imams according to the doctrine of the Imami Shi‘ites, and he was also among the lords and chiefs of the next generation.79 ”

34. Agha Buzurg

The Chief of the researchers, Muhammad Hasan, better known as Agha Buzurg al-Tahrani, said: “Imam Zayn al-‘Abidin, the lord of those who prostrated themselves in prayer, Ali b. al-Husayn b. ‘Ali b. Abi Talib, peace be on them, is the fourth Imam of the Imami Shi‘ites. The Muslim historians have unanimously agreed that he was the most meritorious of all the people in piety, asceticism, and worshipping.80 ”

35. Ibn al-Jawzi

Ibn al-Jawzi said: “Zayn al-‘Abidin (the ornament of the worshippers), is a model for the ascetics, and lord of the Allah-fearing. His outstanding merits bear witness that he was from among the progeny of Allah’s Apostle, his righteousness proves that he has nearness to Allah, his calluses record for him that he prayed very much and that he spent the night in praying, and his renouncing the worldly pleasures denotes his asceticism.81 ”

36. Tajj al-Din

Tajj al-Din b. Muhammad b. Hamza al-Husayni, the Chief of Halab, said: “‘Ali b. al-Husayn was the lord of the Hashimites, the place of their knowledge, and the most meritorious one of them.82 ”

37. ‘Arif Tamir

‘Arif Tamir said: “He (Zayn al-‘Abidin) was famous for asceticism, and worship. None was similar to him in these qualities, so he was given the nick-name of Zayn al-‘Abidin and al-Sajjad(the one who prostrates himself very much in prayer).83 ”

38. Al-Zarkali

Khayr al-Din Al-Zarkali said: “‘Ali b. al-Husayn b. ‘Ali b. Abi Talib al-Hashimi, al-Qarashi, Abu’ al-Hasan, the one whose nick-name is Zayn al-‘Abidin, is the fourth Imam of the Shi‘ites. He was one of those who were examples for clemency and piety. He was called ‘Ali al-Asghar (the younger) to distinguish him from his brother ‘Ali al-Akkbar (the elder).84 ”

39. Ahmed Mahmu’d Subhi

Dr. Ahmed Mahmu’d Subhi said: “‘Ali b. al-Husayn inherited his Imamate through his lineage to Fatima, the chaste. He drew for the Shi‘ites the way of the spiritual Imamate, impressed Shiism with the impression of everlasting sadness and continuous weeping over al-Husayn, and dedicated himself to worshipping, so he was given the nick-name of al-Sajjad and the Kunya of Zayn al-‘Abidin. He descended from the Prophet, may Allah bless him and his family, and from Kasra, so he was known as Ibn al-Khiyaratayn (the son of the best two).85 ”

Dr. Ahmed Subhi mentioned that Imam Zayn al-‘Abidin, peace be on him, inherited the Imamate through his descending from his grandmother, Fatima the chaste, mistress of the women of the world. It is necessary for us to discuss this matter with the Doctor. As for this claim, it is untrue, for the Imamate does not depend on inheritance; rather it depends on text (tradition), and it is in the hand of Allah, the Exalted, Who chooses for it those who have good inclinations and outstanding merits. This is what the Shi‘ites believe in, and it is proven in their books of theology. It was not Imam Zayn al-‘Abidin, peace be on him, who impressed Shiism with the impression of sadness for Imam al-Husayn, lord of the youth of Heaven; rather it was the tragedy of Karbala’, whose terrors melt the hearts, which impressed Shiism with the world of sorrow and sadness. Zayn al-‘Abidin was in the foremost of who were affected by it, for he saw all its sorrowful stages.

40. Ahmed Fahmi

Shaykh Ahmed Fahmi said: “He (Imam Zayn al-‘Abidin) was the most meritorious of the people of his time in knowledge, jurisprudence, piety, worship, generosity, clemency, eloquence, and noble lineage. He helped the poor and the weak.86 ”

41. Husayn ‘Ali Mahfu’z

Dr. Husayn ‘Ali Mahfu’z said: “Zayn al-‘Abidin was the best of Allah’s creatures in knowledge and action. He was the most similar of the members of the House (ahl al-Bayt), peace be on them, to the Commander of the faithful in the manner of clothing, knowledge, and worship.87 ”

Important Points

The words of the contemporaries concerning the Imam and of the historians are full of important points. The following are some of them:

1. Imam Zayn al-‘Abidin, peace be on him, was the most knowledge of the people of his time in the affairs of the Islamic law and precepts of religion.

2. He was the best of all the Hashimites and the Qarashis of his time, this is because he was endowed with outstanding qualities and ideals with which no one was endowed except his grandfathers.

3. He was the best of the people of his time and the greatest of the them in importance and position, this is because of his noble lineage, he was Ibn al-Khiyaratayn (the son of the best two) in addition to his genius and great talents.

4. He was the most ascetic of all the people in turning away from the worldly pleasures.

5. He was the best of all the people in piety, reverential fear, and clinging to the religion.

6. He was the lamp of this world and beauty of Islam88 , this is because his outstanding conduct was among the qualities of the Prophet and the Imams.

7. He was the best of the people in manners, the sweetest of them in perfume, the most generous of them in soul, and the greatest of them in honor.

8. He was the most eloquent of all the people, for his supplications, his preaching, and his wise sayings are among the sources of Arab literature and among the most valuable and cultural provisions in the world of Islam.

9. He was the kindest of all the people to the poor and the most merciful of them to the miserable and the deprived.

10. The was the best of all the people in worship and obedience to Allah, for there was no one like him in worship and obedience to Allah except his grandfathers.

11. He was the best of all the people in morals, for he was similar to his grandfather, the Prophet, may Allah bless him and his family, in high moral standards.

12. He was appropriate for presidency, the spiritual and temporal leadership of the community.

13. The Muslims unanimously agreed that he was great and virtuous, and that none of his opponents was able to defame him.

These are some points concerning the words of the contemporaries to the Imam and of the historians, despite their different inclinations and doctrines. They establish the most sublime view of the Shi‘ites who are of the opinion that it is necessary for the Imam to be the most righteous and the most knowledgeable of the people of his time.

Notes

1.Al-‘Aqd al-Farid, vol. 2, p. 251.

2.Hayat al-Imam Mohammed al-Baqir.

3.Tarikh Dimashq, vol. 36, p. 147.

4.Tadhib al-Tahdhib, vol. 9, p. 445.

5.Khulasat Tahdhib al-Kamal, M 7/Q/2. Abu` al-Farajj al-Asfahani, al-Aghani, vol. 15, p. 325.

6.Al-Bidaya wa al-Nihaya, vol. 9, p. 104.

7.Siyar A‘lam al-Nubala’, vol. 4, p. 37. Tarikh al-Islam, vol. 2, p. 266. Al-Kashif, vol. 2, p. 282. Tabaqat al-Fuqaha’, vol. 10, p. 34.

8.Tahdhib al-Lughat wa al-Asma’, part 1, p. 343.

9.Al-Jarh wa al-Ta‘dil, vol. 3, part 1, p. 178.

10.Khulasat Tahdhib al-Kamal, M 7/Q2, p. 336. Tadhkirat al-Huffaz, vol. 1, p. 75. Shadharat al-Dhahab, vol. 1, p. 105. Al-‘Ibar fi Akhbar men Ghabar, vol. 1, p. 111.

