Chapter One

 

 

Life-Stages and Personality Development

 

 

 

Birth and Blooming of Imam Zayd

 

As ‘Ali ibn al-Husayn was absorbed in his usual supplications and invocations after salat al-Fajr (morning prayer) anticipating another day, he was interrupted by good news: his virtuous wife Jida had given birth; a moment he had been patiently waiting for. As good fortune would have it the birth and the break of day were simultaneous.

 

At the instant he heard of this good news Zayn al-‘Abideen offered two rak‘ats of prayer as a token of thanks to Allah. Then he opened the Quranic Scripture in search for a name thus to glance the following ayat:

 

Allah has promoted the mujahideen far above those who remain

 

passive… 4: 95

 

Then he closed the Holy Book. He followed that by offering more rak‘ats to Allah. Then he opened the Sacred Scripture again and read the first line which said:

 

But do not think of those who have been slain in Allah’s cause as dead.

 

No, they are alive! With their Sustainer have they their sustenance.

 

3: 169

 

Then he went and volunteered more rak‘ats to Allah; after which he took the bountiful Book and read the following ayat:

 

Behold, Allah has bought of the committed Muslims their lives and their possessions, promising them paradise in return, [and so] they

 

fight in Allah’s cause, and slay, and are slain: a promise which in truth He has willed upon Himself in [the words of] the Torah, and the

 

Gospel, and the Quran. And who could be more faithful to his

 

covenant than Allah?

 

Rejoice, then, in the bargain which you have made with Him: for this,

 

this is the triumph supreme! 9: 111

 

After that Zayn al-‘Abideen closed the Holy Writ and struck one hand upon the other saying: Indeed we are all for Allah and indeed we are all returning to Him. I have been consoled by this newly born. He is Zayd. By Allah I find no one of [Imam] Husayn’s progeny more of a liaison than he on the Day of Judgement and his fellows of more preference than others.[9]

 

These were to be prognostications of a newly born in a noble family. The father, Zayn al-‘Abideen, felt pity on the day of Zayd’s birth. The father thus was caught between the horrible recollections of the past and the painful expectancies of the future.

 

Then Zayn al-‘Abideen went to take his first look at his eventful son; a son who generated in his father feelings of sympathy for his death that preceded the feelings of joy for his birth. The father gave his son his birth rites: he said the azan in his right ear, then he pronounced the iqamah in his left ear, and then he invoked Allah’s name as his Guard from the accursed Satan.

 

In was in the affectionate care of the foremost educator and mentor: Zayn al-‘Abideen that Zayd grew up. Zayd was engulfed by the compassion of his father. He was breast fed with virtue, and he was virtually surrounded by moral conduct from all sides. Besides that, his share of knowledge was extracted from the Prophet’s posterity. Zayd enjoyed unique access to both high standards of ethics and education.

 

As time went by and Zayd went from infancy to adulthood his father was closely watching his motivations and movements. He observed that his son was a free soul who resisted offences and was caring for the poor. He could never reconcile with tyranny and oppression. These observations would bring back memories to the father of the day Zayd was born and the ayats he read in the Holy Quran as well as the in-family chats about a Zayd who takes issue with injustice and is a champion of genuineness, who will die as the aggrieved party and who will be crucified in the city of Kufah (Iraq). Zayn al-‘Abideen could not help but feel a tragic future every time he took a thoughtful look at his son Zayd.

 

Correspondingly, Zayd would at times lay eyes on his father and notice a sorrowful look on his face. This was especially so whenever the battle of Karbala was on his mind. Zayn al-‘Abideen still had vivid recollection of the savage treatment that his family and supporters were subjected to by the Umayyads in Karbala. Zayd could see the past through the expressions on his father’s face. He could also reconstruct some of those bloody events. All of this impacted and prepared Zayd’s “personality of mission” and his role in as far as the ummah’s future politics and paladins are concerned.

 

The Environment and Circumstances Surrounding Imam Zayd’s Development

 

Imam Zayd lived during the latter half of the Umayyad era, an era that lasted for nearly a century,[10] and was teaming with incidents and changes on many levels.

 

As for political affairs: During Zayd’s boyhood the ruler was al-Walid ibn ‘Abd al-Melek who was known for his ostentatious lifestyle as well as his petrifying policies. His term of office was one of double-dyed reign as attested to from more than one source.[11]

 

After his death (96HE) his brother Suleiman ibn ‘Abd al-Melek ruled. Suleiman was known for his gluttony and habitual eating to excess. It is said that he was a victim of his insatiable appetite and died in the year 98 HE.[12]

 

The next ruler was the upstanding khalifah ‘Umar ibn ‘Abd al-‘Aziz. Imam Zayd was one of his associates when he was the governor of Medina during the reign of al-Walid and Suleiman. Zayd continued to correspond and advise him when he became khalifah. ‘Umar showed due respect to Zayd and said about him: Zayd is a very honorable man in what he says and in what he does (in his speeches and in his deen.[13]

 

‘Umar was followed by Yazid ibn ‘Abd al-Melek (101 HE). This succession was due to a “royal decree” by Suleiman ibn ‘Abd al-Melek. This ruler spent his time indulging in entertainment and the “good life.” He had a lover by the name of Hubabah; once he threw her a grape that landed in her windpipe causing her to choke and die. Her death broke his heart. He left her body in the palace until it deteriorated and turned foul. After that he was inflicted with tuberculosis and died in the year 105 HE.[14]

 

He was succeeded by the brutal dictator Hisham ibn ‘Abd al-Melek who was known for his sadism and extreme cruelty. He was also infamous for his ultra stinginess and malice.[15] At that time Imam Zayd was thirty years of age.

 

Social Variables: Government corruption was in no small degree responsible for a breakdown of moral values. The extended family concept was dwindling, doweries were soaring, individuals who lacked good judgement were quickly climbing the social ladder, and the “entertainment industry” was gaining ground. It got so bad that one of the Umayyad princes summoned all the singers in Hijaz and lavished them with multiple prizes. One singer by the name of Ma‘bad was given ten thousand dinars.[16] Corruption was eroding the features of the Islamic society. It was the ‘ulema who managed to preserve a balance of social sanity in which we had an otherwise deteriorating if not disintegrating Islamic social order. These ‘ulema did their best to check this slide by extending and expanding public knowledge and education along with a particular emphasis on “religious values.”

 

Intellectual and Cultural Changes: The Umayyad time-period may be referred to as the age of regression, dissension, intellectual clashes, and sectarian strife. Such ideas that would argue for predestination and others that would argue for man’s free will settled into incompatible positions. Rulers for their own personal interests entered the fray once in support of one side and then (in a political balancing act) in support of the other side. The sway of the Khawarej became popular and their agents increased. Polarization of opinions became common. Then came the Mu‘tazilites (the rationalists) only to be followed by their nemesis.

 

Poetry (a good gauge of public opinion at the time) was now composed with a particular emphasis on “making love,” amusing or stimulating distractions, “palace poets,” (praising the king instead of praising the Lord). This poetry was now in the service of the powers that be and the status quo.

 

Sycophants and mercenaries were recruited to fabricate hadith (quotes of the Prophet (P) that would rationalize or explain royal fiat. The lucrative incentives were there.[17]

 

This pretty much describes the Umayyad track. And this is not to exclude positive developments within particular circumstances and events which are to be encountered in almost every generation, the Umayyad included.

 

Personality Features

 

Imam Zayd had the traits of a man on a mission to establish a just order. He was firm in his conviction; he was brave, caring, sincere, and thoroughly honest. His was an on-going affair with the Notable Quran. He inherited good qualities. His father was Zayn al-‘Abideen; his grandfather was al-Imam al-Husayn, and his brother was al-Baqer. He was nurtured in a prophetic family of outstanding character. Zayd combined the valor of ‘Ali with the sense of honor of al-Husayn, with the devotion of Zayn al-‘Abideen, with the sagacity of al-Baqer. He was well known for his exemplary moral quality that was bequeathed to him from converging and complementary sources. In short, he was the embodiment of all that is good.

 

Devotion and Reverence

 

Zayd’s devotions and rituals were beyond what is ordinary or usual. His deep personal and private knowledge of Allah overwhelmed his self, spirit, and state of nature. At times when Allah’s name is mentioned he would lose consciousness… When he listened to the promising or punishing ayats of the Quran he would swerve like a tree subjected to the strong currents of the wind.[18] His brother, ‘Abdullah ibn ‘Ali said: When my brother Zayd read the Quran he would cry, and we would think he was on the verge of passing on.”[19]

 

Imam Yahya the son of Zayd recalls his father’s daily devotionals: Allah bless my father. He was so dedicated. Little was his sleep during the night, much was his fasting during the day. He spent time during the day praying, and when night arrived he slept for a short while only to wake up and spend the core of the night in his worship and supplication. At times he would stand and beseech Allah with tears running down his cheek until the break of dawn. At the break of light he would prostrate himself and pray the early morning prayer and follow that by invoking Allah’s blessings and mercy until sunrise. From then on he would go out and fulfill his immediate duties. At high noon he would return to his niche praising, exalting, and thanking the Glorious Sustainer. Then he would offer his noon salatand sit down. Then he would offer his afternoon salat and follow that up with more supplications and prostration. Once the sun went down he would perform his sunset and night prayers.[20]

 

This heart and mind consuming devotion by Imam Zayd was not the type that people are accustomed to, the type that pacifies or marginalizes. There are rituals that have the effect of neutralizing the human being, but Zayd’s devotion and rituals were motivating and fulfilling.

 

His Courage

 

To have courage is to be psychologically prepared to take on danger as it interferes with goal achievement. And the more the goal is noble and the commitment to it is deep the more psychological formulation is needed until eventually there is no longer a fear of danger. It is along these lines that Imam Zayd ibn ‘Ali acquired his courage. Abu Mu‘ammar Sa‘id ibn Khathim said: We were in the quarters of Shabib ibn Gharqad when we heard the sound of approaching horses. All of us were frightened as we thought it may be [a contingent force belonging to] Yusuf ibn ‘Umar. At that time I realized no one was as exuding courage and showing contempt for danger than Zayd ibn ‘Ali. He did not interrupt his speech nor did he show any indication of fear. When the horses passed by and we were released he came to us and said: some of you may be afraid of an impending danger; but I do not intend to take on deviant authority because of some earthly interest, nor do I do so for financial gains, I do it solely for the sake of Allah and as a means of accessing Him. And whoever has Allah as his motivational objective then there is nothing that comes his way that can frighten him.[21]

 

Due to this type of psychological potential he challenged tyrants and their functionaries. He was able to speak the truth to their faces. He was effective in disarming them by sound argument before confronting them with weapons. He continued along this course until his words eventually blended with his blood. This became the kindling matter for freedom, a freedom that erodes despotism and lights the torch for the rest of humanity; a humannity looking for its way out of the totalitarian tunnel.

 

A scan of his bold initiatives during his lifetime and we appreciate his determination and heroism. One narrative has it that the troops of the Levant (al-Sham) who were approaching from the direction of al-Hirah were confronted with this lion-heart who was able to fell more than two thousand of them between al-Hirah and al-Kufah.[22]

 

His Articulation and Eloquence

 

The contemporaries of Imam Zayd were unanimous about his superior ability to communicate and convince his audience. Zayd was an interlocutor who commanded his words. His expressions were easy and graceful. His method of delivery was thoughtful and conclusive. Even his avowed enemy Hisham ibn ‘Abd al-Melek said of him: His tongue was razor sharp, sword swift, and in a higher place than wizardry and liturgy.[23]

 

It has been narrated that people would assemble around when Zayd would discourse with Ja‘far ibn al-Hasan about the issue of revenue and financial contributions of the ruler. People would memorize Zayd’s words as if they were poetry or prodigious precedents.[24]

 

Kumayt ibn Zayd al-Asadi a renowned poet and a man of letters during that time said of Imam Zayd: I have never seen anyone more fluent than Zayd ibn ‘Ali.”[25]

 

Khaled ibn Safwan a well known sermonizer and oratorical speaker said: Eloquence, articulation, asceticism, and devotion came to an end with Bani Hashem only to commence with Zayd ibn ‘Ali.[26]

 

It also has been reported that the outstanding grammatician Seebaweyh would quote some of Imam Zayd’s poetry [apparently as grammatical citations.][27]

 

Imam Zayd set the tone for the high spirits of men in pursuit of their Islamic mission. Words have to be chosen; sentences have to be effective, and expressions have to be moving. Zayd was well versed and well prepared along these lines. Words are captivating even if their content is of an inferior logic; likewise words are disenchanting even if their intended logic is superior!

 

His Austerity and Self-Discipline

 

Imam Zayd was familiar with the facts of life; he knew how driving and volatile life can be. He viewed life as a transient reality. Thus did he spend his time in life as a Spartan. His words to his Sustainer say it all:

 

O Allah! I ask Thee gravity away from this world, and a dislike for it and its fans. This world’s plenty is inadequate; its iniquity is harsh, its assembly dissipates, its goodness is polluted, its current becomes obsolete, its favors turn sour. Whatever is missed in this world becomes a grief and whatever is gained becomes a sedition, except [O Allah!] for those You have harbored. I ask Thee to guard me from this world. Do not have us satisfied with this world and its content, for it is a world that betrays all who have confidence in it, and it disappoints all who trust it. Those whose share and investment are in this world will be disappointed by its earnings and dividends.[28]

 

Imam Zayd spent his worldly life away from its temptations, avoiding its pitfalls. He says:

 

By Allah, I have never lied since I could distinguish left from right and I have never violated any sanctity of Allah since I realized He punishes such violations.[29]

 

He once said to a friend of his:

 

Aba Qurrah! By He who knows the blood life of Zayd ibn ‘Ali, this Zayd has not profaned any of Allah’s sanctities since childhood. Aba Qurrah! Whoever obeys Allah will find creation obeying him.[30]

 

He would say to his companions:

 

People! The best form of conformity to Allah is devotion and the most honorable provision man can have is a sense of Allah’s power presence. So be devoted in this world and provide yourself for the next.[31]

 

Zayd’s devotion and austerity were vouched for by the scholars of his time. ‘Amer al-Sha‘bi said: I have not seen anyone more abstentious than Zayd ibn ‘Ali.[32]

 

Abu Khaled al-Waseti said: I have not seen a Hashemite more devoted and self-denying than Zayd ibn ‘Ali.[33]

 

Sincerity and Altruism

 

Imam Zayd had dedicated his life to Allah. He would only think about what would be in the best interest of the ummah and what would satisfy its Creator. He would never hesitate to do whatever would serve the ummah and be to its advantage. One of his famous quotes:

 

By Allah! If I knew that Allah’s gratification is in my sparking a fire and placing my own self in it, I would not hesitate to do so.[34]

 

He says in his address to the ummah:

 

I affirm by Whose permission I call upon you, and by Whose order I advise you, I do not seek preference over any committed Muslim, nor do I want to harm any affiliate. My wish is to spare you the doom of those who perish and to guide you away from iniquity. I would rather set a fire and throw myself into it rather than incur Allah’s wrath and be transfixed to this worldly life. I so desire your salvation and redemption. If you respond positively to our invocation you will be felicitous, well off, and prosperous.[35]

 

The more a person (like Imam Zayd) becomes devout and sincere to his Lord by carrying the burden of the ummah’s frustrations and expectations, the more he is selfless and the more sacrifices he makes.

 

Above were some quick references to some of Imam Zayd’s qualities. There are other aspects to his watershed lifetime that can only be expressed in poetic terms as bland language is incapable of capturing his cascading features.

 

As a Scholar

 

Medina was a city very well known for its concentration of ‘ulema. It was an encyclopedic city of sahabis, tabi‘een, and the figures of Ahl al-Bayt. Imam Zayd ibn ‘Ali sought knowledge at an early age. He was involved in scholarly competition within Medina’s intellectual circles. He invested a considerable amount of time in personal achievement and in expanding his scholarly horizons. He gained a firm position in the sciences of his time. He knew that he had to equip himself with rational tools to be able to contend with the trends and moods of his time; and he did so within perspective and within context.

