Who is

Zaynab?
 Who is
Zaynab?

Hajjah Chahnaz A. Kbaisi-Hazari

I.M.A.M.
Imam Mahdi Association of Marjaeya
Imam Mahdi Association of Marjaeya, Dearborn,
MI 48124, www.imam-us.org
©2021 by Imam Mahdi Association of Marjaeya
All rights reserved. Published 2021.
Printed in the United States of America.

ISBN-13: 978-0-9997877-9-3

No part of this publication may be reproduced without

permission from I.M.A.M., except in cases of fair use.
Brief quotations, especially for the purpose of propagating
Islamic teachings, are allowed.
 Contents

Foreword ......................................................................... vii

Chapter 1: Introduction ...................................................1

Chapter 2: The Women who Supported Islam in the

Early Days of the Prophetic Mission ..............................5
 Khadija bint Khuwaylid (p) ......................................6
 Fatima al-Zahra bint Muhammad (p) .....................8
 Lineage of Zaynab bint Ali (p)............................... 10
 Birth, Childhood, and Upbringing in the House
of Infallibility .......................................................... 11
 Zaynab (p) in the Society of Madina .................... 13
 Trials from a Young Age ........................................ 15
 Zaynab the Educator .............................................. 21
 Marriage and Family Life ...................................... 24

Chapter 3: Upholding the Truth and Safeguarding

the Legacy of the Ahl al-Bayt (p) .................................. 27
 The Plotting of the Umayyads .............................. 28

Chapter 4: Zaynab (p) by the Side of her brother

Hussain (p) from Madina to Karbala ............................ 41
 Madina to Mecca .................................................... 41
 Mecca to Iraq .......................................................... 48

Chapter 5: In Karbala ..................................................... 55

 The Days Leading Up to Ashura ........................... 55
 Contents

 The Day of Ashura .................................................. 60

 The Aftermath of Ashura ...................................... 69

Chapter 6: The Captives in Kufah ................................. 75

 On the Way to Damascus ....................................... 83

Chapter 7: Captives in Damascus .................................. 87

Chapter 8: Return to Karbala ........................................ 99

 Arrival in Karbala ................................................. 102

Chapter 9: Back to Madina .......................................... 105

Epilogue: Back to Sham and the Shrine of Lady

Zaynab ........................................................................... 109

vi
 Foreword

In the Name of God, the Most Beneficent,

the Most Merciful

All praise is to God and may His salutations be upon

Prophet Muhammad and his pure progeny

T here is no doubt that women have a unique

presence, unparalleled status, and remarkable
role in human history, despite often difficult
and unfavorable circumstances that left them obscured
and exposed to different kinds of trials and difficulties.
The Holy Quran has provided us with exquisite and
wonderful examples of great women who played pivotal
and extraordinary roles in the service of God’s religion,
His prophets, and His chosen ones. For example, the
Quran reminds us of the mother of Musa (p), who God
distinguished by speaking to her through a divine
revelation saying, “We inspired Musa’s mother saying,
‘Breast-feed your son. When you become afraid for his
life, throw him into the sea. Do not be afraid or grieved
for We shall return him to you and make him a
messenger’”.1 Moreover, it also reminds us of the role

1. The Holy Quran, 28:7

 F o r ew o rd

of Musa’s sister, who was assigned an important secret

mission to follow and keep track of her infant brother,
“She told Musa’s sister to follow her brother. His sister
watched him from one side and the people of the
Pharaoh did not notice her presence.”2 This mother
and sister [of Musa] are a valuable example of great
women who were entrusted with the crucial task of
ensuring the success of God’s plan.

Similarly, we see the same example in the story of the

Virgin Maryam (p) who was chosen to carry the “word
of God”, which was His miracle and brilliant sign
Prophet Isa (p). God says about her, “We made the son
of Maryam and his mother a miracle and settled them
on a high land, quite secure and watered by a spring.”3
Then, in the time of the Holy Quran’s revelation,
profound and exceptional personalities emerged who
followed in the footsteps of those Godly women in the
service of religion and the righteous [servants of God]
and performed roles that are the object of admiration
and astonishment until now because of the strength of
belief and adherence to lofty principles. They are
lauded because they represent great ideals and values,
exhibit patience and bear trials, and face various
circumstances and difficulties. These qualities have
made them into role models and a beacon of ideal

2. The Holy Quran, 28:11

3. The Holy Quran, 23:50

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 F o r ew o rd

character in every condition. Zaynab (p) is one of these

great ladies!

Al-Hawra Zaynab accepted, carried out, and fulfilled the

task entrusted to her with grace and in the best
manner. Zaynab (p) shared in the imamate’s mission of
reform with Imam Hussain (p) to resist corruption,
prevent the humiliation of Islam after the death of the
Holy Prophet (pbuh&hp), and stop the deviation of
Muslims from the way of his holy family. Thus, just as
Imam Hussain’s role was to sacrifice and give of himself
for the pleasure of God, Zaynab’s task was to fight
tyranny and stand against injustice with her eloquent
words, unwavering stand, perseverance, and patience
under the severest of circumstances. Had it not been
for her eye-opening speeches that fearlessly declared
the truth, exposed the reality of what had transpired,
and revealed the horrors and scandal of the enemy and
their devious plan, Imam Hussain’s movement would
not be remembered today.

Islam does not differentiate between the role of women

and men in the fulfillment of duties to God and
humanity. In fact, they are both the same. God says,
“The believers, both male and female, are each other’s
guardians. They try to make others do good, prevent
them from committing sins, perform their prayers, pay
the religious tax, and obey God and His Messenger. God
will have mercy on them; He is Majestic and All-wise.”4
As such, there is no preference for one over the other,

4. The Holy Quran, 9:71

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 F o r ew o rd

male or female, except by one of four things. It is either

by faith or knowledge, as God says, “God will raise the
position of the believers and of those who have received
knowledge”5, or as God states about piety, “The most
honorable among you in the sight of God is the most
pious of you”6, or regarding good deeds, “All righteously
believing male or female will be granted a blessed
happy life and will receive their due reward and more.”7

Hence, any discussion about the difference between

males and females cannot be founded on anything
except understanding their functional roles. God
Almighty bestowed on His creation functions for men
and functions for women according to a wisdom that
He willed, whether we perceive it or not. Just as it is not
possible to measure the difference and give preference
to the role of the heart over the liver, or the eye over
the ear, or the hand over the leg, the same is true for
every creation of God because they have a specific
function. Similarly, it is not possible to conflate the role
and responsibility of a father, daughter, husband, wife,
brother, or sister with another. Furthermore, these
unique roles and positions result in specific rights
when it comes to things like inheritance, blood money
(diya), and other important matters. Unfortunately,
some use this as an opportunity for libel as a result of
their ignorance of the wise Islamic system of religion

5. The Holy Quran, 58:11

6. The Holy Quran, 49:13
7. The Holy Quran, 16:97

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 F o r ew o rd

that guarantees the happiness of believers who

implement it in this world and reap its benefits in the
hereafter. Otherwise, the essence is one, as is the divine
mission behind creation. God said, “People, We have
created you all male and female and have made you
nations and tribes so that you would recognize each
other. The most honorable among you in the sight of
God is the most pious of you. God is All-knowing and
All-aware.”8

What the contemporary world is witnessing today in

terms of the deteriorating condition of women, and
what is cited from many sources, is a truth that raises
concern and indicates a misunderstanding of the [high]
value and important role of women. Women are often
not treated as human beings who deserves full rights.
Instead, they are oppressed and mistreated worldwide.
Women still constitute the majority of farmers in the
world while owning a smaller proportion of the land.
Women are the leading healthcare providers, yet they
are not always a priority for treatment. Women are still
the most affected by wars and conflicts, but they are
the least included in arbitrations. Indeed, even with the
rise of a global culture of accountability, particularly
for those who are violent towards women, violence
against women is still prevalent in the world. Women
are still subjected to assault, rape, and forced into
servitude and demeaning roles, and what is worse is
that happens in plain sight for everyone to witness.

8. The Holy Quran, 49:13

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 F o r ew o rd

One of the most important things that will help the

contemporary woman recover and affirm her identity
as someone who can carry the responsibility placed on
humankind as inheritors of Islamic legacy and exercise
her divinely apportioned role in educating others,
nurturing love and tenderness, as well as facing the
injustice, oppression, marginalization and persecution
humanity is subjected to, is for them to work hard, day
and night, to:

1. Shun ignorance and embrace awareness, knowledge,

culture, and everything that is a source of success.
2. Prioritize the goals and interests of life to be realistic
and truly valuable, not shallow and only based on
material gain.
3. Adhere to heavenly values of belief, behavior,
action, morals, knowledge, and purification of the
soul and mind.
4. Contemplate and reflect on the holy ladies who
changed history and accomplished successes that
brought humankind from lowliness to the heights
of glory and dignity, as we see in the character of
Zaynab (p).

During this time, values have deteriorated and

immoralities have prevailed, and women are often
reduced to humiliation and lowliness, used for
despicable and disrespectful goals that are not worthy
of them as the inheritors of Islam’s hallowed legacy on
earth, nor the role that God wanted for them as
described in the Quran and exemplified in the era of the
Prophet Muhammad (pbuh&hp). Therefore, we hope

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 F o r ew o rd

and wish for all the girls and young women of this time
to return to the study of these great women and reflect
on their lives and roles so that contemporary women
can regain their position and take the appropriate
leading role alongside men, either as a mother, sister,
daughter, or wife. Indeed, women are equal partners as
they are half of society, and there is no life without
them. As a result, women will then be an integral part
of the promised heavenly plan to spread equity and
justice at the end of time when the awaited Mahdi (may
God hasten his return) will appear. It has been narrated
from Jabir al-Jufi that Imam al-Baqir (p) said that
women will have global leading roles in the era of the
Mahdi’s advent. He said, “Three hundred and a few
more than ten people will gather for him in Mecca, just
like the number of companions who fought at Badr,
and among them will be fifty women”.9

Hence, the only way to achieve this lofty goal is to seek

guidance from those holy ladies whose lives and
achievements are described in the sacred books or
described by the words of the righteous chosen ones.
Among the most prominent is the al-Hawra Lady Zaynab (p),
the daughter of Ali bin Abi Talib (p) and Lady Fatima al-
Zahra (p), the daughter of Muhammad (pbuh&hp), the
Messenger of God. In this concise and condensed booklet,
the respected reader will learn about aspects of her life,
accomplishments, struggle in the way of God, and
sacrifices for His religion. It has been carefully written

9. Tafsir al-Ayashi, Vol. 1, page 65, hadith 117; al-Ikhtisas, Shaykh

al-Tabarsi, page 285

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 F o r ew o rd

to highlight the most important and prominent details

that we need to know about Zaynab (p), which will
motivate the reader to dive deeper into learning about
her.

On behalf of myself and everyone at I.M.A.M., I extend

my heartfelt gratitude to the author, our esteemed
sister, Mrs. Chahnaz Kbaisi-Hazari, for coming up with
the idea for this booklet and completing this wonderful
work, which complements our previous “Who is Hussain?”
publication. This booklet was truly needed and now it
is in our hands. Moreover, while I congratulate her for
this sincere and generous effort, I am not surprised
by her accomplishment because she is one of those
modern-day women who is really trying to play the
role of a contemporary Zaynabi, whether at home as a
mother and wife, in society as a teacher and educator,
or in her role to spread knowledge and heritage, like
writing and publishing, so she can fulfill some of the
roles that God has entrusted to her in the best way. I
extend my sincere appreciation to her and wish her
success and continued opportunities to contribute in
God’s way, and that she becomes a role model for all
her peers, mothers, wives, teachers, educators, and
activists who serve religion and humanity. Let this be
an open invitation to all believing women who find in
themselves the desire and capability of providing a
service in the way of God and human advancement, to
take the initiative because they will find that I.M.A.M.’s
doors are open for collaboration, and to provide
assistance, support, and guidance as much as God
Almighty wills for it to exercise its leadership and

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pioneering role in serving the community of believers

in the West.

Finally, and certainly not least, I extend my thanks and

appreciation to all the individuals who worked on this
booklet including the peer reviewers, editors, graphic
designers, technical experts, and administrators who
exerted their continuous efforts in preparing this
booklet and making it available for our valued readers.
May the peace, mercy, and blessings of God be upon you.

Sayyid M. B. Kashmiri
Jurist-representative

xv
 Chapter 1

Introduction

G od has instilled a boundless potential within each

human being to spread goodness and resist evil
and corruption, and although every person is
born with this basic nature, Islam exhorts Muslims to
consciously cultivate and implement these qualities.
God says in the Holy Quran, “Let there be a group among
you who will invite others to do good deeds, command
them to obey the Law, and prohibit them from committing
sins.”10 Islam established this code of practice with the
message of Prophet Muhammad (pbuh&hp), not only
by promulgating a complete set of divine laws and a
system of practice, but also by providing a shining
example of the highest human morality, ethics, and
character in the Prophet.Upholding these lofty ideals,
both during the time of the Prophet and after he left
this world, fell on the shoulders of faithful, sincere, and
righteous men and women. Although it is falsely proposed
by some people that only men were, and continue to
be, the supporters of this divine cause, it is clear from

10. The Holy Quran, 3:104

 W ho is Z ay na b?

the Holy Quran and quite honestly, historical evidence,

that women played a crucial role in propagating Islam,
establishing its equitable social foundation, and resisting
corruption and moral decay in society. Prior to the advent
of Islam, women had no rights in a society that was
predominantly governed by tribal laws. They could not
own property or seek positions of social or political
leadership. Rather, they were often considered property
themselves, sometimes even passed from father to son
(i.e., as if by inheritance) upon the former’s demise.11
One of the more heinous crimes against women
during this period was the killing of many infant or
adolescent girls at the hands of their fathers because of
the perceived burden upon the family. About this
the Holy Quran asks, “questions are asked about the
baby girls buried alive, such as, ‘For what crime were
they murdered?’”12

These disparities were not just restricted to the pre-

Islamic Arabian peninsula; the laws of the Roman and
Byzantine empires treated women like second-class
citizens as they restricted or prohibited them from
owning or having disposal over property, and even
considered them to be the property of men in some
instances.13 Today, there are some communities and

11. Haifaa Jawad, The Rights of Women in Islam

12. The Holy Quran, 81:8-9
13. Smith, Bonnie G (2008). The Oxford Encyclopedia of Women in
World History: 4 Volume Set. London, UK: Oxford University Press,
pages 440 – 442

2
 C h a pt e r 1

cultural traditions, sadly even among Muslims, that

perpetuate these backward ways and continue to stifle
the potential of women and relegate them to menial
tasks because they are not considered capable of
changing society or directly addressing its deficits.
The responsibility of building a balanced, just, and
compassionate society falls on the shoulders of both
men and women even today. Indeed, the Holy Quran
points to the fact that people, men and women, are the
inheritors of the earth and as such, bear the obligation
of stewardship: “On earth, We have made each of your
generations the successors of their predecessors; We
have made some of you do good deeds of a higher
degree than others. He will test you in this way through
what He has revealed to you.”14 Hence, in general,
Islam calls upon both men and women to lead the way
in doing good and resisting evil, act as role models,
and maintain higher standards. Men and women are
considered equally capable in the execution of this
divine directive, and together represent an unwavering
instrument of change. The Holy Quran describes these
believers “...who left their homes and strove for the
cause of God, through their property and in person and
those who gave refuge to them and helped them will be
each other’s guardians”15 and “...both male and female,
are each other’s guardians. They try to make others do
good, prevent them from committing sins, perform

14. The Holy Quran, 6:165

15. The Holy Quran, 8:72

3
 W ho is Z ay na b?

their prayers, pay the religious tax, and obey God and
His Messenger. God will have mercy on them; He is
Majestic and All-wise.”16

16. The Holy Quran, 9:71

4
 Chapter 2

The Women who Supported

Islam in the Early Days of
the Prophetic Mission

T here were many honorable women who openly

accepted the word of God and became Muslims,
and as a result, faced many difficulties while
supporting Prophet Muhammad (pbuh&hp). These
devoted women struggled for God’s religion and
sacrificed what was dearest to them to defend Islam.
This included women like Sumayyah, the mother of
Ammar bin Yaser, Fatima bint Asad, the mother of
Imam Ali (p), Safiyyah bint Abd al-Muttalib, and many
others. Women have sacrificed for God and His religion
throughout the ages and in various ways. The most
distinguished of the women who gave in the cause of
Islam, defended its foundation and sacred tenets, and
served as unmatched role models were Lady Khadija (p),
Lady Fatima (p), and Lady Zaynab (p). They represented
the best of Islam and continue to be its best examples,
even today.
 W ho is Z ay na b?

Khadija bint Khuwaylid (p)

Prophet Muhammad’s entire mission was fraught with
trials and difficulties. Yet, the early days posed a particular
challenge. Preaching to the pagans of Quraysh was an
immense task by itself, but to do so with only a handful
of supporters, especially given the continuous scheming
and machinations against him, made it that much harder.
Despite belonging to the prominent tribe of Banu Hashim,
who were Quraysh’s chiefs, and having an uncle whose
position among the Arabs was unparalleled in terms of
influence, Prophet Muhammad (pbuh&hp) was still
subjected to abuse and torture on a daily basis. Even his
marriage to the “Princess of Arabia’’ and his affiliation
with her did not shield him from the constant assault
at the hands of the Qurayshi pagans. There is no question
that Lady Khadija (p) was a believer in the oneness of
God or muwahhid (i.e., she was not an idol-worshipper)
and that she had significant wealth and social standing.
Yet the events of the first night of revelation and the
succeeding years revealed the extent of that belief and
her lofty status and demonstrated her unwavering and
complete support for her husband, and as such, the
message of God. It is reported that she once said to
the ladies of Mecca before her marriage to Prophet
Muhammad (pbuh&hp), “Do you not see that this man
has a great status? Do you not see him standing alone
with a shade [constantly] over his head, it moves where
he moves and stops when he stops, and covers him

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 C h a pt e r 2

from the heat and cold [wherever he is]?”17 As Imam

Hussain (p) is reported to have said to the enemy soldiers
in Karbala, “Don’t you know that my grandmother
Khadija daughter of Khuwaylid was the first lady of this
ummah to become a Muslim?”18 Thus, she supported
the Prophet when there was no one else by his side
except Ali. She not only cared for him personally, but
gave all of her extensive possessions to him and the
cause of Islam.

