Imam Ali Zaynul Abidin (a), the 4th Imam

Name : Ali (a.s.) - the 4th Holy Imam
Title : Zain-al-Abideen, Syed as-Sajideen, Sajjad
Agnomen : Abu-Mohammad
Father : Imam Hussain(a.s.) - the 3rd Holy Imam
Mother : Bibi Shahr Bano
Birth : At Madina on 15th of Jamadi-al-Awwal 38 AH (658 AD)
Death : In Madina at age 57, on 25th of Moharram 95 AH (713 AD)
Cause of Death/Burial : Martyred by means of poison and buried in the cemetry of Baqi in Madina.


His Birth and blessings

The 4th Imam after Imam Hussain(a.s.) was his son Imam Ali Zain-al-Abideen(a.s.). His mother was Bibi Shahar Bano who was a princess from Persia, the daughter of the Kind Yazd Gard II. She was brought as a prisoner of war during the caliphate period of mam Ali(a.s.) during 31 A.H. and Imam Ali(a.s.) got her freed and married her to Imam Hussain(a.s.). Imam Zain-al-Abideen was born from this wedlock. She, however, died within 10 days of the birth of Imam Sajjad(a.s.).

His title Zain-al-Abideen was granted to him by the Holy Prophet(pbuh&hf) himself who mentioned that on the day of judgement a call for Zain-al-Abideen will be made and my son Ali bin al-Hussain(a.s.) will responde to the call saying "Labbaik". His other Title, Syed-us-Sajideen, was given because of his devotion to prayers. He would pray for long durations specially during the nights and would pray a lot of prayers of gratitude - Namaz-e-Shukrana.

Imam Sajjad(a.s.) spent the first 2 years of his life under the care of his grandfater Imam Ali(a.s.) and after his death in 50 A.H., he was brought up under the care of the 2nd Imam Hasan(a.s.). Imam Sajjad(a.s.) was married to the Bibi Fatima(a.s.) - daughter of Imam Hasan(a.s.). Imam Hasan(a.s.) was martyred in 50 A.H. and the Imamate of Imam Hussain(a.s.) started which terminated on 10th Moharram 61 A.H. from where the Imamate of Imam Sajjad(a.s.) began.

Period of Imamate and events of Karbala

Imam Sajjad(a.s.) was about 22 or 23 years old when the sad event of Karbala occured. Since Allah(swt) mentions in his holy Book that this world cannot survive for a moment if there is no Masoom "Imam" present at all times, Allah(swt) arranged it such that Imam Sajjad(a.s.) became severly ill during that battle and could not participate as a warrior. He asked the permission to fight in the battle but Imam Hussain(a.s.) told him that he had been assigned a different type of "Jihad" that was to start after the martyrdom of Imam Hussain(a.s.) - namely leading the women and children of the household of Prophet Mohammad(pbuh&hf) into the bazars and courts of Kufa and Damascus. Imam Sajjad(a.s.) was made a prisoner of war together with the whole family of the Prophet Mohammad(pbuh&hf). It was at this time that he was given the responsibility of Imamate and his was one of the most difficult times when any Imam was given this responsibility. Truly speaking, for him, it would have been very easy to die on the battle field as a martyr than to be taken as prisoner of war and see all the insult and humiliations thrown on him and on the womenfolk of the house of the Prophet. However, he did what Allah wished him to do

After the martyrdom of Imam Hussain(a.s.), the survival of Islam depended on Imam Zainul Abideen(a.s.), and that also at a tender age of 22. He had a very hard job of letting the world know the mission of Imam Hussain(a.s.) and exposing the evil intentions of Yazid and the Bani Umayyah. He had to keep the message of Islam alive and save it from being confused by the evil Bani Umayyah.

The army of Yazid treated him very badly by putting him in heavy chains. As a prisoner of war, he was made to travel on the open back of a camel in burning sunshine from Kerbala to Kufa and then from Kufa to Shaam (Damascus) - a distance of about 750 kilometres. Sometimes, he would be made to walk on the burning sands of the desert. This was not all. Women and children of the family of the Prophet Muhammad(pbuh&hf), too, were hand-cuffed and treated like they were slaves. The daughters of Imam Ali(a.s.) and Bibi Fatima(s.a.) were treated worse than criminals, their Hijabs were taken away from them. A caller accompanied them introducing them to the passersbys as "Those who had disobeyed the Muslim ruler, Yazid". They were then presented as prisoners, first to Ibn-e-Ziyad in Kufa and then to Yazid in Damascus.

