SCHOLARLY CAPACITIES
From early life, Lady Zaynab was marvelous in intelligence and cleverness. She learnt by heart the holy qur'an and the Prophet's sayings regarding Islamic laws, rules of education, and priciples of ethics. she also memorized the famous, confounded the speech of her mother, Lady Fatimah al-Zahra (a), that she delivered in the Propht's Masjid protesting against Abu Bakr's usurpation of the Islamic ummah's leadership, which was the right of Imam 'Ali according to the instruction of Almighty Allah and Prophet Muhammd (s), as well as confiscation of Fadak that the Holy Prophet (s) had given to her as gift whithin earshot of all Muslims . In addition to many other narrations, she narrated her mother's speech when the Muslim ladies visited her in her final disease.
Her father, too, was greatly admired by her sharp cleverness. One day, she asked him, "Father, do you love us?"he answered, "Of course I do, daughter. I do love you because you are the fruit of my heart."she replied politely, "Father, love is exclusively for Almighty Allah, while it is compassion which is for us."1
As he was teaching her the numbers, he asked "say: one." She said, "one." As he asked her to say "two", she kept silent. "Why do you not say: two?" asked the father. She answered "tongue which pronounces 'one' cannot say 'two.'"2
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1- see zaynab al-Kubra; 53.
2- This means that one who believes honestly in the oneness of Almighty Allah must never betake another as god.
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As he heard this great answer, the father kissed and emraced her.1
She also used to say:
من أراد أن لا يكون الخلق شفعاءه إلي الله فليحمده. ألم تسمع إلي قوله: سمع الله لمن حمده. فخف الله لقدرته عليك, واستح منه لقربه منك.
"Anyone who intends not to have the creatures as interceders for him before Allah should praise Him.
Listen to His saying:'Allah listen to anyone who praises Him.' Hence, one should fear Allah for He has ability over him, and should feel shy of Him for He is very close to him."2
This statement in fact implies that she was so virtuous and perfectly adhered to Allah.
Moreover, she represented her brother, Imam al-Husayn (a)whenever he would be absent. Hence, Muslims used to refer to her in the questions of the Islamic laws. For her extensive knowledge, Imam Zayn al-Abidin (a), 'Abdullah ibn Ja'far, Lady fatimah daughter of Imam al-Husayn, Muhammad ibn 'Amr, and 'Ata ibn al-Sa'ib used to report her sayings.3
In Kufa and during her father's reign. Lady zaynab had special session to which Muslim ladies used to come for listening to her precious lectures about Islam and exegesis of the Holy Qur'an. She thus was the most trustworthy reference from whom Muslim ladies used to take concerning questions about Islam, moral instrucions, and general ethics.
For her tremendous virtue too, 'Abdullah ibn 'Abbas4 frequently asked her for answers of qrestions that he ignored.
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1- See Rayahin al-Shari'ah; vol. 3 p.54, and Hajj 'Abd-ul-Hadi al-Shehristani's Yanabi' al-Rahmah (3) p.8. This narration is also recorded by Ibn 'Asakir, Ibn Mandah, and 'Ali Mullah al-Qari.
2- See Sayyid Muhsin al-Amin al--Amili, A'yan al-Shi'ah; vol. 7, p, 140.
3- See Baqir Sharif al-Qarashi's al-Sayyidah Zaynab.
4- 'Abdullah ibn 'Abbas is regarded as the grand authority of the Islamic ummah for his knowledge in Hadith and Islamic laws.
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He also reported, proudly, a good number of narration on her authority. In this regard, he would say:
حدثتنا عقيلتنا زينب بنت علي ...
"Our 'Aqilah1 (i.e. the honorable gentlewoman), Zaynab daughter of 'Ali narrated to us that...etc."
One of his reports that he related on the authority of Lady zaynab was Lady fatimah al-Zahra's famous speech in the Prophet's Masjid.
She also represented Imam Zayn al-Abidin (a) during his illness. About her, he (a) said:
إنها عالمة غير معلمة.
