Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 1: Lady Shahzanan

We are before a noble mistress. The mistress was among the honorable pure women of the Muslims. She was the great mistress, Shahzanan. She was the daughter of the (Iranian) kings and was mother of Imam Zayn al-‘Abidin, peace be on him. This great mistress occupied an important position in the world of the Muslim woman. Indeed, she was among the great mistresses of her time. She was among the prominent Muslim women and was distinguished by noble qualities. Among them are:

A. She had a very clear lineage. She was the daughter of Choesroe, the just king and pride of the kings of the East. Concerning him, the Prophet, may Allah bless him and his family, said with pride: “I was born at the time of the just King, Choesroe.”

B. She was the wife of the father of the free and lord of martyrs, Imam Husayn, peace be on him.

C. She was the mother of Imam Zayn al-‘Abidin and Sayyid al-Sajidin, peace be on him.

D. She was the grandmother of the pure Imams from among the children of Imam Zayn al-‘Abidin, peace be on him.

E. She was the holy relationship between the Arabs and the Persians.

Indeed these qualities added honor to her honor and glory to her glory.

Her Psychological Traits

As for her psychological traits, they were chastity, purity, perfection, standard morals, and cleverness. As she had good inclinations and honorable traits, the Commander of the faithful (Imam ‘Ali), peace be on him, hastened to marry her to his son Imam Husayn, peace be on him. He ordered him to treat her kindly and to do good for her. We will briefly present some of her affairs according to what the references have mentioned.

Reports of her Marriage

The reports have differed over the time when she married Imam Husayn, peace be on him. The following are some of them:

A. At the Time of ‘Umar

Al-Kulayni reported on the authority of Imam Abu Ja‘far al-Baqir, peace be on him. He said: “When Yazdigird’s daughter came, ‘Umar made the virgins of Medina honor her. When ‘Umar looked at her, she covered her face and said: “Uf biru’jj bada Hurmuz.” These words meaning the day of Hurmuz has become black because his daughters have become prisoners.

“Is she abusing me? “asked ‘Umar. “That is not for you,” said the Commander of the faithful, “Let her choose a person from the Muslims.”

She walked till she put her hand on the head of al-Husayn, peace be on him.1

Some historians have mentioned a report similar to this account. They said: “Yazdigird had two daughters. They were taken prisoners during the time of ‘Umar. Thus, the Commander of the faithful (Imam ‘Ali), peace be on him, took them. Of these he had given Imam al-Husayn and she bore him Zayn al-‘Abidin. He had given the other to Muhammad b. Abi Bakr and she bore him al-Qasim.2

Ibn Kullakan has mentioned a similar report to this. However, he has added that they were three (daughters). So he (the Commander of the faithful) had given the third to ‘Abd Allah b. ‘Umar.3

B. At the Time of ‘Uthman

Al-Sadu’q has reported: “When ‘Abd Allah b. ‘Umar conquered Khurasan (Iran) during the days of ‘Uthman, he took the two daughters of Yazdigird prisoners. He sent them to ‘Uthman. Of them the latter had given to al-Hasan. He had given the other to al-Husayn.4 ”

C. At the Time of the Caliphate of the Commander of the Faithful

A group of the historians and the narrators has reported: “When the Commander of the faithful (Imam ‘Ali), peace be on him, had assumed the caliphate, he appointed Hurayth b. Jabir over part of the eastern provinces. The latter had sent him two daughters of Yazdigird b. Sharyyar. Of these he had given his son al-Husayn, peace be on him, Shahzanan and she bore him Zayn al-‘Abidin, peace be on him. He had given the other to Muhammad b. Abi Baker and she bore him al-Qasim, the famous jurist.”

These are the reports which have been mentioned of her marriage to Imam (Husayn), the Lord of martyrs, peace be on him. Worth mentioning, the last two reports have not mentioned the capture of Mrs. Shahzanan with her two sisters, rather they have mentioned that they were sent to the Caliph. But the first report is clear in mentioning their capture.

Checking the Reports

We must check these different reports. We think that the first report is incorrect for the following reasons:

1. Yazdigird was alive throughout the caliphate of ‘Umar. He died after his death. He was killed in Maru in the year 30 A.H. That was in the sixth year of the caliphate of ‘Uthman. We firmly believe that Shahzanan and her two sisters disappeared after the murder of their father till the caliphate of the Commander of the faithful (Imam ‘Ali). The Commander of the faithful appointed Hurayth b. Jabir over that area. The latter found them and sent them to the Imam, peace be on him.

