Half of my Heart

The Narratives of Zaynab, Daughter of ʿAlî

Christopher Paul Clohessy

gp
2018
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 Half of my Heart.
Readings in the Life of Zaynab,
daughter of ʰAlî

Do not delete the following information about this document.

Version 1.0
Document Template: Template book.dot.
Document Word Count: 12772
Document Page Count: 305

Dedicated to the memory of

Martin Derek Clohessy
01.05.1955 – 17.02.2018
TABLE OF CONTENTS

Table of Contents ..................................................................................... v

Acknowledgments .................................................................................. vii
Preface ....................................................................................................... ix
System of Transliteration ............................................................... x
Primary Arabic Shîʲî and Sunnî Sources ..................................... xi
List of Abbreviations ................................................................... xix
Introduction .............................................................................................. 1
%HIRUH.DUEDO¿ʱ .............................................................................. 26
In the course of the battle ............................................................ 26
$IWHU.DUEDO¿ʱ ................................................................................ 27
Chapter One. In the House of Prophecy ........................................... 37
Chapter Two. The Pre-.DUEDO¿ʱ1DUUDWLYHV .....................................103
$1LJKWDWal-ʣX]D\PL\\D......................................................105
2. Rumours of War ......................................................................109
3. The Dirge .................................................................................113
Chapter Three. 2QWKH)LHOGRI.DUEDO¿ʱ .........................................131
1. The Rising Sun.........................................................................133
2. A Boy ........................................................................................137
3. A Challenge ..............................................................................143
4. To Kûfa ....................................................................................145
Chapter Four. In the Halls of the Kings...........................................159
1. The First Protest .....................................................................159
ʲ8ED\G$OO¿KE=L\¿G ............................................................172
3. <D]ËGE0Xʲ¿ZL\D ...................................................................189
4. The Second Protest .................................................................208
Three Addenda .....................................................................................221
7KHFKLOGUHQRI=D\QDE ..........................................................221
2. The children of al-ʗXVD\Q .....................................................230
7KHFRQVRODWLRQRI=D\QDE....................................................239

v
vi HALF 2)0<HEART

Afterword ..............................................................................................247
Bibliography ..........................................................................................269
1. Books ........................................................................................269
2. Articles ......................................................................................271
Index .......................................................................................................277
ACKNOWLEDGMENTS

The seeds of this work began were sown in a discussion among a

group of Catholic priests, sitting around a table in the Pontifical
Institute for Arabic and Islamic Studies in Rome, lamenting the
fact that few Islamic scholars are writing anything substantial about
the great women of Islam. We challenged each other to choose one
character and write about her, and this reading of the life of
=D\QDEGDXJKWHURIʲAlî and Fâʜima, is the result. While I await the
books from my confereres, I thank them for the pleasure of living
and working with them, forming a new generation in a solid,
academic understanding of Islam and promoting an authentic and
ongoing dialogue between religions. I am ever indebted to my
family and to my fellow clergy in Cape Town, who bear so patiently
with my long absences and my enthusiasm for all things Shîʲî. I am
no less grateful to numerous, cherished Shîʲî friends, in Italy,
England, South Africa and America, who have unreservedly
VXSSRUWHGWKLVZRUNLQDVSHFLDOZD\'U0RKDPPDG$OLShomali,
whose unbounded enthusiasm for interreligious harmony gladdens
the heart, and whose generosity gave me access to the most crucial
ShîʲËVRXUFHVDQG=DPHHU+XVVHLQZKRGDLO\WHDFKHVKLV/RQGRQ
pupils to live respectfully and reverently before the religious
experience of others, and all the while kept a critical eye on my
theology. To these, and so many others, my thanks for making this
work possible.

vii
PREFACE

As Abû ʲAbd Allâh al-ʗXVD\QVRQRIʲAlî DQG)¿ʜLPDDQGJUDQd-

VRQ RI 0XʘDPPDG PRYHG LQH[RUDEO\ WRZDUGV GHDWK RQ WKH ILHOG
of Karbal¿ʱKLVVLVWHU=D\QDEZDVGUDZQHYHUFORVHUWRWKHFHQWUH
RIWKHIDPLO\RI0XʘDPPDGWKHoSHRSOHRIWKHKRXVHp ahl al-bayt).
There she would remain for a few historic days, challenging the
wickedness of the Islamic leadership, defending the actions of her
brother, initiating the commemorative rituals, protecting and nur-
turing the new Imâm, al-ʗXVD\QpV VRQ ʲAlî b. al-ʗXVD\Q E $EË
ʝ¿OLEXQWLOKHFRXOGWDNHKLVULJKWIul place. This is her story.
8QOHVV RWKHUZLVH VWDWHG DOO TXRWDWLRQV IURP WKH 4XUʱân are
WDNHQ IURP WKH (QJOLVK LQWHUSUHWDWLRQ RI 0XKDPPDG 0DUPDGXNH
Pickthall. 1 At times, I have compared his translation with that of
other English interpreters of the 4XUʱân, and these will be named
in the text when they occur.
The system of transliteration, given below, has been followed
throughout the text, except in instances in which other authors
KDYHEHHQTXRWHGLQZKLFKFDVHWKHVDLGDXWKRUpVV\VWHPRIWUDQs-
literation has been respected.
8QOHVVRWKHUZLVHVWDWHGDOOWUDQVODWLRQVRIWKH$UDELFWH[WVDUH
my own. All Arabic texts have been reproduced exactly from their
sources, even when mistakes are extant in the said texts.
([FHSWZKHQTXRWLQJIURPRWKHUZRUNVDOOGDWes are given ac-
FRUGLQJWRWKH,VODPLFFDOHQGDU KLüUD), followed by a backslash and
WKH*UHJRULDQHTXLYDOHQW

1 3,&.7+$// 00 The Meaning of the Glorious QurʯćQ, Dar al-

Kitab Allubnani, Beirut and Dar al-Kitab al-0DVUL&DLUR QG 

ix
x HALF 2)0<HEART

SYSTEM OF TRANSLITERATION
˯ - p ν - ʡ
Ώ - b ρ - ʜ
Ε - t υ - ʴ
Ι - ʦ ω - ʲ
Ν - ü ύ - Ġ
Ρ - ʘ ϑ - f
Υ - ʤ ϕ - T
Ω - d ϙ - k
Ϋ - ʪ ϝ - l
έ - r ϡ - m
ί - ] ϥ - n
α - s ϩ - h
ε - sh ϭ - w
ι - ʛ ϱ - y

Short Vowels Long Vowels

΃ - a, u ΁ - â
· - i ϭ - û
ϱ - î
 PREFACE xi

PRIMARY ARABIC SHÎCÎ AND SUNNÎ SOURCES

3rd/9th century

Sunnî
$EØ 0XʘDPPDG ʲAbd al-0¿OLN +LVK¿P E $\\ØE DO-ʗLP\DUË
ûDP¿ODO-'ËQ GFI*$6, LQKLV6ËUDW0XʚDPPDG
Rasûl Allâh  YROV 0DʜEDʲDW 0XʛʜDI¿ DO-Bâbî al-ʗDODEË &DLUR
1955).
0XʘDPPDGE6Dʲd Kâtib al-:¿TLGË GFI*$/,
GAL S. I: 208) in his Kitâb al-ʞDEDT¿WDO-kabîr YROV0DNWDE DO-
ʣDQüË&DLUR 
Abû ʲ$EG $OO¿K $ʘPDG E 0XʘDPPDG E ʗDQEDO DO-Shaybânî al-
ʩXKOË GFI*$/6, LQKLVMusnad YROV'¿U
al-fikr, Cairo 1995).
Abû ʲ$EG $OO¿K 0XʘDPPDG E ,VP¿ʲËO E ,EU¿KËP E 0XĠËUD E
%DUGL]EDKDO-%Xʤ¿UËDO-ûXʲIË GFI*$/6, in his
ʛDʚËʚ  YROV DO-0DNWDED DO-VDODIL\\D 0HGLQD  DQG KLV al-Adab al-
mufrad 0DNWDEDG¿UDO-salâm, Riyadh 1997).
Abû al-ʗXVD\Q 0XVOLP E DO-ʗDüü¿ü DO-Qushayrî al-1ËV¿EØUË G
FI*$/6 LQKLVʛDʚËʚ YROV0DNWDEDG¿UDO-
salâm, Riyadh 2007).
Abû ʲ$EG $OO¿K 0XʘDPPDG E <D]ËG E 0¿üD DO-4D]ZËQË G
FI*$/6, LQKLVSunan YROV'¿ULʘ\¿ʱ al-kutub
al-ʲarabiyya, Cairo 1952).
Abû Dâwûd Sulaymân b. al-AshʲDʦDO-$]GËDO-6LüLVW¿QË G
cf. GAL S. I: 270) in his Sunan YROV0DNWDEDG¿UDO-salâm, Ri-
yadh 2008).
Abû ʲ«V¿ 0XʘDPPDG E ʲÎsâ b. Sahl al-7LUPLʪË G  FI
GAL S. I: 267) in his Sunan YROV0DNWDEDG¿UDO-salâm, Riyadh
2007).
Abû al-ʲ$EE¿V$ʘPDGE <Dʘ\¿E û¿ELUDO-%DO¿ʪXUË G
cf. GAL S. I: 216, GAS I: 320) in his Kitâb ansâb al-ashraf YRO ,
Dâr al-maʲ¿ULI (J\SW  YRO ,9D 8QLYHUVLW\ 3UHVV -HUXVDOHP
YRO90DJQHV3UHVV-HUXVDOHP 
$EØʗDQËID$ʘPDGE'¿ZØGDO-'ËQDZDUË GFI*$/6
I: 187) in his Kitâb al-DʢE¿UDO-ʞLZ¿O (-%ULOO/HLGHQ 
xii HALF 2)0<HEART

Shîʰî
$EØûDʲIDU0XʘDPPDGEûDUËUE5XVWDPDO-ʝDEDUË F
cf. GAL S. I: 217 and GAS I: 540) in his 'DO¿ʯil al-imâma &5&,6
Qum 2012), and his Kitâb al-mustarshid fî imâmat ʰAlî b. Abî Tâlib,
&5&,64XP .
Abû al-)DʡO$ʘPDGE$EËʝ¿KLUʝD\IØU GFI*$/6 I:
210) in his %DO¿Ġ¿WDO-nisâʯ &5&,64XP
$ʘPDG E $EË <DʲTØE E ûDʲIDU E :DKE E :¿ʡLK DO-Kâtib al-
ʲAbbâsî al-YaʲTØEË GRUFI*$/6, LQ
his 7¿UËʢ YROV(-%ULOO/HLGHQ 

4th/10th century

Sunnî
Abû ʲAbd al-5DʘP¿Q $ʘPDG E ʲAbd al-5DʘP¿Q E 6KXʲayb al-
1DV¿ʱË G  FI *$/ 6 ,   LQ KLV Kitâb al-ʢDʜ¿ʯLʜ IË IDʘO
ʰ$OËE$EËʝ¿OLE 0DNWDEDO-âdâb, Cairo 1986).
$EØûDʲIDU0XʘDPPDGEûDUËUE<D]ËGDO-ʝDEDUË GFI
GAS 1: 232 and GAL S. I: 217) in his .LW¿EDʢE¿UDO-rusul wa-l-mulûk
 YROV LQ (QJOLVK WUDQVODWLRQ 6WDWH 8QLYHUVLW\ RI 1HZ <RUN
3UHVV1HZ<RUN 

Shîʰî
0XʘDPPDG <DʲTØE E ,Vʘ¿T DO-Kulaynî al-5¿]Ë G  FI
GAL S. I: 320) in his al-Kâfî fî ʰilm al-dîn YROV'¿UDO-kutub al-
islâmiyya, Tehran 1968).
Abû al-ʗDVDQʲAlî b. al-ʗXVD\QE ʲAlî al-0DVʲØGË GFI
GAS I: 333) in his 0XUØü DO-ʨDKDE  YROV 3XEOLFDWLRQV GH
Op8QLYHUVLWÆ/LEDQDLVH%HLUXW 
Abû ʲAbd Allâh al-ʗXVD\Q E ʲAlî b. al-ʗXVD\Q E ʗDPG¿Q DO-
ʣDʛËEË=D\QDO-'ËQ GRUFI*$6, LQKLV
al-Hidâya al-kubrâ
 PREFACE xiii

Abû al-)DUDü ʲAlî b. al-ʗXVD\Q E 0XʘDPPDG E $ʘPDG E DO-
Qurashî al-,ʛIDK¿QË GFI*$/6,DQG*$6,: 378) 1
in his 0DT¿WLO DO-ʞ¿OLEË\\ËQ 0DʜEDʲ G¿U Lʘ\¿U DO-kutub al-ʲarabiyya,
Cairo 1949).
Abû al-4¿VLPûDʲIDUE0XʘDPPDGEûDʲIDUE0ØV¿E4ØOØ\D
al-4XPPË G  FI *$/ 6 ,   LQ KLV Kâmil al-ziyârât
0Xʱassasat al-nashr al-islâmî, Qum n.d.).
ʲ$OË E 0XʘDPPDG E ʲAlî al-ʣD]]¿] DO-5¿]Ë DO-4XPPË G
 FI *$/ 6 ,  DQG *$6 ,   LQ Kifâyat al-DʤDU IË-l-
QXʜØVʰalâ al-aʯimma al-LʤQ¿ʰasharî &5&,64XP 
$EØûDʲIDU0XʘDPPDGEʲAlî b. al-ʗXVD\QE0ØV¿E%¿EØ\DDO-
Qummî al-ʙDGØT GFI*$/6,DQG*$6, LQ
his Kitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U &5&,64XP 
Abû ʲAbd Allâh al-ʗXVD\Q E ʲAlî b. al-ʗXVD\Q E ʗDPG¿Q DO-
ʣDʛËEË=D\QDO-'ËQ GRU FI*$6, LQKLV
al-Hidâya (al-Kubrâ), &5&,64XP 

5th/11th century

Sunnî
0XʘDPPDGEʲ$EG$OO¿KE0XʘDPPDGDO-ʗ¿NLPDO-1ËV¿EØUËE
al-Bayyiʲ G  FI *$/ 6 ,  2 in his .LW¿E 7DOʢËV  DO-
mustadrak ʰalâ al-ʜDʚËʚD\Q vols., Dâr al-ʘDUPËQ&DLUR 
$EØ,Vʘ¿T$ʘPDGE0XʘDPPDGE,EU¿KËPDO-ʥDʲlabî al-1ËV¿EØUË
al-ShâfiʲË G  FI *$/ 6 ,   LQ KLV Kitâb ʰarâʯis al-
PDü¿OLV IË TLʜDʜ DO-anbiyâʯ DO-0DʜEDʲa al-ʲâmira al-sharafiyya, Cairo
1954).
$EØ1XʲD\P$ʘmad b. ʲ$EG$OO¿KE$ʘPDGE,Vʘ¿TDO-,ʛEDK¿QË
RU DO-,ʛIDK¿QË  DO-ShâfiʲË G  FI *$/ 6 ,   LQ KLV

1 0RGDUUHVVLQRWHVWKDWKHZDVD=D\GË FI02'$55(66,+Tra-
dition and Survival. A %LEOLRJUDSKLFDO 6XUYH\ RI (DUO\ 6KĪʯLWH /LWHUDWXUH, vol. 1,
Oneworld, Oxford 2003: 276).
2 %URFNHOPDQQ LQFRUUHFWO\ UHSRUWV KLV GHDWK DW  DQGQDPHV

him al-1ËV¿EØUËDVRSSRVHGWRDO-1D\V¿EØUËIRXQGLQRWKHUWH[WV.
xiv HALF 2)0<HEART

ʙLO\DW DO-awliyâʯ wa-ʞDEDT¿W DO-DʜIL\¿ʯ  YROV '¿U DO-kutub al-

ʲilmiyya, Beirut 1967).
$EØ%DNU$ʘPDGEʲ$OËEʥ¿ELWDO-ʣDʜËEDO-%DĠG¿GË G
cf. GAL I: 329) in his 7¿UËʢ%DĠG¿G YROV'¿UDO-kitâb al-ʲarabî,
Beirut n.d.).
Abû ʲ8PDU<ØVXIEʲ$EG$OO¿KE0XʘDPPDGEʲAbd al-Barr al-
1DPDUËDO-4XUʜXEË GFI*$/6, LQKLVal-Istîʰâb
fî maʰrifat al-Dʜʚ¿E YROV0DʜEDʲDW1DKʡDW0LʛU&DLro n.d.).

Shîʰî
0XʘDPPDG E 0XʘDPPDG E 1Xʲmân al-BaĠdâdî al-KarʤË al-
0XIËG GFI*$/,DQG*$/6, LQKLVal-
Irshâd fî maʰULIDWʚXüDü$OO¿Kʰalâ al-ʰibâd &5&,64XP DQGin
his al-Amâlî li-l-Mufîd &5&,64XP 
$EØûDʲIDU0XʘDPPDGEDO-ʗDVDQEʲAlî al-ʝØVË6KD\ʢ al-ʝ¿ʱifa
GFI*$/,DQG*$/6, LQKLVal-Amâlî fî-l-
ʚDGËʤ &5&,64XP 
ʲAlî 0Xʘammad b. $ʘPDGEʲAlî al-Fattâl al-1ËV¿EØUËDO-)DULVË F
mid-5thth century: cf. GAL S. I: 708) in his 5DZʘDWDO-wâʰLʲËQZD-
WDEʜLUDWDO-muttaʰLʲËQ &5&,64XP 

6th/12th century

Sunnî
Abû al-0XʱD\\DG 0XZDIIDT $ʘPDG E $EË 6DʲËG ,Vʘ¿T DO-
ʣDZ¿UL]PË GFI*$/6, LQKLV0DTWDODO-ʙXVD\Q
'¿UDQZ¿UDO-hudâ, Qum n.d.).
Abû al-Qâsim ʲAlî b. al-ʗDVDQ E +LEDW $OO¿K ʥLTDW DO-Dîn b.
ʲAsâkir al-ShâfiʲË G  FI *$/ 6 ,   LQ KLV 7¿UËʢ
PDGËQDW'LPDVKT vols., Dâr al-fikr, Beirut 1995).

Shîʰî
5DʡËDO-Dîn Abû ʲAlî al-)DʡOEDO-ʗDVDQ$PËQDO-Dîn al-ʝDEDUVË G
 FI *$/ 6 ,   LQ KLV Kitâb al-LʚWLü¿ü ʰalâ ahl al-OLü¿ü
&5&,64XP LQKLV7¿üDO-mawâlîd &5&,64XP DQG
in his Iʰlâm al-warâ bi-aʰlâm al-hudâ &5&,64XP 
 PREFACE xv

4XʜE DO-Dîn Abû al-ʗXVD\Q 6Dʲîd b. Hibat Allâh b. Abî al-ʗDVDQ

al-5¿ZDQGË GFI*$/6, LQKLV al-ʡDU¿ʯLüZD-l-
üDU¿ʯLʚIË-l-muʰüL]¿W &5&,64XP 
$EØ ûDʲIDU 0XʘDPPDG E ʲ$OË E 6KDʘU¿VKØb al-0¿]DQGDU¿QË DO-
Surrî Rashîd al-'ËQ GFI*$/6, LQKLV0DQ¿TLE
¿O $EË ʝ¿OLE  YROV 0DQVKØU¿W ʪDZË DO-TXUE¿ 7HKran 2012,
CRCIS, Qum 2012).

7th/13th century

Sunnî
Abû al-)Dʡ¿ʱLO ûDP¿O DO-Dîn Abû al-)DUDü ʲAbd al-5DʘP¿Q E DO-
ʗDVDQ ʲ$OËE0XʘDPPDG E ʲ8PDUEDO-ûDZ]Ë GFI
GAL S. I: 914, GAL I: 500) in his ʛLIDWDO-ʜDIZD 'DLpUDWXʱl-PDpULIpLO-
Osmania, Hyderabad 1968).
Abû al-ʗDVDQ ʲAlî b. Abî al-.DUDP $ʦËU DO-'ËQ 0XʘDPPDG E
0XʘDPPDGEʲAbd al-Karîm ʲ,]]DO-'ËQ0XʘDPPDGEDO-$ʦËUDO-
6KD\E¿QË G  FI *$/ ,   LQ KLV al-Kâmil fî-l-W¿UËʢ 
vols., al-ʝDE¿ʲa al-munîriyya, Cairo 1934) and in his Usd al-Ġ¿ED IË
maʰrifat al-ʜDʚ¿ED YROVDO-0DʜEDʲat al-islâmiyya, Tehran n.d.).
Shams al-'ËQ$ʘPDGDO-0XʴDIIDU<ØVXIE4L]RĠOØEʲ$OË6LEʜDO-
ûDZ]Ë GFI*$/6, LQKLV7DʨNLUDWDO-ʢDZ¿ʜʜDO-
umma bi-ʨLNUʢDʜ¿ʯLʜDO-aʯimma $PLU4XP
0XʘLE DO-Dîn Abû al-ʲ$EE¿V $EØ 0XʘDPPDG $EØ ûDʲfar)
$ʘPDG E ʲAbd al-5DʘP¿Q al-ʝDEDUË DO-0DNNË DO-ShâfiʲË G
 FI *$/    LQ KLV ʧDʢ¿ʯir al-ʰXTE¿ Dâr al-maʲrifa,
Beirut 1974).

Shîʰî
ʲ,]] DO-Dîn ʲAbd al-ʗDPËG E +LEDW $OO¿K DO-0DG¿ʱinî b. al-ʗDGËG
GFI*$/6, LQKLV6KDUʚQDKüDO-EDO¿ĠD vols.,
'¿ULʘ\¿ʱ al-kutub al-ʲarabiyya, Cairo 1959–1964). 3

3 While some hold him to have been a 6KËʲDLWLVQRWXWWHUO\FHUWDLQ

that Ibn al-ʗDGËGZDV0RGDUUHVVLPHQWLRQVKLPWHQWDWLYHO\LQDSDVVDJH
concentrating on his brother, noting in passing that he transmitted from
xvi HALF 2)0<HEART

5DʡË DO-'ËQ $EØ 0ØV¿ $EØ DO-ʲAbbâs ʲ$OË E 0ØV¿ E ûDʲfar b.
0XʘDPPDG E 0XʘDPPDG E ʝ¿ʱûs al-ʝ¿ʱûsî al-ʲAlawî al-)¿ʜLPË
G  FI *$/ 6 ,   LQ KLV Kitâb al-LTE¿O EL-l-aʰmâl al-
ʚDVDQD &5&,6 4XP   DQG LQ KLV Kitâb al-OXKØI IË TXWO¿ DO-ʞXIØI
'¿UDQZ¿UDO-hudâ, Qum 2002).
1DüP DO-'ËQ ûDʲIDU E 0XʘDPPDG E ûDʲfar b. Hibat Allâh b.
1DP¿DO-ʗLOOË G LQKLV0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-
DVKü¿Q &5&,64XP 
Bah¿ʱ al-Dîn Abû al-ʗDVDQ ʲAlî b. ʲÎsâ al-Irbilî b. al-)DʤU
 FI *$/ 6 ,   LQ KLV Kashf al-ĠXPPD IË PDʰrifat al-
aʯimma &5&,64XP .

8th/14th century

Sunnî
Abû ʲ$EG $OO¿K 0XʘDPPDG E $ʘPDG E ʲ8ʦP¿Q E 4D\P¿]
Shams al-Dîn al-ʩDKDEË G  cf. GAL S. II: 45) in his
Siyar aʰlâm al-nubalâʯ, 4 0Xʱassat al-risâla, Beirut 1996).
Abû al-Fid¿ʱ Ismâʲîl b. ʲ8PDUE.DʦËUʲImâd al-Dîn b. al-ʣDʜËEDO-
Qurayshî al-%XʛUDZË DO-ShâfiʲË G  FI *$/ 6 ,,   LQ
his al-Bidâya wa-l-nihâya vols., Cairo 1930).

Shîʰî
ûDP¿O DO-'ËQ ʗDVDQ E <ØVXI E ʲ$OË E 0XʜDKKDU DO-ʗLOOË DO-
ʲ$OO¿PD G  FI *$/ 6 ,,   LQ KLV Kashf al-\DTËQ IË
IDʘ¿ʯil amîr al-muʯminîn &5&,64XP 

KLV XQFOH $EØ 0XʘDPPDG 0XU¿]LP E ʗDNËP DO-0DG¿ʱinî, who in turn
transmitted from the fifth and sixth Imâms, but does not name the neph-
HZpVZRUN 02'$55(66,+Tradition and Survival. A Bibliographical Sur-
YH\RI(DUO\6KĪʯLWH/LWHUDWXUH, vol. 1, 2003: 308, 319, 353). Brockelmann is no
less imprecise. Others believe that Ibn al-ʗDGËGZDVD0XʲWD]LOD1RWZLWh-
standing the dearth of evidence, I have chosen to retain him among the
6KËʲDHYHQWKRXJKRQDQXPEHURIRFFDVLRQVKHFDUULHVDʚ¿GËʤ that are out
RIOLQHZLWKWKH6KËʲËVWDQFH
4 Brockelmann does not record this work.
 PREFACE xvii

9th/15th century

Sunnî
1ØUDO-Dîn Abû al-ʗDVDQʲ$OËE$EË%DNUE6XOD\P¿QEʗDüDUDO-
+D\ʦDPË G  FI *$/ ,,  *$/ 6 ,,   LQ KLV
0DüPDʰ al-zawâʯid wa-manbaʰ al-fawâʯid  YROV 0DNWDE DO-TXGVË
Cairo n.d.).
Abû al-)DʡO$ʘPDGEʲ$OËE0XʘDPPDGEʗDüDU6KLK¿EDO-Dîn
al-ʲ$VTDO¿QËDO-Kinânî al-ShâfiʲË GFI*$/6,, LQ
his al-,ʜ¿EDIËWDP\Ë]DO-ʜDʚ¿ED YROVDO-0DNWDEDDO-ü¿UL\\DDO-kubrâ,
Egypt 1939) and in his 7DKʨËEDO-WDKʨËE YROV'¿Uʙ¿GLU%HLUXW
1968).

Shîʰî
=D\Q DO-ʲÂbidîn ʲAlî b. Yûnus al-%D\\¿ʡË al-1DE¿ʜË DO-ʲŸPLOË G
FI*$/6,, LQKLVal-ʛLU¿ʞDO-PXVWDTËPLO¿PXVWDʚDTT
al-WDTGËPIËDO-imâma &5&,64XP 
ʗDVDQE$EËDO-ʗDVDQDO-'D\ODPË GFI*$/6,
although Brockelmann provides no dates) in his Irshâd al-TXOØE
&5&,64XP 

11th/17th century

Sunnî
ʲAbd al-0DOLN E DO-ʗXVD\Q E ʲAbd al-0DOLN DO-ʲ,ʛ¿PË G
FI*$/6,, LQKLV6LPʞDO-QXüØPDO-ʰawâlî YROV
al-0DʜEDʲa al-salafiyya, Cairo 1961).

Shîʰî
0XʘDPPDG E DO-ʗDVDQ DO-ʗDVDQË E ʲ$OË E ʗXVD\Q DO-ʗXUU DO-
ʲÂmilî al-0DVKĠDUË GFI*$/6,, LQKLV7DIʜËO
wasâʯil al-shîʰDLO¿WDʚʜËOPDV¿ʯil al-sharîʰa &5&,64XP LQKLV
al-ûDZ¿KLUDO-saniyya al-Dʚ¿GËʤ al-TXGVL\\D &5&,64XP 2012) and in
,ʤE¿WDO-hudât bi-l-QXʜØʜZD-l-muʰüL]¿W &5&,64XP .
Hâshim b. Sulaymân b. Ismâʲîl b. ʲAbd al-ûDZ¿G E ʲAbd al-
5DʘP¿QDO-ʗXVD\QËDO-%DʘU¿QË GFI*$/6,, 
in his al-Burhân fî tafsîr al-TXUʯân YROV0Xʱassasat al-waf¿ʱ, Beirut
1983).
xviii HALF 2)0<HEART

12th/18th century

Sunnî
ʲAbd al-ʲ,UI¿Q 0XʘDPPDG E ʲAlî al-ʙDEE¿Q G  FI
GAL S. II: 399) in his Isʰâf al-U¿ĠLEËQ in the margins of Nûr al-DEʜ¿UIË
PDQ¿TLE ¿O ED\W DO-nabî al-PXʢW¿U DO-0DʜEDʲa al-ʲâmira al-sharafiyya,
Cairo 1898).

Shîʰa
ʲ$EG $OO¿K E 1ØU $OO¿K DO-%DʘU¿QË DO-,ʛIDK¿QË G  FI
GAL S. II: 504) in his ʰAwâlim al-ʰulûm wa-l-maʰârif al-DʚZ¿O PLQ DO-
âyât wa-l-DʢE¿UZDO-DTZ¿O &5&,64XP 
0Xʘammad BâTLU E 0XʘDPPDG 7DTî E 0DTʛØd ʲAlî Akmal al-
0Dülisî al-Iʛfahânî GFI*$/6,, LQ KLV%Lʚ¿U
al-anwâr YROV'¿UDO-kutub al-islâmiyya, Tehran 1924–1935).

13th/19th century

Sunnî
0XʱPLQEʗDVDQ0Xʱmin al-6KDEODQüË GFFI*$/
S. II: 737) in his Nûr al-DEʜ¿U IËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U DO-
0DʜEDʲa al-ʲâmira al-sharafiyya, Cairo 1898).

14th/20th century

Shîʰî
al-ʗ¿üü 0ËU]¿ ʗXVD\Q E 0XʘDPPDG 7DTË DO-1ØUË DO-ʝDEDUVË G
 FI *$/ 6 ,,   LQ KLV ʡ¿WLPDW PXVWDGUDN DO-wasâʯil
&5&,64XP2012).
0XʘVLQ E ʲAbd al-Karîm al-Amîn al-ʲŸPLOË G  FI
GAL S. II: 808) in his Aʰyân al-Shîʰa &5&,64XP
 PREFACE xix

LIST OF ABBREVIATIONS
A.D. Anno Domini
b. bin VRQ
bb. bâb FKDSWHU
B.C. before Christ
bt. bint GDXJKWHU
c. circa
CE. common era
cf. confer
ch. chapter
CRCIS Computer Research Centre of Islamic Sciences
d. died
ed. editor
edn. edition
edns. editions
eds. editors
eg. for example
EI2 Encyclopaedia of Islam, 2nd Edition
et al. and others
etc. etcetera
ff. following
GAL Geschichte GHUDUDELVFKHQ/LWHUDWXU
GAS Geschichte der arabischen Schrifttums
ibid. ibidem
lit. literally
02' Tradition and Survival. A Bibliographical Survey of
Early SKĪʱite Literature
n. number
1&(2 1HZ&DWKROLF(QF\FORSDHGLDnd Edition
n.d. no date
nn. numbers
n.n. no number
xx HALF 2)0<HEART

n.p. no publisher
nt. footnote
op.cit. work cited
pl. plural
Q. 4XUʱân
SEI The Shorter Encyclopaedia of Islam
sic thus
trans. translator
v. verse
vol. volume
vols. volumes
vv. verses
INTRODUCTION

And so we must begin to live again,

We of the damaged bodies and assaulted minds
Starting from scratch, with the rubble of our lives
and picking up the dust
of dreams once dreamt 1
The Karbal¿ʱ event, as evocative and emblematic now as it ever
was, has left an ineffaceable mark on the Islamic world; on the way
that world prays, the way it narrates its past, the way it does its poli-
tics, deeply enmeshed even within the waxing and waning of the
various reform movements to which, intermittently, it gives birth.
As an historical event, Karbal¿ʱ is perpetually engraved upon the
memories of those who are devoted to al-ʗXVD\Q for devout Shîʲî
0XVOLPV DQG LQ SDUWLFXODU the iʤnâ ʰasharî or o7ZHOYHUp Shîʲa, 2 it is
the bedrock of their worship and their sorrow, an inextinguishable
echo that resonates through their history, their theology and their
religious identity as the very blood that through their veins. For the
the iʤnâ ʰasharî Shîʲa, Karbal¿ʱ is a central moment in their founda-
WLRQDOVWRU\DQGWKHFDWDO\VWRIDOOWKHLUVXEVHTXHQWKLVWRU\(YHQLI
al-ʗusayn is not the most important figure in the Shîʲî faith, it is
SDWHQWO\ FOHDU WKDW WKH PHPRULDOL]DWLRQ RI KLV OLIH DQG GHDWK FRn-
veyed by so many diverse rituals, is deeply enfolded into the spirit
of the community, revitalising and impelling it, urging it to fashion

1 )URPWKHSRHPo3RFNHWV6KDNHQpE\$QQD0FNHQ]LHLQ&$66,'<
S., Good Friday People2UELV%RRNV0DU\NQROO1<
2 $VGLVWLQFW IURP WKH=D\GË VRPHWLPHV UHIHUUHG WR DVo)LYHUp DQG

,VP¿ʲËOË VRPHWLPHV UHIHUUHG WR DV o6HYHQHUp  WKH iʤQ¿ ʰDVKDUË RU o7ZHOYHUp
DUHWKRVH6KËʲDZKRIROORZWKHWZHOYH,P¿PV

1
2 HALF 2)0<HEART

DZRUOGGHYRLGRIDOOWKDW<D]ËG 3 and the model of Islamic leader-

ship he represents. Karbal¿ʱ becomes the prototype around which
faithful devotees are invited to shape lives for themselves, the
whetstone against which they could test the mettle of everything –
thoughts, philosophies, belief systems, morals and ethics and basic
common sense. Al-ʗXVD\QpVPDUW\UGRP begins to form them into
a new kind of people, and that new identity is solidified by every
remembrance of Karbal¿ʱ.
Al-ʗusayn dies on the field of battle and the day of Karbal¿ʱ
passes into Islamic history forever, because Karbal¿ʱ has barely
ever been understood as a once and for all event, but on the con-
trary, as an occurrence that people inhabit and constantly renew; in
this way, the killing of the third Imâm endures as an extant and
immediate calamity for Shîʲî Islam. As one author notes, the mar-
tyrdom of al-ʗusayn, who on the Karbal¿ʱ field stands before God
RQKXPDQLW\pVEHKDOIKDVEHFRPHWKHSURWRW\SHRIHYHU\VWUXJJOH
for justice, of every strain of suffering. This is where the Shîʲî heart
lies; in that agony which is at one and the same time a devastating
loss and a sign of hope. 4 To be a ShîʲË0XVOLPLVWREHIRXQGVWDQd-
ing wherever al-ʗusayn stood; building justice with him, waging
peace with him.
The Karbal¿ʱ incident LVFRQFHSWXDOL]HGLQQXPHURXVZD\VE\
Shîʲî devotees; for some, it roughs out a space in which believers
can live prolific, constructive, meaningful lives before God and
with each other. For others, God has, in a sense, written Karbal¿ʱ
onto the hearts of the faithful, written it into their lives, into their
consciousness, has used Karbal¿ʱ as the pen by which He has in-
scribed into humanity the capacity for justice and courage. Seen
through the through the prism of Karbal¿ʱ, it becomes possible for
people to step back and assess their lives, even in the worst mo-
ments, not as futile and desultory, but as decisive and potentially
fruitful. What is ostensibly a resounding defeat possesses numerous
glimpses of a final victory, so that to treat Karbal¿ʱ as no different
from any other battle people learn about in their schoolbooks

3 <D]ËGE0Xʲ¿ZL\D G WKHVHFRQGFDOLSKRIWKH8PD\\DG

G\QDVW\DQGDFKLHIDQWDJRQLVWLQWKH=D\QDEVWRU\
4 1(9,//$ WUDQV Shiʯite Islam, Blackwell, Oxford 1995: 29.
 I1752'8&7,21 3

would be to ignore the way it has stitched itself through the fabric
of Shîʲî OLIHDQGGHYRWLRQDQGWRGLVFRXQWWKHTXDOLW\RIOLIHWKDWLW
has birthed in a faith community over fourteen hundred years.
Karbal¿ʱ pulls and shapes Shîʲî believers as the moon pulls and
shapes the tides.
Shîʲî faith is a lived conviction, so that the faith of the Shîʲî
0XVOLPRXJKWWRSXOVHZLWKFKDQJHDQGJURZWKDQGPRYHPHQWDV
those devoted to al-ʗusayn constantly rethink loyalty, rethink jus-
tice, rethink hope, rethink what life ought to look like on this side
of Karbal¿ʱ. For some Shîʲî 0XVOLPV WKH ,P¿PpV GHDWK EHFNRQV
them into the endless process of working out how to live as they
were created to live. They envisage Karbal¿ʱ as the place where
injustice and inLTXLW\ FRPH XQGRQH DV LW LQYLWHV EHOLHYHUV WR live
more intensely, more deeply engaged with justice, to stand before
DQ\H[DPSOHRILQHTXDOLW\RULQLTXLW\ZLWKDVDGQHVVWKDWUXQVGHHS
and goads them into action. Karbal¿ʱ becomes for them an orienta-
tion, a way of walking through life, not merely an affair of history,
but a constant bending, a curving toward righteousness and integri-
ty and justice. Karbal¿ʱ veers toward hope, interrupting the ordi-
nary and counselling Shîʲî 0XVOLPV to cast a glance backwards in
order to move forwards.
Karbal¿ʱ and its remembrance are, in truth, an atonement.
7KHYHUEoDWRQHpRULJLQDOO\PHDQWoWRUHFRQFLOHpRUoWRPDNHDWRQHp
From this, it came to signify the action by which such reconcilia-
tion was realised; for example, some form of satisfaction made for
an offense or an injury, the action of making amends for something
wrong. The word was borrowed by Christian scholars to articulate
the theology of reparation or expiation for sin; specifically, in
Christian thinking, it became synonymous with the reconciliation
RI*RGDQGKXPDQNLQGWKURXJK-HVXV&KULVW7RFDOO.DUEDO¿ʱ and
WKH DFWLRQV E\ ZKLFK LW LV UHPHPEHUHG oDWRQHPHQWp LV WR UHPRYH
from the word its Christian accretions and return it to a more ele-
mental sense. As such, those who grieve over Karbal¿ʱ DUHoDWRQHp
with al-ʗXVD\QDQGDWWHPSWE\WKHLUPRXUQLQJDQGULWXDODFWLRQWR
make amends for his murder and for an Islam distorted by every-
WKLQJHSLWRPL]HGE\WKHFDOLSK<D]ËG
Karbal¿ʱ and its remembrance are an ongoing reproach to all
ZKR OLNH <D]ËG KDYH FRQYLQFHG WKHPVHOYHV that without military
force and coercion, without wealth and weaponry, a better world
can never be shaped, a different ending to the story never forged.
4 HALF 2)0<HEART

8OWLPDWHO\LWLVQRWZLWKLQWKH<D]ËG paradigm that real power lies,

but within the ideal offered by al-ʗXVD\Q Karbal¿ʱ is the point
ZKHUH<D]ËGDQGDOOKHUHSUHVHQWVFRPHVXQVWXFNDVKLVYHUVLRQRI
OLIHDQGKLVWRU\LVFRQIURQWHGE\WKHYHUVLRQOLYHGE\0XʘDPPDGpV
grandson, the point where his own past – years of disobedience,
years of dodging God, years of short cuts and fudging the moral
and social demands of the 4XUʱân – catches up with him, his life
and his juvenile theology interrupted by the God whom Islam calls
al-ʡ¿ILʘ oWKH$EDVHUp and al-0XQWDTLP oWKH$YHQJHUp 
Karbal¿ʱ is full of voices. The only voices worth listening to
are those of people who comprehend what it means to be crushed,
those who have been through adversity, have endured agony, who
understand what destitution and privation are, but who have found
a way to draw on a certain inner strength and live through these
things. They have an acumen, an estimation of life that fills them
with compassion and tenderness. Voices like that are alluring and
forceful. They do not arise by chance. One of those voices is
=D\QDEpVZKRVHVWRU\Eegins as her brother al-ʗXVD\QGLHV
There are numerous female characters in the Karbal¿ʱ ac-
counts and memorials; DPRQJ WKRVH ZKR DSSHDU PRVW IUHTXHQWO\
are al-ʗXVD\QpV LPPHGLDWH UHODWLYHV LQFOXGLQJ KLV PRWKHU )¿ʜLPD
DQG KLV JUDQGPRWKHU ʣDGËüD ERWK SUHVHnt in spirit rather than in
SHUVRQVLQFH)¿ʜLPDKDGGLHGLQDQGʣDGËüDWKLUWHHQ\HDUV
EHIRUHWKDW7KHUHDUHUHFXUUHQWPHQWLRQVWRRRIKLVVLVWHUV=D\QDE
DQG8PP.XOʦØP 5 /D\ODEW$EË0XUUD RQHRIKLVZLYHV DQGKLV
GDXJKWHUV 8PP .XOʦØP 6XND\QD )¿ʜLPD DQG 5XTD\\D 6 A few
women, some of them very young, actively fought at Karbal¿ʱ and
died there, although women attempting to take the field were most-
ly forbidden to do so by al-ʗXVD\Q KLPVHOI SK\VLFDO ìJKWLQJ ZDV
envisaged as a male activity, while the women were expected to
lend moral and logistical support from the sidelines. Islam generally
KROGVLWXQODZIXOIRUZRPHQWRìJKWLQEDWWOHH[FHSWXQGHUH[FHp-

5 Held by some, as will be noted later in this work, to be one and the
same person, but who are almost certainly two distinct sisters.
6 Their names and number are, as we shall see, strongly disputed.
 I1752'8&7,21 5

tional circumstances. 7 This in itself serves to highlight the nature of

the struggle in whicK=D\QDEZRXOGODWHUHQJDJH

7 In principle, üLK¿G in the sense of military conflict is not obligatory

for women except in the cases of necessity, a principle that would later
come to be defined by Islamic Law. So, for H[DPSOH,EQʗDQEDOUHFRUGV
0Xʘammad as saying that üLK¿G for the women consists in ʚDüü rather than
ILJKWLQJ ,EQ ʗDQEDO, Musnad, vol. XI, 0XVQDG ʰŸʯisha, n. 25400: 223),
while in al-0XĠQË WKH ʗDQEDOË ,EQ 4XG¿PD QDPHV EHLQJ PDOH DV RQH RI
the conditions that make it obligatory, with reference to a ʚDGËʤ from
ʲŸʱisha FDUULHGE\,EQʗDQEDODQG,EQ0¿üD “It was narrated that ʲŸʱisha
VDLG0HVVHQJHURI*RGLVüLK¿G obligatory for women? He replied: Yes,
upon them is a üLK¿G in which there is no fighting: al-ʚDüü and al-ʰXPUD ,EQ
0¿üD Sunan YRO ,9 EN  Kitâb al-üLK¿G), n. 2901: 126). The possible
role of women in battle is recorded in another transmission from Ibn
0¿üD q,W ZDV QDUUDWHG WKDW 8PP ʲ$ʜL\\D DO-$Qʛ¿UL\\D VDLG , IRXJKW
DORQJVLGH WKH 0HVVHQJHU RI *RG LQ VHYHQ FDPSDLJQV ORRNLQJ DIWHU WKHLU
goods, making food for them, tending the wounded and looking after the
VLFN ,EQ0¿üDSunanYRO,9EN Kitâb al-üLK¿G), n. 2856: 97–98). In
al-%Xʤ¿UË DO-5XED\\Lʲ EW 0XʲDZZLʪ QDUUDWHV D VLPLODU ʚDGËʤ of women
DVVLVWLQJ SUDFWLFDOO\ RQ WKH EDWWOHILHOG DO-%Xʤ¿UË ʛDʚËʚ, vol. IV, bk. 56
Kitâb al-üLK¿G EEQ 7KHʗDQDIË0XʘDPPDGDO-6DUDʤVË G
  UHLWHUDWHV WKHVH SRLQWV OLVWLQJ WKH UHDVRQV ZK\ ZRPHQ RXJKW
QRW WR ILJKW VXFK DV SK\VLFDO ZHDNQHVV RU PRFNHU\ E\ WKH HQHP\  EXW
concludes that it would be obligatory upon them in case of extreme ne-
FHVVLW\ DO-6DUDʤVË 6KDUʚ NLW¿E DO-siyâr al-kabîr li-0XʚDPPDG E DO-ʙDVDQ DO-
Shaybânî, vol. I, bb. 35: 129–30). Certainly, al-ʗXVD\QPDNHVVXUHWKDWWKH
women and children on the field of Karbal¿ʱ remain as far from the con-
flict as possible; at least one of the reasons for this, as will be noted later,
is his need to protect his progeny, specifically in his son who will become
WKH IRXUWK ,P¿P ,Q RQH LQVWDQFH ZKHQ 8PP :DKE VHL]HV D WHQW SROH
and advances on those killing her husband, al-ʗXVD\QRUGHUVKHUEDFNWR
WKHZRPHQpVWHQWLQVLVWLQJLQVSLWHRIKHUSOHDVWKDWILJKWLQJLVQRWREOLg-
DWRU\IRUZRPHQ +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol.
IX, 1990: 131). However, the issue of women actively involved in combat
remains a moot point, not only because there have been well-known fe-
PDOHZDUULRUVLQWKHKLVWRU\RI,VODPVXFKDVʣDZODEW$]ZDUEXWDOVRE\
reason of the presence of women in the armed forces in a number of Is-
ODPLFFRXQWULHV LQFOXGLQJ6DXGLArabia).
6 HALF 2)0<HEART

For our purposes, the chief of these women is the Pietà-like

=D\QDE FR-heroine of Karbal¿ʱ with her brother al-ʗXVD\Q DQG
who plays a significant role on the night of the tenth day of the
PRQWKRI0XʘDUUDPWKHGD\RIʲÂshûrâ. Within hours of the kill-
ing of al-ʗXVD\QDQGKLVFRPSDQLRQVthe women of the now vul-
nerable and inconsolable household find themselves led by the
YHQHUDEOHDQGDWWHQWLYH=D\QDEZKRVWDQGVRYHUWKHVXUYLYRUVZLWK
an unwavering vigilance and a courage that eclipses any natural fear
DQGWLPLGLW\DPRQJWKHPDVWKH\DUHWDNHQDVFDSWLYHVìUVWWRWKH
court of the governor ʲ8ED\G$OO¿KE=L\¿GLQ.ØIDDQGWKHQWR
WKH SDODFH RI WKH FDOLSK <D]ËG E 0Xʲâwiya in Damascus, is al-
ʗXVD\QpV RQO\ VXUYLYLQJ VRQ DQG Whe fourth Imâm, ʲAlî b. al-
ʗusayn b. Abî ʝâlib. As it turns out, before this youthful Imâm
DVVXPHV KLV ULJKWIXO SRVLWLRQ =D\QDE ZLOO EHFRPH KHU EURWKHUpV
chief apologist, the defender of his actions before the governor and
the caliph, and a theologian, wary matriarch and protector of the
FKLOGUHQ RI WKDW oWHQGHQF\p tashayyuʰ) that, fusing itself to the
Karbal¿ʱ event would evolve into the iʤnâ ʰasharî Shîʲî expression of
Islamic faith.
Between Karbal¿ʱ, Kûfa and Damascus, in spite of hugely
traumatic ph\VLFDO DQG SV\FKRORJLFDO VXIIHULQJ =D\QDE GHOLYHUV
some discomforting and impassioned words in support of the dead
they have left behind, hurriedly buried in the sand. These appeals
and protests form, in a very rudimentary sense, the beginnings of
what would later develop into the taʰziya-PDüOLV genre. 8 In reality,

8 The verbal noun from the Arabic verb ʰD]]¿-\XʰD]]Ë, which means,
DPRQJVW RWKHU WKLQJV oWR FRPIRUWp oWR FRQVROHp oWR RIIHU RQHpV FRQGo-
OHQFHVoWRH[SUHVVRQHpVV\PSDWK\0DQ\(QJOLVKWUDQVODWRUVUHQGHUWDʰ]L\D
DVoSDVVLRQSOD\pRUoP\VWHU\SOD\pDQGHYHQoPLUDFOHSOD\pEXWFKLHIO\LWLV
as Dabashi notes, “a performance of mourning…that has historically
spread over a whole constellation of dramatic and ritual performances”
'$%$6+, + q7Do]L\HK DV 7KHDWUH RI 3URWHVWr LQ 3 &KHONRZVNL HG 
Taʯziyeh: Ritual and Drama in Iran1HZ<RUN8QLYHUVLW\3UHVV1HZ<RUN
1979: 179). These are theatrical performances or dramas, which, making
use of stark and powerful imagery, such as a riderless, bloodstained horse,
re-eQDFWUHFRXQWDQGUHFROOHFWWKHOLYHVRIWKHIDPLO\RI0XʘDPPDGVSe-
FLILFDOO\ GXULQJ WKH PRQWK RI 0XʘDUUDP 7KH WDʰ]L\D FDOOHG E\ 1HJDU
 I1752'8&7,21 7

these rites of anamnesis and mourning developed over an extended

period of time, into what today are politico-religious phenomena,
SURIXVHO\ULWXDOLVWLFDQGSUL]HGE\WKHLUDUGHQWSDUWLFLSDQWV For the
Imâms and their devotees who came after al-ʗXVD\QDQGZKROLYHG
in secrecy because of persecution, there was little chance of insur-
rection. Weeping and other ways of remembrance soon developed
LQWRoFRPPHPRUDWLRQVp PDü¿OLV), which were given a powerful im-
petus by the fourth Imâm who had survived Karbal¿ʱ. These active
PHPRULDOVZHUHRIWHQKHOG LQWKHKRPHRIWKH,P¿PXQWLO HVSe-
cially after the ʲAbbâsids) their manifestation became more public.
Even then, some leaders felt threatened by the display of popular
piety and attempted to suppress such commemorations. As the
PRQWKRI0XʘDUUDPHQGVDQGWKDWRIʙDIDUEHJLQV 9 =D\QDEILQGV
KHUVHOI VWDQGLQJ EHIRUH <D]ËG LQ KLV 'DPDVFXV SDODFH ZKHUH VKH
becomes his most vociferous critic. As one of the popular elegies in
her honour reads:
Do not call her a woman, she is above a man, she is more
faithful than a man. Do not call her a woman, there is no one

0RWWDKHGHKqDWZLVWRIKLVWRU\LQHYHU\GD\OLIHr FI$*+$,(.6 HG 

The Women of Karbala 8QLYHUVLW\ RI 7H[DV 3UHss, Austin 2005: 25), pro-
vides a sacred space for the spectator-participants to reaffirm through the
ritual their engagement with the religious and moral stance taken by al-
ʗXVD\Q DQG ZLWK ZKLFK WKH\ DV PHPEHUV RI WKH 6KËʲD DUH DQ LQWHJUDO
part. The word PDüOLV, with its plural PDü¿OLV, and which in its origins meant
a place of meeting or social gathering, comes from the Arabic root mean-
LQJoWRVLWp,WUHIHUVWRthe commemorative accounts of the Karbal¿ʱ event,
replete with narrative and lamentation poetry, and told in such a way as to
HYRNHDJULHIDQGZHHSLQJWKDWLVRIWHQIUHQ]LHG:HHSLQJLVDUHPLQGHU
and remembrance is more important than the actual weeping. Cf. CLO-
+(66< & q6RPH 1RWHV RQ PDüOLV DQG WDʲ]L\Dr LQ Encounter YRO 
 3RQWLILFLR,VWLWXWRGL6WXGL$UDELHGp,VODPLVWLFD5RPH.
9 For this reason, the cycle of mourning continues throughout

0XʘDUUDPDQG WKH IROORZLQJPRQWK ʙDIDUWR FRPPHPRUDWH WKHIDWH RI

the women and children, brought as hostages to Damascus.
8 HALF 2)0<HEART

PRUHFRXUDJHRXVWKDQ=D\QDE'RQRWFDOOKHUDZRPDQWKHUH
LVQRRQHPRUHNQRZOHGJHDEOHWKDQ=D\QDE 10
If, because of al-ʗXVD\QpVVDFULILFH.DUEDO¿ʱ is inexpungible, dura-
bly ingrained upon the Shîʲî SV\FKHLWLV=D\QDEpVFRPSHOOLQJYRLFH
in the halls of despots and bullies, in the streets and gathering plac-
HV RI .ØID DQG 0HGLQD WKDW KDV VHFXUHG WKDW LPSerishability.
“7KHUH ZDV QR RWKHU PRUH HORTXHQW ZRPDQ WKDQ =D\QDEr UHDGV
RQH HOHJ\ qZKHQ VKH VSRNH PHQ KHOG WKHLU EUHDWKfWKH ìHU\
tongue of Ali could be heard in her speech.” 11 It is not hard to un-
derstand how she has become inextricably woven into the imagery
and language of Karbal¿ʱ.
,Q KHU GHFLVLYH UROH DV VSRNHVSHUVRQ IRU KHU EURWKHUpV FDXVH
VKHEHFDPHWKHìUVWWRGULYHWKHDGYHUVLW\RI.DUEDO¿ʱ into perpetu-
LW\E\PRYLQJKHUEURWKHUpVFUHHGDQGFRQYLFWLRQRIIWKHEDWWOHILHOG
and into the palaces of Kûfa and Damascus, not only completing
al-ʗXVD\QpVüLK¿G, but becoming the agent through whom Karbal¿ʱ
would become undying. =D\QDEpVODVWSURWHVWUHSURDFKLQJ<D]ËGLQ
his own residence by delineating the ethical and political issues that
led to her brotheUpVGHDWKcontinues to buoy and buttress the Shîʲa,
as she assures him:
By God, who honoured us with Revelation and the Book and
the Prophethood and the election, you will not overtake our
span of time or reach our objective or efface our memory. 12
=D\QDEpV FUXFLDO OHJDF\ LV KHU UROH DV WKH FDWDO\VW IRU WKH taʰziya-
PDüOLV tradition, by which, in lament and bereavement, the founda-
tional story of ShîʲË,VODPLVYRFDOL]HG7KLVLVSHUKDSVVHHQEHVWRI

10 AGHAIE K.S., HG The Women of Karbala, 2005: 109. In spite of

WKHKRQRXULWJLYHVWR=D\QDEWKHHOHJ\LVGLVDSSRLQWLQJO\FHQVRULRXVLQ
its view of women generally.
11 Op. cit.: 127.
12 Cf. al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. II: 308–309, Ibn

ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 105–,EQ1DP¿DO-ʗLOOË0XʤËUDO-

Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 3: 101–102, al-0DüOLVË %Lʚ¿U DO-anwâr,
vol. XLV, bb. 39: 133–135, vol. XLV, bb. 39: 157–160. Among the Sunnî,
cf. al-ʣDZ¿UL]PË0DTWDODO-ʙXsayn, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 71–4.
 I1752'8&7,21 9

all by her unwavering demand in Damascus that the traditional

mourning rites, neglected in Karbal¿ʱ, now be permitted. It was
=D\QDE ZKR FDUULHG WKH PHVVDJH RI UHEHOOLRQ WR RWKHUV DQG ZKR
made ʲÂshûrâ possible. One poet says of her:
Touched by the shadow of purification, she is the reflection of
sanctificatLRQ WKH DLP RI 0XʘDPPDG WKH YRLFH DQG HPEHl-
lishment of her father, the prayer and cloak of her mother, the
DQJXLVKHGKHDUWpVFU\WKH,P¿PpVJXLGDQFH 13
For a few brief historical days, she took centre stage as leader of
WKH oSHRSOH RI WKH KRXVHp ahl al-bayt), protector and guarantor of
the next Imâm and preeminent champion and advocate for Karba-
l¿ʱ. She is clearly important in the Sunnî texts, in the articulation of
the chief Karbal¿ʱ moments; but these instances are powerfully
elaborated and embellished in the Shîʲî texts precisely because she
is a member of the ahl al-bayt and, if not one of those counted as
LPPDFXODWH DQG LPSHFFDEOH maʰʜØPD), then raised and trained by
those who are.
=D\QDERIIHUVDZRPDQO\FRXUDJH WR DVRFLHW\ WKDW KLGHVEe-
hind the force of military power, her integrity unbowed by conven-
ience, her humility undeterred by power, her truth untainted by lies.
She represents an authentic, vibrant, courageous human being
breaking through all the opposition, refusing to be content with a
life that is less than real, less than honest, less than true, a woman
of uncommon character and substance, UHVROXWHLQKHUTXHVWIRUD
valid Islam against those who claim to know the mind of God and
who are prepared to use coercion, if necessary, to make others con-
IRUPWKRVHZKRFDQQRWWHOO*RGpVZLOOIURPWKHLURZQWKRVHZKR
wear their certainty and assurance like a cloak. For her adherents,
WKH =D\QDE RI WKH Karbal¿ʱ narratives leaves her fingerprints on
every struggle for justice and for an authentic expression of Islam,
on all the places where people refuse to collude with corruption, or
show a willingness to sacrifice for a great cause, or are persistent in
WKH TXHVW IRU ULJKWHRXVQHVV GHVSLWH WKH RGGV =D\QDE PHHWV WKH

13 'p628=$'q7KH)LJXUHRI=D\QDELQ6KËʲË'HYRWLRQDO/LIHrLQ
The Bulletin of The Henry Martyn Institute9ROXPH-DQXDU\--XQH
47.
10 HALF 2)0<HEART

needs of the hour, advancing her EURWKHUpVSULQFLSOHVDQGVRDOWHr-

ing the course of history, assuring devotees that they can face the
future with strength, courage, and wisdom.
The chronicles we will examine, carried both by Sunnî and
Shîʲî transmitters, record specific incidents, either directly or indi-
UHFWO\LQYROYLQJ=D\QDELQWKHGD\VLPPHGLDWHO\SUHFHGLQJ.DUEa-
l¿ʱ, during the course of the battle itself, and in the days of impris-
onment and interrogation directly after the death of al-ʗXVD\QDQG
KLVFRPSDQLRQV4XLWHSDWHQWO\WKH=Dynab presented in the classi-
cal sources grows in awareness of the ultimate outcome of the hos-
tilities; she is almost certainly not entirely convinced from the be-
ginning that it is here, at Karbal¿ʱ, that her brother will be killed
and the predictions of his death fulfilled. While there is a definite
FKDQJHLQ=D\QDEpV FKDUDFWHUXQWLOWKH PRPHQWZKHQVKHWDNHV D
ILQDO VWDQG EHIRUH <D]ËG DQG D FOHDUO\ GHILQHG JURZWK LQ FRXUDJH
DQG HORTXHQFH VKH UHPDLQV D IUDLO DQG IULJKWHQHG ZRPDQ UDWKHU
than some sort of undaunted superheroine. The key to her sanctity
and her excellence as a model lies precisely in that weakness, so
SUL]HGSDUWLFXODUO\E\WKRVH6KËʲî adherents who contruct their lives
and spirituality around Karbal¿ʱ, rather than in what seems to be a
false construct to suit a particular ideological narrative; that of the
unflinching revolutionary.
7KLV FRQFHSW RI oZHDNQHVVp QHHGV SUXGHQW GHILQLWLRQ 4XLWH
SDWHQWO\=D\QDEDVRQHEURXJKWXSE\WKRVHGHHPHGWREHoLQIDOOi-
EOHp maʰʜØP) and therefore as one who shares a secondary or minor
infallibility, is not, in the eyes of her Shîʲî devotees, any ordinary
ZRPDQ1HYHUWKHOHVVQRULVVKHde facto shielded from a substantial
amount of suffering, both physical and mental, anymore than her
PRWKHU )¿ʜLPD KDG EHHQ immune to such things. The physical
weakness and suffering of )¿ʜLPD, both in her grief and in the ri-
gors of her daily life, are well documented. Such a phenomenon is
clearly highlighted, for example, by some of the writings of 6KD\ʢ
al-ʙDGØTLQZRUNVVXFKDVʛLI¿WDO-shîʰa and )Dʘ¿ʯil al-shîʰa. Enfolded
into the Shîʲî corpus of Dʚ¿GËʤ, and in texts ranging from al-
KulaynîpV al-Kâfî to 6KD\ʢ al-ʙDGØTpV ʛLI¿W DO-shîʰa and Ibn
6KDʘU¿VKØEpV 0DQ¿TLE, is a set of distinct traits which distinguish
and individuate the iʤnâ ʰasharî devotees, and each of which assists
in painting the portrait a life that is filled with mourning and sor-
row. Prolonged night vigils have rendered their faces ashen and
haggard, their stomachs ache from long fasts, unflagging prayer has
 I1752'8&7,21 11

desiccated their mouths. They are a people covered with the dust
of the humble, emaciated, slender and wasted; their backs bent
from standing in prayer and their eyes unfocused from incessant
weeping. Their faces sallow from long hours of worship, long
nights of prayer have exhausted them and the heat of the midday
sun has taken its toll on their bodies. Their tears, like their prayers
and supplications, are unceasing. They grieve, while all around
them people are happy. 14
The whole infrastructure of iʤnâ ʰasharî Shîʲî spirituality is held
together by a grief that is fierce and harrowing and conspicuous,
for “God loves every grieving heart.” 15 It is a sorrow

14 Cf. for example al-Kulaynî., al-.¿IËIËʰLOPDO-dîn, vol. II, bk.  Kitâb

al-îmân wa-l-kufr), bb. al-0XʯPLQZDʰDO¿P¿WL-hiQQ
al-ʙDGØTKitâb al-ʢiʜâl, vol. II, n. 40: 444, ʛifât al-VKËʰD, nn. 18–19: 10, nn.
20, 22: 11, n. 33, 17, n. 40: 29, Kitâb al-amâlî fî al-aʚâdîʤ wa-l-aʢbâr, PDüOLV 83:
561, Faʘ¿ʯLO al-VKËʰD, n. 20: 26, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿
al-ʰLE¿G, vol. I: 237–238, al-ʝûsî., al-Amâlî fî al-ʚadîʤ, PDüOLV 8: 216–216,
PDüOLV 23: 576, al-Fattâl al-1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-
PXWWDʰLʲËQ, vol. II: 293–294, Ibn Shaʘrâshûb., 0DQ¿TLE âl Abî ʝâlib, vol. II,
bb. al-0XV¿EDTDEL-l-\DTËQZD-l-khabr: 120, al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDW
al-DʯLPPD, vol. I: 100, 133, al-Daylamî., Irshâd al-TXOØE, vol. I, bb. 29: 108,
bb. 46: 145, al-.DIʲDPË al-Balad al-amîn: 334, al-ʗurr al-ʲŸPLOË Tafʜîl
ZDV¿ʯLODO-VKËʰDLO¿WDʚʜËOPDV¿ʯLODO-VKDUËʰD, vol. I, bb. 20, n. 8–205: 87, n. 16–
213: 91, n. 21–218: 92–93, vol. VII, bb. 5, n. 13–8997: 157, vol. XV, bb. 4,
n. 16–20242: 189, al-0Dülisî., Biʚâr al-anwâr, vol. XXVII, bb. 4, n. 155:
144, vol. XXXIII, bb. 23, n. 597: 363, vol. XLI, bb. 99, n. 4: 4, vol. LXIV,
bb. 12: 247, vol. LXV, bb. 19, n. 2: 149, nn. 4–5: 150–151, n. 30: 169, nn.
32, 34: 176–177, n. 43: 188, vol. LXVI, bb. 37, n. 30: 308, vol. LXXIV,
bb. 15, n. 30: 403, vol. LXXV, bb. 15, nn. 90, 91: 25–26, vol. XCII, bb.
129: 382.
15 al-Kulaynî., al-.¿IË IË ʰLOP DO-dîn YRO ,, EN  Kitâb al-îmân wa-l-

kufr), bb. al-Shukr, n. 30: 99, Ibn al-ʗDGËG6KDUʚQDKüDO-EDO¿ĠD, vol. II: 193,
al-Daylamî Irshâd al-TXOØE, vol. I: 154, al-ʗXUU DO-ʲŸPLOË 7DIʜËO ZDV¿ʯil al-
VKËʰDLO¿WDʚʜËOPDV¿ʯil al-VKDUËʰD, vol. VII, bb. 29, n. 8771: 76, vol. XVI, bb. 8,
n. 21626: 310; al-0DüOLVË %Lʚ¿U DO-anwâr, vol. LXVIII, bb. 61, n. 25: 38,
vol. LXX, bb. 125, n. 3: 157.
12 HALF 2)0<HEART

compounded by a number of factors: the usurpation of their

power at the very beginning, the unwavering refusal to accord
ʲAlî and his descendants their rightful place, the ill-treatment
RI)¿ʜLPDDQGWKHPHPEHUVRIKHUIDPLO\DQGWKHSHUVHFXWLRQ
RI WKRVH IDLWKIXO WR WKH oSHRSOH RI WKH KRXVHp DV D FRQVWDQW
WKURXJK ,VODPLF KLVWRU\ 1RWwithstanding all of these factors,
Shîʲî grief finds its culmination and summit in the death of al-
ʗXVD\Q on the field of Karbal¿ʱ – WKHYHU\QDPHPHDQVoODQG
RIVRUURZDQGFDODPLW\p– and it is the Karbal¿ʱ event by which
the grief is articulated and finds physical interpretation. All the
VXIIHULQJ DQG JULHI RI WKH oSHRSOH RI WKH KRXVHp FRQYHUJHV LQ
the solitary figure of al-ʗXVD\Q DQG DOO VXEVHTXHQW SDLQ DQG
sorrow is nothing more than a way of participating in his own
grief. 16
In his work on the possibility of a suffering in Islam that could be
counted as redemptive, 17 0DKPRXG$\RXEJRHVWRJUHDWOHQJWKWR
underscore the suffering, poverty and privation of the ahl al-bayt, as
a sign of their favour with God. To reinforce his argument, Ayoub
references a number of Dʚ¿GËʤ about the calamaties inflicted upon
the prophets and the pious, and all who suffer with them and who
are thereby construed as members of the eternal and mystical
oKRXVHRIVRUURZVp bayt al-Dʚzân). This suffering of the ahl al-bayt is
both material and political, the latter accentuated by the arrogation
RI WKHLUULJKWIXOSRZHU E\ RWKHUV DQG WKHLUSHUVHFXWLRQ DVZHOODV
the hounding of those who adhere to them). This is underscored
especially by the martyrdom of all the Imâms, except for the
twelfth; in spite of being understood as one of the divinely foreor-
GDLQHG TXDOLWLHV RI WKH ,P¿PV WKHLU NLOOLQJ LV DOPRVW HQWLUHO\ IRU
political motives – in this way, the divine in some sense interacts
with WKHZRUOGRIKXPDQEHLQJV1RWHV$\RXEq)RUWKHSHRSOHRI
WKH3URSKHWpVKRXVHKROGWKLVPHDQWWKHHQGXUDQFHRISRYHUW\DQG
hunger, persecution and privation, and finally the cup of martyr-
dom as the seal of their struggle…in the way of God.” The

16 CLOHESSY C.P., Fatima, Daughter of Muhammad, 2009: 136.

17 $<28% 0 Redemptive Suffering in Islam. A Study of the Devotional
$VSHFWVRIʰ$VKXUDLQ7ZHOYHU6KLʰLVP, 0RXWRQ3XEOLVKHUV7KH+DJXH
 I1752'8&7,21 13

maʰʜØPØQ are not spared the ordinary run of human suffering – in

fact, theirs is amplified, because suffering is understood as having
its own merit with God, purifying the soul and testing the devotee.
7KLVLVH[SUHVVHGE\0XʘDPPDGLQDʚDGËʤ FDUULHGE\,EQ0¿üa:
q2Q WKH DXWKRULW\ RI 0Xʛʲab b. Saʲd, on the authority of his
father SaʲG E $EË :DTT¿ʛ ZKR VDLG , VDLG 0HVVHQJHU RI
God, which people are most severely tested. He replied: The
Prophets, then the next best, then the next best. A person is
tested according to his religious commitment. If he is steadfast
in his religious commitment, he will be tested more severe-
ly.” 18
&RQVHTXHQWO\0XʘDPPDGKLPVHOIZDVQRWVSDUHGYDULRXVW\SHVRI
VXIIHULQJ q7KH 0HVVHQJHU RI *RG VDLG , KDYH EHHQ WRUWXUHG IRU
the sake of God as no one else has, and I have suffered fear for the
sake of God as no one else has.” 19
=D\QDEpV FRPSRUWPHQW LQ WKH KRXUV OHDGLQJ XS WR .DUEDO¿ʱ
reveals some very human traits. The classical sources, both Sunnî
and Shîʲî, do not shy away from portraying WKHKXPDQTXDOLWLHVRI
JULHI DQG IHDU LQ KHU DV D UHDFWLRQ WR KHU EURWKHUpV SOLJKW 7R Hx-
punge these from her, or from any member of the ahl al-bayt, would
be at once to pluck them from the realm of being examplars and
models for imitation. Herein lies the ZHDNQHVV VR SUL]HG E\ WKH
ShîʲDDQGWKHZHDNQHVVH[SHULHQFHGE\=D\QDEVLQFHVXIIHULQJDVD
IRUPRISULYDWLRQ RIKDSSLQHVVRUSHDFHRUPDWHULDOZHOO-being, or
health, for example) is a form of weakness.
The narratives comprise a number of definitive interventions
E\ =D\QDE EHIRUH GXULQJ DQG DIWHU .DUEDO¿ʱ; these interventions
not only form the bulk of her biography in the classical sources,
but also provide the groundwork of a theology and spirituality con-
VWUXFWHG DURXQG KHU OLIH =D\QDE LV TXLWH FOHarly a woman whose
heart beats in the places where al-ʗXVD\QpVKHDUWEHDWVDQGEUHDNV
in the places where al-ʗXVD\QpVKHDUWEUHDNV,QWKLVVKHLVDFRn-
summate model of Shîʲî Islam. I propose these accounts, therefore,
in order to explore the content of a o=D\QDELDQpWKHRORJ\DQGVSLr-

18 ,EQ0¿üa, Sunan, vol. V, Abwâb al-fitan, bb. 23, n. 4023: 225.

19 Op. cit., vol. 1, Kitâb al-sunna, bb. 11, n. 151: 176–177.
14 HALF 2)0<HEART

ituality that could be relevant, without the need of ideological rein-

terpretation, to any ShîʲË0XVOLP:HZLOOH[DPLQH=D\QDESUHFLVHO\
as she is presented by the classical sources, allowing the texts to
speak for themselves and so to give her a voice.
The narrations we will consider can be separated into three
groups. They commence on the road to Karbal¿ʱ, when on the
QLJKW DLU =D\QDE KHDUV DQ unidentified voice crying out in lament
and warning and turns to her brother for an explanation. Days lat-
er, on the edges of the Karbal¿ʱ field, she is alarmed by the noise of
the enemy army drawing near and approaches al-ʗXVD\QDVKHVLWV
in front of his tent, legs drawn up and dreaming of his grandfather
0XʘDPPDG6KHVXIIHUVDQemotional collapse as he sings a dirge
about those who would be dead by the next day.
The second group of narrations begins after the start of battle
DV=D\QDEUHLQYLJRUDWHGDQGoOLNHWKHVXQULVLQJpHPHUJHVIURPKHU
tent to bewail the death of her nephew ʲAlî b. al-ʗXVD\Q 6KH
emerges a second time in an unsuccessful attempt to prevent a
small boy, possibly another nephew, from entering the fray, a boy
forever remembered for the cutting words he shouts at his killer.
And she emerges a third time, in al-ʗXVD\QpV ILQDO PRPHQWV WR
challenge and shame his killers. This group of texts ends with
=D\QDEpVWRUPHQWHGHOHJ\DVWKHVXUYLYRUVKHUGHGLQDGLVKHYHOOHG
group from Karbal¿ʱ to Kûfa and then to Damascus, leave behind
them the bodies of al-ʗXVD\QDQGKLVcompanions.
7KHWKLUGJURXSRIUHSRUWVVWDUWVDV=D\QDEpVKDXQWLQJODPHQW
is transformed a few days later into her first forceful protest di-
UHFWHGDWWKHFLWL]HQVRI.ØIDDQGFRQWLQXHVZLWKKHUYHUEDOEDWWOHV
LQLWLDOO\ZLWK,EQ=L\¿GDQGWKHQLQ'DPDVFXVZLWK<D]ËG7KHHp-
RFKDOOHFWXUHVKHGHOLYHUVEHIRUHDFKDVWHQHG<D]ËGPDUNVKHUILQDO
LQWHUYHQWLRQ WKH PRPHQW ZKHQ =D\QDE EHJLQV WR WDNH KHU OHDYH
stepping back from the central drama of Shîʲî history while her
nephew, the fourth Imâm, assumes his legitimate place.
In spite of numerous other aspects of her biography – specifi-
cally her childhood years and the last months of her life – being
less well-documented and even disputed in so many of their as-
pects, these Karbal¿ʱ interventions recorded by the classical authors
SURYLGH VXIILFLHQW PDWHULDO IRU D o=D\QDELDQp WKHRORJ\ DQG SUD[LV
The first stage in constructing such a theology and mode of spiritu-
ality is WRDWWHPSWWRUHWULHYHWKHWUXHVWSRVVLEOHSLFWXUHRI=D\QDE
from the figure she has become; to liEHUDWH WKH JHQXLQH =D\QDE
 I1752'8&7,21 15

imprisoned to a lesser or greater degree by hagiography and by

some of the socio-political discourses and religious narratives of
the last half a century or more, which fundamentally reinterpreted
as her a fearless and intrepid activist. In doing so, such readings of
her life have offered something of a false construct, in that such a
reading is nothing more than another strand of hagiography. For
one thing, pious stories, even if inspiring, do not help us to estab-
lish a rigorously academic biography. For another, there was no
QHHGIRUDQ\PHFKDQLFDOUHLQWHUSUHWDWLRQRI=D\QDEXVLQJDUHYROu-
tionary narrative; a careful reading of the classical texts already re-
YHDOV TXLWH GLVWLQFWO\ WKH WUDQVIRUPDWLRQ IURP D FRQIXVHG DQG
frightened woman into an articulate defender of the ahl al-bayt and a
GHIHQGHU RI KHU EURWKHUpV FDXVH 'HILQLQJ KHU KROLQHVV E\ WXUQLQJ
her into a courageous preacher of justice fails to take into account
that in reality it is weakness, not strength, which lies at the heart of
Shîʲî spirituality and power. As Dabashi writes so vividly:
6KLpLVP LQ WKHHQG LV D SDUDGR[ ,WWKULYHV DQG LV WULXPSKDQW
when it is combative and wages an uphill battle. It loses its
moral authority and defiant voice the instant it succeeds and is
in power. It is, paradoxically, only in power when it is not in
power. When it is in power it lacks legitimacy, authority, audac-
ity. 20
$VROLG=D\QDELDQWKHRORJ\EHJLQVWKHQZLWKVLWXDWLQJ=D\QDEDV
she is presented in the classical sources; a terrified, grieving woman
who has lost everything, but who at a particular instant summons
all the strength God has given her to clarify and defend her broth-
HUpVDFWLRQVEHIRUHWKHKLJKHVWSRZHULQWKHODQGDQGHVWDEOLVKWKH
history and mourning rites of Karbal¿ʱ.
,Q WZR ZD\V WKH UHFHQW UHYLVLRQLVW DSSURDFK WR =D\QDE IRl-
ORZVDVLPLODUUHFDOLEUDWLRQ RI KHUPRWKHU0XʘDPPDGpVGDXJKWHU
)¿ʜLPD ,Q WKH ILUVW LQVWDQFH 5RVLQ\ 21 writes of a contemporary

20 DABASHI H., Shiʯism: A religion of protest, +DUYDUG 8QLYHUVLW\

3UHVV&DPEULGJH0DVV[LY
21 526,1<6q7KH7UDJHG\RI)ćʜLPDDO-=DKUćʱ in the Debate of

7ZR 6KLLWH 7KHRORJLDQV LQ /HEDQRQr LQ 5 %5811(5 DQG : (1'(

HGV The Twelver Shia in Modern Times, Brill, Leiden 2001: 207–219.
16 HALF 2)0<HEART

deliberation, between two distinct theological tendencies, about

)¿ʜLPDpV OLIH WKH FRQVHUYDWLYH oKLVWRULFDO VFKRROp UHSUHVHQWHG E\
ûDʲIDU 0XUWDʡ¿ DO-ʲŸPLOË DQG WKH oPRGHUQ UHIRUPLVWp E\
0XʘDPPDGʗXVD\Q)DʡODOO¿K7KHGHEDWHFHQtres on the incidents
WKDWZRXOGWDNHSODFHVKRUWO\DIWHUWKHGHDWKRI0XʘDPPDGDQGWKH
succession to the caliphate of Abû Bakr, including some violent
scenes at the house of ʲ$OËDQG)¿ʜLPD'HWHUPLQHGWRIRUFHʲ$OËpV
allegiance, an armed group forced its way into the home, injuring
)¿ʜLPDLQWKHSURFHVVDQGRVWHQVLEO\FDXVLQJWKHPLVFDUULDJHRIKHU
unborn son. 22 There are numerous disparate reports about this in-
cident.
:KLOH )DʡODOO¿K GRHV QRW GHQ\ VRPH IRUP RI DJJUHVVLRQ KH
insists that there are too many embellished and unsubstantiated
OHJHQGVOHDGLQJKLPWRKLPFHQVXUHPDQ\RIWKHWH[WVDERXW)¿ʜi-
ma, especially those which present a more mystical and esoteric
LPDJH RI 0XʘDPPDGpV GDXJKWHU +H ZDQWV LQVWHDG DQ DFFHQWXa-
tion of her political, religious and social activities, so that she could
EHFRPH D PRGHO IRU WKH PRGHUQ DFWLYLVW IHPDOH 0XVOLP )¿ʜLPDpV
life demonstrates that it is possible for women to enter fully into
the cultural and social milieuRIIHULQJWRDOO0XVOLPZRPHQDSDUa-
digm that can be LPLWDWHG)DʡODOO¿KGHSLFWVWKHPHPEHUVRIWKHahl
al-bayt as human beings with explicable reasons for their actions
and habits and underscores the human traits of the Shîʲî holy ones,
so as to offer them as prototypes for contemporary life.
Al-ʲÂmilî defends the more arcane aspects of the Shîʲî ap-
SURDFKWR)¿ʜLPDLQVLVWLQJWKDWWKHP\VWLFDODVSHFWVRIKHUOLIHDUH
crucial to ShîʲËEHOLHIVRWKDWPLQLPL]LQJRUGHQ\LQJWKHPZRXOGLQ
FRQVHTXHQFHVHULRXVO\GHPRUDOL]HWKHIDLWK7KHVHHOHPHQWVLQFOXGH
)¿ʜLPDpVFUHDWLRQIURPDIUXLWRISDUDGLVHKHUFRQYHUVLQJZLWKKHU
mother from the womb, her preservation from menstruation, and
her never having shed blood when giving birth.

22 7KLVLVWKHFODLPRIWKH6KËʲDEXWFI,EQʗDQEDOMusnad, vol. I,
0XVQDGʰ$OËE$EËʝâlib, n. 769: 211–212, n. 953: 250–251, where his birth
is recorded, and n. 1370: 335 where it is omitted.
 I1752'8&7,21 17

In the second instance, best encapsulated in the book Fatima is

Fatima, 23 its author, French-educated sociologist Ali Shariati, intro-
GXFHV )¿ʜLPD DV WKH DUFKHW\SDO ZRPDQ D UROH PRGHO IRU 0XVOLP
women and the woman that Islam would like every woman to be.
6KDULDWLpV)¿ʜLPDLVHQWLUHO\ZLWKRXWVXSHUQDWXUDODWWULEXWHVDQGDOt-
hough in some ways incomparable, she is, primarily, entirely hu-
man. By her own will and sound judgment she had chosen to be
loyal, devoted, compassionate and ready to sacrifice herself for her
family and her true fate. All women in Iran, posited Shariati, should
adhere to her example and be, like her, an object of sacrifice. Shari-
DWLSURSRVHVKLVRZQYHU\GLVWLQFWYLVLRQRI0XʘDPPDGpVGDXJKWHU
WR HYHU\ JRRG 0XVOLP ZRPDQ FRQIXVHG DQG GLVRULHQWDWHG KH
thought, by the Iranian Pahlavî dynasty, 24 which he believed had
created a class of women devoid of character or identity, a distort-
ed genre, severed from its origins, heritage and fate.
1RWZLWKVWDQGLQJ HYLGHQW GLIIHUHQFHV EHWZHHQ WKH WZR – as
Deeb points out, )¿ʜLPD is perceived as more passive and docile
WKDQKHUGDXJKWHU=D\QDEFKDUDFWHUL]HGDVVKHLVE\VWRLFLVPSa-
tience and maternalism 25 – an almost identical debate could be
ODXQFKHGDURXQGWKHOLIHRI=D\QDEWKHoRUGLQDU\pZLIHDQGPRWKHU
in contrast to the woman imbued with heavenly virtues, the panic-
stricken, anguisheG=D\QDERQWKHILHOGRIKarbal¿ʱ in contrast to
the determined and courageous revolutionary and model for all
women.
7KHUHYLVLRQLVWLQWHUSUHWDWLRQRI=D\QDEH[DPLQHGE\DQXm-
ber of contemporary authors such as Hamdar, Ruffle, Pandyar and
Deeb, 26 has taken place on a number of levels. The first is on the

23 SHARIATI A., Fatima is Fatima, The Shariati Foundation, Tehran

QG 
24 – &I%26:257+&(Islamic Surveys 5.
The Islamic Dynasties, 1967: 180.
25 '((%/q(PXODWLQJDQGRU(PERG\LQJWKH,GHDO7KH*HQGHr-

LQJRI7HPSRUDO)UDPHZRUNVDQG,VODPLF5ROH0RGHOVLQ6KL L/HEDQRQr
in American EthnologistYROQ 0D\ 
26 +$0'$5$q-LKDGRI:RUGV*HQGHUDQG&RQWHPSRUDU\.Dr-

EDOD1DUUDWLYHVrLQThe Yearbook of English StudiesYROQ/LWHUa-

WXUH DQG 5HOLJLRQ   0RGHUQ +XPDQLWLHV 5HVHDUFK $VVRFLDWLRQ
18 HALF 2)0<HEART

level of gender. If in the past it was the men of the ahl al-bayt and
their supporters who were the principle locus of the Karbal¿ʱ ac-
counts, while the emotional sufferings of women, although not
ignored, remained on the fringes, such a narrative has been rewrit-
ten. The women of Karbal¿ʱ have become heroines in the more
contemporary retellings of the event, not so much in the appalling
agony of seeing their men slain or even in their atrocious treatment
at the hands of the authorities, but in the courage and strength they
display, especially in front of a tyrannical leadership. In this,
=D\QDE ZLWK KHU ZHLJKW\ YHUEDO GXHOV ZLWK ,EQ =L\¿G DQG <D]ËG
has become the chief protagonist.
Less and less is the struggle or üLK¿G of the women envisaged
as something subsidiary to the undaunted actions of their male
counterparts; instead, the women have come to occupy a more sa-
OLHQWSODFHHQJDJLQJEDWWOHDVLQWKHFDVHRI=D\QDEZLWKLQWHOOHFW
DQG HORTXHQFH as resolutely as the men engage it with force of
DUPV ,Q WKH ZULWLQJV RI VFKRODUV OLNH 6KDULDWL =D\QDE OLNH KHU
PRWKHU)¿ʜLPDLVIRUJHGLQWRDPRGHOIRUWKHFRQWHPSRUDU\6KËʲî
woman, be it in Iran, Lebanon or Bahrain. As she takes on the leo-
QLQH TXDOLWLHV RI KHU IDWKHU =D\QDE EHFRPHV DQ LQQRYDWLYH IHPi-
nine marker, a paragon and inspiration who shapes new modes of
EHKDYLRXU7KH=D\QDEWKDW6KDULDWLSUHVHQWVLQKLV/DResponsabilité
de la femme 27 takes on traditionally masculine characteristics; but, as
Ruffle 28 is TXLFN to point out, =D\QDE is not transformed into a

Cambridge: 84–100, 58))/(.*Gender, Sainthood, and Everyday Practice

in South Asian Shiʯism 8QLYHUVLW\ RI 1RUth Carolina Press, Chapel Hill
 3$1'<$ 6 q:RPHQpV 6KL‘L 0D’DWLP LQ %DKUDLQr LQ -RXUQDO RI
0LGGOH (DVW :RPHQpV 6WXGLHV YRO  Q  6SULQJ   1–58, DEEB
/ q/LYLQJ $VKXUD LQ /HEDQRQ 0RXUQLQJ 7UDQVIRUPHG WR 6DFULILFHr LQ
Comparative Studies of South Asia, Africa and the Middle East, vol. 25, n. 1,
'XNH 8QLYHUVLW\ 3UHVV 1RUWK &DUROLQD  2–137, “Emulating
DQGRU (PERG\LQJ WKH ,GHDO 7KH *HQGHULQJ RI 7HPSRUDO )UDPHZRUNV
DQG,VODPLF5ROH0RGHOVLQ6KL L/HEDQRQ2–257.
27 SHARIATI A., /D Responsabilité de la femme, $OERXUDT Beyrouth

2011.
28 58))/( .* Gender, Sainthood, and Everyday Practice in South

Asian Shiʯism, 2011: 76.

 I1752'8&7,21 19

woman with masculine traits. Rather, the suggestion is that certain

characteristics and virtues, once the domain of the males of the
species, are embodied by =D\QDE and, by association, any woman
who patterns her life on such an exemplar. Less out of kinship with
her brother and more because of her own socio-political commit-
ment and religious devotion, 6KDULDWLpV =D\QDE plunges deeply into
al-ʗXVD\QpV revolution, and then stays with him to the end. Her
VXEVHTXHQW battle, in which she sustains her EURWKHUpV struggle, is
accomplished against all odds, as by a proficient use of words she
helps to defeat the oppressive powers. This, notes Shariati, is what
it means to be like =D\QDE to take upon onHpV shoulders the endur-
ing struggle for truth and justice and to do so with mettle and vig-
RXU ,Q =D\QDE TXDOLWLHV VXFK DV SK\VLFDO EUDYHU\ DQG JDOODQWU\
which may once have been thought to be the province of the men,
DUHVHHQWREHORQJHTXDOO\WRZRPHQ without any loss of feminini-
ty; concomitantly, she and those who imitate her virtues can be-
come a lesson to men who may be failing in these virtues. She is a
ZRPDQ RI H[WUDRUGLQDU\ YDORXU OHDUQHG IURP KHU PRWKHU )¿ʜLPD
but “whose spiritual and psychophysical capabilities are never de-
termined in comparison with those of men”, 29 and who never ceas-
HVDWDQ\LQVWDQWWREHTXLQWHVVHQWLDOO\feminine.
$VHFRQGOHYHORIWKHUHVKDSLQJRI=D\QDEDQGWKHUHWHOOLQJRI
Karbal¿ʱ, already perceptible in the first, is the distinct movement
RI=D\QDEIURPWKHIULQJHVRIWKH.DUEDO¿ʱ event to a central role.
This is less evident in the battle itself, although her interventions
on the field are clearly noted by the classical sources; instead, it
concerns the post-Karbal¿ʱ =D\QDE LQ KHU ILHUFH DQG FRXUDJHRXV
engagement with the authorities, and the suggestion that she be-
comes, on a certain level, the saviour of Karbal¿ʱ and of her broth-
HUpV FDXVH 7KUHH WKLQJV EHFRPH SDWHQWO\ FOHDU DW WKH OHYHO RI WKH
texts; the first is that her interventions saved the life of the fourth
Imâm, winning time for him and creating a critical space in which
he could regain his strength before assuming his rightful place. The
VHFRQGLVWKDWE\KHUSURWHVWVEHIRUHWKHSHRSOHRI.ØID,EQ=L\¿G
and <D]ËG VKH GHOLQHDWHG FOHDUO\ WKH SROLWLFDO PRUDO DQG VSLULWXDO
principles that impelled the actions of her brother. The third is that

29 Op. cit.: 81.

20 HALF 2)0<HEART

she was the standard-bearer in the institution of memorial services,

thus ensuring that the Karbal¿ʱ event would survive for every gen-
HUDWLRQ+DPGDUJRHVHYHQIXUWKHUVXJJHVWLQJWKDW=D\QDEqVKRRN
WKH YHU\ IRXQGDWLRQV RI <D]LGpV UXOH VHW WKH VFHQH IRU LWV FRl-
lapse.” 30
On a third level, intimately tied to the first two, there is a
WUDQVILJXUDWLRQRI=D\QDEWKHWHDUIXOZRPDQLQWR=D\QDEWKHFRu-
rageous and fearless exemplar. As Hamdar notes:
Present-GD\QDUUDWLYHVUHYLVHHDUOLHUFODLPVUHJDUGLQJ=D\QDEpV
reaction to the adversaries around her. These narratives stress
WKDWFRQWUDU\WRSRSXODUEHOLHI=D\QDEQHYHUEURNHGRZQ or
lost her edge, even as she witnessed the suffering unfolding. 31
However, this reinterpretation of her behaviour does not represent
an entirely faithful reading of the classical texts which, despite
VKRZLQJ D JURZLQJ EROGQHVV DQG HORTXHQFH QRQHWKHOHVV reveal a
=D\QDE ZKR HYHQ DW KHU VWURQJHVW PRPHQWV ZDV ILOOHG ZLWK IHDU
DQG JULHI $W KHU PRVW DUWLFXODWH DQG SRZHUIXO EHIRUH <D]ËG VKH
still breaks down; and while it would be incorrect, as in some earlier
pieties, to make a benumbed grief the chief characteristic of
=D\QDEDIWHU.DUEDO¿ʱ, some of what Deeb 32 FDOOVWKHoDXWKHQWLFDt-
HGp DV RSSRVHG WR WKH PRUH oWUDGLWLRQDOp  IRUPV RI UHPHPEHULQJ
the event have so accentuated her courage and valour as to forget
her human sorrow and mourning. Both sets of characteristics – the
fearlessness and the sorrow – VKRXOGEHRIHTXDOLPSRUWDQFHDQG
=D\QDEpV OLIH DSSHDUV WR EH D IDU PRUH LPLWDEOH IXVLRQ RI ERWK
(YHQ VR DV 'HHE REVHUYHV WKLV QHZ FRQVWUXDO RI =D\QDEpV FRm-
portment during and after Karbal¿ʱ is crucial for Shîʲî women. 33
She becomes the model of a woman who takes a stand before in-
justice and tyranny, a protector and nurturer of those in her care.
She is a woman of immense compassion, clarity of thought, dedica-

30 +$0'$5$q-LKDGRI:RUGV*HQGHUDQG&RQWHPSRUDU\.Dr-
EDOD1DUUDWLYHVr91.
31 Ibid.
32 '((%/q/LYLQJ$VKXUDLQ/HEDQRQ0RXUQLQJ7UDQVIRUPHGWR

Sacrifice”, 2005: 124.

33 Op. cit.: 123.
 I1752'8&7,21 21

tion to justice, articulate in her arguments, coping in situations of

crisis. Women, writes Deeb,
DUH XWLOL]LQJ WKH VDOLHQW H[DPSOH RI =D\QDE DV DQ RXWVSRNHQ
strong, and compassionate activist to push the boundaries of
ZKDW LV DFFHSWDEOH DQG H[SHFWDEOH IRU SLRXV /HEDQHVH 6KLoL
ZRPHQf=D\QDEKDVEHFRPHDQLGHDOL]HGVWDQGDUGRIEHKDv-
iour. 34
Again, Hamdar goes further than this, positing that through her
HORTXHQWDGYRFDF\RIKHUEURWKHUpVFDXVH=D\QDE
has come to be regarded as the major catalyst in the creation of
a full-IOHGJHG6KLpLPRYHPHQWDQGNHHSLQg it alive amongst the
public…an educator of the public, revealing the truth about
WKHHYHQWVRI.DUEDODDQGH[SRVLQJWKHDWURFLWLHVRIWKH8PDy-
yad rule. 35
2Q D ILQDO OHYHO =D\QDEpV GHYRWHHV DUH WKHPVHOYHV LQYLWHG WR D
transformation, from memorial expressed in mourning and in tears
WRPHPRULDOH[SUHVVHGLQDFWLRQ7KLVWLHVLQZLWK6KDULDWLpVDFWLYLVW
o5HG6KLpLVPpPRGHOWKHFDOOWRPRYHDZD\IURPDSDVVLYHUHPHm-
brance to an active struggle against the forces of evil as the best
way of emulating the heroes of Karbal¿ʱ. 36 0RXUQLQJ FDQQRW EH
TXLHWLVW DQG GLVHQJDJHG EXW VKRXOG HQFRPSDVV DQ DFWLYLVW VWUXJJOH
DJDLQVWDOOWKDW<D]ËGUHSUHVHQWV7KH=D\QDEWREHHPXODWHGLVWKH
one who sacrificed herself and passed on the pattern of striving
DJDLQVWLQLTXLW\DQGRppression. In these areas, she is put forward
as a paragon whose embodiment of morality, spirituality and social
engagement can be imitated. This imitation resonates deeply in
women involving themselves in works of social welfare, in educa-
tion, in politicaODFWLYLVPDQGLQIDPLO\OLIHLQDZRUG=D\QDELVWKH
model of a perfectly modern yet pious Shîʲî woman. The major

34 Op. cit.: 136.

35 +$0'$5$q-LKDGRI:RUGV*HQGHUDQG&RQWHPSRUDU\.Dr-
EDOD1DUUDWLYHVr92.
36 For an evaluation of this transformation, cf. AGHAIE K.S., 1994.