11.Siyar A‘lam al-Nubala’, vol. 4, p. 238. Tarikh Dimashq, vol. 12, p. 19.

12.Roudat al-Jinan, vol. 7, p. 248. Kashf al-Ghumma.

13.Tarikh Dimashq, vol. 36, p. 140.

14.Bihar al-Anwar.

15.‘Ilal al-Sharai‘, p. 88. Wasa’il al-Shi‘a, vol. 5, p. 541. Bihar Al-Anwar, vol. 46. p. 64.

16.Tarikh Dimashq, vol. 12, p. 19. Kashf al-Ghumma, vol. 2, p. 288. Roudat al-Jinan, vol. 7, p. 246.

17.Tahdhib al-Tahdhib, vol. 4, p. 85.

18.Al-‘Ibar fi Tarikh men Ghabar, vol. 1, p. 111. Kulasat Tahdhib al-Kamal, p. 231.

19.Tarikh al-Ya‘qu`bi, vol. 3, p. 46.

20.Siyar A‘lam al-Nubala’, vol. 4, p. 38. Kashf al-Ghumma, vol. 3, p. 392.

21.Al-Fusu`l al-Muhimma, p. 189.

22.Jammharat al-Awliya’, vol. 2, p. 74.

23.Tahdhib al-Tahdhib, vol. 3, p. 395.

24.Tarikh Dimashq, 12/Q1/, p. 19.

25.Ibid.

26.Tabaqat al-Fuqaha’, vol. 2, p. 34.

27.Tahdhib al-Tahdhib, vol. 3, p. 9.

28.Tahdhib al-Lughat wa al-Asma’, part 1, p. 343.

29.Tahdhib al-Tahdhib, vol. 81, p. 222.

30.Tahdhib al-Kamal, M7/Q2, p. 336. Tahdhib al-Tahdhib, part 1, p. 343. Al-Tarikh al-Kabir, vol. 3, part 2, p. 266. Ibn Sa‘d, al-Tabaqat, vol. 1, p. 214. Al-Jarh wa al-Ta‘dil, Q/1, vol. 3, p. 178.

31.Siyar A‘lam al-Nubala’, vol. 4, p. 238. In Tahdhib al-Tahdhib, vol. 7, p. 305: “There was no person among the Household of Allah’s Apostle like ‘Ali b. al-Husayn.”

32.Siyar A‘lam al-Nubala’, vol. 4, p. 238.

33.Tarikh Dimashq, 12/Q1/p. 18.

34.Ibid., p. 19.

35.Tahdhib al-Kamal, M7/Q2/p. 336. Kashf al-Gumma.

36.Tadhkirat al-Huffaz, vol. 1, p. 75. Shadharat al-Dhahab, vol. 1, p. 105. Al-‘Ibar fi Khabar men Ghabar, vol. 1, p. 111. Tarikh al-Islam, vol. 2, p. 16.

37.Safinat al-Bihar, vol. 1, p. 571.

38.Al-Mufeed al-Amali, p. 117.

39.Al-Himyari, Divan, p. 362.

40.Al-Majjlisi, Bihar al-Anwar, vol. 46, PP. 3-4. A similar narration has been mentioned in the book ‘Muhadarat al-Udaba’’ by al-Raghib al-Asfahani, vol. 1, p. 166.

41.Al-Ya‘qu`bi, Tarikh, vol. 3, 48.

42.Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 75.

43.Al-Mubrrad, al-Kamil, vol. 2, p. 467. Al-‘Aqd al-Farid, vol. 5, p. 310

44.Al-Himyari, Divan, p. 36.

45.Al-Basawi, al-Ma‘rifa wa al-Tarikh, vol. 1, p. 360.

46.Ibid.

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

48.Al-Tabaqat al-Kubra, vol. 5, p. 222.

49.Tahdheeb al-Tahdheeb, vol. 2, p. 35.

50.Al-Sawa’iq al-Muhriqa, vol. 119.

51.Siyar ‘Alam al-Nubala’, vol. 4, p. 240.

52.Durarr al-Abkar, p. 70.

53.Hulyat al-Awliya’, vol. 3, p. 133.

54.Al-Ya‘qu`bi, Tarikh, vol. 3, p. 104.

55.Al-Bidaya wa al-Nihaya, vol. 9, p. 104.

56.Wasilat al-Mal fi ‘Add Manaqib al-Al, p. 208.

57.Tahdhib al-Lughat wa al-Asma’, Q1/343.

58.‘Uyyu`n al-Akhbar wa Funu`n al-Athar, p. 144.

59.‘Umdat al-Talib, p. 193.

60.Al-Mufeed, al-Irshad.

61.‘Umdat al-Talib, pp. 193-194.

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

63.Tuhfat al-Raghib, p. 13.

64.Minhajj al-Sunna, vol. 2, p. 123, first edition.

65.Al-Sirat al-Sawi, p. 19.

66.Wafayat al-‘Ayan, vol. 2, p. 429.

67.Zahrat al-Maqu`l, p. 6.

68.Jammharat al-Awliya’ wa A‘lam Ahl al-Tasawwif, vol. 2, p. 71.

69.Al-Nafha al-‘Anbariya.

70.Al-Kawakib al-Durriya, vol. 2, p. 139.

71.Matalib al-Sa’u`l, vol. 2, p. 41.

72.Al-Bidaya wa al-Nihaya, vol. 9, p. 104.

73.Nazhat al-Jalees, vol. 2, p. 24.

74.A‘yan al-Shi‘a, 4/Q1/308.

75.Nihayat al-Irab fi Funu`n al-Adab, vol. 21, p. 324.

76.Rasa’il al-Jahiz, p. 106. Nahjj al-Balagha, vol. 15, p. 274.

77.Kashf al-Ghumma, the Biography of ‘Ali b. al-Husayn.

78.Al-Bustani, Da’irat al-Ma‘arif, vol. 9, p. 355.

79.Da’irat Ma‘arif al-Qarn al-‘Ishreen, vol. 4, p. 793.

80.Al-Dhree‘a, vol. 13, p. 345.

81.Tadhkirat al-Khawas.

82.Ghayat al-Ikhtisar, p. 106.

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

84.Al-A‘lam, vol. 1, p. 86.

85.Nazariyat al-Imama, p. 307.

86.Al-Imam Zayn al-‘Abidin, p. 65.

87.Al-Balagh Magazine, no. 7, first year, p. 54.

88.‘Umar b. ‘Abd al-‘Aziz described him with that.

Chapter 6: Impressions of His Character

The Muslims have agreed that Imam Zayn al-‘Abidin, peace be on him, was great and meritorious, and that he was a unique being in this world. None matched him in outstanding qualities, knowledge, and piety. So the Muslims sought blessing through kissing the Imam’s hands and putting them on their eyes.1 Glorifying the Imam was not confined to those who accompanied and met him, rather it included all historians, regardless of their different inclinations and desires.

They wrote with admiration about his conduct and gave him all noble nick-names and holy qualities. I (the author) think that all those who read about the Imam’s characteristics will admire him, for there is no one similar to him in good inclinations and great qualities. He exists in the mind of all those noble people who adopt ideals and respect their humanity. Now, we will mention the impressions of his contemporaries and of the historians about his character.

