Al-Sayeda Zainab (p.b.u.h.), the Greatest Women Messenger of Imam al-Hussain (p.b.u.h.) Revolution

Al-Sayeda Zainab (p.b.u.h.) was born in the holy city of al- Madina al-Monawara on the 5th Jamadi-ul-Awwal in the 5th year of Hijrah /627 A.D.
Her Holiness became famous for her knowledge of the Holy Qu'ran and virtuous life. Her character she reflected the best attributes. In sobriety and serenity she was likened to Umm-al-Mumineen al-Sayeda Khadija (p.b.u.h.), her Grand-Mother, in chastity and modesty to her Holy Mother Fatima al-Zahra (p.b.u.h.) and in eloquence to her Holy Father al- Imam Ali (p.b.u.h.).
al-Sayeda Zainab (p.b.u.h.) proclaimed to the world the greatest sacrifices made by Imam Husayn (p.b.u.h.) and other members of the family of the Holy Prophet of Islam (p.b.u.h.&h.h.) who were brutally martyred at Karbala in 61 A.H by Yazid bin Mu'awiya army. This is the story of the victory of truth. It is the story of a unique woman whose own fate was inextricably bound with the historical events of Karbala that have impressed upon mankind the true reality of living Islam. It was on the plains of Karbala that the conflict between Imam Hussain, (p.b.u.h.), and the pretender to the caliphate, Yazid ibn Mu'awiya, was waged in battle. Imam Hussain had steadfastly refused to pay homage to Yazid and acknowledge him as leader of the Muslim world. It was no secret that Yazid flagrantly flaunted the laws of Islam and even publicly derided its beliefs. His claim to the caliphate bore no legitimacy or acceptability in the eyes of Imam Hussain, (p.b.u.h.) It would be facile and dishonest to consider their confrontation as but an isolated instance of power-jockeying in the early days of Islam. The issue on which they clashed is one that continues to be a source of needless antagonism among Muslims today, and that is: What manner of man has the right to rule the Muslim world, or indeed, mankind? Could Muslims be ruled by one integrated, complementary set of laws rooted in the knowledge of Allah ta'ala's supreme Tawhid (unity), or by a power that seeks to elevate temporal values to hard and fast law at the cost of allegiance to the Sole Source of all creation? This story unfolds through the life of Zaynab Kubrah (p.b.u.h.), grand-daughter of the Holy Prophet (p.b.u.h.&h.h.), daughter of Fatima al-Zahra and Imam Ali, (p.b.u.t.). From what we know of her actions and speeches, it is clear that in her was reflected the divine prophetic light that was her heritage. In writing about Zaynab bint Ali, (p.b.u.h.) power-jockeyingintegrated, we must first bear in mind an unalterable fact: that is, despite the efforts of numerous biographers, very little actual recorded historical fact is available about her. Even the exact dates of her birth, death, marriage, or number of children, cannot be ascertained with complete confidence. Oral tradition about Zaynab (p.b.u.h.) has gradually evolved to a point-of subjective elaboration and emotional hyperbola that have eventually clouded her real persona and the context from which we have come to know her. Indeed, the romantic mythology that now shrouds both her and her brother Imam Hussain (p.b.u.h.) seems to distance us from wanting to understand what they really stood for and what their actions really meant, both in the context of their afflicted times and throughout all times, present and future. It is not necessary however to dig up as many facts or versions of her life as are available in order to perceive her purity and the strategic importance of her contribution. Though the information may be little, it is enough. The fact that we remember her at all is sufficient to rekindle our understanding of the intimate ideals for which life is worth serving. This book seeks to let these facts speak for themselves. The conclusions to be drawn are implicit to any reader whose heart and mind are available and receptive to the essence of submission. According to the shari'ah (revealed law) of Allah women are hidden treasures, neither to be displayed nor advertised. Theirs is a subtle, fundamental and discreet domain. Imam Ali, (p.b.u.h.), once asked Fatima al-Zahra, (p.b.u.h.), "Ma khayru 'n-nisa (who is the best among women)?" She replied, "La yarina 'r-rijala wa la yarunahunna (who does not see men nor is seen by them)." This then is another reason why so little is known about al-Sayeda Zaynab (p.b.u.h.) or any other women throughout the history of Islam. But this rule can only apply if all the other elements of a pure Muslim society are equal. If the application of the divinely directed formula is chaotic and imbalanced, then that is the time when a woman feels compelled to emerge into the open arena. This is the situation in which Zaynab (p.b.u.h.) found herself. After Karbala no one was left that had the courage to stand up to tyranny, speak the truth, and submit to the consequences. Thus what we know of her is only because of exceptional circumstances. A twist in history created the conditions that forced Zaynab (p.b.u.h.) to declare, not herself, but the truth. It is through her extraordinary handling of the wretched trials she endured that we have caught glimpses of the untold depths of her courage, forbearance, patience and submission to the decree of Allah. It is partly through her that the prophetic legacy was rescued from being eclipsed by the ever-present shadows of kufr (denial of Truth), and it is in this light that we must forever remember her and take inspiration and guidance from her example.