“Reinventing Karbala: Revisionist interpretations of the Karbala Para-

digm” in -XVXU7KH8&/$-RXUQDORI0LGGOH(DVWHUQ6WXGLHV 10, 1994:1–30.
22 HALF 2)0<HEART

change here, observes Deeb, is that “for women, bringing Karbala

LQWRWKHFRQWHPSRUDU\PRPHQWUHTXLUHVSXEOLFSDUWLFLSDWLRQLQWKH
betterment of the community as a necessary component of being a
moral person.” 37
7R IRUFH D WUDQVIRUPDWLRQ RQ =D\QDE IRU VRFLR-political rea-
sons is to ignore the natural transformation that is evident at the
level of the texts. Furthermore, to turn her into a fearless revolu-
tionary, no matter how inspirational this may prove, is to discount
and deny her very human traits, breaking down, for example, in
grief-VWULFNHQWHDUVHYHQZKHQVKHZDVDWKHUPRVWSRZHUIXO1RW
to accept her as she is in the texts, without some later cosmetic
transformation, is to diminish her power to inspire people at every
level of society, and not just those who may be involved in the
great socio-political movements of their time. It is my contention
WKDWWKHUHDO=D\QDELVDQDPDOJDPRIDOO the elements encapsulated
by the various levels of transformation. We have to understand
=D\QDEIRUZKRVKHZDVDWHUULILHGDQGJULHYLQJZRPDQZKRKDG
lost everything, but who at a particular instant gathered all her in-
ner strength and cemented the history and mourning rites of
Karbal¿ʱDVVKHHQGRUVHGDQGMXVWLILHGKHUEURWKHUpVDFWLRQVEHIRUH
WKH8PD\\DGSRZHUV
$OORIWKHHOHPHQWVRIWKHROGHUYLHZVRI=D\QDEKDYHYDOXH
she mourned deeply, with a sadness that ran through to the mar-
row, exercised her maternal capacity in caring for the survivors of
Karbal¿ʱ, took a leading role in establishing the rites of mourning
and ensured that both the raison dʯêtre and the authentic history of
KHUEURWKHUpVVWUXJJOHDQGPDUW\UGRPZRXOGEHSUHVHUYHGDQGUe-
told. However, as Pandya reminds us, qZKLOH LQ WKH SDVW =D\QDE
was understood to be a symbol of grieving womanhood, today this
would be considered an incomplete way of understanding her
VLJQLìFDQFHr 38 Or, perhaps, of the meaning of Karbal¿ʱ itself.
The Karbal¿ʱ story barely needs retelling. For the sake of
brevity we can say that the catalyst of the affair, although not the

37 '((%/q(PXODWLQJDQGRU(PERG\LQJWKH,GHDO: The Gender-

LQJRI7HPSRUDO)UDPHZRUNVDQG,VODPLF5ROH0RGHOVLQ6KLpL/HEDQRQr
2009: 253.
38 3$1'<$6q:RPHQpV6KL૽L0Dૅatim in Bahrain”, 2010: 44.
 I1752'8&7,21 23

VROHFDXVHZDVWKHFDOLSKDWHRI0Xʲâwiya, during whose tenure al-

ʗXVD\Q UHFHLYHG QXPHURXV DSSHDOV WR OHDG D UHYROW WRJHWKHU ZLWK
pledges of VXSSRUWDQGWKHDFFHVVLRQRI<D]ËGE0Xʲâwiya to the
FDOLSKDWHDIWHUKLVIDWKHUpVGHDWK$O-ʗXVD\QPRWLYHVDUHVLPXOWDQe-
RXVO\SROLWLFDOUHOLJLRXVDQGPRUDOKHUHJDUGHG<D]ËGZLWKKLVLn-
flexible demand for allegiance, as entirely unprincipled and de-
praYHG%RWK<D]ËGDQGKLVIDWKHUZHUHHQYLVDJHGDVPHQZKRKDG
violated the Islamic socio-political ideal, thereby threatening the
foundations of the office of the caliphate and the very substructure
RI,VODP7HQDFLRXVLQVSLWHRIWKHTXLWHREYLRXVRXWFRPH of such
a course, al-ʗXVD\Q ZDV XQFRPSURPLVLQJ LQ KLV UHMHFWLRQ RI DOOe-
JLDQFHWR<D]ËGDQGIRUWKLVUHDVRQKHFRXOGQRWSRVVLEO\KDYHUe-
PDLQHG LQDFWLYH LQ 0HGLQD ,I DV VRPH PD\ WKLQN KH DFWHG ZLWK
disproportionate idealism and without the adroitness and versatility
of a politician, ultimately, he appears to have had little choice. For
one thing, all of this was preordained, since martyrdom is integral
to the office of Imâm. For another, al-ʗXVD\Q IHOW KLPVHOI WR EH
acting in accordance with a divine command:
“How should ye not fight for the cause of Allah and of the feeble among
PHQDQGRIWKHZRPHQDQGWKHFKLOGUHQZKRDUHFU\LQJ2XU/RUG%ULQJ
us forth from out of this town of which the people are oppressors. Oh, give
us from Thy presence some SURWHFWLQJIULHQG2KJLYHXVIrom Thy pres-
HQFHVRPHGHIHQGHU” 39
While it is difficult to determine whether he was, from the start,
IXOO\ FRJQL]DQW RI WKH ILQDO RXWFRPH DO-ʗXVD\Q OHIW 0HGLQD IRU
0HFFDZKHUHKHVWD\HGDERXWIRXUPRQWKV1XPHURXVDʚ¿GËʤ relate
that not only al-ʗXVD\QEXWRWKHUVWRROLNHKLVJUDQGIDWKHUIDWKHU
and mother, knew that this boy, whose conception and birth is me-
ticulously encased in accounts of heavenly intervention, would die
D PDUW\UpV GHDWK 6RPH EXW FHUWDLQO\ QRW DOO actually mention
Karbal¿ʱ as the site of his martyrdom, with accounts of
0XʘDPPDGEHLQJJLYHQUHGVRLOIURPWKHSODFH 40 He continued to

39Q. 4: 75.
407KHVHLQFOXGHWKHJHQUHRIGUHDPVE\ZRPHQVXFKDV8PP6DOa-
PD8PPDO-)DʡODQG8PP$\PDQFDUULHGE\6XQQËDQG6KËʲËDOLNHDV
well as similar dreams, visions and angelic visitations experienced by
24 HALF 2)0<HEART

0XʘDPPDG q)¿ʜLPD ZLOO JLYH ELUWK WR D ER\ ZKRP \RXU FRPPXQLW\

DIWHU\RXZLOONLOOrDQQRXQFHVûLEUDpËOWR0XʘDPPDG DO-Kulaynî., al-Kâfî

IËʰLOPDO-dîn, vol. I, Kitâb al-ʚXüüD, bb. mawlid al-ʙXVD\QEʰ$OË, n. 3: 464, Ibn
Qûlûya al-Qummî., Kâmil al-ziyârât, bb. 16, n. 4: 122, ,EQ 6KDʘU¿VKØE
0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. fî LP¿PDW$EËʰ$EG$OO¿KDO-ʙXVD\Q: 57, al-
$VWDU¿E¿ʪË Taʯwîl al-âyât al-E¿KLUD IË IDʘO DO-ʰLWUD DO-ʞ¿KLUD: 563, al-0DüOLVË
%Lʚ¿UDO-anwâr, vol. XLIII, bb. 11, n. 21: 246, n. 31: 253, vol. XLIV, bb. 30,
n. 16: 231, vol. LIII, bb. 29, n. 126: 102, vol. LXVI, bb. 37: 266). In an-
RWKHUDFFRXQW0XʘDPPDGWHOOV)¿ʜLPDWKDWKHKDVKDGDYLVLRQRI*RGLQ
oDPRVWEHDXWLIXOIRUPp IËDʚVDQʜØUD), and who declared al-ʗXVD\QWKHILUVW
RIWKHPDUW\UVIURPILUVWWRODVW ,EQ4ØOØ\DDO-Qummî., Kâmil al-ziyârât,
bb. 21, n. 1: 140, n. 2: 70, al-0DüOLVË%Lʚ¿U al-anwâr, vol. XLIV, bb. 30, n.
29: 238). The books of Dʚ¿GËʤ abound with these stories, related with an
assortment of details. The Sunnî transmitter al-ʣDZ¿UL]PË IRU H[DPSOH
dedicates a whole chapter of his 0DTWDO DO-ʙXVD\Q to relating them from
various sources, while a number of his Sunnî colleagues, including Ibn
ʗDQEDOLQKLVMusnad, al-1ËV¿EØUËLQKLVKitâb al-PXVWDGUDNʰDO¿DO-ʜDʚËʚD\Q
and al-ʝabarî in his ʧDʢ¿ʯir al-ʰXTE¿, relate the story in various settings,
sometimes in an angelic visitation, sometimes in a vision, always contain-
LQJWKHVDPHVWUDQGRIDWUDJLFDXJXU\ ,EQʗDQEDOMusnad, vol. I, Musnad
ʰ$OËE$EËʝ¿OLE, n. 648: 184–185; vol. IV, Musnad Anas b. Mâlik, n. 13539:
482, n. 13796: 527, al-7LUPLʪË Sunan YRO ,; EN  Kitâb al-PDQ¿TLE),
bb. al-ʙDVDQ ZD-l-ʙXVD\Q, n. 3774:333, al-1ËV¿EØUË .LW¿E 7DOʢËV  DO-
PXVWDGUDNʰDO¿DO-ʜDʚËʚD\QYRO,,,EN .LW¿EPDʰULIDWDO-ʜDʚ¿ED), bb. awwal
IDʘ¿ʯLO$EËʰ$EG$OO¿KDO-ʙXVD\QEʰ$OËQYRO,9EN Kitâb
PDʰULIDWDO-ʜDʚ¿ED), ʧLNU8PP6DODPD, nn. 6843, 6844: 101, vol. IV, bk. 47
7DʰEËUDO-ruʯyâ), n. 8282: 553–554, al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, Part I,
bb. )Dʘ¿ʯLO)¿ʞLPDDO-Zahrâʯ bt. rasûl Allâh, Ibn al-$ʦËUal-Kâmil fî-l-W¿UËʢ, vol.
III: 169, al-ʝDEDUË ʧDʢ¿ʯir al-ʰXTE¿: 147–148, al-+D\ʦDPË 0DüPDʰ DO-
zawâʯid wa-PDQEDʰDO-fawâʯid, vol. IX, bb. PDQ¿TLEDO-ʙXVD\Q: 189–190, 193,
al-ʲ$VTDO¿QË 7DKʨËE DO-WDKʨËE, vol. II, bb. al-ʚ¿ʯ: 347. Added to this is a
strand of LʤQ¿ʰDVKDUË theology positing that each Imâm possesses a deposit
of esoteric and exoteric knowledge transmitted from one Imâm to the
QH[WDOWKRXJKDV0RPHQSRLQWVRXWWKHH[WHQWRIWKHNQRZOHGJHLVQRW
agreed upon by the scholars, and the majority agree that it does not neces-
VDULO\LQFOXGHDQLQKHUHQWNQRZOHGJHRIWKHIXWXUH 020(10An In-
troduction to Shiʯi Islam. The History and Doctrines of Twelver Shiʯism<DOH8Qi-
 I1752'8&7,21 25

receive letters and emissaries from Kûfa, begging him to lead an

LQVXUUHFWLRQDQGSOHGJLQJDVVLVWDQFH+HOHIW0HFFDILnally, without
KDYLQJ FRPSOHWHG WKH 3LOJULPDJH ULWHV KDYLQJ KHDUG WKDW HQHPLHV
had arrived among the pilgrims and intended to shed his blood
there), thus beginning the calamitous journey that would end at
Karbal¿ʱ. This fate seemed apparent to a number of his friends and
companions as al-ʗXVD\Q SUHSDUHG WR OHDYH 0HFFD EXW WKH FRm-
mentators insist that it was a destiny preordained by God, aside
IURPDQ\SROLWLFDOFRQVHTXHQFHVWKDWPD\KDYHGHWHUPLQHGLW+LV
MRXUQH\IURP0HFFDWR.ØIDFRQWLQXHGGHVSLWHXQQerving reports
RIWKHFDSULFLRXVQHVVRIWKH.ØIDQV ZKRKDGSURPLVHGKLPWKHLU
aid), the mass of military might opposing him and the desertion of
a substantial number of his supporters. Aside from disheartening
reports, efforts to dissuade him and attempts to intercept him, the
texts give the sense that as the journey proceeded, there was in-
creasing despair and hopelessness, not only of help but also of the
possibility of negotiations. Some dispute al-ʗXVD\QpV UHVROXWHQHVV
there appears to have been a point at which he was ready to accept
one of a number of possible compromises, although this is not an
opinion unanimously held.
The group traveling with him diminished as many, who had
EHHQ DQWLFLSDWLQJ FRQTXHU EHJDQ WR H[SHULHQFH LQFUHDVLQJ GRXEWV
about his fate. With the arrival of a large group of horsemen sent to
intercept him, and the warnings of its leader, al-ʗXVD\QKDYLQJOHG
both groups in prayer, insisted upon the pledges of allegiance he
had received and asked for that those pledges now be honoured.
He also offered to go back should the people of Kûfa give some
VLJQWKDWWKH\ZHUHGLVSOHDVHGZLWKKLVFRPLQJ1RVXFKXQGHUWDk-
ing was received from Kûfa. We are also told that he used this op-
portunity to articulate the reasons for his risk and the jeopardy into
which he was bringing his family; an oppressive ruler was violating

YHUVLW\ 3UHVV 1HZ +DYHQ    However, as noted later in this
work, some sources suggest al-ʗXVD\QpVDSSDUHQWZLOOLQJQHVVWRQHJRWLDWH
a different outcome, as well as attempts by people close to him, including
WKHKXVEDQGRI=D\QDEWRGLVVXDGHKLPIURPXQGHUWDNLQJVXFKDYHQWXUH
casting doubt on his certainty that his foreordained death would take
place at Karbal¿ʱ.
26 HALF 2)0<HEART

the sanctions of God, opposing the Sunna RI 0XʘDPPDG DQG LOO-
WUHDWLQJ RQH RI *RGpV VHUYDQWV 7R GHVLVW LQ ILJKWLQJ VXFK D UXOHU
would earn one a place in the Fire.
The rest of the story is both swift and grim; al-ʗXVD\QDQGKLV
VPDOOUHPQDQWDUHGHSULYHGRIDFFHVVWRZDWHUDQGVXEVHTXHQWO\RQ
the 10th RI0XʘDUUDPDUHPDVVDFUHGRQHE\RQHE\WKHVL]DEOHRp-
posing force. All the elements of Karbal¿ʱ and the days surround-
ing it would be remembered and accentuated in their telling, in the
traditions that grew up around them and in the remembrance ser-
vices, so decisive a part of Shîʲî ritual.
In terms of the lead up to Karbal¿ʱ, the battle itself, and its
LPPHGLDWH FRQVHTXHQFHV , KDYe followed the chronology of al-
ʝDEDUËLQKLV.LW¿EDʢE¿UDO-rusul wa-l-mulûk o7KH$QQDOVRI0HVVHn-
JHUV DQG .LQJVp  EHDULQJ LQ PLQG WKDW KH RPLWV D QXPEHU RI Lm-
SRUWDQW LQFLGHQWV FRQFHUQLQJ =D\QDE LQFOXGLQJ WKH QLJKW YRLFHV
that she hears at al-ʣX]D\PL\\a and the challenge that she delivers
to ʲ8PDUE6Dʲd b. Abî al-:DTT¿ʛFRPPDQGHURI<D]ËGpVIRUFHV
,QDQDWWHPSWWRWUDFHWKHPRYHPHQWVRI=D\QDELQWKHHYHQWVLQ
which she is directly or indirectly involved, I have added to al-
ʝDEDUËpVFKURQRORJ\WKHNey incidents that are missing. Accordingly,
al-ʝDEDUËpVFKURQRORJ\ 1– ZLWKDGGLWLRQV $–F), is:

BEFORE KARBALÂʯ
A. The al-ʣX]D\PL\\DQLJKWYRLFHV RPLWWHGE\DO-ʝDEDUËEXWDOVR
by most other transmitters)
1. The clamour of battle and al-ʗXVD\QpV GUHDP IURP $Eû
0LʤQDI
2. The dirge of al-ʗXVD\Q IURP$Eû 0LʤQDI

IN THE COURSE OF THE BATTLE

3. The death of ʲAlî al-Akbar b. al-ʗXVD\Q IURP$Eû 0LʤQDI
7KHER\ZKRP=D\QDEFDQQRWUHVWUDLQ IURP$Eû 0LʤQDI
B. The emergence of ʲAli b. al-ʗXVD\QDQG8PP.XOʦØP RPLWWHG
by al-ʝDEDUËDQGPRVWRWKHUV
5. The killing of al-ʗXVD\QpVLQIDQWVRQʲAbd Allah b. al-ʗXVD\Q
6. The boy with pearl earrings
 =D\QDE HPHUJHV IURP KHU WHQW DQG FKDOOHQJHV ʲ8PDU E 6Dʲd
IURP$Eû 0LʤQDI
 I1752'8&7,21 27

=D\QDEpVODPHQWDWWKHGHparture from Karbal¿ʱ IRU.ØID IURP

Abû 0LʤQDI

AFTER KARBALÂʯ
&=D\QDEpV.ØIDSURWHVW RPLWWHGE\DO-ʝDEDUË
' =D\QDEpV ODPHQW XSRQ VHHLQJ DO-ʗXVD\QpV KHDG RPLWWHG E\ DO-
ʝDEDUË
7KH=D\QDE-,EQ=L\¿GGLDORJXHV IURP$Eû 0LʤQDI
=D\QDEEHIRUH<D]ËG IURP$Eû 0LʤQDI
( =D\QDEpV ODPHQW XSRQ VHHLQJ DO-ʗXVD\QpV KHDG RPLWWHG E\ DO-
ʝDEDUË
)=D\QDEpVSURWHVWEHIRUH<D]ËG RPLWWHGE\DO-ʝDEDUË
7KHUHWXUQWR0HGLQD

While many of the earlier incidents are single events, the reports
GHSLFWLQJ =D\QDE DIWHU Karbal¿ʱ encompass a collection of im-
SRUWDQW HQFRXQWHUV 7KH =D\QDE-,EQ =L\¿G GLDORJXHV LQFRUSRUDWH
GHVFULSWLRQV RI =D\QDE LQ GLVJXLVH KLGGHQ DPRQJ KHU PDLGV WKH
woUGVH[FKDQJHGEHWZHHQKHUDQGDQLUDVFLEOH,EQ=L\¿GWKHMXGi-
FLRXV LQWHUYHQWLRQ RI ,EQ ʗXUD\ʦ ,EQ =L\¿GpV HYDOXDWLRQ RI
=D\QDEpV FKDUDFWHU DQG XOWLPDWHO\ =D\QDEpV DJHQF\ LQ VDYLQJ ʲAli
b. al-ʗXVD\Q 6LPLODUO\ WKH =D\QDE-<D]ËG GLDORJXHV FRPSULVH WKH
isVXHRI<D]ËGpVYRODWLOHPRRGVZLQJV=D\QDEpVODPHQWDWLRQXSRQ
VHHLQJKHUEURWKHUpVGHFDSLWDWHGKHDGDQGKHUSURWHVWWR<D]ËGWKH
unseemly demands of a red-KHDGHG6\ULDQDQG=D\QDEpVDUELWUDWLRQ
in saving her niece, the momentous bartering of 4XUʱânic verses
EHWZHHQ <D]ËG DQG WKH IRXUWK ,P¿P DQG <D]ËGpV FU\SWLF DFFRm-
modation of the group and dispatching of the survivors back to
0HGLQD
Seeking a broad-VSHFWUXP SHUVSHFWLYH RI =D\QDE , KDYH Dt-
tempted to use an eclectic mix of Sunnî and Shîʲî sources, a more
comprehensive list of which can be found at the beginning of this
work. It goes without saying that many of the classical authors did
not restrict themselves to one particular genre or field of expertise,
so that they are not easily classifiable; al-Dînawarî, for example,
wrote with the same facility on botany and metallurgy as he did on
history. Amidst the more important Sunnî historians and biog-
raphers, I have concentrated, among others, on the following texts:
28 HALF 2)0<HEART

1. Ibn Saʲd in his Kitâb al-ʞDEDT¿W DO-kabîr o7KH *UHDW %RRN RI
/LVWVp  DV +XVVHLQ QRWHV QRQH RI WKH SRSXODU SULQWHG HGLWLRQV RI
%DʛUD-born Ibn SaʲGpVKitâb al-ʞDEDT¿Whave included the entries for
al-ʗXVD\QVRWKDWRQHLVFRPSHOOHGWRUHO\XSRQWKHODWHUSXEOLFa-
tion of a critical edition of the al-ʗXVD\QHQWU\ 41
2. al-%DO¿ʪXUË ZKR LQ KLV Kitâb ansâb al-ashrâf o*HQHDORJLHV RI WKH
1REOHVp  VKRZHG KLPVHOI QRW LQGLIIHUHQW WR DO-ʗXVD\Q DQG WR KLV
cause.
3. al-Dînawarî, the polymath contemporary of al-%DO¿ʪXUË LQ KLV
Kitâb al-DʢE¿U DO-ʞLZ¿O o7KH /HQJWK\ $QQDOVp  VRPHWKLQJ RI DQ
8PD\\DG DSRORJLVW DO-Dînawarî has left us a key narration about
the Karbal¿ʱ event.
4. al-ʝDEDUË LQ KLV .LW¿E DʢE¿U DO-rusul wa-l-mulûk o7KH $QQDOV RI
0HVVHQJHUV DQG .LQJVp  ZKRVH GHWDLOHG DFFRunts of the Karbal¿ʱ
HYHQWVSURYLGHDFUXFLDOFKURQRORJ\IRUWKHEDWWOHHYHQWV+H OLNH
so many others after him, such as al-0DVʲûdî, al-0XIËG DO-
Shahrastânî, al-ʣDZ¿UL]PË ,EQ DO-ûDZ]Ë ,EQ DO-$ʦËU  LV WUDQVPLt-
WLQJLQWKHPDLQIURP$EØ0LʤQDIZKRZDVZriting 150 years be-
fore him. 42
5. al-%DĠG¿GË ZULWLQJ D FHQWXU\ DIWHU DO-ʝDEDUË DQG DV IDPRXV IRU
his preaching as he was for his scholarship, in his 7¿UËʢ %DĠG¿G
o7KH+LVWRU\RI%DJKGDGp 

41 +866(,1$-A Developmental Analysis of Depictions of the Events of

.DUEDOćʯ in Early Islamic History3K'GLVV8QLYHUVLW\RI&KLFDJR
42 In al-ʝDEDUËpVDFFRXQWQRWHV6KRVKDQqZKLFKLVPDLQO\EDVHGRQ

$EŠ0LNKQDI RQRFFDVLRQLQWKHUHFHQVLRQRI+LVKćP,EQDO-.DOEĪ – a
ʗXVD\QV\PSDWKL]HU– one is able to observe, more than in other contem-
SRUDU\VRXUFHVWKHYHUVLRQWKDWZRXOGEHDPSOLILHGLQIXWXUH6KĪ૽ite cir-
FOHVr &I 6+26+$1 % Poetics of Islamic Historiography: Deconstruction of
Tabariʯs History, Brill, Leiden 2004: 234. Through the truncated versions
found in historians such as al-<DʲTØEËDO-Dinâwarî, al-0DVʲØGË,EQ.DʦËU
and al-%DO¿ʪXUËDO-ʗXVD\QpVPDUW\UGRPKDVEHHQGLIIXVHGLQWRWKHSV\FKH
of the entiUH,VODPLFFRPPXQLW\DQGQRWWKH6KËʲDDORQH
 I1752'8&7,21 29

6. Ibn ʲAsâkir in his 7¿UËʢPDGËQDW'LPDVKT o+LVWRU\RIWKH&LW\ of

'DPDVFXVp LQZKLFKKHIXUQLVKHVXVZLWKDVXEVWDQWLDODPRXQWRI
information about al-ʗXVD\QDQG=D\QDE
7. Turkish-born Ibn al-$ʦËULQKLVal-Kâmil fî al-W¿UËʢ o7KH&RPSOHWH
+LVWRU\p  DQG LQ KLV LQWULJXLQJO\ QDPHG Usd al-Ġ¿ED IË PDʰrifat al-
ʜDʚ¿ED o7KH/LRQVRIWKH)RUHVWLQWKH.QRZOHGJHRIWKH&RPSDn-
LRQVp 
,EQ.DʦËUHTXDOO\SURILFLHQWLQtafsîr and Dʚ¿GËʤ studies as he was
in history, in his wide-ranging al-Bidâya wa-l-nihâya o7KH%HJLQQLQJ
DQGWKH(QGp 
9. Damascus-born al-ʩDKDEË in his Siyar aʰlâm al-nubalâʯ o%LRg-
UDSKLHV RI WKH (PLQHQW )LJXUHV DPRQJ WKH 1REOHVp  ZLWK LWV WZR
separate entries for al-ʗXVD\QRQHRIWKHPGHDOLQJH[SUHVVO\ZLWK
his martyrdom.
7KH0HFFDQ-based al-ʲ,ʛ¿PË in his 6LPʞDO-QXüØPDO-ʰawâlî fî anbâʯ
al-awâʯil wa-l-tawâlî o7KH+LJKHVW7KUHDGRI6WDUVLQWKH5HSRUWVRI
WKH$QFHVWRUVDQGWKH6XFFHVVLRQp 
11. The al-$]KDUVFKRODUDO-6KDEODQüËLQKLVNûr al-DEʜ¿UIËPDQ¿TLE
âl bayt al-nabî al-PXʢW¿U o/LJKWRI,QVLJKWVLQWKH9LUWXHVRIWKH3Ho-
ple of the House of WKH &KRVHQ 3URSKHWp  KH ZURWH KLV ZRUN LQ
fulfilment of a vow he had made should he be healed of an eye
disease.

Among their Shîʲî counterparts I have included:

1. al-YaʲTØEËLQKLV7¿UËʢ o+LVWRU\p LIDO-YaʲTØEËZDVQRWLQIDFWD

Shîʲa, and this is a moot point, he evinces a strong Shîʲî predisposi-
tion.
2. al-0DVʲûdî in his 0XUØü DO-ʨDKDE o0HDGRZV RI *ROGp  OLNH DO-
YaʲTØEË KH LV IDU PRUH HFRQRPLFDO DQG DW WLPHV VSDUVH LQ KLV
treatment of the Karbal¿ʱ event.
 ,EQ ʝ¿ʱûs, writing 300 years after them, in his Kitâb al-luhûf fî
TDWO¿ DO-ʞXIØI o7KH %RRN RI 6RUURZV RYHU WKRVH .LOOHG RQ WKH
30 HALF 2)0<HEART

%DQNVp 43 and his Kitâb al-LTE¿O EL-l-aʰmâl al-ʚDVDQD o7KH %RRN RI
7XUQLQJWR*RRG$FWLRQVp 
4. al-Irbilî in his Kashf al-ĠXPPDIËPDʰrifat al-aʯimma o7KH8QYHLOLQJ
RI*ULHILQWKH.QRZOHGJHRIWKH,P¿PVp DQGZKROLNHKLVIHOORZ
ShîʲË KLVWRULDQ DQG WKHRORJLDQ ,EQ ʝ¿ʱûs, offers a far more exten-
sive account of events. 44
Among the compilers of the indispensable PDTWDO literature, those
written accounts dealing specifically with the murder of al-ʗusayn
and his companions as well as the killing of other members of the
ahl al-bayt, I have chosen four authors:

 $EØ 0LʤQDI WKH 6XQQË KLVWRULDQ ZKR GLHG ZLWKLQ  \HDUV of
Karbal¿ʱ and whose early PDTWDO, with its sensitivity towards al-
ʗXVD\Q ZRXOG SURYLGH PXFK RI WKH FRQWHQW RI DO-ʝDEDUËpV Kitâb
DʢE¿UDO-rusul wa-l-mulûk.
2. al-ʣDZ¿UL]PË WKH 6XQQË ʗDQDIË VFKRODU DQG SXSLO RI DO-
=DPDʤVKDUË LQ KLV 0DTWDO DO-ʙXVD\Q o7Ke Killing of al-ʗXVD\Qp 

43 Sometimes Kitâb al-OXKØIʰDO¿TDWO¿DO-ʞXIØIor al-0DOKØIʰDO¿TDWO¿DO-

ʞXIØI.
44
$V ZLOO EH QRWHGDWWKHHQGRI WKLV ZRUN E\ WKH WLPH ,EQʝ¿ʱûs
was writing his panegyrical Kitâb al-luhûf in the middle of the 7thth cen-
WXU\ WKDW ,VODPLF VWUDQG RU oWHQGHQF\p WDVKD\\Xʰ) that would eventually
FRPH WR EH FDOOHG o6KËʲDp WRJHWKHU ZLWK LWV GLVWLQFWLYH YLVLRQ RI .DUEDO¿ʱ
and of the aura surrounding the members of the ahl al-bayt, had undergone
a considerable WUDQVIRUPDWLRQ,EQʝ¿ʱØVpYLHZRIWKHEDWWOHIRUH[DPSOH
DQGRI=D\QDEpVUROHLQWKRVHGD\VZDVVLJQLILFDQWO\DPSOLILHGLQFRPSDr-
ison to, for example, the more prosaic accounts of the Sunnî historian al-
ʝDEDUËZULWLQJWKUHHFHQWXULHVHDUOLHU:ULWLQJ six centuries after the battle,
,EQʝ¿ʱØVpZRUNHQFRPSDVVHVKXQGUHGVRI\HDUVRIWKHRORJLFDOUHIOHFWLRQ
loss of authority, persecution, spiritual embellishment and, running deeply
WKURXJKWKH6KËʲËHWKRVWKHVWHDG\UHDOL]DWLRQWKDWWKH\ZRXOGQHYHUDWWDin
to the power they maintained was their due, and the concomitant turning
increasingly to a supernatural, other-worldly potency.
 I1752'8&7,21 31

imbued as it is with sympathy for al-ʗXVD\Q 45 and in his al-0DQ¿TLE

o7KH9LUWXHVRIʲ$OËE$EËʝ¿OLEp
3. al-,ʛIDK¿QË6KËʲî poet and transmitter of Dʚ¿GËʤ, in his 0DT¿WLODO-
ʞ¿OLEË\\ËQ o7KH.LOOLQJVRIWKH0HPEHUVRIWKHʝ¿OLE/LQHp 
,EQ1DP¿DO-ʗLOOËVFLRQRIDUHQRZQHGIDPLO\RI6KËʲî scholars,
in his 0XʤËU DO-Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q o7KH 6WLPXODQW RI
*ULHIVDQGWKH5DGLDQW:D\VRI6RUURZVp 

Among the plentiful Shîʲî transmitters of Dʚ¿GËʤ, I have used the

works of:

1. al-ʣDʛËEË LQ KLV al-Hidâya al-Kubrâ  o7KH *XLGDQFHp  DOWKRXJK

admittedly, he was a member of the ʲAlawiyya, and his transmis-
VLRQVDUHGLVWUXVWHGE\DVL]DEOHQXPEHU Shîʲî scholars.
2. Ibn Qûlûya al-Qummî, pupil of the acclaimed al-Kulaynî and an
expert in jurisprudence and Dʚ¿GËʤ, sometimes referred to as Ibn
Qulawayh, in his Kâmil al-ziyârât o7KH&RPSOHWH9LVLWDWLRQVp 
3. al-ʙDGØTWKHSUROLILFVKD\ʢ raised in Qum, educated by his father
DQG QLFNQDPHG o,EQ %DEDZD\Kp FKLHIO\ LQ KLV Kitâb al-amâlî fî al-
Dʚ¿GËʤ ZD-l-DʢE¿U o%RRN RI 'LFWDWLRQV LQ 7UDGLWLRQV DQG 5HSRUWVp 
although I have, at times, referred to a number of his other texts.
4. 6KD\ʢ al-0XIîd, pupil of Ibn Qulawayh and al-ʙDGØT in his al-
Irshâd fî maʰULIDW ʚXüDü $OO¿K ʰalâ al-ʰibâd o*XLGDQFH LQ WKH
.QRZOHGJH RI WKH 3URRIV RI *RG FRQFHUQLQJ +XPDQLW\p  DQG KLV
al-Amâlî li-l-Mufîd o7KH'LFWDWLRQVRIDO-0XIËGp 

45 Al-ʣDZ¿UL]PËpVZRUNQRWHV+XVVHLQqLVDWWLPHVVRGUDPDWLFDQG
its depictions so emotionally charged that its effects were significant not
RQO\RQ6KĪ૽ĪVEXW6XQQĪSHUFHSWLRQVDVZHOOr+HJRHVRQWRQRWHLWVLn-
IOXHQFH RQ ,EQ ʝ¿ʱûs in his Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI, and even years
later in the works of the resolutely Sunnî scholar al-ʩDKDEË G 
There is, in short, “a dramatic difference between the pre-.KZćUD]PĪDQG
post-.KZćUD]PĪ 6XQQĪ SHUFHSWLRQV RI +XVD\Q DW .DUEDOćpr &I +8S-
6(,1$-$'HYHORSPHQWDO$QDO\VLVRI'HSLFWLRQVRIWKH(YHQWVRI.DUEDOćʯ in
Early Islamic History, 2001: 284–285.
32 HALF 2)0<HEART

5. The Persian 6KD\ʢ al-ʝØVË himself a pupil of al-0XIËG DQG

known as 6KD\ʢDO-ʝ¿ʯifa oKHDGRIWKHVHFWp in his al-Amâlî fî al-ʚDGËʤ
o'LFWDWLRQVp 
6. al-Fattâl al-1ËV¿EØUË in his 5DZʘDWDO-wâʰLʲËQZD-WDEʜLUDWDO-muttaʰLʲËQ
o7KH*DUGHQRIWKH3UHDFKHUVDQGWKH (QOLJKWHQPHQWRIWKH Ex-
KRUWDWLRQVp DZRUNGHWDLOLQJWKHKLVWRU\DQGYLUWXHVRIWKHSURSh-
ets and the members of the ahl al-bayt and in which he transmits
from, among others, 6KD\ʢ al-ʝØVË
,EQ6KDʘU¿VKØELQKLVKLJKO\-regarded 0DQ¿TLE ¿O$EËʝ¿OLE o7KH
Virtues of the FamLO\RI$EØʝ¿OLEp DPDVVLYHZRUNRQWKHYLUWXHV
of the family of ʲAlî, and in which he draws greatly upon al-Fattâl
al-1ËV¿EØUË
8. The less well-known al-Daylamî in his Irshâd al-TXOØE o*XLGDQFH
RIWKH+HDUWVp 
9. al-ʗXUU DO-ʲÂmilî in his encyclopedic collection 7DIʜËO ZDV¿ʯil al-
shîʰDLO¿WDʚʜËOPDV¿ʯil al-sharîʰa o([SRVLWLRQRIWKH0HDQVRIWKH6KËʲa
WRZDUGVWKH6WXG\LQJRIWKH,VVXHVRIWKH/DZp LQKLVal-ûDZ¿KLUDO-
saniyya fî-l-Dʚ¿GËʤDO-TXGVL\\D o7KH6KLQLQJ-HZHOVLQthe Sacred Tradi-
WLRQVp DQGLQKLV,ʤE¿WDO-hudât bi-l-QXʜØʜZD-l-muʰüL]¿W o3URRIVRIWKH
*XLGHVLQWKH7H[WVDQGWKH0LUDFOHVp 
10. Two other encyclopaedists in the transmission of Dʚ¿GËʤ, al-
0DüOLVË LQ KLV PDPPRWK %Lʚ¿U DO-anwâr o2FHDQV RI /LJKWp  DQd al-
%DʘU¿QËLQKLVʰAwâlim al-ʰulûm wa al-maʰârif al-DʚZ¿OPLQDO-âyât wa-l-
DʢE¿U ZD-l-DTZ¿O o7KH 5HDOPV RI 2SLQLRQV DQG WKH .QRZOHGJH RI
the Circumstances from the Verses, the Reports and the Testimo-
QLHVp 
11. al-ûD]¿ʱirî, one of al-0DüOLVËpV VWXGHQWV LQ KLV 5L\¿ʘ DO-abrâr fî
PDQ¿TLE DO-aʯimma al-DʞK¿U o7KH *DUGHQV RI WKH 5LJKWHRXV LQ WKH
9LUWXHVRIWKH3XUH,P¿PVp 
12. al-ʝDEDUVË FDOOHGVRE\%URFNHOPDQQEXWLQRWKHUWH[WVʝDEULVË 
in his Mustadrak al-wasâʯil o6XSSOHPHQW RI WKH 0HDQVp  DQ DGGHn-
dum to the work of al-ʗXUUDO-ʲÂmilî.

Among their Sunnî counterparts, I have included:

1. The Persian al-ʗ¿NLPDO-1ËV¿EØUËRQHRIWKHOHDGLQJVFKRODUVRI

his era, in his Kitâb al-mustadrak ʰalâ al-ʜDʚËʚD\Q o6XSSOHPHQWWRWKH
Two ʛDʚËʚVp
 I1752'8&7,21 33

 7KH 6SDQLVK 0¿OLNË MXGJH ,EQ ʲAbd al-Barr in his al-Istiʰâb fî
maʰrifat al-Dʜʚ¿E o&RPSUHKHQVLRQ LQ WKH .QRZOHGJH RI WKH &Rm-
SDQLRQVp
 7KH HUXGLWH ʗDQEDOË DQG UHQRZQHG KXQWHU RI KHUHV\ ,EQ DO-
ûDZ]Ë LQ KLV ʛLIDW DO-ʜDIZD o7KH 4XDOLW\ RI WKH %HVWp  QRW WR EH
confused with his grandson, 6LEʜ DO-ûDZ]Ë DXWKRU RI 7DʨNLUDW
ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-aʯimma o7KH 0HPHQWR RI WKH $t-
WULEXWHVRIWKH1DWLRQLQWKH5HPHPEUDQFHRIWKH4XDOLWLHVRIWKH
,P¿PVp 
4. al-ʝDEDUËLQKLVʧDʢ¿ʯir al-ʰXTE¿ o7KH7UHDVXUHVRIWKH)LQDO$t-
WDLQPHQWp  46
5. al-+D\ʦDPËQRWWREHFRQIXVHGZLWKWKHEHWWHUNQRZQ,EQʗDüDU
al-+D\ʦDPËLQKLV 0DüPDʰ al-zawâʯid wa-manbaʰ al-fawâʯid o7KH&Rl-
lection of the Appendices and the FountaiQKHDGRI0HULWVp 
6. al-ʲ$VTDO¿QËLQKLVal-,ʜ¿EDIËWDP\Ë]DO-ʜDʚ¿ED o7KH:RXQGLQWKH
3DUWLDOLW\RIWKH&RPSDQLRQVp DQGLQKLV7DKʨËEDO-WDKʨËE o5HFWLILFa-
WLRQRIWKH5HFWLILFDWLRQp .

In the main, I have looked at the writings of two Shîʲî exegetes:

1. al-ʝDEDUVËLQKLVKitâb al-LʚWLü¿üʰalâ ahl al-OLü¿ü o%RRNRI5HPRn-

VWUDQFH DJDLQVW WKH 3HRSOH RI WKH 'HSWKVp  KLV 7¿ü DO-mawâlîd
o&URZQRIWKH%LUWKVp DQGKLVIʰlâm al-warâ bi-aʰlâm al-hudâ o1RWi-
ILFDWLRQRI0DQNLQG &RQFHUQLQJWKH6LJQVRI*XLGDQFHp 
2. al-%DʘU¿QË in his al-Burhân fî tafsîr al-TXUʯân o7KH(YLGHQFHLQ the
Exegesis of the 4XUʱ¿Qp 
Other sources include the Shîʲî theologian al-ʲÂmilî in his al-ʛirâʞ
al-PXVWDTËPLO¿PXVWDʚDTTDO-WDTGËPIËDO-imâma o7KH6WUDLJKW3DWKWR

46 There are at least three authors named al-ʝDEDUËDQG6H]JLQZDUQV

RIWKHGDQJHURIFRQIXVLQJWKHP7KHUHLVILUVWO\WKH6KËʲËVFKRODU$EØ
ûDʲIDUE5XVWDPDO-ʝDEDUË FFI*$/6,*$6, 
7KHUH LV VHFRQGO\ WKH 6XQQË 0XʘLE DO-Dîn al-ʝDEDUË DO-0DNNË DO-6K¿ILʲË
G  FI *$/ ,   WKH DXWKRU RI ʧDʢ¿ʯir al-ʰXTE¿. Thirdly,
WKHUHLVWKH6XQQËKLVWRULDQ$EØûDʲIDU0XʘDPPDGDO-ʝDEDUË G
cf. GAS I: 232 and GAL S I: 217), author of .LW¿EDʢE¿UDO-rusul wa-l-mulûk.
34 HALF 2)0<HEART

WKH 'HVHUYLQJ RI *XDUGLDQVKLS LQ WKH ,PDPDWHp  DO-ʝabarî in his

Dalâʯil al-imâma o3URRIVRIWKH,PDPDWHp DQGKLVKitâb al-mustarshid
fî imâmat ʰAlî b. Abî Tâlib o7KH%RRNRI6HHNLQJ*XLGDQFHLQWKH
Imamate of ʲ$OË E $EË 7¿OLEp  and Ibn Abî ʝâhir ʝayfûr in his
%DO¿Ġ¿WDO-nisâʯ (o5HSRUWVRIWKH:RPHQp 
This work has a number of diverse aims:
It offers a fresh reading of the life of the eldest daughter of
ʲ$OËDQG)¿ʜLPDoIUHVKpEHFDXVH DV\HWWKHUH H[LVWV QRVXEVWDQWLDO
biography based on the primary Arabic Shîʲî and Sunnî sources.
7KHUH DUH FHUWDLQO\ ELRJUDSKLHV TXRWHG LQ WKLV ZRUN WKRVH E\
%LOJUDPL DQG 6KDKLQ DV ZHOO DV .DUE¿VVËpV HQWU\ RQ =D\QDE LQ KLV
work on the women around al-ʗXVD\Q$VWKH\VWDQGWKHVHDUHRI
little academic value, presenting as they do an almost entirely hagi-
RJUDSKLFDO SRUWUDLW RI =D\QDE ZLWK IHZ RU DQ\ UHIHUHQFHV WR WKH
historical sources. They are referenced nonetheless, so as to offer
to the reader a glimpse into what contemporary popular piety be-
OLHYHV DERXW =D\QDE HYHQ LI WKH HYHQWV RU YLUWXHV WKH\ DUWLFXODWH
about her are not found in the classical texts of history or Dʚ¿GËʤ.
This work, instead, attempts to access those classical sources, start-
LQJ ZLWK WKH HDUOLHVW RQHV WKDW PDNH UHIHUHQFH WR =D\QDE VXFK DV
WKHKLVWRULHVRI$EØ0LʤQDI,EQ6Dʲd and al-%DO¿ʪXUË DQGDWWHQWLYH
to the development in her character as the sources get older. It is to
EH QRWHGWKDWHYHQ WKHHDUOLHVWVRXUFHVHPSOR\HG H[FHSW IRU $EØ
0LʤQDI  SRVWGDWH =D\QDE E\ PRUH WKDQ 100 years; Ibn Saʲd died
over a century-and-a-KDOIDIWHU=D\QDEDQGDO-ʝDEDUËZKRVHKLVWRr-
LFDOFKURQLFOHSURYLGHVDXVHIXOFKURQRORJ\IRU=D\QDEDW.DUEDO¿ʱ,
one hundred years after Ibn Saʲd.
Considering the centrality of the Karbal¿ʱ event for the Shîʲa
in general and the iʤnâ ʰasharî in particular, 47 a second aim of the

47 There are significant differences in the approach to Karbal¿ʱ

DPRQJ WKH GLYHUJHQW 6KËʲË JURXSLQJV 7KH =D\GË IROORZ WKH UXGLPHQWDO
narrative, listing the names of the extended household killed; this is con-
JUXHQW ZLWK =D\GË WKHRORJ\ EHOLHYLQJ DV WKH\ GR WKDW YDOLG SROLWLco-
UHOLJLRXV DXWKRULW\ LV IRXQG ZLWK 0XʘDPPDGpV IDPLO\ DQG GHVFHQGDQWV
WKXVUHQGHULQJFUXFLDOWKHGHDWKRIDQ\PHPEHURIWKDWIDPLO\8QOLNHWKH
iʤQ¿ʰDVKDUË, tKH=D\GËQDUUDWLYHVDOWKRXJKUHVRQDQWZLWKWUDJHG\DQGKHUo-
ism, do not envisage the event as part of a cosmic or eschatological strug-
 I1752'8&7,21 35

ZRUNLVWRVLWXDWH=D\QDELQWKHGD\VEHIRUHGXULQJDQGLPPHGLDWe-
ly after the battle, chronicling her participation and noting especial-
ly her verbal interventions in favour of her brother al-ʗXVD\QDQG
her nephew ʲAlî b. al-ʗXVD\Q
A third aim is an attempt to trace the composite figure of
=D\QDE DV VKH LV SUHVHQWHG E\ WKH HDUOLHVW SULPDU\ VRXUFHV ERWK
Sunnî and Shîʲa, through the embellishment of her figure by later,
mostly Shîʲî commentators, until the reinterpretation of her figure
DVDPRGHOIRUWKHFRQWHPSRUDU\0XVOLPZRPDQ,QWKLVWKHUHDUH
WKUHH PRYHPHQWV ZRUWK ZDWFKLQJ ILUVWO\ WKH DFFRXQWV RI =D\QDE
at Karbal¿ʱ, revealing very human traits of fear and weakness, as
described by an early historian like al-ʝDEDUË6HFRQGO\WKHUHLVWKH
=D\QDEHPEHOOLVKHGE\ODWHUKDJLRJUDSKLFDFFRXQWVZKLFKSUHVHQW
DQ LGHDOLVWLF FKLOGKRRG DQG D =D\QDE ZKR LV D PRGHO RI SLHW\
knowledge and feminine reserve. Thirdly, there is a fresh image of
=D\QDEDVDPRGHOIRUFRQWHPSRUDU\ZRPHQLQVRFLHW\DYLJRURXV
combatant of injustice and, at times, an almost fearless revolution-
ary. Here, we cannot fail to take into account some of the more
contemporary arguments among Shîʲî scholars and commentators
DERXW ZKDW WKH\ WHUP oDXWKHQWLFp DQG oLQDXWKHQWLFp UHDGLQJV RI
Karbal¿ʱ DQGFRQVHTXHQWO\RI=D\QDEpVSODFHWKHUH7KHDLPLVQRW
WRGLVPLVVWKHPRUHFRQWHPSRUDU\UHDGLQJRI=D\QDEpVOLIHDVPXFK
as to suggest that an early reading presents a woman who may well

gle between good and evil; it is physical historical details and lineage that
KROGVWKHLUDWWHQWLRQDQGQRWWKHVXSHUQDWXUDO7KH,VP¿ʲËOËKDYHQRRQH
authoritative reading of Karbal¿ʱ; the majority of the ,VP¿ʲËOË WKH1L]¿UË
follow less emotional forms of remembrance, preferring the story stripped
of any greater theological significance.The iʤQ¿ʰDVKDUËaccounts present the
most detailed amplified reports of the Karbal¿ʱ story, which lies at the
core of their spirituality and and distintiveness. The iʤQ¿ ʰDVKDUË 6KËʲË
Karbal¿ʱ is detailed and impassioned, permeated by cosmological and
esoteric implications. However, it is a narrative, notes Haider, that has
grown and developed over a period of years, from vary basic elegies for
the fallen to the complex annual rituals in the modern period. Cf.
+$,'(5 1 Shiʯi Islam: An Introduction &DPEULGJH 8QLYHUVLW\ 3UHVV
1HZ<RUN6–81.
36 HALF 2)0<HEART

be closer to the daily experience of numerous contemporary wom-

en.
A final, more personal aim, is a theological appreciation of
=D\QDEE\DQRQ-0XVOLPRIIHULQJWKHSRVVLELOLW\RIGUDZLQJSRWHn-
tial parDOOHOVEHWZHHQKHUDQGWKHILJXUHRI0DU\LQ5RPDQ&DWKROLF
theology and piety. While such parallels are normal drawn between
0DU\DQGWKH0DU\DPRIWKH4XUʱ¿QRUEHWZHHQ0DU\DQG)¿ʜLPD
PRWKHURI=D\QDESRZHUIXOIHPDOHILJXUHVDUHVDGO\UDUHLQ,VODP
aQG &KULVWLDQLW\ PDNLQJ =D\QDE D SULPH FDQGLGDWH IRU VXFK D
comparative theology.
,WLVDJOLPSVHDW=D\QDEDQGDWWKHSRVVLELOLWLHVRIDo=D\Qa-
ELDQpWKHRORJ\DQGVSLULWXDOLW\ through various lenses; through the
eyes of the hagiographers, those of the historians, who ostensibly
relate eyewitness accounts, 48 those of pious Shîʲî devotees and
those of more contemporary socio-political commentators who
used her as a rallying point and exemplar.
It is my hope that this brief monograph will illustrate that the
FRQWHPSRUDU\UHVKDSLQJRI=D\QDEpVOLIHVKRXOGLQQRZD\GHWUDFW
IURP FXOWLYDWLQJ GHYRWLRQ WR WKH =D\QDE RI HDUOLHU PRUH TXLHWLVW
and mournful pieties, but instead brings to the fore some of her
TXDOLWLHV FUXFLDO WR D WLPH RI FULVLV WKDW WKLV VWLUULQJ DQd articulate
woman, deeply pious, candid in the face of tyranny, willing to speak
the truth in the face of enormous personal danger, also lived with
profound anguish and loss. Even more, I hope to encourage imita-
WLRQ RI =D\QDE DV DFKLHYDEOH QRW RQO\ IRU Zomen and men who
OLYHRQZKDWVRPHRQHRQFHFDOOHGVRFLHW\pVVHLVPLFIDXOWOLQHVGHHp-
ly engaged in justice struggles, but also for those whose engage-
ment with daily life may be given over to entirely more ordinary
and mundane things; I am thinking particularly of those who suffer
an authentic martyrdom by pouring out their lives and energy in
the conscientious endurance of everyday life. It is these especially
ZKRP,WUXVWZRXOGUHUHDG=D\QDEpVVWRU\LQWKHOLJKWRIIDLWKDQG
draw fresh strength from this astonishing and gutsy woman.

481RWLQJ DV HYHU WKDW DO-ʝDEDUË ZKR GLHG LQ  SRVWGDWHV
=D\QDEDQG.DUEDO¿ʱ by 250 years, but that the major incidents he relays
FRQFHUQLQJ=D\QDELQDQGDURXQG.DUEDO¿ʱ are from eyewitness accounts
WUDQVPLWWHGE\$EØ0LʤQDI G 
CHAPTER ONE.
IN THE HOUSE OF PROPHECY

$ODV0RXUQLQJKDVEHJXQ
Alas! The moon of grief has shown her face.
A number of texts, each of them slightly different in the telling,
chronicle for their readers an enigmatic story; in %Lʚ¿UDO-anwâr, al-
0DüOLVËpV HQF\FORSHGLF FROOHFWLRQ RI Dʚ¿GËʤ, he relates it from al-
5¿ZDQGËpV 1 al-ʡDU¿ʯLü ZD-l-üDU¿ʯLʚ IË-l-muʰüL]¿W and from Ibn
6KDʘU¿VKØEpV 0DQ¿TLE ¿O $EË ʝ¿OLE. In the days of Caliph al-
0XWDZDNNLO G WKHVWRU\JRHVDZRPDQDSSHDUHGFRn-
WHQGLQJ WKDW VKH ZDV LQ IDFW =D\QDE GDXJKWHU RI ʲ$OË DQG )¿ʜLPD
DQGJUDQGGDXJKWHURI0XʘDPPDG1RWVXUSULVLQJO\DO-0XWDZDNkil
expressed vigorous doubts, since this was a young woman, while
more than two hundred years had elapsed since the time of
0XʘDPPDG7KHZRPDQpVUHVSRQVHZDVWKDWKHUJUDQGIDWKHUKDG
stroked her with his hand and had asked God to restore her youth-
fulness WR KHU HYHU\ IRUW\ LQ VRPH WH[WV ILIW\  \HDUV 2VWHQVLEO\
she had been transported to Syria, living there in anonymity, and
this was the first time, and only because of necessity, that she was
making an appearance.
Al-0XWDZDNNLO WKHQ VXPPRQHG WKH HOGHUs of the family of
$EØ ʝ¿OLE DQG WKH GHVFHQGDQWV RI DO-ʲAbbâs and the Quraysh, to
inform them about her and ask their opinion. Since the death of
=D\QDE KDG LQ IDFW EHHQ UHSRUWHG LQ D SDUWLFXODU \HDU DO-
0XWDZDNNLOIHOWLPSHOOHGWRDVNWKHZRPDQZKDWVKHWhought about
this. In reply, she insisted that the reports were lies and falsehoods:

14XʜEDO-Dîn Abû al-ʗXVD\Q6DʲËGE+LEDW$OO¿KE$EËDO-ʗDVDQ

al-5¿ZDQGË Gcf. GAL S. I: 624).

37
38 HALF 2)0<HEART

q0\DIIDLUVZHUHKLGGHQIURPWKHSHRSOHrVKHLQVLVWHGqDQGQHi-
ther death nor life acknowledged me.” Al-0XWDZDNNLO WKHQ DVNHG
the elders if they had any evidence that the woman was lying, and
they replied in the negative, suggesting that perhaps Ibn al-5Lʡ¿D
GHVFHQGDQW RI WKH ,P¿P ZKR GLHG LQ  – in a few texts,
named as his grandson Imâm al-+¿GË G   – possessed
some evidence that they did not. In some transmissions, this de-
scendant denounced the woman as a liar because of the certainty
WKDW=D\QDEKDGGLHGLQDSDUWLFXODU\HDULQDSDUWLFXODUPRQWKDQG
RQDSDUWLFXODUGD\ DOWKRXJKWKHWH[WVQHYHUUHYHDOWKHVHGDWHV ,Q
a more specific ending, the descendant announced that there was in
fact a sign to determine the genuine offspring of ʲAlî; it was that
lions would never attack them. The plan was then to put the wom-
an among lions, and if they did not harm her in any way, it would
be a sign that she had been telling the truth. At this, the woman
took fright, and turning to al-0XWDZDNNLOFULHGRXWq&RPPDQGHU
of the Faithful, by God, God, he means to kill me!” She then
PRXQWHGDGRQNH\DQGEHJDQWRH[FODLPq,DPLQ WUXWK =D\QDE
the liar!” 2
It is an arcane story, but not a bad one with which to begin
RXUKXQWIRUWKHDXWKHQWLF=D\QDEwhose life, at first glance, would
dishearten any would-be chroniclers; at the very most, one could
cull some biographical notes from the sources and hagiography
available, but little more than that, and certainly no comprehensive
biography.
=D\QDE ZDV ERUQ LQ 0HGLQD VRPHWLPH DIWHU WKH  emigra-
WLRQ KLüUD) SODXVLEO\ LQ WKH \HDU  WR ʲAlî E $EË ʝ¿OLE and
)¿ʜLPDDO-=DKU¿ʱ, 0XʘDPPDGpVVRQ-in-law and daughter. 3 Scholars
wrangle over the precise dating of her birth, although significantly
less so than over that of her mother Fâʜima. Sources suggest that

2 Cf. for example al-Râwandî., al-ʡDU¿ʯLüZD-l-üDU¿ʯLʚIË-l-PXʰüL]¿W, bb.

,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. IDʜOIË¿\¿WL-hi:
416, al-ʲŸPLOËal-ʛLU¿ʞDO-PXVWDTËPLO¿PXVWDʚDTTDO-WDTGËPIËDO-imâma, vol. II,
n. 10: 204, al-ʗXUUDO-ʲŸPLOË,ʤE¿WDO-hudât bi-l-QXʜØʜZD-l-PXʰüL]¿W, vol. IV,
n. 43: 476, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. L, bb. 3, n. 35: 149, bb. 4, n. 14:
204.
3 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 393.
 1. I17+(H286( OF PROPHECY 39

=D\QDEpVELUWKZDVLQWKHILIWK\HDURIWKHKLüUD, on Wednesday 5th

ûXP¿G¿DO-awwal nd 2FWREHU .DUE¿VVËKROGVWKDWLWZDV
LQIDFWLQ0HGLQDRQ7XHVGD\th ûXP¿G¿DO-awwal in the sixth year
of the KLüUD, although he notes that some say the first day of
Shaʲbân of that year. 4 The debate, therefore, concerns both the day
and the year; 5th ûXP¿G¿DO-awwal or 1st Shaʲbân, in the fifth or the
sixth year of the KLüUD 4XWEXGGLQ UHVRUWV WR WKH oHDUO\p GD\V RI
ShaʲbânLQWKH\HDU%LOJUDPLDQG6KDKLQSRVLWWKHILIWK\HDU
of the KLüUD EXWRIIHUQRVRXUFHV5L]YLFODLPVth ûXP¿G¿DO-awwal
in the fifth year of the KLüUD, one year DIWHU WKH ELUWK RI =D\QDEpV
brother al-ʗXVD\QEXWKHWRRRIIHUVQRVRXUFHV 5 Al-Kâshânî sug-
gests 5th ûXP¿G¿DO-awwal in either the the fifth or sixth year year
of the KLüUD, rejecting those who put it as late as the ninth year; this
would be an unrealistic date considering the death of )¿ʜLPD in
 KDYLQJ JLYHQ ELUWK DIWHU =D\QDE WR D VHFRnd daughter,
8PP.XOʦØPDQGE\DOODFFRXQWVPLVFDUULHGRQHRWKHUFKLOG  6

4 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, Hussaini Chari-

table Trust, London 2009: 334–5.
5 487%8'',1%7q=D\QDEELQW$OLrLQ/LQGVD\-RQHV HG En-

cyclopedia of Religion, 2nd HGQ 7KRPVRQ *DOH 1HZ <RUN  
%,/*5$0,0+7KH9LFWRU\RI7UXWK7KH/LIHRI=D\QDEELQWʯ$OL, 1986: 3,
6+$+,1 % /DG\ =D\QDE $QVDUL\DQ 4XP   5,=9, $$ Bibi
Zainab, al-5D]D3ULQWHUV.DUDFKL
6 As to this child, a boy named al-0XʘVLQ RU DO-0XʘDVVLQ WKHUH LV

some uncertainty, many of the Sunnî omitting any mention of him, or

VD\LQJWKDWKHZDVERUQEXWGLHGLQFKLOGKRRGWKH6KËʲDUHPDLQDGDPDQW
WKDW )¿ʜLPD PLVFDUULHG EHFDXVH RI SK\VLFDO YLROHQFe perpetrated against
KHUDIWHU0XʘDPPDGpVGHDWK)RUPHQWLRQRIWKHER\DPRQJWKH6XQQË
FI IRU HJ ,EQ ʗDQEDO Musnad, vol. I, 0XVQDG ʰ$OË E $EË ʝ¿OLE, n. 769:
211–212, n. 953: 250–251, where his birth is recorded, n. 1370: 335 where
it is omitted, al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. I, $]Z¿üUDVØO$OO¿K, n.
865: 402, 404, al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 1, bb. IDʘ¿ʯLO)¿ʞLPDDO-
=DKU¿ʯEWUDVØO$OO¿K, n. 73: 128, al-ûDZ]ËʛLIDWDO-ʜDIZD, vol. II, )¿ʞLPDEW
rasûl Allâh: 2, al-ʝDEDUË ʧDʢ¿ʯLU DO-ʰXTE¿, 55. Cf. AL-.Ÿ6+Ÿ1« $ 250
Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-nubuwwa, Dâr al-ûDZ¿GD\QOL-l-
ʝLE¿ʲDZD-l-1DVKUZD-al-7DZ]Ëʲ%HLUXW
40 HALF 2)0<HEART

0XʘDPPDG KDG PRYHG KLV GDXJKWHUV 8PP .XOʦØP DQG

)¿ʜLPDWR0HGLQDDIWHUWKHKLüUD and, according to the Sunnî schol-
ars, the marriage of ʲ$OËDQG)¿ʜLPDWRRNSODFHDURXQG1–RU
 7 ZKHQ WKH 6XQQË PDLQWDLQ )¿ʜLPD ZDV DERXW QLQHWHHQ RU
twenty. The Sunnî historian al-ʝDEDUËLQKDUPRQ\ZLWKVRPHRWKHU
scholars, places their marriage just before the end of the month of
ʙDIDU LQ  EHIRUH WKH EDWWOHV RI %DGU 1–  DQG 8ʘXG
  8 A number of sources assert that ʲ$OË DQG )¿ʜLPD FRn-
summated the marriage upon his return from Badr; their first child,
al-Hasan, 9 was born in the second year of the KLüUD, followed, fifty
days after his birth, by the conception of their second child, al-
ʗXVD\Q 10 Al-ʲ,ʛ¿PËWUDQVPLWVPRUHWKDQRQHVWUDQGVXJJHVWLQJWKDW
the marriage was either in the second or third year of the KLüUD,
VRPH VD\LQJ EHIRUH WKH EDWWOH RI 8ʘXG RWKHUV VD\LQJ EHIRUH
0XʘDPPDG PDUULHG ʲŸʱLVKD ZKHQ )¿ʜLPD ZDV ILIWHHQ DQG ʲAlî

7 Cf. for e.g. Ibn al-$ʦËUUsd al-Ġ¿EDIËPDʰULIDWDO-ʜDʚ¿ED, vol. VI, bb.

 )¿ʞLPDEW5DVØO$OO¿K): 223.
8 al-ʝDEDUË .LW¿E DʢE¿U DO-rusul wa-l-mulûk, vol. IV, n. 1273: 410, n.

1367: 485, al-ʗ¿NLPDO-1ËV¿EØUË.LW¿E 7DOʢËV DO-PXVWDGUDNʰDO¿DO-ʜDʚËʚD\Q,

vol. III, bk. 31 .LW¿E PDʰULIDWDO-ʜDʚ¿ED  0DQ¿TLE )¿ʞLPD EW UDVØO $OOâh, n.
4807: 185, al-ûDZ]Ë ʛLIDW DO-ʜDIZD, vol. II, )¿ʞLPD EW UDVØO $OO¿K: 2, al-
ʩDKDEË al-ʰ,EDU IË DʢE¿U DO-EDVKDU PXQWDʢDE DO-WDʯUËʢ DO-kabîr, vol. I: 4, Ibn
ʗDüDU DO-ʲ$VTDO¿QË 7DKʨËE DO-WDKʨËE, vol. XII, Kitâb al-QLV¿ʯ, n. 4434: 441,
al-0XWWDTËDl-Hindî., 0XQWDʢDENDQ]DO-ʰXPP¿O in the margins of Musnad Ibn
ʙDQEDO, vol. V: 99, al-ʲ,ʛ¿PË6LPʞDO-QXüØPDO-ʰDZ¿OË, vol. I, bb. 5: 425, al-
6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U, bb. IËʨLNUPDQ¿TLE
ʰ$OËE$EËʝ¿OLE: 43.
9 ,EQ6DʲGKitâb al-ʞDEDT¿WDO-kabîr, vol. XII, bb. ʨLNUEDQ¿WUDVØO$OO¿K,

Q )¿ʞLPD): 21–24, it is posited here that the marriage took place five
months after the KLüUD DQGZDVFRQVXPPDWHGZKHQʲ$OËUHWXUQHGIURPWKH
EDWWOHRI%DGUDQGZKHQ)¿ʜLPDZDVHLJKWHHQ\HDUVROG
10 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. I, $]Z¿üUDVØO$OO¿K, n. 864:

404, al-ʝDEDUË .LW¿E DʢE¿U DO-rusul wa-l-mulûk, vol. IV, n. 1431: 537, who
posits that al-ʗDVDQZDVERUQLQWKHWKLUG\HDURIWKHKLüUD WKXVF 
with al-ʗXVD\QFRQFHLYHGILIW\GD\VODWHUEXWLQWKHVDPHYROXPHQ
485, he concedes that some hold al-ʗDVDQWRKDYHEHHQERUQLQWKHVHc-
ond year of the KLüUD.
 1. I17+(H286( OF PROPHECY 41

twenty-one. 11 ʲAbd al-Barr agrees with the ages, but places the mar-
ULDJH DIWHU 8ʘXG 12 According to the Shîʲî scholars, who place
)¿ʜLPDpVELUWKDURXQGDZKROHWHQ\HDUVODWHUWKDQ6XQQË reck-
onings, she was about seven or eight years of age when she was
betrothed to ʲ$OË ZLWKLQWKHILUVW\HDURIWKHKLüUD). 13
Writing in his Kashf al-ĠXPPD, al-Irbilî informs us that the four
children of ʲ$OË DQG )¿ʜLPD ZHUH DO-ʗDVDQ DO-ʗXVD\Q =D\QDE DO-
.XEU¿ oWKH JUHDWHUp  DQG =D\QDE DO-ʙXĠU¿ oWKH \RXQJHUp  ZKRVH
kunya SOkunâ) 14 ZDV8PP.XOʦØP+HWDNHVQRWHRIWKHGHDWKRI
al-0XʘDVVLQWKH\RXQJHUEURWKHURIDO-ʗDVDQDQGDO-ʗXVD\QXVLQJ
the verb sDTDʞD, which, observes Lane, indicates that the child was
born abortively, but having a developed form. 15 It was a death,
QRWHV ,EQ 6KDʘU¿VKØE WUDQVPLWWLQJ IURP DO-4XWD\EDpV Maʰârif, re-
VXOWLQJIURPDQLQMXU\GRQHWR)¿ʜLPDZKHQVKHZDVSXVKHGURXJh-

11 al-1DV¿pË., Kitâb al-ʢDʜ¿ʯLʜIËIDʘOʰ$OËE$EËʝ¿OLE: 5, Ibn al-$ʦËUUsd

al-Ġ¿EDIËPDʰULIDWDO-ʜDʚ¿EDYRO9,EE )¿ʞLPDEW5DVØO$OO¿K): 223,
al-ʲ,ʛ¿PË6LPʞDO-QXüØPDO-ʰDZ¿OË, vol. I, bb. 5: 425.
12 ,EQʲ$EGDO-Barr., al-,VWËʰ¿EIËPDʰULIDWal-Dʜʚ¿E, vol. IV, Kitâb al-QLV¿ʯ,

n. 4057: 1893. Cf. also Ibn al-$ʦËUUsd al-Ġ¿EDIËPDʰULIDWDO-ʜDʚ¿ED, vol. VI,

EE )¿ʞLPDEW5DVØO$OO¿K ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol.
VI: 332.
13 al-<DʲTØEË7¿UËʢ, vol. II: 42, al-0DVʲØGËMuUØüDO-ʨDKDE, vol. III,

bb. 72, n. 1485: 22–23, bb. 73, n. 1486: 27–28.

14 487%8'',1 %7 q=D\QDE ELQW $OLr LQ /LQGVD\ -RQHV HG 

Encyclopedia of Religion, 2nd edn., 2005: 9937, AL-.Ÿ6+Ÿ1«$250 Karâma

li-l-sayyida Zaynab wa-sayyidât bayt al-nubuwwa, 2008: 11. The authors provide
no references for these appellations. A kunya is patronymic, comprising
WZR SDUWV o$EØp RU o8PPp in connection with a second term. It comes
IURPWKHURRWPHDQLQJoWRVSHDNRIVRPHRQHRUVRPHWKLQJLQDQDOOXVLYH
ZD\p ,I WKH QDPH LV RI D SHUVRQ WKH kunya indicates the relationship of
SDUHQWWRFKLOG,WLVSRVVLEOHWRGLVWLQJXLVKEHWZHHQWKLVWKHoUHDOpkunya,
and a metaphorical, figurative kunya, in which this bond of kinship is im-
possible. For a succinct explanation of the components of Arabic names,
FI3,(5&( 0 7ZHOYH ,QIDOOLEOH 0HQ 7KH ,PDPV DQG WKH 0DNLQJ RI 6KLʰLVP,
+DUYDUG8QLYHUVLW\3UHVV&DPEULGJH0DVV
15 /$1E E.W., An Arabic-(QJOLVK/H[LFRQ, Librairie du Liban, Beirut

1968, vol. IV: 1380.

42 HALF 2)0<HEART

ly during an assault on her home. 16 Al-ʗDVDQ DO-ʗXVD\Q =D\QDE

al-.XEU¿DQG8PP.XOʦØPDUHWKHIRXULQVLVWVDO-Irbilî, who have
VSUXQJIURPWKHSXULW\RI)¿ʜLPDWKH9LUJLQ al-batûl), 17 daughter of
WKH0HVVHQJHURI*RG 18
Al-0DüOLVËWUDQVPLWVWKDWWKHPDUULDJHRIʲ$OËDQG)¿ʜLPDWRRN
place in the second year of the KLüUD and that the couple consum-
mated it upon ʲ$OËpVUHWXUQIURP%DGUKHQDPHVWKHIRXUFKLOGUHQ
as al-ʗDVDQ DO-ʗXVD\Q =D\QDE DO-.XEU¿ DQG 8PP .XOʦØP DO-
Kubrâ. 19 He notes that Ibn al-ʗDGËG LQ KLV 6KDUʚ QDKü DO-EDO¿ĠD
QDPHV WKH WZR JLUOV DV 8PP .XOʦØP DO-.XEU¿ DQG =D\QDE DO-
Kubrâ, 20 DQG REVHUYHV WKH VDPH RI ,EQ 0DQGD DO-$ʛIDK¿QË LQ KLV
Kitâb al-maʰrifa ZKR SODFHV WKH PDUULDJH DV RQH \HDU DIWHU WKH

16 ,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. III, bb. IDʜOIËʚLO\DWL-hâ

wa-tawârîʢ-hâ: 358.
17 The title al-batûl, as well as that of al-ʰDʨU¿ʯERWKUHQGHUHGDVoWKH

9LUJLQpDUHDVFULEHGWR)¿ʜLPDLQQXPHURXVDʚ¿GËʤ. Of all the theological

DQGVSLULWXDOWLWOHVJLYHQWRKHUWKHGHVLJQDWLRQoYLUJLQpUHPDLQVWKHPRVW
enigmatic. Quite clearly speaking of a virginity that is not the same as the
ph\VLFDOYLUJLQLW\RI0DU\DPLQWKH4XUʱ¿Q6KËʲË,VODPSUHVHQWV)¿ʜLPDDV
PDUULHG ZLWK DW OHDVW  IRXU FKLOGUHQ DQG QRZKHUH VXJJHVWV WKDW DQ\ RI
these were not the result of sexual intercourse or that her marriage with
ʲ$OËZDVGHYRLGRIVH[XDOUHODWLRQV,WLVSDWHQWO\FOHDUWKDW)¿ʜLPDPXVWbe
GHFODUHG D YLUJLQ LI VKH LV QRW WR EHFRPH LQ VRPH VHQVH oVHFRQGDU\p WR
0DU\DPZKRVHYLUJLQLW\LVXQGHUVFRUHGERWKLQWKH4XUʱânic text and in
the books of Dʚ¿GËʤ 1RQHWKHOHVV WKH H[SODQDWLRQ RI )¿ʜLPDpV YLUJLQLW\
XQOLNH WKDW RI 0DU\DP LV QRW RI VRPHthing physical, but of something
esoteric. At no time is there a hint that any of her children are parallel to
ʲ«V¿LQWKDWWKH\DUHXQIDWKHUHG+HUVLVDVLQJXODULW\WKDWLVH[SUHVVHGLQ
multifaceted theology. Cf. CLOHESSY C.P., Fatima, Daughter of Muham-
mad, Gorgias Press, Piscataway 2009: 107–108.
18 al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-DʯLPPD, vol. I: 440–441. Cf. al-

so AL-0¸6$:«0al-.DZʤDUIËDʚZ¿O)¿ʞLPDEWDO-nabî al-DʞKDU, vol. VII,

FKQQQ–100.
19 al-0DüOLVî., %Lʚ¿UDO-anwâr, vol. XXII, bb. 1, n. 25: 167.
20 As noted too by al-0ØVDZËFI$/-0¸6$:«0al-.DZʤDUIËDʚZ¿O

)¿ʞLPD EW DO-nabî al-DʞKDU YRO 9,, FK  Q   &I DOVR DO-
ʝDEDUËʧDʢ¿ʯLUDO-ʰXTE¿: 204.
 1. I17+(H286( OF PROPHECY 43

KLüUD). 21 7UDQVPLWWLQJ IURP ,EQ 6KDʘU¿VKØEpV 0DQ¿TLE, 22 al-0DüOLVË

QDPHV KHU 8PP .XOʦØP DO-Kubrâ and adds the miscarried al-
0XʘDVVLQWRWKHOLVW 23
Al-Kâshânî refers us to al-Risâlat al-zaynabiyya of the extremely
prolific al-6X\ØʜË%URFNHOPDQQ DOPRVWFHUWDLQO\LQFRUUHFWO\ QDPHV
this text as al-ʰ8ü¿OD ʰ$ü¿üa) al-zarnabiyya fi-l-zulâla al-zaynabiyya,
while Witkam, based on an extant copy in Leiden, calls it Risalat al-
sulala wa-l-zaynabiyya. On the manuscript itself, the text is entitled al-
ʰ$ü¿üD al-zarnabiyya fî-l-sulâlat al-zaynabiyya o7KH3HUIXPHG&ORXGin
WKH =D\QDELDQ 3URJHQ\p  24 Al-6X\ØʜË QDPHV WKH ILYH FKLOGUHQ RI
ʲ$OË DQG )¿ʜLPD DV DO-ʗDVDQ DO-ʗXVD\Q al-0XʘDVVLQ oERUQ DERr-
WLYHO\p 8PP.XOʦØPDQG=D\QDE+RZHYHUDVVRRQDVKHEHJLQV
to detail the marriages of the latter two, it becomes apparent that
he has mixed up the two girls and has the order wrong; it ought to
EH=D\QDEIROORZHGE\8PP.XOʦØP 25

21 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLII, bb. 120, n. 18: 90, vol. XLIII,

bb. 7: 214.
22 ,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. III, bb. IDʜOIËD]Z¿üL-hi:

308.
23 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLII, bb. 120, n. 20: 91, vol. XLIII,

bb. 7, n. 44: 214, b. 9, n. 10: 233. A recent English translation of this vol-
ume of %Lʚ¿UDO-anwâr UHDGVWKLVDVoDO-0XʘVLQpFI6$5:$50 WUDQV 
Behar al-anwarYRO  7KH ,VODPLF 6HPLQDU\ ,QF 1HZ <RUN  
Cf. AL-0¸6$:«0al-.DZʤDUIËDʚZ¿O)¿ʞLPDEWDO-nabî al-DʞKDU, vol. VII,
FKQ–+HDOVROLVWVWKHWZRJLUOVDV=D\QDEDO-Kubrâ
DQG8PP.XOʦØPDO-.XEU¿ Q 
24 Abû al-)DʡO ʲ$EG DO-5DʘP¿Q E $EË %DNU .DP¿O DO-Dîn b.

0XʘDPPDGE$EË%DNUûDO¿ODO-Dîn al-6X\ØʜË GFI*$/6

II: 178 and GA/,, &I:,7.$0--Inventory of the Oriental Manu-
VFULSWVRIWKH/LEUDU\RIWKH8QLYHUVLW\RI/HLGHQ, Ter Lugt Press, Leiden 2008:
237.
25 al-6X\ØʜËal-ʰ$ü¿üDDO-zarnabiyya fî-l-sulâlat al-zaynabiyya: 2. The gen-

eral aim of his text is to clarify WKDWWKHQXPHURXVGHVFHQGDQWVRI=D\QDE

DQGKHUKXVEDQGʲ$EG$OO¿KEûDʲIDUDUHLQGHHGUHODWHGLQDUHDOZD\WR
0XʘDPPDGLQGRLQJVRDO-6X\ØʜËGHOLQHDWHVWKHQDPHVDQGQXPEHUVRI
WKHFKLOGUHQRIʲ$OËDQG)¿ʜLPDDVZHOODVWKRVHRIʲ$EG$OO¿KEûDʲIDU
DQG=D\QDE
44 HALF 2)0<HEART

It seems almost certain, then, that there were four children

born to this couple: al-ʗDVDQ DO-ʗXVD\Q =D\QDE DQG 8PP
.XOʦØP 26 DQGWKDW=D\QDE is the third child born to ʲ$OËDQG)¿ʜi-
ma, after al-ʗDVDQDQGDO-ʗXVD\QZLWKDURXJKO\RQH-year interval
EHWZHHQ HDFK FKLOG the author of the standard biography of her
life notes that al-ʗXVD\Q ZDV DERXW WKUHH-years-old when she was
born). 27
It is oZHOO-NQRZQpQRWHV.DUE¿VVËWKDWVKHZDVWKHWKLUGFKLOG
ERUQWR)¿ʜLPDDQGWKHILUVWJLUO– there are some who believe her
to be the second girl or the fourth child, but these differ with what
is both “well-known and preferred,” 28 and her birth was followed
E\ WKDW RI KHU VLVWHU 8PP .XOʦØP. A handful of scholars believe
WKDW=D\QDEDQG8PP.XOʦûm were the same person, and that ʲAlî

26 ,EQ 6DʲG Kitâb al-ʞDEDT¿W DO-kabîr, vol. XII, bb. ʨLNU EDQ¿W UDVØO
AllâhQ )¿ʞLPD): 27, al-1DV¿pËKitâb al-ʢDʜ¿ʯLʜIËIDʘOʰ$OËE$EËʝ¿OLE:
,EQʲ$EGDO-Barr., al-,VWËʰ¿EIËPDʰULIDWDO-Dʜʚ¿E, vol. IV, Kitâb al-QLV¿ʯwa-
kunâ-hunna Q   6LEʜ DO-ûDZ]Ë Taʨkirat ʢaw¿ʜʜ al-umma bi-ʨikr
ʢaʜ¿ʯLʜ al-DʯLPPD: 270. These authors mention only four children, omitting
al-0XʘVLQ RU DO-0XʘDVVLQ  DSSDUHQWO\ PLVFDUULHG LQ DQ DFW RI YLROHQFH
SHUSHWUDWHGDJDLQVW)¿ʜLPD&I also al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLVV,
EE  $ʚZ¿O DZO¿GL-KL ZD D]Z¿üL-hi   )¿ʜLPD VKDYHG WKH KDLU RI KHU
IRXUQHZERUQFKLOGUHQDQGJDYHLQFKDULW\WKHZHLJKWLQVLOYHU q)¿ʜLPD
WKH GDXJKWHU RI WKH 0HVVHQJHU RI *RG *RG EOHVV KLP DQG JUDQW Kim
SHDFH ZHLJKHG WKH KDLU RI ʗDVDQ ʗXVD\Q =D\QDE DQG 8PP .XOʦØP
and gave away in ʜDGDTD DQHTXLYDOHQWZHLJKWRIVLOYHUr &I,EQ0¿OLNal-
0DZDʞʞDʯ EN  Kitâb al-ʰDTËTD), bb. 1, nn. 2–3: 501. Cf. CLOHESSY
C.P., Fatima, Daughter of Muhammad, 2009: 37. Cf. also Ibn al-ûDZ]ËʛLIDW
al-ʜDIZD, vol. I, bb. ʨLNUDZO¿GL-hi: 119, vol. II, bb. )¿ʞLPDEWRasûl Allâh: 2,
ZKHUHKHFRQILUPVKHUDVʲ$OËDQG)¿ʜLPDpVWKLUGFKLOGDIWHUKHUEURWKHUV
al-ʗDVDQDQGDO-ʗXVD\Q
27 %,/*5$0,0+7KH9LFWRU\RI7UXWK7KH/LIHRI=D\QDEELQWʯ$OL,

=DKUD3XEOLFDWLRQV3DNLVWDQ7KLVWH[WLVRIOLWWOHKHOSDFDGHPLFDOO\
FRQWDLQLQJQHLWKHUUHIHUHQFHVQRULQGLFHVQRUELEOLRJUDSK\1RQHWKHOHVV
al-ʲŸPLOË FDUHIXOO\ HVWDEOLVKHVKHU SHGLJUHH DV JUDQGGDXJKWHU RI WKH 0Hs-
VHQJHUGDXJKWHURIWKHRQHDXWKRUL]HGIRUOHDGHUVKLS al-ZDʜË) and of the
9LUJLQ al-batûl), and sister to al-ʗDVDQ DQG DO-ʗXVD\Q ERUQ RI WKH VDPH
parents. Cf. al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 137.
28 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 334–5.
 1. I17+(H286( OF PROPHECY 45

and FâʜLPD KDG QR VHFRQG GDXJKWHU QDPHG 8PP .XOʦûm; this
FRQWHQWLRQKDVEHHQFOHDUO\DQGHORTXHQWO\UHIXWHGE\-DIIHU/DGDN,
especially since it contradicts most of the classical sources. 29 The
insistence upon four children, not including the miscarried al-
0XʘDVVLQ WKXV DIILUPLQJ WKDW =D\QDE DO-.XEU¿ DQG =D\QDE DO-
ʙXĠU¿ DUH LQGHHG WZR GLIIHUHQW LQGLYLGXDOV LV IRXQG DOVR LQ RWKer
writers, such as Ibn al-%LʜUËT DO-ʝDEDUVË DO-ʝDEDUË DQG al-ʣDʛËEË
Shahin and al-Kâshânî both note that ʲ$OËZDVUHIHUUHGWRDVoIDWKHU
RI=D\QDEp GXULQJWKH8PD\\DGUXOHZKHQPHQWLRQRIʲ$OËpVQDPH
was largely taboo), a kunya used especially in the transmission of
Dʚ¿GËʤ. This is recorded by Ibn al-ʗDGËGLQKLV6KDUʚQDKüDO-EDO¿ĠD,
DQGVXJJHVWVVWURQJO\WKDW=D\QDEZDVLQGHHGWKHILUVWERUQGDXJh-
ter of ʲAlî DQG)¿ʜLPD 30
Ibn al-$ʦËULQUsd al-Ġ¿EDIËPDʰrifat al-ʜDʚ¿ED has a short passage
GHGLFDWHGWR=D\QDEDQGZKLFKLVTXRWHGE\DO-Kâshânî, describing
KHUDVLQWHOOLJHQW ʰ¿TLOD DQGXQGHUVWDQGLQJ labîba), confirming her
parents as ʲ$OË DQG )¿ʜLPD QRWLQJ WKDW KHU ELUWK ZDV GXULQJ WKH
OLIHWLPHRI0XʘDPPDGDQGWKDW DIWHU 0XʘDPPDGpVGHDWK)¿ʜLPD
gave birth to no more children. 31 Al-Kâshânî DOVRTXRWHV,EQʗDüDU
al-ʲ$VTDO¿QËpVal-,ʜ¿ED ZKRLVKLPVHOITXRWLQJIURPIbn al-$ʦËU) to
establish her pedigree as daughter of ʲ$OËE$EËʝ¿OLEEʲAbd al-
0XʜʜDOLE DO-Hâshimiyya, gUDQGGDXJKWHU RI WKH 0HVVHQJHU RI *RG
DQGZKRVHPRWKHUZDV)¿ʜLPDDO-=DKU¿ʱ. 32
Both al-Kâshânî and Karbâssî UHODWH WKDW ZKHQ =D\QDE ZDV
ERUQKHUPRWKHU)¿ʜLPDFDUULHGKHUWRKHUIDWKHUʲAlî and told him
to name the newborn. ʲAlî GHIHUUHG WR 0XʘDPPDG qLW LV not for
PH WR WDNH SUHFHGHQFH RYHU WKH 0HVVHQJHU RI *RGr , who was

29 /$'$. - 7KH +LGGHQ 7UHDVXUH /DG\ 8PP .XOWKXP 'DXJKWHU RI
,PDP $OL DQG /DG\ )DWLPD, Sun Behind the Cloud Publications, Birming-
ham 2011.
30 6+$+,1 % /DG\ =D\QDE, 2002: 63, AL-.Ÿ6+Ÿ1« $ 250

Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-nubuwwa, 2008: 11.

31 Ibn al-$ʦËU Usd al-Ġ¿ED IË PDʰULIDW DO-ʜDʚ¿ED, vol. VI, bb. 6961

=D\QDE EW ʰ$OË): 136–137. Cf. AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida
Zaynab wa-sayyidât bayt al-nubuwwa, 2008: 15.
32 Ibid. Cf. al-ʲ$VTDO¿QË al-,ʜ¿ED IË WDP\Ë] DO-ʜDʚ¿ED, vol. IV, n. 510:

314–315, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 137.

46 HALF 2)0<HEART

DZD\ RQ D MRXUQH\ :KHQ 0XʘDPPDG UHWXUQHG ʲAlî TXHVWLRQHG

KLPDERXWWKHQDPHRIKLVQHZGDXJKWHUDQG0XʘDPPDGGHIHUUHG
WR *RG qLW LV QRW IRU PH WR WDNH SUHFHGHQFH RYHU P\ /RUG WKH
0RVW High”)7KHDQJHOûLEUDpËO 33 then descended, bringing words
RISHDFHIURP*RGWKH0DMHVWLF al-ûDOËO), and said to 0XʘDPPDG:
q1DPH WKLV QHZERUQ =D\QDE IRU *RG KDV FKRVHQ WKLV QDPH IRU
her.” 34 Shahin too notes that 0XʘDPPDG QDPHG KHU DW WKH
SURPSWLQJ RI ûLErîl, who descended from heaven to pronounce
o=D\QDEpDVWKHQDPHFKRVHQE\*RGIRUWKHJLUO 35
The concept of God Himself determining the name for a
newborn, as well as the themes of naming and the reluctance to
take precedence in the affair, are related often in the classical
VRXUFHVEXWQRWRI=D\QDELQVWHDGWKH\JHQHUDOO\FRQFHUQKHUWZR
brothers, al-ʗDVDQDQGDO-ʗXVD\Q 36 In the classical accounts of the
naming of her brother al-ʗXVD\QIRUH[DPSOHWKHUHDUHWZRPDMRU
strands among the transmitters; tKHILUVWLVWKDW0XʘDPPDGQDPHG

33 ûLEUËO is the principal entity in Islamic angelology and is men-

tioned by name three times in the 4XUʱ¿Q 4–98, 66: 4), which also
UHIHUVWRKLPDVʱWKH)DLWKIXO6SLULWʱ DO-UØʘDO-DPËQ4 ʱWKH6SLULW
RI KROLQHVVʱ UØʘ DO-TXGXV 4     HUURQHRXVO\ WUDQVODWHG E\
VRPHDVʱWKHKRO\6SLULWʱ DQGʱ2XU6SLULWʱ UØʘD-nâ, Q. 19: 17). In a num-
EHURIRWKHUYHUVHVKHLVLPSOLHGEXWJLYHQQHLWKHUQDPHQRUHSLWKHW 4
53: 5–18, 81: 19– 7KURXJKRXWWKH6KËʲËDQG6XQQËDʘ¿GËʦKLVQDPH is
ZULWWHQLQDQDVVRUWPHQWRIZD\VVRPHWLPHVoûLEUËOpDWRWKHUWLPHVoûi-
EUDpËOpDQGRFFDVLRQDOoûLEU¿pËOp8QOHVVWKHWH[WGLFWDWHVRWKHUZLVH,KDYH
DWWHPSWHGWRXVHoûLEUËOpWKURXJKRXW
34 AL-.Ÿ6+Ÿ1«$250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-

nubuwwa, 2008: 11, KARBÂSSÎ 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-QLV¿ʯ,

2009: 335.
35 6+$+,1%/DG\=D\QDE, 2002: 57.
36 Cf. al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 28: 134–135,

ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol. I, bb. 116: 137–138, 0Dʰ¿QËDO-DʢE¿U: 57, al-

ʝØVËal-Amâlî fî al-ʚDGËʤ, PDüOLV 3: 92–93, al-ʝDEDUVË,ʰO¿PDO-warâ bi-aʰO¿P
al-hudâ: 210, 218, al-ʗXUUDO-ʲŸPLOË7DIʜËOZDV¿ʯLODO-VKËʰDLO¿WDʚʜËOPDV¿ʯLODO-
VKDUËʰD, vol. XXI, bb. 36: 409, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 11:
238, 240–241, vol. XLIV, bb. 31: 238, 250, al-ʝDEDUVËʡ¿WLPDWPXVWDGUDN
al-ZDV¿ʯLO, vol. XV, bb. 32: 145.
 1. I17+(H286( OF PROPHECY 47

KLP oDO-ʗXVD\Qp DW WKH FRPPDQG RI *RG JLYHQ WKURXJK ûLEUËO 37
7KH VHFRQG VWUDQG FRPPRQO\ FDUULHG E\ WKH 6XQQË DOWKRXJK Dl-
most always without reference to an angelic visitation) has
0XʘDPPDG TXHVWLRQLQJ ʲAlî about the name he has given to his
eldest son and, upon discovering that ʲ$OËKDV QDPHG KLPoʗDUEp
changing it to al-ʗXVD\Q 38 There are also a number of UDUHUDʚ¿GËʤ
found in the Shîʲî texts; one insists that al-ʗXVD\QLVJLYHQDGHULYa-
tive of his brother al-ʗDVDQpV QDPH EHFDXVH KH LV oEHWWHUp WKDQ DO-
ʗDVDQ 39 Another holds that al-ʗXVD\QpV QDPH LV oFOHIWp IURP WKDW
of al-ʗDVDQ 40 although this contradicts an DVKE¿ʚ ʚDGËʤ in which
God claims to have cleft for al-ʗXVD\Q D QDPH IURP WKH GLYLQH
names. 41

37 Cf. al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U: 134, ʰ8\ØQDʢE¿UDO-

5Lʘ¿, vol. II, bb. 31, n. 5: 25, 0Dʰ¿QËDO-DʢE¿U, n. 6: 57, ʰ,ODODO-VKDU¿ʯLʰZD-l-
DʚN¿P, vol. I, bb. 112, n. 7: 138, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲîn wa-
WDEʜLUDW DO-PXWWDʰLʲËQ, vol. I: 153, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ:
,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. III, bb. PDʰ¿OËXPØUL-
himâ: 448, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLIII, bb. 11, n. 3: 238, n. 4:
238–239, n. 8: 240–241, n. 10: 241, n. 26: 250–251, vol. XLIII, bb. 22, n.
3: 134, bb. 11, nn. 3–4: 238–239, n. 8: 240–241, n. 10: 241, n. 40: 257, vol.
CI, bb. 4, n. 18: 110.
38 $PRQJWKH6KËʲDFIDO-ʙDGØT ʰ8\ØQDʢE¿UDO-5Lʘ¿, vol. II, bb. 31,

n. 5: 25, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, vol.