The Views of his Contemporaries

The religious scholars and all other figures who were contemporary to the Imam stated their impressions of his character. They all glorified and admired him, whether they showed love toward him or harbored malice against him. The following are their thoughts about him:

1. Jabir al-Ansari

Jabir b. ‘Abd Allah al-Ansari, the great companion of the Prophet, devoted himself to the members of the House, peace be on them, and was among their followers. He expressed his great admiration of the Imam, peace be on him, saying: “None of the children of the prophets was like ‘Ali b. al-Husayn.2 ”

Indeed none of the children of the prophets was more meritorious than ‘Ali b. al-Husayn in devotion, piety, and intense turning to Allah in repentance, and none of them was more liable to ordeals and misfortunes than him.

2. ‘Abd Allah b. ‘Abbas

‘Abd Allah b. ‘Abbas, despite his eminence among the people and his old age, respected Imam Zayn al-‘Abidin and bowed to him in submission and glory. When he saw him, he stood up to glorify him and said at the top of his voice: “Welcome dear and beloved one!3 ”

3. Al-Zuhri

Muhammad b. Muslim al-Qarashi, al-Zuhri, was a jurist, one of the leading Imams and religious scholar of Syria and Saudi Arabia.4 He was among those who were sincere to the Imam and loved him very much. He said a group of valuable words in which he expressed the noble qualities and the great ideals of the Imam, peace be on him. The following are some of his words:

“I have never seen a Hashimi like ‘Ali b. al-Husayn.5 ”

“I have never seen a Qarashi more pious and more meritorious than ‘Ali b. al-Husayn.6 ”

“I have never seen a Qarashi more meritorious than ‘Ali b. al-Husayn.7 ”

“I have never met in Medina a person more meritorious than him.8 ”

“I have never met among the members of the House a person more meritorious than ‘Ali b. al-Husayn.9 ”

“I sat with ‘Ali b. al-Husayn many times. I have never seen a person more knowledgeable than him in jurisprudence.10 ”

“‘Ali b. al-Husayn was the most meritorious of the people of his time and the best of them in obedience.11 ”

“A caller will call out on the Day of Judgment: Let the Lord of the worshippers of his time stand up, so ‘Ali b. al-Husayn will stand up.12 ” He meant the famous prophetic tradition: “When the Day of Judgment takes place, a caller will call out from inside the Throne: Let the Lord of the worshippers stand up, so he will stand up.13 ”

Al-Zuhri was asked about the most ascetic one of all the people in the world and he replied: “‘Ali b. al-Husayn.14 ”

Sufyan b. ‘Ayyina said: “I asked al-Zuhri: Have you met ‘Ali b. al-Husayn? ‘Yes,’ he replied, ‘I have met him. I have never met a person more meritorious than him. By Allah, I have never known that he had a friend in secret or an enemy in public.’ I asked him: ‘Why was that?’ He answered: ‘Because all those who loved him envied him out of their abundant knowledge of his outstanding merits, and all those who hated him took care of him because he took great care of them.’15 ”

It is certain that al-Zuhri said these words concerning the Imam because there was a close relationship between the former and the latter. Al-Zuhri had perfect knowledge of the Imam’s ideals and noble values. He admired him to the extent that he wept and said: “‘Ali b. al-Husayn!16 ”

4. Sa‘id bin al-Musayyab

Sa‘id bin al-Musayyab was among the prominent jurists in Medina. The narrators said: “None of the next generation was more knowledgeable than Sa‘id.17 ” He made friends with Imam Zayn al-‘Abidin and knew of his piety and his firm devotion to religion. He admired the Imam, so he said the following words concerning him:

“I have never seen a person more pious than him, namely ‘Ali b. al-Husayn.18 ”

“I have never seen a person more meritorious than ‘Ali b. al-Husayn. When I saw him, I hated myself. I never saw him laugh.19 ”

A person said to Sa‘id: “I have never seen a person more pious than so-and-so.” Sa‘id asked him: “Have you seen ‘Ali b. al-Husayn?” “No,” replied the person. “You have never seen a person more pious than him,20 ” explained Sa‘id.

Sa‘id was sitting and there was a young man from Quraysh beside him. When Imam Zayn al-‘Abidin appeared, the Qarashi asked Sa‘id about him, and Sa‘id replied: “That is the Lord of worshippers, ‘Ali b. al-Husayn.21 ”

“I have never seen a person gentler and more pious than Zayn al-‘Abidin, ‘Ali b. al-Husayn.22 ”

These words, which this jurist said, have included some of the Imam’s qualities such as piety, obedience to Allah, and gentle conduct toward the people.

5. Zayd bin Aslam

Zayd bin Aslam was among the leading jurists of Medina as well as he was among the interpreters of the Holy Qur’an.23 He devoted himself to Imam Zayn al-‘Abidin, peace be on him. He admired the Imam’s outstanding qualities such as, piety, Allah-fearingness, ideals, and values. He said many words concerning him. The following are some of them:

“There is no one among the people of the Qibla like him, namely like ‘Ali b. al-Husayn.24 ”

“I have never seen a person like ‘Ali b. al-Husayn among them, namely among the members of the House.25 ”

“I have never seen a person better than ‘Ali b. al-Husayn in understanding and memorizing (the Qur’an).26 ”

This means that the Imam was the best Muslim and the best Hashimi of his time and that Sa‘id b. al-Musayyab had never seen a person better then him in understanding and memorizing (the Qur’an). Hence, the Shi‘ites emphasize that the Imam should be the best of his time in merits and gifts.

6. Hammad bin Zayd

As for Hammad bin Zayd al-Jahdi, he was among the most prominent jurists in Basrah and was one of the Imams of the Muslims.27 He made friends with Imam Zayn al-‘Abidin, peace be on him, and admired him, saying: “‘Ali b. al-Husayn was the most meritorious Hashimi I met.28 ”

Indeed the Imam was the best of the Hashimis of his time in high moral standards.

7. Yahya bin Sa‘id

As for Yahya bin Sa‘id b. Qays al-Ansari al-Madani, he was among the great figures of the next generation and among the most meritorious jurists and religious scholars.29 He made friends with the Imam and knew of his outstanding merits, so he said these valuable words concerning him: “I heard ‘Ali b. al-Husayn, and he was the best Hashimi I met.30 ”

The Imam, peace be on him, became the lord of all the Hashimis through his faith, his fear of Allah, his abundant knowledge, and other outstanding qualities.

