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Several accounts are related concerning his grief over this tragedy. It is said that for twenty years whenever food was placed before him, he would weep. Is it not time for your sorrow to come to an end? Jacob the prophet had twelve sons, and God made one of them disappear. But I watched while my father, my brother, my uncle, and seventeen members of my family were slaughtered all around me. How should my sorrow come to an end? He was the object both of great sympathy because of the massacre of his family and of veneration as the great grandson of the Prophet.

He dedicated his life to learning and worship and became an authority on prophetic traditions and law, but he was known mostly for his nobility of character and his piety, which earned him his sobriquet already in his lifetime. The details that have reached us about his life in Medina mainly take the form of anecdotes affirming his constant preoccupation with worship and acts of devotion.

He fathered fifteen children, eleven boys and four girls. After Karbala', there were a number of different factions in the Shi'ite community, not all of which supported Zayn al-'Abidin as the rightful Imam of the Muslim community.

But Zayn al-'Abidin himself refused to become involved with politics. After his death, a split occurred between his eldest son and designated successor Muhammad al-Baqir, the fifth Imam, and his second son, al-Baqir's half brother Zayd, who advocated active resistance to Umayyad oppression and gained a large number of followers as a result.

The Zaydi Shi'ites, still strong in the Yemen today, trace the lineage of their imams back to Zayd. In later times the text became widely disseminated among Shi'ites of all persuasions. The specialists in the science of hadith maintain that the text is mutawatir; in other words, it was generally known from earliest times and has been handed down by numerous chains of transmission, while its authenticity has never been questioned. The original fifty-four supplications show an undeniable freshness and unity of theme and style, while the latter, especially the munajat, add a certain orderliness and self-conscious artistry which may suggest the hand of an editor.

It includes all the supplications included in the previous Sahifas; of these are found in the first and second Sahifas and 52 are added. In her sympathetic study of Islamic prayer manuals, Muslim Devotions, Constance Padwick made use of this fifth recension of the text, which fills more than six hundred pages.

Any serious attempt to sort out the relative historical reliability of the individual supplications found in all the versions of the Sahifa on the basis of modern critical scholarship would be an undertaking of major proportions.

The result of such a study - if one can judge by studies of other ancient texts - would probably be that, after years of toil, we would have a series of hypotheses, leaving varying degrees of doubt. This would be of interest to Western scholars and modernized Muslims, both of whom, in any case, have no personal involvement with the contents and teachings of the Sahifa. In other words, in the fifty-four basic prayers of the Sahifa we have the Zayn al-'Abidin who has been known to Shi'ites for more than a thousand years and who has helped give to Shi'ism its specific contours down to the present day.

Scholars may eventually reach the conclusion that the Zayn al-'Abidin of 'historical fact' differs from the Zayn al-'Abidin of tradition, but this will remain a hypothesis, since at this distance 'historical facts' are impossible to verify and as open to interpretation as literature.

Whether or not historians accept the text as completely authentic will not change the actual influence which Zayn al-'Abidin and the Sahifa have exercised upon Islam over the centuries, nor is it likely to change the way they continue to influence practising Muslims. The 'real' Zayn al-'Abidin is the figure enshrined by the text as it now stands. The opinion of the writer of these lines concerning the authenticity of the Sahifa - admittedly based only upon an intimate acquaintance with the text gained through many months spent in translation - is that the original fifty-four prayers go back to Zayn al-'Abidin, that the addenda are nearly as trustworthy, and that the munajat may have been worked upon by others.

But the Sahifa in its larger forms probably contains a good deal of material from later authors. Though the Imam makes a number of allusions to the injustice suffered by his family and the fact that their rightful heritage has been usurped, no one can call this a major theme of the Sahifa or an 'intransigent, undying resentment'.

In the one instance where Zayn al-'Abidin speaks rather explicitly of the injustice suffered by the Imams The modern Iranian editions are based mainly on the version of this text transmitted by the father of the above-mentioned Muhammad Baqir Majlisi, Mulla Muhammad Taqi Majlisi d.

