Performance of Hajj by Imam Zayn al-Abidin(A.S.) As for the hajj to the Sacred House of Allah, the Ima`m, peace be on him, clung to it, for he found in its standing places refreshment for his soul which was melted by the tragedies of Karbala`. He, peace be on him, urged (the Muslims) to perform the hajj and the Umra (a certain kind of hajj to the Kaaba), for they would result in great benefits. Hence he said: (When) you perform the hajj and the Umra, your bodies become sound, your daily bread becomes ample, your faith becomes righteous, and you are sufficient for the provisions of the people and of your families.(Wasil al-Shia, vol. 8, p. 5). He, peace be on him, said: The hajji (pilgrim) is forgiven, the Garden is surely for him, the work is resumed through him, his family and his possessions are preserved.(Man la Yahdarahu al-Faqih, p. 156. Wasail al-Shia, vol. 8, p. 5). He, peace be on him, said: The angels intercede for the one who runs between al-Safa` and al-Marwa` (with Allah).( Man la Yahdarahu al-Faqih, p. 159). He also urged (the Muslims) to honor and magnify the pilgrims when they returned from the Sacred House of Allah, Hence he said: Show happiness when the pilgrims return (from Mecca), shake hands with them, and magnify them. (Hence), you take a share in their reward before you mix with them in sin.( Man la Yahdarahu al-Faqih, p. 155). Now, we will briefly present some affairs of his hajj. His Hajj on Foot The Ima`m, peace be on him, performed the hajj on foot more than one time, as his father and his uncle, al-Hasan, peace be on them, did. It took him twenty days to perform the hajj to the House (of Allah).(Al-Bihar. In alAqdd al-Farid, vol. 3, p. 103. It has been mentioned: He performed the hajj on foot twenty-five times.) His Hajj Riding He, peace be on him, performed the hajj on the (back of) his she-camel twenty times, and he took great care of it. The historians said: He never whipped it. ( Hulyat al-Awliya, vol. 3, p. 133). Ibra`him b. Ali said: I performed the hajj with Ali b. al-Husayn. His she-camel was moving slowly, Hence he pointed to it with the stick, and then he withdrew it and said: Woe if there was on retaliation (in the next world)! Again it moved slowly among the Mountains of Radawa` , Hence he showed it the stick and said (to it): You should walk; otherwise I will do! Then he mounted it, and it walked.(Al-Fusul al-Muhimma, p. 189). His soul exalted to this level of mercy, pity, and gentleness to animal, Hence he never whipped and frightened his she-camel. He thought that aggression against animal would result in punishment and reckoning in the Next Abode. The Reciters accompany Him When he intended to perform the hajj to the Sacred House of Allah, the reciters (of the Qura`n) and the religious scholars would accompany him, for they acquired from him sciences, knowledge, wise sayings, and good manners. Said b. al-Musayyab said: The reciters (of the Qura`n) did not go out of Mecca until Ali b. al-Husayn went out, Hence he went out and a thousand riders went out with him.(Hayat al-Imam Mohammed al-Baqir, vol. 1, p. 138). They learnt from him the problems of the hajj, the rules of the religion, and all the affairs of Islamic law, for there was no one in his time, according to the consensus of the historians and narrators, more knowledgeable than him in the precepts of the Book and Sunna. His Food for the Hajj The Ima`m, peace be on him, took good and perfect preparations for performing the hajj and the Umra. He supplied himself with the best food such as almonds, sugar, soured and sugared fine flour.(Al-Bihar, vol. 46. p. 71). His pure sister, Sukayna, made him and excellent food on which she spent thousands of dirhams, but when he arrived at al-Hurrah, he ordered the food to be divided among the poor and the needy.( Saffwat al-Saffwa, vol. 2, p. 54). His Disorder during Ritual Consecration When the Ima`m arrived at one of the places appointed for the ritual consecration(such as Masjid al-Shajara (the Mosque of the Tree), the place appointed for the people of Medina and those who passed by it(he began performing the rules of ritual consecration such as ablution. When he wanted to say the talbiya (Here I am at your service), his skin would turn yellow, and he disordered and was unable to say the talbiya. He was asked: Why dont you say the talbiya ? He trembled with fear of Allah and said: I fear that I say: labbayk (Here I am at Your service), and it will be said to me: la` labbayk (You are not at My service). When he said the talbiya , he fainted because of his abundant fear of Allah, and fell off his she-camel. This state attacked him several times until he finished his hajj.