Many years later, the Prophet is quoted to have said to

one of his other wives, “she believed in me when
everyone considered me a liar, she supported me with
[her] wealth when everyone deprived me.”19 This was
particularly apparent during the three years when
Quraysh boycotted the Prophet’s tribe in a desolate
ravine. Lady Khadija (p) gave every last bit of what she
owned and possessed to sustain the people who were
under siege, especially the children, so much so that
when she died the Prophet did not have enough
money for a proper shroud to wrap and bury her in.
The year of her death, which was the same year in
which his uncle Abu Talib passed away, was a period of
such loss for the Prophet that it became known as the
year of sorrow.

17. al-Hidaya al-Kubra, Hussain ibn Hamdan, pages 51-54

18. al-Amali, Shaykh al-Saduq, page 222
19. Rawdat al-Waidheen, al-Nishapuri, page 269

7
 W ho is Z ay na b?

Fatima al-Zahra bint Muhammad (p)

The Holy Quran states, “Among the believers, those
who stay at home without a good reason are not equal
to those who strive for the cause of God in person or
with their property. To those who strive for His cause
in person or with their property, God has granted a
higher rank than to those who stay at home. God has
promised that everyone will receive his proper share of
the reward but He will grant a much greater reward to
those striving for His cause than to those who stay
home (for no reason)”20, and thus, “all righteously
believing male or female will be granted a blessed
happy life and will receive their due reward and
more.”21 Thus, can any person question the importance
of those people who supported the Prophet from the
very start of his mission, including pious and valiant
ladies like Sumayyah, the mother of Ammar son of
Yasir, who was one of the first martyrs of Islam with
her husband?

Similarly, there was one young girl who supported the

message of God in those early days by caring for her
father and tending to his needs as a mother would to
her children. For this reason, she was known as Umm
abeeha22 or the “mother of her father”. Just like her
mother, Lady Fatima’s care for her father was not just

20. The Holy Quran, 4:95

21. The Holy Quran, 16:97
22. Bihar al-Anwar, Vol. 43, page 19

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 C h a pt e r 2

an affection due to kinship, rather it was attentiveness

towards God’s Prophet and the safeguarding of His
message because the Holy Quran testifies, “Muhammad
is not the father of any of your males. He is the Messenger
of God and the last Prophet”.23 When pagans like Abu
Jahl threw rubbish on the Prophet, Fatima always
hurried to wipe it away. In Mecca, she shielded his body
from the stones and consoled him during the unrelenting
verbal abuse. Thus, her support for the Messenger and
the spread of Islam were unparalleled, and it did not
fade as the years progressed and the Muslims gained
greater security in Madina. In the battle of Uhud, when
news of the Prophet’s injury reached Madina, Fatima
came out to the battlefield and tended to her father’s
wounds.24

The love of the Prophet for his daughter was expressed

not only by his words but by his gestures and customary
practices. His statement, “Fatima is a piece of me,
whoever angers her has angered me”25 is unanimously
accepted among Muslims and there is no objection to
the fact that she was the most beloved to him. Fatima
was the last person he would visit before departing for
an expedition or travel and she was the first person he
would go to upon his return.26 This love extended to
her children, Hasan, Hussain, Zaynab, and Umm

23. The Holy Quran, 33:40

24. Safinatul Bihar, Abbas Qummi, Vol. 1, page 140
25. Sahih Bukhari, Vol. 3, page 1144
26. Bihar al-Anwar, Vol. 43, page 83

9
 W ho is Z ay na b?

Kulthum, who were his only grandchildren and who

grew up in his house and surrounded by his holy
character and love.

Lineage of Zaynab bint Ali (p)

Zaynab (p) was the daughter of Imam Ali ibn Abi
Talib (p), who was the son of Abu Talib and Fatima,
daughter of Asad, and Lady Fatima al-Zahra (p) who
was the daughter of Prophet Muhammad (pbuh&hp)
and Lady Khadija, daughter of Khuwaylid (p). Her
lineage dates back directly to Prophet Ibrahim (p) and
his son Ismail (p). It is accepted by the majority of
Muslims that Zaynab’s forefathers from the side of
Prophet Muhammad were all believers in the oneness
of God and adhered to the sharia of Prophet Ibrahim (p).
In addition, history documents that they were the
trusted leaders of Quraysh and the custodians of the
Ka’aba dating back to Qusay, the fourth ancestor of the
Prophet. They were known to serve the people and had
a reputation of generosity, kindness and benevolence.
Abdul Muttalib, the Prophet’s grandfather, was especially
recognized for his justice and equity and fidelity to
God. When Abraha Ashram, the Ethiopian general,
threatened Mecca and the Ka’aba, Abdul Muttalib
descended towards the door of the Ka’aba, held onto its
ropes and proclaimed, “O Allah! We do not depend on
anyone except You in our faith, [and] in remaining safe
from their mischief and harm. O Lord! Prevent them
from reaching your Sanctuary. This enemy of the
Ka’aba is hostile to You. O Nourisher! Cut off their

10
 C h a pt e r 2

hands so that they may not violate Your house. My own

property is my right, so I am endeavoring for its safety.
However, the safety of Your house is Your responsibility.
Do not let that day come when their creed becomes
victorious over it, and the people of their lands encroach
[with their ways] upon Your land and conquer it”.27
Thus, the deep sincerity to God, service in His way and
dependence on Him was a cardinal characteristic of the
Prophet’s family, ancestors and descendants. These
values were carried forward from Mecca to Madina when
the Prophet sought to establish the Islamic nation.

Birth, Childhood, And Upbringing in the

House of Infallibility
In Madina, the Prophet of Islam founded a society
based on brother- and sisterhood, and fostered the
bond of faith by building the mosque that would bear
his name and serve as the place where all Muslims
would gather for congregational prayer. It also became
a central location such that the houses of the believers
had easy access to it. Although it held the significance
of a spiritual palace among the people, the childhood
home of Zaynab (p), which was known as Bayt al-isma,
was in actuality just a simple residence adjoining the
Mosque of the Prophet with its south wall measuring
approximately 14.5 m in length, its north wall 14 m,
and its width on the east and west sides at about

27. Shaykh Jafar Subhani, The Message,

11
 W ho is Z ay na b?

5.7 m.28 Moreover, historians recount that Prophet

Muhammad (pbuh&hp) used to perform night prayers
(tahajjud) in a prayer niche right beside the door of
Fatima al-Zahra (p),29 which was directly connected to
the mosque. Similarly, Fatima’s prayer niche was
located not far from her father’s. Thus, the people of
this house embodied the loftiest and most complete
form of worship to God and devotion to His religion.

This was the house that God chose for Zaynab (p),
where she grew up immersed in the prophetic mission
of her grandfather and the light of his message. She
was born on the 5th of Jamadi al-Awal five years after
the prophet’s migration, or hijrah, from Mecca to
Madina (October 2, 626 C.E.) in a house where “...God
has declared to be highly respected and His Name be
mentioned therein in glory in the morning and
evening”.30 It is reported that when asked about the
houses mentioned in this verse, the Holy Prophet said,
“[They are] the houses of the prophets (pbut), and he
extended his hand [to point] towards the house of
Fatima (p)”.31 As such, she flourished in the lap of

28. Muhammad Labib al-Batnuni, Journey to Hijaz, page 250-251

(1938)
29. Ali ibn Ahmad al-Samhudi, Wafa al-Wafa bi Akhbar Dar al-
Mustafa, 2:467
30. The Holy Quran, 24:36 ( ُ‫ﷲُ أَن تُرْ فَ َع َوي ُْذك ََر فِيھَا ا ْس ُمه‬
‫ت أَ ِذنَ ﱠ‬
ٍ ‫فِي بُيُو‬
َ ‫) يُ َسبﱢ ُح لَهُ فِيھَا بِ ْال ُغ ُد ﱢو َو ْاآل‬
‫صا ِل‬

31. Bihar al-Anwar, Majlisi Vol. 23, page 326 ( ‫ وأوﻣﺄ‬،‫ﺑﻳوت اﻷﻧﺑﻳﺎء‬
‫)ﺑﻳدﻩ إﻟﻰ ﻣﻧزﻝ ﻓﺎطﻣﺔ ﻋﻠﻳﻬﺎ اﻟﺳﻼم‬

12
 C h a pt e r 2

prophethood and infallibility, surrounded by the

divine inspiration of her grandfather, which was the
source of all goodness for this household, the nurturing
of her father and mother, and the tenderness of her
brothers. The members of this house were known for
their complete knowledge, mercy, compassion, and
devotion to God, and most importantly, the role model
status that they fulfilled with full fidelity. Thus, it is no
surprise that when one learns about her, they witness
her greatness, the impactful role she played, and her
legacy to preserve the foundations of belief and the
values of human civilization.

Zaynab (p) in the Society of Madina

There is no doubt that society plays a role in the
upbringing of every individual such that they develop
characteristics not inherited or learned from the
parents. This is particularly important in the early
years of a person’s life when their heart is, as Imam
Ali (p) describes, “a fertile land that will grow anything
that is planted”.32 These moments shape not only their
physical and emotional development, but also determine
the resilience with which they face the rigors of life.
Zaynab (p) grew up in the society of Madina under the
leadership of Prophet Muhammad (pbuh&hp), who
transformed it from a collection of independent tribes
bound together by decades-old allegiances and ignorant
practices into a torch of civilization for all nations

32. The will of Imam Ali (p)

13
 W ho is Z ay na b?

of the world. From this society, in which Prophet

Muhammad (pbuh&hp) sowed the roots of brotherhood,
cooperation, and equality, arose great heroes like
Salman, Abu Dharr and Ammar. Although this first
Islamic society was built on all these great qualities, it
must be acknowledged that there remained a pull of
the old tribal ways of social and racial hierarchy,
hegemony, and blood restitution that would carry on
after the demise of the Prophet and would challenge
the egalitarian philosophy of Islam, and as a result,
create friction, misappropriation of resources, and
bloodshed. This was undoubtedly rooted in the greed
for power and influence over a growing and ever-
expanding nation that was quickly incorporating new
lands and acquiring wealth.

In Madina, Zaynab (p) witnessed the early years of the

Islamic nation and she surely understood the dynamics
of the world she found herself in because of her
grandfather and father’s prominent roles. Moreover,
despite the fact that many past enemies like Abu Sufyan
and his son Muawiya were declaring themselves to be
Muslim, at least on the surface, enmity against the
Prophet and his family remained deeply entrenched in
the hearts of many. Yet, political expediency demanded
that these enemies feign being Muslim to position
themselves for an eventual takeover. Therefore,
Zaynab (p) was not like any other child her age, she was
not occupied by the childish and worldly things and
showed great maturity from a young age. It is narrated
that one day her father sat her down in his lap and
asked her to say ‘one’, and she did. Then, he asked her

14
 C h a pt e r 2

to say ‘two’, but she did not respond. So, Imam Ali (p)
coaxed her, “speak my beloved child”. She then said,
“O’ my father, I cannot say ‘two’ with the same tongue
I said ‘one’”. He hugged her tight and kissed her.33 This
was proof of her extraordinary intelligence and deep
understanding of faith, despite her young age; she
observed and grasped what was happening around her.

Trials from a Young Age

The trials and tribulations that a person faces in life
make them who they are and their lesson remains
imprinted on them through the years. It is reported
that when Zaynab (p)was born, her grandfather came
to see her. He took her in his arms and held her close
to his cheek and then began to weep. Lady Fatima (p)
asked, “what has made you cry my father, may God
never allow your eyes to weep?” He replied, “My
daughter, O’ Fatima, know that this girl will be tested
with severe misfortunes and heartbreaking catastrophe
after you and I have left this world”. Hearing this,
Fatima (p) also wept and she asked, “what is the reward
for those who weep for her and the difficulties she
experiences?”. The Prophet replied, “O’ Fatima, my
dear, the reward for those who weep for her and the

33. Shajarat Toobah, Muhammad Mahdi al-Hairi, vol. 2, page 392

15
 W ho is Z ay na b?

difficulties she faces is the [same] reward for weeping

for her brother [Hussain]”.34

Thus, as Imam Ali (p) is reported to have said, “In

the life experiences we face is a knowledge that is
continuous [through life].”35 Zaynab (p) was only five
years old when she faced her first trial, the loss of her
beloved grandfather, the Holy Prophet of Islam. It was
his holy presence that had been sheltering the family,
because they were honored and revered while he was
alive, and the hypocrites dared not make any advances
against them. The city of Madina was shaken by his
demise and there was uncertainty in the Muslim
nation. Yet, the most profound sense of loss was
experienced in the house of Fatima (p). One wonders
what Zaynab (p) must have felt as her mother, father
and brothers hung onto the Prophet as his blessed life
faded. How must she have felt watching her mother
mourn the immense loss? As if to foreshadow her actions
decades later, Fatima (p) took a handful of earth from
the grave of her father, placed it on her eyes and said,
“Anyone who smells the fragrance of the earth of
Ahmad has lost nothing if they never smell any other
[pleasing] fragrance. What misfortunes have fallen

34. Al-Khassais al-Zaynabia, Sayyid Nuradeen al-Jazairi, page 33

35. Bihar al-Anwar, Majlisi Majlisi Vol. 71, page 342 ( ‫ﻓﻲ اﻟﺗﺟﺎرب‬
‫) ﻋﻠم ﻣﺳﺗﺄﻧف‬

16
 C h a pt e r 2

upon me [after you], if they had fallen upon the

daytime, they would turn it into night.”36

In the midst of this pain, the society of Madina was in

further disharmony because of the looming political
conflict between the Muhajireen or the immigrants who
fled Mecca and adopted Madina as their home, and the
Ansar or the native residents of Madina who invited the
Prophet. The efforts of the Prophet to build brotherhood
in the fledgling Islamic nation were being tested as
those with ulterior motives saw their opportunity to
subvert the divine mandate and seize power. As
Zaynab’s family was busy preparing for the Prophet’s
burial, a small number of prominent members of
society hastily met at a shed or saqifah used by the
Saidah tribe to decide who would succeed him as the
leader of the nation. Although most who were gathered
there eventually agreed to the final choice, there
were strong disagreements, even to the point of
violence, between certain Muhajireen and Ansar.
More importantly, Zaynab’s father Ali, who was raised
by the Prophet and was the first person to stand with
him and who had defended Islam from the very first
day, was not present. Confirmation, and to some
degree legitimization, of the final choice needed his
approval, or at least his acquiescence by way of a
pledge of allegiance.37

36. Masnad Ahmad, vol. 2, page 489

37. The Succession of Muhammad, Wilfred Madelung, page 32

17
 W ho is Z ay na b?

Therefore, shortly after the Prophet’s funeral, the

new administration sought Ali’s allegiance, which
represented the tacit approval of the Bani Hashim, the
tribe of the Holy Prophet and Imam Ali (p).38 When the
allegiance was not given, the narrations and reports
state that the administration’s agents rushed to the
“door of Fatima” to force Imam Ali (p) to pledge
allegiance and unequivocally accept the leadership
that was decided upon at saqifah.39,40 Despite the
aggressive demands, the door of Fatima (p) remained
closed, when finally the threat of burning the house
was announced to the household of the Prophet. When
Fatima (p) asked, “will you burn the door [of my home]
upon me?”, the agent replied, “yes, this will strengthen
the faith brought to us by your father”.41, 42 The
notorious actions were carried out to the extent that
Fatima (p) was crushed behind the door causing her
to miscarry her unborn child Muhsin.43 This is the
same Fatima about who the Prophet said, “Fatima is a
part of me. Whoever makes her angry, makes me

38. Muhammad in History, Thought, and Culture: An Encyclopedia

of the Prophet of God, Coeli Fitzpatrick and Adam Hani Walker,
page 3
39. History of al-Tabari, vol. 1, pages 1118-1120
40. History of ibn al-Athir, vol. 2, page 325
41. Ansab al-Ashraf, al-Baladhuri, vol. 1, pages 582-586. ( ‫أتراك‬
‫ وذلك أقوى م ّما جاء به أبوك‬، ‫ نعم‬: ‫))محرقا ً عل ّي بابي(؟ قال‬
42. Kanz al-Ummal, vol. 3, page 140
43. Wafi al-Wafiyat, Salahudin Khalil al-Safadi, vol. 6, page 76 ()

18
 C h a pt e r 2

angry”.44 It is unknown whether Zaynab (p) was in the

house at the time of the assault or whether she
witnessed the brutal attack on her mother. However, it
is incontrovertible that Fatima (p) was severely injured,
became sick and died soon thereafter, refusing to speak
to the khalifah or the agents who perpetrated the
assault.45 How does a girl of five years cope with such a
calamity and deal with the loss of her mother so soon
after losing her beloved grandfather? Her future
actions show that she learned from her mother’s
immovable resolve and unrelenting opposition to
injustice.

Despite the trials, the family of the Prophet continued

to advocate for truth and justice and the preservation
of religion after his demise. Zaynab (p) witnessed her
mother step out of her home and enter the Mosque of
the Prophet to affirm the proof set forth by her father
and shed light on the tenets of faith and the proper
ways of practice when the directives of Islam were
being confounded. She said, “Faith has been ordained
to cleanse you of polytheism, prayers are prescribed to
keep you away from pride, zakat (charity) has been
prescribed to purify you and results in the increase of
sustenance; fasting has been prescribed so that
sincerity may be reinforced, hajj (pilgrimage) has been
prescribed to establish the religion, and justice is

44. Sahih Bukhari, vol. 3, hadith 1144 ( ‫ فمن أغضبھا‬،‫فاطمة بضعة مني‬
‫)أغضبني‬
45. Al-Imamah wa al-Siyasah, ibn Qutaybah, vol. 1, page 14

19
 W ho is Z ay na b?

prescribed to establish proper harmony in the hearts.”