The elder Majlisi had at his disposal numerous manuscripts of the text, which he had received from the foremost Shi'ite authorities of his day. In one of his works he refers to all the chains of transmission by which he had received the Sahifa, and, we are told, these number more than a million. The question naturally arises as to why Majlisi chose the particular chain of transmission mentioned in the preface out of the many he had at his disposal, especially since the chain itself is exceedingly weak as indicated by the commentators and recorded in the notes to the translation.

The reason for this seems to be the accuracy of this particular version going back to al-Shahid al-Awwal, as confirmed by another 'special' route through which Majlisi received the Sahifa. This special route is worth mentioning in detail, since it provides a good example of the aura which has surrounded the text in Shi'ite circles. One day, lying in bed half asleep, Majlisi saw himself in the courtyard of the 'Atiq mosque in Isfahan, and before him stood the Mahdi, the Twelfth Imam.

Majlisi asked him about a number of scholarly problems which he had not been able to solve, and the Mahdi explained their solutions. Then Majlisi asked him for a book which he could put into practice, and the Mahdi directed him to seek out Mawlana Muhammad al-Taj. In his vision Majlisi found the book, and it appeared to be a book of supplications. Waking up, he saw that his hand was empty, and he wept until morning at his loss.

Hence he went to see Shaykh Muhammad, and, entering his circle, saw that he held a copy of the Sahifa in his hand. He went forward and recounted his vision to Shaykh Muhammad, who interpreted it to mean that he would reach high levels of gnostic and visionary knowledge. But Majlisi was not satisfied with this explanation, and he wandered around the bazaar in perplexity and sorrow. Majlisi greeted him, and Aqa Hasan called to him and said that he had a number of books which were consecrated for religious purpose waqfi but that he did not trust most of the students to put them to proper use.

He then went back to Shaykh Muhammad and began collating his newly acquired copy with that of Shaykh Muhammad; both of them had been made from the manuscript of al-Shahid al-Awwal. In short, Majlisi tells us that the authenticity of his copy of the Sahifa was confirmed by the Mahdi himself. Among famous Safavid scholars who wrote commentaries are Shaykh-i Baha'i, the philosopher Mir Damad d. The best introduction to these - as well as to the contents of the Sahifa - is provided by Padwick's Muslim Devotions which also analyzes the major themes common to all supplications and explains many of the important Arabic terms employed.

Given the existence of Padwick's study, we can be excused for providing only a few comments to situate supplication in the larger context of Muslim prayer and to suggest the importance of the Sahifa for gaining an understanding of Islam as a religion.

Nothing is more basic than the daily prayers to Muslim practice except the testimony of faith or shahada: "There is no god but God and Muhammad is His Messenger. Even the bedridden must pray the salat if they are conscious and coherent, though they are excused from the physical movements which normally accompany it.

Most of the many forms of recommended prayer can be classified either as salat, dhikr or du'a'. The recommended salat involves the same movements and recitations that are contained in the obligatory salat while the Prophet's sunna sets down various times during the day or occasions when various specific salats may be performed.

In addition, the worshiper is free to perform salat as he desires, and thus it is related that Imam Zayn al-'Abidin used to perform one thousand supererogatory cycles of salat every night, in imitation of his grandfather 'Ali. Most Muslims recite such formulas a set number of times after completing an obligatory ritual prayer. If the Shari'a does not make dhikr an incumbent act, this has to do with the fact that the Qur'anic command to remember God was not given a single, specific form by the Prophet's sunna, in contrast to the command to perform the salat.

In other words, everyone agrees that it is important to perform dhikr and that the Prophet practiced it constantly. But the Prophet never made any specific form of dhikr mandatory for the faithful; on the contrary, he practiced many different forms and seems to have suggested a great variety of forms to his Companions in keeping with their needs. From earliest times the sources confirm the power of dhikr to provide for human psychological and spiritual needs and to influence activity.

Spiritual teachers eventually developed a science of different adhkar plural of dhikr appropriate for all the states of the soul. Whichever you supplicate - to Him belong the most beautiful names. Surely those who wax too proud to worship Me shall enter Gehenna utterly abject. MUSLIM God will respond to the servant as long as he does not supplicate for anything sinful or for breaking the ties of the womb, and as long as he does not ask for an immediate response.

All of you are poor except him whom I enrich, so ask Me for riches, and I will provide for you. All of you are sinners except him whom I release, so ask Me to forgive you, and I will forgive you.