In the courts of Ibn-e-Ziyad and Yazid, Imam Sajjad(a.s.) gave lion-hearted lectures and presented the true Islam to the listeners and introduced himself and his accompanying members as the descendents of the Prophet Mohammad(pbuh&hf) and the leaders appointed by Allah(swt). His lectures had such an impact on the listeners that despite several attempts to kill him inside the court of both Yazid and Ibn-e-Ziyad could not materialize. Bibi Zainab(s.a.) and other women of the household of Prophet Mohammad(pbuh&hf) became the frontline protectors and were backed by the people in the court of Yazid who had still left some shame in them.

To quote one incidence, Yazid asked one of his employed preachersto go on the 'Mimber' (pulpit) of the Mosque and abused Imam Ali(a.s.) and his family. When the preacher finished his lecture, Imam Sajjad(a.s.) turned to him and said, "Be ashamed of yourself, you evil speaker. With your words you have displeased Allah so as to please people". Then the Imam(a.s.) asked Yazid to let him talk to the people. Yazid refused to do so. The people of Syria, however, forced Yazid to allow the Imam to go on the Mimber.

Once on the Mimber, Imam Zain al-Abideen(a.s.) first praised Allah(swt) and His Messenger(pbuh&hf). After that the Imam gave along and very powerful speech letting the Syrians know the great position of Imam Husain(a.s.) to Allah(swt), and how evil Yazid and his family were. Part of the speech is summarised below:

"O listeners Allah has given us (Ahle Bart) six things which no one else has. He has given us special Wisdom, Patience, Dignity, Power of speech, Courage and Respect. He gave us special benefit of belonging to the family of his Prophet. To us belong Hamza and Jafar. To us belong Asadullah (The lion of Allah, Imam Ali(a.s.)). To us belong the leader of the youths of paradise (Imam Hassan(a.s.) and Imam Hussain(a.s.)).

"Those who know me, know me. Those who do not, then know that I am the son of Mecca and Mina. I am the son of Zamzam and Safa. I am the son of he who gave Zakat to the poor. I am the son of the best of those who have ever put on Ihram and performed ceremonies of Hajj. I am the son of he who was taken on the night journey from house of Allah to the Mosque of Aqsa and then to Miraj. I am the son of he who was taken around by Gibrael to the Lote-tree of the boundary (Sidratul Muntaha).

"I am the son of Muhammad Mustafa(pbuh&hf). I am the son of Ali Al-Murtaza(a.s.) who fought the polytheists in the battle till they submitted to Islam and fought in the presence of the Prophet until his sword was broken and to whom Zulfikar was given. I am the son of he who had the honour to migrate twice in Islam. I am the son of Fatima the best women of the world...".

The effect of the speech was so powerful that everybody in the Mosque began to weep and to blame Yazid. Yazid was afraid that if the Imam continued his speech, there would be a revolution and revolt. At the same time Yazid could not stop the Imam and get him down from the Mimber. He therefore ordered a "Muazzin" to give Azan, knowing that this would automatically cut the Imam's speech. But he underestimated the Imam's bravery and intelligence. The Imam stopped his speech but did not get down from the Mimber. When the Muazzin said " Allahu Akber" the Imam testified Allah's greatness. When the Muazzin said, "Ash hadu anna Muhammaddan Rasulullah", the Imam stopped the Muazzin from going any further. He then turned to Yezid and asked him. "Tell me o Yazid, was Muhammad(pbuh&hf) your grandfather or mine? If you say he was your grandfather it will be an open lie and if you say he was my grandfather then why have you killed his son and imprisoned his family? Why have you killed my father and brought his women and children to this city as prisoners?"

Yazid had no reply to give.

The effect of this was to turn Syrians against Yazid. Everyone of them now found out about Yazid's crimes that he had committed against the Prophet (pbuh&hf) and his family. They began to blame him and ask for the release of Imam Zain al-Abidin(a.s.) and the womenfolk of the house of the Prophet. Yazid was now afraid that if he did not act fast his rulership would be lost. He therefore freed Imam Zain al-Abidin(a.s.) and let. him return to Medina with full honour and respect.


His Life in Madina


Yazid had to free the Imam(a.s.) out of fear of his own rulership, therefore, Imam(a.s.) was still not completely safe from his evil designs even upon reaching back to Madina. Once in Madina, Imam(a.s.) gathered the people and told them the horrifying stories of Karbala and informed them that his father Imam Hussain(a.s.) and his companions were martyred and his family members were made prisoners and were taken from one city to another and branded as traitors.

