Tuesday, March 3, 2015


Eating is necessary to live and human beings are created for prayer (Ibadah) in the broader sense as mentioned in the Glorious Qur’an Surah al-Zariyat Ayah 56: “Wa Ma Khalaqtu Jinne wal Inse Illah Le’yabudoon.”Consequently, man has to eat so that he may fulfill his purpose of creation. The famous proverb says: “Eat to live not live to eat” The human body works as a vehicle for soul; hence the quality of food influences the soul. In al-Kafi of Yaqub-e-Kulayni volume 5, the Noble Prophet (s.a.w.a.s.) said: “O’ Allah! Grant us abundance of bread, and do not let us be separated from it, for without it we will not be able to perform ritual prayers, fast, and perform our Divine obligations.
The Noble Prophet (s.a.w.a.s.) chose food that was permissible (Halal), simple, and beneficial. He used to eat with his family, servants, and the poor. He always emphasized on eating with others. He would start with the name of Allah and praised Him when the meal was finished. He will only eat permissible food and was guided divinely if impermissible food was presented to him. Once, it so happened that after he put a morsel of cooked meat in his mouth, chewed it but did not swallow and took out from his mouth and said that the mutton was supplied unfairly! The host confirmed that as they could not get a sheep in the market hence they procured a sheep from the neighbor without his permission but expected to pay later.  
He never insisted on any particular type of food, he ate whatever was presented to him within the permissible limits. In most cases he ate barley bread made from whole grain flour. According to Infallible Imam Reza (a.s.), barley was the food of the Prophets and the Righteous People.
He (s.a.w.a.s.) recommended not to eat very hot food but to allow it to cool down as it then becomes blessed. Imam Jafar al-Sadiq (a.s.) said that He (s.a.w.a.s) would broke fast with sweets if available, otherwise with lukewarm water as it cleansed the liver and stomach, strengthens teeth and sharpens eyesight, stimulates blood vessels.
He further said “In the eyes of Allah, nothing is more unfavorable and hated than a full stomach.” It causes disease, hard-heartedness and sluggishness in worship and prayers .Food should be eaten in moderation.
The Infallible Imams had recommended to eat 2 meals a day and a small portion at night and advised not to miss the dinner even if it were 3 morsels, otherwise a vessel dies in the body which will never be revived.
The Noble Prophet (s.a.w.a.s.) said:
                 “Eat when you have appetite for eating, and stop eating while you still have an                               appetite.”
                 “Eat dinner even if it is low quality dates because avoiding dinner will bring about                          old age.”
                 “Eating food with people brings about abundance. One person’s food portion is enough for two the people, and two people’s food portion is enough for four.”       
He (s.a.w.a.s.) used to drink water in three gulps, praising Allah at the beginning and at the end. He (s.a.w.a.s.) said: “Drink water by sipping and do no drink it all at once, because it causes pain in the liver.” When He (s.a.w.a.s.) drank water, he would remove the container from his mouth. He (s.a.w.a.s.) would use his right for all and every work including eating and drinking. He (s.a.w.a.s.) used to start eating first and finish after every one present. It was to make the guests comfortable and finishing at the end was to accommodate others who will stop eating as a mark of respect. He (s.a.w.a.s.) would wash his hands before and after the meals, as it increases sustenance, keeping away insanity, accuracy of eye-sight etc. He would finish the food completely without wasting the food at the end.

Sources used:
Bihar-al-Anwar                                                                     by Allama Muhammad Baqir Majlisi (r.a.)
Al-Kafi                                                                                  by Allama Yaqub-e-Kulayni (r.a.)
Makaram –al-Akhlaq                                                            by Al-Tabrisi (r.a.)

Tazkirah –Al-Fuqaha                                                            by Allama Al-Hilli (r.a.)

