Hadrat Zainab bint Ali(A.S.):The Greatest Messenger of the Hussaini Revolution
Name:Zainab
Title:Siddiqua-e-Sughra
(Kunyat:Umm-al-Masaib
Born : At Madina On 5th Jamadi-al-Awwal 5th Year after Hijrah
Grand-father:Holy Prophet of Islam(S.A.W.)
Grand-mother:Umm-ul-Mumineen Hadrat Khadija-e-Kubra
Father:Imam Ali(A.S.)
Mother:Hadrat Fatima Zahra(A.S.)
Hadrat Zainab (A.S.) was born in the holy city of Madina on 5th Jamadi-ul-Awwal in the 5th year of Hijrah/627 A.D.
Her
Holiness became famous for her knowledge of the Holy Qu'ran and
virtuous life.In her character she reflected the best attributes.In
sobriety and serenity she was likened to Umm-al-Mumineen Hadrat
Khadija(A.S.),her grand-mother,in chastity and modesty to her holy
mother Hadrat Fatima(A.S.) and in eloquence to her holy father Imam
Ali(A.S.).
Hadrat
Zainab (A.S.) proclaimed to the world the greatest sacrifices made by
Imam Husayn(A.S.) and other members of the family of the Holy Prophet of
Islam(S.A.W.) who were brutally martyred at Karbala in 61 A.H by the
Yazidi forces.
This
is the story of the victory of truth. It is the story of a unique woman
whose own fate was inextricably bound with the historical events of
Karbala that have impressed upon mankind the true reality of living
Islam.
It
was on the plains of Karbala that the conflict between Imam Husayn,
'alayhi 'salam, and the pretender to the caliphate, Yazid ibn Mu'awiya,
was waged in battle. Imam Husayn had steadfastly refused to pay homage
to Yazid and acknowledge him as leader of the Muslim world. It was no
secret that Yazid flagrantly flaunted the laws of Islam and even
publicly derided its beliefs. His claim to the caliphate bore no
legitimacy or acceptability in the eyes of Imam Husayn, 'alayhi 'salam.
It
would be facile and dishonest to consider their confrontation as but an
isolated instance of power-jockeying in the early days of Islam. The
issue on which they clashed is one that continues to be a source of
needless antagonism among Muslims today, and that is: What manner of man
has the right to rule the Muslim world, or indeed, mankind? Could
Muslims be ruled by one integrated, complementary set of laws rooted in
the knowledge of Allah ta'ala's supreme tawhid (unity), or by a power
that seeks to elevate temporal values to hard and fast law at the cost
of allegiance to the Sole Source of all creation?
This
story unfolds through the life of Zaynab Kubrah, grand-daughter of the
Holy Prophet, salla'llahu 'alayhi wa alihi wa sallam, daughter of Hadrat
Fatima and Imam Ali, 'alayhim as-salam. From what we know of her
actions and speeches, it is clear that in her was reflected the divine
prophetic light that was her heritage.
In
writing on Zaynab bint Ali, 'alayha 's-salam, we must first bear in
mind an unalterable fact: that is, despite the efforts of numerous
biographers, very little actual recorded historical fact is available
about her. Even the exact dates of her birth, death, marriage, or number
of children, cannot be ascertained with complete confidence.
Oral
tradition about Zaynab (A.S.) has gradually evolved to a point-of
subjective elaboration and emotional hyperbola that have eventually
clouded her real persona and the context from which we have come to know
her.
Indeed,
the romantic mythology that now shrouds both her and her brother Imam
Husayn (A.S.) seems to distance us from wanting to understand what they
really stood for and what their actions really meant, both in the
context of their afflicted times and throughout all times, present and
future.
It
is not necessary however to dig up as many facts or versions of her
life as are available in order to perceive her purity and the strategic
importance of her contribution. Though the information may be little, it
is enough. The fact that we remember her at all is sufficient to
rekindle our understanding of the intimate ideals for which life is
worth serving. This book seeks to let these facts speak for themselves.
The conclusions to be drawn are implicit to any reader whose heart and
mind are available and receptive to the essence of submission.
According
to the shari'ah (revealed law) of Allah women are hidden treasures,
neither to be displayed nor advertised. Theirs is a subtle, fundamental
and discreet domain. Imam Ali, 'alayhi 's-salam, once asked Hadrat
Fatima, 'alayha 's-salam, "Ma khayru 'n-nisa (who are the best among
women)?"
She replied, "La yarina 'r-rijala wa la yarunahunna (those who do not see men nor are seen by them)."
This
then is another reason why so little is known about Zaynab (A.S.) or
any other women throughout the history of Islam. But this rule can only
apply if all the other elements of a pure Muslim society are equal. If
the application of the divinely directed formula is chaotic and
imbalanced, then that is the time when a woman feels compelled to emerge
into the open arena. This is the situation in which Zaynab (A.S.) found
herself. After Karbala no one was left that had the courage to stand up
to tyranny, speak the truth, and submit to the consequences.
Thus
what we know of her is only because of exceptional circumstances. A
twist in history created the conditions that forced Zaynab [a.s] to
declare, not herself, but the truth. It is through her extraordinary
handling of the wretched trials she endured that we have caught glimpses
of the untold depths of her courage, forbearance, patience and
submission to the decree of Allah. It is partly through her that the
prophetic legacy was rescued from being eclipsed by the ever-present
shadows of kufr (denial of Truth), and it is in this light that we must
forever remember her and take inspiration and guidance from her example.
Angelic Appellation
It
was five years after the Muslims had accompanied the Prophet [s.a.w.]
and his family in the migration (hijrah) to Medina, when the Holy
Prophet's daughter, Hadrat Fatima (A.S.), gave birth to a little girl.
When her father, Imam Ali (A.S.), saw his daughter for the first time
Imam Husayn (A.S.), who was then almost three years old, was with him.
The boy exclaimed in delight, "O father, Allah has given me a sister."
At those words Imam Ali (A.S.) began to weep, and when Husayn (A.S.)
asked why he was crying so, his father answered that he would soon come
to know. Fatima (A.S.) and Ali (A.S.) did not name their child until a
few days after her birth, for they awaited the Prophet's return from a
journey so that he could propose the name.
When
finally the baby girl was brought before him he held her in his lap and
kissed her. The Angel Jibra'il came to him and conveyed the name that
was to be hers, and then he began to weep.
The
Prophet [s.a.w.] asked why Jibra'il wept and he answered, "O Prophet of
Allah, from early on in life this girl will remain entangled in
tribulations and trials in this world.- First she will weep over your
separation (from this world); thereafter she will bemoan the loss of her
mother, then her father, and then her brother Hasan. After all this she
will be confronted with the trials of the land of Karbala and the
tribulations of that lonely desert, as a result of which her hair will
turn grey and her back will be bent."
When
the members of the family heard this prophecy they all broke down in
tears. Imam Husayn (A.S.) now understood why earlier his father had also
wept. Then the Prophet [s.a.w.] named her Zaynab (A.S.).
When
the news of Zaynab's birth reached Salman al-Farsi, he went to Ali
(A.S.) to congratulate him. But instead of seeing him happy and
rejoicing he saw Ali (A.S.) shed tears, and he too was apprised of the
events of Karbala and the hardships that were to befall Zaynab (A.S.).
One
day, when Zaynab (A.S.) was about five years old, she had a strange and
terrible dream. A violent wind arose in the city and darkened the earth
and the sky. The little girl was tossed hither and thither, and
suddenly she found herself stuck in the branches of a huge tree. But the
wind was so strong that it uprooted the tree. Zaynab (A.S.) caught hold
of a branch but that broke. In a panic she grabbed two twigs but these
too gave way and she was left falling with no support.
Then
she woke up. When she told her grandfather, the Prophet [s.a.w.], about
this dream he wept bitterly and said, "O my daughter that tree is me
who is shortly going to leave this world.
The branches are your
father Ali and your mother Fatima Zahra, and the twigs are your brothers
Hasan and Husayn. They will all depart this world before you do, and
you will suffer their separation and loss."
Growing Up in Madina
Zaynab
(A.S.) shared with her brothers and sister the extraordinary position
of having such examples to look up to, emulate and learn from, as her
grandfather, the Prophet of Allah [s.a.w.], her mother Fatima (A.S.),
daughter of the Prophet, and her father Imam Ali (A.S.), cousin-brother
of the Prophet.
In
the pure environment that enveloped her, she absorbed the teachings of
Islam that her grandfather imparted and after him her father. Here too
she learnt to master all household skills with great proficiency. She
had barely attained the tender age of seven when her beloved mother
passed away. Her mother's death had closely followed her cherished
grandfather's passing away. Some time later Imam Ali [a.s ] married Umm
ul-Banin, whose devotion and pledge encouraged Zaynab (A.S.) in her
learning.