 

Those who left an intellectual imprint on Imam Zayd were: his father ‘Ali ibn al-Husayn Zayn al-‘Abideen, his eldest brother Muhammad al-Baqer, the sahabi Abu al-Tufayl ‘Amer ibn Wathilah, Aban ibn ‘Uthman, ‘Ubaidullah ibn Abi Rafi‘, and others.[36]

 

Much has been said about the relationship between Imam Zayd and Wasel ibn ‘Ata’. Which one was the student of the other? Who was influenced by the other? Historical documents do mention that Imam Zayd did meet Wasel ibn ‘Ata’ as he met with other ‘ulema in al-Sham, Kufah, and Basra. They had their dialogues as is expected when scholars converge and meet with each other. Imam Zayd, though, was older than Wasel and of more scholarly depth. Wasel did seek out Imam Zayd’s opinions and solutions. History though has not been as generous as to register all these encounters and answers by Imam Zayd.[37] As for those who claim that Imam Zayd was a student of Wasel ibn ‘Ata’ and was influenced by Wasel’s ideas concerning Imamat there is no substantiation or historical validity.

 

Imam Zayd: Kin and Fellow of the Quran

 

Historical precedence proves that any idea, movement, or mission based in the Quran is bound to the Quran’s infinite nature. It accompanies the Quran into people’s lives. This may be one reason that Imam Zayd’s thought has been preserved throughout the passage of time against all odds. Imam Zayd adopted the Quran as a perpetual guide and an accurate criterion, and a secure refuge. His initiation and his remuneration were from and to the Quran.

 

At an early time in his life Imam Zayd contemplated the meanings of the Quran. He practically allocated thirteen years of seclusion with the Quran: reading and understanding it as a program and a system emanating from practical behavior. Abu al-Jarud once said: I entered Medina and every time I would ask about Imam Zayd I would be told: He is the Quran’s kith and kin.[38]

 

Imam Zayd secluded himself to be in the companionship of the Quran; a seclusion that took him on a long sojourn into the world of facts and mysticism. This self-imposed seclusion began to have its effects on his behavior as well as his trend of thought and “creativity.” Some narrators convey to us an incident in which Imam Zayd asks his brother Muhammad al-Baqer to pass on to him a book belonging to their grandfather Imam ‘Ali (AS). After a while the book is handed over to Imam Zayd. After reading through it Imam Zayd says that I found whatever I was searching for in this book in the Quran. Abu Ja‘far wanted to quiz him and so he said, “Could I ask you some questions?” And Zayd answered : yes, go ahead and ask. Abu Ja‘far opened the book and began to ask Imam Zayd to which Imam Zayd gave answers written in this book. To this Abu Ja‘far commented: “For father and mother’s life! You are one of a kind. God grace your mother who gave you birth. She gave birth to a replica of your forefathers.[39]

 

In this instance Imam Zayd’s answers were carbon copies of Imam ‘Ali’s answers. This is attributable to the fact that they both were well versed and well entrenched in the meanings of the Noble Quran.

 

Explaining the Quranic Text

 

The tafsir (explanation) of the Quranic meanings during the sahabi and tabi‘i (first and second generation Muslims) times was readily available to many people. These early exegesis (tafsirs) did not dwell on clarifying the meanings of ayats per se as much as they focused on explaining the meanings of terminology and nomenclature. But then as time passed by the Quranic text was not easily understood for many reasons. And then each era’s scholars began to exert effort to bring out the diminished and exclusive meanings of the Quran. Some of these interpretations had the flavor of the particular scholar’s specialty: some of these scholars emphasized the linguistic quality of the Quran, others placed more emphasis on the fluent articulation of the Holy Text, yet there were others who focused on the fiqhi or doctrinaire contents of Scripture. With this variety we have what we have today of tafsir.

 

Imam Zayd (AS) developed a peculiar interest during a lifetime sojourn with the Quran. His concern was to establish a Quranic theory of knowledge that is inclusive of human mental discoveries. To do that he sought to assimilate unexplained words and unaccounted for intimations in the ayats of the Quran into a cognizant rendition which came out in book form called Tafsir Gharib al-Quran (The Interpretation of the Quran’s Mystifying Words).

 

He proceeded by studying all the clusters of ayats that centered around a particular theme. In doing so he extracted or developed relative and substantial cognitive contents. Eventually he began to put together a Quranic paradigm which would integrate the issues and affairs of life and thought processes. A closer look at Imam Zayd’s books and epistles reveals that they are a thematic rendition of the Quran’s meanings. A review of Imam Zayd’s works (which we have reexamined and published) brings out the penetrating and deep understanding Imam Zayd had of the Impeccable Quran; it also shows how he was brilliant to put these sublime meanings in human language. The following are some excerpts of his tafsir.

 

The Concept of “Harm” in Allah’s Book

 

‘Ubaidullah ibn al-‘Ula says: I heard a person ask Zayd ibn ‘Ali (AS) about what does “harm” mean in the Book of Allah, such as when Allah says:

 

Said he: “Do [you really think that] they {the idols} hear you when you invoke them, or benefit or do you harm?” 26: 73 Say [O Prophet]: “It is not within my power to avert harm from, or bring benefit to myself… 10: 49

 

Zayd (AS) said: as to the verse: Said he: “Do [you really think that] they {the idols} hear you when you invoke them, or benefit or do you harm?” what is meant hear is: do you think that these idols will bring you to life or cause you to die?

 

As for Allah’s words: Say [O Prophet]: “It is not within my power to avert harm from, or bring benefit to myself… this means that I do not have it within my control to actualize what benefits me nor do I have any management of repelling what would eventually inflict me.

 

“Harm” may also mean hard-times and an act causing pain or damage as in His words:

 

And if Allah should impact you with crisis… 6: 10

 

or:

 

… and are patient in crisis and hardship… 2: 177

 

One interpretation of “harm” is drought as is ascertained from the ayat:

 

And [thus it is:] whenever We let [such] people taste [some of Our] grace after hardship has visited them… 10: 21

 

The word grace in the ayat above refers to rain which explains the word “hardship” in the ayat above which refers to drought in the context of the Quranic discourse.

 

The word “harm” could also mean danger as in:

 

And whenever harm [danger] befalls you at sea… 17: 67

 

It could also mean “an impairment of health” as this ayat says:

 

And [remember] Job, when he cried out to his Sustainer: “Harm [Ailment] has befallen me… 21: 83

 

For [thus it is:] when harm [affliction] befalls man, he cries out unto Us,he be lying on his side or sitting or standing… 10: 12

 

The word “harm” in the Quran could also mean devaluate:

 

Verily, they who are bent on denying the truth and on barring [others] from the path of Allah, and [who thus] cut themselves off from the Apostle after guidance has been vouchsafed to them, can in no way harm [devaluate] Allah; but He will cause all their deeds to come to naught.

 

47: 32

 

The meaning of “hand” in the Quran

 

 

Ubaidullah ibn al-‘Ula said, I heard Zayd ibn ‘Ali say about the following ayat:

 

And the Jews say, “God’s hand is shackled; and manacled [by Allah] are their hands because of this their assertion. No, but wide are His hands stretched out… 5: 64

 

Imam Zayd says that the reference here is to Allah’s magnanimity and generosity. In other verses in the Quran the words speak of Allah: “giving abundantly.” In Arabic discourse when it is said that a person is indebted to another person’s hand it is another way to express how one person extends is helping self to another person.

 

Allah also says:

 

And neither allow your hand to remain shackled to your neck…

 

17: 29

 

and this, according to Imam Zayd, this means do not withhold your hand from spending in good causes as it would be tantamount to having your hand tied to your neck.

 

Allah also says:

 

Said He: “O Iblis! What has kept you from prostrating yourself before that [being] which I have created with My hands?

 

38: 75

 

This would mean that “I [God] personally created him [Adam] without parents. This is not a specific reference to human-like “hands” as much as it is a reference to Him as a whole being responsible for Adam’s creation. It could very well be that Allah said to Adam “be” and he was without ever having His “hands” involved in the act of creation.

 

Also:

 

…and the heavens will be rolled up in His right hand…

 

39: 67

 

“right hand” in the above ayat refers to His ability and potency. Likewise:

 

rolled up in His right hand… would refer to His possession and dominion. It is like saying: If it is in my hand it is mine. Which does not necessarily and literally mean that I have it clenched in my fist. There are examples of this in Arabic poetry.

 

The Meaning of Waywardness and Guidance in the Quran

 

 

‘Ubaidullah ibn al-‘Ula said: I heard a man asking Zayd ibn ‘Ali about the Quranic statement:

 

Have you ever considered [the kind of man] who makes his own

 

desires his deity, and whom God has [thereupon] let go astray, knowing

 

[that his mind is closed to all guidance]… 45: 23

 

…however, He lets go astray him that wills [to go astray], and guides

 

aright him that wills [to be guided]… 16: 93

 

…and the Samaritan has led them astray… 20: 85

 

Oh, woe is me! Would that I had not taken so-and-so for a friend!

 

Indeed, he led me astray from the remembrance [of God] after it had

 

come unto me! 25: 28-29

 

…and preserve me and my children from ever worshiping idols – for,

 

verily, O my Sustainer, these [false objects of worship] have led many

 

people astray… 14: 35-36

 

What does “to be led astray” in the above verses mean? What does it mean when someone is misguided?

 

Zayd ibn ‘Ali said that it has a variety of meanings:

 

Mis-guidance coming from Allah the Exalted may be understood in two ways. One way is that the definition of a wayward person as being mis-guided comes from Allah; remember the definition itself not the actual act by man comes from Allah. It would be like saying a person is a criminal. The description of “criminal” is after the fact. By defining a criminal act and its perpetrator we are not condemning anyone to a criminal lifetime. The other meaning is to forsake and abandon. Hence, a person goes astray because as a consequence of his disobedience of Allah he is deserted and eschewed by Allah. Subsequently, that means that Allah will not accompany or succor someone who has chosen to take issue with Allah. This would be like saying a father ruins his son if he fails to amend the pervert and obnoxious behavior of his son. But in fact the father never facilitated or approved of his sons wayward choices. Besides, a person has enough common sense and access to Allah to deter him from deviant choices. But after all this, if the final choice is to disregard Allah then all evidence goes against him.

 

A human misguiding another human, or being misguided by Satan takes the form of allurement, temptation, and deception. If a human-being is enticed or seduced to disobey God then he is misguided and misled. This particular meaning is not applicable to God, as He never tempts or deludes anyone into His disobedience.

 

As for idols (that cannot hear or see) being the source of mis-guidance as in:

 

…inasmuch as they said [to their followers], “Do not ever abandon

 

your gods: abandon neither Wadd nor Suwa‘, and neither Yaghuth nor

 

Ya‘uq nor Nesr!”

 

And so they have led many astray… 71: 23-24

 

The explanation of this type of mis-guidance is traced not to lifeless idols but to their intrinsic choice to equate idols to God or replace Him with them. Their deifying of material objects worshiped as God explains why they are mis-guided. This would be like saying a particular lady drives a particular man crazy or to insanity even though this lady may not know the man at all. In a “round-about-way” the man, with the idol as catalyst, goes astray.

 

Likewise, guidance is in a variety of norms. Such as:

 

… and guided them unto a straight way… 6: 87

 

…[on the strength thereof] you, too, shall guide [men] onto the straight

 

way… 42: 52

 

…and made them leaders who would guide [others] in accordance with

 

Our behest… 21: 73

 

In the above ayats we realize Allah is telling us that He guides, His prophet (P) guides, and so do the committed Muslims.

 

When Allah guides, it means that He establishes the truth, encourages its access, and designates it as such. This we understand from the illustration in the following ayat:

 

And as for [the tribe of] Thamud, We offered them guidance, but they

 

chose blindness in preference to guidance… 41: 17

 

This means that Allah showed and clarified to them the issue of being guided.

 

He says:

 

Verily, We have shown him the way: [and it rests with him to prove

 

himself] either grateful or ungrateful. 76: 3

 

Another aspect of guidance from Allah is His ‘ismat (immunity of man). The above ayat exemplifies man’s choice of having to gain it or of choosing to lose it.

 

Guidance from the Prophet (P) and the committed community of Muslims is in the form of elucidating and demonstrating guidance through words and necessary action.

 

Imam Zayd: Refined by the Sunnah

 

In addition to the Holy Quran, the Sunnah is the complimentary and comprehensive source that man needs for laws and legislation within which an Islamic personality can grow, thrive, and have its flourishing ideas. Thus will life take on a course of integrity and prosperity. For that reason the Sunnah has been the concern of scholars and researchers throughout Islamic history.

 

During the Umayyad reign, the Sunnah was strained and stressed. Personal preferences, ethnic inclinations, and political priorities had their impact on the narration of the hadith(the Prophet’s precedents). Facts pertaining to the Prophet’s model were stuffed or skewed with fabrications and distortions. The Prophet’s pace-setting Sunnah was polluted with bida‘ (prevarications and fraud). The speckless Sunnah was menaced and almost undermined had it not been for men who vowed their lives to preserve it; they exerted their best efforts to distinguish it from intruding accretions that came from political and personal quarters. They devised ways and means to identify true hadiths from fancied ones.

 

Foremost in this regard was Imam Zayd ibn ‘Ali who was one of the first to collect and critique the body of hadith literature. It is narrated that he compiled his book Musnad al-Imam Zayd and wrote it himself. He circulated it to his inner circle of companions before he embarked on his course of martyrdom. It was the first book to classify the hadith into fiqh sections.

 

One of the criteria that was emphasized by Imam Zayd in the process of verifying a hadith’s authenticity was to place it in the faultless context of the Quran and draw a comparison between meanings. When asked by some of his admirers about “controversial” hadith, he replied: Know that no prophet parted with his society before leaving them with compelling and binding evidence that affirm Allah’s truth and facts. Whatever fallacies and fables follow are a product of the generations that follow such prophets. Prophets (P) had people “put words in their mouths.” Allah’s final prophet (P) said: When you hear a hadith place it in the Quranic reference and if it is agreeable it may be related to me and I stated it; but whatever hadith seems to be contrary to established Quranic meanings that it is not from, I did not utter it, and I am extricated of its consequences.[40]

 

He also said: You will never produce a hadith confirming me except if I am able to substantiate it by Allah’s Book.[41]

 

Imam Zayd and Rationality

 

The human intellect has its field of activity within which it goes to work. Inside this range of thought there can be no barrier or religious “off-limits.” In this designated area the mind is expected to work objectively and sometimes judgmentally. Sometimes though, there are factors that veto or interfere with this mental pursuit, such as sentimentality, fanaticism, selfishness, and all other issues in which emotion is apt to precede the intellect. There are also some areas beyond the reach of human intellect and mental scrutiny, such as metaphysical issues, matters pertaining to how man’s behavior with God should be, and basically all otherworldly and paranormal phenomena.

 

It would appear that it was within these parameters that Imam Zayd exercised his mental faculty. Relying on the mind and intellect Imam Zayd pondered the sensual world, but when it came to the extrasensory or the unnatural he did not rely on the mind per se. In this case his reliance was upon the eternal miracle: the Sacred Quran. But he still held that the human mind should function within its given guidelines. He said in the introduction to his book: Al-Iman (Divine Commitment): I advise you to adopt Allah’s Book as a trend setter, inspiration, and guide. You should always be second to it in whatever you favor or dislike. You should always suspect your own selves whenever at variance with the Quran. For the Quran is a cure for those seeking a remedy. It is light for those seeking a guide. It is a lifesaver for those who utilize it. Whoever is instructed by it is sure to reach his destiny, and whoever rules by it does so with justice. It tips the balance of arguments. Whoever contradicts it denies God. In it you will find the news of those preceding you in time, the news of the end of time, and the news of your affairs as they are exhausted by time.[42]

 

In his books, epistles, and other works Imam Zayd stimulated the mind to arbitrate some disputes and to focus on propositions. He encouraged the mind to relate what is tangible to what is not; and to detect the movement of history, the sequence of events, and the proper variables of the past.