Angelic Appellation

It was five years after the Muslims had accompanied the Prophet (p.b.u.h.&h.h.) and his family in the migration (hijrah) to Medina, when the Holy Prophet's daughter, Fatima al-Zahra (p.b.u.h.) gave birth to a little girl. When her father, Imam Ali (p.b.u.h.) saw his daughter for the first time Imam al-Hussain (p.b.u.h.), who was then almost three years old, was with him. The boy exclaimed in delight, "O father, Allah has given me a sister." At those words Imam Ali (p.b.u.h.) began to weep, and when Hussain (p.b.u.h.) asked why he was crying so, his father answered that he would soon come to know. Fatima al-Zahra and Imam Ali (p.b.u.t.) did not name their child until a few days after her birth, for they awaited the Prophet's return from a journey so that he could propose the name. When finally the baby girl was brought before him he held her in his lap and kissed her. The Angel Jibra'il came to him and conveyed the name that was to be hers, and then he began to weep. The Prophet (p.b.u.h.&h.h.) asked why Jibra'il wept and he answered, "O Prophet of Allah, from early on in life this girl will remain entangled in tribulations and trials in this world.- First she will weep over your separation (from this world); thereafter she will bemoan the loss of her mother, then her father, and then her brother al-Hasan (p.b.u.h.) . After all this she will be confronted with the trials of the land of Karbala and the tribulations of that lonely desert, as a result of which her hair will turn grey and her back will be bent." When the members of the family heard this prophecy they all broke down in tears. Imam al-Hussain (p.b.u.h.) now understood why earlier his father had also wept. Then the Prophet (p.b.u.h.&h.h.) named her Zaynab (p.b.u.h.). When the news of Zaynab's birth reached Salman al-Farsi, he went to Imam Ali (p.b.u.h.) to congratulate him. But instead of seeing him happy and rejoicing he saw Imam Ali (p.b.u.h.) shed tears and was apprised of the events of Karbala and the hardships that were to befall Zaynab (p.b.u.h.). One day, when Zaynab (p.b.u.h.) was about five years old, she had a strange and terrible dream. A violent wind arose in the city and darkened the earth and the sky. The little girl was tossed hither and thither, and suddenly she found herself stuck in the branches of a huge tree. But the wind was so strong that it uprooted the tree. Zaynab (p.b.u.h.) caught hold of a branch but that broke. In a panic she grabbed two twigs but these too gave way and she was left falling with no support. Then she woke up. When she told her grandfather, the Prophet (p.b.u.h.&h.h.) about this dream he wept bitterly and said, "O my daughter that tree is me who is shortly going to leave this world. The branches are your father Ali and your mother Fatima Zahra, and the twigs are your brothers Hasan and Hussain. They will all depart this world before you do, and you will suffer their separation and loss."

Growing Up in Madina

Zaynab (p.b.u.h.) shared with her brothers and sister the extraordinary position of having such examples to look up to, emulate and learn from, as her grandfather, the Prophet of Allah (p.b.u.h.&h.h.), her mother Fatima (p.b.u.h.) daughter of the Prophet, and her father Imam Ali (p.b.u.h.), cousin-brother of the Prophet. In the pure environment that enveloped her, she absorbed the teachings of Islam that her grandfather imparted and after him her father. Here too she learnt to master all household skills with great proficiency. She had barely attained the tender age of seven when her beloved mother passed away. Her mother's death had closely followed her cherished grandfather's passing away. Some time later Imam Ali (p.b.u.h.) married Umm al-Baneen, whose devotion and pledge encouraged Zaynab (p.b.u.h.) in her learning. Whilst still a young girl she was fully able to care for and be responsible for the running of her father's household. As much as she cared for the comforts and ease of her brothers and sisters, in her own wants she was frugal and unstintingly generous to the poor, homeless and parentless. After her marriage her husband is reported as having said, "Zaynab is the best housewife." From very early on she developed an unbreakable bond of attachment to her brother Imam Hussain (p.b.u.h.). At times, when as a baby in her mother's arms she could not be pacified and made to stop crying, she would quite down upon being held by her brother, and there she would sit quietly gazing at his face. Before she would pray she used to first cast a glance at the face of her beloved brother. One day Fatima (p.b.u.h.) mentioned the intensity of her daughter's love for Imam Hussain (p.b.u.h.) to the Prophet (p.b.u.h.&h.h.). He breathed a deep sigh and said with moistened eyes, "My dear child. This child of mine, Zaynab, would be confronted with a thousand and one calamities and face serious hardships in Karbala."