Moreover, she reminded all who were gathered and
everyone in history who she was, and as a result, the
significance of her (i.e., the Prophet’s) progeny,
declaring, “the obligation to obey us (the Ahlul Bayt)
has been prescribed to set up order in the community,
and our authority (imamate) has been prescribed to
save the people from differences. O’ people! Know that
I am Fatima and my father was Muhammad. I say and I
will repeat this again and again and I do not utter any
falsehood, and whatever I do shall not be wrong.
‘Indeed an Apostle from among yourselves has come to
you, grievous to him is your falling into distress, (he is)
solicitous regarding your welfare, towards the faithful
(he is) compassionate, (and) merciful’.46 If you observe
and understand, you will find that this prophet is my
father and not the father of any one of your women; he
is the brother of my cousin [Ali] and not the brother of
any one of your men and how fortunate is the one
related to him (the Prophet).”

The seriousness of this action is underscored by the

fact that Lady Fatima (p) would seldom, if ever, venture
into public, ensuring that she was hidden from the eyes
of strangers. Thus, Muslims acknowledge the weight of
her speech because it represents one of the most
valuable lessons in history, from a man or a woman.
This was an indelible mark on the young Zaynab (p)
who adopted the chastity of her mother and wielded

46. The Holy Quran, 9:128

20
 C h a pt e r 2

the power of truth and eloquence. As such, the stand of

Fatima (p) and Zaynab (p) decades later, was a bold
rebuke against those who saw women as weak and
lacking in any sort of will to create change in society.
Furthermore, it was a courageous refusal to be silenced
and submit to the standards of ignorance which
actively sought to marginalize anyone who did not fit
the hierarchy.

Approximately six months after the demise of the Holy

Prophet, Zaynab (p) witnessed the death of her mother
who was only 18 years of age. The passing of Fatima
continued the sorrows in the household of the Prophet
and it must have forced Zaynab (p) to take on
responsibilities that were bigger than her five years of
age. Once again, this followed in the legacy of her
mother who was known as Umm abeeha or the “mother
of her father” because of the way she cared for her
father after the death of Fatima (p) while still a young
girl. Zaynab (p) must have assumed such a role to care
for her father, brothers and sister, especially her
brother Hussain, from whom she became inseparable.
As if all of these trials were a preparation for what she
would face in the future, which would be a summation
of the duty of her life.

Zaynab the Educator

As the religion of Islam spread in the Arabian peninsula,
there was an increasing need for people to know and
understand true Islamic values and rules, especially as

21
 W ho is Z ay na b?

the religion began to reach more distant places (i.e.,

away from Mecca and Madina) where the cultures and
traditions started to blend in with religious traditions
and practices. In those days, women did not normally
hold prominent social roles, particularly when it came
to administration, leadership, or even education. Yet,
Islam emphasized the mutual duty of both men and
women in upholding the tenets and teachings of Islam.
From the early days, beginning with the migration
from Mecca to Madina, it was a role that both women
and men took part in as they supported the cause of the
Prophet of Islam.

Islam has obligated every Muslim to seek education,

and as such, men and women should strive to learn.
The Holy Prophet is reported to have said, “seeking
knowledge is an obligation upon every Muslim”.47 By
virtue of this directive, Islam opened the door for
women to learn and become educators. The worth of
this action is equally weighed and rewarded for both
sexes: Allah states, “Their Lord answered their prayers
saying, “I do not neglect anyone’s labor whether the
laborer be male or female. You are all related to one
another”.48 It is by virtue of knowledge and reasoning
that the prophets (pbut) guided their communities,
and in this regard Prophet Muhammad (pbuh&hp)
said, “God would not send any prophet or messenger
until their minds were complete, and their minds were

47. Bihar al-Anwar, vol. 2. Page 32

48. The Holy Quran, 3:195

22
 C h a pt e r 2

superior to the minds of their community members”.49

So how must it have been the mind [and knowledge] of
the greatest of all prophets (pbut) and messengers, and
accordingly, the minds of the people who were raised
in his home and directly under his tutelage? Thus,
knowledge was the beacon that pointed to the
legitimate leadership and position of Lady Fatima (p)
and Zaynab (p) and their role as a source of education
to help anchor Islam in the hearts of the believers and
spread its teachings to those who still did not know. It
is reported that Zaynab (p) would teach the women of
Kufah the Holy Quran, the sciences of hadith, theology
and ethics after her father moved his administration
there from Madina.50 It is also noted that at times the
narrators would turn to her for clarification on certain
matters that were unclear. Zaynab (p) was also
described by her nephew Imam Ali ibn Hussain (p) who
said, “my aunt, you are, by the grace of God, a scholar
who has not been taught [by anyone else] and one who
understands without having to be explained”. 51
Moreover, Egyptian historian Hasan Ibrahim Hasan,
who specialized in Islamic history, especially the
Fatimid period, states, “She [Zaynab] was known to be
the most eloquent Arab woman of her time and the
most devoted in worship”52 indicating that her

49. Usul al-Kafi, vol. 1, page 12, hadith 11

50. Safeenatul Bihar, Abbas al-Qummi, vol. 1, page 558
51. Al-Ihtijaj, al-Tabarsi, vol. 2, page 31
52. The Role of Women in Islamic History, Hasan Ibrahim Hasan,
page 48

23
 W ho is Z ay na b?

knowledge of God and adherence to the truth, as

inculcated in her from her family, were beyond what
an ordinary person possessed. Hence, she was referred
to as fasihah, or immaculately fluent, and baleeghah,
highly eloquent. These very important and essential
qualities became the impetus for spreading the divine
message and defending the oppressed, because despite
all the adversities that she faced, she never abandoned
the obligation that was upon the Prophet’s family to
guide and champion the rights of people.

Marriage and Family Life

Zaynab (p) became known among the people of Madina
for her great knowledge, intelligence, and high
character; she was, after all, the inheritor of the
Prophet, Imam Ali (p) and Lady Fatima (p). Several
respected men sought her hand in marriage, but
eventually her union was arranged with Abdullah son
of Jaffer, who was not only known to be honorable,
virtuous and generous, but also came from a family
that had sacrificed for the cause of Islam. His father,
Jaffer son of Abu Talib, was known as al-tayyar or the
one who is bestowed wings in heaven because his arms
were severed before he was martyred in the battle of
Mu’tah. His mother was Asma daughter of Umays who
was a close companion of Lady Fatima (p), she was by
her side during the birth of Hasan and Hussain and
when she departed from this world. Abdullah was the
first Muslim born in Ethiopia (Habasha) during their
asylum there and he fought alongside Imam Ali (p) in

24
 C h a pt e r 2

the battles of Jamal and Siffeen. Zaynab (p) and Abdullah

had four sons: Ali, Abbas, Aun, and Muhammad, and a
daughter Umm Kulthum.53 Zaynab’s marriage to Abdullah
did not separate her from her father and brothers; she
remained very close to them, especially Hussain. Imam
Ali (p) was very attached to his beloved daughter who
was a living piece of the Prophet and Lady Fatima (p).
Zaynab (p) continued to live with her father and she
and her husband moved to Kufah with him in 37 A.H.
This move was not only due to her love and attachment
to her father and brothers. Zaynab (p) was aware of the
political changes around her and she wanted to be
close to the Imam of the time during his administration
of the Muslim ummah.

53. Ibn Asakir, ilam al-nisa, page 190

25
 Chapter 3

Upholding the Truth and

Safeguarding the Legacy of
the Ahl al-Bayt (p)

W hen Imam Hussain (p) saw that the enemy

would not desist from their aggression and
assault until he was martyred in Karbala, it
is reported that he gave a number of directives to his
sister Zaynab (p). More importantly, he pointed to her
as the person the family should turn to in that moment
of difficulty. So profound was this position of Zaynab (p)
among the Ahl al-Bayt (p) that it was continuously
mentioned and emulated throughout the years of
persecution under the Umayyads and the Abbasids. In
fact, it is reported that a man once approached Lady
Hakima, the daughter of Imam Jawad (p) and sister of
Imam Hadi (p), who lived during the time of the 9th,
10th, 11th and 12th Imams, to inquire about the final
Imam. After she described his succession and mentioned
his name, the man asked, “Were you a witness to this
matter (i.e., his birth and appointment) or is this
something you have [only] heard?” She answered,
“This is what Abu Muhammad (Imam Askari) has
 W ho is Z ay na b?

written to his mother.” He asked, “Where is the

newborn?”, to which she replied, “He is hidden!” So he
said, “Who should the Shia turn to [in this matter]?”,
to which she responded, “They should follow Abu
Muhammad’s mother.” The man then inquired, “Should
we follow one who is directed to (i.e., appointed in a
will) through a woman?” Lady Hakima answered, “You
should follow Hussain son of Ali ibn Abi Talib (p), who
gave his testament openly to his sister Zaynab
daughter of Ali (p), who was his legatee, and as such,
the knowledge that was possessed by Ali son of Hussain
(the surviving Imam) (p) was ascribed through
Zaynab (p) so that the matter of the Imamate of Ali son
of Hussain would remain secret.”54 This points to the
critical role played by the ladies of Ahl al-Bayt (p) in
preserving the living Imam, and in doing so, safeguarding
the message of God. Furthermore, it is reasonable to
conclude that had Zaynab (p) not been capable or
worthy of such an appointment, Imam Hussain (p) would
not have placed such an important task in her hand.

The Plotting of the Umayyads

The Holy Quran states, “When We said to you, ‘Indeed
your Lord encircles those people,’ We did not appoint
the vision that We showed you except as a tribulation
for the people and the tree cursed in the Quran. We
warn them, but it only increases them in their

54. Kamal al-din wa itmam al-nima, Shaykh al-Saduq, page 501

28
 C h a pt e r 3

outrageous rebellion.”55 It is reported that the cursed

tree mentioned in this verse refers to the Umayyad
family, who sought to sully the Prophet’s message
and spread corruption.56 Imam Hussain (p) himself
remarked when leaving Madina in Rajab of 60 AH,
“Truly we are from God, and to Him will we return, may
God save Islam if it is ever led by a [corrupt] shepherd
like Yazid. I heard my grandfather say, ‘caliphate is
prohibited for the family of Abi Sufyan (i.e., the
Umayyads).”57 Indeed, the Umayyad machinations
originated before the time of Prophet Muhammad (p);
they were unabashedly declared during the early
battles, and then came to fruition in the years after his
demise, especially after the reign of the third caliph.
Thus, it is no surprise that the Ahl al-Bayt (p) were
aware of the Umayyad plots and their ulterior motives
at every critical moment in those first decades of the
Islamic nation. Lady Fatima (p) witnessed this first-
hand in the aftermath of the Battle of Uhud when she
received news of the inhumane desecration of her
uncle Hamza’s body by Hind, the wife of Abu Sufyan. In
a testament to his bravery and preserving the valor he
demonstrated, she made a rosary out of the sand of his
grave, as if to foreshadow what would transpire for
Zaynab (p) years later.

55. The Holy Quran, 17:60

56. al-Durr al-Manthur, al-Suyuti, Vol. 4, page 191; Tarikh al-
Tabari, al-Tabari, Vol. 8, page 185.
57. Bihar al-Anwar, al-Majlisi, Vol. 44, page 326

29
 W ho is Z ay na b?

Lady Zaynab (p) was not ignorant of the prevailing

currents and the factors that caused unrest among
Muslims, especially in the time of her father’s caliphate.
Muslims turned to him and pledged their allegiance
when the third caliph was killed. Although he initially
refused to take the office, their persistence and his
unceasing desire to preserve Islam eventually caused
him to accept. Imam Ali (p) relates, “At that moment
(i.e., when the people came to pledge allegiance to
him), nothing surprised me with the crowd of people
rushing to me. They advanced towards me from every
side like the hyenas approach, so much so that Hasan
and Hussein were getting crushed and the garment was
torn on both ends of my shoulder. They collected
around me like a herd of sheep and goats. Thus, when I
assumed the responsibility [of the caliphate], one party
broke away and another turned disobedient while the
rest began acting wrongfully as if they had not heard
the word of God, ‘There is the life hereafter which We
have prepared for those who do not want to impose
their superiority over the others in the land nor
commit evil therein. The happy end certainly belongs
to the pious ones.’”58

In all of those moments, Zaynab (p) saw in her father

the Prophet’s champion who sought to restore justice
and equity, and push back against Umayyad nepotism
and usurpation of people’s rights. In doing so, he
inevitably stirred the hatred of those corrupt

58. The Holy Quran, 28:83; Nahjul Balagha, Sermon 3

30
 C h a pt e r 3

individuals, who stopped at nothing to derail his lofty

quest and cause him harm. Indeed, it was the pretense
of avenging the third caliph’s death that openly
revealed the animosity of Muawiyah ibn Abi Sufyan
and the Umayyads against the family of the Prophet.
Muawiyah had only begrudgingly accepted Islam when
the Muslims liberated Mecca and now used the killing
of the third caliph as his excuse to attack Imam Ali (p).
The chain of events that followed, namely the Battle of
Jamal, the Battle of Siffeen and the subsequent schemes
during its eventual arbitration, and the Battle of
Nahrawan, led to a splintering of the Islamic nation.
Zaynab (p) was in her thirties during that period of
time and likely realized that those who were sincere,
steadfast, and active in the stand for God’s true religion
and against injustice were very few.

There was also a widespread campaign of disinformation

and propaganda against Imam Ali (p) by the Umayyads,
who openly cursed him from the pulpits of Damascus.
These political moves were very costly to Muslims, and
decades of misappropriation had worn away the trust
in leadership, both centrally and locally. Zaynab (p)
witnessed many of the Prophet’s loyal companions speak
up against the unjust practices and the abandonment
of the prophetic sunnah through the years. Yet, she
also saw how those who were bold enough to speak out
were dealt with aggression and severity. This included
Abu Dharr al-Ghifari who was first banished from
Madina to Damascus and then exiled to Jabal Amil

31
 W ho is Z ay na b?

(present-day south Lebanon).59 This great companion

eventually died alone in Rabadha. Others openly
challenged Imam Ali’s position as Amir al-Mumineen, or
leader of the believers, sometimes while lining up
behind him in congregational prayers. This group of
Muslims, who became known as the Kharijites, accused
him of apostasy and engaged in terrorism and extreme
violence,60 all while feigning piety, asceticism, and
devotion to the Holy Quran. This group was particularly
insidious because of their false puritanical approach to
Islam and intolerance.

It was exactly as Imam Ali (p) had predicted when he

took the reins of the ummah, one party had broken
away [and violated their allegiance], another was
disobedient to God’s law, and yet another was seditious
and corrupt. The kharijites eventually put into motion
a plot to assassinate Imam Ali (p), which was carried
out by Abdul Rahman ibn Muljam on the 19th of the
month of Ramadan in 40 AH. The death of Imam Ali (p)
on the 21st of that month was a massive loss to not only
the Prophet’s family but the whole Islamic nation.
Zaynab (p) must have faced that moment with patience
and resilience despite the devastating tragedy. Moreover,
by then, she must have fully understood the evil
intentions that drove people to undermine the lofty

59. Tarikh Yaqubi, Vol. 2, page 148

60. Muslim Rebels: Kharijites and the Politics of Extremism in
Egypt. Jeffrey Thomas Kenney, Jeffrey T. Kenney. Oxford
University Press, 2006.

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 C h a pt e r 3

goals of Islam and take them to such extremes that it

justified the violent killing of her father.

Although Zaynab’s brother Hasan (p) was chosen to

succeed their father as caliph, he was immediately met
with the continued aggression of Muawiyah, who
marched against him in the first few months of his
caliphate.61 Like his father, Imam Hasan (p) did not
want to engage in a battle or do anything that would
lead to the loss of lives, but he could not stand by while
a despot like Muawiyah continued to destroy the fabric
of Islamic society and the foundations laid down by his
grandfather [on which it stood]. Thus, it is related that
when he was finally forced to sign a treaty with
Muawiyah, Imam Hasan (p) said, “I am not someone
who would [ever] dishonor the Muslims, but I was
unwilling to have you slaughtered for a kingdom.”62
Zaynab’s brother had been abandoned by the vast
majority of the soldiers who had pledged to fight by his
side, despite the fact that they had pledged their
allegiance to him as the caliph. Even his cousin
Ubaydallah ibn Abbas, who was the commander of his
forces advancing on Muawiyah’s army, succumbed to
greed and deserted him.63 Understanding Muawiyah’s
devious nature and lack of fidelity to the treaty, the
family of the Prophet continued to protect and guide
Muslims and resist the injustices that had taken root in

61. History of the Caliphs, al-Suyuti, page 194.

62. History of the Caliphs, al-Suyuti, page 195.
63. Tarikh al-Yaqubi, Vol. 2, page 191.

33
 W ho is Z ay na b?

much of the Islamic nation at the hands of the

Umayyads. In 50 AH, Imam Hasan (p) was poisoned by
his wife Jaadah bint al-Ashath who was bribed and
eventually betrayed by the Umayyads. This was yet
another profound loss for umm al-masaib or “the bearer
of all misfortunes”. Imam Hasan (p) was not only her
older brother but also took the place of their beloved
father and was certainly the imam of the time. It is
reported that Imam Ridha (p) has said, “the older
brother is like the father [in his position to the younger
siblings].”64 It seems as if Zaynab (p) was watching and
experiencing these events unfold in preparation for
the battle and stand of her life. In the treaty, Muawiyah
had agreed to abide by the Holy Quran and the true
sunnah of the Prophet. He would cease persecution of
the Shia, ensure security for all people, especially the
companions of the Commander of the Faithful Ali ibn
Abi Talib (p), and immediately desist from defaming or
praying against him. Moreover, after his demise the
authority would automatically go to Imam Hasan (p),
and to Hussain ibn Ali (p), Hasan’s younger brother, in
the event that he had already passed away. The signed
treaty also stipulated that Muawiyah would not plot
any harm upon Hasan (p) or Hussain (p), nor would he
appoint a successor when he neared death.65 History
witnesses that these terms had no significance to
Muawiyah, who was morally corrupt and unfaithful to
his word, and as such, he proceeded to violate them

64. Bihar al-Anwar, al-Majlisi, Vol. 75, page 335

65. Tarikh al-Tabari, Vol. 6, page 97

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 C h a pt e r 3

with impunity. In fact, it is reported from Said ibn

Suwayd that he said, “we were in congregation with
Muawiyah for Friday prayers at Nukhayla (i.e., where
the treaty with Imam Hasan took place), in his speech
he said: ‘By God, I did not fight (war) against you so that
you uphold your prayers or keep your fasts, or perform
pilgrimage or give alms tax (i.e., to preserve its
hallowed status among you), you are already doing
this! Rather, I fought against you so that I may
dominate you [and assume control], and God has given
me that while you are loath to accept it.”66

With Imam Hasan (p) gone, Muawiyah continued his

campaign of tyranny and corruption and the
Umayyads solidified their hold on the worldly
caliphate, which in actuality was more like a monarchy
or dictatorship. In the years that followed, many
Muslims found themselves in a haze of disillusionment,
confusion and an ever-growing distance from the true
ethos of Islam. Pursuit of personal gain, worldly
accumulation at any cost, and political corruption were
rampant. However, the beacon of guidance remained
unextinguished because the family of the Prophet
continued to illuminate the consciences of their
followers and anyone who was seeking the truth. Yet,
it seemed inevitable that a major movement was
needed to awaken the hearts and minds of all people.