2. What Abu Hanifa reported indicates that the first report is incorrect. When the daughter of Yazdigird was brought to the Commander of the faithful, he, peace be on him, said to her:

“Choose whomever you want of the Muslims.”

She answered with awareness and high purpose:

“I want a head over whom there is no head.”

This indicates the strong awareness of this Princess.

The Imam answered her kindly, saying:

“Indeed ‘Ali is an old man.”

This means that the Imam was in no need of women, for he was an old man. Besides he was busy treating the general affairs that surrounded him.

But the Princess insisted on her idea, saying:

“I talked completely to you.”

Some Persian leaders asked the Imam to marry her to them.

The Imam answered, saying: “That is up to her. If she wishes to refuse (marriage), (she can refuse it). If she wishes to accept (marriage), (she can accept it).”

The Imam had no right to impose marriage on her, rather that was up to her psychological wishes. No one had the right to force her to what he wanted. The Mistress refrained from answering him.5 We firmly believe that it was Mrs. Shahzanan. Her marriage took place during the time of the Commander of the faithful, peace be on him.

3. The third report is the most famous of the foregoing two reports. Most jurists think that fame makes the report superior to (the other reports). Al-Muqrim, a researcher, believed in this report.

Irregular Ideas

Some historians have mentioned irregular ideas concerning the lineage of Mrs. Shahzanan. They are as follow:

A. She was from the country of al-Sind.6

B. She was among those who were taken prisoners in Kabul.7

These two ideas oppose what the narrators and the historians have unanimously agreed on, for they said that she was the daughter of Yazdigird, the king of the Persians. That was famous even during the time of the Imam. All the people knew that. In this connection, Abu al-Aswad al-Du’ali, who was contemporary with the Imam, recited:

Indeed there is a son between Kasra and Hashim.

He is more noble than him to whom charms were

entrusted. He is the light. The place of his secret

is the Light of Allah.

He is the source of the fountain of the Imamate.8

He is knowledgeable.

Imam Zayn al-‘Abidin, peace be on him, denoted that when he said: “I am the son of the two good (communities).” With this he, peace be on him, referred to the well-known tradition: “Allah, the Most High, has two good (communities) among His creatures. His good (community) from the Arabs is Quraysh, and from non-Arabs is Persia.9 ” Some historians said: “Indeed ‘Ali b. al-Husayn (Zayn al-‘Abidin) gathered prophethood and authority on the side of his grandfathers.”

Her Holy Name

The mother of the Imam, peace be on him, was known as Shahzanan. This was not her name. Rather it was her nick-name. It means the queen or the mistress of the women.10 However, the historians have differed over her name. The following are some of her names:

1. Salama.11

2. Salafa.12

3. Ghazala.13

4. Salama.14

5. Sadira.15

6. Shaharbanawayh.16

These are some of the ideas which we have mentioned concerning her name. It does not concern us which name is correct, for it does not avail readers.

The Holy Relationship

Mrs. Shahzanan was the holy relationship between the Arabs and the Persians. This is because she was the mother of Zayn al-‘Abidin, who was the son of the two good (communities) and father of the pure progeny who filled the world with all the factors of awareness, dignity, and advancement. Sayyid ‘Abid al-‘Aziz Sayyid al-Ahal said: “Zayn al-‘Abidin is a strong relationship between us, we, the Arabs, and the Persians.

Then he is a strong relationship among all people. It is as if he is among the strong causes which the Subtle, the Powerful (Allah) drove to erase division, to strengthen unity, and to bring people close to each other.17 ” This was the strongest relationship between the Arabs and the Persians because it has spread love, affection, and unity among them.

Pre-Islamic Beliefs

Islam destroyed the pagan beliefs that divided the Muslims and paralyzed their unity. Among those beliefs was that an Arab did not marry a non-Arab (woman). This is because he wanted to preserve Arab blood and lineage. Surely this phenomenon divided the Muslims and destroyed their unity. Islam indeed cast away this hollow selfishness and these vain titles. It supported the honor and beauty of soul. Hence the Prophet, may Allah bless him and his family, said: “Surely, the most honorable of you with Allah is the most pious of you.”