"She is so knowledgeable that she does not need other's knowledge."2
Finally, was the most eloquent speaker in Islam; she could shake the enemies' emotions, disorder the public opinion, and provoke the publics against the Umayyad ruling regime when she delivered her famous speeches in Kufa and Damascus. In fact, these speeches hint at her precious cultural and literate fortunes.
In addition, the reason beyond her peculiar scholarly capacity may be mentioned in the following points:
1) She was always pious and observant towards the Almighty Allah's commandments and instructions. To be God-fearing and pious achieves knowledgeability and notable learning. This is clear in Almighty Allah's saying:
واتقواالله و يعلمكم الله والله بكل شيء عليم (283).
"And be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things." (2:282)
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1- Abdullah ibn 'Abbas used to say "our Aqilah" because he belonged with a kinship to Prophet Muhammad (s).
2- See al-Tabirsi's al-Ihtijaj, p.166.
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Lady Zaynab was so God-fearing and pious. She dedicated a good time of her daily activities to her Lord; she was sinking in praising and glorifying Him. At night when sounds calm and eyes sleep, she used to turn her face and heart towards her Lord with teary eyes, fearful heart, and hopeful mind to say confidently:
يا من لبس العز و تردي به وتعطف بالمجد و تحلي به , أسألك بمعاقد العز من عرشك و منتهي الرحمة من كتابك و باسمك الأعظم و جدك الأعلي و كلماتك التامات التي تمت صدقا و عدلا أن تصلي علي محمد و آل محمد الطيبين الطاهرين و أن تجمع لي خيري الدنيا والآخرة.
"O You Who dresses and adorns Himself with valor! O You Who designs and dons Himself with glory! I implore to You by the seats of might in Your Throne, by the utmost of mercy in Your Book, by Your Grandest Name, by Your most high Majesty, and by Your Perfect Words that have been accomplished truly and honestly,
[I implore to You] to send blessings upon Muhammad and the family of Muhammad and to arrange for me the good of both this world and the world to come.
2) Lady Zaynab was well known of her unparalleled intelligence, apposite opinion, and wisdom, Her words were as regulated as necklace and her opinions were to the point. She was the ideal of eloquence and expressiveness. Allah gifted her the utmost of knowledge, morality, composure, religiousness, and etics. This is not strange since she was the grandfaughter or the Holy Prophet, the daughter of the model parents of Islam, and the sister of the two Chiefs of the Youths of Paradise, In her granfather, Lady Zaynab takes pride saying:
و من كجدي النبي العربي الهاشمي القرشي الذي اصطفاه الله تعالي و اختاره ليبين للناس طريق الحياة من خير و شر في أسلوبه العذاب الجميل و عبارته الطلية الممتعة التي تفيض رقة و حنانا و عطقا وإشفاقا.
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"None is like my grandfather; the Arab, the Hashemite, and the Qurayshite Prophet whom is selected by Allah, the Elevated, for guiding people to the path of life in its good and evil branches, and he did in such a handsome approach and pleasant, sympathy, and compassion."1
3) She was taught by the most knowledgeable pair in Islam; her father and mother, and it is so natural that a student of these persons would be so intelligent and knowledgeable.
About Lady Zaynab's acumen and sagacity, let us listen to the following narration recorded by Ibn Humayd in his book entitled al-Musnad, and al-Yafi'i in Mir'at al-Zaman:
One day, Imam al-Hasan and Imam al-Husayn were discussing some of their grandfather's saying, "The Halal is obvious and the Haran is also obvious, but between these two there are many dubious matters most of people ignore. To avoid such duboius matters is acquittal for the religion and the honor, while to fall in such dubious matters is plunging into the Haram. A shepherd who grazes about a shelter will decisively pasture in it. There is a shelter to every kingdom, and the shelter of Allah is what He deems unlawful. there is too a single morsel in each one's body; when this morsel be good, the whole body will be so, and when this morsel be bad, the whole body will be so. This is the heart."2
Commenting in this statement, Lady Zaynab said:
Listen to me, Hasan and Husayn! Your grandfather, the Messenger of Allah, has acquired the ethics of the Lord. It is Almighty Allah Who disciplined him so perfectly. In this regard, the Prophet says, 'My Lord has diciplined me, and he has done so perfectly.'