It forms a basic part of the religious life, but like dhikr, though commanded by the Qur'an in general terms, it does not take a specific form in the injunctions of the Shari'a because of its personal and inward nature.

Everyone must remember God and supplicate Him, but this can hardly be legislated, since it pertains to the secret relationship between a human being and his or her Lord. The salat, however, is the absolute minimum which God will accept from the faithful as the mark of their faith and their membership in the community.

Its public side is emphasized by the physical movements which accompany it and the fact that its form and contents are basically the same for all worshipers, even if its private side is shown by the fact that it can be performed wherever a person happens to find himself. In contrast dhikr and supplication are totally personal. But the private devotional lives of the great exemplars of religion often become public, since they act as models for other human beings. When he recited them aloud, his Companions would remember and memorize them.

Most of the prophetic supplications are short and could easily have been recited on the spur of the moment, but some of the prayers of the Imams - such as Zayn al-'Abidin's supplication for the Day of 'Arafa no. Even if they began as spontaneous prayers, the very fact that they have been designated as prayers for special occasions suggests that they were noted down and then repeated by the Imam or his followers when the same occasion came around again.

Naturally it is not possible to know the circumstances in which supplications were composed, but we do know a good deal about early Islam's general environment which can help suggest the role that supplication played in the community. Many Muslims, no doubt much more so than today, devoted a great deal of their waking lives to recitation of the Qur'an, remembrance of God, and prayer. Even those who left Mecca and Medina to take part in the campaigns through which Islam was spread or participate in the governing of the new empire did not necessarily neglect spiritual practices.

And for those who devoted themselves to worship, supplication was the flesh and blood of the imagination. It provided a means whereby people could think about God and keep the thought of Him present throughout their daily activities. In the Islamic context, supplication appears as one of the primary frameworks within which the soul can be moulded in accordance with the Divine Will and through which all thoughts and concepts centered upon the ego can be discarded.

For Muslims then as today, obeying God depended upon imitating those who had already been shaped by God's mercy and guidance, beginning with the Prophet, and followed by the great Companions. For the Shi'ites, the words and acts of the Imams play such a basic role in this respect that they sometimes seem - at least to non-Shi'ites - to push the sunna of the Prophet into the background. The companions of the Imams constantly referred to them for guidance, while the Imams themselves followed the Prophet's practice of spending long hours of the day and night in salat, dhikr, and supplication.

Though much of this devotional life was inward and personal, the Imams had the duty of guiding the community and enriching their religious life. Hence it was only natural that they would compose prayers in which their knowledge of man's relationship with God was expressed in the most personal terms and which could be passed around and become communal property.

Many if not most of the supplications recorded in the Sahifa seem to be of this sort. One of them provides internal evidence to suggest that the Imam had in mind his followers rather than himself: in the supplication for parents 24 , he speaks as if his parents were still alive, whereas this could hardly have been the case, unless we suppose that he composed it in his youth before the events at Karbala'.

Here we have one of the greatest spiritual luminaries of Islam so overawed by the sense of God's goodness, mercy, and majesty as to express his utter nothingness before the Creator in terms that may seen surprisingly explicit for one deemed by his followers to be the possessor of such holiness. In the Sahifa we see Islamic spirituality - or that dimension of the religion of Islam which deals with the practical and lived reality of the personal relationship between man and God - expressed in the most universal of languages, that of the concrete and intimate yearning of the soul for completion and perfection.

The Sahifa provides a particularly striking example of what this means in personal, practical terms, not in the abstract language of theology or metaphysics. The prophetic attitude is to ascribe any evil, sin, error, stumble, slip, fall, inadvertence, negligence, and so on to oneself, while the satanic attitude is to ascribe these to God or to others.

To suggest that God is responsible - certainly a temptation in the Islamic context where the stress on the Divine Unity tends to negate secondary forces - is the epitome of discourtesy and ignorance, since it is to deny one's own self precisely where it has a real affect upon the nature of things: where evil enters into the cosmos. In short, the shahada means in practice that the worshiper is nothing and God is all.

