His Giving Charity in Secret
The most lovable thing for the Ima`m, peace be on him, was giving charity in secret. He did not want anyone to recognize him because he wanted to make close relationships with the poor people he helped in order to seek Allah's good pleasure as well as urged the Muslims to adopt giving charity secretly, so he said: "Giving charity secretly removes the wrath of Allah.
3" He went out veiled in the darkness and carried gifts to the poor who stood at the doors of their
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1. Al-Baqir, al-Mahasin, p. 547. Furu' al-Kafi, vol. 6, p. 350.
2. Khulasat Tahdhib al-Kamil, p. 231. Hulyat al-Awliya', vol. 3, p. 140. Jamharat al-Awliya', vol. 2, p. 72. Al-Bidaya wa al-Nihaya, vol. 9, p. 105. Ibn Sa'd, al-Tabaqat, vol. 5, p. 19.
3. Tahdhkirat al-Huffaz, vol. 1, p. 75. Akhbar al-Diwal, p. 110. Nihayat al-Irab, vol. 21, p. 326.
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house waiting for him. When they saw him, they gave good news to each other and said to one another: "The owner of the bag has just come.
1" The Ima`m went to his cousin at night and gave him some dinars, but his cousin said to him: "'Ali b. al-Husayn does not give me anything." Moreover, his cousin invoked Allah against him. The Ima`m, peace be on him, heard that and pardoned his cousin and did not let his cousin recognize him. When the Ima`m, peace be on him, died, his cousin lost those gifts and knew that it was the Ima`m who had brought them to him, so he went to the Ima`m's grave and wept over him and apologized to him for slandering him.
2"
Ibn 'A'isha said: [I heard the people of Medina say:] "When 'Ali b. al-Husayn died, we were deprived of being given charity secretly.
3" The historians reported that a group of the people of Medina lived and did not know the person who brought them their livelihood. When 'Ali b. al-Husayn died, they lost what they were given at night.
4 The Ima`m, peace be on him, was very serious with hiding his alms, to the extent that he covered his face when he gave some alms.
5 Al-Dhahabi said: "'Ali b. al-Husayn gave a lot of secret charity.
6"
Ima`m Zayn al-'Abidin, peace be on him, put food in a bag; he carried the bag on his back and divided the food among the poor. The bag made some calluses on his back. Al-Ya'qu`bi reported: "When the Ima`m, peace be on him, died, the members of his family washed him
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1. Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 89.
2. Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 100.
3. Safwat al-Safwa, vol. 2, p. 54. Al-Ithaf bi Hub al-Ashraf, p. 49.
4. Abu al-Farrajj al-Asfahani, al-Aghani, vol. 15, p. 326.
5. Al-Majjlisi, Bihar al-Anwar, vol. 46.
6. Tadhkirat al-Huffaz, vol. 1, p. 75.
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and they found on his back calluses similar to those of a camel. They people asked the members of his family about those calluses and they answered: 'They were made by the bag which he carried on his back at night to divide food among the poor.'
1"
Any how, the Ima`m's secret charity was among the greatest deeds and the most rewarded by Allah.
His Seeking Allah's Pleasure
From his kindness to the poor, the Ima`m, peace be on him, wanted nothing except Allah's pleasure and the hereafter. He was the most prominent of those whom Allah concerned with these words of His: "
(As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and shall have no fear nor shall they grieve.2"
The gifts and alms of the Ima`m were for Allah's pleasure only. They were not mixed with any worldly purposes which would turn into earth sooner or later. Al-Zuhri narrated: "During a cold night, I saw 'Ali b. al-Husayn carrying flour on his back, so I asked him: 'Son of Allah's Apostle, what is that on your back?'"
The Ima`m hurried and said with a faint voice: "I am making preparations for a journey. I am preparing provisions for it and carrying them to a secure place."
"Let this boy of mine carry the flour instead of you," explained al-Zuhri.
The Ima`m did not answer him. Al-Zuhri begged the Ima`m to let him carry the flour in stead of him, but the Ima`m insisted on carrying it and said: " But I do not disdain what will save me during my journey and makes good my going to Whom I will go. I ask you before Allah to go to your need."
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1. Al-Ya'qubi, Tarikh, vol. 3, p. 45.