(Nihayat al-Irab, vol. 21, p. 326. Khulasat Tahdhib al-Kamal, p. 131). Ma`lik reported: When Zayn al-Abidin wanted to say the talbiya, he fainted, fell off his she-camel, and broke (one of his bones).(Tahdhib al-Tahdhib, vol. 7, 306). The Ima`m thoroughly knew of Allah, adored Him, was afraid of His punishment, and tended to Him with all his feelings and sentiments, as his fathers, who were the lords of the Allah-fearing and of those who turned to Allah in repentance, did. His Supplication by the Black Stone When he finished his going around (the Kaaba) and arrived at the Black Stone, he looked at the sky and said: O Allah, make me enter Heaven through Your mercy-while he was looking at the mizab (Spout)- grant me sanctuary from the Fire through Your mercy, heal me of illness, allow me to attain my provision through lawful means, and drive away from me the wickedness of the sinners from among the jinn and men, and the wickedness of the sinners from among the Arabs and non-Arabs.(Furu Al-Kafi, vol. 4, 407). His Prayer under the miza`b When the Ima`m, peace be on him, had finished his rituals (of hajj) such as going around the Kaaba and running between al-Safa and al-Marwa, he came to pray under the Spout of Mercy (mizab al-Rahma). Tawu`s al-Yama`ni saw him at that Holy Place standing in prayer, supplicating Allah, and weeping because of fear of Allah. When he finished his prayers, Ta`wus interrupted him, saying: I have seen you in this state of humility while you have three qualities. I hope that they will make you safe from fear. One of them is that you are the (grand) son of Allahs Apostle, may Allah bless him and his family, the second is the intercession of your grandfather, and the third is Allahs mercy. The Ima`m gently answered Tawus: O Ta`wus, as for that I am the (grand) son of Allahs Apostle, may Allah bless him and his family, it will not safe me (from fear), and you have heard Allah, the Exalted, say: There shall be no ties of relationship between them, nor shall they ask of each other. As for the intercession of my grandfather, it will not safe me (from fear), for Allah, the Most High, says: They do not intercede except for him who He approves. As for Allahs mercy, Allah says: Allahs mercy is close to the benefactors, and I dont think that I am a benefactor.(Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 101). Have you noticed this humility and self-negation before Allah, the Exalted? Indeed, this Ima`m was a unique copy among mankind except his great fathers. With Hisha`m b. Abd al-Malik Hisha`m b. Abd al-Malik, accompanied by the police, made the pilgrimage to the Sacred House of Allah. The mercenaries and the prominent persons from among the Syrians surrounded him. He did his best to catch the Black Stone, but he could not, because the place was full of pilgrims who pushed each other in order to kiss the Black Stone. Hence the pilgrims paid no attention to Hisha`m and made no room to him, for there were no differences in that Great House. A pulpit was installed for him and he sat on it. He looked at the people who were going around the Kaaba. In the meantime Ima`m Zayn al-Abidin, peace be on him, came to perform going around the Kaaba. A pilgrim saw him and recognized him, Hence he called out at the top of his voice: That is the remaining one of Allah in His earth! That is the remaining one of Prophethood! That is the Ima`m of the Allah-fearing and lord of the worshippers! The Ima`ms solemnity, to which the faces and foreheads yielded, and which was similar to that of his grandfather, Allahs Apostle, may Allah bless him and his family, overwhelmed the pilgrims. The pilgrims shouted loudly everywhere in the Mosque: There is no god but Allah! Allah is Great! Then they made room for the Ima`m. Blessed was the one who kissed his hand or touched his garments of ritual consecration. The Mosque was full of saying: Allah is Great! The Syrians were astonished at that fearful sight, for they thought that there was no one worthy of honor and magnification except the Umayyads who were, according to the Umayyad mass media, the inheritors of the Prophet, may Allah bless him and his family, and close to him in lineage! Hence the Syrians hurried to Hisha`m and asked him: Who is that person whom the people has respected with this respect? Hisha`m burst into anger, and his crossed eye appeared1, and he shouted at them: I dont recognize him! Hisha`m denied recognizing the