Endnotes


[^1]        Shari’ah is the Islamic code of Religious law, based on the teachings of the Qur’an and the traditional sayings of Prophet Muhammad (s.a.w.a.).

[^2]        Jihad is Religious warfare or a war for the propagation or defense of Islam.

[^3]        This introduction has been opted here in order to prove that the love for the Ahl al-Bayt (a.s.) is not a Shiite claim or myth. The author of this introduction belongs to the Hanafite Islamic school of jurisprudence.

[^4]        Holy Quran, 11:73

[^5]        Holy Quran, 33:33

[^6]        Holy Quran, 42:23

[^7]       Holy Quran, 33:33

[^8]       This is an indication of Almighty Allah’s saying:يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ ۖ وَلَا تَجَسَّسُوا وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ ۚ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌO you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and are careful of your duty to Allah; surely, Allah is Oft-returning to mercy, Merciful. (49:12)

[^9]        Al-Hafiz al-Zahabi decided this Hadees as authentic.

[^10]      Holy Quran, 16:18

[^11]      Sharh- al-Mawaqif is authored by al-Sharif al-Jurjani.

[^12]      Holy Quran, 42:23

[^13]      Tashahhud is the last obligatory part of the prayer, in which performers (of prayer) send blessings to Prophet and his Household, by saying:اَللّٰہُمَّ صَلِّ عَلٰی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

[^14]      Taslim is the last obligatory pillar of a prayer referring to salutation

[^15]      Holy Quran, 37:130

[^16]      Holy Quran, 3:31

[^17]      Holy Quran, 42:23

[^18]      Holy Quran, 3:33

[^19]      Holy Quran, 33:33

[^20]      Holy Quran, 42:23

[^21]      Holy Quran, 33:33

[^22]      After recording this Hadees, al-Bayhaqi commented: According to Abu-Abdullah al-Tirmizi, this Hadees is authenticated and its narrators are trustworthy

[^23]      In the Holy Qur’an (33:6), Almighty Allah says: النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ“The Prophet has a greater claim on the faithful than they have on themselves, and his wives are as their mothers.” Accordingly, the Prophet’s wives were called ‘mothers of the believers.’

2       This is an indication to Almighty Allah’s saying in the Holy Qur’an (9:128) “Certainly an Apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) full of pity and Merciful.”

[^24]      The Rukn is the corner of the Holy Kaabah, and Maqam is the standing place of Prophet Abraham (a.s.) near the Holy Kaabah.

[^25]      The most reliable reference books of Hadees for our Sunni brethren are six each having independent criterion to decide a hadees’s degree of authenticity. Muslim is the compiler of one of these books and, hence, has his own criterion of a hadees’s degree of authenticity.

[^26]      The incident of Mubahalah invocation of Allah’s curse is very well-known, for it is mentioned in almost all the books dealing with the Islamic history.

[^27]      The ‘Ashab al-Kisa’ (owners of the Cloak) is a name called on the Prophet (s.a.w.a.), Imam Ali, Fatemah al-Zahra, Imam al-Hasan, and Imam al-Husain (a.s.) because the Prophet (s.a.w.a.) covered these four individuals under a cloak and supplicated to Almighty Allah to remove uncleanness from them and purify them thoroughly. In this incident, the Prophet (s.a.w.a.) named them as ‘My Household’ (i.e. the Ahl ul-Bayt (a.s.).

[^28]      Waqf is the endowment or settlement of property under which the proceeds are to be devoted to a Religious or charitable purpose.

[^29]      Holy Quran, 33:33

1      Holy Quran, 33:33

[^31]      Day of ‘Ashura’ is the tenth of Muharram, celebrated as a day of mourning (the anniversary of the martyrdom of Imam Al-Husain (a.s.).

[^32]      The Hashemite’s are sons and descendants of Hashim, the grandfather of Prophet Muhammad (s.a.w.a.).

[^33]      See Ahmed Husain Ya’qub, the Conception of the Sahaba’s Ultimate Decency and the Political Leadership in Islam; translated by Badr Shahin, Published by Ansariyan Publications – Qum, [^1998]:

[^34]      Quraysh is the tribe to which Prophet Muhammad (s.a.w.a.) belonged.

[^35]      The Saqifah (shed) of Banu-Sa’idah is the place where Abu-Bakr, Umar ibn al-Khattab, and Abu-Ubaydah ibn al-Jarrah held a secret meeting, attended by the Ansar - the inhabitants of Yasrib who received and supported the Prophet and the emigrants of Mecca, immediately after the demise of Prophet Muhammad (s.a.w.a.) to name the one to hold the position of the leadership of the Islamic nation although all the attendants knew for certain that the Prophet (s.a.w.a.), on more than one occasion, nominated Ali ibn Abu-Talib (a.s.) as his successor and declared that the issuer of this decision was Almighty Allah.

[^36]      Although he declared before everybody that the Prophet (s.a.w.a.) did not nominate anybody for his succession in the leadership of the Islamic nation, Abu-Bakr, in his final hours, nominated Umar ibn al-Khattab as his successor and the coming leader. The latter, however, invented a funny council to elect the leader to succeed him. This system was called the Snura. For details, see the books of the Islamic history.

[^37]      See the exegesists’ explanation of the Qur’anic Verse: “And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you and the cursed tree in the Qur’an as well but a trial for men; and We cause them to fear, but it only adds to their great inordinacy.” (17:60)

[^38]      Besides Prophet Muhammad (s.a.w.a.), Fatemah al-Zahra the Veracious (a.s.) was praised by everyone who lived in her time. Ibn Hajar al-Asqalani in his al-Isabah records that A’ishah the Prophet’s wife, said: “Except Prophet Muhammad (s.a.w.a.), nobody is preferred to Fatimah.” Abdullah ibn Abbas said, as it is recorded in the previous reference book: “The best women of Paradise are four: Khadijah, Fatimah, Mary, and Asiyah the Pharaoh’s wife.” Al-Bukhari, in his al-Sahih, and Muslim, in his al-Sahih, record the following:

Al-Musawwir ibn Makhramah quoted the Prophet (s.a.w.a.) saying, “Fatimah (a.s.) is a piece of me. Whatever hurts her is certainly hurting me and whatever pleases her is certainly pleasing me.”

Ali (a.s.) reported the Prophet’s addressing to Fatimah (a.s.): “Fatimah most surely Allah is pleased when you are pleased and enraged when you are enraged.” Finally reference books of Islamic history and narration are full of reports relating the elevated standing of Fatemah al-Zahra the Veracious (a.s.).