8. Malik

Malik said: “There was no person among the members of the House (ahl al-Bayt) like ‘Ali b. al-Husayn.31 ”

9. Abu’ Bakr bin al-Barqi

Abu’ Bakr bin al-Barqi said: “‘Ali b. al-Husayn was the most meritorious one of his time.32 ”

10. Abu’ Zar‘a

Abu’ Zar‘a said: “I have never seen a person more knowledgeable in jurisprudence than him, meaning ‘Ali b. al-Husayn.33 ”

11. Abu’ Hazim

Abu’ Hazim said: “I have never seen a Hashimi more meritorious than ‘Ali b. al-Husayn.34 ” He also said: “I have never seen a person more knowledgeable than ‘Ali b. al-Husayn in jurisprudence.35 ”

12. Abu’ Hatam al-A‘raji

Abu’ Hatam al-A‘raji said: “I have never seen a Hashimi more meritorious than ‘Ali b. al-Husayn.36 ”

13. Abu’ Hamza al-Thumali

Thabit b. Safiya known as Abu’ Hamza, the trustworthy and trusted one, said: “I have never heard that there is a person more ascetic than ‘Ali b. al-Husayn except ‘Ali b. Abi Talib.37 ” He said once: “I have never heard that there is a person more ascetic than ‘Ali b. al-Husayn, who caused to weep all those who were in his presence when he talked about asceticism and preaching.38 ”

14. Imam al-Sadiq

His (Zayn al-‘Abidin’s) grandson said: “None of ‘Ali’s children or his family was more like and nearer to him in manner of dress and understanding than ‘Ali b. al-Husayn.39 ” Imam Zayn al-‘Abidin was the most similar of all the people to his grandfather, Imam ‘Ali, the Commander of the faithful, peace be on him, in worshipping, knowledge, and all other characteristics. He was a picture of that great figure who enlightened the world with his knowledge.

15. ‘Umar bin ‘Abd al-‘Aziz

‘Umar bin ‘Abd al-‘Aziz was among those who respected Imam Zayn al-‘Abidin, peace be on him, and knew of his high position. The Imam, peace be on him, met ‘Umar bin ‘Abd al-‘Aziz, and when he left him, he (‘Umar) turned to his companions and asked them: “Who is the noblest of all the people?”

A mercenary from among his companions answered: “You are the noblest of all the people.”

However, he told them the truth, saying: “No, the noblest of all the people is the person who has just left me, meaning Imam Zayn al-‘Abidin, who wants the people to be with him and does want to be with any of them.40 ”

This means that the Imam, peace be on him, attained a position of which none of the people attained. The people liked making ties or relations with the Imam because of his high social rank. For example, when the Imam died, ‘Umar b. ‘Abd al-‘Aziz praised him with these words: “The lamp of this world, the beauty of Islam, and the adornment of the worshippers (Zayn al-‘Abidin) passed away.41 ”

16. Yazid bin Mu‘awiya

Acknowledging the excellent traits of Imam Zayn al-‘Abidin, peace be on him, was not confined to his followers, rather it included his enemies and those who harbored malice against him. For example, Yazid b. Mu‘awiya, who was the mortal enemy of the members of the House (ahl al-Bayt), peace be on them, confessed the Imam’s outstanding characteristics. This was when the Syrians asked him to let him deliver a speech, so Yazid, the tyrannical one, fearfully said: “He (Zayn al-‘Abidin) is among the members of the House who were provided with abundant knowledge. He will not come down (from the pulpit) until he exposes me and the family of Abi Sufyan.”

With these words of his, Yazid b. Mu‘awiya demonstrated that the Imam was a knowledgeable man and eloquent speaker, and that he had strong explanations and wonderful deductions through which he would be able to change the attitude against the Umayyad government.

17. ‘Abd al-Malik bin Marw’an

‘Abd al-Malik bin Marw’an was another enemy from among the enemies of the members of the House (ahl al-Bayt), peace be on them; nevertheless he admitted the outstanding merits of the Imam. This was when he met him and saw his weakness due to excessive worshipping. So he said to him with astonishment: “Exertion has appeared on your face while Allah has already promised to grant you good, you are part of Allah’s Messenger, may Allah bless him and his family, your lineage is close to him, your means is certain, you have outstanding merits over the people of your House and time, and you are endowed with virtues, knowledge, religion, and piety with which none before or after you has ever been endowed with except your previous ancestors.42 ”

18. Mansu’r al-Dawaniqi

Mansu’r al-Dawaniqi was another enemy from among the enemies of the members of the House (ahl al-Bayt), peace be on them; nevertheless he admitted to the outstanding qualities of the Imam. This was when he sent a letter to Dhi al-Nafs al-Zakiya. In the letter he said: “None like him (Zayn al-‘Abidin) was born among you (‘Ali’s grandsons) after the death of Allah’s Apostle, may Allah bless him and his family.43 ”

19. Al-Farazdaq

Al-Farazdaq, the Arab great poet, was among those who admired the values of Imam Zayn al-‘Abidin, peace be on him, and believed in his high and holy character. He composed his immortal ode to show Imam Zayn al-‘Abidin’s outstanding qualities and inclinations. This was when Hisham denied recognizing the Imam before the Syrians lest they should admire him. So al-Farazdaq introduced the Imam to them, saying:

This is he whose ability the valley (of Mecca)

recognizes, and whom the (Sacred) House

recognizes (as do) the sanctuary and the area

outside the sanctuary (al-hill).

This is the son of the best of all Allah’s

servants. This is the pure pious man, the pure

eminent man.

When he comes to touch the corner of the wall

of the Kaaba, it almost grasps the palm of his

hand.

He takes care to be modest and he is protected

from his error. He only speaks when he smiles.

None of mankind has within their souls such

primacy as he does nor such grace as he does.

Whoever knows Allah, knows His friend (wali)

Religion is from the House of this man.

When Quraysh saw him, their spokesmen told

of the outstanding qualities of this man which

indicate (his) nobility.

The Imam was the greatest picture al-Farazdaq saw in the world of honor and virtues, so he admired and adored him.

20. Al-Himyari

As for al-Himyari, he dedicated his talents to the members of the House, who were the source of mercy and virtue on the earth. So he composed poetry about their laudable deeds and outstanding merits, for example, he praised Imam Zayn al-‘Abidin, peace be on him, in this line of poetry:

The fourth of them is ‘Ali, the possessor of

efforts, through whom the religion and the

world are established.44

21. Ibn Shahab

Ibn Shahab said: “I have never seen a Qarashi more meritorious than ‘Ali b. al-Husayn.45 ”

22. Ibn Zayd

Ibn Zayd said: [My father said:] “I have never seen a person greater than ‘Ali b. al-Husayn.46 ”

These are some contemporaries of Imam Zayn al-‘Abidin, peace be on him, whether they loved him or harbored malice against him. They unanimously agreed that the Imam was a man with piety and knowledge of Islam

The Historians

As for the historians, despite their different thoughts and inclinations, they unanimously agreed that the Imam was a great man who possessed many abilities and talents which raised him to the height of honor to which his great fathers reached. The following are some of their words concerning him:

1. Ibn ‘Asakir

Al-Hafiz Abu’ al-Qasim, ‘Ali b. al-Hasan al-Shafi‘i, known as bin ‘Asakir, said in the biography of Imam Zayn al-‘Abidin, peace be on him: “‘Ali b. al-Husayn was trustworthy and trusted. He had many traditions and was high, lofty, and pious.47 ” These are the most valuable qualities in the world of Islam.

2. Ibn Sa‘d

Muhammad b. Sa‘d said: “‘Ali b. al-Husayn was trustworthy and trusted. He had many traditions and was high, lofty, and pious.48 ” Ibn ‘Asakir greed with b. Sa‘d on giving these outstanding qualities to Imam Zayn al-‘Abidin, peace be on him.