Ima`m, for he feared that the Syrians would incline to him and desert the Umayyads. Al-Farazdaq, the Arab great poet, was present there. He understood the truth, shook all over, rushed toward the Syrians with enthusiasm and said to: I know him! Who is he, Abu` Fira`s? asked the Syrians. Hisha`m became frightened and lost his mind, for he feared that al-Farazdaq would introduce the Ima`m to the Syrians, Hence he shouted at him: I dont know him! Condemning Hisha`m, al-Farazdaq said at the top of his voice: Yes, you know him! Then he turned to the Syrians and said to them: Syrians, whoever wants to recognize this man, let him come (here)! Hence the Syrians and others hurried to the Arab great poet and fully listened. Al-Farazdaq was eager for supporting the truth. Hence he improvised this poem called al-Asma`, which represents truthful words and beautiful style, and in which he said: This is the descendant of Husayn and son of Fa`tim, daughter of the Messenger through whom darkness scattered. 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 Allahs servants. This is the pure pious man, the pure eminent man. When Quraysh saw him, their spokesman said: Generosity leads to the noble qualities of this (man). He belongs to the zenith of glory which the Arabs of Islam When he comes to touch the corner of the wall of the Kaaba, it almost grasps the palm of his hand. He lowers (his eyes) because of modesty and (eyes are) lowered due to his solemnity. Hence (none) speaks with him but when he smiles. In his hand there is a cane whose smell is fragrant because of the hand of the one who is wonderful and noble. The prophets are indebted to the outstanding merits of his grandfather, and the nations are indebted to the excellencies of his nation. The light of guidance comes out of the light of his forehead (which) is like the sun whose rising scatters the dark. His plant (origin) is derived from the Messenger of Allah. Its elements, nature, and qualities are good. This is the son of Fa`tima, if you do not recognize him, the prophets of Allah were sealed through his grandfather. Allah had already honored him, and his excellencies occurred through that in the tablet of the pen. Your words who is this do not harm, the Arabs and non- Arabs recognize him whom you deny. Both his hands are relief; their profit is general; they are equal hands; deprivation does not befall them. He is the carrier of the burdens of the peoples when they are overburdened. His merits are pretty; yes is pleasant with him. He does not break promise; blessed is his soul; his courtyard is ample; he is brilliant when he determines. (He is) from the people whose love is religion; whose hate is unbelief; nearness to them is refuge and protection. If the Allah-fearing are numbered, they are their Ima`ms, or (if) it is said, who is the best of the worlds inhabitants?, it is said, they are. None of the generous can (access) their far-fetched objectives, nor can people vie with them (in generosity) even if they are generous. They are rain when a crisis is intense and lions, the lions of a forest, when war is violent. Poverty does not decrease their munificence. It is the same for them whether they are rich or poor. Evil and tribulation are pushed away through love for them, and through it kindness and blessings are regained. Their remembrance is advanced in every affair after the remembrance of Allah, and words are sealed through it. (Their) noble natures and their hands full of liberality do not allow abasement to occur in their courtyard. Which creature is excluded from the priority and favors of this (Ima`m)? Whoever thanks Allah thanks the priority of this (Ima`m in belief in Allah), for nations have attained religion from the House of this (Ima`m).(Nihayat al-Irab, vol. 21, pp. 331). This poem, called al-Asma`, is distinguished from the rest of the Arab poetry by immortality throughout history, for it was a revolt against falsehood and support for the truth. It was mentioned in the time in which mouths were muzzled and tongues were prevented from mentioning the laudable deeds of the members of the House (ahl al-Bayt) , peace be on them. The Umayyad tyrannical authorities executed all those who mentioned their laudable deeds or their outstanding merits. They employed all their organs to efface the members of the House (ahl al-Bayt) , peace be on them, from the map of existence. In his poem, al-Farazdaq lauded the great Ima`m, the Ima`m of the Syrians and other than them from among all the pilgrims, Hence his praise was a painful blow against the