Whilst
still a young girl she was fully able to care for and be responsible
for the running of her father's household. As much as she cared for the
comforts and ease of her brothers and sisters, in her own wants she was
frugal and unstintingly generous to the poor, homeless and parentless.
After her marriage her husband is reported as having said, "Zaynab is the best housewife."
From
very early on she developed an unbreakable bond of attachment to her
brother Imam Husayn (A.S.). At times, when as a baby in her mother's
arms she could not be pacified and made to stop crying, she would
quieten down upon being held by her brother, and there she would sit
quietly gazing at his face. Before she would pray she used to first cast
a glance at the face of her beloved brother.
One
day Fatima (A.S.) mentioned the intensity of her daughter's love for
Imam Husayn (A.S.) to the Prophet [s.a.w.]. He breathed a deep sigh and
said with moistened eyes, "My dear child.
This child of mine, Zaynab, would be confronted with a thousand and one calamities and face serious hardships in Karbala."
Womanhood
Zaynab [as.] grew into a fine statured young woman. Of her physical appearance little is known.
When
the tragedy of Karbala befell her in her mid-fifties she was forced to
go out uncovered. It was then that some people remarked that she
appeared as a 'shining sun' and a 'piece of the moon'.
In
her character she reflected the best attributes of those who raised
her. In sobriety and serenity she was likened to Umm ul-Mu'minin
Khadija, her grandmother (A.S.); in chastity and modesty to her mother
Fatima Zahra (A.S.); in eloquence to her father Ali (A.S.); in
forbearance and patience to her brother Imam Hasan (A.S.); and in
bravery and tranquility of the heart to Imam Husayn (A.S.). Her face
reflected her father's awe and her grandfather's reverence.
When the time came for marriage, she was married in a simple ceremony to her first cousin, Abdullah ibn Ja'far Tayyar. Abdullah had been brought up under the direct care of the Prophet [s.a.w.]. After his death, Imam Ali (A.S.) became his supporter and guardian until he came of age. He grew up to be a handsome youth with pleasing manners and was known for his sincere hospitality to guests and selfless generosity to the poor and needy.
Together
this young couple had five children, of whom four were sons, Ali, Aun,
Muhammad, and Abbas, and one daughter, Umm Kulthum.
In
Medina it was Zaynab's practise to hold regular meetings for women in
which she shared her knowledge and taught them the precepts of the Deen
of Islam as laid out in the Holy Qur'an. Her gatherings were well and
regularly attended. She was able to impart the teachings with such
clarity and eloquence that she became known as Fasihah (skillfully
fluent) and Balighah (intensely eloquent).
In
the thirty-seventh year A.H. (after Hijrah), Imam Ali (A.S.) moved to
Kufa to finally take up his rightful position as khalifah. He was
accompanied by his daughter Zaynab (A.S.) and her husband.
Her
reputation as an inspiring teacher among the women had preceded her.
There too women would throng to her daily sittings where they all
benefited from her erudition, wisdom and scholarship in the exegesis of
the Qur'an.
The
depth and certainty of her knowledge earned her the name given to her
by her nephew, Imam Ali Zayn ul-Abidin (A.S.), of 'Alimah Ghayr
Mu'allamah, she who has knowledge without being taught.
Zaynab
(A.S.) was also nicknamed Zahidah (abstemious) and 'Abidah (devoted)
because of her abstemiousness and piety. She found little of interest in
worldly adornments, always preferring the bliss and comfort of the Next
World over that of this world. She used to say that for her the life of
this world was as a resting place to relieve fatigue along a journey.
Humble and of high morals, her main concern was to strive to please
Allah and in doing so she avoided anything which was the least bit
doubtful.
Martyrdom of Imam Ali(A.S.)
On
the night before Friday the 19th of Ramadan in the fortieth year after
hijrah, Imam Ali (A.S.) went to the central mosque for prayers.
Shortly
after the adhan (call to prayer), Zaynab (A.S.) heard a heart-rending
cry. Soon the cries came nearer to her house and she realised that they
were bringing her the news of her father's assassination. Ibn Muljim had
struck Imam Ali (A.S.) a fatal blow while he was in the defenceless
state of sajdah (devotional prostration). Mortally wounded, he was
carried back home on the shoulders of his followers.
There
was to be no recovery from this wound. On the twenty-first night of
Ramadan Imam Ali (A.S.) died, leaving his two sons and daughter to
witness and face his enemies' misguided lust for power and revenge.
After
his father's soul was released, Imam Hasan (A.S.) said, "Tonight such a
great man has died with whose good conduct no one in the past or the
future can compare. He fought holy wars side by side with the Holy
Prophet, and made his life a shield for him. The Prophet used to make
him a standard-bearer of the army while the angels Jibra'il walked on
his right and Mika'il on his left.
e
never came back from any war without victory. At the time of his death
he left nothing save seven hundred dirhams with which he had intended to
provide the people of his house a servant."
Zaynab (A.S.) was submerged in grief at the brutal loss of her dear father. Together with her husband she returned to Medina.
Some
ten years later Zaynab (A.S.) was once again stricken with a grievous
loss, that of her brother Imam Hasan (A.S.). He too fell victim to the
schemes of the power-hungry Bani Umayya.
Mu'awiya
was intent on converting the caliphate into a hereditary kingship so as
to retain the seat of power within his clan. To achieve this it was
necessary that he secure allegiance of the people for his son Yazid.
This proved to be impossible as long as Imam Hasan (A.S.) was alive.
Therefore he successfully eliminated him through an ingenious intrigue
in which the hand that dealt Imam Hasan (A.S.) the deadly poison was
none other than the Imam's wife.
The rights of leadership now passed into the hands of Imam Husayn (A.S.), but the Bani Umayya would not leave him in peace.
Within
six years of Husayn's brother's death, Mu'awiya started to openly call
upon people to swear allegiance to his son Yazid, and people met his
desire willingly or unwillingly. Imam Husayn (A.S.) numbered among the
five men who alone refused to pledge themselves to Yazid.
During
the four years left to his life after securing allegiance for his son,
Mu'awiya was unable to dissuade Imam Husayn (A.S.) from his firm
opposition to such a system of rule. If the caliphate was to be based on
heredity, then none other than the Prophet's grandson and nearest
surviving kin was more suitable. And if the right to rule was to be
given on the basis of piety and learning, then to whom else other than
Husayn (A.S.) - proven to be possessed of untainted wisdom, complete
knowledge of Islamic law, piety and devotion of the highest degree -
could this position be rightfully apportioned.
In
the month of Rajab in the sixtieth year after Hijrah, the Bani Hashim
were confronted with the caliphate of Yazid. Yazid did not have the
forbearance of his father, and was not content to let Husayn (A.S.) stay
in Medina in peace. The day after his father's death he wrote to Walid
ibn 'Utba ibn Abu Sufyan, then governor of Medina, asking him to pursue
Imam Husayn (A.S.), Abdullah ibn Umar, and Abdullah ibn Zubayr, and
compel them to swear allegiance to him. Again Imam Husayn (A.S.)
refused. He decided to leave Medina, and, at the behest of other
oppressed people, to go to Kufa where, he had been led to believe, there
were many who wished to combat the tyrannical rule of the transgressing
Bani Umayya and see to it that pure enlightened leadership of Muslims
prevailed instead.
Rendezvous with Fate
When
Zaynab (A.S.) learnt of her brother's proposed journey to Kufa she
begged her husband to give her leave to accompany her brother. Abdullah
pointed out that such a journey was fraught with difficulties and
hardship.
Zaynab
(A.S.) insisted, saying, "My mother did not leave me behind to watch
from afar as recreation the day when my brother is all alone, surrounded
by enemies with no friend or supporter. You know that for fifty-five
years my brother and I have never been separated.
Now
is the time of our old age and the closing period of our lives. If I
leave him now, how shall I be able to face my mother, who at the time of
her death had willed, 'Zaynab, after me you are both mother and sister
for Husayn (A.S.)'? It is obligatory for me to stay with you, but if I
do not go with him at this time, I shall not be able to bear the
separation." Abdullah himself had wanted to accompany the Imam, but
since he had been weakened by illness, he gave her permission to go on
this destined journey. With her he sent two of their sons.
Zaynab
(A.S.) had been prepared all her life for what was written for her and
her brother. She preferred to face the trials of Karbala than to ever be
separated from him.
Having
decided to leave, Imam Husayn (A.S.) ordered that litters be prepared
for the ladies of his family. Abu'l-Fadl Abbas, his half-brother (for
they shared the same father), helped Zaynab (A.S.) and her sister Umm
Kulthum into their litter. They were followed by two young girls, Fatima
Kubra and Sakina, daughters of Imam Husayn (A.S.).
After
the first day of their journey, the party camped at Khuzaymiyyah for
the night. While Zaynab (A.S.) was seeing to her brother's comfort, he
said to her, "What will come to pass has long since been decreed."