Although viewed as a defeat, or at least a capitulation

by many people, the treaty of Imam Hasan (p) with

66. Bihar al-Anwar, al-Majlisi, Vol. 44, page 53

35
 W ho is Z ay na b?

Muawiyah likely marked the beginning of the

movement because it revealed the true nature and
motives of the Umayyads. After the martyrdom of his
brother in 50 AH, Imam Hussain (p) assumed the
imamate and spiritual guidance of the people. For the
next ten years, he busied himself with teaching the
true religion of his grandfather, performing pilgrimage
and even traveling to the outskirts of the Islamic
nation. Muawiyah was aware that as long as Imam
Hussain (p) was alive, he posed a threat to his kingdom,
Moreover, he knew the sincere companions and
followers of Ahl al-Bayt (p) would never give in and
accept his tyranny. Thus, he ordered the execution of
men like Hujr ibn Udi, who was one of the great
companions of the Prophet and Imam Ali (p).67 Upon
hearing about the murder of Hujr ibn Udi, Imam
Hussain (p) wrote a letter to Muawiyah protesting the
crime and admonishing him against such injustice. He
said, “Are you not the one who killed Hujr [and those
with him]... unjustly out of aggression after you swore
a strong oath and assured covenant that you would not
punish them for what happened between you and them
nor due to malice you had harbored against them?”68
Other devoted companions who were unjustly killed by
Muawiyah’s agents included Rushayd al-Hajari, Amr
ibn Hamaq, and Awfa ibn Haseen, and every time Imam
Hussain (p) objected and spoke out.

67. al-Kamil, Ibn al-Athir, Vol. 3, page 468

68. Ikhtiyar ma'rifa al-rijal, al-Kashshi, page 99

36
 C h a pt e r 3

Muawiyah died in 60 AH but not before he appointed

his son Yazid as his successor. This was in direct
violation of the treaty he had signed with Imam
Hasan (p). Muawiyah wrote to Yazid from his deathbed,
“I have constrained the challenges and warded off
rebellion from you, and set up the matters [in your
favor]. I have subdued the enemies, placed the reins of
the Arabs in your hands, and accumulated for you what
no one has ever done. I do not fear anyone opposing or
fighting you for the caliphate except four men,
Abdullah bin Umar, Abdullah bin Zubayr, Abdul
Rahman bin Abu Bakr, and Hussain ibn Ali. Excessive
worship has consumed Abdullah bin Umar, he will give
in to you if left unaided. As for the son of Abu Bakr, he
[only] follows what his companions pursue and his
aspirations are only women and amusement. While the
son of Zubayr is the one who lies in ambush like a lion,
and he is the fox who is scheming and awaiting an
opportunity to pounce upon you. If he revolts and you
defeat him, separate every one of his joints. As for
Hussain bin Ali, he is a high-minded person, and I hope
that you will achieve revenge for our ancestors who
were vanquished by his father and turned away by
his brother. But the people of Iraq will not leave him
until he is forced to rise up [alone].”69 Furthermore,
Muawiyah stopped at nothing to ensure the people
accepted his son as the caliph, including bribery and
threats.70

69. Tarikh al-Tabari, Vol. 5, page 323

70. Tarikh al-Kamil, Vol. 3, page 350; al-Bidaya wa al-Nihaya,

37
 W ho is Z ay na b?

While Muawiyah was sly and shrewd, using the guise of

piety as a cloak of deception, Yazid openly broke the
tenets of Islam by drinking wine, promoting a court
filled with singing, women, and debauchery.71 Upon
taking the caliphate from his father, he spread injustice
and corruption in the society and spread fear among
the people who did not agree with his policies. On the
other hand, he knew that no amount of coercion would
suffice his aspirations, and without the pledge of the
tribal leaders and those of repute and respect among
Muslims, his position would remain tenuous at best.
Thus, Yazid sent his henchmen to secure the allegiance
of various notable individuals across the Islamic
nation, which clearly had to include the family of the
Prophet. Zaynab (p) was with her brother Imam
Hussain (p) in Madina when Yazid’s emissaries came to
Waleed ibn Utbah, who was Yazid’s cousin and the
governor of that city, instructing him to get the pledge
from Imam Hussain (p) and other important men.
Aware of what was transpiring, Imam Hussain (p)
informed his family to be ready to respond to the
Umayyad plot, and , went to meet Waleed ibn Utbah.
When Imam Hussain (p) arrived at the meeting,
another one of Yazid’s cousins Marwan ibn Hakam,
who was the former governor of the southwest Persian
region of the Islamic nation under the third caliph
Uthman and the governor of Madina under Muawiyah,
was present to ensure there was no opportunity for

Vol. 8, page 31
71. Ansāb al-ashrāf, al-Baladhuri, Vol. 5, page 297

38
 C h a pt e r 3

Imam Hussain (p) to walk away without giving his

allegiance.

The order from Damascus was to secure Imam

Hussain’s allegiance at any cost, and to use lethal force
in the event he resisted. Yet, they were no match for
the wisdom and strategy of Imam Hussain (p), who
used his highly-respected position in Madina to deflect
the immediate demand for allegiance. Later when
Marwan met Imam Hussain (p) on the street and
advised him to give his allegiance to Yazid, Imam
Hussain (p) responded, “Do you advise me to give
allegiance to Yazid, who is an immoral man, away with
you! We are the people of the household of the
Messenger of God, truth is with us and it emanates
from our tongues.”72 Shortly after, Imam Hussain (p)
gathered Zaynab (p) and the other members of the
family and instructed them to prepare for a hasty
departure from Madina. Zaynab (p) must have
anxiously awaited her brother as the two were never
separated since birth. When she heard that he was
getting ready to leave she took permission from her
husband, who at the time was very sick and could not
leave with them, and joined his caravan with
Abdullah’s two sons.

72. Maqtal al-Hussain, al-Khawarzimi, page 268

39
 Chapter 4

Zaynab (p) by the Side of her

brother Hussain (p) from
Madina to Karbala

Madina to Mecca

I t is reported that Imam Hussain (p) visited the

grave of his grandfather, mother, brother and
other relatives73 prior to departing Madina. He also
wrote a will and testament to his brother Muhammad
al-Hanafiyyah in which he unequivocally stated, “I did
not march out in exultation, nor recklessly and without
purpose, nor to seek corruption, and not to oppress
anyone. Rather, I marched out seeking to reform my
grandfather’s nation. I want to enjoin what is right and
forbid what is wrong and follow the sunnah of my
grandfather and father ‘Ali Ibn Abi Talib. So, whoever
accepts that I am on the path of truth, [then] God is the
Master of the truth, and whoever denies this, I shall
persevere till God judges between me and the people;

73. Maqtal al-Hussain, al-Khawarzimi, page 269-270

 W ho is Z ay na b?

surely He is the best of judges.”74 Hence, on the night

of the 28th of Rajab, Imam Hussain (p) departed the city
of his grandfather echoing the words of Prophet
Musa (p) when he was leaving his home, “So he left the
city afraid and cautious, saying, “Lord, protect me
against the unjust people.”75

Zaynab (p) started the journey of her life with her

brother and their family. She became his unwavering
support and a companion to him in every step they
took. Upon leaving Madina, it must have been that she
turned back and took one last look at the sanctuary her
grandfather built, a place that would no longer feel the
same. Yet, why did the ladies of the Prophet’s family
have to accompany Imam Hussain (p) on this journey,
particularly given the political uncertainty and risk of
harm? It must be that Imam Hussain (p) knew that not
only could the daughters of the Prophet, especially
Zaynab (p), face the calamities and trials that lay
ahead, but that they would also persevere, and more
importantly, become an essential voice of truth and
defiance against tyranny and oppression. The stand of
truthful, sincere, and pious women became an essential
component of this resistance and continued the legacy
started by Khadija (p) and Fatima (p).

74. Maqtal al-Hussain, al-Khawarzimi, page 273

75. The Holy Quran, 28:21

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 C h a pt e r 4

The carvan’s journey from Madina to Mecca took about

five days and upon beholding the sacred city Imam
Hussain (p) recited the verse, “When he started his
journey to Midian he said, “Perhaps my Lord will show
me the right path.”76 As they entered Mecca, the news
traveled quickly that the grandson of the Prophet was
there. The people rushed to welcome and greet the
family and asked Imam Hussain (p) the reason for
his trip.

Imam Hussain (p) and the family of the Prophet

remained in Mecca for the remainder of Shabaan, the
month of Ramadan, Shawwal, and Dhil Qa’dah. During
that time, Imam Hussain (p) met with several of the
tribal elders and chiefs, including Abdullah ibn Umar
and Abdullah ibn Abbas. Abdullah ibn Umar advised
Imam Hussain (p) to enter into a treaty with Yazid out
of fear that there would be a violent reprisal if he did
not. Imam Hussain (p) responded to him, “How can I
pledge allegiance to Yazid when the Messenger of God
said what he did about him (i.e., his corruption, evil and
deviousness)?” and then turned to Abdullah ibn Abbas
and said, “Do you recognize that I am the son of the
daughter of the Prophet?” To this Abdullah replies, “By
God, yes! We do not know any other son of a daughter
of a prophet other than you, and to support you is an
obligation upon us like the obligation of fasting and
paying alms-tax.” Imam Hussain (p) says, “Then what

76. The Holy Quran, 28:22

43
 W ho is Z ay na b?

do you say of a community of people who have expelled

the son of the daughter of their prophet from his
country and home, his birthplace, and the sanctuary of
his grandfather?”77

This statement of Imam Hussain (p) also seems to

reiterate the point that there were no other
granddaughters of a prophet other than Zaynab (p) and
Umm Kulthum. However, this did not concern those
who were hell-bent on achieving their perverse
objectives, nor did the sanctity of the holy household
matter if they stood in their way. The news of Imam
Hussain’s stay in Mecca also reached beyond Hijaz to
Kufah and Damascus. As such, the people of Kufah,
many of whom were the supporters of his father and
comprised the shartatul khamees or “Elite Guard” like
Sulayman ibn Sard,78 sent him letters of invitation and
pledged to stand by him against the tyrant Yazid.
Similarly, Imam received letters from the people of
Basrah and possibly other regions. In the meantime,
Imam Hussain (p) dispatched his cousin Muslim ibn
Aqil to Kufah to confirm the reports and arrange the
affairs in the event of their stand against the
Umayyads. Muslim entered Kufah on the 25th of
Shawwal and began to execute his cousin’s directives.

77. Maqtal al-Hussain, al-Khawarzimi, page 278

78.The shartatul khamees or Elite Guard were a group of sincere
believers who had pledged to support and defend Imam Ali

44
 C h a pt e r 4

The days and weeks went by for the family of the

Prophet in Mecca. For Zaynab (p), this was the place
where her grandmother was revered and respected,
and although the people recognized the special status
of the Prophet’s family, there was still a sense of
apprehension towards them due to the prevailing
political winds. With growing news of support in Iraq,
it became increasingly clear that the grandson of
the Prophet would depart Mecca and head there,
particularly given he was informed that Yazid had sent
Amru ibn Said ibn al-As with an army to lay siege upon
Mecca, commandeer the pilgrimage and find and
kill him at any cost.79 Thus, in the early days of Dhil
Hijjah, Imam Hussain (p) asked his family to prepare
themselves to leave for Iraq. The people of Mecca begged
him to stay, but Imam Hussain (p) was responding to
the pledge of support from Kufah in order to stand
up against Yazid and preserve Islam and the Islamic
nation. Furthermore, he knew the consequence of
remaining in Mecca. Imam Hussain (p) said to Abdullah
ibn Zubayr, “I heard from my father that there is a ram
that will be slaughtered in Mecca (i.e., in the sacred
Mosque) and thereby violate its sanctity. I would prefer
to be killed outside of Mecca, even if by a small span,
than inside.”80

79. Maqtal al-Hussain, Sayyid Abd al-Razzaq al-Muqarram, page

165
80. Maqtal al-Hussain, Sayyid Abd al-Razzaq al-Muqarram, page

45
 W ho is Z ay na b?

On the 8th of Dhil Hijjah, as the pilgrims entered the

sanctuary of the holy mosque and prepared for the
pilgrimage, Imam Hussain (p), Zaynab (p), their family
and close companions planned to depart Mecca. In
their final hours there, Muhammad al-Hanafiyyah
approached Imam Hussain (p) and said, “My brother,
did you not promise me that you would consider
the advice I gave to you (i.e., to remain in Madina, or
instead, travel away towards Yemen)?” When Imam
Hussain (p) answered, “Yes”, Muhammad al-Hanafiyyah
asked, “Then why are you departing so hurriedly
[towards Iraq]?” Imam Hussain (p) said, “The Messenger
of God came to me [in a dream] after I left you in
Madina. He said to me, ‘leave [your home], because
God has decreed that you will be martyred.” Hearing
this Muhammad al-Hanafiyyah exclaimed, “Indeed we
are from God and to Him is our return. Then what is
the meaning behind taking the women [with you on
this journey] when you are leaving under these
circumstances?” Imam Hussain (p) replied, “[the
Messenger said to me that] God has decreed [that they
should be with me and] that they will be taken
prisoners.”81

In the same manner, Abdullah ibn Abbas said, “O’

cousin, the people of Iraq are not to be trusted so do

166
81. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 128

46
 C h a pt e r 4

not go near them. Instead, stay here because you are

the master of the people of Hijaz. If the people of Iraq
truly want you then let them prove their loyalty by
standing up to their enemy before you decide to go
there.” Imam Hussain (p) replied, “O’ cousin, I know
that you mean well with your advice but I have already
decided to travel.” Abdullah ibn Abbas then said, “If
you are determined to go then leave behind your
women and daughters because I fear that they will be
killed if they are by your side.” Imam Hussain (p) finally
said, “By God, they (i.e., the Umayyads) will not stop
[their assault] until they sever me from my root”,82 as
if to say the ladies of the Prophet’s family had no safe
haven and that their destiny was alongside him. It is
related that Zaynab (p) heard the conversation and
immediately declared, “O’ ibn Abbas, are you telling
our master Hussain to leave us behind and travel alone
[without us]. No by God! We came with him and we will
leave with him, and we will die with him, and has the
time left for us [any other divinely appointed guide]
other than him?”83 This was the unparalleled courage
of Zaynab (p), who did not fear impending death, and
more crucially, knew her role in supporting her
brother in fulfilling his divine responsibility as the
Imam.

82. Maqtal al-Hussain, Sayyid Abd al-Razzaq al-Muqarram, page

168
83. Madinat al-Maajiz, Sayyid Hashim al-Bahrani, vol 3, page 485

47
 W ho is Z ay na b?

Mecca to Iraq

As the caravan prepared to leave Mecca, Imam

Hussain (p) delivered a speech to those gathered, “All
praise is to God, whatever He wills comes to pass and
there is no power other than in Him, and may the peace
and salutations of God be on His Messenger. Death is
inscribed on the children of Adam like a necklace
encircles a girl’s neck. My desire to be reunited with my
ancestors has never waned, just like Yaqub never
stopped longing for Yusuf, and ordained for me is my
demise which I shall soon meet. As if I see my limbs
being torn apart by the wild beasts of the desert
between al-Nawawis and Karbala, they will fill their
empty bellies and insatiable innards through my death.
The inevitable day decreed by the pen cannot be
avoided. We the Ahl al-Bayt are satisfied with whatever
satisfies God. We are patient in His trial and He will give
us the reward of those who persevere. The Prophet’s
offspring shall never be separated from him, and they
will be gathered by his side on the day all are in the
presence of God. His eyes will be relieved to see them
there and his promise to them will be fulfilled. Thus,
anyone of you who is ready to sacrifice themselves in
standing with us and is determined to meet God should
accompany us because I will depart in the morning;
God so wills.”84

84. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 126

48
 C h a pt e r 4

After performing circumambulation of the Kaabah and

performing the movements from Safa to Marwa on the
8th of Dhil Hijjah, Imam Hussain (p) gathered his sister,
daughters and other kinfolk and departed from Mecca.
Experiencing some resistance along the way, the
caravan stopped at different places along the way from
Mecca to Iraq. Throughout the journey, what must
have been the state of Zaynab (p) as she saw her
brother Hussain and other loved ones? At a few rest
stops like al-Sifah and Dhat Irq, Imam Hussain (p)
came across riders from Iraq, many of whom told
him that the “hearts of the people of Iraq were with
him but their swords were with the Umayyads”.85 In
Khuzaymiyyah, which was almost half way between
Mecca and Iraq, it is reported that Zaynab (p) came to
speak to her brother the morning after they had settled
in that place. She said, “My brother, can I tell you
something that I heard yesterday?” Imam Hussain (p)
replied, “What is that my sister?” She said, “I came out
of the tent in the middle of the night for some need and I
heard a voice saying, ‘O eyes, celebrate with fervor! Who
will mourn for the martyrs after me? Who will mourn
those driven by fate of death? Destined to fulfill a sworn
promise’” Imam Hussain (p) said to her, “O’ my sister,
whatever is decreed shall come to pass.”86 Such was the

85. Muthir al-Ahzan, ibn Nama, page 21

86. Maqtal al-Hussain, al-Khawarzimi, page 324

49
 W ho is Z ay na b?

bond between brother and sister and their mutual

dependence on God and their submission to His will.