2. Qur'an, 2, 262.
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So al-Zuhri left the Ima`m and went away. After some days he met him. He did not understand what the Ima`m meant. He thought that the Ima`m would go on a regular journey, so he asked him: "Son of Allah's Apostle, I do not see any mark of that journey which you ended?"
The Ima`m, peace be on him, told him about that journey for which he made preparations: "Zuhri, I think that you did not understand what I meant. I meant death. I made preparations for it through refraining from the prohibited and doing good.
1"
The Ima`m, peace be on him, spent on the poor to seek Allah's pleasure and forgiveness.
Renouncing Worldly Pleasures
Among the qualities of the Ima`m was renouncing worldly pleasures. He did not care for worldly vanities. He clung to asceticism and completely renounced the world. The world did not tempt him nor did it deceive him, for he knew its reality and essence. He knew that man would leave the world no matter what he enjoyed in it, and that he would find nothing before him except his good deeds. The Ima`m was the most ascetic of the people of his time. This was underlined by al-Zuhri when he was asked about the most ascetic of all the people and he answered: "The most ascetic of all the people is 'Ali b. al-Husayn.
2" The Ima`m, peace be on him, saw a beggar weeping, so he had mercy on him and said: "If the world was in the hand of this person and then it dropped from it, he had not to weep for it.
3" The Ima`m, peace be on him renounced worldly pleasures, but this does not mean that he yielded to poverty and feebleness, rather he was pious with what Allah prohibited, so he was similar to his father and
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1. Ilal al-Sharai', p. 88. Al-Majjlisi, Bihar al-Anwar vol. 46, PP. 65-66.
2. Al-Majjlisi, Bihar al-Anwar, vol. 46, P. 62.
3. Al-Fusul al-Muhimma, p. 192.
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grandfather, who divorced the world and did not care for its affairs except truth and virtue.
With the Sufis
As the Ima`m, peace be on him, was ascetic and completely turned away from the world, the Sufis regarded him as one of their figures and wrote a full biography about him.
1 Al-Kala`ba`zi regarded him as one of those who talked about their sciences, spread their essays, and described their conditions in word and action after the Companions of the Prophet.
2 I (i.e., the author) think that this view is not objective, rather it is very shallow, for the Sufis completely renounced the world, lived in dark caves, wore coarse garments, ate rough food, and other matters which disagree with the reality of the religion and which did not legislate any rule in which there was uneasiness or limitations for men. As for Ima`m Zayn al-'Abidin, peace be on him, he led a life completely different from that of the Sufis because he wore the most luxurious garments. The narrators said: "'Ali b. al-Husayn wore a silk-like long outer garment, a silk-like cloak, and a silk-like turban." A researcher in Sufism refuted the view which said that the Ima`m was among the Sufis, saying: "As for the asceticism of 'Ali b. al-Husayn, it was psychological, rational, and internal. Such asceticism is more useful than that based on hunger and wearing wool, for perception accepts the first kind of asceticism and it is that which deep innate nature of life establishes; as for garment, it is pretense.
3"
The behavior of the Ima`ms of the members of the House (ahl al-Bayt) , peace be on them, clearly refuted the Sufi methods. The historians said: "When Ima`m al-Rida`, peace be on him, was appointed a successor (to authority), a Sufi said to him: 'The Ima`m should eat rough food and wear coarse garments.' The Ima`m was resting on his elbow, so he sat down and refuted this cheap view, saying: 'Yousif b.
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1. Jamharat al-Awliya', vol. 2, p. 71. Hulyat al-Awliya, vol. 3, p. 133.
2. Al-Ta'arruf, p. 11.
3. Al-Sila bayna al-Taashyyi' wa al-Tasawuf, vol. 1, p. 169.
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Ya'qub was a prophet; nevertheless he wore silk-like garments embroidered with gold. Allah did not prohibit clothing nor did he prohibit food. However, He wanted the Ima`m to be fair and just.' Then he recited these words of Him, the Exalted:
'Say: Who has prohibited the embellishment and the good provisions which Allah has brought forth for His creatures.
1'"
This noble behavior disagrees in all conditions with Sufism which has no Islamic aspects.