When
later on their journey, they reached Ruhayma, they found their way
blocked by Hur ibn Yazid Riyahi. Sakina saw what had happened and when
she told Zaynab (A.S.), Zaynab wept and said to her, "Would that the
enemy killed all of us rather than slay my brother."
When
Imam Husayn (A.S.) heard of his sister's distress, he went to her tent
and she said to him, "O my brother, talk to them. Tell them about your
nearness to the Holy Prophet and of your kinship with him." Imam Husayn
(A.S.) replied, ''O sister! I spoke to them at length. I tried to
convince them but they are so immersed in misguidance and obsessed with
greed that they cannot set aside their evil intentions. They will not
rest till they have killed me and seen me rolling around in my blood. O
sister, I advise you to patiently endure the forthcoming troubles. My
grandfather the Holy Prophet had told me of my martyrdom, and his
foretellings cannot be untrue."
Imam
Husayn's (A.S.) party reached Karbala on the second of Muharram. But
the supporters that had originally invited him to Kufa were no longer
his to command. Having got wind of their intentions, Yazid appointed Ibn
Ziyad, governor of Kufa, to carry out orders to subvert their plans,
and this they had achieved successfully. With the Imam's following
cunningly eliminated, forces were sent to meet him near Karbala.
The
tents were pitched and at night Imam Husayn (A.S.) sat cleaning his
sword and reciting couplets forecasting his doom. His son Zayn ul-Abidin
(A.S.) listened quietly but in sorrow. When Zaynab (A.S.) heard him she
could not restrain her tears. She went to her brother and prayed that
death would overtake her. Imam Husayn (A.S.) urged her not to let
Shaytan deprive her of her power of fortitude. She asked whether she
might be killed in his place, and when she heard his negative reply she
fainted. When she came to, her brother said, "Everything is mortal. The
final word lies with Allah and to Him is the return. My father and
grandfather were better men than I but where are they now? Their example
is the standard for me and for all Muslims."
So
saying he bade her be patient and not to weep over his death or shed
tears or beat her cheeks. He then took her to the tent of his son Ali
Zayn ul-Abidin (A.S.) and left her there. But Zaynab (A.S.) was not to
be consoled, and from this time came to be known as Baakiyah (one who
weeps).
On
the eve of the tenth day of Muharram, Imam Husayn (A.S.) addressed his
followers, the Ansar and the Bani Hashim. It had become clear that this
was to be a battle unto death. He therefore released them from any
obligation to remain by his side, and let them know that no grudge would
be held against them were they to turn away from the coming decisive
battle and return to safety.
There was now no doubt about the
slaughter that was to come. Despite the heavy burden of knowing this
insurmountable fact, Zaynab (A.S.) maintained her tranquility through
constant prayer and remembrance of the ultimate cause for which their
lives were being sacrificed.
On the insistence of Shimr, Umar ibn Sa'd prepared to attack Imam Husayn's dwindled forces.
When
Zaynab (A.S.) heard the battle-cries of their approaching troops she
ran to her brother's tent and found that he had fallen asleep while
cleaning his sword. She stood there quietly for a moment. He woke up,
and seeing her said that he had just had a dream in which he saw his
grandfather, the Holy Prophet [s.a.w.], his father Ali (A.S.), his
mother Fatima (A.S.), and his brother Hasan (A.S.) telling him that he
would soon join them. Seeing how distressed Zaynab (A.S.) was on hearing
these words, he said to her, "The blessings of Allah are upon you. Do
not worry about the troubles these wretched people will cause."
The Greatest Sacrifice at Karbala
The
tenth day of Muharram, 'Ashura, dawned. Before going into battle Imam
Husayn (A.S.) went into the tent of his son Zayn ul-Abidin (A.S.) who
was lying ill on a sheep's skin, too weak to join his father in battle.
He was being tended to by his aunt Zaynab (A.S.). Husayn (A.S.) bade him
farewell, saying, "My son, you are the best and purest of my children.
After me you will be my successor and deputy.
Take care of these
women and children during captivity and the rigours of travel. Console
them. My son, convey to my friends my Salam (greetings of peace) and
tell them their Imam has been killed away from his home and that they
should mourn for me."
Sighing deeply, he turned to Zaynab (A.S.)
and the other women of the Bani Hashim and said, "Take heed and remember
that this my son is my successor and Imam and is to be obeyed by
everyone." Then to Zaynab (A.S.) he said, "After killing me my enemies
would take off the clothes from my body. Therefore please bring me some
old and tattered dress to wear so that they might not undress me and
leave me naked." Zaynab (A.S.) did as he requested.
That same
day, Zaynab (A.S.) brought to him her two sons Aun and Mohammed and said
to him, "O my brother, if women were permitted to fight I would have
courted death to save you. But it is not allowed. Accept therefore the
sacrifice of my two sons."
The bloody battle raged all day. One by
one Imam Husayn's sons, kinsmen and supporters were butchered on the
battlefield. When Zaynab's sons were killed she bore their death with
fortitude.
She did not come out of her tent, nor did she loudly
lament for she did not wish to cause grief or shame to her brother. But
when the corpse of Ali Akbar (A.S.) (the son of Imam Husayn (A.S.) was
brought to the tents of the women Zaynab (A.S.) was distraught.
Oblivious of her veil she came out of her tent and clasped the body
saying, "O my son, would that I had become blind, or had been buried
beneath the ground so as not to have seen this day."
Their
enemies did not even give them access to any water that might soothe
their parched throats. Their water supplies had long since been
finished. When the Imam was taking his final leave of the ladies, Zaynab
(A.S.) asked that he try to get a little water for his dehydrated
infant son Ali Asghar (A.S.).
The Imam took him in his arms and
went to beseech Umar ibn Sa'd for water for the innocent child. But his
request fell on deaf ears and stone hearts. Instead, an arrow pierced
the child's neck, killing him instantly. Imam Husayn (A.S.) returned
with the child still in his arms, himself spattered with his son's
blood. Zaynab (A.S.) took the small corpse from her brother and pressing
it close to her chest lamented pitifully the heavy toll on life that
the injustices of the enemy extracted.
The fateful day wore on.
Husayn (A.S.) was wounded so many times until eventually he fell off his
horse. His enemies surrounded him and attacked him with swords and
spears. When Zaynab (A.S.) saw his agony from her tent door she went on
to the field of battle and approaching the Imam, she said, "O my
brother, my master, would that the sky fell down on the earth and the
mountains toppled to the ground." Then she turned to Umar ibn Sa'd and
said, "O Sa'd, Husayn is being butchered and you are only watching."
Hearing this his eyes filled with tears, but he made no reply.
Then
Zaynab addressed the others of the army: "Is there no Muslim among you
who could help the grandson of the Prophet of Allah?" And then the
fighting came to an end. Seventy-three brave men had faced four
thousand, and after the bloody encounter was over none of the Imam's
supporters were left alive. The Imam's body was trampled by his enemies'
horses, his head was severed, and even the tattered cloth with which he
had hoped to preserve his modesty was snatched off him.
At the moment of the Imam's death, Hadrat Jibra'il proclaimed: "Beware, Husayn has been murdered in Karbala."
Upon
hearing this Zaynab [a.s] rushed to Imam Zayn ul-Abidin (A.S.) and told
him about the tragedy that had just occurred. At his asking she raised
the curtain of the tent door for him and looking towards the
battlefield, he exclaimed: "My Aunt, my father has been killed, and with
him the spring of generosity and honour too has come to an end. Inform
the women and ask them to conduct themselves with patience and
forbearance; let them be prepared to be plundered and taken captive."
Now the enemy came to the women's tents. Umar ibn Sa'd gave the order to loot.
Barging
in, they plundered what they could and set the tents on fire. They beat
the women with their swords and snatched away their veils. Imam Zayn
ul-Abidin's bedding was ripped from beneath him and he was left lying
feeble, weak and unable to move. Both Sakina's and Fatima's earrings
were wrenched from their ears, making them bleed.
While the tents
burned away Zaynab (A.S.) gathered the young women and went to find
Imam Ali Zayn ul-Abidin (A.S.). Finding that he had not been killed,
Shimr had come to behead him. Zaynab (A.S.) threw herself on her sick
nephew to protect him and Shimr was stopped from carrying out his evil
intention.
Most of the women and the children had fled into the
open in terror. As night fell Zaynab (A.S.) collected them all together,
but could not find Sakina, daughter of Husayn (A.S.). She was greatly
perturbed and called on her dead brother to tell her where the girl was.
A voice replied, "O my sister, my daughter is with me." Sakina had
slipped away to where the body of her dead father lay. Zaynab (A.S.)
found her there clinging to his body and brought the orphaned child
back.