Womanhood

Zaynab (p.b.u.h.) grew into a fine stature young woman. Of her physical appearance little is known. When the tragedy of Karbala befell her in her mid-fifties she was forced to go out uncovered. It was then that some people remarked that she appeared as a 'shining sun' and a 'piece of the moon'. In her character she reflected the best attributes of those who raised her. In sobriety and serenity she was likened to Umm ul-Mu'minin Khadija, her grandmother (p.b.u.h.); in chastity and modesty to her mother Fatima Zahra (p.b.u.h.) in eloquence to her father Ali (p.b.u.h.) in forbearance and patience to her brother Imam Hasan (p.b.u.h.) and in bravery and tranquility of the heart to Imam Hussain (p.b.u.h.). Her face reflected her father's awe and her grandfather's reverence. When the time came for marriage, she was married in a simple ceremony to her first cousin, Abdullah ibn Ja'far Tayyar. Abdullah had been brought up under the direct care of the Prophet (p.b.u.h.&h.h.). After his death, Imam Ali (p.b.u.h.) became his supporter and guardian until he came of age. He grew up to be a handsome youth with pleasing manners and was known for his sincere hospitality to guests and selfless generosity to the poor and needy. Together this young couple had five children, of whom four were sons, Ali, Aun, Muhammad, and Abbas, and one daughter, Umm Kulthum. In Medina it was Zaynab's practise to hold regular meetings for women in which she shared her knowledge and taught them the precepts of the Deen of Islam as laid out in the Holy Qur'an. Her gatherings were well and regularly attended. She was able to impart the teachings with such clarity and eloquence that she became known as Fasihah (skillfully fluent) and Balighah (intensely eloquent). In the thirty-seventh year A.H. (after Hijrah), Imam Ali (p.b.u.h.) moved to Kufa to finally take up his rightful position as khalifah. He was accompanied by his daughter Zaynab (p.b.u.h.) and her husband. Her reputation as an inspiring teacher among the women had preceded her. There too women would throng to her daily sittings where they all benefited from her erudition, wisdom and scholarship in the exegesis of the Qur'an. The depth and certainty of her knowledge earned her the name given to her by her nephew, Imam Ali Zayn ul-Abidin (p.b.u.h.) of 'Alimah Ghayr Mu'allamah, she who has knowledge without being taught. Zaynab (p.b.u.h.) was also nicknamed Zahidah (abstemious) and 'Abidah (devoted) because of her abstemiousness and piety. She found little of interest in worldly adornments, always preferring the bliss and comfort of the Next World over that of this world. She used to say that for her the life of this world was as a resting place to relieve fatigue along a journey. Humble and of high morals, her main concern was to strive to please Allah and in doing so she avoided anything which was the least bit doubtful

Martyrdom of Imam Ali (p.b.u.h.)