Thursday, February 26, 2015


Who is a Shi'a? One who loves the Ahlul Bayt (a.s.), follows their instructions and tries to walk into their foot-steps.
According to Jabir ibn Yazid al-Jufi, The Infallible Imam Muhammad al-Baqir (a.s.) said: “Only the person who is God wary and obeys Him is our Shi'a. Our Shia's are known by humbleness, trustworthiness, abundantly remembering Allah, fasting, prayer, goodness towards their parents, attending poor neighbors, taking care of the unfortunate and the orphans, honesty, reciting the Glorious Qur'an, and refraining from back-biting.” He further said: “Whoever obeys Allah will be our friend and whoever disobeys Him is our enemy.”
In Surah As-Shura Ayah 23, Allah says: “Say, I do not ask of you any reward for it (Prophet hood) except the affection for (my) relatives.” In both the Sunni and Shi'a books of Traditions, it is unanimously agreed that the word “relatives” refers to Ahlul Bayt. Moreover, the word”Mawaddat” is love that is coupled with obedience.
The Ahlul Bayt said: “Whoever loves us will act like us.” Imam Ali (a.s.) said: “If someone loves our friend they will not be our enemy. If along with the love for us, a person has a love for our enemies, he is not one of us. Whoever loves us should be prepared for various calamities.
According to a Tradition, when a believer is on the death-bed, the angel of death will show him his place in heaven and will then ask him if he would rather have this instead of what he had in the world. The believer will say yes then the angel of death will show him the Noble Prophet (s.a.w.a.s.), Imam Ali (a.s.) and the other Imams after him and ask him if he would rather be with them or what he had in the world. The believer will swear Allah and will say that he would be happier to die!
A follower of the Ahlul Bayt (a.s.) who has restrained himself from all evil and sin and who is supported at the moment of death by the Infallible Imams will be protected from any punishment in the hereafter.
In one of the Traditions, we read that on the Day of Resurrection, Allah will call Lady of the Paradise Sayyida Fatima Zahra (s.a.) and tell her to ask for anything to be granted. She (s.a.) will say: “I ask You not to punish with fire those who love me and love my family. Then Allah will say: “O' Fatima! By My Dignity, Glory and High Position, I have vowed that I will not punish those who love you and love your family.”
Love for Ahlul Bayt enables a Shi'ah to be more consistent in the journey towards Allah. The Noble Prophet (s.a.w.a.s.) said: “If a person who loves us and makes a mistake, in his next step he will be guided .”
Love is like an engine that motivates a person to move towards the beloved. A person who loves the Ahlul Bayt will strive to purify his soul and will endeavor to attain virtues and righteous deeds to get closure to them.
In Karbala, the deflected commander of Yazid's army, Hurr is a clear example. On the Day of Ashura, the love for the King of Martyrs Imam Husayn (a.s.) made him lose interest in the worldly status and sacrifice his life in a true repentance. The Noble Prophet (s.a.w.a.s.): “Our love removes sins and multiplies good deeds.” Suarh An-Nisa Ayah 49:”Whoever loves Allah and his Appostle, they are with those whom Allah has blessed, including the prophets and the truthful, the martyrs and the righteous, and excellent companions they are.” The Noble Prophet (s.a.w.a.s.) said: “Whoever loves us, the Ahlul Bayt, for the sake of Allah, will be resurrected with us.”
The Infallible Imam Jafar al-Sadiq (a.s.) narrates a Tradition that during one of his journeys, the Noble Prophet (s.a.w.a.s.) came down from his camel and performed 5 prostrations. Upon inquiry from one of his companions, he (s.a.w.a.s.) explained that Archangel Jibra'il approached and informed him that Imam Ali (a.s.) will be from the people of heaven, hence he expressed his gratitude by prostrating. As he lifted his head, Jibra'il informed him that Sayyida Fatima Zahra (s.a.) will also be among the people of heaven, thus he performed second prostration.
Again as he lifted his head, Jibra'il informed him that Imam Hasan (a.s.) and Imam Husayn (a.s.) will be the Masters of the Youth of Paradise, and thanking Allah for the news he performed another prostration. Afterwards, Jibra'il informed him that their lovers will also be from the people of heaven, and at last, Jibra'il informed him that the lovers of their lovers will also be the people of heaven and he performed the fifth prostration.
Imam Ali (a.s.) said: “When the Ayah' Look, the hearts find rest in Allah's remembrance' (13:28) was revealed, the Noble Prophet (s.a.w.a.s.) said that this does not merely includes those who sincerely love Allah but also His Messenger and the Ahlul Bayt; He also loves the believers in their presence and their absence.”