I: 153, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ  ,EQ 6KDʘU¿VKØE
0DQ¿TLE¿O$EËʝ¿OLE, vol. III, bb. PDʰ¿OËXPØUL-himâ: 448, al-0DüOLVË%Lʚ¿U
al-anwâr, vol. XXXIX: 62, vol. XLIII, bb. 11, n. 4: 238, n. 28: 251, n. 33:
$PRQJWKH6XQQËFIIRUHJ,EQʗDQEDOMusnad, vol. I, 0XVQDGʰ$OË
E$EËʝ¿OLE, n. 569: 211–212, n. 953: 251.
39 Cf. al-ʝDEDUË'DO¿ʯLODO-imâma: 20, al-ʙDGØT 0Dʰ¿QËDO-DʢE¿U, n. 7:

57, ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿PYRO,EEQ,EQ6KDʘU¿VKØE
0DQ¿TLE ¿O$EËʝ¿OLE, vol. III, bb. PDʰ¿OËXPØUL-himâ: 448, al-0DüOLVË%Lʚ¿U
al-anwâr, vol. LXIII, bb. 11, n. 12: 242, n. 28: 251.
40 Cf. al-0DüOLVË%Lʚ¿UDO-anwâr, vol. LXIII, bb. 11, n. 11: 241–242.
41 The DVKE¿ʚDʚ¿GËʤSDUWRIWKH6KËʲË mystical tradition, are intimately

UHODWHGWRWKH6KËʲËXQGHUVWDQGLQJRIWKHahl al-bayt and particularly the five

oLPSHFFDEOHpRQHV PDʰʜXPØQ). The Dʚ¿GËʤ differ in details, but generally tell
RIŸGDP DQGVRPHWLPHVʗDZZ¿p>(YH@ZLWKKLP ZKRVHHVYDULRXVILg-
ures of light in his own shape and form prostrating before God, and,
48 HALF 2)0<HEART

In a further thread, in which ʲ$OËpVUHODWLRQWR0XʘDPPDGLV

FRPSDUHG ZLWK +¿UØQpV UHODWLRQ WR 0ØV¿ ûLEUËO FRPPDQGV WKDW
ʲ$OËpVWZRFKLOGUHQEHQDPHGDIWHUWKHFKLOGUHQRI+¿UØQ– Shabbar
DQG 6KDEEËU q0\ WRQJXH LV $UDELFr FRPSODLQV 0XʘDPPDG QRW
XQGHUVWDQGLQJ WKH QDPHV DQG ûLEUËO WUDQVODWHV WKHP DV oDO-ʗDVDQp
DQG oDO-ʗXVD\Qp 42 Al-0DüOLVË FDUULHV \HW DQRWKHU VWUDQG LQ ZKLFK
ʲ$OËQDPHVKLVVRQVʗDP]D DO-ʗDVDQ DQGûDʲIDU DO-ʗXVD\Q EXW
FKDQJHVWKHPDW0XʘDPPDGpVRUGHU 43
,Q WKH FDVH RI )¿ʜLPD PRWKHU WR DO-ʗXVD\Q DQG =D\QDE the
QDPH o)¿ʜLPDp DQG WKH DSSHOODWLRQ DO-=DKU¿ʱ are her chief names
and receive significant attention in the books of Dʚ¿GËʤ; her other

thinking himself to be alone, asks after their identity. He is informed that

thesHDUH)¿ʜLPDʲ$OËDQGWKHLUWZRVRQVDO-ʗDVDQDQGDO-ʗXVD\Q FIIRU
e.g. al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IDʘ¿ʯLO )¿ʞLPD DO-=DKU¿ʯ EW
rasûl Allâh, n. 37: 106–,EQʗDüDUDO-ʲ$VTDO¿QË/LV¿QDO-mîzân, vol. III,
n. 1409: 346–347). In one of these Dʚ¿GËʤ, God relates that He has cleft
names for al-ʗDVDQ DQG DO-ʗXVD\Q IURP +LV RZQ GLYLQH QDPHV FI DO-
0DüOLVË%Lʚ¿UDO-anwâr, vol. XI, bb. 2, n. 25: 150–151, vol. XXVI, bb. 7, n.
10: 326–327).
42 Cf. Ibn Qays al-Hilâlî., Kitâb Sulaym b. Qays: 705, al-ʝDEDUË

Bishârat al-PXʜʞDI¿: 174, al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U, n. 3:

134, 191, 439, ʰ8\ØQDʢE¿UDO-5Lʘ¿, vol. II, bb. 31, n. 5: 25, 0Dʰ¿QËDO-DʢE¿U,
n. 6: 57, ʰ,ODO DO-VKDU¿ʯLʰ ZD-l-DʚN¿P, vol. I, bb. 116, n. 6: 138, al-Fattâl al-
1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ, vol. I: 123, 153, al-
ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ,EQ6KDʘU¿VKØE0DQ¿TLE
¿O$EËʝ¿OLE, vol. III, bb. PDʰ¿OËXPØUL-himâ: 448, al-Râwandî., al-ʡDU¿ʯLüZD-l-
üDU¿ʯLʚIË-l-PXʰüLzât, vol. I: 345, Ibn ʝ¿ʱûs., Kitâb al-LTE¿OEL-l-DʰP¿ODO-ʚDVDQD:
382, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. IX, bb. 2: 298, vol. XIII, bb. 11, n. 11:
331, vol. XXXVI, bb. 50, n. 4: 36, vol. XXXVII, bb. 50: 37, 92, vol.
XXXVIII, bb. 63: 190, vol. XXXIX, bb. 72: 33, 62, vol. XLIII, bb. 11, n.
1: 237, nn. 3–4: 238, n. 10: 241, n. 29: 245, vol. XLIX, bb. 4: 77, vol.
XCIX, bb. 8: 191, vol. CI, bb. 4, n. 18: 110, al-ʝDEDUVËʡ¿WLPDWPXVWDGUDN
al-ZDV¿ʯLO, vol. I, bb. 8, n. 7–1163: 461, vol. XV, bb. 32, n. 7–17805: 144.
43 al-0DüOLVË %Lʚ¿U DO-anwâr, vol. LXIII, bb. 11, n. 28: 251, n. 33:

254–)RUWKHWUDGLWLRQWKDWQRRQHKDGEHHQQDPHGʗXVD\QEHIRUH
cf. Ibn Qûlûya al-Qummî., Kâmil al-ziyârât, bb. 28, n. 10: 182–183, al-
ʲ$\\¿VKËTafsîr al- ʰ$\\¿VKË: 295, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb.
40, n. 22: 211.
 1. I17+(H286( OF PROPHECY 49

titles, at least twenty-seven in al-0DüOLVËpV oRIILFLDOp OLWDQLHV 44 are

accorded less elucidation, although they are used consistently
throughout the corpus of Dʚ¿GËʤ. What is noteworthy is that alt-
hough she has many names both on earth and in heaven, the texts
do not make it abundantly clear that God Himself has chosen all
these names for her and ordered them be given her. In a number of
Dʚ¿GËʤ 0XʘDPPDG H[SODLQV ZK\ KH QDPHG KLV GDXJKWHU o)¿ʜLPDp,
without explicit reference to God giving her the name. On the oth-
HU KDQG WKH QDPLQJ RI =D\QDE E\ *RG +LPVHOI PXFK ZULWWHQ
about in hagiographical texts, finds barely an echo in the classical
sources.
7KH QDPLQJ RI )¿ʜLPD LV RI SDUWLFXODU LPSRUWDQFH IRU
=D\QDEpV IXWXUH WUDQVPLWWLQJ IURP WKH Tafsîr Furât b. Ibrâhîm al-
Kûfî 45 and from 6KD\ʢal-ʙDGØTpVMaʰânî al-DʢE¿U, al-0DüOLVËUHSRUWV
WKDWo)¿ʜLPDpLVWKHHDUWKO\QDPHRI0XʘDPPDGpVGDXJKWHUDQGLV
JLYHQ IRU JRRG UHDVRQ q ûLEUDpËO  VDLG 6KH LV FDOOHG )¿ʜLPD RQ
HDUWKEHFDXVHVKHKDVVHSDUDWHGKHUDGKHUHQWV shîʰa) from the Fire,
and her enemies have been separated from her love.” 46 o)¿ʜLPDpLVD
wordplay on the Arabic root f-ʞ-m ZLWK LWV SULPDU\ PHDQLQJ oWR
ZHDQp 7KH FRQFHSW RI 0XʘDPPDGpV GDXJKWHU DV RQH ZKRP *RG
oZHDQHGpDQGE\ZKRP+HZHDQVRWKHUVLVH[SUHVVHGE\QXPHURXV
Dʚ¿GËʤ, and although most of these have diverse phraseology, the
wordplay constituting the central element remains the same. Al-
0DüOLVËUHFRUGVWKLVʚDGËʤ from al-ʙDGØTpVʰ8\ØQDʢE¿UDO-5Lʘ¿: “The
0HVVHQJHURI*RGVDLG,FDOOHGP\GDXJKWHU)¿ʜLPDEHFDXVH*RG
powerful and lofty, has separated her and separated those who love
her from the Fire.” 47 Transmitting from ʰIlal al-sharâʯiʰ by the same

44 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 2, n. 1: 10–11, n. 15: 16–

17.
45 Furât b Ibrâhîm b. Furât al-.ØIË G&I02'DQG
GAS I: 539).
46 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 1, n. 3: 4, bb. 2, n. 17: 18.

Cf. al-ʙDGØT 0Dʰ¿QËDO-DʢE¿U, n. 53: 396.

47 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 2, n. 4: 12. Cf. al-ʙDGØT

ʰ8\ØQ DʢE¿U DO-5Lʘ¿, vol. II, bb. 31, n. 174: 46. Among the Sunnî, cf. al-
ʗ¿NLPDO-1ËV¿EØrî., .LW¿E 7DOʢËV DO-PXVWDGUDNʰDO¿DO-ʜDʚËʚD\Q, vol. III, bk.
 .LW¿EPDʰULIDWDO-ʜDʚ¿ED), 0DQ¿TLE)¿ʞLPDEWUDVØO$OO¿K, nn. 4788, 4789:
50 HALF 2)0<HEART

al-ʙDGØTDO-0DüOLVËQRWHVWKDWWKHFRQFHSWRIEHLQJZHDQHGPHDQV
oWREHVHSDUDWHGp 48 In this sense, the texts delineate a four-fold sep-
DUDWLRQIRU)¿ʜLPDE\*RGVKHLVVHSDUDWHGIURPWKH)LUH 49 from
evil 50 VXJJHsting that her purification, at the very least, took place
LQWKHZRPE IURPSRO\WKHLVP shirk) 51 and from menstruation. 52
The texts demarcate four recipients of this separation from the

178–179, n. 4792: 180, al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IDʘ¿ʯLO

)¿ʞLPDDO-=DKU¿ʯEWUDVØO$OO¿K, n. 2: 90, al-ûDZ]ËKitâb al-PDZʘØʰ¿WPLQDO-
Dʚ¿GËʤ DO-PDUIØʰD, vol. I, bb. IË ʨLNU WD]ZËü )¿ʞLPD EL-ʰ$OË: 421, al-ʝDEDUË
ʧDʢ¿ʯLUDO-ʰXTE¿: 26, al-ʙDIIØUËNuzhat al-PDü¿OLVZD-PXQWDʢDEDO-QDI¿ʯLV, vol.
II, bb. PDQ¿TLE)¿ʞLPDDO-=DKU¿ʯ: 179, al-0XWWDTËDO-Hindî., 0XQWDʢDENDQ]
al-ʰXPP¿O in the margins of Musnad ,EQʙDQEDO, vol. V: 97, al-ʲ,ʛ¿PË6LPʞ
al-QXüØPDO-ʰDZ¿OË, vol. I, bb. 5: 425, al-6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿O
bayt al-nabî al-PXʢW¿U, bb. IDʘOIËʨLNUPDQ¿TLEʰ$OËE$EËʝâlib: 43.
48 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 2, n. 7: 13. Cf. al-ʙDGØT

ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol. I, bb. 142, n. 2: 178.

49 al-ʝDEDUË'DO¿ʯLODO-imâma: 15, al-ʙDGØT ʰ8\ØQDʢE¿UDO-5Lʘ¿, vol.

II, bb. 31, n. 336: 72, ʰ,ODO al-VKDU¿ʯLʰ ZD-l-DʚN¿P, vol. I, bb. 142, nn. 5–6:
179, al-ʝØVËal-Amâlî fî al-ʚDGËʤ, bb. 22, n. 5–,EQ6KDʘU¿VKØE
0DQ¿TLE ¿O$EËʝ¿OLE, vol. III, bb. PDQ¿TLE )¿ʞLPDDO-=DKU¿ʯ: 377, al-Irbilî.,
Kashf al-ĠXPPD IË PDʰULIDW DO-DʯLPPD, vol. I: 463, al-0DüOLVË %Lʚ¿U DO-anwâr,
vol. XLIII, bb. 2, nn. 3–4: 12, n. 10: 14, nn. 12, 14: 15, nn. 17–18: 18–19.
50 al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U, n. 18: 592, Kitâb al-

ʢLʜ¿O, vol. II, n. 3: 414, ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol. I, bb. 142, n. 3: 178,

al-Fattâl al-1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ, vol. I: 148,
,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. III, bb. PDQ¿TLE )¿ʞLPD DO-
=DKU¿ʯ: 377–378, al-Irbilî., Kashf al-ĠXPPD IË PDʰULIDW DO-DʯLPPD, vol. I: 463,
al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 2, n. 1: 10, n. 14: 15–16.
51 al-ʝDEDUË'DO¿ʯLODO-imâma: 10.
52 al-Kulaynî., al-.¿IË IË ʰLOP DO-dîn YRO , EN  Kitâb al-ʚXüüD), bb.

mawlid al-=DKU¿ʯ)¿ʞLPD, n. 6: 460, al-ʙDGØT ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol.

I, EEQ,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. III, bb.
PDQ¿TLE )¿ʞLPDDO-=DKU¿ʯ: 378, al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-DʯLPPD,
vol. I: 463, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 2, n. 9: 14–15, n. 14:
15–16.
 1. I17+(H286( OF PROPHECY 51

)LUH KHU IROORZHUV shîʰa), 53 those who love her, 54 her offspring 55
and those who support her and her offspring. 56
7KHVHSDUDWLRQRI)¿ʜLPDpVRIIVSULQJIURPWKH)LUHLVLQWLPDWe-
ly connected to a ʚDGËʤ that is more profuse both in Sunnî and Shîʲî
VRXUFHV$QXPEHURIWH[WVVSHDNRI)¿ʜLPDpVGHGLFDWLRQWRFKDVWi-
W\ q)¿ʜLPD KDV Juarded her chastity and God has forbidden her
offspring to the Fire.” 57 7KLV FRQFHSW OLWHUDOO\ WUDQVODWHG DV oIRUWi-

53 al-ʝDEDUË'DO¿ʯLODO-imâma: 53, al-ʙDGØT ʰ8\ØQDʢE¿UDO-5Lʘ¿, vol.

II, bb. 31, n. 336: 72, 0Dʰ¿QËDO-DʢE¿U, n. 53: 396, ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P,
YRO,EEQ,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. III,
bb. fî manzilati-hâ: 377–378, al-Irbilî., Kashf al-ĠXPPD IË PDʰULIDW DO-DʯLPPD,
vol. I: 463, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 1, n. 3: 4, bb. 2, n. 3:
12, n. 10: 14, n. 14: 15, n. 17: 18, vol. LXV, bb. 15, n. 135: 76. Cf. also al-
Kûfî., Tafsîr Furât b. Ibrâhîm, n. 435: 321.
54 al-ʝDEDUËBishârat al-PXʜʞDI¿: 123, 131, 184, al-ʙDGØT ʰ8\ØQDʢE¿U

al-5Lʘ¿, vol. II, bb. 31, n. 174: 46, 0Dʰ¿QËDO-DʢE¿U, n. 14: 64, ʰ,ODODO-VKDU¿ʯLʰ
wa-l-DʚN¿P, vol. I, bb. 142, n. 1: 178, al-ʝØVË7DKʨËEDO-DʚN¿P, vol. III: 98,
al-Amâlî fî al-ʚDGËʤ, bb. 11, n. 18–571: 294, al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿P
al-hudâ  ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. III, bb. PDQ¿TLE
)¿ʞLPDDO-=DKU¿ʯ: 377, Ibn ʝ¿ʱûs., Kitâb al-LTE¿OEL-l-DʰP¿ODO-ʚDVDQD: 182, al-
Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-DʯLPPD, vol. I: 463, al-Daylamî., Irshâd al-
TXOØE, vol. II: 232, al-ʗLOOË DO-ʲ$OO¿PD Kashf al-\DTËQ IË IDʘ¿ʯLO DPËU DO-
PXʯPLQËQ: 352, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 2, n. 4: 12, n. 8:
13, n. 12: 15, n. 14: 16, vol. LXV, bb. 18, n. 66: 133, vol. XCV, bb. 7: 139.
55 al-ʝDEDUË'DO¿ʯLODO-imâma: 53, al-ʝØVËal-Amâlî fî al-ʚDGËʤ, bb. 22,

n. 5–1179: 570, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 2, n. 18: 18–19.

56 al-ʙDGØT ʰ,ODO DO-VKDU¿ʯLʰ ZD-l-DʚN¿P, vol. I, bb. 142, n. 6: 179, al-

Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-DʯLPPD, vol. I: 463, al-0DüOLVË%Lʚ¿UDO-

anwâr, vol. VIII, bb. 21, n. 57: 50, vol. XLIII, bb. 2, n. 11: 14.
57 al-ʙDGØT ʰ8\ØQDʢE¿UDO-5Lʘ¿, vol. II, bb. 31, n. 264: 63, bb. 58, n.

1: 232, 0Dʰ¿QË DO-DʢE¿U, nn. 1–6: 105–106, al-Râwandî., al-ʡDU¿ʯLü ZD-l-

üDU¿ʯLʚIË-l-PXʰüL]¿WYRO,,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol.
III, bb. 0DQ¿TLE )¿ʞLPDDO-=DKU¿ʯ: 373, al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-
DʯLPPD, vol. I: 468, vol. II: 144, 310, 346, al-ʗLOOËDO-ʲ$OO¿PDKashf al-\DTËQ
IËIDʘ¿ʯLODPËUDO-PXʯPLQËQ: 351, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 3,
n. 6: 20, bb. 9, n. 2: 230, nn. 3–6: 231, n. 7: 232, vol. XLVI, bb. 11, n. 51:
185, vol. XLVIII: 315, vol. XLIX, bb. 16, nn. 2–3: 217, vol. LXXV, bb.
16, n. 52: 78, vol. XCIII, bb. 27, nn. 14–18: 221–223. Among the Sunnî,
52 HALF 2)0<HEART

ILHGpRUoPDGHLQDFFHVVLEOHKHUSULYDWHSDUWVp WKHVDPHZRUGVXVHG
RI 0DU\DP LQ 4    FHUWDLQO\ FRQILUPV KHU SK\VLFDO YLUJLQLW\
that is, prior to her marriage with ʲAlî. Thus, while her name indi-
cates the fact of the weaning or separation, it is her chaste lifestyle
that becomes the raison dʯêtre for the salvation of her progeny, start-
ing with her four children. While a number of texts do not define
these offspring by using names, 58 others name al-ʗDVDQ DQG DO-
ʗXVD\QVRPHWLPHVDGGLQJoHVSHFLDOO\pDVZHOODVoWKRVHERUQIURP
KHU ZRPEp 59 ZKLOH RWKHUV DGG WKH QDPHV RI =D\QDE DQG 8PP

cf. al-ʗ¿NLPDO-1ËV¿EØUË.LW¿E 7DOʢËV DO-PXVWDGUDNʰDO¿DO-ʜDʚËʚD\Q, vol. III,

EN .LW¿EPDʰULIDWDO-ʜDʚ¿ED), 0DQ¿TLE)¿ʞLPDEWUDVØO$OO¿K, n. 4789: 179,
$EØ1XʲD\PDO-,ʛEDK¿QËʙLO\DWDO-DZOL\¿ʯZD-ʞDEDT¿WDO-DʜIL\¿ʯ, vol. IV, bb.
268, n. 5277: 209, al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 1, bb. IDʘ¿ʯLO)¿ʞLPD
al-=DKU¿ʯ EW UDVØO $OO¿K, n. 9: 94, al-ʝDEDUË ʧDʢ¿ʯLU DO-ʰXTE¿: 48, al-
+D\ʦDPË 0DüPDʰDO-]DZ¿ʯLGZD-PDQEDʰDO-IDZ¿ʯLG, vol. IX, bb. PDQ¿TLE)¿ʞi-
ma bt. rasûl Allâh: 202, al-0XWWDTËDO-Hindî., 0XQWDʢDENDQ]DO-ʰXPP¿O in the
margins of Musnad ,EQʙDQEDO, vol. V: 97.
58 al-%DʘU¿QË al-Burhân fî tafsîr al-TXUʯ¿Q, vol. V: 431, al-0DüOLVË%Lʚ¿U

al-anwârYRO;/,,,EEQ IURP ʰ8\ØQDʢE¿UDO-5Lʘ¿), bb. 9, n. 5:

 IURP 0Dʰ¿QË DO-DʢE¿U  YRO ;/9, EE  Q   IURP DO-
5¿ZDQGËpVal-ʡDU¿ʯLüZD-l-üDU¿ʯLʚIË-l-PXʰüL]¿W), vol. XLVIII: 315, vol. XCIII,
EEQ IURP ʰ8\ØQDʢE¿UDO-5Lʘ¿).
59 al-ʙDGØTʰ8\ØQDʢE¿UDO-5Lʘ¿, vol. II, bb. 58, n. 1: 232, 0Dʰ¿QËDO-

DʢE¿UQ,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. III, bb. IDʜO fî

manzilati-hiTXRWLQJ,EQ0DQGDDO-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-
DʯLPPD, vol. II: 311, 346, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 9, n. 2:
 IURP 0Dʰ¿QË DO-DʢE¿U  Q   IURP 0Dʰ¿QË DO-DʢE¿U), n. 7: 232
IURP0DQ¿TLE ¿O$EËʝ¿OLE YRO;/,;EEQ IURP ʰ8\ØQDʢEâr
al-5Lʘ¿  YRO /;;9 EE  Q   IURP Kashf al-ĠXPPD IË PDʰULIDW DO-
DʯLPPD  YRO ;&,,, EE  Q   IURP ʰ8\ØQ DʢE¿U DO-5Lʘ¿), n. 18:
 IURP ʰ8\ØQDʢE¿UDO-5Lʘ¿).
 1. I17+(H286( OF PROPHECY 53

.XOʦØP 60 Curiously, there is one text which names al-ʗDVDQ DO-

ʗXVD\QDQG8PP.XOʦØPEXWRPLWV=D\QDEHQWLUHO\ 61
o=D\QDEpWKHQDPH ism) given by God to the daughter of ʲAlî
DQG )¿ʜLPD, derives from two Arabic words, zayn from the verb
zâna-yazînu oWR RUQDPHQW EHDXWLI\ HPEHOOLVKp  DQG WKH $UDELF IRU
oIDWKHUp âb DQGWKXVPHDQVWKHoDGRUQPHQWpRUoJUDFHpRUoEHDXW\p
RI WKH IDWKHUp 62 6KH LV FDOOHG =D\QDE DO-Kubrâ, to distinguish her
IURPKHUVLVWHU8PP.XOʦØP =D\QDEDO-ʙXĠU¿ DO-Kâshânî notes
that the appellation al-kubrâ is to differentiate between her and her
VLVWHUV XVLQJWKHSOXUDOEXWZLWKRXWQDPLQJWKRVHVLVWHUV ZKRDOVR
KDYH WKH QDPH =D\QDE RU WKH VDPH kunya. Referring us to al-
ʙDGØTpV ʰIlal al-sharâʯiʰ wa-l-DʚN¿P as transmitted by al-0DüOLVË al-
Kâshânî notes an incident when, supposedly, )¿ʜLPDZDVLQIRUPHG
that ʲAlî intended to marry a second wife. 63 According to the text,

60 al-ʙDGØT 0Dʰ¿QËDO-DʢE¿U, n. 2: 106, n. 3: 107, al-0DüOLVË%Lʚ¿Ual-

anwârYRO;/,,,EEQQ IURP 0Dʰ¿QËDO-DʢE¿U), vol. XCIII,
bb. 27, n. 15: 222 IURP 0Dʰ¿QËDO-DʢE¿U).
61 al-ʙDGØT 0Dʰ¿QË DO-DʢE¿U, n. 3: 108, al-Irbilî., Kashf al-ĠXPPD IË

PDʰULIDWDO-DʯLPPD, vol. I: 468, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XCIII, bb. 27,

n. 16: 223.
62 Cf. /$1( (: An Arabic-(QJOLVK /H[LFRQ, vol. III, 1968: 1279.

Lane notes the meanings carried by zaynLQFOXGLQJDoJUDFHpDoEHDXW\pD

oFRPHO\ TXDOLW\p D SK\VLFDO RU LQWHOOHFWXDO oDGRUQPHQWp DQ oKRQRXUp D
oFUHGLWp DQGDQ\WKLQJWKDWFRXOGEHGHVFULEHGDVVRPHRQHRUVRPHWKLQJpV
oSULGHpDQGoJORU\p6WHLQJDVVDOVRUHFRUGVo=D\QDEpDVWKHQDPHRIDSDUWLc-
XODUDURPDWLFWUHH FI67(,1*$66)/HDUQHUʯV$UDELF(QJOLVK'LFWLRQDU\,
+LSSRFUHQH%RRNV1HZ<RUN 
63 A number of Dʚ¿GËʤ intimate that ʲ$OËZDVJRLQJWRWDNHWKHGDXJh-

WHU RI $EØ ûDKO DV D VHFRQG ZLIH DFFRUGLQJ WR DO-%Xʤ¿UË DQG RWKHUV
0XʘDPPDG ZRUULHG DERXW WKH GLVWUHVV WKLV ZRXOG FDXVH )¿ʜLPD FI DO-
%Xʤ¿UËʛDʚËʚYRO,9EN .LW¿EIDUʘDO-ʢXPV), bb. 5, n. 342: 219–220,
YRO9EN .LW¿EIDʘ¿ʯLODO-Dʜʚ¿E), bb. 17, n. 75: 56–0XVOLPʛDʚËʚ,
YRO,9EN .LW¿EIDʘ¿ʯLODO-ʜDʚ¿ED EE )Dʘ¿ʯLO)¿ʞLPDEWDO-nabî), n.
95: 1903, al-7LUPLʪË Sunan YRO ,; EN  Kitâb al-PDQ¿TLE), ManâTLE
)¿ʞLPDEW0XʚDPPDG, bb. IËIDʘO)¿ʞLPDQ 0XʘDPPDGUHFHLv-
LQJFRPSODLQWVIURP)¿ʜLPDSURWHVWHGIURPWKHSXOSLWWKDW the daughter
RI*RGpV3URSKHWDQGWKHGDXJKWHURI*RGpVHQHP\FRXOGQRWOLYH under
54 HALF 2)0<HEART

she was greatly distressed thinking about this, and finally, as night
fell, took al-ʗDVDQDO-ʗXVD\Q DQG 8PP.XOʦØP and went to see
her father. It seems most likely, as al-Kâshânî points out, that the
8PP.XOʦØP PHQWLRQHGLQWKHWH[WLV=D\QDE 64 Al-Kâshânî also
refers us to Ibn ʲ,QDEDpV Ansâb al-ʝ¿OLEË\ËQ, 65 in which the author
FRQILUPV WKDW =D\QDE DO-Kubrâ was the daughter of ʲAlî, that her
kunya ZDV8PPDO-ʗDVDQDQGWKDWVKHWUDQVPLWWHGRQWKHDXWKRUi-
ty RIKHUPRWKHU)¿ʜLPDGDXJKWHURIWKH0HVVHQJHURI*RG
Karbâssî draws our attention to an inexplicable note in the
margin of al-6KDUDVW¿QËpV 1DKʘD DO-ʙXVD\Q, 66 which reminds the
reader that ʲAlî KDGWZRGDXJKWHUVE\WKHQDPHRI=D\QDEDQGZLWK
the kunya 8PP .XOʦØP WKDW DO-.XEU¿ ZDV WKH PLVWUHVV RI ʝDII

WKHVDPHURRI 0XVOLPʛDʚËʚ, vol. IVEN .LW¿EIDʘ¿ʯLODO-ʜDʚ¿ED), bb.

 )Dʘ¿ʯLO )¿ʞLPD EW DO-nabî), n. 96: 1903–  7KH 6KËʲD UHFRUG WKH
Dʚ¿GËʤ ZKLOH GHQ\LQJ WKH FRQWH[W RI ʲ$OË DWWHPSWLQJ D VHFRQG PDUULDJH
ZKLOH)¿ʜLPDZDVVWLOODOLYH DPRQJPDQ\FIIRUHJ,EQ4D\VDO-Hilâlî.,
Kitâb Sulaym b. Qays: 830, 868, al-ʝDEDUË'DO¿ʯLODO-imâma, bb. ʢDEDUDO-wafât
wa-l-dafn: 45, Bishârat al-PXʜʞDI¿, 70, 177, al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ
wa-l-DʢE¿U, n. 3: 102, n. 18: 486, ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol. I, n. 2: 185,
187, al-0XIËG al-Amâlî li-l-Mufîd, n. 2: 259, al-Fattâl al-1ËV¿EØUË 5DZʘDW
al-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ YRO ,  ,EQ 6KDʘU¿VKØE 0DQ¿TLE âl
$EË ʝ¿OLE, vol. III, bb. PDQ¿TLE )¿ʞLPD DO-=DKU¿ʯ: 378, al-Irbilî., Kashf al-
ĠXPPDIËPDʰULIDWal-DʯLPPD, vol. I: 363, 466, al-ʲŸPLOËal-ʛLU¿ʞDO-PXVWDTËPLO¿
PXVWDʚDTTDO-WDTGËPIËDO-imâma, vol. I: 170, vol. II: 118, 282, 289, vol. III:
12, al-ʗXUU DO-ʲŸPLOË 7DIʜËO ZDV¿ʯLO DO-VKËʰD LO¿ WDʚʜËO PDV¿ʯLO DO-VKDUËʰD, vol.
XX, bb. 24, n. 25054: 67, bb. 129, n. 25510: 232, al-0DüOLVË%Lʚ¿UDO-anwâr,
vol. XXI, bb. 32: 279, vol. XXIII, bb. 7, n. 97: 143, bb. 13: 234, vol.
XXVII, bb. 1: 62, al-ʝDEDUVË ʡ¿WLPDW PXVWDGUDN DO-ZDV¿ʯLO, vol. XIV, bb.
61, n. 16450: 182.
64 AL-.Ÿ6+Ÿ1«$250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-

nubuwwa, 2008: 12. Cf. al-ʙDGØT ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol. I, bb. 149:

185, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 7, n. 31: 207.
65 This is the work ʰ8PGDW DO-ʞ¿OLE IË QDVDE DQV¿E  ¿O $EË ʝ¿OLE by

ûDP¿O DO-DîQ $ʘPDG E ʲ$OË E DO-ʗXVD\Q E 0XKDQQ¿ E ʲ,QDED E DO-
ʗDVDQ E ʲ$OË E $EË ʝ¿OLE DO-=D\GË DO-$ʛĠDU DO-'¿pØGË DO-ʗDVDQË G
FI*$/6,, 
66 0XʘDPPDG ʲ$OË E ʗXVD\Q E 0XʘVLQ E 0XUWDʡ¿ E DO-ʗXVD\QË

Hibba al-Dîn al-6KDKUDVW¿QË G 

 1. I17+(H286( OF PROPHECY 55

.DUEDO¿ʱ), that Ibn ʲ$EE¿V UHIHUUHG WR KHU DV oWKH PRVW HVWHHPHG
RI WKH %DQØ +¿VKLPp ʰDTËOD EDQË +¿VKLP) 67 DQG WKDW )¿ʜLPD JDYH
birth to her two years after her brother al-ʗXVD\Q Al-Sharastânî
notes further that she was married to ʲAbd Allâh, son of her uncle
ûDʲfar after the death of her sister 8PP.XOʦØP, during the cali-
phate of ʲ8ʦP¿Q RU 0Xʲâwiya, and that =D\QDE was the leading
SHUVRQDOLW\LQWKHFLUFOHRIGHSHQGHQWVLQWKHʗXVD\QËWHQWV 68 Quite
clearly, al-6KDUDVW¿QËpV WKHVLV DERXW KHU PDUULDJH LV LQFRUUHFW
=D\QDEKDGRQHVLVWHU8PP.XOʦØP, who was alive and present at
Karbal¿ʱZHOODIWHU=D\QDEpVPDUULDJH
Karbâssî notes tKDW ZKLOH =D\QDEpV kunya is 8PP .XOʦØP,
this is not the name by which she became known, in order to dif-
ferentiate her from her younger sister, known by her kunya 8PP

67 =D\QDELVUHIHUUHGWRERWKDVʰDTËOD ΔϠϴϘϋ) and as ʰ¿TLOD ΔϠϗΎϋ). The

latter refers specifically to gifts of the intellect; a woman who is thus de-
scribed is one who is understanding, rational, judicious and sensible – one,
notes Lane who restrains herself, turning her soul away from flawed incli-
QDWLRQV FI WEHR H., A Dictionary of Modern Written Arabic, 1980: 737,
/$1( (:An Arabic-(QJOLVK /H[LFRQ, vol. V, 1968: 2115). The former
has a different nuance, indicating what Lane terms “a woman of generous
race”, modest or bashful, “kept behind the curtain” or “held in high esti-
PDWLRQr /$1( (: An Arabic-(QJOLVK /H[LFRQ, vol. V, 1968: 2115).
Wehr offers a more limited definition, as “the best” or the “pick”, noting
too that the word can refeUWRDZLIHRUDVSRXVH WEHR H., A Dictionary
of Modern Written Arabic, 1980: 737). If ʰDTËODdoes indeed include the con-
QRWDWLRQRIoNHSWEHKLQGDFXUWDLQpLQ=D\QDEpVFDVHWKLVPXVWEHXQGHr-
VWRRGPHWDSKRULFDOO\ LQVSLWHRIVRPHSLRXVOHJHQGVWKDWVXJJest a literal
seclusion), considering her active and public role during and after Karba-
l¿ʱ – GXULQJKHUSURWHVWLQ.ØIDDWOHDVWRQHE\VWDQGHU ʗDʪODPE6DWËU 
QRWHVWKDWKHKDVQHYHUZLWQHVVHGRQHVRPRGHVWDQG\HWVRDUWLFXODWH FI
for e.g. al-0XIËG al-Amâlî li-l-Mufîd, PDüOLV 38: 321–323, al-ʝØVËal-Amâlî fî
al-ʚDGËʤ, PDüOLV 3: 92–93, al-ʝDEDUVË Kitâb al-LʚWLü¿ü ʰDO¿ DKO DO-OLü¿ü, vol. II:
304, al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 45, Ibn
6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWDOL-hi: 115, Ibn
ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 86– ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-
Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3: 86).
68 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 340.
56 HALF 2)0<HEART

.XOʦØP DQGKDUGO\HYHUE\KHUJLYHQQDPHDOVR=D\QDE 69 Accord-

ing to al-0XIËGʲ$OËDQG)¿ʜLPDpVWZRGDXJKWHUVZHUH=D\QDEWKH
oHOGHUp DQG =D\QDE WKH o\RXQJHUp ZKR ZDV JLYHQ WKH kunya 8PP
.XOʦØP 70 =D\QDEKHUVHOIKDVDOLVWRI kunâ8PP.XOʦØP8PP
al-ʗDVDQ DUHIHUHQFHWRKHUEURWKHU  71 8PP+¿VKLP oPRWKHURI
WKH FODQ RI +¿VKLPp  8Pm al-ʲ$Z¿üL] oPRWKHU RI WKH ZHDNp 
8PP DO-0DV¿NËQ oPRWKHU RI WKH SRRUp  8PP 0LʛU oPRWKHU RI
(J\SWpHVSHFLDOO\LQWKDWFRXQWU\ 72 and 8PPDO-0Dʛ¿ʱLE oPRWKHU
RI DIIOLFWLRQVp . 73 Her ODTDE SO DOT¿E) 74 include al-ʰDTËOD oWKH PRVW
HVWHHPHGp , 75 ʰDTËODEDQî Hâshim oWKHPRVWHVWHHPHGRIWKH+¿VKLP

69 Op. cit.: 335.

70 Cf. al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. I, bb.
ʨLNUDZO¿GDPËUDO-PXʯPLQËQ: 355.
71 AL-.Ÿ6+Ÿ1«$250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-

nubuwwa, 2008: 11. The author provides no references for these appella-
tions. Cf. also KARBÂSSÎ 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-QLV¿ʯ, 2009:
335.
72 487%8'',1 %7 q=D\QDE ELQW $OLr LQ /LQGVD\ -RQHV HG 

Encyclopedia of Religion, 2nd edn., 2005: 9937. The author provides no refer-
ences for these appellations.
73 6+$+,1%/DG\Zaynab, 2002: 59–61. The author provides no

references for this appellation, although it is used by al-ʲŸPLOËZKROLVWV

the numerous afflictions she experienced in the deaths of all those close
to her, including her two sons who, he notes, were killed before her eyes.
Cf. al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 137.
74 A nickname conveying a certain esteem, of which one might be

the bearer of several. The ODTDE PLJKWVLJQDOVRPHPRUDOTXDOLW\RUGLVWLQFW

PHULWPLJKWDFFHQWXDWHDSK\VLFDOSHFXOLDULW\RUVLPSO\XQGHUVFRUHRQHpV
belonging to a particular sect or group.
75 487%8'',1 %7 q=D\QDE ELQW $OLr LQ /LQGVD\ -RQHV HG 

Encyclopedia of Religion, 2nd edn., 2005: 9937, AL-.Ÿ6+Ÿ1«$250 Karâma

li-l-sayyida Zaynab wa-sayyidât bayt al-nubuwwa, 2008: 11. The author provides
no references for this appellation but points out that al-ʰDTËOD refers to the
RQH ZKR LV WKH PRVW QREOH ZRPDQ RI KHU SHRSOH al-makrîma), the most
DXJXVW al-ʰD]Ë]D LQKHURZQKRXVHDQGWKDW=D\QDEZDVDERYHHYHQWKLV.
7KH ZRUG LQGLFDWHV oWKH EHVWp oWKH PRVW H[FHOOHQWp oHVWHHPHGp oPRGHVWp
oVHFOXGHGpDQGZLWKWKHFRQQRWDWLRQRIDSUHFLRXVSHDUOFI/$1((:
An Arabic-(QJOLVK/H[LFRQ, vol. V, 1968: 2115.
 1. I17+(H286( OF PROPHECY 57

FODQp), 76 ʰDTËODDO-ʞ¿OLEL\ËQ oWKHPRVWHVWHHPHGRIWKHʝ¿OLEOLQHp), al-

ʜDGGËTDDO-ʜXĠU¿ oWKH\RXQJHUWUXWKIXORQHpRUoULJKWHRXVRQHpWRGLf-
IHUHQWLDWHEHWZHHQKHUDQGKHUPRWKHU)¿ʜLPDDO-=DKU¿ʱ, known as
al-ʜDGGËTD DO-kubrâ), 77 al-ʰâlima oWKH NQRZOHGJHDEOHp ʰabîda âl ʰAlî
oWKHZRUVKLSSHULQWKHIDPLO\RIʲ$OËp  al-kâmila oWKHSHUIHFWp DQG
al-I¿ʘLOD oWKH YLUWXRXVp  78 She is also known as ʤ¿QË DO-Zahrâʯ oWKH
VHFRQG)¿ʜLPDp DQGLQ(J\SWal-ʞ¿KLUD oWKHSXUHRQHp RUVLPSO\DV
al-sayyida. In his 0DT¿WLODO-ʞ¿OLEË\\ËQ, al-,ʛIahânî notes that when Ibn
ʲ$EE¿V WUDQVPLWVIURP=D\QDE WKHZRUGVRI)¿ʜLPD DERXW)DGDN
KH UHIHUV WR =D\QDE DV oRXU PRVW HVWHHPHGp ʰDTËODWX-nâ). 79 0XVD
0XKDPPDG DGGV al-ʰarîfa oWKH FRJQL]DQWp  DQG al-muwaʤʤDTD WKH
trustworthy), 80 while Bilgrami adds al-fâʜiʚa oWKH IOXHQWp  DQG al-
EDOËĠD oWKHHORTXHQWp  81
0XʘDPPDG was her maternal grandfather, so that she is a
member of the ahl al-bayt, revered not only for her admirable char-
acteristics and actions but also for her membership in and continu-
DWLRQ RI WKH ELRORJLFDO OLQH RI 0XʘDPPDG ,Q VSLWH RI WKLV KHU
name does not occur in the famous Dʚ¿GËʤ LQ ZKLFK 0XʘDPPDG
GHILQHVWKHoSHRSOHRIKLVKRXVHp– only ʲ$OË)¿ʜLPDDO-ʗDVDQDQG
al-ʗXVD\QDUHPHQWLRQHG:ULWLQJLQKLVʧDʢ¿ʯir al-ʰXTE¿, al-ʝDEDrî
refers to her presence in other works, such as Ibn SaʲGpV ʝDEDT¿W,
al-ʝDEDUËpV7¿UËʢ, Ibn ʲ$V¿NLUpV7¿UËʢ,EQ$ʦËUpVUsd al-Ġ¿EDIËPDʰrifat

76 Cf. also KARBÂSSÎ 060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009:

335, nt. 1: 340.
77 AL-.Ÿ6+Ÿ1«$250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-

nubuwwa, 2008: 11. The author provides no references for these appella-
tions.
78 6+$+,1 % /DG\ =D\QDE, 2002: 59–61, AL-.Ÿ6+Ÿ1« $ 250

Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-nubuwwa, 2008: 11. The authors
provides no references for these appellations.
79 al-,ʛIDK¿QË 0DT¿WLO DO-ʞ¿OLEË\\ËQ: 91. Cf. AL-.Ÿ6+Ÿ1« $ 250

Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-nubuwwa, 2008: 15–16, SHA-

+,1%/DG\=D\QDE, 2002: 65.
80 0XVD 0XKDPPDG LQ KLV VKRUW ZRUN HQWLWOHG o/DG\ =D\QDEp Dc-

cessible at www.alhassanain.com.
81 %,/*5$0,0+7KH9LFWRU\RI7UXWK7KH/LIHRI=D\QDEELQWʯ$OL,

1986: 5.
58 HALF 2)0<HEART

al-ʜDʚ¿ED as well as his own al-6LPʞ DO-ʤDPËQ IË PDQ¿TLE XPPDK¿W DO-
muʯminîn, and then notes:
We deferred mention of her and the mention of her sister
8PP .XOʦØP IURP WKH Dʚ¿GËʤ RI WKH oSHRSOH RI WKH
KRXVHpfbecause the above-mentioned Dʚ¿GËʤ RIWKHoSHRSOHRI
WKHKRXVHpGRQRWLQFOXGHWKHWZRRIWKHP*RGNQRZVEHVW
They were not present when the verse came down, when they
were all enwrapped with the cloak and the Prophet said what
he said. 82
1RU GRHV =D\QDE ILQG D SODFH DPRQJ WKH IRXUWHHQ oLQIDOOLEOHVp RU
oLPPDFXODWH RQHVp maʰʜØPØQ); 0XʘDPPDG, F¿ʜLPD DQG WKH WZHOYH
Imâms. To these belong an exalted spiritual station of inerrancy
DQG LPSHFFDELOLW\ ʰLʜPD), so that they are deemed as being pure
maʰʜØP), protected from sin and error, attributes indicated by the
words of Q. 21: 73. 83 =D\QDEpVʰLʜPD iVDVXERUGLQDWHRQH al-ʰLʜPD
al-ʜXĠU¿), raised and educated as she was by members of the four-
teen.
+RZHYHUIRUDOOKHUH[DOWHGSRVLWLRQ=D\QDEOLNHKHUEURWKHU
al-ʗXVD\Q ZDV ERUQ LQ WHDUV The conception and birth of al-
ʗXVD\Q LV PHWKRGLFDOO\ HQZUDSSHd in accounts of heavenly inter-
vention and immense grief. One example describes a visit by God
WR 0XʘDPPDG DV KH VLWV LQ )¿ʜLPDpV house with al-ʗXVD\Q LQ KLV
ODS ,QH[SOLFDEO\ 0XʘDPPDG EHJLQV WR ZHHS DQG LQ UHVSRQVH WR
)¿ʜLPDpV FRQIXVLRQ DQG TXHVWLRQV says that he has, in that very
KRXUVHHQWKH0RVW+LJK LQDPRVW EHDXWLIXOIRUP IËDʚVDQʜØUD).
*RG TXHVWLRQV 0XʘDPPDG DERXW KLV ORYH IRU DO-ʗXVD\Q q+H LV
WKHGHOLJKWRIP\H\HrUHSOLHV0XʘDPPDGXVLQJDSKUDVHKHDOVR
XVHV IRU WKH ER\pV PRWKHU qP\ VZeet basil, the fruit of my heart
and the skin between my eyes.” God then places His hand on al-
ʗXVD\QpVKHDGVD\LQJWKDW+LVEOHVVLQJVSUD\HUVPHUF\DQGIDYRXU
are upon the boy, but announcing that he is the chief of the mar-

82 al-ʝDEDUËʧDʢ¿ʯLUDO-ʰXTE¿: 285–6.
83 “And We made them chiefs who guide by Our command, and We inspired in
them the doing of good deeds and the right establishment of worship and the giving of
alms, and they were worshippers of Us (alone)”.
 1. I17+(H286( OF PROPHECY 59

tyrs from first to last. 84 In VRPH RI WKH DFFRXQWV 0XʘDPPDG LV
given red soil from Karbal¿ʱ, the place of al-ʗXVD\QpV GHDWK LQ
RWKHUVLWLVHLWKHUûLEUËORU*RGZKRPDNHVWKHDFWXDODQQRXQFe-
ment of his martyrdom. Still others place these angelic portents
before his birth, or omit any reference to Divine or angelic visita-
tion, and articulate the announcement of death through a vision
JLYHQWR0XʘDPPDG 85
Al-Kâshânî relates that when ûLEUËO descended to give instruc-
WLRQVDERXWKHUQDPLQJKHDOVRLQIRUPHG0XʘDPPDGRIWKHDIIOLc-
WLRQV PDʜ¿ʯib  WKDW =D\QDE ZRXOG VXIIHU FDXVLQJ KHU ZHHSLQJ
grandfather to say: “Whoever weeps over the affliction of this girl
is as one who weeps over her brothers, al-ʗDVDQDQGDO-ʗXVD\Qr 86
Karbâssî transmits an expanded version, not found in the classical
texts:
7KH 0HVVHQJHU VDLG WR )¿ʜLPD  q0\ GDXJKWHU JLYH PH \RXU
newborn daughter.” When she had fetched her, he clasped her
to his noble breast, laid his lofty cheek against her cheek and
wept bitterly, the tears flowing over his beautiful and noble
parts. )¿ʜLPD VDLG WR KLP q:K\ \RXU WHDUV" 0D\ *RG QRW
FDXVH\RXUH\HWRZHHSP\IDWKHUr+HUHSOLHGq0\GDXJKWHU
)¿ʜLPD, He informed me that this girl will be afflicted with
tribulations after you and after me, and diverse afflictions and

84 Cf. Ibn Qûlûya al-Qummî., Kâmil al-ziyârât, bb. 21, n. 1: 140, n. 2:

70, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIV, bb. 30, n. 29: 238.
85 Among the Sunnî transmitters of this genre, cf. al-7LUPLʪËSunan,

YRO ,; EN  Kitâb al-PDQ¿TLE), bb. PDQ¿TLE DO-ʙDVDQ ZD-l-ʙXV\DQ, n.
3774: 333, al-ʗ¿NLPDO-1ËV¿EØUË.LW¿E 7DOʢËV DO-PXVWDGUDNʰDO¿DO-ʜDʚËʚD\Q,
YRO,,,3DUWEN .LW¿EPDʰULIDWDO-ʜDʚ¿ED), bb. DZZDOIDʘ¿ʯLO$EËʰ$EG
Allâh al-ʙXVD\Q E ʰ$OË, n. 4884: 210, n. 4888: 211–212, nn. 4890, 4892:
213, al-ʝDEDUË ʧDʢ¿ʯLU DO-ʰXTE¿: 146–147, al-7LEUË]Ë Mishkât al-PDʜ¿EËʚ,
YRO,,,EN Kitâb al-PDQ¿TLE EE 0DQ¿TLEDKOED\WDO-nabî), n. 6136:
1733, n. 6157: 1737–,EQʗDüDUal-ʲ$VTDO¿QË 7DKʨËEDO-WDKʨËE, vol. II:
347, al-+D\ʦDPË 0DüPDʰ DO-]DZ¿ʯLG ZD-PDQEDʰ DO-IDZ¿ʯLG, vol. IX, bb.
PDQ¿TLEDO-ʙXVD\Q: 187–189, al-6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-
nabî al-PXʢW¿U: 114.
86 AL-.Ÿ6+Ÿ1«$250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-

nubuwwa, 2008: 11.

60 HALF 2)0<HEART

the most calamitous and heavy losses will come to her.” )¿ʜi-
ma asked him: “What is the reward for one who weeps for her
and for her afflictions?” He replied: “Part of me 87 and delight
of my eye, whoever weeps over her and over her afflictions, is
as one who weeps over her brothers, al-ʗDVDQ DQG DO-
ʗXVD\Qr 88
In another story, also related by Karbâssî but missing in the classi-
cal sources, it is related that the Companions came to 0XʘDPPDG
to congratulate him on the birth of his granddaughter; one of them,
named Salmân al-Fârsî, 89 went to congratulate ʲAlî, and found him

87 $ UHIHUHQFH WR 0XʘDPPDGpV ZLGHO\ WUDQVPLWWHG GHFODUDWLRQ

q)¿ʜLPDLVSDUWRIPH:KDWHYHUWURXEOHVKHUWURXEOHVPHDQGZKDWHYHU
injures her injures me.” Cf. for e.g. among the Sunnî, 0XVOLPʛDʚËʚ, vol.
IV, EN  Kitâb faʘ¿ʯLO DO-ʜaʚâba), bb. 10, n. 93: 1902, nn. 95, 96: 1903–
1904, al-7LUPLʪËSunanYRO,;EN Kitâb al-PDQ¿TLE), bb. IËIDʘO)¿ʞLPD
EW0XʚDPPDG, n. 3866: 386, n. 3868: 386–387, ,EQʗDQEDOMusnad, vol.
VI, ʙDGËʤDO-0DVØUE0DʢUDPDal-Zuhrî, n. 18929: 486–487, n. 18933: 492,
n. 18935: 492–493, n. 18952: 501–502, vol. V, ʙDGËʤʰ$EG$OO¿KE=XED\U
b. al-ʰ$ZZ¿P, n. 16123: 453, al-%Xʤ¿UËʛDʚËʚYRO,9EN .LW¿EIDUʘDO-
ʢXPV), bb. 5, n. 342: 219–YRO9EN .LW¿EIDʘ¿ʯLO al-Dʜʚ¿E), bb. 13,
n. 61: 50, ch. 17, n. 75: 56–57, bb. 29, n. 111: 75, al-%DO¿ʪXUËKitâb ansâb
al-ashrâf, vol. I, $]Z¿ü UDVØO $OO¿K, n. 865: 402–403, al-1DV¿pË Kitâb al-
ʢDʜ¿ʯLʜIËIDʘOʰ$OËE$EËʝ¿OLE: 80–81, al-ʗ¿NLPDO-1ËV¿EØUË.LW¿E 7DOʢËV 
al-PXVWDGUDN ʰDO¿ DO-ʜDʚËʚD\Q, vol. ,,, EN  .LW¿E PDʰULIDW DO-ʜDʚ¿ED),
0DQ¿TLE )¿ʞLPD EW UDVØO $OO¿K, nn. 4813, 4814, 4815: 187–188, al-
ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IDʘ¿ʯLO )¿ʞLPD DO-=DKU¿ʯ EW UDVØO
Allâh, n. 6: 91–92, Ibn al-$ʦËUUsd al-Ġ¿EDIËPDʰULIDWDO-ʜDʚ¿ED, vol. VI, bb.
 )¿ʞLPDEW5DVØO$OO¿K): 223, ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. VI:
333. Cf. CLOHESSY C.P., Fatima, Daughter of Muhammad, 2009: 41.
88 KARBÂSSÎ 060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 335.
89 0RGDUUHVVLQRWHVWKDW6DOP¿QDO-Fârsî was one of a number of the

FRPSDQLRQVRI0XʘDPPDGZKRNHSWDVSHFLDODWWDFKPHQWWRWKHoSHRSOH
RIWKHKRXVHpXQWLOWKHHQGRIWKHLUOLYHV$EØʩDUUDO-ğLI¿UËZKRVHQDPH
ZLOO DSSHDU ODWHU LQ WKH =D\QDE VWRU\ ZDV DQRWKHU 7KH 6KËʲD ORRN XSRQ
WKHVHDVFRPSULVLQJWKHLUILUVWJHQHUDWLRQ&I02'$55(66,+Tradition
DQG 6XUYLYDO $ %LEOLRJUDSKLFDO 6XUYH\ RI (DUO\ 6KĪʯLWH /LWHUDWXUH, vol. I, One-
world, Oxford 2003: 6.
 1. I17+(H286( OF PROPHECY 61

despondent and sorrowing. ʲAlî explained to Salmân what his

daughter would suffer at Karbal¿ʱ. 90 Karbâssî adds a note to say
WKDW LQ WKH GD\V WKDW VKH ZDV SUHJQDQW ZLWK =D\QDE )¿ʜLPD ZDV
RYHUZKHOPHG ZLWK GLVTXLHW hamm  DQG DIIOLFWLRQ ĠDPP), not only
EHFDXVHRIûLEUËOpVYLVLWWR0XʘDPPDGWRLQIRUPKLPRIWKHDIIOLc-
WLRQVWKDW=D\QDEZRXOGVXIIHUEXWDOVREHFDXVH she carried both
=D\QDEDQG8PP.XOʦØPRQWKHOHIWVLGHFRPSOHWHO\GLIIHUHQWWR
al-ʗDVDQDQGDO-ʗXVD\Q. 91
Aside from the trauma she would suffer around the Karbal¿ʱ
HYHQWWULEXODWLRQVKDGRZHG=D\QDEpVOLIHKarbâssî tells us that the
FKLOGKRRG WKDW =D\QDE OHIW EHKLQd her was one filled with afflic-
tions and adversities, including the loss of a number of people
FORVH WR KHU KHDUW .DUE¿VVË QDPHV DPRQJ WKHVH KHU XQFOH ûDʲfar
al-ʝD\\¿U+HQRWHVWKDWVKHKDGVHHQDQGKHDUGQXPHURXVFUXFLDO
events, some painful and some comforting, and it was these events
that had burnished both the inner and the physical life with which
she had been blessed. She was, he reminds us, born in the house of
revelation and prophecy, and became seasoned with the wisdom
usually found in one much older than her, and well-versed in gen-
eral affairs, on the same level as a leader of people. The days passed
her by, like the passing of the years, with their griefs and their fes-
tivities; she possessed an attentiveness that was more than the at-
tentiveness of adults. 92
Lamentation and grief are stitched into the fabric of her
PRWKHU )¿ʜLPDpV OLIH GXULQJ WKH ILQDO LOOQHVV DQG GHDWK RI
0XʘDPPDG 93 DQG)¿ʜLPDpVRZQODVWPRQWKV– Karbâssî notes that

90 KARBÂSSÎ 060XʰüDPDQʜ¿UDO-ʙXVD\Q – al-QLV¿ʯ, 2009: 336.

91 Op. cit.: 334.
92 Op. cit.: 339.
93 ,EQ6DʲGKitâb al-ʞDEDT¿WDO-kabîr, vol. II, bb. ʨLNUDO-ʚX]QʰDO¿UDVØO

Allâh,EQʗDQEDOMusnad, vol. IV, Musnad Anas b. Mâlik, n. 13030:

392, al-%Xʤ¿UËʛDʚËʚYRO9EN Kitâb al-PDĠ¿]Ë), n. 739: 526–527, Ibn
0¿üDSunan, vol. ,EN Kitâb al-üDQ¿ʯL]), bb. 65, n. 1630: 522, al-1DV¿pË
al-Sunan al-kubrâ, vol. IV, Kitâb al-üDQ¿ʯL], bb. fî al-EXN¿ʯʰDO¿DO-mayyit: 12–
13, al-ʗ¿NLPDO-1ËV¿EØUË.LW¿E 7DOʢËV DO-PXVWDGUDNʰDO¿DO-ʜDʚËʚDyn, vol. I,
EN Kitâb al-üDQ¿ʯL]), n. 1409: 532–YRO,,,EN Kitâb al-PDĠ¿]Ë),
n. 4457: 65, al-%DĠG¿GË7¿UËʢ %DĠG¿G, vol. VI, n. 3292: 261–262.
62 HALF 2)0<HEART

ZKHQ0XʘDPPDGpVGHDWKGUHZQHDUʲAlî and )¿ʜLPDVHHLQJDOOWKH

indications of his death, ZHUH VHL]HG ZLWK ZHHSLQJ DQG VDGQHVV 94
q$PRQJWKHZRPHQEHOLHYHUVrûLEUËOWHOOV)¿ʜLPDZKHQKHUIDWKHU
dies, “there is no greater grief than yours”, 95 ZKLOH ,EQ .DʦËU
among others, reports that she never once laughed after her fa-
WKHUpV GHDWK 96 All of this sadness could not have failed to affect
=D\QDE
,WZDVDIWHU0XʘDPPDGpVGHDWKWKDWWZRPRPHQWRXVHYHQWV
WRZKLFK=D\QDEZDVDOPRVWFHUWDLQO\D\RXQJDQGEHZLOGHUHGZLt-
QHVV WKUXVW )¿ʜLPD SUHFLSLWRXVO\ LQWR FRQIOLFW 7KH ILUVW ZDV WKH
alleged attempt to force ʲ$OËpV DOOHJLDQFH bayʰa) to Abû Bakr, an
incident relayed by a number of Sunnî transmitters and accentuated
by the Shîʲa. Ostensibly, the intention of ʲ8PDU $EØ %akr and
some others, unindulgent towards ʲ$OËpVUHIXVDOWRFRQFHGHZDVWR
WDNH KLP E\ IRUFH WR WKH PRVTXH DQG FRPSHO KLP WR GR VR $Q
armed group went to the house of ʲ$OËDQG)¿ʜLPDWKUHDWHQLQJWR
burn it down. They forced their way in, wielding their swords in the
KRXVH DQG LQMXULQJ )¿ʜLPD LQ WKH SURFHVV FDXVLQJ KHU WR PLVFDUU\
her unborn child. There are numerous reports of this incident, all
of them fragmented and at variance in their details. 97 Al-ʝDEDUËpV
report reads:
qʲ8PDUEDl-.KDʜʜćEFDPHWRWKHKRXVHRIʲ$OĪʝDOʘDKDQGDO-
=XED\U DQG VRPH RI WKH 0XKćMLUŠQ ZHUH >DOVR@ LQ WKH KRXVH
>ZLWKʲ$OĪ@ʲ8PDUFULHGRXWq%\*RGHLWKHU\RXFRPHRXWWR

94 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q – al-QLV¿ʯ, 2009: 336.

95 ,EQ ʗDüDU DO-ʲ$VTDO¿QË )DWʚ al-bârî YRO 9,,, EN  Kitâb al-
PDĠ¿]Ë), bb. 84, n. 4434: 171.
96 $EØ1XʲD\PDO-,ʛEDK¿QËʙLO\DWDO-DZOL\¿ʯZD-ʞDEDT¿WDO-DʜIL\¿ʯ, vol.

II, bb. 133: 42–,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. VI: 333.

97 For Sunnî accounts, cf. al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. I, nn.

1184, 1186: 586, +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol.
IX, 1990: 186–187, Ibn al-ʗDGËG6KDUʚQDKüDO-EDO¿ĠD, vol. II: 23, vol. VI:
11, 47–)RU6KËʲËDFFRXQWVFIDO-<DʲTØEË7¿UËʢ, vol. II: 141.
 1. I17+(H286( OF PROPHECY 63

UHQGHU WKH RDWK RI DOOHJLDQFH >WR $EŠ %DNU@ RU , ZLOO VHW WKH
house on fire.”” 98
Al-ʝDEDUËRPLWVPHQWLRQ RIYLROHQFHDJDLQVW)¿ʜLPDWKHWUDQVODWRU
of the text, in a footnote, remarks that the scene grew violent and
WKDW)¿ʜLPDZDVLQWHQVHO\DQJU\ 99 The Sunnî transmitters are cau-
tious in their telling of the story; for the most part, the threat by
ʲ8PDU WR Eurn everyone alive is the only actual violence men-
tioned. Ibn al-ʗDGËG LQFOXGHV LQ KLV DFFRXQW WKH YRZ E\ DQ DQJU\
)¿ʜLPDWKDWVKHZLOOQHYHUDJDLQVSHDNWRʲ8PDU 100
In his transmissions about the attack on the house, al-0DüOLVË
repeats his enumeration of the four children, and, following a
QXPEHURIWUDQVPLWWHUVDGGVWKHQDPHRI)LʡʡD 101 )¿ʜLPDpVVHUv-
DQWZKRZLOOSOD\DODWHUUROHLQ=D\QDEpVOLIHDQGZKRLVSUDFWLFDOO\

98 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. IX, 1990:

186–187.
99 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. IX, 1990:

187, nt. 1291.

100 Ibn al-ʗDGËGWDNHVDYLHZKHOGE\VRPH6KËʲËWUDQVPLWWHUVFI Ibn

al-ʗDGËG6KDUʚQDKüal-EDO¿ĠD, vol. VI: 11, 47–49.

101 )LʡʡD ZDV VXSSRVHGO\ D 1XELDQ 6XGDQHVH  SULQFHVV QDPHG

0D\PØQD DOWKRXJKRWKHUVVXJJHVWWKDWVKHZDVDQ$E\VVLQLDQVODYH ZKR

FDPHWRZRUNIRU)¿ʜLPDDQGZDVUHQDPHG)LʡʡD oVLOYHUp E\0XʘDPPDG
so so that she would not be ashamed of her dark colour. She seems to
have been regarded as a member of the family and appears in a number of
Dʚ¿GËʤ DERXWWKHKRXVHKROGRI)¿ʜLPD,QWHUPVRI=D\QDEVKHIHDWXUHVLQ
a curious story about a lion, transmitted by al-0DüOLVËIURPDO-Kula\QËpVal-
Kâfî; after the death of al-ʗXVD\QZKHQWKHLQWHQWLRQRIWKHHQHP\ZDVWR
WUDPSOHKLVERG\)LʡʡDKDYLQJUHODWHGDVWUDQJHWDOHWR=D\QDESHUVXDGHV
KHUWRDOORZ)LʡʡDWRHPSOR\WKHVHUYLFHVRIDOLRQWRSUHYHQWWKLVWHUULEOH
deed. It is a tale probably better relegated to the realms of hagiography.
Cf. al-Kulaynî., al-.¿IËIËʰLOPDO-dîn, vol. I, bb. mawlid al-ʙXVD\Q, n. 8: 465,
al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39, n. 17: 169, with a note that the
ʚDGËʤ LV ZHDN ʘDʰËI  &I DOVR 6,1'$:, .$ q)LʡʡD O-1ŠEL\\D 7KH
:RPDQ DQG KHU 5ROH LQ (DUO\ 6KĪɲite History” in al-0DVćT -RXUQDO RI WKH
Medieval Mediterranean, v. 21. 2009: 269–287.
64 HALF 2)0<HEART

understood as a member of the household. 102 Al-Daylamî too, in

his Irshâd al-TXOØE, transmits that the four children were present at
WKHLQFLGHQWVDIWHU0XʘDPPDGpVGHDWK 103 A number of other writ-
ers too, including al-0XIËG and al-ʝDEDUVË insist that all four chil-
dren were present when the house of ʲ$OË DQG )¿ʜLPD was at-
tacked. 104
The second HYHQW ZDV WKH GHQLDO RI )¿ʜLPDpV FODLP WR )a-
dak, 105 DVPDOOWRZQDOORFDWHGWR0XʘDPPDGDIWHUWKHFRQTXHVWRI
ʣD\EDUKHGHGLFDWHGLWVQRWLQFRQVLGHUDEOHUHYHQXHVWRWKHQHHGV
RI WKH SRRU WUDYelers and members of the Banû Hâshim). After
0XʘDPPDGpVGHDWK)¿ʜima asked Abû Bakr to hand over the pos-
sessions of her father he was still holding; in terms of Fadak and
WKHVKDUHVRIʣD\EDU$EØ%DNUUHIXVHGLQVLVWLQJWKDWKHKDGKHDUG
0XʘDPPDGVD\WKDWHYHU\WKLQJKHOHIWZRXOGEHa public property
for benevolent purSRVHV ʜDGDTD).
This is strongly contentious issue, despite scholars from both
sides, including al-6X\ØʜË RQWKHDXWKRULW\RI$Eû Saʲîd al-ʣXʡUË 

102 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. LIII, bb. 28, n. 4: 18. Cf. for exam-
ple al-ʣDʛËEË al-Hidâya al-Kubrâ), b. 14: 417. In this transmission, al-
ʣDʛËEËLQFOXGHVWKHQDPHRI5XTD\\D,WLVGLIILFXOWWRNQRZWRZKRPKHLV
referring, but the number of texts which do not include a girl by that
QDPH DV D ILIWK DOUHDG\ ERUQ  FKLOG VXJJHVW WKDW LW LV DQ RYHUVLJKW Al-
0ØVDZËQDPHVKHUWRRWUDQVPLWWLQJIURPal-ʝDEDUËLQKLVʧDʢ¿ʯLUDO-ʰXTE¿
RQWKHDXWKRULW\RI,EQ6DʲG DQGQRWLQJWKDWVKHGLHGZLWKRXWFRPLQJRI
age. Cf. al-ʝDEDUË ʧDʢ¿ʯLU DO-ʰXTE¿: 105, AL-0¸6$:« 0 al-.DZʤDU IË
DʚZ¿O)¿ʞLPDEWDO-nabî al-DʞKDU, vol. 9,,FKQ
103 al-Daylamî., Irshâd al-TXOØE, vol. II: 286.
104 Cf. for example al-ʝDEDUË'DO¿ʯLODO-imâma, n. 33: 104, al-ʣDʛËEË

al-Hidâya al-Kubrâ), bb. 2: 163, 180, bb. 14: 417, al-ʝDEDUVË7¿üDO-mawâlîd:

76, 80, ,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ, bb. 5: 203, Ibn al-%LʜUËTal-ʰ8PGDIË
ʰX\ØQDO-DʢE¿UIËPDQ¿TLEDPËUDO-PXʯPLQËQ, IDʜO 6: 29.
105 ,EQ 6DʲG Kitâb al-ʞDEDT¿W DO-kabîr, vol. XII, bb. ʨLNU EDQ¿W UDVØO

AllâhQ )¿ʞLPD): 28–29, al-%Xʤ¿UËʛDʚËʚYRO9EN KitâEIDʘ¿ʯLO

Dʜʚ¿EDO-nabî), bb. 13, n. 60: 49–50, al-%DO¿ʪXUË.LW¿EIXWØʚDO-buldân, n. 119:
37– )DʤU DO-Dîn al-5¿]Ë al-Tafsîr al-kabîr, vol. XV, Part 30, Sûrat al-
ʚDVKU,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. 9$PRQJWKH6KËʲD
cf. al-<DʲTØEË7¿UËʢ, vol. II: 142.
 1. I17+(H286( OF PROPHECY 65

in their commentary on the verse, “give the kinsman his due” 4
26), holding that when this verse was rHYHDOHG 0XʘDPPDG JDYH
)¿ʜLPDWKHYLOODJHRI)DGDN 106 7KHUHDUHYDU\LQJDFFRXQWVRI)¿ʜi-
PDpVDQJHUZLWK$EØ%DNUZKLOHVRPHPDLQWDLQWKDWVKHUHIXVHGWR
see him, remaining angry with him until she died, 107 others, like Ibn
Saʲd, tell us that, only for the sake of her husband ʲAlî, she saw
him, but with great disinclination. While some record that she
turned her face to the wall, or reduced Abû Bakr to tears with a
stern lecture, Ibn Saʲd reports merely that “she was satisfied with
him.” 108 =D\QDEZDVKHOGWRKDYHEHHQSUHVHQWDWKHUPRWKHUpVIa-
mous protest, prompted by these events immediately after
0XʘDPPDGpV GHDWK – not only the usurpation of power, but also
$EØ%DNUpVUHIXVDOWRKDQGRYHUWKHSURSHUW\RI)DGDN It was de-
OLYHUHGE\)¿ʜLPDEHIRUHDJDWKHULQJRIEHOLHYHUVLQWKHPRVTXHRI
KHUIDWKHULQ0HGLQDDQGLQWKHFRXUVHRIZKLFKDPRQJQXPHURXV

106 al-%DO¿ʪXUË.LW¿EIXWØʚDO-buldân, n. 119: 37–38, al-ʩDKDEËMîzân

al-LʰWLG¿OIËWDU¿üLPDO-ULü¿OYRO,,Q,EQ.DʦËUTafsîr al-TXUʯ¿QDO-
ʰDʲËP, vol. IV, Sûrat al-LVU¿ʯ: 3 KHGHQLHVWKHSRVVLELOLW\LQVLVWLQJWKDWWKH
YHUVH ZDV UHYHDOHG ORQJ EHIRUH 0XʘDPPDG JDYH )DGDN WR )¿ʜLPD  DO-
6X\ØʜËal-Durr al-PDQʤØUIËDO-tafsîr bi-l-PDʰʤØU, vol. IV, Sûrat al-LVU¿ʯ: 320, al-
+D\ʦDPË0DüPDʰDO-]DZ¿ʯLGZD-PDQEDʰDO-IDZ¿ʯLG, vol. VII, Sûrat al-LVU¿ʯ: 49,
who declares the ʚDGËʤ LV oZHDNp ʘDʰËI  DQG oDEDQGRQHGp matrûk). Among
WKH6KËʲDFIDO-%DʘU¿QËal-Burhân fî tafsîr al-TXUʯ¿Q, vol. II, Part 15, Sûrat al-
LVU¿ʯ, n. 1: 414– LQVLVWLQJWKDW0XʘDPPDGZDVRUGHUHGE\*RGto give
)DGDNWR)¿ʜLPD DO-ʝûsî., al-Tibyân fî tafsîr al-TXUʯ¿Q, vol. VI, Sûrat al-LVU¿ʯ:
468. Cf. also al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XXIX, bb. 11: 122.
107 ,EQʗDQEDOMusnad, vol. I, Musnad Abî Bakr al-ʛLGGËT, n. 25: 25,

n. 60: 33, al-%Xʤ¿UËʛDʚËʚ, YRO9EN Kitâb al-PDĠ¿]Ë), bb. 37, n. 545:

381–YRO9,,,EN Kitâb al-IDU¿ʯLʘ), bb. 3, n. 718: 471–0Xs-
lim., ʛDʚËʚ YRO ,,, EN  Kitâb al-üLK¿G), bb. 16, n. 52: 1380–1381, al-
ʝDEDUË.LW¿EDʢE¿UDO-rusul wa-l-mulûk, vol. V, n. 1825: 206, Ibn al-ʗDGËG
6KDUʚ QDKü DO-EDO¿ĠD YRO 9,  ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol. V:
249–250, 285.
108 ,EQ 6DʲG Kitâb al-ʞDEDT¿W DO-kabîr, vol. XII, bb. ʨLNU EDQ¿W UDVØO

Allâh Q  )¿ʞLPD): 28. &I DOVR ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol.
VI: 333, who claims that Abû Bakr came to her on her deathbed, asked
forgiveness and was reconciled with her.
66 HALF 2)0<HEART

sentiments expressed, she asked Abû Bakr for her inheritance from
her father. 109
6XIILFHLWWRVD\WKDW=D\QDEDWWKLVVWDJHVRPHZKHUHEHWZHHQ
five and seven years old, would have been inescapably enmeshed in
these harrowing events, culminating in the death of her mother,
EXWQRWHQGLQJWKHUHVLQFHKDYLQJORVWKHUJUDQGIDWKHU0XʘDPPDG
DQG VKRUWO\ DIWHU KLP KHU XQERUQ EURWKHU DQG KHU PRWKHU )¿ʜi-
ma, 110 she would live to witness the murder of her father ʲAlî and
her brothers al-ʗDVDQ DQG DO-ʗXVD\Q 7UDQVPLWWLQJ IURP Kitâb al-
ʞLU¿] DO-PXʨʨDKDE, Karbâssî notes that, present at the death of her
PRWKHU=D\QDEWKHUHUHFHLYHGWKHFRPPLVVLRQWRDFFRPSDQ\KHU
two brothers, taking them under her wing and acting as a mother
to them after )¿ʜLPDpVGHDWK 111 Al-Kâshânî too, referring us to an
historical work entitled 1¿VLʢDO-WDZ¿UËʢ, 112 QRWHVWKDW=D\QDE DJHG
six or seven) was present when )¿ʜLPD died, and came, dragging
her outer FORDN DQG FULHG RXW q0\ IDWKHU 0HVVHQJHU RI *RG
1RZZHFRPHWRNQRZWKHGHSULYDWLRQRIVHHLQJ\RXr 113 He refers
his readers to al-0DüOLVËpV %Lʚ¿U DO-anwâr, transmitting from 5DZʘDW
al-wâʰLʲËQZD-WDEʜLUDWDO-muttaʰLʲËQ, which relates that upon the death
of )¿ʜLPD 8PP .XOʦØP FDPH GUDJJLQJ WKH WUDLQ RI WKH SDWFKHG
robe she was wearing and enwrapped in her preferred outer gar-
PHQW DQG FULHG RXW q0\ IDWKHU 0HVVHQJHU RI *RG ,Q WUXWK ZH
are bereft of you with a bereavement never to be encountered
again!” Al-Kâshânî insists that “without any doubt” WKLV 8PP

109 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 339. Cf.

al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. I: 99, al-Irbilî., Kashf al-ĠXPPD
IËPDʰULIDWDO-DʯLPPD, vol. I: 482, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XXIX: 221.
110 For an overview of these events, cf. CLOHESSY C., Fatima,

Daughter of Muhammad, 2009: 149–159.

111 KARBÂSSÎ 060XʰüDPDQʜ¿Ual-ʙXVD\Q– al-QLV¿ʯ, 2009: 338.
112 $XWKRUHG LQ 3HUVLDQ E\ 0XʘDPPDG 7DTË .¿VK¿QË G

  NQRZQ DV /LV¿Q DO-mulk oPRXWKSLHFH RI WKH QDWLRQp  WKLV LV
an unfinished work, comprising two books, each containing a number of
volumes.
113 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, 2008: 12–13.

 1. I17+(H286( OF PROPHECY 67

.XOʦØPLVLQIDFW=D\QDEWKHHOGHVWGDXJKWHURI )¿ʜLPD, and aged

VL[RUVHYHQDWKHUPRWKHUpVGHDWK 114
At the death of )¿ʜLPD, and as expressed by her final wish,
ʲ$OË PDUULHV KLV GHFHDVHG ZLIHpV QLHFH 8P¿PD EW $EË DO-ʲŸʛ
ZKRVH PRWKHU ZDV =D\QDE EW 0XʘDPPDG; 115 she was, however,
GHVWLQHGWRSOD\DIDUOHVVVLJQLILFDQWUROHLQWKHOLIHRI=D\QDEWKDQ
)¿ʜLPDHYHUGLG
The classical texts present two further distinct events, both os-
tensibly performed in haste and in secret. The first is the washing
DQG SUHSDUDWLRQ RI )¿ʜLPDpV ERG\ LPPHGLDWHO\ DIWHU KHU GHDWK
0RVW RI WKH WH[WV VHHP WR DJUHH WKDW ʲAlî played the chief role in
this, and that he was assisted by six others: al-ʗDVDQ DO-ʗXVD\Q
=D\QDE 8PP .XOʦØP )LʡʡD DQG $VP¿ʱ bt. ʲ8PD\V 116 This is
offset by one ʚDGËʤ in al-0DüOLVËLQZKLFKKDYLQJZDVKHGWKHERG\
RI )¿ʜLPD ʲ$OË FDOOV 8PP .XOʦØP =D\QDE 6XND\QD )LʡʡD DO-
ʗDVDQ DQG DO-ʗXVD\Q WR FRPH DQG VHH WKHLU oPRWKHUp IRU WKH ODVW
time. The Sukayna mentiRQHGLVWKHXQNQRZQTXDQWLW\KHUHEXWLV
not of necessity a reference to another daughter, since ʲAlî uses the
ZRUGoPRWKHUpHYHQIRUWKHUHODWLRQVKLSRI)¿ʜLPDWR)LʡʡD$VP¿ʱ
bt. ʲ8PD\VLVPLVVLQJIURPWKHOLVWLQWKDWFDVHLWFRXOGEHDFDOO
DGGUHVVHGRQO\LQWLPDWHIDPLO\PHPEHUVRIZKRP)LʡʡDLVUHJDUd-
ed as one. Who, then, is Sukayna? It cannot be the daughter of al-
ʗXVD\QZKRVKDUHVWKHQDPH DOWKRXJKVKHLVVRPHWLPHVUHIHUUHG
to as Sakîna). The English translation of %Lʚ¿U DO-anwâr mistakenly
OHDYHV=D\QDERXWRIWKLVOLVW 117

114 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, vol.

I: 153, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLIII, bb. 7, n. 20: 192. Cf. AL-
.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt al-nubuwwa,
2008: 12–13.
115 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, 6+$+,1%/DG\=D\QDE, 2002: 62.

116 al-ʝDEDUË 'DO¿ʯLO DO-imâma, n. 45: 136, al-ʣDʛËEË al-Hidâya al-

Kubrâ), bb. 2: 178, al-0DüOLVË%Lʚ¿U DO-anwâr, vol. XXX, n. 164: 348, vol.
XLIII, bb. 7, n. 1: 171, al-ʝDEDUVËʡ¿WLPDWPXVWDGUDNDO-ZDV¿ʯLO, vol. II, bb.
21, n. 1761: 186.
117 al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLIII, bb. 7, n. 15: 179. Cf.

6$5:$50 WUDQV Behar al-anwar, vol. 43, 2015: 256.

68 HALF 2)0<HEART

7KHVHFRQGHYHQWLV)¿ʜLPDpVEXULDOE\QLJKWLQDO-%DTËʲ ceme-
WHU\=D\QDEZDVDOPRVWFHUWDLQO\QRWSUHVHQWDWWKLVDQGQRUZDV
KHU VLVWHU 8PP .XOʦØP 118 While al-ʣDʛËEË QRWHV WKDW WKH EXULDO
and its concomitant rites were performed, at )¿ʜLPDpV UHTXHVW E\
ʲAlî, al-ʗDVDQ DQG DO-ʗXVD\Q, 119 other texts add the names of al-
ʲAbbâs, al-0LTG¿GDQGDO-=XED\U 120 With the burial of her mother,
there is a thirty-year gap in what the classical texts tell us of
=D\QDEpVOLIHDVLGHIURm two major incidents: her marriage to ʲAbd
$OO¿K E ûDʲIDU E $EË ʝ¿OLE E ʲAbd al-0XʜʜDOLE DQG WKH 
murder of her father ʲAlî.
Karbâssî ZULWHV WKDW ZKHQ =D\QDE KDG SDVVHG KHU QLQWK \HDU
DURXQG   D QXPEHU RI KLJK-level suitors, including
Qurayshî nobles, desired to marry her, only to be turned down by
ʲ$OËZKRqGLGQRWILQGDPRQJWKHPKHUHTXDOrʲAlî seemed to be
harking back to the words of 0XʘDPPDG, who had looked at the
children of ʲ$OË DQG ûDʲIDU WKH WZR VRQV RI $EØ ʝ¿OLE DQG VDLG
o2XUJLUOVIRURXUVRQVDQGRXUVRQVIRURXUJLUOVp 121 According to
WKH FODVVLFDO WH[WV ZKHQ =D\QDE FDPH RI DJH VKH ZDV PDUULHG E\
her father ʲ$OË E $EË ʝ¿OLE WR KLV QHSKHZ DQG KHU ILUVW FRXVLQ
ʲ$EG $OO¿K E ûDʲIDU E $EË ʝ¿OLE E ʲAbd al-0XʜʜDOLE KHU Qew
KXVEDQGpVIDWKHUZDVʲ$OËpVEURWKHU ûDʲfar al-ʝD\\¿UE$EËʝ¿OLE 
and his mother, notes Qutbuddin, 122 was as that time ʲ$OËpV RZQ
ZLIH DQG WKXV =D\QDEpV VWHSPRWKHU $VP¿ʱ bt. ʲ8PD\V The Shîʲî
and a number of the Sunnî WUDQVPLWWHUV LQFOXGLQJDO-ʝDEDUË LQVLVW

118 al-ʝDEDUË'DO¿ʯLODO-imâma, n. 45: 136.

119 al-ʣDʛËEË al-Hidâya al-Kubrâ), bb. 2: 178, al-0DüOLVË %Lʚ¿U DO-
anwâr, vol. XLIII, bb. 7, n. 1: 171.
120 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XXIX: 389.
121 .$5%Ÿ66«060XʰüDPDQʜ¿Ual-ʙXVD\Q– al-QLV¿ʯ, 2009: 340. Cf.

al-ʙDGØT 0DQ O¿ \DʚʘXUX-hu al-IDTËK, vol. III, n. 4384: 393, al-ʝDEDUVË
Makârim al-DʢO¿T,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. III, bb.
IDʜOIËD]Z¿üL-hi: 305, al-ʗXUUDO-ʲŸPLOË7DIʜËOZDV¿ʯLODO-VKËʰD LO¿WDʚʜËOPDV¿ʯLO
al-VKDUËʰD, vol. XX, bb. 27: 74, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLII, bb. 120:
92, vol. C, bb. 21: 373, al-ʝDEDUVËʡ¿WLPDWPXVWDGUDNDO-ZDV¿ʯLO, vol. XIV,
bb. 23: 187.
122 487%8'',1 %7 q=D\QDE ELQW $OLr LQ /LQGVD\ -RQHV HG 

Encyclopedia of Religion, 2nd edn., 2005: 9937.

 1. I17+(H286( OF PROPHECY 69

that ʲ$OËPDUULHGQRRWKHUZRPDQXQWLOWKHGHDWKRI)¿ʜLPD 123 By

WKHWLPHRI=D\QDEpVPDUULDJHKRZHYHU)¿ʜLPDKDVEeen dead for a
number of years.
About the details of the marriage, the classical sources tell us
almost nothing; Karbâssî, in his hagiography, describes it in lyrical
terms, remarking that the sixteen-year-old ʲ$EG$OO¿KEûDʲfar did
QRWKHVLWDWHLQDJUHHLQJWRPDUU\=D\QDEKDYLQJEHHQFDSWLYDWHGE\
her. Some of the sources do transmit that he fixed her dower, like
the dower of her mother )¿ʜLPD DW IRXU-hundred-and-eighty dir-
hams. 124
Despite the austerity of possessions, the marriage between
=D\QDE DQG ʲ$EG $OO¿K E ûDʲfar pictured by Karbâssî was fired
with the warmth of faith and mutual understanding, and reigned
over by a spirit of love, affection, sincere devotion and self-sacrifice
in the path of God. :KHQ=D\QDEZDVOHGLQVROHPQSURFHVVLRQWR

123 Amongst the Sunnî, cf. for e.g. al-1DV¿pËal-Sunan al-kubrâ: 5, al-
ʝDEDUË.LW¿EDʢE¿UDO-rusul wa-l-mulûk, vol 9,,Q,EQʲ$EGDO-
Barr., al-,VWËʰ¿EIËPDʰULIDWDO-Dʜʚ¿E, vol. IV, Kitâb al-QLV¿ʯ, n. 4057: 1894, Ibn
.DʦËUal-Bidâya wa-l-nihâyaYRO9,,EQʗDüDUDO-ʲ$VTDO¿QË 7DKʨËEDO-
WDKʨËE, vol. XII, Kitâb al-QLV¿ʯ Q   $PRQJ WKH 6KËʲD FI DO-
0DVʲØGË0XUØüDO-ʨDKDE, vol. III, bb. 73, n. 1496: 31. The reason put for-
ward by WKH 6KËʲD IRU ʲ$OËpV PRQRJDP\ LV WKDW )¿ʜLPD ZDV SXUH DQG Ln-
comparable with other women. Even in Paradise, when other men can
WDNHWKHoPDLGHQVRI3DUDGLVHpDVWKHLUEULGHVQRVXFKRSWLRQZLOOEHRSHQ
WR ʲ$OË ,Q 3DUDGLVH )¿ʜLPD ZLOO EH KLV RQO\ ZLIH &f. ,EQ 6KDʘU¿VKØE
0DQ¿TLE ¿O$EËʝ¿OLE, vol. III, bb. PDQ¿TLE)¿ʞLPDDO-=DKU¿ʯ: 372.
124 .$5%Ÿ66« 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-QLV¿ʯ, 2009: 340–

341. Cf. for e.g. al-Fattâl al-1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-
PXWWDʰLʲËQ, vol. I: 146, Ibn ShaʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. III, bb.
IDʜOIËWD]ZËüL-hâ: 351, 356, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIII, bb. 5: 112–
113. :KLOH ODWHU 6KËʲË Dʚ¿GËʤ WDNH XS WKH WKHPH RI )¿ʜLPDpV RZQ GRZHU
being, rather than a sum of money, her prerogatives as intercessor for the
VLQQHUV RI KHU IDWKHUpV FRPPXQLW\ ,EQ ʗDQEDO UHFRUGV WKDW 0XʘDPPDG
JDYH)¿ʜLPDDGUHVVRIYHOYHWDVNLQSLOORZVWXIIHGZLWKSDOPILEUHVWwo
millstones, two earthenware jars and a water skin. Cf. ,EQ ʗDQEDO
Musnad, vol. I, 0XVQDGʰ$OËE$EËʝ¿OLE, n. 643: 183, n. 715: 200, n. 819:
223, n. 838: 227–228, n. 853: 231.
70 HALF 2)0<HEART

the house of ʲAbd Allâh al-ʝD\\¿U *RG EOHVVHG ʲAbd Allâh and
lavishly bestowed on him the blessing of property, of children and
RI WKH DFTXLVLWLRQ RI HVWDWHV His terrain, once a desert, became a
lush and fruitful land, and he was a means of sustenance to the in-
digent and the poor. 125 Although he was a man of means, the cou-
ple is said to have lived a modest life, with much of their wealth
devoted to charity, although this factor is not highlighted by any
classical source. 126
While historians like al-%DO¿ʪXUËDQGal-ʲ$VTDO¿QË merely note
WKDW =D\QDE ERUH FKLOGUHQ IRU KHU KXVEDQG QHLWKHU QDPLQJ nor
numbering them, 127 DFFRUGLQJ WR WUDGLWLRQ =D\QDE ERUH IRXU VRQV
and a daughter: ʲAlî, known as ʲAlî al-=D\QDEËʲAwn al-Akbar, os-
tensibly killed at Karbal¿ʱ, ʲAbbâs, about whom there is little in-
IRUPDWLRQ 0XʘDPPDG DOVR SRVVLEO\ D PDUW\U DW .DUEDO¿ʱ, and
8PP .XOʦØP. 128 +RZHYHU WKH QDPHV DQG QXPEHUV RI =D\QDEpV
children are diversely and confusingly reported by the classical
texts, and the issue is dealt with briefly in an appendix to this work.
7KH FRXSOH UHPDLQHG LQ FORVH FRQWDFW ZLWK =D\QDEpV WZR
brothers, and with ʲAlî, accompanying him when he emigrated to
.ØID LQ  DV WKH IRXUWK RI WKH oULJKWO\-JXLGHG FDOLSKVp

125 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 340–1.

126 He is sometimes nicknamed EDʚUDO-VDʢ¿ or EDʚUDO-üØG oWKHRFHDQ
RI PXQLILFHQFHp  DOWKRXJK WKLV LV QRW IRXQG LQ WKH FODVVLFDO WH[WV &I DO-
%DO¿ʪXUË Kitâb ansâb al-ashrâf, vol. III: 393, Ibn al-ûDZ]Ë ʛLIDW DO-ʜDIZD,
vol. II, bb. )¿ʞLPDEW5DVØO$OO¿h: 2, Ibn al-$ʦËUUsd al-Ġ¿EDIËPDʰULIDWDO-
ʜDʚ¿ED YRO 9, EE  =D\QDE EW ʰ$OË E $EË ʝ¿OLE): 136– 6LEʜ DO-
ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-DʯLPPD: 270. Cf. also H8
6$,1$$7 WUDQV House of Sorrows, Islamic Publishing House, Ontario
$17+21<6: WUDQV 7KH([SHGLWLRQV$Q(DUO\%LRJUDSK\
RI0XʚDPPDG1HZ<RUN8QLYHUVLW\3UHVV1HZ<RUN&XULRXs-
O\ WKLV WH[W RPLWV DQ\ PHQWLRQ RI ʲ$EG $OO¿K E ûDʲIDUpV PDUULDJH WR
=D\QDE
127 al-%DO¿ʪXUË Kitâb ansâb al-ashrâf, vol. III: 393, al-ʲ$VTDO¿QË al-

,ʜ¿EDIËWDP\Ë]DO-ʜDʚ¿ED, vol. IV, n. 510: 314–315.

128 487%8'',1 %7 q=D\QDE ELQW $OLr LQ /LQGVD\ -RQHV HG 

Encyclopedia of Religion, 2nd edn., 2005: 9937: cf. Ibn al-$ʦËU Usd al-Ġ¿ED IË
PDʰULIDWal-ʜDʚ¿EDYRO9,EE =D\QDEEWʰ$OËE$EËʝ¿OLE): 136–137.
 1. I17+(H286( OF PROPHECY 71

râshidûn). 129 $FFRUGLQJ WR WKH LGHDOLVWLF o7KH 9LFWRU\ RI 7UXWKp 130
=D\QDE XQGHUWRRN WKH UROH RI HGXFDWLQJ WKH ZRPHQ KROGLQJ VHs-
sions to help them study the 4XUʱân and augment their knowledge
RI ,VODP VWDUWLQJ WKLV SUDFWLFH LQ 0HGLQD DQG ODWHU FRQWLQXLQJ LW
when she moved with her father and family to Kûfa. The hagiog-
raphers relate that a group of the men of Kûfa asked of ʲAlî that
=D\QDEXQGHUWDNHWKHLQVWUXFWLRQRIWKHLUZRPHQIRONLQWKHFKDUDc-
teristics of religion and the exegesis of the 4XUʱân; the Imâm ac-
FHGHGWRWKHLUUHTXHVW2QHGD\ʲAlî entered his house in Kûfa and
KHDUG KLV GDXJKWHU =D\QDE VSHDNLQJ WR WKH ZRPHQ DERXW WKH GLs-
connected letters 131 at the beginnings of the chapters of the
4XUʱân. She was explaining kâf, hâʯ, yâʯ, ʰayn, ʜ¿G, 132 and ʲAlî said to
her: “Light of my eye! Did you know that these point to what will
befall your brother al-ʗXVD\QLQWKHODQGRI.DUEDO¿ʱ?” 133 While in
LWVHOI WKH FRQFHSW RI =D\QDE WDNLQJ D UROH LQ WKH HGXFDWLRQ RI
women is an important one, none of these pious legends find any
resonance in the classical texts, although Karbâssî notes that al-
%DʘU¿QË LQ KLV al-Burhân fî tafsîr al-TXUʯân LQ D ORQJ DOWKRXJK QRW
widely diffused) ʚDGËʤ with a chain from Imâm al-ʲAskarî, 134 ex-
plains that the kâf stands for Karbal¿ʱ, the hâʯ for the perishing of
WKHSURJHQ\ halâk al-ʰitra), the yâʯ IRU<D]ËGZKRPKHDVNV*RGWR

129 .$5%Ÿ66« 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-nisâʯ, 2009: 341,

343.
130 %,/*5$0,0+7KH9LFWRU\RI7UXWK7KH/LIHRI=D\QDEELQWʯ$OL,
o:RPDQKRRGpQS
131 A reference to the much-debated letters found at the start of

twenty-nine chapters of the 4XUʱ¿Q &KDSWHUV–15, 19–20, 26–

32, 36, 38, 40–46, 50 and 68), just after the bismillâh, and variously called
IDZ¿WLʚ DO-suwar oWKH RSHQHUV RI WKH FKDSWHUVp  DZ¿ʯLO DO-suwar oWKH EHJLn-
QLQJVRIWKHFKDSWHUVp RUal-ʚXUØIDO-PXTDʞʞDʯ oWKHGLVFRQQHFWHGOHWWHUVp 
132 The five letters at the beginning of Q. 19, sûrat Maryam.
133 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 343.
134 $EØ 0XʘDPPDG DO-ʗDVDQ E ʲ$OË DO-ʲ$VNDUË G  RU

 WKHHOHYHQWK,P¿P
72 HALF 2)0<HEART

curse, the ʰayn for al-ʗXVD\QpVWKLUVW ʰDʞDVK) and the ʜ¿Gfor his pa-
WLHQFH ʜDEU). 135
The next four years would be replete with military confronta-
WLRQV ZLWK WKH LQVXUUHFWLRQDU\ JRYHUQRU RI 6\ULD 0Xʲâwiya b. Abî
Sufyân as weOODVZLWKWKHʣDZ¿ULüUHEHOVRQHRIZKRPʲAbd al-
5DʘP¿QE0XOüDPDO-0XU¿GËZRXOGHYHQWXDOO\DVVDVVLQDWHʲAlî in
WKHPRVTXHDW.ØIDLQ-DQXDU\ ZKHQ=D\QDEZDVDURXQG
thirty-five years old. Her husband ʲ$EG$OO¿KEûDʲfar sided with
ʲAlî in the battles he fought in those years, and was one of the
FRPPDQGHUV LQ KLV DUP\ DW WKH EDWWOHV RI WKH &DPHO ʙLIIËQ DQG
1DKUDZ¿Q 136
Karbâssî relates an incident that almost certainly concerns
ʲŸʱLVKDGDXJKWHURI$EØ%DNUDQGZLGRZRI0XʘDPPDGDQGKHU
behaviour around the battle of the Camel, although he uses no
QDPH,WZDVWUDQVPLWWHGWKDWRQHRIWKHZRPHQ RVWHQVLEO\ʗDIʛD
daughter of ʲ8PDU E DO-ʣDʜʜ¿E DQG ZLGRZ RI 0XʘDPPDG  Ue-
ceived a note IURPKHUVLVWHU EXWLQRWKHUWH[WVIURPʲŸʱisha) dur-
ing the Battle of the Camel, reading: “What is the news?! What is
the news?! ʲAlî is like the ruddy one; 137 if he advances he will be
189F

135 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 343, nt.