Everything positive that the servant possesses has been given to him by God, while every fault and imperfection goes back to the servant's own specific attributes. If he has patience in adversity, this was given by God, but if he lacks it, this is his own shortcoming. If he knows anything at all, the knowledge was bestowed by God's guidance and mercy, but if he is ignorant, that is his own limitation.

If he possesses a spark of love in his heart, God has granted it, but every coldness and hardness belongs to himself. Every good and praiseworthy quality - life, knowledge, will, power, hearing, sight, speech, generosity, justice, and so on - is God-given. Only when this fact shapes a person's imagination and awareness can he begin to see things in their right proportions and be delivered from his own self-deceptions.

From the beginning of Islam, supplication has been one of the fundamental modes through which Muslims actualized the awareness of correct proportions and trained themselves to see God as the source of all good.

In its great examples, as typified by the Sahifa, supplication is the constant exercise of discernment by attributing what belongs to God to God and what belongs to man to man. Once this discernment is made, man is left with his own sinfulness and inadequacy, so he can only abase himself before his Lord, asking for His generosity and forgiveness. Those familiar with the writings of the later spiritual authorities may object that the perspective of supplication as just described deals with only one-half of Islamic spirituality, leaving out the theomorphic perfections which the friends of God awliya' actualize by following the spiritual path.

Granted, on the one hand man is the humble and poor slave of God, possessing nothing of his own. But is he not - at least in the persons of the prophets and friends - God's vicegerent khalifa and image sura? In fact, this second perspective is implicit in the first, since the more one negates positive attributes from the servant, the more one affirms that they belong to the Lord.

By denying that the creature possesses any good of his own, we affirm that everything positive which appears within him belongs only to God. To the extent that the servant dwells in his own nothingness, he manifests God's perfections. In any case, identity is alien to the perspective of supplication, which keeps in view the dichotomy between Lord and servant, a dichotomy which remains valid on one level at least in all circumstances and for all human beings, even in the next world.

The reader of the Sahifa will be struck by how often Zayn al-'Abidin asks God to forgive his sins, employing all the standard terms ithm, dhanb, ma'siya, etc. To be surprised at this or to suggest that therefore the Shi'ites are wrong to call the Imams sinless is to miss the points which have just been made about the shahada as the root of Islamic spirituality.

Muslims hold that all prophets are sinless, and the Prophet Muhammad is the greatest of the prophets, yet no one has ever seen any contradiction between his asking forgiveness and his lack of sins.

One easy but shallow way of explaining this is to say that the Prophet was the model for the whole community, so he had to pray as if he were a sinner, since all those who followed his sunna and recited the prayers which he taught would be sinners.

But to say this is to suggest that he was a hypocrite of sorts and to lose sight of the meaning of the shahada. No one is good but God alone' Mark Here, in Christian terms, is a concise statement of the shahada as applied to the lives of God's creatures.

They belong to God by the fact that He is God, but if they belong to the creatures in any sense, it is by His bestowal, just as the creatures have received their existence through His creation. Nevertheless, the prophets in as much as they are human beings cannot be placed on the same level as God. The respect in which human beings differ from God is all important for the spiritual life. It is man's clinging to the difference his own servanthood, his own createdness, his own inadequacy, his own sinfulness - which allows him to fulfill what is required of him as the creature of his Lord.

As the Qur'an says: Only those of His servants fear God who have knowledge Those nearest to God fear Him more than others because they have grasped the infinite distance that separates their created nature from their Creator; hence also they are the most intense in devotion to Him, since they see that only through devotion and worship can they fulfill His claims upon them.

No Muslim can think that he has reached a point where he no longer has need for God's forgiveness, so no Muslim can stop praying for it.

Moreover, the overriding goodness of God and the nothingness of the creatures demands that a pious act can never belong to the servant. To the extent that a human being is able to do what God wants from him, this is because God has granted him the power to do so.

In the last analysis, no good act can be attributed to the servant - the merit is always God's for example, Supplication It is here that the mystery of God's ever-present and immanent reality manifests itself, such that there is nothing left of the creature but a face of God turned toward creation.

At least three basic levels are distinguished for every positive human quality, though these levels are not exclusive and may coexist in various degrees within a single person depending upon his spiritual maturity. In the Sahifa the Imam often asks God for success in repentance, which may be defined as turning toward God through acts of obedience and avoiding disobedience.