 

Imam Zayd’s Fiqh

 

Imam Zayd is considered to be the founder of a substantial school of thought. He was known for his practical and in-depth fiqh. His ideas were fertile. The basis of his paradigm and fiqh is grounded in Islamic jurisprudence: the Quran and the Sunnah. It has been said that a person came to him inquiring about his opinions to which Imam Zayd responded: Whoever relates to you something about me which your heart refuses to accept, and which is contrary to what you know of me, and which you have not learned from me, something which you are not able to find in Allah’s Book, then know I have nothing to do with it. But if there is a basis for it in Allah’s Book, and it seems to correspond to the truth, and you can relate it to me and you find it compatible to my course of thought then accept it; for the truth comes from its folks and it reverts to them.[43]

 

Zayd relied on Usuli (principles of jurisprudence) criteria in his fiqhi deductions and reasoning. Most of these criteria were not registered at that time and he did not dictate them to his circle of students which was customary at the time. Some of these criteria are recognizable by studying and examining his fiqh. Some Zaydi scholars of following generations identified these criteria and standards as did the followers of other schools of Islamic thought.

 

One of the most famous books on the fiqh of Imam Zayd is Al-Majmu‘ which is published today under the title: Musnad al-Imam Zayd ibn ‘Ali. It circulates widely among the Zaydis (the followers of the Zaydi math-hab). This book has been researched, quoted, and referenced.[44]

 

There is also Manasek al-Hajj wa al-‘Umrah (The Rituals of Hajj and ‘Umrah); published in Baghdad, Iraq.

 

Some of Imam Zayd’s works have been narrated by his students. Imam Muhammad ibn Mansur al-Muradi quotes works of Imam Zayd in his books; especially, Al-Amali (known as Amali Ahmad ibn ‘Isa). So does al-Hafez Abu Abdillah al-‘Alawi in his famous book Al-Jami‘ al-Kafi.

 

 

I found a book attributed to al-Shahid Hamid al-Muhalla of the 6th Hijri century under the title: Fiqh al-Imam Zayd wa As-habeh within which there are rare quotes about Imam Zayd.

 

Noteworthy here is the fact that the Zaydi fiqh today is not all the work of Imam Zayd alone. Rather it is a fiqh that threads together the scholastic deductions and opinions of legal scholars affiliated with Ahl al-Bayt who worked within a general framework of Usul al-Fiqh beyond the confinements of one particular Islamic school of thought and not limited to the methodology of a peculiar scholar.

 

For this reason the prominent scholars of the Zaydi school of thought are faqihs in their own right on a par with the Imams of the four schools of Islamic thought who command followers due to their substantiated fiqh whose Usul are well known and well explained.

 

Imam Zayd as Viewed by His Contemporaries

 

Imam Zayd climbed the intellectual ladder until he was recognized and his star shined. He delved into the details of his generation’s body of knowledge and humanities and gained the acknowledgment of his contemporary peers. They all admitted his leading scholastic accomplishments, namely:

 

* The testimony of his eldest brother and unique mentor Imam Muhammad al-Baqer (AS) who said: Zayd has been endowed with privileged divine knowledge[45]; ask him as he knows what we do not.[46]

 

He replied to someone asking about Zayd: You ask me about a man who is resounding with fervent commitment and knowledge from head to toe and who is the master of his folks.[47]

 

*The testimony of his nephew, his classmate, and youth companion Imam Ja‘far al-Sadeq (AS) when he says: By Allah, he was more than any one of us the avid reader of Allah’s Book and the astute to understand Allah’s deen.[48]

 

*The testimony of Imam Abu Hanifah al-Nu‘man ibn Thabet the renowned scholar of Sunni fiqh who said: In his generation I have seen no one better equipped for fiqh, no one more knowledgeable and more sharp and eloquent. He [Zayd] was second to none.[49]

 

*The testimony of the distinguished hadith narrator Sulayman ibn Mahran al-A‘mash who commented: I have not seen among them (meaning Ahl al-Bayt) anyone preferable, knowledgeable, and more articulate than him [Zayd.][50]

 

Respect and Reverence

 

Imam Zayd (AS) was a personality that commanded the respect of creative people; be they commanders, scholars, communicators, ascetics, and others. His character was refined and his standards were high. All talented people expressed their admiration for his outstanding personality. Not to mention that Imam Ja‘far ibn Muhammad al-Sadeq and ‘Abdullah ibn al-Hasan al-Kamel who used to hold Zayd’s mount [horse] and fix his attire to his saddle.[51]

 

Al-Baqer said: Zayd is the language that I speak.[52] He also said: No one of us was born to resemble ‘Ali ibn Abi Taleb more than him [Zayd.][53]

 

*Selemeh ibn Kaheel said: I have not seen anyone more articulate about Allah’s Book than Imam Abi al-Husain [Zayd].[54]

 

*Abu Is-haq al-Subai‘i said: I saw Zayd ibn ‘Ali but I haven’t seen anyone of his folks a close competitor. He supercedes in knowledge and in privilege. His articulation was superb and his expressions and self denial were unsurpassed.[55]

 

* ‘Abdullah ibn Hasan al-Kamel said: ‘Ali ibn Abi Taleb drew the line between us and people; Zayd ibn ‘Ali drew the line between us and the Shi‘ah. Whoever follows him is a Shi‘i and whoever does not follow him is not a Shi‘i. I have not seen in our crowd or in other crowds anyone like him.[56]

 

*Ja‘far al-Sadeq once said to one of his fellows: I do not think you will see any of us the likes of him [Zayd] until the end of time.[57]

 

*Al-A‘mash said: In all the folks of Zayd ibn ‘Ali there is no equivalent to Zayd ibn ‘Ali. I know of no one in them who excels him. He is outspoken, a man and a scholar. Had they honored their word to him he would have set them on the straight and obvious path.[58]

 

*Imam Abu Hanifah al-Nu‘man said: I have not seen anyone equal to Imam Zayd, no one more versed and steeped in knowledge than he.[59]

 

Imam Muhammad ibn Abdullah al-Nafs al-Zakiyah said: By Allah! Zayd did renew the discontinued codes and edicts of prophets; he adjusted what had gone religiously off-track. We cannot but benefit from Zayd’s enlightenment. Zayd is the Imam of [all] Imams.[60]

 

In speaking about Zayd, Shu‘bah ibn al-Hajjaj would state: I was addressed by the foremost of Hashemites: Zayd ibn ‘Ali.[61]

 

Sufyan al-Thawri put it this way: [Zayd] stood in for [al-Imam] Husein ibn ‘Ali (AS). He was the most versed human concerning Allah’s [Holy] Book. I affirm: women have not given birth to the likes of Zayd.[62]

 

Al-Baqer (AS) asked about Zayd and Abu Hamzah al-Thumali answered: I have not seen among Arab youth anyone who compares with him.[63]

 

Abu al-Jarud said: I assert that no one was given a life-time paramount to Zayd ibn ‘Ali, except for his forefathers.[64]

 

***

 

with them.

 

At an early stage of his meritorious life, Imam Zayd endeavored to revitalize the role of the ‘ulema. He sought to minimize their [theoretical] differences as a means of freeing them from prejudices. He met during the time of hajj with people from different vicinities and variations of the ummah as his first step in reconstructing a consolidated and unified populace. He spoke to people who were accessible and corresponded with others who were in far-away lands.

 

One of his accomplishments was to send a written message to the ‘ulema in the ummah. This message expressed his “calling.” In it he clarified that “the affairs of the ummah can be restored by the “agency” of the ‘ulema; these affairs may also deteriorate through the “agency” of the ‘ulema if they exchange Allah’s orders and commands for aiding and abetting despots and dictators.”[65] In addressing the ‘ulema, Imam Zayd called upon them to assume their scholastic responsibilities which places them in the limelight of the ummah and gives them status and prestige. To them he said: “You, the assembly of ‘ulema, are in a position of public recognition. Your piety is attested to. Your affiliation with Allah is acknowledged. Your study of the Quran is granted. You have prestige in the public eye. You are honored in the urban and commercial centers. The most powerful members of society look up to you; while the dispossessed yearn for you. Even those who are beyond your sphere of influence revere you. You proceed other notables on many occasions. You remain distinguished in whatever company you are in. You are sought whenever an appeal is made in the public interest. You are the pace-setters. All of this is because of your knowledge of Allah’s right by those who are lesser than you in rank and station.[66]

 

Imam Zayd was the contemporary of many well-known ‘ulema who either were on the progressive side of history or on the regressive side of it. These types are to be found almost anytime, anywhere. They may be put in the following categories:

 

1- Activist ‘ulema who are principled and determined within well defined and well established concepts and paragons. They interact with Allah directly in all their conduct and occupation. They have reached a high standard in their personal lives and they went out to see that standard established in society around them. To reach this goal they endeavored to raise the level of thinking in the public realm and to stimulate a social movement forwards. They did not ask how much that would cost them. These turned out to be the supporters of Imam Zayd and his partisans on all fronts: from the mental to the military.

 

2- ‘Ulema who were satisfied with their personal salvation. They were not very much concerned with “social salvation.” Some of them may have feared the consequences; others may have been sluggish, and others may have been irresponsible. Imam Zayd considered this to be a betrayal of the ummah. He addressed these types of ‘ulema by saying: “Do not be mindless of Allah’s preferential right. Do not waste His directives. If you fail in this regard you are akin to physicians who have collected their money but demented their patients, or like shepherds who get paid to take the flock to pastured lands but wind up taking them to barren lands, or the likes of guards who turn over the fortress to its enemies… By He who sustains Zayd’s life, if you were to explain to people what you know and impress them with the truth that you have a grasp of you will destabilize the despotic structure and root out the foundations of tyranny.[67]

 

3- ‘Ulema who are skeptical and pessimistic. These types see the facts of world affairs through the tilts of their ego. They come out and give reality a taint of their subjective and despondent selves. They are known for their self-centeredness and envy, as well as their doubts of others. They take liberty in presenting the issues in their own unobjective way.

 

4- The court ‘ulema (or the status quo scholars). These are the ones who are all too willing to be the mouthpieces and the instruments of the masters and monarchs. They are used to fabricating accusations and falsifying the facts about activist ‘ulema whose goal it is to change the course of an errant regime. Propaganda that comes out of the man of the cloth is more effective than that coming out of barons and kings.

 

Imam Zayd spent a good deal of his time and effort confronting these ‘ulema of disrepute. The danger of religious personalities supercedes by leaps and bounds the danger of potentates and royal executives. That is because religious figures have a spell on the conscience of people; they are able to draw them into blind and mindless imitation. They penetrate into the psychology of people and may cause a rational crisis. But a tyrant can only exert “outside” influence. He may use force and clamp down on people. The crisis here is circumstantial and dissipates once the tyrant is no longer in control. Unlike the religious damage that dwells inside a person and is not circumstantial, which means even if a person goes to Mars he will still have a polluted mind and a disturbed conscience to live with! In some instances the official tyranny and oppression becomes the motivation for revolt and resistence, unlike “religious subterfuge” which chips away at every movement for change and renaissance on one side and which reinforces and rationalizes tyranny and oppression on the other side!

 

“You scholars of disrepute! You have attempted to score out Allah’s Holy Book! You have attempted to deface the deen altogether. Consequently, it escaped in fleeing fashion from you. Due to your shameful acts the blood of the champions of haqq from the Prophet’s descendants (P) has been shed. Their heads were raised on the spears, their bodies were chained, they were humiliated, they felt the agony, endured grief, they were mortified, and debilitated and fatigued.”[68]

 

Imam Zayd pointed to the opportunistic attitude of these cunning and conniving scholars who were anxious to gain proximity from oppressors. To that he said:

 

“You scholars of infamy! You have secured your place with tyrants because of your scheming. You have gained worldly possessions by keeping company with overlording kings. In the process you have violated the deen and quashed the Quran. Your knowledge is Allah’s evidence against you. But eventually when death approaches and the final hour arrives you will painfully know the extent of what you have been accomplices to.”[69]

 

Needless to say a pioneering Muslim has to know whom to follow. Society has to get together around virtuous and involved ‘ulema while taking issue with other “whimsical” ‘ulema so that the lines are drawn.

 

Correcting Confused Concepts

 

When we review the books of Imam Zayd we find that he paid close attention to the “hot” issues of his time and age. He worked on correcting some skewed and lop-sided ideas. The most challenging crisis of any religious momentum is unreliable and error-prone concepts. If everyone understands his ideas in his self centered way he will take a stand and defend his rational position and then begin to judge others through this personalized view. This inevitably will lead to sterile disputes and harsh judgements. What is to follow are some concepts which Imam Zayd commented on:

 

The Truth About Iman

 

Iman is an application program of convictions and beliefs which glows inside the depths of man with a grip on man’s heart, mind, and soul. The further this seeps into man’s psychology the more pronounced it is in man’s reality. This process leads to internal conscientious crystallization and external material perfection:

 

[Know that true] committed Muslims are only those who trust Allah and His Apostle and have left all doubt behind, and who strive hard in Allah’s cause with their possessions and their lives: it is they, they who are true to their word! 49: 15

 

For this reason Iman is a sublime goal and a privileged objective that generates glad tidings:

 

Allah has promised those who commit to Him and do good works [that] theirs shall be forgiveness of sins, and a mighty reward.

 

5: 9

 

When people of aggression and disobedience found themselves outside the perimeters ofIman, in the grip of Satan, not concerned with repentance and restitution, when they realized where they are they began to finagle with the concept of Iman so that it may admit them and their shenanigans and chicanery. In doing so they claimed that qiblapraying but oppressively ruling and shari‘ah violating kings are still within the sphere ofIman. They constricted Iman to a verbal acknowledgment of deen without physically and practically opposing shirk, and upholding Quranic commandments, and abiding by moral conduct becoming of Iman.

 

To give this slant a religious flavor they clung to extrapolative texts. To this end they claimed that any disobedient man short of shirk is pardonable, and they quoted:

 

Verily, Allah does not forgive ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills.

 

4: 49

 

and so I warn you of the raging fire – [the fire] which none shall have

 

to endure but that most hapless wretch who gives the lie to the truth

 

and turns away [from it]. 92: 14

 

These mis-ideas were promoted and publicized in a systematic way that sought to diffuse and deflate the meaning of Iman. And these unsound ideas became a belief that was represented and justified by nitwits and simpletons whose interests and ignorance took precedence over the facts.

 

Imam Zayd led the charge to correct this anomaly by writing his book Al-Iman in which he summarized the Quranic concept of Iman with further explanation of its foundations. The following is a summary of the book:

 

*Iman is both an expression and a physical exertion: “Iman and good deeds is like the spirit in the body; if you separate the two they perish and if you combine them they flourish.” And “Iman is two: an Iman that confirms the truth and an Iman that generates man’s good work and raises his guard against Allah’s retribution and power.” And Iman “is founded on substructures and extensions. Iman has a beginning, a center, and an end. Its beginning is the divine duty upon the ummah to acknowledge Allah and His Apostle. That was followed by its [Islamic] religious obligations. Its end is when the spirit exits its sphere of worldly life and obligations in a state of confidence and comfort for having lived a life in the service of Allah.”

 

*The Quran tells us that the obligations of nations were introduced incrementally as Allah “assigned His prophets (P) to their peoples to bear witness that there is no authority/deity except Allah, and to follow that up by bearing Allah’s covenant. Anyone who follows through with this process in sincerity will have access to paradise.” Then Allah “designated for every prophet a [different] law and way of life,” that was binding on prophets and their respective societies. Musa’s people were vouchsafed the Sabbath. Whoever honored the Sabbath was rewarded paradise; and whoever violated the Sabbath in principle or in action was condemned to suffer the anguish and the fire that is prepared by Allah for behavioral desecration of the Sabbath.”

 

“Then Allah sent ‘Isa (Jesus) with the eternal word of faith: there is no authority/deity except Allah, and with the Scripture of faith with its particular law and way of life. The concept of the Sabbath was no longer the legal reference of the time. Now ‘Isa had to be acknowledged in his complimentary role to Musa (Moses). Whoever followed the instructions and teachings of ‘Isa would qualify for bliss, and whoever denied ‘Isa and insisted on the obsolete ways of Musa was in disobedience of Allah and incurred His fire.”