Umayyad policy. Commenting on this poem, al-Busta`ni said: They said: This poem is sufficient for al-Farazdaq to enter the Garden.. This poem contains wonderful truthfulness, support of the truth, and pretty coherence of lines. Al-Sayyid Ali al-Madani said: As for the coherence of this poem, it is an unattainable objective and unpossessable mind. He (al-Farazdaq) avoided (mentioning) explanatory remarks in it, and mentioned wonderful coherence in it. He who notices the poetry of al-Farazdaq and notices this poem, he will admire it, for there is no relation between this poem of al-Farazdaq and all his sayings in cause, praise, and satire. This means that he composed it spontaneously. Without doubt Allah, the Glorified, supported him when he composed it, and pointed him the right way when he improvised it.(Anwar al-Rabi, vol. 4, p. 35). al-Farajj doubts the Poem Abu` al-Farajj al-Asfaha`ni doubted that this poem did not belong to al-Farazdaq. He thought that al-Farazdaqs style in poetry was different from his style in this poem. He claimed that al-Farazdaq used difficult styles, words, and imaginations. Commenting on this view of Abu` al-Farajj, shaykh Mohammed, Abu` Zahra, said: I do not think that this doubt is acceptable or agrees with the sound method of studying narrations, for the following reasons: First, all the narrators have unanimously agreed that this poem is ascribed to al-Farazdaq, but al-Asfaha`ni tried to accuse them of lying. Second, al-Asfaha`ni did not mention with proof the poet, from among the poets of the Household (of the Prophet), to whom he attributed this poem. Hence he has no right to abolish the ascription of a poem to its poet, or to leave it in an unknown attribution, or to ascribe it (to someone) without any proof. The poet sometimes uses difficult words and sometimes uses nice words according to the situation in which he composes (his poem). If the poet composes (his poem) according to his situation, if he describes desert and what within it, he will use difficult (words). If he speaks about morals and qualities, he will without doubt use soft (words). When the poet is good, he chooses suitable (words) for every situation. Imru al-Quays, a pre-Islamic poet, composed soft poetry in the end of his lifetime. This was when some misfortunes befell him. We do not intend to give accounts about literature, that we may tell you about his description of his illness and what befell him. Al-Asha` and Kaab b. Zuhair also composed nice poems. When they praised the Prophet, may Allah bless him and his family, their poetry became soft to the extent that it agreed with his qualities and miracles. Al-Farazdaqs words in this poem are soft, so there is no need to denying and doubt. Here, we must say that al-Farazdaq firmly inclined to the members of the House (Al al-Bayt), though he did not compose abundant poetry about them, for he did not want to expose himself to the persecutions of the Umayyads. (Imam Zayd, pp. 28-29). Al-Farazdaq was one of Ima`m Alis followers, Hence he praised Ima`m Zayn al-Abidin, peace be on him. Al-Sharif al-Murtada` said: Al-Farazdaq was a Shiite inclining to the Ha`shimites. In the end of his lifetime, he gave up transgression and slander. He followed the way of the religion, but he had not neglected the religion before, nor had he neglected its affairs.(Sarh al-Uyyun, p. 390). Anyhow, the attribution of this poem called al-Asma` is among the definite affairs, for all the narrators have unanimously agreed on it. Al-Farazdaq is arrested When Hisha`m b. Abd al-Malik heard this poem, he became excited and wished that the ground would have swallowed him. This is because the poem included all the outstanding qualities of the great Ima`m and introduced him to the Syrians who had no knowledge of him and his grandfathers. Al-Farazdaq praised the position of the Ima`m. He indicated that following the Ima`m was inseparable part of Islam, and that the Ima`m was the best person in the world at that time. Hisha`m ordered al-Farazdaq to be arrested. Hence, he was arrested and imprisoned in the prison of Asfa`n, a place between Mecca and Medina. When Ima`m Zayn al-Abidin, peace be on him, heard of this, he sent al-Farazdaq twelve thousand dirhams, but the latter refused to accept it, saying: I composed (these words) concerning you to show my anger for Allah and His Messenger only. The Ima`m sent back the money to al-Farazdaq, and he accepted it. Hence al-Farazdaq began satirizing Hisha`m. Among the lines with which he satirized him is the following: Will he imprison me between (Asfa`n) and Medina, to which the hearts of the people incline? He turns a head which is not the head of a chief, and he has a cross eye with apparent defects.