Imam Sajjad(a.s.) started regular mourning session right from the day he arrived in Madina and apprised the people of the hard times that the family of the Prophet(pbuh&hf) had to to through. Day in and day out, people used to go to Imam(a.s.) and present condolence and hear the events of Karbala. Once a visitor named Noman came to Imam(a.s.) and asked him which was the most difficult time he had to face and the Imam(a.s.) cried for a long time and three times said "AS-SHAAM AS-SHAAM AS-SHAAM". Another visitor asked him as to how long would he continue mourning and crying and he replied that Prophet Ayub(a.s.) had 12 sons and only one of them got lost and he know that he was still alive but he continued crying until his eyes became white and his back got bent - I had seen 17 members of my family being slaughtered around me like sheep and you ask me as to how long I would continue mourning.

Another task that Imam Sajjad(a.s.) did after coming back from Syria was that he started praying and saying supplications with full devotion. His devotion was so strong and felt by his companions and visitors that they started collection his supplications which still exist by the name of SAHIFA-E-KAMILA. It is also know as SAHIFA-E-SAJJADIA. It consists of 54 Duas, 14 additional duas and 15 Munajaat. In addition to the SAHIFA there are several other supplications of the Imam(a.s.) which appear under different cover names.

His martyrdom

Imam(a.s.) kept his life very personal and preferred to stay in a town close to Madina from where he would preach the true religion of Allah(swt) quietly and with character. His character and preaching inspired a large number of people specially in the vicinity of Madina and Makkah. Slowly the tyrrant rulers of his time began to realize the dangers that they faced from the Imam(a.s.)'s preaching and character. His period of Imamte was full of tyrant rulers such as Yazid untill 64 A.H., Moawiya bin Yazid and Marwan bin-al-Hakam until 65 A.H, then from 68 A.H. until 86 A.H. was the rulership of Abdul Malik bin Marwan and finally from 86 A.H. until 96 A.H. was the period of Walid bin Abdul Malik. Amid this growing threat, Walid decided to poison and kill the Imam and finally he succeeded in his ulterior motives and Imam Sajjad(a.s.) was poisoned by the governor of Madina and martyred on 25th Moharram 95 A.H. (713 A.D.)

Imam: THE 4TH HOLY IMAM(as)
Name: ALI(as)
Title: ZAIN AL-ABADEEN(as)
Kunyat: ABU MOHAMMAD(as)
Born: On Saturday, 15th of Jumadi Al-Awwal 36 AH, in Medina, Arabia
GrandFather: The Holy Prophet Mohammad(pbuh&hf)
Father: Imam Hussain Ibin Ali Ibin Abe Taleb(as)
Mother: Shahe Zanan daughter of King Yazdjard II
Date of Death: 21st Muharram 95AH, at the age of 58 years old
Cause of Death: Murdered by poisoning by Waleed Ibin Abdul Malik Marwan
Buried: In Al-Baggea Cemmetary, in Al-Medina, Arabia




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The 4th Imam was Ali son of the 3rd Imam Hussain(as) and Shahe Zanan daughter of Yazdjard II, the King of Persia.
He was born in Madina on the same day when his grandfather Imam Ali Ibin Abe Taleb liberated the city of Basra, in Iraq.

He died of poisoning and his body was prepared by the Fifth Imam Mohammad Al-Baqir(as) and was buried in the Baggea cemmentary in Al-Medina.

He excelled all others in his time in his vast knowledge, worshipping Allah(swt), spiritual perfections, piety and helping the needy.

The Jurists

In all matters of the Islamic Sharia, they quote him widely and there are many facts of spiritual guidance, prayers and words of wisdom that he left behind as his legacy.
The Jurists

Charity

Very often at night he would carry money and sacks of food to the needy with his face covered up so that no one would recognize him. Because the people would intercede and would take his load off him.
Only when he had died, and then only, then did the people of Medina realize that the person who used to deliver to them food with his face covered by a mask was no one other than Imam Ali son of Imam Hussain(as).

When he ever saw any orphans and destitute he would invite and share with them his meal.

Every month he would call a meeting of his employees and would offer them help if any of them needed to get married or wanted to be set free.

Whenever a needy person would come to him asking for help he would say this,

"Welcome to those who carry for me supplies to the after life".

