Zaynab al-Kubra was the daughter of Amir al-Mu'minin ('a) 'Ali Ibn Abi Talib ('Abd-Manaf) Ibn 'Abd al-Muttalib Ibn Hashim al-Qurayshi al-Hashimi and her mother was Lady Fatimah al-Zahra' ('a), the precious daughter of the Messenger of God (S). Zaynab was born during the lifetime of the Prophet (S). Her nicknames were Umm Kulthum, Umm 'Abdullah, and Umm al-Hasan.

However, for this woman who was so oppressed she also has nicknames such as Umm al-Masa'ib, Umm al-Razaya, Umm al-Nawa'ib, and other similar nicknames which have also been mentioned.1

Her father married her to her paternal cousin, 'Abdullah Ibn Ja'far.2 Their children were Ali, 'Awnal­Akbar, 'Abbas, Muhammad, and Umm Kulthum.

The time and place of her death are not entirely clear. Even so, some historians like al-Zarkali have placed the time of her death as 62 A.H.3

'Allamah Mamqani and Sayyid al-Amin have written, "After the event of Karbala', the household of the Prophet (S) were first taken to Damascus and then to al-Madinah. Zaynab ('a) left this world 80 days after entering al-Madinah. It hasn't been proven that she left there, and she was buried in al-Madinah.4 Therefore, according to these words the time of her death would be 61 A.H. in al-Madinah.

Her Merits

The merits of Zaynab are so well known that there is no need to mention them, and it is not possible to list them. Her name was presented to the Messenger of God (S) by the angel Gabriel ('a), and the Prophet (S) said, "I tell those of you who are present and those who are absent to keep the dignity of this girl. She is just like Khadijah al-Kubra ('a).”5

From the point of view of eloquence, all of the speakers have admitted that whenever she spoke it was as if 'Ali ('a) spoke. Her degree of modesty, infallibility, wisdom, and science just like her mother's were to such an extent that it is impossible to report.

Sayyid Ibn Tawus wrote, "When al-Husayn ('a) was martyred, Zaynab ('a) shouted, 'O Muhammad! May the angels in heaven send salutations upon you. This is al-Husayn who is drenched in blood and his limbs have been cut off. And, these are your daughters who have been taken hostage. I will complain to God, Muhammad al­Mustafa, 'Ali al-Murtada, Fatimah al-Zahra', and Hamzah Sayyid al-Shuhada'. O Muhammad, this is al-Husayn."6

She was the daughter of Fatimah al-Zahra' ('a), the peak of modesty, infallibility, and insight. She was the sister of Imam al-Husayn the master of the martyrs. Her attachment and fondness for her brother was to such an extent that she couldn't pass even a day without him. She was so strong in her faith, sacrifice in the way of her religion, and fighting in the way of God that she stood beside her Imam and Master, Imam al-Husayn ('a) and gave her sons for her religion and the way of her brother.

Zaynab was so patient and enduring that she has surprised people throughout history. In truth, no woman has been seen to be as patient as her from the beginning of creation till now. She was in the position to be able to keep the secrets of Imamate. Imam al-Husayn ('a) entrusted some information to Zaynab ('a) in keeping for Imam Zayn al­'Abidin ('a) when he was seriously sick.7

Shaykh al-Saduq relates from Ahmad Ibn Ibrahim based on two documents that after the death of Imam al-Hasan al­'Askari ('a) he asked Hakimah Bint Muhammad Ibn 'Ali (S), "Who should the Shi'ah refer to?"

She answered, "They asked Umm Abi Muhammad if a woman is capable of being entrusted with a will. She referred to Imam al­Husayn ('a) who entrusted his sister Zaynab Bint 'Ali (S) with his will."8

Zaynab ('a) was superior to the women of her time in acts of worship, piety, purity, and generosity. She closed her eyes to the comforts of home and accompanied her brother to the deserts in carrying out her duties.

Zaynab ('a) was the sister and helper of Imam al-Husayn ('a) and was justly called Umm al-Masa'ib, because she witnessed the death of her grandfather the Messenger of God (S), the tribulations of the martyrdom of her mother Fatimah al-Zahra' ('a) who was the daughter of the Prophet (S), the martyrdom of her father Amir al-Mu'minin ('a), the martyrdom of her brother Imam al-Hasan ('a), and in the great tragedy of Karbala ', the martyrdom of her brothers and sons, witnessing the attack of the enemy on the tents, taking hostage the household of the Messenger (S), moving them as hostages from Karbala’ to al-Kufah, and the insult and abuse from the enemy and Ibn Ziyad. And, this was while they watched the decapitated heads of her brothers, children, and family on spears being carried before their caravan.