(Nihayat al-Irab, vol. 21, p. 331). His Whispered Prayers in the Sacred House Many whispered prayers in the Sacred House of Allah were related from Ima`m Zayn al-Abidin, peace be on him. He used to recite them before his Lord in the darkness. The following is some of them: 1. Mohammed b. Abi Hamza reported: [I saw Ali b. al-Husayn, peace be on him, praying in the courtyard of the Kaaba. He lengthened standing in prayer to the extent that he sometimes leant on his right leg and sometimes on his left leg. Then I heard him weeping loudly and whispering to his Lord:] O my Master, will You chastise me (while) Your love is in my heart? By Your might, You shall not gather me with the people toward whom I have shown enmity for You!(Al-Kafi, vol. 2, p. 579). In this short whispered prayer, the Ima`m, peace be on him, expressed his absolute devotion and pleading to Allah, asking Him for pardon and good pleasure. 2. Al-Asmai narrated: [While I was going around the Kaaba, I saw a young man clinging to its curtains and saying sad words:] The eyes have slept, and the stars have become high, and You are the King, the Living, the Self-subsistent. The kings have closed their gates, and their guards have stood by them, but Your gate is still open for the askers. I have come to You to, that You may look at me through Your mercy, O Most Merciful of the merciful. [Then he composed:] O He who responds in the darkness to the supplication of the distressed! O He who removes affliction, tribulation, and illness! All those have come to You have slept around the House, and only You, O Self-subsistent, do not sleep! I supplicate You, my Lord, with a supplication which You have commanded! Hence have mercy on my weeping, by the right of the House and the Sanctuary! If the immoderate do not expect Your pardon, then who will bestows favor lavishly upon the disobedient! Al-Asmai said: I followed his traces, suddenly he was Zayn al-Abidin. I kissed him and said to him: You are Ali b. al-Husayn; your father is the martyr of Karbala`; your grandfather is Ali al-Murtada`; your (grand) mother is Fa`tima, the chaste; your grandmother is Khadija al-Kubra` (the greatest one); your great grandfather is Mohammed al-Mustafa` (the chosen one), Hence why do you say such words? The Ima`m softly and kindly answered him: Have you not read these words of Him, the Exalted: Hence when the trumpet is blown, there shall be no ties of relationship between them on that day, nor shall they ask of each other?1 Have you not heard the words of my grandfather: The Garden has been created for the obedient even if they are from Ethiopia; the Fire has been created for the disobedient even if they are from Quraysh?( Roudat al-Jannat, vol. 5, p. 161). This great Ima`m clung to Allah, the Exalted, devoted himself to him, obeyed him, and worshipped him because of knowledge, faith, and sincerity. 3. Ta`wus al-Yama`ni narrated: [I passed by the (Black) Stone. Suddenly, (I saw) a person bowing and prostrating. I carefully considered him, and I could realized that he was Ali b. al-Husayn, Hence I said to myself: He is a righteous man from among the Household of the Prophet. By Allah, I will wait until he finishes his prayers, that I may make use of his supplication. Then he raised his hands and began addressing Allah, saying:] O Allah, my Master, my Master! I have stretched out my hands full of sins toward You and looked (at You) with hope. The right of him who humbly supplicates you with regret is that You generously respond to him! My Master, have you created me as one of the miserable, Hence I will lengthen my weeping? Or have you created me as one of the happy, Hence I will be happy with my hope? My Master, have you created my limbs to be hit with whips (of iron)? Or have you created my bowels for drinking the boiling water (in the Fire)? My Master, if a servant was able to escape from his master, I would be the first of those who escaped from their master, but I know that I cannot escape from You! My Master, if I knew that my chastisement would increase Your kingdom, I would ask You for patience against it, but I know that the obedience of the obedient does not increase Your kingdom, nor does the disobedience of the disobedient decrease it. My Master, Here I am! What is my importance? Pardon me through your bounty! Cover me over with Your cover! Forgive me my scolding through the generosity of Your