6. Cf. al-%DʘU¿QË al-Burhân fî tafsîr al-TXUʯ¿QYRO,,,
136 .$5%Ÿ66«060XʰüDP DQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 344. In

WKHFRXUVHRIKLV,PDPDWHʲ$OËIRXJKWLQWKUHHPDMRUEDWWOHVWKH
%DWWOH RI WKH &DPHO DW ZKLFK ʲŸpLVKD D PHPEHU RI WKH RSSRVLQJ IRUFH
ZDV WDNHQ SULVRQHU ZKHQ KHU VLGH ZDV GHIHDWHG  ʙLIIËQ DQG 1DKUDZ¿Q
7KH%DWWOHRIʙLIIËQ  IRXJKWDJDLQVW0Xʲ¿ZL\DpVDUP\ODVWHGWKUHH
GD\V DQG ZDV LQFRQFOXVLYH 1HJRWLDWLRQV HTXDOO\ LQFRQFOXVLYH ZHUH KHOG
DQG 0Xʲ¿ZL\DZLWKRXW IRUPDOO\ JLYLQJ LQ WRʲ$OË UHWDLQHG WKHJRYHUQRr-
ship of Syria. Dismayed at the mediation and at what they deemed a com-
SURPLVHDJURXSFDOOHGWKHʣDZ¿ULü oWKRVHZKRJRRXWp DEDQGRQHGʲ$OË
LW ZDV WKHLU PDLQ IRUFH ZKRP ʲ$OË ZRXOG ODWHU GHIHDW DW 1DKUDZ¿Q LQ

137 .DUE¿VVËRPLWVWKHZRUGoKRUVHpDOWKRXJKWKLVGRHVQRWGLPLQLVK

the meaning. However, by al-DVKTDU, Karbâssî might well have in mind a

camel, since according to Lane, the word, when can be applied to a camel,
and means oLQWHQVHO\UHGp &I/$1( E.W., An Arabic-(QJOLVK/H[LFRQ, vol.
IV, 1968: 1581). Furthermore, both the veUEV XVHG LQ WKH SRHP ʰDTDUD-
 1. I17+(H286( OF PROPHECY 73

slaughtered, and if he delays he will be wounded.” This woman

gathers the women of her people, and gets them to beat tambou-
ULQHVDQGUHSHDWWKHZRUGV$FFRUGLQJWR.DUE¿VVË=D\QDE hears of
ZKDWLVEHLQJVDLGDQGGHFLGHVWRJRDQGUHSURYHWKHZRPHQ8PP
Salama, 138 reminding her that she is the daughter of the Command-
er of the Faithful and the most esteemed of the family of Abû
ʝ¿OLEVXJJHVWVWKDWVKHKHUVHOIEHDVVLJQHGWRJRDQGUHSURYHWKHP
=D\QDEUHIXVHVGHWHUPLQHGWRJRLQSHUVRQ'UHVVHGLQWKHFORWKHV
RIDVHUYLQJJLUOQRWWKHODVWWLPH=D\QDEZRXOGHPSO\VXFKDGLs-
guLVH VXUURXQGHG E\ RWKHU VHUYDQWV DQG DFFRPSDQLHG E\ 8PP
6DODPD DQG 8PP $\PDQ 139 VKH DSSURDFKHV WKH ZRPDQ DJDLQ
VHHPLQJO\ʗDIʛDUDWKHUWKDQʲŸʱisha) who instigated the event and
who, upon seeing her, is ashamed and dismayed and says: “They
did this out of LJQRUDQFHr =D\QDEUHVSRQGVE\VD\LQJq<RXWZR
have been assisting against him just as you assisted against his
brother before him.” 140
/DGDNTXRWLQJIURP%Lʚ¿UDO-anwâr, relates a very similar inci-
dent but with diverse details and wording; ʲŸʱisha writes WRʗDIʛD
about ʲAlî being on the move, and says of him: “What is the news?!
What is the news?! ʲAlî is on the journey, like a sorrel coloured 141

\DʰTLUX and QDʚDUD-\DQʚDUX  FDQ PHDQ VSHFLILFDOO\ oWR VWDEp RU oJUHDWO\
ZRXQGpRUoKDPVWULQJpRUoVODXJKWHUpDFDPHO
138 :LGRZRI0XʘDPPDGDQGFRQVHTXHQWO\RQHRIWKHoPRWKHUVRI

WKHEHOLHYHUVp8PP6DODPDLVKHOGLQKLJKUHJDUGE\6KËʲË,VODPQRWRQO\
EHFDXVHVKHKHOSHGWRFDUHIRU)¿ʜLPDDQGODWHUDO-ʗDVDQDQGDO-ʗXVD\Q
but also because she transmitted some of the most crucial Dʚ¿GËʤ about the
ahl al-bayt.
139 $Q $E\VVLDQLDQ VODYH JLUO 8PP $\PDQ KDG QXUVHG WKH \RXQJ

0XʘDPPDGDIWHUWKHGHDWKRIKLVPRWKHUŸPLQDDQGGHVSLWHKLVKDYLQJ
freed her, continued to care for him throughout his adult life. She is held
in great esteePLQWKH6KËʲËVRXUFHV
140 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 344.
141 /DGDNXVHVoEODFNpEXW/DQHQRWHVWKDWZKHQDSSOLHGWRDPDQ

the Arabic DVKTDU has a range of meanings encompassing a variety of ways

RIVD\LQJoDUXGG\FRPSOH[LRQFRPELQHGZLWKIDLUQHVVp:KHQDSSOLHGWRD
horse, it means a horse of a clear red or sorrel colour. Although it signifies
the best of horses, it is also understood as being regarded by the Arabs as
74 HALF 2)0<HEART

horse; if he advances he will be wounded, and if he delays he will

be slaughtered.” According to %Lʚ¿U DO-anwâr, LW LV 8PP .XOʦØP
DQG QRW =D\QDE ZKR KHDUV RI WKHVH ZRUGV YHLOLQJ KHUVHOI LQ KHU
FORDN UDWKHUWKDQDVHUYDQWpVGUHVV VKHDSSURDFKHVWKHFHOHEUDWLQJ
ZRPHQ DQG RQFH XQYHLOHG LV UHFRJQLVHG E\ D VKRFNHG ʗDIʛD
8PP .XOʦØP DOOXGLQJ WR 4   142 and chasWLVLQJ ERWK ʗDIʛD
and ʲŸʱisha, says: “You two have been assisting against him just as
you assisted against his brother before him…” 143 The narration is
very rare in the classical sources; 144 in both al-0XIËGDQGDO-0DüOLVË
LWLV8PP.XOʦØPDQGQRW=D\QDEQDPHd as the protagonist, and
since al-0XIËGFOHDUO\GLVWLQJXLVKHVEHWZHHQWKHJLUOVWKHUHLVOLWWOH
reason not to agree with Ladak that it is in fact the younger and not
the older daughter of ʲAlî DQG)¿ʜLPDLQYROYHG
Karbâssî relates an incident found in al-0XIËGpV Kitâb al-
irshâd, 145 and in which ʲAlî is in conversation with his daughter
8PP.XOʦØP+HWHOOVKHUWKDWKHKDVVHHQKRZVFDQW\WKHWLPHKH
ZLOOUHPDLQZLWKWKHPLVDQGZKHQVKHTXHVWLRQVWKLVKHVD\Vq,
have seen the prophet of God in my sleep. He was wiping dust off

an ill omen. Cf. /$1( E.W., An Arabic-(QJOLVK /H[LFRQ, vol. IV, 1968:
1581. ,WZDVDUHGRUURDQKRUVH al-DVKTDU WKDWʲ$OËJDYHWRKLVIXWXUHDs-
VDVVLQ,EQ0XOüDP FI al-0XIËGKitâb al-irshâd, vol. I, bb. PDVËU0Xʰ¿ZL\D
QDʚwa al-,UDT: 11.
142 2VWHQVLEO\ DV /DGDN QRWHV D YHUVH UHYHDOHG WR FDOO ʲŸpLVKD DQG

ʗDIʛDWRUHSHQWDQFHDIWHUWKH\KDGFDXVHGVRPHWURXEOHRXWRIMHDORXVO\RI
DQRWKHU RI 0XʘDPPDGpV ZLYHV =D\QDE EW ûDʘVK &I /$'$. - The
+LGGHQ7UHDVXUH/DG\8PP.XOWKXP'DXJKWHURI,PDP$OLDQG/DG\)DWLPD,
2011: n.p.
143 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XXXII, bb. ED\ʰDDPËUDO-PXʯPLQËQ:

 &I /$'$. - 7KH +LGGHQ 7UHDVXUH /DG\ 8PP .XOWKXP 'DXJKWHU RI
,PDP$OLDQG/DG\)DWLPD, 2011: n.p.
144 Cf. al-0XIËGal-.¿ILʯDIËLEʞ¿OWDZEDDO-ʢ¿WLʯD: 16, al-ûDPDOZD-l-QXʜUD

li-sayyid al-ʰLWUD IL ʚDUE DO-EDʜUD: 276. 1HLWKHU ZRUN LV UHFRUGHG E\ %URFNHl-
mann.
145 $OVRLQ,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. VII, bb. IDʜOIË

PDTWDOL-hi: 490, al-Fattâl al-1ËV¿EØUË 5DZʘDW al-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-

PXWWDʰLʲËQ, bb. ZDI¿W DPËU DOʯPXʯPLQËQ Q  >@  DO-ʣDZ¿UL]PË
0DQ¿TLEDPËUDO-PXʯPLQËQ, n. 402: 378.
 1. I17+(H286( OF PROPHECY 75

my face and saying: ʲAlî, do not worry, you have discharged all you
KDG WR GRr 8PP .XOʦØP QRWHV WKDW QRW HYHQ WKUHH GD\V KDG
passed before the fatal blow was struck. When she cried aloud at
this incident, ʲAlî said to her: “Do not do that, my daughter! I see
WKH0HVVHQJHURI*RGEHFNRQLQJZLWKKLVKDQGʲAlî, come to us,
for what we have 146 is better for you.” 147
Karbâssî suggests in a footnote that it is manifest from a plu-
rality of transmissions WKDW WKH LQWHQGHG KHUH LV =D\QDE ZLIH RI
ʲ$EG$OO¿KEûDʲfar, although it is hard to follow his logic in this.
=D\QDE al-ʙXĠU¿ LH 8PP .XOʦØP ZRXOG KDYH EHHQ LQ KHU HDUO\
WKLUWLHVDWWKHWLPHRIKHUIDWKHUpVDVVDVVLQDWLRQVRWKDWWKHUHLVQR
reason why this conversation could not have been with her. Cer-
WDLQO\/DGDNWUDQVPLWVWKLVVWRU\DVFRQFHUQLQJ8PP.XOʦØPDQG
QRW =D\QDE ZLIH RI ʲ$EG $OO¿K E ûDʲfar. 148 Karbâssî goes on to
note that it is not confirmed in such a way that it is a settled matter,
reminding us that al-0XIËGLQKLVKitâb al-irshâd, designates the chil-
GUHQ RI )¿ʜLPD DV DO-ʗDVDQ DO-ʗXVD\Q =D\QDE WKH HOGHU DQG
=D\QDEWKH\RXQJHUQLFNQDPHG8PP.XOʦØPWKXVGHPRQVWUDWLQJ
FOHDUO\HQRXJKWKDWZKHQKHVSHDNVRI8PP.XOʦØPKHPHDQVWKH
sisteURI=D\QDEDO-Kubrâ. Karbâssî finishes his note with a laconic
o*RG NQRZVp DQG ZLWK WKH HTXLYRFDO REVHUYDWLRQ q$W DQ\ UDWH
WKHUH LV QR GLVWLQFWLRQ EHWZHHQ WKH WZR RI WKHPr O¿ IDUT ED\QD-
himâ). It is hard to know whether he means by this that they are
eTXDOO\LPSRUWDQWDVGDXJKWHUVRIʲAlî and )¿ʜLPD, or that they are
one and the same person, as held by a number of other scholars. 149
'XULQJ5DPDʡ¿QRIWKH\HDUʲAlî would break the fast
one night with al-ʗDVDQ RQH QLJKW ZLWK DO-ʗXVD\Q DQG RQH QLJKt
with ʲ$EG $OO¿K E ûDʲIDU KXVEDQG RI KLV GDXJKWHU =D\QDE RQ

146 0LVWUDQVFULEHGLQ.DUE¿VVËDVʰLQGD-hâ instead of ʰLQGD-nâ.

147 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 345. Cf.
al-0XIËGKitâb al-irshâd, vol. I, bb. PDVËU0Xʰ¿ZL\DQDʚZDDO-,UDT: 13.
148 /$'$. - 7KH +LGGHQ 7UHDVXUH /DG\ 8PP .XOWKXP 'DXJKWHU RI

,PDP$OLDQG/DG\)DWLPD, 2011: n.p.

149 .$5%Ÿ66« 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-QLV¿ʯ, 2009: 344–

345, nt. 6.
76 HALF 2)0<HEART

account of her); 150 he never ate beyond three mouthfuls, once

FODLPLQJ WKDW KH ZRXOG SUHIHU WKDW *RGpV GHFLVLRQ FDPH WR KLP
while he was hungry. It was only a night or two after this declara-
tion that he was killed. Transmitting from al-0XIËGpVKitâb al-irshâd,
Karbâssî relates how the night before he was killed, ʲAlî remained
awake and did not go to the PDVüLG for the night prayer as was his
FXVWRP +H ZDV TXHVWLRQHG DERXW WKLV E\ KLV GDXJKWHU 8PP
.XOʦØP – .DUE¿VVË DGGV LQ EUDFNHWV WKDW WKLV LV =D\QDE DOWKRXJK
this is not clarified in al-0XIËGpVWH[W– and he tells her that he did
not go out, since doing so would mean his death. Then one Ibn al-
1DEE¿ʘ 151 comes to summon him to prayer; ʲAlî goes a little way
and then returns. 8PP .XOʦØP DJDLQ LGHQWLILHG DV =D\QDE E\
Karbâssî but not by al-0XIËG  EHJV KLP WR VHQG VRPHRQH HOVH
ûDʲda, 152 to lead the prayer, and although ʲAlî agrees at first, he
later relents, saying: “The appointed time is inescapable!” 153 Again,
since al-0XIËG FDUHIXOO\ GLVWLQJXLVKHV EHWZHHQ WKH WZR VLVWHUV LW
ZRXOG EH VXUSULVLQJ LI WKH GDXJKWHU LQ TXHVWLRQ KHUH ZDV LQ IDFW
=D\QDE DQG QRW 8PP .XOʦØP /DGDN LQ KLV ERRN RQ 8PP
.XOʦØPWUDQVPLWVWKHʚDGËʤ from Kitâb al-irshâd and sees no reason
to doubt that the text concerns =D\QDEal-ʙXĠU¿DQGQRWKHUHOGHU
sister. 154 Sharîf al-5DʡË RQ WKH RWKHU KDQG LQVLVWV WKDW LW LV
=D\QDE 155
Karbâssî transmits a number of Dʚ¿GËʤ from %Lʚ¿UDO-anwâr sur-
rounding the death of ʲAlî. When his death drew near, says one of

150 Op. cit.: 344. The author of 5DZʘDWDO-Z¿ʰLʲËQ replaces the name
ʲ$EG$OO¿KEûDʲIDUZLWKWKDWRIʲ$EG$OO¿KEDO-ʲ$EE¿VFIDO-Fattâl al-
1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ: bb. wafât amîr
DOʯPXʯPLQËQQ>@
151 ʲŸPLUE. al-1DEE¿ʘDO-.ØIËʲ$OËpVPXʯDʨʨLQ.
152 Ibn Hubayra al-0Dʤ]ØPË RQH RI ʲ$OËpV DUP\ OHDGHUV DQG VXp-

porters.
153 al-0XIËGKitâb al-irshâd, vol. I, bb. PDVËU0Xʰ¿ZL\DQDʚZDDO-,UDT, n.

.$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 345.

154 /$'$. - 7KH +LGGHQ 7UHDVXUH /DG\ 8PP .XOWKXP 'DXJKWHU RI

,PDP$OLDQG/DG\)DWLPD, 2011: n.p.

155 Sharîf al-5DʡË $EØDO-ʗDVDQ0XʘDPPDGEDO-ʗXVD\Q0ØV¿DO-

0XVDZËDO-%DĠG¿GË LQKLV ʡDʜ¿ʯLʜDO-DʯLPPD: 23.

 1. I17+(H286( OF PROPHECY 77

WKHVHUHSRUWVKLVGDXJKWHUV=D\QDEDQG8PP.XOʦØPFDPHLQDQG
sat with him on his bed. They drew close, grieving and saying: “Fa-
ther, who is there for the young until he comes of age? Who is
there for the old among the crowd? Our grief for you will be long
and our tears will never cease!” 156 Karbâssî then transmits a second
ʚDGËʤ from al-0DüOLVË in which, just prior to his death, ʲ$OËpV IRUe-
head is sweating and he makes as if to wipe the moisture away with
KLV KDQG .DUE¿VVË KDV =D\QDE TXHVWLRQ KLP DERXW WKLV DQG ʲAlî
UHSOLHV q0\ GDXJKWHU , KHDUG \RXU JUDQGIDWKHU WKH 0HVVHQJHU RI
*RGVD\LQJWKDWZKHQWKHEHOLHYHUpVGHDWKGHVFHQGVXSRQKLPand
his demise draws near, the sweat of his forehead will be like bril-
liant pearls.” However, as Karbâssî then notes, in the %Lʚ¿UDO-anwâr
DFFRXQWLWLVQRW=D\QDEZKRLQWKHLQWHUORFXWRUEXWRQHRIʲAlîpV
sons. 157 1RWLQJWKDWWKHQDUUDWLYHWKDWIROORZVLs not found in %Lʚ¿U
al-anwâr, 158 Karbâssî then reports:
,PPHGLDWHO\=D\QDEOD\RQWKHEUHDVWRIKHUIDWKHUDQGVDLG
q0\IDWKHU8PP$\PDQUHFRXQWHGWRPHWKHHYHQWRI.DUEa-
l¿ʱ, but I would love to hear it from you! ʲAlî UHSOLHG 0\
daughter, the event is DV8PP$\PDQUHFRXQWHGLWWR\RX,WLV
as though I were with you and with the women, perishing as
the captives of that country, those reduced to submission, “in
IHDUOHVWPHQVKRXOGH[WLUSDWH\RX”, 159 but patience, patience!”
When he had finished his lamenW =D\QDE 8PP .XOʦØP and all
the other women cried out, tearing at their robes, slapping their
cheeks, and “the outcry increased in the residence.” 160 When they

156 .$5%Ÿ66« 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-nisâʯ, 2009: 351–

352, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLII, bb. 127: 289.
157 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 352, al-

0DüOLVË%Lʚ¿UDO-anwâr, vol. XLII, bb. 127: 291.

158 In fact, it is, but in different form: cf. al-0DüOLVË%Lʚ¿UDO-anwâr,

vol. XXVIII, bb. 6: 60.

159 Q. 8: 26.
160 The report of the robe tearing and cheek beating is indeed in

%Lʚ¿UDO-anwârEXWLVUHSRUWHGDVDUHVXOWRIʲ$OËpVGHDWKDQGQRWKLVSUe-
GLFWLRQ RI WKH .DUEDO¿ʱ event and its aftermath. Cf. al-0DüOLVË %Lʚ¿U DO-
anwâr, vol. XLII, bb. 127: 293.
78 HALF 2)0<HEART

began the preparation of his body, al-ʗDVDQFDOOHGRXWWRKLVVLVWHUV

=D\QDEDQG8PP.XOʦØPq0\ sisters, bring me the perfumes of
P\JUDQGIDWKHUWKH0HVVHQJHURI*RGr =D\QDEEURXJKWWKHSHr-
fumes to him in great haste, and its odour filled the house and all
of Kûfa. 161 ,QDQRWKHUVLPLODUQDUUDWLRQ=D\QDEUHSRUWV:
:KHQ,EQ0XOüDPPD\*RGFXUVHKLPstruck my father, and
,VDZDVDUHVXOWRILWWKHVLJQRIGHDWK,VDLGWRKLPq0\Ia-
WKHU8PP$\PDQUHFRXQWHGWRPHWKLVDQGWKLVEXW,ZRXOG
KDYHORYHGWRKHDULWIURP\RXr+HUHSOLHGq0\GDXJKWHUWKH
ʚDGËʤ ZDV DV 8PP $\PDQ UHFRXQWHG LW WR \RX  ,W ZDV DV
though I were with you and the daughters of your people in
that country, ignominious, reduced to submission, “in fear lest
PHQVKRXOGH[WLUSDWH\RX”, 162 but be patient, for by the One “who
splitteth the grain of corn” 163 and created the soul, on that Day
God will not have on the earth a walî EHWWHUWKDQ\RX SO EHt-
WHUWKDQWKRVHZKRORYH\RX SO DQGEHWWHUWKDQ\RXU6KËʲa.” 164
In a further instance, al-0XIËGpV Kitâb al-irshâd recounts the words
of ,EQ0XOüDPwho is brought before the dying ʲAlî. “Enemy of
*RGr 8PP .XOʦØP VKRXWV DW KLP q\RX KDYH NLOOHG WKH &Rm-
PDQGHURIWKH)DLWKIXOr,EQ0XOüDPUHSOLHVWKDWKHKDVNLOOHGQR
one but her father. “Enemy of God,” she cries out, “I truly hope
that there is no harm to him.” “I see you are only crying for ʲAlî,”

161 .$5%Ÿ66« 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-nisâʯ, 2009: 352,

where he adds words that are not in the text from which he is transmit-
ting; al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLII, bb. 127: 294. Al-ʣDZ¿UL]PË LQ
his al-0DQ¿TLE RPLWVDOOPHQWLRQRI=D\QDESUHVHQWDWWKHSUHSDUDWLRQRI
KHUIDWKHUpVERG\EXWSXWVʲ$EG$OO¿KEûDʲIDUWKHUHZLWKDO-ʗDVDQDQG
al-ʗXVD\Q &I DO-ʣDZ¿UL]PË., al-0DQ¿TLE, bb. IË ED\¿Q PDTWDOL-hi, n. 401:
386.
162 Q. 8: 26.
163 Q. 6: 95.
164 Ibn Qûlûya al-Qummî., Kâmil al-ziyârât, bb. 88: 265, al-0DüOLVË

%Lʚ¿UDO-anwâr, vol. XXVIII, bb. 6: 60, vol. XLII, bb. 127: 294, vol. XLV,
b. 39, n. 30: 183.
 1. I17+(H286( OF PROPHECY 79

UHSOLHV,EQ0XOüDP:KLOHal-0XIËGDQGal-ʣDZ¿UL]PË identify the

interlocutor as 8PP.XOʦØP.DUE¿VVËLQVLVWVLWLV=D\QDE 165
Karbâssî reproduces another long ʚDGËʤ from %Lʚ¿U DO-anwâr
FRQFHUQLQJ WKH FRVPLF UHDFWLRQ LQ WKH LQVWDQW WKDW ,EQ 0XOüDP
strikes the fatal blow against ʲAlî. The angels in heaven raise a great
outcry in prayer, a violent wind, black and tenebrous, rages, and the
DQJHOûLEUËOFDOOVRXWEHWZHHQKHDYHQDQGHDUWKLQ a voice heard by
all who are awake:
By God, the pillars of guidance are torn down! By God, the
stars of heaven and the guideposts of the pious are obliterated!
By God, the firm hold is routed! The son of the uncle of
0XʘDPPDG WKH &KRVHQ 2QH KDV EHHQ NLOOed! The elected
guardian has been killed! ʲAlî the Approved al-MurWDʘ¿) has
been killed. Killed, by God, is the master of the guardians,
killed by the most wretched of villains! 166
:KHQ 8PP .XOʦØP KHDUV ûLEUËOpV death announcement, she
strikes her face and FKHHNVWHDUVKHUUREHDQGOHWVRXWDFU\q0\
IDWKHU0\ʲAlî0\0XʘDPPDG0\PDVWHUr7KHQVKHDSSURDFKHV
her brothers, al-ʗDVDQDQGDO-ʗXVD\Q$OPRVWFHUWDLQO\WKLVLVQRW
=D\QDEDVLPSOLHGE\Karbâssî, but her younger sister.
After the death of her father ʲ$OË=D\QDEpVEURWKHUDO-ʗDVDQ
in Shîʲî eyes the rightful caliph and the second Imâm, would abdi-
FDWHLQIDYRXURI0Xʲâwiya, who then continued as the caliph. The
details of this abdication are too complex to recount here; its con-
ditions, upon whicK0Xʲ¿ZL\DZRXOGTXLWHSDWHQWO\UHQHJHLQFOXd-
HG WKDW DIWHU 0Xʲ¿ZL\DpV GHDWK WKH FDOLSKDWH ZRXOG UHYHUW WR DO-

165 al-0XIËGKitâb al-irshâd, vol. I, bb. shahâda al-Imâm al-ʙDVDQ: 19,

al-ʣDZ¿UL]PË., al-0DQ¿TLE, bb. IËED\¿QPDTWDOL-hi, n. 400: 384, KARBÂSSÎ
06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-nisâʯ, 2009: 351. Al-0DüOLVË DWWULEXWHV
WKHVHZRUGVWR8PP.XOʦØPZKRDGGUHVVHV,EQ0XOüDPWHDUIXOO\q$ODV
for you! As for my father, there is no fear for him! But God has rendered
you vile in the world and the Hereafter, and your place of destiny is the
)LUHIRUDOOHWHUQLW\r,EQ0XOüDPUHSOLHVq:HHSVLQFH\RXDUHDPRXUn-
er…” al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLII, bb. 127: 289.
166 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 351, al-

0DüOLVË%Lʚ¿UDO-anwâr, vol. XLII, bb. 127: 282.

80 HALF 2)0<HEART

ʗDVDQ DQG WKDW 0Xʲâwiya would not harm any of al-ʗDVDQpV IRl-
lowers. Al-ʗDVDQUHWLUHGWR0HGLQDZKHUHKHZDVWRGLHLQ
poisoned, insist the Shîʲî historians and some of their Sunnî coun-
WHUSDUWV DW WKH LQVWLJDWLRQ RI 0Xʲâwiya. Karbâssî notes that as al-
ʗDVDQpVERG\ZDVEHLQJSHQHWUDWHGE\SRLVRQDQGKHEHJDQWRGLs-
FKDUJHEORRGLQWRDEDVLQZKHQHYHUKHKHDUGWKDWKLVVLVWHU=D\QDE
wanted to visit him, he would have the basin removed out of pity
for her. She persisted in weeping for her brother al-ʗDVDQ IRU D
whole month, and demonstrated her mourning, like all the Banû
Hâshim, by dressing in black for a whole year. 167 Al-ʗDVDQ was

167 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 354. Al-

0DüOLVË WUDQVPLWWLQJ IURP DO-%DUTËpV al-0Dʚ¿VLQ, certainly reports that
when al-ʗXVD\Q ZDV NLOOHG WKH ZRPHQ RI WKH %DQØ +¿VKLP GUHVVHG LQ
EODFNWRPRXUQKLP DO-%DUTËal-0Dʚ¿VLQ, vol. II, bb. 25, n. 195: 420. Cf.
also al-ʗXUU DO-ʲŸPLOË 7DIʜËO ZDV¿ʯLO DO-VKËʰD LO¿ WDʚʜËO PDV¿ʯLO DO-VKDUËʰD, vol.
III, bb. 67, n. 10–3508: 237, al-%DʘU¿QË ʰ$Z¿OLP DO-ʰXOØP ZD-l-PDʰ¿ULI DO-
DʚZ¿OPLQDO-âyât wa-l-DʢE¿UZDO-DTZ¿O, vol. XIV, n. 8: 412, al-0DüOLVË %Lʚ¿U
al-anwâr, vol. XLV, bb. 39, n. 33: 177, vol. LXXIX, bb. 16, n. 24: 84, al-
ûD]¿pLUË5L\¿ʘDO-DEU¿UIËPDQ¿TLEDO-DʯLPPDDO-DʞK¿UYRO, 1HYHUWKe-
less, this is a report found in few classical texts, and the issue of wearing
EODFN FORWKLQJ VHHPV QRW HQWLUHO\ DJUHHG XSRQ LQ WKH 6KËʲË VRXUFHV – al-
.XOD\QËGHGLFDWHVDFKDSWHUWRWKHVXEMHFW DO-Kulaynî., al-Kâfî, vol. II, bb.
 /XEV DO-sawâd    QRWLQJ WKH 0XʘDPPDG GLG QRW OLNH WKH FRORXU
black except for a number of items of clothing, and narrating an hadit
UHSRUWLQJ WKDW WKH ʲ$OË E DO-ʗXVD\Q ZDV VHHQ ZHDULQJ D EODFN RXWHU JDr-
ment. 6KD\ʢ al-ʙDGØTFODLPVWKDWWKHUHLVQRVLQLQZHDULQJEODFNIRUWKH
VDNHRISLHW\ DO-ʙDGØT0DQO¿\DʚʘXUX-hu al-IDTËK, vol. I, bb. 0D\XʜDOO¿IË-
hi, n. 770: 252), while in his al-0XTQLʰ, black is branded as the clothing of
3KDURDK DO-ʙDGØT al-0XTQLʰ, bb. al-nawâdir: 542). A wry ʚDGËʤ in ʰ,ODO DO-
VKDU¿ʯLʰ UHSRUWV WKDW ,P¿P ûDʲIDU DO-ʙ¿GLT LQVWUXFWV VRPH 6KËʲD ZKR DVN
KLP DERXW GUHVVLQJ LQ EODFN WKDW LI RQHpV KHDUW LV oZKLWHZDVKHGp RQH FDQ
ZHDUZKDWHYHURQHZDQWV DO-ʙDGØT ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol II, bb.
56, n. 5: 347. The Imâm was himself dressed in black at the time). How-
HYHU LQ RWKHU WUDGLWLRQV ,P¿P ûDʲIDU DO-ʙ¿GLT IRUELGV SUD\LQJ LQ EODFN
ZKLFKKHGHHPVWKHFRORXURIWKHFORWKLQJRIWKHSHRSOHRIWKH)LUH FI
for e.g. al-Kulaynî., al-Kâfî, vol. III, n. 30: 403, vol. VI, n. 2: 449, al-ʙDGØT
0DQ O¿ \DʚʘXUX-hu al-IDTËK, vol. I, bb. 0D \XʜDOO¿ IË-hi, n. 766: 251, n. 771:
252, n. 774: 253, al-ʙDGØT ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol II, bb. 56, n. 1:
 1. I17+(H286( OF PROPHECY 81

succeeded as Imâm by his brother al-ʗXVD\Q,Q0Xʲâwiya

GLHG GHIDXOWLQJ RQ KLV SOHGJHV DQG DSSRLQWLQJ KLV VRQ <D]ËG WR
VXFFHHG KLP 7KH 0Xʲ¿ZL\D FDOLSKDWH GXULQJ ZKLFK DO-ʗXVD\Q
received numerous appeals and pledges of support should he lead a
revolt and reFODLP WKH FDOLSKDWH  DQG WKH DFFHVVLRQ RI <D]ËG WR
OHDGHUVKLS DIWHU KLV IDWKHUpV GHDWK ZRXOG EH WKH Fatalyst for the
Karbal¿ʱ event.
After Karbal¿ʱ DQGKHUUHWXUQWR0HGLQDVXEVWDQWLDOO\OLWWOHLV
NQRZQ RI =D\QDEpV OLIH XQWLO KHU GHDWK DJHG DURXQG ILIW\-six, on
15th 5DüDE or, alternatively, 11th or 21st ûXP¿G¿DO-ʦânî, or
24th ʙDIDU, or 16th ʩØDO-+LüüD. Although most seem to agree upon
a date some VL[PRQWKVDIWHUKHUUHWXUQWR0HGLQDothers maintain
an earlier death, sometime in  $V ZLWK WKH GHWDLOV RI KHU
birth, the reports for this period are substantially conflictual, and
WKUHHWKHVHVH[LVWDFFRUGLQJWRVRPHVKHUHPDLQHGLQ0HGLQDXQWLO
her death, and was buried there. Writing in his encyclopaedic Aʰyân
al-Shîʰa, al-ʲÂmilî asserts that al-%DTËʲ cemetery LQ 0HGLQD LV WKH
SODFH RI =D\QDEpV WRPE VLQFH qLW LV QRW HVWDEOLVKHG WKDW DIWHU KHU
UHWXUQ WR 0HGLQD VKH HYHU OHIW WKHUH DJDLQr 168 However, Shahin

346, n. 4: 347). Al-ʙDGØTUHSRUWVʲ$OËE$EËʝ¿OLEGHFODULQJEODFNWRWKH

FRORXU RI 3KDURDKpV FORWKLQJ DO-ʙDGØT 0DQ O¿ \DʚʘXUX-hu al-IDTËK, vol. I,
bb. 0D\XʜDOO¿IË-hi, n. 770: 251, al-ʙDGØT ʰ,ODODO-VKDU¿ʯLʰZD-l-DʚN¿P, vol II,
bb. 56, n. 6: 347, al-ʙDGØT Kitâb al-ʢLʜ¿O, vol. II: 615). Considering the
QXPEHU RI 6KËʲË GHYRWHHV LQFOXGLQJ WKRVH LQ OHDGHUVKLS ZKR GR ZKHUH
EODFNDQGHVSHFLDOO\LQWKHPRQWKRI0XʘDUUDPWKLVVHHPVQRWWREHDQ
issue of any import.
168 al-ʲŸPLOË $ʰ\¿Q DO-6KËʰD, vol. 9,,  1RWLQJ WKH LJQRUDQFH

about the dates of death and places of burial of many of the ahl al-bayt,
especially the women, al-ʲŸPLOË TXRWHV IURP D OHWWHU ZKLFK LQVLVWV WKDW
q=D\QDEDO-Kubrâ, daughter of the Commander of the Faithful and whose
kunya ZDV 8PP .XOʦØPr DUULYHG LQ 'DPDVFXV ZLWK KHU KXVEDQG ʲ$EG
$OO¿KEûDʲIDULQWKHGD\VRIʲ$EGDO-0DOLNE0DUZ¿QLQWKH\HDURIWKH
0HGLQD GURXJKWWKDWWKLVLVZKHUHVKHGLHGDQGWKDWVKHLVEXULHGRXt-
side of Damascus, close to her husband. However, al-ʲŸPLOË UHMHFWV WKDW
WKHDXWKRUVRIWKHOHWWHUKDYHWKHFRUUHFW=D\QDELQPLQGDVKHUHMHFWVWKH
FODLP WKDW KHU KXVEDQG LV EXULHG LQ 6\ULD DQG WKH VWRU\ RI WKH 0HGLQD
drought.
82 HALF 2)0<HEART

notes that it seems unlikely that she had been buried there, for she
would have had a special and unmistakeable tomb. 169 Others insist
WKDW0HGLQDQSHUVHFXWLRQGURYHKHUWR(J\SWZKHUHVKHZRXOGOLYH
until her death, remaining until the end as the unrivalled champion
of al-ʗXVD\QpV VWUXJJOH IRU MXVWLFH DQG WKH .DUEDO¿ʱ HYHQWpV PRVW
compelling voice. Still other reports maintain that she went to Syria
ZLWK KHU KXVEDQG GULYHQ IURP 0HGLQD E\ D VHYHUH GURXJKW ZLWK
Bilgrami adding that her death there was the result of an accident).
Again, Shahin objects that the story of this drought has no basis in
history. 170
KarbâssËZULWHVWKDWVKHUHWXUQHGWR0HGLQDIURP.DUEDO¿ʱ in
the month of Rabîʲ al-awwal LQWKH\HDU+HUHVKHWRRNWKH
FKDQFHWRDGGUHVVWKHSHRSOHUDOO\LQJWKHPDJDLQVWWKHLU8PD\\DG
RYHUORUGVDVDUHVXOWWKHFLWL]HQVRI0HGLQDVRRQEHFDPHGLVJUXn-
WOHGDQGEHJDQWRH[SUHVVWKHLUGLVDSSURYDORIWKH8PD\\DGUHJLPH
7KLV WULJJHUHG DQ RXWUDJHG UHVSRQVH IURP WKH 8PD\\DGV WKH
8PD\\DG JRYHUQRU ʲAmr b. Saʲîd al-$VKGDT 171 ZURWH WR <D]ËG E
0Xʲ¿ZL\D XUJLQJ WKH H[SXOVLRQ RI =D\QDE IURP 0HGLQD <D]ËG
voiced his agreement; 172 and while Shahin notes that he suggested
=D\QDEEHRIIHUHGDFKRLFHRISODFHVRIH[LOH Bilgrami writes that
<D]ËGpVIRUFHVVHQWWRGLVSHODUHYROWLQ0HGLQDWRRN=D\QDEDQG
other members of her family to Damascus by force. 173
=D\QDE.DUE¿VVË insists, rejected this move and prepared her-
self to oppose it. However, the women of the Banû Hâshim and
SHUKDSV DOVR KHU QHSKHZ ,P¿P =D\Q DO-ʲÂbidîn 174 intervened in
the matter and counseled her to leave, to avoid the danger of stay-
LQJLQ0HGLQD=D\QDE\ielded to their advice and left with a group
of the women of the Banû Hâshim, heading towards Egypt, where
preparations had been made for this eventuality. They arrived on

169 6+$+,1%/DG\=D\QDE, 2002: 225.

170 Cf. %,/*5$0,0+7KH9LFWRU\RI7UXWK7KH/LIHRI=D\QDEELQW
ʯ$OL, 1986: 18, 6+$+,1%/DG\=D\QDE, 2002: 226.
171 ʲ$PUE6DʲËGEDO-ʲŸʛDO-$VKGDT G 
172 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 369.
173 6+$+,1%/DG\Zaynab, 2002: 227, %,/*5$0,0+The Vic-

WRU\RI7UXWK7KH/LIHRI=D\QDEELQWʯ$OL, 1986: 18.

174 /LWoWKHDGRUQPHQWRIWKHZRUVKLSSHUVp
 1. I17+(H286( OF PROPHECY 83

27th 5DüDE LQ LQ WKH \HDU , received by the chiefs of the
8PD\\DG6WDWHSUHVHnt too were a number of supporters and pa-
trons. It would be in the house of one of the patrons that the ex-
KDXVWHG =D\QDE ZRXOG OLYH RXW KHU OLIH VKH GLHG RQ 15th 5DüDE
 and was buried in the house in which she had been living,
in the very shadow of the official residences. 175 Shahin suggests
that it was the governor of Egypt himself, one 0DVODPDE0XʤDl-
lad al-$Qʛ¿UË G   D &RPSDQLRQ RI 0XʘDPPDG ZKR Rf-
fered her a place in his residence. 176 Her burial in Egypt is support-
ed by Nûr al-absâr QRW VXUSULVLQJO\ VLQFH DO-6KDEODQüË ZDV DQ DO-
$]KDU VFKRlar). 177 Al-6KDEODQüË LV WUDQVPLWWLQJ IURP DO-Shaʲrânî 178
in his /Dʞ¿ʯif al-minan wa-l-DʢO¿T, who is in turn transmitting from his
teacher ʲAlî al-ʣDZZ¿ʛWKHSURPLQHQWth FHQWXU\ʙØIËSRHWZKR
insiVWVWKDWWKH=D\QDEEXULHGLQ4DQ¿ʜLUDO-sibâʲ in Egypt is indeed
the daughter of ʲ$OË E $EË ʝ¿OLE DQG WKDW WKHUH LV DEVROXWHO\ QR
doubt that she is buried here. Al-Shaʲrânî describes how al-ʣDZZ¿ʛ
used to take off his sandals at the threshold of the path and walk
EDUHIRRWXQWLOKHSDVVHGE\KHUPRVTXH+HZRXOGVWRSLQIURQWRI
its façade and would gain access to God by means of her, who
would then forgive him. 179 He also refers to al-ShaʲU¿QËpV /DZ¿TLʚ
al-anwâr al-TXGVL\\D WRUHLQIRUFHWKHWKHVLVWKDW=D\QDEoVLVWHURIDO-
ʗXVD\Qp LV HQWRPEHG LQ 4DQ¿ʜLU DO-sabâʲ, and that this is further
underscored in al-ShaʲU¿QËpV al-ʝDEDT¿W, in the biography of al-
ʗXVD\Q7KH(J\SWLDQWKHVLVLVDOVRPHQWLRQHGE\VFKRODUVVXFKDV
ʙ¿OLʘ DO-:DUG¿QË “on the authority of ʲAbd al-5DʘP¿Q DO-$Qʛ¿UË
ZKRVDLG,VDZ=D\QDEEWʲAlî in Egypt just days after her arrival.
I have never seen anyone like her! Her face was like a sliver of the

175 KARBÂSSÎ 060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 369.

176 6+$+,1%/DG\=D\QDE, 2002: 227.
177 al-6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U: 202.
178 Abû al-0DZ¿KLE ʲ$EG DO-:DKK¿E E $ʘPDG E ʲ$OË DO-6KDʲU¿QË

G DQ(J\SWLDQ6K¿ILʲËVFKRODUDQGSURSRQHQWRIWDʜDZZXI, who

would HVWDEOLVKKLVRZQP\VWLFDOVFKRRO+LVPDVWHUZDVʲ$OËDO-ʣDZZ¿ʛ
&I*$/6,,–6).
179 al-6KDʲU¿QË/Dʞ¿ʯLIDO-minan wa-l-DʢO¿T: 477.
84 HALF 2)0<HEART

moon”). 180 Concerning the assertion that she was buried in Egypt,
Karbâssî relates that when she was suffering the pain of illness and
ZDV DVNHG ZKHWKHU WKH GRFWRU RXJKW WR FRPH WR KHU =D\QDE Ue-
plied: “We are not among those who look upon the world and up-
on remaining in it, because we are the people of the house of
prophecy, and the most desirable encounter for us is the encounter
with our Lord.” Karbâssî notes that the doctor did not come; nor
was he able to delay the moment of death.
In spite of evidence for the Egypt thesis, there are other opin-
LRQV:KLOH6XQQË0XVOLPVZLWKGHYRWLRQWRKHUSUHIHUthe Sayyîda
=D\QDEPRVTXHLQCairo, 181 the Shîʲa favour mostly her Damascus
mausoleum DQG PRVW IUHTXHQWHG VKULQH WKH 6D\\ËGD =D\QDE
PRVTXH, so large that it has lent its name to the surrounding district
of 6D\\ËGD=D\QDE. 182 “With its golden-domed mausoleum,” writes
Sindawi, “two tall 54-metre high minarets and decorated porticoes,
her tomb covers a total area of 15,000 m2 and can hold up to 5000

180 Cf. al-:$5'Ÿ1«ʙal-6KËʰDIËPLʜUPLQDO-LP¿Pʰ$OËʚDWWDDO-imâm

ʡXPD\QË, Cairo 1993: 91.
181 487%8'',1 %7 q=D\QDE ELQW $OLr LQ /LQGVD\ -RQHV HG 

Encyclopedia of Religion, 2nd edn., 2005: 9938.

182 6]DQWRQRWHVWKDWWKH6\ULDQUHIXJHHFDPS-shrine town of Sayyida

=D\QDEEHJDQDVDFDPSIRUUHIXJHH3DOHVWLQLDQVLQEXWJUHZLQFUe-
mentally by the settlement of displaced Syrians from the Golan Heights in
 DQG H[LOHG ,UDTLV LQ WKH V DQG V ,W EHFDPH DQ LPSRUWDQW
FHQWUHRI6KËʲËHGXFDWLRQDQGSLOJULPDJHZKHQIRUYDULRXVUHDVRQVLQWKH
V DQG V .DUEDO¿p DQG 1DMDI EHFDPH LQDFFHVVible to non-,UDTL
6KËʲË0XVOLPV&I6=$172(“6D\\LGD=D\QDELQWKH6WDWHRI([FHp-
WLRQ6KLL6DLQWKRRGDVo4XDOLILHG/LIHp” in International Journal of Middle East
Studies    285,WLVRIQRWHWKH,EQûXED\U G WUDv-
elling in the area of Râwiyya, some kilometres outside of Damascus, takes
note of one particular shrine: “Among the religious shrines of the ahl al-
bayt LV WKH VKULQH RI 8PP .XOʦØP GDXJKWHU RI ʲ$OË E $EË ʝâlib.” Ibn
*XED\U VXJJHVWV WKDW WKLV LV =D\QDE DO-ʙXĠU¿ JLYHQ WKH kunya 8PP
.XOʦØP RQ DFFRXQW RI KHU VLPLODULW\ WR 8PP .XOʦØP GDXJKWHU RI
0XʘDPPDGEXWKLVODFRQLFq*RGNQRZVrVXJJHVWVKLVODFNRIFHUWDLQW\
&I,EQûXED\U5LʚOD, Brill, Leiden 1907: 280–281.
 1. I17+(H286( OF PROPHECY 85

people.” 183 A number of contemporary scholars make reference to

her tomb there. 184
For the most part, it is hagiography and popular piety that
IRUPWKHEXONRIPDWHULDORQWKHOLIHRI=D\QDEWKHVHSLRXVOHJHQGV
are numerous, and although such a genre forms a substantial part
of most religious traditions, it does not greatly assist us in con-
structing an account that is rigorously academic. Their presence in
more contemporary texts while absent in the classical sources, for
example, prevents us from dating some of the traditions, as a way
of establishing whether or not they are have arisen as a reaction to
DSDUWLFXODUUHOLJLRXVVRFLDORUSROLWLFDOTXHVWLRQ(YHQLQWKHFODVVi-
cal sources, we see an embellishment and augmentation over the
centuries, with her role in and DURXQG.DUEDODʱ, for example, while
fairly simple in the earlier texts like al-ʝDEDUË JUHDW HQKDQFHG LQ
later accounts of the battle, such as those of ,EQʝ¿ʱûs, transmitting
WKUHHKXQGUHG\HDUVODWHU1HYHUWKHOHVVWKHKDJLRJUDSKLFDFFRXQWV
WKDWGRPLQDWHWKHODWHU=D\QDEOLWHUDWXUHGRJLYHXVDJOLPSVHLQWo
how she is envisaged at the level of popular piety.
=D\QDELVKHOGXSE\KHUELRJUDSKHUVDVamong the most ab-
stemious and devout women of her time; Karbâssî recounts how
KHUQHSKHZWKHIRXUWK,P¿PWUDQVPLWWHGq0\DXQWZLWKDOOWKRVH
calamities and ordeals that befell her on our journey to Syria, never
UHOLQTXLVKHG KHU VXSHUHURJDWRU\ SUD\HUV nawâfil) at night.” 185 In
another report, he noted that during the terrible journey from Kûfa
WR 6\ULD KLV DXQW =D\QDE ZKR ZRXOG RUGLQDULO\ SHUIRUP KHU Rb-

183 6,1'$:, . q7KH =D\QDEL\\D ʗDZ]D LQ 'DPascus and its
5ROHLQ6KĪpLWH5HOLJLRXV,QVWUXFWLRQrLQMiddle Eastern Studies, vol. XLV, n.
 1RYHPEHU –3.
184 &I$025(77,%6q+RZWR3ODFH:RPHQLQ+LVWRU\6RPH

5HPDUNV RQ WKH 5HFHQW 6KLLWH ,QWHUHVW LQ :RPHQpV 6KULQHVr LQ Oriente
Moderno1XRYDVHULH$QQR1U  –12, who speaks at length
DERXW KHU 6\ULDQ WRPE DQG &$/=21, , “Shiite mausoleums in Syria
ZLWKSDUWLFXODUUHIHUHQFHWR6D\\LGD=D\QDEpVPDXVROHXPrLQProceedings of
WKH &RQIHUHQFH RQ /D 6KLʰD QHOOʯ,PSHUR 2WWRPDQR 5RPD   5RPD
1993: 191–201.
185 Also recounted by Shahin, although he provides no reference to

DQ\RIWKHFODVVLFDOVRXUFHV6+$+,1%/DG\=D\QDE, 2002: 43.

86 HALF 2)0<HEART

ligatory farâʯLʘ) and supererogatory prayers standing, prayed sitting

down in some of the camp sites, and when he asked the reason for
this, replied: “I pray sitting down because of the strain of the pain
and the weakness the last three nights” – since she had been shar-
ing whatever food she received with the children because of the
small amounts with which they had to make do. A further story is
told about her diligence in the matter of supererogatory prayers;
that her brother al-ʗXVD\QLQKLVODVWIDUHZHOOH[KRUWHGKHUq0\
sister! Do not forget me in the nighttime supererogatory prayers
DQGGRQRWUHOLQTLVKWKHQLJKWWLPHVXSHUHURJDWRU\SUD\HUVHYHQRQ
the night of ʲÂshûrâ.” Al-ʗXVD\QpV GDXJKWHU )¿ʜLPD JRHV RQ WR
QRWHWKDWKHUDXQW=D\QDEUHPDLQHGVWDQGLQJLQher place of prayer
all of that night, appealing to her Lord. 186 1RUGRWKHVHFUHWSUD\HUV
RIWKH\RXQJ=D\QDEZKLVSHUHGWRKHU/RUGDWQLJKWJRXQKHDUG
and unnoticed by her father ʲAlî; among those he attributes to her
are: “Praise be to You, possessor of generosity and glory and exalt-
edness who give and hold back as You will!” Among the prayers
which she used to pray during the dead of night, comes the follow-
ing:
Be praised, 187 You who have garbed and clothed yourself in
might,

186 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 355.

187 The phrase VXEʚ¿QD or VXEʚ¿QD-hu is hard to render in English; lit-
HUDOO\LWPHDQVo+LVSUDLVHVpDQGFRXOGEHXVHGDVDQH[FODPDWLRQRIVXr-
SULVHVXFKDVo)DUEHLWIURP*RGpRUo+RZIDU*RGLVIURPHYHU\LPSHr-
IHFWLRQp$ERXWWKHSKUDVHVXEʚ¿QD$OO¿K, Lane notes that it means: “I de-
FODUH >RU FHOHEUDWH RU H[WRO@ WKH UHPRWHQHVV RU IUHHGRP RI *RG >IURP
every imperfection or impurity, or from everything derogatory from his
JORU\ LH@ IURP WKH LPSXWDWLRQ RI WKHUH EHLQJ DQ\ HTXDO WR +LP RU DQ\
companion, or anything like unto Him, or anything contrary to Him; or
IURP DQ\WKLQJ WKDW VKRXOG QRW EH LPSXWHG WR +LPf>, GHFODUH RU FHOe-
brate, or extol, His absolute perfection or glory or purity: or extolled be
+LV DEVROXWH SHUIHFWLRQf@f, GHFODUH WKH UHPRWHQHVV RI *RG RU +LV
freedom froPHYLO RU IURPHYHU\ HYLO DQG >HVSHFLDOO\@IURP WKH LPSXWa-
WLRQRI+LVKDYLQJDIHPDOHFRPSDQLRQDQGRIIVSULQJRU,GHFODUH*RGpV
being very far removed from all the foul imputations of those who assert
 1. I17+(H286( OF PROPHECY 87

Be praised, who wraps Himself in glory and is generous,

Be praised, to whom it is not fitting to give glory to any but
Him, exalted His sublimity,
Be praised, who enumerates the number of all things in His
knowledge, His noble character and His power,
Be praised, possessor of might and blessings, possessor of
power and generosity!
O God, I ask You by the glories of Your throne 188 and the
highest degree of the mercy of Your Book, and by Your great-
est name and highest assiduity, 189 and by Your perfect words,
which brought about truth and justice, that You bless
0XʘDPPDGDQGWKHQREOHDQGSXUHIDPLO\RI0Xʘammad and
that You arrange for me benevolence in this world and the
QH[W*RG<RXDUHWKH/LYLQJ al-ʚayy DQGWKH6XEVLVWLQJ al-
TD\\ØP); You guided me, You feed me and give me to drink,
You bring me to die and endow me with life. Forgive me by
<RXUPHUF\PRVW0HUFLIXORIWKHPHUFLIXO 190
,QDQRWKHUSUD\HU=D\QDERIIHUVVRPHWKHRORJLFDOQDPHVIRU*RG
Bedrock, for whom there is no bedrock, Storehouse, for whom
there is no storehouse, Support, for whom there is no support,
Sanctuary of the weak and Treasure of the poor, Listener to
WKH XUJHQW UHTXHVW 6DIHW\ RI WKRVH GURZQLQJ DQG 6DYLRXU RI
the dying, Embellisher and Beautifier, Benefactor and Confer-
rer of benefits, You are the One to whom prostrate the black-
ness of night and the brightness of day, the rays of the sun, the
rustling of the trees and the roar of waters. God, before whom
and after whom there is nothing, Who has neither beginning

a plurality of gods.” Cf. /$1((:An Arabic-EnJOLVK/H[LFRQ, 1968, vol.

IV: 1290.
188 Lit. “by the properties wherein consists the title of thy throne to

JORU\RUE\WKHSODFHVZKHUHLQWKHVHSURSHUWLHVDUH>DVLWZHUH@NQLWWRJHWh-
err Ff. Op. cit., vol. V: 2107).
189 In terms, notes Karbâssî, of assistance, good fortune, providence,

but specifically favour.

190 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 356.
88 HALF 2)0<HEART

QRU HQG QHLWKHU HTXDO QRU ULYDO DQG E\ WKHholiness of Your
name, which has its signification in human beings, clothed in
grandeur and light and majesty, Examiner of truths and
Thwarter of idolatry and calamaties, and by the name, by
which everlasting, eternal life endures, with which there is nei-
ther death nor annihilation, and by the holy spirit, and in the
hearing of the One present and the sight of the One who pen-
etrates, Crown of dignity, Seal of the prophethood, Attestation
of the covenant, God, who has no partner. 191
Karbâssî QRWHVWKDW=D\QDEZDVVLPLODUWRKHUJUDQGPRWKHUʣDGËüD
EW ʣXZD\OLG ZKR ZDV KH UHPLQGV XV ZLWKRXW GRXEW RQH RI WKH
most beautiful and intelligent of the Qurayshî women, sometimes
FDOOHGoTXHHQRIWKH$UDEVp DQGZKRZDVNQRZQDVoWKH/DG\RIWKH
YDOOH\ RI 0HFFDp al-EDʞʚ¿ʯ  0XʘDPPDG KLPVHOI KDG VDLG WKDW
=D\QDEZDVVLPLODUWRKLV PDWHUQDO DXQW8PP.XOʦØPKarbâssî
tells how one day )¿ʜLPD FDPH WR 0XʘDPPDG ZLWK =D\QDE DO-
Kubrâ. )¿ʜLPD VDWQH[WWRKHUIDWKHUZKLOH=D\QDESOD\HGLQIURQW
of him:
Then she fell at the door of the room, looked at her grandfa-
ther and he smiled and said to her: “Yes!” She looked at him a
second time, and he said to her: “Yes!” She looked at him a
third time, and he said to her: “Yes!” She looked at him a
IRXUWKWLPHDQGKHVDLGWRKHUq1R” Then she wept. )¿ʜLPD
VDLG WR KLP q0HVVHQJHU RI *RG %\ WKH 2QH ZKR VHQW \RX
ZLWK WKH WUXWK ZKDW LV WKLV o\HVp DQG oQRp WR =D\QDE"r +H Ue-
plied: “Indeed, she asked first if she would be a leader, and I
said to her: yes. She asked secondly if she would be excellent in
counsel, and I said to her: yes. She asked thirdly if she would
be free in the disposal of her affairs, and I said to her: yes. She
asked fourthly if she would be entrusted with intercession, and
I said: no, that is not permitted except to me.” 192

191 &I4.$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ,

2009: 356.
192 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 336–7.
 1. I17+(H286( OF PROPHECY 89

.DUE¿VVËpVKDJLRJUDSK\ILUPO\URRWHGLQWKHSLHWLVWLFWUDGLWLRQ uses
lofty sentiments to describe KRZ =D\QDE al-ʰDTËOD grew up in the
KRXVHRIUHYHODWLRQLQWKHKHDUW Dʚʘ¿Q) of the prophecy, and in the
shelter of the infallible Imâms, ʲAlî, al-ʗDVDQ DQG DO-ʗXVD\Q 6KH
was educated in the school of heaven, the school of the most admi-
rable exemplar for human perfection, the clearest criterion for the
EHOLHYLQJZRPDQDQGZKRGHVLUHGWKDW=D\QDEEHDOLYLQJH[DPSOH
for the rest of the women. She was the image of her mother )¿ʜLPD
al-=DKU¿ʱ and an example to be imitated. While she was not im-
PDFXODWH DQG LPSHFFDEOH maʰʜØPD) in terms of that infallibility or
LPSHFFDELOLW\ ʰLʜPD  WKDW SHUWDLQV WR WKH IRXUWHHQ 0XKDPPDG
)¿ʜLPD and the twelve Imâms), she was graced with the minor im-
peccability, and after her mother, no women was close to her in
rank. 193 She was as the fourth Imâm, ʲAli b. al-ʗXVD\Q said of her:
q<RXE\WKHSUDLVHRI*RGDUHHUXGLWHZLWKRXWDQLQVWUXFWRUTXLFN
of understanding without being taught. 194
One could understand that the Karbâssî text proposes, in a
theology drawn chiefly from pious tradition and hagiography, a
QXPEHU RI oEHDXWLIXO QDPHVp RU WKHRORJLFDO WLWOHV IRU =D\QDE DV
=D\QDE ZRXOG KHUVHOI RIIHU D VHOHFWLRQ RI WKHRORJLFal epithets for
her martyred brother in her famous Kûfa protest. 1RWLQJWKDWVKH
personified within herself the ideal, and that magnanimity emanat-
ed from her, 195 he lists these titles as oQHZERUQRIWKHKRXVHRIUHv-
HODWLRQDQGLPSHFFDELOLW\p walîdatu bayt al-ZDʚ\ZD-l-ʰLʜPD oVXFNOLQJ
FKLOG RI NQRZOHGJH DQG ZLVGRPp radîʰat al-ʰilm wa-l-ʚLNPD  oIRVWHU
GDXJKWHU RI DEVWHPLRXVQHVV DQG SLHW\p rabîbat al-zuhd wa-l-WDTZ¿),
oKHLUHVV RI IOXHQF\ DQG HORTXHQFHp ZDUËʤDW DO-IDʜDʚD ZD-l-EDO¿ĠDW),
oSRVVHVVRURIJHQHURVLW\DQGPXQLILFHQFHp ʜ¿ʚLEDWDO-üØGZD-l-karam),
oIRXQWDLQKHDGRIFRQWHPSODWLRQDQGUHILQHPHQWp manbaʰ al-fikr wa-l-

193 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 337.

194 Words, as recorded by al-ʝDEDUVËVSRNHQE\ʲ$OLEDO-ʗXVD\QDf-
WHU=D\QDEpVIDPRXV.ØIDSURWHVWZKHQKHDVNVKLVDXQWWREHVLOHQWVR
that he can speak. It is one of three occasions that she is asked to be si-
lent, and will be noted later in this work. Cf. al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿
ahl al-OLü¿ü, vol. II: 305, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLV, bb. 39: 164,
6+$+,1%/DG\=D\QDE, 2002: 200.
195 .$5%Ÿ66«060XʰüDP DQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 337.
90 HALF 2)0<HEART

adab oFRPSDQLRQRIPDUW\UGRPDQGJDOODQWU\p UDIËTDWDO-shahâda wa-

l-shahâma  oGHVFHQGDQW RI EROGQHVV DQG FRXUDJHp ʨXUL\\DW DO-üXUʯa
wa-l-VKDü¿ʰa  oEUDQFK RI WKH WUHH RI SURSKHF\p farʰ VKDüDUDW DO-
nubuwwa), 196 oFRPSDQLRQ RI WKH OLJKW RI WKH LPDPDWHp TDUËQ QØU DO-
imâma oFUDGOHRIKRQRXUDQGFKDVWLW\p mahd al-sharaf wa-l-ʰiffa) and
oSRVVHVVRU RI SUDLVHZRUWK\ DWWULEXWHV DQG ORIW\ PHULWVp ʨ¿W DO-ʜLII¿W
al-ʚDPËGDZD-l-PDʚ¿VLQDO-üDOËOD). While the titles used to address her
in the ziyâra SUD\HU XVHG VSHFLILFDOO\ LQ SLOJULPDJH WR KHU WRPE 
almost all make reference to her status as daughter of ʲAlî and
JUDQGGDXJKWHURI0XʘDPPDGWKHVHthHRORJLFDOWLWOHVTXLWHQRWLFe-
DEO\SHUWDLQWRKHURZQTXDOLWLHV
While many of these names have a poetic ring in Arabic
walîda, radîʰa, rabîba, ZDUËʤD, ʜ¿ʚLED, UDIËTD, ʨXUL\\D) they are not titles
FRQIHUUHG XSRQ =D\QDE E\ WKH FODVVLFDO VRXUFHV HYHQ WKH ODter
RQHV1RUGRHV.DUE¿VVËUHIHUXVWRDQ\VRXUFHVIRUWKHP
Both al-Kâshânî and Karbâssî record a frightening vision
ZKLFK=D\QDEUHFRXQWHGWRKHUJUDQGIDWKHU0XʘDPPDG
=D\QDE ZHQW WR KHU JUDQGIDWKHU DQG VDLG q*UDQGIDWKHU \Hs-
terday I saw a vision! A violent wind emanated, which black-
ened the world and everything in it, and darkened it, and shook
me from side to side. I saw a great tree, and I clung to it be-
cause of the force of the wind. Then the wind uprooted it and
cast it upon the ground. So I clung to one of the strong
branches of that tree, but the wind severed it too. So I clung to
another branch, but it broke it too. So I clung to one of two of
its boughs, but it broke it too. Then I woke from my sleep.”
:KHQ KH KHDUG KHU ZRUGV 0XʘDPPDG ZHSW ELWterly, and re-

196 This is the only one of these titles that find an echo in the classi-
FDOVRXUFHVoEUDQFKRIWKHWUHHRISURSKHF\pLVUHJXODUO\XVHGWRGHVFULEH
the Imâms and the ahl al-bayt. Out of numerous examples, cf. for e.g. al-
Qummî., Tafsîr, vol. II, bb. 37: 228, al-Saffar., %Dʜ¿ʯir al-daraЂât fî ʰXOØP¿O
0XʚDPPDG, vol. I, nn. 1–3, 6–9: 56–58, al-Kulaynî., al-.¿IËIËʰLOPDO-dîn, vol.
I, bb. anna al-aʯLPPDPDʰGLQDO-ʰLOP, nn. 1.3: 221, Furât al-Kûfî., Tafsîr Furât
b. Ibrâhîm al-Kûfî: 395, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G,
vol. II: 168, al-Fattâl al-1ËV¿EØUË 5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ,
vol. I: 206, al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ, vol. I: 508.
 1. I17+(H286( OF PROPHECY 91

plied: “The tree is your grandfather: the first branch is your

mother )¿ʜLPD and the second your father ʲAlî. The other two
ERXJKVDUH\RXUEURWKHUV DO-ʗDVDQDQGDO-ʗXVD\Q 7KHZRUOG
will be blackened by their loss, and you will put on the clothing
of mourning because of their calamity.” 197
This story is not found in the classical texts: Karbâssî takes it from
al-%DʘU¿QË. 198 In fact, the theme of the ahl al-bayt compared to a tree
is found in other Dʚ¿GËʤ, but rarely in the context of a vision at-
WULEXWHG WR =D\QDE 7KH\ DUH IRU WKH PRVW SDUW TXLWH VLPLODU LQ
GHWDLO 0XʘDPPDG FODLPV WR EH WKH WUHH naming )¿ʜLPD DV its
branch farʰ) or, in some texts, its fruit ʚDPO), ʲAlî its seed or
fecundation ODT¿ʚ), al-ʗDVDQ and al-ʗXVD\Q DVLWVIUXLWV ʤDPDU), and
those of the umma ZKR ORYH WKHP RU VRPHWLPHV oRXU 6KËʲDp  WKH
leaves DZU¿T) of the tree. 199
Karbâssî relates that she was present at her motherps death,
accepting )¿ʜLPDpVFKDUJHWKDWVKHVKRXOGFDUHIRUKHUWZREURWh-
ers, and relates the popular story concerning her early childhood
ʞXIØOD), when sitting on the lap of her father ʲAlî, who is petting
her. ʲ$OË VDLG WR KHU q6D\ oRQHpr =D\QDE UHSOLHG oRQHp 7KHQ KH
VDLG q6D\ oWZRpr %XW VKH UHPDLQHG VLOHQW VR ʲAlî spoke again:
“Speak to mHGHOLJKWRIP\H\Hr6KHDQVZHUHGq0\IDWKHUI am
QRWDEOHWRVD\oWZRpZLWKP\WRQJXH, treating it in the same manner

197 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ,
2009: 337–8.
198 al-%DʘU¿QË ʰ$Z¿OLP DO-ʰXOØP ZD-l-PDʰ¿ULI DO-DʚZ¿O PLQ DO-âyât wa-l-

DʢE¿UZDO-DTZ¿O, vol. XI, bb. 1, n. 3: 947. Precisely the same SKUDVH Ζ˸ ˵ ϳ˴΃έ˴
˸
˶ ˴Βϟ΍) is used by al-ʗXVD\QpVGDXJKWHU 6XND\QD DV VKHGHVFULEHV WR
Ύ˴ϳ΅˵˸ έ ˴ΔΣ˴ έΎ
<D]ËGDYLVLRQVKHKDVKDGRIDFDVWOHLQ3DUDGLVH
199 Cf. for e.g. al-ʗ¿NLP DO-1ËV¿EØUË .LW¿E 7DOʢËV  DO-PXVWDGUDN ʰDO¿

al-ʜDʚËʚD\Q YRO ,,, Kitâb mDʰULIDW DO-ʜDʚ¿ED): 160, ,EQ ʲ$V¿NLU 7¿UËʢ
'LPDVKT YRO ;/,, EE  ʰ$OË E $EË ʝ¿OLE): 65, al-ûDZ]Ë Kitâb al-
PDZʘØʰ¿W PLQ DO-Dʚ¿GËʤ DO-PDUIØʰD, vol. II: 5, al-ʩDKDEË Mîzân al-LʰWLG¿O IË
WDU¿üLP DO-ULü¿O, Part 4: 237, ,EQ ʲ$V¿NLU 7¿UËʢ PDGËQDW 'LPDVKT, vol XIV,
EE al-ʙXVD\Q Eʰ$OËE$EËʝ¿OLE): 168, al-ʙDIIØUËNuzhat al-PDü¿OLV
wa-PXQWDʢDEDO-QDI¿ʯLV, vol. II, bb. PDQ¿TLE)¿ʞLPDDO-=DKU¿ʯ: 179–80.
92 HALF 2)0<HEART

DVoRQHpr 200 This, like many other pious stories, is not found in the
classical Shîʲî sources.
<Dʘ\¿ E 6DOËP DO-0¿]DQË 201 points out her chastity and re-
finement during the period of her early childhood and her maiden-
hood, saying:
I was close to the Commander of the Faithful for a long time
and in the vicinity of the house 202 in which his daughter
=D\QDE OLYHG DQG E\ *RG , QHver saw a person with her or
heard a sound from her. Whenever she wanted to go out to
visit 203 KHU JUDQGIDWKHU WKH 0HVVHQJHU RI *RG VKH ZRXOG JR
out at night with al-ʗDVDQRQKHUULJKWDQGDO-ʗXVD\QRQKHU
left, and the Commander of the Faithful in front of her.
Whenever she came near to the noble tomb, the Commander
of the Faithful would precede her and extinguish the light of
the lamps. Al-ʗDVDQ RQFH DVNHG KLP DERXW WKLV DQG ʲAlî re-
plied: “I fear that someone will look upon the person of your
VLVWHU=D\Qab.” 204

200 .$5%Ÿ66« 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-QLV¿ʯ, 2009: 338,

6+$+,1%/DG\=D\QDE, 2002: 63.
201 0DUtyred with al-ʗXVD\QDW.DUEDO¿ʱ.
202 The ground-floor room, notes the author in a footnote.
203 The text uses the word ziyâra, indicating that these visits were in

the form of a pilgrimage to sites associated with her grandfather, such as

his tomb.
204 KARBÂSSÎ 060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 338–9.

This is, at best, an anachronistic text, for while as a pious story it attempts
WRKLJKOLJKWWKHPRGHVW\DQGGHYRXWQHVVRI=D\QDELWLVDWYDULDQFHZLWK
other pictures we have of her; al-ʝDEDUËpVRVWHQVLEO\H\HZLWQHVVDFFRXQWV
of her vigorous and visible preseQFH DW .DUEDO¿ʱ, for example, and later,
FRQWHPSRUDU\LQWHUSUHWDWLRQVRI=D\QDE E\VFKRODUVOLNH6KDULDWL DVWKH
exemplar of the modern woman taking her place in society. Furthermore,
as certainly as there are scholars who would support an active role for
women in contemporary society, others might employ a story like this to
reinforce the need for female seclusion and invisibility. As it stands,
Karbâssî is unable to refer us to any classical texts, and this story is carried
 1. I17+(H286( OF PROPHECY 93

Karbâssî recounts another well-NQRZQ VWRU\ RQH GD\ =D\QDE

TXHVWLRQV KHUIDWKHUVD\LQJq0\IDWKHU GR\RXORYH XV"r ʲAlî re-
sponds: “How could I not love you, when you are the fruit of my
KHDUW"r6KHUHSOLHVq0\IDWKHUORYHLVIRU*RG0RVW+LJK, and for
us, tenderness!” 205
It is reported that she had achieved a high level of intelligence
by the time she had reached her fifth year, when her grandfather
0XʘDPPDG GLHG LQ  IROORZHG DSSUR[LPDWHO\ VL[ PRQWKV
ODWHU E\ WKH GHDWK RI =D\QDEpV PRWKHU )¿ʜLPD Al-Kâshânî, like
Karbâssî TXRWLQJWKHWKUHDGVRIKLVVWRU\IURPal-%DʘU¿QËpVʰAwâlim
al-ʰulûm, QRWHV LQ KLV KDJLRJUDSK\ WKDW DOO RI =D\QDEpV XSEULQJLQJ
and education were within the prophetic household; she grew up in
the oKRXVHRIWKHSURSKHF\pZas “suckled with the milk of revela-
tion from the breast of al-=DKU¿ʱ, 206 the Virgin, and with food from
WKH KDQG RI WKH QHSKHZ RI WKH 0HVVHQJHUr 207 Says al-Kâshânî:
“She was raised with a holy upbringing and educated with a spiritu-
al education, clothed in the garments of sublimity and majesty and
clad in the cloak of modesty and timidity.” 208 He goes on to say
WKDWLWZDVWKHILYHoFRPSDQLRQVRIWKHFORDNp Dʜʚ¿EDO-ʰabâʯ) 209 who

only by a late source, al-%DʘU¿QË al-%DʘU¿QËʰ$Z¿OLPDO-ʰXOØPZD-l-PDʰ¿ULI

al-DʚZ¿OPLQDO-âyât wa-l-DʢE¿UZDO-DTZ¿O, vol. XI, bb. 7: 955).
205 KARBÂSSÎ 06 0XʰüDP DQʜ¿U DO-ʙXVD\Q – al-QLV¿ʯ, 2009: 339,

6+$+,1%/DG\=D\QDE, 2002: 63.

206 ,QWKHFDVHRI)¿ʜLPDWKHappellation al-=DKU¿ʱ oWKH5DGLDQWp LV

directly connected with the themes of light that are suffused throughout
her story. Some descriptions of her conception augment the accounts,
ZLWKGHSLFWLRQVRIOLJKWHPDQDWLQJIURP*RGWR0XʘDPPDGDQGWKHQWR
)¿ʜLPDDQGʲ$OË7KLVOLJKWSDVVHGIURPKHUWRKHUVRQVDQGVXEVHTXHQWO\
to the other Imâms. Cf. CLOHESSY C., Fatima, Daughter of Muhammad,
2009: 94–96.
207 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, 2008: 14.

208 Ibid.
209 The famous oUHSRUW RI WKH FORDNp ʚDGËʤ al-NLV¿ʯ), transmitted by

QXPHURXV 6XQQË DQG 6KËʲË WH[WV RQ the occasion of the revelation of Q.

ZKHQ0XʘDPPDGVSUHDGKLVFORDNRYHUʲ$OË)¿ʜLPDDO-ʗDVDQDQG
al-ʗXVD\Q DQG VWDWHG q7KHVH DUH WKH PHPEHUV RI P\ Household, and
94 HALF 2)0<HEART

were concerned with her education, her instruction and her train-
ing. 210
Al-Kâshânî refeUV XV WR D QXPEHU RI ZRUNV KH TXRWHV ,EQ
ʗDüDU DO-ʲ$VTDO¿QËpV al-,ʜ¿ED WKDW VKH ZDV LQWHOOLJHQW ʰ¿TLOD) and
DEXQGDQWO\XQGHUVWDQGLQJ labîba). 211 He directs us to al-ʲAllâma al-
%DUDĠ¿QË ZULWLQJ LQ KLV 0Dü¿OLV DO-PXWWDTËQ, 212 who notes that the
cognitive dignLWLHVVSHFLILFWR=D\QDE al-PXT¿P¿WDO-ʰifâniyya al-ʢ¿ʜʜD
bi-zaynab) come close to the dignities of the Imamate; and that
=D\QDE ZKHQ VKH VDZ WKH FRQGLWLRQ RI KHU QHSKHZ =D\Q DO-
ʲÂbidîn, who had seen the bodies of his father, brothers, closest
relatives and the people of his house felled on the ground, butch-
ered like blood sacrifices, his heart agitated and his face pale, set
about consoling him. Al-%DUDĠ¿QË UHSRUWV WKDW LW LV WUDQVPLWWHG LQ
Dʚ¿GËʤ IURP8PP$\PDQWKDWLWZDV*RG0RVW+LJKZKRFRPPLs-
sioned this from her. 213

God has purified them of all uncleanness.” Among the Sunnî transmis-
VLRQV FI IRU HJ ,EQ ʗDQEDO Musnad, vol. I, 0XVQDG ʰ$EG $OO¿K E DO-
ʰ$EE¿V E ʰ$EG DO-0XʞʞDOLE, n. 3062: 708–709, vol. VI, ʙDGËʤ :¿ʤDOD E DO-
ʰ$VTDʰ, n. 16985: 45, vol. X, ʙDGËʤ8PP6DODPD, n. 26570: 177, n. 26612:
186–187, n. 26659: 197, n. 26808: 228, al-7LUPLʪËSunan, vol. IX, bk. 50
Kitâb al-PDQ¿TLE), 0DQ¿TLE DKO ED\W DO-nabî, bb. 77, n. 3789: 341–342, vol.
,;EN Kitâb al-PDQ¿TLE), bb. IËIDʘO)¿ʞLPDEW0XʚDmmad, n. 3870: 388,
al-ʗ¿NLP DO-1ËV¿EØUË .LW¿E 7DOʢËV  DO-PXVWDGUDN ʰDO¿ DO-ʜDʚËʚD\Q, vol. II,
3DUWEN Kitâb al-tafsîr), Tafsîr sûrat al-Dʚ]¿E, nn. 3615, 3616: 489, vol.
,,,3DUWEN .LW¿EPDʰULIDWDO-ʜDʚ¿ED), 0DQ¿TLEDPËUDO-PXʯPLQËQʰ$lî b.
$EËʝ¿OLEQ,EQʲ$V¿NLU7¿UËʢ PDGËQDW'LPDVKT, vol. XLII, bb.
 ʰ$OË E $EË ʝ¿OLE): 98, 100, 112, 114, Ibn al-$ʦËU Usd al-Ġ¿ED IË
PDʰULIDWDO-ʜDʚ¿EDYRO9,EE )¿ʞLPDEW5DVØO$OO¿K): 225, al-6X\ØʜË
al-Durr al-PDQʤØUfî al-tafsîr bi-l-PDʰʤØU, vol. V, Sûrat al-Dʚ]¿E, v. 33: 377.
210 Cf. al-%DʘU¿QËʰ$Z¿OLPDO-ʰXOØPZD-l-PDʰ¿ULIDO-DʚZ¿OPLQDO-âyât wa-

l-DʢE¿U ZDO-DTZ¿O, vol. XI, bb. 5: 949. These sentiments are not found in
early sources.
211 al-ʲ$VTDO¿QËal-,ʜ¿EDIËWDPyîz al-ʜDʚ¿ED, vol. IV, n. 510: 314–315.
212 0XʘDPPDG 7DTË DO-%DUDĠ¿QË G  $ SURPLQHQW 6KËʲË

cleric in Qajar Persia, his work details the sufferings of the Imâms.
213 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, 2008: 15.

 1. I17+(H286( OF PROPHECY 95

Al-Kâshânî points us to a work entitled al-ʝLU¿] DO-

0XʨʨDKDE, 214 ZKLFKRIIHUVDOLVWRIWKHLQWHULRUFRJQL]DQFHDQGVSLr-
LWXDO GLJQLWLHV RI =D\QDE KHU YLUWXHV KHU EHQHIDFWLRQV KHU WUDLWV
her sublimity, her knowledge, her way of acting, her impeccability,
her modesty, her light, her brightness her nobility and her beauty,
all of which follow those of her mother and proxy. He also takes
note of a work entitled ûDQQ¿WDO-ʢXOØG; 215 =D\QDELQKHUHORTXHQFH
her abstemiousness, her management and her courage, was close to
her father and her mother. The arrangement of the affairs of the
ahl al-bayt and even of the Hâshimids after the martyrdom of al-
ʗXVD\QZDVXQGHUKHUFRXQVHODQGPDQDJHPHQW 216
Al-Kâshânî makes reference to Ibn ʲ,QDEDpVAnsâb al-ʝ¿OLEË\ËQ,
which informs us that =D\QDE ZDV GLVWLQJXLVKHG E\ KHU DEXQGDQW
NLQGOLQHVV KHU VXEOLPH TXDOLWLHV KHU SUDLVHZRUWK\ WUDLWV Ker radi-
ant characteristics, her conspicuous good deeds and her pure vir-
tues. 217 He refers to al-6X\ØʜËpV al-Risâlat al-Zaynabiyya, which claims
WKDW=D\QDEZDVERUQLQWKHOLIHWLPHRIKHUJUDQGIDWKHUWKH0Hs-
senger of God, was abundantly understanding, intelligent and pow-
erful of heart, and that al-ʗDVDQ ZDV ERUQ HLJKW \HDUV EHIRUH

214 Kitâb al-ʞLU¿] DO-PXʨʨDKDE IË DʢE¿U DO-sayyida Zaynab E\ ʲ$EE¿V DO-
0XVWDZIË 6KDhin ascribes this work to al-Râwandî, but without further
details.
215 .LW¿EüDQQ¿WDO-ʢXOØG E\0XʘDPPDG5Lʡ¿E0XʘDPPDG0XpPLQ

,P¿PËʣ¿WØQŸE¿GË,ʛIDK¿QË
216 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, 2008: 16.

217 “Among the most virtuous of all women,” says al-ʲŸPLOËGHVFULb-

ing her virtue as more renowned and distinct even than all that is remem-
bered and written about her. He noWHVHVSHFLDOO\WKDW=D\QDEZDVDZDUH
of the majesty of her circumstances, the greatness of her standing, the
power of her argument, the agility of her intelligence, the persistence of
KHUWUDJHG\WKHIOXHQF\RIKHUWRQJXHDQGWKHHORTXHQFHRIKHUVSHHFKcf.
al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 137.
96 HALF 2)0<HEART

0XʘDPPDGpVGHDWKDO-ʗXVD\QVHYHQDQG=D\QDEILYH DQG
WKXVLQ  218
He directs us to a work by al-1ËV¿EØUË HQWLWOHG al-Risalat al-
ʰAlawiyya; 219 here we are told that in heUHORTXHQFHKHUIOXHQF\KHU
DEVWHPLRXVQHVVDQGKHUZRUVKLS=D\QDEZDVWKHGDXJKWHURIʲAlî,
and just like her father al-0XrWDʡ¿ DQG KHU PRWKHU DO-=DKU¿ʱ. He
refers us to the work )¿ʞLPDELQW0XʚDPPDG by ʲ8PDU$EØDO-1DʛU
al-/XEQ¿QË SXEOLVKHG LQ %HLUXW LQ ZKLFK KH FODLPV WKDW =D\QDE
demonstrated that she was one of the greatest of the ahl al-bayt in
WHUPVRIFRXUDJHHORTXHQFHDQGIOXHQF\+HUUHQRZQZDVVSUHDG
not only by her behaviour on the day of Karbal¿ʱ, but also after it,
with the example she gave by argument, power, courage and elo-
TXHQFH WKH FKURQLFOHUV RI KLVWRU\ DQG WKH ERRNV EHDU ZLWQHVV WR
her. 220
In another didactic story not found in any classical text,
Karbâssî UHFRXQWV WKDW =D\QDE XVHG WR Uecite parts of the 4XUʱân
within earshot of her father ʲAlî, and it seemed proper to her to ask
KLPDERXWWKHH[HJHVLV tafsîr) of some of the verses. This she did,
and ʲAlî, as a result of her luminous intelligence, went on to allude
to some of the perils and dangers awaiting her in the future, in or-
der to strengthen her so that she would not be dismayed by them.
=D\QDE VHULRXV DQG FRPSRVHG LQIRUPHG KLP WKDW VKH DOUHDG\
knew of these things, having been informed of them by her mother
)¿ʜLPDLQRUGHUWRprepare her for her future. 221

218 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, 2008: 16. However, I do not find these details in the al-6X\ØʜË
text.
219 1HLWKHU6H]JLQQRU%URFNHOPDQQDWWULEXWHDZRUNE\WKLVQDPH to

0XʘDPPDG E ʲ$EG $OO¿K E 0XʘDPPDG DO-ʗ¿NLP DO-1ËV¿EØUË E DO-
%D\\Lʲ GFI*$/6, LIWKLVLVLQIDFWWKHDO-1ËV¿EØUËWR
whom al-Kâshânî is referring. There is such a work written by Abû al-
)DWʘ 0XʘDPPDG E ʲ$EG DO-5DʘP¿Q E ʲ8ʦP¿Q Dl-.DU¿üDNË DO-6KËʲË G
 FI *$/ 6 ,   DOWKRXJK QRW DFFUHGLWHG WR KLP E\ HLWKHU
6H]JLQRU%URFNHOPDQQ
220 AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-sayyidât bayt

al-nubuwwa, 2008: 16.

221 KARBÂSSÎ 060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 339.
 1. I17+(H286( OF PROPHECY 97

In speaking of her intelligence, her virtue and her knowledge

maʰrifa), al-.¿VK¿QË UHIHUV XV WR ,EQ $EË ʝ¿KLU ʝD\IØUpV ZRUN
%DO¿Ġ¿WDO-nisâʯ; 222 ʝD\IØUWUDQVPLWVDʚDGËʤ IURP$ʘPDGEûDʲfar b.
Sulaymân al-+¿VKLPË UHSRUWLQJ =D\Qab as saying: “The one who
intends to have creatures as his intercessors before God, let him
praise Him. Do you not listen to His words: God hears the one
who praises him? So, fear God for His power over you and be shy
before Him for His closeness to you.” 223 While the ʚDGËʤ is found in
works such as %DO¿Ġ¿W al-nisâʯ and Aʰyân al-shîʰa, Karbâssî notes that
KHLVXQDEOHWRILQGWKLVH[WDQWLQWKHELRJUDSKLHVHLWKHURI=D\QDE
RURI8PP .XOʦØP 224 It is transmitted in popular hagiographies,
but in few classical texts.
Karbâssî recounts another popular story:
2QH GD\ LQ 0HGLQD DO-ʗasan and al-ʗusayn were sitting, re-
membering something they had heard from their grandfa-
ther: 225 o7KH ODZIXO al-ʚDO¿O) iV HYLGHQW DQG WKH XQODZIXO al-
ʚDU¿P) is evident, but between them there are obscure matters
about which many people have no knowledge. Whoever pro-
tects himself from these obscure things purifies his religion
and his honour. Whoever falls into these obscure things is like
a shepherd SDVWXULQJ DURXQG WKH SURKLELWHG KHUEDJH al-ʚLP¿),

222 Abû al-)DʡO$ʘPDGE$EËʝ¿KLUʝD\IØU GFI*$/6

I: 210). Brockelmann transcribes the work incorrectly as %DO¿ĠDWDO-QLV¿ʯ.
223 Cf. al-ʲŸPLOË $ʰ\¿Q DO-6KËʰD, vol. VII: 140, 6+$+,1 % /DG\

Zaynab, 2002: 64, AL-.Ÿ6+Ÿ1« $ 250 Karâma li-l-sayyida Zaynab wa-
sayyidât bayt al-nubuwwa, ,EQ$EËʝ¿KLUʝD\IØU%DO¿Ġ¿WDO-QLV¿ʯ: 62.
224 KARBÂSSÎ 060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 358.
225 This ʚDGËʤ is found in, among others, al-%Xʤ¿UËʛDʚËʚ, vol. I, ch. 2

Kitâb al-imân), bb. 39, n. 52: 83, Abû Dâwûd., SunanYRO,9FK Kitâb
al-EX\Øʰ), bb. 3, nn. 3329, 3330: 60–2, al-7LUPLʪË û¿PLʰ, vol. III, ch. 12
Abwâb al-EX\Øʰ), bb. 1, n. 1205: 21, al-1DV¿pË al-Sunan al-kubrâ, vol. VI,
FK Kitâb al-ashraba), bb. 50, n. 5713: 363–4. However, Karbâssî in his
transmission has left out a number of crucial words, so that the ʚDGËʤ loses
it sense. Instead, it is reproduced here from al-%Xʤ¿UË Cf. KARBÂSSÎ
060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 341. It is to be noted that the
FODVVLFDO 6KËʲË VRXUFHV GR QRW UHFRXQW WKLV VWRU\ FRQFHUQLQJ =D\QDE DQG
her brothers.
98 HALF 2)0<HEART

on the verge of falling into it. Beware! Every king has a prohib-
ited herbage! Beware! The prohibited herbage of God on His
earth is His forbidden things. Beware! In the body there is a
piece of flesh; when it is healthy, the whole body is healthy and
when it is corrupt the whole body is corrupt. Beware! It is the
heart!p :KHQ=D\QDEKHDUGWKHLUFRQYHUVDWLRQVKHLQWHUYHQHG
VD\LQJ q/LVWHQ ʗDVDQ DQG ʗXVD\Q <RXU JUDQGIDWKHU WKH
0HVVHQJHU RI *RG was well instructed 226 in the morals of
God. God instructed 227 him and perfected His instruction. He
himVHOIVDLG0\/RUGLQVWUXFWHGPHDQGSHUIHFWHGP\LQVWUXc-
tion, as he was prepared in this manner by the Lord of the
worlds for bearing the message of religion and the bidding to
the worVKLSRI*RGWKH0LJKW\ZKRPqNaught is as His like-
ness; and He is the Hearer, the Seer”. 228 Who is like my grandfa-
ther, the Prophet, the Arab, the Hâshimî, the Qurayshî, whom
*RG0RVW+LJKSUHIHUUHG 229 and whom He chose to make ev-
ident to the people the path of life, of good and evil, in his
agreeable and pleasant way and his elevated, gratifying explana-
tion, overflowing with mildness, sympathy, affection and com-
passion.” Then she gave herself free reign, saying: “The lawful
is evident and the unlawful is evident, but between them there
are obscure matters, so that there are three degrees in religion,

226 The Arabic adab means omannersp, oHWLTXHWWHp, oright conductp or

onorms of right conductp; pre-Islamic Arabs used the word to mean oa
praiseworthy habitp, oa hereditary norm of conductp, oa customp, learned
from the ancestors who were looked upon as models. Islam would refine
the pre-Islamic Arab meaning, which then became oKLJKTXDOLW\RIVRXOp,
ogood upbringingp, ourbanityp, and ocourtesyp. To be PXʯDGGDE DV =D\QDE
KHUHGHVFULEHVKHUJUDQGIDWKHU0XʘDPPDGLVWREHowell-manneredp, ociv-
ilp, ourbanep.
227 The verb is the second-form addaba-\XʯDGGLEXPHDQLQJoWRWHDFK

VRPHRQHWKHGLVFLSOHRIWKHPLQGDQGWKHDFTXLVLWLRQRIJRRGTXDOLWLHVRI
mind or soXOpFI/$1((:An Arabic-(QJOLVK/H[LFRQ, vol. I, 1968: 34.
228 Q. 42: 11.
229 7KHYHUEIRUoSUHIHUUHGpLVWKHHLJKWKIRUPLʜʞDI¿-\DʜʞDIË, meaning

oWR FKRRVH VHOHFWp ,Q 4   WKH VDPH YHUE LV XVHG WZLFH LQ WKH VDPH
YHUVHRI0DU\DP
 1. I17+(H286( OF PROPHECY 99

the lawful, the unlawful and the ambiguous. The lawful is what
*RG 0RVW +LJK KDV GHFODUHG SHUPLVVLEOH LQ WKDW WKH noble
4XUʱ¿QFDPHWRSHUPLWLWDQGWKH0HVVHQJHUPDGHLWHYLGHQW
in his Sunna; such as the exoneration of buying and selling, or
WKHSHUIRUPDQFHRIWKHSUD\HU al-ʜDO¿W) at its appointed times,
RUWKHDOPVJLYLQJ al-zakât WKHIDVWLQJ ʜDZP RI5DPDʡ¿QDnd
WKHSLOJULPDJH ʚDüü) to the House for those in a position to do
so, and the abandonment of falsehood, hypocrisy and faith-
lessness. 230 The unlawful is what the 4XUʱân prohibits, and is
contrary to the lawful, while the ambiguous is something that
is neither lawful nor unlawful. The believer who desires for
himself happiness in the world and felicity in the Hereafter is
obliged to discharge what God has made incumbent upon him,
and travel on the road of the wise 4XUʱân, and emulate my
grandfather the Prophet, taking him as model, and keep away
from the path of uncertainties as far as he is able. The one who
is on guard against uncertainties purifies his religion and his
honour; his religion and his honour become sound, and his
honour immaculate and pure. He serves his Lord with pure
worship and “Surely pure religion is for Allah only”. 231 However,
the one travels on the road of uncertainties will not be safe
from his foot slipping and falling into what God has forbid-

230 This sounds OLNH=D\QDEFDWHFKL]LQJKHUEURWKHUVLQWKHWHQHWVRI

their religion, as she lists four of what would eventually be definitively
HVWDEOLVKHGDVWKHILYHoSLOODUVp arkân al-islâm) of Sunnî Islam, omitting the
ILUVW WKH oEHDULQJ ZLWQHVVp shahâda). It would be long after the death of
=D\QDEWKDWWKHiʤQ¿ʰDVKDUË 6KËʲDZRXOGGHILQHWKHLUILYHFHQWUDOSLOODUVDV
noted by Haider, as WKHEHOLHILQRQH*RG WDZʚËG), in 0Xʘammad as the
ODVW3URSKHW nubuwwa LQWKH'D\RI-XGJPHQW yawm al-dîn), in God be-
ing just in a manner humans can rationally understand ʰDGO) and in the
essentiality of the divinely-inspired DʯLPPD Imâms) descended from
0Xʘammad. Cf. +$,'(5 1 6KLʯL ,VODP $Q ,QWURGXFWLRQ, 2014: 1. To
these they add ten primary duties, which include not only the four pillars
PHQWLRQHGE\=D\QDEEXWDOVRWKHFRQFHSWVRIHQMRLQLQJWKHJRRG amr bi-
l-PDʰUØI) DQG IRUELGGLQJ ZKDW LV HYLO naʚË ʰDQ DO-munkar), both of which
find a resonance in this story.
231 Q. 39: 3.
100 HALF 2)0<HEART

den. Every king has a prohibited herbage within the realm of

his dominion, and the prohibited herbage of the King of kings,
Creator of the heavens and the earth and what they contain, is
+LV IRUELGGHQ WKLQJV )RU WKLV UHDVRQ WKH 0HVVHQJHU  VDLG
oAvoid the forbidden things and you will be the most worship-
IXORIWKHSHRSOHp 232 Therefore, God has given man a piece of
flesh and a refined jewel; when it is healthy, the whole body is
healthy, pure from filth and malady and disobedience of the
Creator, the Greatest, Lord of the worlds. This is the heart.
When the heart is sound, its adherent is vigilant in the affairs
of his religion and the principles of its law and sees all the
happiness in the keeping to the guidance of the 4XUʱân and the
Sunna2QWKH'D\RI-XGJPHQWKHZLOOEHDPRQJWKHYLFWRUi-
ous. Our life on earth is a stage of the journey leading man ei-
ther to Paradise or to the Fire. There is neither censure after
death nor home after the world except for Paradise or the
Fire.” 233
Karbâssî recounts that that VRPHWLPH LQ  =D\QDE PDGH D
SLOJULPDJH WR WKH WRPE RI KHU JUDQGIDWKHU 0XʘDPPDG, and there
RYHUKHDUG 8PD\\DG JRYHUQRU ʲAmr b. Saʲîd al-$VKGDT VD\LQJ
“The lawful is evident and the unlawful is evident, but between
them there are obscure matters about which many people have no
knowledge.” At once she challenged him, saying: “But, are you
1XʲP¿Q E %DVKËU"p :KHQ KH UHSOLHG LQ WKH QHJDWLYH VKH RUGHUHG
him to be silent and not speak, saying that should he want to speak,
he should say: “On the authority of 1XʲP¿QE%DVKËUWKH0HVVHn-
JHURI*RGVDLG7KHODZIXO al-ʚDO¿O) is evident.” 234
ʲAbd Allâh b. al-ʲ$EE¿V WUDQVPLWWHG WKDW =D\QDE UHFLWed the
ZRUGV RI WKH 0RVW +LJK qO thou wrapped up in thy raiment!
Keep vigil the night long, save a little – A half thereof, or abate a
OLWWOH WKHUHRI 2U DGG D OLWWOH  WKHUHWR – and chant the 4XUʱan in

232A truncated version of a ʚadîʤ found in al-7LUPLʪË: “Guard against

IRUELGGHQWKLQJVDQG\RXZLOOEHWKHPRVWZRUVKLSIXORIWKHSHRSOHr al-
7LUPLʪËû¿PLʰYRO,9FK Abwâb al-zuhd), bb. 2, n. 2305: 343.
233 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-QLV¿ʯ, 2009: 341–3.
234 Op. cit.: 354.
 1. I17+(H286( OF PROPHECY 101

measure” 235 as far DVWKHZRUGVRIWKH0RVW+LJKqas do a party of

those with thee”. 236 Then she said: “We share with our grandfather
LQWKHZRUGVRIWKH0RVW+LJKqas do a party of those with thee”.
:HE\*RGpVIDYRXUDUHPHPEHUVRIWKDWSDUW\r 237 Al-ʗasan re-
sponded to his sister by saying: “How blessed you are, SXUHRQH DO-
ʜ¿KLUD ! Truly, you are a branch of the two youths from the blessed
tree of prophecy and of the treasure trove of the noble mes-
sage.” 238
.DUE¿VVË LQ IDFW DWWULEXWHV WR =D\QDE D QXPEHU RI LQFLGHQWV
which in other sources are attributed to her sister; he transmits
from al-0XIËGpV Kitâb al-irshâd, for example, but after the name
o8PP.XOʦØPpKHLQVHUWVLQEUDFNHWVWKHQDPHo=D\QDEp+RZHv-
er, al-0XIËGLVTXLWHFOHDUWKDWWKHUHDUHWZRGDXJKWHUVDQGVLQFHKH
WUDQVPLWVLQIRUPDWLRQDERXW=D\QDEZHFDQSUHVXPHWKDWZKHQKH
uses the name 8PP .XOʦØP KH PHDQV =D\QDE al-ʙXĠU¿ 7KXV
Karbâssî greatly increases the bulk of sayings of and encounters
ZLWK=D\QDEDO-Kubrâ, but greatly diminishes the status and import
of 8PP .XOʦØP 7KHVH LQFLGHQWV DUH HVSHFLDOO\ DURXQG WKH WKUHH
days leading up to the assassination of ʲAlî and the immediate af-
termath. So, for example, Karbâssî carries a long transmission from
%Lʚ¿U DO-anwâr about ʲ$OË EUHDNLQJ KLV IDVW LQ WKH KRXVH RI 8PP
.XOʦØPRQWKHth QLJKWRI5DPDʡ¿QZKLOHKarbâssî insists that it
LV =D\QDE %Lʚ¿U DO-anwâr does not, and Ladak thinks this is 8PP
.XOʦØPQRW=D\QDE 239
This is, mostly, hagiography, carried by standard works, but
with few substantial references to the classical texts of Sunnî and
Shîʲî Islam1RQHWKHOHVVKDJLRJUDSK\ is not without value, express-
ing as it does important elements of popular piety. As Ayoub notes:

235 Q. 73: 1–4.

236 Q. 73: 20.
237 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 354.
238 Op. cit.: 343. 7KLVWLWOH PDʰGLQDO-risâla) is one of the theological

QDPHVWKDW=D\QDEFRQIHUVupon al-ʗXVD\QGXULQJKHU.ØIDDGGUHVV
239 al-0DüOLVË%Lʚ¿UDO-anwârYRO;/,,EE/$'$.-The

+LGGHQ7UHDVXUH/DG\8PP.XOWKXP'DXJKWHURI,PDP$OLDQG/DG\)DWLPD,
2011: n.p.
102 HALF 2)0<HEART

What criterion, then, must the historian, and especially the his-
torian of religion, use in examining the various traditions pur-
porting to relate an event of great significance for the religious
life of so many people over so many centuries…? It will not
do…to limit ourselves to the bare facts as we see them, be-
FDXVHHYHQWKH\KDYHWREHDUELWUDULO\FKRVHQ1RUFDQZHWR
be sure, take all traditions to be factual data. We must, howev-
er, choose our facts, often including those facts which, while to
us they do not seem historically valid, were nonetheless con-
sidered as such by the community… 240
Since the aim and scope of this work is an attempt to construct a
WKHRORJ\DQGVSLULWXDOLW\WKURXJKDQH[DPLQDWLRQRI=D\QDEpVOLIHat
the level of the texts, I have treated them specifically as religious
texts and sacrosanct documents, which, read together, espouse a
purposely numinous language to forge an enticing and attractive
SLFWXUH RI =D\QDE. 1HYHUWKHOHVV LW ZLOO EH E\ PHDQV RI WKH PRUH
definitive and eye-witness events around Karbal¿ʱ, to which we
PXVWQRZWXUQWKDWZHZLOOIDVKLRQD=D\QDELDQWKHRORJ\DQGVSLr-
ituality.