Eloquent Defiance at Kufa
The
next day the members of the Prophet's family were made to leave for
Kufa to be presented to Ibn Ziyad. Among the prisoners were Zaynab
(A.S.), her sister Umm Kulthum (A.S.), other women of the Bani Hashim,
Imam Zayn ul-Abidin (A.S.), three young sons of Imam Hasan (A.S.) and
other daughters of Imam Husayn. When, on their way, they reached the
battlefield, a heart-rending sight met their eyes. The bodies of the
martyrs lay naked on the burning sand, covered with dust and blood. The
enemy had not buried them, although they had buried their own dead.
Seeing
this scene of carnage, Imam Ali (A.S.) was so affected that he appeared
to be on the verge of death himself. Noticing his state, Zaynab (A.S.)
said to him, "O you who are a reminder of my grandfather and father.
What has happened to you for I see that you are about to lose your
life."
He
replied "Dear Aunt, how can I be otherwise when I see that the bodies
of my father, uncle, brothers and cousins are lying on the ground
neglected while their clothes have been removed and there is no
arrangement for shrouding and burying them." Zaynab (A.S.) then also
openly lamented the murder of her beloved brother and their
imprisonment.
Umar ibn Sa'd had entrusted the severed heads of
Husayn (A.S.), his sons, and other martyrs, to different tribal chiefs
so that on the way people would see that various tribes had taken part
in the battle and none would dare to interrupt their march. The captives
were made to ride on camels without saddles, their faces unveiled for
all the world to see, while ahead of them their captors gleefully
carried the chopped off heads of their loved ones impaled on spears.
Kufa
was then regarded as the principal city of Islam. Ali (A.S.) had made
it his capital during his caliphate and here Zaynab (A.S.) and Umm
Kulthum had once lived respected and loved. Now they came to this city
of their memories as captives.
It was night when they arrived at
the city, and the palace of Ibn Ziyad was shut, so they were made to
camp outside. When he was informed of their arrival the next day he
ordered that a great function should take place to which all would be
invited without distinction. The head of Imam Husayn (A.S.) was to be
placed on a gold tray near the court chair, and the heads of the other
martyrs were also to be displayed. The people of Kufa were told that
some tribe had committed aggression against the Muslims, but the Muslims
had secured victory and because of this there was to be a celebration.
Festively
dressed and in anticipation of joyful celebrations the people poured
into the streets and market place and the music of victory was heard as
the captives arrived. But there were a few who guessed the truth, and
they looked on with downcast eyes. One woman, on recognising Zaynab
(A.S.) and her retinue of unveiled women, ran into her house and brought
them all head covers and sheets with which to cover their bodies. But
they were not allowed to preserve their modesty and the enemy guards
snatched them away.
When Zaynab (A.S.) saw some of the men and
women who had realised what had really happened weeping and wailing she
bade them be quiet and spoke to them with piercing eloquence and
insight, "Praise be to Allah and blessings be on my grandfather Muhammad
and his purified and chosen progeny."
"So now, O people who
deceive, forsake and contrive, it is you who weep. May Allah not stop
your tears and may your chests burn incessantly with the fire of grief
and sorrow. Your example is that of a woman who assiduously prepares a
strong rope and then untwines it herself, wasting her own hard labour."
"You
swear such false oaths which bear no truthfulness at all. Beware that
you have nothing except vain talk, false pride, mischief, malice, evil,
rancour, falsehood, and sycophancy. Beware that your position is that of
slave-maids and purchased girls who are but the meanest beings."
"Your
hearts are full of enmity and rancour. You are like the vegetation that
grows on filthy soil and is yet green, or like the mortar applied unto
graves."
"You should know that you have perpetrated a very morbid
deed and that have prepared evil provision for your next life, because
of which Allah's anger is against you and His wrath would fall upon
you."
"Now you are crying aloud and wailing over my brother! Yes,
cry, because it behoves you to cry. Yes, weep profusely and laugh less,
because you have earned the shame of killing the Imam of the age. The
stain of his blood is now on your clothes and you cannot remove it, nor
can you secure acquittal from the charge of killing the son of the last
Prophet of Allah, the Chief of the youths in Paradise. You have killed a
person who was your support, the knower of the Sunnah and the ultimate
arbitrator at the time of your mutual disputations. He was the basis of
your talks and actions. He was your place of refuge in the event of
hardship."
"Know that you have been guilty of the most heinous
crime in the world and have prepared the worst provision for the Day of
Judgement. Curses be upon you and may destruction overtake you. Your
efforts have gone wasted and you have been ruined. You have transacted a
losing trade. You have become the victim of Allah's wrath and have
fallen into ignominy and degradation."
"O people of Kufa, woe
upon you. Do you realise which piece of Muhammad's heart you have
severed, which pledge you have broken, whose blood you have shed and
whose honour you have desecrated? You have certainly committed such a
crime because of which the sky may fall down on the earth, the earth may
crack and mountains crumble to pieces. By killing your Imam you have
committed a singularly evil act of rebellious behaviour and heedlessness
towards dignity. In view of all these acts would you wonder if blood
should rain down from the sky? In any case you should mind that the
chastisement of the Next World will be severe. At that juncture there
will be no one to help you. Do not regard the time and opportunity given
you by Allah as small and unimportant, and do not be satisfied with it
because if Allah is not quick in acting it does not imply that He is
unable. For Him there is no fear that the time of vengeance is passing
away. Allah is certainly keeping watch over you."
People wept,
putting their fingers in their mouths and biting them. Without appealing
to sentiments of pity, she exposed to them the reality of their selves
and their evil deeds. The eyes that had previously been raised in
expectation of celebration were now downcast with shame by the truthful
force of her speech.
Zaynab (A.S.) entered the government palace
with which she was so familiar. In the great audience hall her father
had dispensed justice during his caliphate. Her sons had played there
and her brothers had been accorded great respect by the people there.
Although she was shabbily dressed, and her head was uncovered, she
entered with awe-inspiring dignity and took her place in silence. Ibn
Ziyad was amazed at her boldness and enquired who she was. Zaynab (A.S.)
did not reply, and it was left to one of her slaves to inform him of
her identity. Enraged because of her apparently haughty behaviour, Ibn
Ziyad addressed her, "Allah be praised! Your brother and your kinsmen
are dead and their false claims have come to nought." Zaynab (A.S.)
replied, "It was Allah's wish that they should be martyred, and they met
their deaths bravely. If this was your heart's desire then you must
indeed be content today. But you have killed those whom the Holy
Prophet[s.a.w.] held upon his knee when they were children, and, whose
play filled him with joy. Soon you will stand with them before Allah and
they will demand justice. Beware the day of reckoning."
And it
seemed to all that heard that she spoke with the voice of Ali (A.S.),
her father. Angrily, Ibn Ziyad turned to a young man and enquired who he
was. The youth replied, "I am Ali, son of Husayn." Ibn Ziyad was amazed
that he was still alive, and ordered that he should be killed. But
Zaynab (A.S.) intervened and said that if the boy was to be killed then
she should be killed with him. Ibn Ziyad was moved by her love and
allowed the young Imam to live.
Chains were then put around him, and a ring around his neck; then he was permitted to remain with the women.
The
family of the Holy Prophet [s.a.w.] were then kept prisoner in a house
near the central mosque. There they were kept locked in and under guard,
and none save slave-maids were able to visit them.
The day after
their arrival Ibn Ziyad wrote to Yazid informing him about the killing
of Husayn (A.S.) and the capture of his womenfolk. Yazid replied that
the captives be sent to him in Damascus along with the heads of the
martyrs. After about a month and seven days in Kufa they were made to
set off for Damascus with a large escort of horsemen and footmen of the
army so that none should intercept their journey. With their
steely-hearted escort the caravan left Kufa on the eighteenth day of
Safar. The women suffered untold hardships on their journey to Damascus,
which was no less than six hundred miles away. Their journey took them
through many villages and towns, among them Karbala, Ba'albeck, Musal
and Hums. They were made to travel unveiled, on unsaddled camels like
slaves, and the heads of the menfolk were carried on spears before them.
In some of the towns crowds flocked to jeer at them, but if it happened
that they were to pass through some place where the people were
friendly towards the family of the Holy Prophet [s.a.w.], they came out
to fight the Yazidites. They therefore were very often forced to take
other routes involving long diversions, and the camels were made to run
faster so as to cover the extra distance. The captives were harshly
treated by their escort, and many of the children perished from the
rigours of the journey.
After about twenty-eight days, on the sixteenth of Rabi' ul-Awwal, the caravan reached Damascus.
The Defeat of the Umayyad Empire
When
they reached the outskirts of Damascus they were made to halt. Yazid
was informed of their arrival and he fixed a date for their entry into
the city.
On the morning of the appointed day, the members of the
family of the Holy Prophet [s.a.w.] were led into Damascus. They were
tied with ropes and herded together like goats. If anyone stumbled she
was whipped. The city streets had been decorated and the sound of music
filled the air. People came out in throngs wearing festive clothes and
rejoiced when they saw the procession, preceded as always by the heads
of the martyrs. Bearing themselves with dignity and self-respect, the
prisoners were paraded through Damascus. Zaynab (A.S.) even cast aside
the offerings of food that some of them out of compassion offered them.
