The Sermon of Zaynab and Its Historical Background – Part 6

Sayyid Muhammad Rizvi

(Toronto, Canada)

7) Last Sentences of the Sermon

So all praise is due to Allah who granted our ancestors the bliss and our present generation the honor of martyrdom; and we ask Allah to complete their reward and give them even more, and make us their worthy successors. He is indeed Merciful and Loving; Allah is sufficient for us and He is the best supporter.

The Result of the Sermon

Finally, the true face of the family of Abu Sufyan was exposed to the people of Sham by this sermon. Let alone the Muslims of Sham, even the Jewish, Christians and foreign representatives stationed in Damascus criticized Yazid for violating the sanctity of the family of his own Prophet by killing its men and imprisoning its women.The sermon of Lady Zaynab and the sermon of Imam Zayn Al-Abidin complement one another: Zaynab’s sermon formed the “tabarra” dimension and Imam Zayn Al-Abidin’s sermon formed the“tawalla” dimension: the former exposed the real identity of Abu Sufyan’s family while the latter introduced the real image of the Prophet’s family.

Both these sermons brought down the “iron curtain” erected by the family of Abu Sufyan around Sham,and the government of Abu Sufyan’s family crumbled in such a way that Yazid’s son, Mu‘awiyah, refused to sit on the throne and the Umayyid government moved to the family of Marwan.

This was the beginning of the end of the Umayyid power:

And the wrongdoers will soon know to what destination they will return. (26:227)

Check back for the next installment in the series: The Sermon of Imam Zaynul Abideen

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About the author

He was born in 1957 in a family of ‘ulamã’ in Bihar, India. He comes from a region in Bihar (Siwan District, previously known as Saran) that has produced well-known Shi‘a scholars in the Indian sub-continent. Migrated to Africa with his parents where he received elementary education in English medium school. After that for two years, he studied Arabic and Farsi with his respected father and two other ‘alims in Dar-Es-salaam, Tanzania.

In 1972, at the age of fifteen, he went to the Hawza-e ‘Ilmiya-e Qum, Iran. During his ten years stay in Qum, he studied with various teachers; and moved from the levels of muqaddimãt to sutûh (equal to graduate level in secular universities) and, finally, attended the dars-e kharij (ijtihad lectures equal to post-graduate studies) of Ayatullah al-Uzma Shaikh Wahid Khurãsãni.

In 1982, he returned to India where he stayed at Gopalpur for about a year.

In June 1983, at the invitation of the Shia Muslim Community of British Columbia, he and his wife moved to Vancouver where he stayed till June 1991 and served Shi‘a Islam through his lectures, writings, and teachings. Based on his publications and educational background, in September 1987, the Simon Fraser University (Vancouver) admitted him in the post-graduate program at Masters’ level. This was even though he had no formal degree nor was he asked to sit for any exams. In 1990 he completed his thesis; and after successfully defending the thesis, was awarded the Master of Arts degree in History in 1991.

In July 1991, he moved to Toronto and till 1996 worked as the Director of Islamic Education & Information Center providing a variety of religious services to Shi‘as in North America. During this time, he was also involved in the founding of the As-Sadiq Islamic School, a full time Islamic school from KG to Grade 8 levels. Since July 1996, he has accepted the responsibilities of the Imam-e Jum‘a and Resident ‘Ãlim of the Jaffari Islamic Center / Jaffari Community Center.

He has traveled to most cities in Canada and U.S.A.; as well as to Australia, Guyana, Trinidad, United Kingdom, Dubai, Pakistan, Tanzania and Kenya for lectures.

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