After meeting Zuhair ibn al-Qayn in Zarud, the caravan

advanced forward and stopped in Thalabiyyah during
the afternoon, where Imam Hussain (p) fell asleep. He
awoke with tears in his eyes and when his son Ali al-
Akbar inquired about the cause he said, “My son, this
is a time of the day when visions are never wrong. I saw
in my dream that a rider approached me and said, ‘O’
Hussain, you are hurriedly advancing forward, and
death is certainly hurrying you towards paradise.’
It was then that I knew that our deaths had been
announced to us.” One wonders how these moments
affected Zaynab (p), hearing her brother say those
words and witness the resolve in him to continue his
mission. There, she must have witnessed his response
to the Kufan Aba Hurrah al-Azdi who asked him why he
had left the sanctuary of God and the sanctuary of his
grandfather in Madina with his women and children.
He said, “O’ Aba Hurrah, the Umayyads stole my wealth
and I remained patient, they cursed my lineage and I
[still] remained patient, they tried to spill my blood so
I fled. By God, the rebellious aggressors will eventually
kill me and then God will make them face complete
humiliation and the sword of justice, and God will

50
 C h a pt e r 4

decree that they are overcome by those who trample

on them…”.87

Zaynab (p), her brother Imam Hussain (p), and their

caravan passed through al-Shuquq and arrived at
Zubalah. Here, they learned about the martyrdom of
their cousin Muslim ibn Aqil at the hands of Ubaydallah
ibn Ziyad.88 The reports state that the entire caravan
began to weep and mourn the loss of Muslim, and
whereupon Imam Hussain (p) said, “May God have
mercy upon Muslim, he has left this world and entered
into God’s relief, comfort and pleasure. He has fulfilled
his destiny and now our destiny awaits us.”89 Could it
be that among these travelers was a small girl who was
anxiously awaiting news of her father during every
step in the desert? Zaynab (p) would have brought her
to her uncle Hussain (p) who would have sat her in his
lap and consoled her for the loss of her father. This was
only the beginning of the trials that lay ahead for
Zaynab (p) and the other ladies. It is here that many
people departed the company of Imam Hussain (p)
having heard what happened to his emissary Muslim.

87. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 131-
132
88. Some historians state that Imam Hussain received the news
of Abdullah ibn Yaqtur’s (his other messenger to Kufah)
martyrdom at Zubalah and that the news of Muslim ibn Aqil was
received much earlier
89. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 134

51
 W ho is Z ay na b?

From there they traveled through Batn al-Aqabah until

they reached Sharaf, where they encountered Hurr ibn
Yazid al-Riyahi and his soldiers. True Islamic compassion
and justice were shown by Imam Hussain (p) when
he provided the enemy soldiers with water. Imam
Hussain (p) stated to them that he had only arrived in
that place because the people of Kufah had invited him
with thousands of letters and had pledged their
support to him. In response, Hurr declared that his
orders were to escort Imam Hussain (p) and his
followers to ibn Ziyad in Kufah and not allow him to
deviate from this path in any way. It was then that
Imam Hussain (p) ordered his women, children and
companions to mount their rides and prepare to leave.
The words of Imam Hussain (p) to his companions
during this stage of the journey leave a lasting
impression on us. He said, “The affairs as you behold
have befallen us. The world has deceived and changed,
its righteousness has faded and all that remains is
corrupt and trivial. Do you not see that people do not
act on the truth and they do not desist from evil? Truly
the sincere believer seeks to be reunited with their
Lord, and I see death as a happiness and continued life
with the oppressors as only a humiliation.”90

Imam Hussain (p), Zaynab (p), and their caravan kept

moving in the desert. Every time they tried to change
their direction they were forced back to the road that

90. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 138

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led to Kufah. This continued for all of them, women and

children included, until they reached a place where
Imam Hussain (p) asked, “What is this land called?”
Five months and two days after leaving Madina, and
approximately 24 days after leaving Mecca, they heard
the name Karbala and stopped. Zaynab (p) heard her
brother announce, “O’ God, I seek refuge in you from
the affliction (karb) and trial (bala), dismount [and set
up the tents], it is here where our journey ends, where
our blood will be spilled, and the place where our
graves will be dug. This is also where our ladies will be
taken prisoner, of this I have been told by my
grandfather.”91 It was the 2nd of Muharram 61 A.H. and
the trials of Zaynab (p) were about to begin, what lay
ahead was a difficulty that she had been raised to face
and in turn create an everlasting legacy for all of
humankind.

91. Maqtal al-Hussain, al-Khawarzimi, page 337

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 Chapter 5

In Karbala

The Days Leading Up to Ashura

W hen the caravan left Qasr bani Maqatil, just

before arriving in Karbala, Imam Hussain (p)
was heard saying, “Surely, we belong to God
and to Him we will return, and all praise belongs to
God, Lord of the worlds”. Ali al-Akbar was nearby, so he
asked him why he kept repeating it. Imam Hussain (p)
responded, “May God never permit you to see any evil.”
Ali al-Akbar then asked, “O’ father, are we not on the
path of truth?”, to which his father said, “We are on the
path of truth by the One to whom all the servants
return.” Ali al-Akbar proclaimed, “Then father, we are
not afraid to die as long as we are right.” Imam
Hussain (p) said, “May God reward you with the best of
what is given to a good son.”92 Those around the Imam
sensed the immensity of what lay ahead of them. The
tents were set up for Imam Hussain (p) and his family
in Karbala, and those of his brothers and the children

92. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 131
 W ho is Z ay na b?

of his uncle around them. During that first night, Imam

Hussain (p) sat in his tent and while fixing his sword
recited, “O’ time, woe upon you as a friend! How many
do you have, at dawn and at dusk, of friends and of
seekers of peril. While time is never satisfied with a
substitute, but the affair is with the Most Mighty, and
every living being will walk their path of destiny.” It is
reported that Ali al-Sajjad (p) said, “I heard my father
repeating these lines several times, and I memorized
them. I was choked with sorrow but I remained silent.
However, when my aunt Zaynab (p) heard her brother,
she could not bear out of her love for him and began to
weep. She approached him and said, ‘My brother
Hussain, you are the light of my eyes. O’ were death to
have overtaken my life, you are the vicegerent of the
past [divinely chosen ones] and the one the living turn
to. This is talk from someone who is sure of being
killed’. My father turned towards her and said, ‘O’
sister, seek solace in God, do not allow Satan to deprive
you of your forbearance, for even the residents of the
sky die, and the residents of the earth do not remain.
Everything will perish except God, to Him belongs the
rule and to Him will all return. So, where are my father
and grandfather, who were both superior to me? They
have tasted death and the dirt has consumed them.
They were a righteous model for me and every
believer.’ He then consoled her and said, ‘By my right

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upon you my sister, if I am killed, maintain your dignity

in mourning me’”.93

As the days passed, more soldiers descended upon

Karbala with several thousands arriving with Umar
ibn Saad and Shimr ibn Dhil Jawshan by the 6th of
Muharram. Zaynab must have witnessed this
accumulation of forces against her brother and
seventy-two family members and companions. In the
days that followed, the camp of Imam Hussain (p) was
deprived of water and surrounded. Zaynab (p) knew
that her brother Abbas would go to the river with a
handful of companions to bring water for her, the
other ladies, and the children. However, the water they
received was sparse and the heat of the desert had
taken its toll. The communications between Imam
Hussain (p) and Umar ibn Saad did not benefit the
latter in averting the crime that he had sought to
commit. Imam Hussain (p) directed his companions to
dig a trench on three sides of the camp to prevent a
rear attack. With the enemy in front, Zaynab (p) heard
her brother proclaim, “By God, take heed, do you know
who I am?” They answered, “Yes! You are the son of the
Prophet.” Then, one by one he asked them, “By God,
take heed, do you know that my grandfather is the
Messenger of God? Do you know that my mother is
Fatima daughter of Muhammad? Do you know that my
father is Ali ibn Abi Talib? Do you know that my
grandmother is Khadija bint Khuwaylid, the first lady

93. Maqtal al-Hussain, al-Khawarzimi, page 339

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 W ho is Z ay na b?

to accept Islam? Do you know that my uncle is Hamza,

the master of the martyrs and uncle of my father? Do
you know that Jafar al-Tayyar who is flying in Paradise
with wings is my uncle? Do you know that the sword in
my hand belonged to the Prophet? Do you know that
this turban I am wearing belonged to the Prophet? Did
you know that Ali was the first Muslim and the most
knowledgeable of them and the most forebearing, and
the master of every believer?” They all answered, “Yes!”
Then she heard him ask, “Then why are you adamant
about spilling my blood, when my father will be
responsible for the pond in Paradise as the inhabitants
of Paradise go to him like the camels flock to the water
and the banner of honor will be in his hand?” They said,
“We know all of this, but we will not desist until you are
killed thirsty!”94

On the night of the 10th of Muharram, Zaynab (p) saw

that her brother Hussain (p) had fallen asleep leaning
on his sword as the enemy made preparations to
attack. When he woke up she said to him, “My brother,
the enemy is getting closer!” He told her that he saw
their grandfather, mother, father and brother Hasan (p),
who told him that he would be joining him shortly.
Could Zaynab (p) have known that she would not be
accompanying her brother when he was reunited with
their grandfather? It was then that Imam Hussain (p)
told Abbas (p) to relay to Umar ibn Saad that they
should be given the night to pray and supplicate to God,

94. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 147

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and ask His forgiveness, because he loved prayer and

recitation of God’s book. Then, Imam Hussain (p)
gathered his family and companions on the night
before Ashura and after glorifying God he said, “Lord, I
praise You for having taught us the Quran, given deep
understanding about our religion, and honored us by
making us the family of His Messenger, and bestowed
upon us hearing, vision, and insight. Thus, make us of
those who are grateful to You. I do not know any
companions better than you, nor any family members
more worthy or righteous than mine. May God reward
all of you on my behalf. My grandfather, the Messenger
of God, told me that I would go to Iraq and stop in a land
called Karbala where I will be martyred. That time is
upon me. The day of confronting these enemies will be
tomorrow, so I give all of you permission to go freely.
You are not obliged to stay with me from this moment
forward. The darkness of the night has given you cover,
so ride swiftly, and let each one of you take one man
from my family with him. May God reward you all!
Leave me with these people because they want no one
other than me!”95

One by one, the family and companions declared, “O’

son of the Messenger, what will the people say if we
abandon you? What will we answer them? That we
abandoned our chief and master, the son of the
daughter of our Prophet, and that we didn’t shoot an
arrow or lift a sword to defend him or throw a spear

95. Tarikh al-Tabari, Vol. 6, pages 238-239; Maqtal al-Hussain,

al-Khawarzimi, page 350

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 W ho is Z ay na b?

against his enemy? O’ son of the Prophet, we will never

abandon you, rather we will sacrifice ourselves for you
and die in your defense.” Zaynab (p) would have heard
Muslim ibn Awsaja al-Asadi, Said ibn Abdullah al-
Hanafi, Zuhair ibn al-Qayn al-Bajali, Burayr ibn
Khudayr al-Hamadani, and other companions reaffirm
their loyalty to her brother and declare their fearless
stance next to him. History attests to the fact that
many of the ladies of the families of these brave
companions remained in Karbala with their men.
Certainly the option to leave that place was afforded to
them as it was to the companions of Imam Hussain (p).
Yet, how could they leave when Zaynab (p) was still
there? How could they abandon her knowing that what
lay ahead was destitution, captivity and suffering? That
night was spent in prayer and remembrance of God
after the children were consoled and put to bed thirsty
and bewildered.

The Day of Ashura

As the daybreak cut through the darkness of that long
heavy night, a night Zaynab (p) must have spent
collecting her strength. As the companions prepared to
resist the enemies onslaught, Habib ibn Madhahir
walked to the tents of the daughters of the Prophet,
and standing outside declared, “O’ honorable daughters
of the Messenger of God! Before you are the swords of
your slaves, who have vowed to never use them for
anything except against those who wish to harm you!

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Here are the spears of your slaves, who have sworn to

lodge them in the chests of those who terrorize you!”

This day would mark history for generations to come

as Imam Hussain (p) took a stand to preserve freedom
and resist injustice and corruption. Imam Hussain (p)
led the fajr prayers, and as the hours passed it became
clear that the first assault of the enemy was near. The
forces of Yazid had gathered in columns and were
preparing to attack. Historians report that Imam
Hussain (p) prayed to God upon seeing them, “My Lord,
You are the one I trust in every difficulty, You are my
hope in every hardship! You are my [only] trust and
recourse during any affliction. How many worries
cause the heart to be burdened, diminish the plans,
cause the friend to betray, and elate the enemy, of
these I complain [only] to You. I have placed my hope
in You and no one else, and in turn, You removed and
solved it. You are the source of every blessing and the
ultimate fulfillment of every wish.”96

As the anticipation of battle grew, Zaynab (p), who was

in the camp, saw her brother advance towards the
enemy and say, “O people! Listen to what I am about to
say and do not rush [into what you are doing] until I
admonish you with that which I owe you. Moreover, let
me tell you why I have come here; thus, if you accept
my explanation and believe me, and treat me with
equity, you will be much happier and you will see there

96. Maqtal al-Hussain, Sayyid Abd al-Razzaq al-Muqarram, page

236; Tarikh Ibn ‘Asakir, Vol. 4, page 233

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 W ho is Z ay na b?

is no reason to do what you are about to do to me.”

Imam Hussain (p) continued advising the enemy
against their heinous actions and it stirred the
emotions and tears of the ladies in his camp. After
describing the human nature created by God and the
inevitable course that each person will be compelled to
follow, and the deception of the life of this world, he
said, “You declared obedience to the Messenger
Muhammad and belief in him, then you gathered
together to kill his progeny and offspring! Satan has
taken complete control of you and made you forget the
remembrance of God, the Great. Therefore, perdition
awaits you and will be your end. We belong to God and
to Him is our return. You are people who have turned
apostates after having believed, so away with the
oppressors. O’ people, identify me, who am I? Then look
within and blame yourselves, and determine whether
it is permissible for you to violate my sanctity. Am I not
the son of your Prophet’s daughter, the son of his
executor and cousin, the foremost to believe, and the
one who testified to the truth of what the Prophet
brought from his Lord?”97 As the hearts of Zaynab (p)
and the other ladies were pained by these words, the
enemy remained unmoved. Finally, Imam Hussain (p)
declared to them, “Know that this illegitimate son of
the illegitimate father (i.e., Ubaydullah bin Ziyad) has
forced us to either unsheath our swords or succumb to
humiliation, and never will we accept humiliation!”

97. Maqtal al-Hussain, Sayyid Abd al-Razzaq al-Muqarram, page

237

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Indeed, these words would echo in the demeanor,

speech and resilience of Zaynab (p) in the days after
Ashura. It is as if she carried the message of her brother
that, “Surely God, His Prophet, and the sacred wombs
[that have nursed us], which are modest and pure,
refuse that we would ever bow down to those who are
despicable, and they exhort us to exhaust every effort
until we are killed. Beware, I shall fight you, even
though many have deserted me and I only have a few
men with me.”98

Zuhayr ibn al-Qayn was assigned the commander of

the right wing of Imam Hussain’s army while Habib ibn
Madhahir commanded the left wing and the standard
was given to Abbas. They faced the enemy soldiers with
their backs to the tents. Imam Hussain (p) directed
them to fill the trenches with wood and light them on
fire to deter the enemy from invading the camp.
Having seen the tyranny of the enemy and their
heartless actions, valiant and sincere men like Hurr
repented and joined the side of Imam Hussain (p). It
must have been the sounds of “Thirst! Thirst!” from the
children in Imam Hussain’s camp that moved their
truthful hearts. Finally, Umar ibn Saad came forward
and called upon all his soldiers to bear witness in front
of the amir that he was the first to shoot an arrow at
Imam Hussain (p). It was then that Imam Hussain (p)
said to his companions and family members, “May God
have mercy on you, stand and prepare to face death,

98. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 156.

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which is inevitable for all, the arrows being shot by

these men are coming for you.”

The battle started around the time of dhuhr prayers

and in approximately two hours, Zaynab (p)saw that
her brother Hussain had lost almost all his companions
and his family. Each time one of them was mortally
wounded he would call his master Hussain (p), “My
final salutation upon you my master O’ Aba Abdillah”,
who would charge the battlefield to bring the body
back to the camp, many times having to pick up the
shattered and cut pieces. These must have been the
most heartbreaking moments for Zaynab (p) as she
witnessed the martyrdom of companions like Muslim
ibn Awsaja, Zuhair ibn al-Qayn, Habib ibn Madhahir,
Burayr ibn Khudhayr, and Hurr ibn Yazid. Yet, more
painful would have been what she saw happen to her
family, especially the youths in the army of her
brother. Which one of them had not been raised by
Zaynab (p)? As the time of dhuhr prayer passed and all
the companions had been martyred, one by one, the
youths stepped forward to take the battlefield. In a
short period of time, Zaynab (p) heard the calls of Ali
al-Akbar, the one who resembled the Messenger of God,
Qasim ibn Hasan, Abdullah ibn Muslim, Muhammad ibn
Abdullah ibn Jafar, Jafar and Abdullah ibn Aqil, and her
half-brothers Abdullah, Uthman and Jafar, who were
the sons of Ali ibn Abi Talib from Fatima al-Kilabiyyah
or Umm al-Baneen. Each one sent his final salutation as
he fell from his horse and succumbed to his wounds.
She even saw her son Aun ibn Abdullah ibn Jafar attack
the enemy while reciting, “If you do not know me, I am

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the son of Jafar, the truthful martyr who lives in

Paradise and flies with green colored wings, and this is
enough of a testament on the day of Judgement.” He
was just a boy by today’s standards, but certainly a
mature and fearless soldier of God. How did Zaynab (p)
the mother bear such a loss? It might be that she held
him close during the farewell moment before battle
and said to him, “My son, very soon you will be free and
you will return to God a martyr. However, your mother
will almost certainly be taken captive. Therefore, fight
bravely in defense of your uncle Hussain, so that I may
hold my head up high for your bravery and valor when
I face the trials of captivity.”