He Hated Playing
Another quality of the Ima`m was that he hated playing. Throughout his life no one saw him playing or laughing, so he, peace be on him, said: "Whenever a man laughs one time he loses a bit of knowledge." In Medina there was an unemployed person at whom the people laughed. The unemployed person said: "It is difficult for me to make this man (i.e., Ima`m Zayn al-'Abidin) laugh." One day the Ima`m, followed by two retainers, passed by the unemployed person and he took his cloak and ran away. The Ima`m did not turn to him, but the two retainers chased the unemployed person and took the cloak from him and brought it to the Ima`m, who asked them: "Who is this person?" "He is an unemployed person at whom the people of Medina laugh," replied one of the two retainers. So the Ima`m, peace be on him, said: "Say to him: Indeed Allah has a day in which the liars will be losers.
2"
His Turning to Allah in Repentance
Among the most prominent qualities of Ima`m Zayn al-'Abidin was his turning in repentance to Allah and his devotion to Him. This appeared in the Ima`m's whispered prayers, supplications, and words which showed his strong dedication to Allah, the Creator of the world and Giver of life.
The Ima`m dedicated himself to Allah and entrusted all his
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1. 'Uyyun Akhbar al-Rida.
2. Al-Saduq, al-Amali, p. 220.
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affairs and tasks to Him, the Exalted. When he faced a certain matter, he rushed to Allah, for he thought that depending on other than Allah would bring about disappointment and loss. The historians reported that the Ima`m passed by a person sitting at the door of a rich person and asked him: "What has made you sit at the door of this rich, tyrannical person?"
"Poverty and misery," replied the person.
"Stand up," ordered the Ima`m, "I will lead you to a door better than his door and a Lord better for you than him."
The person rose and went with the Ima`m till they reached the Mosque of Allah's Apostle, may Allah bless him and his family. There the Ima`m said to the person: "Turn your face to the qibla , perform two ruk'as, raise your hands and supplicate Allah, the Glorified, (to help you). Ask Him to bless His Prophet, recite the last verses of Surat al-Hashr, six verses from the beginning of Surat al-Haddid, and the first two verses of Surat Al 'Umra`n, and then ask Allah, the Glorified, to meet your need. If you ask Allah for a certain thing, He will give it to you. Whoever seeks refuge in Allah seeks refuge in a strong fort. As for seeking refuge in other than Allah, it is useless.
1"
Wonderful Examples of his Turning
in Repentance to Allah
Al-Sahifa al-Sajja`diya, the Gospel of the Household of Mohammed, may Allah bless him and his family, is full of the supplications which show that Ima`m Zayn al-'Abidin, peace be on him, turned to Allah in repentance and was sincere to Him, and that he clung to Allah and dedicated himself to Him. The following are some examples of his turning to Allah in repentance:
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1. Al-Kaf'ami, al-Junna al-Waqiya wa al-Junna al-Baqiya, p. 190.
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1. His Seeking Asylum with Allah
The Ima`m, peace be on him, sought asylum with Allah through his heart and feelings toward Him. He entrusted to Him all his small and big affairs. He has mentioned that in the following supplication: "O Allah, if You will, You will pardon us through Your bounty, and if You will, You will chastise us through Your justice. So make our ways smooth to Your pardon through Your kindness and grant us sanctuary from Your chastisement through Your forbearance, for none of us has the endurance for Your justice and none of us can reach deliverance without Your pardon! O Richest of the Rich, here we are, Your servants, before You. I am the neediest of the needy toward You, so redress our neediness through Your abundance and cut us not off from our hopes through Your withholding, lest You make wretched him who seeks felicity through You and deprive him who seeks help from Your bounty! Then to whom would we return after You? Where would we go from Your gate? Glory be to You! We are the distressed, the response to whom You have made incumbent, the people from whom You have promised to remove the evil. That thing most resembling Your will and that affair most worthy for You in Your mightiness is showing mercy to him who asks You for mercy and helping him who seeks help from You. So show mercy upon our pleading with You and free us from need when we throw ourselves before You! O Allah, Satan will gloat over us if we follow him in disobeying You, so bless Mohammed and his Household and let him not gloat over us after we have renounced him for You and beseeched You against him!