[^39]      See Yanabi ul-Mawaddah; [^196]:

[^40]      See Zaynab al-Kubra, [^60]:

[^41]      See Kanzal-Ummal; 7/110, al-Bukhari’s al-Sahih; Chapter: Kitab al-Adab, Majma al-Zawa’id; 9/181, and Ibn Asakir’s at-Tareekh; 13/[^39]:

[^42]      Though some historians say that the first she-baby of Lady Fatemah al-Zahra (a.s.) was Ruqayyah, nicknamed Umm-e-Kulsum, most of historians have proved Lady Zaynab’s (a.s.) having been Lady Fatima’s (a.s.) first she-baby. As evidence, in the reign of the Umayyad State when the Ahl al-Bayt (a.s.) and their partisans were persecuted, anyone who wanted to relate something to Imam Ali (a.s.), would say, “Father of Zaynab (a.s.) said so-and-so.” This is because Zaynab (a.s.) was the elder daughter, and the enemies did not realize this nickname. See Ibn Abu al-Hadeed, Sharh Nahj al-Balaghah.

[^43]      Azan is the call to prayer.

[^44]      Iqamah is the prefatory statements of the ritual prayer.

[^45]      See At-Tiraz al-Muzahhab; 38

[^46]      See Batalatu Karbala; [^21]:

[^47]      In Arabic, the word ‘Zaynab’ is a name called on a handsome, odorous tree, (see Ibn Manzhur’s Lisan al-Arab, vol. 6 p. 88)

[^48]      See Zaynab al-Kubra; 16-7

[^49]      See Zaynab al-Kubra; [^17]:

[^50]      Excerpted from the Oxford Talking Dictionary Copyright © 1998 The Learning Company Inc.

[^51]      See Ja’far al-Naqdi, Zaynab al-Kubra; [^32]:

[^52]      Hijrah is the emigration of Prophet Muhammad (s.a.w.a.) and his family and companions from Mecca to Medina in 622 A.D.; the Muslim era reckoned from this history.

[^53]      Shaykh Ja’far al-Nadir, in his Zaynab al-Kubraa, p. 18, refuts the narrations that Lady Zaynab (a.s.) was born in the ninth year of the Hijrah. He says:

“Despite the variance of narrations, Lady Fatemah al-Zahra the Veracious (a.s.) died in the tenth or eleventh year of the Hijrah. If Lady Zaynab (a.s.) was born in the ninth year of the Hijrah, then when was Umme Kulsm (a.s.), her sister, born, and when was al-Mohsin, the third son of Imam Ali (a.s.), was born?

On that account, it is understandable that Lady Zaynab (a.s.) was born in the fifth year of the Hijrah.”

Besides, Shaykh al-Naqdi has referred to other facts proving this opinion.

[^54]      Umamah is the daughter of Zaynab step-daughter of Prophet Muhammad (s.a.w.a.). Implementing the will of Fatemah al-Zahra (a.s.) Imam Ali (a.s.) married Umamah after the demise of Lady Fatimah (a.s.). It is also worth mentioning here that Umamah was greatly respected by Prophet Muhammad (s.a.w.a.).

[^55]      See at-Tabaraani’s al-Mo’jam al-Kabeer as related to Yahya al-Maazini

[^56]      Hadees is the body of traditions concerning the sayings and doings of the Prophet Muhammad (s.a.w.a.).

[^57]      See Zaynab al-Kubra; [^53]:

[^58]      This means that one who believes honestly in the oneness of Almighty Allah must never betake another as god.

[^59]      See Rayahin al-Shariah; vol. 3 p. 54, and Hajj Abd-ul-Hadi al-Shehristani’s Yanabi al-Rahmah (3) p. [^8]: This narration is also recorded by Ibn Asakir, Ibn Mandah, and Ali Mullah al-Qari.

[^60]      See Sayyid Muhsin al-Amin al-Amili, A’yan al-Shi’ah; vol. 7, p. 140

[^61]      See Baqir Sharif al-Qarashi’s al-Sayyidah Zaynab.

[^62]      Abdullah ibn Abbas is regarded as the grand authority of the Islamic ummah for his knowledge in Hadees and Islamic laws.

[^63]      Abdullah ibn Abbas used to say “our A’qeelah” because he belonged with a kinship to Prophet Muhammad (s.a.w.a.).

[^64]      See al-Tabirsi’s al-Ihtijaj, p. 166

[^65]      Holy Quran, 2:282

[^66]      See Musa Muhammad Ali, al-Sayyidah Zaynab, [^69]:

[^67]      This Hadees is recorded by al-Bukhari in his al-Sahih.

[^68]      Holy Qur’an, 39:3

[^69]      Holy Quran, 2:228

[^70]      See Ibn Hajar al-Asqalani Al-Isti’ab fi Ma’rifat al-Ashab vol. 1, p. [^242]:

[^71]      See Ibn Hajar al-Asqalani, Usd al-Ghabah fi Ma’rifat al-Sahabah; vol. 1, p. 289

[^72]      See Ibn Hajar al-Asqalani, Usd al-Ghabah fi Ma’rifat al-Sahabah; vol. 5, p. 271

[^73]      See Ibn Hajar al-Asqalani, Tahzeeb al-Tahzeeb; vol. 5, p. 171

[^74]      See Muhammad ibn Jarir al-Tabari Tareekh al-Umam wa al-Muluk 4:357

[^75]      See Shaykh al-Mufeed, al-Irshad, and p. 268

[^76]      See Zaynab Aqilatu Bani Hashim; 27

[^77]      Holy Quran, 2:155-7

[^78]      Marjanah, Ubaydullah ibn Ziyad’s mother, was such a notorious prostitutes that everybody all over the Islamic State had heard of her name.

See Muhammad ibn Jarir al-Tabari Tareekh al-Umam wa al-Muluk; 6:263

[^79]      This is an indication to Imam Ali (a.s.)’s famous word: “O world. O world! Get away from me. Why do you present yourself to me? Or are you eager for me? You may not get that opportunity to impress me. Deceive some other person. I have no concern with you. I have divorced you thrice where after there is no restitution. Your life is short, your importance is little, and your liking is humble. Alas! The provision is little, the way is long, the journey is far and the goal is hard to reach.”

[^80]      Imam Ali Zayn al-Aabedin (a.s.) narrated this feature about his aunt, Lady Zaynab (a.s.), See al-Timothy’s al-Sahih; 2:319, al-Hakim’s al-Mustadrak; 3:149, Ibn al-Aseers Usd al-Ghabah; 5:523, al-Khatib al-Baghdadi’s Tareekh Baghdad; 7:366, and others.