3. Ibn Hajar al-‘Asqalani

Ibn Hajar al-‘Asqalani said: “‘Ali b. al-Husayn, Zayn al-‘Abidin, b. ‘Ali b. Abi Talib was trustworthy, trusted, a worshiper, jurist, and meritorious. Ibn ‘Ayyina reported on the authority of al-Zuhri, who said: ‘I have never seen a Qarashi more meritorious than him.’49 ”

4. Ibn Hajar al-Haythami

Shahab al-Din Ahmed b. Hajar al-Haythami said: “It was Zayn al-‘Abidin who inherited knowledge, asceticism, and worshipping from his father. He was great in forgiveness, pardon, and tolerance.50 ” Zayn al-‘Abidin was the successor of his father, so he inherited his father’s valuable qualities such as knowledge, asceticism, worship, forgiveness, pardon, and tolerance toward those who mistreated him.

5. Al-Dhahabi

Muhammad b. Ahmed b. ‘Uthman al-Dhahabi said: “He (Zayn al-‘Abidin) had wonderful majesty. He was appropriate for the greatest Imamate because of his honor, righteousness, knowledge, reverential fear, and perfect intellect.51 ”

Al-Dhahabi confessed that the Imam, peace be on him, possessed brilliant qualities, that he was worthy of the greatest Imamate of this community, the spiritual and temporal leadership which is the highest and most important position in Islam.

6. Abu’ al-Fath

Abu’ al-Fath b. Sadaqa said: “Imam ‘Ali b. al-Husayn, known as Zayn al-‘Abidin, b. ‘Ali b. Abi Talib, may Allah be pleased with them, was one of the twelve Imams and among the chiefs of the next generation.52 ”

7. Abu’ Na‘eem

Al-Hafiz Abu’ Na‘eem said: “Ali b. al-HusaynZayn al-‘Abidin and Manar al-Qanitin (the signpost of the Allah-fearing)  b. ‘Ali b. Abi Talib, was a sincere, munificent worshipper.53 ” Abu’ Na‘eem talked about some outstanding qualities of Imam Zayn al-‘Abidin, peace be on him, such as worship, sincerity, and generosity.

8. Al-Ya‘qu’bi

Ahmed b. Abi Ya‘qu’b said: “He (Imam Zayn al-‘Abidin) was the most meritorious of all the people in worshipping. He was called Zayn al-‘Abidin (the ornament of the worshippers). He was also called Dhu’ al-Thafanat (the one with calluses) because there were marks of prostration on his forehead.54 ”

Imam Zayn al-‘Abidin was the most meritorious of all the people in worshipping and obeying Allah.

9. Al-Waqidi

Al-Waqidi said: “He (Zayn al-‘Abidin) was the most pious of all the people and the most obedient of them to Allah. When he walked, he did not brandish his hands.55 ” Al-Waqidi mentioned the Imam outstanding traits such as piety, worship, reverential fear, and humbleness. Because of these qualities he was the most meritorious of all the people and the greatest of them.

10. Safi al-Din

Safi al-Din said: “Zayn al-‘Abidin was (a person) with great guidance and a righteous way. In his (book) al-Jami‘, al-Khatib reported on the authority of b. ‘Abbas, on the authority of the Prophet, may Allah bless him and his family, who said: ‘Guidance, righteousness, and moderation are parts of twenty-five parts of prophethood.56 ”

11. Al-Nawawi

Al-Nawawi said: “They (the historians) unanimously agreed on his (Imam Zayn al-‘Abidin’s) greatness in everything.57 ”

The Muslims have unanimously agreed on glorifying and admiring the Imam because he was endowed with excellent qualities of which all the Muslims boast.

12. ‘Imad al-Din

‘Imad al-Din Idris al-Qarashi said: “Imam ‘Ali b. al-Husayn, Zayn al-‘Abidin, was the most meritorious of all the Household of Allah’s Apostle, may Allah bless him and his family, the noblest of them after al-Hasan and al-Husayn, peace be on them, and the best of them in piety, asceticism, and worshipping.58 ”

13. Ibn ‘Anba

Ibn ‘Anba, a famous genealogist, said: “His (Imam Zayn al-‘Abidin’s) outstanding merits are more than to be counted or to be encompassed by a description.59 ” Imam Zayn al-‘Abidin’s laudable deeds and outstanding merits are countless, and no one can describe them, for they were a natural extension to the conduct of his grandfathers, who enlightened this world with their laudable deeds and outstanding merits.

14. Shaykh al-Mufeed

Shaykh al-Mufeed Said: “‘Ali b. al-Husayn was the most meritorious of Allah’s creatures after his father in knowledge and action. Non-Shi‘a jurists (‘ama) report countless traditions in the religious sciences on his authority. Sermons, prayers (details of) the merits of the Qur’an, accounts of the laws of what is permitted and forbidden, and the raids (maghazi) and battles (ayyam) (during the time of the Prophet) have been recorded on his authority. He was famous among the religious scholars.60 ”

15. Al-Jahiz

Abu’ ‘Uthman ‘Umar b. Bahr al-Jahiz said: “The Kharijites, the Shi‘ites, the Mu‘tazilites, and non-Shi‘a have unanimously agreed that ‘Ali b. al-Husayn was meritorious and superior (to others).61 ” This means that all the Muslims, despite of their different thoughts and inclinations, have unanimously agreed that the Imam was great and meritorious, so they loved and followed him.

16. Al-Sharawi

Al-Sharawi said: “He (Zayn al-‘Abidin), may Allah be pleased with him, was a devoted worshiper, ascetic, pious, humble, and polite.62 ”

It was these qualities that raised the Imam to the zenith of glory and made the people adore and obey him.

17. Al-Qulaybi

Ahmed Al-Qulaybi al-Shafi‘i said: “His (Imam Zayn al-‘Abidin’s) outstanding merits are more than to be counted or to be encompassed by a description.63 ”

18. Ibn Taymiya

Ibn Taymiya, though he deviated from the Household and showed enmity toward them, acknowledged the Imam’s outstanding merits and high position. He said: “As for ‘Ali b. al-Husayn, he was among the leading figures of the next generation in knowledge and religion. He had humility, secret alms, and other qualities. He was famous.64 ”

19. Al-Shaykhani

Al-Shaykhani al-Qadiri said: “As for our lord Zayn al-‘Abidin, ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib, his hands (generosity) and laudable deeds were famous. His beauties were well-known. He possessed a great rank and was good-hearted. He had apparent miracles which the eyes have seen and authentic traditions established.65 ”

The passengers talked about Imam Zayn al-‘Abidin’s outstanding merits and laudable deeds. His virtues and miracles were famous among the people. Allah endowed him with qualities with which He endowed His sincere servants.

20. Ibn Khullakan

Ibn Khullakan said: “H (Zayn al-‘Abidin) was one of the twelve Imams and among the leading figures of the next generation. Al-Zuhri said: ‘I have never seen a Qarashi more meritorious than him.’66 ”

21. Ibn Shaddqam

Ibn Shaddqam said: “‘Ali b. al-Husayn, Zayn al-‘Abidin, was an ascetic religious scholar.67 ”

22. Al-Manofi

Al-Sayyid al-Manofi said: “Zayn al-‘Abidin was worshipping, sincere, generous, and pure. When he walked, his hand did not exceed his thigh.68 ”

23. Abu’ al-Futu’h

Abu’ al-Futu’h al-Husayni said: “The immortal reputation was for the middle ‘Ali, Zayn al-‘Abidin. He was the first son of al-Huysayn’s sons, the fourth infallible (Imam) according to the view of the twelve Imam (Shi‘ites), and an ascetic (person) according to the view of other than them.69 ”

24. Al-Manawi

Al-Manawi said: “Zayn al-‘Abidin was a firm Imam. His hands (generosity) and noble deeds were famous. His outstanding merits well-known. He had a great position. He was good hearted. He was the head of the body of presidency. He was the expected one for policy and ruling the subjects.70 ”

The Imam, peace be on him, was distinguished by great characteristics which qualified him, according to the consensus of all the Muslims, for undertaking the Imamate and general leadership and managing the affairs of the Muslims, for there was no person during his time more meritorious than him in good inclinations and great talents.