Islam has denoted in a positive way the just equality among the Muslims. It has destroyed class differences and all racism. Allah’s Apostle, may Allah bless him and his family, married his relative Zaynab, the daughter of Jahash, who belonged to the chiefs of the Hashimites, to his retainer, Zayd b. Haritha. He, may Allah bless him and his family, wanted the Islamic community to learn a lesson from that and to follow this clear straight path. The Imams of the members of the House (ahl al -Bayt), peace be on them, followed this Prophetic method. They waged war against racism and resisted pre-Islamic beliefs by marrying female slaves after they had released them.

They sometimes married them with money before they had freed them. This had great influence on the Arabs, and they abandoned their pre-Islamic beliefs. The historians said: “Imam al-Husayn, peace be on him, married Mrs. Shahzanan and she bore him the great figure of guidance, Imam Zayn al-‘Abidin, peace be on him. The Arabs saw his perfection and his high self. Hence Quraysh hurried to marry slave-wives.18 ” Al-Mubarrad has narrated the following on the authority of a man from Quraysh. The man’s mother was a slave-wife. The man said: “One day I sat with Sa‘id b. al-Musayyab, and he asked me: ‘Who are your maternal uncles?’ My mother is a slave-wife, I answered.”

Sa‘id disdained the man. However, the man was clever. He waited for a while. In the meantime Salim b. ‘Abd Allah b. ‘Umar came. The latter was a Quraysh great figure, but his mother was a slave-wife. Sa‘id talked with Salim. Then the latter went away. So the man asked Sa‘id:

“Uncle, who is this man?”

Sa‘id became angry. He shouted at the man, saying:

“Glory be to Allah ! Do you ignore this man who is from your people? This is Salim b. ‘Abd Allah b. ‘Umar b. al-Khattab.”

“Who is his mother?” asked the man.

“A slave-wife,” replied Sa‘id.

Then al-Qasim b. Muhammad b. Abi Baker came to Sa‘id. The former’s mother was a slave-wife. A talk took place between them. When al-Qasim went away, the man asked Sa‘id the same question. The man answered him in the same manner. Then Imam Zayn al-‘Abidin came. Sa‘id welcomed him warmly. When the Imam went away, the man asked Sa‘id: “Uncle, who is this man?”

“This is whom no Muslim can ignore. This is ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib,” replied Sa‘id angrily.

“Who is his mother?” asked the man.

“A slave-wife,” replied Sa‘id.

“Why did you disdain me when I said that my mother was a slave-wife? Is my mother not similar to theirs?” asked the man.

Sa‘id confessed his mistake. He admired the man and took care of him.19

This bad phenomenon prevailed that time. It resulted from the backgrounds of the pre-Islamic time that was intellectually and socially backward. One has no shortcoming when his mother is from Rome, Persia, and the like. For this reason the poet said:

Do not curse the person whose mother is from the Romans

Or is black from the non-Arabs.

Indeed the mothers of people are entrusted containers

And the lineage has fathers.

They only thing that increases the importance of the person is his good deeds, his services for his community, and his high self even though his mother is black from non-Arabs. If the person’s deeds are bad, then he is mean even if he is a Sharif from Quraysh. The great Islam has underlined that. It does not hold importance to anything except good deeds, for they are the only criterion in showing the high and low position in it.

Imam ‘Ali took care of Her

Imam ‘Ali, the Commander of the faithful, peace be on him, took care of Mrs. Shahzanan, for he was aware of her belief and her perfect intellect. A group of traditions was narrated on his authority. The traditions have praised her outstanding qualities. Some of them are as follows:

A. He recommended his son, Imam Husayn, to treat her kindly, saying: “Treat Sharbanawayh kindly, for she is satisfactory. She will bear you the best of the people of the earth after you.20 ”

B. He told his family that she would be the pure mother of the pure Imams. He, peace be on him, said: “She is the mother of the trustees (of authority), the pure progeny.21 ”

The pure Imams, from whom Allah kept away the uncleanness and purified thoroughly, branched from this noble Mistress.

Imam ‘Ali, the Commander of the faithful, took care of Mrs. Shahzanan, for he knew that she had good abilities such as virtues, perfection, and politeness. He, peace be on him, asked her: “What have you memorized from your father after the Event of the Elephant?”