Sources used:

The Glorious Qur'an,
Al-Kafi by Allama Muhammad BaqirMajlisi,
Uyun Akhbar al-Riza by Abu Jafar Babuya
Behar-ul-Anwar by Allama Muhammad Baqir Majlisi
Yanabi-al-Mawaddah by Shaikh Sulayman al-Qunduzi

Tuesday, February 24, 2015


It is generally believed that this Surah was revealed in Madinah or otherwise the beginning Ayahs about the “Righteous People” was revealed in Madinah. There are 31 Ayahs in this Surahs. Other names of this Surah are al-Dahar (Time) and al-Insan (Man). This Surah depicts deep, varied, and comprehensive themes consisting of:
Man's creation, guidance and free-will, reward offered to the Righteous – Ahlul Bayt, merits for the reward, the importance and manner of conducting the principles of the Glorious Qur'an, and the dominance of Allah's will.

Ayah 5 to 11:
Verily, the Righteous drink of a cup; the mixture of which is (like) camphor. A fountain, where servants of Allah drink, flows in abundance (where ever they wish). They fulfill their vows and fear a Day, the chastisement of which is widespread. And they feed for the love of Allah, the indigent, the orphan, and the captive. (Saying): We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. We only fear from Allah for Day, frowningly severe. Therefore, Allah will guard them against the evil of that Day, and will grant over them a Light of Realty and a (blissful) joy.”

The occasion was an event of great evidence of superiority and excellence of “Ahlul Bayt (a.s.)”
As per Ibne Abbas young Imam Hasan (a.s.) and Imam Husayn (a.s.) fell sick. The Noble Prophet (s.a.w.a.s.) and few of his companions came to see them. He (s.a.w.a.s.) suggested to the Commander of the Faithful Imam Ali (a.s.) to vow for their full recovery. So Imam Ali (a.s.), Lady of the Paradise Sayyida Fatima Zahra (s.a.), and Lady Fizzah (their house-helper) took a vow that if Imam Hasan (a.s.) and Imam Husayn (a.s.) would recover, they would fast for three days.
After a short while, both of them recovered. Therefore, the family fasted for the first day. Imam Ali (a.s.) borrowed some barley and Sayyida Fatima (s.a.) ground one-third of it into flour and baked some bread. In the evening, when they were preparing to break their fasts, an indigent (poor) person came to their house and said: “Peace be upon you, the Household of Muhammad, I am a needy Muslim, so please give me some food. May Allah bestow upon you, in kind, from divine sustenance.” All of them gave priority to him and gave him their share of bread. That night, they broke their fast with only water.
The following day they fasted again, but, like the previous day, in the evening, an orphan came to the door and requested for food. Once again they gladly offered their bread and ate nothing but drank water only.
The next day, they fasted the third time. On this day, a captive came to their house and they repeated their charity and gave their share of bread to the captive and drank only water.
On the fourth day, Imam Ali (a.s.) took Imam Hasan (a.s.) and Imam Husayn (a.s.) to the Noble Prophet (s.a.w.a.s.). When he (s.a.w.a.s.) saw their condition; they were trembling with hunger. He (s.a.w.a.s.) said: “It grieves me to see you in this condition.” When he walked with them and came to their house, he (s.a.w.a.s.) found Sayyida Fatima Zahra (s.a.) praying. Her stomach was sunk into her back-bone and her eyes were sunken too.
The Noble Prophet (s.a.w.a.s.) was greatly affected by her condition. At this moment Archangel Jibra'il descended and said: “O' Muhammad, receive this Surah, Allah congratulates you for having such a family.”
In the beginning of the Surah, the Righteous Persons referred are the Panjetan in whose honor this Surah was revealed. The characteristics of the “Righteous Persons” described in this Surah are: Fulfill their vows, they fear about Qiyamat, they are sacrificial in that in spite of their own hunger, they prefer Allah's creatures and give their food to them, do not remind about their favors to others, nor they expect any thanks or gratefulness in return.