The
son of an enemy of the Prophet [s.a.w.] who had waged war with Imam Ali
(A.S.) was among the crowds. When he saw Imam Zayn ul-Abidin (A.S.) he
jeeringly asked him who was now victorious. In reply the Imam said: "If
you wish to find out who has been victorious, do so when it is time for
prayer and the Adhan and Iqamat are recited."
In this manner the
captives were paraded until the afternoon when they reached the palace
of Yazid. There he was seated on his throne and was much pleased when he
saw the forty-four bound captives arrive. The head of Husayn was then
brought to him on a golden tray. He struck the Imam's teeth with his
stick and said: "O Husayn! You have paid the price of your revolt."
When
Zaynab (A.S.) and her companions saw this show of arrogance they burst
into tears and there were many present who were ashamed. But Yazid
carried on gloating over his victory. He said to his subjects: "My
ancestors who were killed at Badr have been avenged today. Now it is
clear that the Bani Hashim had just staged a play to gain power and
there was never any divine revelation."
Zaynab (A.S.) however was not
afraid. She drew herself up and boldly said for all to hear: "Praise be
to Allah, the Lord of the worlds and blessings on my grandfather, the
Chief of divine prophets."
"O Yazid, Allah says, and his word is
true, that: 'Then evil was the end of those who did evil because they
rejected the communications of Allah and used to mock them' [30:10]."
"O
Yazid, do you believe that you have succeeded in closing the sky and
the earth for us and that we have become your captives just because we
have been brought before you in a row and that you have secured control
over us? Do you believe that we have been afflicted with insult and
dishonour by Allah and that you have been given honour and respect by
Him? You have become boastful of this apparent victory that you have
secured and you have started feeling jubilant and proud over this
prestige and honour. You think that you have achieved worldly good, that
your affairs have become stabilised and our rule has fallen into your
hands. Wait for a while. Do not be so joyful. Have you forgotten Allah's
saying: 'The unbelievers should not carry the impression that the time
allowed to them by us is good for them. Surely we give them time so that
they may increase their evil deeds, and eventually they will be given
insulting chastisement' [3:178]."
"O son of freed slaves, is this
your justice that you keep your own daughters and slave maids veiled
while the daughters of the Prophet of Allah are being paraded from place
to place exposed."
"You have dishonoured us by unveiling our
faces. Your men take us from town to town where all sorts of people,
whether they be residents of the hills or of riversides have been
looking at us."
"The near as well as the remote ones, the poor as
well as the rich, the low as well as the high - all casting their
glances at us while our position is such that there is no male relative
of ours to render s help or support."
"O Yazid, whatever you have
done proves your revolt against Allah and your denial of His Prophet
[s.a.w.] and of the Book and Sunnah that the Holy Prophet [s.a.w.]
brought from Allah. Your deeds should not cause amazement because one
whose ancestors chewed the livers of the martyrs, whose flesh grew up on
virtuous people, who fought against the Chief of divine prophets, who
mobilised parties for fighting against him and drew swords against him,
should conspicuously excel all Arabs in unbelief, sinfulness, excesses,
and enmity against Allah and His Prophet [s.a.w.]."
"Remember
that the evil deeds and sinful actions that you have committed are the
result of unbelief and old rancour you bear because of your ancestors
who were killed in Badr."
"One who cast his glance of enmity,
malice and rancour upon us does not lag behind in practising enmity
against us. He proves his unbelief, declares it with his tongue and
jubilantly proclaims: 'I have killed the sons of the Prophet [s.a.w.] of
Allah and made his progeny captive,' and wishes that his ancestors had
lived to see his achievement and to have exclaimed, 'O Yazid, may your
hands not lose their strength, you have wreaked good vengeance on our
behalf.'"
"O Yazid, you are striking the lips of Imam Husayn with
your stick in front of this crowd while these very lips used to be
kissed by the Prophet [s.a.w.] of Allah, and yet your face reflects
pleasure and happiness."
"By my life, by killing the chief of
youths of Paradise, the son of the chief of Arabs (Ali (A.S.)) and the
shining sun of the progeny of Abd ul-Muttalib, you have deepened our
wound and uprooted us completely."
"By killing Husayn ibn Ali
(A.S.) you have gained nearness to the state of your unbelieving
ancestors. You proclaim your deed with pride and if they were to see you
they would approve of your action and pray that Allah may not paralyse
your arms."
"O Yazid! If you had heart enough to take account of
your nefarious deeds, you yourself would surely wish your arms to be
paralysed and severed from your elbow and you would wish that your
parents had not given birth to you because you would know that Allah has
become displeased with you. Allah, Grant us our rights. Avenge those
who have oppressed us."
"O Yazid! you did what you wished, but
remember that you have cut your own skin and your own flesh to pieces.
Soon you will be brought before the Holy Prophet. You will be
overburdened with the weight of your sins committed by shedding the
blood of his progeny and by dishonouring his family. The place to which
you will be taken will be before all the members of his family. The
oppressed will be avenged and the enemies will be punished."
"O
Yazid ! It is not seeming for you to swell with joy after slaying the
Prophet's progeny. 'Reckon not those who are killed in Allah's way as
dead; nay, they are alive and are provided sustenance from their Lord;
rejoicing in what Allah has given them out of His grace' [3:169-170]."
"Allah
is sufficient to deal with you. The Messenger of Allah is your
antagonist and Hadrat Jibra'il is our support and help against you."
"Those
who have made you the head of state and burdened the Muslims with your
leadership will soon find out what awaits them. The end of all tyrants
is agony."
"O Yazid. I speak not to you thus to warn you of the
severe chastisement in store for you so that you should be regretful for
you are one of those whose hearts are hardened, souls are rebellious
and whose bodies are busy in Allah's disobedience while they are under
the curse of the Prophet of Allah. You are from among those in whose
heart Shaytan has made his abode and has been breeding young ones."
"How
amazing it is that the virtuous people, sons of the divine prophets and
vicegerents are killed at the hands of liberated slaves, evil-doers and
sinners. Our blood is shed by their hands and our flesh serves as food
for them. We feel grieved for those whose bodies are lying unshrouded
and unburied in the battlefield, wounded with arrows."
"O Yazid, if you consider our defeat as your achievement then you will have to pay its price."
"Allah
commits not injustice to His servants. Our reliance is on Allah. He
alone is our Relief and place of Protection, and in Him alone do we
repose our hope."
"You may contrive and try however much you can.
By Him who honoured us with revelation, the Book and Prophethood, you
cannot achieve our status, nor reach our position, nor can you effect
our mention, nor remove from yourself that shame and dishonour that is
now your lot because of perpetrating excess and oppression on us. Your
word now is weak and your days are counted. Beware of the day when the
announcer would announce the curse of Allah on the oppressors and the
unjust."
"Praise be to Allah who gave good end to His friends and
granted them success in their aims, and thereafter called them back to
His Mercy, Pleasure and Bliss, while you hurled yourself into evil and
mischief by committing injustice against them. We pray to Allah to
favour us with full recompense through them and grant us the good of
Khilafat and Imamat. Surely Allah is Kind and the Most Merciful over His
creatures."
Among the gathering was a red haired Syrian who saw
Fatima Kubra, daughter of Imam Husayn and asked Yazid to give her to
him. When the girl heard this she clung to Zaynab (A.S.) and started to
weep. She feared that now after the loss of her father she was to be
made a slave girl.
Zaynab (A.S.) was not afraid. She turned to
Yazid and told him that he had neither right nor authority to give the
young girl away like that, at which he bristled, retorting that he could
do so.
Zaynab (A.S.) riposted, "You are abusing me because of
your authority and power." At this Yazid was shamed into silence. To the
Syrian she said: "My the curse of Allah be upon you. May hell be your
eternal abode. May your eyes be blinded and your limbs paralysed."
Immediately paralysis gripped the man and he fell to the ground dead.
Yazid
was so enraged with Zaynab bold defiance of his authority that he might
have ordered her killed had not Abdullah ibn Umar ibn Aas intervened
and begged that no notice be taken of her harsh words since she had
suffered much grief and hardship and was broken-hearted.
Imam
Zayn ul-Abidin (A.S.) would also have suffered death at the hands of
Yazid on account of his fearless speech, had not Zaynab (A.S.) saved his
life by begging Yazid to slay her also along with the boy. Yazid was
moved by her love for the boy and spared his life. But death
nevertheless took its toll. Sakina, daughter of Imam Husayn, died in
captivity in Damascus at the age of four and was buried there.
Through
Zaynab's bold and fearless speeches and from the word that spread as a
result of their journey, people came to know of the events of Karbala
and their hearts were stirred. The continued captivity and humiliation
of the family of the Prophet of Allah was bringing their cause to the
attention of an ever increasing number of people. Word came to Yazid
that there was turmoil and unrest in the realm and he decided to release
the captives.