She answered him with this golden word that denotes her father’s vast intellect and his experience in the affairs of life:

He said: “When Allah overcomes an affair, the ambitions become humble after it. When the period is over, death is in the means.”

The Imam was astonished at this wise word that indicates the reality of life. Hence he admired her, saying: “What good your father said ! All matters are subject to destiny, so much so that sometimes death results from effort.22 ”

Everything in this existence is subject to Allah’s will. Indeed Allah, the Most High has the power over everything. Man may depend on firm means. He thinks that such means protect him from dangers. However, they do not avail him. This is because they might endanger him. Therefore, his death results from them.

Al-Husayn took care of Her

Imam Husayn, peace be on him, took care of his wife, Mrs. Shahzanan, very much. He preferred her to his wives. As a result this Mistress found respect and honor with the Imam. So she forgot the luxurious life which she led during the rule of her father. The Imam taught her the Islamic spiritual teachings to the extent that she renounced her royal life. Sayyid ‘Abd al-Aziz Sayyid al-Ahal said: “Al-Husayn, peace be on him, taught her Islamic teachings to the extent that she forgot the palaces of al-Mada’in and the meadows of Kabul.23 ”

The Historians praised Her

Some historians praised this noble Mistress. The following are their words (concerning her):

A. Al-Mubarrad

Concerning this great Mistress, al-Mubarrad said:

“Shahzanan was among the excellent women.24 ”

Indeed Shahzanan was among the mistresses of the women. She was chaste, and her intellect was perfect. Moreover, her morals were high.

B. Ibn Shadqam

Ibn Shadqam said: “Shahzanan had many outstanding merits.25 ”

C. Al-Kunji

Imam al-Hafiz, Muhammad b. Yousif al-Kunji, said: “Allah, the Blessed and Exalted, created the rightly-guided Imams, from among the progeny of al-Husayn, from the daughter of Choesroe with the exclusion of the rest of his wives.26 ” Indeed Allah bestowed His favors and His care on this noble Mistress. He endowed her with great favor. He made her a noble mother for Imam Zayn al-‘Abidin and good pure grandmother for the pure Imams, who raised the Word of Allah high in the earth.

With this we end our talk about the affairs of this great Mistress.

Notes

1.Usu`l al-Kafi, vol. 1, p.467. Dala’il al-Imama, p.370.

2.Shadharat al-Dhahab, vol. 1, p.104. Nazhat al-Majalis, vol. 2, p.192. Zahrat al-Maqu`l, p.6.

3.Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p.429.

4.‘Uyyu`n al-Akhbar wa Funu`n al-Athar, p.143. Roudat al-Wa‘izin, vol. 1, p.137. Tuhfat al-Raghib, p.13. A‘lam al-Wara, p.151. Al-Mufid, al-Irshad.

5.Al-Akhbar al-Tiwal.

6.Mir’at al-Jinan, vol. 1, p.190. Al-Niju`m al-Zahira, vol. 1, p.229. Al-Munammaq fi Akhbar Quraysh, p.437.

7.Al-Ya‘qu`bi, Tarikh, vol. 3, p.46.

8.Bihar al-Anwar, vol. 46, p.166.

9.Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p. 429. Ibn Tolo`n, al-A’mmia al-Ithna ‘Ashar, P. l75.

10.Al-Shiblanji, Nu`r al-Abbsar, p.126.

11.Usu`l al-Kafi, vol. 1, p.466. Siyar ‘Alam al-Nubala’, vol. 14, p.237. Khalifia Khayyat, al-Tabaqat, p.238. Al-Nisabu`ri, al-Asami wa al-Kuna.

12.Al-Dhahabi, Tarikh al-Islam, vol. 2, p.46. Al-Imama fi al-Islam, p.116. Ansab al-Ashraf, p.102. Al-Bustani, Da’irat al-Ma‘arif, vol. 9, p.355. Nu`r al-Abbsar, p.136. Al-Kamil, vol. 2, p.464.

13.Safwat al-Saffwa, vol. 2, p.52. Shadharat al-Dhahab, vol. 1, p.104. Sir al-Silsila al-‘Alawiya, p.31. Nihayat al-Irab, vol. 21, p.324. Kulasat al-Dhahab al-Masbu`k, p.8.