The speeches of Zaynab ('a) after the martyrdom of Imam al-Husayn ('a), in the bazaar of al-Kufah, the palace of Ibn Ziyad, and the palace of Yazid in Damascus were so strong and moving that everyone was dazed and it awoke the Muslims from their sleep of ignorance. She carried out her mission well to revive the religion of her grandfather (as Historians, writers of the tragedy at Karbala', and others have reported).9

Zaynab inherited her mother's and father's characteristics of modesty, humbleness, worship, and servitude. Most nights she spent in prayer, and she recited Qur'an continuously. She even spent the night of the 11th of Muharram in prayer after witnessing so much tragedy and while being so tired. Imam al-Sajjad ('a) said, "I saw my aunt sitting in prayer and worshipping that night."10

It may be said that for such a woman who had lived her life modestly covered and far from the sight of men who were not of her family, the evening of 'Ashura' was one of the most difficult periods of time for her when the enemy attacked the tents and removed the covers from the heads of the women and children.

She was similar to Khadijah al-Kubra (S) in serenity and poise, to Fatimah al­Zahra' ('a) in infallibility and modesty, to Imam 'Ali al-Murtada ('a) in eloquence and words, to Imam al-Hasan al-Mujtaba ('a) in patience and fortitude, and to Imam al-Husayn Sayyid Shuhada' ('a) in bravery and courage.

There is a famous memorial in Damascus in her name. However, on it is written the name Zaynab al-Sughra (junior). There is also a famous memorial in Egypt in the name of Sayyidah Zaynab. Yet, it is doubtful that it belongs to Zaynab al­ Kubra, because there is no evidence in history for her going to Egypt. Both Damascus and Egypt were under the rule of Yazid, and there is no mention of her going to Egypt in the reliable Shi'ah books. In addition, the former Shi'ah religious leaders never mentioned her going to Damascus.

The words of some people that the grave of Zaynab ('a) is in Damascus next to the grave of her husband, 'Abdullah Ibn Ja'far also cannot be correct, because in the books: al­ lsti'ab, Usd al-Ghabah, Isabah, 'Umdat al-Talib, and other books it is written that 'Abdullah was buried in al-Madinah. The grave in Egypt belongs to Sayyidah Zaynab Bint Yahya al-Hasaniyyah or al-Husayniyyah.11

Bint al-Shati12 has written, "The governor of al-Madinah wrote to Yazid, 'The presence of Zaynab among the people of al-Madinah is causing the people's feelings to become agitated.' Yazid instructed him to distribute the household of the Prophet between different cities. Zaynab ('a) left the city of her ancestors, al-Madinah, and did not return there. She set out for Egypt. When she reached the land of Nile, the month of Sha'ban in the year 61 A.H. had begun. She passed away on the 14th of Rajab in the year 62 A.H."13

Yaqut al-Hamawi has written, "The grave in Damascus belongs to Umm­Kulthum."14 Ibn 'Asakir has written, "The grave of Umm Kulthum in Damascus does not belong to Zaynab ('a) or her sister, Umm Kulthum Bint 'Ali (S), because both of them passed away in al-Madinah." Therefore, the time and place of Zaynab's (S) death, like her mother's, are unknown.

Sayyid Hasan Sadr has written in the book Nuzhat Ahl al-Haramayn, "Zaynab al-Kubra the daughter of Amir al-Mu'minin ('a) whose nickname was Umm­Kulthum was buried next to her husband 'Abdullah Ibn Ja'far al-Tayyar outside of Damascus in Syria. However, in all of the sources it has been written that 'Abdullah was buried in al-Madinah.

Ibn Jubayr has written in his book al­Rihlah that witnesses have mentioned the grave being in Damascus. About the shrines of the Ahl al-Bayt, he has written, "A shrine has spoken of Umm­Kulthum the daughter of 'Ali Ibn Abi Talib, who was called Zaynab al-Sughra, and her nickname was Umm Kulthum."15

Ibn al-Athir has listed Zaynab among the companions of the Messenger of God (S) and written, "Zaynab was a wise, intelligent, and very logical woman."