240 $<28%0Redemptive Suffering in Islam. A Study of the Devotional

$VSHFWVRIʰ$VKXUDLQ7ZHOYHU6KLʰLVP0RXWRQ3XEOLVKHUV7KH+DJXH
137.
CHAPTER TWO.
THE PRE-KARBALÂʯ NARRATIVES

In terms of a chronology of the events around Karbal¿ʱ in which

ZHDUHDEOHWRVLWXDWHWKHSHUVRQRI=D\QDEDO-ʝDEDUËLQKLVKitâb
DʢE¿UDO-rusul wa-l-mulûk provides the following schema: 1

1+HRPLWV=D\QDEpVSUH-.DUEDO¿ʱ vision al-ʣX]D\PL\\D

=D\QDEKHDUVWKHFODPRXURIEDWWOHRQWKHDIWHUQRRQRI7KXUs-
day 9th 0XʘDUUDP
3. al-ʗXVD\QVHQGVKLVEURWKHUDO-ʲAbbâs b. ʲ$OËWRUHTXHVWDUHVSLWH
from the enemy forces, now fast advancing under pressure from
,EQ=L\¿GVRWKDWWKHQLJKWRIWKHth could be spent in prayer. A
delay is granted by ʲ8PDUE6Dʲd, who is commanding the battle.
4. A dirge sung by al-ʗXVD\QLQIURQWRIKLVWHQWLVKHDUGE\ʲAlî b.
al-ʗXVD\QDQG=D\QDE
5. After the morning prayer on Friday 10th 0XʘDUUDPEDWWOHLVHn-
joined. Both al-ʝDEDUË DQG KLV HGLWRU DUH ZURQJ LW ZDV D )ULGD\
rather than a Wednesday or a Saturday, as confirmed by other
transmitters such as al-Fattâl al-1ËV¿EØUË 2
6. al-ʗXVD\QVHQGVKLVEURWKHUDO-ʲAbbâs b. ʲAlî and his son ʲAlî b.
al-ʗXVD\QWRFDOPWKHZRPHQZKRKDYHEHHQVHL]HGE\SDQLFDWD
farewell address delivered by al-ʗXVD\Q

1 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

112–164.
2 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ: 419.

&I DOVR 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-DʯLPPD:
212, 216.

103
104 HALF 2)0<HEART

7KHWKUHDWE\6KLPUEʩËDO-ûDZVKDQWREXUQWKHWHQWVRIWKH
women and children.
8. The death of ʲAlî al-Akbar b. al-ʗXVD\Q E ʲAlî, ostensibly al-
ʗXVD\QpVHOGHVWVRQDQGWKHHPHUJHQFHRIDJULHYLQJ=D\QDERQWR
the battlefield.
9. The emergence of a young boy, whose face is like the first splin-
ter of the moon. He is armed with a sword, and is wearing a shirt
and waistcloth, and a pair of sandals, one of the straps of which
WKHOHIW LVEURNHQ+HGLHVFU\LQJRXWq8QFOHr$O-ʗXVD\QpVUHDc-
tion to his death is intense. The boy is named al-Qâsim b. al-ʗDVDQ
b. ʲ$OË E $EË ʝ¿OLE FXULRXVO\ =D\QDE LV QRW UHFRUGHG DV UHDFWLQJ
his death.
10. The killing of al-ʗXVD\QpVLQIDQWVRQʲAbd Allah b. al-ʗXVD\Q
VLWWLQJ RQ KLV IDWKHUpV NQHH VRPH DFFRXQWV LQFOXGH =D\QDE LQ WKH
story.
11. The emergence and killing of an unidentified young man from
the family of al-ʗXVD\QFOXWFKLQJDWHQWSROHDQGZHDULQJDZDLVt-
cloth and a shirt, he is patently frightened, looking anxiously to the
right and left. There are two pearls in his ears, which swing at every
movement of his head.
12. The emergence of thH ER\ ZKRP =D\QDE GHVSLWH DQ RUGHU
from al-ʗXVD\QLVXQDEOHWRUHVWUDLQ+HLVNLOOHGE\%DʘUE.Dʲb,
crying for his mother; al-ʗXVD\QFDOOVKLPoQHSKHZp
13. The death of al-ʗXVD\Q SRVVLEO\ NLOOHG E\ 6LQ¿Q E $QDV DOt-
hough others, especially Shimr b. ʩË DO-ûDZVKDQ DUH QDPHG DV
chief culprit.
14. The young and sickly ʲAlî b. al-ʗXVD\Q KDV KLV OLIH VDYHG E\
ʗXPD\GE0XVOLPZKRGLVVXDGHV6KLPUEʩËDO-ûDZVKDQIURP
PXUGHULQJoDER\p
6LQ¿QE$QDVGHVFULEHGDVoDSRHWpDQGoVOLJKWO\LQVDQHpJRHs to
ʲ8PDUE6DʲGpVWHQWDQGVLQJVDQDSSDOOLQJSRHPDERXWEHLQJUe-
warded for killing al-ʗXVD\Q+HLVVHYHUHO\FKDVWLVHGE\ʲ8PDUE
Saʲd, suggesting the somber mood that prevails immediately after
the battle.
 2Q WKH VDPH GD\ )ULGD\ th 0XʘDUUDP  al-ʗXVD\QpV KHDG LV
GHVSDWFKHGZLWKʣDZDOËE<D]ËGDQGʗXPD\GE0XVOLPDO-$]GËWR
,EQ =L\¿G 7KH QH[W GD\ 6DWXUGD\ th 0XʘDUUDP  WKH ERGLHV RI
 2. THE PRE-KARBALÂʱ 1ARRATIVES 105

the dead are buried. By all accounts, on Sunday 12th 0XʘDUUDPWKH

departures frRP.DUEDO¿ʱ to Kûfa with the women take place.
=D\QDEpVJUHDWODPHQWDVWKHGHSDUWLQJZRPHQSDVVWKHJUDYHV
RUWKHEDWWOHOLWWHU UDWKHUWKDQWKHDFWXDOFRUSVHV RIDO-ʗXVD\QDQG
his companions; in fact, al-ʝDEDUË KDV DOUHDG\ UHSRUWHG WKDW WKH
bodies had been buried on the previous day by members of the
Banû Asad.

1. A NIGHT AT AL-ʡUZAYMIYYA
7KHQLJKWYRLFHVKHDUGE\=D\QDEDWDO-ʣX]D\PL\\DFRPSULVHIRU
all intents and purposes, the first significant moment in the story of
al-ʗXVD\QpV VLVWHU at Karbal¿ʱ and fit methodically into an already
well-established pattern of dreams and auguries that began before
al-ʗXVD\QpVELUWKDQGFRQWLQXHGDIWHUKLVPDUW\UGRP7KHLQFLGHQW
is found in, among others, the narratives of al-ʣDZ¿UL]PËDQGIbn
Shaʘrâshûb, and is transmitted by al-0DüOLVË DQG al-ʲÂmilî. 3 It is
missing, however, from the accounts of al-ʝabarî, even though he
dedicates a substantial amount of energy to describing al-ʗXVD\QpV
MRXUQH\IURP0HFFDWR.DUEDO¿ʱ, and to some of the well-meaning
VXSSRUWHUV VXFKDVʲAbd Allâh b. ʲAbbâs, ʲAbd Allâh b. al-=XED\U
and ʲ$EG$OO¿KEûDʲfar b. al-0Xʜʜalib) who tried to dissuade him
from continuing. Al-0XIËGDQG,EQʝ¿ʱûs also omit the account.
Al-ʗXVD\QLVVWLOOen route IURP0HFFDWR.DUEDO¿ʱ, a 913–mile
NLORPHWUHV journey, and arrives a place called al-ʣX]DPL\\D
QRW TXLWH KDOIZD\ WR Karbal¿ʱ, where he encamps for a day and a
QLJKW,WLVGLIILFXOWWRGHWHUPLQH=D\QDEpVPLQGVHWDWWKLVVWDJHRI
the journey, although some of her words and reactions suggest
strongly that she has not yet fully grasped the outcome of these
HYHQWV 7KLV LV QRW WR VXJJHVW WKDW =D\QDE KDG IRUJRWWHQ WKH Qu-
PHURXV SUHGLFWLRQV RI KHU EURWKHUpV HYHQWXDO PDUW\UGRP ZKDW LV
QRW FHUWDLQ LV ZKHWKHU VKH UHDOL]HG WKDW KLV HQYLVLRQHG HQG ZRXOG
come as Karbal¿ʱ. Some people had certainly attempted to dissuade

3 al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IË ʢXUØü DO-ʙXVD\Q PLQ

Makka ilâ al-ʰ,U¿T: 323–,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. IV,
IDʜO IËPDTWDOL-hi: 95, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIV, bb. 37, n. 2: 372,
al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 137.
106 HALF 2)0<HEART

al-ʗXVD\Q IURP XQGHUWDNLQJ WKH journey; one of these was

=D\QDEpV KXVEDQG ʲ$EG $OO¿K E ûDʲfar, in bad health and who,
unsuccessful in deterring al-ʗXVD\Q ZRXOG VHQG KLV ZLIH =D\QDE
and two of their sons, ʲAwn and 0XʘDPPDG, to accompany him. 4
It is here, at al-ʣX]DPL\\D WKDW DQ DJLWDWHG =D\QDE WHOOV KHU
brother that she has heard a voice or voices calling in the night in a
lament she does not understand:
O eye, truly, be extravagant in effort, for who will weep over
the martyrs after me, over 5 a people conveyed by death, pre-
cisely to the achievement of a promise sworn?
Al-ʗXVD\QpVUHVSRQVHLVDODFRQLFGHFODUDWLRQWKDWDOOWKDWKDVEHHQ
decreed will come to be.
A lament on the night air by unknown voices is a prevalent
genre in the Karbal¿ʱ story. In his Kâmil al-ziyârât for example, al-
Qummî dedicates an entire chapter to the lament of the üLQQ for al-
ʗXVD\Q DIWHU KLV GHDWK. 6 These dirges consist of pithy verses, put
on the lips of the üLQQ by al-Qummî and most often heard in the
QLJKW$QXPEHURIWKHVHDUHWUDQVPLWWHGRQWKHDXWKRULW\RI8PP
Salama: “I heard the üLQQ lamenting over al-ʗXVD\QrVKHLVUHSRUt-
ed to have said, and, in another version: “Since the death of the
Prophet, I never heard the lament of the üLQQ except at night…” 7

4 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIV, bb. 37: 366.

5 al-ʣDZ¿UL]PËpVWH[WUHDGVFRUUHFWO\ʰDO¿, compared to some others
which read ilâ.
6 Ibn Qûlûya al-Qummî., Kâmil al-ziyârât, bb. 28, n. 23: 187, bb. 29,

n.n. 1–10: 189–197. A collective noun, of disputed origin but possibly

from the Latin genius, üLQQrefers to corporeal beings made of mist or flame
DOWKRXJKWKH\FDQWDNHRQGLIIHUHQWYLVible forms), endowed with intellect
DQGLPSHUFHSWLEOHWRWKHVHQVHV WKH$UDELFURRWüDQQD carries the sense of
concealment). Belief in these sometimes mischievous, sometimes malevo-
lent spirit creatures predates Islam, and they form part of those whom
0XʘDPPDGLVVHQWWRVDYH FI4 
7 &IIRUHJ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKT, vol. XIV, bb. 1566:

242 for a ʚDGËʤ in which similar lamentation poetry is put into the mouth
of “a caller who cried out at night.” Cf. also al-+D\ʦDPË0DüPDʰDO-zaZ¿ʯLG
wa-PDQEDʰDO-IDZ¿ʯLGYRO,;EE 0DQ¿TLEDO-ʙXVD\Q), n.n. 15179, 15180
 2. THE PRE-KARBALÂʱ 1ARRATIVES 107

Two things cause the al-ʣX]DPL\\D incident to stand out: the

first is that it is sparsely transmitted in the classical texts, even
among the Shîʲa, and the second is that the dirge is particularly
FORVHWRVLPLODUODPHQWVKHDUGE\8PP6DODPDDQGRWKHUVDIWHUDO-
ʗXVD\QpV GHDWK DW .DUEDO¿ʱ. Al-4¿ʡË DO-1Xʲmân, Ibn Qûlûya al-
Qummî, al-Fattâl al-1ËV¿EØUË ,EQ 6KDʘU¿VKØE WUDQVPLWWLQJ from
al-1ËV¿EØUË DQG DO-ʝØVË  ,EQ 1DP¿ DO-ʗLOOË DO-%DʘU¿QË DO-0DüOLVË
and al-%DʘU¿QË 8 all place this verse in the mouths of the üLQQ, whom
8PP 6DODPD RU VRPHWLPHV RWKHU SHRSOH LQ 0HGLQD  KHDU LQ WKH
night after Karbal¿ʱ. Al-ʣDZ¿UL]PË,EQ6KDʘU¿VKØEal-ûD]¿ʱirî, al-
0DüOLVË DQG DO-%DʘU¿QË 9 also place the verse on the lips of an un-

0D\PØQDQRW8PP6DODPD 81: 234, al-0XIËG al-Amâlî li-l-Mufîd, n.

7: 350, al-ʝØVËal-Amâlî fî al-ʚDGËʤ, bb. 3, n. 50–131: 91, al-ʝDEDUVËKitâb
al-LʚWLü¿üʰDO¿ahl al-OLü¿üYRO,,,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE,
vol. IV, bb. fî âyâti-KLEDʰGDZDI¿WL-hi: 69–70, al-0DüOLVË%Lʚ¿UDO-anwâr, vol.
XLIV, bb. 37: 378, vol. XLV, bb. 39: 147, bb. 43: 236–237, bb. 44: 276 for
similar accounts of unidentified speakers.
8 al-1XʲP¿Q E 0XʘDPPDG E 0DQʛØU E $ʘPDG E ʗD\\ØQ DO-

Tamîmî al-4¿ʡË$EØʗDQËIDDO-6KËʲD GFI*$/6,DOt-

hough Brockelmann names the work differently) in his 6KDUʚ DO-DʢE¿U IË
IDʘ¿ʯLO DO-DʯLPPD, vol. III, n. 1107: 167, Ibn Qûlûya al-Qummî., Kâmil al-
ziyârât, bb. 29, n. 1: 93, al-Fattâl al-1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW
al-PXWWDʰLʲËQYRO,Q>@,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE,
vol. IV, bb. IDʜO IË ¿\¿WL-hi  ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q wa munîr
subul al-DVKü¿Q  +¿VKLP E 6XOD\P¿Q E ,VP¿ʲËO E ʲ$EG DO-ûDZ¿G E
ʲ$EGDO-5DʘP¿QDO-ʗXVD\QËDO-%DʘU¿QË GFI*$/6,,
533) in his Madînat al-PDʰ¿üL]IËPXü¿ʯL]DO-DʯLPPDDO-DʞK¿U, vol. IV: 121, 194,
al-0DüOLVË%Lʚ¿Ual-anwâr, vol. XLV, bb. 43, n. 8: 238, vol. LX, bb. 2, n. 3:
65, al-%DʘU¿QË ʰ$Z¿OLP DO-ʰXOØP ZD-l-PDʰ¿ULI DO-DʚZ¿O PLQ DO-âyât wa-l-DʢE¿U
wal-DTZ¿O, vol. IV, n. 3: 482, transmitting from al-ʙDGØT FI DO-ʙDGØT
Kitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, n. 2: 139).
9 al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IË ʢXUØü DO-ʙXVD\Q PLQ

Makka ilâ al-ʰ,U¿T, n. 7: 323– ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE,
vol. IV, bb. IDʜOIËPDTWDOL-hi1LʲPDW$OO¿KDO-ûD]¿pLUË G LQ
his 5L\¿ʘDO-abrâr fî maQ¿TLEDO-DʯLPPDDO-DʞK¿U, vol I: 217, al-0DüOLVË%Lʚ¿U
al-anwâr, vol. XLIV, bb. 37: 372, al-%DʘU¿QË ʰ$Z¿OLPDO-ʰXOØP ZD-l-PDʰ¿ULI
al-DʚZ¿OPLQDO-âyât wa-l-DʢE¿UZDO-DTZ¿O, vol. II, n. 12: 961, vol. IV: 223.
108 HALF 2)0<HEART

known person or people, possibly üLQQ, although this is not clari-

ILHGKHDUGE\=D\QDERQWKHQLJKWDWal-ʣX]DPL\\D
In his 0DTWDO, al-0XTDUUDP ZKLOH DVFULELQJ WKLV YHUVH WR an
XQNQRZQYRLFHKHDUGE\=D\QDERQWKHQLJKWDLULQDO-ʣX]DPL\\D
DQGUHIHUULQJXVWR,EQ1DP¿ʱs 0XʤËUDO-Dʚ]¿Q, attributes a remark-
ably similar verse heard recited by a voice on the night of al-
ʗXVD\QpVGHDWKE\8PP6DODPDDQGGLUHFWVXVWR,EQʲAsâkir, al-
+D\ʦDPËDQGDO-6X\ØʜË
O eyes! This is a day for your tears,
So cry hard and spare not.
Who after me shall the martyrs mourn,
Over folks led by their fates
To a tyrant in the reign of slaves? 10
:KDWWKHQGLG=D\QDEKHDURQWKHQLJKWDLU",QWKHal-ʣX]DPL\\D
QDUUDWLYHV WKHUH LV QR LQGLFDWLRQ DV WKHUH LV LQ WKH 8PP 6DODPD
accounts, of whose voice has called out. It is not unreasonable to
imagine that she heard what a number of others would report hav-
ing heard; unidentified voices on the night air, bewailing al-
ʗXVD\QpV IDWH -XGJLQJ E\ WKLV DQG E\ ODWHU HYHQWV LW LV IDLU WR VD\
WKDW=D\QDEKDVQRW\HWIXOO\JUDVSHGWKHH[WUHPHMHRSDUG\RIKHU
EURWKHUpVVLWXDWLRQ7KLVZLOOEHVHHQHVSHFLDOO\LQKHUJURZLQJVHQVH
of panic during these pre-Karbal¿ʱ days. A failure to appreciate this
WUHSLGDWLRQ ZRXOG EH WR GR KHU D GLVVHUYLFH =D\QDE LV HPEDUNLQJ
upon a twofold journey. The physical journey to Karbal¿ʱ is the
outer shell; the more decisive journey is the existential one, in
ZKLFK=D\QDELVEHFRPLQJ=Dynab, that is, she is being forged into
WKDW ZRPDQ ZKR VWDQGLQJ LQ IURQW RI ,EQ =L\¿G DQG <D]ËG ZLOO
draw on all her inner strength and help her brother to save and to
lead Islam. To negate her fear and doubt is to deny that crucial ex-
istential journey, which is far more common to the lives of most
people than is the physical one.

10 ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKT, vol XIV, bb. al-ʙXVD\Q Eʰ$OË

E $EË ʝ¿OLE: 241, al-+D\ʦDPË0DüPDʰ DO-]DZ¿ʯLG ZD-PDQEDʰ DO-IDZ¿ʯLG, vol.
,; EE  0DQ¿TLE DO-ʙXVD\Q), n. 15181: 234, al-6X\ØʜË al-ʡDʜ¿ʯLʜ DO-
kubrâ, vol. II: 215. Cf. AL--,%285,<7 WUDQV 0DTWDODO-ʙXVDLQ, 2014:
238–9.
 2. THE PRE-KARBALÂʱ 1ARRATIVES 109

7KHUHDUHSHRSOHZKRKDYHWXUQHG=D\QDELQWRDIHDUOHVVVu-
perheroine, tenacious and assured. This may be useful for some
political discourse or social narrative, but it is not a true representa-
WLRQRIWKH=D\QDERIWKHWH[WV7KH=D\QDERIal-ʣX]DPL\\D is a
woman who has not yet fully comprehended the final outcome of
the Karbal¿ʱ event. As already noted, while there is a whole genre
of dreams, visions and angelic visitations, to VRPHRIZKLFK=D\QDE
is privy, of the martyrdom of al-ʗXVD\Q WKRVH WKDW SLQSRLQW
Karbal¿ʱ DVWKHSODFHRIKLVGHDWKRIIHZHU:KLOH=D\QDEPD\KDYH
been aware of his impending death, some of her words and actions,
noted through the course this text suggest that hers was a swelling
UHDOL]DWLRQ WKDW WKH KRXU RI KLV PDUW\UGRP KDG DUULYHG $V WKH
MRXUQH\SURJUHVVHVWKHUHZLOOEHDJURZLQJFRJQL]DQFHWKDWWKHUHLV
no turning back, again, seen especially in some of the words she
speaks and some of her reactions to incidents. However, the
=D\QDE RI al-ʣX]DPL\\D is a markedly different woman from the
RQHZKRZLOOVWDQGEHIRUH=L\¿GRUZKRZLOOYROXQWHHUWREHNLOOHG
EHIRUH DQ\RQH KDUPV WKH QHZ ,P¿P RU ZKR WHOOV <D]ËG ZKDW D
VDYDJHKHZDV7KDWLVWKH=D\QDEVWLOl to come.

2. RUMOURS OF WAR
A second decisive pre-EDWWOHPRPHQWIRU=D\QDELQZKLFKZHDUH
offered a clear picture of a genuinely distressed woman, is transmit-
ted by al-ʝDEDUË ZKR FDUULHV $EØ 0LʤQDIpV UHSRUW IURP WKH 6KËʲî
traditionist ʲAbd Allâh b. Sharîk al-ʲÂmirî. 11 Hearing the noise of
WKHDSSURDFKLQJDUP\RQWKHGD\EHIRUHWKHEDWWOH=D\QDEFRPHV
up to al-ʗXVD\QVHDWHGLQIURQWRIKLVWHQW6KHDVNVKLPLIKHKDV
heard the distant noise; in reply, he tells her that he has had a vi-
sion, while asleep RI 0XʘDPPDG ZKR LQIRUPHG KLP q<RX DUH
FRPLQJWRXVr=D\QDELVGLVWUDXJKWFU\LQJRXWq:RHLVPHr+HU
brother replies: “Woe is not for you, sister.”

ʲ$EG $OO¿K E 6KDUËN DO-ʲŸPLUË QDUUDWHG IURP ,Pâms or their

11

Companions and died in the first half of the 2ndth century). Cf. HOW-
$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990: 111–112.
110 HALF 2)0<HEART

The story is recounted by many of the Sunnî historians, who

place it sometime after the ʰDʜU prayer 12 on the day before the bat-
tle, therefore 9th 0XʘDUUDP $O-ʗXVD\Q LV VLWWLQJ LQ IURQW RI KLV
tent, legs drawn up and garment around him, ostensibly cleaning
KLV VZRUG DQG SUHSDULQJ LW IRU EDWWOH EXW LQ IDFW GR]LQJ RII KLV
head dropping drowsily. His sister =D\QDE KHDUV WKH WKUHDWHQLQJ
noise of the approaching army, and goes to wake him, since he has
not been roused by the clamour that so disturbs his sister – that of
an arriving enemy force – to ask if he has not heard how near they
are. “Do you not hear the sounds coming closer?” 13 she asks. Al-
ʗXVD\QOLIWVKLVKHDGDQGVD\Vq,VDZWKH0HVVHQJHURI*RGZKLOH
asleep, and he said to me: You are coming to us!” She strikes her
IDFHDQGFULHVRXWq0\ZRHr$O-ʗXVD\QUHSOLHVq:RHLVQRWIRU
you, my sister. Calm GRZQ DQG PD\ WKH 0HUFLIXO EH PHUFLIXO WR
you!” 14
In al-Fattâl al-1ËV¿EØUËpVWUDQVPLVVLRQ 15 the sister is unnamed,
EXW ZH PD\ SUHVXPH KHU WR EH =D\QDE ,EQ ʝ¿ʱûs, on the other
hand, changes the chronology, putting the whole scene of al-
ʗXVD\QGR]LQJODWHUWhan the other transmitters, separating it from
=D\QDEKHDULQJWKHVRXQGRIWKHDSSURDFKLQJDUP\DQGIURPKHU
grieving over the dirge her brother sings. According to his narra-
tion, al-ʗXVD\QLVVHDWHGLQIURQWRIKLVWHQWVOHHSLQJ+HDZDNHQV
DQG VD\V WR =D\QDE q0\ VLVWHU , KDYH MXVW VHHQ P\ JUDQGIDWKHU
0XʘDPPDG DQG P\ IDWKHU ʲ$OË DQG P\ PRWKHU )¿ʜLPD DO-=DKU¿ʱ
and my brother al-ʗDVDQDQGWKH\VDLGʗXVD\Q\RXDUHFRPLQJWR
XVVRRQr LQVRPHWUDQVPLWWHUVKHQRWHVoWRPRUURZp  16 In practi-
cally all the other transmitters, al-ʝDEDUË,EQDO-$ʦËU,EQ.DʦËUDV
well as numerous Shîʲî authors, 17 this incident occurs just after the

12 Thus, somewhere between the midday prayer and sunset.

13 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ: 183.
14 Ibn al-Aʦîr., al-Kâmil fî al-târîʢ, vol. II: 416– ZKR DOVR QRWHV

that all his sisters wept upon hearing the dirge), Ibn Kaʦîr., al-Bidâya wa-l-
nihâya, vol. XII: 529.
15 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ: 416.
16 ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 55.
17 &I +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

1990: 112, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II, bb.

 2. THE PRE-KARBALÂʱ 1ARRATIVES 111

ʰDʜU prayer on the afternoon of 9th 0XʘDUUDP ([FHSW IRU DO-

ʣDZ¿UL]PË ZKR SXWV LW DIWHU WKH ODPHQW DO-ʗXVD\Q KDV VXQJ LQ
front of his tent 18 DQG ,EQ ʝ¿ʱØV ZKR VHSDUDWHV LW IURP =D\QDE
hearing a noise, 19 the transmitters are agreed upon almost all the
details.
In the moments he was asleep, al-ʗXVD\QKDVKDGDYLVLRQRI
KLV JUDQGIDWKHU 0XʘDPPDG RU SHUKDSV DOO RI WKH oSHRSOH RI WKH
FORDNpZKRP0XʘDPPDGLQDPRPHQWWKDWLVSLYRWDOIRUWKHWKe-
ology of Shîʲî Islam, once gathered about him and proclaimed:
“These are the people of my house.” 20 Al-ʝDEDUË DO-0XIËG DO-

nuzûl al-Imâm al-ʙXVD\QIË.DUEDO¿ʯ: 89–90, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-

Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ: 183, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-
hudâ: 235, Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 415–417, Ibn KaʦËU al-
Bidâya wa-l-nihâya, vol. XI: 529, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLIV, bb.
37, n. 2: 391, al-ʲŸPLOË $ʰ\¿Q DO-6KËʰD YRO 9,,  IURP al-0XIËGDQG
Ibn al-$ʦËU 
18 al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IË ʢXUØü DO-ʙXVD\Q PLQ

Makka ilâ al-ʰ,U¿T: 353.

19 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 55.
20 7KHFRQFHSWRIWKHoSHRSOHRIWKHKRXVHp ahl al-bayt) is one of the

NH\SROHV VLGHE\VLGHZLWKWKHVSHFLILFGHVLJQDWLRQRIʲ$OË DURXQGZKLFK

WKHZKROHRIWKH6KËʲËHWKRVLVVWUXFWXUHG7KHSKUDVHLVIRXQGWZLFHLQWKH
4XUʱân: in sûrat al-$ʚ]¿E, LWLVLQUHIHUHQFHWRWKHIDPLO\RI0XʘDPPDGLQ
the so-callHGoYHUVHRISXULILFDWLRQp âyat al-WDʞKËU VRGHFLVLYHIRUWKH6KËʲD
«$OODKʯVZLVKLVEXWWRUHPRYHXQFOHDQQHVVIDUIURP\RX2)RONRIWKHKRXVHKROGDQG
cleanse you with a thorough cleansing˜ 4 %DVLQJWKHLUDUJXPHQWRQWKH
Dʚ¿GËʤ QDUUDWHGE\ 0XʘDPPDGpV &RPSDQLRQV DQG UHFRUGHG LQ ERWK 6KËʲË
DQG6XQQËVRXUFHVWKH6KËʲËVFKRODUVDVZHOODVVRPHRIWKH6XQQËFRn-
VLGHUWKHoSHRSOHRIWKHKRXVHpFLWHGLQWKLVYHUVHWRUHIHUWR0XʘDPPDG
ʲ$OË )¿ʜLPD DO-ʗDVDQ DQG DO-ʗXVD\Q H[FOXGLQJ DOO 0XʘDPPDGpV RWKHU
ZLYHV RIIVSULQJ DQG JUDQGFKLOGUHQ 7KH 6KËʲË DQG 6XQQË FROOHFWLRQV
transmit accounts of the ahl al-bayt, grouping the Dʚ¿GËʤ in a number of
strands, including the crucial ʚDGËʤ RIoWKHWZRZHLJKW\WKLQJVp al-ʤDTDOD\Q)
DQGWKDWRIoWKHERDWp al-safîna). The ʚDGËʤ RIoWKHFORDNp al-NLV¿ʯ) stands at
the head of these strands. Sunnî transmitters of the ʚDGËʤ al-NLV¿ʯ ʚDGËʤ of
the cloak), already listed earlier in this work, have judged it to be authen-
WLF,EQʗDQEDOLQKLVMusnadTXRWHV8PP6DODPDDVVD\LQJq7KH+RO\
Prophet was in my houVH)¿ʜLPDFDPHWRKHUIDWKHUfthe Holy Prophet
112 HALF 2)0<HEART

Fattâl al-1ËV¿EØUË DO-ʝDEDUVË ,EQ DO-$ʦËU ,EQ .DʦËU DQG DO-0DüOLVË

all transmit that al-ʗXVD\QVDZWKH0HVVHQJHURI*RG rasûl Allâh)
and no one else in his dream. Al-ʣDZ¿UL]PË ,EQ ʝ¿ʱØV DQG DO-
0DüOLVËWUDQVPLWWLQJIURPKLP DGGʲ$OË)¿ʜLPDDQGDO-ʗDVDQWKH
other core members of the ahl al-bayt. 21 All the key members to-
gether would clearly establish al-ʗXVD\QpVOHJLWLPDF\DQGDXWKRULW\
on the eve of the martyrdom his momentous decision will bring
about, as one of the maʰʜØPØQ and an indispensible member of the
ahl al-bayt.
,Q KLV FRQYHUVDWLRQ ZLWK KLV LQWHUORFXWRU V  DO-ʗXVD\Q KDV
been informed of his imminent death – LW LV oVRRQp LQ PRVW WH[WV
DOWKRXJK VRPH QDUUDWLRQV QRWHV ,EQ ʝ¿ʱØV XVH WKH ZRUG oWRPRr-
URZp=D\QDEpVUHDFWLRQ is strongly physical; she is deeply peturbed,

VWDWHG,QYLWH\RXUKXVEDQGDQGWZRVRQVWRFRPHDVZHOOʲ$OËDO-ʗDVDQ
and al-ʗXVD\Q DOVR FDPH WKHUH DQG DOO VDW GRZQ WR HDW 7KHQ WKH +RO\
Prophet was sitting on a cloak in his resting place and I was reciting the
prayer in the chamber. At this time, God revealed the verse “$OODKʯVZLVKLV
but to remove uncleanness far from you, O Folk of the household, and cleanse you with
a thorough cleansing”. The +RO\3URSKHWFRYHUHGʲ$OË)¿ʜLPDDO-ʗDVDQDQG
al-ʗXVD\QZLWKWKHFORDNDQGWKHQVWUHWFKHGKLVKDQGWRZDUGWKHVN\DQG
VDLG2*RG7KHVHDUHWKH0HPEHUVRIP\+RXVHKROGVRSXULI\WKHPRI
DOOXQFOHDQQHVV8PP6DODPDVDLG,DVNHGKLP$P,DOVRZLWK\Ru? He
VWDWHG <RX KDYH \RXU RZQ SODFH \RX DUH YLUWXRXV EXW GLG QRW VD\ WKDW
\RX DUH D PHPEHU RI P\ +RXVHKROG r &I ,EQ ʗDQEDO Musnad, vol. I,
0XVQDGʰ$EG$OO¿KEDO-ʰ$EE¿VEʰ$EGDO-0XʞʞDOLE, n. 3062: 708–709, vol.
VI, ʙDGËʤ:¿ʤDODEDO-ʰ$VTDʰ, n. 16985: 45, vol. X, ʙDGËʤ8PP6DODPD, n.
26570: 177, n. 26612: 186–187, n. 26659: 197, n. 26808: 228.
21 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

112, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II, bb. nuzûl

al-Imâm al-ʙXVD\QIË.DUEDO¿ʯ: 90, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-
WDEʜLUDWDO-PXWWDʰLʲËQ: 183, al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ: 235, Ibn
al-$ʦËUal-Kâmil fî al-W¿UËʢYRO,,,EQ.DʦËUal-Bidâya wa-l-nihâya, vol.
XI: 529, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLIV, bb. 37, n. 2: 391. Cf. al-
ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 1, bb. IËʢXUØüDO-ʙXVD\QPLQ0DNNDLO¿DO-
ʰ,U¿T: 352, Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 55, al-0DüOLVË%Lʚ¿UDO-
anwâr, vol. XLIV, bb. 37, n. 2: 391.
 2. THE PRE-KARBALÂʱ 1ARRATIVES 113

FU\LQJRXWoZRHLVPHpRUoP\ZRHpDQGLQVRPHWH[WV 22 striking her

face. The texts offer three possible responses from her brother:
o:RHLVQRWIRU\RXVLVWHUp 23 in almost all the texts, an exhortation
and ZLVK oFDOPGRZQDQGPD\WKH0HUFLIXOEHPHUFLIXOWR\RXʱ), 24
DQG RQO\ LQ ,EQ ʝ¿ʱûs and al-0DüOLVËpV WUDQVPLVVLRQ IURP KLP D
VHFRQGH[KRUWDWLRQ oBe calm! Do not cause the people to rejoice in
RXUPLVIRUWXQHp  25 =D\QDEKDVQRZKHDUGIURPKHUEURWKHUpVRZQ
mouth that he will die; but judging by later words and reactions,
she still has not grasped the gravity of the situation.

3. THE DIRGE
This third incident takes place on the night before al-ʗXVD\QpV
death, sometLPH DIWHU =D\QDEpV KHDULQJ WKH QRLVH RI DQ DUULYLQJ
army, and is carried by a number of transmitters, both Sunnî and
Shîʲî. Included among the group, which comprises a significant
number of historians, are al-%DO¿ʪXUË DO-YaʲTØEË DO-ʝDEDUË DO-
,ʛIDK¿QË Dl-0XIËG DO-Fattâl al-1ËV¿EØUË DO-ʣDZ¿UL]PË ,EQ
6KDʘU¿VKØE ,EQ DO-$ʦËU ,EQ 1DP¿ DO-ʗLOOË ,EQ .DʦËU DO-0DüOLVË

22 al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb.
nuzûl al-Imâm al-ʙXVD\Q IË .DUEDO¿ʯ: 90, al-Fattâl al-1ËV¿EØUË 5DZʘDW DO-
Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ: 183, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-
hudâ: 235, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 415, Ibn ʝ¿ʱûs., Kitâb al-
OXKØI IË TDWO¿ DO-ʞXIØI  ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol. XI: 529, al-
0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIV, bb. 37, n. 2: 391.
23 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

112, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II, bb. nuzûl

al-Imâm al-ʙXVD\QIË.DUEDO¿ʯ: 90, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-
WDEʜLUDW DO-PXWWDʰLʲËQ: 183, Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 415, Ibn
.DʦËU al-Bidâya wa-l-nihâya, vol. XI: 529, al-0DüOLVË %Lʚ¿U DO-anwâr, vol.
XLIV, bb. 37, n. 2: 391.
24 al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb.

nuzûl al-Imâm al-ʙXVD\QIË.DUEDO¿ʯ: 89–90, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-

Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ: 183, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-
hudâ: 235, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢYRO,,,EQ.DʦËUal-Bidâya
wa-l-nihâya, vol. XI: 529.
25 Ibn ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 55, al-0DüOLVË %Lʚ¿U DO-

anwâr, vol. XLIV, bb. 37, n. 2: 391.

114 HALF 2)0<HEART

and al-ʲÂmilî. Each of them relates the story with generally few
substantial differences in the details he gives. Al-ʣDZ¿UL]PËLQKLV
0DTWDO DQG,EQʝ¿ʱûs in his Kitâb al-luhûf are the lone voices of dis-
sent, situating the incident much earlier than the other transmitters
GR DURXQG WKH VHFRQG RU WKLUG GD\ RI 0XʘDUUDP UDWKHU WKDQ WKH
evening of the 9th, and thus shortly after the arrival of the group at
Karbal¿ʱ. Al-ʗXVD\QDVNVWKHQDPHRIWKHODQGDQGZKHQWROGLWLV
Karbal¿ʱ, prays a prayer of refuge in God from GLVWUHVV al-karb)
DQG WULEXODWLRQ al-balâʯ  ,EQ ʝ¿ʱûs then recounts the story of the
ODPHQWDQG=D\QDEpVUHDFWLRQ 26
$EØ0LʤQDIKas al-ʗXVD\QpVVRQʲAlî b. al-ʗXVD\QEʲAlî, re-
late the incident, and most of the transmissions follow this; al-
%DO¿ʪXUË FRQWUDVWLQJO\ SODFHV WKH VWRU\ RQ WKH OLSV RI D VHUYDQW
FDOOHG ʗXZD\\ VR QDPHG E\ $EØ 0LʤQDI DQG ,EQ .DʦËU  27
and who is with al-ʗXVD\Q KHOSLQJ KLP WR SUHSDUH KLV VZRUG
before battle and make it serviceable. While al-,ʛIDK¿QË
al-ʝDEDUVËDO-ʣDZ¿UL]PË,EQʝ¿ʱØV,EQ1DP¿DO-ʗLOOË DQGFRn-
VHTXHQWO\ DO-0DüOLVË DW WLPHV  QDPH WKLV VHUYDQW DV ûDZQ 28
al-0ufîd names KLP ûXZD\Q 29 DQG ,EQ ʝ¿ʱûs thinks his name
might be ʲAwn. 30 Others, like al-ʝDEDUË, make no mention of

26 Ibn ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 49. Cf. al-ʣDZ¿UL]PË
0DTWDODO-ʙXVD\Q, bk. 1, bb. IËʢXUØüDO-ʙXVD\QPLQ0DNNDLO¿DO-ʰ,U¿T: 338–
339.
27 al-%DO¿ʪXUËKitâb ansâb al-ashrâfYRO,,,$EØ0LʤQDI:DTʰDW

al-ʝDII, bb. al-,P¿POD\ODWʰŸVKØU¿ʯ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol.

XI: 531. Cf. also al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 138.
28 al-,ʛIDK¿QË 0DT¿WLO DO-ʞ¿OLEË\\ËQ: 113, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-

DʰO¿P DO-hudâ: 239, al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IË ʢXUØü DO-
ʙXVD\QPLQ0DNNDLO¿DO-ʰ,U¿T: 338, Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI:
64– ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 2:
63, al-0DüOLVËBiʚ¿UDO-anwâr, vol. XLV, bb. 37: 22, 71.
29 al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb.

ʢXʞEDWDO-ʙXVD\QEL-Dʜʚ¿EL-hi: 93, al-%DʘU¿QËʰ$Z¿OLPal-ʰXOØPZD-l-PDʰ¿ULI al-

DʚZ¿OPLQDO-âyât wa-l-DʢE¿UZD-l-DTZ¿O, vol. XI, bb. 12: 96 IURPDO-0XIËG 
30 Ibn ʝ¿ʱûs., Kitâb al-LTE¿OEL-l-DʰP¿ODO-ʚDVDQD, vol. II: 713.
 2. THE PRE-KARBALÂʱ 1ARRATIVES 115

KLP RU VLPSO\ UHIHU WR KLP DV oD SHUVRQp fulân) 31 although all the
transmitters mention that he is in fact the retainer of $EØʩDUUDO-
ğLI¿UË JUHDWO\ YHQHUDWHG E\ the Sunnî and the Shîʲa alike. 32 Al-
ʣDZ¿UL]PË,EQʝ¿ʱØVDQG,EQ1DP¿DO-ʗLOOËZLOODOOJRRQWRUHc-
RUGûDZQpVGHDWKRQWKHILHOGRI.DUEDO¿ʱ. 33
$FFRUGLQJWR$EØ0LʤQDIpVDFFRXQW 34 on the evening before
the day on which his father would be killed, the sickly ʲAlî b. al-
ʗXVD\Q E ʲAlî recounts that he was being nursed by his aunt
=D\QDE RQ DFFRXQW RI ZKDWHYHU LOOQHVV LW ZDV WKDW ZRXOG ILQDOO\
prevent him fighting and, eventually, help to save him from being
killed. These elements are omitted by some of the transmitters; 35 in
some, the dirge forms part of a longer prayer, without the details of
ʲ$OËEHLQJQXUVHGE\=D\QDE 36 However, in the majority of trans-

31 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, vol.

,  DOWKRXJK KH DOVR QRWHV WKH QDPH ûXZD\Q  DO-0DüOLVË %Lʚ¿U DO-
anwâr, vol. XLV, bb. 37, n. 2: 2, al-%DʘU¿QËʰ$Z¿OLPal-ʰXOØPZD-l-PDʰ¿ULI al-
DʚZ¿OPLQDO-âyât wa-l-DʢE¿UZD-l-DTZ¿O, vol. VII: 245.
32 0RGDUUHVVL QRWHV WKDW $EØ ʩDUU DO-ğLI¿UË ZDV RQH RI WKH PRUH

VHQLRU&RPSDQLRQVRI0XʘDPPDGZKRUHWDLQHGDQGVSHFLDOGHYRWLRn to
WKH PHPEHUV RI 0XʘDPPDGpV KRXVHKROG KH LV RQH RI WKRVH WKHUHIRUH
FRQVLGHUHG E\ WKH 6KËʲD WR EH D PHPEHU RI WKHLU ILUVW JHQHUDWLRQ &I
02'$55(66, + &ULVLV DQG &RQVROLGDWLRQ LQ WKH )RUPDWLYH 3HULRG RI 6KLʰLWH
Islam, 'DUZLQ3UHVV3ULQFHWRQ1-1993: 1.
33 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 23,

Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 64–,EQ1DP¿DO-ʗLOOË0XʤËUDO-

Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 2: 63.
34 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

117–118.
35 al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U, PDüOLV 30: 156, Ibn

6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IDʜO IË PDTWDOL-hi: 99, Ibn
ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 49–50, ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-
Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 1: 49, al-0DüOLVË %Lʚ¿U DO-anwâr, vol.
XLIV, bb. 37: 316, al-ûD]¿pLUË., 5L\¿ʘDO-DEU¿UIËPDQ¿TLEDO-DʯLPPDDO-DʞK¿U,
vol I: 221, al-%DʘU¿QËʰ$Z¿OLPal-ʰXOØPZD-l-PDʰ¿ULI al-DʚZ¿OPLQDO-âyât wa-l-
DʢE¿UZD-l-DTZ¿O, vol. XIV: 165.
36 al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U, PDüOLV 30: 156, Ibn

ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 49–50, al-0DüOLVË %Lʚ¿U DO-anwâr, vol.
116 HALF 2)0<HEART

missions, both ʲAlî b. al-ʗXVD\QDQG=D\QDEKHDUDO-ʗXVD\QUHFLt-

ing an elegy about his approaching death. Al-ʗXVD\Q LV VHDWHG LQ
front of his tent, 37 being helped by ûDZQ WR UHDG\ KLV VZRUG IRU
battle. 38 Two or three times, notes his son, al-ʗXVD\Q repeats the
lament, “until I knew it by heart” 39 or, in other texts, until the boy
could not but understand what they meant: 40
Time, shame on you as friend! By sunrise and late afternoon,
how many a companion or seeker will be yours, fallen? But
time will not be content with the alternative, and the matter is
ZLWK WKH 0DMHVWLF IRU HYHU\ OLYLQJ FUHDWXUH LV D WUDYHOOHU RQ D
path!
Lost in the translation is the splendid rhythm and rhyme of the
verse:
<¿GDKUXIIODNDPLQʢDOËO
Kam laka bi-l-LVKU¿TZD-l-DʜËO

XLIV, bb. 37: 316, al-ûD]¿pLUË5L\¿ʘDO-DEU¿UIËPDQ¿TLEDO-DʯLPPDDO-DʞK¿U,

vol I: 201.
37 :KLOH PRVW RI WKH WUDQVPLWWHUV FI IRU HJ al-0XIËG Kitâb al-

irshâd, vol. II, bb. ʢXʞEDW DO-ʙXVD\Q EL-Dʜʚ¿EL-hi: 93, al-Fattâl al-1ËV¿EØUË
5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ: 184, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-
DʰO¿P DO-hudâ, IDʜO   ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV,
bb. IDʜOIËPDTWDOL-hi: 99) place al-ʗXVD\QLQIURQWRIKLVWHQW,EQ.DʦËUKDV
KLPVHFOXGHGZLWKLQKLVWHQWZLWKKLVFRPSDQLRQVFI,EQ.DʦËUal-Bidâya
wa-l-nihâya, vol. XII: 531.
38 In al-,ʛIahânî, al-ʗXVD\QZDVZRUNLQJRQDQDUURZWKHWH[WUHDd-

ing sihâm, which is an arrow or a dart. Cf. al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ:

113.
39 al-%DO¿ʪXUËKitâb ansâb al-ashrâfYRO,,, DOWKRXJKWKHQDUUa-

WRU KHUH LV QRWFOHDUO\ ʲ$OË  DO-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. fî
ʢXUØüDO-ʙXVD\QPLQ0DNNDLO¿DO-ʰ,U¿T: 338.
40 $EØ 0LʤQDI :DTʰDW DO-ʝDII, b. al-,P¿P OD\ODW ʰŸVKØU¿ʯ: 200, al-

<DʲTØEË7¿UËʢ vol. II: 243, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-

ʰLE¿G, vol. II, bb. ʢXʞEDW DO-ʙXVD\Q EL-Dʜʚ¿EL-hi: 93, al-Fattâl al-1ËV¿EØUË
5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ: 184, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-
DʰO¿PDO-hudâYRO,,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 531,
al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37, n. 2: 2.
 2. THE PRE-KARBALÂʱ 1ARRATIVES 117

0LQʜ¿ʚLEZDʞ¿OLETDWËO
Wa-l-GDKUXOD\DTQDʰu bi-l-badîl
Wa innamâ al-amru ilâ al-ûDOËO
:DNXOOXʚD\\V¿OLNVDEËO
Whether she was, as in most transmissions, nursing her nephew,
or, as in others, sitting in the tents with the other women, 41 the
UHDFWLRQRI=D\QDELVVWDUNDQGIDUUHPRYHGIURPWKDWRIWhe com-
posed and forceful woman who a few days later would coerce Ibn
=L\¿GWREDFNGRZQDQGUHGXFH<D]ËGWRDFUHVWIDOOHQVLOHQFH:KLOH
ʲAlî b. al-ʗXVD\QLVoFKRNHGpZLWKWHDUV q,NQHZWKDWDIIOLFWLRQKDG
come down”), 42 =D\QDE LV RYHUZURXJKW D UHDFWLRQ Zhich her
nephew explains by saying: “As for my aunt, she heard what I
heard, but she is a woman, and weakness 43 and grief 44 DUHWKH>TXDl-
LWLHV@RIZRPHQVKHFRXOGQRWFRQWUROKHUVHOIr 45 =D\QDEOHDSVWR
her feet, tearing at her clothes and veil, and goes, bareheaded, to
her brother. Al-ʝDEDUË WUDQVPLWWLQJ LQ KLV .LW¿E DʢE¿U DO-rusul wa-l-
mulûk IURP $EØ 0LʤQDI DQG FORVHO\ IROORZHG E\ DO-%DO¿ʪXUË DO-

41 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 50.

42 al-<DʲTØEË7¿UËʢ, vol. II: 243–4, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-
Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI:
531. In al-,ʛIDK¿QËKHGRHVQRWKROGWKHWHDUVEDFNDVLQRWKHUQDUUDWLRQV
al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 113.
43 The Arabic al-ULTTD FDUULHV WKH VHQVH RI oGHOLFDF\p oVHQVLWLYLW\ RI

IHHOLQJp RU oZHDNQHVV RI UHVLVWDQFHp &I /$1( E.W., An Arabic-English

/H[LFRQ, vol. III, 1968: 1131.
44 The Arabic al-üD]Lʰ FDUULHV WKH VHQVH RI oUHVWOHVVp oDSSUHKHQVLYHp

oXQHDV\poZRUULHGpRUoVDGp:(+5+A Dictionary of Modern Written Ara-

bic/LEUDLULHGX/LEDQ%HLUXW7KHVDPHZRUGV al-ULTTa and al-
üD]Lʰ  DUH XVHG E\ DOPRVW DOO WKH WUDQVPLWWHUV FI IRU HJ $EØ 0LʤQDI
:DTʰDWDO-ʝDII, bb. al-,P¿POD\ODWʰŸVKØU¿ʯ: 200, al-0XIËGal-,UVK¿GIËPDʰULIDW
ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb. ʢXʞEDW DO-ʙXVD\Q EL-Dʜʚ¿EL-hi: 93, al-
ʝDEDUVË ,ʰlâm al-warâ bi-DʰO¿P DO-hudâ: 239, al-0DüOLVË %Lʚ¿U DO-anwâr, vol.
XLV, b. 37, n. 2: 3, al-%DʘU¿QËʰ$Z¿OLPal-ʰXOØPZD-l-PDʰ¿ULI al-DʚZ¿OPLQDO-
âyât wa-l-DʢE¿UZD-l-DTZ¿O, vol. XI: 962.
45 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

118. In al-,ʛIDK¿QË oDQ[LHW\p DQG oZHDNQHVVp UDTTD  oFOXQJ WR KHUp &I DO-
,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 113.
118 HALF 2)0<HEART

ʣDZ¿UL]PË LQDVHFRQGRIWZRQDUUDWLRQV ,EQ.DʦËUDQGDO-0DüOLVË

WUDQVPLWWLQJIURPDO-0XIËG UHFRXQWVWKH basic details, as narrated
by ʲAlî b. al-ʗXVD\Q+RZDUGpVWUDQVODWLRQUHDGV
8QYHLOHG VKH ZHQW WR KLP 6KH VDLG WR KLP q, ZLOO ORVH D
EURWKHU :RXOG WKDWGHDWK KDG GHSULYHGPH RI OLIH WRGD\ 0\
PRWKHU)ćʜLPDKLVGHDGDQGP\IDWKHUo$OĪDQGP\EURWKHUDl-
ʗDVDQ <RX DUH WKH VXFFHVVRU NKDOĪIDK  RI WKRVH ZKR KDYH
passed away and the guardian of those who remain!” Al-
ʗXVD\QVDLGWRKHUDVKHORRNHGDWKHUq6LVWHU'RQpWOHW6DWDQ
take away your forbearance.” She replied, “I swear by my fa-
ther and mother, AEŠ$EGDOOćK LHDO-ʗXVD\Q <RXKDYHHx-
SRVHG \RXUVHOI WR GHDWK 0D\ *RG DFFHSW P\ OLIH IRU \RXUVr
Choking back his grief and with his eyes full of tears, he said,
“If the sand grouse are left at night, they will sleep.” She la-
PHQWHG q0\ JULHI <RXU OLfe will be violently wrenched from
you, and that is more wounding to my heart and harsher to my
soul.” She struck at her face and bent down to her dress and
tore it. Then she fell down in a faint. Al-ʗXVD\Q JRW XS DQG
bathed her face with water. Then he said to her, “Sister, fear
God and take comfort in the consolation of God. Know that
the people of the earth will die and the inhabitants of heaven
will not FRQWLQXHWRH[LVWIRUHYHUoffor everything will be de-
VWUR\HG H[FHSW WKH IDFH RI *RGp :KR FUHDWHG HDrth by His
power, Who sends forth creatures and causes them to return,
:KR LV XQLTXH DQG DORQH 0\ IDWKHU ZDV EHWWHU WKDQ , P\
mother was better than I, and my brother was better than I. I
DQGHYHU\0XVOLPKDYHDQLGHDOPRGHOLQWKH$SRVWOHRI*RGr
By this and the like he tried to console her and he said, “Sister,
I swear to you – so keep my oath – that you must not tear your
clothes, nor scratch your face, nor cry out with grief and loss
when I am destroyed.” Then he brought her and made her sit
with me. 46

46 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

118. Cf. al-%DO¿ʪXUË Kitâb ansâb al-ashrâf, vol. III: 393, al-<DʲTØEË 7¿UËʢ
vol. II: 243–,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 531, al-ʣDZ¿UL]PË
0DTWDODO-ʙXVD\Q, bk. 1, bb. IËʢXUØüDO-ʙXVD\QPLQ0DNNDLO¿DO-ʰ,U¿T: 338, al-
 2. THE PRE-KARBALÂʱ 1ARRATIVES 119

Some of these details vary or are missing in other transmissions, 47

EXWDVDZKROHWKHWH[WPHULWVVRPHDQDO\VLV=D\QDEpVLPPHGLDWH

0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37, n. 2: 1– WUDQVmitting from al-

0XIËGDVWROGE\ʲ$OËEDO-ʗXVD\Q &IDOVRDO-ʝDEDUVËʡ¿WLPDWPXVWDGUDN
al-ZDV¿ʯLO, vol. II, b. 71, n. 2442: 452. Although it is far outside the scope
of this work, the grief-VWULFNHQDFWLRQVRI=D\QDEDQGKHUEURWKHUps words
to her, raise the issue of one of the most tangible, precarious symbols,
KHDYLO\ GHEDWHG ERWK ZLWKLQ DQG RXWVLGH RI WKH 6KËʲË FRPPXQLW\; those
physical actions which include the self-infliction of wounds and the draw-
ing of blood. It is crucial to note that the ʲŸVhûrâ memorials are not pri-
marily about inflicting pain on the individual. However, in these physical
actions, under the broad headings of PDʯWDP and ODʞP, active participation
rather than passive observance by the devotee is seen in a more stark way.
These rituals of self-mortification have noticeably increased in the intensi-
ty of their violence, and yet remain a sensitive and compelling 6KËʲË mark
of identity FI&$/0$5'- -q0XKDUUDP&HUHPRQLHVLQ7HKUDQrLQ
P. Chelkowski HG 7Dʯ]L\HK5LWXDl and Drama in Iran1HZ<RUN8QLYHUVi-
W\3UHVV1HZ<RUN). While there are clearly many who insist that
such dramatic and physical acts of mourning were clearly forbidden by
0Xʘammad QRW WR PHQWLRQ DO-Husayn, ostensibly, in his words to his
sister), the practitioners of such rituals employ a variety of arguments to
justify their actions, arguing, for example, that the self-infliction of physi-
cal suffering demonstrates the readiness of the mourners to suffer for and
with al-ʗusayn, so that in these actions, a continuity is created with his
RZQSK\VLFDOVXIIHULQJ0XFKRIWKHFULWLFLVPLVDLPHGDWWKRVHPRUHLn-
VWUXPHQWDOULWHVLQZKLFKEORRGLVGUDZQ DULWXDODFWLRQQRWHQWLUHO\Xn-
known in Western Christianity); again, its adherents regard it as a procla-
matioQ WKDW KDG WKH\ EHHQ LQ .DUEDO¿ʱ, they would have spilled their
EORRG 6RPH PHPEHUV RI WKH 6KËʲË FRPPXQLW\ SRVLW WKDW HPXODWLQJ DO-
ʗXVD\QpVVSLULWXDOOLIHRUHWKLFDOFRGHLVDEHWWHUZD\WRKRQRXUKLVOHJDF\
instead of actions that bring down acFXVDWLRQV RI IDQDWLFLVP XSRQ 6KËʲË
Islam and which may even, through the shedding of blood, render the
participant ritually impure. Cf. &/2+(66< & q6RPH 1RWHV RQ PDüOLV
DQGWDʲ]L\DrLQEncounterYRO  3RQWLILFLR,VWLWXWRGL6WXGL$Ua-
bi e Gp,VODPLVWLFD5RPH–109.
47 6LEʜDO-ûDZ]Ë, for example, appears to combine the two events –

the noise of war and the dirge of al-ʗXVD\Q– into one single instant, re-
120 HALF 2)0<HEART

SUHRFFXSDWLRQLVWKDWKDYLQJORVWKHUSDUHQWV ʲ$OËDQG)¿ʜLPD DQG

KHU EURWKHU DO-ʗDVDQ  VKH LV QRZ DERXW WR ORVH DO-ʗXVD\Q DQG
wishes instead that she were dead, echoing the 4XUʱânic wish of
0DU\DP 48 +HUPRWKHU)¿ʜLPDKDGGLHG\RXQJLQFRQVRODEOHDWWKH
GHDWKRIKHUIDWKHU0XʘDPPDGKHURZQGHDWKKastened by events
LPPHGLDWHO\DIWHU0XʘDPPDGpVGHPLVHLQʲAlî had himself
EHHQ DVVDVVLQDWHG LQ WKH PRVTXH DW .ØID LQ -DQXDU\  E\
ʲAbd al-5DʘP¿QE0XOüDPDO-0XU¿GË=D\QDEpVEURWKHUDO-ʗDVDQ
too had been killed, with ShîʲË DQGVRPH6XQQË KLstorians insisting
that he was poisoned by his wife at the instigation of the caliph
0Xʲ¿ZL\D 0DUW\UGRP LV XQGHUVWRRG DV SDUW RI WKH UROH RI WKH
Imâm, who gives his very self for the good of the Islamic commu-
nity, and so provides the pattern of suffering and protest that
guides and inspires the Shîʲa; but this is of little consolation to
=D\QDELQWKHPRPHQW+HUZRUGVo,ZLOOORVHDEURWKHUpDUHGHFi-
VLYH VLQFH WKH\ VXJJHVW WKDW VKH LV RQO\ QRZ EHJLQQLQJ WR UHDOL]H
fully the implications of what is happening around her.
Addressing al-ʗXVD\Q DV oWKH VXFFHVVRU RI WKRVH ZKR KDYH
SDVVHGDZD\DQGWKHJXDUGLDQRIWKRVHZKRUHPDLQp ʢDOËIDWDO-P¿ʘËQ
ZDʤLP¿ODO-E¿TËQ) 49 seems to be an attempt to persuade him not to
die, since it would mean that those who remain would be without
guardianship. Her brother attempts to comfort her, urging that she
QRWDOORZ6DWDQWRVWHDOKHUoFRPSRVXUHp ʚLOP). Although the Ara-
ELF ZRUG FDUULHV D SULPDU\ VHQVH RI oFOHPHQF\p WKDW LV WKH TXDOLW\
by which one forgives and forgets, Lane notes that it also refers to
WKH ZD\ RQH PDQDJHV RQHpV VRXO DQG WHPSHU RQ WKH RFFDVLRQ RI

FRUGLQJIHZRIWKHGHWDLOVDVLGHIURP=D\QDEpVVWDUNUHDFWLRQ&I6LEʜDO-
ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-DʯLPPD: 211.
48 “She said: Oh, would that I had died ere this and become a thing of naught,

forgotten” 4 =D\QDEpVPRWKHU)¿ʜima expresses similar sentiments

after the death of her father, in her struggles with Abû Bakr over the land
of Fadak.
49 al-%DO¿ʪXUË Kitâb Kitâb ansâb al-ashrâf, vol. III: 1319, al-,ʛIDK¿QË

0DT¿WLODO-ʞ¿OLEË\\ËQ: 113, al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ: 239, Ibn

ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 49–50, ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-
Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 1: 49, ,EQ .DʦËU al-Bidâya wa-l-nihâya,
vol. XI: 531, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37, n. 2: 2.
 2. THE PRE-KARBALÂʱ 1ARRATIVES 121

H[FLWHPHQWHPRWLRQRUDQJHURUPDLQWDLQVWUDQTXLOOLW\RQVXFKDQ
RFFDVLRQ,WLVWKXVSUREDEO\EHVWWUDQVODWHGKHUHDVoFDOPpRUoFRm-
SRVXUHpUDWKHUWKDQoIRUEHDUDQFHp 50
The proverb about the sandgrouse, which only serves to in-
WHQVLI\ =D\QDEpV GLVWUHVV LV H[WDQW RQO\ LQ D KDQGIXO RI WUDQVPLt-
ters. 51 The sense of the maxim is that of being provoked into ac-
tion; that even if one does not desire it, one must strike the one
who causes or prompts something detestable, and that once one is
roused to action, there is no going back. Al-ʝDEDUËUHIHUVXVWR,EQ
0DQʴØUpV /LV¿Q DO-ʰArab, 52 while al-0DüOLVË GUDZV RXU DWWHQWLRQ WR
al-0D\G¿QËZKRWHOOVWKHVWRU\RIRQHʲ$PUE0¿PD who takes up
ORGJLQJDPRQJWKH0XU¿GWULEH7KH\FRPHWRKLPE\QLJKWDQGLQ
doing so provoke the sandgrouse from their places. His wife sees
this as an omen, and awakens her husband, who says: “But they are
just sandgrouse!” His wife replies: “If the sandgrouse had been left
alone at night, it would have slept.” 53 This is not the only occasion

50 /$1( E.W., An Arabic-(QJOLVK/H[LFRQ, vol. II, 1968: 632.

51 Cf. for e.g. al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 113, al-0XIËGal-Irshâd
IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb. ʢXʞEDW DO-ʙXVD\Q EL-Dʜʚ¿EL-hi:
93, al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ: 239, al-ʣDZ¿UL]PË0DTWDODO-
ʙXVD\Q, bk. 1, bb. IË ʢXUØü DO-ʙXVD\Q PLQ 0DNND LO¿ DO-ʰ,U¿T: 338, Ibn
6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IDʜO IË PDTWDOL-hi: 99, Ibn
ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZD
munîr subul al-DVKü¿Q, Part 1: 49, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLV, bb.
37, n. 2: 2, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 138.
52 ,EQ0DQʴØU/LV¿QDO-ʰ$UDE, vol. XI: 233.
53 Recorded by Abû al-)DʡO$ʘPDGE0XʘDPPDGE$ʘPDGE,b-

râhîm al-0D\G¿QË G  FI *$/ 6 ,   in his collection of
proverbs. Cf. al-0D\G¿QË 0DüPDʰDO-DPʤ¿O, vol. III: 97. If the meaning of
WKH SURYHUE LV FOHDU HQRXJK WKH GHWDLOV RI WKH ,EQ 0¿PD VWRU\ DUH OHVV
OXFLG ZLWKRXW VRPH FRQWH[W 7KH 0XU¿G ZHUH DQ HDVWHUQ <HPHQL $UDE
tribe; according to sRPH VFKRODUV WKHLU FRUUHFW QDPH ZDV <Xʘ¿ELU EXW
WKH\ZHUHQLFNQDPHGo0XU¿GpEHFDXVHRIWKHLUUHEHOOLRXVQHVV tamarrada –
oWR UHEHOp  DQGWKHPRXQWDLQVRI 0XU¿GDQGWKHLU LQKDELWDQWV ZHUH ZHOO-
known for outlaws and bandits. While Levi Della Vida regards this as a
less than satisfactory etymology, it would explain the initial nervousness of
122 HALF 2)0<HEART

on which this proverb is placed on the lips of al-ʗXVD\Q$O-0DüOLVË

recounts the moment when al-ʗXVD\Q WKH RQO\ VXUYLYRU RQ WKH
ILHOGWXUQVWRWKHZRPHQpVWHQWVand offers them greetings peace; a
conversation ensues with his daughter Sukayna. 54 She begs him to
UHWXUQ WR WKH VDQFWXDU\ RI 0XʘDPPDG DQG KH TXRWHV WKH VDQd-
grouse proverb. 55
+RZHYHU =D\QDE LV LQFRQVRODEOH VWULNLQJ KHU IDFH 56 tearing
her garments and, beIRUHIDOOLQJLQWRDIDLQWH[FODLPLQJq0\JULHI
Your life will be violently wrenched from you, and that is more
wounding to my heart and harsher to my soul.” Al-ʗXVD\QUHYLYHV
KHUDQGTXRWLQJDIUDJPHQWRI4 57 tries again to encourage
her:
“Sister, fear God and take comfort in the consolation of God.
Know that the people of the earth will die and the inhabitants
of heaven will not continue to exist forever, “everything will perish
save His countenance”, Who created earth by His power.”
While al-YaʲTØEË LV PRUH VXFFLQFW q0\ VLVWHU )HDU *RG 'HDWK
comes down inevitably!”), al-%DO¿ʪXUËUHSRUWVWKDWDO-ʗXVD\QUHFLWHV
Q. 44: 20– q$QGOR,KDYHVRXJKWUHIXJHLQP\/RUGDQG\RXU/RUGOHVW
ye stone me to death. And if ye put no faith in me, then let me go”); his sis-
ters weep at this, and he has to calm them down. 58
In response to her grief over the loss of her family, al-ʗXVD\Q
urges her to reflect more deeply on the lives of ʲ$OË)¿ʜLPDDQGDO-

,EQ0¿PDpVZLIH&I/(9,'(//$9,'$*q0XUćGrLQThe First Ency-

clopaedia of Islam(-%ULOO/HLGHQ
54 :URQJO\FDOOHGo6DNËQDpE\WKH(QJOLVKWUDQVODWRUVRIWKLVYROXPH

FI6$5:$50 WUDQV Behar al-anwar, 2014: 304.

55 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37, n. 2: 47.
56 The text uses the Arabic verb ODʞDPD-\DOʞLPX, from which derives

ODʞDP, used WR GHVFULEH D SDUWLFXODU ULWXDO DFWLRQ HPSOR\HG E\ VRPH 6KËʲË
DGKHUHQWVGXULQJWKHʲŸVKØU¿FRPPHPRUDWLRQV
57 The whole verse reads: “And cry not unto any other god along with Al-

lah. There is no Allah save Him. Everything will perish save His countenance. His is
the command, and unto Him ye will be brought back”.
58 al-<DʲTØEË7¿UËʢ vol. II: 243–4, al-%DO¿ʪXUËKitâb ansâb al-ashrâf,

YRO,,,
 2. THE PRE-KARBALÂʱ 1ARRATIVES 123

ʗDVDQ UHPLQGLQJ KHU WKDW LQ 0XʘDPPDG HYHU\ 0XVOLP KDV DQ
ideal exemplar, and insisting that when he is killed, she should nei-
ther tear her clothes, nor beat her face, nor wail and lament. Ibn
.DʦËU UHFRUGVWKHHYHQWTXLWHIXOO\
So, I will lose him! Would that death had deprived me of life
the day P\ PRWKHU )¿ʜLPD GLHG DQG P\ IDWKHU ʲAlî and my
EURWKHUʗDVDQ VXFFHVVRU RI WKRVH SDVVHG DZD\ WKH KHOSHURI
those remaining.” Al-ʗXVD\QORRNHGDWKHUDQGVDLGq0\VLs-
ter, Satan must not carry off your forbearance!” She replied:
q0D\P\IDWKHUDQGPRWKHU be ransomed for you, Abû ʲAbd
Allâh, I would risk my very self for you!” She struck her face
and ripped the collar of her robe, falling to the ground in a
faint. Al-ʗXVD\Q ZHQW WR KHUSRXULQJ ZDWHURQ KHU IDFH DQG
VDLGq0\VLVWHUIHDU*RGDQGWDNHFRPfort in the consolation
of God. Know that the people of the earth will die and the in-
habitants of heaven will not continue to exist forever, for “eve-
rything will perish save His countenance”, Who created creation by
His power, and brings them to die by His YDQTXLVKLQJDQGKLV
might. His is matchless in his unity. Know that my father is
better than me, my mother is better than me, my brother is
EHWWHUWKDQPH,DQGWKH\DQGHYHU\0XVOLPKDVWKH0HVVHn-
ger of God as an excellent exemplar.” Then he forbade her to
do any of this after his death, and taking her by the hand, he
brings her back to ʲAlî b. al-ʗXVD\Q 59
,EQʝ¿ʱûs tells the story differently in his Kitâb al-luhûf; al-ʗXVD\QLV
seated in front of his tent, but there is no mention either of ʲAlî b.
al-ʗXsayn or of ûDZQ the retainer, and the dirge is, in fact, part of
DORQJHUSUD\HU,EQʝ¿ʱûs transmits his account in two strands; in
WKHILUVW=D\QDEKHDUVWKHSRHPDQGJRHVWRDO-ʗXVD\QDQGVD\V
q0\ EURWKHU WKLV LV WKH WDON RI RQH ZKR LV FHUWDLQ KH ZLOl be
killed!” 60 When he replies in the affirmative, she says: “So, I will
lose him! Al-ʗXVD\QKLPVHOIDQQRXQFHVKLVRZQWKHGHDWKWRPHr
The women weep, striking their cheeks and ripping the upper

59 ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XII: 531.

60 Cf. also al-ʗXUUDO-ʲŸPLOË,ʤE¿WDO-hudât bi-l-QXʜØʜZD-l-PXʰüL]¿W, vol.
IV: 51.
124 HALF 2)0<HEART

RSHQLQJ FROODUV  RI WKHLU JDUPHQWV 8PP .XOʦØP EHJLQV WR Zail
and al-ʗXVD\QFRPIRUWVKHUZLWKZRUGVLQPRVWRWKHUWUDQVPLWWHUV
DGGUHVVHGWR=D\QDEVD\LQJ
q0\VLVWHUEHIRUWLILHGE\WKHFRQVRODWLRQRI*RG7KHLQKDb-
itants of the heavens will pass away and all the people of the
earth will die, and all of creation will perish.” Then he said:
q0\ VLVWHU 8PP .XOʦØP DQG \RX =D\QDE DQG \RX )¿ʜLPD
and you Rubâb, 61 see that when I am killed, that you do not
rip a garment for me or scratch a face for me, and do not use
unseemly language on my behalf.”
In the second sWUDQGWUDQVPLWWHGVD\V,EQʝ¿ʱûs from a different
SDWK=D\QDELVLQDQRWKHUSODFHLQVHFOXVLRQZLWKWKHZRPHQDQG
the girls, when she hears the content of the verses. She emerges,
unveiled and trailing her robe, and stands before al-ʗXVD\QVD\LQJ
“So, I will lose him! Would that death had deprived me of life
WKH GD\ P\ PRWKHU )¿ʜLPD GLHG DQG P\ IDWKHU ʲAlî and my
brother al-ʗDVDQ VXFFHVVRU RI WKRVH ZKR DUH JRQH DQG VXp-
port of those remaining.” Al-ʗXVD\Q ORRNHG DW KHU DQG VDLG
q0\VLVWHU6DWDQmust not carry off your forbearance.” She re-
plied: “I swear by my father and my mother! I would let myself
be killed for you as a ransom.” A groan broke forth from al-
ʗXVD\Q KLV H\HV ILOOHG ZLWK WHDUV DQG KH VDLG q,I WKH VDQd-
grouse had been left alone at night, it would have slept.” She
DQVZHUHGq0\JULHI:LOO\RXUOLIHQRWEHIRUFLEO\WDNHQIURP
you? That is more wounding to my heart, more calamitous for
my soul.” Then she reached for the collar of her garment and
ripped it, and fainting, she sank to the ground. Standing, al-
ʗXVD\Q SRXUHG ZDWHU RYHU KHU XQWLO VKH UHJDLQHG FRQVFLRXs-
ness. Then he tried his utmost to console her, reminding her of
the calamity of the death of his father and his grandfather. 62
Al-ʣDZ¿UL]PËDOVRUHODWHVWKHLQFLGHQWLQWZRVWUands. In the first,
al-ʗXVD\Q LV VLWWLQJ LQ KLV WHQW UHSDLULQJ KLV VZRUG ZLWK ûDZQ KH

61One of al-ʗXVD\QpV ZLYHV DQG WKH PRWKHU RI KLV GDXJKWHU

Sukayna.
62 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 49–50.
 2. THE PRE-KARBALÂʱ 1ARRATIVES 125

declaims the verses of the dirge. ʲAlî b. al-ʗXVD\QQDUUDWHVWKDWKLV

IDWKHUUHSHDWHGWKHVHYHUVHVWKDWKHPHPRUL]HGWKHPIURPKLVIa-
ther and was choked with tears, but that he kept silence as far as he
ZDV DEOH +RZHYHU KLV DXQW =D\QDE ZKHQ VKH KHDUG WKH GLUJH
VKHGWHDUVDQGZHSWIRUVKHZDVGHOLFDWH ʘDʰîfa) of heart, and was
manifestly affected by sorrow and anxiety. Dragging the hems of
her garment, she draws near to al-ʗXVD\QZKRPVKHDGGUHVVHVDV
oFRROQHVV RI P\ H\Hp 7KH FRQYHUVDWLRQ FRQWLQXHV DV LQ RWKHU
transmissions, with al-ʗXVD\QTXRWLQJ4 qeverything will
perish save His countenance. His is the command, and unto Him ye will be
brought back”) 63 and citing the example of ʲ$OËDQG0XʘDPPDGqIRU
where are my father and my grandfather, who are better than me?
,Q WKHP IRU PH DQG IRU HYHU\ 0XVOLP LV DQ H[FHOOHQW H[HPSODUr
+HUHWXUQVKHUWRKHUTXDUWHUVEXWQRWZLWKRXWWKHZDUQLQJDERXW
no wailing or violence done to self after his death.
Al-ʣDZ¿UL]PËWKHQRIIHUVDVHFRQGVWUDQG6RPHRIWKHGHWDLOV
are familiar, but there is uncertainty as to whether the character
involved, referred to as al-ʗXVD\QpVoVLVWHUpDQGZKRKHDUVWKHGLUJH
and reacts tRLWLV=D\QDERU8PP.XOʦØPERWKDUHQDPHGLQWKH
text and both would be old enough for the reaction recorded. In
fact, it is of note that al-,ʛIDK¿QË LQ KLV 0DT¿WLO does not actually
QDPH=D\QDELQWKHWH[WZKLOHDO-ʙDGØTUHFRUGVWKHGLUJHEXWQHi-
theUUHFRXQWVDQ\RIWKHIDPLOLDUFRQWH[WQRUPHQWLRQV=D\QDERU
her intervention. 64 8SRQKHDULQJWKHYHUVHVWKHXQQDPHGVLVWHULQ
al-ʣDZ¿UL]PË 65 JRHV WR KHU EURWKHU DQG VD\V q0\ EURWKHU WKLV LV
the speech of one who is who certain of death.” In fact, this is a
VWUDQG WUDQVPLWWHG LQ VLPLODU IRUP DERXW =D\QDE E\ ,EQ ʝ¿ʱûs, 66
although in less detail. Al-ʗXVD\Q UHSOLHV q<HV P\ VLVWHUr 6KH
responds: “In that case, take us back to the sanctuary of our grand-

63 Q. 28: 70, 88.

64 al-,ʛIDK¿QË 0DT¿WLO DO-ʞ¿OLEË\\ËQ: 113, al-ʙDGØT Kitâb al-amâlî fî-l-
Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 30: 156.
65 Also unnamed in al-,ʛIDK¿QË &I DO-,ʛIDK¿QË 0DT¿WLO DO-ʞ¿OLEË\\ËQ:

113 and al-%DʘU¿QË ʰ$Z¿OLP al-ʰXOØP ZD-l-PDʰ¿ULI al-DʚZ¿O PLQ DO-âyât wa-l-
DʢE¿UZD-l-DTZ¿OYRO;,YRO9,, DOWKRXJKDIWHUWKHZRUGVoP\
DXQWpo=D\QDEpLVDGGHGLQSDUHQWKHVHV 
66 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 49.
126 HALF 2)0<HEART

father.” Al-ʗXVD\QUHVSRQGVZLWKWKHVDQGJURXVHSURYHUE and she

answers: “So, I will lose him! Would that death had deprived me of
OLIH 0\ JUDQGIDWKHU WKH 0HVVHQJHU RI *RG GLHG P\ IDWKHU ʲAlî
GLHG P\ PRWKHU )¿ʜLPD GLHG P\ EURWKHU DO-ʗDVDQ GLHG 7KHUH
remains the support of the people of the house, and today he an-
nounces his own death!” She weeps then, “as do the other wom-
en”, with the striking of cheeks and ripping of robes. Then, al-
ʣDZ¿UL]PË WHOOV XV DO-ʗXVD\QpV VLVWHU DOWKRXJK ZH DUH QRW VXUH
ZKHWKHU LW WKH VDPH RQH RU DQRWKHU FULHV RXW ORXGO\ q0\
0XʘDPPDG )DWKHU RI DO-Qâsim! The day my grandfather
0XʘDPPDGGLHG0\IDWKHUP\ ʲAlî. The day my father ʲAlî died!
0\ PRWKHU 0\ )¿ʜLPD 7KH GD\ P\ PRWKHU )¿ʜLPD GLHG 0\
EURWKHU0\ʗDVDQ7KHGD\P\EURWKHUDO-ʗDVDQGLHG0\EURWKHU
0\ ʗXVD\Q :KDW D loss for us after you, Father of ʲAbd Allâh!”
Al-ʗXVD\QIRUWLILHVKHUDQGXUJHVSDWLHQFHVD\LQJ
q0\VLVWHU%HIRUWLILHGE\WKHFRQVRODWLRQRI*RGDQGEHFRn-
tent with the divine decree of God; the people of heaven will
vanish, and the people of the earth will die, and none of the
creatures will continue to exist, for “everything will perish save His
countenance”, and blessed be God to whom all creation will re-
turn! It is He who created all creatures by His power and
brings them to nought by His will and calls them forth by His
YROLWLRQ6LVWHU0\JUDQGIDWKHUP\IDWKHUP\PRWKHUDQGP\
brother were better than me, and more excellent, and they
have undergone death and the dust has gathered them. For me,
and for you and for every believer, there is, in thH0HVVHQJHU
RI*RGDQH[FHOOHQWH[HPSODUr7KHQKHVDLGq=D\QDE8PP
.XOʦØP)¿ʜLPD5XE¿E6HHZKHQ,DPNLOOHGWKDWWKHUHLVQR
ULSSLQJ WKH FROODU RI  WKH JDUPHQW IRU PH DQG QR VFUDWFKLQJ
the face for me, and do not use unseemly language on my be-
half!” 67

al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 1, bb. IË ʢXUØü DO-ʙXVD\Q PLQ

67

Makka ilâ al-ʰ,U¿T: 338–339.

 2. THE PRE-KARBALÂʱ 1ARRATIVES 127

,EQ6KDʘU¿VKØELVZRUWKQRWLQJKHLVWUDQVPLWWLQJIURPDQXPEHU
of sources, 68 including al-ʙDGØTZKRUHFRUGVWKHGLUJHEXWQHLWKHU
UHFRXQWV DQ\ RI WKH IDPLOLDU FRQWH[W QRU PHQWLRQV =D\QDE RU KHU
intervention. 69 7KDW EHLQJ VDLG ,EQ 6KDʘU¿VKØEpV WUDQVPLVVLRQ LV
truncated and lacks many of the better-known elements, such as
ʲAlî b. al-ʗXVD\QEHLQJQXUVHGE\=D\QDE 70 ʲAlî b. al-ʗXVD\QQDr-
rates that he was sitting on the night before his father was killed,
and his fDWKHUUHFLWHGWKHGLUJH=D\QDEUHVSRQGHGq,WLVDVLI\RX
know well that your life will be taken by force!” to which her
EURWKHU UHSOLHG E\ TXRWLQJ WKH VDQGJURXVH SURYHUE 71 ,EQ 1DP¿ʱs
narration makes no mention of ʲAlî b. al-ʗXVD\Q RU RI $EØ ʩDUU
al-ğLI¿UËpV UHWDLQHU EXW RWKHUZLVH VHHPV WR EH D PL[ RI WKH WZR
VWUDQGVRI,EQʝ¿ʱûs. 72
2I HTXDO LQWHUHVW LV DO-Fattâl al-1ËV¿EØUË LQ KLV 5DZʘDW DO-
wâʰLʲËQ, who narrates all the familiar events with one exception;
WKHUHLVQRPHQWLRQRI=D\QDEpVUHDFWLRQ&RQVLGHring that al-Fattâl
al-1ËV¿EØUËLV WUDQVPLWWLQJIURPD QXPEHURINH\6KËʲËWH[WV VXFK
as al-.XOD\QËpVal-Kâfî, al-ʙDGØTpVal-Amâlî, Kitâb al-ʢLʜ¿O, ʰ8\ØQDʢE¿U
al-5Lʘ¿ and Maʰânî al-DʢE¿U, and al-0XIËGpV al-Amâlî and al-Irshâd),
this is an enigmatic omission. In fact, he goes on to omit almost all
WKH EDWWOHILHOG GHWDLOV RI =D\QDE 73 Like al-,ʛIDK¿QË ZULWLQJ KLV
0DT¿WLO more than a century before him, al-Fattâl does not hesitate

68 al-ʙDGØTpV Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U ʲ$OË DO-Fattâl al-

1ËV¿EØUËpV5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, al-,ʛIDK¿QËpV0DT¿WLODO-
ʞ¿OLEË\\ËQ, al-0XIËGpVal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, al-<DʲTØEËpV
7¿UËʢ, al-ʝDEDUʛËpV ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ and al-ʝDEDUËpV Kit¿E DʢE¿U
al-rusul wa-l-mulûk.
69 al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 30: 156.
70 ,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. IDʜOIËPDTWDOL-hi:

99. Cf. also al-ûD]¿pLUË 5L\¿ʘ DO-DEU¿U IË PDQ¿TLE DO-DʯLPPD DO-DʞK¿U, vol. I:
217.
71 ,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. IV, bb. IDʜO IËPDTWDOL-hi:

99.
72 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 1:

49.
73 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ: 418.
128 HALF 2)0<HEART

WR XVH oPRUDO TXDOLILHUVp 74 regularly inviting the curse of God on

the perpetrators.
-XVWKRXUVEHIRUHEDWWOHLVHQJDJHG=D\QDEKDVEHHQJLYHQD
clear intimation by her brother of what lies ahead. For the rest of
WKH QLJKW VKH LV FRQILQHG WR KHU TXDUWHUV ZLWK WKH RWKHU ZRPHQ
and the children. When she emerges onto the field at a fateful mo-

74 +866(,1$-A Developmental Analysis of Depictions of the Events of

.DUEDOćʯLQ(DUO\,VODPLF+LVWRU\, 2001: 21. In his Kitâb Sulaym b. Qays, Ibn
Qays al-+LO¿OË GFFI02'$55(66,+Tradition and Survival,
    XVHG WKH PRUDO TXDOLILHU oPD\ *RG FXUVH KLPp ௌ ϪϨόϟ)
DJDLQVW,EOËVDJDLQVWWKRVHZKRDWWDFNHGWKHKRXVHRI)¿ʜLPDDJDLQVW,EQ
0XOüDPNLOOHURIʲ$OËDJDLQVW0Xʲ¿ZL\DDQGDJDLQVW<D]ËG DO-Hilâlî., Kitâb
Sulaym b. Qays, vol. II: 579, 586, 588, 671, 774, 866). Kohlberg notes that
the Kitâb Sulaym b. Qays was named after its supposed author, the pro-
ʲ$OLG 6XOD\P E 4D\V DO-Hilâlî al-ʲŸPËUË ZKR GLHG GXULQJ WKH JRYHUQRr-
VKLS RI WKH 8PD\\DG DO-+Düü¿ü E <ØVXI  –   7KH 6KËʲË
bibliographer Ibn al-1DGËP G  RU   UHgarded it as the
ILUVW6KËʲËZRUNEXWODWHU6KËʲËVFKRODUVWRRNDPXFKPRUHVNHSWLFDOYLHZ
VKDUHG E\ *ROG]LKHU  DQG VRPH RSHQO\ GHFODUH LW D IDEULFDWLRQ &I
.2+/%(5* ( q6KĪʲĪ +DGĪWKr LQ $)/ %HHVWRQ HW DO HGV  Arabic
/LWHUDWXUH WR WKH (QG RI Whe Umayyad Period &DPEULGJH 8QLYHUVLW\ 3UHVV
&DPEULGJH7KHTXDOLILHURFFXUVLQDIHZRWKHUHDUO\WH[WVPRVW
regularly against Iblîs; Imâm al-5Lʡ¿ G LQKLVal-)LTKDO-mansûb
and in the ʛDʚËIDWDO-Imâm al-5Lʘ¿ uses it against the enemies of the Imâms,
while al-Qummî in the Tafsîr DWWULEXWHGWRKLP DOLYHLQFODLPV
0RGDUUHVVLEXWWKHZRUNLVQRWE\KLP02'$55(66,+Tradition and
Survival, [YLL HPSOR\VLWDJDLQVWYDULRXVHQHPLHVRI0XʘDPmad
VXFKDV$EØûDKODVZHOODVDJDLQVW<D]ËG DO-Qummî., Tafsîr, vol. I, sûrat
al-%DTDUD: 45, VØUDWŸOʰ,PU¿Q: 119, 124, sûrat al-$ʰUDI: 242, vol. II, sûrat as-
,VU¿ʯ: 13, sûrat al-ʙDüü: 84). In two other early texts it is used against al-
+Düü¿ü DO-%DUTË., al-0Dʚ¿VLQ, vol. I, bb. 3: 203) and against ʲ8PDUE6DʲG,
,EQ =L\¿G DQG <D]ËG WKH SULQFLSOH HQHPLHV LQYROYHG LQ WKH .DUEDO¿ʱ
HYHQW LQ D FKDSWHU DERXW WKH ZRUGV RI =D\QDE ,EQ $EË ʝ¿KLU ʝD\IØU
%DO¿Ġ¿WDO-QLV¿ʯ: 34). By the time Imâm al-ʲ$VNDUËpVFRPpanion al-ʙDII¿U G
  ZDV FRPSRVLQJ KLV %Dʜ¿LʯU DO-GDUDü¿W in the 3rdth century, the
.DUEDO¿ʱ QDUUDWLYHV KDG LQFUHDVHG H[SRQHQWLDOO\ DQG WKH PRUDO TXDOLILHU
was becoming more common against the enemies of the ahl al-bayt, and
especially those see as responsible for the death of al-ʗXVD\Q
 2. THE PRE-KARBALÂʱ 1ARRATIVES 129

ment of the conflict the next morning, it will be as a woman trans-

figured; no less anguished by the murder of her family, but with an
audacity and assurance drawn from some hidden source and incon-
cealable to the eyewitnesses of Karbal¿ʱ.
CHAPTER THREE.
ON THE FIELD OF KARBALÂʯ

According to al-ʝDEDUËpV FKURQRORJ\ WKH EDWWOH RI .DUEDO¿ʱ was

engaged on the morning of 10th 0XʘDUUDP DIWHU ʜDO¿W DO-IDüU WKH
morning prayer). It was not fought in any manner familiar to con-
ventional warfare, with two armies facing each other. Rather, indi-
vidual members of al-ʗXVD\QpVVPDOO EDQGRIDURXQGVHYHQW\-two
men went out, mostly individually and often reciting poetry, to face
the might of the opposing arP\ DWOHDVWILYHWKRXVDQGEXWSRVVLEO\
more) 1 led by al-ʗXUU E <D]ËG DO-7DPËPË XQWLO KLV GUDPDWLF DQG
emotional defection to the tents of al-ʗXVD\Q ZLWKʲ8PDUE6Dʲd
E $EË :DTT¿ʛ DSSRLQWHG WR FRPPDQG WKH DFWXDO EDWWOH XQWLO D
TXHUXORXV,EQ=L\¿GUHSODFHGKLPZLWK6KLPUEʩËDO-ûDZVKDQ  2

1 al-ʝDEDUË DO-ʙDGØT DQG DO-0XIËG PHQWLRQ DW OHDVW ILYH WKRXVDQG

RQH WKRXVDQG ZLWK DO-ʗXUU E <D]ËG DO-Tamîmî and four thousand with
ʲ8PDU E 6DʲG  +RZHYHU WKH QXPEHU YDULHV GUDPDWLFDOO\ ZLWK VRPH
claiming up to twenty or thirty thousand. Cf. HOWARD I.K$ WUDQV 
The History of al-ʝDEDUË, vol. XIX, 1990: 93, 103, al-ʙDGØTKitâb al-amâlî fî-l-
Dʚ¿GËʤ ZD-l-DʢE¿U, PDüOLV 30: 154–155, al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü
$OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb. Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-ʙXVD\Q ZD
Dʜʚ¿bi-hi: 106.
2 6KLPU or Shamir) E ʩË DO-ûDZVKDQ E 6KXUDʘEËO E DO-$ʲZDU E

ʲ8PDUE0Xʲ¿ZL\DDO-ʲŸPLUKHKDGIRXJKWQRWHV+RZDUGRQʲ$OËpVVLGH
DWWKHEDWWOHRIʙLIIËQEXWODWHUVZLWFKHGVLGHVDQGZRXOGEHDVVDVVLQDWHGLQ
retribution for the role he played in al-ʗXVD\QpV GHDWK &I. HOWARD
,.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990, nt. 192: 49). 6KËʲË
Islam clearly place the responsibility of al-ʗXVD\QpV GHDWK RQ WKH VKRXl-
ders of two men. One is al-=L\¿G<D]ËGpVJRYHUQRULQ.ØID7KHRWKHULV
Shimr; for it was this military man who had urged al-=L\¿GWRGHDOSXQi-

131
132 HALF 2)0<HEART

Al-ʗXVD\QKDGWDNHQJUHDWSDLQVWRHQVXUHWKDWQRWRQO\ZHUHWKH
women and children confined to their tents, but that they were al-
most entirely inaccessible to the enemy; at one stage in the battle, a
threat by 6KLPUEʩËDO-ûDZVKDQWREXUQWKHWHQWVDQGWKHLURFFu-
pants was met with disbelief by an appalled al-ʗXVD\Q ,Q WKH
course of the hours that followed, al-ʗXVD\QZDVGHVWLQHd to lose
almost all the male members of his family; he would be the last to
die, so that he endured the prolonged agony of seeing his sons and
nephews killed one by one.
Almost all the transmitters agree that the first of al-ʗXVD\QpV
immediate family to die was ʲAlî al-Akbar b. al-ʗXVD\QEʲAlî, born
to al-ʗXVD\QE\KLVZLIH/D\O¿EW$EË0XUUDKEʲ8UZDKE0DVʲûd
al-ʥDTDIË 3 Both his age and his identity are, as noted in an appen-
dix to this work, considerably problematic in the sources; for the
moment, LWLVKLVGHDWKWKDWFRQFHUQVXVVLQFHLWEULQJV=D\QDERXW
of the confines of her tent and onto the field of Karbal¿ʱ for the
first time. Transmitting from $EØ0LʤQDIDO-ʝDEDUËWHOOVWKHVWRU\
of how this boy steps in front of the opposing army with the
words: “I am ʲAlî, son of ʗusayn, son of ʲAlî! We are, by the Lord
RIWKH+RXVHILUVWLQUHVSHFWRIWKH3URSKHW1RVRQRIDEDVWDUG
will pass judgment on us!” 4 He is killed, although al-ʝDEDUË RPLWV

tively with al-ʗXVD\QDQGKDGLQFLWHGDQ8PD\\DGDUP\PRUHWKDQDOLWWOH

UHOXFWDQWWRWDNHXSDUPVDJDLQVWWKH0XʘDPPDGpVJUDQGVRQ,IDO-=L\¿GpV
culpability is somewhat tempered by his distance from the batWOHILHOG DQG
WKHVXEVHTXHQWUHJUHWKHH[SUHVVHVDSSDUHQWO\WUHDWLQJWKHVXUYLYRUVTXLWH
ZHOODWOHDVWDWWKHEHJLQQLQJ 6KLPUZLOOEHHYHUGHVSLVHGE\6KËʲË0Xs-
lims.
3 Cf. for e.g. al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol III: 361–362, 406,

Ibn al-$ʦËU., al-Kâmil fî al-W¿UËʢYRO,,,EQ.DʦËUal-Bidâya wa-l-nihâya,

vol. XI: 545, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, b. 37, n. 2: 43, 45. The
texts give a variety of names when reporting the first to die, but a distinc-
tion should be maintained beWZHHQʲ$OLGVPHPEHUVRIWKHahl al-bayt and
al-ʗXVD\QpVLPPHGLDWHIDPLO\PHPEHUV
4 al-ʝDEDUË.LW¿EDʢE¿UDO-rusul wa-l-mulûk, vol. V: 446. Cf. also Abû

0LʤQDI:DTʰDWDO-ʝDII, bb. al-,P¿POD\ODWʰŸVKØU¿ʯ: 242, al-0XIËGal-Irshâd

IËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II, bb. Z¿TLʰ.DUEDO¿ʯZDEDʞØOD,P¿P
al-ʙXVD\Q ZD Dʜʚ¿EL-hi: 106, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ: 246,
 3. O17+(FIELD OF KARBALÂʱ 133

DQLPSRUWDQWGHWDLOKHGLHVLQKLVIDWKHUpVDUPVFUXshed less by his

ZRXQGVWKDQE\KLVDJRQL]LQJWKLUVW 5 one of the enduring themes
of the Karbal¿ʱ tragedy.