In Worship of Allah

It is said that he would pray a thousand Rakat of Prayer in every twenty four hours. At the time of prayer his face would change out of his realization of the greatness of Allah the Most High(swt). Due to his prostrating so much before Allah his forehead and knees were clearly marked.
Once a person from his relatives spoke to him some improper words as such that normally would hurt one's feelings. After a while the Imam stood up and stepped nearer to that person. People around thought that he, perhaps, wants to answer him in the same manner, but the Imam, instead, recited this from the Holy Koran.

" Allah loves Those who control their anger and be forgiving towards the people and who do good."

He then said to that person,

"Brother, I heard all that you said to me. If all that you said about me is true, then I ask Allah to forgive me and if all that you said about me is not true, then may Allah forgive you."


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No Imam began his Imamat in a more tragic atmosphere. The first day of his Imamat saw him seriously ill and a captive of the army of Yazid in Karbala. His father and predecessor had sacrificed all he had on the altar of truth; and Imam Zayn al-'Abidin found himself with a group of helpless widows and orphans being led from place to place, from the durbar of Ibn Ziyad to the court of Yazid. Finally they were thrown into a prison, where the Imam spent the first year of his Imamat, cut off from the followers of his father and unable to look after their affairs.

Understandably, the tragedy of Karbala had created a chaos in the Shi'a world. Shi'as were in the throes of a dark pessimism, and the community was in disarray. A movement had already begun to accept Muhammad al Hanafiyah, son of Amir-ul-Mu'minin 'Ali as the 4th Imam. Muhammad al Hanafiyah himself had no such design. But the problem was: how to stop that movement without putting the life of Imam Zayn al-'Abidin in danger?

Yazid had not hesitated to murder Imam Husayn in spite of the highest prestige the Imam had in the Muslims' eyes. It would have been far more easier for him to kill Imam Zayn al-'Abidin a young man of 23 years of age, whose divine virtues were yet to shine before the Muslim community. And it was not in the interest of Islam that Imam Zayn al-'Abidin be martyred so soon after Imam Husayn.

Altogether, Imam Zayn al-'Abidin had three difficult tasks before him:

To announce his Imamat publicly without seeming to oppose outsiders.
To weld the community together, making a "tasbih" (rosary) out of the scattered beads - doing it in such a way as not to give Yazid and Yazidites an excuse to retaliate.
To expand true faith, providing a beacon of light to guide the seekers of truth to the safety of true faith and virtuous deeds - doing it without attracting untoward attention of his enemies.
Any of these Himalayan tasks would have defeated a lesser being. But Imam Zayn al-'Abidin under divine guidance did achieve all these aims in such a beautiful and unobtrusive way that even his followers, who tremendously benefited, and are benefiting, from his superb leadership did not consciously realise how they were being guided.

ANNOUNCEMENT OF HIS IMAMAT

This took the form of a family dispute:

Muhammad al-Hanafiyah claimed that he was the Imam after his brother, Imam Husayn (as Imam Husayn, had become Imam after the eldest brother, Imam Hasan). Imam Zayn al-'Abidin said that his uncle's claim was wrong; that he (i.e. Imam Zayn al-'Abidin) was Imam after his father, by divine appointment. This family "feud" apparently could not be resolved; and ultimately Imam Zayn al-'Abidin suggested that the "Black Stone" (al-Hajarul-aswad) of Ka'bah be approached for its judgement. Muhammad al Hanafiyah readily agreed and both parties went to Mecca during Hajj season, when thousands of pilgrims had assembled for the pilgrimage.

The stranger than fiction news must have spread like wild fire that 'Ali bin al-Husayn and Muhammad al-Hanafiyah wanted the Black Stone to judge between them. Everyone must have wondered how could a stone judge between two persons. They must have eagerly waited to see the outcome when the two parties would approach the Stone. What would they say when the Stone, being a stone, would not respond to their arguments!

This must have been the feeling of the crowd when the uncle and the nephew slowly advanced towards the Black Stone. First Muharnmad al-Hanafiyah talked to the Stone; there was no response. Imam Zayn al-'Abidin said: "Had you, O Uncle, been the Wasi and Imam, it would certainly have answered you."

Muhammad al-Hanafiyah said "Now, O Nephew, you pray and ask it." Imam Zayn al-'Abidin prayed to Allah and then asked the Black Stone to declare in clear Arabic as to who was the Wasi and Imam after al-Husayn bin 'Ali.