On the night before Friday the 19th of Ramadan in the fortieth year after hijrah, Imam Ali (p.b.u.h.) went to the central mosque for prayers. Shortly after the adhan (the call to prayer), Zaynab (p.b.u.h.) heard a heart-rending cry. Soon the cries came nearer to her house and she realised that they were bringing her the news of her father's assassination. Ibn Muljim had struck Imam Ali (p.b.u.h.) a fatal blow while he was in the defenceless state of sajdah (devotional prostration). Mortally wounded, he was carried back home on the shoulders of his followers. There was to be no recovery from this wound. On the twenty-first night of Ramadan Imam Ali (p.b.u.h.) died, leaving his two sons and daughter to witness and face his enemies' misguided lust for power and revenge. After his father's soul was released, Imam Hasan (p.b.u.h.) said, "Tonight such a great man has died with whose good conduct no one in the past or the future can compare. He fought holy wars side by side with the Holy Prophet, and made his life a shield for him. The Prophet used to make him a standard-bearer of the army while the angels Jibra'il walked on his right and Mika'il on his left. He never came back from any war without victory. At the time of his death he left nothing save seven hundred dirhams with which he had intended to provide the people of his house a servant." Zaynab (p.b.u.h.) was submerged in grief at the brutal loss of her dear father. Together with her husband she returned to Medina. Some ten years later Zaynab (p.b.u.h.) was once again stricken with a grievous loss, that of her brother Imam Hasan (p.b.u.h.). He too fell victim to the schemes of the power-hungry Bani Umayya. Mu'awiya was intent on converting the caliphate into a hereditary kingship so as to retain the seat of power within his clan. To achieve this it was necessary that he secure allegiance of the people for his son Yazid. This proved to be impossible as long as Imam Hasan (p.b.u.h.) was alive. Therefore, he successfully eliminated him through an ingenious intrigue in which the hand that dealt Imam Hasan (p.b.u.h.) the deadly poison was none other than the Imam's wife. The rights of leadership now passed into the hands of Imam Hussain (p.b.u.h.), but Bani Umaya would not leave him in peace. Within six years of Hussain's brother's death, Mu'awiya started to openly call upon people to swear allegiance to his son Yazid, and people met his desire willingly or unwillingly. Imam al-Hussain (p.b.u.h.) numbered among the five men who alone refused to pledge themselves to Yazid. During the four years left to his life after securing allegiance for his son, Mu'awiya was unable to dissuade Imam Hussain (p.b.u.h.) from his firm opposition to such a system of rule. If the caliphate was to be based on heredity, then none other than the Prophet's grandson and nearest surviving kin was more suitable. And if the right to rule was to be given on the basis of piety and learning, then to whom else other than Hussain (p.b.u.h.) - proven to be possessed of untainted wisdom, complete knowledge of Islamic law, piety and devotion of the highest degree - could this position be rightfully apportioned. In the month of Rajab in the sixtieth year after Hijrah, the Bani Hashim were confronted with the caliphate of Yazid. Yazid did not have the forbearance of his father, and was not content to let Hussain (p.b.u.h.) stay in Medina in peace. The day after his father's death he wrote to Walid ibn 'Utba ibn Abu Sufyan, then governor of Medina, asking him to pursue Imam Hussain (p.b.u.h.), Abdullah ibn Umar, and Abdullah ibn Zubayr, and compel them to swear allegiance to him. Again Imam Hussain (p.b.u.h.) refused. He decided to leave Medina, and, at the behest of other oppressed people, to go to Kufa where, he had been led to believe, there were many who wished to combat the tyrannical rule of the transgressing Bani Umayya and see to it that pure enlightened leadership of Muslims prevailed instead.