14.Al-A’imma al-Ithna ‘Ashar, p.75.

15.Al-Ithaf bi Hub al-Ashraf, p.49.

16.Roudat al-Wa‘zin, vol. 1, p.237. ‘Uyyu`n al-Mu‘jizat, p.31. Ghayat al-Ikhtisar, p.155.

17.Zayn ‘al-Abidin, p.7.

18.Ibn ‘Asakir, Tarikh Dimashq.

19.Al-Mubarrad, al-Kamil, vol. 2, p.462 Nazhat al-Jalis, vol. 2, p.23. al-A’mmia al-Ithna ‘Ashar, P. l76.

20.‘Uyyu`n al-Mu‘jizat. Ithbat al-Hudat, vol. 5, p.14.

21.Basa’ir al-Darajat, p.96. Ithbat al-Hudat, vol. 5, p.214. Nasikh al-Tawarikh, vol. 1, p.13.

22.Al-Mufid, al-Irshad, p.160. Al-Bihar, vol. 46, pp. 11-12-.

23.Zayn ‘al-Abidin, p.16.

24.Al-Kamil, vol. 2, p.462.

25.Zahrat al-Maqu`l, p.16.

26.Kifayat al-Talib, p.414.

Chapter 2: The Great Baby

The world brightened when Imam Zayn al-‘Abidin, peace be on him, was born, for he would split the fountain of knowledge and wisdom in the earth. He would also show, through his behavior, wonderful examples of self-negation, renouncing the world, and cleaving to Allah. The Prophet’s family was very happy to receive this blessed baby, of whom the Prophet, may Allah bless him and his family, gave good news.

All the companions who had good relations with the members of the house (ahl al-Bayt) were happy to hear of the birth of Imam Zayn al-‘Abidin. Some historians said that the Imam was born weak and thin. Sayyid ‘Abid al-‘Aziz Sayyid al-Ahal said: “He (Zayn al-‘Abidin) was born weak and thin. Gleams as faint as dim worry appeared in his eyes. These broken gleams indicated coming grief.1 ” Misfortunes and pain accompanied him from his childhood. Among them was that his pure mother died while he was still a baby in the cradle.

The Rites of his Birth

Imam ‘Ali, the Commander of the faithful, peace be on him or his son Imam Husayn, peace be on him hurried to perform the religious rites of birth for the blessed baby; he said the azan in his right ear and the iqama in his left year. With this he established in his heart a temple beating with the feelings of piety and righteousness. They were active tunes directing him to kindness and good deeds.

The first thing with which Imam Zayn al-‘Abidin was received was the words Allahu Akbar (Allah is Great) ! These words were printed in his heart and senses, so they became some of his qualities. On the seventh day of his birth, his father sacrificed a ram for him (in the ceremony of a‘qiqa), cut his hair and gave silver or gold as equal to its weight as alms to the poor and needy according to the holy Islamic Sunna.

The Place of his Birth

The historians differed over the place where Imam Zayn al-‘Abidin was born. The following are what they have mentioned:

(A) He was born in Kufa.2

(B) He was born in Medina.3

I (the author) think that he was born in Kufa. This is because the narrators and the historians mentioned that he was born two years before the death of his grandfather, the Commander of the faithful, peace be on him4 . It is certain that Imam al-Husayn and his family were in Kufa along with Imam ‘Ali, the Commander of the faithful, peace be on him. None of them lived in Medina throughout his succession (to authority).

The Time of his Birth

The historians differed over the time when Imam Zayn al-‘Abidin was born. The following are what they have mentioned:

(A) He was born on the fifth day of Sha‘ban in the year 38 A.H.5 That was on Thursday.6

(B) He was born on Friday on the ninth of Sha‘ban in the year 38 A. H.7

(C) He was born in the half of Jamadi al-’U@la in the year 38 A. H.8

(D) He was born on Friday the 26th of Jamadi al-Akhira in the year 38 A.H.9

(E) He was born in the months of the year 33 A. H.10 This idea is irregular and opposes the narrators and the historians who mentioned that the Imam was born in the year 38 A. H.

The Imami Shi‘ites have adopted the first idea, and they hold their public festivals on the fifth of Sha‘ban to celebrate Imam Zayn al-‘Abidin’s birth.