None is like my grandfather; the Arab, the Hashemite, and the Qurayshite Prophet whom is selected by Allah,
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1- See Musa Muhammad 'Ali, al-Sayyidah Zaynab, 69.
2- This hadith is recorded by al-Bukhari in his al-Sahih.
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the Elevated, for guiding people to the path of life in its good and evil branches, and he did in such a handsome approach and pleasant, articulate statements full of softness, tenderness, sympathy, and compassion.
The Halal is obvious and the Haram is also obvious, but between these two, there are many dubious matters. Accordingly, the religion is of three degrees; Halal, Haram, and duboius matters. The Halal is what Allah, the Exalted, has deemed lawful by way of a text in the Holy Qur'an or through the explanations of the Prophet, such as the legality of purchase and vendition ...
The Haram is whatever Allah has deemed unlawful in the Holy Qur'an. It is also the contrary of the Halal.
The dubous matter is everything that is unknown whether Halal or Haram.
A faithful believer who intends to achieve happiness in this world and bliss in the world to come must perform all that which Allah has made incumbent, follow the path drawn by the Holy Qur'an, take my grandfather, the Prophet, as example, and go away from the duboius as much as one can.
To avoid the dubious matters is acquittal for the religion and the honor and also purity for both. It also achieves sincere obedience to the Lord. "Now, surely, sincere obedience is due to Allah alone. (Qur'an; 39:3)"
For those who follow the line of the dubious matters, it is not safe to have their feet slipped and, thus, they commit unlawful deed. There is a shelter veside each possession, but the shelter of the All-king is what He deems unlawful. The Holy Prophet says, 'Avoid the Unlawful and you will be the most pious.'
Allah the Exalted has put in each human being a minute gem and morsel; when it be good, the whole body will be good, pure and clear from filth, impairments, and acts of disobedience to the Lord of the Worlds, This is the heart. If one's heart is sound,
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he will be attentive to the affairs of his religion and the principle of its law, and will see real happiness lie in straightness on the lights of the guidance of the Holy Qur'an and the Sunnah, Those who follow this straight path and these divine instruction will be whithin the winners on the Day of Resurrection.
Our life is in fact only a stage among many stages that lead either to Paradise or to Hell. Death will be the end, and no blame falls after it. Nothing is after this world except Paradise or Hell."
As she finished, Imam al-Husayn said to her,: How great you are! you are surely from the tree of prophecy and the core of the Divine Message."
She once said:
"My grandfather has decided for us (i.e. women) rights that are incumbent upon our husbands in the same way as he has decided rights for our husbands that are incumbent upon us." In this regard, the Holy Qur'an says:
و لهن مثل الذي عليهن بالمعروف و للرجال عليهن درجة
And they have rights similar to those against them in a just manner, and the men are a degree above them. (2:228)
My noble Grandfather also says:
'A woman who offers the five obligatory prayers, observes fasting on the month of fasting, guards her chastity, and obeys her husband shall have the choice to enter Paradise from any gate she likes.'
Ibn 'Askir, in his al-Tarikh, records the following:
After she arrived in Egypt, Lady Zaynab once came over an indisposition. The chiefs of Egypt decided to fetch her a physician, but she refused saying:
"We are not among those who hope for this world or for perpetuation in it. We are the Household of Prophecy and the most desirable meeting for us is the meeting of our Lord. A physician, however, cannot change one's decided term of death."
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Ibn Humayd, Abu 'Asim, and Ibn Abu Shaybah narrated that 'Abdullah ibn 'Abbas said:
Once, Lady zaynab recited Allah's saying:
يأيها المزمل ... و طائفة من الذين معك
O you who have wrapped up in your garments... and (also) a party of those with you.
She then commented:
"Thanks to Allah, we are included with this party [of those who are with the Prophet]."
The evidences on Lady Zaynab's eloquence and rhetoric are her addresse in more than one occasion. These addresses changed the public opinion against Yazid and the Umayyad State and showed the real goals of Imam al-Husayn's revolution. Later on, these addresses will be referred to in details.