When all were martyred, Imam Hussain (p) dispatched

Abbas (p) to bring water for the thirsty children.
However, he was unable to fend off the enemy’s attack,
which descended upon him with spears, arrows and
rods. He fell with severed arms and an arrow lodged in
his eye. It was at this stage that Imam Hussain (p)
expressed a sentiment that was likely not felt more
deeply by anyone other than Zaynab (p). Upon seeing
the body of Abbas, Imam Hussain said, “Now my back
has broken and my strength has waned”.99 Abbas (p)
was the standard-bearer of the army and the protector
of the women and children, and moreover, the one who
had provided for their every need during their journey.
Zaynab (p) knew that her brother’s time to go out and
meet the enemy had come, but not before he sought

99. Bihar al-Anwar, al-Majlisi, Vol. 10, page 251

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 W ho is Z ay na b?

water for his son Abdullah, who was only six months
old. Tragically, the innocent infant was met with an
arrow from Harmala who killed him in his father’s
arms.

Now completely alone, Zaynab (p) must have heard her

brother call from the hillock, “Is there anyone to
support us? Is there anyone who will defend the
sanctity of the Messenger of God’s family? Is there any
believer in the Unity of God who fears Him in
safeguarding us? Is there anyone who will come to our
rescue for the pleasure of God?”100 Now the voices of
the women could be heard crying even louder.

It is related that when Imam Hussain (p) made this call,

the flap of one of the tents in his camp opened and his
son Ali al-Sajjad (p) came out. He was very sick and
leaning on a cane and dragging a sword saying, “I am
coming father!” But, Imam Hussain (p) immediately
beseeched Zaynab saying, “hold him back so that the
world is not deprived of the progeny of Muhammad.”101
Such was the role of Zaynab (p) in protecting not only
the progeny of her grandfather the Prophet, but also
safeguarding the Imamate. She immediately took him
back to the tent so no assault would fall upon him.

We cannot fathom the pain of those final moments for

Zaynab (p). She was likely the one who helped him

100. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 168
101. Tarikh al-Ya’qubi, vol. 2, page 217

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dress for battle, giving him clothes that were not

shabby and short so as to preserve his dignity. He also
wore a simple piece of clothing underneath everything
which he knew no one would be interested in stealing
after his death. She then watched as he marched
towards the battlefield and challenged the enemy
soldiers one by one, vanquishing each one who came
out to meet him. He charged against them and they fled
from every one of his advances; he was after all the
grandson of the Prophet and the son of the Commander
of the Faithful. Zaynab (p) saw how they then attacked
him from every side, showering the arrows down upon
him. Zaynab’s brother got down from his horse and
called to the enemy, “O followers of Abu Sufyan, if
indeed you have no religion, nor do you fear the return
to your Lord, then at least be free in your life. Go back
to your lineages and see if you are truly Arabs as you
claim!” To this Shimr ibn Dhil Jawshan responded
arrogantly, “What are you saying O’ son of Fatima?” He
said, “I am the one who is fighting you, and you are
fighting me. However, the ladies have no role in this;
so, keep your rogues away from them and stop them
from attacking and harming the ladies of my family as
long as I am alive.”102

Zaynab (p) witnessed how her brother returned to the

camp after fighting for some time. He came back to bid
them a second farewell. Although Imam Hussain (p)
directed this towards all the people in his camp, it

102. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 168

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 W ho is Z ay na b?

seems his words may have been meant for Zaynab (p)
in particular. He said, “Prepare yourselves for the trial,
and know that God Almighty will protect and safeguard
you, and He will save you from the evil of the enemies
and make the ultimate end of your affair good. He will
punish your enemy with various types of torture, and
He will compensate you for this trial with many
different types of comfort and honor. Therefore, do not
complain, nor say anything that will demean you and
lower your status.” Zaynab’s brother, the light of
her eyes, the beloved of her heart, returned to the
battlefield. No sooner did he resume attacking the
enemy did she see that he was attacked from all sides.
As he weakened, she saw him get struck with a rock on
his head, which caused the blood to seep onto his
beard. She watched as Harmala struck him with a
three-pronged arrow in his chest. As the wounds and
bleeding took their toll on her brother, standing at the
door of the tent, Zaynab (p) witnessed the enemy strike
him on his left shoulder and sever his arm while
another struck him with an arrow in his mouth, and
still another stabbed him in his chest. Zaynab (p)
cried out, “O’ Muhammad, O’ father, O’ Ali, O’ Jafar, O’
Hamzah. Behold Hussain slain in the open field of
Karbala. Woe, had the skies fallen onto the earth. Woe,
had the mountains crushed the valley.” As he drew his
last breaths, she shouted, “O’ ibn Saad, will Abu
Abdillah be killed while you look on?” Umar ibn Saad
turned his face away from her. She demanded from all
there, “Woe upon you, is there any [true] Muslim man
among you?” It was finally the end she knew was

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coming, it was what her grandfather had promised

would occur. In the heartbreaking tragedy of that
moment, Zaynab watched as Shimr got down from his
horse, kick her brother and sit on his chest, grab his
beard and strike him several times with his sword
before eventually severing his head.103,104

The Aftermath of Ashura

During the battle, Zaynab (p) comforted the women
and children, and even gave solace to her brother
Hussain. However, now there was no one left in the
tents other than the women and children, and the
living Imam Ali al-Sajjad (p), who had been too sick
to fight in the battle. Zaynab (p) was given a great
responsibility and the trust that was given to her is
proof of the importance Islam gives to women in the
preservation of its values and securing the future of
society. This begs the question, if Islam is a religion
that oppresses women and takes their rights away, how
was it that the living imam placed its future in the hands
of a woman?. But this was no ordinary task and Zaynab (p)
was not an ordinary woman, she had been prepared for
this through her upbringing and life’s trials.

Only yesterday was she living in the house of prophethood

surrounded by the love of her grandfather, but now she

103. Maqtal al-Hussain, al-Khawarzimi, Vol. 2, page 42

104. Read ‘Who is Hussain’ for complete details about the event
of the day of Ashura

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was alone and tyrannized by people who claimed to

be his followers. Any other woman would not be
blamed for collapsing after witnessing the brutal killing
of her loved ones and the bloodshed of innocent men
and youth.

It is reported that after Imam Hussain’s martyrdom, his

horse resisted capture by the enemy. Instead, he
rubbed his mane in the blood of his deceased master
and raced back to the tents where he began to neigh
and hit the ground with his head as if to announce the
tragedy that had befallen them to the people in the
tents. When the daughters of the Prophet heard him,
they began to weep and mourn.105 Shortly thereafter,
the enemy soldiers began looting the tents and setting
fire to them. Nothing was spared, even the earrings
were torn from the ears. The ladies began to flee in
every direction as the heartless and evil soldiers
showed no compassion or humanity towards them.
There is a code of conduct and honor that one adheres
to with their adversary, even in war; however, Yazid’s
forces reflected his immoral and lowly leadership
during their ravenous plundering of the innocent
women and children.106

Zaynab (p) now had to pick up the pieces and fulfill the
trust that was placed in her. She gathered the women

105. Maqtal al-Hussain, al-Khawarzimi, Vol. 2, page 43

106. al-Kamil, Ibn al-Athir, Vol. 4, page 32; Tarikh al-Tabari, Vol.
6, page 260

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and children who had run through the battlefield

searching for the bodies of their loved ones. All the
while, the ladies were being harassed and spears were
thrown at them. It is reported that the wife of one of
the enemy soldiers from the tribe of Bikr ibn Wail was
present with him in the battlefield. She saw the ladies
in that condition and taking a sword in her hand yelled
out, “O’ children of Bikr Ibn Wail, will you allow the
daughters of the Messenger of God to be pillaged in this
manner? There is no judgment except from God!” The
outspoken woman was immediately ushered back to
her tent by her husband.107

The bodies of the martyrs were also robbed of all

possessions. How might Zaynab (p) have felt when the
enemy soldiers took her brother’s clothes, turban,
sandals, and sword? She saw another soldier cut off his
finger to steal his ring and then witnessed as they
trampled his body under the horses’ hooves until his
chest was crushed to his back. Was this necessary after
killing Imam Hussain (p)? These acts were meant to
instill horror in the hearts of Zaynab (p) and the other
survivors and humiliate them. However, the strength
and honor of Zaynab (p) would overcome their
lowliness. It is reported that the enemy descended
upon the tent of Imam al-Sajjad (p), who was still lying
on his mat in a state of severe illness. Although his life
was spared at that moment, Zaynab (p) would have

107. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 180

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to protect and shield him during their prolonged

captivity in Kufah and Damascus.

The heads of the martyrs were mounted on the tips of

the spears and distributed among the tribal chiefs. The
prisoners were tied up and marched through the
battlefield between the bodies of their loved ones,
which were left uncovered and unburied on the sands
of Karbala. Each one of them began to weep and mourn
when she saw her dead husband, brother or son. One of
the observers of the events of Ashura relates, “By
God, I will never forget Zaynab daughter of Ali [in
that moment] when she saw the body of her brother
Hussain and began to mourn and elegize him, “‘O’
Muhammad, may the angels of the sky send their
salutations upon you, here is Hussain in the desert, he
is covered with blood and his limbs have been cut off.
Here are your daughters, they have been taken captive.
Behold, your offspring have been slaughtered. To God
is the complaint, and to Muhammad al-Mustafa, Ali al-
Murtadha, Fatima al-Zahra, and Hamza master of the
martyrs.’” Even among them was Sukaina, the young
daughter of Imam Hussain (p), who clutched the body
of her father until she was dragged off.108 Zaynab (p)
also saw the grief and pain on the face of her nephew
Imam al-Sajjad (p), she said to him, “O’ the legacy of my
grandfather, father and brothers, why do I see you
yearning for death? By God, this is what God revealed
to your grandfather and father. God took a covenant

108. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 180-
181

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 C h a pt e r 5

from people who you do not know, the ones who have
a status in this land and who are known to the residents
of the heavens, that they will gather and bury these
severed body parts and wounded corpses. Then they
will erect a banner on this place for the grave of your
father, who is the master of martyrs, the sign of which
will never be destroyed, nor shall it ever be erased
as long as there is day and night. Moreover, the
promoters of apostasy and misguidance will try their
best to destroy and efface it, instead, it shall only get
more hallowed.”109 As they moved past the battlefield,
Zaynab (p) raised her hands towards the sky and
said, “O’ God, accept from us this sacrifice.” Imam
Hussain (p) had fulfilled his covenant and now it was
upon her to champion the religion of her grandfather.

109. Kamil al-Ziyarat, ibn Qawlawayh, page 361

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 Chapter 6

The Captives in Kufah

T here were approximately 20 women and children

who were chained and forced to ride on camels
without saddles. The soldiers whipped them if
they cried or became too weak to travel. Zaynab (p)
embraced the children and held them close to protect
them from the whips. After a journey that took about
two days, they were on the outskirts of Kufah where
the people had gathered to look at them. It is related
that a Kufan woman approached the captives and asked
who they were, the ladies answered, “We are captives
from the family of Muhammad!” When the woman
heard this response, she immediately brought veils for
them to cover themselves with. Seeing this sight and
shocked at their state the people who had gathered
began to weep and express their sorrow.

Ibn Ziyad ordered his soldiers to parade the captives

through the streets as they were brought to his court.
The bystanders felt pity and started to bring them
dates and water. It was then that Umm Kulthum, the
younger sister of Zaynab (p), declared, “O’ people of
Kufah, charity (sadaqah) is forbidden upon us the
 W ho is Z ay na b?

family of the Prophet”110 All of a sudden, the weight of

the heinous crime that had been committed began to
dawn on them. They had invited her brother and
pledged to him their support, and it was their betrayal
that led to the tragedy of Karbala.

Then, Zaynab (p) delivered an eloquent speech that

shook the people to their cores as they listened in
shame for the part they played in the killing of the only
grandson of the Prophet of Islam. When it appeared
that she was about to speak, the people suddenly
became quiet, everyone was attentive and even the
bells of their animals stopped ringing. Zaynab (p) began
by praising God, then she sent salutations on the
Messenger, but she referred to him not as Rasulallah or
al-Nabi, but rather as “my grandfather Muhammad”.73
It was in that moment that she ignited the hearts of the
listeners as they suddenly became aware of who she
was and what she represented to Islam and all Muslims.
After all, none of them could claim such a kinship to
the Prophet and indeed Zaynab’s words reflected the
prominent position of the Ahl al-Bayt (p) from the Holy
Quran. Some may have even suddenly recognized her
as soon as she made this statement because of her
previous residence in Kufah during the caliphate of
her father.

It is reported that Bashir ibn Khazim al-Asadi said, “On

that day, I looked upon Zaynab daughter of Ali and I did
not see a more dignified lady with an eloquence that

110. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 192

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 C h a pt e r 6

conjured the memory of the Commander of the Faithful

Ali. [And with her gripping presence] She gestured to
the people to be silent.”111 The daughter of Ali and
Fatima boldly spoke, “O people of Kufa, you are people
of deception and treachery, why do you now cry?!
Spare your [false] tears and restrain your feigned
cries, your example is that of ‘the lady behind the
spinning wheel who has broken the yarn by
pulling it with unnecessary force, and you must
not consider your oaths as means of deceit”.112
Zaynab’s unparalleled knowledge of the Holy Quran
was apparent for all to behold as she challenged the
people to consider how they had sworn to uphold the
Book of God and the sunnah of His Prophet and
subsequently undone their oaths. This is a timeless
message of the Aqeela Zaynab (p) who reminds us
today that our oath to God and His Prophet is not
compromisable nor of calculable value such that it can
be bought or sold or used to derive personal benefit.

Zaynab (p) continued, “Is there anyone among you

who is not arrogant in [worldy] possession, lecherous,
deceitful and two-faced, bearing an unjustified
grudge, a meek bondmaid, an agitator, fertile for the
prejudicial, or an indicator of that which is of no use
and buried? Vile is what your souls have incurred, you
have invoked the wrath of God upon yourselves and
you will remain in the chastisement for eternity.” The

111. al-Amali, Shaykh al-Mufid, page 321

112. The Holy Quran, 16:92

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 W ho is Z ay na b?

effect of her eloquent language and the use of pointed

terminology, both in direct accusation and subtle
inference, could only come from someone who was
raised under the care and direction of God’s appointed
personalities. This was a knowledge and skill not
acquired in a school or university, but rather imparted
through divine culture and a purified lifestyle. It points
to the importance of learning, personal enrichment
and value that Islam gives to women, and clearly shows
that it is available to everyone.

She asked, “Do you [now] really weep and lament? By

God, you should weep incessantly and barely laugh
because you have brought upon yourselves nothing but
shame and ignominy, and you shall never be rid of its
tarnish no matter how many times you try to cleanse
yourselves!” In this part of her speech, Zaynab (p)
reminded the people that there are certain evils that
when committed could not be atoned for because their
consequences were so dire that the negative impact
was beyond the individual sinner. “You will never
be absolved of, nor wash away, the killing of the
descendant of the seal of messengers, the essence of
the message [of God], the master of the youths of
Paradise, the refuge of the best amongst you, the
aversion of calamity from you, the lantern of your
proof [in front of God], and the one who is in charge of
your affairs. O’ how horrible a burden you bear! You are
wretched [in the eyes of God], may you be crushed.
Your effort is futile, your toiling has come to nothing,
you have squandered your opportunity, and you
have earned nothing but the wrath of God and His

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Messenger. And, you will be doomed with humiliation

and destitution.” She was not deterred by death, nor
afraid, to point out the gravity of their actions. The killing
of the Imam of the time was a crime against humanity
and an unforgivable violation of God’s sacred religion.
Moreover, she put into clear perspective that nothing
would avail them despite having the worldly possessions
and apparent power in the land. It was Zaynab’s way of
awakening the people’s consciences so that there
would be no excuse that the truth was not known.

“Woe upon you, O’ people of Kufah! Do you even know

that you assaulted and crushed a part of the Messenger
of God’s body? Do you even know which of his most
beloved possessions you have defiled, which of his
blood you have shed, and which of his sanctity you
have violated? What a shrewd and emboldened feat
and horrific deed you have achieved. Are you surprised
that the skies rained blood [as a result of what you have
done]? Verily the punishment of the next world is a
greater chastisement and there will be no one to help
you. Therefore, do not be deceived by the respite [given
to you], because haste will not speed it up, nor is there
any risk that its opportunity for revenge will be lost.
Your Lord keeps an eye on all [evil-doing people].” It
was not until her nephew requested her to stop that
she ended her speech. He further said, “Praise is to God,
[my aunt is] a learned lady whom no one has taught,
one who understands without needing anyone to explain

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 W ho is Z ay na b?

to her.”113 As the people of Kufah considered Zaynab’s

final words, the sanctity of God’s symbols must have
become apparent and the focus of their attention. God
says, “To respect the symbols of God is the sign of a
pious heart”114 and she bluntly pointed out that her
brother Hussain-(p) was one of those signs. Today, she
perpetually reminds us that the preservation of these
symbols, in particular the legacy of her brother, is the
key to holding on to our Islamic identity and ensuring
it remains unblemished generation after generation.

