Death of Zainab (as)

Death Of Bibi Zaynab (‘A) There is dissent among the historians about her death. Some say that she was buried in Jannatul Baqih after she died in Madina.

Dr. Ayesha Bint Shati Misri says:

“The records say that she died on Sunday 14th Rajab 62 Hijra in Cairo. The eyes which had seen the Altar of the Karbala were closed forever and her holy body that had to undergone severe and unbearable hardships was laid in eternal peace. She was buried in the house of Muslima Ibn Makhlid Ansari where she was staying. Her grave is a famous place of pilgrimage where People flock even today from all parts of the world1.”

The story of her life taking misery, grief and agony will be remembered not only in the coming days but for times and ages to come.

Maulana Syed Ibn Hasan Najafi has also written in his book “Hazrat Zaynab al-Kubra Kay Tareekh saz Aur Ahad Afreen Khutbay:”

According to the Egyptians, the holy mausoleum situated in the locality of “Qanatrus Saba” at Shahrah-e­Zaynab is the Shrine of “Sani Al-Zahra” Bibi Zaynab (‘a).

Some historians say that she went to Syria with her husband Abdullah Ibn Ja’far at-Tayyar, she fell ill and breathed her last. She was buried in the settlement of Rawiya. Her holy Tomb is very famous pilgrimage of “people of faith” where millions of Pilgrims from every part of the world come for Ziarat and are bestowed with solace.

People also say that she is buried in Damascus. When the caravan led by her had returned from Karbala Hazrat Abdullah was in Madina. After sometime he left for Damascus (Detail contained in previous pages) where he had his business and owned some land in the suburbs of Rawiya.

He wrote a letter to Bibi Zaynab asking her to come to Damascus. Though she was faced with such humiliation in Damascus only months ago she in amenability of her husband left for Damascus but died before she could reach Abdullah's land in Rawiya:

How could she settle or stay in that Damascus where she had passed through such treacherous and tragic time?

She must have recollected all the events from Karbala to Damascus and all grievous memories must have started flashing upon her eyes.

Gushing of Euphrates before thirsty men, women and children and their hunger and thirst for three days, looting and burning of tents, bare headedness of ladies before public; six months infant Asghar's fluttering in his father's arms after being hit by Hurmula's three-pronged arrow, fountain of blood from delicate throat: Imam's condition when he buried Asghar, respected Imam going to the battlefield and his head being severed from the body by the meanest enemy.

It was all before her eyes like photos and with all this, the steadfastness in the way of Allah and achieving the objectives of Prophet (S) was possible only by Ahl al-Bayt.

All these events and circumstances tell the world to conclude that the great lady Bibi Zaynab was totally heart broken. The granddaughter of Prophet (S) after the event of Karbala did not live more and in seventeen months time left this mortal world. She died on 15th Rajab 62 Hijra.

The grandfather and the granddaughter in Purgatory must have given condolence to each other and she must have been very fondly and respectfully embraced by the Prophet (S).

Though I have been to Damascus many times, the most memorable visit was my pilgrimage in 1994. After this journey, I have written a travelogue named as Hadith Al-Ishq, some photographs of which are being given here.

After going through the whole episode, it is clear like broad day light that Allah tests even his best bondsmen with hardships, gives respite to the tyrant to add up their sins to maximum and then gives His great rewards to those tested bondsmen and gives severest punishment to their oppressors. 2

During writing this book and going through various references, I cannot describe as to what befell on me and what state of anguish I passed through. But during reading the tragedies and writing the events of “Sham Al-Ghariban” I felt over and over again that the time subtly flew and having been freed from the shackle of time and space3.

I reached Maidaan Al-Karbala on 30th June 2003 that is, 29th Rabi-us­Sani 1424 Hijra, I fell that I could see everything and all around without moving my eyes and turning my head. The whole pathos of “Yaum Ashura” in Karbala was vivid before my sight. All what I saw I want you also to see with me:

“This is the Day of Ashura, time of Asr prayer is passed. Battlefield is silent. The surrounding is annihilating, there is a deep feeling of nothingness save God, there is a howling wilderness. On one side, however, Yazid's army is making merry, on the other, the family of the Prophet (S) sitting beside their burnt but smoldering tents.