 

“Then Allah sent Muhammad (P). Muhammad was instructed by Allah to have people adhere to Allah alone, to worship, honor, and conform to Him and to no one or nothing else. This was done in Makkah for ten years. Whoever followed Muhammad (P) and his deenwould secure paradise. At this time these followers were not duty-bound or required to fight or pray or perform the hajj or fast the month of Ramadan. Up to now anyone who died bearing witness to the facts presented by Muhammad (P) without being guilty of shirkwould be a candidate for paradise. Allah will not take to task and punish anyone who follows Muhammad (P) while in Makkah except if he were to equate or associate other(s) with Allah, the Merciful.

 

To confirm this Allah revealed in Makkah the Scriptural chapter of Bani Israel:

 

For your Sustainer has ordained that you shall conform to none but

 

Him…

 

until He says:

 

And walk not on earth with haughty self-conceit: for, verily, you can

 

never rend the earth asunder, nor can you ever grow as tall as the

 

mountains! The evil of all of this is odious in your Sustainer’s sight:

 

this is part of that knowledge of right and wrong with which your

 

Sustainer has inspired you. Hence do not set up any other deity/authority side by side with Allah, lest you be cast into hell, blamed

 

[by yourself] and rejected [by Him]! 17: 23-29

 

During the time these ayats were revealed in Makkah Allah did not threaten with the fire those who violated these commands until He said:

 

Hence do not set up any other deity/authority side by side with Allah,

 

lest you be cast into hell, blamed [by yourself] and rejected [by Him]!

 

Then Zayd mentions ayats revealed in Makkah which menace the mushriks by having the hell-fire in anticipation of them if they insist on their shirk:

 

and so I warn you of the raging fire – [the fire] which none shall have

 

to endure but that most hapless wretch who gives the lie to the truth

 

and turns away [from it]. 92: 14-16

 

As well as:

 

And, verily, on that Day they all will share in their common suffering. Verily, thus shall We deal with all who were lost in sin: for, behold, whenever they were told, “There is no deity/authority save Allah,” they would glory in their arrogance and would say, “Shall we, then, give up our deities at the bidding of a mad poet?” 37: 33-36

 

*After the first phase of the Muhammadi mission religious obligatory assignments followed “until when Allah ordered Muhammad (P) to seek asylum away from Makkah, in Madinah. Military duty was to become a responsibility. And Islam was then constructed on five pillars: the Shahadah (the oral testimonial that there is no deity/authority except Allah), the established [social standard] of salat, the systemic distribution of money: zakat, the Hajj, and fasting during the month of Ramadan.

 

Then Allah disclosed via revelation to His Prophet (P) the verdict of adultery:

 

As for the adulteress and the adulterer – flog each of them with a

 

hundred stripes… 24: 2

 

Then Allah says concerning an innocent a sacred life that has been killed:

 

But whoever deliberately kills another committed Muslim, his requital

 

shall be hell, therein to abide; and Allah will condemn him, and will

 

reject him, and will prepare for him awesome suffering.

 

4: 93

 

But Allah does not condemn a committed Muslim.

 

Allah also declared through Scripture:

 

Behold, those who sinfully devour the possessions of orphans but fill

 

their bellies with fire: for [in the life to come] they will have to endure

 

a blazing flame. 4: 10

 

*After these divine assignments and duties settled into the social reality of Madinah and when the qualities of Iman were pronounced, at that time whoever failed to fulfill and live up to this standard of life was excluded from the circle of Iman, in His words:

 

Behold, those who barter away their bond with Allah and their own

 

pledges for a trifling gain – they shall not partake in the blessings of the

 

life to come; and Allah will neither speak to them nor look upon them

 

on the Day of Resurrection, nor will He cleanse them of their sins; and

 

grievous suffering awaits them. 3: 77

 

Zayd pointed to the claim of the Murji’ah (the fatalists – those who believed that they were powerless to change their destiny) who say:

 

Verily, Allah does not forgive the ascribing of divinity/authority to

 

aught beside Him, although He forgives any lesser sin to whomever He

 

wills… 4: 48

 

by referring them to the unequivocal and clear ayats of the Quran from which the following can be derived: those who commit disobedient acts even if they are qibla folks are not included in [God’s] will. For if Allah wanted to forgive the qibla folks altogether He would have said:

 

Verily, Allah does not forgive the ascribing of divinity/authority to

 

aught beside Him, although He forgives any lesser sin.

 

He would not have made an exception and said: to whomever He wills.

 

Then he said: for those who have gone astray in understanding this ayat I shall provide its explanation:

 

although He forgives any lesser sin to whomever He wills…The definition and description of those whom Allah willed to forgive is:

 

If you avoid the great sins which you have been enjoined to shun, WE

 

shall efface your [minor] bad deeds, and shall cause you to enter an

 

abode of glory. 4: 31

 

Whoever Allah has taken to task for a major sin even if he belongs to the qibla shall suffer the consequences because Allah does not rescind His word. And whoever comes to you with arguments contrary to the Quran do not believe him; rather suspect him. Allah’s words are the panacea and not these other misinforming words pertaining to Allah’s will.

 

Allah the Exalted says:

 

And [both] the Jews and the Christians say, “We are God’s children,

 

and His beloved ones.” Say: “Why, then, does He cause you to suffer

 

for your sins? No, you are but human beings of His creating, He

 

forgives whom He wills, and He causes to suffer whom He wills…

 

5: 18

 

Whoever wants to be forgiven from these types should abandon Judaism and Christianity. The same is applicable to the folks of qibla: if they want to be forgiven they should abandon their penalty incurring violations.

 

After this ayat Allah revealed other ayats that indicate there is a punishment for disobeyers even if they are people of the qiblah. Of these ayats:

 

But whoever deliberately slays another committed Muslim, his

 

requital shall be hell, therein to abide; and Allah will condemn him,

 

and will reject him, and will prepare for him awesome suffering.

 

4: 93

 

It may not accord with your wishful thinking – nor with the wishful

 

thinking of the followers of earlier revelation – [that] he who does evil

 

shall be requited for it, and shall find none to protect him from Allah,

 

and none to bring him support. 4: 123

 

The Quran has established the fact that the munafiqs are in the deepest pits of the fire “while the munafiqs are neither mushriks nor mu’mins. The Extolled and Glorified says:

 

Behold, the munafiqs seek to deceive Allah – the while it is He who

 

causes them to be deceived [by themselves]. And when they rise to

 

pray, they rise reluctantly, only to be seen and praised by men, only

 

seldomly conscious of Allah, wavering between this and that, [true]

 

neither to these nor those. But for him whom Allah lets go astray you

 

can never find any way. 4: 142-143

 

Allah refuses here to include this segment of people among the mu’mineen (committed Muslims.) He also refuses to include them among the mushriks.”

 

Explaining the Meaning of Qadar (Predestination)

 

Exploring the unfathomable meanings of predestination or predetermination is tantamount to treading a slippery slope. For this reason Imam ‘Ali (AS) said:

 

Predestination is a deep and incomprehensible sea. It is a path of darkness which you should not pace. It is Allah’s secret which you should not attempt.[70]

 

As was the case with other sensitive issues the issue of qadar or predestination or fate was another one of those “controversial” issues that was widely instigated by Umayad officialdom. Al-Qadar was presented as this inescapable force that has imposed particular rulers who were also by the circular definition of qadar forced to do terrible things. Due to the public-relations definition at that time of qadar these rulers were granted power. By the same twist of logic it is qadar that placed these rulers in a pool of infractions and offences. It was due to this myth-information of qadar that innocent people were killed and truth speaking ‘ulema were banished. There was no escaping the tentacles of this qadar! To add insult to injury if you were molded by officially sanctioned opinions you had to believe in this qadar and accept the consequences with a broad vision and a healthy attitude!

 

The Umayad royals were very excited about this view of qadar. Their court clergymen did all they could to promote this type of understanding which served as a mental line of defense for the royal class.

 

Imam Zayd expressed his thoughts on this issue. He did so with caution and perceptual experience. He did not exclude disobedient and violating Muslims from Allah’s [retaliatory]qadar, neither did he exempt them from breaching Allah. He said: “What I say and am convinced is true is that you should read the Quran and mentally focus on its meanings to find out what Allah wants and what He demands and this should be attributable to Allah, but whatever else Allah dislikes should be attributable to its performer… I am satisfied to say that offenders of Allah do not operate beyond the power sphere of Allah. That should not be excused if they defy Allah. And whoever says that he is in possession of his own deeds with Allah is guilty of shirk; and whoever says he is in possession of his own deeds with the exclusion of Allah is guilty of kufr. I tend to believe that the right course in this regard is for a subject of Allah to follow and implement those teachings and instructions coming from Allah. If I do such a thing I am in a position to thank Allah, but if I err and disregard or contravene Allah then I find myself in need of asking Him forgiveness. If you encounter those who insist on their sins and mistakes do so with [at least] facial features of objection so that you gain with Allah. Whoever humiliates people who infringe on Allah will gain His gratification.”[71]

 

Imam Zayd objected to what al-Mujberah had to say when they denied that man has an independent will and capacity. He said: “They claim that Allah did not equip man with an ability to repel intrusive and protruding forces into man’s heart. They claim that He forced them to endure such internal interferences as they were made [by Allah] that way. In such a way they attach moral weakness to Allah, the while they absolve their own selves and all others of this moral failure. They even said that He is responsible for all our movements be they acts of devotion or acts of infraction. He will hold us accountable on the Day of Judgement for things that He did as He created [the acts of] kufr, zena, shirk, thulm, jawr, and sefah (defying Allah, adultery, equating others with Allah, tyranny, oppression, and deceit). Had He not created these things – as they claim – and compelled us to do them we would not on our own be able to deny Him or associate others with Him. We would not have been able to accuse his Prophets of lying, or to abandon His Scriptures, or even to kill His Apostles and saints. But when He created all this and compelled us to do these things we had no choice but to become the performers of His will and fate. For that He was angry with us and He threw us into the fire for ever.

 

“Absolutely not so. By His grace, this is not the way to describe the most prudent Judge. Rather He created them for obligations, with an ability, with reason, with commandments, and with prohibitions. He ordered us to do what is right and good and He never intrudes into this process. He ordered us to withhold from doing what is wrong and evil and He never allured otherwise. He has guided us to the point of seeing and distinguishing between the two intersects: one to virtue and the other to vice, and He said do whatever is in your capacity to do by choosing what is right and rightful and avoiding what is wrong and harmful… The Mujberah and the Mushabbehah (comparisonites) excluded themselves from being responsible for doing what is wrong and unsuitable such as acts of oppression, tyranny, and deceit while attributing all this to Allah in toto. They said that Allah created them for this misfortune and created them to do what is incorrect and fallacious. Then He will punish us in the fire and will not do injustice to us.

 

“How much more ridiculous can you get? How can anyone attribute more injustice to Allah than what they say? By Allah, this is not the description of the Most Merciful, the Mercy-giving who demands justice, perfection, and Who bars insults and systemic evil.”[72]

 

The Many and the Few

 

To say that more people or the overwhelming majority of people are determinants of thehaqq and to follow that up by saying that the small number of people should join the crowd is not an accurate way of getting to know the truth (haqq). Al-Haqq and al-Batel cannot be distinguished by the numbers they command: be they the few or be they the many. These followers have no impact (positive or negative) on a concept.

 

Unfortunately, this yardstick was imposed on Islamic thought. It gained prominence during the Umayad reign especially during the years of Hisham ibn ‘Abd al-Melek, which corresponds to the crucial years in the life of Imam Zayd. The fallout of that was a polarized and intense standoff between the proponents of this idea and Imam Zayd. Imam Zayd never considered numbers to be qualifiers for what is haqq and what is batel. Even a few who are obedient to Allah will become the jama‘at of Muslims; while the pronounced majority who are disobedient to Allah become the folks of bida‘ (religious improvisations). This conclusion is Quranically based. Many promoters of the majority verses minority mental image were opportunists steeped in empty talk who were misleading public opinion, for this reason Imam Zayd took them on strictly from a Quranic viewpoint to which no one could object. Imam Zayd chronicled the ayats that refer to a majority to show they were in a bad light, as well as those ayats that refer to a minority to show they were in a good light. This proves that large numbers are not intrinsically indicative of the haqq. Likewise, small numbers are not intrinsically indicative of batel. The jama‘at are the folks of haqq even if they are numerically insignificant. And the furqah are the folks of batel even if they are numerically superior.

 

To this end Imam Zayd says: “Heretofore, there are people in this ummah who are speaking about jama‘at. They contend that they are the majority; and that they are Allah’s evidence of the truth as opposed to the minority. They say that the minority in the ummah are people of religious improvisations and deviations. But we hear Allah (exalted, extolled, and glorified be He) in His revelation of Scripture to His subject and servant Muhammad (P) inform us of previous nations and peoples pertaining to Nuh, Hud, Saleh, Shu‘aib, Ibrahim, Musa, Dawud, Sulayman, ‘Isa, and Muhammad (P) some of whom are salutary apostles and not just “page-pundits”, we hear Him say that the followers of haqq, jama‘at, and prophets were minorities, while the folks of religious improvisations and expediencies were the majority. We heard Allah speak very highly of these minorities, while assailing the majority for their ignorance, foolishness, lies, and errant ways. He warns righteous people not to be swept by their public statements.”[73]

 

Consolidating the Ma‘ruf and Dismantling the Munkar

 

The Quran calls for an ummah that secures haqq and honesty. Of it Allah speaks:

 

You commit to Allah and the Last Day, and consolidate the ma‘ruf

 

and dismantle the munkar.

 

3: 114

 

This consolidating of the ma‘ruf (common sense goodness) and dismantling of the munkar (self-evident systemic vice) guarantees the wholesomeness of Islam as a doctrine and repels the assaults of evil from all directions. This is a method of eternalizing Allah’s message and putting the ummah on the right course within which we will have proper Muslim conduct, without man victimizing his fellow man. In this setup man belongs to Allah in a relationship of conformity and abidance.

 

The well being of this ummah is contingent on it being as Allah says:

 

You are indeed the best community that has ever been brought forth

 

for [the good of] mankind: you consolidate the ma‘ruf and you dismantle the munkar. 3: 110

 

Regrettably, this very central concept of practical Iman became a target of those who tried to void it of its dynamic. Many tyrants deployed their agents and gave them facilities and finances to obliterate the momentous and activist meanings of this concept.

 

But they cannot silence the voice of truth. Its roar will continue. It was Imam Zayd who in that pitch-dark night of tyranny raised the voice of objection and confrontation with all who were trying to undermine the bases of this deen. He reiterated that consolidating the ma‘ruf and dismantling the munkar is a religious duty which cannot be annulled or short-circuited. This concept is not for leisurely purposes to be tended to at someone’s discretion. It also cannot be applied selectively to the average man while excluding the ruler from its scope. Nor is it correct to take the poor to task while looking the other way if the ayat speaks to the rich. Those who are in power are not above this concept and those who are powerless are not to bear the brunt of it. Imam Zayd took on Hisham ibn ‘Abd al-Melek who announced that he speaks for Allah. He tried to de-legitimize any opinion coming from an opposition and even sound advice. Hisham said: If anyone tells me ittaqi-Illah {fear [the power of] Allah} I will chop his head off! But Imam Zayd said it with dignity and honor:Ittaqi-Illah ya Hisham [Fear Allah O Hisham!]… to which Hisham said: Is someone like you telling someone like me to fear Allah? Imam Zayd replied: No one is above being told:ittaqi-Illah and no one is below being told ittaqi-Illah.

 

In his epistle to the ummah Imam Zayd called for actuating the consolidation of the ma‘ruf and the dismantling of the munkar. An excerpt as he addresses the ‘ulema:

 

Allah has definitely distinguished you. Your prestige is recognized by all people of thought. In this light Allah says to you:

 

And [as for] the committed Muslims, both men and women – they are

 

integrants [allies] of each other: they consolidate the ma‘ruf and they

 

dismantle the munkar, and their standard [in life] is salat, and they

 

render the zakat, and pay heed unto Allah and His Apostle. It is they

 

upon whom Allah will bestow His grace: verily, Allah is almighty, wise.