There was a tremor in the Stone and then Allah made it speak in clear Arabic: "O Allah, verily Wisayah and Imamah, after al-Husayn bin 'Ali is for Zayn al-'Abidin 'Ali bin al-Husayn, son of 'Ali bin Abi Talib and Fatimah bint Rasulillah." Muhammad al-Hanafiyah accepted the verdict and declared his allegiance for Imam Zayn al-'Abidin.

(al-Ihtijaj of al-Tabrasi, al-Kafi of al-Kulaini, Basa'-erud-Darajat, A'lumul-wara, Manaqib of Ibn Shahr 'Ashob, Biharul-Anwar, Vol. XI, of Majlisi).

This "dispute" was the beginning of the end of the Kaisaniyah movement, which wanted to accept Muhammad al-Hanafiyah as Imam. The schism in the Shia rank was arrested; and as it was only a "family feud", Yazid could not object to it in any way.

But the miraculous nature of the episode and the timing served its purpose. The pilgrims on returning to heir homes must have felt compelled to narrate this strange story; and thus the Shi'as throughout the Muslim world came to know, without any formal proclamation, that Imam Zayn al-'Abidin was their divinely-appointed Leader and Guide.

UNITING THE SHIA COMMUNITY

This is an even more fascinating aspect of his Imamat.

How was he to unite all the Shi'as in an, ever-lasting bond? What was the factor which could join them permanently?

Philosophical exhortations? But they have effect on only small group of intellectuals; man-in-the-street is not influenced by them. Moreover, it cannot influence the "feelings"; and "unity" is a feeling of oneness. Some joyous aspects of religion? Joy and happiness is a "feeling", no doubt. But it does not necessarily "unite" the people. Many is the time when a man celebrates a joyous function and his brother refuses to join him, because of some minor misunderstandings. But let there be a tragedy in that house, and the same brother would rush therein to share that sorrow.

This tendency of human nature brings us to the third alternative Sorrow.

Sorrow and grief succeeds in binding the mourners together, while intellectual arguments and joyous functions fail to achieve that object. Have not you seen how at the time of a national tragedy all political differences are genuinely forgotten and how the whole nation unites together to share the sorrow and shoulder the resulting responsibilities? Imam Zayn al-'Abidin under divine command selected this method to unite the community.

And again it was adopted apparently just as a personal way of life, without its being aimed against anyone.

Majlisi (in Bihar al-Anwar, Vol. XI) has written a chapter, "His mourning and Weeping on the Martyrdom of his Father, May Grace of Allah be on Both", in which he, inter alia, writes:

"And it is said that he (i.e. Imam Zayn al-'Abidin) continued to weep till his eyes were endangered. And whenever he took water to drink, he wept till the tears filled the pot. Someone talked to him about it and he replied: "Why should not I cry, when my father was denied the water which was free to the beasts and animals?
"And never was food brought to him but that he wept, so much so that a servant told him: "May I be your ransom, O Son of the Messenger of Allah! I am afraid that you would die (of this weeping)". The Imam said: 'I only complain of my distraction and anguish to Allah and I do not know. Never do I remember the massacre of the children of Fatimah but that tears strangle me.'"
Naturally, this example set by their Imam was followed by the Shias every where; and they joined hands to establish mourning of Imam Husayn whenever possible. This created a feeling of oneness and unity in all persons attending those mourning-sessions.

And how could Yazid or Yazidites tell Imam Zayn al-'Abidin not to remember his father?

This institution of mourning became the focal-point of all religious activities of the Shia community and the life-line of their faith. In later periods, the enemies of the faith realised the vital role which the "mourning" plays in religious education and character-building of the Shias, and they tried to stop it by the force of their "Fatwa". Now they have changed their tactics. Now they ask: Why should one mourn for an event which occurred more than 1300 years ago? They ask it while they are fully aware that these mourning sessions (Majalis) are the best-organised, well-attended religious schools, where the participants willingly learn the basic tenets of faith, are exhorted to emulate the way of life of Ahl i-Bayt; and thus their Islamic outlook on the life and the world is fortified.

This seat of learning was given to the Shi'a community by Imam Zayn al-'Abidin so unobtrusively that even the community did not realise its importance and significance in the beginning.

TEACHING TRUE ISLAM

The previous two tasks were stepping-stones to reach this most important of his responsibilities. We have seen how the Imam announced his Imamat by means of a "family feud", and how he gave his followers a platform of unity in the form of his mourning for his father. In neither instance he addressed any outsider; still the message got through. Likewise, in meeting this third and most important of his tasks, he did not address any human being. He selected the form of Du'a (invocation) for this purpose. He recorded his Du'as in a book form and asked his two sons to make copies of the book. This recording itself is an, indication that these invocations were not just a prayer, but also a means of guidance for the Muslims.

