Shafaqna English– The representative of the Supreme Religious Authority in Europe emphasized that Imam Zainul-Abidin (AS), in the face of the corruption of the Umayyads, opposed them through the method of prayer and spiritual education, turning Sahifah Sajjadiyah into a divine treasure for the eternal kingdom.
According to Shafaqna Arabic, Hojjatul-Islam Morteza Kashmiri added: “The most important legacy of Imam Zainul-Abidin (AS) for Muslims is Sahifah Sajjadiyah, which is considered one of the most valuable treasures of Islamic heritage. It symbolizes a complete separation from the material world and a deep connection to the higher spiritual realm.”
He further stated that Imam Zainul-Abidin (AS) educated a group of scholars who became sources of knowledge on the Quran and other beneficial sciences. The Imam’s religious and educational approach clearly outlined the duties of a Muslim and countered the corrupt and oppressive methods of the Umayyads and Marwanids, which represented injustice, tyranny, and moral decay.
Kashmiri stressed that despite religious differences, all Muslims recognize the virtue, knowledge, and piety of Imam Zainul-Abidin (AS). He added: “The respect for Imam (AS) was not limited to those who directly interacted with him. Historians from various sects have highly praised his life and status. For example, Jabir bin Abdullah Al-Ansari (a companion of the Prophet (PBUH)) said: ‘No child of the Prophets has been seen like Ali bin Hussain (AS).’
Similarly, Abdullah bin Abbas, in his old age, would rise when Imam Zainul-Abidin (AS) entered and loudly say: ‘Welcome, O’ beloved of the beloved.’ Muhammad bin Muslim Al-Qurashi Al-Zuhri called Imam Zainul-Abidin (AS) a jurist and a distinguished scholar, adding, ‘I have not seen a Hashemite better than Ali bin Hussain (AS).'”
The representative of the highest religious authority in Europe further emphasized that even enemies such as Abd-al-Malik bin Marwan and Mansur Al-Dawaniqi recognized the Imam’s virtue and excellence. Imam Zainul-Abidin’s (AS) ethical, educational, and political activities were remarkable despite the pressure and siege from the Umayyads and Marwanids.
Through his composition of Sahifah Sajjadiyah, also known as the “Psalms of the Family of Muhammad (PBUH),” which is regarded as the “Third Weight” after the Quran and Nahjul-Balaghah, he left behind a monumental spiritual legacy.
Hojjatul-Islam Kashmiri stated that the Imam’s legal messages represent one of the deepest and oldest ethical and human documents in history, outlining a person’s duties toward themselves, God, and the environment. He emphasized that these messages are not merely religious instructions but form a comprehensive project for the ethical and spiritual upbringing of humanity, addressing over fifty rights—from the rights of God to those of neighbors, teachers, women, husbands, and even enemies.
The well-known prayer of Imam Zainul-Abidin (AS) for the defenders of the borders (Ahlul-Thughur), in which he prays for the jihadists, reflects the Imam’s profound perspective on the role of the army and the importance of defending borders from both a legal and ethical viewpoint.
Kashmiri concluded by noting that Imam Zainul-Abidin (AS) educated disciples who became sources of light and knowledge in the community, such as Abu Hamza Al-Thumali, Abu Khalid al-Kabli, and al-Zuhri. Politically, Imam Zain al-Abidin (AS) expressed his protest against the oppression faced by his family through his tears for his father, Imam Hussain (AS), and in Sahifah Sajjadiyah, he depicted the true Muslim, who opposed the immoral and corrupt methods of the Umayyads and Marwanids.
Commentary on Imam Sajjad’s (AS) Treaties of Right (Part 46)