They are bareheaded and the refulgent sun hid itself amdist the gloomy darkness of Sharn al-Ghariban. The evening sets in. 'The evening when the prayers of Shab Ashur not there, the evening when Imam Husayn (‘a) had fulfilled the covenant that he had made in his childhood.

The evening when 72/73 devotees of Imam sacrificed their lives and their bodies scattered on the burning sand of the desert. The evening when the lump of earth given by the Prophet (S) to Bibi Umm Salama turned blood-red. The evening Yazid's army celebrating festivity, drunk and intoxicated. The evening when Ahl al-Bayt were without their guardian.

The evening when Ahl al-Bayt were bare headed without veil. The evening when Qasim was not there, Ali Akbar, Abbas, six months Ali Ashgar, Aun and Muhammad were not there. By Allah! I feel that I am physically present in Maidan al-Karbala and witnessing everything; in the state of unconsciousness. I often think that could I really be there on the Day of Ashura and I could sacrifice my life on Husayn (‘a) in the way of Allah”?

I sometimes wonder and am aggrieved at some of the Zakirs who when come to this part of the tragedy are listless in their declamation and despite all the slogans and charade of faith no one of them appears really impressed in himself but tries to impress the listeners. It seems that all the outpourings are not coming from their hearts but only from the tongue.

The aim of the Zakirs seems more to be prominent in society than to touch the hearts of the Ummah.

One can instill his message into heart if honest and sincere

Has Power to fly without feather can attract people and endear

Remembering the martyrs of Karbala is a noble cause and should always continue4 with utmost sincerity so that the Muslim Ummah should never forget this tragedy, should remember determination and steadfastness of Imam Husayn (‘a) and the Ahl al-Bayt and should always bear in mind not to surrender to the oppressors at any cost.

Our oppressed and ailing Imam Ali Zayn al-Abidin (‘a), Bibi Zaynab (‘a) and the other prisoners or Karbala during and after the tragedy of Karbala offered sacrifices with holy holy intentions, undefiable faith and passion for Islam and they endured the agonies and hardships with undiminishing passions.

This gives us message to think that our Majalis should instill into our heart head and inculcate in us sense of honesty, collectiveness, respect for humanity, support to the oppressed, hating the tyranny, fighting injustice and willingness to sacrifice our wealth and life for Islam.

We should all bear in mind that in real sense the admission and acknowledgement of sacrifices of the martyrs and the prisoners of Karbala should be that the majalis should fulfill the need of character building, right thinking and refrain from show5 and affectation.

I have great respect for Ulema, scholars and the intellectuals, every word of their speech is instilled in the heart and not that their knowledge is reflected but adds to the knowledge and affability of their listeners (Samaeen al-Majlis) also.

I write this as a prelude to the appeal I would like to make to the Zakirs who relate the incidents of Karbala so beautifully but the listeners are not able to receive the message. I regret but wholeheartedly feel that such Zakirs would agree that their speeches should compliment their words in such a way that their words should commensurate with practicality in their lives for the congregation to follow them and to ultimately by their best to follow the footsteps of our great people and the Imams.

Our weeping, wailing and mourning would serve no purpose if we have no good deeds to our credit. If all the orators from the mosques and the imambargahs start doing as they say in their speeches the listeners may surely be impressed and attributed towards the lessons given to us in and after Karbala.

Inundating eyes with tears like “Nooh Deluge” bears no fruit

Effective speeches instilling in head and heart are real root

Address or speech in majalis comprise of three main points:

1. Affiliation and love wilh Husayn Ibn Ali (‘a) and Ahl al-Bayt Al-Rasul should be profound and binding of feelings and passion be strengthened.

