In human standards and for ordinary people, someone who displays extraordinary qualities in prayer, ablution, supplication, communion with God, pilgrimage, etc., and repeats God’s remembrance hundreds or thousands of times during their prostration, is often viewed as a solitary person who spends all their time and life in personal worship, paying no attention to the material needs of life or societal realities. However, the life of Imam Zain al-Abidin (peace be upon him) disproves this perception. Despite his long and unparalleled supplications and prayers, he was not oblivious to the needs and realities of his society. Rather, in the realm of social and moral duties, he was an exemplary and model leader.
Muhammad Ishaq says: Many poor and needy families in Medina benefited from the kindness and charity of an unknown man during the night, and they never knew his identity until Imam Ali bin Husayn (peace be upon him) passed away. It was then they realized that the unknown benefactor was indeed Zain al-Abidin (peace be upon him)[1].
Abu Hamza al-Thumali also says: “Imam Zain al-Abidin (peace be upon him) would carry bread and provisions for the poor at night, and secretly distribute them. He would say: ‘Charity given in secret extinguishes God’s wrath'[2].”
Ibn Sa’d (d. circa 200 AH) writes: “There were many people in need who would approach Imam Zain al-Abidin, and before they could express their needs, the Imam would provide for them. Imam would say: ‘The charity reaches God before it reaches the hands of the needy'[3].”
Such was the case that after the martyrdom of the noble Imam, when his body was being washed, marks were found on his back and shoulders. When asked about the cause, it was revealed that these marks were from the loaves of bread and the burdens Imam (peace be upon him) had carried for the poor[4].
From the book “Imam Zain al-Abidin (peace be upon him), the Beauty of Worshippers” by Ahmad Torabi
Footnotes:
[1] Kashf al-Ghama, vol. 2, p. 266
[2] Al-Aghani, vol. 14, p. 75 – Hilyat al-Awliya, vol. 3, p. 135 – Kashf al-Ghama, vol. 2, p. 266 – A’yan al-Shi’a, vol. 1, p. 633
[3] Tabqat Ibn Sa’d, vol. 5, p. 160
[4] Al-Aghani, vol. 14, p. 75 – Hilyat al-Awliya, vol. 3, p. 135 – Kashf al-Ghama, vol. 2, p. 266 – A’yan al-Shi’a, vol. 1, p. 633