Monday, February 23, 2015


Islam is a complete code of life encompassing every aspect of human life. Prayer is the link between man and his Creator while Alms-Tax is the link with His Creation. Charity is not restricted to giving money only but charity of knowledge is teaching the ignorant. Man is a transitory owner of any kind of wealth as long as he lives, but the real owner of all resources is Allah, as mentioned in Surah al-Baqarah Ayah 284: “Whatever is in the heavens and the earth belongs to Allah.” Khums is one of the branches of Islam. In an Islamic state, every Muslim is a brother of other Muslim. Hence, a Muslim is persuaded and encouraged to give charity and alms for the collective welfare of the people. Zakat is prohibited to AhlulBayt, hence, Allah in His Infinite Wisdom has prescribed Khums for them. Following Ayahs show Allah's persuasions for charity and benevolence:
Surah al-Baqarah Ayah 3: “The pious are those who spend (in charity) from whatever We have given to them.”
Surah al-Baqarah Ayah 219: “They ask you (O' Muhammad) as to what they should spend (in way of charity). Say, whatever can be spared (from your wealth after your own expenses.)”
Surah Ale Imran Ayah 134: “The pious people (are) those who spend benevolently in good and bad days.”
The aim of Islam is to eliminate the needs of human beings. Hence, on collective basis, the Muslim society imposes Khums as a tax. During the time when the Commander of the Faithful Imam Ali (a.s.) was the Caliph, he was passing by, an old man who was begging on the side of the road. He asked “What is this? ” The people replied”He is a Christian.” The Imam said: “You have used him until he became old and unable to work. Provide for him from Public Treasury” Hence, economic security was extended to every subject irrespective of his religious belief. Imam Ali (a.s.)'s top priority was to establish social justice in the Muslim community. His humanitarian approach generated opposition in the elite who enjoyed special privileges.
In Arabic language “Khamsa”means “Five”. Hence, Khums literally means “One-fifth” or 20% of certain items which should be paid as Islamic Tax. The taxable items are; profit or surplus of the income, the legitimate wealth which is mixed with illegitimate wealth, mines or minerals, precious stones obtained from sea by diving, treasures, and other two which are not applicable now.
Khums is one of those things which were introduced by Hazrat Abdul Muttalib, the grandfather of the Noble Prophet (s.a.w.a.s.). Acting upon the command of Allah in a dream, he rediscovered the treasure found in the well of ZamZam. He gave away one-fifth (literally Khums) of the treasure in the way of Allah. Then it became the custom in his family. After the Migration (Hijrah), the same system was incorporated in Islam.
Khums is obligatory (Wa'ajib) as soon as the profit or surplus is known. A date may be fixed for the new year and each year the Khums may be calculated and paid. Reasonable expenses, according to one's social status, profession etc., may be deducted from the income. A faithful is aware that Allah knows the secrets of his heart, hence no one other than Allah knows what is reasonable!
According to the Ayah of the Glorious Qur'an, the recipients of Khums are: Allah, the Messenger of Allah, the near relatives of the Messenger of Allah, the orphans, the needy, and the stranded travelers.
Khums has two parts; Sahm-e-Imam and Sahm-e-Sadaat.
Because the share of Allah and His Messenger during the “Great Occultation” which is Sahm-e-Imam is now given to the Mujtahid or Marj'a who spends it for the general upliftment of Muslims and spread of Islam throughout the world.
The Sahm-e-Sada'at may either be given directly to the poor, needy, and pious deserving Hashimites-direct descendants of the Lady of Paradise Sayyida Fatima Zahra (s.a.) or to the Marj'a separate from Sehm-e-Imam.
All prayers of a Muslim should be performed with the intention of Pleasure of Allah, hence Khums and Zaka'at should not be considered as charity but a moral obligation and top priority should be given to the “Acceptance of our deeds” by Allah. Intentions are only perceived by Allah, hence we should be sincere in all our Ibada'ah and devotedly pray to Him for their acceptance.
Sources used:
Philosophy of Islamic Laws                                                 by Ayatullah Nasir Makaram Shirazi

Khums                                                                                  by Allama Sayyid Muhammad Rizvi