[^81]      This Hadees is reported by Abu al-Shaykh Ibn Hayyan in al-Tanbih al-Kabeer and is also, recorded by Jamaluddin Muhammad ibn Yusuf al-Zarandi in Durar al-Simtayn.

[^82]      The story of Aishah and Hafsah’s having hatched plots against the Holy Prophet (s.a.w.a.) is very famous, since it is mentioned in the Holy Qur’an in details. See all books of Tafseer regarding the surah of al-Tahrim.

[^83]      See Abu al-Faraj al-Isfahani, al-Aghani.

[^84]      See al-Khazzaz, Kifayat al-Athar

[^85]      See Imaduddin Muhammad ibn Ali al-Tusi, Saaqib al-Manaqib

[^86]      See Shaykh Ahmad Zaynuddin al-Ihsa’ie al-Majami.

[^87]      See Ibn Qawlawayh, Kamil al-Ziyarah.

[^88]      Prophet Muhammad (s.a.w.a.) referred to his Household in almost every occasion and situation. He instructed Muslims to follow and take them as the only guides, since deviation would surely occur when their course is left. In other words, Prophet Muhammad (s.a.w.a.) presented his Household as the one and only source of guidance and attaining Almighty Allah’s satisfaction. The following narration, for example, is recorded in al-Tabari’s Zakhaaer al-Uqba; 24, Majma’ al-Zawa’id; 9:169, Ansab al-Ashraf; 1:157, and many other reference books of Hadees:

Prophet Muhammad (s.a.w.a.) said: “The like of my Household (Ahlul-Bayt) among you (i.e. the Muslims) are Noah’s Ark; anyone who embarks that ark will certainly be saved, but anyone who leaves it will certainly drown. Also, the like of my Household among you is the Gate of Forgiveness for the Israelites; anyone who enters from that gate will be forgiven.”

[^89]      See Ibn Shahrashub’s Manaqib Ali ibn Abu Talib 1:[^167]:

[^90]      See al-Tirmizi’s al-Sahih 2:308

[^91]      See al-Ya’qubis al-Tareekh; 2: 91-2

[^92]      See al-Ghadeer; 2:34

[^93]      Holy Quran, 5:67

[^94]      See al-Wahidi’s Asbaab al-NuzuI, al-Razi’s al-Tafseer and many other books of Tafseer (exegesis of the Holy Qur’an)

[^95]      See Ahmad ibn Hanbal’s al-Musnad, 4-[^281]:

[^96]      Holy Quran, 5:3

[^97]      See al-Khatib al-Baghdadi’s Tareekh Baghdad 8:29, al-Suyuti’s al-Durr al-Mansur, and many other reference books of history and Hadees.

[^98]      See Ahmad Husain Ya’qub’s The Conception of the Sahaba’s Ultimate Decency and the Political Authority in Islam; translated by Badr Sahin, Published by Ansariyan Publications – Qum, [^1998]:

[^99]      See al-Sawa’iq al-Mohreqah; 124

[^100]    Abu-Bakr, Umar ibn al-Khattab, Abu-Ubaydah ibn al-Jarrah were the major individuals whom the Prophet (s.a.w.a.) asked insistently to join that military campaign. Yet, they later on became the leaders of the rebellion.

[^101]    See al-Muttaqi al-Hindi’s Kanz al-Ummal; 5:312, Ibn Sa’d’s al-Jabaqat; 4:46, and Tareekh al-Khamis; 2:46

[^102]    Minbar is a small set of steps in a mosque from which speeches are delivered.

[^103]    See al-Sirah al-Halabiyyah; 3:34

[^104]    This famous incident was recorded in the most reliable books of Hadees of the Sunnis, such as al-Bukhari’s al-Sahih, Muslim’s al-Sahih, al-Tabarani’s al-Mo’jam al-Awsat, and many others.

[^105]    Referring to Prophet Muhammad (s.a.w.a.), Almighty Allah says (53:2-5): “Your companion does not err, nor does he go astray; nor does he speak out of desire. It is naught but revelation that is revealed.”

[^106]    See Ibn Abil-Hadeed’s Sharh(o) Nahj al-Balaghah; 3:2:

[^107]    Though all reference books of Hadees have recorded this incident, most of them refused to mention the name of the one who said that calamitous statement openly.

[^108]    See Ahmad ibn Hanbal’s al-Musnad; 1:355

[^109]    See Baqir Sharif al-Qarashi’s Hayat al-Imam al Hasan (a); 1:113

[^110]    See al-Khawarizmi’s al-Manaqib 1:114

[^111]    See al-Muttaqi al-Hindi’s Kanz al-Ummal; 2:55, Ibn Sa’d’s al-Tabaqat, and many other reference books of history.

[^112]    See al-Muttaqi al-Hindi’s Kanz al Ummal 4:[^54]:

[^113]    See Tareekh al-Khamis; 2:192

2    Holy Quran, 3:144

[^115]    The Ansar (supporters) are people of al-Madinah (formerly Yasrib) who supported the Prophet (s.a.w.a.) and the emigrants of Mecca after they had to leave their home country.

[^116]    The Mohaajerun emigrants are people of Mecca who had to leave their home country after their people had treated them so severely because they embraced Islam.

[^117]    This is the expression that Imam Ali (a.s.) himself used concerning the usurpation of the position that Almighty Allah and Prophet Muhammad (s.a.w.a.) chose for him. See Nahj al-Balaghah; sermon of al-Shaqshaqiyyah No. [^3]:

[^118]    See Ibn Qutaybah’s al-Imamah wa al-Siyasah; 1:11-[^2]:

[^119]    For details, See Fadak in History, by Sayyid Muhammad Baqir al-Sadr, translated by Abdullah al-Shahin, Published by Ansariyan Publications – Qum, [^2002]:

[^120]    See A’lam al-Nisa; 3:208 and Balaghat al-Nisa; 12-9

[^121]    Abu-Bakr claimed that he had heard Prophet Muhammad (s.a.w.a.) saying: “We, the prophets, do not leave heritages. Anything that we leave must be regarded as alms.” Lady Fatemah al-Zahra (a.s.), however, proved the falsity of this claim through many Qur’anic Verses and rational evidences. For more details, See Fadak in History, by Sayyid Muhammad Baqir al-Sadr.

[^122]    See Ibn Qutaybah’s al-Imamah wa al-Siyasah; 1:14, First Edition.