2. Events of Karbala be coherently narrated with eloquence so that the listeners have rapt attention, their knowledge enriched and requital they will receive.

3. Knowledge of religion be increased and matured so that the listeners feel inclined to be good and do good. The speech, however be fluent with rank and dignity but not irrelevant.

Cruel becomes submissive and obedient if one is polite

Stony teeth arrayed before the soft tongue but never bite

Sometimes this comes to the mind of some common people end some people express also that a cruel and tyrant ruler of a grand empire whose boundaries were up to Sindh and Multan stood against 72/73 devotees of the respected Imam.

This also holds good that the ruler clamped restriction over water and had closed all routes of transport so much so that the respected Imam could not be able to provide either food or water to his devotees.

People of such thinking altogether forget that on one side was the tyrant empire under the influence of Satan and under full greed of worldly gains6 and on the other were devotees of Islam who were following the path of God and who always urged to sacrifice their everything on the religion. They kept sacrificing, showing patience and kept following the right path.

People of faith always believed that God the great on some occasions tests His beloved bondsmen by putting them soaked in earth and blood and He gives respite to the enemies.

And this was the spirit under which the martyrs of Karbala sacrificed their everything so much so that they sacrificed their lives also, the prisoners of Karbala endured the calamities, earned the pleasure of God, enlivened and radiantly glorified Islam. This was the aim, this was the objective and this was the goal of Imam Husayn (‘a) and not at all a desire for power.

His journey with women, children, all unequipped, without provision.

To slop evil, prevail justice at all at cost and perpetuate Nana's religion

Husayn's objective was never to conquer and have empire Evident it is, Yazid had lust for power, Husayn never had any such desire.

Before I conclude I wish to lucubrate a few more lines and seek close attention and thought of my readers:

Life After Death Every individual on this earth is writing his own book of life. Whether he writes about others or not, he is conscious of it or not, pages of his own book of life keep adding up every day. In this book, all what we think, we see, we hear and we do or desire to do; our thinking and our deeds are being fully recorded.

No one can tamper anything in this book. Although author of the book is the individual himself but the writer is someone else who is not visible. In this book there is a complete record of good and bad deeds of the individual. With the reference of this very book, one will stay in the world herea after, that is “Aalam Al-Barzakh”.

And on the day of Judgment, that is, “Youm Al-Qiyamat” this very book, as per the deeds of the individual will be held in his right or left hand.

God reveals in Qur’an Al-Majeed:

وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ

“We have put overyone's scroll of Conduct Sheet banded round his neck and on Doomsday will provide to him the book i opened for him” (17:13).

وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

“and will ask him to read the book of his life as he himself is competent enough to analyse the record of his doings”. (17:14).

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ

“The one who will be given his/her conduct sheet (record of doings) in right hand will say to others to see his/her sheet” (69:19).

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ

“The one who will receive his/her conduct sheet (record of doings) in left hand will say alas! I should not have received it”. (69:25).

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ

“And the one who will receive his/her conduct sheet (record of doings)” (84:7).

- فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

“from right will be dealt lightly and quickly” (84:8).

وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ

“And the one who will receive his/ her conduct sheet (record of doings) from rear” (84:10).

–فَسَوْفَ يَدْعُو ثُبُورًا

“he/she will call death” (84:11).

وَيَصْلَىٰ سَعِيرًا

“and will burn in Hell” (84:12).

Now I end up the book and pray to God to have our all work accomplished in better way and to bless us with his protection from disgrace in this world and from punishment in the life hereafter.

“Oh God! I beg your forgiveness and pray for our health and well being”.

“To err is human and to forgive is Divine”!

I will wish my readers to please overlook the oversights and include me in their prayers. I shall, however, whole-heartedly welcome them if they differ at any content of this book and convey to me the suggestions if they have any.

May God bless all well to them who care and have love for humanity

May God bless those having piety virtue devotion love and sincerity.

Syed Ali Akbar Rizvi

Karachi