25. Muhammad bin Tallha

Kamal al-Din Muhammad bin Tallha al-Qarashi said: “Zayn al-‘Abidin was the example of those who renounced the worldly pleasures, lord of the Allah-fearing, and Imam of the believers. His outstanding qualities bear witness that he was among the progeny of the Prophet, may Allah bless him and his family. His appearance shows his proximity to Allah. His calluses record his prayers and spending the night in prayer. His renouncing the worldly pleasures indicates his asceticism in this world. The morals of devoutness streamed for him, so he surpassed them. The lights of perpetuation shined for him, so he followed them. The litanies of worship associated him, so he was intimate with them. The works of obedience allied with him, so he adorned himself with their ornament. He took night as a mount to cover the road to the next world. The thirst of the midday heat was his guide through which he sought the right way to the lighthouse. He had the miracles which the eyes saw and authentic traditions established. He is among the kings of the hereafter.71 ”

26. Muhammad bin Sa‘id

Muhammad bin Sa‘id said: “He ( Imam Zayn al-‘Abidin) was trustworthy, trusted, high, lofty, pious, and had many traditions.72 ”

27. Al-Sayyid ‘Abbas

Al-Sayyid ‘Abbas al-Mu’sawi said: “Zayn al-‘Abidin was the best of the people in face, the sweetest of them in perfume, the noblest of the in soul, the highest of them in lineage, and the greatest of them in honor.73 ”

28. Al-Sayyid Mohsin

Al-Sayyid Mohsin al-Amin al-‘Amili said: “He (Zayn al-‘Abidin) was the most meritorious of the people of his time in knowledge, jurisprudence, piety, worship, generosity, clemency, patience, eloquence, high moral standards, alms, kindness to the poor, and loyalty to the Muslims. The relatives, the people, the friends, and the enemies glorified him. Yazid b. Mu‘awiya commanded the people of Medina to Pledge allegiance to him as slaves except Zayn al-‘Abidin. He commanded him to pledge allegiance to him as his brother and cousin.74 ”

Imam Zayn al-‘Abidin was distinguished by all the great qualities. All the outstanding qualities by which man is distinguished and through which he becomes noble were part of the Imam’s outstanding qualities and merits. So he was as it was said:

You were created free from all defects

as if that you were created as you wished.

29. Al-Nuwayri

Shahab al-Din Ahmed b. ‘Abd al-Wahhab Al-Nuwayri said: “‘Ali b. al-Husayn was reliable, pious, trusted, and had many traditions. He was the most meritorious of the members of his family and the best of them in obedience.75 ”

30. Al-Shafi‘i

Imam Al-Shafi‘i said: “‘Ali b. al-Husayn was the most meritorious of all the people of Medina in jurisprudence.76 ”

31. ‘Ali bin ‘Isa al-Arbali

Abu’ al-Hasan ‘Ali bin ‘Isa b. Abi al-Fath al-Arbali said: “The outstanding qualities of ‘Ali b. al-Husayn are more than the stars. The one who describes them goes to a boundless place. They appear in the sky of outstanding qualities as the stars appear for those who seek guidance through them. How is that not? He (Zayn al-‘Abidin) surpasses all the world’s inhabitants with the exception of ‘Ali, Fatima, al-Hasan, al-Husayn. (Of course, this rhymed prose has been advanced, so do not be hesitant.) When you give the intellect its right, you will find whatever you want of glory and rightness, for he is a divine Imam, luminous temple, the substitute of the substitutes, the ascetic of the ascetics, the pole of the poles, the worshipper of the worshippers, the light of the lamp of the Message, the center of the circle of the Imamate, Ibn al-Khiyaratayn (the son of the best two), the one with two generous sides (father and mother), the peace of the heart, and the delight of the eye. ‘Ali b. al-Husayn, and what will make you comprehend what ‘Ali b. al-Husayn is? (He was) repentant, the one who wept very much, the one who put into effect the Sunna and the Book, said right words, devoted himself to the mihrab, preferred (people) to himself, and became high through the degrees of knowledge.

His day surpassed his yesterday. He was unique in knowledge. He was the best of all creatures in inherited and newly acquired (qualities). He resorted to honor, so he ascended to its top and became important in all its affairs. He defeated (all the people) through what he had such as good birthplace, noble origin, and pure descent. The tongues of those who describe him are unable to depict him. He was unique in his privacy during his whispered prayers. So the angels admired his attitudes. His fear of his Lord made his tears flow. So he exceeded the heavy, pouring rain. So, may Allah support you, carefully consider his traditions, take into consideration his signs, think about his asceticism, his worship, his humility, his night prayers, his punctual prayers, his preferring (people to himself), his alms, his gifts, his pleading (to Allah), his purity, and his eloquence which indicate his humility to his Lord, his standing as the standing of the disobedient in spite of his firm obedience, his confessing the sins in spite of his innocence, his weeping, his wailing, the beating of his heart out of the fear of Allah, his shaking all over, and his standing (for prayer).

When it got dark, he whispered to his Lord, may His names be holy, addressed Him, the Exalted, cleaved to the Door of Him, the Great and Almighty, imagined that he was before Him, turned away from everything (other than Him), devoted himself to Him, he separated (himself) from this mean world, and was free from the human corpse. So his body prostrated on the earth while his soul was clinging to the world of angels. He fidgeted when he passed by a threatening verse as if the verse concerned him, while he was far from it. Thus, you find wonderful affairs, strange conditions, and a soul close to Allah, the Glorified, and you know with the knowledge of the one for whom the curtain was disclosed and the doors were open that this fruit is from that tree, as one is part of ten, this fresh drop from that noble fountain, this new one from that old one, this pearl from that abundant sea, this star from that bright moon, this growing branch from that firm origin, and this result from that premise. So this one (Zayn al-‘Abidin) whose origin was pure was the successor of Muhammad, ‘Ali, al-Hasan, al-Husayn, and Fatima, the honored, the glorified.77 ”

Al-Arbali, a scholar and researcher, has mentioned the most prominent qualities of Imam Zayn al-‘Abidin, peace be on him, which are among the places of pride for every Muslim, for his qualities are a natural extension to the qualities and inclinations of his fathers, who changed the course of human history and enlightened man’s way and guided him to signposts of the truth when he had been straying in the remote mysterious fields of this world.

Description cannot encompass the outstanding merits and laudable deeds of Imam Zayn al-‘Abidin, peace be on him, nor can explanation meet them, for he was a branch of the tree of prophethood and of the large tree of the Imamate in which Allah has put absolute perfection in order to be a signpost for the truth in the earth.