[^123]    See Ibn Shahrashub’s al-Manaqib; 2:131

[^124]    See al-Ya’qubi’s al-Tareekh 2:95

[^125]    See al-Hakim’s al-Mustadrak 3:162

[^126]    See Ibn Shahrashub’s al-Manaqib 3:365

[^127]    See Nahj al-Balaghah; Commentary of Muhammad Abduh, 2:207

[^128]    See Ibn Abil-Hadeed, Sharh(o) Nahj al-Balaghah; 6:343

[^129]    For more details, See Abd-al-Husain Sharafuddin, al-Nass waal-Ijtihad

[^130]    See Ibn Abil-Hadeed, Sharh(o) Nahj al-Balaghah; 9:28

[^131]    For details, see for instance, Qada al-Imam Ali (a.s.). In fact, all books that dealt with the Islamic history have mentioned many narrations showing Umar ibn Khattab’s frequent reference to Imam Ali (a.s.) in every problem he faced. Moreover, Umar’s famous saying: “Without Ali (a.s.), Umar would certainly have perished,” and many other like ones have been mentioned in every book dealing with Umar’s reign.

[^132]    See Baqir Sharif al-Qarashi’s al-Sayyidah Zaynab; 114

[^133]    See Malik ibn Anas’s al-Muwatta; 2:12

[^134]    See al-Masudis Muruj al-Zahab 2:212 and al-Isti’ab (published in the margins of al-Isabah fi Ma’rifat al-Sahabah) 2:461

[^135]    See Ahmad ibn Hanbal’s al-Musnad 1:62

[^136]    See Ibn Abd-Rabbuh’s al-Iqd al-Farid 3:93

[^137]    See Ahmad Husain Ya’qub’s The Conception of the Sahaba’s Ultimate Decency and the Political Leadership in Islam; translated by Badr Shahin, Pub. Ansariyan Publications1999

[^138]    See al-Ya’qubi’s al-Tareekh; 2:155

[^139]    See Ansab al-Ashraf; 1:160 (part I)

[^140]    Umrah is non-obligatory pilgrimage to the Holy House of Allah in Mecca. It is also called the Minor Hajj.

[^141]    See Ibn Jarir al-Tabari, Tareekh al-Umam wa al-Muluk; vol. 3, P, 454

[^142]    See Ibn Jarir al-Jabari, Tareekh al-Umam wa al-Muluk; vol. 3, p, 475

[^143]    A’ishah was called ‘Humayra – thelittle reddish one’.

[^144]    It is recorded in Ibn Abil-Hadeed’s Sharh(o) Nahj al-Balaghah; 2:497, that Abdullah ibn Abbas narrated that Prophet Muhammad (s.a.w.a.) once said to his wives who were all present before him, “Which one of you will be the rider of the giant camel and the dogs of al-Haw’ab will bark at her? To the right and left of this one will be numerous killed ones. All of them shall be in Hell. She will hardly escape.”

[^145]    See al-Mas’udi’s Muruj al-Zahab; 2:342 and al-Ya’qubi’s al-Tareekh; 2: 181

[^146]    Imam Ali (a.s.) pardoned all his enemies, such as Abdullah ibn al-Zubayr and Marwan ibn al-Hakam, and did not punish anyone of them. For more details, refer to al Ya’qubi’s al-Tareekh.

[^147]    Since Umar’s reign, Mu’awiyah ibn Abu-Sufyan, the mortal enemy of Islam and the son of the mortal enemy of Islam, was holding the position of governing Syria.

[^148]    That war was called ‘Battle of Siffin’.

[^149]    That conflict was called ‘Battle of al-Nahrawan’.

[^150]    See al-Hakim’s al-Mustadrak 3:143

[^151]    See al-Masudi’s Muruj al-Zahab 3:291

[^152]    Sajdah is the obligatory prostration of the ritual prayers.

[^153]    Eblis is the name of the Devil.

[^154]    Afreet is a powerful evil jinnee (See The Oxford Talking Dictionary, item: afreet.)

[^155]    See Kamil al-Ziyarat; 266

[^156]    This is an indication to the seditions that A’ishah and Mu’awiyah aroused because of Usmaan’s assassination.

[^157]    See Nahj al-Balaghah; 3:85

[^158]    See Zaynab al-Kubra; 60

[^159]    See Aasab al-Ashraf; 1:223 (part I),

[^160]    See Shaykh Murtaza Al-Yasin’s Salh al-Hasan and Baqir Sharif al-Qarashi’s Hayat al-Imam al-Hasan (a.s.).

[^161]    See Sayyid Amir Ali’s Rooh al-Islam; 296

[^162]    See Ibn Abil-Hadeed’s Sharh(o) Nahj al-Balaghah; 2:297, and 10:101

[^163]    See al-Muhaddisal-Qummi’s al-Anwar al-Bahiyyah

[^164]    See Ibn AbilHadeed’s Sharh(o) Nahj al-Balaghah; 11:44

[^165]    Hind, daughter of Utbah and wife of Abu-Sufyan, was the mortal enemy of Islam in general and the Hashemites in particular. It was she who tried to eat the liver of al-Hamzah ibn Abd-al-Muttalib after he had been killed during the battle of Uhud. About her ill-fame, listen to the following narration:

After the conquest of Mecca, Hind, as well as her family members, had to pretend themselves Muslims so as to save themselves from killing. She came to the Prophet (s.a.w.a.) for declaring her conversion to Islam. The Prophet (s.a.w.a.), according to a divine instruction, would listen to her pledge openly in the hearing of Muslims. He would dictate some principles and she would agree, otherwise her being Muslim would not be accepted. One of these principles was that the Prophet (s.a.w.a.) asked her to pledge herself that she would not commit prostitution. As an answer, she said, “How come that a celebrated a lady commit prostitution?” As soon as he heard this statement from her, Umar ibn al-Khattab laughed to excess! This is because he knew her very well. This incident is recorded in almost all the reference books of Islamic history. See, for instance, Ibn Kusayr, al-Bidayah wa al-Nihayah, vol. 4 p. 365, Ibn Kusayr, al-Sirah al-Nabawiyyah, vol. 3 p. 603, al-Tabari, Tareekh al-Umam wa al-Muluk, vol. 2 p. 338, al-Qurtubi, al-Tafseer, vol. 18 p. 72, Ibn Abil-Hadeed, Sharh(o) Nahj al-Balaghah, vol. 18 p. 17, and Shaykh al-Amini, al-Ghadeer, vol. 10, p. [^170]:

[^166]    See Ibn Kusayr, al-Bidayah wa al-Nihayah, vol. 8 p. [^152]:

[^167]    See al-Zahabi, Tareekh al-Islam, vol. 1, p. 267, and Ibn al-Aseeral-Tareekh, vol. 3, p. 266