When it seemed to him that the Ahl ul-Bayt had
been adequately humiliated, and upon the urgings of certain people who
were alert to the public's growing dissension upon learning the truth,
Yazid sent for Imam Zayn ul-Abidin (A.S.). He informed him of his
impending release and asked if he wished for anything. The youth said he
would have to consult his aunt Zaynab (A.S.).
Arrangements were
made and she arrived, properly veiled. She asked, "O Yazid, since the
day our leader and our chief Husayn was butchered we have not had any
opportunity to mourn for him."
A large house was therefore
provided for them in the residential sector of Damascus and here Zaynab
(A.S.) held her first gathering for the mourning and remembrance
(majlis-e-aza) of Imam Husayn. The women of the Quraysh and Bani Hashim
arrived clad in black, with their heads uncovered, weeping wretchedly.
Imam
Zayn ul-Abidin (A.S.) sat on the carpet of Imam Husayn and then Zaynab
(A.S.) told the women of Syria what had befallen them. They shed tears
and mourned. They had not known about the events of Karbala and Kufa,
but when they went home they told their menfolk.
Gradually
illusions of Yazid's good intentions were dispelled. It was fear of
revolt that caused Yazid to release the members of the family of the
Holy Prophet [s.a.w.].
Return to Madina
Yazid
gave them the choice of remaining in Damascus or returning to Medina.
When Zaynab (A.S.) decided to return to Medina he called Nu'man ibn
Bashir, who had been a companion of the Holy Prophel [s.a.w.], and
ordered him to make suitable arrangements for their journey. A
contingent of horsemen, foot-soldiers and adequate provisions were made
available. Gaily decorated litters with velvet seats were provided, but
Zaynab (A.S.) ordered that these should be covered in black so that
people would know the travelers were in mourning.
When the
citizens of Damascus came to know that the members of the Holy Prophet's
family were leaving, the women came to the house they were staying in
for a last farewell. Many people accompanied the caravan for part of the
journey and then returned to their homes with heavy hearts.
During the journey Nu'man ibn Bashir showed the travelers every consideration and respect.
Whenever
they stopped, the tents of the men were pitched a mile away from those
of the women so that the women could move unhindered and unobserved by
strangers. Gatherings of mourners were held wherever they stopped and
many people came, listened and learned the truth. The travelers returned
to Medina via Karbala. When they reached Karbala they found Jabir ibn
Abdullah Ansari and some of the chiefs of Bani Hashim were already there
for they had come to pay homage at the grave of Imam Husayn. It is
related that the journeyers had brought the severed head of the chief of
martyrs with them from Damascus and that in Karbala it was rejoined
with his body by his son Imam Zayn ul-Abidin (A.S.). A great majlis was
held before they resumed their journey.
When the time came to
leave Karbala, Zaynab (A.S.) wanted to remain near her brother's grave
till the day of her death. But Zayn ul-Abidin (A.S.) pleaded with her
not to leave them and reluctantly she agreed to return to Medina.
Wherever
the caravan stopped on its way to Medina a majlis-e-aza' was held. When
the city was in sight Zaynab (A.S.) bade the women alight from their
camels and pitch their tents. Black flags were raised. On learning of
their arrival the people of Medina came out in droves, and once again
Zaynab (A.S.) recounted to them the events at Karbala and the hardships
of their subsequent captivity.
After some time Imam Zayn
ul-Abidin (A.S.) asked the women to ready themselves for entering
Medina. Then they entered the city on foot, with black flags raised
aloft. Zaynab (A.S.) went straight to the grave of the Holy Prophet
[s.a.w.] where she prayed and told him of the massacre of his beloved
grandson.
Zaynab (A.S.) had returned altered, her hair white, and
her back bent. Although upon her return she had been reunited with her
husband, she did not live long after the tortuous trials she had to
bear. The exact date and place of her death is not clear but it is
probable that she died in the year 62 A.H. some six months after her
return.
Epilogue
lt
was her destiny to proclaim to the world the sacrifices made by Imam
Husayn and the other members of the family of the Holy Prophet [s.a.w.]
for the cause of Islam. She exposed the evil deeds of Ibn Ziyad and
Yazid with courage and fearlessness. Had it not been for her the
sacrifice of Karbala might have faded into oblivion. She endured
physical pain and mental torture with fortitude and was a source of
strength to all around her. The sorrow and grief she expressed was an
outpouring of her intense humanity. Never did she rebel against the
destiny decreed by Allah. The strength of her submission was divine, yet
her lamentation poignantly human.
The spirit of Zaynab (A.S.)
will live forever. Her courage, forbearance, and submission will
continue to inspire those who hear her story for all time to come.
Ziyarat
The
following ziyarat (verbal salutation) for Bibi Zaynab (A.S.) is
traditionally recited to obtain divine blessing while visiting her
shrine (in this case, in Damascus, Syria). It can also be recited at any
other time in remembrance of the example of courage and submission that
she presented to the world, particularly on the acknowledged days of
her birth, death, and during the month of Muharram.
Peace be upon you, O' daughter of the Chief of prophets.
Peace be upon you, O' daughter of the Master of the sanctuary and the banner.
Peace
be upon you, O' daughter of him who was made to ascend to (highest)
heaven and reached the station of two bows' length (to Allah) or even
closer.
Peace be upon you, O' daughter of the Leader of the pious.
Peace be upon you, O' daughter of the support of the sincere friends (of Allah).
Peace be upon you. O' daughter of the Leader of the Deen.
Peace be upon you, O' daughter of the Commander of the faithful.
Peace be upon you, O' daughter of him who struck with the sword of two blades.
Peace be upon you, O' daughter of him who prayed towards the two qiblahs [Jerusalem, then Mecca].
Peace be upon you, O' daughter of Muhammad, the chosen.
Peace be upon you, O' daughter of Ali, the content (with the decree of Allah).
Peace be upon you, O' daughter of Fatima, the radiant.
Peace be upon you, O' daughter of Khadija, the elder.
Peace be upon you, O' righteous one, pleasing (to Allah).
Peace be upon you, O' learned, rightly guided one.
Peace be upon you, O' generous, noble one.
Peace be upon you, O' pious, pure one.
Peace be upon you, O' you who were thoroughly tested by sufferance like Husayn, the oppressed.
Peace be upon you, O' you who were kept far from your home.
Peace be upon you, O' you who were held captive in cities.
Peace be upon you, O' daughter of the greatest endeared friend of Allah.
Peace be upon you, O' sister of the glorified friend of Allah.
Peace be upon you, O' aunt of the revered friend of Allah.
Peace be upon you, O' sister of misfortunes, Sayyida Zaynab, and may the mercy and blessings of Allah be upon you.
Hadrat Zainab bint Ali(A.S.):
Sharikat al-Husayn (Associate in the Mission of Imam Husayn(A.S.))
It
was five years after the Muslims had accompanied the Prophet (S.A.W.)
and his family in the migration (Hijrah) to Medina, when the Holy
Prophet's daughter, Hadrat Fatima (AS), gave birth to a little girl.'
When
her father, Imam Ali (A.S.), saw his daughter for the first time Imam
Husayn (A.S.), who was then almost three years old, was with him. The
boy exclaimed in delight,
"O father, Allah has given me a sister."
At
those words Imam Ali (A.S.) began to weep, and when Husayn (A.S.) asked
why he was crying so, his father answered that he would soon come to
know.
Fatima (A.S.) and Ali (A.S.) did not name their child
until a few days after her birth, for they awaited the Prophet's return
from a journey so that he could propose the name.
When finally
the baby girl was brought before him he held her in his lap and kissed
her. The Angel Jibra'il came to him and conveyed the name that was to be
hers, and then he began to weep. The Prophet (S.A.W.) asked why
Jibra'il wept and he answered,
"O Prophet of Allah. From early on in
life this girl will remain entangled in tribulations and trials in this
world. First she will weep over your separation (from this world);
thereafter she will bemoan the loss of her mother, then her father, and
then her brother Hasan. After all this she will be confronted with the
trials of the land of Karbala and the tribulations of that lonely
desert, as a result of which her hair will turn grey and her back will
be bent."
When the members of the family heard this prophecy
they all broke down in tears. Imam Husayn (A.S.) now understood why
earlier his father had also wept. Then the Prophet (S.A.W.) named her
Zaynab (A.S.).
When the news of Zaynab's birth reached Salman
al-Farsi, he went to Ali (AS) to congratulate him. But instead of seeing
him happy and rejoicing he saw Ali (AS) shed tears, and he too was
apprised of the events of Karbala and the hardships that were to befall
Zaynab (AS).
One day, when Zaynab (AS) was about five years old,
she had a strange and terrible dream. A violent wind arose in the city
and darkened the earth and the sky. The little girl was tossed hither
and thither, and suddenly she found herself stuck in the branches- of a
huge tree. But-the wind was so strong that it uprooted the tree. Zaynab
(AS) caught hold of a branch but that broke. In a panic she grabbed two
twigs but these top gave way and she was left falling with no support.