1"
In this holy supplication we feel that the Ima`m, peace be on him, sought asylum with Allah and clung to Him. He, peace be on him, showed that he was poor and in need of Allah's pardon and bounty. He asked Allah not to deprive him of His bounty and not to cut him off from his hopes through His withholding, lest he (the Ima`m) should be wretched after his felicity through Him. Besides, the
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1. Al-Sahifa al-Sajjadiya, Supplication no. 10.
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Ima`m, peace be on him, showed abasement and pleading before the Almighty Creator to the extent that he became among the lords of the pious and those who turned in repentance to Allah, the Glorified.
2. His Fleeing to Allah
The Ima`m, peace be on him, completely devoted himself to Allah. He thought that Allah was the source of benefit and strength, and that seeking asylum in other than Him was useless. Now let's listen to his supplication in this respect: "O Allah, I showed sincerity by cutting myself off from everything but You. I approached You with my whole self. I averted my face from everyone who needs Your support. I ceased to ask from anyone who cannot do without Your bounty. I saw that the needy who seeks from the needy is foolish in his opinion, and misguided in his intellect. How many people have I seen, my Allah, who sought exaltation through other than You and were abased, who wanted wealth from someone else and became poor, who tried to rise high and fell down low! Observing the likes of them corrects a prudent man; his taking heed gives him success; his choosing the best guides him to the path of right. So You, my Master, are the object of my asking to the exclusion of all those who are asked and the patron of my need to the exclusion of all those from whom requests are made. You are singled out for my call before all who are called; none is associated with You in my hope, none comes along with You in my supplication, nor does any join with You within it, for to You is my appeal. To You, my Allah, belongs the Unity of number, the property of eternal power, the excellence of force and strength, the degree of sublimity and elevation. Everyone other than You is the object of compassion in his lifetime, overcome in his affair, overwhelmed in his situation, diverse in states, constantly changing in attributes. So You are high exalted above likeness and opposites, proudly magnified beyond similitudes and rivals! Glory be to You! There is no Allah but You.
1"
____________
1. Ibid, Supplication no. 28.
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In this masterpiece, we feel that the Ima`m completely dedicated himself to Allah, the Glorified. He approached Him with his feelings and sentiments. He averted his face and heart from other creatures who need Allah's support, for regarding them in hope and expectation is foolishness in opinion and misguidance in intellect. The Ima`m, peace be on him, attributed all sources of benefit and strength to Allah, the Glorified. He criticized those who sought glory, wealth and exaltation from other than Allah. He showed that they became poor and fell down low. So those who seek good, exaltation, and dignity should devote themselves to Allah, Who has power over everything. As for those other than Allah, they are the object of compassion in their lifetime, overcome in their affair, overwhelmed in their situation, diverse in states, constantly changing in attributes. This supplication shows pure faith and the essence of the Oneness of Allah.
3. His Seeking Needs from Allah
Another aspect of his turning to Allah in repentance was that he limited seeking needs from Allah, the Almighty, for He is the source of bounty and the fountain of mercy and kindness. The Ima`m, peace be on him, turned his face to Allah and supplicated to Him with this holy supplication: "O Allah, O ultimate object of my needs! O He through whom requests are attained! O He whose favors are not bought by prices! O He who does not stain His gifts by the imposition of obligations! O He along with whom nothing is needed and without whom nothing can be done! O He toward whom desire is ever directed and never turned away! O He whose treasuries cannot be exhausted by demands! O He whose wisdom cannot be altered by any means! O He from whom the needs of the needy are never cut off! O He who is not distressed by the supplications of the supplicators! You have lauded Yourself for having no need for Your creatures, and it suits You to have no need for them, and You have attributed to them poverty, and it suits to them to be poor toward You. So he who strives to remedy his lack through what is with You and wishes to turn poverty away from himself through You has sought his need in the most likely place and come to his request from the right quarter.
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However, he who turns in his need toward one of Your creatures or assigns the cause of its being granted to other than You, has exposed himself to deprivation and deserves to miss Your beneficence.