Imam al-Sajjad (p), Umm Kulthum and Fatimah daughter

of Hussain, all spoke to the Kufan crowd with Zaynab (p).
Yazid’s men thought that by killing Imam Hussain (p)
they had silenced the family of the Prophet, and more
importantly, made an example of them in front of the
Islamic nation. Yet, they stood with so much strength,
resilience and fearlessness, especially the sister of
Hussain. She shook the ground under their feet with
her speech, which became a defiance against tyranny
and injustice for all time. This was a speech that sought
to hold people accountable for their actions and
awaken them from their heedlessness. Zaynab (p)
taught the people of Kufah a very valuable lesson, that
the most powerful weapon is the truth. It is clear Imam
Hussain (p) did not bring Zaynab (p) with him aimlessly,

113. al-Ihtijaj, al-Tabarsi, page 166

114. The Holy Quran, 22:32

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she had an important role to play in carrying on her

brother’s mission.

The army led the captives to the governor’s court

where ibn Ziyad was sitting on his throne. The head of
Imam Hussain (p) was brought in and placed in front of
him. He kept striking the mouth of Zaynab’s brother
with a stick, the same mouth that was kissed by the
Prophet. The court was filled with people and the
captives were huddled in a corner with Zaynab (p)
disguised among them. Yet the mark of the Prophet’s
family could not be hidden because very soon after
entering the court, ibn Ziyad noticed a dignified lady
and asked about her. He was told that she was Zaynab,
daughter of Ali. As soon as he learned her identity, he
turned towards her and said, “Praise be to God who
shamed you and proved you to be liars.” Zaynab
replied, “Praise be to God who honored us through His
Prophet and cleansed us from all filth. Verily the
transgressor is humiliated and the deviants lie and we
are neither of those.”115

Agitated, ibn Ziyad retorted, “How do you feel about

what you witnessed happen to your brother and your
family?” In that moment, the daughter of Fatima gave
a reply that only one who is deeply connected and
dependent on her Lord could give, she said, “I have
only witnessed beauty! These are people whom God has
chosen to fight [in His way and be martyred], and they
hastened to fulfill His call. Moreover, God will gather

115. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 201

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 W ho is Z ay na b?

you up [after death] and you will be held responsible

for what you have done. You will [then] witness who
will be the victor on that day. May your mother mourn
you O’ son of Marjanah!” Ibn Ziyad became enraged by
her boldness and courage, and he moved to attack her
but was reminded by someone that she was only a
woman, and the word of a woman should never be
taken seriously.116 Thus, hoping that his words would
provoke her to lose her poise, he continued saying,
“God has healed my heart by neutralizing your tyrant
[brother] Hussain and the rebels from his family.”
However, Zaynab (p) would not crumble or compromise
her dignity, she immediately responded, “By my life!
You have killed my protector, persecuted my family,
cut off the branch of my family and pulled out my
roots. So, if this heals your heart, then you are certainly
healed.”

When ibn Ziyad realized that he was not about to break

the daughter of Ali (p) and Fatima (p), he turned his
aggression on her nephew Ali al-Sajjad (p), who was
still suffering from illness. Having failed to instigate
Imam al-Sajjad (p) and grown even more aggravated,
ibn Ziyad ordered the guards to execute him. No sooner
had the order been given that Zaynab (p) stepped in
front of her nephew and said, “O Ibn Ziyad, you have
not left any of us alive, if you want to kill him, then kill
me with him as well.” Then Imam al-Sajjad (p) added,
“Don’t you know that we are accustomed to being

116. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 201

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killed and that martyrdom is one of God’s blessings

upon us?”117 Frustrated and unable to respond, ibn
Ziyad ordered for the captives to be imprisoned in a
house opposite the mosque.

Despite being imprisoned, the impact of Zaynab’s

words were profound. People began to express their
resentment for what had happened, and they gathered
at the door of their prison wailing and beating their
faces.118 However, Zaynab (p) shouted at them, “None
of the women of the Arabs have any right to visit us [in
this state]. Only the maidservant and bond woman may
visit us because they have endured captivity and
difficulty like us.”119 Not long after, ibn Ziyad wrote to
Yazid informing him that Imam Hussain (p) had been
killed and that his family were being held prisoners.
Yazid responded and ordered him to send the heads of
Imam Hussain (p) and the martyrs as well as the
captives to Damascus.

On the Way to Damascus

The calamity that befell the women and children in
Damascus has broken hearts for centuries. Imagine
that you have a young daughter who is torn away from
her home and made to endure trials that a grown

117. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 202
118. Rawdat al-Wa’idhin, al-Naishapuri, page 163.
119. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 202

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 W ho is Z ay na b?

person could not withstand, or a sister who is subjected

to untold cruelties and torture. This was the continuing
pain of the family of the Prophet after the events of
Karbala. The heads of Imam Hussain (p) and the other
martyrs were mounted on the spears and carried ahead
of the women and children as they were made to travel
from Kufah to Damascus. It is reported that Imam al-
Sajjad’s hands were tied and fastened to his neck while
the women were similarly tied together. Although
there was a direct route from Kufah to Damascus,
Yazid’s evil soldiers took the captives via a longer and
more treacherous route in order to parade them in
front of the residents of various towns and villages.
During the journey, the women and children would
become exhausted and at times fainted from
dehydration. It is reported that some of the captives
may have even perished during the journey and Imam
al-Sajjad (p) buried them on the way with the help of
his aunt Zaynab (p). Despite the fact that Yazid wanted
to show people his might and his so-called defeat of the
family of the Prophet, which he envisioned would
instill terror in the hearts of people and subservience,
the reaction was the opposite. Residents of many places
between Kufah and Damascus witnessed the ugliness
and evil of what he and his men had done, and instead,
marveled at the forbearance and resistance of the
family of the Prophet, especially the daughters of the
Messenger. It became clear to them that the valor they
were witnessing in Zaynab (p) and the other captives
was a result of something invaluable that needed to be
protected at all costs.

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As the captives neared Damascus, Umm Kulthum said

to Shimr ibn Dhil Jawshan, “I have a request from you.”
He said, “What do you want?” She said, “If you take us
into the city, then I request that you do so on a road
that does not have a lot of people (i.e., so there won’t
be spectators)? Also, tell your soldiers who are carrying
the heads to travel some distance ahead of us so any
spectators will become engrossed with looking at them
and not the daughters of the Prophet.” Instead, Shimr
ordered that they be taken on the busiest road and he
instructed the men carrying the heads to ride in the
middle of the ladies so all the spectators would stare at
them while simultaneously looking at the heads.120
They were then brought to the main entrance of the
city and forced to stand there for a period, which was
how slaves and prisoners were dealt with in Damascus.

120. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 210

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 Chapter 7

Captives in Damascus

Z aynab and the other captives entered Damascus

on the 1st of Safar with the residents cheering,
beating drums and celebrating as if the city was
holding a festival. It is clear that the people were told
that a great victory had been achieved over a group of
rebels and that the nation was secured from their
trouble. Men, women and children came out wearing
the best of their clothing, they decorated the streets
and held up colorful banners. This propaganda was
the modus operandi of Muawiyah, who would use
misinformation to control the masses and manipulate
the machinery of government to his advantage. The
people of Damascus were under the impression that
they had just defeated an enemy of Islam and that the
brave defenders of freedom were bringing captive
women from a foreign enemy. As the captives were
made to walk through the city, the residents started
jeering them and hurling insults. It is reported that an
old man came close to the ladies of Imam Hussain’s
family and said, “Praise be to God that you were killed
and you perished, and by doing so relieved the people
from you and enabled the commander of the faithful
 W ho is Z ay na b?

to defeat you.”121 Imam al-Sajjad (p) asked him, “O’

shaykh, have you read the Holy Quran?” The old man
replied, “Yes”, then Imam al-Sajjad (p) asked him, “Do
you know this verse, ‘I do not ask you for any payment
for my preaching to you except [your] love of [my near]
relatives’?”122 The old man answered, “I have read
that verse.” Imam al-Sajjad (p) then said, “We are the
relatives, O’ shaykh.” Imam al-Sajjad (p) asked him,
“Have you also read the following verse, ‘People of the
house, God wants to remove all kinds of uncleanliness
from you and to purify you thoroughly’?”123 The old
man responded, “Yes, I have read that verse.” Then
Imam al-Sajjad (p) declared, “We are the people of the
house, O’ shaykh!” The old man was shocked and
became silent with guilt, then he asked, “Are you really
them?” Imam al-Sajjad (p) replied, “We are them by the
right of our grandfather the Messenger of God.” The
old man began to weep profusely as he lamented the
killing of the family of the holy Prophet. He announced,
“Let God witness that I dissociate myself from the ones
who killed you.” He repented for his behavior and
sought forgiveness at the hands of Imam al-Sajjad (p).
Unfortunately, the news of this elderly man’s
reformation reached Yazid who immediately ordered
him to be killed.124

121. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 211
122. The Holy Quran, 42:23
123. The Holy Quran, 33:33
124. Maqtal al-Hussain, al-Khawarzimi, Vol. 2, page 61

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The captives were tied with ropes before being paraded

into the court of Yazid. Zaynab (p) and Umm Kulthum
were tied together around their necks and then to
Imam al-Sajjad (p). When they finally came face to face
with the tyrant, Imam al-Sajjad (p) said, “How do you
think the Messenger of God would react if he could see
us in this state?” The murmurs began to rise in the
crowd, so Yazid ordered the ropes to be released.
Sitting on his throne, Yazid ordered for the head of
Imam Hussain (p) to be brought and placed in front of
him. It is related that when the eyes of Zaynab (p) fell
upon her brother’s head, she began to weep and say,
“O’ Hussain, O’ the beloved of the Messenger of God, O’
the son of Mecca and Mina, O’ the son of Fatima al-
Zahra the master of all ladies, O’ the son of the
daughter of Mustafa.”125 The daughter of Fatima
made everyone cry while Yazid remained silent and
emotionless.

Instead, Yazid turned towards Imam al-Sajjad (p) and

said, “How do you see what was done to your father
Hussain?” He answered, “I see only that which God, the
Most Exalted, has decreed before creating the heavens
and the earth!” Yazid retorted, “Whatever hardship
befalls you is the result of your own deeds”126 as if to
demean Imam al-Sajjad (p), the chosen deputy of God,
and insinuate the reason they were in such a condition.
Imam al-Sajjad (p) replied, “This verse was not revealed

125. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 213
126. The Holy Quran, 42:30

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 W ho is Z ay na b?

in reference to us, instead, the verse about us is,

‘Whatever hardships you face on earth and in your
souls were written in the Book before the creation of
the souls. This is certainly easy for God. so that you
would not grieve over what you have lost nor become
too happy about what God has granted to you’.127
Therefore, we do not grieve over what we have lost nor
feel elated about what we have gained.” Knowing that
he did not even possess a small measure of Imam al-
Sajjad’s knowledge, Yazid began to recite poetry in
response, which is when the former asked that he be
allowed to speak. Although Yazid was hesitant to give
him permission, he begrudgingly acquiesced because
the people gathered there insisted upon hearing him.
It is reported that Imam al-Sajjad (p) delivered a speech
that shook the hearts of the people and brought tears
to their eyes.128 Imam warned the people about the life
of this world and the delusion of seeking its ornaments.
So that there would be no doubt, he declared to them
who he was and who his ancestors were, beginning
with the Prophet, and then taking the names of Lady
Khadija (p), Imam Ali (p), Lady Fatima (p), Hamza and
others. He continued to describe their unparalleled
status in the eyes of God and in the service of Islam, and
their extraordinary qualities until fearful of discord,
Yazid yelled at the caller to recite the call to prayer.

127. The Holy Quran, 57:22-23

128. For the full text of Imam al-Sajjad’s speech, read Maqtal al-
Hussain by Sayyid Abd al-Razzaq al-Muqarram, Maqtal al-
Hussain by al-Khawarzimi or one of the other authentic
historical accounts of this tragedy

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However, the impact of his speech was palpable and the

people’s consciences began to question the lies they
had been told.

In that court, Zaynab (p) continued to play the role of

the family’s protector. While there, a Syrian man
stepped forward and asked Yazid to give him Fatima,
the daughter of Hussain, as a servant. The young child
clutched onto her aunt Zaynab (p) and said, “My aunt,
how could this happen that I will serve him?” Zaynab
replied, “This will never happen as long as I am here!”
Hearing this, Yazid said, “I will make this happen if I so
choose.” Then Zaynab (p) answered defiantly, “It is not
possible unless you turn from your religion.” Yazid
said, “Your father and brother are the ones who turned
from the religion.” So Zaynab (p) said, “By the religion
of God and the religion of my grandfather I swear that
it was through my father and brother that you and your
father were guided [to the right way] if you had been a
Muslim at all!” Yazid said to her, “Enemy of God, you
lie!” She spoke in a pointed tone, “You are a [so-called]
leader over people’s destinies; yet, you taunt and
oppress others.” It was Zaynab’s intention to hold
Yazid accountable in front of the gathered crowd and
present the proofs of God so that no one would dispute
the truth. It was then that the Syrian man repeated his
request to take Fatima (p), but this time Yazid rejected
it outright and scolded him saying, “May God give you
that which results in your end!”129 Sadly, the tragedies

129. Tarikh al-Tabari, Vol. 6, page 265; Ibn al-Athir, Vol. 4, page
35

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continued on the daughters of Imam Hussain (p) despite

this crime being averted. Although the identity is not
entirely agreed upon by historians and scholars, various
reports indicate that a four year old daughter of Imam
Hussain, either Sukaina or Ruqayyah, died in the prison
of Damascus and was buried there during captivity.
Today, her shrine there serves as a reminder of the
blind cruelty of Yazid and the price paid by the family
of the Prophet to preserve Islam and human dignity.

Zaynab (p) took a stand for all of humanity in the

courtyard of Yazid, she spoke resonating the words of
her mother Fatima (p). Zaynab (p) began by extoling
God saying, “All praise to God, Lord of the worlds, and
may His peace and blessings be upon Muhammad and
his family. Truly God is truthful when He said, ‘The end
of the evil-doers was terrible, for they had rejected the
revelations of God and mocked them.’130 O’ Yazid, do
you assume that when you constricted upon us the
roads and horizons of the sky that we became slaves
or captives, and as such, that we were [somehow]
forsaken by God and you were honored? And that what
has occurred [to us] is because you have a great status
with Him? Thus, you are boasting about your [so-
called] greatness and arrogantly looking down on us?
You are elated and pleased because you perceive the
world is submitting to you, the conditions are as you
wanted, and you consider that our status and authority
has become yours? But, wait and be aware, have you

130. The Holy Quran, 30:10

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forgotten what God has said, ‘The unbelievers must not

think that Our respite is for their good. We only give
them time to let them increase their sins. For them
there will be a humiliating torment’131.” Zaynab (p)
points that what may be perceived in the life of this
world to be success and achievement can oftentimes
turn out to be a noose around one’s neck when God’s
judgement arrives. Thus, she reminded not only Yazid
and his evil followers, but also all people that true
success can only be measured by piety and service as
determined by God. Zaynab’s opening, and indeed her
entire speech in Damascus which is likely unparalleled
by any other woman in history, shines a light on
today’s oppressors and those who believe that they are
impervious to justice because they have achieved a
measure of worldly gain.

Zaynab (p) continued fearlessly, “O’ illegitimate son,

what type of justice is it that you veil and safeguard
your bond women and wives in your private chambers
while at the same time you parade the daughters of the
Messenger of God as captives. Indeed, you have forced
them to come out of their dwelling of modesty and
chastity, allowed them to be in plain view for all to see,
and permitted the enemy to drag them from one place
to another so that they may be seen at every oasis and
garrison. Their faces are exposed for people to see from
far and wide, by the lowly and honorable, while they
have none of their male guardians or protectors.”

131. The Holy Quran, 3:178

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 W ho is Z ay na b?

Zaynab (p) emphasized the chastity of the women of

the household of the Prophet, and moreover, showed
that what Yazid had committed was a crime no one had
done before. Irrespective of considering their status,
he did not adhere to any code of battle in which the
women and children of an enemy should not be
harmed. This was the code of Islam and Yazid had
violated it in every aspect.

She said, referring to Yazid’s grandmother Hind, and

comparing his lowly lineage to her honored and lofty
one, “Yet, what can be expected from the descendants
of those whose mouths chewed the liver of the purified
people and who benefitted from the blood of the
martyrs? How can the one who glances at us with
hatred, malice and animosity bask in our [the Ahl al-
Bayt] oppression? Moreover, you recite [and celebrate]
without any feeling of guilt or conscience, ‘They will
laud and say in elation, O’ Yazid, may your hands never
be paralyzed!’” Here, Zaynab (p) points out to him that
the celebrations and praise of victory does not erase
the generations of corruption and evil that was so
deeply rooted in Yazid’s family.

Yazid tried to instigate, provoke and pain Zaynab (p)

and the other captives. He kept striking the head of her
brother, which was placed like a trophy in front of him.
She declared, “You strike the lips of Abu Abdillah, how
dare you! He is the master of the youth of Paradise. You
have unwrapped a wound that was almost healed, and
why would you not do so, and shed the blood of the
progeny of Muhammad and the celestial beings from

94
 C h a pt e r 7

the family of Abd al-Mutallib, when there is no mercy

in your heart? And, you simultaneously call upon your
ancestors [to bear witness to this crime] as if you are
actually speaking to them. You will be in the same place
as them very soon, and you will wish that you were
actually paralyzed and silenced so that you could never
do and say what you did.”

In front of all who were present, Zaynab invoked, “O’

God, restitute our rights that were taken away from us,
seek revenge against those who oppressed us, and
unleash Your wrath against those who spilled our
blood and killed our protectors. [O’ Yazid] You have
only burned your own skin and torn your own flesh,
and you will face the Messenger of God bearing the
responsibility of having shed the blood of his progeny,
violating his sanctity and the sanctity of his women and
family, and his flesh and blood. Surely, God will gather
them together and will demand justice for them, ‘Do
not think of those slain for the cause of God as dead.
They are alive with their Lord and receive sustenance
from Him.132“ This was an important statement by
Zaynab (p) because although Yazid was not present in
Karbala or Kufah, he was the direct instigator and
perpetrator of the crime. She emphasized that it is not
only the person who directly commits the crime who is
culpable; instead, those who order it, support it, and
lend it their silent acceptance are also guilty.