 

9: 71

 

Allah began by quoting the privilege of consolidating the ma‘ruf and dismantling the munkar, then He followed that up by pointing to the status of those who are involved in this awesome task of His subjects… Be advised that if this injunction were to be active and ma‘ruf is integrated and munkar is dismembered we would have all our obligations performed honestly, be they undemanding or demanding obligations.”[74]

 

When the banners of jihad were over his head he said: “Thank Allah that He has perfected His deen for me. By Allah I would not be satisfied if I were to meet Muhammad (P) while I am amiss of al-amr bi al-ma‘ruf wa al-nahyi ‘an al-munkar.”[75]

 

The Zaydi school of thought has followed the same course of reinvigorating this principle and advancing it. The Zaydi ‘ulema have even incorporated this principle into the bases ofdeen (Usul al-Deen).

 

[1]Refer to Amali al-Murshid bi-Illah al-Ithnyniyah (transcript), al-Kutat by al-Miqrizi, Vol II, p. 437.

 

 

[2]Ibid, Amali al-Murshid bi-Illah al-Ithnyniyah.

 

[3]Narrated by Imam Nasir al-Atrush – per al-Muhit bi-al-Imamah – who said: I was told by my brother al-Husayn ibn ‘Ali who said: ‘Abd al-Rahman ibn al-Qasim stated on the authority of Is-haq ibn Yahya al-Baqqar who in turn was told by Abu Yazid al-Shu‘airi relating from an person who related this hadith from ‘Abdillah ibn Shuraik al-‘Amiri from Huthaifah…

 

This quote was also relayed by al-Hafez ‘Ali ibn al-Husayn al-Zaydi in Al-Muhit bi-al-Imamah; he said: I was told by al-Sayyid Abu al-Husayn ‘Ali ibn Abi Talib al-Hasani who said I was told by al-Shaikh ‘Ali ibn Muhammad al-Abrani who was also told by al-Sayyid al-Tha’ir fi-Illah Abu al-Fadl Ja‘far ibn Muhammad from al-Nasir li-al-Haq (P)…

 

The quote was also narrated by al-Hafez Abu ‘Abdillah al-‘Alawi – in Amal al-Murshid bi-Illah al-Ithnyniyah – this was relayed by Abu Talib Muhammad ibn al-Husayn al-Muqri’, Zayd ibn Muhammad ibn Mudanah al-Mu’addab and Ahmad ibn Muhammad ibn Matma‘ al-Khaza‘i al-Sani‘ – they said they were told by Muhammad ibn Ibrahim al-‘Amiri from Husayn ibn Nasr by way of Khalid ibn ‘Isa from Husyn ibn al-Makhareq from Shuraik ibn ‘Abdillah from Qays ibn Muslim from Tareq ibn Shihab from Huthayfah ibn al-Yaman…

 

Al-Murshid bi-Illah in his Al-Amali al-Ithnyniah narrated the same by way of Abi ‘Abdillah al-‘Alawi with the above two chain of narrations.

 

This was also presented by al-Imam al-Murshid bi-Illah who was told by Abu Taher Muhammad ibn Ahmad ibn ‘Ali ibn Hamdan via Abu ‘Abdillah al-Husayn ibn Ja‘far ibn Muhammad al-Jarjani of the city of Rey verbatim on the authority of ‘Umar ibn Muhammad ibn ‘Umar al-Fayyad ibn al-Dahhak. Muhammad heard it from al-Husayn ibn Ja‘far who heard it from Ahmad ibn Muhammad ibn ‘Isa al-Bazzar both of who relay it from Harun ibn ‘Isa al-Sayrafi on the authority of Bakkar ibn Muhammad ibn Shu‘bah ibn Dahhan ibn Thawban ibn Malek al-Basri who relates it from Muhammad ibn Sa‘id ibn Dahhan from Bakr ibn ‘Abd al-Melek ibn Wa’il al-A‘naq (who is from Basra but who lived in Yemen, a man of virtue) from Tareq ibn Shihab from Huthayfah ibn al-Yaman…

 

Al-Hafez ibn ‘Asaker mentions the above quote in his Tarikh Dimashq (6-20) from Huthayfah ibn al-Yaman.

 

Also narrated by Imam Muhammad ibn al-Mutahhar in Al-Minhaj al-Jaliy; also by Imam al-Hasan ibn Badr al-Din in Anwar al-Yaqin; also by al-Amir al-Husayn in Yanabi‘ al-Nasihah; also by al-Shahid Hamid in Al-Hada’iq al-Wardiyah; also by al-Kutubi in Fawat al-Wafayat (2/35); also Al-Suyuti in Al-Jami‘ al-Kabir on the authority of Huthayfah ibn al-Yaman on the section of A‘mal (Actions) as per Al-Rawd al-Nadir (1/107); and by al-Sayyid Sarem al-Din in Hidayat al-Raghibin on good authority.

 

[4]Pronounced by Abu al-Faraj al-Isfahani in Al-Maqatel (130) through the narratives of ‘Ali ibn al-‘Abbas, Isma‘il ibn Is-haq al-Rashedi, Muhammad ibn Dawud ibn ‘Abd al-Jabbar and his father, Jaber al-Ja‘fi, and Abu Ja‘far.

 

It was also related by al-Sheikh al-Saduq in Amali al-Majlis (53) by the following: Ahmad ibn Harun al-Fami, Muhammad ibn ‘Abdillah ibn Ja‘far al-Himyari and his father, Muhammad ibn al-Husayn ibn Abi al-Khattab, Husayn ibn ‘Alwan, ‘Amr ibn Thabet, and Dawud ibn al-Jabbar…

 

It was also narrated by Abu al-Husayn Ahmad ibn Musa al-Tabari(d. approx. 350 HE) in his Al-Anwar; also by Al-Hakem al-Jushami in Jala’ al-Absar; and al-Imam al-Hasan ibn Badr al-Din in Anwar al-Yaqin, and al-Amir al-Husayn in Yanabi‘ al-Nasihah in which the last words “without scrutiny” are not mentioned; also al-Imam al-Mehdi in Al-Minhaj, and al-Sayyid Sarem al-Din in Hadiyyat al-Raghibin, as well as al-Wasi‘i in Muqqadimat al-Musnad, p. 9 per al-Daylami in Al-Mishkat.

 

[5]Amali al-Murshid bi-Illah al-Ithnyniyah.

 

[6]Amali al-Imam Abi Taleb (7th chapter).

 

[7]Amali al-Murshid bi-Illah al-Ithnyniyah, Amali al-Saduq 275, al-Majlis 54.

 

[8]Narrated by Imam Abu al-‘Abbas al-Hasani in Al-Masabih whose communicators are ‘Abd al-Rahman ibn Abi Hatem, Khaled ibn Bakir and his uncle Muhammad ibn Isma‘il. Abu al-Faraj quotes a similar statement in Al-Maqatel (1/103) as well as in Al-Rawd al-Nadir, 1/11.

 

[9]By al-Imam al-Murshid in Al-Amali al-Ithnyniyah on good authority.

 

[10]Umayyad rule continued from the year 40 to 132 HE.

 

[11]Seyar A‘lam al-Nubala by Al-Thahabi (4/347), Al-Shafi by al-Mansur bi-Illah ‘Abdullah ibn Hamzah (1/184), and Al-Ma‘aref by Ibn Quteibah p.359.

 

[12]Seyar A‘lam al-Nubala (5/112), Al-Jawhar al-Thamin p 92, Al-Shafi (1/185).

 

[13]Amali al-Murshid bi-Illah al-Ithnyniyah, the names of those who narrated hadith on the authority of Imam Zayd.

 

[14]Al-Shafi (1/187), Al-Jawhar al-Thamin, p 97, Seyer A‘lam al-Nubala (5/152), Al-Ma‘aref 364.

 

[15]Tarikh al-Ya‘qubi (2/328), Al-Shafi (1/187), Al-Jawhar al-Thamin p.99.

 

[16]Al-Aghani (5/161).

 

[17]Sharh Nahj al-Balaghah (4/68).

 

[18]The equivalent meaning was mentioned in Amali al-Murshid bi-Illah al-Ithnyniyah, Al-Khutat by al-Meqrizi (2/437)

 

[19]Amali al-Murshid al-Ithnyniyah.

 

[20]A‘yan al-Shi‘ah (7/122).

 

[21]Amali al-Murshid bi-Illah al-Ithnyniyah.

 

[22]In the book Al-Shafi (p189) it is mentioned that Imam Zayd killed two thousand Umayyad warriors.

 

[23]Tarikh al-Kufah, p.345; A‘yan al-Shi‘ah (7/108), and Zahr al-Adab by al-Qairawani (1/118).

 

[24]Zahr al-Adab, by al-Qairawani (1/119)

 

[25]Al-Amali al-Ithnyniyah.

 

[26]Al-Ifadah fi Tarikh al-A’immah al-Sadah; and Hadiyyat al-Raghibeen fi Mathahib al-A’immah al-Hadeen.

 

[27]Nur al-Absar, p.217.

 

[28]Majmu‘ Rasa’il al-Imam Zayd, the chapter on supplications.

 

[29]Taysir al-Mataleb, p.80

 

[30]Maqatel al-Talibiyeen, p. 128

 

[31]Majmu‘ Rasa’el al-Imam Zayd, the chapter on Imam Zayd’s chronicles.

 

[32]Al-Rawd al-Nadir, 1/97; Nur al-Absar, by Al-Shalbanji, p. 215

 

[33]Al-Minhaj al-Jaliy

 

[34]Taysir al-Matalib, p 84; Al-Masabih, by Abi al-‘Abbas al-Hasani.

 

[35]An excerpt from Imam Zayd’s Risalah to the Ummah.

 

[36]Ibn Habban in his book Kitab al-Thiqat, writing about Imam Zayd (4: 249) says that Imam Zayd met the Prophet’s sahabis. Ibn Sa‘d (5: 325) says Imam Zayd was a contemporary of al-Tabi‘een in Madina.

 

[37]One inquiry from Wasel to Zayd was about the Khilafat to which Imam Zayd gave a detailed answer, which I came across and included in the collection of Imam Zayd’s writings and authorships.

 

[38]Maqatel al-Talibiyeen, p 130

 

[39]Narrated by Imam Abu Taleb in al-Amali, p 77 on the authority of Abu Hashem al-Rummani. This was also narrated by Imam al-Mansur billah ‘Abdullah ibn Hamzah in al-‘Aqd al-Thamin.

 

[40]Majmu‘ Rasa’el al-Imam Zayd (The Compilation of Imam Zayd’s Epistles), the section on fatwas and answers.

 

[41]Narrated by Imam al-Murshid billah in Al-Amali al-Ithnyniyah.

 

[42]Majmu‘ Rasa’el al-Imam Zayd, the Book of Iman.

 

[43]Ibid, the section on Fatwas and answers.

 

[44]Much has been written about this book; for further information see Muqaddimat al-Rawd al-Nadir and Al-Imam Zayd by Muhammad Abu Zahrah.

 

[45]This is a form of knowledge that comes from Allah; and the reference to this is in Allah’s Book: … unto whom We had imparted knowledge [issuing] from Ourselves…” 18: 65

 

[46]Al-Rawd al-Nadir, Vol I, p 112.

 

[47]Taysir al-Mataleb fi Amali al-Sayyed Abi Taleb, p 84.

 

[48]Al-Minhaj al-Jaliy, Vol. I, p.5, t manuscript; also in Al-Muhit bi-al-Imamat,manuscript.

 

[49]Nur al-Absar, by Al-Shablanji, p. 215; also in Al-Khutat, by Al-Maqrizi, Vol. II, p 436.

 

[50]Al-Khutat, by Al-Maqrizi, Vol II, p. 437.

 

[51]Maqatel al-Talibiyeen, p. 129.

 

[52]Hayat al-Baqer, p. 61, from the book Safinat al-Behar.

 

[53]Al-Anwar (manuscript).

 

[54]Al-Minhaj al-Jaliy (manuscript).

 

[55]Khutat al-Maqrizi, Vol. II, p. 437, Nur al-Absar, p. 215, Al-Rawd al-Nadir, Vol I, p. 98, A‘yan al-Shi‘ah, Vol. VII, p. 108.

 

[56]Maqatel al-Talibiyeen, p. 389, Al-Rawd al-Nadir, Vol. I, p. 115.

 

[57]Al-Muhit bi-al-Imamat (manuscript)

 

[58]Khutat al-Maqrizi, Vol II, p. 437 and A‘yan al-Shi‘ah, Vol VII, p. 108.

 

[59]The introduction to Musnad al-Imam Zayd, p. 7, Khutat al-Maqrizi, Vol II, p. 437.

 

[60]Al-Tuhaf Sharh al-Zulaf, p 28

 

[61]Tahthib Tarikh Ibn ‘Asaker, Vol. VI, p. 117

 

[62]Taysir al-Mataleb, p 79

 

[63]Hidayat al-Raghibeen, Manuscript

 

[64]Al-Muhit bi-al-Imamat, Manuscript

 

[65]An excerpt from Imam Zayd’s Risalah to the ummah.

 

[66]Ibid

 

[67]From Imam Zayd’s Risalah to the ummah’s ‘ulema.

 

[68]Ibid

 

[69]Ibid

 

[70]Sharh Nahj al-Balaghah

 

[71]Extracted from an answer to a question received by Imam Zayd from al-Madinah (Majmu‘ Rasa’el al-Imam Zayd), the section on Imam Zayd’s answers and fatwas.

 

[72]Majmu‘ Rasa’el al-Imam Zayd, the section in which he answers the fatalists.

 

[73]Madh al-Qellah wa Themm al-Kethrah (Hailing the Minority and Assailing the Majority).

 

[74]From Imam Zayd’s Risalah (Epistle) to the ummah.

 

[75]Majmu‘ Rasa’el al-Imam Zayd (The Compilation of Imam Zayd’s Epistles).

 

 

 

 

 

Islamic Culture: Pro-Active and Re-Active

 

 

 

Islam was ushered into human affairs to salvage peoples and nations from the cesspool of behavioral degeneration. Islam was meant to set man free of all lusts, desires, and the evil concentration of power which causes man to victimize fellow-man. Islam is the way to a higher standard of human life that provides happiness and salvation. The initial course of Islamic struggle and action was initiated by Allah’s Apostle Muhammad (P); who would also outline and explain the future of this affair. He (P) left a blueprint that explains how man should arrange and deal with developments along this line of action.

 

When we review the consequences of man’s cultures we realize that the Islamic culture did produce unique genius characters. It formulated outstanding missionary personalities who changed the course of life. Pre-Islamic feuding and hostility ridden societies were to become cooperative, brotherly, and virtuous societies. Slaves who were prior to Islam without family lineage and without tribal affiliation were transformed by Islam to bold communicators of the faith with the sky as limits…

 

Certainly, the culture that was able to transform human beings at that time is able to do it today and in the future, here and everywhere. That is because Islam’s principles are definitive and secure. It responds to the varying stages of life and it is not subject to the mutations of circumstances and the aberrations of worldly conditions. Islam, in a sense, is factually relevant and practically workable. To this end injustice is demonized, guidance is glorified, and morality is beautified. All these are principles that tolerate no alteration whatever the human status is. A mirror reflects the true image, and Islam reflects true values. This would mean that the resultants of Islamic rationale is one and constant from the first generation until the last one, or in the initial legislative age of Muslims and in all ages to follow. If Islam was left to take its human course it would be able to transform mankind today as it did at the start.

 

The Prophetic model of governance (al-Khilafah) degenerated into an arbitrary monarchy(mulk ‘adud), when the Muslim populace became the subjects of an Umayad clique and their supporters [whose obsession it was to have the Islamic orientation blend into their inner-circle interests and pursuits] This type of clannish power concentration came out of a process of deception and malice. The Umayads had no legitimacy for their reign. In the Islamic reference of things their administration was unlawful. More to the point, according to the movement that is generated by an adherence to the principles and ideology of Islam these Umayad rulers should be toppled. To preserve their seats of power the Umayad rulers sought to subvert Islamic information that would expose their unlawful conduct and their outlawed governance. This is one of the most dangerous things to do. Because it means that if these rulers are able to have it their way the budding generations of Muslims will not have the mind-set that will sustain an Islamic opposition to injustice and tyranny in the highest office in Muslim lands. That is why the minds of those times were bombarded with information that renders Muslims factions and feuding opinions. Muslims in this course of official entrapment were to spend the rest of their lives looking for illusive answers. To sum up the Umayad agenda:

 

1- People [Muslims] should understand that everything that happens in life: justice and injustice, obedience and disobedience, etc… is predestined and there is nothing man can do about it.