Then she woke up. When she told her grand father, the Prophet (S.A.W.),
about this dream he wept bitterly and said,
"O my daughter. that
tree is me who is shortly going to leave this world. The branches are
your father Ali and your mother Fatima Zahra, and the twigs are your
brothers Hasan and Husayn. They will all depart this world before you
do, and you will suffer their separation and loss."
Zaynab (AS)
shared with-her brothers and sister the extraordinary position of having
such examples to look up to, emulate and learn from, as her grand
father, the Prophet of Allah (S.A.W.) her mother Fatima (AS), daughter
of the Prophet, and he'r father Imam Ali (AS), cousin-brother of the
Prophet. In the pure environment that enveloped her she absorbed the
teachings of Islam that her grandfather imparted, and after him her
father. Here too she learnt to master all household skills with great
proficiency.
She had barely attained the tender age of seven
when her beloved mother passed away. Her mother's death had closely
followed her cherished grand father's passing away. Some time later Imam
Ali (AS) married Umm ul-Banin, whose devotion and piety encouraged
Zaynab (AS) in her learning.
Whilst still a young girl she was
fully able to care for and be responsible for the running of her
father's household. As much as she cared for the comforts and ease of
her brothers and sisters, in her own wants she was frugal and
unstintingly generous to the poor, homeless and parentless. After her
marriage her husband is reported as having said, "Hadrat Zaynab(A.S.) is
the best housewife."
From very early on she developed an
unbreakable bond of attachment to her brother Imam Husayn (AS). At times
when as a baby in her mother's arms she could not be pacified and made
to stop crying, she would quieten down upon being held by her brother,
and there she would sit quietly gazing at his face. Before she would
pray she used to first cast a glance at the face of her beloved brother.
One day Fatima (AS) mentioned the intensity of her daughter's
love for Imam Husayn (AS) to the Prophet (S.A.W.). He breathed a deep
sigh and said with moistened eyes,
"My dear child. This child of
mine Zaynab would be confronted with a thousand and one calamities and
face serious hardships in Karbala."
Zaynab (AS) grew into a fine
statured young woman. Of her physical appearance little is known. When
the tragedy of Karbala befell her in her midfifties she was forced to go
out uncovered. It was then that some people remarked that she appeared
as a 'shining sun' and a 'piece of the moon'.
In her character
she reflected the best attributes of those who raised her. In sobriety
and serenity she was likened to Umm ul-Muminin Khadija, her grandmother
(AS); in chastity and modesty to her mother Fatima Zahra (AS); in
eloquence to her father Ali (AS); in forbearance and patience to her
brother Imam Hasan (AS); and in bravery and tranquility of the heart to
Imam Husayn (AS). Her face reflected her father's awe and her
grandfather's reverence.
When the time came for marriage, she
was married in a simple ceremony to her first cousin, Abdullah ibn
Ja'far Tayyar. Abdullah had been brought up under the direct care of the
Prophet (S.A.W.). After his death, Imam Ali (AS) became his supporter
and guardian until he came of age. He grew up to be a handsome youth
with pleasing manners and was known for his sincere hospitality to
guests and selfless generosity to the poor and needy.
Together
this young couple had five children, of whom four were sons, Ali, Aun,
Muhammad, and Abbas, and one daughter, Umm Kulthum.
In Medina it
was Zaynab's practise to hold regular meetings for women in which she
shared her knowledge and taught them the precepts of the Deen of Islam
as laid out in the Holy Quran. Her gatherings were well and regularly
attended. She was able to impart the teachings with such clarity and
eloquence that she became known as Fasihah (skillfully fluent) and
Balighah (intensely eloquent).
In the thirty-seventh year A.H.
(after Hijrah), Imam Ali (AS) moved to Kufa to finally take up his
rightful position as khalifah. He was accompanied by his daughter Zaynab
(AS) and her husband. Her reputation as an inspiring teacher among the
women had preceded her. There too women would throng to her daily
sittings where they all benefitted from her erudition, wisdom and
scholarship in the exegesis of the Qur'an.'
The depth and
certainty of her knowledge earned her the name given to her by her
nephew, Imam Ali Zayn ul-Abidin (AS), of 'Alimah Ghayr Mu'allamah, 'she
who has knowledge without being taught'.
Zaynab (AS) was also
nicknamed Zahidah (abstemious) and 'Abidah (devoted) because of her
abstemiousness and piety. She found little of interest in wordly
adornments, always preferring the bliss and comfort of the Next World
over that of this world. She used to say that for her the life of this
world was as a resting place to relieve fatigue along a journey.
Humble
and of high morals, her main concern was to strive to please Allah and
in doing so she avoided anything which was the least bit doubtful.
Hadrat Zaynab(A.S.) the Fragrance of Holy Ahl-ul-Bayt
Who
was Zaynab? Why do we look up to her? She was the granddaughter of
Prophet Muhammad and Khadija, the daughter of Fatima az-Zahraa and Ali,
the sister of the Youths of Paradise, Hassan and Hussein, and the
beloved aunt of Imam Ali Zayn al Abideen. With such a blessed family,
Zaynab had such perfect examples to look up to.
A narration says
that Zaynab's characteristics represented each of her family member: in
her seriousness and calmness she was Khadija; in her modesty and
pureness her mother Fatimah; in her meaningfulness, her father Imam Ali;
in her restraint and capacity to endure, her brother Imam Hassan; and
in courage and lion-hearted, her brother Imam Hussein.
Prophet Muhammad(S.A.W.) said to Fatima
"My
dear child, this child of mine, Zaynab, would be confronted with a
thousand and one calamities and face serious hardships in Karbala."
We
have been aware of her actions and speeches through a dramatic event in
her life: The Massacre of Karbala. We were able to see how she
reflected the light of Ahl-ul-Bayt, and her love for them. Imam Hussein
and Zaynab actions' during afflicted times showed us what they really
stood for and meant. Imam Hussein gave his life for the sake of Islam,
and Zaynab was there to stand up to his words, to defend them, and carry
it on with the symbolism of her patience.
After the tragic
battle of Karbala, no one was left (accept her weak nephew), to stand up
to the oppression and speak the truth. In this case for Zaynab, it was
an obligation for her to stand up to the tyranny Yazid.
Now
knowing the life of Zaynab and the tragedies of Karbala that she went
through, how many of us are actually thankful for today? Thankful in
knowing that she stood up and spoke out to make sure there would be a
tomorrow for Islam, Ahl-ul-Bayt, and so we could have the honorable
title as Shia. Always remember how Zaynab stood up to the enemies with
the characteristics of Ahl-ul-Bayt in her.
All those who have
visited Damascus will vouch that the shrine of Sayyedah Zainab(A.S.)
stands as a succor for citizens of the Syrian capital like that of her
grandfather Prophet Muhammad(S.A.W.) for the people of Madinah. At the
sight of her sprawling mausoleum, heads are lowered in obeisance, while
hearts are filled with reverence. Lips begin to move fervently with the
phrase: "Peace upon you O' (grand) daughter of the Prophet of Allah and
Khadija. Peace upon you O' daughter of of the Commander of the Faithful
and Fatima az-Zahra. Peace upon you O' sister of the Youths of Paradise,
Imam Hasan and Imam al-Husayn. Peace upon you O' Zaynab ..."
The
standard salutation for this great lady is long and full of eloquently
moving phrases that stand as firm testimony to her role in preserving
the values of life and Islam. Those interested are advised to read her
ziyarat-namah in the original Arabic along with the translation in order
to have a proper perspective of the Heroine of Karbala, whose birth
anniversary (5th Jamadi al-Awwal) is celebrated in Islamic Iran as Nurse
Day.
But it would be a gross injustice and disrespect for the
lady Zaynab(A.S.) if we were to limit her struggle to the mere duties of
a paramedic who takes care of the patients and helps them in their
recovery.
Nay! The Prophet's grand daughter was a paragon of
virtue in every sphere, to the extent that she is often called Sharikat
al-Husayn (Associate in the Mission of Imam al-Husayn(A.S.)). The fact
that her nephew, Imam Zayn al-Abedeen(A.S.), referred to her as "O'
Aunt! You are a savant without having learned from anyone," speaks
volumes of the wisdom and knowledge of the lady whose eloquent sermons
in the courts of Kufa and Damascus, brought back memories of her
illustrious father, Imam Ali(A.S.).
No nurse has ever been
called Aqeelatuna (Our Wise Lady) by her community as Zaynab(A.S.) was
addressed by the Bani Hashem. Likewise, no nurse, however committed,
will sacrifice her own sons for any cause. Yet Zaynab did. And when she
was informed by her brother that both the youths, Aun and Muhammad, had
drank the elixir of martyrdom for the sake of Islam, she prostrated on
the field of Karbala in thanksgiving to the Almighty Allah, for having
bestowed her such favors.