" O Allah, I have a need of You: My exertion has fallen short of it and my stratagems have been cut back before reaching it. My soul induced me to present it to him who presents his need to You and can do nothing without You in his requests, but this is one of the slips of the offenders, one of the stumbles of the sinners! Then through Your reminding me I was aroused from my heedlessness, through Your giving success, I stood up from my slip, and through Your pointing the way, I returned and withdrew from my stumble. I said: Glory to my Lord! How can the needy ask from the needy? How can the destitute beseech the destitute? So I went straight to You, my Lord in beseeching, and I sent You my hope with trust in You. I came to know that the many I request from You are few before Your wealth, the weighty I ask from You is vile before your plenty; Your generosity is not constrained by anyone's asking. Your hand is higher in bestowing gifts than every hand!
"O Allah, so bless Mohammed and his Household, take me through Your generosity to Your gratuitous bounty and take me not through Your justice to what I deserve! I am not the first beseecher to beseech You and You bestowed upon him while he deserved withholding, nor I am the first to ask from You and You were bounteous toward him while he merited deprivation.
"O Allah, bless Mohammed and his Household, respond to my supplication, come near my call, have mercy on my pleading, listen to my voice, cut not short my hope for You, severe not my thread to You, turn not my face in this my need, and other needs, away from You, attend for my sake to the fulfillment of my request, the granting of my need, and the attainment of what I have asked before I leave this place through Your making easy for me the difficult and Your excellent ordainment for me in all affairs! Bless Mohammed and his Household with a permanent, ever-growing blessing, whose perpetuity has no cutting off and whose term knows no limit, and
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make that a help to me and a cause for the granting of my request! You are boundless, Generous!."
After this supplication, the Ima`m, peace be on him, stated his need, prostrated himself, and said in his supplication: "Your bounty has comforted me and Your beneficence has shown me the way, so I ask You by You and by Mohammed and his Household (Your blessing be upon them) that You send me not back in disappointment!
1"
This holy supplication shows the firm clinging of the Ima`m, peace be on him, to Allah and his great belief in Him. The Ima`m firmly believed that Allah, the Glorified, was the only ultimate object whom servants asked for their needs, that He bestowed on them His blessings and favors, and that He did not sell these favors to them by prices, nor did He stain them by the imposition of obligations. Man has no need of others through Allah's gifts. All the creatures are in need of Allah's generosity while He, the Exalted, is in no need of them. Indeed, the clever and knowledgeable one is he who turns in his need to Allah only. As for the one who turns in his need to other than Allah, he exposes himself to deprivation and is worthy of missing beneficence. The Ima`m, peace be on him, asked Allah, the Glorified, for forgiveness and good pleasure, and then he came to know that the many favors he requested from Allah were few before Him, the Exalted. Besides he came to know that Allah had bounteous gifts and His hand was higher in bestowing gifts than every hand.
Indeed this Ima`m is the lord of those who have knowledge of Allah and Ima`m of the pious. His supplications and whispered prayers contain many lessons which are necessary for purifying souls of disobedience and wickedness.
4. His Pleading and Humbleness to Allah
The Ima`m also turned to Allah in repentance in such away that he constantly pleaded and was humble before Him, the Exalted. He
____________
1. Ibid, Supplication no. 13.
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supplicated with this holy supplication: "O Allah, I praise You(and You are worthy of praise(for Your benefaction toward me, the lavishness of Your favors toward me, Your plentiful bestowal upon me, and for showing bounty toward me through Your mercy and lavishing Your favor upon me. You have done well toward me and I am incapable of thanking You. Were it not for Your beneficence toward me and the lavishness of Your favors upon me, I would not have reached the taking of my share nor would my soul have been set right, but You began with beneficence toward me, provided me sufficiency in all my affairs, turned me away from the toil of affliction, and held back from me the feared decree.
"My Allah, how many a toilsome affliction which You have turned away from me! How many a lavish favor with which You gladdened my eye! How many a generous benefaction of Yours which is present with me! It is You who responded to my supplication at the time of distress, released me from my slip in stumbling, and took my enemies to task for doing wrong to me. My Allah, I did not find You a miser when I asked of You nor a withholder when I desired form You. No, I found You a hearer of my supplication and a bestower of my requests; I found Your favors toward me lavish in my every situation and in my every time. So You are praised by me and Your benefaction honored. My soul, my tongue, and my intelligence praise You, a praise that reaches fulfillment and the reality of thanksgiving, a praise that attains to Your good pleasure with me - so deliver me from Your displeasure! O my cave when the ways thwart me! O He who releases me from my stumble! Were it not for Your covering my shameful defects, I would be one of the disgraced. O my confirmer through help! Were it not for Your helping me, I would be one of the overcome! O He before whom kings place the yoke of lowliness around their necks, fearing his penalties! O worthy of reverential fear!