In other words, their repentance pertains basically to the level of the activities governed by the Shari'a while the forgiveness they seek means that they ask God to pardon any act of commission or omission which is contrary to the Shari'a. On the second level of repentance there are those who have dedicated their lives to God and spend their waking moments in careful observance of the details of the Shari'a and following the recommended acts of the sunna.

They repent of the heedlessness ghafla of their own souls, which are unable to remember God with perfect presence.

They see their acts of obedience as falling short of the ideal because of their inward weaknesses and the various forms of blindness and hypocrisy which Satan is able to instill into their hearts, such as the temptation to ascribe their piety and diligence in observing the Shari'a to themselves. Rather, they repent of inappropriate thoughts and intentions and ask God to forgive these whenever they occur.

They repent of their own inadequacies as creatures and ask forgiveness for their own existence as separate beings. How can one ask forgiveness for something which is not one's own fault?

These objections might be valid if the texts had originally been written in English, but in fact the objection arises because of the difficulty of translating the concepts of one religious universe into another. Similar problems, it should be remarked, exist with much of the terminology which is normally used to translate Islamic texts and which has also been employed - because there is no other real choice - in the present translation of the Sahifa.

There may be a moralistic sense attached to the word in a particular context, and there may not. The Shari'a and kalam dogmatic theology tend to emphasize God's severity and incomparability tanzih , while Islamic spirituality and the devotional literature put more stress on His gentleness and similarity tashbih.

The Shari'a is not particularly concerned with speaking about God, since its function is to set down guidelines for the domain of activity. To the extent that God is taken into account, He is conceived of primarily as the Commander and the Lawgiver.

In respect of laying down the Law, He is a monarch who must be obeyed. A monarch - and especially the Eternal King - stands far above his subjects, who are in fact his slaves, and he enforces his edicts by means of scourges, dungeons, and executions. Moreover, kalam has never played the same important role in Islam that theology plays in Christianity, since its concerns are far overshadowed by the dedication of all Muslims to the Shari'a.

As a result, they singled out for their consideration certain subjects which were of no interest to the community at large. For most people, it makes no difference if the Qur'an is eternal or created, so long as God speaks to them through it.

Though kalam performs a necessary function in the Islamic universe, the vast majority of the faithful had no knowledge of the rational criticisms against which kalam was defending them, so they had no use for kalam. It was simply irrelevant to the religious life of most people. Since the theologians called upon reason to bear witness to their endeavors, they affirmed God's transcendence with great fervour.

Reason cannot accept the literal sense of many details of the Qur'an and the hadith, such as God's face, eyes, hand, feet, sitting, laughter, smiling, wavering, yearning, joy at man's repentance, surprise at the lack of sensual desire in a young man of piety, and so on. Hence the theologians felt compelled to explain such descriptions in terms of abstract qualities. This is not to question the validity of these interpretations, only to point out that the relatively concrete words and images found in the Qur'an and the hadith provide food for the imagination; through them human beings gain the ability to think about God in personal terms and establish an intimate, inward relationship with their Lord.

An inconceivable God - or a God who can only be known through abstract creedal statements - is of no use to the vast majority of people. Imagination feeds upon the concrete, not the abstract.

When God speaks in a language that appeals to the imagination, He thereby addresses all the faithful, bypassing reason and appealing to something far more universal in human hearts.

But when the theologians employ a disciplined rational methodology, they are addressing intellectuals like themselves. As a result, the faithful found spiritual nourishment not in the dry and abstract depictions of a far- away God provided by kalam but in the warm and concrete imagery of the Qur'an, the hadith, and the spiritual authorities. No one could love the God of the theologians.

In short, by the nature of their disciplines, the jurists and the theologians lay stress on the God of remoteness and transcendence. In contrast, the spiritual authorities speak of the God described in the Qur'an and the hadith as He describes Himself, not neglecting His nearness to all creatures.

They stress God's nearness and immanence, and they often remind us of Qur'anic verses such as, Whithersoever you turn - there is the face of God ; He is with you wherever you are ; We indeed created man; We know what his soul whispers within him; and We are nearer to him than the jugular vein Since the Shari'a concerns itself basically with activity, it is directed toward the outward affairs which are governed by the laws of the remote King. Kalam is polemical and rational, concerning itself mainly with the divine attributes of the transcendent God, not with the human dimensions of the relationship with a God who is also immanent.