32. Al-Bustani

Al-Bustani said: “Zayn al-‘Abidin is Abu’ al-Hasan, ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib. He was given the nick-name of Zayn al-‘Abidin because of his plentiful worship. He was also given the nick-name of Sayyid al-‘Abidin (the Lord of worshippers), the pure, the trusted one, and the one with calluses.78 ”

33. Wajjdi

Muhammad Fareed Wajjdi said: “Zayn al-‘Abidin is Abu’ al-Hasan, ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib, better known as Zayn al-‘Abidin. He was also called al-Asghar (the younger). Al-Husayn b. ‘Ali had no descendants except from the children of Zayn al-‘Abidin. He (Zayn al-‘Abidin) is one of the twelve Imams according to the doctrine of the Imami Shi‘ites, and he was also among the lords and chiefs of the next generation.79 ”

34. Agha Buzurg

The Chief of the researchers, Muhammad Hasan, better known as Agha Buzurg al-Tahrani, said: “Imam Zayn al-‘Abidin, the lord of those who prostrated themselves in prayer, Ali b. al-Husayn b. ‘Ali b. Abi Talib, peace be on them, is the fourth Imam of the Imami Shi‘ites. The Muslim historians have unanimously agreed that he was the most meritorious of all the people in piety, asceticism, and worshipping.80 ”

35. Ibn al-Jawzi

Ibn al-Jawzi said: “Zayn al-‘Abidin (the ornament of the worshippers), is a model for the ascetics, and lord of the Allah-fearing. His outstanding merits bear witness that he was from among the progeny of Allah’s Apostle, his righteousness proves that he has nearness to Allah, his calluses record for him that he prayed very much and that he spent the night in praying, and his renouncing the worldly pleasures denotes his asceticism.81 ”

36. Tajj al-Din

Tajj al-Din b. Muhammad b. Hamza al-Husayni, the Chief of Halab, said: “‘Ali b. al-Husayn was the lord of the Hashimites, the place of their knowledge, and the most meritorious one of them.82 ”

37. ‘Arif Tamir

‘Arif Tamir said: “He (Zayn al-‘Abidin) was famous for asceticism, and worship. None was similar to him in these qualities, so he was given the nick-name of Zayn al-‘Abidin and al-Sajjad(the one who prostrates himself very much in prayer).83 ”

38. Al-Zarkali

Khayr al-Din Al-Zarkali said: “‘Ali b. al-Husayn b. ‘Ali b. Abi Talib al-Hashimi, al-Qarashi, Abu’ al-Hasan, the one whose nick-name is Zayn al-‘Abidin, is the fourth Imam of the Shi‘ites. He was one of those who were examples for clemency and piety. He was called ‘Ali al-Asghar (the younger) to distinguish him from his brother ‘Ali al-Akkbar (the elder).84 ”

39. Ahmed Mahmu’d Subhi

Dr. Ahmed Mahmu’d Subhi said: “‘Ali b. al-Husayn inherited his Imamate through his lineage to Fatima, the chaste. He drew for the Shi‘ites the way of the spiritual Imamate, impressed Shiism with the impression of everlasting sadness and continuous weeping over al-Husayn, and dedicated himself to worshipping, so he was given the nick-name of al-Sajjad and the Kunya of Zayn al-‘Abidin. He descended from the Prophet, may Allah bless him and his family, and from Kasra, so he was known as Ibn al-Khiyaratayn (the son of the best two).85 ”

Dr. Ahmed Subhi mentioned that Imam Zayn al-‘Abidin, peace be on him, inherited the Imamate through his descending from his grandmother, Fatima the chaste, mistress of the women of the world. It is necessary for us to discuss this matter with the Doctor. As for this claim, it is untrue, for the Imamate does not depend on inheritance; rather it depends on text (tradition), and it is in the hand of Allah, the Exalted, Who chooses for it those who have good inclinations and outstanding merits. This is what the Shi‘ites believe in, and it is proven in their books of theology. It was not Imam Zayn al-‘Abidin, peace be on him, who impressed Shiism with the impression of sadness for Imam al-Husayn, lord of the youth of Heaven; rather it was the tragedy of Karbala’, whose terrors melt the hearts, which impressed Shiism with the world of sorrow and sadness. Zayn al-‘Abidin was in the foremost of who were affected by it, for he saw all its sorrowful stages.

40. Ahmed Fahmi

Shaykh Ahmed Fahmi said: “He (Imam Zayn al-‘Abidin) was the most meritorious of the people of his time in knowledge, jurisprudence, piety, worship, generosity, clemency, eloquence, and noble lineage. He helped the poor and the weak.86 ”

41. Husayn ‘Ali Mahfu’z

Dr. Husayn ‘Ali Mahfu’z said: “Zayn al-‘Abidin was the best of Allah’s creatures in knowledge and action. He was the most similar of the members of the House (ahl al-Bayt), peace be on them, to the Commander of the faithful in the manner of clothing, knowledge, and worship.87 ”

Important Points

The words of the contemporaries concerning the Imam and of the historians are full of important points. The following are some of them:

1. Imam Zayn al-‘Abidin, peace be on him, was the most knowledge of the people of his time in the affairs of the Islamic law and precepts of religion.

2. He was the best of all the Hashimites and the Qarashis of his time, this is because he was endowed with outstanding qualities and ideals with which no one was endowed except his grandfathers.

3. He was the best of the people of his time and the greatest of the them in importance and position, this is because of his noble lineage, he was Ibn al-Khiyaratayn (the son of the best two) in addition to his genius and great talents.

4. He was the most ascetic of all the people in turning away from the worldly pleasures.

5. He was the best of all the people in piety, reverential fear, and clinging to the religion.

6. He was the lamp of this world and beauty of Islam88 , this is because his outstanding conduct was among the qualities of the Prophet and the Imams.

7. He was the best of the people in manners, the sweetest of them in perfume, the most generous of them in soul, and the greatest of them in honor.

8. He was the most eloquent of all the people, for his supplications, his preaching, and his wise sayings are among the sources of Arab literature and among the most valuable and cultural provisions in the world of Islam.

9. He was the kindest of all the people to the poor and the most merciful of them to the miserable and the deprived.

10. The was the best of all the people in worship and obedience to Allah, for there was no one like him in worship and obedience to Allah except his grandfathers.

11. He was the best of all the people in morals, for he was similar to his grandfather, the Prophet, may Allah bless him and his family, in high moral standards.

12. He was appropriate for presidency, the spiritual and temporal leadership of the community.

13. The Muslims unanimously agreed that he was great and virtuous, and that none of his opponents was able to defame him.

These are some points concerning the words of the contemporaries to the Imam and of the historians, despite their different inclinations and doctrines. They establish the most sublime view of the Shi‘ites who are of the opinion that it is necessary for the Imam to be the most righteous and the most knowledgeable of the people of his time.

Notes

1.Al-‘Aqd al-Farid, vol. 2, p. 251.

2.Hayat al-Imam Mohammed al-Baqir.

3.Tarikh Dimashq, vol. 36, p. 147.

4.Tadhib al-Tahdhib, vol. 9, p. 445.

5.Khulasat Tahdhib al-Kamal, M 7/Q/2. Abu` al-Farajj al-Asfahani, al-Aghani, vol. 15, p. 325.