1. THE RISING SUN

,WLVDWWKLVLQVWDQWUHSRUWV$EØ0LʤQDIWKDWʗXPD\GE0XVOLPDO-
$]GË 6 sees a woman hurrying from her tent. It is worth noting that
ʗXPD\GLVDSLYRWDOH\HZLWQHVVWRWKH.DUEDO¿ʱ events, attentive as
he is to numerous small details. Among other things, he is on hand
ZKHQ ,EQ =L\¿G VHQGV D PLVVLYH RUGHULQJ WKDW DO-ʗXVD\Q DQG his
PHQ EH EDUUHG IURP DFFHVV WR ZDWHU DV ZHOO DV ZKHQ ,EQ =L\¿G
sends the brutal Shimr to take control of a situation that seems to
be slipping under the vacillating ʲ8PDU E 6Dʲd. He witnesses the
first shot fired in battle and mortified, challenges Shimr who is
threatening to burn the tents of the women as, after the battle, he
will challenge him a second time when he wants to kill the ailing
ʲAli b. al-ʗXVD\Q ZKROLYHVWRWKDQNKLPIRUKLVLQWHUYHQWLRQ +H
is witness to the death of al-ʗXVD\QpVHOGHVt son as well as that of
DQ XQNQRZQ QHSKHZ DQG =D\QDEpV LQWHUYHQWLRQ RQ ERWK RFFa-
VLRQV+HQRWHVWKHUDGLDQWTXDOLWLHVRI=D\QDEpVIDFHDQGWKHEUo-
ken sandal strap of a boy with a face like the moon as he wanders
onto the field. He is able to describe exactly the clothing that al-
ʗXVD\QLVZHDULQJDVKHGLHVDQGREVHUYHVWKHNLOOLQJRIDO-ʗXVD\Q
and the plundering of his corpse. He serves as a messenger for
ʲ8PDU E 6Dʲd after the battle, accompanying al-ʗXVD\QpV KHDG WR
,EQ=L\¿GZKHUHKHVHHVLWVLOO-treatment. He is a crucial bystander

,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IDʜO IË PDTWDOL-hi: 106,
 VOLJKWO\H[WHQGHG ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-
DVKü¿Q, Part 1: 68, al-0DüOLVË%Lʚ¿UDO-anwârYRO;/9EE IURP
,EQ 6KDʘU¿VKØE  YRO ;&9,,, bb. 19: 269, al-ûD]¿pLUË 5L\¿ʘ DO-abrâr fî
PDQ¿TLE DO-DʯLPPD DO-DʞK¿U, vol. I: 314, al-%DʘU¿QË ʰ$Z¿Oim al-ʰXOØP ZD-l-
PDʰ¿ULIDO-DʚZ¿OPLQDO-âyât wa-l-DʢE¿UZD-l-DTZ¿O, vol. XIV: 286.
5 al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-ʙXVD\Q: 35,

,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 2: 68.

6 :ULWWHQ oʗXOD\Gp LQ WKH $UDELF WH[W EXW WKLV LV FHUWDLQO\ DQ HUURU

+RZDUGGHVLJQDWHVKLPDQH\HZLWQHVVRIWKHEDWWOH$EØ0LʤQDISRVLWVKH
was a member of ShimrpVDUP\
134 HALF 2)0<HEART

during the ʲAlî-,EQ =L\¿G GLDORJXHV DQG RYHUKHDUV WKH JRYHUQRU

branding both al-ʗXVD\QDQGʲ$OËE$EËʝ¿OLEDVOLDUV 7
7KH ZRPDQ ʗXPD\G KDV QRWLFHG FRPHV IURP KHU WHQW qOLNH
the rising sun” and crying “my brother, my nephew!” He asks after
KHU LGHQWLW\ DQG LV LQIRUPHG WKDW WKLV LV =D\QDE WKH GDXJKWHU RI
)¿ʜLPD6KHWKURZVKHUVHOIRQWKHERG\RIWKH\RXQJʲAlî, and her
brother al-ʗXVD\QFRPHVWDNHVKHUE\WKHKDQGDQGOHDGVKHUEDFN
to her tent.
Al-,ʛIDK¿QËUHFRXQWVD=D\QDEHPHUJLQJZLWKVOLJKWO\GLIIHUHQW
words on her lips: “O my love, O son of my brother,” she cries as
VKHFRPHVDQGOHDQVRYHUWKHER\pVOLIHOHVVERG\EHIRUHEHLQJOHG
away by al-ʗXVD\Q$O-ʣDZ¿UL]PËDQGDO-0DüOLVËDOVRSXWDVOLJKWO\
different wordinJWRKHUJULHI q2KP\ORYHIUXLWRIP\KHDUWOLJKW
of my eyes!”), while a number of key transmitters – $EØ 0LʤQDI
al-0XIËG,EQʝ¿ʱØVDQG,EQ1DP¿IRUH[DPSOH– omit any refer-
ence to the imagery of the sun rising. 8 Still others, like al-%DO¿ʪXUË
omit DQ\UHIHUHQFHDWDOOWR=D\QDELQWKHLQFLGHQW 9

7 &I +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

1990: 107–167, WE//+$86(1-Die religiös-politischen Oppositionsparteien
in alten Islam, Weidmannsche Buchhandlung, Berlin 1901: 87.
8 $EØ 0LʤQDI :DTʰDW DO-ʝDII, bb. al-,P¿P OD\ODW ʰŸVKØU¿ʯ: 242, al-

,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 115, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿K

ʰDO¿DO-ʰLE¿G, vol. II, bb. Z¿TLʰ.DUEDO¿ʯZDEDʞØOD,P¿PDO-ʙXVD\QZDDʜʚ¿EL-hi:
112, al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 35, Ibn
ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 68, ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿Qwa
munîr subul al-DVKü¿Q, Part 2: 68, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLV, bb.
37: 44.
9 al-%DO¿ʪXUË Kitâb ansâb al-ashrâf, vol III: 361–362, 406. Curiously,

Ibn ʲ$V¿NLU WUDQVPLWV D YHUVLRQ RI WKLV LQFLGHQW LQ ZKLFK LW LV =D\QDE
daughter of al-ʗXVD\QDQGQRW=D\QDEGDXJKWHURIʲ$OËZKRHPHUJHVoOLNH
WKHVXQpDWWKHGHDWKRIʲ$OËDO-$NEDUFU\LQJRXWoP\EURWKHUp,EQ ʲ$V¿NLU
KLPVHOIQRWHVWKDWKHGRHVQRWILQGVXFKDUHFROOHFWLRQDERXW=D\QDEEW
al-ʗXVD\QLQWKHKitâb al-nasab of al-=XED\U+LVUHIHUHQFHLVWRWKHSDUWLDl-
ly extant work by al-=XED\U E %DNN¿U DO-=XED\UË G   &I ,EQ
ʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKTYRO/;,;EE Zaynab bt. al-ʙXVD\Q
Eʰ$OËE$EËʝ¿OLE -8''6 6&+(,1(5- HGV New Perspectives
RQ,EQʰ$VćNLULQ,VODPLF+LVWRULRJUDSK\, Brill, Leiden 2017: 191.
 3. O17+(FIELD OF KARBALÂʱ 135

The three problematic texts are al-0XIËG DO-ʣDZ¿UL]PË DQG

,EQ1DP¿VSHFLILFDOO\EHFDXVHZKLOHDO-0XIËGSXWVWKHER\DWQLQe-
teen years of age and al-ʣDZ¿UL]PËDWHLJKWHHQ,EQ1DP¿PHUHO\
says that he was oROGHUWKDQWHQp 10 Such statements create difficul-
ties not only in determining the age of al-ʗXVD\QpV VXFFHVVRU DV
Imâm, but also in establishing which of his sons it was that sur-
vived him. This issue is dealt with briefly in the appendix to this
work.
One RI=D\QDEpVELRJUDSKHUVQRWHVWKDWqZKHQWKHWUDJHG\RI
Karbala befell her in her mid-fifties she was forced to go out un-
covered. It was then that some people remarked that she appeared
DVDoVKLQLQJVXQpDQGDoSLHFHRIWKHPRRQpr 11 This seems a banal
and minimalist interpretation; this is not the only time that this par-
WLFXODUH\HZLWQHVVʗXPD\GE0XVOLPZLOOXVHVXFKODQJXDJH+H
will witness a boy, identified as Qâsim b. al-ʗDVDQ E ʲAlî b. Abî
ʝ¿OLEDO-ʗXVD\QpVQHSKHZZKRHPHUJHVRQWRWKHILHOGZLth a bro-
ken sandal strap and a face “like the first splinter of the moon” and
takes his stand. 12 ,QERWKFDVHVʗXPD\GVHHPVWREHGHVFULELQJD
distinct transfiguration; the small boy with his otherwise inexplica-
EOHFRXUDJHDQG=D\QDEWUDQVIRUPHGIURPWKHfrightened woman
RI WKH GD\ EHIRUH ,EQ .DʦËU IRU H[DPSOH GHVFULEHV =D\QDE Ge-
spite her being in her fifties, as “a girl, who was like the sun in love-
liness”, suggesting some sort of metamorphosis that made her

10 al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb.
Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-ʙXVD\Q ZD Dʜʚ¿EL-hi: 106, al-ʣDZ¿UL]PË
0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-ʙXVD\Q  ,EQ 1DP¿ DO-ʗLOOË
0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 2: 68.
11 &I%,/*5$0,0+7KH9LFWRU\RI7UXWK7KH/LIHRI=D\QDEELQW

ʯ$OLo:RPDQKRRGpQS
12 al-ʝDEDUË .LW¿E DʢE¿U DO-rusul wa-l-mulûk, vol. V: 446, al-,ʛIDK¿QË

0DT¿WLODO-ʞ¿OLEË\\ËQ IURPDO-ʝDEDUË DO-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü

$OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb. Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-ʙXVD\Q ZD
Dʜʚ¿EL-hi: 107, al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-
ʙXVD\Q,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part
2: 69. &I DOVR +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol.
XIX, 1990: 152–153.
136 HALF 2)0<HEART

bareO\UHFRJQL]DEOHDWWKDWPRPHQW 13 Bearing in mind those Dʚ¿GËʤ

that insist upon the superiority of the moon when it is full, or over
all the other celestial bodies, 14 WKH SKUDVH oILUVW VSOLQWHU RI WKH
PRRQp KDV P\VWLFDO DQG HVFKDWRORJLFDO XQGHUWRQHV DQG OLQNV
=D\QDELQWLPDWHO\WRKHUJUDQGIDWKHU, since it used by a handful of
transmitters WRGHVFULEH0XʘDPPDG$QXPEHURIDʚ¿GËʤ tell of his
face being like the moon when it is full, or like a piece of the
moon, 15 or that his face was like the moon whenever he was hap-
py. 16 2WKHUVUHODWHWKDWZKHQ0Xʘammad was seen in the darkness
RIQLJKWKLVIDFHKDGDOLJKWoOLNHWKHILUVWVSOLQWHURIWKHPRRQp 17
0RUHRYHUWKHILUVWJURXSRIEHOLHYHUVWRHQWHU3DUDGLVHLVGHVFULEHG
as glittering like the moon, an image used throughout the books of
Dʚ¿GËʤ to describH SHRSOHpV IDFHV RQ WKH 'D\ RI 5HVXUUHFWLRQ 18 In
the course of the famous ʚDGËʤDO-kisâʯ)¿ʜLPDGHVFULEHVKHUIDWKHUpV
face as being like the full moon; 19 and she herself is said to have

13 ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 545.

14 Abû Dâwûd., Sunan EN  Awwal kitâb al-ʰLOP), bb. 1, n. 3641:
EN Abwâb al-ʰLOP), bb. 19, n. 2682: 77–78.
15 al-%Xʤ¿UË ʛDʚËʚ EN  Kitâb al-PDQ¿TLE), bb. 23, n. 3552: 460,

0XVOLPʛDʚËʚEN Kitâb al-IDʘ¿ʯLO), bb. 30, n. 6084: 190, Abû Dâwûd.,

SunanEN Abwâb al-PDQ¿TLE), bb. 8, n. 3636: 331.
16 al-%Xʤ¿UËʛDʚËʚEN Kitab al-PDQ¿TLE), bb. 23, n. 3556: 461, bk.

 Kitâb al-PDĠ¿]L EEQEN Kitâb al-tafsîr), bb. 18, n.

4677: 1540XVOLPʛDʚËʚEN Kitâb al-tawba), bb. 9, n. 7016: 156, Abû
Dâwûd., SunanEN Abwâb tafsir al-TXUʯDQ), bb. 9, n. 3102: 409.
17 Cf. for e.g. al-Kulaynî., al-.¿IËIËʰLOPDO-dîn, vol. I, bb. mawlid al-nabî,

n. 20: 446, al-ʝDEDUVË Makârim al-DʢO¿T: 24, al-Kâshânî., .LW¿Eü¿PLʰDO-wâfî,

vol. III: 904, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XIV, bb. 8: 190.
18 al-%Xʤ¿UË ʛDʚËʚ EN  .LW¿E EDGʯ DO-ʢDOT), bb. 18, nn. 3245–7:

292– Q   EN  Kitâb al-Dʚ¿GËʤ DO-DQEL\¿ʯ), bb. 1, n. 3327:
326–EN Kitâb al-libâs EEQEN Kitâb al-ULT¿T),
bb. 50, nn. 6542–3: 294–Q0XVOLPʛDʚËʚEN Kitâb al-
îmân  EE  Q   Q   EN  Kitâb al-üDQQD), bb. 6, n.
7147: 230, n. 7149: 230–231, n. 7150: 231, bb. 7, n. 7151: 232.
19 al-%DʘU¿QË ʰ$Z¿OLP DO-ʰXOØP ZD-l-PDʰ¿ULI DO-DʚZ¿O PLQ DO-âyât wa-l-

DʢE¿UZD-l-DTZ¿O, vol. XI: 935.

 3. O17+(FIELD OF KARBALÂʱ 137

had a face radiant as the moon. 20 Al-ʲAbbâs, half-brother to al-

ʗXVD\Q DQG =D\QDE DQG ZKRVH PDUW\UGRP RQ WKH .DUEDO¿ʱ field
came at the end of an act of superhuman strength and courage, is
UHIHUUHGWRDVoWKHPRRQRIWKH%DQØ+¿VKLPp TDPDUEDQËK¿VKLP). 21
/DWHU LQ .ØID =D\QDE IURP KHU FDUULDJH ZLOO FDWFK VLJKW RI DO-
ʗXVD\QpV KHDG ZKLFK VHHPHG WR KHU DV D oUDGLDQW PRRQOLNHfD
ULVLQJPRRQp ]XKUËTDPDUË…TDPDUW¿OLʰ).

2. A BOY
It is the tenacious stand and death of another child that brings
=D\QDERXWRQWRWKHILHOGIRUDVHFRQGWLPH)URPWKHWHQWVRIWKH
women emerges a boy, whom most of the texts REVHUYHLVoQRW\HW
DQDGROHVFHQWp VDLGRIPRUHWKDQRQHYLFWLPDW.DUEDO¿ʱ) and who,
resisting all attempts to stop him, takes his stand next to al-ʗXVD\Q
where he will be badly wounded and die within minutes. Al-ʝDEDUË
traQVPLWWLQJIURP$EØ0LʤQDIpV DFFRXQWGRHVQRW name the boy,
and notes that his identity is uncertain, since the man named as his
killer is not known to have killed any of al-ʗXVD\QpVQHSKHZV 22 nor
do al-%DO¿ʪXUË, al-,ʛIDK¿QË ZKROLNH al-ʝDEDUË, refers to KLPoDER\
IURPWKHIDPLO\p RU,EQDO-$ʦËUQDPHKLP 23 However, besides the
fact that al-ʗXVD\QDGGUHVVHVKLPDVoVRQRIP\EURWKHUpDQGKHLQ
turn refers to al-ʗXVD\QDVoP\XQFOHpDQXPEHURIWKHWH[WVJLYHXV
his name; he is almost certainly ʲAbd Allâh b. al-ʗDVDQDQGDVVRQ
of al-ʗDVDQQHSKHZEoth to al-ʗXVD\QDQGWR=D\QDE
These are the bare bones of a more elaborate and evocative
VWRU\$VWKHER\HPHUJHV=D\QDEXUJHGRQE\DO-ʗXVD\QSXUVXHV

20 al-ʝDEDUË'DO¿ʯLODO-imâmaQ,EQ6KDʘU¿VKØE0DQ¿TLE âl
$EËʝ¿OLE, vol. III, bb. IDʜOIËʚLO\DWL-hâ: 356, al-0DüOLVË%Lʚ¿UDO-anwâr, vol.
XLIII, bb. 6, n. 7: 6.
21 ,EQ6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. IV, bb. IDʜOIËPDTWDOL-hî:

108, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37: 39–40.

22 +2:$5',.$ WUDQV The History of al-ʝabarî, vol. XIX, 1990:

158.
23 al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 116, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ,

vol. II: 431. Al-%DO¿ʪXUËUHODWHVWKHVWRU\YHU\EULHIO\ZLWKIHZRIWKHXVXDO

GHWDLOVDQGZLWKQRPHQWLRQRI=D\QDEDO-%DO¿ʪXUËKitâb ansâb al-ashrâf,
vol. III: 408.
138 HALF 2)0<HEART

him from the tents in an attempt to prevent him from taking the
field. The boy puts up a fierce resistance: “By God,” he says, “I will
not be separated from my uncle,” giving us a first clue to his identi-
ty. Within minutes of his arrival at al-ʗXVD\QpVVLGHDQHQHP\VRl-
dier, whose identity is disputed, plunges at al-ʗXVD\Q VZRUG LQ
hand. Al-ʝDEDUËQDPHVWKHVROGLHUDV%DʘUE.Dʲb b. ʲ8ED\G$OO¿K
the man who would later go on to rob the dead body of al-ʗXVD\Q
Ibn al-$ʦËU DQG ,EQ 1DP¿ FRQFXU ZKLOH DO-,ʛIDK¿QË DQG DO-0XIËG
ERWKFDOOKLP$EüDUE.Dʲb and ,EQʝ¿ʱØVUHIHUVWRKLPDVʗDUPa-
la b. Kâhil. Al-0DüOLVËQRWHVWZRRIWKHSRVVLELOLWLHV$EüDUE.Dʲb
RUʗDUPDODE.¿KLO
The youthful ʲAbd Allâh b. al-ʗDVDQVWDQGLQJE\KLVXQFOHpV
VLGHFDOOVKLVNLOOHUE\DGLIIHUHQWQDPHo,EQDO-ʣDEËʦDp– oVRQRIDn
DERPLQDEOHZRPDQp WKHVXJJHVWLRQEHLQJWKDWKHZDVERUQRXWRI
wedlock, impacting both upon him and upon his mother). “Would
you kill my uncle?” he shouts, attempting to shield al-ʗXVD\QIURP
the blows, almost losing his arm in the process and receiving a
mortal wound. In ,EQʝ¿ʱûs, to whom we shall return shortly, the
wounded boy is then killed by an arrow while in the arms of his
XQFOHVHHPLQJO\ILUHGE\ʗDUPDODEDO-Kâhil, a detail missing from
most other transmissions. 24 It may be that ,EQʝ¿ʱûs is here con-
flating two different deaths, for this is how al-ʗXVD\QpVLQIDQWVRQ
ZLOOEHNLOOHGZKLOHLQKLVIDWKHUpVDUPV
At this stage, his attacker appears to step back; the boy, crying
RXWq2P\PRWKHUr LQPRVWWH[WV GLHVLQDO-ʗXVD\QpVDUPVDVKLV
uncle tries to console him, urging him to be patient in his suffer-
ings, and promising that soon he will be reunited with his righteous
ancestors. Some texts name them, although not always in the same
order, as WKH0HVVHQJHURI*RGʲ$OËʗDP]DûDʲfar and al-ʗasan.
As it stands, the story is carried with minor variants by al-
ʝDEDUËDO-,ʛIDK¿QËDO-0XIËGal-ʝDEDUVË, Ibn al-$ʦËU,EQʝ¿ʱûs, Ibn
1DP¿DO-ʗLOOËDQG DO-0DüOLVË 25 ,EQ 1DP¿ DO-ʗLOOËLQZKRVH QDUUa-

24 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 72.

25 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:
158, al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 116, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü
$OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb. Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-ʙXVD\Q ZD
Dʜʚ¿EL-hi: 110, al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ: 249, Ibn al-$ʦËUal-
 3. O17+(FIELD OF KARBALÂʱ 139

tive the story is immediately preceded by the death of al-ʗXVD\QpV

oldest son, changes two details; he does not record al-ʗXVD\Q Rr-
GHULQJ=D\QDEWRUHVWUDLQWKHER\DQGWKHER\GLHVFU\LQJRXWIRU
his uncle rather than for his mother. Al-ʣDZ¿UL]PËDQG,EQʝ¿ʱûs
writing one hundred years or so after ,EQ1DP¿, are worth examin-
ing, for while both have a chronology at odds with the other
transmitters, al-ʣDZ¿UL]PË RPLWV WKH LQFLGHQW HQWLUHO\ UHSODFLQJ LW
ZLWKDVLPLODURQHDQG,EQʝ¿ʱûs transmits it with disparate details.
The incident is preceded by three, in some transmitters four,
key events: in al-ʝDEDUË, al-0XIËG and ,EQ ʝ¿ʱûs, the death of al-
ʗXVD\QpV VRQ ʲAlî b. al-ʗXVD\Q DOUHDG\ H[DPLQHG DQG shortly af-
terwards WKH FXULRXV HPHUJHQFH RQWR WKH ILHOG DQG VXEVHTXHQW
death of al-Qâsim b. al-ʗDVDQWKHER\with a face like the moon.
Al-ʣDZ¿UL]PË UHYHUVHV WKH RUGHU RI WKHVH WZR ER\Vp GHDWKV EXW
keeps most of the details. The third event, transmitted by al-ʝDEDUË,
al-0XIËG, al-ʣDZ¿UL]PËDQG,EQʝ¿ʱØV ZLWKVRPHDGGHGGHWDLOV is
the killing of the infant son of al-ʗXVD\QDQGWKHIRXUWK– only in
al-ʝDEDUË and, with a different chronology, al-,ʛIDK¿QË– is the story
of the boy with the pearl earrings. Schematically, the sources ad-
here to the following order:

1. al-ʝDEDUË death of ʲAlî al-Akbar, death of the moon-faced al-

Qâsim, death of al-ʗXVD\QpVLQIDQWVRQGHDWKRIWKHER\ZLWKWKH
pearl earrings, death of the unrestrainable boy)
2. al-,ʛIDK¿QË death of ʲAlî al-Akbar, death of the unrestrainable
boy, death of the boy with the pearl earrings)
3. al-0XIËG death of ʲAlî al-Akbar, death of the moon-faced al-
Qâsim, death of al-ʗXVD\QpVLQIDQWVRQGHDWKRIWKHXQUHVWUDLQDEOH
boy)
4. al-Fattâl al-1ËV¿EØUË death of ʲAlî al-Akbar, death of the moon-
faced al-Qâsim, death of al-ʗXVD\QpVLQIDQWVRQ)

Kâmil fî al-W¿UËʢ, vol. II: 431, Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 72, Ibn
1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD Punîr subul al-DVKü¿Q, Part 2: 73, al-
0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37: 53–54.
140 HALF 2)0<HEART

5. al-ʣDZ¿UL]PË death of ʲAlî al-Akbar, death of the moon-faced

al-Qâsim, emergence and restraining of ʲAlî b. al-ʗXVD\Q WKH Iu-
ture fourth Imâm, death of al-ʗXVD\QpVLQIDQWVRQ)
 ,EQ ʝ¿ʱØV death of ʲAlî al-Akbar, death of the moon-faced al-
Qâsim, death of al-ʗXVD\QpVLQIDQWVRQGHDWKRIWKHXQUHVWUDLQDEOH
boy)
 ,EQ 1DP¿ DO-ʗLOOË death of ʲAlî al-Akbar, death of the moon-
faced al-Qâsim, death of al-ʗXVD\QpVLQIDQWVRQGHDWKRIWKHXQUe-
strainable boy)

Al-ʣDZ¿UL]PËRPLWVHQWLUHO\WKHQDUUDWLYHRIWKHER\ ZKRP=D\QDE
was unable to restrain, thus setting himself apart from al-ʝDEDUË, al-
0XIËG and ,EQʝ¿ʱûs. Instead, he turns his attention to ʲAlî b. al-
ʗXVD\QLGHQWLILHGLQKLVQDUUDWLYHDV=D\QDO-ʲÂbidîn, who emerges
from his tent, undeterred by his fatheUpVVWULFWSURKLELWLRQKHZDV
notes the text, smaller than his brother recently killed, and was sick.
He would be the one, says al-ʣDZ¿UL]PËZKRZRXOGFRQWLQXHWKH
IDPLO\RI0XʘDPPDGEXWDWWKLVVWDJHKHZDVQRWVWURQJHQRXJK
even to carry his sword. FURPEHKLQGKLPKLVDXQW8PP.XOʦØP
VKRXWVq0\FKLOGFRPHEDFNr+HUHSOLHVq0\DXQW/HWPHILJKW
LQ IURQW RI WKH VRQ RI WKH 0HVVHQJHU RI *RGr $W WKLV SRLQW DO-
ʗXVD\Q LQWHUYHQHV WHOOLQJ 8PP .XOʦØP WR VHL]H KROG RI WKH ER\
and return him to his tent, since the earth could not continue de-
YRLGRIWKHSURJHQ\RIWKHIDPLO\RI0XʘDPPDGWKDWLVZLWKRXW
the members of the ahl al-bayt. As the only surviving son, ʲAlî b. al-
ʗXVD\Q ZLOO EH WKH RQO\ RQH ZKR FDQ FRQtinue the line and the
Imamate.
This story is intensely similar to the story of the boy who
would not be restrained, omitted by al-ʣDZ¿UL]PË DOWKRXJK KHUH
=D\QDELVVXEVWLWXWHGE\8PP.XOʦØPDQGWKHER\ ʲAbd Allâh b.
al-ʗDVDQ E ʲAlî) by al-ʗXVD\QpV RZQ VRQ ZLWK D ZKROO\ GLIIHUHQW
outcome. Shahin, in his biography, notes that in bidding his final
farewell to the women, al-ʗXVD\QKDGRUGHUHG=D\QDEWRSUHYHQW
ʲAlî b. al-ʗXVD\QIURPILJKWLQJDQGWKDWVKHGRHVWKLVTXLWHIRUFe-
 3. O17+(FIELD OF KARBALÂʱ 141

fully; Shahin gives no references to any classical text and does not
repeat the story told by al-ʣDZ¿UL]PË. 26
Al-ʣDZ¿UL]PË SUHFHGHV WKH QDUUDWLYH RI =D\Q DO-ʲŸELGËQpV
emergence onto the field with a highly poignant story, also carried
by al-ʝDEDUË,WLVQRWDVWRU\WKDWLQDQ\ZD\LQYROYHV=D\QDEEXW
is worth telling, since it falls into a common Karbal¿ʱ genre of
boys, often pre-adolescent, dying in the battle. It is of a young boy
who emerges onto the field, wearing, an onlooker notes, earrings in
his ears. It is one of those minor details, like the broken sandal
strap of Qâsim, observed by eyewitnesses and which lends a pow-
HUIXOFUHGLELOLW\WRWKHQDUUDWLYH7KHER\LVTXLWHSDWHQWO\WHUULILHG
looking anxiously to right and to left, his earrings swinging from
side to side. He is killed almost at once by a soldier named Hânî b.
BaʲËʦ 27 His earrings are of note, since at a later stage in the battle,
=D\QDE ZLOO EH QRWLFHG IRU KHU HDUULQJV VZLQJLQJ YLROHQWO\ DV VKH
emerges, resolute, onto the field for a third and last time.
Al-ʝDEDUËKDYLQJUHODWHGWKHGHDWKRIal-ʗXVD\QpVLQIDnt son,
ʲAbd Allah b. al-ʗXVD\QZKLOHVLWWLQJRQKLVIDWKHUpVNQHHfollows
the account with the emergence and killing of this unidentified boy
from the family of al-ʗXVD\Q EHVLGHV WKH oWZR SHDUOVp LQ KLV HDUV
al-ʝDEDUË notes that he is clutching a stick from the tents and
wearing a waistcloth and a shirt. Al-ʝDEDUË QDPHV WKH H\HZLWQHVV
KLPVHOI+¿QËEʥXED\WDO-ʗDʡUDPËDVWKHNLOOHUQRWLQJWKDW\HDUV
later, as an old man, Hânî would deny it. It is then that al-ʝDEDUË
relates the death of the boy whom =D\QDE FRXOG UHVWUDLQ FDOOHG
oQHSKHZpE\DO-ʗXVD\QDQGZKRGLHVFU\LQJIRUKLVPRWKHU 28
Between the death of the moon-faced al-Qâsim b. al-ʗDVDQ
and the emergence of the boy who would not be restrained, follow-
ing the chronology of al-0XIËG and to a lesser extent al-ʝDEDUË, Ibn

26 6+$+,1%/DG\=D\QDE, 2002: 184.

27 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 36.
Cf. al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLV, bb. 37: 45–46, who places it
where al-ʝDEDUËGRHVEHIRUHWKHLQFLGHQWRIWKHER\ZKRP=D\QDEFRXOG
not restrain.
28 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

155–156.
142 HALF 2)0<HEART

ʝ¿ʱûs 29 recounts the gruesome death of al-ʗXVD\QpVLQIDQWVRQ$O-

ʗXVD\QDOPRVWDOOKLVFRPSDQLRQVQRZVODLQDQGDZDUHWKDWKHZLOO
EHQH[WJRHVWRWKHWHQWDQGDVNV=D\QDEWREULQJKLVLQIDQWVRQ
$EG $OO¿K E ʗXVD\Q E ʲAlî b. AbË ʝâlib, whose mother was
Rubâb, so that he might say his farewells. As al-ʗXVD\QHPEUDFHV
him, the infant is struck in the throat by an arrow, fired, says Ibn
ʝ¿ʱØVE\ʗDUPDODEDO-Kâhil. Al-ʗXVD\QWKUXVWVKLPEDFNLQWRWKH
DUPV RI =D\QDE VFRRSV XS some of his blood and flings it heav-
HQZDUGV,QWKHRWKHUWUDQVPLVVLRQV=D\QDELVQRWLQYROYHGLQWKLV
incident.
,WLVDIWHUWKLVWKDW,EQʝ¿ʱûs recounts the story of ʲAbd Allâh
b. al-ʗDVDQWKHER\ZKRZRXOGQRWEHKHOGEDFNEXWZLWKDGHWDLO
missing in the other transmitters; that he is killed by an arrow while
DOUHDG\G\LQJLQWKHDUPVRIKLVXQFOHVHHPLQJO\DOVRILUHGE\ʗDr-
mala b. al-.¿KLO $V DOUHDG\ QRWHG ZKLOH ,EQ ʝ¿ʱûs involves
=D\QDELQWKHGHDWKRIWKHLQIDQWʲAbd Allâh, he omits any order
from al-ʗXVD\Q WR =D\QDE WR UHVWUDLQ WKH ER\ ZKR ZRXOG QRW EH
GHWHUUHG MXVW DV KH RPLWV DQ\ UHIHUHQFH WR =D\QDEpV DSSHDUDQFH
oOLNHWKHULVLQJVXQp 30
,Q,EQ1DP¿ʱs account, the deaths of the infant son and then
of the unrestrainable boy are separated by the death of al-ʲAbbâs,
al-ʗXVD\QpVODVWVXUYLYLQJEURWKHU 31 After the death of the moon-
faced al-Qâsim b. al-ʗDVDQ KLV QDUUDWLYH UHSRUWV al-ʗXVD\Q going
WR WKH ZRPHQpV WHQW DQG DVNLQJ WR VHH KLV LQIDQW VRQ ʲAbd Allâh
DOVRNQRZQDVʲ$OË ZKRLVVXEVHTXHQWO\ shot and killed in his fa-
WKHUpVDUPV,Q,EQ1DP¿ʱVQDUUDWLRQ=D\QDEPDNHVQRDSSHDUDQFH
in this pericope. 32
Al-ʣDZ¿UL]PËQDUUDWHVWKHGHDWKRI0XʘDPPDGEʲAbd Allâh
EûDʲIDUE$EËʝ¿OLEIROORZHGE\ʲAwn b. ʲ$EG$OO¿KEûDʲfar b.
$EË ʝ¿OLE +H GRHV QRW PHQWLRQ WKDW WKHVH DUH WKH WZR VRQV RI
=D\QDEDOWKRXJKLQRWKHUFDVHV VXFKDVWKDWRI$EØ%DNUEʲAlî,
ʲ8ʦP¿QEʲAlî and the other brothers of al-ʗXVD\Q KHGRHVLQGHHG

29 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 69–72.

30 Ibid.
31 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 2:

71.
32 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 69–70.
 3. O17+(FIELD OF KARBALÂʱ 143

UHSRUW WKH QDPH RI WKH GHFHDVHGpV PRWKHU +RZHYHU KH is uncer-

tain who emerges next, noting that according to some transmitters,
the next to come out and die was ʲAbd Allâh b. al-ʗDVDQEʲAlî b.
$EË ʝ¿OLE DQG DFFRUGLQJ WR RWKHU WUDQVPLWWHUV DO-Qâsim b. al-
ʗDVDQWKHODWWHUGHVFULEHGDVDER\ZKRKDGQRW\Ht reached pu-
berty. When al-ʗXVD\Q VHHV KLP KH HPEUDFHV KLP DQG ERWK DUH
overwhelmed with weeping. The boy then asks permission to fight;
his uncle al-ʗXVD\QUHIXVHVWRSHUPLWLWEXWWKHER\SHUVLVWVVWDQd-
ing resolutely in front of him until it is given. He then enters into
battle and is killed, and al-ʣDZ¿UL]PËUHODWHVKRZKLVIDFHZDVOLNHD
oKDOI-PRRQp $O-ʣDZ¿UL]PË LPPHGLDWHO\ QDUUDWHV ʗXPD\G E 0Xs-
lim al-$]GËpVH\HZLWQHVVDFFRXQWRIDER\GHVFULELQJKLVVKLUWDQG
KLVEURNHQVDQGDOVWUDSDQGZKRPʗXmayd attempts unsuccessful-
ly to prevent his being killed. 33

3. A CHALLENGE
2QHODVWWLPH=D\QDEPDNHVDQDSSHDUDQFHRQWKH.DUEDO¿ʱ field.
While a number of her biographers record her anguish upon hear-
ing of the gallant death of her half-brother al-ʲAbbâs, q2IRUP\
brother! O, for al-ʲAbbâs! We have certainly lost everything as we
lost you”), this intervention is not carried by the classical texts. 34 It
is now virtually the end of the battle; al-ʗXVD\QH[KDXVWHGDOOKLV
companions dead, is surrounded by enemy soldiers. Al-ʝDEDUËDQG
a number of other transmitters note a general tone of reluctance;
few of the soldiers attacking al-ʗXVD\QVHHPHDJHUWRNLOOKLPDQG
they hold back in the hope that this task would fall to someone
HOVH 8OWLPDWHO\ DO-ʗXVD\Q will be killed because an irritated and
impatient Shimr harangues and intimidates his troops. Whoever it
was who ultimately struck the death blow, 35 there is no one who
bears responsibility for al-ʗXVD\QpVGHDWKPRUHWKDQ6KLPU

33 Cf. al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q:

30–32.
34 AL--,%285,<7 WUDQV 0DTWDODO-ʙXVDLQ, 2016+$+,1
B., /DG\=D\QDE, 2002: 183.
35 6LEʜDO-ûDZ]ËQDPHVILYHSRVVLELOLWLHVZLWK6LQ¿QLQILUVWSODFHDQG

6KLPULQILIWK&I6LEʜDO-ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-
DʯLPPD: 214.
144 HALF 2)0<HEART

It is while al-ʗXVD\Q LV EHing attacked from all sides that

=D\QDEHPHUJHVRQHODVWWLPHIURPKHUWHQWat an extremely peri-
lous moment in the battle and in a defiant intervention recorded
even by al-%DO¿ʪXUËDOWKRXJKKH RPLWV DOPRVWDOO RWKHUUHIHUHQFHV
to her in his Karbal¿ʱ account. 36 One eyewitness reports a seeing
her earrings “bobbing between her ears and her shoulders,” 37 not
the first time a bystander has taken note of such a small detail. On
KHUOLSVLVDODPHQWRIKDUURZLQJGHVSDLUq0\EURWKHU0\PDVWHU
People of my house! Would that the heaven covered the earth, and
that the mountains were levelled on the plain!” 38 LV,EQʝ¿ʱØVpUHn-
dition. In other transmitters, it is a more succinct “would that the
heaven covered the earth,” 39 while al-ʲ,ʛ¿PËKDVKHUHPHUJHoFDOOLQJ
RXWp although he records no actual lament. 40 When she catches
sight of ʲ8PDUE6Dʲd, 41 commander of the enemy forces, she ac-
costs him, demanding to know whether he is going to do nothing
more than look on while her brother is being killed. According to
the narrator ʲAmmâr, ʲ8PDUWXrns his head from her, weeping.

36 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 409, HOWARD I.K.A.,

WUDQV  The History of al-ʝDEDUË, vol. XIX, 1990: 160–161, al-0XIËG al-
Irshâd, vol. II, bb. Z¿TLʰ.DUEDO¿ʯZDEDʞØOD,P¿PDO-ʙXVD\QZDDʜʚ¿EL-hi: 112,
al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 40, Ibn al-
$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 431–2, Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-
ʞXIØI  ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol. XI: 548, al-ʲ,ʛ¿PË 6LPʞ DO-
QXüØP DO-ʰDZ¿OË, vol. III: 71, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLIV, bb. 36:
306, vol. XLV, bb. 37: 55, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 138.
37 ʲ$EG$OO¿KEʲ$PP¿UDO-%¿ULTËDZLWQHVVWRWKHEDWWOHDQGWRWKH

death of al-ʗXVD\Q
38 Ibn ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 73, al-0DüOLVË %Lʚ¿U DO-

anwâr, vol. XLV, bb. 37: 54.

39 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 40,

Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 431– ,EQ .DʦËU al-Bidâya wa-l-
nihâya vol. XI: 548, al-ʲ,ʛ¿PË 6LPʞ DO-QXüØP DO-ʰDZ¿OË, vol. III: 71, al-
0DüOLVË%Lʚ¿Ual-anwâr, vol. XLV, bb. 37: 55.
40 al-ʲ,ʛ¿PË6LPʞDO-QXüØPDO-ʰDZ¿OË, vol. III: 71.
41 6RQ RI 6DʲG E $EË DO-:DTT¿ʛ RQH RI WKH &RPSDQLRQV RI

0XʘDPPDG
 3. O17+(FIELD OF KARBALÂʱ 145

As al-0XIËGUHFRXQWVLWDO-ʗXVD\QpVVLVWHU=D\QDEFDPHWRWKH
door of the tent and called out to ʲ8PDU E 6Dʲd: “Woe to you,
ʲ8PDU,V$EØʲAbd Allâh being killed while you watch?” Howev-
HU o8PDU GRHV QRWKLQJ WR KHOS DQG =D\QDE FULHV RXW LQ GHVSHUa-
WLRQ q:RH XSRQ DOO RI \RX ,V WKHUH QRW D 0XVOLP DPRQJ \RX"r
But no one responds to her plea. Al-0XIËG omits the detail of her
lament and the tearful reaction of ʲ8PDUE6Dʲd, but adds the sec-
ond appeal, in the face of ʲ8PDUpVIDLOXUHWRUHVSRQGWRDOOWKHRWh-
er soldiers. It is immediately after this second appeal that, in al-
0XIËGpV QDUUDWLRQ Shimr berates the troops for not finishing the
job. 42
The challenge to ʲ8PDU E 6DʲG DQG KLV VXEVHTXHQW WHDUV RI
moUWLILFDWLRQDUHRPLWWHGE\,EQʝ¿ʱûs, but recorded by al-ʝDEDUË
al-ʣDZ¿UL]PË ,EQ DO-$ʦËU ,EQ .DʦËU DQG DO-ʲ,ʛ¿PË ,Q DO-0XIËGpV
narrative, it appears to be a desperate appeal for help which, when
LWIDLOVFDXVHV=D\QDEWRWXUQWRRWKHUV,Q,EQ.DʦËUit is clearly a
moral rebuke: “Are you satisfied that Abû ʲAbd Allâh is being
killed while you watch?” 43 If it is indeed that – a moral upbraiding
more than a desperate appeal – it marks yet another crucial stage in
WKH WUDQVIRUPDWLRQ RI =D\QDE SUHSDULQJ Ker for the two critical
encounters that now lie ahead of her on a different field of battle.

4. TO KÛFA
The immediate aftermath of al-+XVD\QpVGHDWKLVDIUHQ]\RIUDSLG
events, although the chronology is not always straightforward. Ac-
cording to al-ʝDEDUË RQ WKH VDPH GD\ WKDW KH ZDV NLOOHG LQ WKLV
narrative, by Sinân b. Anas), 44 that is, 10th 0XʘDUUDPDO-ʗXVD\QpV
KHDGZDVGHVSDWFKHGZLWKʣDZDOËE<D]ËGDQGʗXPD\GE0XVOLP
al-$]GË WR ,EQ =L\¿G 45 7KH QH[W GD\ th 0XʘDUUDP  WKH ERGLHV

42 al-0XIËG al-Irshâd, vol. II, bb. Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-
ʙXVD\QZDDʜʚ¿EL-hi: 112.
43 Ibn KaʦËUal-Bidâya wa-l-nihâya, vol. XI: 548.
44 al-ʝDEDUË.LW¿EDʢE¿UDO-rusul wa-l-mulûk, vol. V: 453.
45 While some agree with al-ʝDEDUË FIIRUHJ,EQDO-$ʦËUal-Kâmil fî

al-W¿UËʢYRO,, RWKHUVWKLQNLWZDVZLWKʣDZDOËE<D]ËGDORQH FIIRU

e.g. al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 44, Ibn
6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. IËPDTWDOL-hi: 111).
146 HALF 2)0<HEART

of al-ʗXVD\QDQGKis companions were buried. By all accounts, on

12th 0XʘDUUDPWKHGHSDUWXUHWR.ØIDZLWKWKHZRPHQDQGFKLOGUHQ
took place. 46 Somewhere in these three days, between al-ʗXVD\QpV
death and the withdrawal from Karbal¿ʱ, but from a chronological
point of view almost certainly on 10th 0XʘDUUDPDQGQRWODWHUWKDQ
that, there were a number of other events: the looting of the wom-
HQDQGWKHLUWHQWV ZLWKWKHLQWHUYHQWLRQRIʲ8PDUE6Dʲd), the at-
tempt to kill ʲAlî b. al-ʗXVD\Q ZLWKWKHLQWHUYHQWLRQRIʗXPD\GE
0XVOLP  DQG WKH ODPHQW RI =D\QDE DQG RWKHUV  XSRQ seeing the
bodies of the dead.
The looting of the dead body of al-ʗXVD\QDQGLPPHGLDWHO\
after that, of the women and their tents, is described by many
transmitters. Ibn al-$ʦËU QRWHV WKDW DO-ʗXVD\QpV ERG\ Zas stripped
RIHYHU\WKLQJDQGWKDWWKHZRPHQpVUREHVZHUHOLWHUDOO\WRUQIURP
them, leaving them unveiled and with almost nothing. 47 A number
of transmitters record the extremely callous looting of one of al-
ʗXVD\QpVGDXJKWHUVXVXDOO\XQQDPHGEXWLGHQWLILHGE\,EQ1DP¿
al-ʗLOOËDV)¿ʜLPD 48 In the midst of this brutality, ʲ8PDUE6Dʲd, to
ZKRP=D\QDEKDGVRIUXLWOHVVO\DSSHDOHGDVKRUWZKLOHEHIRUHDr-
ULYHV DW WKH ZRPHQpV WHQWV 7KH ZRPHQ KRUULILHG E\ WKH DSSHDr-
ance of a senior army commander, begin to shriek with fear; in fact,
ʲ8PDUE6Dʲd intervenes and stops the looting. The women peti-
tion him that their possessions be returned, and ʲ8PDU E 6Dʲd
complies by ordering: “Do not enter into even one of the houses
of these women…whoever takes anything from their belongings
must return it.” However, note the texts laconically, nobody re-
turned anything. 49

46 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

163–4. Cf. Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 434.
47 Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 432–3. Cf. also al-

ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 43.

48 ,EQ1DP¿DO-ʗLOOË0XʤËUal-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 2:

76.
49 al-0XIËG al-Irshâd, vol. II, bb. Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-

ʙXVD\QZDDʜʚ¿EL-hi: 113, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDW

al-PXWWDʰLʲËQ: 428, al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-
ʙXVD\Q: 43, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 432–3, Ibn ʝ¿ʱûs., Kitâb
 3. O17+(FIELD OF KARBALÂʱ 147

It is Shimr who, coming upon the ailing ʲAlî b. al-ʗXVD\Q LQ

WKHWHQWVRIWKHZRPHQZDQWVWRNLOOKLPDQGʗXPD\GE0XVOLP
q*ORU\ EH WR *RG :RXOG \RX NLll the youth?”) 50 and ʲ8PDU E
Saʲd who intervene to save the life of the next Imâm. Transmitting
IURP$EØ0LʤQDI,EQ.DʦËUQDUUDWHV
q6KLPUEʩËDO-ûDZVKDQLQWHQGHGWRNLOOʲAlî b. al-ʗXVD\QDO-
$ʛĠDU=D\QDO-ʲÂbidîn, who was young and sick, but was dis-
sXDGHGIURPGRLQJWKDWE\RQHRIKLVFRPSDQLRQVʗXPD\GE
0XVOLPʲ8PDUE6DʲGFDPHDQGVDLGo1RRQHLVWRHQWHUXp-
RQWKHVHZRPHQDQGQRRQHLVWRNLOOWKLV\RXWKpr 51
Two days after the death of al-ʗXVD\QQRWHV,EQDO-$ʦËU 52 and thus
12th 0XʘDUUDP WKe journey from Karbal¿ʱ to Kûfa commences.
The women, bareheaded and in full view, are mounted in litters on
female camels, and entrusted by ʲ8PDU E 6Dʲd to someone to
guard and protect them. 53 ,Q$EØ0LʤQDIpVDFFRXQW 54 from, among
others, Qurra b. Qays al-ʗDQʴDOË DO-Tamîmî, an eyewitness at
Karbal¿ʱ, 55 it is ʲ8PDU E 6Dʲd who orders the departure, taking

al-OXKØI IË TDWO¿ DO-ʞXIØI: 77– ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD PXQËU
subul al-DVKü¿Q3DUW,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 550, al-
0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37: 58.
50 Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 432–3. Quite clearly, this

KDSSHQVEHIRUHʗXPD\GOHDYHVWKHVFHQHEHDULQJWKHKHDGRIDO-ʗXVD\Q
51 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

161–2, al-0XIËG al-Irshâd, vol. II, bb. Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-
ʙXVD\QZDDʜʚ¿EL-hi: 113, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDW
al-PXWWDʰLʲËQ: 428, al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-
ʙXVD\Q: 43, Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 432– 6LEʜ DO-ûDZ]Ë
7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-DʯLPPD  ,EQ .DʦËU al-Bidâya
wa-l-nihâya, vol. XI: 550.
52 Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 434.
53 ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 560.
54 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

164–167.
55 Qurrah b. Qays al-ʗDQʴDOËDO-Tamîmî, an eyewitness of the battle

and member of the opposing forces, who witnessed the severing of the
heads.
148 HALF 2)0<HEART

with him the daughters and sisters of the dead al-ʗXVD\QWKHFKLl-

dren with them and the sick ʲAlî b. al-ʗXVD\Q 56 There were also
female servants in the retinue. 57 Al-+D\ʦDPËWUDQVPLWWLQJIURP,EQ
Saʲd, provides a list of the survivors who were moved from the site
RI WKH EDWWOH DQG VHQW WR ,EQ =L\¿G KH QDPHV ʲAlî b. al-ʗXVD\Q
)¿ʜLPDEWDO-ʗXVD\QDQG6XND\QDEWDO-ʗXVD\Q&XULRXVO\=D\QDE
is omitted from the list, although admittedly, al-+D\ʦDPËVHHPVWR
be interested here primarily in al-ʗXVD\QpVFKLOGUHQ+HQRWHVWKDW
ʲAlî b. al-ʗXVD\QZKRZDVGHVSDWFKHGZLWKWKHRWKHUVZDVDER\
who had already reached puberty; it is an important detail for the
ODWHUTXHVWLRQVWKDW,EQ=L\¿GZLOOUDLVHDERXWKLVPDQKRRG 58
It is at the very start of this exodus from the battle site, at least
DFFRUGLQJ WR VRPH RI WKH WUDQVPLWWHUV al-%DO¿ʪXUË al-ʝDEDUË DO-
ʣDZ¿UL]LPË,EQDO-AʦËU,EQ.DʦËUal-ʲÂmilî WKDW=D\QDEUDLVHVD
lamentation upon seeing the dead bodies of her brother, his family
and his companions. This introduces a problem of chronology; for
GHVSLWHWKHZRUGVRI=D\QDEDERXWERGLHVXQGHUWKHRSHQVN\DO-
ʝDEDUËKDVreported that the bodies of al-ʗXVD\QDQGKLVFRPSDn-
ions had been buried by members of the Banû Asad the previous
day, 11th 0XʘDUUDP 59 It may be that al-ʝDEDUËKDVLQVHUWHGDQ$EØ
0LʤQDIUHSRUWDERXWWKHODPHQWDIWHUKLVGHVFULSWLRQRIWKHEXULDOV
without WKRXJKW IRU WLPLQJ RU LW PD\ EH WKDW ZKHQ ,EQ .DʦËU 60
notes that they saw al-ʗXVD\QDQGKLVFRPSDQLRQVoRQWKHJURXQGp
it is a reference to the freshly-dug graves or even to battle litter,
rather than the actual corpses. However, the most likely explana-

56 Cf. also al-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-
ʙXVD\Q: 44, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 434, Ibn ʝ¿ʱûs., Kitâb al-
OXKØIIËTDWO¿DO-ʞXIØI: 77–,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXO
al-DVKü¿Q, Part 2: 75.
57 al-Dînawarî., Kitâb al-DʢE¿UDO-ʞLZ¿O: 270.
58 al-+D\ʦDPË0DüPDʰDO-]DZ¿ʯLGZD-PDQEDʰDO-IDZ¿ʯLG, vol. IX, bb. 95

0DQ¿TLEDO-ʙXVD\Q), n. 15148: 227.

59 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

 &I ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWDOL-hi:
111.
60 ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 560.
 3. O17+(FIELD OF KARBALÂʱ 149

tLRQLVWKDWLWLVWUDQVPLWWHUVOLNH,EQʝ¿ʱûs 61 DQG,EQ1DP¿DO-ʗLOOË
ZKRKDYHJRWWHQLWFRUUHFWWKDWWKHODPHQWZDVQRWVXQJE\=D\QDE
as the survivors were leaving Karbal¿ʱ on 12th 0XʘDUUDPEXWWZR
days earlier, immediately after the death of al-ʗXVD\Q when the
women were being driven from their burning tents.
The length and wording of the lament differ in various trans-
missions, as noted by, among others, al-ʲÂmilî in his Aʰyân al-
Shîʰa. 62 As they pass the remains of al-ʗXVD\QDQGWKHRWKHUGHDG
notes al-ʝDEDUËWKHZRPHQVKULHNDQGWHDUDWWKHLUIDFHV4XUUDKE
Qays remarks that he had never seen women as beautiful: 63 “By
God,” he remarks, “they were more beautiful than the wild cows at
Yabrîn.” 64 +H WKHQ UHSRUWV WKH H[TXLVLWH ODPHQW RI =D\QDE DV VKH
passes the dead body of her brother:
q2 0XʘDPPDG 2 0XʘDPPDG 0D\ WKH DQJHOV 65 of heaven
EOHVV \RX +HUH LV ʗXVD\Q LQ WKH RSHQ VWDLQHG 66 with blood

61 Curiously, al-ʲŸPLOËWUDQVPLWWLQJIURPIbn ʝ¿ʱûs, still puts the la-

ment on the wrong day. Cf. al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 138.
62 al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 138.
63 Literally, “I never ever saw a sight of women that was more beau-

tiful than the sight I saw of them that day.”

64 7KHVHGHWDLOVDUHQRWLQ$EØ0LʤQDI<DEUËQUHIHUVWRDQRDVLVLQ

Saudi Arabia, near the town of al-ʣXQQ

65 While al-%DO¿ʪXUË XVHVoVRYHUHLJQp malik), al-ʝDEDUËXVHV PDO¿ʯLND

oDQJHOVp DO-ʣDZ¿UL]LPËDQG,EQ6KDʘU¿VKØEZULWLQJWZR-and-a-half cen-

turies after al-ʝDEDUËWUDQVPLWWKHZRUGDVmalîkZKLFKPHDQVoVRYHUHLJQp
RUoNLQJp)RUW\\HDUVDIWHU,EQ6KDʘU¿Vhûb, Ibn al-$ʦËUUHWXUQVWRPDO¿ʯLND;
so does one of his contemporaries, Ibn ʝ¿ʱØV ZKLOH DQRWKHU 6LEʜ DO-
ûDZ]ËFKDQJHVLWWRoWKH*RGRIKHDYHQp 6LEʜDO-ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜ
al-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-DʯLPPD: 216–217). Writing a few years later, Ibn
1DP¿DOWKRXJKKHIROORZVYHU\FORVHO\WKH,EQʝ¿ʱûs narrative, reverts to
malîkDFHQWXU\DIWHUKLP,EQ.DʦËUXVHVPDO¿ʯLND. Al-0DüOLVËWUDQVPLWWLQJ
IURP,EQ6KDʘU¿VKØEUHWDLQVKLVXVHRImalîk. It seems, therefore, unlikely
that this is merely a mistake in transmission, with the Arabic for angel
malak or malâk, with its plural PDO¿ʯLND) devolving into malîk. Instead, I
have chosen to follow the possibility that these are two different strands,
DQGIROORZLQJWKHGHILQLWLRQJLYHQE\$UWKXU-HIIHU\,have translated the
word malîkQRWDVDFRUUXSWLRQRIWKH$UDELFIRUoDQJHOpRUoDQJHOVpEXWDV
150 HALF 2)0<HEART

DQGOLPEVWRUQRII20XʘDPPDG<RXUGDXJKWHUV are prison-

ers, your progeny killed, and the east wind blows dust over
them.” 67
0DQ\WUDQVPLWWHUVDGGWKHUHDFWLRQRIWKRVHVWDQGLQJDURXQGq%\
God, she caused enemy and friend alike to weep.” 68 This will not
be the last time that groups of people will weep upon hearing
=D\QDEVSHDN,WLVD=D\QDEZKRLVOHVVGLVWUDXJKWKHUZRUGVDUH
becoming more measured and restrained, as the metamorphosis
from the terrified woman at al-ʣX]D\PL\\D WR WKH ZRPDQ ZKR
FRQIXWHV,EQ=L\¿GDQG<D]ËGFRQWLQXHV
A number of transmissions provide longer, more detailed and
TXLWH GLYHUVH ODPHQWV 69 Al-ʣDZ¿UL]PË ZULWHV LQ KLV 0DTWDO that
ZKHQ WKH VXUYLYRUV DO-ʗXVD\QpV GDXJKWHUV VLVWHUV ʲAlî b. al-

oVRYHUHLJQp&I-())(5<$q7KH)RUHLJQ9RFDEXODU\RIWKH4XUʱćQrLQ
*%ÓZHULQJDQG-'0F$XOLIIH HGV 7H[WVDQG6WXGLHVRIWKH4XUʯćQ, Brill,
Leiden 2007: 269.
66 al-ʝDEDUËpVWH[W OLNHRWKHUVDIWHUKLPVXFKDV6LEʜDO-ûDZ]ËpV Hm-

ploys the term murammal, different from the muzammal of al-%DO¿ʪXUËDQG

ZKLFK+RZDUGWUDQVODWHVDVoVWDLQHGp,QDOORWKHUSODFHV,KDYHFKRVHQWR
WUDQVODWH WKLV ZRUG DV oVRLOHGp $O-ʣDZ¿UL]PË ,EQ DO-$ʦËU DQG ,EQ .DʦËU
transmitting some centuries after al-ʝDEDUËKDYHUHDGWKHZRUGDVmuzam-
malZKLFK,KDYHUHQGHUHGDVoZUDSSHGp
67 al-%DO¿ʪXUË Kitâb ansâb al-ashrâf, vol. III: 411–412, HOWARD

,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX, 1990: 164. Cf. also al-
ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 44– ZLWKD
slight variation in the wording), Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 434,
6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-DʯLPPD: 216–217,
,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 560.
68 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

164. Cf. also al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q:

44–45, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢYRO,,,EQ.DʦËUal-Bidâya wa-l-
nihâya, vol. XI: 560.
69 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 44–5

ZLWKRQO\VOLJKWFKDQJHV ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 78–79,

,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. IËPDTWDOL-hi: 113, Ibn
1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 2: 77, 84, al-
0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37: 58–59.
 3. O17+(FIELD OF KARBALÂʱ 151

ʗXVD\Q DQG WKHLU RIIVSULQJ – al-ʣDZ¿UL]PË IDLOV WR PHQWLRQ WKH

wives of al-ʗXVD\Q EXt they were surely present) pass the bodies
of al-ʗXVD\Q DQG KLV FRPSDQLRQV WKH ZRPHQ FU\ RXW DQG VWULNH
IDFHV=D\QDEH[FODLPV:
q20XʘDPPDG7KH6RYHUHLJQ 70 of heaven bless you! Here is
ʗXVD\Q LQ WKH RSHQ DLU ZUDSSHG ZLWK EORRG EHJULPHG ZLWK
dust, dismePEHUHG RI OLPEV 2 0XʘDPPDG <RXU GDXJKWHUV
captives of the army, your offspring killed, the sand scattered
over them, this son of yours, head cut off at the nape; he is
neither absent and anticipated, nor wounded and curable.” She
was still speaking when her listeners, friend and foe alike, be-
gan to weep.
,EQʝ¿ʱØVUHFRUGVDVOLJKWO\ORQJHUGLUJHE\=D\QDEIROORZLQJWKH
ORRWLQJRIWKHZRPHQpVWHQWV6WULSSHGRIKHDGFRYHULQJDQGEDUe-
foot, their tents on fire, the captured women see the dead of
Karbal¿ʱ l\LQJRQWKHJURXQG,EQʝ¿ʱûs transmits from the narra-
WRUʗXPD\GE0XVOLPWKLVLVDFUXFLDOGHWDLOIRULWSODFHVWKHOa-
ment before his departure for Kûfa, which al-ʝDEDUË VD\V LV th
0XʘDUUDPʗXPD\GVD\V
%\*RG,ZLOOQHYHUIRUJHW=D\QDEGDXJKWHURIʲAlî, bewailing
al-ʗXVD\QDQGFU\LQJZLWKDVDGYRLFHDQGJULHI-stricken heart:
q2 0XʘDPPDG 0D\ WKH DQJHOV RI KHDYHQ EOHVV \RX 7KLV LV
ʗXVD\Q VRLOHG ZLWK EORRG GLVPHPEHUHG RI OLPEV DQG \RXU
daughters, caSWLYHV7R*RGWKLVFRPSODLQWWR0XʘDPPDGDO-
0XʛʜDI¿ WKH &KRVHQ  WR ʲAlî al-0XUWDʡ¿ WKH $SSURYHG  WR
)¿ʜLPD DO-=DKU¿ʱ WKH 5DGLDQW  DQG WR ʗDP]D PDVWHU RI WKH
PDUW\UV 2 0XʘDPPDG 7KLV LV ʗXVD\Q LQ WKH RSHQ DLU WKH
wind covering him with sand, killed by the children of harlots.
The grief of it! The torment of it! Today my grandfather the
0HVVHQJHU RI *RG KDV GLHG &RPSDQLRQV RI 0XʘDPPDG
These are the offspring of the Chosen, driven like the driving
of captives.” 71

70The Arabic malîk.

71Ibn ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 78, al-0DüOLVË, %Lʚ¿U DO-
anwâr, vol. XLV, bb. 37: 59.
152 HALF 2)0<HEART

,EQʝ¿ʱûs follows this with a second, longer narration, which com-

bines elements from many of the others and is followed immedi-
ately by an account of the looting of al-ʗXVD\QDIWHUKLVGHDWK:
“2 0XʘDPPDG <RXU GDXJKWHUV DUH FDSWLYHV \RXU RIIVSULQJ
killed, the wind spreading sand upon them! 7KLV LV ʗXVD\Q
KHDGFXWIURPWKHQDSHWXUEDQDQGJRZQSOXQGHUHG0D\P\
father be 72 UDQVRPHGIRUKLVDUP\SOXQGHUHGRQ0RQGD\0D\
my father be ransomed for his tent, LWVWLHVODFHUDWHG0D\P\
father be ransomed for the one who is not absent and ex-
pected EDFN QRW ZRXQGHG DQG WUHDWDEOH 0D\ P\ IDWKHU EH
UDQVRPHGIRUWKHRQHIRUZKRPP\VRXOLVDUDQVRP0D\P\
father be ransomed for the one grief-stricken until he was
NLOOHG0D\P\IDWKHUEHUDQVRPHGIRUWKHRQHWKLUVW\XQWLOKH
GHSDUWHG0D\P\IDWKHUEe ransomed for the one whose beard
drips with blood 0D\ P\ IDWKHU EH UDQVRPHG IRU WKH RQH
ZKRVH JUDQGIDWKHU LV 0XʘDPPDG al-0XʛʜDI¿ 0D\ P\ IDWKHU
EHUDQVRPHGIRUWKHRQHZKRVHJUDQGIDWKHULVWKH0HVVHQJHU
RIWKH*RGRIKHDYHQ0D\P\IDWKHUEHUDQVRPHGIRU the one
ZKR LV WKH JUDQGVRQ RI WKH SURSKHW RI JXLGDQFH 0D\ P\ Ia-
WKHU EH UDQVRPHG IRU 0XʘDPPDG al-0XʛʜDI¿ 0D\ P\ IDWKHU
EHUDQVRPHGIRUʣDGËüDDO-.XEU¿0D\P\IDWKHUEHUDQVRPHG
for ʲAlî al-0XUWDʡ¿ 0D\P\IDWKHUEHUDQVRPHGIRU)¿ʜLPDDO-
=DKU¿ʱ, 0LVWUHVV RI WKH ZRPHQ RI WKH ZRUOGV 0D\ P\ IDWKHU
be ransomed for whom the sun went back until he had
prayed.” 73 The transmitter said: By God, she made every ene-
my and friend weep. 74

72 The Arabic bi abî here is, ostensibly, a shortened version of a

longer formula, bi abî anta wa ummî OLW o\RX DUH WR PH DV P\ IDWKHU DQG
PRWKHUp 7KHVHQVHLVVDFULILFLDOKDG,VRPHWKLQJDVSUHFLRXVDVP\RZQ
PRWKHUDQGIDWKHUWRRIIHUDVDUDQVRPIRU\RX,ZRXOGGRVR0XKDm-
mad Sarwar suggests “how earnestly I wish to sacrifice something as dear,
beloved and extremely important to me as my father for…” Cf.
6$5:$50 WUDQV Behar al-anwar, vol. 43, 2015: 317.
73 It is reported that on two occasions, once during the life of

0XʘDPPDGDQGRQFHDIWHUKLVGHDWKʲ$OËFDXVHG WKURXJKSUD\HU WKHVXQ

to return to its earlier position. On one of these occasions, on the authori-
 3. O17+(FIELD OF KARBALÂʱ 153

,EQ6KDʘU¿VKØEpV0DQ¿TLE seems little concerned with chronology;

=D\QDE HXORJL]HV KHU EURWKHU XVLQJ WKH ODPHQW IRXQG LQ DO-
ʣDZ¿UL]PËDQGLQH[WHQGHGIRUPLQDO-0DüOLVËEXWDGGLQJDQXm-
EHU RI SKUDVHV IURP D ORQJHU ODPHQW LQ ,EQ ʝ¿ʱûs and later in al-
0DüOLVË ,EQ 6KDʘU¿VKØE JLYHV OLWWOH LQGLFDWLRQ RI WLPLQJ KH QRWHV
that the bodies were buried one day after they were killed, 75 but in
KLVQDUUDWLRQ=D\QDEpVODPHQWLVVTXHH]HGEHWZHHQDOLVWRIWKRVH
killed and the account of Sinân arriving with al-ʗXVD\QpV KHDG DW
WKHSDODFHRI,EQ=L\¿G 76
,Q,EQ1DP¿DO-ʗLOOË=D\QDEDQGWKHRWher women are driven
bareheaded from their burning tents; upon passing the body of al-
ʗXVD\QRQWKHJURXQGVKHODPHQWVIRUKLPLQDQDQJXLVKHGYRLFH
DQGZLWKDZRXQGHGKHDUWLQWKHZRUGVRI,EQʝ¿ʱØVpILUVWQDUUa-
tion. The narrator notes that at her words, hardened hearts and
oFRDUVHIDFHVPHOWHGpDQGWKDWLQDQRWKHU OHVVWUXVWZRUWK\) manu-
VFULSWoFRDUVHIDFHVZHUHEURNHQp 77 ,EQ1DP¿XVHVo6RYHUHLJQpLn-
VWHDG RI oDQJHOVp KH RPLWV WKH QDPH RI 0XʘDPPDG WUDQVPLWWLQJ
the phrase “To God, this complaint, to ʲAlî al-0XUWDʡ¿WR)¿ʜLPD
al-=DKU¿ʱ DQGWRʗDP]DPDVWHURIWKHPDUW\UVr+HDOVRFKDQJHV
oWKHFKLOGUHQRIKDUORWVp al-EDĠ¿\¿) WRoWKHFKLOGUHQRILPSRVWHUVp al-
adʰiyâʯ  DOWKRXJK WKLV ZRUG FDQ DOVR PHDQ oEDVWDUGVp Then, based
on the account of Qurra b. 4D\V,EQ1DP¿UHFRUGVDVHFRQGYHr-
VLRQ RI WKH FRPSODLQW shakwâ  RI =D\QDE WR KHU JUDQGIDWKHU
0XʘDPPDGDERXWWKHVOD\ing of the people of his house:

ty of well-NQRZQ WUDQVPLWWHUV OLNH 8PP 6DODPD DO-$Qʛ¿UË DQG DO-ʣXGUË

0XʘDPPDG ZDV UHVWLQJ RQ ʲ$OËpV WKLJK DQG UHFHLYLQJ UHYHODWLRQ VR WKDW
ʲ$OËZDVXQDEOHWRPDNHWKHDIWHUQRRQSUD\HU0XʘDPPDGWHOOVKLPWRDVN
God to send the sun back for him, so that he may pray the prayer stand-
ing and at its proper time. This he does. Cf. al-0XIËGal-Irshâd, vol. I, bb.
fî radd al-shams li-ʰ$OËPDUDWD\Q: 346.
74 Ibn ʝ¿ʱûs., Kitâb al-OXKØIIËTDtlâ al-ʞXIØI: 78–79.
75 ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWDOL-hi:

111.
76 Op. cit.: 112–113.
77 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 2:

77.
154 HALF 2)0<HEART

4XUUDE4D\VVDLGq,ZLOOQHYHUIRUJHWWKHZRUGVRI=D\QDE
daughter of ʲAlî, as she passed by her brother on the ground.
6KH VDLG o2 0XʘDPPDG WKH 6RYHUHLJQ RI KHDYHQ EOHVV \RX
7KLV LV ʗXVD\Q LQ WKH RSHQ DLU VRLOHG ZLWK EORRG GLVPHm-
EHUHG RI OLPEV 2 0XʘDPPDG \RXU GDXJKWHUV FDSWLYH \RXU
offspring killed, the sand scattered over them!” Friend and foe
alike wept at these words. 78
,WLVQRWHZRUWK\WKDWLQWKLVYHUVLRQ4XUUDE4D\VpZRUGV o,ZLOO
QHYHUIRUJHWWKHZRUGVRI=D\QDEp DUHZLWKDVPDOOYDULDWLRQWKH
VDPH RSHQLQJ ZRUGV DWWULEXWHG E\ ,EQ ʝ¿ʱØV WR ,EQ ʗXPD\G E
0XVOLP oI will never forget =D\QDEp).
8OWLPDWHO\ LW LV LQ ,EQ ʝ¿ʱûs and al-0DüOLVË WKDW ZH ILQG WKH
longest laments. Al-0DüOLVËEHJLQVE\WUDQVPLWWLQJIURP,EQʝ¿ʱûs
WKHGLUJHRI=D\QDELPPHGLDWHO\DIWHUWKHORRWLQJRIWKHZRPHQpV
tents, as bareheaded and barefoot, their tents on fire, the captured
women see the dead of Karbal¿ʱ lying on the ground. The lament is
QDUUDWHG E\ ʗXPD\G E 0XVOLP ZKR DV DOUHDG\ QRWHG DQG LI DO-
ʝDEDUË LV FRUUHFW ZDV QRW WKHUH E\ WKH WLPH WKH VXUYLYRUV OHIW IRU
Kûfa, so that the lament had to be earlier than 12th 0XʘDUUDP 79
Al-0DüOLVËIROORZVWKLVZLWKDORQJHUPRUHGHWDLOHGODPHQWZKLFK
KHVD\VLVIRXQGLQoVRPHWUDQVPLWWHUVp fî baʰʘDO-ruwâyât) but with-
RXWLGHQWLI\LQJWKHP%HVLGHVWKHIDFWWKDW,EQ6KDʘU¿VKØELQVHUWV
bits of it into the lament he rHFRUGVIURP=D\QDEDQGZKLFK,EQ
ʝ¿ʱûs carries it in almost the same form, it is not transmitted in this
complete form by any major Shîʲî author:
$QGLQVRPHWUDQVPLWWHUVq20XʘDPPDG<RXUGDXJKWHUVDUH
captives, your offspring killed, the wind spreading sand upon
WKHP 7KLV LV ʗXVD\Q KHDG FXW IURP WKH QDSH WXUEDQ DQG
JRZQ SOXQGHUHG 0D\ P\ IDWKHU EH UDQVRPHG IRU KLV DUP\
SOXQGHUHG RQ 0RQGD\ 0D\ P\ IDWKHU EH UDQVRPHG IRU KLV
tent, LWVWLHVODFHUDWHG0D\P\IDWKHUEHUDQVRPHGIRUWKHRQH
who is not absent and expected back, not wounded and treata-
EOH0D\P\IDWKHUEHUDQVRPHGIRUWKHRQHIRUZKRPP\VRXO

78 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:
83–84.
79 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37: 58–59.
 3. O17+(FIELD OF KARBALÂʱ 155

LV D UDQVRP 0D\ P\ IDWKHU EH UDQVRPHG IRU WKH RQH JULHI-
VWULFNHQXQWLOKHZDVNLOOHG0D\P\IDWKHUEHUDQVRPHGIRUWKH
one thirsty until he GHSDUWHG0D\P\IDWKHUEHUDQVRPHGIRU
WKHRQHZKRVHEHDUGGULSVZLWKEORRG0D\P\IDWKHUEHUDn-
VRPHG IRU WKH RQH ZKR JUDQGIDWKHU LV WKH 0HVVHQJHU RI WKH
*RGRIKHDYHQ0D\P\IDWKHUEHUDQVRPHGIRUWKHRQHZKR
is the grandson of the prophet of guidance. 0D\P\IDWKHUEH
UDQVRPHG IRU 0XʘDPPDG DO-0XʛʜDI¿ 0D\ P\ IDWKHU EH UDn-
VRPHG IRU ʣDGËüD DO-.XEU¿ 0D\ P\ IDWKHU EH UDQVRPHG IRU
ʲAlî al-0XUWDʡ¿ 0D\ P\ IDWKHU EH UDQVRPHG IRU )¿ʜLPD DO-
=DKU¿ʱ, mistress of the women! 0D\ P\ IDWKHU EH UDQVRPHG
for whom the sun went back until he had prayed!”80
6KDKLQLQKLVELRJUDSK\UHFRUGVDSUD\HUXWWHUHGE\=D\QDEDVVKH
passes the body of her brother: “God, accept this offering and re-
ward him for his deed.” He gives no references for the prayer, and
in fact it is not transmitted by the major Shîʲî sources. It is, Shahin
notes, prayed at the very moment that the ahl al-bayt is being re-
moved by force from the political arena of Islam. 81
7KHUHDUHWZRDGGHQGDWRWKHDFFRXQWRI=D\QDEpVODPHQWDQG
the departure to Kûfa. The first is that in his history, al-ʝDEDUË
WUDQVPLWV D EL]DUUH LQFLGHQW LQYROYLQJ 6LQ¿Q b. Anas, sometimes
named as al-ʗXVD\QpV NLOOHU DQG LI QRW FHUWDLQO\ SUHVHQW DW WKH
moment of his death), and described by al-%DO¿ʪXUË and al-ʝDEDUËDV
oDSRHWpDQGoDELWLQVDQHp+HJRHVWRʲ8PDUE6DʲGpVWHQWDQGVLQJV
a song for which he will be severely chastised:
“Fill my saddlebags with silver and gold, for I have killed the
hidden sovereign! I have killed the best of people as regards his
mother and father, and the best of them when they speak of
lineage.” 82
The song is compelling not only for its callousness, but also be-
cause its singer and the place it is sung are substantially disputed in

80 Op. cit., vol. XLV, bb. 37: 59.

81 6+$+,1%/DG\=D\QDE, 2002: 43.
82 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 410, HOWARD I.K.A.,

WUDQV The History of al-ʝDEDUË, vol. XIX, 1990: 162.

156 HALF 2)0<HEART

the texts. Ibn al-$ʦËU 83 DQG,EQ.DʦËUIROORZWKHDO-ʝDEDUËQDUUDWLYH

including the stern reaction provoked by the verses. ʲ8PDUE6Dʲd
orders Sinân brought into the tent, and when he enters, ʲ8PDU
flings his whip at him and shouts: “Woe to you, you are mad! By
*RG KDG ,EQ =L\âd heard you say this, he would have had you
beheaded!” 84 ,EQ 6KDʘU¿VKØE DO-Fattâl al-1ËV¿EØUË DQG DO-ʙDGØT
on the other hand, have Sinân b. Anas actually reciting these words
WR ,EQ =L\¿G ZKR UHSOLHV q:RH WR \RX ,I \RX NQHZ KH ZDV WKH
best of people as regards his mother and father, why in that case
GLG\RXNLOOKLP"rDQGRUGHUV6LQ¿QpVH[HFXWLRQ 85
In his Usd al-Ġ¿ED IË PDʰrifat al-ʜDʚ¿ED, 86 Ibn al-$ʦËU SODFHV WKH
verses on the lips of one of those regarded as the killer of al-
ʗXVD\QHLWKHU6KLPURUʲ8mar b. Saʲd, and has them sung to Ibn
=L\¿GE\WKHNLOOHUZKHQKHEULQJVWR=L\¿GWKHKHDGRIDO-ʗXVD\Q
+LV FRQWHPSRUDU\ 6LEʜ DO-ûDZ]Ë JUDQGVRQ RI WKH PRUH IDPRXV
Ibn al-ûDZ]ËSODFHVWKHZRUGVRQWKHOLSVRIHLWKHU6LQ¿QRU6KLPU
and has them sung at the door of ʲ8PDUpVWHQW 87 Others, like Ibn
ʲAsâkir and al-ʣDZ¿UL]PËUHSRUWWKHYHUVHEHLQJUHFLWHGE\ʣDZDOË
E<D]ËGDO-$ʛEDʘËWDVNHGZLWKWUDQVSRUWLQJWKHKHDGWR,EQ=L\¿G
=L\¿G UHDFWV DQJULO\ WR WKH SRHP qLI \RX NQHZ KH ZDV VR JUHDW
why did you kill him?”) and has the reciter executed. 88 Whatever

83 Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 433. Ibn al-$ʦËU GHVFULEHV
6LQ¿QDVoFRXUDJHRXVp VKXü¿ʰ oDSRHWp VK¿ʰLU EXWoDOLWWOHFUD]\p bi-KLOØʤD).
The first two terms will crop again later, in a conversation between
=D\QDEDQG,EQ=Lyâd.
84 ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 551.
85 al-Fattâl al-1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ: b.

0DTWDO DO-ʙXVD\Q Q  >@  DO-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-
DʢE¿U,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. IËPDTWDOL-hi:
113.
86 Ibn al-$ʦËU Usd al-Ġ¿ED IË PDʰULIDW DO-ʜDʚ¿ED, vol. , EE  al-

ʙXVD\QEʰ$OË): 570.
87 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-DʯLPPD:

215.
88 ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKT, vol. XIV, EE al-ʙXVD\Q

Eʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE+¿VKLPEʰ$EGDO-Manâf): 252, al-

ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 45.
 3. O17+(FIELD OF KARBALÂʱ 157

the details of the poem in terms of the reciter and his fate and the
recipient of the verses, it is a crucial anecdote recorded by the
Sunnî scholars, indicating as it does that in the immediate aftermath
of Karbal¿ʱ, the authorities knew that something terrible had tran-
VSLUHG7KLVUHDOL]DWLRQLVFOHDUO\VHHQLQWKHYDFLOODWLRQVDQGPRRG
VZLQJVRI,EQ=L\¿GDQG<D]ËG
A second addendum is the curious tangent taken by al-ʙDGØT
in his Kitâb al-amâlî and al-Fattâl al-1ËV¿EØUËLQKLV5DZʘDWDO-wâʰLʲËQ.
Al-ʙDGØT UHFRXQWV WKH LQVWDQW RI DO-ʗXVD\QpV GHDWK DW WKDW Po-
ment, it is, in al-ʙDGØTpV QDUUDWLYH 8PP .XOʦØP GDXJKWHU RI DO-
ʗXVD\Q ZKR HPHUJHV EDUHKHDGHG KHU KDQGV RQ KHU KHDG DQG
laments with words that most other authors have put into the
PRXWKRI=D\QDEq20XʘDPPDG7KLVLVDO-ʗXVD\QLQWKHRSHQ
air, robbed of turban and outer garment!” 89 In fact, this is not the
only time that al-ʙDGØT SXW ZRUGV WKDW WUDGLWLRQDOO\ EHORQJ WR
=D\QDE LQWR VRPHRQH HOVHpV PRuth. He records another incident,
also found in al-,ʛIDK¿QË LQ ZKLFK ,EQ =L\¿G VHQGV D GHOHJDWH
T¿ʜLG WR8PP.XOʦØP7KHWH[WKHUHLVXQFHUWDLQDQGRIIHUVWKH
possibility that this is either al-ʗXVD\QpV sister or his daughter; in
this case, considering the age of al-ʗXVD\QpV daughter, his and
=D\QDEpV VLVWHU VHHPV WKH PRUH OLNHO\ FDQGLGDWH 7KH GHOHJDWH LQ
ZRUGVUHPLQLVFHQWRIWKRVH,EQ=L\¿GZRXOGVSHDNWR=D\QDEVD\V
“Praise be to God, who has killed your men! How do you see what
He has done to you?r8PP.XOʦØPUHSOLHV
q,EQ =L\¿G LI LQGHHG \RX DUH GHOLJKWHG E\ WKH NLOOLQJ RI DO-
ʗXVD\Q, how often did his grandfather not delight in him, kiss-
ing him and kissing his lips and placing him on his shoulder!
,EQ=L\¿G&RQVLGHUKLVJUDQGIDWKHULQanswering, for on a fu-
ture day he will be your adversary!” 90
Al-Fattâl al-1ËV¿EØUËDOVRUHFRXQWVWKHVWRU\RIDO-ʗusaynpVKRUVHit
GUHZ QHDU EHVSDWWHUHG ZLWK KLV IUDJUDQFH WKH DXWKRU QRWHV WKDW
RWKHUWH[WVVD\oVRLOHGZLWKKLVEORRGp WKHIURQWRILWVhead stained
with the blood of al-ʗusayn. It is galloping and whinnying, and

89al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 30: 163.

90Op. cit.: 164. Also in al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ, bb. PDTWDODO-
ʙXVD\QQ>@–470.
158 HALF 2)0<HEART

KHDULQJWKHVHVRXQGVWKHZRPHQIRON oWKHGDXJKWHUVRIWKHSURSh-
HWp HPHUJH6HHLQJWKHULGHUOHVVKRUVHWKH\UHDOL]HDWRQFHWKDWDO-
ʗXVD\Q LV GHDG 7KLV FDXVHV 8PP .XOʦûm, whom, like al-ʙDGØT
the author names as daughter of al-ʗusayn, one of the women who
has emerged bareheaded, to place her hands on her head and begin
a lament, using words that most other authors have put into the
PRXWKRI=D\QDEq20Xʘammad! This is al-ʗusayn in the open
air, robbed of turban and outer garment!” 91
%HVLGHVWKHTXHVWLRQVDERXWZKLFK8PP.XOʦØPWKLVLVDQG
ZKHWKHU =D\QDEpV ZRUGV KDYH PLVWDNHQO\ EHHQ SXW LQWR KHU
mouth, it is a curious text; it appears to mark the moment of reali-
]DWLRQ E\ WKH ZRmen that al-ʗXVD\Q LV GHDG WKH ZRPHQ WKDW LV
DVLGHIURP=D\QDEZKRPWKHWH[WVTXLWHSDWHQWO\UHYHDOWREHDQ
eyewitness to his death, in the very last moments challenging his
NLOOHUV7KHGHDWKRIKHUEURWKHUPDUNV=D\QDEpVILQDOLQWHUYHQWLRQ
on the field of Karbal¿ʱ; transformed and empowered by the ex-
DPSOHRIWKHPDUW\UV=D\QDEZLOOQRZWDNHWKHOHDGLQJUROHLQGe-
fending the justice of al-ʗXVD\QpV FDXVH DQG PDNLQJ .DUEDO¿ʱ the
indestructible paradigm of struggle that it has become for every
generation of the Shîʲa.

91 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ: 428.

CHAPTER FOUR.
IN THE HALLS OF THE KINGS

1. THE FIRST PROTEST

,W LV D MRXUQH\ RI DSSUR[LPDWHO\  PLOHV  NLORPHWUHV  IURP
Karbal¿ʱ to Kûfa; al-ʝDEDUË LQ KLV KLVWRU\ JLYHV no indication of
how long it took the survivors and their captors to cover this dis-
WDQFH +RZHYHU LW LV XSRQ WKHLU DUULYDO LQ D EXV\ PDUNHW VTXDUH
FURZGHG ZLWK LQTXLVLWLYH RQORRNHUV WKDW =D\QDE GHOLYHUV WKH ILUVW
of two momentous protests. Her words are carried, with some
slight variations, by a number of transmitters; 1 al-0XIËG LQ KLV al-
AmâlîIRUH[DPSOHLVUHSRUWLQJIURPʗDʪODPE6DWËU 2 who says:
q,DUULYHGLQ.ØIDLQ0XʘDUUDPRIWKH\HDUZLWKWKHGHSDUWXUH

1 al-0XIËGal-Amâlî li-l-Mufîd, PDüOLV 38: 321–323, al-ʝØVËal-Amâlî fî

al-ʚDGËʤ, PDüOLV 3: 92–93, al-ʝDEDUVË Kitâb al-LʚWLü¿ü ʰDO¿ DKO DO-OLü¿ü, vol. II:
304, al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 45, Ibn
6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWDOL-hi: 115, Ibn
ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ al-ʞXIØI: 86– ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-
Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 3: 86, al-0DüOLVË %Lʚ¿U DO-anwâr, vol.
XLV, bb. 39, n. 1: 108– IURP,EQʝ¿ʱûs), vol. XLV, bb. 39: 163–164
IURPDO-ʝDEDUVË YRO;/9EEQ8– IURPDO-0XIËGDQGDO-
ʝØVË  DO-6KDEODQüË Nûr al-DEʜ¿U IË PDQ¿TLE ¿OED\W DO-nabî al-PXʢW¿U: 20, al-
ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 138.
2 7KH HGLWRU QRWHV KH LV FDOOHG ʗDʪODP E %DVKËU LQ RWKHU WH[WV

ʗDʪËP,EQ6KDUËNDO-Asadî in al-ʝDEDUVË DO-ʝabarsî., Kitâb al-LʚWLü¿üʰDO¿DKO

al-OLü¿ü YRO ,,   %DVKËU E ʗDʪODP LQ ,EQ 1DP¿ DO-ʗLOOË DQG LQ DO-
0DüOLVË ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q: 112, al-
0DüOLVË %Lʚ¿U DO-anwâr YRO ;/9 EE    DQG %DVKËU E ʣD]ËP al-
Asadî in al-ʣDZ¿UL]PËDQG,EQʝ¿ʱØV DO-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk.
2, bb. IËPDTWDODO-ʙXVD\Q,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 86).