The Qur'an and the hadith provide the seeds from which the Shari'a and kalam grew up, but they also provide the seeds for the subsequent attention that was paid by the spiritual authorities to all the dimensions of the soul. Devotional literature addresses this inward domain in an eminently practical way, attempting to shape the soul according to the revealed models.

There is, of course, no contradiction between thinking of God as transcendent and perceiving Him as immanent, any more than there is a contradiction between perceiving Him as Merciful and as Wrathful.

God reveals Himself under a variety of guises, and these in turn demand different rational perceptions and psychological responses. One cannot think in exactly the same terms about the Glorified al-subbuh , who transcends everything that man can conceive, and the Near al-qarib , who is closer than the jugular vein; nor can one feel the same toward the Gentle, the Kind, and the Compassionate as one feels toward the Vengeful and the Severe in Punishment.

Once codified and institutionalized, the human responses to God's self-revelations in the Qur'an came to emphasize certain divine attributes rather than others. All of these points of view coexist in the great representatives of Islam, just as they coexist in the Qur'an and in the soul of the Prophet.

But in the early period, it is difficult to disentangle the different strands, since the institutional forms which highlight them have not yet come into existence.

However, it is easy to see that certain manifestations of early Islam tend in one direction or another. The particular characteristic of the devotional literature such as the Sahifa is to emphasize the personal quality of God's relationship with His servants and His all- pervading love. As a result, they see a God who is a just and stern Commander, concerned only with beating His servants into shape so that they will follow His Law.

They tend to ignore the fact that practically every chapter of the Qur'an begins with the words, In the name of God, the All-merciful, the All-compassionate, and that the Qur'an mentions God's names of mercy, compassion, kindness, generosity, forgiveness, and love about ten times as often as it mentions His names of wrath and severity. The overwhelming Qur'anic picture is that of a God deeply concerned with the well-being of His creatures and ready to forgive almost anything, if only they will repent and acknowledge His sovereignty.

Faced with the reality of both mercy and wrath, the worshiper seeks out the one and does everything he can to avoid the other. This is a constant theme in the devotional literature in general and the Sahifa in particular.

I seek refuge in Thee from Thee. Hence the worshiper prays to God for protection against God Himself, since there is no other significant threat. Moreover, the servant can be confident that God's mercy will in fact overcome His wrath, since God is essentially merciful and only accidentally wrathful.

The Qur'an tells us in two verses that God's mercy embraces all things , , but it never suggests that His wrath is so universal. But this quality itself reflects the Qur'an, which is a mosaic of God's names and activities, stories of the prophets, legal injunctions, and promises and warnings about the Last Day. It was said above that one of the purposes of supplication is to shape the imagination of the worshiper in accordance with Islamic norms.

By following the Prophet's sunna the worshiper absorbs the Qur'an on all levels of his being, and in turn he is absorbed by the Qur'an, the Divine Word and the divine model of his own soul. Every element in the Sahifa's mosaic corresponds to elements of the Qur'anic text and the Prophet's soul. The connection between the spiritual attitudes expressed in the Sahifa and the Qur'anic statements about God and His relationship to His servants can most clearly be perceived in the Imam's constant recourse to God's names and his always appropriate expression of the corresponding human attitude.

On the one hand the Imam places great emphasis upon his own inadequacy and sinfulness, acknowledging that he deserves nothing but God's wrath. On the other, he repeatedly takes refuge in God's mercy and in God's own Qur'anic statements concerning the primacy of forgiveness, asking God to do with him as is worthy of such a merciful Being, not as he himself deserves. Act toward me with the forgiveness and mercy of which Thou art worthy! Act not toward me with the chastisement and vengeance of which I am worthy!

Man's point of view changes because each of the divine names points to a different face of God turned toward him. Human inadequacy and sin are real enough on their own level, and the Sahifa among others shows a remarkable awareness of the depth of human imperfection.