O He to whom belong the names most beautiful! I ask You to pardon me and to forgive me, for I am not innocent that I should offer excuse, nor a possessor of strength that I should gain victory, nor have I any place of flight that I should flee! I ask You to release me from my stumbles, and before You I disavow my sins, which have laid me waste, encompassed me, and destroyed me! I flee from them to You,
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my Lord, turning repentantly, so turn toward me, seeking refuge, so grant me refuge, asking sanctuary, so abandon me not, requesting, so deprive me not, holding fast, so leave me not, supplicating, so send me not back disappointed! I have supplicated You, my Lord, as one miserable, abased, apprehensive, fearful, quaking, poor, driven to have recourse to You! I complain to You, my Lord, of my soul- which is too weak to hurry to that which You have promised Your friends or to avoid that against which You have cautioned Your enemies- and of the multitude of my concerns, and of my soul's confusing thoughts.
"My Allah, You have not disgraced me through my secret thoughts or destroyed me because of my misdeeds! I call upon You, and You respond even if I am slow when You call upon me. I ask You everything I want of my needs, and I deposit with You my secret wherever I may be. I supplicate to no one besides You, and I hope for no one other than You. At Your service! At Your service! You hear him who complains to You! You receive him who has confidence in You! You save him who holds fast to You! You give relief to him who seeks shelter in You.
"My Allah, so deprive me not of the good of the last world and the first because of the paucity of my thanksgiving and forgive me the sins of mine which You know! If You chastise, I am the wrongdoer, the neglecter, the derelict, the sluggard, the heedless of the share of my soul! And If You forgive- You are the Most merciful of the merciful!
1"
This holy supplication is full of pleading, humbleness, and submission to the Almighty Creator. The Ima`m, peace be on him, praised Allah with the praise that resulted from belief, knowledge, and sincerity. He acknowledged his falling short of thanking Allah for His lavish blessings and favors. After that he asked Allah for pardon and forgiveness, seeking refuge in Him. He, peace be on him, showed great fear and apprehension to the extent that the souls and hearts quiver.
1. Ibid, Supplication no. 51.
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5. His Humbling himself before Allah
The Ima`m, peace be on him, melted in love for Allah. He was very loyal to Him and showed pleading, humbleness , and submission to Him. Among the aspects of his humbleness before Allah was that he supplicated with this supplication: "My Lord, my sins have silenced me, and my words have been cut off. I have no argument, for I am the prisoner of my own affliction, the hostage to my works, the frequenter of my own offense, the confused in my intended way, the thwarted. I have brought myself in a halt in the halting place of the abased sinners, the halting place of the wretched and insolent, those who think lightly of Your promise. Glory be to You! What insolence I have insolently shown toward You! What delusion with which I have deluded myself! My Master, have mercy on my falling flat on my face, the slipping of my foot, grant me my ignorance through Your clemency, and my evildoing through Your beneficence, for I admit my sin and I confess my offense: Here are my hand and my forelock! I am resigned to retaliation against my soul! Have mercy on my white hair, the depletion of my days, the nearing of my term, my frailty, my misery, and the paucity of my stratagems! My Master, and have mercy upon me when my trace is cut off from this world, my name is effaced among the creatures, and I join the forgotten, like the forgotten ones! My Master, and have mercy upon me at the change of my form and state when my body decays, my limbs are scattered, and my joints are dismembered! O my heedlessness toward what was wanted from me! My Master, have mercy upon me at my mustering and uprising and on that day, appoint my standing place with Your friends, my place of emergence with Your beloved ones, and my dwelling in Your neighborhood! O Lord of the worlds!
1"
____________
1. Ibid, Supplication no 54.
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Faith in Allah embraced the Ima`m's heart, natural inclinations, bodily movements, limbs, and behavior. With this tremendous amount of faith, he was appropriate for the Ima`mate of the pious and mastership over those who turned to Allah in repentance. With this, we will end our talk about some of Ima`m Zayn al-'Abidin's noble qualities.