159
160 HALF 2)0<HEART

of ʲAlî b. al-ʗXVD\QZLWKWKHZRPHQfrom Karbal¿ʱ, and with them

the soldiers guarding them. The people went to look at them.”
7KHQ ʗDʪODP FDWFKHV VLJKW RI =D\QDE q, KDG QHYHU VHHQ VXFK D
modest one 3 more articulate than her; it was as though she was
cast 4 from the tongue of the Commander oIWKH)DLWKIXOr=D\QDE 5
PRWLRQVWRWKHFURZGWREHTXLHWDQGWKHLUYRLFHV 6 fall silent as the
people literally hold their breath. Then she begins her declaration:
“3UDLVHEHWR*RGDQGEOHVVLQJXSRQP\JUDQGIDWKHUWKH0Hs-
senger of God. 7 O people of Kûfa! O people of deception and
desertion! 8 Let the tears not cease flowing or the cry subside.
Your similarity is nothing but “like unto her who unravelleth the

3 o$VK\ZRPDQpQRWHVWKHHGLWRU
4 4th form verb DIUDĠD-\XIULĠXFI/$1((:An Arabic-(QJOLVK/H[i-
con, vol. VI, 1968: 2381, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 137. Al-0DüOLVË
WUDQVPLWWLQJ IURP ,EQ ʝ¿ʱûs, employs the 2nd for verb IDUUDʰD-\XIDUULʰX,
ZKLFKFRXOGFDUU\WKHVHQVHRIoWREHVXSHULRUWRp /$1((:An Ara-
bic-(QJOLVK /H[LFRQ, vol. VI, 1968: 2378). Al-ʣDZ¿UL]PË DGGV WKH YHUE
QDʞDTD-\DQʞXTX “as if she spoke with the tongue of the Commander of the
)DLWKIXOʲ$OËE$EËʝ¿OLEDQGZDVFDVWIURPLWr DO-ʣDZ¿UL]PË0DTWDODO-
ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 45).
5 It must be noted that ,EQ$EËʝ¿KLUʝD\IØUplaces almost the same

SURWHVWZLWKPXFKWKHVDPHGHWDLO LQFOXGLQJWKHQDUUDWLRQE\RQHZKRKH
names ʗLʪ¿PDO-Asadî RQWKHOLSVRI8PP.XOʦØPRVWHQVLEO\WKHVLVWHU
RI=D\QDE+HKDVQRWPL[HGXSWKHWZRZRPHQ since he has a chapter
GHGLFDWHGWRHDFKDOWKRXJKZKLOHKHFOHDUO\LGHQWLILHV=D\QDEDVGDXJKWHU
RIʲ$OËKHGRHVGRWKHVDPHIRU8PP.XOʦØP,WVHHPVFHUWDLQHQRXJK
WKDWKHPHDQV=D\QDEpVVLVWHUWRKHUKHDWWULEXWHVZKDWRWKHUVDWWULEXWHWR
=D\QDEWKDWLVWKHSURWHVWDW.ØID+HWKHQJRHVRQWRUHFRUG=D\QDEpV
SURWHVWEHIRUH<D]ËG&I,EQ$EËʝ¿KLUʝD\IØU%DO¿Ġ¿WDO-nisâʯ: 38–39.
6 In al-0XIËGoYRLFHVp al-DʜZ¿W), but in al-ʝDEDUVËDO-ʣDZ¿UL]PË,EQ

ʝ¿ʱØV,EQ1DP¿DO-ʗLOOË DQGDOVR,EQ$EËʝ¿KLUʝD\IØUUHFRXQWLQJWKH
VWRU\DERXW8PP.XOʦØP o DQLPDO EHOOVp al-DüU¿V).
7 al-ʣDZ¿UL]PË DGGV oDQG XSRQ KLV SXUH DQG ULJKWHRXV IDPLO\ WKH

IDPLO\ RI *RGp DO-ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-
ʙXVD\Q: 46).
8 al-ʣDZ¿UL]PË,EQʝ¿ʱØVDQG,EQ1DP¿DO-ʗLOOËDGGKHUHo'R\RX

ZHHS"p
 4. I17+(HALLS OF THE K,1*6 161

thread, after she hath made it strong, to thin filaments, making your
oaths 9 a deceit between you”. 10 Is there nothing among you but
conceit, the stain of vice, the hateful heart? Cowards in the en-
counter, powerless against the enemies, faithless in allegiance,
neglecters of the covenant! 11 What wretchedness your souls
have sent ahead of you, that God is angry with you and you
will remain forever in torment! 12 Do you weep? 13 Yes, by God,
weep a great deal and laugh little! Already you are dismayed 14
by its ignominy and its disgrace, and you will never ever wash
its stain from yourselves! You have deserted and turned from 15

9 Wrongly transcribed in both al-ʣDZ¿UL]PËDQG,EQʝ¿ʱØVDVo\RXU

IDLWKp îmâni-kum LQVWHDGRIo\RXURDWKVp aymâni-kum), as in the other texts.
Al-ʣDZ¿UL]PËFKDQJHVWKHODVWSDUWRIWKH4XUʱânic citation, turning it into
DTXHVWLRQq'R\RXPDNH\RXURDWKVDGHFHLWEHWZHHQ\RX"rEXWWKLVLV
not how it reads in the 4XUʱ¿QLFWH[W FIDO-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q,
bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 46).
10 Q. 16: 92. Referring their readers to a number of classical works

RI H[HJHVLV al-0Dʘallî and al-SuyûʜËpV Tafsîr al-ûDO¿OD\Q, al-5¿]ËpV al-Tafsîr

al-kabîr and al-ʝDEDUËpV û¿PLʰ DO-ED\¿Q ʰDQ WDʯwîl al-TXUʯân) the editors of
o7KH6WXG\4XUDQpVXJJHVWWKDWqZHDYLQJVWUDQGVRI\DUQWRJHWKHUWRIRUP
a strong thread, only to senselessly unravel it, was reportedly the practice
RIDPHQWDOO\LPSDLUHGZRPDQLQ0DNNDKZKRGLGWKLVDVDUHJXODUKDELW
In this verse, it is used as a metaphor for those who take oaths to form
strong bonds of alliance, only to break those oaths and undo those bonds
ZKHQWKH\VHHPWRKDYHORVWWKHLUSROLWLFDOH[SHGLHQF\fr&I1$656+
HWDO HGV The Study Quran+DUSHU2QH1HZ<RUN15: 682.
11 This phrase is also found in al-ʝØVË DO-ʝØVË al-Amâlî fî al-ʚDGËʤ,

PDüOLV 3: 92) but is missing from al-ʣDZ¿UL]PË,EQʝ¿ʱûs, al-ʝDEDUVË,EQ

1DP¿DO-ʗLOOËDQG,EQ6KDʘU¿VKØE
12 &I46LPLODUZRUGVZHUHVSRNHQE\)¿ʜLPDRQKHUGHDWh-

bed.
13 al-ʝDEDUVË UHDGV q'R \RX ZHHS RYHU P\ EURWKHU" <HV E\ *RG

ZHHSLQJLVPRVWDSSURSULDWHIRU\RXr DO-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKO

al-OLü¿ü, vol. II: 304).
14 al-ʝDEDUVË UHDGV oWHVWHGp ZKLOH DO-ʣDZ¿UL]PË ,EQ ʝ¿ʱûs, and Ibn

1DP¿DO-ʗLOOËUHDGoGHVWUR\HGp
15 al-ʝDEDUVËDO-ʣDZ¿UL]PË,EQʝ¿ʱØVDQG,EQ1DP¿DO-ʗLOOËUHDGoLQ

ZKDWZD\ZLOO\RXZDVKDZD\WKHNLOOLQJfp
162 HALF 2)0<HEART

the scion of the seal of the prophecy, the leader of the youths
of the people of paradise, the shelter in your confusion, the
refuge in your calamity, the sign of your destination and the
spokesman of your proof! Is it not an evil that you have taken
upon yourselves, and wretchedness and degeneration! The en-
deavour is dashed, hands are covered with dust, the deal is for-
feited, and you have been “visited with wrath from Allah” “and
humiliation and wretchedness were stamped upon” you. 16 Alas for
\RX $UH \RX DZDUH ZKLFK VLGH RI 0XʘDPPDG \RX KDYH VSOLW
lengthwise, and which blood of his you have shed and which
precious thing of his you have deceived? “Assuredly ye utter a
disastrous thing whereby almost the heavens are torn, and the earth is split
asunder and the mountains fall in ruins” 17 filling the earth and the
heaven – does it astonish you that the sky drips blood? Truly,
the torment of the Afterlife is more ignominious. Let not lei-
sure cheer you, for haste does not induce Him, nor does He
fear that vHQJHDQFH ZLOO VOLS E\ 1R IRU q/R WK\ /RUG LV HYHU
watchful”. 18
Al-ʝØVËWUDQVPLWVFORVHO\IURPal-0XIËGEXWWZRFHQWXULHVDIWHUDO-
0XIËG ,EQ ʝ¿ʱØVp WUDQVPLVVLRQ FRQWDLQV VRPH QRWLFHDEOH GLIIHr-
ences: 19
%DVKËU E ʣX]D\P DO-Asadî said: “On that day, I looked at
=D\QDEGDXJKWHURIʲAlî, and by God I have not seen such a
UHVHUYHGSHUVRQPRUHHORTXHQWWKDQKHULWZDVDVWKRXJKVKH

16 A paraphrase of Q. 2: 61 “And humiliation and wretchedness were

stamped upon them and they were visited with wrath from Allah”, repeated, alt-
hough with a different word order, in Q. 3: 112 “They have incurred anger
IURP WKHLU /RUG DQG ZUHWFKHGQHVV LV ODLG XSRQ WKHP”. In the latter verse, aside
from the change in word order, Pickthall is incorrect in his translation of
WKH$UDELFoAllâhpDVoWKHLU/RUGp
17 Q. 19: 89–90. Cf. also Q. 42: 5.
18 Q. 89: 14.
19 ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 86–87.
 4. I17+(HALLS OF THE K,1*6 163

surpassed 20 WKHHORTXHQFHRIWKH&RPPDQGHURIWKH)DLWKIXO
ʲ$OËE$EËʝ¿OLE 6KHPRWLRQHGWRWKHSHRSOHWREHFRPHTXLHW
breathing was reduced, the bells became still. Then she said:
o3UDLVH EH WR *RG DQG EOHVVLQJV XSRQ P\ IDWKHU 0XʘDPPDG
and upon his pure and righteous family. O people of Kûfa!
People of deception and desertion! 'R \RX ZHHS" 0D\ WKH
tears not cease to flow, the lament 21 not abate! 22 Truly, your
likeness is similar “unto her who unravelleth the thread, after she hath
made it strong, to thin filaments, making your oaths a deceit between
you”. 23 Is there among you anything except conceit, the stain of
vice, the hating heart, the flattering of slaves, 24 the winking 25
of the enemies, like grassland over a ruin or like silver 26 over a
grave? 27 Is it not an evil 28 that your souls have sent ahead of

20 In al-0XIËGDO-ʝDEDUVËDO-ʣDZ¿UL]PËDQG,EQ1DP¿WKHYHUELV
WDIDUUDĠD oWR EH FDVW IURPp  ,EQ ʝ¿ʱØV DQG DO-0DüOLVË WUDQVPLWWLQJ IURP
him), uses WDIDUUDʰD oWRVXUSDVVp 
21 al-ʝDEDUVËDQG,EQ6KDʘU¿VKØEUHDGoVLJKVp al-zafra).
22 Here, al-6KDEODQüËDGGVoRUWKHVLJKVp al-zafra).
23 Q. 16: 92.
24 al-6KDEODQüË UHDGV LQ WKH VLQJXODU oWKH IHPDOH  VODYHp al-ama) ra-

ther than the plural al-imâʯ: cf. al-6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\W

al-nabî al-PXʢW¿U: 203.
25 al-6KDEODQüË UHDGV oSUHYHQWLRQp RU oFRQWDLQPHQWp ʚDü]); cf. al-

6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U: 203.

26 al-ʣDZ¿UL]PË UHDGV oJ\SVXPp TDʜʜD or TLʜʜD), with a footnote ex-

plaining that this is a type of plaster; cf. al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q,

bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 46 and /$1( E.W., An Arabic-(QJOLVK/H[i-
con, vol. VII, 1968: 2527.
27 The phrase IURP oWKH IODWWHULQJ RI VODYHVp XQWLO oOLNH VLOYHU RYHU D

JUDYHp LV HQWLUHO\ RPLWWHG E\ DO-0XIËG ZKR UHSODFHV LW ZLWK oFRZDUGV LQ
WKH HQFRXQWHUp ʢDZwârûn fî-l-OLT¿ʯ  oSRZHUOHVV EHIRUH WKH HQHP\p ʰ¿üL]ØQ
ʰDQ al-DʰG¿ʯ oIDLWKOHVVWRWKHDOOHJLDQFHp n¿NLʤØQOL-l-bayya DQGoQHJOHFWHUVRI
WKHFRYHQDQWp muʘD\\LʰØQ li-l-ʨLPPD): cf. al-0XIËGal-Amâlî li-l-Mufîd, PDüOLV
38: 322.
28 al-ʝDEDUVËDQG,EQ6KDʘU¿VKØEUHDGoZUHWFKHGQHVVp
164 HALF 2)0<HEART

you, 29 that God is angry with you and that you will remain for-
ever in anguish? Do you weep and lament? Yes, by God, weep
a great deal and laugh little! Certainly, its ignominy and its dis-
grace 30 have destroyed you, and you will never wash it with
any ablution after this. In what way will you wash away the kill-
ing of the descendant of the seal of the prophethood, 31 the
treasure trove 32 of the message, the leader of the youths of the
people of paradise, 33 the shelter of your confusion, 34 the ref-
uge of your calamity, 35 the minaret of your proof 36 and the
spokesman 37 of your sunna? 38 Is it not an evil that you take 39

29 $W WKLV SRLQW ,EQ 6KDʘU¿VKØEpV QDUUDWLRQ FKDQJHV TXLWH GUDPDWi-

cally IURPWKDWRI,EQʝ¿ʱûs. Al-6KDEODQüËUHDGVq,VLWQRWDQHYLOWKDW\RX
have taken upon yourselves?” which is a later phrase in al-ʣDZ¿UL]PËDQG
,EQʝ¿ʱûs. Cf. al-6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U:
203.
30 While most of the texts UHDG oGLVJUDFHp shanâr), al-0DüOLVË UHDGV

oKDWUHGp shanʯân  FI DO-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLV, bb. 39, n. 1:
109). He notes the alternative reading in works such as al-ʙDGØTpVKitâb al-
ʢLʜ¿O.
31 Also in al-ʝDEDUVË DO-ʣDZ¿UL]PË DO-0DüOLVË DQG al-6KDEODQüË $O-

ʣDZ¿UL]PË DQG DO-0DüOLVË UHDG oWKH SURSKHWVp al-anbiyâʯ  UDWKHU WKDQ oWKH
SURSKHF\p al-nubuwwa  RI ,EQ ʝ¿ʱØV ,EQ ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-
ʞXIØI ,EQ1DP¿ ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-
DVKü¿Q, Part 3: 86) and al-6KDEODQüË DO-6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿O
bayt al-nabî al-PXʢW¿U: 203).
32 The Arabic PDʰGLQ PHDQV WKH oSODFH RI WKH RULJLQ RU VRXUFH RI

VRPHWUHDVXUHp$OVRLQDO-ʝDEDUVËDQGDO-6KDEODQüË
33 Also in al-ʝDEDUVËDO-ʣDZ¿UL]PË al-0DüOLVËDQGDO-6KDEODQüË
34 Transcribed in al-ʣDZ¿UL]PË DQG DO-0DüOLVË DV ʢD\UDWL-kum o\RXU

WUHDVXUHp DQGLQ,EQʝ¿ʱûs as ʚD\UDWL-kum o\RXUEHZLOGHUPHQWp 

35 Also in al-ʝDEDUVËDO-ʣDZ¿UL]PËDQGDO-0DüOLVË
36 Also in al-ʣDZ¿UL]PËDQGDO-0DüOLVË
37 0LVWDNHQO\WUDQVFULEHGLQ,EQʝ¿ʱûs, and should read midrah, as in

al-ʣDZ¿UL]PË
38 Also in al-0DüOLVË:KLOHERWKKHDQG,EQʝ¿ʱØVUHDGo\RXUsunnap

al-ʣDZ¿UL]PËUHDGVo\RXUWRQJXHVp alsinati-kum), with an editorial footnote

that clarifies that this ougKWWREHXQGHUVWRRGDVoDFFHQWXDWLQJpRUoVWUHVs-
 4. I17+(HALLS OF THE K,1*6 165

upon yourselves, a far removal for you, and crushing? 40 Cer-

tainly, the course has already failed, the hands have perished, 41
the deal is forfeited, and you have been “visited with wrath from
Allah” “and humiliation and wretchedness were stamped upon” you.
Alas for you, people of Kûfa! Are you aware 42 which side of
WKH 0HVVHQJHU RI *RG \RX KDYH VSOLW OHQJWKZLVH DQG ZKLFK
precious thing of his you have exposed, and which blood of
his you have shed, 43 and which holiness of his you have dese-
crated? 44 You have brought them, 45 bald-headed, 46 white

LQJp$O-ʝDEDUVËDVZLOOEHQRWHGLQWKHPDLQWH[WDGGVDQXPEHURIQDPHV
that are not found in our other authors.
39 0LVWDNHQ WUDQVFULSWLRQ LQ DO-ʣDZ¿UL]PË ZKLFK VKRXOG UHDG

tazirûna.
40 Here, al-6KDEODQüËUHDGVLQVWHDGq$ODVIRU\RXSHRSOHRI.ØID,V

it not an evil into which your souls have seduced you, that God is angry
with you and that you will remain forever in anguish?” Cf. al-6KDEODQüË
Nûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U: 43.
41 al-0XIËG UHDGV oKDYH EHFRPH GXVW\p LQ WKH VHQVH RI VXIIHULQJ DQ

HQRUPRXVORVVVXFKDVIURPULFKHVWRSRYHUW\ FIDO-0XIËGal-Amâlî li-l-

Mufîd, PDüOLV 38: 323).
42 Omitted by al-0DüOLVË
43 These two phrases are reversed in al-ʣDZ¿UL]PËDnd al-6KDEODQüË

Al-ʣDZ¿UL]PËDGGVq$QGZKLFKVDFUHGSUHFLQFWRIKLV\RXKDYHDVVDXOt-
ed?”
44 Here, al-ʣDZ¿UL]PËDQGDO-6KDEODQüËLQVHUWD4XUʱânic verse: “As-

suredly ye utter a disastrous thing, Whereby almost the heavens are torn, and the earth
is split asunder and the mountains fall in ruins” 49–90).
45 The heads of al-ʗXVD\QDQGKLVPDUW\UHGFRPSDQLRQV
46 That is, without turbans, which were stripped from the dead

during the post-Karbal¿ʱ looting of the bodies. Al-ʝDEDUË takes note in his
history that al-ʗXVD\Q was wearing his turban in the run-up to the battle,
that he put a turban back on after receiving a head wound, and that he
ZDV ZHDULQJ LWDW KLV GHDWK +2:$5' ,.$ WUDQV  The History of al-
ʝDEDUË, vol. XIX, 1990: 92, 153, 160). As noted earlier in this work, her
EURWKHU EHLQJ VWULSSHG RI KLV JRZQ DQG WXUEDQ IRUPV SDUW RI =D\QDEpV
lament.
166 HALF 2)0<HEART

necked, 47 blackened, 48 GLVWRUWHG DQG VRPH RI WKHP  FOXPV\

and misshapen, 49 as though sufficient for filling the earth or
like the gathering 50 of heaven. 51 Were you astonished that the
heavens rained blood? Truly, the affliction of the Afterlife is far
worse, 52 and you will not be helped. Do not let leisure 53 make
you estimate it lightly, for haste does not induce 54 Him, nor

47 /LWHUDOO\oORQJ-QHFNHGpZLWKVSHFLDOUHIHUHQFHWRWKHZKLWHQHVVRI
neck of a bird of legend such as the griffon; but the root also carries a
VHQVH RI oFDODPLW\p &I /$1( (: An Arabic-(QJOLVK /H[LFRQ, vol. V,
1968: 2177–2178, +$9$-*Arabic English 'LFWLRQDU\IRU$GYDQFHG/HDUn-
ers, 2008: 497.
48 0LVWDNHQWUDQVFULSWLRQLQDO-ʣDZ¿UL]PËZKLFKVKRXOGUHDGsawdâʯ.

Al-0DüOLVËUHDGVsawwâʯ, which seems to be an error in transcription.

49 ,Q WKH $UDELF WH[W WKLV OLVW RI DGMHFWLYHV KDV D SRHWLF VHTXHQFH

ʜDOʰ¿ʯ, ʰDQT¿ʯ, sawdâʯ, IDTP¿ʯ, ʢDUT¿ʯ and shawhâʯ,EQ1DP¿,EQ6KDʘU¿VKØE

and al-6KDEODQüËRPLWDOOEXWWKHODVWWZR
50 $FFRUGLQJWR/DQHDoJDWKHULQJpZLWKVSHFLILFUHIHUHQFHWRQREOHV

chiefs or principle persons. Cf. /$1( (: An Arabic-English /H[LFRQ,

vol. VII, 1968: 2792. Al-6KDEODQüËRPLWVWKLVSKUDVH
51 0RVWRIWKLVSKUDVHLVRPLWWHGE\DO-0XIËG
52 al-ʣDZ¿UL]PË q7UXO\ WKH DIIOLFWLRQ RI WKH $IWHUOLIH LV ZRUVH DQG

viler…”
53 That is, of the arrival of the Afterlife with its concomitant reward

or punishment.
54 I have followed al-0XIËGDO-ʝDEDUVËDO-ʣDZ¿UL]PËDQG,EQʝ¿ʱûs

in their O¿ \DʚIL]X-hu al-bidâr qKDVWH GRHV QRW LQGXFH +LPr  ,EQ
6KDʘU¿VKØEDQGDO-6KDEODQüËERWKHPSOR\WKHYHUEʚDTDUD oWRVFRUQGLs-
GDLQp ZKLOH,EQ1DP¿XVHVLQVWHDGthe verb ʢDIDUD oWRZDWFKRYHUSUo-
WHFWpRUDOWHUQDWLYHO\oWREHVK\GLIILGHQWEDVKIXOp ,EQ1DP¿DOVRXVHV
al-badra, while the other texts employ al-bidâr oKDVWHp 
 4. I17+(HALLS OF THE K,1*6 167

does He fear that vengeance 55 will slip by. “/RWK\/RUGLVHYHU

watchful”p 56
The transmitter said: By God, truly, I saw the people that day,
bewildered, weeping, putting their hands over their mouths. I
saw an old man standing at my side, weeping until his beard
ZDV VRDNHG +H VDLG o0D\ P\ SDUHQWV be ransomed for you!
Your elders are the best of elders, your youth the best of
youth, and your women the best of women. They will be nei-
WKHUGLVJUDFHGQRURYHUFRPHpr
While al-ʝDEDUVË and al-ʣDZ¿UL]PË OLVW WKUHH DFFXVDWLRQV PDGH E\
=D\QDE DJDLQ WKH SHRSOe of Kûfa – oGHFHSWLRQp al-ʢDWO, which he
clarifies as ʢLG¿ʰ oWUHDFKHU\p al-ĠDGU DQGoGHVHUWLRQp al-ʢDʨO) 57 – Ibn
6KDʘU¿VKØE UHFRUGV ILYH WKH\ KDYH FRPPLWWHG oEHWUD\DOp al-ʢDWU),
oWUHDFKHU\p al-ĠDGU  oGHFHSWLRQp al-ʢDWO  oGHVHUWLRQp al-ʢDʨO) and
oFXQQLQJp al-makr). 58 ,EQ ʝ¿ʱØV PDLQWDLQV RQO\ oGHFHSWLRQp al-ʢDWO)
DQG oWUHDFKHU\p al-ĠDGU  DV WKHUHIRUH GRHV DO-0DüOLVË WUDQVPLWWLQJ
from him) while al-0XIËG ,EQ 1DP¿ DQG DO-6KDEODQüË FDWDORJXH
RQO\GHFHSWLRQp al-ʢDWO DQGoGHVHUWLRQp al-ʢDʨO). 59
Later in the text, al-0XIËG DQG ,EQ ʝ¿ʱûs list a further three
indictments – oFRQFHLWp al-ʜDODI oEHLQJVWDLQHGZLWKYLFHVRUFULPHVp

55 0LVWDNHQ WUDQVFULSWLRQ LQ DO-ʣDZ¿UL]PË ZKLFK VKRXOG UHDG ʤDʯr.

The editor of 0XʤËUDO-Dʚ]¿Q notes that some transmitters render this as al-
nâr WKH)LUH $VLQLQDO-ʣDZ¿UL]PË,EQ1DP¿ʱs text reads al-ʤ¿U instead
of al-ʤDʯr oYHQJHDQFHp 
56 Q. 89: 14. Al-ʣDZ¿UL]PË DGGV KHUH D FXULRXV SKUDVH qDQG WKH\

awaited the first of al-1DʚO and the last of ʛ¿G”, meaning the first verse of
sûrat a-1DʚO, “The commandment of Allah will come to pass, so seek not ye to hasten
LW*ORULILHGDQG([DOWHGEH+HDERYHDOOWKDWWKH\DVVRFLDWH ZLWK+LP ” 4 
and the last verse of VØUDWʛ¿G, “And ye will come in time to know the truth there-
of” Q. 38: 88.
57 al-ʝDEDUVË Kitâb al-LʚWLü¿ü ʰDO¿ DKO DO-OLü¿ü, vol. II: 304, al-

ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 46.

58 ,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. X, bb. fî PDTWDOL-hi: 378.
59 al-0XIËG al-Amâlî li-l-Mufîd, PDüOLV   ,EQ 1DP¿ DO-ʗLOOË

0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3: 86, al-6KDEODQüËNûr al-DEʜ¿U

IËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U: 203
168 HALF 2)0<HEART

al-QDʞDI  DQG oWKH KDWLQJ KHDUWp al-ʜDGU al-shanaf). 60 Al-ʝDEDUVË DQG

,EQ6KDʘU¿VKØEOLVWIRXUoFRQFHLWp al-ʜDODI), oYDQLW\p al-ʰXüE oHQPi-
W\p al-shanaf  DQG oGHFHLWp al-NLʨE). 61 Al-ʣDZ¿UL]PË DOVR OLVWV IRXU
EXW GLIIHUHQW oFRQFHLWp oLQWULQVLFDOO\ FRUUXSWp al-ʞDQDI or al-ʞDQLI),
oKDWUHGpDQGoEHLQJVWDLQHGZLWKYLFHVRUFULPHVp$QHGLWRUpVIRRt-
note defines the fLUVWDVoLQVROHQFHpWKHVHFRQGDVoDURWWHQQHVVRI
PRUDOVp WKH WKLUG DV oHQPLW\p DQG WKH IRXUWK DV oLPSXULW\p 62 Al-
6KDEODQüË OLVWV oFRQFHLWp al-ʜDQDI, which may be a mistaken tran-
scription of oLQWULQVLFDOO\ FRUUXSWp al-ʞDQDI or al-ʞDQLI) DQG oWKH GLs-
eaVHRIWKHKDWLQJKHDUWp dâʯ al-ʜDGU al-shanaf). 63 Al-0DüOLVËWUDQVPLt-
WLQJ IURP ,EQ ʝ¿ʱØV RPLWV oWKH KDWLQJ KHDUWp PDLQWDLQLQJ RQO\
oFRQFHLWpDQGoEHLQJVWDLQHGZLWKYLFHVRUFULPHVp 64 ,EQ1DP¿OLVWV
oFRQFHLWpDQGoEHLQJVWDLQHGZLWKYLFHVRUFULPHVpDGGLQJoWKHLJQo-
PLQ\RIWKHKDWLQJVHUYDQWp ʨXOODO-ʰabd al-shanaf). 65
In spite of the severity of these charges, they pale in compari-
VRQWR=D\QDEpVGHYDVWDWLQJTXRWDWLRQIURP49–90; the verse
LVRPLWWHGE\,EQʝ¿ʱØVDQG,EQ1DP¿EXWFDUULHGE\al-0XIËGDO-
ʝØVËDO-ʝDEDUVËDO-ʣDZ¿UL]PËDQG,EQ6KDʘU¿VKØE7KHFRQWH[WRI
Q. 19: 89–90 is the accusation of ascribing to God a son:
“And they say: The Beneficent hath taken unto Himself a son. Assuredly
ye utter a disastrous thing whereby almost the heavens are torn, and the
earth is split asunder and the mountains fall in ruins, that ye ascribe unto
the Beneficent a son, when it is not meet for (the Majesty of) the Beneficent
that He should choose a son” 48–92).

60 al-0XIËG al-Amâlî li-l-Mufîd, PDüOLV 38: 3 ,EQ ʝ¿ʱûs., Kitâb al-
OXKØIIËTDWO¿DO-ʞXIØI: 87
61 al-ʝDEDUVË Kitâb al-LʚWLü¿ü ʰDO¿ DKO DO-OLü¿ü, vol. II: 304, Ibn

6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. IËPDTWDOL-hi: 115.

62 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 46.

&I67(,1*$66)/HDUQHUʯs Arabic English Dictionary, 1993: 1128.

63 al-6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U: 203.
64 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39, n. 1: 109.
65 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËU subul al-DVKü¿Q, Part 3:

86.
 4. I17+(HALLS OF THE K,1*6 169

The implicit suggestion is thaW =D\QDE UHJDUGV WKH PXUGHU RI DO-
ʗXVD\QDVEHLQJRQWKHVDPHOHYHODVWKHVLQRIshirk, the ascribing
of a partner to God, described by Q. 4: 48 as unforgivable. While
the possibility of forgiveness for al-ʗXVD\QpV NLOOHUV UHPDLQV D Ge-
EDWHGTXHVWLRQ RQ WKH'D\RI-XGJPHQW)¿ʜLPDZLOO VWDQG EHIRUH
God holding in her hand the bloodied shirt of her son and demand
that his killers be punished. 66
One could understand that between them, the texts propose a
=D\QDELDQWKHRORJ\WKDWLVDQXPEHURIoEHDXWLIXOQDPHVpRUWKHo-
logical titles for al-ʗXVD\Q DUWLFXODWHG E\ KLV VLVWHU DV VKH SDLQWV D
SRUWUDLW RI KLP +H LV oWKH VFLRQ RI WKH VHDO RI WKH SURSKHWKRRGp
VDOËOʢ¿WLPDO-nubuwwa), 67 oWKHWUHDVXUHWURYHRIWKHPHVVDJHp maʰdin
al-risâla), 68 oWKHOHDGHURIWKH\RXWKVRIWKHSHRSOHRISDUDGLVHp sayyid
shabâb ahl al-üDQQD), 69 oWKHVKHOWHUIRU\RXUFRQIXVLRQp PDO¿ʨʚD\UDWL-
kum) 70 RURIo\RXUJRRGGHHGp PDO¿ʨʢD\UDWL-kum), 71 oWKHVKHOWHUIRU
\RXU ZDUIDUHp PDO¿ʨ ʚDUEL-kum), 72 oWKH UHIXJH RI \RXU SDUW\p maʰ¿ʨ

66 CLOHESSY C., Fatima, Daughter of Muhammad, 2009: 176–178.

67 In al-ʝDEDUVËDO-ʣDZ¿UL]PË,EQʝ¿ʱØV,EQ1DP¿DO-0DüOLVËDQG
al-6KDEODQüË$O-0XIËGWUDQVFULEHVal-risâla rather than al-nubuwwa.
68 In al-ʝDEDUVË,EQʝ¿ʱûs, Ibn 1DP¿DQGDO-6KDEODQüË
69 In al-0XIËG DO-ʝDEDUVË DO-ʣDZ¿UL]PË ,EQ ʝ¿ʱØV ,EQ 1DP¿ DO-

0DüOLVËDQGDO-6KDEODQüË,QDZHOO-known ʚDGËʤ carried both by Sunnî and

6KËʲËWUDQVPLWWHUVDO-ʗDVDQDQGDO-ʗXVD\QWKHWZRVRQVRIʲ$OËDQG)¿ʜi-
ma, are named by 0XʘDPPDG DV oWKH OHDGHUV RI WKH \RXWKV RI SDUDGLVHp
sayyidâ shabâb al-üDQQD  &I IRU HJ ,EQ ʗDQEDO Musnad, vol. IX, ʙDGËʤ
ʙXʨËIDQ,EQ0¿üDSunan, vol. I, al-0XTDGGLPDEE )Dʘ¿ʯil
Dʜʚ¿EUDVØO$OO¿K, )DʘOʰ$OËE$EËʝ¿OLE), n. 118: 44, al-7LUPLʪËSunan, vol.
,; EN  Kitâb al-PDQ¿TLE), bb. PDQ¿TLE DO-ʙDVDQ ZD-l-ʙXVD\Q, n. 3771:
331, al-ʝDEDUË .LW¿E DʢE¿U DO-rusul wa-l-mulûk, vol. V: 168, al-ʣDZ¿UL]PË
0DTWDO DO-ʙXVD\Q, bk. 1, bb. IDʘ¿ʯLO )¿ʞLPD DO-Zahrâʯ bt. rasûl Allâh, n. 42:
108– Q   ,EQ ʲ$V¿NLU TaʯUËʢ PDGËQDW 'LPDVKT, vol. XIV, bb.
 al-ʙXVD\QEʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE+¿VKLPEʰ$EGDO-
Manâf): 130, 132, al-6KDEODQüË Nûr al-DEʜ¿U IË PDQ¿TLE ¿O ED\W DO-nabî al-
PXʢW¿U: 43.
70 ,Q,EQʝ¿ʱûs.
71 In al-0XIËGDO-ʣDZ¿UL]PËDQGDO-0DüOLVË
72 In al-ʝDEDUVË
170 HALF 2)0<HEART

ʚL]EL-kum), 73 oWKHDERGHRI\RXUSHDFHp PDTDUUVLOPL-kum), 74 oWKHVRr-

URZRI\RXUVSHHFKp âsî kalimi-kum), 75 oWKHUHIXJHIRU\RXUFDODPLW\p
mafzaʰ nâzilati-kum), 76 oWKH PLQDUHW RI \RXU SURRIp PDQ¿U ʚXüüDWL-
kum), 77 oWKH VSRNHVPDQ RI \RXU sunnap midrah sunnati-kum), 78 oWKH
VSRNHVPDQRI\RXUWRQJXHVp midrah alsinati-kum), 79 oWKHPLQDUHWRI
\RXU GHVWLQDWLRQp PDQ¿U PDʚDüüDWL-kum), 80 oWKH VSRNHVPDQ RI \RXU
DUJXPHQWVp PLGUDK ʚXüDüL-kum) 81 DQG oWKH RQH WR ZKRP WR WXUQ LQ
\RXU VWUXJJOHp al-PDUüDʰ ilay-hi ʰLQG PXT¿WDODWL-kum). 82 While a num-
EHURIWKHVHDSSHOODWLRQVDUHXQLTXHWRDO-ʝDEDUVËDQGVRPHFRXOG
even represent transcription errors rather than actual names, they
nonetheless fashion an image of al-ʗXVD\QLQSRSXODUSLHW\
,EQ1DP¿ʱs transmission is missing a number of words from
the end of the sermon, 83 ZKLOH,EQ6KDʘU¿VKØE 84 too offers a slight-
ly altered text, omitting a number of lines:
8QWLOKHUVSHHFKXOWLPDWHO\UHDFKHGKHUVWDWHPHQWq,VLWQRWDQ
evil that you have sent ahead for yourselves, an evil that you
have taken upon yourselves) to the day of your resurrection,
and wretchedness, wretchedness, and degeneracy, degeneracy!
The course has already failed, the hands have perished, the deal

73In al-ʝDEDUVË
74In al-ʝDEDUVË
75 In al-ʝDEDUVË
76 In al-0XIËGDO-ʝDEDUVËDO-ʣDZ¿UL]PË,EQʝ¿ʱûs and al-0DüOLVË
77 In al-0XIËG ZKR UHDGV PDGUDüD), al-ʣDZ¿UL]PË ,EQ ʝ¿ʱûs, Ibn

1DP¿ ZKR reads midrah rather than manâr) and al-0DüOLVË

78 ,Q,EQʝ¿ʱûs and al-0DüOLVË
79 In al-ʣDZ¿UL]PË
80 In al-ʝDEDUVË ,EQ 1DP¿ DQG DO-6KDEODQüË $O-0XIËG WUDQVFULEHV

amâra oVLJQpoWRNHQpoPDUNp UDWKHUWKDQmanâr.

81 In al-ʝDEDUVË$O-0XIËGWUDQVFULEHVmadraga oFRXUVHpoZD\poURDGp 
82 In al-ʝDEDUVË
83 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:

86.
84 ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWDOL-hi:

115. Cf. al-0XIËGpV al-Amâlî li-l-Mufîd, al-ʝØVËpV al-Amâlî fî al-ʚDGËʤ, al-

ʝDEDUʛËpV Kitâb al-LʚWLü¿ü ʰDO¿ DKO DO-OLü¿ü and al-ʣDZ¿UL]PËpV 0DTWDO DO-
ʙXVD\Q.
 4. I17+(HALLS OF THE K,1*6 171

is forfeited, you have been contaminated with anger from

God! Vileness and avarice have struck you. Are you aware, alas
IRU\RXZKLFKVLGHRI0XʘDPPDG\RXKDYHVSOLWOHQJWKZLVH"
And which commitment have you violated? And which pre-
cious thing of his you have exposed, and which blood of his
you have shed? “Assuredly ye utter a disastrous thing, Whereby almost
the heavens are torn, and the earth is split asunder and the mountains fall
in ruins”. 85 You have come with them, misshapen, clumsy, suf-
ficient for the filling earth and heaven. Were you astonished
that the heavens rain blood? Truly, the affliction of the After-
life will suffice, and they will not be helped. Do not let leisure
excite you to levity, for haste does not disdain Him, mighty
DQGORIW\QRUGRHV+HIHDUWKDWYHQJHDQFHZLOOVOLSE\1RLn-
deed, “/RWK\/RUGLVHYHUZDWFKIXO” over us and over them.” 86
Al-ʝDEDUVË UHFRUGV ʲAlî b. al-ʗXVD\Q WHOOLQJ KLV DXQW WR TXLHWHQ
down after the sermon, saying to her: “Among those remaining,
there is esteem in respect to those who have passed away. You, by
the praise of God, are erudite without a teacher, discerning without
instruction. Weeping and yearning do not bring back what destiny
has caused to pass away.” 87
7KHVH DUH QRW WKH RQO\ ZRUGV =D\QDE ZLOO VSHDN LQ IURQW RI
the people of Kûfa. Al-0DüOLVË 88 reports that at a particular mo-
ment, ostensibly after the public protest but before the appearance
EHIRUH,EQ=L\¿GWKHKHDGVRIWKHPXUGHUHGPHQDUHEURXJKWLQWR
YLHZDQG=D\QDELQKHUFDUULDJHFDWFKHVVLJKWRIDO-ʗXVD\QpVKHDG
ZKLFK VHHPV WR KHU oUDGLDQW PRRQOLNHfD ULVLQJ PRRQp zuhrî

85 Q. 19: 89–90.
86 A paraphrase of Q. 89: 14.
87 al-ʝDEDUVË Kitâb al-LʚWLü¿ü ʰDO¿ DKO DO-OLü¿ü, vol. II: 305, al-0DüOLVË

%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 164. Cf. 6+$+,1%/DG\=D\QDE, 2002:

65. Al-0XIËGpVHGLWRUQRWHVWKLVEXWLWLVQRWLQFOXGHGLQDO-0XIËGpVQDUUa-
tion: cf. al-0XIËGal-Amâlî li-l-Mufîd, PDüOLV 38: 323.
88 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39, n. 1: 115. Cf. also al-

ûD]¿ʱirî., 5L\¿ʘDO-DEU¿UIËPDQ¿TLEDO-aʯimma al-DʞK¿U, vol. I: 342, al-%DʘU¿QË

ʰ$Z¿OLPDO-ʰXOØPZD-l-PDʰ¿ULIDO-DʚZ¿OPLQDO-âyât wa-l-DʢE¿UZDO-DTZ¿O, vol. II,
bb. 15: 975, vol. XVII: 373.
172 HALF 2)0<HEART

TDPDUË…TDPDU W¿OLʰ). She strikes her head against the front side of
the carriage, causing blood to follow, and gestures with a piece of
UXJDWKHUEURWKHUpVKHDGVD\LQJ
“O new moon, when it is complete, perfect
Its cloud snatches it unawares
And setting, it is revealed!
I never imagined, O half of my heart
That this was foreordained, written.
0\EURWKHU)¿ʜima al-VDĠËUD; talk to her!
Her heart is on the point of melting!
0\EURWKHU\RXUKHDUWZDVDIIHFWLRQDWHWRXV
What is wrong with it, stern and become hard?
0\EURWKHUZHUH\RXWRVHHʲAlî among the captives, with the
orphans!
He cannot bear what is imposed!
Whenever he is hurt with beating, he calls out to you in degra-
dation,
dwindling away, from tears poured out.
0\EURWKHU embrace him to yourself and bring him close!
Calm his frightened heart!
What an abasement for an orphan, that calling upon his father
He finds in him no answer.”
This lament is carried by no major transmitter, and al-0DüOLVËJLYHV
few clues as to where he found it.

2. ʰUBAYD ALLÂH B. ZIYÂD

,I LQGHHG =D\QDE IXQFWLRQV DV DQ DUFKHW\SH RI GHILDQW UHVLVWDQFH
against injustice in its manifold forms, it is in the moment she steps
into the presence of ʲ8ED\G$OO¿KE=L\¿GWKDWWKLVUROHEHFRPHV
incontestable. A man close to thirty years of age at the time of
Karbal¿ʱ,EQ=L\¿GZRXOGGLHDPDWWHURIVL[RUVHYHQ\HDUVDIWHU
his encounter with this daughter of ʲAlî. Standing before him, she
would not only competently defend her father and her brother but
would save the life of ʲAlî b. al-ʗXVD\QWKURZLQJKHUVHOIRYHUKLP
in a maternal embrace. It would be her words, together with this
 4. I17+(HALLS OF THE K,1*6 173

dauntless action, that would be pivotal in preserving both the truth

about Karbal¿ʱ and the future of the Imamate. The account of the
=D\QDE-,EQ=L\¿GFRQIURQWDWLRQLVFDUULHGE\QXPHURXV6XQQËDQG
Shîʲî transmitters, 89 but al-ʝDEDUË VHUYHV DV RXU EDVH WH[W IRU WKH
chronology of events, since his history preserves much of the ver-
bal skirmish. Al-ʝDEDUËSUHVHQWVDGUDPDWKDWXQIROGVLQDnumber
of acts.
In the first, the heads of the slain and the survivors are
EURXJKWEHIRUH,EQ=L\¿G,WLVQRWHQWLUHO\DSSDUHQWLQDO-ʝDEDUËpV
account whether they were all brought before him together, or
whether the head of al-ʗXVD\Q ZDV DOUHDG\ LQ ,EQ =L\¿GpV SDODFH
when the women and children were led in. This latter possibility is
,EQ ʝ¿ʱØVp UHDGLQJ RI LW 90 According to al-ʝDEDUË WKH KHDG ZDV
GHVSDWFKHG WR ,EQ =L\¿G LPPHGLDWHO\ DIWHU WKH EDWWOH E\ DOO Dc-
counts it arrived on the night of ʲÂshûrâ, but since the palace gates
were locked, it remained overnight with the luckless ʣDZDOË E
<D]ËG DV-$ʛbDʘË ZKRVH ZLIH DSSDOOHG WKDW KHU UHWXUQLQJ ZDUULRU
husband had brought not silver or gold, but the head of the Proph-
HWpVJUDQGVRQEDQLVKHGKLPfrom the marriage bed) and was only

89 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. ,,, LQDmuch less de-

tailed narrative than the other transmitters), +2:$5' ,.$ WUDQV 
The History of al-ʝDEDUË, vol. XIX, 1990: 165–167, al-ʙDGØTKitâb al-amâlî fî-
l-Dʚ¿GËʤ ZD-l-DʢE¿U, PDüOLV 31: 165, al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K
ʰDO¿DO-ʰLbâd, vol. II, bb. P¿üDU¿IË-l-.ØIDEDʰGDTDWOL,P¿PDO-ʙXVD\Q: 115, al-
Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, vol. I: 190, al-
ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ: 252, al-ʣDZ¿UL]PË 0DTWDO DO-
ʙXVD\Q, bk. 2, bb. IË PDTWDO al-ʙXVD\Q: 47– ,EQ ʲ$V¿NLU 7¿UËʢ PDGËQDW
'LPDVKTYRO;/,EE ʰ$OËEDO-+XVD\QEʰ$OËE$EËʝ¿OLEE+¿VKLP
E ʰ$EG DO-Manâf   ,EQ $ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 434–5, Ibn
ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 93– ,EQ 1Dmâ al-ʗLOOË 0XʤËU DO-
Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 3: 90–91, al-Irbilî., Kashf al-ĠXPPD IË
PDʰULIDWDO-aʯimmaYRO,,,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XII: 560,
al-ʲ$VTDO¿QË7DKʨËEDO-WDKʨËEYRO,, ʙXVD\QEʰ$OËE$EËʝ¿OLE): 323, al-
ʲ,ʛ¿PË 6LPʞ DO-QXüØP DO-ʰDZ¿OË, vol. III: 58–87, al-0DüOLVË %Lʚ¿U DO-anwâr,
vol. XLV, bb. 39: 116, n. 3: 154, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 138–
139.
90 ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 93.
174 HALF 2)0<HEART

WKHQH[WGD\EURXJKWWR,EQ=L\¿G 91 It is unlikely that the survivors

would have arrived before or even simultaneously with heads. Al-
ʝDEDUË WUDQVPLWWLQJ IURP $EØ 0LʤQDI QRWHV WKDW WKH KHDG RI DO-
ʗXVD\Q 92 was brought, together with his children, sisters and wom-
HQIRON WR ,EQ =L\¿G 93 ,EQ ʝ¿ʱûs, on the other hand, writes that
,EQ=L\¿GZDVVHDWHGLQKLVSDODFHIRUDSXEOLFPHHWLQJWKHKHDGRI
al-ʗXVD\Q ZDV SODFHG EHIRUH KLP DQG DO-ʗXVD\QpV ZRPHQ DQG
children were ushered into his presence. 94 Whether it was brought
with them, or whether it was already there, it would have been a
gruesome spectacle; the caliph <D]ËG E 0Xʲâwiya would prove
more amenable to protecting the children from such a sight than
would his governor Ibn =L\¿G
7KH VHFRQG DFW EHJLQV ZLWK =D\QDE GLVJXLVHG LQ VKDEE\
FORWKHV VLWWLQJ DPRQJ KHU PDLGV 7KUHH WLPHV ,EQ =L\¿G ZLOO Ge-
mand to know who she is and will receive no answer. Al-ʝDEDUË
intimates that he noticed her because she sat down in his presence
“who is that woman who is sitting down?” he asks). 95 Al-
ʣDZ¿UL]PËpVWH[WVXJJHVWVWKHVDPHDOWKRXJKDOLWWOHPRUHSURYRFa-
WLYHO\ =D\QDE FRPHV LQ WKURZV D ORRN WRZDUGV ,EQ =L\¿G DQG
then sits. 96 He responds by demanding to know who the seated
woman is. Others adduce that it was because she had segregated
herself and her maidservants from everyone else. 97 It is not always
HDV\WRWHOOZKHWKHU,EQ=L\¿GGLUHFWVKLVTXHVWLRQVWRKHUH[SUHVVO\

91 Cf. for e.g. al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 411.

92 Despatched from Karbalâʱ ZLWK ʣDZDOË E <D]ËG DV-$ʛbDʘË DQG
ʗXPD\G E 0XVOLP DO-$]GË WR ,EQ =L\¿G DQG OHIW IRU WKH QLJKW XQGHU D
ZDVKWXELQKLVKRXVHE\ʣDZDOË KDYLQJIRXQGWKHSDODFHGRRUORFNHG 
93 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

165.
94 ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 93.
95 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

165.
96 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODl-ʙXVD\Q: 47.
97 Cf. for e.g. al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G,

vol. II, bb. P¿ üDU¿ IË-l-.ØID EDʰGD TDWOL ,P¿P DO-ʙXVD\Q: 115, al-ʝDEDUVË
,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ: 252, al-Irbilî., Kashf al-ĠXPPD IË PDʰULIDW DO-
aʯimma, vol. II: 64.
 4. I17+(HALLS OF THE K,1*6 175

or merely asks about her; in some of the texts, like al-ʝDEDUËZHDre

WROGTXLWHGLVWLQFWO\WKDW =D\QDEGLG QRW UHVSRQGWR KLPDQGQRU
GLG DQ\RQH HOVH )LQDOO\ D PDLG ZLOO WHOO KLP WKDW WKLV LV =D\QDE
GDXJKWHURI)¿ʜLPD,QDOPRVWDOOWKHWH[WVVKHLVUHIHUUHGWRPRUH
WKDQRQFHDVoWKHGDXJKWHURI)¿ʜLPDpUDWKHUWKDQothe daughter of
ʲ$OËp,QDQHDUOLHUHQFRXQWHUEHIRUHWKHDUULYDORIWKHZRPHQDQG
FKLOGUHQZKHQ=D\GE$UTDPKDGFKDOOHQJHG,EQ=L\¿GIRUSRk-
ing at al-ʗXVD\QpVWHHWKZLWKKLVVWDIIDO-ʗXVD\QWRRLVUHIHUUHGWR
DVoWKHVRQRI)¿ʜLPDp,QLWVHOIWKLVVuggests something evocative
DQGSRZHUIXODERXWWKHVWDWXVRIWKHGDXJKWHURI0XʘDPPDGDQG
WKHLQIOXHQFHRIKHUPHPRU\PRUHVRLWLVDFRQVLGHUHGDQGEUD]HQ
provocation of the dictator, as the unidentified maid indelicately
reminds him whose grandchildren he is ill-treating, clearly linking
this badly-GUHVVHGSULVRQHUZLWK*RGpV0HVVHQJHUDQGKLVGDXJKWHU
Although al-ʙDGØT RPLWV WKH GHWDLOV RI D GLVJXLVH LQ GLUW\
FORWKHVDQGWKHTXHVWLRQVRIWKHJRYHUQRUDO-0XIËGDQGWKRVHOLNH
al-ʝDEDUVËDQGDO-Irbilî who transmit from him, fill out the picture.
7KHVXUYLYRUVDUHEURXJKWLQWRWKHSUHVHQFHRI,EQ=L\¿G=D\QDE
QDPHGDVoWKHVLVWHURIDO-ʗXVD\QpHQWHUVDVSDUWRIWKHJURXSEXW
in disguise, wearing the worst of her robes, and proceeds to sit on
the side RIWKHSDODFHKDOOVXUURXQGHGE\KHUKDQGPDLGV,EQ=L\¿G
asks who this is, who has segregated herself on the side with her
ZRPHQEXW=D\QDEPDNHVQRDQVZHU$VHFRQGDQGWKLUGWLPHKH
asks about her, and one of her handmaids informs him that this is
=D\QDEQRZQDPHGDVoGDXJKWHURI)¿ʜLPDpGDXJKWHURIWKH0Hs-
senger of God. The conversation, which we will examine shortly,
now proceeds almost exactly as recorded by al-ʙDGØTDQGQXPHr-
ous other transmitters. 98

98 +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX, 1990:

165, al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb. mâ
üDU¿ IË-l-.ØID EDʰGD TDWOL ,P¿P DO-ʙXVD\Q: 115, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-
DʰO¿PDO-hudâ,EQ$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 435, al-Irbilî., Kashf
al-ĠXPPDIËPDʰULIDWDO-aʯimma, vol. II: 64, al-ʲ,ʛ¿PË6LPʞDO-QXüØPDO-ʰDZ¿OË,
vol. III: 72 ZKRGRHVQRWUHOD\WKHFRQYHUVDWLRQ in detail ,EQ.DʦËUal-
Bidâya wa-l-nihâya, vol. ;,,,EQ.DʦËUGRHVQRWPDNHDQ\PHQWLRQRI
=D\QDEEHIRUH,EQ=L\¿GLQKLVPDLQWH[WEXWLQDORQJIRRWQRWHUHFRUGV
how she enters before him disguised in her vilest robe and surrounded by
176 HALF 2)0<HEART

,EQʝ¿ʱØVIROORZHGFORVHO\E\,EQ1DP¿ DOWKRXgh a substan-

WLDODPRXQWRIWKHGHWDLOSURYLGHGE\,EQʝ¿ʱûs is missing from his
DFFRXQW WUDQVPLWVWKDW=D\QDEVLWVGLVJXLVHGDQGDVNLQJDERXWKHU
,EQ=L\¿GLVLQIRUPHGWKDWWKLVLV=D\QDEGDXJKWHURIʲ$OË LQ,EQ
1DP¿ oGDXJKWHU RI ʲ$OË E $EË ʝ¿OLEp  All our other texts have
QDPHGKHUDVWKHGDXJKWHURIKHUPRWKHU)¿ʜLPD,EQ1DP¿RPLWV
,EQʝ¿ʱØVpGHWDLOVDERXW,EQ=L\¿GEHLQJLQKLVSDODFHQRWLQJWKDW
=D\QDEDSSHDUVEHIRUH,EQ=L\¿GGLVJXLVHGLQKHUoYLOHVWGUHVVpDQG
WKDWWKUHHWLPHV,EQ=L\¿GDVNVZKRVKHLV,EQ1DP¿UHSRUWVWKDW
VKH UHIXVHV WR VSHDN VXJJHVWLQJ WKH SRVVLELOLW\ WKDW WKH TXHVWLRQV
are addressed directly to her, rather than merely about her. Eventu-
ally, someone whose rank or status is not identified, tells him that
VKHLV=D\QDEGaughter of ʲ$OËE$EËʝ¿OLE 99
,Q KLV o5HOLYLQJ .DUEDODp 6\HG $NEDU +\GHU UHFRXQWV D VHr-
mon he heard preached in Damascus in 1996 by Rashid Turabi, in
which the preacher reshaped this moment, placing it in the court of
<D]ËGUDWKHUWKDQWKDWRI,EQ=L\¿G and putting a fiesty response
RQWRWKHOLSVRI=D\QDE
$PRQJWKHFDSWLYHV<D]LGQRWLFHGDZRPDQHQFLUFOHGE\RWh-
er women, whose very demeanor signiìed deìDQFH <D]LG
lashed out, asking, “Who is this arrogant woman?” A surreal
silence enveloped the court. The deìant woman rose to re-
VSRQGWRWKLVTXHVWLRQDQGPDGHKHUZD\WKURXJKWKHZRPHQ
ZKR VXUURXQGHG KHU )LQDOO\ IDFH WR IDFH ZLWK <D]LG VKH Ue-
WRUWHG q:K\ DUH \RX DVNLQJ WKHP >WKH ZRPHQ@" $VN PH ,pOO
WHOO \RX >ZKR , DP@ , DP 0XKDPPDGpV JUDQGGDXJKWHU. I am
)DWLPDpVGDXJKWHU$VNPH<D]LGr 100
7KHWKLUGDFWRIWKHGUDPDWKHQEHJLQVLQLWLDWHGE\,EQ=L\¿GpVILUVW
YHUEDO HQFRXQWHU ZLWK =D\QDE KH FRPPHQFHV ZLWK WKH ZRUGV
oSUDLVH WR EH *RGp DV GRHV =D\QDE LQ KHU UHEXWWDO +H DVNV KLV

her maids. He asks after her but no one replies, until finally one of her
PDLGVVD\Vq7KDWLV=D\QDEGDXJKWHURI)¿ʜLPDr
99 ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 93–,EQ1DP¿DO-ʗLOOË

0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3: 90–91.

100 HYDER S.A., Reliving Karbala. Martyrdom in South Asian Memory,

2[IRUG8QLYHUVLW\3UHVV2[IRUG
 4. I17+(HALLS OF THE K,1*6 177

JRDGLQJTXHVWLRQoKRZGR\RXVHHWKLQJVQRZ"pWRZKLFK=D\QDE
makes her magnificent reply, diversely recorded in the texts, but
ZKLFK JUHDWO\ DIIURQWV ,EQ =L\¿G $O-ʙDGØTpV WUDQVPLVVLRQ RI WKH
dialogue reads: 101
=D\QDEWKHGDXJKWHURIʲ$OËZDVDPRQJWKHPDQG,EQ=L\¿G
said: “Praise be to God, who has disgraced you, and killed you,
and given the lie to your fables.” 102 =D\QDEUHSOLHGq3UDLVHEH
WR *RG ZKR KDV KRQRXUHG XV ZLWK 0XʘDPPDG DQG KDV
cleansed us 103 “with a thorough cleansing”. 104 Instead, God dis-
graces the dissolute 105 and gives the lie to the deviant.” 106 ,EQ
=L\¿G  DQVZHUHG q+RZGR \RX VHH ZKDW*RG KDV GRQH ZLWK

101 al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 31: 165.

102 al-ʙDGØTDQGDO-Fattâl al-1ËV¿EØUËXVHWKHZRUGDʚ¿GËʤ, which in-
FOXGHVDUDQJHRIPHDQLQJVVXFKDVoVSHHFKpoWHOOLQJOLHVRUIDEOHVpoJRVVLSp
RU oWDOHp DQG FDQ FDUU\ WKH VHQVH RI DQ oLQQRYDWLRQp RU oLQYHQWLRQp 7KH
other transmitters employ XʚGØʤD, which carries the same range of mean-
ing; LWFDQVLJQLI\oDZRQGHUIXOWKLQJWROGRUQDUUDWHGpZLWKVRPHLQVLVWLQJ
WKDWLWUHIHUVVSHFLILFDOO\WRDVWRU\LQZKLFKWKHUHLVQRSURILW&I/$1(
E.W., An Arabic-(QJOLVK/H[LFRQ, vol. II, 1968: 529.
103 Here, al-0XIËGDVZHOODVWKRVHWUDQVPLWWLQJIURP KLP DO-ʝDEDUVË

and al-,UELOË DGGVqIURPILOWKr al-ULüV).

104 Cf. Q. 33: 33.
105 )¿VLT SO IXVV¿T, IDVDTD) from the verb IDVDTD-\DIVXTX or \DIVLTX,

PHDQLQJoWRVWUD\IURPWKHULJKWFRXUVHWRVWUD\GHYLDWHWRDFWXQODZIXOO\
sinfully, immorally, to lead DGLVVROXWHOLIHp7KHSULPDU\PHDQLQJLVoWRJR
IRUWKIURPDQRWKHUWKLQJLQDEDGRUFRUUXSWPDQQHUp&I/$1((:
An Arabic-(QJOLVK/H[LFRQ, 1997, vol. VI: 2398.
106 )¿üLU SOIXüü¿U or IDüDUD), from the verb IDüDUD-\DIüXUX, the primary

PHDQLQJ RI ZKLFK LV oWR FOHDYH GLJ XS EUHDN XS JURXQG  FXW GLYLGH
EUHDNRSHQp,WDOVRPHDQVoWRLQFOLQHGHFOLQHOHDQGHYLDWHWRHUURUOLHWR
commit a foul deed, an unlawful action, to act immorally, unrighteously,
wickedly or sinIXOO\WRWUDQVJUHVVWRTXLWRUGHSDUWIURPWKHZD\RIWUXWK
RUWKHULJKWURDGp&I/$1((:An Arabic-(QJOLVK/H[LFRQ, 1997, vol.
VI: 2340. Here, al-0XIËG DQG ,EQ 1DP¿ DGG qDQG KH LV RWKHU WKDQ XV
praise be to God”; cf. al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G,
vol. II, bb. P¿üDU¿IË-l-.ØIDEDʰGDTDWOL,P¿PDO-ʙXVD\Q,EQ1DP¿DO-
ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3: 90–91.
178 HALF 2)0<HEART

you, people of the house?” 107 She replied: “To be killed was
prescribed for them and they have gone forth to the places
where they were to lie. 108 God will bring you and them togeth-
er 109 and you will summon one another before Him.” 110
There are a number of textual issues that bear a closer look.
=D\QDEpVTXRWHRI4 qAllahʯs wish is but to remove uncleanness
far from you, O Folk of the Household, and cleanse you with a thorough
cleansing”) firmly roots the victims of Karbal¿ʱ, both those killed
and the surviving prisoners, into this crucial verse about
0XʘDPPDGpVIDPLO\,WLVOLNHWKHWLWOHVRIDO-ʗXVD\QDQG=D\QDE
DVoVRQpDQGoGDXJKWHUpRI)¿ʜLPDDVWDUNUHPLQGHUWR,EQ=L\¿GRI
ZKRKHLVPDOWUHDWLQJWKRVHRIZKRP0XʘDPPad spoke when, at
the moment Q. 33: 33 was revealed, he wrapped ʲ$OË )¿ʜLPD DO-
ʗDVDQ DQG DO-ʗXVD\Q LQ D FORDN DQG DQG SUD\HG q2 *RG 7KHVH
are the members of my Household, so purify them of all unclean-
ness.” 111

107 al-0XIËG UHDGV qZKDW *RG KDV GRQH WR WKH SHRSOH RI \RXU
house.”
108 A slightly SDUDSKUDVHG4 qthose appointed to be slain would
have gone forth to the places where they were to lie”).
109 al-ʝDEDUVË WUDQVPLWWLQJ IURP WKH DO-0XIËG QDUUDWLYH DGGV qRQ

the Day of Resurrection.” Cf. al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ:

252.
110 al-0XIËGUHDGVq\RXZLOOSOHDGH[FXVHVZLWK+LPDQGFRQWHQGEe-

fore Him”; cf. al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II,

bb. P¿üDU¿IË-l-.ØIDEDʰGDTDWOL,P¿PDO-ʙXVD\Q$GGLWLRQDOO\LQ6LEʜDO-
ûDZ]ËLQDWUXQFDWHGIRUPFI6LEʜDO-ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-
ʨLNUʢDʜ¿ʯLʜDO-aʯimma: 218.
111 &I,EQʗDQEDOMusnad, vol. I, 0XVQDGʰ$EG$OO¿KEDO-ʰ$EE¿VE

ʰ$EG DO-0XʞʞDOLE, n. 3062: 708–709, vol. VI, ʙDGËʤ :¿ʤDOD E DO-ʰ$VTDʰ, n.
16985: XLV, vol. X, ʙDGËʤ8PPSalama, n. 26570: 177, n. 26612: 186–187,
n. 26659: 197, n. 26808: 228. Cf. also al-ʝDEDUËû¿PLʰDO-ED\¿QʰDQWDʯwîl al-
TXUʯân, vol. XXII, Part 22, sûrat al-$ʚ]¿E, v. 33: 6–7. Cf. also al-6X\ØʜËal-
Durr al-PDQʤØU IË DO-tafsîr bi-l-PDʰʤØU, vol. V, sûrat al-$ʚ]¿E, v. 33: 376. Cf.
also Ibn al-$ʦËUUsd al-Ġ¿EDIËPDʰULIDWDO-ʜDʚ¿ED, vol. V, bb. ʚDUIDO-fâʯ: 521–
522.
 4. I17+(HALLS OF THE K,1*6 179

A further point of note is the use by some transmitters of

verbs in different voices; in al-0XIËG DQG DO-ʝDEDUVË DQG DO-Irbilî
IURP KLP  ,EQ ʝ¿ʱØV DQG DO-0DüOLVË IURP KLP  DQG ,EQ 1DP¿
these verbs are in the passive: “the dissolute is disgraced, and the
lie is given to the deviant.” In al-ʝDEDUË and al-ʙDGØT LW LV PRUH
clearly God Himself who digraces the dissolute and gives the lie to
the deviant.
Of further interest is that al-ʝDEDUË DO-0XIËG DO-ʝDEDUVË ,EQ
al-$ʦËU,EQ1DP¿,EQ.DʦËUDQGDO-Irbilî read, “how do you judge
what God has done to the people of your house”, while al-
ʣDZ¿UL]PË ,EQ ʝ¿ʱûs and al-0DüOLVË WUDQVPLWWLQJ IURP KLP UHDG
“what God has done to your brother and to the people of your
house?” Al-ʙDGØT DQG DO-Fattâl al-1ËV¿EØUË UHSKUDVH WKH TXHVWLRQ
“what God has done to you SO SHRSOHRIWKHKRXVH"r$OWKRXJK
WKH SRVVLELOW\ H[LVWV WKDW ,EQ =L\¿G LV DW WKLV PRPHQW DVNLQJ WKH
TXHVWLRQRIWKHZKROHJURXSRIVXUYLYRUVWKHFRQWH[WVXJJHVWVWKDW
RVWHQVLEO\LWLVDGGUHVVHGWR=D\QDEDORQH7KHLPSOLFDWLRQLVWKDWDW
this moment, she encompasses within her person and in some
sense carries the whole of the ahl al-bayt. Only three of our major
WUDQVPLWWHUVUHFRUGWKHIDPRXVDQVZHURI=D\QDEZKLFKKDVEHHQ
deeply woven into popular piety and the retelling of the events: “I
see nothing but beauty!” 112
Finally, there is the issue of the eventual outcome, since each
WUDQVPLWWHU SUHVHQWV RQH RU PRUH FRQVHTXHQFHV RQ WKH 'D\ RI
-XGJPHQW $O-ʝDEDUË DO-0XIËG DO-ʝDEDUVË DO-ʣDZ¿UL]PË DQG DO-
,UELOËDOOUHDGq\RX SO ZLOOGLVSXWHrZLWK*RG WXʚ¿üüØQD), while al-
0XIËGDO-ʝDEDUVËDO-ʣDZ¿UL]PË,EQDO-$ʦËUDQGDO-Irbilî have “you
SO  ZLOO TXDUUHOr WDʢWDʜLPØQD or WXʢ¿ʜLPØQD). Al-ʙDGØT UHDGV q\RX
SO  ZLOO VXPPRQ RQH DQRWKHUr WDWDʚ¿NDPØQD) while al-Fattâl al-
1ËV¿EØUË UHDGV qWKH\ ZLOO VXPPRQ RQH DQRWKHUr \DWDʚ¿NDPØQD).
2QO\ ,EQ ʝ¿ʱØV DQG ,EQ 1DP¿ NHHS WKH YHUEV LQ WKH VLQJXODU DV
UHIHUULQJWR,EQ=L\¿GDORQHq<RXZLOOGLVSXWHDQG\RXZLOODUJXHr
UHDG WKHLU WH[WV qEXW ZDWFK WKDW GD\  WR ZKRP EHORQJV YLFWRU\

112 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 47,

,EQ ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI  ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-
Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3: 90. Cf. also al-ʲŸPLOË$ʰ\¿QDO-6KËʰD,
vol. VII: 139.
180 HALF 2)0<HEART

Your mother will be bereaved RI\RX,EQ0DUü¿QDr 113 This title,

ZKLFK LV SODFHG RQ VRPHRQHpV OLSV PRUH WKDQ RQFH GXULQJ WKH
Karbal¿ʱ event, is a not uncommon but damning reference, attrib-
uting him to his mother and thus recalling his apparent birth out of
ZHGORFNDQGFRQVHTXHQWO\WR a woman of loose morals.
It is of note that al-Fattâl al-1ËV¿EØUËWUDQVPLWWLQJIURP,P¿P
al-%¿TLU 114 ZKR QRWHV WKDW KH KLPVHOI ZDV SUHVHQW DW WKHVH SUo-
ceedings) and who follows al-ʙDGØTZRUGIRUZRUGEHJLQVKLVQDr-
rative with a curious detail, found also in al-ʙDGØTDQGDO-,ʛIDK¿QËpV
0DT¿WLO,EQ=L\¿GVHQGVDPHVVDJHWR8PP.XOʦØPGDXJKWHURI
al-ʗXVD\Q VD\LQJ q3UDLVH EH WR *RG ZKR KDV NLOOHG \RXU PHQ
How do you judge what God has done to you?” She replies: “Ibn
=L\¿GLILQGHHG\RXDUHGHOLJKWHGE\Whe killing of al-ʗXVD\QKRZ
often did his grandfather not delight in him, kissing him and kissing
KLV OLSV DQG SODFLQJ KLP RQ KLV VKRXOGHU ,EQ =L\¿G &RQVLGHU KLV
JUDQGIDWKHU LQ DQVZHULQJIRURQDIXWXUHGD\KHZLOOEH\RXUDd-
versary!” 115 As already noted, it seems likely that if such a message
KDG EHHQ VHQW LW ZRXOG KDYH EHHQ WR 8PP .XOʦØP VLVWHU RI
=D\QDEUDWKHUWKDQWRWKHYHU\\RXQJGDXJKWHURIDO-ʗXVD\Q
The fourth act of this drama opens with the anger of Ibn
=L\¿GWR=D\QDEpVUHVSRQVHKHLVVR enraged, some texts note, that

113 Cf. al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q:

,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI,EQ1DP¿DO-ʗLOOË0XʤËUal-
Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3: 90. ,EQ=L\¿GZRXOGEHUHIHUUHGWR
E\WKLVQDPHPRUHWKDQRQFHE\=D\GE$UTDPE\ʲ$EG$OO¿KEʲ$IËI
al-$]GËDO-ğ¿PDGË DGHYRXWSDUWLVDQRIʲ$OËZKRKHDUG,EQ=L\¿GUHIHUWR
al-ʗXVD\Q DV oWKH OLDU DQG VRQ RI WKH OLDUp  DQG E\ <D]ËG KLPVHOI &I DO-
%DO¿ʪXUË Kitâb ansâb al-ashrâf YRO ,,,  +2:$5' ,.$ WUDQV 
The History of al-ʝDEDUË YRO ;,;     6LEʜ DO-ûDZ]Ë KDV
ʲ$EG$OO¿KEʲ$IËIDO-$]GËWXUQRQ,EQ=L\¿GVD\LQJq1R,EQ0DUü¿QD
LWLV\RXDQG\RXUIDWKHUZKRDUHWKHOLDUDQGWKHVRQRIWKHOLDUr&I6LEʜ
al-ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-aʯimma: 218.
114 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, vol.

I: 190.
115 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:

90, al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 30: 164, al-,ʛIDK¿QË

0DT¿WLODO-ʞ¿OLEË\\ËQ, bb. PDTWDODO-ʙXVD\QQ>@9–470.
 4. I17+(HALLS OF THE K,1*6 181

KHoKDGHYLOGHVLJQVp hamma bi-hâ) and ʲ$PUEʗXUD\ʦLVIRUFHGWR

intervene and calm him down. ʲ$PUEʗXUD\ʦDO-0Dʤ]ØPËSOD\HG
an ambiguous role in the Karbal¿ʱ event. Both al-ʝDEDUË DQG ,EQ
Saʲd claim he was chief of SROLFHDOWKRXJK$EØ0LʤQDIQDPHVDn-
other, al-ʗXVD\QE7DPËPLQWKLVSRVWLWLRQ:KDWHYHUKHZDVLWLV
difficult to imagine that ʲAmr should be particularly worried over
WKHIDWHRI=D\QDE$SSRLQWHGE\,EQ=L\¿G DIWHUWKHDUULYDORIDO-
ʗXVD\Q LQ Karbalâp  WR PDQDJH WKH DIIDLUV RI .ØID LW ZDV ʲAmr
who played a substantial role in preventing people from joining al-
ʗXVD\QKHZDVZLWKRXWGRXEWUHVSRQVLEOHIRUDQXPEHURIʲAlid
deaths, and would continue to play a significant role in Kûfa until
KLVGHDWKLQRU4–5. 116 In the fifth volume of his Kitâb
DʢE¿UDO-rusul wa-l-mulûk, al-ʝDEDUËUHFRUGVWKHHYHQW
,EQ=L\¿GEHFDPHDQJU\DQGIXPHGZLWKUDJHʲ$PUEʗXUD\ʦ
VDLG WR KLP q0D\ God prosper the governor! She is just a
woman! Can a woman be censured for something in her logic?
Really, do not censure her for words, or blame her for prattle!”
,EQ=L\¿GVDLGWRKHUq*RGKDVFXUHGP\VRXOIURP\RXUWy-
rant and the seditious members of \RXUIDPLO\r=D\QDEZHSW
and then she said: “By my life! You have killed my mature
men, defamed 117 my family, cut my young branches to pieces
and uprooted my lineage! If this cures you, then you are
cured!” ʲ8ED\G$OO¿KVDLGWRKHUo%\P\OLIH7KLVLVEUavery!
Your father was brave, a poet!” She answered: “What has a
woman to do with bravery? I am too distracted for bravery,
but what I speak is my very soul.”118

116 &I+2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX,

,EQ6DʲGKitâb al-ʞDEDT¿WDO-kabîr, vol. VI: 14.
117 Ibn al-$ʦËUpVHGLWRUKDVDIRRWQRWHWRVD\WKDWDO-ʝDEDUËpVWUDQVPLs-

VLRQUHDGVo\RXKDYHGHIDPHGp abarta) and that this is clearer than Ibn al-

$ʦËUpVUHDGLQJZKLFKLVo\RXKDYHH[SRVHGp abrazta 3UREDEO\oGHIDPHGp
LVDEHWWHUWUDQVODWLRQWKDWoUXLQHGpZKLFKLV+RZDUGpVWUDQVODWLRQRI abarta.
Cf. /$1((:An Arabic-(QJOLVK/H[LFRQ, 1968, vol. I: 5, Ibn al-$ʦËUal-
Kâmil fî al-W¿UËʢ, vol. II: 435.
118 al-ʝDEDUË.LW¿EDʢE¿UDO-rusul wa-l-mulûk, vol. V: 457. In al-0XIËGpV

account: “but, my heart gives voice to what I say!”

182 HALF 2)0<HEART

,EQ.DʦËU LQDORQJIRRWQRWH IROORZVDO-ʝDEDUËH[DFWO\EXWVWRSV

abruptly after the advice of ʲ$PUEʗXUD\ʦDQGGRHVQRWFRQWLQXH
the conversation. 119 Al-ʙDGØT RQ WKH RWKHU KDQG IROORZHG E\ DO-
Fattâl al-1ËV¿EØUËKDVDPXFKVKRUWHUYHUVLRQ+HQRWHVDVGRHVDO-
ʣDZ¿UL]PË 120 WKDW,EQ=L\¿GKDGHYLOGHVLJQVRQ=D\QDEEXWRPLWV
entirely the words of ʲ$PU E ʗXUD\ʦ 121 the malicious verbal as-
VDXOW E\ ,EQ =L\¿G WKH ZHHSLQJ RI =D\QDE DQG WKH GLVFXVVLRQ
about bravery:
,EQ =L\¿G PD\ *RG FXUVH KLP JUHZ DQJU\ ZLWK KHU DQG
planned to deal with her, but ʲ$PUEʗXUD\ʦFDOPHGKLPDQG
=D\QDE VDLG q2 ,EQ =iyâd, are you satisfied with what you
have perpetrated against us? You have killed our men, severed
our lineage, made our sanctum public property, taken our
women and our progeny captive. If this is the seeking of a
cure, then you are cured!” 122
Al-0XIËGIROlows al-ʝDEDUËTXLWHFORVHO\H[FHSWIRURQHQRWLFHDEOH
FKDQJH LQ WKH UHVSRQVH RI ,EQ =L\¿G WR =D\QDE VKH DQVZHUV KLV
taunts articulately and with immense courage, and, according to
$EØ 0LʤQDI DO-0XIËG DO-ʝDEDUVË DO-ʣDZ¿UL]PË ,EQ ʝ¿ʱûs, Ibn
1DP¿DQGDl-Irbilî, he responds in words that suggest a tempering
of his anger or even a change of heart: “This is rhymed prose
VDüü¿ʰa)! By my life, your father was one who spoke in rhymed
SURVH VDüü¿ʰ  D SRHW shâʰir)!” Al-ʝDEDUË ,EQ DO-$ʦËU DQG DO-ʲ,ʛ¿PË
UHFRUG WKH ZRUGV DV q7KLV LV FRXUDJH VKDü¿ʰa)! Your father was
FRXUDJHRXV VKXü¿ʰ  D SRHW shâʰir  7KH HGLWRU RI $EØ 0LʤQDI
seems to suggest that perhaps al-ʝDEDUË KDV UHFRUGHG WKH ZRUGV
wrongly, and that the VDüü¿ʰa-VDüü¿ʰ reading is more appropriate and
suitable in terms of context. In this case, the error in transcription
has been handed down from one transmitter to the next. 123

119 ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XII: 561.

120 al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 31: 165–166, al-
ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 47.
121 As does Ibn al-$ʦËUFI,EQDO-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 435.
122 al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 31: 165.
123 &I/,0%$0 WUDQV The Event of Taff, the Earliest Historical Ac-

count of the Tragedy of Karbala, Ahlul Bayt Digital Islamic Library Project,
 4. I17+(HALLS OF THE K,1*6 183

,Q WKH ILQDO DFW RI WKLV GUDPD LQ WKH FRXUWV RI ,EQ =L\¿G KH
turns his attention, abruptly, to the young ʲAlî b. al-ʗXVD\Q until
QRZ D VLOHQW SUHVHQFH V\PEROLF RI WKH TXLHWXGH WKDW ZLOO SHUYDGH
his entire life; this moment perhaps marks the beginning of his
ULJKWIXODVVXPSWLRQRIWKH,PDPDWHDIWHUKLVIDWKHU,EQ=L\¿GHx-
presses doubt over whether he has reached manhood and has him
examined in a crude and invasive manner. When it is determined
WKDWKHKDVLQGHHGPDWXUHG,EQ=L\¿GRUGHUVKLPNLOOHGDQGʲAlî b.
al-ʗXVD\Q SHUVXDVLYHO\ FKDOOHQJHV WKLV VHQWHQFH +H LV LQ WKHVH
moments, strongly reminiscent of the Christian gospel figure of
-HVXV VLOHQW EHIRUH 3LODWH SK\VLFDOO\ DQG YHUEDOO\ DEXVHG EXW Hm-
ploying an economy of words.
There follows a curious interlude in two strands. In the first,
$EØ0LʤQDI WUDQVPLWWLQJ IURP DO-0Xü¿OLGE6Dʲîd al-Hamdânî, 124
VD\V WKDW ,EQ =L\¿G ORoks at the young ʲAlî b. al-ʗXVD\Q DQG Ge-
PDQGVWKDWRQHRIKLVSROLFHRIILFLDOVFKHFNKLP LHKLVJHQLWDOV WR
see if he has attained manhood; when his manhood is confirmed,
his execution is ordered. ʲAlî b. al-ʗXVD\QEUHDNVKLVVLOHQFHWRUe-
spond with QXUʱ¿QLF TXRWHV IXUWKHU HQUDJLQJ ,EQ =L\¿G DQG SUo-
voking his doubts about ʲAlî b. al-ʗXVD\QpVER\KRRGWKHDELOLW\WR
TXRWH WKH WH[W VHHPV WR ,EQ =L\¿G WR EH D VLJQ RI PDWXULW\ ʲAlî
WKHQWHOOV,EQ=L\¿GWKDWVLQFHWKHUHLVNLQVKLSEHWZHHQ,EQ=L\¿G
and the women, it would fall upon his shoulders to find someone
to care for them: “If there is any kinship between you and these
ZRPHQr,EQ.DʦËUKDVKLPVD\LQJqGLVSDWFKDPDQZLWKWKHPWR

 QQ +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,
1990: 165, al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II, bb.
P¿üDU¿IË-l-.ØIDEDʰGDTDWOL,P¿PDO-ʙXVD\Q: 116, al-ʝDEDUVË,ʰO¿PDO-warâ bi-
DʰO¿PDO-hudâ: 252, al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-
ʙXVD\Q  ,EQ $ʦËUal-Kâmil fî al-W¿UËʢ YRO ,,  ,EQʝ¿ʱûs., Kitâb al-
luhûf IËTDWO¿DO-ʞXIØI: 94, al-ʲ,ʛ¿PË6LPʞDO-QXüØPDO-ʰDZ¿OË, vol. III: 72, Ibn
1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3: 90, al-Irbilî.,
Kashf al-ĠXPPDIËPDʰULIDWDO-aʯimma, vol. II: 64–65, al-0DüOLVË%Lʚ¿UDO-anwâr,
vol. XLV, bb. 39, n. 2: 116.
124 Al-0Xü¿OLGE6DʲËGDO-+DPG¿QËDUHQRZQHG.ØIDQKLVWRULDQ G

 
184 HALF 2)0<HEART

ZDWFK RYHU WKHPr $W WKLV ,EQ =L\¿G UHOHQWV 125 In al-%DO¿ʪXUËpV
account, when ʲAlî says to him, “if there is any kinship between
you and these women, you will send a man with them to watch
RYHUWKHPr,EQ=L\¿GUHSOLHVq<RXDUHWKHPDQr 126 Symbolically,
in this moment, the Imamate is secured.
Al-ʝDEDUËpV VHFRQG YDULDQW VWUDQG LV D ORQJHU DQG PRUH Ge-
WDLOHGWUDQVPLVVLRQDERXWWKH,EQ=L\¿G-ʲAlî b. al-ʗXVD\QHQFRXn-
ter; a substantial conversation between a volatile governor and a
taciturn young Imâm, in which ʲ$OËpVVLOHQFHSURIRXQGO\DQQR\VDQ
already irDWH,EQ=L\¿G$FFRUGLQJWR$EØ0LʤQDIpVDFFRXQWIURP
Sulaymân b. Abî Rashîd on the authoriW\RIʗXPD\GE0XVOLPDO-
$]GË
, ZDV VWDQGLQJE\ ,EQ =L\¿G ZKHQ ʲAlî b. al-ʗXVD\Q ZDV GLs-
SOD\HG EHIRUH KLP ,EQ =L\¿G VDLG WR KLP q:KDW LV \RXU
name?” and he replied: “I am ʲAlî b. al-ʗXVD\Qr,EQ=L\¿GUe-
torted: “Except, did God not kill ʲAlî b. al-ʗXVD\Q"r +H Ue-
PDLQHG VLOHQW VR ,EQ =L\¿G VDLG WR KLP q:KDW LV WKH PDWWHU
with you that you do not speak?” He replied: “I had a brother,
who was also called ʲAlî b. al-ʗXVD\Q EXW WKH SHRSOH NLOOHG
KLPr ,EQ =L\¿G UHSOLHG q,Q WUXWK *RG NLOOHG KLPr ʲAlî re-
PDLQHG VLOHQW VR ,EQ =L\¿G VDLG WR KLP q:KDW LV WKH PDWWHU
with you that you do not speak?” He answered: ““Allah receiveth
(menʯs) souls at the time of their death”: 127 “1RVRXOFDQHYHUGLHH[FHSW
by Allahʯs leave”.” 128 ,EQ=L\¿GVDLGq%\*RG\RXDUHRQHRI
them! Woe to you! Have a look; 129 has he reached maturity? By

125 +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

  ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol. XII: 567, al-ʲ$VTDO¿QË
7DKʨËEDO-WDKʨËEYRO,, ʙXVD\QEʰ$OËE$EËʝ¿OLE): 323, al-ʲ,ʛ¿PË6LPʞDO-
QXüØPDO-ʰDZ¿OËYRO,,, DOHVVGHWDLOHGDFFRXQW 
126 al-%DO¿ʪXUË Kitâb ansâb al-ashrâf YRO ,,,  &I DOVR 6LEʜ DO-

ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-aʯimma: 218.

127 Q. 39: 42. Al-0DüOLVË WUDQVPLWWLQJ IURP ,EQ ʝ¿ʱûs and Ibn

1¿PD DGGV WKH VHFRQG SDUW RI 4  , omitted by most other texts:
“and that (soul) which dieth not (yet) in its sleep”. Cf. al-0DüOLVË%Lʚ¿UDO-anwâr,
vol. XLV, bb. 39: 117.
128 Q. 3: 145.
129 In the plural, and thus addressed to a group of police or officials.
 4. I17+(HALLS OF THE K,1*6 185

*RG,EHOLHYHKHLVDPDQr0XUUËE0Xʲ¿ʪDO-$ʘPDUËXQFRv-
ered him, and said: “Yes, he has reached maturity,” to which
,EQ =L\¿G UHSOLHG q.LOO KLPr ʲAlî b. al-ʗXVD\Q VSRNH XS
q:KR ZLOO \RX SXW LQ FKDUJH RI WKHVH ZRPHQ"r =D\QDE KLV
DXQWFOXQJWRKLPDQGVDLGq,EQ=L\¿G+DYHZHQRWVDWLVILHG
you? Have you slaked your thirst with our blood? 130 Will you
spare even one of us?” She threw her arms around ʲ$OËpVQHFN
and said: “I ask you by God, if you are a believer, if you kill
him, then kill me with him!” ʲAlî called to him, saying: “Ibn
=L\¿G,IWKHUHLVNLQVKLSEHWZHHQ\RXDQGWKHPVHQGDULJht-
eous man with them to accompany them with the companion-
VKLSRI,VODPr,EQ=L\¿GORRNHGDWKLPIRUDZKLOHDQGWKHQ
looked at the people and said: “What an astonishing thing kin-
ship is! By God, I think she really wishes that if I kill him, I
would kill her with him! Leave the boy! Depart with your
women!” 131
%RWK ,EQ .DʦËU DQG al-ʲ,ʛ¿PË are closer to al-ʝDEDUËpV ILUVW VWUDQG
DOWKRXJK,EQ.DʦËUPDNHVFKDQJHVLQWKHZRUGRUGHUDQGal-ʲ,ʛ¿PË
DGGV =D\QDEpV LQVLVWHQFH WKDW LI ʲAlî is to be killed, she should be
killed with him, followed immediately by ʲ$OËpV appeal to kinship.
,EQ.DʦËUpVWH[WZKLFKDGGVo=D\QDO-ʲŸELGËQpWR ʲ$OËpVQDPH is in-
FRUUHFWUHDGLQJoRQWKHDXWKRULW\RIDO-0Xü¿OLGRQWKHDXWKRULW\RI
SaʲËGpLQVWHDGRIoRQWKHDXWKRULW\RIDO-0Xü¿OLG b. SaʲËGp:KLOHal-
ʲ,ʛ¿PË RIIHUV D UHGXFHG QDUUDWLYH JLYLQJ RQO\ EDUH GHWDLOV RI WKH

130 The word occurs here, as in a number of other places, in the plu-
UDOoEORRGVp$OWKRXJKXQXVXDOLQ(QJOLVKWKLVSRVHVOLWWOHSUREOHPIRUWKH
Semitic languages. In both Hebrew and in Greek, for example, the word
oEORRGpLVXVHGLQWKHSOXUDOWRGHVFULEHWKHGLVFKDUJHRIEORRGDIWHUDQDFW
of violence, as in murder or battle.
131 al-ʝDEDUË .LW¿E DʢE¿U DO-rusul wa-l-mulûk, vol. V, 1973: 457–458,

,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKT, vol. XLI, bb. 48 ʰ$OËEDO-Husayn b.

ʰ$OËE$EËʝ¿OLEE+¿VKLPEʰ$EGDO-Manâf  ZLWKIHZHUGHWDLOV ,EQ
al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 434–6LEʜDO-ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-
umma bi-ʨLNUʢDʜ¿ʯLʜDO-aʯimma LQWUXQFDWHGIRUPVLPSO\DVDUHVSRQVH
WR,EQ=L\¿GZRQGHULQJKRZʲ$OËKDVVXUYLYHG=D\QDEDVNVZKHWKHUKHLV
still not satisfied with their blolod and that if he kill the boy, he kill her
ZLWKKHU ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 561.
186 HALF 2)0<HEART

strands of conversation, ,EQ .DʦËU JRHV RQ WR WUDQVPLW DO-ʝDEDUËpV

VHFRQG VWUDQG ZLWK D VOLJKW YDULDWLRQ LQ =D\QDEpV ZRUGV q,EQ
=L\¿G$UH\RXQRW \HW VDWLVILHGZLWh what you have done to us,
that you have slaked your thirst with our blood? Will you spare
even one of us?” 132
Transmitting the event in al-Irshâd, al-0XIËG IROORZHG E\ DO-
ʝDEDUVËDQGODWHUE\DO-ʲÂmilî 133 does not record the silences on the
part of ʲAlî b. al-ʗXVD\QRUWKHTXRWDWLRQRI4+HDOVRKDV
DYDULDQFHLQVRPHRIWKHZRUGVWKDWSDVVEHWZHHQ,EQ=L\¿GDQG
=D\QDE$IWHUWKHTXRWDWLRQRI4,EQ=L\¿GJURZVKHDWHG
and rebukes ʲAlî: “You have an audacity in answering me and with-
in you is the residue of opposition against me!” 134 ,EQ=L\¿GWKHQ
summons his police, ordering them: “Take him way and behead
KLPr=D\QDELQWHUYHQHVFOLQJLQJWRKHUQHSKHZq,EQ=L\¿GRXU
blood is sufficient for you! She throws her arms around ʲ$OËpVQHFN
and says: “By God, I will not be parted from him! If you kill him,
then kill me.” 135 ,QVRPHWH[WV=D\QDEpVZRUGVVHHPWREHOHVVRID
WKUHDW oLI\RXNLOOKLP\RXZLOOKDYHWRNLOOPHILUVWp 136 and more a
UHTXHVW oLI\RXDUHJRLQJWRNLOOKLPWKHQ,DVN\RXWRNLOOPHZLWK
KLPp 
Like al-0XIËG ,EQ 1DP¿ DQG DO-Irbilî do not record the si-
OHQFHV RI WKH \RXQJ ,P¿P DQG RPLW WKH TXRWDWLRQ RI WKH VHFRQG
4XUʱ¿QLF YHUVH 4    DV ZHOO DV =D\QDEpV GHFODUDWLRQ q%\
God, I will not be parted from him”), but in her other words, they
more or less follow al-0XIËG 137 ,EQ 1DP¿ DO-ʗLOOË PDNHV D VOLJKW

132 ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol. XI: 561, al-ʲ,ʛ¿PË 6LPʞ DO-
QXüØPDO-ʰDZ¿OË, vol. III: 72.
133 al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ: 252, al-ʲŸPLOË$ʰ\¿QDO-

6KËʰD, vol. VII: 139.

134 Cf. also al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 139.
135 al-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II, bb. mâ

üDU¿IË-l-.ØIDEDʰGDTDWOL,P¿PDO-ʙXVD\Q: 116, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol.

VII: 139.
136 Cf. for e.g. al-ʩDKDEË6L\DUDʰO¿PDO-nubalâʯ, vol. III, bb. 48: 309–

310. Al-ʩDKDEË offers an extremely truncated version of the events.

137 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:

90, al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-aʯimma, vol. II: 66–67.

 4. I17+(HALLS OF THE K,1*6 187

FKDQJHRIZRUGLQJLQ,EQ=L\¿GpVDFFXVDWLRQq<RXKDYHDOLYHOLQHVV
ʚDU¿N) in answering me!” 138
Al-ʣDZ¿UL]PËDQG,EQʝ¿ʱûs offer narrations containing sub-
stantially different details. Al-ʣDZ¿UL]PË IROORZV DO-ʝDEDUË FORVHO\
ZLWKVRPHFKDQJHVKHLQFOXGHVWKHVLOHQFHDIWHUWKHILUVWTXHVWLRQ
EXWQRWWKHVHFRQG QRWHVWKHGLVFUHSDQF\LQWKHWH[WZKLFK FDQ
read oWKHSHRSOHNLOOHGKLPpRUoWKH\NLOOHGKLPpDQGDGGVWRʲAlî b.
al-ʗXVD\QpV ZRUGV D SKUDVH DERXW KLV ROGHU EURWKHU DQG WKH PHQ
who killed him: “He has a claim on them on the Day of Resurrec-
WLRQr:KHQ,EQ=L\¿GUHSOLHV1RUDWKHU*RGp PLVVLQJEXWSUe-
VXPLQJ DV XQGHUVWRRG WKH ZRUGV oNLOOHG KLPp DV IRXQG LQ ,EQ
ʝ¿ʱûs), ʲ$OËTXRWHVWKHWZR4XUʱânic verses, adding to Q. 3: 145 the
words “at a term appointed” omitted by most other transmitters. Al-
ʣDZ¿UL]PËRPLWV,EQ=L\¿GpVUHEXNHDERXWDQLQVROHQWDQVZHU and
QDPHV WKH SROLFH RIILFLDO ZKR ZKR LQVSHFWHG KLP DV 0DUZ¿Q E
0Xʲ¿ʪDO-$ʘPDUË=D\QDELVQDPHGoGDXJKWHURIʲ$OËpEXWQRWLm-
mediately identified as ʲAlî b. al-ʗXVD\QpVDXQWDVLQWKHRWKHUWH[WV
al-ʣDZ¿UL]PË DOVR RPLWV WKH ZRUGV oLI \RX DUH D EHOLHYHUp LQ
=D\QDEpV DSSHDO WR ,EQ =L\¿G DV ZHOO DV =D\QDEpV WDON RI oRXU
EORRGpDQG,EQ=L\¿GpVSUDLVLQJRINLQVKLS
Where al-ʣDZ¿UL]PË PDNHV D UDGLFDO GHSDUWXUH IURP PRVW
other transmitters is in his inclusion of an instruction by ʲAlî b. al-
ʗXVD\QWRKLVDXQWWREHTXLHWVRWKDWKHFDQWDONWR,EQ=L\¿G,W
LVPDGHLPPHGLDWHO\DIWHU=D\QDEpVDSSHDOq,DVN\RXE\*RG,EQ
=L\¿GLI\RXNLOOKLPWKDW\RXNLOOPHZLWKKLPrʲAlî b. al-ʗXVD\Q
QRZWXUQVWR=D\QDEDQGVD\Vq$XQWEHTXLHWVRWKDW,FDQVSHDN
to him.” 139
,Q ,EQ ʝ¿ʱØVp Kitâb al-luhûf ,EQ =L\¿GpV TXHVWLRQ LV DVNHG
about ʲAlî b. al-ʗXVD\QUDWKHUWKDQSRVHGGLUHFWO\WRKLPq+HVDLG
who is this? He was told: ʲAlî b. al-ʗXVD\Qr,WLVUHPDUNDEO\VLPi-
ODU WR KLV QRWLFLQJ =D\QDE DQG DVNLQJ DERXW KHU TXite patently,
WKHVHWZRILJXUHVVWDQGRXWDPRQJWKHUHVW7KHVHFRQGTXHVWLRQ

138 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:

90.
al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 48,
139

,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 95, al-0DüOLVË%Lʚ¿UDO-anwâr, vol.

XLV, bb. 39: 164, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 139.
188 HALF 2)0<HEART

about God killing ʲAlî b. al-ʗXVD\QLVGLUHFWHGWRDQGDQVZHUHGE\

ʲ$OËGLUHFWO\,EQʝ¿ʱØVUHFRUGVWKHTXRWDWLRQRI4EXWQRW
RI4DQGRPLWV=D\QDEpVUHIHUHQFH to the blood of the ahl
al-bayt. He does, however, include ʲAlî b. al-ʗXVD\QDVNLQJKLVDXQW
WR EH TXLHW ,W LV D FRQVXPPDWH PRPHQW PDUNLQJ WKH HQG RI
=D\QDEpVSURWHFWLYHUROHDQGʲAlî b. al-ʗXVD\QWDNLQJKLVOHJLWLPDWH
SODFHDV,P¿P=D\QDEZLOOPDNHRQHILQDOSURWHVWZKHQ,EQ=L\¿G
orders that these surviving members of the ahl al-bayt be lodged in a
KRXVHQHDUWKHPRVTXH=D\QDEVD\Vq1R$UDEZRPDQH[FHSWIRU
DVODYHJLUO umm walad and mamlûka) should enter, because they are
captives just as we are!” 140
7KUHH WLPHV =D\QDE LV DVNHG WR EH TXLHW E\ KHU EURWKHU DO-
ʗusayn, when she breaks down after hearing his dirge, 141 by her
nephew ʲAlî b. al-ʗXVD\QZKHQSHRSOHEUHDNGRZQDIWHUKHU.ØID
protest, 142 and again by ʲAlî b. al-ʗXVD\QLQIURQWRI,EQ=L\¿G. 143
1HYHULVWKHUHLQWKHVHWH[WVDQ\KLQWRIKDUVKQHVVRULPSDWLHQFH
towards her. A later incident will describe <D]ËGWHOOLQJ=D\QDEWR
speak and she herself deferring to ʲAlî b. al-ʗusayn, saying: “He is
the speaker.” 144
'HVSLWHVSDULQJWKHLUOLYHV,EQ=L\âd still then enters the pul-
pit for the ʜDO¿W and says in his ʢXʞED o3UDLVH EH WR *RG ZKR KDV
revealed the truth and its adherents, and who has assisted the
&RPPDQGHURIWKH)DLWKIXO<D]ËGDQGKLVSDUW\DQGKDVNLOOHGWKH
liar and son of the liar, al-ʗusayn b. ʲAlî, and his ShîʲDp

140 ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 95. Cf. al-0DüOLVË%Lʚ¿UDO-

anwâr, vol. XLV, bb. 39: 117, al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 139.
141 al-0XIËG al-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿ DO-ʰLE¿G, vol. II, bb.

nuzûl Imâm al-ʙXVD\QIË.DUEDO¿ʯ: 90, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQ

wa-WDEʜLUDW DO-PXWWDʰLʲËQ: 183, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ: 239,
al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIV, bb. 37: 391.
142 al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. II: 305, al-0DüOLVË

%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 164.