Rendezvous with Fate

When Zaynab (p.b.u.h.) learnt of her brother's proposed journey to Kufa she begged her husband to give her leave to accompany her brother. Abdullah pointed out that such a journey was fraught with difficulties and hardship. Zaynab (p.b.u.h.) insisted, saying, "My mother did not leave me behind to watch from afar as recreation the day when my brother is all alone, surrounded by enemies with no friend or supporter. You know that for fifty-five years my brother and I have never been separated. Now is the time of our old age and the closing period of our lives. If I leave him now, how shall I be able to face my mother, who at the time of her death had willed, 'Zaynab, after me you are both mother and sister for Hussain (p.b.u.h.) '? It is obligatory for me to stay with you, but if I do not go with him at this time, I shall not be able to bear the separation." Abdullah himself had wanted to accompany the Imam, but since he had been weakened by illness, he gave her permission to go on this destined journey. With her he sent two of their sons. Zaynab (p.b.u.h.) had been prepared all her life for what was written for her and her brother. She preferred to face the trials of Karbala than to ever be separated from him. Having decided to leave, Imam Husain (p.b.u.h.) ordered that litters be prepared for the ladies of his family. Abu'l-Fadl Abbas, his half-brother (for they shared the same father), helped Zaynab (p.b.u.h.) and her sister Umm Kulthum into their litter. They were followed by two young girls, Fatima Kubra and Sakina, daughters of Imam Hussain (p.b.u.h.). After the first day of their journey, the party camped at Khuzaymiyyah for the night. While Zaynab (p.b.u.h.) was seeing to her brother's comfort, he said to her, "What will come to pass has long since been decreed." When later on their journey, they reached Ruhayma, they found their way blocked by Hur ibn Yazid Riyahi. Sakina saw what had happened and when she told Zaynab (p.b.u.h.), Zaynab wept and said to her, "Would that the enemy killed all of us rather than slay my brother." When Imam Hussain (p.b.u.h.) heard of his sister's distress, he went to her tent and she said to him, "O my brother, talk to them. Tell them about your nearness to the Holy Prophet and of your kinship with him." Imam Hussain (p.b.u.h.) replied, ''O sister! I spoke to them at length. I tried to convince them but they are so immersed in misguidance and obsessed with greed that they cannot set aside their evil intentions. They will not rest till they have killed me and seen me rolling around in my blood. O sister, I advise you to patiently endure the forthcoming troubles. My grandfather the Holy Prophet had told me of my martyrdom, and his foretelling cannot be untrue." Imam Hussain's (p.b.u.h.) party reached Karbala on the second of Muharram. But the supporters that had originally invited him to Kufa were no longer his to command. Having got wind of their intentions, Yazid appointed Ibn Ziyad, governor of Kufa, to carry out orders to subvert their plans, and this they had achieved successfully. With the Imam's following cunningly eliminated, forces were sent to meet him near Karbala. The tents were pitched and at night Imam Hussain (p.b.u.h.) sat cleaning his sword and reciting couplets forecasting his doom. His son Zayn ul-Abidin (p.b.u.h.) listened quietly but in sorrow. When Zaynab (p.b.u.h.) heard him she could not restrain her tears. She went to her brother and prayed that death would overtake her. Imam Husayn (p.b.u.h.) urged her not to let Shaytan deprive her of her power of fortitude. She asked whether she might be killed in his place, and when she heard his negative reply she fainted. When she came to, her brother said, "Everything is mortal. The final word lies with Allah and to Him is the return. My father and grandfather were better men than I but where are they now? Their example is the standard for me and for all Muslims." So saying he bade her be patient and not to weep over his death or shed tears or beat her cheeks. He then took her to the tent of his son Ali Zayn ul-Abidin (p.b.u.h.) and left her there. But Zaynab (p.b.u.h.) was not to be consoled, and from this time came to be known as Baakiyah (one who weeps). On the eve of the tenth day of Muharram, Imam Hussain (p.b.u.h.) addressed his followers, the Ansar and the Bani Hashim. It had become clear that this was to be a battle unto death. He therefore released them from any obligation to remain by his side, and let them know that no grudge would be held against them were they to turn away from the coming decisive battle and return to safety. There was now no doubt about the slaughter that was to come. Despite the heavy burden of knowing this insurmountable fact, Zaynab (p.b.u.h.) maintained her tranquility through constant prayer and remembrance of the ultimate cause for which their lives were being sacrificed. On the insistence of Shimr, Umar ibn Sa'd prepared to attack Imam Hussain 's dwindled forces. When Zaynab (p.b.u.h.) heard the battle-cries of their approaching troops she ran to her brother's tent and found that he had fallen asleep while cleaning his sword. She stood there quietly for a moment. He woke up, and seeing her said that he had just had a dream in which he saw his grandfather, the Holy Prophet (p.b.u.h.&h.h.), his father Imam Ali (p.b.u.h.), his mother Fatima al-Zahra (p.b.u.h.) and his brother Imam al-Hasan (p.b.u.h.) telling him that he would soon join them. Seeing how distressed, Zaynab (p.b.u.h.) was on hearing these words, he said to her, "The blessings of Allah are upon you. Do not worry about the troubles these wretched people will cause."