Ayatullah Khui has written, "Zaynab was a partner and companion to her brother al-Husayn ('a) in defending Islam and fighting in the way of God and defending the religion of her grandfather, the Messenger of God (S) - She was so eloquent in speech that it was as if her father was speaking. She was resolute and persevering like her father. She did not humiliate herself in front of the oppressors, and feared no one besides God. She spoke the truth and was honest.

The many events did not shake her, and the storm of thunder and lightning (those events) did not destroy her. Truly she was the sister of al-Husayn ('a) and his partner in belief and holy war."16

Shaykh Mahallati has written, "I believe that after Fatimah al-Zahra' ('a), Lady Zaynab is superior to all of the women from the beginning to the end. And, whoever studies the life of this chaste woman will certainly agree with this, because of her comprehensive virtues in both religion and origin."

'Umar Ridha Kahhalah says, "She was a highly honorable descendant of the Prophet with a superior wisdom, prudence, and eloquence."17

Farid Wajdi has written, "Zaynab was one of the greatest, leading, most elect, and honorable of women."18

Sayyid Muhsin al-Amin has said, "Zaynab ('a) was one of the best women. Her virtues and superiority are so famous as to make it unnecessary to talk about them. And her virtues are so obvious that they will not remain hidden. The magnificence of her rank and position, the greatness of her status and degree, her strength in reasoning, superiority in intellect, her steadfastness and constancy may be realized from the speech she made in al-Kufah. Her eloquence in words and her verbal skill in her speeches in al-Kufah, Damascus, and... are such that it is as if her father, Amir al-Mu'minin, is speaking."19

'Allamah Mamqani has counted her among the women transmitters of traditions and said, "Shaykh al-Saduq has listed her in his book al-Mashyakhah and I say, 'Zaynab! Who is Zaynab?! How do you know who Zaynab is? She is a woman from the Banu-Hashim with a praised personality and no one besides her mother was more honored and glorified than her. And, it would be true if we were to say that she is the junior most veracious lady (al-Siddiqah al-Sughra). She was so well-covered and kept her Islamic dress to such an extent that during the time of her father and brothers, no men saw her until the tragedy of Karbala.' She was unique in her patience, strength of faith, and piety. And, she was so eloquent that it was as if she was speaking from the tongue of Amir al­ Mu'minin ('a).'20

Zaynab has related traditions from Fatimah ('a) (her mother), 'Ali Ibn Abi­Talib ('a) (her father), Asma' Bint 'Umays, and Umm Ayman.

Muhammad Ibn 'Amr, 'Ata Ibn al-Sa'ib, Fatimah Bint al-Husayn (her niece), Jabir Ibn 'Abdullah al-Ansari, and 'Abbad al-'Amiri have related traditions from her.

Shaykh al-Saduq based on his documents relates from Jabir from Zaynab Bint 'Ali (S) as saying, "Fatimah in her speech about Fadak said, 'God has sent and made a covenant and contract with you. There is a relic which has been left amongst you. The first is the Book of God which is His proof and testimony. It is a sign which uncovers His secrets. It is a proof the appearance of which enlightens and shines. Continuously listening to it is good and beneficial. It is a leader which takes its followers to heaven. It leads its followers towards salvation. God's shining signs have been mentioned in it. Its forbidden areas have been specified and its merits mentioned."21

Ibn Qawlawayh based on his documents relates from Qudamah Ibn Za'idah from 'Ali Ibn al-Husayn ('a) from Zaynab ('a) as saying, "Umm Ayman related to me that one day the Messenger of God (S) went to see Fatimah ('a). I made porridge for him and 'Ali ('a) brought a tray of dates. I brought a tray containing milk and oil. The Messenger of God, Ali, Fatimah, al-Hasan, and al-Husayn ate from that porridge."22

Shaykh al-Mufid based on his documents relates from 'Isa Ibn Mihran from Yunus from Sulayman al-Hashimi from Zaynab Bint 'Ali Ibn Abi Talib ('a) as saying, "When Abu Bakr decided to take Fadak and al-'Awali away from Fatimah ('a), and she was unable to persuade him otherwise, she went to the grave of her father, the Messenger of God (S). She threw herself on his grave and complained to him of the people's behavior. She cried too such an extent that the dirt of his grave became wet. Fatimah wailed and a city responded."23

Ibn Qawlawayh based on his documents relates from 'Ali Ibn al-Husayn ('a) from Zaynab ('a) as saying, "When Ibn Muljam struck my father and I saw the signs of death in him, I told him, 'Father, Umm Ayman gave me news which is so and so. I like to hear this from you.'