How could anyone tell him not to ask his wants from Allah? How could anyone come between Allah and His servant, when raising his hands he called his Lord in a heart-rending voice to come to his aid and to help him out of his difficulties. But those recorded duas are a treasure of Islamic knowledge. One finds in them almost all theological and ethical questions answered eloquently and eruditely. Reading them, the heart is filled with true belief and sincere love of Allah; and the light of virtue and nobleness illuminates the character.

It is not possible to give here even a short review of this sacred book, generally known as "As-Sahifatus-Sajjadiyah" and "As-Sahifatul-Kamilah"; and also called "Psalm of 'Ale Muhammad" and "Injil of Ahlul Bait."

When this book was shown to Egyptian scholars, they were thunderstruck and awed by its beauty. They were amazed and stunned by the purity of thought and perfection of character to which this book irresistibly leads its reader.

The renowned scholar, late Al-Tantawi wrote:

"I have studied this book with utmost care. I have gone through the Du'as (invocations) and Munajats (supplications) with a searching eye. I was stunned by the lofty meanings and deep sense contained therein. I was deeply impressed by the value and magnificence of these invocations. I wonder how the Muslims all along been ignorant of such valuable treasure. They have been in deep slumber all these centuries. They could not even feel that Allah had supplied them with such a precious store of knowledge.
"The invocations in this book have two distinct approaches: the one seeks for the knowledge and guidance to keep away from sins and evil things, while the other persuades and exhorts one to enable one's 'self' by performance of virtuous deeds. We may say that these Invocations, full of knowledge and guidance, are a wonderful treasure of secrets, and contain hints regarding self-reproachment, admission of shortcomings, with tears and self-purification, warding off vicissitudes and difficulties, safe-guarding oneself from the tyrannies of the enemy, recovery from various diseases and so on. All such Du'as are found mostly in the first part of the book, while the later part consists of the loftiness and grandeur of Allah, His creation and other wonders of His power and might.
"Is it not wonderful? Does not it show that these holy personages are unveiling many secrets of learning and unravellirig many mysteries of knowledge for Muslims, who happen to be completely ignorant of it. It is a fact that the affairs of human beings are divided into two parts: The one is to keep away from evil, the other to acquire good traits together with the knowledge of Divine existence, which is essential for self-purification and spiritual perfection."
Then he goes on expounding these points with help of many invocations. In another article, he compares an invocation of Imam Zayn al-'Abidin with the prayer of the Prophet Nuh (Noah). Just to give an example of the high religious and ethical standard taught by our Holy Imam, I am quoting here extracts from a Du'a, known as Makerim-ul-Akhlaq (Noble Character). This Du'a is enough to lead the reciter on the right path, making him a perfect Muslim and a virtuous believer.

O Lord, Thou art my shelter if I grow sad, and Thou art my resource if I am in need and unto Thee I cry for help, when deeply afflicted, and with Thee is recompense for what is lost, and reformation for what is corrupted, and alteration for what Thou disapprovest:
Therefore, favour me with security before calamity, and bounty before begging (for it) and right direction before error and spare me from bearing me peace on the day of resurrection and favour me with hand some guidance.
O Lord, bless Muhammad and his Al (family) and ward off (evil) from me with Thy grace, and nourish me with Thy blessing, and reform me with Thy graciousness and cure me with Thy goodness and hide me in the shelter of Thy mercy and clothe me with Thy approbation, and help me, when matters grow difficult about me, (to choose) the most righteous of them, and when actions become dubious, (to select) the purest of them, and when the creeds conflict, (to adopt) the most praiseworthy of them.
O Lord, bless Muhammad and his Al (family) and crown me with sufficiency and adorn me with the grace of Thy love and grant me true guidance and do not try me with prosperity and confer on me the beauty of comfort and do not make my life a succession of trials, and do not reject my prayer with repulsion; for, I do not recognise any as Thy rival, and I do not call upon any as Thy equal.
O Lord, bless Muhammad and his Al (family) and restrain me from extravagance and preserve my subsistence from waste and increase my possessions by giving blessing therein and let me walk along the path of benevolence; in whatever I spend my (wealth).
In this way Imam Zayn al-'Abidin spent his life providing guidance not only for the Muslims of his time, but also for the generations to come. When he left this world, he had more than accomplished all that he was entrusted with by Allah.


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