 

2- Redeeming faith has to be understood by the masses of people to be an abstract acknowledgment of Allah by verbalizing al-Shahadatain (the two testimonials); which do not necessarily mean that there are any rights and obligations to follow from this acknowledgment!

 

3- A Muslim may engage in vice and he has nothing to worry about because the Prophet (P) will intercede for him on the Day of Judgement. And if he does eventually enter hell he will inevitably leave it after having atoned for his sins!

 

4- The rulers and their accomplices are the people of haqq; and whoever disagrees with them has broken with the jama‘at [consensus community] for which he deserves the death sentence or banishment!

 

5- It is not permissible to oppose an oppressive ruler unless he demonstrates transparentkufr!

 

6- The human intellect should be marginalized and [questionable hadith] narratives should trump the mindful understanding of Islamic principles!

 

To this end the Umayads employed cheap scholars and greedy individuals. A torrent of literature was produced to accommodate the official line. All this was presented with a religious vocabulary and in the form of “hadith” and what amounts to a sacred and sinless first generation of Muslims. All of this was made possible due to government sponsorship; and it became “mainstream” in the ummah. All of this was accompanied by a frenzy official crackdown on the true and sincere bearers of Islam. The Umayads were able to isolate these free souls from society at large. They calculated that by adhering to this agenda they could withhold the truth and the facts from the peoples’ minds.

 

This official deviation did not prevail. The genuine and faithful Muslims were not about to surrender or evade this travesty of the facts and the shenanigans that go with it. Many competent Muslims took a stand and produced their scholarly opposition to this grand falsification of the state. There in effect was a mental war that was waged by the devotees of Islam to protect Allah’s words and guidance from the machinations of officialdom. This battle of the minds continued until the truth surfaced and the lies sank.

 

Imam Zayd and Cultural Correctness

 

We spoke above about the cultural context in which Imam Zayd lived and the type of knowledge he acquired. We realized that he had access to unpolluted sources of information. This made him capable of over-growing and by-passing the officially tainted mental atmosphere of his time. He was able to out-grow the inhibitions and the negativism of his generation. He developed a conviction and a determination that brought his ambitions and goals within reach. Most of his behavior and positions were a result of his trend of thought as he trekked through his cultural milieu undiminished by its distractions and distortions. He felt accountable to his higher principles and convictions and not to material allurements or circumstantial apologizes.

 

Imam Zayd was well aware of the dangerous conspiracy against the Islamic paradigm and master-culture. He took it upon himself to defend and deter with zeal and zest. To this end he was in contact with like-minded ‘ulema. He was at work trying to align and adjust convoluted concepts about Islam at the grassroots level. He was working on many fronts: lecturing, writing, composing poetry, debating, and doing all that is possible to redress and sort out the vital issues of Islam.

 

Some of his priorities were:

 

Reinvigorating the Role of the ‘Ulema

 

When an individual becomes a public figure his words as well as his deeds become illustrious. People view him with an aura. Feeling responsibility gains a new meaning and intensity. The figure in the public eye becomes the possession of the ummah. He no longer feels “free” to behave according to his peculiar preferences and inclinations. He is expected to act in a capacity that behooves his status and trusted position. If he does abdicate this position of trust and begins to conduct himself according to his tendencies and self-centered preferences this all reflects negatively on the ummah he belongs to and could very well impede its progress. The ‘ulema are and have been in the ummah’s public eye. They are considered to be the heirs of the prophets. Therefore, to begin you have to begin with them.

 

At an early stage of his meritorious life, Imam Zayd endeavored to revitalize the role of the ‘ulema. He sought to minimize their [theoretical] differences as a means of freeing them from prejudices. He met during the time of hajj with people from different vicinities and variations of the ummah as his first step in reconstructing a consolidated and unified populace. He spoke to people who were accessible and corresponded with others who were in far-away lands.

 

One of his accomplishments was to send a written message to the ‘ulema in the ummah. This message expressed his “calling.” In it he clarified that “the affairs of the ummah can be restored by the “agency” of the ‘ulema; these affairs may also deteriorate through the “agency” of the ‘ulema if they exchange Allah’s orders and commands for aiding and abetting despots and dictators.”[1] In addressing the ‘ulema, Imam Zayd called upon them to assume their scholastic responsibilities which places them in the limelight of the ummah and gives them status and prestige. To them he said: “You, the assembly of ‘ulema, are in a position of public recognition. Your piety is attested to. Your affiliation with Allah is acknowledged. Your study of the Quran is granted. You have prestige in the public eye. You are honored in the urban and commercial centers. The most powerful members of society look up to you; while the dispossessed yearn for you. Even those who are beyond your sphere of influence revere you. You proceed other notables on many occasions. You remain distinguished in whatever company you are in. You are sought whenever an appeal is made in the public interest. You are the pace-setters. All of this is because of your knowledge of Allah’s right by those who are lesser than you in rank and station.[2]

 

Imam Zayd was the contemporary of many well-known ‘ulema who either were on the progressive side of history or on the regressive side of it. These types are to be found almost anytime, anywhere. They may be put in the following categories:

 

1- Activist ‘ulema who are principled and determined within well defined and well established concepts and paragons. They interact with Allah directly in all their conduct and occupation. They have reached a high standard in their personal lives and they went out to see that standard established in society around them. To reach this goal they endeavored to raise the level of thinking in the public realm and to stimulate a social movement forwards. They did not ask how much that would cost them. These turned out to be the supporters of Imam Zayd and his partisans on all fronts: from the mental to the military.

 

2- ‘Ulema who were satisfied with their personal salvation. They were not very much concerned with “social salvation.” Some of them may have feared the consequences; others may have been sluggish, and others may have been irresponsible. Imam Zayd considered this to be a betrayal of the ummah. He addressed these types of ‘ulema by saying: “Do not be mindless of Allah’s preferential right. Do not waste His directives. If you fail in this regard you are akin to physicians who have collected their money but demented their patients, or like shepherds who get paid to take the flock to pastured lands but wind up taking them to barren lands, or the likes of guards who turn over the fortress to its enemies… By He who sustains Zayd’s life, if you were to explain to people what you know and impress them with the truth that you have a grasp of you will destabilize the despotic structure and root out the foundations of tyranny.[3]

 

3- ‘Ulema who are skeptical and pessimistic. These types see the facts of world affairs through the tilts of their ego. They come out and give reality a taint of their subjective and despondent selves. They are known for their self-centeredness and envy, as well as their doubts of others. They take liberty in presenting the issues in their own unobjective way.

 

4- The court ‘ulema (or the status quo scholars). These are the ones who are all too willing to be the mouthpieces and the instruments of the masters and monarchs. They are used to fabricating accusations and falsifying the facts about activist ‘ulema whose goal it is to change the course of an errant regime. Propaganda that comes out of the man of the cloth is more effective than that coming out of barons and kings.

 

Imam Zayd spent a good deal of his time and effort confronting these ‘ulema of disrepute. The danger of religious personalities supercedes by leaps and bounds the danger of potentates and royal executives. That is because religious figures have a spell on the conscience of people; they are able to draw them into blind and mindless imitation. They penetrate into the psychology of people and may cause a rational crisis. But a tyrant can only exert “outside” influence. He may use force and clamp down on people. The crisis here is circumstantial and dissipates once the tyrant is no longer in control. Unlike the religious damage that dwells inside a person and is not circumstantial, which means even if a person goes to Mars he will still have a polluted mind and a disturbed conscience to live with! In some instances the official tyranny and oppression becomes the motivation for revolt and resistence, unlike “religious subterfuge” which chips away at every movement for change and renaissance on one side and which reinforces and rationalizes tyranny and oppression on the other side!

 

“You scholars of disrepute! You have attempted to score out Allah’s Holy Book! You have attempted to deface the deen altogether. Consequently, it escaped in fleeing fashion from you. Due to your shameful acts the blood of the champions of haqq from the Prophet’s descendants (P) has been shed. Their heads were raised on the spears, their bodies were chained, they were humiliated, they felt the agony, endured grief, they were mortified, and debilitated and fatigued.”[4]

 

Imam Zayd pointed to the opportunistic attitude of these cunning and conniving scholars who were anxious to gain proximity from oppressors. To that he said:

 

“You scholars of infamy! You have secured your place with tyrants because of your scheming. You have gained worldly possessions by keeping company with overlording kings. In the process you have violated the deen and quashed the Quran. Your knowledge is Allah’s evidence against you. But eventually when death approaches and the final hour arrives you will painfully know the extent of what you have been accomplices to.”[5]

 

Needless to say a pioneering Muslim has to know whom to follow. Society has to get together around virtuous and involved ‘ulema while taking issue with other “whimsical” ‘ulema so that the lines are drawn.

 

Correcting Confused Concepts

 

When we review the books of Imam Zayd we find that he paid close attention to the “hot” issues of his time and age. He worked on correcting some skewed and lop-sided ideas. The most challenging crisis of any religious momentum is unreliable and error-prone concepts. If everyone understands his ideas in his self centered way he will take a stand and defend his rational position and then begin to judge others through this personalized view. This inevitably will lead to sterile disputes and harsh judgements. What is to follow are some concepts which Imam Zayd commented on:

 

The Truth About Iman

 

Iman is an application program of convictions and beliefs which glows inside the depths of man with a grip on man’s heart, mind, and soul. The further this seeps into man’s psychology the more pronounced it is in man’s reality. This process leads to internal conscientious crystallization and external material perfection:

 

[Know that true] committed Muslims are only those who trust Allah and His Apostle and have left all doubt behind, and who strive hard in Allah’s cause with their possessions and their lives: it is they, they who are true to their word! 49: 15

 

For this reason Iman is a sublime goal and a privileged objective that generates glad tidings:

 

Allah has promised those who commit to Him and do good works [that] theirs shall be forgiveness of sins, and a mighty reward.

 

5: 9

 

When people of aggression and disobedience found themselves outside the perimeters ofIman, in the grip of Satan, not concerned with repentance and restitution, when they realized where they are they began to finagle with the concept of Iman so that it may admit them and their shenanigans and chicanery. In doing so they claimed that qiblapraying but oppressively ruling and shari‘ah violating kings are still within the sphere ofIman. They constricted Iman to a verbal acknowledgment of deen without physically and practically opposing shirk, and upholding Quranic commandments, and abiding by moral conduct becoming of Iman.

 

To give this slant a religious flavor they clung to extrapolative texts. To this end they claimed that any disobedient man short of shirk is pardonable, and they quoted:

 

Verily, Allah does not forgive ascribing of divinity to aught beside Him, although He forgives any lesser sin unto whomever He wills.

 

4: 49

 

and so I warn you of the raging fire – [the fire] which none shall have

 

to endure but that most hapless wretch who gives the lie to the truth

 

and turns away [from it]. 92: 14

 

These mis-ideas were promoted and publicized in a systematic way that sought to diffuse and deflate the meaning of Iman. And these unsound ideas became a belief that was represented and justified by nitwits and simpletons whose interests and ignorance took precedence over the facts.

 

Imam Zayd led the charge to correct this anomaly by writing his book Al-Iman in which he summarized the Quranic concept of Iman with further explanation of its foundations. The following is a summary of the book:

 

*Iman is both an expression and a physical exertion: “Iman and good deeds is like the spirit in the body; if you separate the two they perish and if you combine them they flourish.” And “Iman is two: an Iman that confirms the truth and an Iman that generates man’s good work and raises his guard against Allah’s retribution and power.” And Iman “is founded on substructures and extensions. Iman has a beginning, a center, and an end. Its beginning is the divine duty upon the ummah to acknowledge Allah and His Apostle. That was followed by its [Islamic] religious obligations. Its end is when the spirit exits its sphere of worldly life and obligations in a state of confidence and comfort for having lived a life in the service of Allah.”

 

*The Quran tells us that the obligations of nations were introduced incrementally as Allah “assigned His prophets (P) to their peoples to bear witness that there is no authority/deity except Allah, and to follow that up by bearing Allah’s covenant. Anyone who follows through with this process in sincerity will have access to paradise.” Then Allah “designated for every prophet a [different] law and way of life,” that was binding on prophets and their respective societies. Musa’s people were vouchsafed the Sabbath. Whoever honored the Sabbath was rewarded paradise; and whoever violated the Sabbath in principle or in action was condemned to suffer the anguish and the fire that is prepared by Allah for behavioral desecration of the Sabbath.”

 

“Then Allah sent ‘Isa (Jesus) with the eternal word of faith: there is no authority/deity except Allah, and with the Scripture of faith with its particular law and way of life. The concept of the Sabbath was no longer the legal reference of the time. Now ‘Isa had to be acknowledged in his complimentary role to Musa (Moses). Whoever followed the instructions and teachings of ‘Isa would qualify for bliss, and whoever denied ‘Isa and insisted on the obsolete ways of Musa was in disobedience of Allah and incurred His fire.”

 

“Then Allah sent Muhammad (P). Muhammad was instructed by Allah to have people adhere to Allah alone, to worship, honor, and conform to Him and to no one or nothing else. This was done in Makkah for ten years. Whoever followed Muhammad (P) and his deenwould secure paradise. At this time these followers were not duty-bound or required to fight or pray or perform the hajj or fast the month of Ramadan. Up to now anyone who died bearing witness to the facts presented by Muhammad (P) without being guilty of shirkwould be a candidate for paradise. Allah will not take to task and punish anyone who follows Muhammad (P) while in Makkah except if he were to equate or associate other(s) with Allah, the Merciful.

 

To confirm this Allah revealed in Makkah the Scriptural chapter of Bani Israel:

 

For your Sustainer has ordained that you shall conform to none but

 

Him…

 

until He says:

 

And walk not on earth with haughty self-conceit: for, verily, you can

 

never rend the earth asunder, nor can you ever grow as tall as the

 

mountains! The evil of all of this is odious in your Sustainer’s sight:

 

this is part of that knowledge of right and wrong with which your

 

Sustainer has inspired you. Hence do not set up any other deity/authority side by side with Allah, lest you be cast into hell, blamed

 

[by yourself] and rejected [by Him]! 17: 23-29

 

During the time these ayats were revealed in Makkah Allah did not threaten with the fire those who violated these commands until He said:

 

Hence do not set up any other deity/authority side by side with Allah,

 

lest you be cast into hell, blamed [by yourself] and rejected [by Him]!

 

Then Zayd mentions ayats revealed in Makkah which menace the mushriks by having the hell-fire in anticipation of them if they insist on their shirk:

 

and so I warn you of the raging fire – [the fire] which none shall have

 

to endure but that most hapless wretch who gives the lie to the truth

 

and turns away [from it]. 92: 14-16

 

As well as:

 

And, verily, on that Day they all will share in their common suffering. Verily, thus shall We deal with all who were lost in sin: for, behold, whenever they were told, “There is no deity/authority save Allah,” they would glory in their arrogance and would say, “Shall we, then, give up our deities at the bidding of a mad poet?” 37: 33-36

 

*After the first phase of the Muhammadi mission religious obligatory assignments followed “until when Allah ordered Muhammad (P) to seek asylum away from Makkah, in Madinah. Military duty was to become a responsibility. And Islam was then constructed on five pillars: the Shahadah (the oral testimonial that there is no deity/authority except Allah), the established [social standard] of salat, the systemic distribution of money: zakat, the Hajj, and fasting during the month of Ramadan.

 

Then Allah disclosed via revelation to His Prophet (P) the verdict of adultery:

 

As for the adulteress and the adulterer – flog each of them with a

 

hundred stripes… 24: 2

 

Then Allah says concerning an innocent a sacred life that has been killed:

 

But whoever deliberately kills another committed Muslim, his requital

 

shall be hell, therein to abide; and Allah will condemn him, and will

 

reject him, and will prepare for him awesome suffering.

 

4: 93

 

But Allah does not condemn a committed Muslim.