[^168]    See al-Balaziri, Futuh al-Buldan, and vol. 5, p. 6

[^169]    See al-Ya’qubi, al-Tareekh, vol. 2, p. 241

[^170]    See al-Tabari, Tareekh al-Umam wa al-Muluk, vol. 4, p. 25

[^171]    See Abu-Mikhnaf al-Azdi, Maqtal al-Husain, p. 4

[^172]    See al-Balaziri, Futuh al-Buldan, vol. 5, and p. 12-3

[^173]    See Ibn Kusayr, al-Bidayah wa al-Nihayah, vol. 8 p. 160

3    See Ibn al-Aseer, al-Tareekh, and vol. 3, p. 264

[^175]    See Ibn al-Aseer, al-Tareekh, vol. 3, p. 264

[^176]    See Sayyid Ibn Tawus al Hasani, al-Lahuf fi Qatla al-Tufuf, p. 17, and Sayyid Murtada al-Askari, Ma’alim al – Madrasatayn, p. 46

[^177]    See al-Tabari, Tareekh al-Umam wa al-Muluk, vol. 5, p. 340

[^178]    See Shaykh al-Shurayfi, Mawsu’at Kalimat al-Imam al-Husain (a.s.), p. 287 as quoted from al-Khawarizmi, Maqtal al-Husain

[^179]    See al-No’man al-Maghribi, Sharh al-Akhbar, vol. 3, p. 144

[^180]    See al-Qanduzi al-Hanafi, Yanabi al-Mawaddah le Zawi al-Qurba, p. 402

4    See Ibn Jarir al-Tabari, Tareekh al-Umam wa al-Muluk, vol. 6, p. 190

[^182]    See Ibn Asakir, Tareekh Madinat Dimashq, vol. 13, p. 68

[^183]    Hajjis are performers of the ritual Hajj, and Mo’tamirs are performer of Umrah.

[^184]    See Sibt ibn al-Jawzi, Tazkerat al-Khawass, p. 248

[^185]    Baron Alfred Von Kremer, Belief and Sharia in Islam, p. 96

[^186]    Ibn Nama al-Hilli Musir al-Ahzan p. 15

[^187]    See Abul-Faraj al-Isfahani, Maqatil al-Talibiyyin, and p. 95, and Ansab al-Ashraf, p. 157

[^188]    See Abu-Hanifah al-Daynuri, al-Akbbar al-Tiwal, p. 210

[^189]    See Hamid ibn Muhammad al-Mahilli, al-Hadaaeq al-Wardiyyah, vol. 1, p, [^125]:Other historians have mentioned that Muslim ibn Aqil resided in the house of Muslim ibn Awsajah or Hani ibn Urwah (see Ibn Hajar, al-Isabah fi Ma’rifat al-Sahabah, vol. 1 p. 332, and Ibn Hajar al-Asqalani, Tahzeeb al-Tahzeeb.)

[^190]    See Muhammad Baqir al-Majlisi, Behaar al-Anwaar, vol. 44, p. 337

[^191]    See Ibn Jarir al-Tabari, Tareekh al-Umam wa al-Muluk; vol. 4, p., 224

[^192]    See Ibn al-Aseer, Tareekh, vol. 3, p. 268

[^193]    See Ibn Kusayr, al-Bidayah wa al-Nihayah, vol. 8, p. [^152]:

[^194]    See Ibn Jarir al-Jabari, Tareekh al-Umam wa al-Muluk; vol. 4, p, [^265]:

[^195]    See al-Zahabi, Siyar(u) A’lam al-Nubala, vol. 3, p. [^299]:

[^196]    See Muhammad ibn al-Fattal al-Nisapuri, Rawdat al-Wa’izhin, p. [^197]    See Abu-Mikhnaf al-Azdi, Maqtal al-Husain, p. [^28]:

[^198]    See Sayyid Muhsin al-Amin al-Amili, Lawaaej al-Ashjaan, p. 44

[^199]    See Baqir Sharif al-Qarashi, al-Abbas ibn Ali, p. [^133]:

[^200]    See al-Fazl ibn Hasan al-Tabarsi, E’lam al-Waraa be A’lam al-Huda, vol. 1, p. [^438]:

[^201]    See Ibn al-Sabbagh al-Maliki, al-Fusul al-Muhimmah, p. [^197]:

[^202]    See Ibn al-Aseer, Tareekh, vol. 3, p. [^269]:

[^203]    See al-Mas’udi, Muruj al-Zahab, and vol. 3, p. 7

[^204]    See Ibn Hajar al-Asqalani, Tahzeeb al-Tahzeeb, vol. 2, p. 351

[^205]    See Ibn Kusayr, al-Bidayah wa al-Nihayah, vol. 8, p. 154

[^206]    See Ibn al-Aseer, Tareekh, vol. 3, p. 269

[^207]    See Abul-Fida, al-Mukhtasar fi Akhbar al-Bashar, and vol. 1, p. 300

[^208]    See Baha’ al-Din Ali ibn Abd-al-Karim, al-Durr al-Nadid fi Ta’azi al-Imam al-Shahid, p. 164

[^209]    See Ibrahim ibn Muhammad al-Bayhaqi, al-Mahisin wa al-Masaawi, vol. 1, p. 43

[^210]    See Abdullah al-Bahrani, al-Awalim – al-Imam al-Husain, p. 203

[^211]    See Ahmad ibn Yahya al-Balaziri, Ansab al-Ashraf, p. 83

[^212]    See Sayyid Hashim al-Bahrani, Madinat al-Ma’ajiz, and vol. 3, p. 485

[^213]    See Muhammad al-Husain Kashif al-Ghita, al-Siyasah al-Husainiyyah, p. 46-7

[^214]    See A’ishah Bint al-Shati, Zaynab (a.s.); the Heroine of Karbala

[^215]    This means that those who will fight against me are as savage and wild as wolves.

[^216]    This is an indication to the absolute knowledge of Almighty Allah.

[^217]    See Ali ibn Abul-Fath al-Arbali, Kasf al-Ghummah fi Ma’rifat al-Aimmah, vol. 2, p. 239

[^218]    See Khalifah ibn Khayyaat al-Asfari, Tareekh Khalifah ibn Khayyaat, p. 176

[^219]    See Muhammad ibn Jarir al-Tabari, Nawadir al-Mu’jizat, p. 107

[^220]    See Shaykh Ali al-Namazi al-Shahrudi, Mustadrak Safinat al-Bihar vol. 5, p. 450

[^221]    See Muhammad ibn Jarir al-Tabari, Tareekh al-Umam wa al-Muluk; vol. 4 p. 308, and Abl-Faraj al-Isfahani, Maqatil al-Talibiyyin, p. 111

[^222]    See Muhammad Baqir al-Majlisi, Behaar al-Anwaar, vol. 44, p. 376

[^223]    Muezzin is the caller to prayer.