His Name

The historians and the narrators unanimously agreed that the greatest Prophet, may Allah bless him and his family, named his grandson ‘Ali b. al-Husayn and gave him the surname of Zayn al-‘Abidin. That was ten years before he was created, and that was among the wonderful signs of his prophecy. The accounts have been frequently reported on his authority. The following are some of them:

The great Companion Jabir b. ‘Abd Allah al-Ansari reported: “While I was sitting with Allah’s Apostle, may Allah bless him and his family, he put al-Husayn on his lap and played with him, and then he, may Allah bless him and his family, said: ‘Jabir, a son will be born for him, and the son will be called ‘Ali. A caller will call out on the Day of Judgment: ‘Let Sayyid al-‘Abidin (the Lord of worshippers) stand up.’ So his son will stand up. Then a son will be born for him, and the son will be named Muhammad. When you meet him, recite my greetings to him.11 ’”

Jabir proclaimed this tradition, and he also met Imam Muhammad al-Baqir, peace be on him, and recited these greetings to him, and the latter was delighted with them.

2. Al-Hafiz b. ‘Asakir reported on the authority of Sufyan b. ‘Ayyina, on the authority of b. al-Zubayr, who said: “While we were (sitting) with Jabir, ‘Ali b. al-Husayn came. Jabir said to him: ‘When I was (sitting) with Allah’s Apostle, may Allah bless him and his family, al-Husayn came to him. He (the Prophet) embraced him (al-Husayn), kissed him, sat him beside him, and said: ‘A son will be born for this (i.e., al-Husayn), and a caller will call out on the Day of Judgment: ‘Let Sayyid al-‘Abidin (the Lord of worshippers) stand up, and he will stand up.’12 ”

3. Sa‘id b. al-Musayyab reported on the authority of b. ‘Abbas, on the authority of Allah’s Apostle, may Allah bless him and his family, who said: “A caller will call out on the Day of Judgment: ‘Where is ‘Ali b. al-Husayn?’ I will see my grandson ‘Ali b. al-Husayn appear from among the ranks.13 ”

These are some of the traditions which were narrated on the authority of the Prophet, may Allah bless him and his family. They show that the Prophet named his grandson ‘Ali and gave him the nick name of Zayn al-‘Abidin (the adornment of the worshippers), and they also show that the Imam has an important position with Allah, the Glorified.

Ibn Taymiya

Ibn Taymiya denied that the Prophet, may Allah bless him and his family, gave this name to his grandson ‘Ali, and he said: “This thing has no source, and the knowledgeable people have not narrated it.14 ” However, Ibn Taymiya did not want to mention what the main narrators and historians reported, for he deviated from the truth and showed enmity towards the members of the House (ahl al-Bayt), peace be on them, whose love Allah has made obligatory, and whom the Prophet, may Allah bless him and his family, made life boats and security for mankind. Besides he denied all their outstanding merits and deeds which the historians have narrated.

His Kunya

Imam Zayn al-‘Abidin, peace be on him, was given the Kunya of:

Abu’ al-Husayn.

Abu’ al-Hasan.

Abu’ Muhammad.15

Abu’ ‘Abd Allah.16

His Nick Names

As for his nick names, they show his good inclinations, his excellent qualities, his noble morals, his obedience and worship to Allah. The following are some of them:

1. Zayn al-‘Abidin

His grandfather Allah’s Apostle, may Allah bless him and his family, gave him this nick name, namely Zayn al-‘Abidin or the Ornament of the worshippers, as we have already mentioned. The Imam was given this nick name because he worshipped Allah abundantly.17 He is known and famous for this nick name, which has become his name. No one before or after him has been given this nick name. Indeed he is the ornament of the worshippers and pride of those who obey Allah, the Glorified.

2. Sayyid al-‘Abidin

Among his prominent nick names is Sayyid al-‘Abidin or the Lord of the worshippers, for he yield to Allah and obeyed Him, and no one worshipped Allah as he did except his grandfather, the Commander of the faithful, peace be on him.

3. Dhu’ al-Thafanat

He was given the nick name of Dhu’ al-Thafanat or the one with calluses because something like the calluses of the camel appeared on the parts on which he prostrated.18 Imam Abu’ Ja‘far al-Baqir, peace be on him, said: “My father had prominent marks on the places on which he prostrated, and he cut them twice a year: (He) cut five calluses every time, so he was called Dhu’ al-Thafanat (the one with calluses).19 ” In another narration it is said that he collected his calluses in a bag and asked his children to bury them with him.