Sunday, February 22, 2015


The root word for “Shafa'ah is shaf which means “even” as compared to “odd”. Hence, Shafa'ah means to be linked and attached to something. Consequently, the reason why an intercessor is called “Shafi” is that he attaches the person interceded for to himself, meets his needs, and saves him. The technical meaning of “Shafa'ah” is to help someone by negotiating on his behalf and asking the judge, or the ruler or the like for some kind of exemption, or forgiveness on the Day of Resurrection, with Allah's permission, the intercessor will request Allah to save the one interceded for from Hell, and will help the latter to enter Paradise.
Intercession is divided in two parts; Generative (Takwini) Intercession and Legislative (Tashri'i) Intercession.
Generative Intercession: All the Causes intercede for their Effects in order to come into existence. The examples of this type of intercession are the growth of a delicate seed from soil into a strong tree, raising a feeble infant by his parents, and help to an ignorant person by a scholar etc.
Legislative (Takwini) Intercession: According to the Commander of the Faithful, Imam Ali (a.s.): Intercession is the wings of the one who asks for forgiveness.”
The philosophy of intercession is to give hope and dispel desperation to a person who commits a Greater Sin which results in hopelessness. Allah by His Infinite Wisdom offers intercession as an option. Intercession develops spiritual relationship with the Friends of Allah (Ahlul Bayt) which in turn increases his mental and spiritual growth and perfection. In the process, he will try to please them and attain divine satisfaction.
The word “Shafa'ah” and its derivatives has been used in the Glorious Qur'an 30 times.
The Ayahs that deny Intercession:
Surah al-Baqarah Ayah 254: “O' you who believe! Spend in the way of Allah out of Bounties We have provided for you, before the Day comes when no bargaining will avail you, nor friendship nor intercession, and the unbelievers; they are the wrong-doers.” But in the next Ayah, He grants intercession but by His Permission. Ayah 255 of Surah al-Baqarah (Ayatal-Kursi): “Who can Intercede in His Presence except with His Permission”
The Ayahs that seemingly suggest Intercession being restricted to Allah:
Surah al-Ana'm Ayah 51: “Give this warning to those in whose hearts is the fear that they will be brought to judgment before their Lord: except for Him they will have no Protector, nor intercessor that they may be pious.”
Ayahs that details the qualities of the Intercessors:
Surah al-Zukhruf Ayah 86: “And those whom they invoke other than Allah, have no power of intercession; only he who bears witness to the Truth, and they know Him.” They must be Monotheists.
Ayahs that specifies the conditions for granting Intercession:
Surah al-Anbiyah Ayah 28: “And they offer no intercession except for those who are acceptable, and they stand in awe and reverence of His Glory.” It means only if Allah is satisfied with him.
Imam Ali (a.s.) said: “It is impossible to find any discrepancy in Qur'an. Surley some parts of the Noble Qur'an elaborate on its other sections, and some parts of it attest to its other sections.”
In a nutshell, Intercession is a definite and proven fact, and others are also entitled to intercede with Permission of Allah.
The Noble Prophet (s.a.w.a.s.) said: “My Intercession does not go to the one who underestimates the daily prayers.”
The Infallible Imam Ali (a.s.) said: “There is intercession for us, and for those who love us.”
The Infallible Imam Jafar al-Sadiq (a.s.) said: “On the Day of Judgment, Allah will muster both the worshiper and the religious scholar (Infallible Imams)”
On inquiry from Umar ibn Yazid, the Infallible Imam (a.s.) said: “All of you (Shias) shall enter Paradise by the intercession of the Noble Prophet (s.a.w.a.s.) or his successors on the Day of Judgment. But , by Allah I fear for you for the Barzakh.”
Sources used:
The Glorious Qur'an, Nahjul Balagha, The Message of Islam by Ayatullah Nasir Makaram Shirazi
A Rational Approach to Wahabiism & The Eternal Charter by Allama Ja'far Subhani
Al-Khisal by Shaikh al-Saduq (r.a.), Al-Kafi by Yaqub al-Kulayni