The Greatest Sacrifice at Karbala

The tenth day of Muharram, 'Ashura, dawned. Before going into battle Imam Hussain (p.b.u.h.) went into the tent of his son Zayn al-Abidin (p.b.u.h.) who was lying ill on a sheep's skin, too weak to join his father in battle. He was being tended to by his aunt Zaynab (p.b.u.h.). Hussain (p.b.u.h.) bade him farewell, saying, "My son, you are the best and purest of my children. After me you will be my successor and deputy. Take care of these women and children during captivity and the rigors of travel. Console them. My son, convey to my friends my Salam (greetings of peace) and tell them their Imam has been killed away from his home and that they should mourn for me." Sighing deeply, he turned to Zaynab (p.b.u.h.) and the other women of the Bani Hashim and said, "Take heed and remember that this son is my successor and Imam and is to be obeyed by everyone." Then to Zaynab (p.b.u.h.) he said, "After killing me my enemies would take off the clothes from my body. Therefore please bring me some old and tattered dress to wear so that they might not undress me and leave me naked." Zaynab (p.b.u.h.) did as he requested. That same day, Zaynab (p.b.u.h.) brought to him her two sons Aun and Mohammed and said to him, "O my brother, if women were permitted to fight I would have courted death to save you. But it is not allowed. Accept therefore the sacrifice of my two sons." The bloody battle raged all day. One by one Imam Hussain's sons, kinsmen and supporters were butchered on the battlefield. When Zaynab's sons were killed she bore their death with fortitude. She did not come out of her tent, nor did she loudly lament for she did not wish to cause grief or shame to her brother. But when the corpse of Ali al-Akbar (p.b.u.h.) (the son of Imam Hussain (p.b.u.h.) was brought to the tents of the women Zaynab (p.b.u.h.) was distraught. Oblivious of her veil she came out of her tent and clasped the body saying, "O my son, would that I had become blind, or had been buried beneath the ground so as not to have seen this day." Their enemies did not even give them access to any water that might soothe their parched throats. Their water supplies had long since been finished. When the Imam was taking his final leave of the ladies, Zaynab (p.b.u.h.) asked that he try to get a little water for his thirsty infant son Ali al-Asghar (p.b.u.h.). The Imam took him in his arms and went to beseech Umar ibn Sa'd for water for the innocent child. But his request fell on deaf ears and stone hearts. Instead, an arrow pierced the child's neck, killing him instantly. Imam Hussain (p.b.u.h.) returned with the child still in his arms, himself spattered with his son's blood. Zaynab (p.b.u.h.) took the small corpse from her brother and pressing it close to her chest lamented pitifully the heavy toll on life that the injustices of the enemy extracted. The fateful day wore on. Hussain (p.b.u.h.) was wounded so many times until eventually he fell off his horse. His enemies surrounded him and attacked him with swords and spears. When Zaynab (p.b.u.h.) saw his agony from her tent door she went on to the field of battle and approaching the Imam, she said, "O my brother, my master, would that the sky fell down on the earth and the mountains toppled to the ground." Then she turned to Umar ibn Sa'd and said, "O Sa'd, Hussain is being butchered and you are only watching." Hearing this and his eyes filled with tears, but he made no reply. Then Zaynab addressed the others of the army: "Is there no Muslim among you who could help the grandson of the Prophet of Allah?" And then the fighting came to an end. Seventy-three brave men had faced four thousand, and after the bloody encounter was over none of the Imam's supporters were left alive. The Imam's body was trampled by his enemies' horses, his head was severed, and even the tattered cloth with which he had hoped to preserve his modesty was snatched off him. At the moment of the Imam's death, Hadrat Jibra'il proclaimed: "Beware, Hussain has been murdered in Karbala." Upon hearing this Zaynab (p.b.u.h.) rushed to Imam Zayn ul-Abidin (p.b.u.h.) and told him about the tragedy that had just occurred. At his asking she raised the curtain of the tent door for him and looking towards the battlefield, he exclaimed: "My Aunt, my father has been killed, and with him the spring of generosity and honor too has come to an end. Inform the women and ask them to conduct themselves with patience and forbearance; let them be prepared to be plundered and taken captive." Now the enemy came to the women's tents. Umar ibn Sa'd gave the order to loot. Barging in, they plundered what they could and set the tents on fire. They beat the women with their swords and snatched away their veils. Imam Zayn ul-Abidin's bedding was ripped from beneath him and he was left lying feeble, weak and unable to move. Both Sakina's and Fatima's earrings were wrenched from their ears, making them bleed. While the tents burned away Zaynab (p.b.u.h.) gathered the young women and went to find Imam Ali Zayn ul-Abidin (p.b.u.h.). Finding that he had not been killed, Shimr had come to behead him. Zaynab (p.b.u.h.) threw herself on her sick nephew to protect him and Shimr was stopped from carrying out his evil intention. Most of the women and the children had fled into the open in terror. As night fell Zaynab (p.b.u.h.) collected them all together, but could not find Sakina, daughter of Hussain (p.b.u.h.). She was greatly perturbed and called on her dead brother to tell her where the girl was. A voice replied, "O my sister, my daughter is with me." Sakina had slipped away to where the body of her dead father lay. Zaynab (p.b.u.h.) found her there clinging to his body and brought the orphaned child back.