4. Al-Sajjad

Among his holy nick names for which he is famous is Al-Sajjad20 or the one who constantly prostrated himself in prayer. He prostrated himself in prayer to Allah and obeyed him more than the people did. Imam Abu’ Ja‘far al-Baqir, peace be on him, talked about the constant prostration of his father, saying: “When ‘Ali b. al-Husayn mentioned Allah’s favors toward him, he prostrated himself in prayer. (When he) read a verse with prostration of the Book of Allah, the Great and Almighty, he prostrated himself in prayer. When Allah drove away from him a misfortune which he was afraid of, he prostrated himself in prayer. (When he) finished his obligatory prayers, he prostrated himself in prayer. The marks of prostration were prominent on the parts on which he prostrated, so he was called al-Sajjad.21 ” Ibn Hammad composed a poem about the constant prostration and worship of the Imam. The following are some lines of the poem:

The monk of ahl al-Bayt was and is still given the nick

name of al-Sajjad because of his worship.

He spent his days fasting, to turn to Allah

in repentance, and he passed his night with night prayer.

Therefore, who is strong enough to perform his knowledge

and his faithfulness, and who is strong enough to perform

his piety and worship?22

5. Al-Zaki

He was given the nick name of al-Zaki or the pure one because Allah purified him, as He took away uncleanness from his grandfathers and purified them completely.

6. Al-Amin

Among his holy nick names for which he is famous is al-Amin or the trusted one.23 He was ideal for this noble quality, so he, peace be on him, said: “If the killer of my father deposited with me the sword with which he killed him, I would give it to him.”

7. Ibn al-Khiyaratayn

Another of his holy nick names for which he is famous is Ibn al-Khiyaratayn or the son of the best two. He was proud of this nick name and said: “I am the son of the best two.” He referred to the words of his grandfather, Allah’s Apostle, may Allah bless him and his family, who said: “Allah, the Glorified, has the best two from among His servants, so His best one from among the Arabs is Hashim and from among non-Arabs is the Persians.24 ” Al-Shabbrawi ascribed to him these lines in which he has shown his pride of this nick name:

The choice of Allah among men is my father after my

grandfather, and I am the son of the best two.

Silver was formed from gold, therefore I am the silver,

the son of the two golden ones.

Who has a grandfather like my grandfather or (father) like

my father from mankind? I am the son of the two moons.

Fatima the chaste is my mother, and my father is the one

who destroyed the unbelievers at Badr and Hunayn, and

who took part at the battle of Uhud, which quenched the

thirst of one of the two armies.25

I (the author) firmly believe that these lines do not belong to Imam Zayn al-‘Abidin, rather they belong to his father, for they are clear in showing this.

These are some of his nick names, other nick names have been mentioned for him.26 They show his excellent qualities and his great inclinations.

The Death of his Mother

The first misfortune which befell the Imam occurred in the early stages of his childhood with the death of his mother, who suffered from childbed fever. Imam al-Husayn, peace be on him, did his best to save her from this dangerous illness but he was unable to do that. The illness destroyed her completely where she lost her vitality and became a lifeless body. She looked with pain and sorrow at her thin son, who was deprived of her affection and love.

The fever attacked her intensely, and she suffered from severe pain for numerous days till her soul ascended to heaven, so it was the most sublime soul that went to heaven.27 When she died, one of the plain pages of virtue and chastity and modesty ended. It was a sad day for the Prophet’s family when this great lady died, for she represented honor and virtue. Imam Husayn, the prominent Muslim figures, and a large number of Muslims escorted her to her final resting house. They buried her holy body in Kufa. Imam al-Husayn felt pain for the death of this lady, who lived among them for days like the days of flowers, namely she did not live for a long time.

Imam Zayn al-‘Abidin, peace be on him, suffered the death of his mother while he was in the early stage of his childhood. This was the beginning of the adversities and misfortunes which poured on no one else except him.