6.Al-Bidaya wa al-Nihaya, vol. 9, p. 104.

7.Siyar A‘lam al-Nubala’, vol. 4, p. 37. Tarikh al-Islam, vol. 2, p. 266. Al-Kashif, vol. 2, p. 282. Tabaqat al-Fuqaha’, vol. 10, p. 34.

8.Tahdhib al-Lughat wa al-Asma’, part 1, p. 343.

9.Al-Jarh wa al-Ta‘dil, vol. 3, part 1, p. 178.

10.Khulasat Tahdhib al-Kamal, M 7/Q2, p. 336. Tadhkirat al-Huffaz, vol. 1, p. 75. Shadharat al-Dhahab, vol. 1, p. 105. Al-‘Ibar fi Akhbar men Ghabar, vol. 1, p. 111.

11.Siyar A‘lam al-Nubala’, vol. 4, p. 238. Tarikh Dimashq, vol. 12, p. 19.

12.Roudat al-Jinan, vol. 7, p. 248. Kashf al-Ghumma.

13.Tarikh Dimashq, vol. 36, p. 140.

14.Bihar al-Anwar.

15.‘Ilal al-Sharai‘, p. 88. Wasa’il al-Shi‘a, vol. 5, p. 541. Bihar Al-Anwar, vol. 46. p. 64.

16.Tarikh Dimashq, vol. 12, p. 19. Kashf al-Ghumma, vol. 2, p. 288. Roudat al-Jinan, vol. 7, p. 246.

17.Tahdhib al-Tahdhib, vol. 4, p. 85.

18.Al-‘Ibar fi Tarikh men Ghabar, vol. 1, p. 111. Kulasat Tahdhib al-Kamal, p. 231.

19.Tarikh al-Ya‘qu`bi, vol. 3, p. 46.

20.Siyar A‘lam al-Nubala’, vol. 4, p. 38. Kashf al-Ghumma, vol. 3, p. 392.

21.Al-Fusu`l al-Muhimma, p. 189.

22.Jammharat al-Awliya’, vol. 2, p. 74.

23.Tahdhib al-Tahdhib, vol. 3, p. 395.

24.Tarikh Dimashq, 12/Q1/, p. 19.

25.Ibid.

26.Tabaqat al-Fuqaha’, vol. 2, p. 34.

27.Tahdhib al-Tahdhib, vol. 3, p. 9.

28.Tahdhib al-Lughat wa al-Asma’, part 1, p. 343.

29.Tahdhib al-Tahdhib, vol. 81, p. 222.

30.Tahdhib al-Kamal, M7/Q2, p. 336. Tahdhib al-Tahdhib, part 1, p. 343. Al-Tarikh al-Kabir, vol. 3, part 2, p. 266. Ibn Sa‘d, al-Tabaqat, vol. 1, p. 214. Al-Jarh wa al-Ta‘dil, Q/1, vol. 3, p. 178.

31.Siyar A‘lam al-Nubala’, vol. 4, p. 238. In Tahdhib al-Tahdhib, vol. 7, p. 305: “There was no person among the Household of Allah’s Apostle like ‘Ali b. al-Husayn.”

32.Siyar A‘lam al-Nubala’, vol. 4, p. 238.

33.Tarikh Dimashq, 12/Q1/p. 18.

34.Ibid., p. 19.

35.Tahdhib al-Kamal, M7/Q2/p. 336. Kashf al-Gumma.

36.Tadhkirat al-Huffaz, vol. 1, p. 75. Shadharat al-Dhahab, vol. 1, p. 105. Al-‘Ibar fi Khabar men Ghabar, vol. 1, p. 111. Tarikh al-Islam, vol. 2, p. 16.

37.Safinat al-Bihar, vol. 1, p. 571.

38.Al-Mufeed al-Amali, p. 117.

39.Al-Himyari, Divan, p. 362.

40.Al-Majjlisi, Bihar al-Anwar, vol. 46, PP. 3-4. A similar narration has been mentioned in the book ‘Muhadarat al-Udaba’’ by al-Raghib al-Asfahani, vol. 1, p. 166.

41.Al-Ya‘qu`bi, Tarikh, vol. 3, 48.

42.Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 75.

43.Al-Mubrrad, al-Kamil, vol. 2, p. 467. Al-‘Aqd al-Farid, vol. 5, p. 310

44.Al-Himyari, Divan, p. 36.

45.Al-Basawi, al-Ma‘rifa wa al-Tarikh, vol. 1, p. 360.

46.Ibid.

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

48.Al-Tabaqat al-Kubra, vol. 5, p. 222.

49.Tahdheeb al-Tahdheeb, vol. 2, p. 35.

50.Al-Sawa’iq al-Muhriqa, vol. 119.

51.Siyar ‘Alam al-Nubala’, vol. 4, p. 240.

52.Durarr al-Abkar, p. 70.

53.Hulyat al-Awliya’, vol. 3, p. 133.

54.Al-Ya‘qu`bi, Tarikh, vol. 3, p. 104.

55.Al-Bidaya wa al-Nihaya, vol. 9, p. 104.

56.Wasilat al-Mal fi ‘Add Manaqib al-Al, p. 208.

57.Tahdhib al-Lughat wa al-Asma’, Q1/343.

58.‘Uyyu`n al-Akhbar wa Funu`n al-Athar, p. 144.

59.‘Umdat al-Talib, p. 193.

60.Al-Mufeed, al-Irshad.

61.‘Umdat al-Talib, pp. 193-194.

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

63.Tuhfat al-Raghib, p. 13.

64.Minhajj al-Sunna, vol. 2, p. 123, first edition.

65.Al-Sirat al-Sawi, p. 19.

66.Wafayat al-‘Ayan, vol. 2, p. 429.

67.Zahrat al-Maqu`l, p. 6.

68.Jammharat al-Awliya’ wa A‘lam Ahl al-Tasawwif, vol. 2, p. 71.

69.Al-Nafha al-‘Anbariya.

70.Al-Kawakib al-Durriya, vol. 2, p. 139.

71.Matalib al-Sa’u`l, vol. 2, p. 41.

72.Al-Bidaya wa al-Nihaya, vol. 9, p. 104.

73.Nazhat al-Jalees, vol. 2, p. 24.

74.A‘yan al-Shi‘a, 4/Q1/308.

75.Nihayat al-Irab fi Funu`n al-Adab, vol. 21, p. 324.

76.Rasa’il al-Jahiz, p. 106. Nahjj al-Balagha, vol. 15, p. 274.

77.Kashf al-Ghumma, the Biography of ‘Ali b. al-Husayn.

78.Al-Bustani, Da’irat al-Ma‘arif, vol. 9, p. 355.

79.Da’irat Ma‘arif al-Qarn al-‘Ishreen, vol. 4, p. 793.

80.Al-Dhree‘a, vol. 13, p. 345.

81.Tadhkirat al-Khawas.

82.Ghayat al-Ikhtisar, p. 106.

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

84.Al-A‘lam, vol. 1, p. 86.

85.Nazariyat al-Imama, p. 307.

86.Al-Imam Zayn al-‘Abidin, p. 65.

87.Al-Balagh Magazine, no. 7, first year, p. 54.

88.‘Umar b. ‘Abd al-‘Aziz described him with that.