Lady Zaynab enjoyed a peculiar rank in the world of mysticism, In this regard, 'Allamah al-Burghani says:
"Lady Zaynab's spiritual rank is very night to that of the immaculate Imams ..."
Al-Rawandi, in al-Tiraz al-Mudhahhab, says:
"In addition to her high spiritual rank, Lady Zaynab come after her mother in virtue, high merit, peculiarity, majesty, knowledge, infallibity, chastity, illumination, light, honor, and splendor."
Muhammad Rida al-Isfahani, in Jannat al-khulud, records:
"Lady Zaynab was the nearest to her parents in eloquence, asceticism, management, and courage. After the martyrdom of Imam al-Husayn, she was the custodian of her family members and, furthermore, the Hashemites."
Ibn'Anbah, in Ansab al-Talibiyyin, says:
"Lady Zaynab is distiguished by her innumerable merits, elevated peculiarities, praiseworthy characters, admirable habits, remarkable prides, and manifest virtues."
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MARRIAGE
When Lady zaynab attained maturity, famous celebrities competed with each other for asking for her hand.
Her father, however, refused them all.
Abdullah son of Ja'far son of Abu Talib also asked for her hand. He was one of the noblest men of the Hashemites and one of the most generous men of the Arabs. Besides, Imam 'Ali (a) loved him very much. He therefore responded to him and accepted to give him Lady Zaynab in marriage.
'Abdullah's father was Ja'far who is described as the most similar to the Holy Prophet(s) in morality and nature.1 He was one of those who preceded others in embracing and defending Islam. He emigrated twice-one to Abyssinia and the other to Medina, and was well known of his pity and sympathy to the poor and paupers. Like his brother Imam 'Ali, Ja'far was very much respected by the prophet of Allah (s) who housed him next to his Masjid because he recognized Ja'far's strong faith and sacrificing himself for sake of Islam.
In the eighth year after Hijrah, the Prophet(s) appointed Ja'far as the commander of the Muslim army in their campaign at Mu'tah. In this battle, Ja'far's had been martyred after his two arms were severed because he held fast on the pennon. About this situation, the Holy Prophet (s) said:
"Allah the Exalted shall have given Ja'far two wings with which he will fly in Paradise everywhere he wishes, instead of his two severed hands."
Ja'far therefore is named 'Dhu'l-Janahayn' (the two-winged). The martyrdom of Ja'far was one of the most difficult misfortunes that the Prophet (s) had to encounter. Hence, he (s) said:
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1- See Ibn Hafar al-'Asqalani, al-Isti'ab fi ma'rifat al-Ashab; vol.1,p.242.
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"For Ja'far and his matches, weeping should be ceaseless."1
'Abdullah's mother was the great lady Asma bint 'Umays. She was within the earlier embracers of Islam. Accompanying her husband, she immigrated to Abyssinia where she gave birth of 'Abdullah, 'Awn, and Muhammad. She then emigrated to Medina. After Ja'far's martyrdom, Asma was married by Abu Bakr and gave birth of Muhammad who is one of the most celebrated men of Islam. When abu Bakr died, Imam 'Ali Amir al-Mu'minin married her, and she gave birth of a boy called Yahya.2
Asma stuck sincerely to the Ahl al-Bayt (a) and had strong relationship with Lady Fatimah al-Zahra'(a). She reported about sixty hadiths directly on the authority of the Holy Prophet (s).
She acted as a tender mother for Imam al-Hasan, Imam al-Husayn, and Lady Zaynab as soon as she entered Imam 'Ali's house as a wife. They therefore appreciated her situations, nice treatment, and tenderness.
She thus was an example of chastity, purity, and loyalty to the Ahl al-Bayt (a).
Abdullah ibn Ja'far was such a nonesuch person that none, including his enemies, could hide admiration for his unparalleled personality. About him, Mu'awiyah ibn Abu Sufyan said, "'Abdullah ibn Ja'far is worthy of all honor. He preceded everyone else to the noble deeds and qualities."3
He was loyal to the Ahl al-Bayt in general and Imam al-Husayn in particular, though he did not join the Imam's caravan to Karbala'. Historians have recorded that
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1- See Ibn Hajar al-'Asqalani, Usd al-Ghabah fi Ma'rifat al-Sahabah; vol.1,p.289.
