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Imam Zain al Abidin understood his role: to show the people the path to Allah ta’ala in the footsteps of his great grandfather, Rasulullah (SAW). His example is of both bravery and kindness.
By SALEEMAH JAFFER
EVERY year Muharram arrives with new hopes and opportunities for the future, and with a clear but difficult reminder of the past. For lovers of the honourable family of the Messenger (SAW), Muharram is a reminder of the struggle and victory of those the Messenger (SAW) loved most.
Every Ramadan Imam Zain al Abidin would take a new group of farm workers, and he would teach them about Islam based on the Quran and authentic Prophetic Sunnah, the way his father taught him. They would stay with him for a year, and then he would give them enough money and provisions to return to their homes to spread the message of Islam.
Imam Zain al Abidin (RA) was the middle son of Imam Husayn (RA). His name was Ali ibn Husayn, and he was known as Zain al Abidin because of the beautiful way in which he worshipped Allah (SWT).
Imam Zain al Abidin (RA) did not participate in the Battle of Karbala due to severe illness. When Imam Zain al Abidin heard that his father, Imam Husayn (RA), was the last one left standing, he called his aunt, Sayyidah Zaynab (RA), asking her to bring him a sword and a stick – a sword so he could fight alongside his father, and a stick to help him walk. The moment he stepped outside of the tent, Imam Husyan (RA) sent him back. Because he was ill, he was exempt from the battle.
The army destroyed the tents of the Prophetic household and captured the women and children. Among those captured were Sakeenah bint Husayn, Fatima bint Husayn, Zainab al Kubrah bint Ali ibn Abi Talib and Imam Zain al Abidin. They were taken from Karbala to Kufa, then to Basra, and finally to Damascus. Both Sayyidah Zaynab (RA) and Imam Zain al Abidin (RA) stood firmly on the Haqq, never wavering in the face of tyranny, and serving as a pillar of strength to their families and the ummah. Eventually they were allowed to return to Madina tul Munowwarah, but their trials under the tyrannical rule did not end.
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During this period, there are reports that up to ten thousand inhabitants of Madina tul Munowwarah were killed, many of whom were the children and grandchildren of Sahabah and Tabi-in. It is said that the tyrants forbid the people of Madina from interacting with Imam Zain al Abidin, threatening to kill them and their families. Imam Zain al Abidin stayed on the outskirts of the city. He had a small farm where he planted date palms. Every night he used to pray two rakaats next to each tree. This is how he earned the name ‘As-Sajaad’, the one who frequently prostrates.
Every Ramadan Imam Zain al Abidin would take a new group of farm workers, and he would teach them about Islam based on the Quran and authentic Prophetic Sunnah, the way his father taught him. They would stay with him for a year, and then he would give them enough money and provisions to return to their homes to spread the message of Islam. He would then recruit the next cohort to begin their intensive training in the foundational sciences of Islam. Some scholars say this is one of the ways Islam spread to the Indian sub-continent and beyond.
Imam Zain al Abidin never said no to anyone. He was the epitome of courage and compassion. On the day Imam Zain Al Abidin passed away, approximately 100 families went hungry. It was at this moment that his secret nightly charity distribution was exposed. For years he would leave food items for impoverished families in the quiet of the night.
Imam Zain al Abidin recognised that the Quran and Sunnah were no longer being prioritised, and he saw that the effects of this on Muslim society were detrimental. He witnessed that the separation from the Quran and Sunnah directly impacted the morality and humanity of people. Imam Zain al Abidin understood his role: to show the people the path to Allah ta’ala in the footsteps of his great grandfather, Rasulullah (SAW). His example is of both bravery and kindness.
Imam Zain Al Abidin and the Ahlul Bayt teach us accountability, perseverance, integrity, and steadfastness; the importance of the absolute prioritisation of Quran and uncontested authentic Prophetic Sunnah; and the centrality of non-violence and compassion in all aspects of our Deen.
Saleemah Jaffer is a PhD candidate and a student of the Alawi Husayni Ninowi Zawiyah.
- This article was first published in the June20, 2025 edition of Muslim Views under Saleemah Jaffer’s monthly column, ‘THE ROAD WELL TRAVELLED – exploring issues of social responsibility, spirituality and agency’.