This is not to degrade the profession
of the paramedics, who ought to learn the tenets of faith first before
calling themselves humanitarian. And if they do, in Zaynab(A.S.), they
will certainly find a model par excellence to mold their life upon and
attain salvation in the hereafter. After the tragedy of Karbala when she
was taken as captive along with the children and womenfolk of the
Prophet's Household to the court of the tyrants, she did not feel the
least subdued. It was her indomitable spirit, which shook the bases of
tyranny to their very foundations and made a terrified Yazid release the
Ahl ul-Bait.
The first thing she did was to hold the mourning
ceremony for the martyrs of Karbala in Damascus in order to enlighten
people of the mission of Imam al-Husayn(A.S.)- A mission against
political injustice and social corruption which the libertine Yazid had
tried in vain to obliterate.
Zaynab(A.S.), thus
institutionalized the commemoration of the tragedy of Ashura which the
faithful have continued to observe ever since during the months of
Muharram and Safar. In this way she nursed Islam and humanitarian values
back to life.
Hadrat Aun and Muhammad
Aun
and Muhammad were the sons of Bibi Zainab. They had not accompanied
Bibi Zainab when she left Madina with Imaam Hussain A.S. Just before
Imaam Hussain started his journey from Mecca, Hazrat Abdullah ibne
Jaffer brought his two sons to Mecca and handing them over to Imaam
Hussain said, "Ya Imaam, since you have decided to go and will not allow
me to come with you, please take my two sons with you. Aun will
represent his maternal grandfather Hazrat Ali A.S. and the other will
represent his paternal grandfather Hazrat Jaffer-e-Tayyaar".
Aun
and Muhammad were quite young. It is reported that Aun was about
thirteen and Muhammad was a year or two younger. They had learnt the art
of fencing from their uncle, Hazrat Abbas.
On the night before
Ashura Bibi Zainab said to them, "My sons, tomorrow there will be a
battle. I can not ask you to fight because you are young. But if
anything happens to Imaam Hussain, while you are still alive, I will be
filled with shame." Both the boys stood up and said "Mother, we have the
blood of Ali and Jaffer in our veins.
Our grand fathers were
warriors whose fame will always be remembered. Do you think we can
possibly shame them? More over we are the pupils of Uncle Abbas. Mother,
unless you forbid us and stop us from fighting, we shall go to the
battlefield and show the enemies of Islam how bravely the children of
Islam can fight. All we want from you is a promise that you will never
weep for us. Or souls will never rest in peace if you grieve for us
after we are gone".
Tears of joy and pride flowed down Bibi
Zainab's eyes as she embraced her two boys. In the morning during the
general attacks from the enemy, Aun and Muhammad fought side by side
with Ali Akber, Qasim and Hazrat Abbas. Every time either of them
succeeded in felling an enemy, he would look proudly at Hazrat Abbas who
would smile and nod his approval. Imaam Hussain would not, however,
give the two boys permission to go for single combat. They were very
disappointed.
They came to their mother for help. Bibi Zainab
sent someone to request Imaam Hussain to come to her tent., When the
Imaam came Bibi Zainab said, "Hussain, at the battle of Siffeen Abbas
was only eight years old. When he saw someone trying to attack you, he
rushed into the battle field and killed the man. Do you remember how
proud our father Ali was? Today I too want to be proud of my sons. I
want to see them go out there and defend Islam. Will you not allow me
that privilege?" Imaam Hussain stood there in silence. He looked at his
sister.
He saw the disappointment on her face. He saw tears
forming around her eyes. He put his arms around the two boys and led
them to their horses. He kissed them and then helped them mount. "Go,"
said Imaam, "Go, and show the world how those as young as you can fight
the injustice and oppression of Yezid!" Then he turned round and lifted
the curtain of the tent. The boys raised their hands and said "Fi
Amaani-llah, mother!" Bibi Zainab replied, "Bismillah my sons. Allah be
with you!"
The two boys rode out into the battlefield. They
fought bravely. At one point Umar Sa'ad asked, "Who are these two
youngsters? They fight like I have seen Ali ibne Abu Taalib fight." When
he was told who they were he ordered his soldiers to give up single
combats and surround and kill the boys. Aun and Muhammad were attacked
from all sides. Soon they were over-powered and brutally killed. Imaam
Hussain and Hazrat Abbas carried the two young bodies to a tent and laid
them on the floor. Imaam walked to Bibi Zainab's tent. He found her in
sijdah praying, "Ya Allah, I thank you for accepting my sacrifice. My
heart is filled with pride because my two sons have given their lives
for your religion."
Hadrat Zainab(A.S.) speaks in the court of Yazid bin Mu'awiyah
After
the massacre of Imam Husayn bin 'Ali (a.s.) and his companions at
Karbala, the forces of Yazid bin Mu'awiyah took the children and women
of Husayn's caravan as prisoners. They were taken from Karbala to Kufa
and from Kufa to Damascus, the capital and stronghold of Umayyid power.
In Damascus, the women and children were presented into the court
(darbar) of Yazid. Yazid had assembled all the dignitaries and officers
of his capital for that occasion. When the prisoners where brought in,
they saw that Imam Husayn's head was at the foot of Yazid's thorn.
Yazid
was joyfully reciting some poems in which he openly rejected the
Prophethood of Prophet Muhammad (s.a.w.) and called on his ancestors
(who were killed by the Muslim army in the battle of Badr) to witness
the revenge which he had extracted from the family of the Prophet. It
was under such an emotionally charged circumstances that Zaynab bin Ali,
the courageous daughter of a courageous father, stood up and gave a
very moving speech in response to Yazid's statements. In the name of
Allah the, the Beneficent, the Merciful.
All praise is due to
Allah, the Lord of the Universe, Allah's blessings be on His Messenger's
Family altogether. Allah says: "Then the end of those who do evil deeds
is that they reject the verses of Allah and ridicule them". (Quran
30:10)
Oh Yazid! Do you think that by making us prisoners in
such a way that we are being taken from one place to another in
humiliation - do you think that by this you have humuliated us in the
sight of Allah and have earned respect for youeself?! This apparent
success of yours is the result of grandeur of your might and lofty
status for which you are proud….
You feel that you have
conquered the whole world and your affairs are organised and that our
domain is now under you control… And are you forgetting that Allah has
said: "Surely those who have bought unbelief at the price of faith shall
do no harm at all to Allah, and they shall have a painful
chastisement". (Quran 3:177)
Then Zaynab reminds Yazid that his
grandmother and other relatives came into the fold of Islam only after
the fall of Mecca at the hands of the Muslims. Since Mecca was taken
without any war or bloodshed, legally the entire inhabitant could have
been made the slaves of the Prophet. But the Prophet, out of his mercy,
declared to the people of Mecca that 'I release you from the bonds of
slavery, you are free.'
In other words, Zaynab wanted Yazid to
remember that his ancestors were the 'freed slaves' of her grandfather.
Look at the courage of Zaynab! Standing as a prisoner in the court of
Yazid, she does not hesitate to remind him of his reality.
Is it
justice, O son of the freed slaves!, that you provide your ladies and
slave-girls with hijab, whereas the daughters of the Messenger of God
are held prisoners? You have insulted them by taking away the covers;
you have exposed their faces to the enemies -- from one city to another.
Everyone irrespective of his high or low status stares at their
faces. These ladies do not have their gents or protectors with them.
Then
Zaynab reminds the audience of the origins of Yazid: his grandmother,
Hind (the wife of Abu Sufyan), had ordered her slave after the battle of
Uhud to cut open the chest of Hamzah, the Prophet's uncle, and chewed
upon his liver to 'quench' her anger for death of her father and brother
who were killed in Badr.
But, of course, how can we expect
protection from him whose mouth spits out the heart of the pious people,
whose flesh has grown from the blood of martyrs? And why should he not
hate us who is jealous of us and shamefully say: 'I wish my ancestors
had seen me today; they would congratulate me and pray that my hand
would never be weak'.
He is saying this while, he is hurting
[with his cane] the teeth of Husayn, the leader of the Youths of
Paradise. Why should he not say these things -- he who has cursed his
feelings and sores by spilling the blood of Muhammad's family, the stars
of the family of 'Abdul Muttalib. You call your ancestors hoping that
they will answer you. You will be put together with them and then you
will regret and say had my tongue become dumb so that I would not have
said what I said.
O Allah! Give us our right, and avenge those
who have oppressed us; and send your anger upon those that spilled our
blood and killed our protectors By Allah! O Yazid, by killing 'Husayn
you have not torn but your own skin and you have not cut but your own
flesh. You will be brought to the Prophet with the crimes of spilling
the blood of his children and humiliating his family. "The oppressors
will know when the time changes [against them].
Adapted from: The Right Path, Vol.1 No.4, 1993
Translated with commentary by S.M. Rizvi
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