His Nursemaid

Imam al-Husayn, peace be on him, asked a pure lady from his slave-wives to look after his son Imam Zayn al-‘Abidin. This righteous woman took great care of him; she treated him as the affectionate mother treated her own son. Imam Zayn al-‘Abidin, peace be on him grew in an atmosphere of intense secrecy. No one told him about the death of his mother till he became a grown-up lest he should be upset and worried.28

His Physical Qualities

The historians have mentioned the Imam’s physical features and qualities as follows: “‘Ali b. al-Husayn was brown, short, thin, and gentle.29 ” When he became old, he became thin and weak. This is because he worshipped Allah constantly. Moreover, the tragedy of Karbala’ drowned him in sorrow and pain, for its terrors accompanied him till he met the Highest Comrade (i.e. Allah).

His Solemnity

The Imam’s face shined with the light of the prophets. Hence the faces and foreheads yielded to his solemnity. Al-Farazdaq, the greatest Arab poet, described his solemnity in his wonderful ode, saying:

When he comes to touch the corner of the wall of the

Kaaba, it almost grasps the palm of his hand.

He takes care to be modest and he is protected from his

terror.

He only speaks when he smiles.

Al-Shaykhani al-Qadiri said: “The beholders were fixed in gaze at the handsomeness of his face.30 ” His solemnity was similar to that of his grandfather, the greatest Prophet, may Allah bless him and his family. Muslim b. ‘Aqaba who was criminal, blood-thirsty, violated all Islamic values and manners admired his solemnity. When he saw the Imam, he shook with fear. Hence he received him warmly, treated him kindly, honored him, and said to those around him: “Indeed ‘Ali Zayn al-‘Abidin has the qualities of the prophets.”

The Inscription of his Ring

As for the inscription of his ring, it showed that the Imam depended on Allah in all his affairs. The inscription of his ring read: “My success is not but by Allah.31 It was said that the inscription of his ring was: “You have known, therefore do.32 ”

Notes

1.Al-Imam Zayn ‘al-Abidin, p.18.

2.Shadharat al-Dhahab, vol. 1, p.104.

3.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.187.

4.Akhbar al-Diwal, p.109.

5.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.212.

6.Nu`r al-Abbsar, p.136.

7.Roudat al-Wa‘izin, vol. 1, p.222.

8.Bahr al-Ansab, p.52.

9.Al-Imama fi al-Islam, p.116.

10.Al-Nafha al-‘Anbariya.

11.Wasilat al-Mal fi ‘Add Manaqib al-Al, p.7.

12.Tarikh Dimashq, vol. 36, p.142.

13.‘Ilal al-Sharaiya‘, p.87. Bihar al-Anwar, vol. 46, p.3.

14.Minhajj al-Sunna, vol. 2, p.123.

15.Nu`r al-Abbsar, p.137.

16.Tarikh al-Islam, vol. 2, p.66.

17.Tahdhib al-Tahdhib, vol. 7, p.306. Shadharat al-Dhahab, vol. 1, p.104.

18.Subh al-A‘sha, vol. 1, p.452. Bahr al-Ansab, p.25. Tuhfat al-Raghib, p.13.

19.‘Ilal al-Sharaiya‘, p.88. Bihar al-Anwar, vol. 46, p.6, Wasa’il al-Shi‘a, vol. 4, p.977.

20.‘Ilal al-Sharaiya‘, p.88.

21.Wasa’il al-Shi‘a, vol. 4, p.977. ‘Ilal al-Sharaiya‘, p.88.

22.Al-Manaqib.

23.Ibn al-Sabbagh, Al-Fusu`l` al-Muhimma, p.187. Bahr al-Ansab, p.52. Nu`r al-Abbsar, 137.

24.Al-Mubarrad, al-Kamil, vol. 1, p.222. Ibn Khullakan, Wafayat al-A‘yan, vol. 2, p.429.

25.Al-Ithaf bi Hub al-Ashraf, p.49.

26.Nasikh al-Tawarikh.

27.Al-Mas‘u`di, Ithbat al-Wasiya, p.143. Imam Zayn ‘al-Abidin, p.18.

28.Imam Zayn ‘al-Abidin, p.19.

29.Nu`r al-Abbsar, p.36. Akhbar al-Diwal, p.109. Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

30.Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

31.Ibn al-Sabbagh, al-Fusu`l al-Muhimma, p.187. Akhbar al-Diwal, p.109. Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p.192.

32.Ibn Qutayba, ‘Uyyiun al-Akhbar, vol. 1, p.302.