132.The Holy Quran, 3:169

95
 W ho is Z ay na b?

She declared, “God is sufficient as the judge over you,

Muhammad will be your antagonist, and Archangel
Jibrail will be your foe. How perilous will be the end of
the oppressors, those who enable you to do what you
did after having given you charge over the Muslims?
Which of you will have the more severe outcome and
will be the most exposed [to God’s wrath]?” What
foresight from the granddaughter of the Prophet, who
in speaking these words to Yazid taught us about being
responsible in appointing our leaders and those we
support to run society.

Pointing to the state of affairs and her own need to

speak out against what was happening, she said,
“Despite the fact that this tragedy has forced me to
have to speak to you, I still consider you to be small
(i.e., lowly), your insults to be greatly vile, and your
rebuke to immense, but these eyes are tearful and the
chests are filled with sorrow [from the tragedy we
have experienced].” Even though her strength and
resilience were immeasurable, Zaynab (p) wanted to
show to the people that what was done to them was a
profound loss and had caused them great pain. She
continued, “It is the most peculiar thing that the
honored party of God is killed by the disavowed army
of Satan. Their hands are drenched in our blood and
their mouths contain our flesh, while those pure bodies
are being devoured and violated by the wild beasts of
the desert. If you think that we are a prize for your
victory, you will soon find out the consequences of
what you have done because surely your Lord never

96
 C h a pt e r 7

does injustice to His servants. Therefore, all complaints

are to God and upon Him do we depend.”

In the last part of her speech, Zaynab (p) boldly states

that no matter what Yazid does, he will never truly
succeed. Even though it appears that injustice and
oppression have triumphed in the life of this world,
truth and justice will eventually prevail because this
is the promise of God. She says, “So plot whatever
schemes you have and expend as much effort as you
want [in achieving them], [but remember] by God, you
will never erase the memory of us, eradicate our
inspiration, reach our status nor rid yourself of
this shame.” Has the memory not remained, and
even grown, since those fateful days? Who is
remembered, lauded, and cherished? History and
current circumstances attest to the fact that Zaynab
words were true and profoundly poignant about the
legacy of her brother and what he achieved. On the
other hand, she proved to Yazid, “Your view will be
futile, your days will be short, and your wealth will not
avail you on the day when the caller announces, ‘may
the curse of God be on the oppressors’. Praise to God
who sealed the life of our early ancestors with
happiness and forgiveness, and for our last ones with
martyrdom and mercy. We ask God to complete His
reward for them and increase His bestowal upon them,
and make our succession successful and good. He is

97
 W ho is Z ay na b?

Most Merciful and Most Compassionate, and God is

sufficient for us and the best advocate.”133

Zaynab (p) shook the walls of Yazid’s illegitimate

foundation with these powerful words. He could do
nothing but hang his head in embarrassment having
been outclassed by the granddaughter of the Prophet.
Having no other recourse, he ordered them to be
removed from his presence immediately. He would
later resort to feeble and inhuman attempts to torture
the captives. He could not defeat Zaynab (p) and the
family with words or any other reasonable means, so
instead, he chose to employ cruel tactics in an attempt
to break their spirit. He instructed his soldiers to hang
the head of Imam Hussain (p) above the door to his
court. He would then order Imam al-Sajjad (p) and the
women and children to come to the court so that they
would be forced to see the head of their beloved
Hussain (p). It is reported that the women would enter
weeping and mourning after having been reminded of
their loss.134 Such was the heartlessness and evil of
Yazid, who ordered that the captives be held in a
rundown house that did not provide them any shelter
from the sun or heat.

133. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 217-
218
134. Maqtal al-Hussain, al-Khawarzimi, Vol. 2, page 81

98
 Chapter 8

Return to Karbala

T he days spent in Damascus were immensely

difficult for the family of the Prophet. One day,
the guards allowed Imam al-Sajjad (p) to come
out of the prison and walk outside on the streets. A man
approached him and asked, “How are you this evening,
O’ son of the Messenger of God?” Imam al-Sajjad (p)
replied, “We have received the evening like the Israelites
did when they were among the people of Pharaoh, who
killed their sons and took their women captive. The
Arabs boast to the non-Arabs that Muhammad was one
of them, while Quraish boasts to the rest of the Arabs
that Muhammad was of them. We the family of the
Prophet [who are both Arab and Quraishi, and moreover,
the progeny of the Prophet] are now destitute; thus,
[all we can say is] to God we belong, and to Him shall
we all return.” The man later recounted, “While he was
talking to me, a woman came out after him [hurriedly]
and called, ‘Where are you going, O’ best of successors
[of my grandfather, father and brother]?’ He quickly
left me and went back to her. I inquired about that
 W ho is Z ay na b?

woman’s identity, and I was told that she was his aunt
Zaynab.”135

Yazid allowed Zaynab (p) and the family of Imam

Hussain (p) to mourn him and recall his martyrdom,
thus began the tradition of majlis al-Hussain as
practiced by her. Although they continued to mourn
for several days, their desire was to leave that hostile
city and return to their home. In any case, the speech
of Zaynab (p) and the stand of the holy progeny against
Yazid’s despotism and corruption stimulated a tide of
change. Moreover, the profoundness of her strength
and resilience, of a woman boldly speaking out with
wisdom and eloquence in a predominantly patriarchal
society, had an awakening effect on those who had
dismissed them as weak and unable to lead a movement
of change and reformation. As such, Yazid realized that
he risked tumult and discord if kept the family of the
Prophet captive. Thus, after almost eight days in
captivity in the ruined house as prisoners, he called
Imam al-Sajjad (p) and informed him that he was
permitting them to return to Madina.

The growing rebukes and criticism frightened Yazid,

even though most were sentiments expressed in
private gatherings and bated tones. He directed Numan
ibn Basheer along with a group of retainers from the
Hashimites to prepare the captives for travel and
instructed him to depart Damascus in secrecy and only

135. Al-Anwar al-Nu’mainiyya, Sayyid Nimatullah al-Jazairi,

page 340

100
 C h a pt e r 8

travel at night. Before giving them leave, Yazid

summoned Imam Ali al-Sajjad (p) and feigned remorse
and outright rejection of what he contended was done
by ibn Ziyad, and informed him that he was permitting
them to return to Madina. He said, “Tell me three
desires that you would like fulfilled before your
departure?” Imam al-Sajjad (p) replied, “The first is
that you show me the face of my master and guardian
Hussain so that I may benefit [from seeing him] and bid
him farewell. The second is that you return to us our
belongings that were plundered and taken from us.
Lastly, if you desire to kill me, then dispatch a person
who will take our women and children to the home of
their grandfather.” Yazid answered, “You will never
look at the face of your father [again], and as for killing
you, I have already abandoned wanting to do so.
Therefore, no one other than yourself shall accompany
the women to Madina. As for the belongings which
were taken from you, I will give you more than that [in
value].” The Imam then declared, “We do not want
your wealth, it is sufficient for you (i.e., your worldly
aspirations). I only ask that you return whatever was
looted from us because it contains the hand-woven
garments of Fatima, daughter of Muhammad, and her
veil, necklace and shirt.”136 Yazid returned the
belongings to Imam al-Sajjad (p) and also included 200
dinars, which the Imam distributed among the poor. As
for the head of Imam Hussain (p), it is related that

136. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 224

101
 W ho is Z ay na b?

Yazid eventually gave in and allowed the captives to

take it to be buried in Karbala.137

Arrival in Karbala
Zaynab (p) and the other released captives slowly
traveled away from Damascus, they were now treated
with a little more compassion than when they were
taken prisoner. As they approached Iraq, they asked
the travel guide to take them on a route that passes
through Karbala on their way back to Madina. When
they finally reached Karbala on the 20th of Safar, they
saw that Jabir ibn Abdullah al-Ansari, the elderly
companion of their grandfather the Prophet, was already
there with a group of Hashimites.138 Undoubtedly, each
honorable lady must have rushed to the grave of her
loved one after having been deprived of mourning
them and visiting their graves, and the heartless way
in which they were terrorized, tied up, and marched
away from Karbala. Lady Layla bint Abi Murrah must
have hurried to the grave of her son Ali al-Akbar, Lady
Rabab bint Imri Qays must have gone to the grave of
her six-month-old son Abdullah, and Lady Ramla
would have fallen on the grave of her son Qasim. Maybe
they all eventually went to the grave of Abbas, which
was near the river, and solemnly remembered the

137. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 225;
Bihar al-Anwar, al-Majlisi, Vol. 45, page 140; Ilam al-Wara bi
ilam al-Huda, al-Tabarsi, Vol. 1, page 477
138. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 225

102
 C h a pt e r 8

“moon of the Hashimites” and bringer of water. Each

woman and child would have succumbed to the pent-
up emotions that had been suppressed since the day of
Ashura as the unbearable pain was released and the
floodgates of tears opened.

Yet, how might Zaynab (p) have approached the grave

of her beloved brother, particularly given everything
she witnessed on the day of Ashura and the testament
she carried on her shoulders after he was martyred in
front of her eyes? As the severed head was returned to
the grave, it might be that she remembered their
days together as children in Madina. The inseparable
brother and sister had a bond unlike any other siblings.
Maybe she recounted the details of what happened to
them after he was martyred, how they were robbed of
their possessions, tied up and paraded in the streets of
Kufah and Damascus. Certainly she must have told him
that they faced innumerable insults and the crack of
the whips as they were brought into the presence of ibn
Ziyad and Yazid. Her brother would have known from
being reunited in the next world, but she surely would
have recounted to him what befell his daughter in the
prison. Yet, Zaynab (p) must have also reassured her
brother that she had fulfilled what he had asked her to
do, which was to protect the living Imam, safeguard the
other women and children, and preserve the legacy
and dignity of the family of the Prophet.

The family of the Prophet remained in Karbala for

three days mourning and commemorating the stand of
their loved ones against the forces of tyranny and

103
 W ho is Z ay na b?

corruption. Indeed, this has been the inspiration for

the millions of devotees who descend upon Karbala on
the day of Arbaeen every year to remember the Master
of the Martyrs and those who fought and died by his
side. This tradition is rooted in the preservation of
something sacred and is the means by which religious
identity is passed from generation to generation. Thus,
as the visitors approach Karbala on the 20th of Safar,
they do so echoing the sentiments and strength of
Zaynab, and declare their continuous adherence to his
legacy. Moreover, it is a testament to the defense of
humanity and everything that is pure and lofty. In the
words of Jabir ibn Abdullah al-Ansari, “I heard the
Messenger of God say, ‘One who loves a [certain] group
of people will be raised with them [on the Day of
Judgement], and one who loves what they have achieved
of deeds will share in [ther rewards].’ By the One who
sent Muhammad as a Prophet with the truth, my
intention and that of my companions is the same as
Hussain’s and his companions who were all killed.”139

139. Safeenatul Bihar, Abbas al-Qummi, Vol. 8, page 383

104
 Chapter 9

Back to Madina

A
fter months away from the sanctuary of their
grandfather, Zaynab (p) and the ladies of the
Ahl al-Bayt (p) finally returned to Madina with
the other captives. This must have been the most
bittersweet of moments. As the caravan reached the
outskirts of Madina, they stopped outside the city
where they met Bishr ibn Hadhlam. Imam al-Sajjad (p)
alighted from his camel and asked for the tents to be
set up for some time. He then asked Bishr to enter
Madina and announce the martyrdom of his father and
those who were with him. It is reported that Bishr
entered Madina and in a mournful voice declared, “O
people of Yathrib! May you never encounter such a
thing! Hussain is killed, so my tears now rain down! His
body is in Karbala covered with blood, while his head
is on a spear displayed [for all to see]”. He then
continued, “Here is Ali son of Hussain with his aunts
and sisters, they have arrived back to you [in such a
state], and I am his messenger who has come to inform
you of their place.”140 The people began to rush out to

140. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 227
 W ho is Z ay na b?

the family of the Prophet. Bishr recounts, “There was

no woman in Madina who did not come out wailing
and mourning [upon hearing the news]. I did not see
a greater number of mourners than on that day, nor a
day of such sorrow since the death of the Messenger
of God.”141

It is reported that Imam al-Sajjad (p) then delivered a

speech to the people of Madina in which he praised God
and described his father’s valor and their timeless
stand. He also described how they were treated and
what befell them at the hands of the enemy. Umm
Kulthum advanced towards the gates of Madina and
called out, “O city of our grandfather! You should not
accept us, because we have come with sighs and grief!
We left you accompanied by our family, and [now] we
return to you with neither sons nor men.” On the other
hand, Zaynab (p) went straight to the grave of her
grandfather and lamented, “I have come to announce
to you the news of my brother Hussain’s martyrdom
and mourn his loss!” She would have recounted the
ordeal they faced as she did at the grave of her brother.
Maybe she told him, the mercy to all the worlds, of how
mercilessly they were treated, and how his sunnah of
kindness, compassion and gentleness, especially
towards women, had been so heinously abandoned.

One would obviously conclude that Zaynab (p) secretly

went to the grave of her mother. The way a child
laments in the lap of her mother is unlike how she

141. al-Lahoof ala qatla al-tufoof, Sayyid ibn Tawoos, page 229

106
 C h a pt e r 9

expresses her sorrow to anyone else. Thus, there is no

real way to describe how Zaynab (p) must have acted
when she finally approached the resting place of Lady
Fatima. Could she have brought back the belongings of
her brother and laid them down on the grave? Would
she have described his brave fighting on the day of
Ashura, or how he was finally martyred? Would she
have recounted the way the enemy desecrated his body
and robbed him of his possessions? Certainly, she must
have told her that she fulfilled what was asked of
her on the day of Ashura and afterwards. It is most
appropriate that the answers to these questions be left
to the personal feeling of empathy in the hearts of
those who love Zaynab (p). This is underscored by the
fact that she continued to mourn the loss of her brother
and the other martyrs and keep their legacy alive, and
thus, was not allowed to remain in the city of her
grandfather to live out her remaining days in peace.

107
 Epilogue

Back to Sham and the

Shrine of Lady Zaynab

Z aynab (p) continued to mourn the loss of her

brother like her mother mourned for the Prophet
in the remaining days of her life. The reader
must certainly recognize that also like her mother,
Zaynab’s grave is not unanimously known. Although it
is accepted to be in Damascus by the majority of Shia
scholars, there are some who state that she is buried
in Cairo, or even Madina. This shows the extent of
animosity held by the Umayyads against the family of
the Prophet. They went to great lengths to prevent
Zaynab’s persona from being revered and spared no
effort to erase what she stood for and the symbol that
she had become for the lovers of truth and justice.

After returning to Madina, Zaynab (p) did not remain

silent or passively accept the atrocities committed by
Yazid and his followers. Her words reminded the
people of Madina of their pledge to the Prophet and
fomented their anger and discontent towards the
tyranny of the Umayyads. As the people began to
question the authorities and demand for answers,
 W ho is Z ay na b?

Yazid’s appointed governor, Amru ibn Sad al-Ashdaq,

sought his help and guidance, singling out Zaynab (p)
as the cause of the discord and the threat to their rule.
He was instructed to banish her from the city of her
grandfather so that the people would not be able to
hear her words or be moved by the greatness of her
personality.

Historical reports indicate that Lady Zaynab (p)

traveled to Egypt with some of the other ladies of the
Prophet’s family and remained there for a little over
eleven months and eventually passed away and was
buried there.142 A shrine in her name exists until today
in the Sayyida Zaynab neighborhood in the southern
part of Cairo. On the other hand, more accepted
reports, especially among the followers of Ahl al-
Bayt (p), state that she moved with her husband to a
property he owned on the outskirts of Damascus.143
Unfortunately, the reason for this journey is still not
entirely clear. Historians suggest that it might have
been due to famine, which is unlikely due to a dearth
in corroborating reports, expulsion, and even coercion.
Regardless, she did not live long after the tragic events
of Karbala and the calamities they faced in its
aftermath. Lady Zaynab (p) became sick and left this
world on the 15th of Rajab 62 A.H.

142. al-Tarikh, ibn Asakir, Vol. 13, page 39

143. Sayyida Zaynab, Sharif al-Qarashi, page 299

110
 E p il o g u e

Today, there is a shrine over the grave of Lady Zaynab (p)

in Damascus. Its beauty and splendor emanate from the
grand character and spirit of this magnificent lady,
who left a lasting imprint on human history. For this
reason, thousands of lovers of truth and justice visit
her shrine today and shed tears for her suffering. On
the other hand, there is no such sentiment for the
remnants of the Umayyads, whose despotic dynasty
fomented hatred, prejudice, and the ruination of
everything that is dignified and sacred. Even now,
those who aspire to revive their evil ambitions and
promote their devious ways against Islam, Prophet
Muhammad (pbuh&hp) and his holy family have tried
to assault her shrine in Damascus, just as they did the
shrine of her brother in Karbala throughout history,
but they are faced by the stalwart and undeterred
lovers of the Ahl al-Bayt (p) who refuse to allow any
harm to come to the legacy of this great lady and her
memory.

The name Zaynab (p) is associated with dignity and

courage; parents choose it for their daughters because
it represents everything that is valuable and worthy
and demonstrates the height of human achievement.
The name Zaynab, just like Fatima, is synonymous with
strength and resilience in the face of the most trying
circumstances and hardship. It holds a special place in
the hearts of Muslims, especially women, many of whom
live through war, persecution, and other adversities,
who flock to her grave from a young age and beseech,
“O’ Lady Zaynab, you are the beacon that has lit the
path of righteousness for us. You are the indicator of

111
 W ho is Z ay na b?

piety, determination and resolve. Show us the means

by which we can live a measure of how you lived,
achieve what you achieved, speak out against tyranny
and injustice by mimicking your powerful voice, and
die with honor, with clear consciences, our heads held
high, and leaving behind a legacy for those who follow.”

112
 Other publications from I.M.A.M.
Available for purchase online
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