He responded, 'My daughter, this tradition is just as Umm Ayman has told you. It is as if I see you and the women of your family who have been taken hostage in that land. I swear to He who opens the seed and moves the winds, on that day the only friends of God are you, your friends, and followers.'"24

Al-Majlisi has also related traditions from her.25

The speeches and poems of Zaynab ('a) about the words and state of Imam al-Husayn ('a) are considered to be the words of the Infallibles ('a).26

In one of her speeches, Zaynab said, "A person who doesn't want any of God's creatures to be his intercessor before God, should praise God. Haven't you heard He said, 'God hears whoever praises Him. So, he fears Him because of His power, and is humble before Him because of His nearness. "'27

• 1. Rayahin al-Shari'ah, vol. 3, p. 46.
• 2. 'Abdullah was the first baby born to Muslimah in Abyssinia from Asma' Bint 'Umays. He was raised under the training of Amir al-Mu'minin Imam 'Ali ('a), and died in the year 80 A.H. in al-Madinah. (Tarikh al-Ya'qubi, vol. 2, p. 198).
• 3. Al-A'lam by al-Zarkali, vol. 3, p. 172.
• 4. Tanqih al-Maqal, vol. 3, p. 80; A'yan al-Shi'ah, vol. 7, p. 140.
• 5. Rayahin al-Shari'ah, vol. 3, p. 38.
• 6. Al-Lahuf 'ala Qatla al-Tufuf, p. 37.
• 7. Al-Lahuf 'ala Qatla al-Tufuf, p. 57.
• 8. Kamal al-Din, vol. 2, pp. 501 and 507.
• 9. Balaghat al-Nisa', p. 20; Al-Lahuf 'ala Qatla al-Tufuf. pp. 63 and 79; Maqtal al-Husayn, vol. 2, p. 40; Bihar al-Anwar, p. 45; Rayahin al-Shari'ah, vol. 3, pp. 141-154; A'yan al-Shi'ah, vol. 7, pp. 138-140.
• 10. Rayahin al-Shari'ah, vol. 3, p. 62.
• 11. A'yan al-Shi'ah, vol. 7, p. 140.
• 12. Dr. 'A'ishah 'Abd al-Rahman, known as Bint al-Shati, taught Qur'anic sciences at the university of Qawawiyyin. She was the author of books such as, Tarajim Sayyidat Bayt al-Nubuwwah.
• 13. Zaynab Banuya Qahrman Karbala, pp. 169-172.
• 14. Mu'jam al-Buldan, vol. 23, p. 191.
• 15. 'Aqilat Bani-Hashim.
• 16. Mu'jam Rijal al-Hadith, vol. 23, p. 191.
• 17. A'lam al-Nisa', vol. 2, p. 91.
• 18. Da'irat Ma'arif al-Qarn al-'Ishrin, vol. 4, p. 795.
• 19. A'yan al-Shi'ah, vol. 7, p. 137.
• 20. Tanqih al-Maqal, vol. 3, p.79.
• 21. Man la Yahdaruhu al-Faqih, vol. 3, p. 567. This is from the speeches of Lady Fatimah al-Zahra' ('a), and only a small portion has been mentioned here. Refer to this book and the books, 'Ilal al-Shara'i, al-Itijaaj by al-Tabrisi, and Rijal al-Kashshi.
• 22. Kamil al-Ziyarat, p. 263.
• 23. Al-Amali by Shaykh al-Saduq, p. 40. Fadak was a village in Hijaz which was about a two to three day trip from al-Madinah. God gave this to the Prophet (S) after the Battle of Khaybar and the conquest of its fortress in the year 7 A.H.
• 24. Kamil al-Ziyarat, chapter 88, p. 266.
• 25. Bihar al-Anwar, vol. 36, p. 351.
• 26. Rayahin al-Shari'ah, vol. 3, p. 57.
• 27. 'Aqilat Bani-Hashim, p. 20.