Thursday, February 19, 2015


The Almighty and Al-Wise created human beings in a way that what ever they eat influences their bodies and the most important of all their soul. According to a Tradition Allah loves man seventy times more than his mother. Hence, in His profound Wisdom, He has allowed certain foods (Halal) and prohibited certain foods (Haram). This has been mentioned in the Surah al-Baqarah and Surah al-Ma'idah in which 12 items have been stated, these are; pig,blood, dead animals, liquor, animals not slaughtered according to Islamic rules, animals dead by beating, strangled animals, animals killed by wild animals, stabbed animals, animals dead by falling from height, animals sacrificed to idols, animals slaughtered by lottery.
Although, a faithful should accept the Divine directives but it is human nature to ascertain the validity of any prohibition.
It might be of interest to note that Professor Schultz and Doctor Hazim of the Hanover University, Germany, proved through an experiment,using an electroencephalograph (EEG) and electrocardiogram (ECG) that Islamic slaughter is the most humane method of slaughter and the captive bolt stunning, practiced by the Western method causes severe pain to the animal. (www.themodernreligion.com)
Pig: It is scientifically proven that its meat contains 2 dangerous parasites; Trichina and Measles. Trichina spawns 15,000 eggs every month, causing anemia, dizziness, diarrhea fever, rheumatic pains, nerve injury, itching, excess fat, fatigue, difficulty in chewing, swallowing and breathing. The meat of every animal carries the features of that animal, and it influence the conduct of the one who eats it. Consuming pig can lead to sexual laxity and indifference to reputation and chastity of one's wife and daughters or other prohibited relatives.
Blood: Eating of the blood is detrimental both to the body and soul. Blood is haven for microbe growth. Microbes are single cell organism so tiny that millions can fit into the eye of a needle. All microbes entering the body concentrate in the blood, the white blood cells destroy the bacteria. When blood stops circulating in the body, the white cells are destroyed, and microbes multiply rapidly making the body filthy. Thus a man who consumes the blood, it influences his glands and producing hormones, it affects his temperament and conduct making him a cruel and hard-hear ted man.
Dead animals: The scientific reasons for the harmful effects of the blood of a dead animal has been stated above. The Infallible Imam Jafar al-Sadiq (a.s.) said: “No body eats a dead animal, but he becomes feeble and has no off-springs; the one who eats pig die unexpectedly. (Tafsir-e-Namoona volume 1 page 585)
Moreover, it becomes impure (Najis) and should be avoided altogether.
Liquor: It includes each and every intoxicating fluid. The physical harmful effects includes the disorder of the stomach, intestine, liver, lungs, nerves, blood vessels, heart, and the five senses. Statistics indicate that the consumption of the intoxicants may lead to heart disease, stroke, throat cancer, breast cancer, and high blood pressure.
The adverse moral effects apart from negative effects on soul,includes a person's gracelessness, or committing unintentional actions such as insulting, harming others, committing crimes or murder, divulging personal or others secrets and trampling on social rules and sanctity. It dissipates one's wisdom and disrupts sound decision making capability and kills perception and discretion. It is one of the “Greater Sins”
Recent reports say that the predominant reason for insanity is the consumption of intoxicants. An English scholar by the name of Bentham writes: “The religion of Islam has prohibited all kinds of alcoholic drinks and this is one of the distinctive features of Islam.”
Animals dead by beating, strangled animals, animals killed by wild animals, stabbed animals, animals dead by falling: In all these cases, since the animal's main artery is not properly cut and consequently the blood does not completely oozed out and remain in the body of the animal, hence it becomes unfit for human consumption. Moreover, in all these cases the Islamic rules of slaughter are not followed. Hence it is prohibited.
Animals sacrificed to idols and also animals slaughtered by lottery:
In both these cases, the prohibition relates to ancient practices. Lottery relates to gambling which is prohibited, hence such meat s are also prohibited. The reason for such prohibitions are moral and spiritual.

Conclusion: The philosophy behind these prohibitions is to protect human beings from physical and moral harm to their bodies as well as souls!