But the great spiritual authorities of Islam hold that in responding to human weakness, God's overwhelming mercy takes charge and the divine wrath pales by comparison. The more that human beings admit to their own inadequacy, the more they call down upon themselves God's pity and commiseration. Supplication and pleading are the natural human response to the shahada the fact that man is nothing compared to God, and that God - who is fundamentally mercy - is the only true reality.

Supplication responds to God's command, Despair not of God's mercy! Surely God forgives all sins A hadith is related concerning Imam Zayn al-'Abidin which is worth recounting because it is so completely in character with the Sahifa's emphasis upon God's mercy and forgiveness. One day he was told that Hasan al-Basri d.

It is only strange that a person is saved as he is saved. Then forgive me what does not harm Thee and give me what Thou wilt not miss. In order to understand the attitude expressed here, one needs to put it into its larger context. The specific attitude expressed by the Imam corresponds precisely to the reality of God's infinite mercy and forgiveness as revealed in various Qur'anic verses. Many passages from the Sahifa present the same point of view.

Moral shallowness could only follow if the worshiper remembered God's mercy and forgot His wrath, but both are always kept in view. Hence those elements of Islamic civilization which demonstrate complexity, subtlety, warmth, love, inwardness, spirituality, and a God of mercy, compassion, and immanence are seen as largely extraneous to or reactions against Qur'anic Islam.

Scholars such as Massignon have pointed out that a person of spiritual sensitivity only needs to read the Qur'an for such ideas to be dissolved. But few people who have adopted the old stereotypes possess this sort of sensitivity or would be interested in changing their preconceived ideas, lest sympathy be stirred up in their hearts.

When scholars and other outsiders look at Islam, they naturally perceive what can be seen at first glance, that is, events, written reports and records, social relationships, and so on. It is not easy to look into people's hearts or to investigate their personal relationship with God, nor are most people interested in doing so. If there is a way into hearts, it must come by studying the most inward concerns of individuals as reflected in their outward activities and writings. But those dimensions of Islam which have caught the most attention of outside observers are external and obvious, and they also happen to be relatively devoid of the love and warmth normally associated in the West with spirituality.

Islamic civilization as a whole is much like a traditional Muslim city: The outer walls make it appear dull and sombre, and it is not easy to gain access to the world behind the walls.

But if one becomes an intimate with the city's inhabitants, one is shown into delightful courtyards and gardens, full of fragrant flowers, fruit trees, and sparkling fountains.

Those who write about Islamic history, political events, and institutions deal with the walls, since they have no way into the gardens. The most traditional and authentic gardens of the city, and the most difficult of access, are the hearts of the greatest representatives of the civilization.

It is here that the supplications handed down from the pillars of early Islam can open up a whole new vision of Islam's animating spirit, since they provide direct access to the types of human attitudes that are the prerequisite for a full flowering of the Islamic ideal. But the Sahifa deals with other domains as well. As was pointed out above, the great representatives of Islam bring together all levels of Islamic teachings, just as these are brought together by the Qur'an and the hadith.

If spirituality has been emphasized in discussing the Sahifa, this has to do with the fact that the work is a collection of supplications, and these presuppose certain attitudes toward the Divine Reality which cannot be understood outside spirituality's context.

But the Sahifa also provides teachings that are applicable on many different levels, from the theological in the broadest sense of the term to the social.

A thorough analysis of these would demand a book far longer than the Sahifa itself. It is hoped that the publication of this translation will encourage scholars to study the content of the prayers contained in the Sahifa as well as the prayers left by other pillars of early Islam, the Shi'ite Imams in particular to bring out the whole range of teachings they contain.

The most that can be done here is to allude to some of the other important topics touched upon by the Sahifa and mention a few of the significant questions which these bring up. Islam is an organic reality possessing three basic dimensions: practice or the Shari'a al-islam faith al-iman which includes doctrine and intellectual teachings , and spirituality al-ihsan.

In the lived experience of the community, these dimensions are intimately interrelated, even if various institutional forms tend to deal with them separately. There is no stress on spirituality, since this is clearly one dimension of Islam among others, though a deep spirituality and holiness underly everything that 'Ali says. In contrast, the Sahifa by its supplicatory form and content, stresses the innermost dimension of Islam. But at the same time, it also touches upon Islam's other dimensions.