[^224]    See Shaykh al-Mufeed, al-Irshad, and p. 79

[^225]    See Ibn al-Aseer, Tareekh, vol. 3, p. 280

[^226]    See Ibn Shu’bah al-Harrani, Tuhaf al Uqul, p. 505

[^227]    See Muhammad ibn Jarir al-Tabari Tareekh al-Umam wa al-Muluk; 4:305

[^228]    See Abul-Faraj al-Isfahani, Maqatil al-Talibiyyia, p. 111

[^229]    See al-Balaziri, Ansab al-Ashraf, p. [^240]:

[^230]    See al-Fazl ibn Hasan al-Tabarsi, E’lam al-Waraa bi A’lam al-Huda, vol. 1, and p. [^451]:

[^231]    The Arabic ‘karb’ means ‘agony’, and the Arabic ‘bala” means ‘ordeal’. Hence, the word ‘Karbala” is a combination of these two words. In fact, ‘Karbala” is an ancient name of the region it refers to. For more information about the origin of ‘Karbala”, refer to Sayyid Sami al-Badri, The Holy Qur’an and Archaeology, Translated by Badr Shahin, Issue No.1, Chapter: Karbala’ in the Ancient Oriental Linguistic Heritage, First Edition, [^1421]:

[^232]    See Muhammad Baqir al-Majlisi, Behaar al-Anwaar, vol. 44, p. 383

[^233]    See Ibn Shu’bah al-Harrani, Tuhfa Uqul; 287

[^234]    See Abu-Hanifah al-Daynuri, al-Akhbar al-Tiwal, p. [^253]:

[^235]    See Sibt ibn al-Jawzi, Mir’at al-Zaman fi Tawarikh al-A’yan, p. 89

[^236]    See Shaykh al-Saduq, al Amali p. [^221]:

[^237]    See Ahmad ibn Yahya al-Balaziri, Ansab al-Ashraf, vol. 3, p. [^238]    See Ibn Shahrashub’s Manaqib Al Abi-Talib; 3:213

[^239]    See Shaykh al-Shurayfi, Mawsu’at Kalimat al-Imam al Husain, p. 391 as quoted from Ibn al-Aseer, al-Kamil fi al-Tareekh, vol. 2, p. 558

[^240]    See Shaykh al-Mufeed, al-Irshad, and vol. 2, p. 90

[^241]    See Ibn al-Aseer, al-Kamil fi al-Tareekh, vol. 3, p. 285

[^242]    See Abu-Mikhnaf al-Azdi, Maqtal al-Husain, p. 177

[^243]    See Mohammad ibn Jarir al-Jabari Tareekh al-Umam wa al-Muluk; 6:241

[^244]    See Muhammad Baqir al-Majlisi, Behaar al-Anwaar, vol. 45, p. 3

[^245]    See Shaykh al-Shurayfi, Mawsu’at Kalimat al-Imam al-Husain (a.s.), p. [^409]:

[^246]    See al-Noorial-Tabrasi, Mustadrak al-Wasaael, vol. 11, p. 112, as quoted from Shaykh al-Mufeed, al-Irshad

[^247]    See Ibn Sho’bah al-Harrani, Tuhaf al-Uqul; the Masterpieces of the Intellects, p. 282, translated by Badr Shahin, First Edition, Ansariyan Publications, [^2001]:

[^248]    See Sayyid Muhsin al-Amin al-Aameli, Lawaaej al-Ashjaan, p. 131

[^249]    See Sayyid Murtada al-Askari, Ma’alim al-Madrasatayn, vol. 3, p. 101

[^250]    The man of the tribe of Saqif is either al-Mukhtar ibn Abu-Ubaydah al-Saqafi who led a revolution after the martyrdom of Imam al-Husain (a.s.) and retaliated upon those who had fought against the Imam (a.s.), or al-Hajjaj ibn Yusuf al-Saqafi who was given a free hand on the people of al-Kufah and accordingly, ruled them extremely oppressively. However, Shaykh al-Shurayfi, in his book titled Mawsu’at Kalimat al-Imam al-Husain, p, 423, and Abdullah al-Bahrani, in his book titled al-Awalim-al-Imam al-Husain, p. 253, recording this supplication of Imam al-Husain, adds to it the following-, statement, “and set up upon them the man of the (tribe of) Saqif as absolute ruler to kill all of them each according to the sort of his participation (in the battle against the Imam).” Accordingly, the “man of the (tribe of) Saqif” is al-Mukhtar ibn Abu-Ubaydah al-Saqafi.

[^251]    Shaykh al-Mufeed, in his al-Irshad, vol 2, p. 98, this statement is recorded as follows: “No, by Allah! I will never extend my hands to you like the abject do, and I will never flee like slaves do.”

[^252]    See Ibn al-Aseer, al-Kamil fi al-Tareekh, vol. 3, p. 289

[^253]    See Ibn Shahrashub’s Manaqib Ali ibn Abu Talib; 3: 250

[^254]    See Muhammad ibn Jarir al-Tabari Tareekh al-Umam wa al-Muluk; vol. 4, p. 331

[^255]    See Muhammad Baqir al-Majlisi, Behaar al-Anwaar, vol. 44, p. 42

[^256]    See Shaykh Muhammad ibn al-Mashhadi, al-Mazar al-Kabeer, p. 487

[^257]    See Abul-Faraj al-Isfahani, Maqatil al-Talibiyyin, p. 76

[^258]    See Muhammad Baqir al-Majlisi, Behaar al-Anwaar, vol. 45, p. 44

[^259]    See Sayyid Ibn Tawus al-Hasani, al-Lahuf fi Qatla al-Tufuf, p. 68

[^260]    See Shahid.Hamid ibn Muhammad al-Mahalli, al-Hadaaeq al-Wardiyyah, vol.1, p. [^126]:

[^261]    See Ibn San al-Qirmani, Akhbar al-Duwal, p. [^108]:

[^262]    See Baqir Sharif al-Qarashi, Hayat al-Imam al Husain, vol. 3, p. [^309]:

[^263]    According to Kamil al-Ziyarat, Imam Ali Zayn al-Aabedin (a.s.) answered his aunt, How should I not give myself up and be impatient while I see my master, my brothers, my uncles, my cousins, and my family members stained with blood, lying bare and looted without coffins and without burying, nobody can visit their bodies, and nobody can approach them, as if they are non-Arabs.