face! My Allah and my Master, have mercy on me when I will be dead on my bed, (and when) the hands of my lovers turn me! Have mercy on me when I will be placed in the wash room, (and when) my righteous neighbors wash me! Have mercy on me when I will be carried, (and when) my relatives carry the ends of my coffin! Have mercy on my exile and my lonesomeness in that dark house! When Ta`wus heard these sad whispered prayers, he burst into tears, Hence the Ima`m turned to him and asked him: O Yama`ni, what makes you weep? Isnt this the standing place of the sinners? Ta`wus interrupted the Ima`m with submission and admiration, saying: Your right against Allah is that He should respond to you.(Roudat al-Waizin, vol. 1, p. 237). The Ima`m, peace be on him, loved the world of angels, clung to it, and devoted his life to it. 4. The narrators reported on the authority of al-Hasan al-Basri, who said: I saw Ali b. al-Husayn in the Kaaba pleading to Allah and supplicating Him in repentance, Hence I came nearer to him and heard him reciting these soft lines: O He who is expected for (fulfilling) every need! I complained to You of affliction, Hence have mercy on my complaint! O He who is my hope! Your are the Remover of my distress, Hence forgive me every sin I have committed and fulfill my request! To You belong aim in every request! You are the Helper of the askers and my goal! I have made ugly acts the like of which none of the creatures has made! My provision is little; I do not think that it is enough! Shall I weep for my provision or for my distant road! Will You muster me along with the oppressive in the standing places? Therefore, where is my circumambulation, then where are my visitations? Will you burn me with the Fire, O Goal of hopes? Therefore, where is my expectation, then where is my fear? My Master, oblige me with repentance, for You, my Lord, know my words! These lines had a great effect on the soul of al-Hasan al-Basri, Hence he hurried to kiss the feet of the Ima`m and say: O grandson of the Prophet, why are you saying these whispered prayers and weeping? Are you not from among the Prophets Household concerning whom Allah said: To take away the uncleanness from you and to purify thoroughly.? The Ima`m explained to al-Hasan al-Basri the true Islam, which adopted good deeds and paid no attention to lineage, saying: Leave this! The Garden has been created for him who obeys Allah even if he is from Ethiopia; the Fire has been created for him who disobeys Him even if he is from Quraysh. The Prophet, may Allah bless him and his family, said: Bring me your acts, not your lineage.(Roudat al-Jannat, vol. 3, p. 29). Some writers thought that this narration was incorrect. This is because the narration contains weak lines of poetry. Besides it shows that al-Husayn al-Basri kissed the Ima`ms foot. They said that this action did not agree with the position of al-Basri, and that the Ima`m did not accepted it.(Al-Sila bayna al-Tasawuf wa al-Tashayya, vol. 1, p. 161). This view is weak for the following reasons: First, the Ima`m, peace be on him, recited these lines. None knows that he composed them. Second, we do not think that these lines are weak, for they are soft and good. Third, as for that al-Hasan al-Basri kissed the Ima`m, it was not an insult; rather it was honor and pride for him. This is because the Ima`m was the remaining one of Allah in His earth, the lord of the pure Household (of the Prophet), and a piece of the liver of Allahs Apostle, may Allah bless him and his family. Al-Basri was the most knowledgeable of these authors in the Ima`ms position. 5. Ta`wus, the jurist, reported one of the Ima`ms whispered prayers to Allah in the Sacred House. He said: [I saw Ali b. al-Husayn going around (the Kaaba) from the evening to the early morning. As he was alone, he looked at the sky and said:] My Allah, the stars of Your heavens have set! The eyes of Your creatures have slept, but Your gates are open for the askers! I have come to You in order to pardon me, to have mercy on me, and to show me the face of my grandfather, Mohammed, may Allah bless him and his family, on the Day of Resurrection. [Then he wept and addressed Allah, the Exalted, saying:] I (swear) by Your might and majesty, I do not want to disobey You through my disobedience. I do not doubt You when I disobey You nor am I ignorant of Your exemplary punishment nor do I want to subject myself to Your punishment. However, my soul entices me and Your cover which is over me helps me with this. Hence, now, who can save me from Your