Tuesday, February 17, 2015


Lady Zaynab (s.a.) was the third child of Lady of Paradise, Sayyida Fatima Zahra (s.a.) and the Commander of the Faithful Imam Ali (a.s.). She was born on 5 Jamadi al-Awwal 5 A.H. At that time the Noble Prophet (s.a.w.a.s.) was not in Madinah. On his return, he was informed about her birth and on receiving the Divine Decree, he named the baby as Zaynab. He cried when Arch-angel Jibra'ee informed about the calamities to befallen this little girl.
When she was 5 years old, she had a dream which the Noble Prophet (s.a.w.a.s.) interpreted as the demise of the Panjetan, except the Infallible Imam Husayn (a.s.).
She was raised in a unique pious, pure and prophetic environment. Hence, in her character, she reflected the best attributes of those who raised her. In sobriety and serenity, she was likened to Ummul Mumineen Sayyida Khadija (s.a.); in chastity and modesty to her mother Fatima Zahra (s.a.); in eloquence to her father Imam Ali (a.s.); in forbearance and patience to her brother Imam Hasan (a.s.); and in bravery and tranquility to the heart Imam Husayn (a.s.). Her face reflected her father's awe and her grandfather's reverence.
When the time came for marriage, she was married to her first cousin, Abdullah ibn Ja'far Tayyar. Together this young couple had five children; four sons, Ali, Aoun, Muhammad, and Abbas and one daughter, Umme Kulsoom.
In Madinah, she shared her knowledge with the women and taught them about Islam and was known as Fasiha and Baligha for her clarity and eloquence. For her depth and certainty of her knowledge, Imam Zayn-al-Abedin (a.s.) called her “A'limah Ghair Mu'allama” meaning one who has knowledge without being taught. Also because of her piety and lack of interest in worldly adornments, she was called “Abidah” and “Zahidah”. She always preferred Bliss and comfort of the life hereafter.
When the Commander of the Faithful, Imam Ali (a.s.) was requested by the Muslims to accept the responsibilities of Khilafah, she moved to Kufa with her family. Unfortunately, his khilafah lasted for about 5 years and was filled with wars and the world was deprived of a chance to witness a complete and through implementation of a Divine System of Social Justice. He was martyred in the Mosque while prostrating. It was a calamity for her and she moved back to Madinah.
In a blatant contravention of the Peace Agreement with the Infallible Imam Hasan (a.s.), Muawiya appointed Yazid as his successor. As soon as Yazid became caliph, he demanded allegiance from the Infallible Imam Husayn (a.s.). The Imam naturally refused and decided to move out of Madinah. Sayyidah Zaynab (s.a.) accompanied her beloved brother.
After the tragedy of Karbala, she became the defacto leader of the remaining family and exhibited exceptional patience, fortitude and bravery. After the martyrdom of Imam Husayn (a.s.), members of Bani Hashim and the companions, the Muslims looted the sacred belongings, set on fire the camps, imprisoned the daughters of the Prophet (s.a.w.a.s.) and others and were made captives and led towards Kufa on camels without seats! Only recently, she was in Kufa as the daughter of the Caliph and now she was brought in as a captive. But she addressed the people who had betrayed her brother after inviting him to Kufa and were now celebrating. She said in a piercing eloquent insight: All Praise be to Allah and blessings be on my grandfather Muhammad (s.a.w.a.s.) and his purified and chosen Progeny. O people who deceive, forsake and contrive, it is you who will weep. May Allah not stop your tears and may your chests burn incessantly with the fire of grief and sorrow. You have earned the shame of killing the Imam of age. The stains of his blood are on your clothes and you cannot remove it, nor can you secure acquittal from the charge of slaying the son of the last Prophet of Allah, the Chief of the Youths in Paradise.
Similarly, when in Yazid's court when he was boasting and said: “My ancestors who were killed at Badr have been avenged today. It is clear that Bani Hashim had played a game to gain power and there was no divine revelation!”
Sayyida Zaynab stood up boldly while her hands were tied in a rope and said: “Praise be to Allah and blessings on my grandfather, the chief of Divine Prophets. O Yazid! Allah says: “Then evil was the end of those who did evil because they rejected the communications of Allah and used to mock them.” (30:10) “O Son of freed slaves, is this your justice that you keep your daughters and slave maids veiled while the daughters of the Prophet of Allah are being paraded from place to place exposed.” “Remember that the evil deeds and sinful acts you have committed are the result of unbelief and old rancor you bear because of your ancestors who were killed in Badr.”

Imagine the courage and fortitude of a lady whose brothers, sons, nephews and other members of Bani Hashim and the companions of her brother, seventy two in all,were ruthlessly martyred after being deprived of food and water for three days. She was physically, mentally, and emotionally tortured but still retained her family bravery and eloquence and unnerved by the events.