[^264]    See Ja’far ibn Muhammad al-Qummi, Kamil al-Ziyarat, p. [^447]: This is however a long narration the rest of which is as follows:

Imam Ali Zayn al-Aabedin (a.s.), then asked his aunt, “What is that covenant and what is that promise?”

Then Lady Zaynab (a.s.) reported:

Umm-e-Ayman narrated to me that the Messenger of Allah (s.a.w.a.), once, visited the house of Lady Fatimah (a.s.). She cooked for him a harirah – a soup of oil and flour, and Ali (a.s.) offered to him a dish of dates. I, Umm-e-Ayman, then served them with a big cup of milk and butter. The Messenger of Allah (s.a.w.a.), Ali, Fatimah, al-Hasan, and al-Husain (a.s.) ate from that dish and drank from that milk. Then the Messenger of Allah (s.a.w.a.) washed his hand and Ali (a.s.) poured water on them. After that, the Prophet (s.a.w.a.) passed his hands over his face and glanced at Ali, Fatimah, al-Hasan, and al-Husain (a.s.) a pleasant glance. He then raised his sight to the Heavens for a while, directed towards the Qiblah, and extended his hands for supplication. He then prostrated himself and began sobbing in a loud voice and teary eyes. He then nodded his head down while his tears were shedding like rain. For this scene, Fatimah, Ali, al-Hasan, and al-Husain (a.s.), as well as I, felt sorry but no one dared to ask him for the reason. But when that weeping took a long time, Ali and Fatimah (a.s.) asked him, “O Messenger of Allah (s.a.w.a.): what for is you weeping? May Allah (s.w.t.) never make you weep your view has wounded our hearts.”

The Prophet (s.a.w.a.) answered:Brother, when I was looking at you, I felt the pleasure that I have never felt before. I thus thanked Allah (s.w.t.) for this grace.

For the meantime, Archangel Gabriel descended and foretold:

Muhammad (s.a.w.a.), Allah the Blessed and Exalted has known your feelings and has known your pleasure with your brother, your daughter, and your two grandsons. He therefore perfected for you this grace and congratulated you for this gift. He has decided to join their descendants, partisans, adherents, and them to you in Paradise. He has also decided not to separate them from you. He shall honor them in the same way as He shall honor you and shall give them the same graces He shall give to you until you will be pleased or even beyond your pleasure. This is for many misfortunes they will suffer and many adversities they will encounter at the hands of some people who claim, falsely, being embracing your religion and belonging to your ummah, while you and Allah (s.w.t.) disavow them. They will inflict massacres and killing upon your Household (a.s.) and their adherents until their places of killing will be in various areas and their graves will be very far from one another. This is what Allah has chosen for them and for you. You should then thank Him for this choice and satisfy yourself with His providence.

The Prophet (s.a.w.a.) then commented:

I therefore thanked Allah (s.w.t.), and satisfied myself with that which He has decided for me regarding you.

Then Archangel Gabriel added: Muhammad (s.a.w.a.): after your demise, your ummah will persecute and discriminate against your brother Ali (a.s.). Your enemies will annoy him. After all, he will be killed at the hands of the most evil and most vicious creature who will be regarded as same as the killer of the she-camel of Prophet Salih (a.s.). That will happen in a country to where Ali (a.s.) will emigrate and that country later on will be the center of his and his descendants adherents, On this land, too, they will suffer the harshest ordeals and the most catastrophic misfortunes.

Regarding your grandson, al-Husain (a.s.), he, along with a noble group of his family members and the most virtuous men of your ummah, will be slain on the bank of the River Euphrates in a land named Karbala’. For that reason, your Household and your enemies will unavoidably suffer too much agony and torment on the day whose agony is ceaseless and ordeals are never-ending (namely, Day of Resurrection). That land, namely Karbala’, is the best area on this earth and the most sacred. It is a part of Paradise, as well. On that day when your grandson and his Household (a.s.) will be slain and surrounded by groups of atheists and cursed ones, the earth shall be shaken, mountains shall swing and sway, waves of oceans shall move disorderly, and heavens shall quiver with their inhabitants, as signs of wrath for you and for your Household, as well as the tremendous sin of violating your progeny and yours sanctity and the ingratitude for you concerning your progeny. All these creaturesthe earth, mountain, oceans, and heavens will beseech to Almighty Allah to give them permission to stand for your wronged, persecuted descendants who are Allah’s claim over humankind after you. As a result, Almighty Allah shall reveal to the heavens, earth, mountains, and oceans, saying:

“I am Allah the Omnipotent, the All-powerful. No fleer can escape Me and nothing can stop against My power. I am the worthiest of defending and avenging upon those criminals. I swear by My Supremacy and Majesty that I shall punish him whoever intruded upon My messenger and choice one by wronging his progeny, whoever violated his sanctity, whoever killed his descendants, whoever breached his pledge, and whoever persecuted his Household (a.s.). I shall punish all those with a punishment wherewith I have not punished any of My creatures.”

By then, everything in the heavens and the worlds will invoke Allah’s curse against those who will wrong your progeny and violate your sanctity. When the noble group (who will fight with al-Husain (a.s.) ) depart life, Allah the All-mighty and Majestic will grasp their souls Himself. Angels from the Seventh Heaven, having with them bowels of corundum and emerald filled with the Water of Life and garments and odors from Paradise, will descend to the earth to wash their dead bodies with that water, dress them those garments, and camphorate them with that odor. Then, all angels will line up in rows to offer prayer on those bodies. After that, Allah (s.w.t.) will forward some peoples from your ummah, who are not known by the atheists and have not participated in that bloodshed in deed, word or even intention to bury those dead bodies and mark the tomb of the Master of Martyrs namely al-Husain (a.s.) with a sign on that land. This sign will be the stamp of the right party and will be the cause of the faithful believers’ success. On every day and night, one hundred thousand angels from each heaven will encircle that tomb, bless it, praise Allah (s.w.t.) there, seek Allah’s forgiveness for anyone who visits it, and record the names of their fathers, tribes, and countries. They finally mark their foreheads with a sign of the Light of Allah’s Throne and will record there: This is the visitor of the tomb of the Master of Martyrs (a.s.) and son of the best Prophet (s.a.w.a.).

