The way of interacting with friends and dealing with enemies is one of the most important areas for assessing an individual’s morality. Just as affection can sometimes lead a person astray from the right path, enmity and hostility (even when justified) can also push one into the realm of injustice and aggression. However, when we examine the behavior of the friends of God toward their companions and their approach to enemies through the lens of humanity and rationality, it offers us a remarkable standard to follow.
For example, the love of Imam Zain al-Abidin (peace be upon him) for his Shi’a and his followers reached such an extent that he would pray for the forgiveness of the sinners among them every day. He said to Umm Farwah, the daughter of Qasim ibn Muhammad ibn Abi Bakr:
“I pray one hundred times every day and night for the sinners among my Shi’a, for we endure calamities that we are aware of, but our Shi’a patiently endure hardships whose consequences they are unaware of.”[1]
This noble hadith demonstrates the deep affection Imam Zain al-Abidin (peace be upon him) had for his Shi’a, to the extent that he prayed for the forgiveness and divine grace of their sinful members. Truly, what greater act of kindness is there than this?
Alongside this deep affection, Imam Zain al-Abidin (peace be upon him) interacted with his Shi’a in a way that made them exemplary in piety, righteousness, and religious asceticism for other Muslims. He made great efforts to educate and purify the character of his followers, advising them extensively and encouraging them toward piety and good deeds. He even said to one of his followers:
“Tell our Shi’a: Nothing will make them independent of God, and truly, the Wilayah (guardianship) of us, the Ahl al-Bayt, will not encompass anyone except those who possess piety.”[2]
Indeed, refraining from the prohibitions of God is one of the most important means of saving a person from divine punishment, and it is also one of the most effective ways of attaining the Wilayah of the Ahl al-Bayt (peace be upon them), who themselves are fortresses of divine protection.
On the other hand, Imam Zain al-Abidin’s (peace be upon him) behavior toward enemies, adversaries, and oppressors was characterized by forgiveness, compassion, and kindness.
Historians say that Ismail ibn Hisham al-Makhzumi, the governor of Medina, harbored intense hatred and animosity toward the Ahl al-Bayt (peace be upon them) and was very active in tormenting Imam Zain al-Abidin (peace be upon him). He would curse the noble ancestors of the Imam from the pulpit to gain favor with the Umayyad rulers.
When Walid ibn Abd al-Malik came to power, due to previous disputes between them, he removed Ismail from office and spoke badly of him, announcing to the people that anyone who had a debt with Ismail ibn Hisham should claim it from him. Ismail, more than anyone else, was concerned about Imam Zain al-Abidin (peace be upon him), due to the great animosity he harbored toward him. He said, “I fear no one except Ali ibn al-Husayn (peace be upon them), for he is a righteous man and the caliph will listen to him about me.”
However, Imam Zain al-Abidin (peace be upon him) told his companions not to cause him any distress. Then, the Imam met with Ismail, greeted him warmly, and offered to help him with his needs during his time of distress. He said:
“O cousin! May God grant you health. I am saddened by what has befallen you. Ask of us whatever you desire!”
Ismail, seeing such affection, was astonished and replied:
“God knows best where He places His message and entrusts it to whomever He wills.”[3]
Indeed, adherence to the path of justice and fairness is one of the most important features in the teachings of the Ahl al-Bayt (peace be upon them), which can be observed in their words and actions.
(Taken from the book An Analytical Study of the Life of Imam Zain al-Abidin (peace be upon him) by Hujjat al-Islam Baqir Sharif al-Qurashi (may Allah have mercy on him) with additional notes.)
Footnotes:
[1] Wafi, Volume 2, Page 183
[2] Al-Nadim, Page 173
[3] Tabaqat Ibn Sa’d, Volume 5, Page 220