Imam Zayn al-'Abidin discusses all of these in the Sahifa sometimes briefly and sometimes in detail. The Imam also refers frequently to the domain of Islamic practices, or the Shari'a in the wide sense. He emphasizes the absolute necessity of following God's guidelines as set down in the Qur'an and the hadith in both individual and social life. Hence the Sahifa provides many specific social teachings as well as general injunctions, such as the necessity of establishing justice in society.

But since the social teachings deal with the domain of practice, the outermost dimension of Islam, they need to be viewed within the context of the Imam's doctrinal and spiritual teachings. Each human being has a long series of social duties, but these depend upon his more essential duties, which are first, faith in God, and second, placing one's own person into the proper relationship with the Divine Reality.

I have kept Arberry's Koran Interpreted in view as the model of how this might be done. It has already been suggested that one of the virtues of the early devotional literature is its ability to speak in a relatively concrete, pre-theological language of great universality.

As a result, any move in the direction of rendering concrete terms abstractly, by paying attention to the rational meaning rather than the images conjured up by the linguistic form, will take us in the direction of kalam and away from the universe of the Qur'an, the hadith and the intimacy of the supplications themselves.

Where difficulties arose in interpreting the meaning of the text, I have followed the commentary of Sayyid 'Alikhan Shirazi. I have not tried to be exhaustive in the notes, aiming only to identify proper names, clarify obscurities, and point to a few of the Qur'anic references in order to suggest how thoroughly the text is grounded in the revealed book.

This treatise is especially important for the manner in which it deals with many of the same themes as the Sahifa in a different style and language. It was proof-read by the dedicated and diligent efforts of S. Ata Muhammad Abidi Amrohvi. Agha Ahsan Abbas is also to be thanked for his efforts in coordinating the production of the Arabic text. I owe a debt of gratitude to my dear friend Wing Commander ret'd Qasim Husain, the moving spirit behind the Muhammadi Trust.

He caught me in a weak moment and pushed me into accepting a project which I never would have undertaken otherwise. His gentle but always firm and forceful pressure has made it possible for me to complete the translation practically on schedule. Without his intervention I would have been deprived of the opportunity to gain an intimate acquaintance with one of the deepest veins of Islamic spirituality. Anyone who comes to appreciate the contents of the Sahifa through the present work would do well to offer a prayer of thanks for the sake of Commander Husain.

I also thank Sayyid Ali Mohammad Naqavi, who read the translation and offered a number of useful suggestions for its improvement, and Sayyid Muhammad Husain al-Husaini al-Jalali, who placed at my disposal a useful bibliography of works concerning the Sahifa. Foreword by S. I said: From the hajj. Have you met the son of my paternal uncle, Ja'far ibn Muhammad upon him be peace? I said: Yes. Tell me! I said: May I be made your sacrifice! I do not want to confront you with what I heard from him.

Tell me what you heard! I said: I heard him saying that you would be slain and crucified as your father was slain and crucified. O Mutawakkil! God has supported this affair through us and appointed for us knowledge and the sword. These two are combined in us, while the sons of our paternal uncle have been singled out only for knowledge. Surely I see people inclining more to the son of your paternal uncle, Ja'far upon him be peace than to you and your father.

Have they more knowledge, or have you? Then he lifted his head and said: All of us have knowledge, but they know everything we know, and we do not know everything they know.

Then he said to me: Have you written anything from the son of my paternal uncle? So I brought out various kinds of knowledge, and I brought out for him a supplication which had been dictated to me by Abu 'Abd Allah upon him be peace.

He had related to me that his father, Muhammad ibn 'All upon them both be peace had dictated it to him and had told him that it was one of the supplications of his father, 'Ali ibn al- 12 Husayn upon them both be peace , from Al-Sahifat al-Kamila. He said to me: Will you permit me to copy it? I said: O son of the Messenger of God! Do you ask permission for that which belongs to all of you? My father counselled me to safeguard it and to withhold it from those unworthy of it.

Get Started. Jan 20, Sahifa Sajjadia Urdu Sahifa e Kamla e Sajjadia.. Its contents are both theological and ethically edifying in nature. Feb 13, O He who gives to a servant who asks from Him, takes him to his wish when he expectantly hopes for what is with Him, brings him near and close when he approaches Him, covers.

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