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. He 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. |