On the Day of Resurrection, that sign will glow in their faces so flashily that it will snatch others’ sights. From these signs, the visitors of al-Husain’s tomb will be recognized. On that day too you Muhammad (s.a.w.a.) will stand between Angel Michael and me, Ali (a.s.) will be with us, and innumerable angels will be with us as well. We will know them from that shiny signs in their faces from among the creatures until Almighty Allah save them from the ordeals and difficulties of that day. This is the decided award of Allah (s.w.t.) for those who visit your tomb or the tombs of your brother, Ali (a.s.), and two grandsons purely for sake of Allah (s.w.t.). Some people who deserved Allah’s curse and wrath will exert all efforts for obliterating and wiping out the place of that tomb. But, Allah (s.w.t.) will not give them an opportunity to do.

The Messenger of Allah (s.a.w.a.) commented: This prediction has grieved me and made me weep.

Then, Lady Zaynab added:

When Abd-al-Rahman ibn Muljim, the cursed, stroke my father to death, I went to him and asked whether the report that Umm-e-Ayman had narrated to me true or not. My father said:

Umm-e-Ayman has told the truth. I see coming that you, as well as your family’s harem, will be captives in this country. You will be submissive and terrified, fearing lest people might carry you off by force. At that time, be patient and adhere to patience, for, on that day, there will be no disciple (of Allah) on the earth except you, your followers, and you partisans. I swear it by Him Who split the grains and created the souls. When he informed us of these news, the Messenger of Allah (s.a.w.a.) added: On the same day as al-Husain (a.s.) will be slain, Eblis the cursed will be overjoyed and will wander about the earth with his devils and afreets to declare: “O devils, only today have we revenged ourselves on the descendants of Adam, attained our objective of wiping them out, and led them to the fire of Hell. Now, you must turn all your efforts towards filling people’s minds with doubt towards al-Husain (a.s.) and his companions, inciting them to bear hostility against them, and provoking them against anybody who shows loyalty to them (i.e. al-Husain (a.s.) and his companions in order that people’s straying and atheism would be so guaranteed that none of them would be saved (on the Day of Resurrection).”

Even though he is the biggest liar, Eblis said the truth in that question. It is quite true that the good deeds of anyone who bears hostility against the Ahl al-Bayt (a.s.) are of no avail (no matter how great they are), and the sins, not the grand ones, of anyone who loves them and is loyal to them are of no harm.

[^265]    See Muhammad Baqir al-Majlisi, Behaar al-Anwaar, vol. 45, p. [^266]    See Wafiyyat al-Aimmah, 453

[^267]    See Muhammad ibn Jarir al-Tabari Tareekh al-Umam wa al-Muluk; 6:[^263]:

[^268]    Holy Quran, 39:42

[^269]    Holy Quran, 3:145

[^270]    Parasang is a unit of length, usually reckoned as equal to between 3 and [^3]:5 miles, 5 to 5, 5 km.

[^271]    Holy Quran, 42:23

[^272]    Holy Quran, 16:26

[^273]    Holy Quran, 8:41

[^274]    Holy Quran, 33:33

[^275]    See Ibn al-Aseer, al-Tareekh, vol. 3, p. 398

[^276]    Holy Quran, 57:22-3

[^277]   See Shaykh al-Mufeed, al-Irshad, p. 276

[^278]    This is an indication to the Battle of Badr during which the relatives of Yazid were killed at the hands of al-Husain’s father (a.s.) and relatives.

[^279]    The Khazraj is the tribe who supported the Prophet (s.a.w.a.) and his partisans.

[^280]    This is clear-cut evidence on Yazid’s disbelief in Islam and the Divine Mission of Prophet Muhammad (s.a.w.a.).

[^281]    Ahmad is the heavenly name of Prophet Muhammad (s.a.w.a.).

[^282]    Holy Quran,30:10

[^283]    Holy Quran, 3:178

[^284]    This is an indication to the famous incident that occurred immediately after the Battle of Uhud, when Hind, grandmother of Yazid, tried to eat the liver of the martyr Hamzah ibn Abd-al-Muttalib.

[^285]    Holy Quran, 3:169

[^286]   Holy Quran, 41:46

[^287]    Holy Quran, 11:18

[^288]    Muhammad Husain Kashif al-Ghita, al-Siyasah al-Husainiyyah, [^289]    Baqir Sharif al-Qarashi, Hayat al-Imam al-Husain, 3:[^381]:

[^290]    See Baqir Sharif al-Qarashi’s Hayat al-Imam al Hasan; 3:[^390]:

[^291]    See Ibn al-Aseer, al-Tareekh, vol. 3, p. [^300]:

[^292]    This reportis quoted from Baqir Sharif al-Qarashi’s book entitled al-Sayyidah Zaynab. Nevertheless, this report may contradict others.

[^293]    Imam Ali (a.s.) narrated that the Holy Prophet (s.a.w.a.) once said, “On the Resurrection Day, my daughter Fatimah (a.s.) shall come with dresses painted with her son’s blood in her hand. She shall hang to one of the pillars of the (Divine) Throne and say, ‘O the All-just, Judge between my son’s killer and me.’ The Lord then will judge for my daughter. I swear it by the Lord of the Paradise,” See al-Sirat al-Sawi fi Manaqib(i) Al al-Nabi, [^93]:

[^294]    See Abd al-Razzaq al-Muqarram, Maqtal al-Husain, [^417]:

[^295]    See Ibn Abil-Hadeed’s Sharh(o) Nahj al-Balaghah; 4:[^72]:

[^296]    See Sayyid Ibn Tawus al-Hasani, al-Lahuf fi Qatla al-Tufuf, p. 116

[^297]    See Abd al-Razzaq al-Muqarram, Maqtal al-Husain, 472

[^298]   See Muhammad ibn Jarir al-Tabari Tareekh al-Umam wa al-Muluk; 6:366, and Ibn al-Athir, al-Tareekh, vol. 3, p. 428

[^299]    See al-Ubaydali, al-Sayyidah Zaynab wa Akhbar al-Zaynabiyyat, 9

[^300]    This saying is agreed by the following scholars: Ibn Asakir in al-Tareekh al-Kabeer, Ibn Tawlawn in al-Risalah al-Zaynabiyyah, al-Sha’rani in Lawaqih al-Anwar, Muhammad Sabban in Is’af al-Raghibin, al-Shabalnaji in Nur al-Absar, al-Shabrawi in al-Isaaf, Hasan al-Adawi in Mashariq al-Anwar, al-Mannawi in al-Tabaqat, Jalaluddin al-Sayuti in al-Risalab al-Zaynabiyyah, al-Ajhuri in Musalsal Ashura, and many others.

[^301]    See Is’af al-Raghibin 196, al-Shamrani, Lawaqih al-Anwar 23, al-Isaaf bi Hubb al-Ashraf 93 and Masahriq al-Anwar, 100

[^302]    Holy Quran, 41:46

[^303]    Holy Quran, 11:18