2- See Ibn Jafar al-'Asqalani,Usd al-Ghabah fi Ma'rifat al-Sahabah; vol.5,p,271.
3- See Ibn Hajar al-'Asqalani, Tahdhib al-Tahdhib; vol.5,p.171.
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'Abdullah held the biggest obsequise for the martyrdom of Imam al-husayn, though his two sons were also martyred in the same time. During that ceremony, one of the slaves said to him, "We have suffered long because of al-Husayn!" As he heard this statement, 'Abdullah threw a sandal on that slave out of his rage and said, "Son of fetid one! How dare you say such a thing about al-Husayn? By Allah I swear, had I been with him, I would not have left him before I would be killed there. To me, he is undoubtedly more favored than my two sons are. What makes may misfortune easy is that they were killed with him without complaint or impatience. Thanks to Allah, if I could not support al-Husayn during his fighting, my two sins did."1
He was also well known of his generosity about which narrators have reported many marvelous stories. Because of the Prophet's supplication to Allah for him, he was the richest among people of Medina. Besides, he was so virtuous. He reported many narrations on the authority of his uncle, Imam 'Ali Amir al-Muminin(a) and his two cousins, Imam al-Hasan and Imam al-Husayn (a).
Lady Zaynab gave birth of four sons and a daughter; 'Awn, 'Ali al-Zaynabi, Muhammad, 'Abbas, and Lady Ummu-Kulthum.
'Awn was virtuous and well-mannered. He accompanied his (maternal) uncle, Imam al-Husayn (a), to Iraq. In the battle of Karbala, 'Awn fought very bravely and took pride in his father, 'Abdullah, and grandfather, Ja'far.
After a brave round of fighting, 'Awn was attacked by the vicious 'Abdullah al-Ta'i who could kill him.2
Ummu-Kulthum, daughter of Lady Zaynab, was famous for her beauty, chastity, and personality. She was highly respected by all people in general and the Hashemites in particular. As an attempt to curry favor with the Hashemites
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1- See Muhammad ibn Jarir al-Tabari Tarikh al-Umam wa al-Muluk; 4:357.
2- See Shaykh al-mufid, al-Irshad, p.268.
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so as to find himself a respectful position in the Muslims' view, Mu'awiyah ibn Abu Sufyan sent a missive to his governor in Medina, Marwan ibn al-Hakam, ordering him to ask the hand of Ummu-Kulthum, daughter of Lady Zaynab, for his son, Yazid.
Marwan ibn al-Hakam knew that Imam al-Husayn (a) would surely refuse and thwart the matter. He therefore postponed it as he looked for a proper opportunity. He seized the Opportunity of Imam al-Husayn's travel and hurried to 'Abdullah ibn Ja'far who understood the whole matter. He said to Marwan that he should wait until Imam al-Husayn (a) would come back from his journey.
When the Imam was back, 'Abdullah rushed at him informing of the whole story. The Imam became very angry, for he rejected completely that his niece would become the wife of the sinful, lewd grandson of Abu Sufyan. He therefore hurried to his sister, Lady Zaynab, and asked her to bring her daughter, Ummu-Kulthum, before him. When the daughter came, the Imam told that her cousin al-Qasim, son of Muhammad ibn Ja'far, would be the worthiest of marrying her. The mother welcomed, the daughter accepted, the father showed no rejection, and the Imam gave her a big dowry.
They kept the matter secret until the wedding night came. On that night, the Imam invited many personalities among whom was Marwan ibn al-Hakam who thought that the invitation was held for announcing the Imam's acceptance of Yazid's marriage to his niece, Ummu-Kulthum. Yet, he was disappointed when the Imam declared the marriage of al-Qasim to Ummu-Kulthum. Marwan reported the matter to Mu'awiyah who, accordingly, felt malice towards the Imam.1
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1- See Zaynab Aqilatu Bani Hashim; 27.