chastisement? If You cut Your rope from me, then to which rope shall I cling? How evil my standing before You will be tomorrow! If it is said to those who have small (sins): pass, and to those who have great (sins): stop, then shall I pass with those who have small (sins) or stop with those who have great (sins)? Woe unto me! The long my span is, the more my sins are! Still, I do not announce my repentance! Isnt it a time for me to feel shame of my Lord! [Then he burst into tears and recited:] Will you burn me with the Fire, O Goal of hopes? Therefore, where is my expectation, then where is my fear? I have done ugly works the like of which none of the creatures has done! Glory belongs to You! You are disobeyed as if You were not seen! You are clement as if You were not disobeyed! You show love toward Your creatures through (Your) kindness as if You were in need of them, while You, my Master, are in no need of them! [Then he prostrated himself (in prayer), Hence I (Ta`wus) came nearer to him, raised his head, put it on my lap, Hence a tear of mine fell onto his holy cheek. Then he sat down and said with a faint voice:] Who has distracted me from praising my Lord? Hence Ta`wus answered him with submission and magnification: It is I, Ta`wus. Son of Allahs Apostle, what is this impatience and fear? It is we who should behave in this manner. We are disobedient and sinful, while your father is al-Husayn b. Ali, your (grand) mother is Fa`tima, the chaste, and your grandfather is Allahs Messenger. [However, the Ima`m paid no attention to the clear lineage with which he was endowed, Hence he interrupted (me), saying:] How far! How far! Ta`wus, leave mentioning my father, my mother, and my grandfather. Allah has created the Garden to him who obeys Him and does good even if he is a Negro from Ethiopia, and He created the Fire for him who disobeys Him even if he is a chief from Quraysh. Have you not heard these words of Him, the Exalted: Hence when the trumpet is blown, there shall be no ties of relationship between them on that day, nor shall they ask of each other. I swear by Allah that nothing will profit you tomorrow except your good acts.(Kashf al-Ghumma, vol. 1, p. 151. Al-Majlisi, Bihar al-Anwar, vol. 46, p. 81. Thalab, al-Majlisi, vol. 2, p. 462). 6. Ta`wus narrated another whispered prayers of the Ima`ms in the Sacred House. He said: [I entered the Stone (i.e., the Stone of Isma`il) one night and there was Ali b. al-Husayn. He had come in and was standing praying. He prayed as Allah had wished. Hence I said: He is a righteous man, Hence I must listen to him, thus I heard him say:] Your little servant is at Your courtyard; Your miserable one is at Your courtyard: Your poor one is at Your courtyard; Your beggar is at Your courtyard. Ta`wus memorized this short whispered prayer, which expressed self-denial and absolute obedience to Allah. He supplicated Allah with it when in need, and Allah removed his afflictions.( Nur al-Abbsar, p. 127. Nahjj al-Balagha, vol. 6, p. 192). These are some whispered prayers of the Ima`m in the Sacred House of Allah. They show his great turning to Allah in repentance and his devotion to Him. The Ima`m has other whispered prayers. We will mention them when we talk about his supplications and his whispered prayers. With a Man circumambulating the Kaaba On circumambulating the Kaaba, the Ima`m heard a man asking Allah for patience, Hence he turned to the man and said to him: You are asking (Allah) for tribulation. Say: O Allah, I ask You for well-being and gratitude for it. (Quttub al-Ranwandi, Daawat, p. 43). The Ima`m taught the man how to supplicate Allah. He ordered him to ask Allah for well-being and gratitude for it. He warned him against asking Allah for endurance, which he had to seek during tribulation and poverty. The Ima`m blamed those who begged on the Day of Arafa The Ima`m, peace be on him, saw some men asking the people to help them on the Day of Arafa. He rebuked them for this and said: Woe unto you! Why do you ask other than Allah on such a day? Those who are in the wombs of the pregnant want to be happy on this day!(Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 105). His Freeing the Slaves on the Day of Arafa`t He, peace be on him, bought black slaves though he had no need of them. He brought them to Arafat. When he returned from Arafat, he ordered the slaves to be released and to be given money gifts.(Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 62).
Posted on: Mon, 02 Dec 2013 08:11:56 +0000
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