 

Allah also declared through Scripture:

 

Behold, those who sinfully devour the possessions of orphans but fill

 

their bellies with fire: for [in the life to come] they will have to endure

 

a blazing flame. 4: 10

 

*After these divine assignments and duties settled into the social reality of Madinah and when the qualities of Iman were pronounced, at that time whoever failed to fulfill and live up to this standard of life was excluded from the circle of Iman, in His words:

 

Behold, those who barter away their bond with Allah and their own

 

pledges for a trifling gain – they shall not partake in the blessings of the

 

life to come; and Allah will neither speak to them nor look upon them

 

on the Day of Resurrection, nor will He cleanse them of their sins; and

 

grievous suffering awaits them. 3: 77

 

Zayd pointed to the claim of the Murji’ah (the fatalists – those who believed that they were powerless to change their destiny) who say:

 

Verily, Allah does not forgive the ascribing of divinity/authority to

 

aught beside Him, although He forgives any lesser sin to whomever He

 

wills… 4: 48

 

by referring them to the unequivocal and clear ayats of the Quran from which the following can be derived: those who commit disobedient acts even if they are qibla folks are not included in [God’s] will. For if Allah wanted to forgive the qibla folks altogether He would have said:

 

Verily, Allah does not forgive the ascribing of divinity/authority to

 

aught beside Him, although He forgives any lesser sin.

 

He would not have made an exception and said: to whomever He wills.

 

Then he said: for those who have gone astray in understanding this ayat I shall provide its explanation:

 

although He forgives any lesser sin to whomever He wills…The definition and description of those whom Allah willed to forgive is:

 

If you avoid the great sins which you have been enjoined to shun, WE

 

shall efface your [minor] bad deeds, and shall cause you to enter an

 

abode of glory. 4: 31

 

Whoever Allah has taken to task for a major sin even if he belongs to the qibla shall suffer the consequences because Allah does not rescind His word. And whoever comes to you with arguments contrary to the Quran do not believe him; rather suspect him. Allah’s words are the panacea and not these other misinforming words pertaining to Allah’s will.

 

Allah the Exalted says:

 

And [both] the Jews and the Christians say, “We are God’s children,

 

and His beloved ones.” Say: “Why, then, does He cause you to suffer

 

for your sins? No, you are but human beings of His creating, He

 

forgives whom He wills, and He causes to suffer whom He wills…

 

5: 18

 

Whoever wants to be forgiven from these types should abandon Judaism and Christianity. The same is applicable to the folks of qibla: if they want to be forgiven they should abandon their penalty incurring violations.

 

After this ayat Allah revealed other ayats that indicate there is a punishment for disobeyers even if they are people of the qiblah. Of these ayats:

 

But whoever deliberately slays another committed Muslim, his

 

requital shall be hell, therein to abide; and Allah will condemn him,

 

and will reject him, and will prepare for him awesome suffering.

 

4: 93

 

It may not accord with your wishful thinking – nor with the wishful

 

thinking of the followers of earlier revelation – [that] he who does evil

 

shall be requited for it, and shall find none to protect him from Allah,

 

and none to bring him support. 4: 123

 

The Quran has established the fact that the munafiqs are in the deepest pits of the fire “while the munafiqs are neither mushriks nor mu’mins. The Extolled and Glorified says:

 

Behold, the munafiqs seek to deceive Allah – the while it is He who

 

causes them to be deceived [by themselves]. And when they rise to

 

pray, they rise reluctantly, only to be seen and praised by men, only

 

seldomly conscious of Allah, wavering between this and that, [true]

 

neither to these nor those. But for him whom Allah lets go astray you

 

can never find any way. 4: 142-143

 

Allah refuses here to include this segment of people among the mu’mineen (committed Muslims.) He also refuses to include them among the mushriks.”

 

Explaining the Meaning of Qadar (Predestination)

 

Exploring the unfathomable meanings of predestination or predetermination is tantamount to treading a slippery slope. For this reason Imam ‘Ali (AS) said:

 

Predestination is a deep and incomprehensible sea. It is a path of darkness which you should not pace. It is Allah’s secret which you should not attempt.[6]

 

As was the case with other sensitive issues the issue of qadar or predestination or fate was another one of those “controversial” issues that was widely instigated by Umayad officialdom. Al-Qadar was presented as this inescapable force that has imposed particular rulers who were also by the circular definition of qadar forced to do terrible things. Due to the public-relations definition at that time of qadar these rulers were granted power. By the same twist of logic it is qadar that placed these rulers in a pool of infractions and offences. It was due to this myth-information of qadar that innocent people were killed and truth speaking ‘ulema were banished. There was no escaping the tentacles of this qadar! To add insult to injury if you were molded by officially sanctioned opinions you had to believe in this qadar and accept the consequences with a broad vision and a healthy attitude!

 

The Umayad royals were very excited about this view of qadar. Their court clergymen did all they could to promote this type of understanding which served as a mental line of defense for the royal class.

 

Imam Zayd expressed his thoughts on this issue. He did so with caution and perceptual experience. He did not exclude disobedient and violating Muslims from Allah’s [retaliatory]qadar, neither did he exempt them from breaching Allah. He said: “What I say and am convinced is true is that you should read the Quran and mentally focus on its meanings to find out what Allah wants and what He demands and this should be attributable to Allah, but whatever else Allah dislikes should be attributable to its performer… I am satisfied to say that offenders of Allah do not operate beyond the power sphere of Allah. That should not be excused if they defy Allah. And whoever says that he is in possession of his own deeds with Allah is guilty of shirk; and whoever says he is in possession of his own deeds with the exclusion of Allah is guilty of kufr. I tend to believe that the right course in this regard is for a subject of Allah to follow and implement those teachings and instructions coming from Allah. If I do such a thing I am in a position to thank Allah, but if I err and disregard or contravene Allah then I find myself in need of asking Him forgiveness. If you encounter those who insist on their sins and mistakes do so with [at least] facial features of objection so that you gain with Allah. Whoever humiliates people who infringe on Allah will gain His gratification.”[7]

 

Imam Zayd objected to what al-Mujberah had to say when they denied that man has an independent will and capacity. He said: “They claim that Allah did not equip man with an ability to repel intrusive and protruding forces into man’s heart. They claim that He forced them to endure such internal interferences as they were made [by Allah] that way. In such a way they attach moral weakness to Allah, the while they absolve their own selves and all others of this moral failure. They even said that He is responsible for all our movements be they acts of devotion or acts of infraction. He will hold us accountable on the Day of Judgement for things that He did as He created [the acts of] kufr, zena, shirk, thulm, jawr, and sefah (defying Allah, adultery, equating others with Allah, tyranny, oppression, and deceit). Had He not created these things – as they claim – and compelled us to do them we would not on our own be able to deny Him or associate others with Him. We would not have been able to accuse his Prophets of lying, or to abandon His Scriptures, or even to kill His Apostles and saints. But when He created all this and compelled us to do these things we had no choice but to become the performers of His will and fate. For that He was angry with us and He threw us into the fire for ever.

 

“Absolutely not so. By His grace, this is not the way to describe the most prudent Judge. Rather He created them for obligations, with an ability, with reason, with commandments, and with prohibitions. He ordered us to do what is right and good and He never intrudes into this process. He ordered us to withhold from doing what is wrong and evil and He never allured otherwise. He has guided us to the point of seeing and distinguishing between the two intersects: one to virtue and the other to vice, and He said do whatever is in your capacity to do by choosing what is right and rightful and avoiding what is wrong and harmful… The Mujberah and the Mushabbehah (comparisonites) excluded themselves from being responsible for doing what is wrong and unsuitable such as acts of oppression, tyranny, and deceit while attributing all this to Allah in toto. They said that Allah created them for this misfortune and created them to do what is incorrect and fallacious. Then He will punish us in the fire and will not do injustice to us.

 

“How much more ridiculous can you get? How can anyone attribute more injustice to Allah than what they say? By Allah, this is not the description of the Most Merciful, the Mercy-giving who demands justice, perfection, and Who bars insults and systemic evil.”[8]

 

The Many and the Few

 

To say that more people or the overwhelming majority of people are determinants of thehaqq and to follow that up by saying that the small number of people should join the crowd is not an accurate way of getting to know the truth (haqq). Al-Haqq and al-Batel cannot be distinguished by the numbers they command: be they the few or be they the many. These followers have no impact (positive or negative) on a concept.

 

Unfortunately, this yardstick was imposed on Islamic thought. It gained prominence during the Umayad reign especially during the years of Hisham ibn ‘Abd al-Melek, which corresponds to the crucial years in the life of Imam Zayd. The fallout of that was a polarized and intense standoff between the proponents of this idea and Imam Zayd. Imam Zayd never considered numbers to be qualifiers for what is haqq and what is batel. Even a few who are obedient to Allah will become the jama‘at of Muslims; while the pronounced majority who are disobedient to Allah become the folks of bida‘ (religious improvisations). This conclusion is Quranically based. Many promoters of the majority verses minority mental image were opportunists steeped in empty talk who were misleading public opinion, for this reason Imam Zayd took them on strictly from a Quranic viewpoint to which no one could object. Imam Zayd chronicled the ayats that refer to a majority to show they were in a bad light, as well as those ayats that refer to a minority to show they were in a good light. This proves that large numbers are not intrinsically indicative of the haqq. Likewise, small numbers are not intrinsically indicative of batel. The jama‘at are the folks of haqq even if they are numerically insignificant. And the furqah are the folks of batel even if they are numerically superior.

 

To this end Imam Zayd says: “Heretofore, there are people in this ummah who are speaking about jama‘at. They contend that they are the majority; and that they are Allah’s evidence of the truth as opposed to the minority. They say that the minority in the ummah are people of religious improvisations and deviations. But we hear Allah (exalted, extolled, and glorified be He) in His revelation of Scripture to His subject and servant Muhammad (P) inform us of previous nations and peoples pertaining to Nuh, Hud, Saleh, Shu‘aib, Ibrahim, Musa, Dawud, Sulayman, ‘Isa, and Muhammad (P) some of whom are salutary apostles and not just “page-pundits”, we hear Him say that the followers of haqq, jama‘at, and prophets were minorities, while the folks of religious improvisations and expediencies were the majority. We heard Allah speak very highly of these minorities, while assailing the majority for their ignorance, foolishness, lies, and errant ways. He warns righteous people not to be swept by their public statements.”[9]

 

Consolidating the Ma‘ruf and Dismantling the Munkar

 

The Quran calls for an ummah that secures haqq and honesty. Of it Allah speaks:

 

You commit to Allah and the Last Day, and consolidate the ma‘ruf

 

and dismantle the munkar.

 

3: 114

 

This consolidating of the ma‘ruf (common sense goodness) and dismantling of the munkar (self-evident systemic vice) guarantees the wholesomeness of Islam as a doctrine and repels the assaults of evil from all directions. This is a method of eternalizing Allah’s message and putting the ummah on the right course within which we will have proper Muslim conduct, without man victimizing his fellow man. In this setup man belongs to Allah in a relationship of conformity and abidance.

 

The well being of this ummah is contingent on it being as Allah says:

 

You are indeed the best community that has ever been brought forth

 

for [the good of] mankind: you consolidate the ma‘ruf and you dismantle the munkar. 3: 110

 

Regrettably, this very central concept of practical Iman became a target of those who tried to void it of its dynamic. Many tyrants deployed their agents and gave them facilities and finances to obliterate the momentous and activist meanings of this concept.

 

But they cannot silence the voice of truth. Its roar will continue. It was Imam Zayd who in that pitch-dark night of tyranny raised the voice of objection and confrontation with all who were trying to undermine the bases of this deen. He reiterated that consolidating the ma‘ruf and dismantling the munkar is a religious duty which cannot be annulled or short-circuited. This concept is not for leisurely purposes to be tended to at someone’s discretion. It also cannot be applied selectively to the average man while excluding the ruler from its scope. Nor is it correct to take the poor to task while looking the other way if the ayat speaks to the rich. Those who are in power are not above this concept and those who are powerless are not to bear the brunt of it. Imam Zayd took on Hisham ibn ‘Abd al-Melek who announced that he speaks for Allah. He tried to de-legitimize any opinion coming from an opposition and even sound advice. Hisham said: If anyone tells me ittaqi-Illah {fear [the power of] Allah} I will chop his head off! But Imam Zayd said it with dignity and honor:Ittaqi-Illah ya Hisham [Fear Allah O Hisham!]… to which Hisham said: Is someone like you telling someone like me to fear Allah? Imam Zayd replied: No one is above being told:ittaqi-Illah and no one is below being told ittaqi-Illah.

 

In his epistle to the ummah Imam Zayd called for actuating the consolidation of the ma‘ruf and the dismantling of the munkar. An excerpt as he addresses the ‘ulema:

 

Allah has definitely distinguished you. Your prestige is recognized by all people of thought. In this light Allah says to you:

 

And [as for] the committed Muslims, both men and women – they are

 

integrants [allies] of each other: they consolidate the ma‘ruf and they

 

dismantle the munkar, and their standard [in life] is salat, and they

 

render the zakat, and pay heed unto Allah and His Apostle. It is they

 

upon whom Allah will bestow His grace: verily, Allah is almighty, wise.

 

9: 71

 

Allah began by quoting the privilege of consolidating the ma‘ruf and dismantling the munkar, then He followed that up by pointing to the status of those who are involved in this awesome task of His subjects… Be advised that if this injunction were to be active and ma‘ruf is integrated and munkar is dismembered we would have all our obligations performed honestly, be they undemanding or demanding obligations.”[10]

 

When the banners of jihad were over his head he said: “Thank Allah that He has perfected His deen for me. By Allah I would not be satisfied if I were to meet Muhammad (P) while I am amiss of al-amr bi al-ma‘ruf wa al-nahyi ‘an al-munkar.”[11]

 

The Zaydi school of thought has followed the same course of reinvigorating this principle and advancing it. The Zaydi ‘ulema have even incorporated this principle into the bases ofdeen (Usul al-Deen).

 

The Status of Ahl al-Bayt (the Prophet’s Household)

 

The Prophet’s family is held in high respect by Muslims. Their honor and adulation is overwhelming. Only those who are mentally dense or hold some type of grudge or harbor an obscurity can deny this. Common sense and courtesy would have any sane person acknowledge appreciation and express thanks when it is due. This expression of appreciation and thanks to the articulate Apostle and merciful Messenger (P) is an expression of higher culture and spiritual refinement.

 

But there are many who ask: But who are Ahl al-Bayt (the Prophet’s family)? And why are they privileged? And what are the reflections of that privilege? How does divine justice figure into all this?

 

These concerns have been expressed more often than not recently. The more research is done in this area the more questions appear and obviously the age of Imam Zayd figures predominantly in this context.

 

Imam Zayd himself tried to explain this issue; he tried to specify this privilege and its consequences far away from zealotry and hyperbole. A thorough and precise clarification of these issues is enough to arrest some problematic concerns on one hand and some false assertions on the other hand. We may summarize Imam Zayd’s opinion as follows:

 

Who Are Ahl al-Bayt?

 

There has been a commotion of ideas about the meaning of Ahl al-Bayt; especially as it is found in the ayat:

 

For Allah only wants to remove from you all that might be loathsome,

 

O you members of the [Prophet’s] household {Ahl al-Bayt}, and to

 

purify you to utmost purity. 33: 33

 

The most notable comment explaining Ahl al-Bayt is:

 

Allah’s Prophet, ‘Ali, Fatimeh, al-Hasan, al-Husayn (AS) who are referred to as the five folks of the mantle (Ahl al-Kisa).

 

Or what is meant is the five folks of the mantle and the descendents of al-Hasan and al-Husayn.

 

Or it could mean the Prophet’s wives (P).

 

Or it could mean the ummah to which the Prophet was sent.

 

There are those who point to the first two interpretations above and quote the hadith of the mantle (hadith al-Kisa) as well as other evidence to this effect. There are also those who take a zealous position and affirm that what is meant by Ahl al-Bayt are the wives of the Prophet (P). Some paraphrased this enthusiasm in poetic verses saying that the Prophet’s household includes all his followers be they Persians, Africans, or Arabs.

 

Imam Zayd tipped the rational balance in explaining who they are and what the word means. He considered that the word Ahl al-Bayt is inclusive of all three interpretations. Evidence can be quoted to justify each interpretation. Allah says about Musa: and appoint for me, out of my kinsfolk, one who will help me to bear my burden. (20: 29) The meaning here does not suggest wives. And then Allah says in the narrative about Prophet Lut: Thereupon We saved him and all his household – all but an old woman, who was among those who stayed behind. (26: 171) It appears that the meaning of household here is Lut’s descendants. They were considered to be his family after his wife took herself out of this family company. It also infers that Lut’s wife was one of his family members because she was identified as an exception even though she in a physical sense belonged to Lut’s family.

 

And in Allah’s words: [and] after having bound one another by an oath in Allah’s name, they said: “Indeed, we shall suddenly fall upon him and his household by night [and slay them all]; and then we shall boldly say to his next of kin, ‘We did not witness the destruction of his household – and, behold, we are indeed men of truth!’” 27: 49

 

In this context the word Ahl refers to people other than his own people.

 

In the ayat 33 from Surah al-Ahzab (called ayat al-tat-hir) the meaning vacillates between two indications. The first one is the context indication which suggests that the meaning ofAhl al-Bayt is the Prophet’s wives (P). And the other indication is the change in the form of speech by replacing the antecedent female noun (Prophet’s wives) with a pronoun referring to the plural masculine. Imam Zayd comments on this saying: “He [Allah] said: for Allah only wants to remove from you [i.e.: ‘ankum] {in Arabic it is the masculine plural pronoun} O you members of the [Prophet’s] household. He [Allah] did not say for Allah only wants to remove from you: [‘ankunna] (the feminine plural pronoun). [12] Zayd adds that the privilege gained by the wives of the Prophet (P) is because of their intimate relationship with him; but his family are more privileged because they are more confidential than his wives. This aspect is understood from the ayat:

 

O wives of the Prophet! You are not like any of the [other] women, provided that you remain [truly] conscious of Allah. 33: 32

 

These wives of the Prophet (P) were not privileged because of their fathers, mothers, or tribe. Rather their status of privilege came from their relationship to Allah’s Prophet (P). How then does not the Prophet’s family precede in status other Muslim families, and his heirs other heirs?!”[13]

 

The Privilege of Ahl al-Bayt

 

Imam Zayd drew a distinction between what he called creational privilege which man has no access to. Such privileges pertain to a person’s abilities, features, and human provisions. And gainful privileges which man acquires through work and motivation. He considered the former as an indication that people are of varying prerogatives and advantages however common their race or ideological orientation. He said that this is a divine bounty which no one has any control over. “But Allah’s favors are dispensed to people without people having any say in that God-specific process. It is only Allah who chooses and selects [at this level of human initiation.]”[14] It should be clear at this point that there is no conflict between creational prerogatives and divine justice, especially when we realize that there is no penalty or reward consequences to this.

 

Zayd views this as insufficient for a person to become an example or a behavioral model. A person needs to acquire other qualifications that render him at the level of emulation. “The most deserving of the Prophet’s family to be admired boundlessly and followed is the one who is entrusted by the Muslims… who they can vouch for in his understanding, knowledge, and expression of the truth, as well as the Prophet’s Sunnah (P). It is he whom Allah guides people with and who passes on to them his most reliable understanding and knowledge. His discourse on the haqq offers Muslims access to the milestones of theirdeen.”[15]

 

Imam Zayd considers the Prophet’s posterity to be the most qualified behavioral models. In expressing this view he relies on historic dynamics and comparative history of nations. To this end he says: “If you are seeking knowledge about a guiding ummah — by Allah’s leave – you should look into the generous Quran. Has Allah ever commissioned a Prophet without denominating his household? Has Allah ever revealed Scripture without appointing a solidarity of folks to uphold it via His Apostle ? Then Allah tells you of those who reached salvation from among them and of those of them who perished. I draw your attention to those who were favored by Allah to have been saved by keeping company with His Prophets, and to those who have become the folks of haqq after the Prophets (P). If you realize that in Scripture it is the folks and family of the Prophet and their followers who at the end of the day are saved, and that the residual of Prophetic struggle are the descendants of these Prophets (P), then you should be aware that this ummah will not be saved except as those who were saved afore-time when there was a general breakdown in the understanding their deen and when they went to war because of it.”[16]

 

To avoid having someone go overboard with this concept, turning Allah’s favors into a form of prejudice or racism by claiming that the Prophet’s family are infallible and immune to mistakes, Zayd said: “I assert, they (the Prophet’s posterity) are like other people who are endowed and who err. These prerogatives that we speak about are not the share of everyone, only the selective. Whoever expresses a default is taken to task for it; if his loss is anonymous his affair remains with Allah; if Allah wills, He punishes, and if He wills He forgives; provided he [the behavioral model] does not mislead people. Another proviso is that he not tamper with established meanings of Islam to have people follow suit. If this becomes the case he and his followers bare the full responsibility of deviation.”[17]

 

Zayd also said: “We are like everyone else; we have among us the error prone and the unflawed. Ask us and do not accept from us anything which is contrary or irreconcilable with Allah’s Book and the Sunnah of His Prophet (P).”[18]

 

The Post Prophetic Khilafah

 

One thing leads to another; speaking about the “khilafah” during the time of Imam Zayd which refers to Umayad rule leads to speaking about the initial khilafah after the Prophet (P) passed on. How did it actualize, and by what merits? And what is the legal and shar‘ibasis for selecting a khalifah? And who was most qualified after the Prophet (P) to succeed him?

 

The Prophet’s family and their exponents viewed ‘Ali (AS) as the number one candidate to succeed the Prophet (P). His qualifications acceded the others: he was one of the first to accept Islam, he was distinguished by a lionhearted military career, his jihad and taqwa were one of a kind, his knowledge was singularly impressive, he was related to the Prophet’s bloodline. Add to that many of the Prophet’s hadith that nominated him for that position.

 

Another segment of Muslims thought that Abu Bakr was more deserving of this position. He deserved it through the process of shura (collective consultation); and the circumstances of that time were amenable to his becoming the leader.

 

Imam Zayd’s opinion agreed with those of his family. He said: “When the lifetime of Allah’s Prophet (P) was adjourned the most deserving of people to lead the people was ‘Ali ibn Abi Taleb. When ‘Ali’s lifetime was brought to an end the most deserving of people to lead the people was al-Hasan ibn ‘Ali; and when he died the most deserving of people to lead the people was al-Husayn ibn ‘Ali.”[19]

 

He pointed to two references giving Imam ‘Ali (AS) the priority to lead the Muslims. One of them was Tathbeet al-Wasiyah (The Confirmation of the Will), and in it there are statements attributed to the Prophet in which he advises that the khilafah after him should be the responsibility of ‘Ali. The other is Tathbeet al-Imamat (The Confirmation of the Imamat). In it there are descriptions and elucidations of who deserves to lead the Muslims after the Prophet (P) and how it all applies to Imam ‘Ali.

 

Leadership After al-Hasan and al-Husayn

 

The divine message was represented by both Scripture and Apostle (revelation and prophet). Each had a role to play. Scripture contains the foundations of divine doctrine and the outline of deen. While the Apostle was the receptacle of this Scripture via revelation and inspiration. He communicated its contents to people. He was there to answer to their questions. He also was there to refute and dismiss innuendo and accusations posed by opponents and deniers. This task needed a particular prophetic personality who could perform feats and marvelous events. He should also be free of errors that would be detrimental to his mission and role as a publicizer and communicator of Scripture.

 

The Prophets’ role ends with their death. But Scripture remains, and it remains the responsibility of its adherents within their capacity. They are not expected to be carbon-copies of Prophets: flawless and miraculous. The initial task was initially done: Scripture was revealed and the Prophet publicized and spread it. What is left to be done is to take the process forward. The difference between the role of Prophets and the role of Imams and activists is well known.

 

Imam Zayd holds that Ahl al-Bayt are the meritorious to lead. He says: “If they say who is worthy of leadership after al-Husayn? Say: the intimates of Muhammad (P), his children (meaning al-Hasan and al-Husayn). The best is the most steeped in deen, who relates to Allah’s Book, who is armed for the cause of Allah. They are the leaders of the Muslims in all their legal and moral affairs, and that includes all devout and pious Muslims.”[20]

 

Some particulars of an Imam. He says: “Know that none of us should be promoting himself for this affair until we have gained the following: knowing the particulars of Scripture, being aware of its expanding and vying meanings, knowledge of candid and exclusive meanings, the sequence of revelation, abrogating and abrogated ayats, the knowledge of halal and haram, the abrogating Sunnah – what preceded it, and how to draw analogies with it, knowledge of transgressors is a must as well as the history of shirk. Another qualifying matter is the single minded determination to engage the enemy in jihad, to defend the Muslims, to sacrifice life and limb to this end without any vacillation or abrogation of Allah’s injunctions. These are the qualities that command obedience within the household of the Prophet (P).”[21]

 

Furat ibn Ibrahim al-Kufi relates a narrative from Abi Hashem al-Rummani who has it on the authority of Imam Zayd (AS) who said in a long discourse: “I avow that none of us – the descendants of both al-Hasan and al-Husayn – never claimed to be imposed leaders on all the Muslims (by this he may be referring to the issue of divine appointment and the Prophetic text). I affirm that my father ‘Ali ibn al-Husayn did not say so as I lived with him until he passed on. Muhammad ibn ‘Ali did not do so either as I also lived with him until he passed away. My nephew did not utter such a claim neither, after him. Then he said: An Imam from among us who commands the leadership of the Muslims is he who bears arms and upholds the Book of Allah and the Sunnah of His triumphant Prophet (P). How can Muslims have a leader (Imam) who is imposed on all the Muslims, who lives in bedroom comfort, withholding the argument for his legitimacy, with a closed door policy, and with rampant injustice. We know nothing of this behavior!”[22]

 

He is also reported to have said: “Our understanding of an Imam is not someone who sits at home, dressed in his garment, too lazy to be involved in jihad. Our understanding of an Imam is he who defends his turf, and is active in jihad, and is protective of his constituents.”[23]

 

To the best of our knowledge Imam Zayd did not vouch for anyone in the position of Imam except for ‘Ali, al-Hasan, and al-Husayn (AS).

 

Words of Wisdom[24]

 

Imam Zayd ibn ‘Ali said:

 

*A fair person does not custom make his share [of justice]. And an oppressor cannot even spare himself [of the consequences of injustice].

 

*Take notice of zealotry and the fanaticism of pre-Islamic times. They both are capable of ruining the deen and generating hypocrisy.

 

*The absence of a well-established scholar is a fracture to this deen whose replacement is next to impossible.

 

*Whoever consolidates the ma‘ruf should avoid the munkar; and whoever is on the course of justice should be patient with the bitter truth.

 

*Each spirit yearns for its distant desire; blessed is he who is content, and woe unto he who has confiscated someone’s right or fabricated a forgery.

 

*Fear Allah’s power in matters that seem irrelevant when obeying Him, matters that do not decrease His dominion if they became your bases for disobeying Him.

 

*I have no second thoughts about upholding Allah’s Book and the Sunnah of His Prophet (P) if that means I would have to endure a blazing fire. Because after that I pass on to Allah’s grace and mercy.

 

*I assert that since I could distinguish my right hand from my left hand I have never told a lie, I have never violated any of Allah’s commandments since knowing Allah will take me to task for that.

 

*An ignorant person has eight characteristics:

 

1- He gets angry for no apparent reason.

 

2- He gives without having the right to give.

 

3-He exhausts his body in the pursuit of batel (fallacies).

 

4-He is shallow on distinguishing his friend from his enemy.

 

5- He misplaces and mismanages things.

 

6-He has confidence in people he has not tried.

 

7- He speaks endlessly without any benefit.

 

8- He gives the benefit of doubt to irresponsible and irrational people.

 

*Servants of Allah! Do not wage war against your enemy on dubious grounds. This will cause you to go astray. You should establish the facts then go to war. Allah rewards you for the certainty that comes from the facts as He rewards you for adhering to the truth. Anyone who kills anyone else on the basis of doubt it is as if he killed someone without justification.

 

*He was told that some of his companions were saying we will take the law into our own hands and take revenge against the Umayads: their lives and their wealth, as we shall do to their citizens. When Zayd heard of this he spoke out and said: People! I am still hearing of someone who is saying: the Umayads are our spoils of war; we shall shed their blood, we shall plunder their wealth. We shall have the final word, and our public debates shall carry the day!! This is a judgement void of evidence, a wreckless compulsion. A wrong cannot be corrected by another wrong. I am surprised someone utters such things. Does he think he is drawing on Allah’s Book in what he says, or from the Sunnah of His Prophet (P)? Or is he inclined by false pride, seeing that he is on the right side. My support for such inclinations is at a distance of leaps and bounds.

 

*Iman and good deeds are like body and soul: if they separate they parish and if they combine they thrive.

 

*Whoever speaks to you contrary to what the Quran says do not believe him, rather suspect him. Have Allah’s words the balsam of your hearts.

 

*Affairs are adjusted by the hands of ‘ulema; they also go wrong by the same hands if these ‘ulema barter Allah’s commandments for the assistance of oppressors.

 

*A tongue that is familiar with expressing deceitful language, lies, and fraudulence is a tongue that twists away from haqq. This tongue is no longer useful but rather harmful.

 

*Hearing is an avenue to the heart. You have to be careful of what goes your heart’s way.

 

*Allah’s right concerning your companion: you should be gentle with him, you should be forthcoming. Don’t deny him your dialogue; speak to him from your perspective and give him your advice.

 

*Failure of expression is a slip. Denial after knowledge is a slue. Vacillation in matters ofdeen is stress.

 

*I affirm my wish to be in the highest star above and then to fall unto earth to be cut into pieces to make it possible for Muhammad’s ummah to regain its correct course.

 

*Allah has not placed people above being advised to fear His power presence; and He has not unnoted anyone for not deserving to be advised of Allah’s power presence.

 

*No people are aversed to the flaming edges of swords except that they pay for that by being humiliated.

 

*Do not say: We are on the war path because we need to avenge you. Say we have done so for Allah and His deen.

 

*Whoever falls in love with life falls down from glory.

 

We are like other people. Some of us make mistakes and some of us are “perfectionists.” Ask us, and do not accept from us whatever disagrees with the Quran and the Sunnah of the Prophet (P).

 

********

 

[1]An excerpt from Imam Zayd’s Risalah to the ummah.

 

 

[2]Ibid

 

[3]From Imam Zayd’s Risalah to the ummah’s ‘ulema.

 

[4]Ibid

 

[5]Ibid

 

[6]Sharh Nahj al-Balaghah

 

[7]Extracted from an answer to a question received by Imam Zayd from al-Madinah (Majmu‘ Rasa’el al-Imam Zayd), the section on Imam Zayd’s answers and fatwas.

 

[8]Majmu‘ Rasa’el al-Imam Zayd, the section in which he answers the fatalists.

 

[9]Madh al-Qellah wa Themm al-Kethrah (Hailing the Minority and Assailing the Majority).

 

[10]From Imam Zayd’s Risalah (Epistle) to the ummah.

 

[11]Majmu‘ Rasa’el al-Imam Zayd (The Compilation of Imam Zayd’s Epistles).

 

[12]Al-Safwah

 

[13]Ibid

 

[14]Ibid.

 

[15]Ibid

 

[16]Ibid

 

[17]Ibid

 

[18]The Book of Irshad by Imam Qasem ibn Muhammad, p. 82 (reviewed by the author). All other quotes are from al-Safwah, by Imam Zayd (AS).

 

[19]Majmu‘ Rasa’el al-Imam Zayd, the section with Imam Zayd’s commentaries.

 

[20]Ibid, and Tathbeet al-Wasiyah (The Confirmation of the Will)

 

[21]Ibid, the section on Imam Zayd’s commentaries.

 

[22]Tafsir Furat al-Kufi, p. 475.

 

[23]Al-Usul fi al-Kafi, Vol. I, p. 357.

 

[24]These quotes were taken from Imam Zayd’s books and commentaries. Most come from the book: Majmu‘ Kutub wa Rasa’el al-Imam Zayd, which I reviewed and published.