143 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 48,

,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 95, al-0DüOLVË%Lʚ¿UDO-anwâr, vol.

XLV, bb. 39: 164.
144 &I,EQ$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 439, al-0DüOLVË%Lʚ¿UDO-

anwâr, vol. XLV, bb. 39, n. 22: 175.

 4. I17+(HALLS OF THE K,1*6 189

There is one addendum to this incident worth noting; in his

0DT¿WLO, al-,ʛIDK¿QË DWWULEXWHV WKH ZKROH RI WKLV FRQYHUVDWLRQ WR
<D]ËG LQVWHDG RI ,EQ =L\¿G PRYLQJ LW IURP WKH JRYHUQRUpV UHVi-
GHQFHWRWKHFDOLSKpVSDODFH<D]ËG asks ʲAlî b. al-ʗXVD\QKLVQDPH
DQG ZKHQ KH LV WROG oʲ$OËp UHPDUNV q'LG *RG QRW NLOO ʲAlî b. al-
ʗXVD\Q"rʲAlî speaks his heartrending line: “I had an older brother
called ʲ$OËEXWWKH\NLOOHGKLPrWRZKLFK<D]ËGUHSOLHVq1R*RG
killed him.” This marks the start of an exchange of 4XUʱânic verses.
ʲAlî begins with WKHILUVWSKUDVHRI4 qAllah receiveth (menʯs)
souls at the time of their death”) and <D]ËG responds with Q. 42: 30
qWhatever of misfortune striketh you, it is what your right hands have
earned”), but, as in Ibn al-AʦËU RPLWWLQJ WKH ODVW SKUDVH qAnd He
forgiveth much”. ʲAlî replies with Q. 57: 22– qNaught of disaster be-
falleth in the earth or in yourselves but it is in a Book before we bring it into
being – /RWKDWLVHDV\IRU$OODK – That ye grieve not for the sake of that
ZKLFK KDWK HVFDSHG \RX QRU \HW H[XOW EHFDXVH RI WKDW ZKLFK KDWK EHHQ JLYHQ
Allah loveth not all prideful boasters”. In responVH<D]ËGTXRWHV4
 qWhatever of misfortune striketh you, it is what your right hands have
earned”). At this moment, the narrative moves to the intervention
E\D6\ULDQPDQ1RWHV+XVVHLQ
Al-,VIDKćQĪ then inserts his own narrative voice directly into
the text, providing the explanation that no such scenario ever
RFFXUUHG DW o8ED\GXOODK E =L\DGpV FRXUW DQG WKDW KLVWRULDQV
prior to him have mistakenly attributed the rhetorical confron-
WDWLRQVZLWK<D][GWRo8ED\GXOODKE=L\DGLQVWHDG$OWKRXJK
not impossible, it seems that this explanation is unsatisfactory,
especially when considering numerous other aspects that be-
tray the highly manipulated nature of ,VIDKćQĪpV ZRUN DV D
whole. 145

3. YAZÎD B. MUʰÂWIYA
Once again, the journey from Kûfa to Damascus is a drama that
unfolds in a number of acts. Al-ʝDEDUËpV chronology is a useful
skeleton, although he omits a number of crucial details:

145+866(,1$-A Developmental Analysis of Depictions of the Events of

.DUEDOćʯLQ(DUO\,VODPLF+LVWRU\, 2001: 112.
190 HALF 2)0<HEART

7KHKHDGLVGHVSDWFKHG<D]ËGH[SUHVVHVDFHUWDLQGLVWUHVVLQVHe-
ing it, leading us to ask whether this would temper his treatment of
the survivors. He expresses his distress in lament and poetry.
,EQ=L\¿GRUGHUVWKHVXUYLYRUVEHPDGHUHDG\IRUWUDYHO
<D]ËGpVUHDFWVDQJULO\WRWKHLQVXOWVDJDLQVWWKHDUULYLQJprisoners,
VSHFLILFDOO\IURP0XʘDIIL]DO-ʥaʲlaba.
7KHVXUYLYRUVDUHVXPPRQHGLQWRWKHSUHVHQFHRI<D]ËGDQGWKH
Syrian nobles he has gathered.
5. He addresses ʲAlî, who answers with 4XUʱ¿QLF TXRWHV <D]ËG
orders his own son to match these, but he proves unable to do so.
<D]ËGORRNVDWWKHVXUYLYRUVDQGLVGLVWUHVVHGE\WKHLUFRQGLWLRQ
H[SUHVVLQJVRPHFULWLFLVPRI,EQ=L\¿GWKLVFRXOGEHDQDWWHPSWWR
extricate himself from the appalling results of Karbal¿ʱ, putting the
immediate blame on his governor. There is an apparent regret for
ZKDW KDV KDSSHQHG RU DW WKH OHDVW D JURZLQJ UHDOL]DWLRQ RI KRZ
serious it is.
 7KH LQWHUYHQWLRQ RI D 6\ULDQ DQG =D\QDEpV UHVSRQVH KHU ILUVW
ZRUGVEHIRUH<D]ËG
7KH=D\QDE-<D]ËGHQFRXQWHUDQGKLVGLVPLVVDORIWKe Syrian.
10. The preparations for departure.
<D]ËGpVIL[DWLRQZLWKʲAlî.
 )¿ʜLPD EW ʲ$OË VXJJHVWV WR KHU VLVWHU =D\QDE WKDW WKHLU 6\ULDQ
guard be rewarded.

=D\QDEDQGWKHRWKHUVXUYLYRUVIURPDPRQJDO-ʗusaynpVIROORZHUV
a remnant comprised almost entirely of women and children, were
marched to Damascus <D]ËGpV FDSLWDO ZKHUH WKH\ ZHUH DUUD\HG
EHIRUH KLP 7UDGLWLRQ VD\V WKDW =D\QDE DOUHDG\ LQ DQJXLVK GXH WR
the death of her brother al-ʗusayn and other family members, was
once again forced to march unveiled, an extraordinary affront to
WKHJUDQGGDXJKWHURI0Xʘammad.
<D]ËG D PDQ RI DERXW WKLUW\-four at his encounter with
=D\QDELVRQO\DIHZ\HDUVROGHUWKDQKLVJRYHUQRU,EQ=L\¿GDQG
will die within three years of Karbal¿ʱ. He shows himself a capri-
cious dictator whose moods swing rapidly from enraged violence to
DQ DOPRVW UHSHQWDQW NLQGQHVV $V =D\QDEpV SHUVRQDOLW\ LV WUDQs-
 4. I17+(HALLS OF THE K,1*6 191

formLQJ IURP JULHI WR FRXUDJH <D]ËG LV PRYLQJ IURP GHILDQFH WR
discomfiture.
0RVW RI WKH WUDQVPLWWHUV DJUHH WKDW ,EQ =L\¿G RUGHUHG WKH
move to Damascus and made the necessary arrangements. 146 Al-
ʝDEDUËVHWVWKHVFHQHE\MXPSLQJDKHDGLQKLVQDUUDWLYHWR<D]ËGpV
SDODFH SULRU WR WKH DUULYDO RI WKH SULVRQHUV $ PHVVHQJHU =DʘU E
Qays, according to al-ʝDEDUËDQGDl-%DO¿ʪXUËEXW6KLPUDFFRUGLQJ
to al-Dînawarî) gives the caliph a graphic description of the bat-
tle 147 DQG <D]ËG LV UHGXFHG WR WHDUV ODPHQWLQJ WKH GHDWK RI DO-
ʗXVD\Q
I would have been satisfied with your obedience without kill-
ing al-ʗXVD\Q0D\*RGFXUVH Ibn Sumayya. By God, if it had
been I who had accompanied him, I would have let him off.
0D\*RGKDYHPHUF\RQDO-ʗXVD\Q 148
<D]ËGGLVSOD\VDQLQWHQVLI\LQJUHDOL]DWLRQRIWKHJUDYLW\RIZKDWKDV
happened and a concomitant remorse; he subtly shifts blame onto
KLVJRYHUQRUFDOOLQJKLPo,EQ6XPD\\DpDSXEOLFUHPLQGHUWKDW,EQ
=L\¿GpVPRWKHUZDVDZRPDQRILOO-repute, and expressing his regret
E\DVNLQJWKDWWKHVDPH*RGZKRFXUVHV,EQ=L\¿GVKRXOGEHPHr-
ciful to al-ʗXVD\QWKHHQHP\KDVEHFRPHWKHDOO\DQGWhe ally the
enemy.
Al-ʝDEDUËQRZUHWXUQVXVWRWKHSDODFHRI,EQ=L\¿GDFFRUd-
ing to his account, the governor ordered the women and children
to be prepared for the journey, ʲAlî b. al-ʗXVD\Q ZLWK D FKDLQ
around his neck. 149 ʲAlî is, seemingly, now perceived as a threat

146 +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

1990: 165, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 436.
147 In Ibn al-$ʦËUWKLVGHVFULSWLRQLVJLYHQE\=DʘUDIWHUWKHDUULYDORI

the survivors. Cf. Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 436.

148 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 415, al-Dînawarî., Kitâb

al-DʢE¿U DO-ʞLZ¿O  ,EQ =L\¿G LV DGGUHVVHG LQ KLV WH[W DV ,EQ 0DUü¿QD
UDWKHU WKDQ ,EQ 6XPD\\D  +2:$5' ,.$ WUDQV  The History of al-
ʝDEDUË, vol. XIX, 1990: 169, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 437.
149 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 416, HOWARD I.K.A.,

WUDQV  The History of al-ʝDEDUË YRO;,;   ,EQ.DʦËUal-Bidâya

192 HALF 2)0<HEART

afWHUKLVYLJRURXVYHUEDOHQFRXQWHUZLWK,EQ=L\¿GWKHWH[WVQRWH
that he is silent throughout the journey, as he will be for much of
his life. The survivors are despatched after the heads and separately
from them, and among the men who accompany them are two of
QRWHWKHEUXWDO6KLPUE ʩËDO-ûDZVKDQZKRWKUHDWHQHGWREXUQ
WKHZRPHQpVWHQWVDQGWULHGWRNLOO ʲAlî b. al-ʗXVD\QDQGVHHPVDl-
most certainly to be al-ʗXVD\QpV PXUGHUHU DQG 0XʘDIIL] 150 b.
ʝDʲlaba al-ʲÂʱLʪË ZKR LV DERXW WR HDUQ D VWLQJLQJ UHEXNH IURP
<D]ËG $V WKH\ UHDFK WKH GRRU RI <D]ËGpV SDODFH 0XʘDIIL] an-
nounces himself in a strident voice, and informs the caliph that he
KDV EURXJKW KLP oWKH VKDPHOHVV LJQREOHVp al-liʯâm al-IDüDUD  <D]ËG
in turn cKDVWLVHV 0XʘDIIL] q:KDW WKH PRWKHU RI 0XʘDIIL] JDYH
birth to is evil and ignoble!” 151 7KLVGHIHQFHRIWKHSULVRQHUVpVWa-
tus, parallel with his weeping and anguish, suggests a swelling re-
PRUVHEXWKLVIUHTXHQWO\VZLQJLQJPRRGKLQWVDWDFHUWDLQLQVWDELl-
ity. A second time, al-ʝDEDUË LQWHUUXSWV KLV RZQ QDUUDWLYH WR Ge-
VFULEH<D]ËGpVUHDFWLRQWRWKHKHDGVEHLQJSODFHGEHIRUHKLPRQFH
more, it is lament and tears over these men “dear to us” but none-

wa-l-nihâya, vol. XI: 561. Ibn al-$ʦËUVD\VDURXQGKLVKDQGVDVZHOO,EQDO-

$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 436.
150 al-0XIËG QDPHVKLPo0XüILUp al-0XIËGal-Irshâd, vol. II, bb. masîr

al-sabâyâ ilâ al-Shâm: 119), al-ʝDEDUVËDVo0LʘILUpDQG,EQ1DP¿DO-ʗLOOËDQG

al-0DüOLVËDVo0XʤILUp ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-
DVKü¿Q, Part 2: 96, 98, al-0DüOLVË %Lʚ¿U DO-anwâr, vol. XLV, bb. 39: 124,
130–131.
151 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 416, HOWARD I.K.A.,

WUDQV  The History of al-ʝDEDUË, vol. XIX, 1990: 169–170, al-ʣDZ¿UL]PË

0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDOal-ʙXVD\Q: 65, al-ʩDKDEË6L\DUDʰO¿P
al-nubalâʯ YRO ,,, EE   ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol. XI:
561. In Ibn al-$ʦËUpVQDUUDWLYH0XʘDIIL]VKRXWVq:HKDYHFRPHZLWKWKH
head of the most foolish of the people and the basest of them!” YD]ËG
UHSOLHVq:KDWWKHPRWKHURI0XʘDIIL]JDYHELUWKWRLVPRUHIRROLVKDQG
baser than him, even though he is cut off and tyrannical.” Ibn al-$ʦËUal-
Kâmil fî al-W¿UËʢ, vol. II: 437.
 4. I17+(HALLS OF THE K,1*6 193

WKHOHVV qGLVREHGLHQW DQG RSSUHVVLYHr <D]ËG DJDLQ LQVLVWV WKDW Ke

himself would never have killed al-ʗXVD\Q 152
$OO RI WKLV SURYLGHV RXU FRQWH[W IRU <D]ËGpV HQFRXQWHU ZLWK
=D\QDE ʲAlî b. al-ʗXVD\Q DQG WKH RWKHU VXUYLYRUV 8QOLNH ,EQ
=L\¿GZKREHJLQVZLWK=D\QDEDQGWKHQQRWLFHVʲ$OË<D]ËGVWDUWV
with the young, enchained Imâm, for whom he develops an enig-
matic fascination and who, in these moments, is reminiscent of the
ILJXUH RI -HVXV LQ WKH &KULVWLDQ JRVSHO PRYLQJ DV D SULVRQHU Ee-
tween the governor Pontius Pilate and the High Priest. There are
two strands; in the fLUVW DO-%DO¿ʪXUË DO-ʝDEDUË ,EQ DO-$ʦËU ,EQ
.DʦËU  <D]ËG LQLWLDWHV WKH FRQYHUVDWLRQ ,Q WKH VHFRQG DO-ʩDKDEË
al-+D\ʦDPË ʲ$OËEHJLQVLWUHDFWLQJDQJULO\WR<D]ËGpVSRNLQJDWWKH
teeth of al-ʗXVD\QE\TXRWLQJ4XUʱânic texts.
Al-%DO¿ʪXUËpV QDUUDWLYH is less compact than that of al-ʝDEDUË
DQGKHLQWHUUXSWVWKH<D]ËGDFFRXQWVIRUDGLVFXVVLRQRIZKRNLOOHG
al-ʗXVD\Q+HWKHQUHWXUQVWR<D]ËGq:KHQʲAlî b. al-ʗXVD\QZDV
EURXJKWLQWR<D]ËGKHVDLGo0\GHDU\RXUIDWKHUEURNHP\NLn-
ship and ill-treated me, and you have seen what God has done to
KLPpr ʲAlî UHVSRQGVE\TXRWLQJ4qNaught of disaster befalleth
in the earth or in yourselves but it is in a Book before we bring it into being”,
omitting the last phrase, “/RWKDWLVHDV\IRU$OODK”. <D]ËGWKHQWXUQV
WRKLVVRQʣ¿OLGWHOOLQJKLPWRDQVZHU ʲAlî, but the boy seems not
to know what to say and has to be coached by his father: “Say to
him: “Whatever of misfortune striketh you, it is what your right hands have
earned. And He forgiveth much”.” 153 =D\QDE PDNHV QR DSSHDUDQFH LQ
this part of the al-%DO¿ʪXUËQDUUDWLYH
Al-ʝDEDUËDQG,EQ.DʦËUWHOODQDOPRVWLGHQWLFDOVWRU\EXWDGG
WKDW<D]ËGpVTXRWDWLRQIURPWKH4XUʱân silences ʲ$OË oIRUDZKLOHp
DGGV,EQ.DʦËUWHUVHO\  154 Al-+D\ʦDPËWHOOVDGLIferent tale; the bag-

152 +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

1990: 169, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 436, 438.
153 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 419–420. The 4XUʱânic

TXRWH LV 4   DOWKRXJK WKHUH DUH PLQLVFXOH GLIIHUHQFHV LQ WKH WUDn-
scription of text in al-%DO¿ʪXUËFRPSDUHGto the 4XUʱânic text.
154 +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

1990: 170– ,EQ .DʦËU al-Bidâya wa-l-nihâya, vol. XI: 561–562. Ibn
194 HALF 2)0<HEART

JDJH SUHVXPDEO\ ERWK PDWHULDO DQG KXPDQ  RI DO-ʗXVD\Q ZDV

EURXJKW LQ WR <D]ËG DQG WKH KHDG SODFHG LQ IURQW RI KLP <D]ËG
weeps and says: “We have split the skulls of men beloved to us;
however, they were most disobedient and oppressive! But by God,
had I been your companion, I would never have killed you.” At
this, ʲAlî b. al-ʗXVD\QVSHDNVXSq,WLVQRWOLNHWKDW<D]ËGUHSOLHV
“How, then, O son of my mother?” 155 ʲ$OËWKHQTXRWHV422,
including the last phrase, “/RWKDWLVHDV\for Allah”. 156
Ibn al-$ʦËUFKDQJHVWKHFKURQRORJ\SODFLQJ<D]ËGpVHQFRXQWHU
with ʲAlî b. al-ʗXVD\QDIWHUWKHZRPHQDUHEURXJKWLQWRKLVSUHs-
HQFHDQGWKHLQFLGHQWEHWZHHQ WKH6\ULDQ<D]ËGDQG=D\QDE+H
QRWHVWKDW<D]ËGWDNHVFDUHWRVKLHOG)¿ʜLPDDQG6XNayna, daughters
of al-ʗXVD\QIURPWKHJULVO\VLJKWRIWKHLUIDWKHUpVKHDG,QVSLWHRI
WKLV)¿ʜLPDZLOOFKDOOHQJHKLPDERXWWKHGDXJKWHUVRIWKH0HVVHn-
ger of God being in chains. When ʲAlî b. al-ʗXVD\QLVEURXJKWEe-
fore him, he too complains about the chains:
q+DG WKH 0HVVHQJHU RI *RG VHHQ XV FKDLQHG KH ZRXOG KDYH
XQWLHG XVr <D]ËG UHSOLHG q<RX VSHDN WKH WUXWKr DQG KH Rr-
dered that his chains be struck from him. Then ʲAlî said: “Had
WKH0HVVHQJHURI*RGVHHQXVVWDQGLQJDWDGLVWDQFHKHZRXOG
have wantHG WR EULQJ XV FORVHr <D]ËG RUGHUHG WKDW KH EH
EURXJKW FORVH WR KLP 7KHQ <D]ËG VDLG WR KLP qʲAlî b. al-
ʗXVD\Q\RXUIDWKHULVWKHRQHZKREURNHP\NLQVKLSZDVLg-
norant of my due and disputed my authority with me, and you
have seen what God has done to him.” 157
It is at this moment that ʲ$OËTXRWHV457: 23–22:

.DʦËUUHODWHVWKLVDFFRXQWQRWLQDIRRWQRWHEXWLQWKHPDLQERG\RIKLV
text.
155 ,Q RWKHU ZRUGV o\RX DUH OLNH D EURWKHU WR PHp , KDYH IROORZHG

3LFNWKDOO 4 LQWKHWUDQVODWLRQRIWKHSKUDVHya umma.

156 al-+D\ʦDPË0DüPDʰDO-zawâʯid wa-PDQEDʰDO-fawâʯid, vol. IX, bb. 95

0DQ¿TLE DO-ʙXVD\Q), n. 15176: 233. Cf. also al-ʩDKDEË 6L\DU DʰO¿P DO-
nubalâʯ, vol. III, bb. 48: 319–320, where it is ʲ$OË ZKR TXRWHV 4  
and Q. 42: 30.
157 Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 439.
 4. I17+(HALLS OF THE K,1*6 195

“Naught of disaster befalleth in the earth or in yourselves but it is in a

Book before we bring it into being – /RWKDWLVHDV\IRU$OODK– That ye
JULHYHQRWIRUWKHVDNHRIWKDWZKLFKKDWKHVFDSHG\RXQRU\HWH[XOWEe-
cause of that which hath been given. Allah loveth not all prideful boast-
ers”.
In resSRQVH<D]ËGTXRWHV4 qWhatever of misfortune striketh
you, it is what your right hands have earned”) but omitting the last
phrase: “And He forgiveth much”.
Al-Hayʦamî, following Ibn Saʲd, records a more detailed dia-
logue, combining in one narrative many of the elements scattered
throughout the other transmitters. Curiously, he takes note of the
presence of FâʜLPDDQG6XND\QDEXWPDNHVQRPHQWLRQRI=D\QDE
He writes of how ʲAlî b. ʗXVD\Q ZKRPKHREVHUYHVKDGUHDFKHG
boyhood), Fâʜima bt. ʗusayn and Sukayna bt. ʗusayn were
oUXVKHGpWRʲ8ED\G$OO¿KE=L\¿G+HLQWXUQGHVSDWFKHVWKHPto
<D]ËGE0Xʲâwiya, who orders that Sukayna be placed behind his
throne – lest she see the head of her father and those of her kin –
while ʲAlî E ʗXVD\Q UHPDLQV VKDFNOHG 7KH KHDG RI DO-ʗXVD\Q LV
VHWGRZQDQG<D]ËGVWULNHVDWWKHWHHWKVD\LQJq:HKDYH split the
skulls of men beloved to us; however, they were most disobedient
and oppressive.” At this, ʲ$OËEʗXVD\QVSHDNVXSTXRWLQJ4
22. Al-+D\ʦDPËQRWHVWKDWoLWZHLJKHGKHDYLO\pRQ<D]ËGWKDWKHKDG
TXRWHGDYHUVHRISRHWU\DQGʲ$OËEʗXVD\QKad responded with a
verse from the 4XUʱ¿Q VR <D]ËG KLPVHOI TXRWHV IURP WKH second
half of Q. 42: 30: “It is for what your hands have earned, but He pardons
much”. ʲ$OË WKHQ PDNHV KLV SURWHVW DERXW ZKDW WKH 0HVVHQJHU RI
God would do were he to see them in chains and kept at a dis-
tance. 158
,W LV QRZ WKDW =D\QDEpV VWRU\ FRPPHQFHV LW ZLOO EHJLQ ZLWK
the intervention of a man from Syria who is looking for a slave-girl
DQG ZLOO HQG ZLWK =D\QDE WXUQLQJ <D]ËG DJDLQVW RQH RI KLV RZQ
nobles. Al-ʝDEDUËQDUUDWHVWKHVWory IURP$EØ0LʤQDI although, as
we shall see, there are some textual problems with his narrative.

al-+D\ʦDPË0DüPDʰDO-zawâʯid wa-PDQEDʰDO-fawâʯid, vol. IX, bb. 95

158

0DQ¿TLEDO-ʙXVD\Q), n. 15148: 227.

196 HALF 2)0<HEART

$EØ0LʤQDILVUHSRUWLQJIURPDO-ʗ¿ULʦE.Dʲb al-Wâlibî, who says

WKDWDFFRUGLQJWRDQDUUDWLRQRI)¿ʜLPDGDXJKWHURIʲAlî:
When we were made to sit in froQWRI<D]ËGE0Xʲâwiya, he
showed pity to us, ordered things for us and was kind to us.
Then a Syrian man with a ruddy complexion stood up before
<D]ËG DQG VDLG q&RPPDQGHU RI WKH )DLWKIXO JLYH PH WKLV
one.” He meant me, for I was a radiant girl. I trembled and
was dismayed, for I thought that this might be permissable for
WKHP,FDXJKWKROGRIWKHVNLUWRIP\VLVWHU=D\QDEVLQFHP\
VLVWHU=D\QDEZDVROGHUDQGFOHYHUHUWKDQ,DQGVKHNQHZWKDW
this could not happen. She said: “You lie, by God, and are sor-
GLG6XFKDWKLQJLVQRWIRU\RXQRUIRUKLPr<D]ËGJUHZDn-
gry and said: “It is you who have lied, and by God, it is for me –
and had I wanted to do it, I would have done it!” She an-
VZHUHG q1HYHU E\ *RG *RG ZRXOG QHYHU FRQFHGH WKLV WR
you unless you departed our faith and professed belief in an-
RWKHUUHOLJLRQr<D]ËGJUHZLQFUHDVLQJO\DQJU\DQGDJLWDWHGDQG
said: “You dare confront me with this? Your father and your
EURWKHU GHSDUWHG IURP WKH UHOLJLRQr =D\QDE UHSOLHG q<RX
your father and your grandfather have been guided by the reli-
gion of God, the religion of my father and the religion of my
brother and my grandfather.” He responded: “You lie, enemy
of God!” She replied: “You, a commander who has authority,
vilify unjustly and oppress with your auWKRULW\r 7KHQDUUDWRU
said): By God! It was as if he were ashamed, and he grew si-
lent. The Syrian repeated: “Commander of the Faithful, give
PH WKDW JLUOr <D]ËG VDLG WR KLP q6WD\ D EDFKHORU 0D\ *RG
grant you a dreadful death!” 159
The narrator of the text, who is herself the girl desired by the red-
IDFHG 6\ULDQ FDQQRW EH )¿ʜLPD GDXJKWHU RI ʲAlî, as stated by a
number of transmitters, 160 EXWPXVWLQIDFWEH)¿ʜLPDGDXJKWHURI

159 al-ʝDEDUË .LW¿E DʢE¿U DO-rusul wa-l-mulûk, vol. V. 461–462. Al-

ʲŸPLOËRPLWVDQXPEHURIWKHGHWDLOVEXWUHODWHVWKHPRVWLPSRUWDQWHOe-
ments of the encounter; cf. al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 139.
160 %HVLGHV $EØ 0LʤQDI /,0%$ 0 WUDQV  The Event of Taff, the

Earliest Historical Account of the Tragedy of Karbala, 2012) and al-ʝDEDUËDOVR

 4. I17+(HALLS OF THE K,1*6 197

al-ʗXVD\Q+RZDUGQRWHVWKLVLQKLVWUDQVODWLRQRIDO-ʝDEDUËpVKitâb
DʢE¿U DO-rusul wa-l-mulûk, referring the reader to the opinion of al-
0XIËG LQ KLV al-Irshâd. Al-ʣDZ¿UL]PË DJUHHV 161 and the editor of
$EØ0LʤQDIDGGVWKDWDO-ûDZ]ËWKLQNVVRWRRHYHQWKRXJKWKHWH[W
UHDGV oGDXJKWHU RI ʲ$OËp 0RVW RI WKH 6KËʲî transmitters follow al-
0XIËGpVRSLQLRQWKDWWKHJLUOLQTXHVWLRQLVDO-ʗXVD\QpVGDXJKWHU 162
curiously, al-ʙDGØT 163 GRHV QRW 7KH JLUO DGGUHVVHV =D\QDE DV oVLs-
WHUp EXW DV ZLWK KHU EHLQJ QRPLQDWHG oVLVWHU RI ʲ$OËp WKLV VHHPV
unlikely; it is more probably the skirt of her aunt, and not of her
VLVWHUWKDWWKLV\RXQJJLUOVHL]HV$O-ʣDZ¿UL]PËDGGVWKHFRQIXVLQJ
and clearly erroneous narrative that in her fear, the girl “grabbed
KROGRIWKHUREHRIP\VLVWHUDQGP\DXQW=D\QDEr+HUoDXQWpWKHQ
DGGUHVVHV <D]ËG ZLWK ZRUGV DOZD\V DWWULEXWHG WR =D\QDE VLVWHU RI
al-ʗXVD\Q 164 7KHYHU\IDFWWKDWVKHGHVFULEHV KHUVHOIDVDoUDGLDQW
JLUOp PHDQV VKH FRXOG QRW KDYH EHHQ =D\QDEpV VLVWHU ZKR E\ WKDW
VWDJHZRXOGKDYHEHHQLQKHUILIWLHV,EQ.DʦËULQWKHVHFRQGRIKLV
two transmissions of the incident, does not name her at all, and nor
does al-ʲ$VTDO¿QËLQKLVRQHRIWKH6\ULDQVSUHVHQWEHIRUH<D]ËGWR

,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKTYRO/;,;EE Zaynab al-Kubrâ

EWʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE+¿VKLPEʰ$Ed al-Manâf): 177, Ibn
al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. IIZKRFDOOVKHUoVLVWHUpRI=D\QDE,EQ
.DʦËUal-Bidâya wa-l-nihâyaYRO;, WUDQVPLWWLQJIURP$EØ0LʤQDI 
,QDVHFRQGWUXQFDWHGQDUUDWLYHKHOHDYHVWKHJLUOXQQDPHG ,EQ.DʦËUal-
Bidâya wa-l-nihâya, vol. XI: 567).
161 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 69.
162 al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ: 254, Kitâb al-LʚWLü¿ü ʰDO¿

ahl al-OLü¿ü YRO ,,  ,EQ ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 108, Ibn
1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 3: 100, al-
0DüOLVË %Lʚ¿U DO-anwâr, vol. XLV, bb. 39: 136, al-ʲŸPLOË $ʰ\¿Q DO-6KËʰD,
vol. VII: 139.
163 al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U, PDüOLV 31: 167. Al-

Fattâl al-1ËV¿EØUËZKRLQKLV5DZʘDW is transmitting from al-ʙDGØTFKDQg-

HVWKLVGHWDLOIURPoGDXJKWHURIʲ$OËWRoGDXJKWHURIDO-ʗXVD\QpDQGZKLOH
al-ʙDGØTVD\VWKH6\ULDQPDQpVQDPHLV$ʘPDUDO-Fattâl offers a few more
possibilities: cf. al-Fattâl al-1ËV¿EØUË, 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-
PXWWDʰLʲËQ, vol. I: 192.
164 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 69.
198 HALF 2)0<HEART

congratulate him on his victory, a man with ruddy complexion and

blue eyes, looking at what he seems to think is a maid or serving
JLUO ZDʜËID) among the women, asks that she be given to him.
=D\QDEVSHDNVXSDWRQFHDQGVD\Vq1RE\*RGWKHUHLVQRVXFK
honour for you or for him, other than he leave the religion of
*RGr7KH6\ULDQUHSHDWVKLVUHTXHVWDQGLVWROGE\<D]ËGq6WD\D
bachelor! And God grant you a dreadful death!” 165
6LEʜ DO-ûDZ]Ë ZKR FRUUHFWO\ LGHQWLILHV WKH JLUO DV )¿ʜLPD
daughter of al-ʗXVD\Q UHFRUGV =D\QDEpV EUXLVLQJ UHVSRQVH WR
<D]ËGpV VXJJHVWLRQ WKDW KH FDQ GR DV KH SOHDVHV q3UD\ WRZDUGV D
TLEOD other than ours, and submit to a religious community other
WKDQRXUVDQG\RXFDQGRZKDW\RXOLNHr<D]ËGWKHQODSVHVLQWRD
churlish silence. 166
,QDQXPEHURIWKHWH[WVWKH6\ULDQLVGHVFULEHGDVEHLQJoUXd-
G\RIFRPSOH[LRQp DʚPDU). 167 Al-Fattâl al-1ËV¿EØUËVXJJHVWVWKDWKH
is not rXGG\RIFRPSOH[LRQEXW WKDW KLVQDPHLVLQIDFW ʗDPURU

165 2S FLW  ZKHUH KH DGGV WKH ZRUGV o*RG FXUVH \RXʱ), Ibn
.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 562, 567, al-ʲ$VTDO¿QË., 7DKʨËEDO-WDKʨËE,
YRO ,, ʙXVD\Q E ʰ$OË E $EË ʝ¿OLE   7KH $UDELF LPSHUDWLYH uzub)
FRXOG EH UHDG DV oUHPDLQ XQPDUULHGp RU DV LQ WKH FDVH RI DO-ʣDZ¿UL]PË
oGLVWDQFH\RXUVHOIIURPPHp X]XEʰDQQË). Al-ʣDZ¿UL]PËDGGVDIXUWKHUVHn-
WHQFH IURP <D]ËG to the Syrian: “Woe to you! Do not say such a thing!
7KLV LV WKH GDXJKWHU RI ʲ$OË DQG )¿ʜLPD 7KH\ DUH WKH SHRSOH RI WKH
KRXVHr,Q,EQ1DP¿ʱs 0XʤËUDoGHFLVLYHpRUoXQHTXLYRFDOp T¿ʞLʰ) death is
wished. In other texts, notes the editor of his text, the same, but with the
VHQVHRIoOHWKDOp T¿ʘLʰ FI,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXO
al-DVKü¿Q, Part 3: 101.
166 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-aʯimma:

222.
167 al-ʝDEDUË .LW¿E DʢE¿U DO-rusul wa-l-mulûk, vol. V: 461–462, al-

ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 31: 167, al-0XIËGal-Irshâd

IËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II, bb. masîr al-sabâyâ ilâ al-Shâm: 121,
al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. II: 31, al-ʣDZ¿UL]PË0DTWDO
al-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-ʙXVD\Q  ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-
Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q3DUW,EQ.DʦËUal-Bidâya wa-l-nihâya,
vol. XI: 562, 567, al-0DüOLVË%Lʚ¿U DO-anwâr, vol. XLV, bb. 39: 136, n. 3:
156.
 4. I17+(HALLS OF THE K,1*6 199

$ʘPDURU$ʘPDG 168 6WLOORWKHUVDGGWKDWKHLVDOVRoEOXHH\HGp az-

UDT), 169 a feature, notes one author, “considered unfortunate by the
ancient Arabs” and which “ìnds an echo in Q 20: 102, according
to which the wicked will rise on the day of resurrection with shiny
RUEOXH H\HVr 170
$VLGHIURPWKHLVVXHRIZURQJO\LGHQWLI\LQJ)¿ʜLPDDQGVRPH
cosmetic details, this narrative reads very much the same in all the
Shîʲî and Sunnî transmitters, making it a useful text in attempting
to construct biographical details for =D\QDE. 171 Her speech, notes
Ibn al-AʦËU GHVSLWHKLVPLVLGHQWLILFDWLRQRIWKH)¿ʜima in the text)
is widely known and celebrated, demonstrating her wisdom and
strength of heart. 172
,EQʝ¿ʱûs offers a reading that does have some substantial dif-
ferences. He begins by narrating that the head of al-ʗXVD\Q LV
placed in front of <D]ËG ZKR PDNHV WKH ZRPHQ QRW MXVW WKH

168 al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, vol.

I: 192. In other editions of the 5DZʘDW, his name is also suggested as
$ʘPDURU$ʘPDG
169 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:

100, ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 567, al-ʲ$VTDO¿QË7DKʨËEDO-

WDKʨËEYRO,, ʙXVD\QEʰ$OËE$EËʝ¿OLE): 353.
170 Cf. BAR-$6+(5 00 q6KĪ૽ism and the 4XUʱćQr LQ - '

0F$XOLIIH HG Encyclopaedia of the QurʯćQ, vol. 4, Brill, Leiden 2004: 599.
171 If the protagonist is LQGHHG)¿ʜLPD GDXJKWHU RI ʲ$OË UDWKHU WKDQ

)¿ʜLPDGDXJKWHURIDO-ʗXVD\QKHUZRUGVqVKHZDVROGHUWKDQPHrVHHP
more pertinant to a sister than to an aunt. On the other hand, it seems
anomalous that the Syrian would want possession of a woman
approaching sixty, when there were younger girls in the group of
survivors. $EØ0LʤQDILVUHSRUWLQJIURPDO-ʗ¿ULʦE.DʲEDO-Wâlibî who,
0LʤQDIpV HGLWRUV FODLP ZDV QDUUDWLQJ IURP ʲ$OË b. al-ʗXVD\Q. Al-ʝDEDUË
WDNHVWKHDFFRXQWIURP$EØ0LʤQDIUHSHDWLQJZKDWLVRVWHQLEO\DQHUURU
his editor refers the reader to 6KD\ʢ al-0XIËGpVDQGI,EQDO-ûDZ]ËpVFRUUHc-
tion, but also notes that al-ʗ¿ULʦ E .DʲE DO-Wâlibî is an unknown
+2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX, 1990, nt.
228: 66).
172 Ibn al-$ʦËU Usd al-Ġ¿ED IË PDʰULIDW DO-ʜDʚ¿ED, vol. VI, bb. 6961

=D\QDEEWʰ$OËE$EËʝ¿OLE): 137.
200 HALF 2)0<HEART

daughters of al-ʗXVD\Q  VLW EHKLQG KLP VR WKDW WKH\ GR QRW ORRN
XSRQLWEXWZKHQ=D\QDELQVSLWHRI<D]ËGpVEHVWHIIRUWVFDWFKHV
VLJKW RI KHU EURWKHUpV KHDG VKH SXOOV DW KHU UREH DQG ZLWK JULHI-
VWULFNHQ KHDUW FULHV RXW LQ D VDG YRLFH qʗXVD\Q %HORYHG RI WKH
0HVVHQJHU RI *RG 6RQ RI 0HFFD DQG 0LQ¿ 6RQ RI )¿ʜLPD DO-
=DKU¿ʱ 0LVWUHVV RI the women! Son of the daughter of al-
0XʛʜDI¿r 173 The narrator notes that everyone in the gathering wept
ZKLOH <D]ËG UHPDLQHG LQ VWRQ\ VLOHQFH ,EQ 1DP¿ LV D OLWWOH PRUH
effusive:
Then she cried out in a sad voice that wounded the heart and
weakened the strRQJq0\ʗXVD\Q%HORYHGRIKLVJUDQGIDWKHU
WKH0HVVHQJHU)UXLWRIWKHKHDUWRIWKH5DGLDQWWKH9LUJLQ 174
6RQ RI WKHGDXJKWHU RIWKH &KRVHQ6RQ RI0HFFDDQG0LQ¿
Son of ʲAlî the Approved!” 175
,EQ ʝ¿ʱØV KDYLQJ UHFRXQWHG =D\QDEpV VHFRQG PDMRU SURWHVW only
then records the intervention of the Syrian man. When the Syrian,
ZKRVH IHDWXUHV KH GRHV QRW GHVFULEH PDNHV KLV GHPDQG )¿ʜLPD
WXUQV WR KHU DXQW =D\QDE DQG VD\V q, KDYH EHHQ RUSKDQHG DQG
now I am to be enslaved?” 176 =D\QDEVSHDNVXSq1RWKHUHLVQR
such distinction for this profligate!” The Syrian asks: “Who is this
\RXQJJLUO"r<D]ËGUHSOLHVq7KLVLV)¿ʜLPDGDXJKWHURIDO-ʗXVD\Q
DQGWKDWLV=D\QDEGDXJKWHURIʲ$OËE$EËʝ¿OLEr7KH6\ULDQFODUi-
fies: “Al-ʗXVD\QVRQRI)¿ʜLPDDQGʲ$OËE$EËʝ¿OLE"r:KHQ<D]ËG
DQVZHUV LQ WKH DIILUPDWLYH WKH 6\ULDQ FDOOV GRZQ *RGpV FXUVHV RQ
the caliph for killing the family of the Prophet and imprisoning his

173 al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿üYRO,,,EQʝ¿ʱûs.,

Kitâb al-luhûf fî TDWO¿DO-ʞXIØI,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËU
subul al-DVKü¿Q, Part 3: 90, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 132.
174 In numerous Dʚ¿GËʤ DQGWKHRORJLFDOZULWLQJV)¿ʜLPDGDXJKWHURI

0XʘDPPDG LV GHVFULEHG DV al-ʰDʨU¿ʯ, meaninJ oYLUJLQp D GHVLJQDWLRQ Hx-

SUHVVHGPRUHIUHTXHQWO\E\WKHXVHRIWKHWHUPal-batûl. For some of the
theology behind these titles, cf. CLOHESSY C., Fatima, Daughter of Mu-
hammad, 2009: 103–133.
175 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:

100.
176 Ibid.
 4. I17+(HALLS OF THE K,1*6 201

offspring: “By God,” he says, “I was under the delusion that they
ZHUH%\]DQWLQHFDSWLYHVr,QRWKHUDFFRXQWV<D]ËGZLVKHVWKH6\Ui-
an perpetual bachelorhood and a miserable death for his per-
VLVWDQFHLQDVNLQJHVSHFLDOO\VLQFHKLVUHTXHVWKDVEURXJKWDIUHVK
KXPLOLDWLQJDWWDFNIURP=D\QDE,Q,EQʝ¿ʱûs, he is ordered killed
IRUFXUVLQJ<D]ËG 177
This event is also recorded in al-,ʛIDK¿QËpV 0DT¿WLO, but in a
somewhat condensed form. He takes note of two men who inter-
vene: the first, a Syrian, asks permission to kill ʲAlî b. al-ʗXVD\QIRU
KLV LPSHUWLQHQFH DQG =D\QDE UHFLWHV WR KLP WKH VDPH YHUVH WKDW
that ʲAlî b. al-ʗXVD\Q KDG MXVWUHFLWHG WR<D]ËG 42–23). A
second man, not identified as a Syrian, then stands and asks to be
given an unnamed girl – al-,ʛIDK¿QËUHIHUVXVWR,EQDO-$ʦËU ZKHUH
VKHLVQDPHGDV)¿ʜLPDEXWODWHUTXDOLILHGDVoVLVWHUpRI=D\Qab) and
to al-ʝDEDUË 178 =D\QDEVD\VWRKLPq1R QRVXFKGLVWLQFWLRQQRW
IRU \RXr 7KHQ SUHVXPDEO\ DGGUHVVLQJ <D]ËG q1RW XQOHVV KH
leaves the religion of God!” In most other narrations, the concept
RIoOHDYLQJpUHOLJLRQLVGLUHFWHGDW<D]ËG=D\QDEpVVXJgestion being
WKDWKHZRXOGRQO\EHDEOHWRJLYH)¿ʜLPDWRWKHPDQZHUHKHKLm-
VHOIWRDEDQGRQKLVUHOLJLRQDQGILQGDQRWKHU<D]ËGWHOOVWKHPDQWR
VLWGRZQ7KHQ=D\QDEDSSURDFKHV<D]ËGDQGVD\VWRKLPq<D]ËG
Our blood is sufficient for you!” In fact, as noted previously, al-
,ʛIDK¿QË KDV PL[HG XS KLV QDUUDWLYHV =D\QDEpV GHFODUDWLRQ DERXW
WKHEORRGLVDOPRVWFHUWDLQO\WR,EQ=L\¿GDQGQRWWR<D]ËG
Among the Sunnî historians, Ibn ʲAsâkir offers two very dif-
IHUHQWQDUUDWLYHWKHILUVWIURP)¿ʜLPDEWʲAlî, recounts all the de-
WDLOV ZH QRZ NQRZ ZLWK )¿ʜLPDpV WHUURU WKH ILHUFH H[FKDQJH RI
ZRUGVEH\ZHHQ=D\QDEDQG<D]ËGDQG<D]ËGpVSHUHPSWRU\GLVPLs-
sal of the Syrian. In the second narrative, a Syrian man stands be-
IRUH <D]ËG DQG VD\V q7KHLU ZRPHQ DUH SHUPLVVLEOH ʚDO¿O) for
us!” 179 ʲAlî b. al-ʗXVD\QUHVSRQGVq<RXOLH7KDWLVQRW SRVVLEOH 
for you unless you leave our community!” In this substantially long
chapter, Ibn ʲAsâkir gives numerous details about the ahl al-bayt

177,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 108–109.

178al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 120.
179 &I DOVR 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-

aʯimma: 221.
202 HALF 2)0<HEART

VXFK DV WKH ʚDGËʤ of the cloak and WKHoYHUVH RI SXULILFDWLRQp  WKH
predictions of al-ʗXVD\QpV GHDWK VXFK DV WKH GUHDPV RI 8PP
6DODPD  DQG WKH FRVPLF FRQVHTXHQFHV RI KLV GHDWK VXFK DV WKH
signs in the heavens and the weeping of the üLQQ). To the battle it-
self, he gives little attention, at least in the range of well-attested
LQFLGHQWV LQ WKH OLIH RI =D\QDE +HUH EHIRUH <D]ËG WKHUH LV QR
PHQWLRQ RI =D\QDE SHUKDSV XQZLWWLQJO\ ,EQ ʲAsâkir seems to be
SUHVHQWLQJD=D\QDEDOUHDG\VWHSSLQJEDFNVRWKDWWKH\RXQJ,P¿P
can take his rightful place. 180
6RPHRIWKHWH[WVUHFRUGDFHUWDLQDPELYDOHQFHLQ<D]ËGpVEe-
haviour towards the survivors. Transmitting from a number of au-
thorities, al-ʝDEDUËWDNHVFDUHIXOQRWHRI<D]ËGpVZRUGVDQGJHVWXUHV
using lament and poetry, the caliph expresses a certain distress in
seeing the head of al-ʗXVD\QOHDGLQJXVWRDVNZKHWKHUWKLVZRXOG
moderate his treatment of the survivors. He weeps at the news of
al-ʗXVD\QpVGHDWKVWDWLQJWKDWKHZRXOGKDYHSUHIHUUHGKLVQRWEe-
ing killed and more than once insisting that he himself would never
KDYH NLOOHG WKH 3URSKHWpV JUDQGVRQ 181 +H FXUVHV ,EQ =L\¿G – Ibn
Sumayya – and asks that the same God who should curse his gov-
ernor should have mercy on al-ʗXVD\QWKLVFRXOGEHDQDWWHPSWWR
extricate himself from the appalling results of Karbal¿ʱ, by putting
WKHEODPHRQ,EQ=L\¿G+HWXUQVVDYDJHO\RQ0XʘDIIL]EʥDʲlaba
al-ʲŸʱLʪË ZKR DUURJDQWO\ DQQRXQFHV KLV SUHVHQFH E\ LQVXOWLQJ WKH
survivors, and refers to the martyrs of Karbal¿ʱ as “those dear to
us.” He is horrified by the appearance of the women and children,
DJDLQ FXUVLQJ ,EQ =L\¿G ZKRP WKLV WLPH KH UHIHUV WR DV o,EQ
0DUü¿QDpIRUKLVODFNRIHPSDWK\DQGFRQFHUQ 182 All of this leads

180 ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKT, vol. LXIX, EE Zaynab

al-.XEU¿EWʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE+¿VKLPEʰ$EGDO-Manâf):
YRO;/,EE ʰ$OËEDO-+XVD\QEʰ$OËE$EËʝ¿OLEE+¿VKLPE
ʰ$EGDO-Manâf): 367.
181 Cf. for e.g. al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. fî PDTWDODO-

ʙXVD\Q6LEʜDO-ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-aʯimma:
220.
182 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 63,

,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 562.

 4. I17+(HALLS OF THE K,1*6 203

=D\QDEpV VLVWHU )¿ʜLPD WR UHPDUN RQ <D]ËGpV NLQGQHVV 183 and
Sukayna, al-ʗXVD\QpVGDXJKWHUWRREserve that she had never come
DFURVV DQ XQEHOLHYHU ZKR ZDV D EHWWHU SHUVRQ WKDW <D]ËG <D]ËG
displays a particular concern for the women; he orders the careful
SUHSDUDWLRQV IRU WKHLU MRXUQH\ EDFN WR 0HGLQD DQG WKHLU ORGJLQJ
while in Damascus, and when challenged by al-ʗXVD\QpVGDXJKWHU
)¿ʜLPD DWWHPSWV WR SHUVXDGH KHU RI KLV UHJUHW DGGUHVVLQJ KHU DV
oFRXVLQpDQGSURPLVLQJVRPHVRUWRIUHVWLWXLWRQ$O-+D\ʦDPËLVQRW
WKHRQO\RQHWRQRWHWKDW<D]ËGRUGHUVWKDWWKH\RXQJ6XND\QDEH
seated behind his throne, lest her catching sight of the head of her
IDWKHUFDXVHKHUNLQVKLSZLWK<D]ËGWREHZHDNHQHG 184 <D]ËGKDVD
particular fixation with ʲAlî b. al-ʗXVD\QFRQVLVWHQWO\LQYLWLQJKLP
to meals, 185 FXUVLQJ,EQ =L\¿GDQGDVVXULQJWKH\RXQJ,P¿PWKDW
had he been with al-ʗXVD\Q KH ZRXOG KDYH SURWHFWHG KLP IURP
death even “through the destruction of some of my own children”
and would have granted him any favour he asked. He urges ʲAlî b.
al-ʗXVD\QWRUHPDLQLQFRQWDFWDQGWRqUHSRUWHYHU\WKLQJWKDW\RX
need.” 186
Whether WKHUH ZDV LQ <D]ËG D JHQXLQH UHJUHW IRU ZKDW KDV
KDSSHQHGRUPHUHO\DJURZLQJUHDOL]DWLRQRIKRZVHULRXV.DUEDO¿ʱ
was, Sukayna, daughter of al-ʗXVD\Q VZLIWO\ SXW SDLG WR DQ\ VXFK
WKRXJKWRIDFKDQJHRIKHDUWLQWKHFDOLSK1RWLQJWKDWWKHZRPHQ
were houseG E\ <D]ËG ,EQ DO-$ʦËU UHFRUGV WKH ZRUGV RI 6XND\QD
daughter of al-ʗXVD\QDERXWWKHFDOLSKq,QHYHUVDZDGLVEHOLHYHU
kâfir  LQ *RG PRUH FKDULWDEOH ʢD\U  WKDQ <D]ËG E 0Xʲâwiya.”

183 ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKTYRO/;,;EE Zaynab

al-.XEU¿EWʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE+¿VKLPEʰ$EGDO-Manâf):
178.
184 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 3:

99, al-ʩDKDEË6L\DUDʰO¿PDO-nubalâʯ, vol. III, bb. 48: 319–320, al-+D\ʦDPË

0DüPDʰDO-zawâʯid wa-PDQEDʰDO-fawâʯidYRO,;EE 0DQ¿TLEDO-ʙXVD\Q),
n. 15148: 227.
185 al-Dînawarî., Kitâb al-DʢE¿UDO-ʞLZ¿O,EQʲ$V¿NLU7¿UËʢPDGËQDW

'LPDVKTYRO/;,;EE Zaynab al-.XEU¿EWʰ$OËE$EËʝ¿OLEEʰAbd

al-0XʞʞDOLEE+¿VKLPEʰ$EGDO-Manâf): 177.
186 &I+2:$5',.$ WUDQV The History of al-ʝDEDUË, vol. XIX,

1990: 169–176.
204 HALF 2)0<HEART

Since the phrase is not unlike being damned with faint praise – he
may have been charitable, but he was still being accused of kufr – it
is hard to know why Ibn al-$ʦËULQFOXGHVLW+HLVFHUWDLQO\V\PSa-
thetic towards the survivors of the massacre and does not fail to
record moments of regret on the part of the perpetrators. Howev-
er, to record words of one who labels the Commander of the
)DLWKIXO DQ oLQJUDWHp RU oGLVEHOLHYHUp LQ VSLWH RI WKH V\PSDWK\ KH
may feel, LVDWWKHYHU\OHDVWXQXVXDO1RQHWKHOHVVWKLVQDUUDWLYHLV
dramatically different in 5DZʘDW DO-wâʰLʲËQ; here, Sukayna says of
<D]ËGq,KDYHQHYHUVHHQDKHDUWKDUVKHUWKDQ<D]ËGpVQRUKDYH,
HYHUVHHQDGLVEHOLHYHU kâfir RUSRO\WKHLVW mushrik) more evil than
him or anyone more brutish!” 187 His guilt is tempered neither by
his distance from the battlefield, nor by his reported kind treatment
of the survivors of the ahl al-bayt.
Writing in his 7¿UËʢPDGËQDW'LPDVKT, Ibn ʲAsâkir notes a tradi-
tion from Abû Bakr b. al-Anbârî, that on the day al-ʗXVD\Q ZDV
NLOOHG KLV VLVWHU =D\QDE VWXFN KHU KHDG RXW RI KHU WHQW DQG Ge-
claimed in a loud voice the verses which begin: “What will you say
if the Prophet asks you…” 188 ,EQ.DʦËUQRWHVWKHVDPHYHUVHDGd-
LQJLQWHUPVRILWVRULJLQWKDWoRQO\*RGNQRZVpXQVXUSULVLQJO\VR
because although some like al-6KDEODQüË DWWULEXWH WKHVH Zords to
=D\QDEVLVWHURIDO-ʗXVD\QDQGRWKHUVWRʲAlî b. al-ʗXVD\QEHIRUH
<D]ËG 189 PRVWVRXUFHVDWWULEXWHWKHPWRDQRWKHU=D\QDEGDXJKWHU
of ʲ$TËO 190 ZKRUHFLWHGWKHPDVWKHVXUYLYRUVILQDOO\DUULYHGLQ0e-
dina. Ibn ʲAsâkir, noting the discrepancies, himself transmits a sec-
RQGVWUDQGZKLFKFRUUHFWO\DWWULEXWHVWKLVYHUVHWR=D\QDEEWʲ$TËO

187 al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U, PDüOLV 31, n. 3: 167,

Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 439, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-
Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, bb. PDTWDODO-ʙXVD\Q, vol. I: 191.
188 ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKTYRO/;,;EE Zaynab

al-.XEU¿EWʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE+¿VKLPEʰ$EG al-Manâf):
178.
189 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 71.
190 Cf. for e.g. al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 4120, 6LEʜDO-

ûDZ]Ë 7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-aʯimma: 225, al-+D\ʦDPË

0DüPDʰDO-zawâʯid wa-PDQEDʰDO-fawâʯidYRO,;EE 0DQ¿TLEDO-ʙXVD\Q),
n. 15183: 234–235.
 4. I17+(HALLS OF THE K,1*6 205

Al-ʲ$VTDO¿QËZULWHVWKDWWKHVXUYLYRUVDUHPRYHGWR0HGLQDDQGLW
is upon their arrival there that a bareheaded woman from the
women of ʲAbd al-0XʜʜDOLEXQQDPHGby al-ʲ$VTDO¿QËPHHWVWKHP
with the verses:
“What will you say if the Prophet asks you; what have you, the
last of the communities, done with my offspring and my family
after my departure? Among them are prisoners and among
them, those stained with blood. After I have given you good
advice, what reward is this for me, that you should repay me
with evil to my blood relations?” 191
A substantial number of Shîʲî transmitters carry this verse; some
DWWULEXWHLWWR=D\QDEVLVWHURIDO-ʗusayn, attaching it to the Kûfa
sermon, 192 RWKHUVWR8PP/XTP¿QGDXJKWHURIʲ$TËOZKRXSRQ
hearing the announcement of al-ʗXVD\QpV GHDWK HPHUJHV EDUe-
hHDGHGZLWKKHUVLVWHUV8PP+¿QLʱ, Asm¿ʱ5DPODDQG=D\QDEDQG
sings the dirge, 193 VRPHWR=D\QDEEWʲ$TËO 194 some to ʲAlî b. al-
ʗusD\Q EHIRUH <D]ËG 195 and some to the üLQQ, whose voices are

191 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 84

DWWULEXWHG WR=D\QDE EW ʲ$TËO  ,EQ ʲ$V¿NLU7¿UËʢ PDGËQDW'LPDVKT, vol.
/;,;EE Zaynab al-.XEU¿EWʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE
+¿VKLPEʰ$EGDO-Manâf ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 567,
al-ʲ$VTDO¿QË7DKʨËEDO-WDKʨËEYRO,, ʙXVD\QEʰ$OËE$EËʝ¿OLE): 353, al-
6KDEODQüËNûr al-DEʜ¿UIËPDQ¿TLE¿OED\t al-nabî al-PXʢW¿U: 202.
192 al-ʝDEDUVË Kitâb al-LʚWLü¿ü ʰDO¿ DKO DO-OLü¿ü, vol. II: 305, Ibn

6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. IV, bb. IËPDTWDOL-hi: 115, al-0DüOLVË

%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 163.
193 al-0XIËG al-Irshâd, vol. II, bb. fî wXʜØO ʢDEDU LVWLVKK¿G DO-Imâm al-

ʙXVD\Q: 124, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ,

vol. I: 193, al-Irbilî., Kashf al-ĠXPPD IË PDʰULIDW DO-aʯimma, vol. II: 68, Ibn
ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 99, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV,
bb. 39: 123.
194 ,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q, Part 2:

95.
195 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 136.
206 HALF 2)0<HEART

heard lamenting al-ʗusayn. 196 There are some variations in the

wording between the different transmitters.
)LQDOO\ WKH WH[WV UHFRUG <D]ËG GLUHFWV WKDW WKH ZRPHQ EH
lodged in a secluded house, and with them in the house their
brother ʲAlî b. al-ʗXVD\Q DOWKRXJK KH ZDV QRW EURWKHU WR DOO WKH
women). He further commands that preparations be made for the
survivorV WR UHWXUQ WR 0HGLQD +H RUGHUV WKDW RQH DO-1Xʲmân b.
Bashîr make the arrangements and provide them with all that
would be practical or useful. This would include finding a trustwor-
thy Syrian man to travel with them and the supplying of horses. 197
While neither al-ʝDEDUË nor Ibn ʲAsâkir nor Ibn al-$ʦËULGHQWLW\WKH
trustworthy Syrian as al-1XʲP¿Q E %DVKËU $EØ 0LʤQDI DQG ,EQ
.DʦËUGR,Q$EØ0LʤQDI<D]ËGRUGHUVKLPWRVHQGDULJKWHRXVDQG
WUXVWZRUWK\ SHUVRQ DQG 1Xʲmân ends up going himself. 198 Al-
Dînawarî notes that, besides lodging the women and calling ʲAlî b.
al-ʗXVD\QWRPHDOVZLWKKLP<D]ËGUHOHDVHVWKHIRXUWK,P¿PZLWK
the surviving women, ordering that he be the one to see them safe-
ly back to their own home country, and dispatches with him thirty
horsemen to journey with them and guard them until they reach
0HGLQD 199 It had been ʲAlî b. al-ʗXVD\QZKRKDGLQVLVWHGWKDW,EQ
=L\¿G VHQG D oSXUHp RU oULJKWHRXVp PDQ WR DFFRPSDQ\ WKH ZRPDQ
FRQVFLRXVO\ RU QRW ERWK ,EQ =L\¿G DV QRWHG E\ DO-%DO¿ʪXUË  DQG
<D]ËG DVQRWHGE\DO-Dînawarî) seem to think that ʲAlî is that man.

196 Ibn Qûlûya al-Qummî., Kâmil al-ziyârât: 95, al-0DüOLVË %Lʚ¿U DO-
anwâr, vol. XLV, bb. 43: 237.
197 +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

  ,EQ ʲ$V¿NLU 7¿UËʢ PDGËQDW 'LPDVKT, vol. LXIX, bb. 9353
Zaynab al-.XEU¿EWʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE+¿VKLPEʰ$EGDO-
Manâf): 178.
198 /,0%$0 WUDQV The Event of Taff, the Earliest Historical Account

of the Tragedy of KarbalaQQ+2:$5',.$ WUDQV The History

of al-ʝDEDUËYRO;,;,EQʲ$V¿NLU7¿UËʢ PDGËQDW'LPDVKT, vol.
/;,;EE Zaynab al-.XEU¿EWʰ$OËE$EËʝ¿OLEEʰ$EGDO-0XʞʞDOLEE
+¿VKLPEʰ$EGDO-Manâf): 177–178, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II:
440–,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. XI: 562.
199 al-Dînawarî., Kitâb al-DʢE¿UDO-ʞLZ¿O: 272.
 4. I17+(HALLS OF THE K,1*6 207

As they are leaving, reports al-ʝDEDUË<D]ËGHQJDJHVLQRQHIi-

nal, almost pleading conversation with ʲAlî b. al-ʗXVD\Q
q*RG FXUVH ,EQ 0DUMDQDK LI , KDG EHHQ ZLWK \RXU IDWKHU KH
would never have asked a favor from me without my granting
it to him; I would have protected him from death with all my
power, even through the destruction of some of my own chil-
dren. But God has decreed what you have seen. Write to me
IURP 0HGLQD DQG UHSRUW HYHU\WKing that you need.” He pre-
sented clothes to them, and entrusted them to the messen-
ger. 200
In the end, then, there almost certainly is a Syrian, even if not clear-
ly identifiable. Al-ʝDEDUËQRWHVWKDW the messenger went with them,
never letting the group out of his sight, guarding, prtotecting and
shielding them at every instant, constantly asking about their needs
and treating them with great gentleness. At the end of the journey,
LQ DQ LQFLGHQW RPLWWHG E\ $EØ 0LʤQDI EXW UHSRUWHG E\ al-ʝDEDUË,
)¿ʜLPDEWʲAlî UHPDUNVWRKHUVLVWHU=D\QDEWKDWWKLVXQQDPHG6\r-
LDQ KDV EHHQ JRRG WR WKHP DQG VKRXOG EH UHZDUGHG qKDYH \RX
VRPHWKLQJ ZLWK ZKLFK ZH FDQ EOHVV KLP"r  =D\QDE UHSOLHV q%\
God, we have nothing with which to bless him except for our jew-
ellery!” Perhaps she means trinkets, considering the insistence that
WKHZRPHQpVSRVVHVVLRQVKDGEHHQORRWHGDVIDUDVVWULSSLQJDJROG
DQNOHWRII)¿ʜLPD$OWHUQDWLYHO\WKLVPLJKWUHSUHVHQWMHZHOU\JLYHQ
WKHP E\ <D]ËG ZKR KDG ERWK SURPLVHG DQG JLYHQ UHVWLWXWLRQ 201
The Syrian responds to the gifts and the accompanying apology for
their meagreness by insisting that he would have been pleased with
reward had he done this for worldly reasons, but that he had done
LWIRU*RGDQGE\UHDVRQRIWKHLUUHODWLRQVKLSWR0XʘDPPDG 202
Here enGVWKHDFFRXQWRI=D\QDELQDO-ʝDEDUË.QRZLQJO\RU
not, he has presented a daughter of ʲAlî who plays a vital role at a

200 +2:$5' ,.$ WUDQV  The History of al-ʝDEDUË, vol. XIX,

1990: 175.
201 Ibid.
202 Op. cit. 173, Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 440–441. Cf.

also al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 140.

208 HALF 2)0<HEART

crucial juncture in Shîʲî history, and then steps back into the shad-
ows of history as the fourth Imâm takes his place. But her story is
QRWTXLWHILQLVKHG

4. THE SECOND PROTEST

According to al-ʝDEDUVË, 203 =D\QDEpV VHFRQG PDMRU DGGUHVV – he
FDOOVLWDoSURWHVWp LʚWLü¿ü) – which is transmitted by a substantially
smaller group of Shîʲî scholars and barely any of their Sunnî coun-
terparts, 204 ZDV SURYRNHG E\ D SRHP UHFLWHG E\ <D]ËG DV KH took
jabs at the head al-ʗXVD\QZLWKKLVVWDII q7KHSURWHVWRI=D\QDE
daughter of ʲ$OË E $EË ʝ¿OLE XSRQ VHHLQJ <D]ËG PD\ *RG FXUVH
him, poking the teeth of al-ʗXVD\QZLWKDVWDIIrEHJLQVDO-ʝDEDUVËpV
account, and he then goes on to relay the verses of the caliph:
“Hâshim played with the dominion, and no news came, no
revelation descended. Would that my elders at Badr had wit-
QHVVHGWKHDSSUHKHQVLRQRIWKHʣD]UDüDWWKHWXPEOLQJRIWKH
spears! 205 7KH\ZRXOGKDYHLQYRNHG*RGpVQDPHEHDPLQJMRy-
IXOO\DQGZRXOGKDYHVDLG2<D]ËGPD\\RXQRWEHSDUDO\]HG
:HKDYHEHHQUHTXLWHGE\LWLQVLPLODUPDQQHUDV%DGU,ZRXOG
QRWEHRIWKHʣDQGDILI,GLGQRWWDNHUHYHQJHRQWKHRIIVSULng
RI$ʘPDGIRUZKDWwas done.”
7KHSRHPWKDW<D]ËGUHFLWHV– “would that my elders at Badr had
witnessed the apprehension of the ʣD]UDür – is not his own; he
TXRWHV LW DV QRWHG E\ D QXPEHU RI WUDQVPLWWHUV IURP ,EQ =LEDʲrî
LQ VRPH WH[WV ,EQ =DEDʲUË RU ,EQ =XEDʲrî), spoken on the day of

203 al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. II: 308–309. Cf. also

al-ʲŸPLOË$ʰ\¿n al-6KËʰD, vol. VII: 139.
204 Besides al-ʝDEDUVË, cf. also ,EQ$EËʝ¿KLUʝD\IØU%DO¿Ġ¿WDO-nisâʯ:

35– ,EQ ʝ¿ʱûs., Kitâb al-OXKØI IË TDWO¿ DO-ʞXIØI: 105– ,EQ 1DP¿ DO-
ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q, Part 3: 101–102, al-0DüOLVË
%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 133– IURP,EQʝ¿ʱûs), vol. XLV, bb.
39: 157– IURP DO-ʝDEDUVË  $PRQJ WKH 6XQQË FI al-ʣDZ¿UL]PË
0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 71–4.
205 Cf. /$1((:An Arabic-(QJOLVK/H[LFRQ, vol. I, 1968: 59.
 4. I17+(HALLS OF THE K,1*6 209

WKHEDWWOHRI8ʘud. 206 The Shîʲî transmitters offer a diversity both

in length and in wording, and place the recital of the poem in a
variety of circumstances; for some, it is the catalyst for ʲAlî b. al-
ʗXVD\QpV TXRWLQJ 4XUʱânic verses at <D]ËG IRU RWKHUV WKH LQFHn-
WLYHIRU=D\QDEpVFXWWLQJSURWHVWLQZKLFKVKHUHIHUVEDFNWRVRPH
of the sentiments expressed by the poem. In both these instances,
<D]ËGUHFLWHVLWZKLOHSRNLQJDWWKHWHHWKRIDO-ʗusayn. 207 Al-ʙDGØT
followed by al-Fattâl al-1îsâbûrî, prefaces the recital with a com-
PHQW E\ 6XND\QD RQ <D]ËG ZKLFK ZH KDYH DOUHDG\ VHHQ 208 Al-
Râwandî records it just after al-ʗXVD\QpVNLOOHUKDVWROG<D]ËGWRoILOO
my saddlebags with VLOYHUDQGJROGpDVDUHZDUGIRUKLVGHHGDVHn-
WLPHQW ZKLFK <D]ËG strongly rejects. 209 Al-ʝDEDUVËpV YHUVLRQ LV

206 al-Tabarî., Kitâb al-PXVWDUVKLG IË LP¿PDW ʰ$OË E $EË 7¿OLE: 510, al-
ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, bk. 2, bb. IË PDTWDO DO-ʙXVD\Q: 64, Ibn
6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE YRO ,9 IDʜO IË PDTWDOL-hi): 114, Ibn
ʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿al-ʞXIØI: 105, Ibn al-ʗDGËG6KDUʚQDKüDO-EDO¿ĠD,
YRO ;,9  ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD PXQËU VXEXO DO-DVKü¿Q,
Part 2: 101, al-Irbilî., Kashf al-ĠXPPD IË PDʰULIDW DO-aʯimma, vol. II: 21, al-
0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 133, 156. The 624 Battle of Badr
HQGHGLQYLFWRU\IRUWKH0XVOLPDUP\ILJKWLQJDVXEVWDQWLDOO\ODUJHU0Hc-
FDQIRUFH1LQHPRQWKVODWHUDVHFRQGFODVKDW8ʘXGVDZWKHGHIHDWRI
WKH 0XVOLPV E\ WKH 0HFFDQV LQ DQ HQJDJHPHQW DLPHG DW DYHQJLQJ %DGU
and the securing of the vital trade route.
207 &IIRUHJ,EQ$EËʝ¿KLUʝD\IØU%DO¿Ġ¿WDO-nisâʯ: 73, al-ʝDEDUVË

Kitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. II: 307, ,EQ6KDʘU¿VKØE0DQ¿TLE âl Abî

ʝ¿OLE, vol. IV, bb. IËPDTWDOL-hiZKHUHLWSUHIDFHV=D\QDEpVILUVWSURWHVW
not her second), ,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 105, al-%DʘU¿QË
al-Burhân fî tafsîr al-TXUʯân, vol. III, n. 7413: 905, al-0DüOLVË%Lʚ¿UDO-anwâr,
YRO;/9EE IURPWKHTafsîr of al-Qummî).
208 al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢE¿U, PDüOLV 31: 167, al-

Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDWDO-PXWWDʰLʲËQ, vol. I: 191 KH

TXRWHVWKHZKROHSRHP al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 155–
156.
209 al-Râwandî., al-ʡDU¿ʯLü ZD-l-üDU¿ʯLʚ IË DO-PXʰüL]¿W, vol. II: 580, al-

0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39: 186.

210 HALF 2)0<HEART

slightly different from most other texts; for example, this is the
QDUUDWLRQRI,EQ.DʦËU 210
“Would that my elders at Badr had witnessed the apprehension
RI WKH ʣD]UDü DW WKH WXPEOLQJ RI WKH VSHDUV 7KH\ ZRXOG Ln-
voNH *RGpV QDPH EHDPLQJ MR\IXOO\ DQG ZRXOG WKHQ VD\ 2
<D]ËGPD\\RXQRWEHSDUDO\]HG:HKDYHNLOOHGWKHFKLHIRI
WKHLU RYHUORUGV DQG PDGH LW HTXLYDOHQW DQG HYHQ ZLWK %DGU ,
ZRXOG QRW EHRI WKH ʣDQGDILI , GLG QRWWDNH UHYHQJH RQ WKH
RIIVSULQJRI$ʘPDGfor what was done.”
,KDYHH[DPLQHGWKHWH[WRI=D\QDEpVUHVSRQVHLQILYHDXWKRUV,EQ
$EË ʝ¿KLU ʝD\IØU ZKR GLHG LQ  LQ KLV %DO¿Ġ¿W DO-nisâʯ, al-
ʝDEDUVËWZR-and-a-half centuries later in his Kitâb al-LʚWLü¿üʰalâ ahl
al-OLü¿üKLVFRQWHPSRUDU\WKH6XQQËʗDQDIËVFKRODUDO-ʣDZ¿UL]PËLQ
his 0DTWDODO-ʙXVD\Q,EQʝ¿ʱûs, writing a century later in his Kitâb
al-OXKØI IË TDWO¿ DO-ʞXIØI DQG ,EQ 1DP¿ DO-ʗLOOË DOPRVW FRQWHPSRUa-
QHRXVZLWK,EQʝ¿ʱûs, in his 0XʤËUDO-Dʚ]¿Q. Both al-ʝDEDrsî and Ibn
ʝ¿ʱûs are transmitted by al-0DüOLVË 211 ,EQ$EËʝ¿KLUʝD\IØULVWKH
least developed of the five, at times offering nothing but a skeleton
of the protest; al-ʝDEDUVË LV VXEVWDQWLDOO\ ORQJHU DQG PRUH GHYHl-
oped than the other four.
Al-ʝDEDUVË takes XS WKH DFFRXQW RI =D\QDEpV UHDFWLRQ WR
<D]ËGpVSRHPDQGPLVWUHDWPHQWRIDO-ʗXVD\QpVKHDG
:KHQ=D\QDEVDZWKDWVKHgrasped the collar of her robe and
tore it, and then cried out with a sad voice that censured
KHDUWVq2P\ʗXVD\Q2EHORYHGRIWKH0HVVHQJer of God! O
VRQRI0HFFDDQG0LQ¿2VRQRI)¿ʜLPDDO-=DKU¿ʱ, mistress of

210 ,EQ.DʦËUal-Bidâya wa-l-nihâya, vol. VIII: 192.

211 ,EQ$EËʝ¿KLUʝD\IØU%DO¿Ġ¿WDO-nisâʯ: 35–36, al-ʝDEDUVËKitâb al-
LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. II: 308– ZLWKLWVWUDQVPLVVLRQLQDO-0DüOLVË
%Lʚ¿U DO-anwâr, vol. XLV, bb. 39: 157–160), al-ʣDZ¿UL]PË 0DTWDO DO-
ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 71–,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿
al-ʞXIØI: 105– ZLWK LWV WUDQVPLVVLRQ LQ DO-0DüOLVË %Lʚ¿U DO-anwâr, vol.
XLV, bb. 39: 133–  DQG ,EQ 1DP¿ DO-ʗLOOË 0XʤËU DO-Dʚ]¿Q ZD PXQËU
subul al-DVKü¿Q, Part 3: 101–102.
 4. I17+(HALLS OF THE K,1*6 211

WKHZRPHQ2VRQRI0XʘDPPDGD-0XʛʜDI¿r 212 By God, all

ZKRZHUHSUHVHQWZHSWZKLOH<D]ËGUHPDLQHGVLOHQW7KHQVKH
got to her feet, and looking down at the gathering, commenced
the VHUPRQ DQ H[SRVLWLRQ RI WKH SHUIHFWLRQV RI 0XʘDPPDG
God bless him and his family, and a declaration that, with nei-
ther fear nor dismay, we be patient for the satisfaction of God.
7KHQ=D\QDEGDXJKWHURIʲ$OËDQGZKRVHPRWKHUZDV)¿ʜLPD
daughter of the 0HVVHQJHU RI *RG ZHQW EHIRUH <D]ËG DQG
said:
“Praise be to God, Lord of the worlds, 213 and blessings upon
my grandfather, leader of those sent. God, far above is He
VXEʚ¿QD-hu), spoke the truth when He said: “Then evil was the
FRQVHTXHQFHWRWKRVHZKRdealt in evil, because they denied the revelations of
Allah and made a mock of them”. 214 'LG\RXVXSSRVH<D]ËGKDv-
ing cut us off from the regions of the earth and besieged us to
WKHKRUL]RQVRIWKHVN\VRWKDWZHKDYHHQGHGXSLQFKDLQVIRU
you, herded before you, goaded in a train, that you have power
over us, and that for us there is ignominy from God, while for
you there is nobility and favour from Him? Or that this is on
account of the greatness of your importance and the loftiness
of your power? You were arrogant and conceited, 215 behaving
insolently, 216 rejoicing, threatening vainly, 217 exuberant, when

212 &I,EQʝ¿ʱûs., Kitâb al-OXKØIIËTDWO¿DO-ʞXIØI: 104.

213 Q. 1: 2.
214 Q. 30: 10.
215 Lit. o\RXORRNHGDW\RXUVLGHVp FI/$1((:An Arabic-English

/H[LFRQ, vol. V, 1968: 2080).

216 /LW o\RX FDPH EHDWLQJ >ZLWK \RXU KDQGV@ \RXU WZR VLGHVp FI

/$1((:An Arabic-(QJOLVK/H[LFRQ, vol. IV, 1968: 1662). The sense is

that of being empty-handed, QRW KDYH DFFRPSOLVKHG WKH REMHFW RI RQHpV
desire, or of extreme arrogance or insolence.
217 /LW o\RX FDPH VKDNLQJ WKH WZR H[WUHPLWLHVp RU oWKH WZR XSSHr-

PRVW SDUWV RI WKH EXWWRFNVp FI /$1( (: An Arabic-(QJOLVK /H[LFRQ,
vol. III, 1968: 965). The phrase is applied to someone who is behaving
threateningly or arrogantly or vainly, or to those who have not accom-
plished what they sought to do.
212 HALF 2)0<HEART

you saw the earth become possible 218 for you and matters well-
ordered for you, and when our rule became untroubling for
you and our authority belonged to you. But slowly! Slowly! Do
not strike impetuously! Have you forgotten the words of God,
mighty and lofty: “And let not those who disbelieve imagine that the
rein We give them bodeth good unto their souls. We only give them rein
that they may grow in sinfulness. And theirs will be a shameful
doom”? 219 Is it just, son of the freedmen, 220 your keeping your
noble women and slaves in seclusion and your herding the
GDXJKWHUV RI WKH 0HVVHQJHU RI *RG DV FDSWLYHV" <RX ULSSHG
apart their veils and displayed their faces! The enemies moved
WKHPIURPSODFHWRSODFHWKH SHRSOHRIWKH 221 EUD]LHUVUDLVLQJ
their eyes to them and conspicuous to the people of the water-
ing places; 222 those near and far, the concealed and the one

218 Al-ʣDZ¿UL]PË and al-ʝDEDUVË UHDG oWR EHFRPH SRVVLEOHp

PXVWDZVLT  ZKLOH ,EQ ʝ¿ʱØV QDUUDWHV oWR EH PDGH FHUWDLQ made sure, se-
FXUHGp PXVWDZʤLT). $OWKRXJKKHLVIROORZLQJ,EQʝ¿ʱûs, al-0DüOLVËGHYLDWHV
IURPKLPSUHVHUYLQJoWREHFRPHSRVVLEOHp:KLOHVRPHZKRWUDQVPLWWKH
text follow al-0XIËGDO-ʝDEDUVËDQGDO-0DüOLVË FIIRUH[DPSOH.$ʗŸ/$
ʲ8 $ʰO¿P DO-nisâʯ IL ʰâlamî al-ʰDUDE ZD-l-islâm 0Xʱassat al-Risâla, Beirut
1984: 97 and al-ʗ$6$1« 1 6DE¿\¿ ¿O 0XʚDPPDG DO-ʰ$WED DO-ʙXVD\QL\\D
al-0XTDGGDVD, Karbal¿ʱ  ,EQʝ¿ʱØVpUHQGHULQJVHHPVPRUHOLNHO\
FIIRUHJʲ$%'$/-5$ʗ0Ÿ1ʲŸ7DU¿üLPVD\\LG¿WED\WD-nubûwa, Dar
al-Diyan lil-Turath, Beirut 1988: 774. This authoress – known as Bint al-
6K¿ʜLʱ – transmitted the same word in her book Sayyida Zaynab). It should
EHQRWHGWKDWWKHWUDQVPLVVLRQRI=D\QDEpVZRUGVLQ$ʰO¿PDO-nisâʯ ILʰ¿ODPË
al-ʰDUDE ZD-l-islâm contains substantial differences and omissions. Ibn
1DP¿ps text offers both possibilities.
219 Q. 3: 178.
220 Wehr defines al-ʞXODT¿ʯ DV WKH QDPH IRU WKRVH 0HFFDQV ZKR Ue-

PDLQHG KHDWKHQ XQWLO WKH VXUUHQGHU RI 0HFFD 7KH HGLWRU RI DO-0DüOLVË
notes the words of 0XʘDPPDGWR<D]ËGpVJUDQGIDWKHU$EØ6XI\¿Qq<RX
are free”. Cf. WEHR H., A Dictionary of Modern Written Arabic, 1980: 663.
221 These words, present in other texts, are missing in transcript of

al-ʝDEDUVË
222 7KHSKUDVHVoSHRSOHRIWKHEUD]LHUVpDQGoSHRSOHRf the watering

SODFHVpUHIHUWRWKHQRPDGLFWHQWGZHOOHUVRUFRXQWU\SHRSOH
 4. I17+(HALLS OF THE K,1*6 213

who bears testimony, the eminent and the humble, the lowly
and the lofty, VFUXWLQL]LQJ WKHLU IDFHV" 1RQH RI WKHLU PHQ is
with them as guardian and none of their patrons as protection.
,QVROHQFHIURP\RXWRZDUGV*RGGLVDYRZDORIWKH0HVVHQJHU
of God, driving off what comes with him from God; this is
hardly surprising, coming from you, and there is no wondering
at your deed! How could you 223 hope for control from one
whose mouth spat out the livers of the martyrs 224 and who
nourished his flesh with the blood of the auspicious 225 and de-
clared war on the chief of the prophets, gathered the troops,
declared the wars, and brandished the swords in the face of the
0HVVHQJHURI*RG7KHPRVWYHKHPHQWRIWKH$UDEVLQGLVa-
vowal, the most reprehensible of them to him as prophet, the
most manifest of them to him as enemy, the most insolent of
them towards the Lord in disbelief and tyranny; is this not due
to the characteristics of disbelief and the pouring forth that
roars in the breast for those killed on the day of Badr? He is
not found slow in detesting us, the people of the house, one
whose view of us was loathing and hatred and grudges, his dis-
EHOLHI LQ WKH 0HVVHQJHU RI *RG PDQLIHVW DQG VSRNHQ FOHDUO\
with his tongue, for he spoke joyfully in the killing of his chil-
dren and the taking captive of his offspring. Without refraining
from sin or from arrogance, his elders acclaim him: oWKH\
ZRXOG LQYRNH *RGpV QDPH EHDPLQJ MR\IXOO\ DQG ZRXOG WKHQ
VD\2<D]ËGPD\\RXQRWEHSDUDO\]HGp
Leaning on the teeth of Abû ʲ$EG$OO¿KZKHUHWKH0HVVHQJHU
of God, God bless him and his family, used to kiss, striking
them with his staff, his face shining with pleasure! By my life,
you have reopened the wound and exterminated the root, in
your shedding the blood of the leader of the youths of the

223 The text reads WDUWDüË VHFRQGSHUVRQVLQJXODUo\RXKRSHp LQRWh-

ers transmissions, \DUWDüË WKLUGSHUVRQVLQJXODUoKHRQHKRSHVp 
224 Here, al-shuhadâʯ, as opposed to al-0DüOLVËpV oWKH EODPHOHVVp DQG

,EQʝ¿ʱØVpoWKHLQWHOOLJHQWp
225 Here, al-VXʰDG¿ʯ, as opposed to al-0DüOLVËpV DQG ,EQ ʝ¿ʱØVp oWKH

PDUW\UVp
214 HALF 2)0<HEART

people of paradise, the son of the chief of the religion of the

Arabs and the sun of the family of ʲAbd al-0XʜʜDOLE<RXDp-
plauded your elders and by his blood sought to gain favour
with the obstinate infidels among your forebears. Thereupon,
you called out your appeal, and by my life, you summoned
them as if they could see you! Well, imminently you will see
them, but they will not bear witness to you. Then how you will
ZLVKWKDW\RXUULJKWKDQGDV\RXDOOHJHGZDVSDUDO\]HGIRU\RX
from its elbow, and cut off; you would prefer that your mother
had not carried you and had never given birth to you, when
\RXFRPHWRWKHDQJHURI*RG0RVW+LJKDQG\RXUDGYHUVDU\
LVWKH0HVVHQJHURI*RG*RGEOHVVKLPDQGKLVIDPLO\
O God, obtain what is our right and take revenge on our op-
pressor! Discharge Your anger against the one who shed our
blood and broke with our honour and killed our patrons and
tore apart our veils.
You have done your deed, and you have split nothing but your
own skin, cut off nothing but your own flesh, and you will
FRPHWRWKH0HVVHQJHURI*RG, God bless him and his family,
with all that you bear of the blood of his offspring, and have
desecrated of his sanctity, and have shed of the blood of his
family and his flesh – when God reunites them, puts their af-
fairs in order, takes revenge on their oppressors and obtains
for them what is their right from their enemies. Do not let
their killing incite you to happiness. “Think not of those, who are
VODLQLQWKHZD\RI$OODKDVGHDG1D\WKH\DUHOLYLQJ:LWKWKHLU/RUG
they have provision. Jubilant (are they) because of that which Allah hath
bestowed upon them of His bounty”. 226
*RGLVVXIILFLHQWIRU\RXDVJXDUGLDQDQGMXGJHDQGWKH0Hs-
senger of God, God bless him and his family, as adversary, and
ûLEUDʱËO DV KLV  VXSSRUWHU 227 He will know who associated

226 Q. 3: 169 and the first phrase of 170.

227 ,EQ ʝ¿ʱûs reads oûLEUDʱËOp al-ʝDEDUVË oûLEU¿ʱËOp DQG al-0DüOLVË
oûLEUËOp – WKURXJKRXW WKH 6KËʲË DQG 6XQQË ,VODPLF FRUSRUD RI Dʚ¿GËʤ, the
QDPHWKDWZHDUHDFFXVWRPHGWRWUDQVODWHDVo*DEULHOpLVZULWWHQLQDYDULe-
 4. I17+(HALLS OF THE K,1*6 215

with you 228 DQG JDYH \RX SRZHU RYHU WKH QHFNV RI WKH 0Xs-
lims: “FDODPLWRXVLVWKHH[FKDQJHIRUHYLO-doers” 229 and you are “worse
in position” 230 and “further from the road”. 231
1HLWKHU P\ GHHPLQJ DV SDOWU\ \RXU SRZHU QRU P\ WKLQNLQJ
your chiding significant makes delusional the resorting to a
SXEOLF DGGUHVV WR \RX DIWHU \RX OHIW WKH H\HV RI WKH 0XVOLPV
tearful and their breasts burning upon remembrance of him.
Those merciless hearts and tyrannical souls and bodies are
filled with the anger of God and thHFXUVHRI WKH 0HVVHQJHU
Satan has nested and hatched in them, and one like you he
does not outgrow.
The surprise of all surprises, the killing of the devout and the
grandsons of the prophets, the descendant of the trustees, at
the hands of the freedmen, WKHILOWK ʢDEËʤD) and the progeny of
the immoral fornicatress. Their hands drip with our blood and
and their mouths run with our flesh. The wolves beset those
pure bodies on the surrounding earth, and mothers of the wild
beasts cover them with dust. Even if you took us as booty, you
would find us an imminent loss, when you do not find any-
thing but what you have perpetrated. And God “is not at all a
tyrant to His slaves”. 232 Before God is the complaint and the re-
liance, and before him the refuge and the hope. So, plot your
ruse and attempt your endeavour, but by God, who honoured
us with Revelation and the Book and the Prophethood and the

W\ RI ZD\V VRPHWLPHV oûLEUËOp DW RWKHU WLPHV oûLEUDpËOp DQG RFFDVLRQDO
oûLEU¿ʱËOp
228 Al-0DüOLVË UHDGV DOPRVW FHUWDLQO\ LQFRUUHFWO\ oWR HTXDOL]H OHYHO

VWUDLJKWHQp sawwâ ZKLOH,EQʝ¿ʱØVWUDQVPLWVDVoWRWDONVRPHRQHLQWRpoWR

HQWLFHRUVHGXFHp sawwala). I have followed the latter.
229 Q. 18: 50.
230 Cf. Q. 19: 75.
231 Cf. Q. 17: 72.
232 $VOLJKWO\PLVTXRWHG4RU4LQWKHVHQVHWKDWLWLV

not written exactly as it occurs in the 4XUʱ¿Q ZKHUHWKHQHJDWLRQLVlaysa,

not mâ). Cf. also Q. 22: 10, Q. 41: 46 and Q. 50: 29 for an almost identical
rendering.
216 HALF 2)0<HEART

Selection, you will neither overtake our span of time, nor ex-
haust our purpose, nor efface our memory, nor wash from
yourself its blemish. Is your opinion anything but error in
judgment, your days anything but numbered, your community
anything but dispersed, on the day when the caller will cry;
now God curses the oppressor and the enemy? Praise be to
God, who has awarded His holy ones with happiness, and
sealed His sincere friends with martyrdom and attainment of
the will, and brought them to mercy, compassion, delight and
pardon 1RQH LV VSOLW IURP WKHP RWKHU WKDQ \RX DQG QRQH LV
afflicted because of them apart from you. We ask Him to
complete for them the recompense and to give them open-
handedly the reward and the laid-up treasure and we ask of
Him the excellence of succession and the beauty of delegation.
Truly, he is “merciful, /RYLQJ.” 233
1RWLQJ LQ KLV Biʚâr al-anwâr that he transmits the narrative more
than once because of many differences, al-0DüOLVË reads:
=D\QDE GDXJKWHU RI ʲ$OË E $EË ʝ¿OLE VWRRG XS DQG VDLG
Praise be to God, Lord of the worlds. God bless His prophet
and all of his family. God 234 spoke the truth when He spoke
thus: “7KHQHYLOZDVWKHFRQVHTXHQFHWRWKRVHZKRGHDOWLQHYLO, because
they denied the revelations of Allah and made a mock of them”. 235 Did
\RXLPDJLQH<D]ËGKDYLQJFXWXVRIIIURPWKHUHJLRQVRIWKH
HDUWK DQG WKH KRUL]RQV RI WKH VN\ VR that we have become
herded, as captives are herded, that with us there is ignominy
from God, while with you there is nobility? And that this is on
account of the greatness of your significance with Him? You
were arrogant, and looked on in your disdain, exuberant and
delighted, since you saw the earth secured for you and matters
in good order, and since our rule and our authority have be-
came untroubling for you. Slowly! Slowly! Have you forgotten
tKHZRUGVRI*RGWKH0RVW+LJKqAnd let not those who disbelieve
imagine that the rein We give them bodeth good unto their souls. We only

233 Q. 11: 90.

234 ,EQʝ¿ʱûVDGGVo*ORULILHGLV+Hp
235 Q. 30: 10.
 4. I17+(HALLS OF THE K,1*6 217

give them rein that they may grow in sinfulness. And theirs will be a
shameful doom”. 236
Is it just, son of the freedmen, your keeping your noble women
and slaves in seclusion and your herding the daughters of the
0HVVHQJHU RI*RG DV FDSWLYHV KDYLQJ ULSSHG DSDUW WKHLU YHLOV
and displayed their faces, the enemies moving them from place
to place, the people of the watering places and the people of
WKH EUD]LHUVUDLVLQJ WKHLU JODQFHV WR them, and those near and
IDU WKH ORZO\DQG WKHHPLQHQW VFUXWLQL]LQJ WKHLU IDFHV"1RQH
of their men is with them as guardian and none of their pa-
trons as protection. But how could one hope for control from
one whose mouth spat out the livers of the blameless237 and
who nourished his flesh with the blood of the martyrs? How
could he be slow in detesting us, the people of the house, 238
the one who looks at us with loathing and hatred, with deep
rooted odium and malice? Furthermore, without restraint or
regard, you say:
Cheering and raising their voices joyfully, they would then say:
<D]ËG0D\\RXQHYHUEHSDUDO\]HG
How would you not say that, leaning on the teeth of Abû ʲAbd
Allâh, leader of the youths of the people of Paradise, striking
them with your staff? You have already reopened the wound
and extirpated the root, in your shedding the blood of the off-
VSULQJRI0XʘDPPDGDQGWKHVWDUVRIWKHHDUWKIURPWKHIDPi-
ly of ʲAbd al-0Xʜʜalib. You call upon your elders, alleging that
you invoke them; but certainly, you will arrive imminently at
their place of destination and certainly, you will wish that you
KDGEHHQSDUDO\]HGDQGKDGKHOG\RXUWRQJXH– that you had
not said what you have said or done what you have done!

236 Q. 3: 178.
237 Al-0DüOLVËUHDGVoWKHEODPHOHVVp al-azkiyâʯ DQG,EQʝ¿ʱØVoWKHLn-
WHOOLJHQWp al-ankiyâʯ). I have followed al-0DüOLVËLQWKLVLQVWDQFH
238 In a small discrepancy, al-0DüOLVËUHDGVoWKHGHWHVWDWLRQRIus, the

SHRSOHRIWKHKRXVHp DQG,EQʝ¿ʱØVoWKHGHWHVWDWLRQRIWKHSHRSOHRIWKH
KRXVHp
218 HALF 2)0<HEART

O God, obtain what is our right and take revenge on our op-
pressor! 239 Discharge Your anger against the one who shed our
blood and killed our patrons.
For by God, you have split nothing but your own skin, cut 240
off nothing but your own flesh, and certainly, you will come to
WKH0HVVHQJHURI*RGZLWKDOOWKDW\RXEHDULQWKHVKHGGLQJRI
the blood of his offspring and your desecrating his sanctity in
his family and his kinship, when God reunites them, puts their
affairs in order and obtains what is their right. “Think not of
those, who are slain in the way of Allah, as dead. Nay, they are living.
:LWKWKHLU/RUGWKH\KDYHSURYLVLRQ”. 241 God is sufficient for you as
MXGJHDQG0XʘDPPDGDVDGYHUVDU\DQGûLEUDʱËODV Kis) sup-
porter. He will know who seduced 242 you into evil and gave
you power over the nHFNVRIWKH0XVOLPV– “calamitous is the e[
change for evil-doers” 243 – and which of you “is worse in position»
and «weaker as an army”. 244
Even if your public speech has brought down calamity upon
me, I make light of your power, I find your scolding astonish-
ing, 245 and I deem your censure excessive. 246 But eyes are tear-

239 Al-0DüOLVË UHDGV oRXU RSSUHVVRUp ʲ¿OLP  DQG ,EQ ʝ¿ʱØV oRXU Rp-
SUHVVLRQp ʲXOP). In the context, the former seems more likely, although
the latter is transmitted by a number of authors.
240 Al-0DüOLVËLQZKDWPD\EHQRWKLQJPRUHWKDQDQHUURUE\WKHHd-

LWRUVUHDGVoWRFOLSRIIp üD]]D DQG,EQʝ¿ʱØVoWRFXWp ʚD]]D). I have fol-

lowed the latter.
241 Q. 3: 169.
242 Al-0DüOLVË UHDGV DOPRVW FHUWDLQO\ LQFRUUHFWO\ oWR HTXDOL]H, level,

VWUDLJKWHQp sawwiya  ϯϮγ ZKLOH,EQʝ¿ʱØVWUDQVPLWVDVoWRWDONVRPHRQH

LQWRpoWRHQWLFHRUVHGXFHp sawwala). I have followed the latter.
243 Q. 18: 50.
244 Cf. Q. 19: 75.
245 &I67(,1*$66)/HDUQHUʯs Arabic English Dictionary, 1993: 706.
246 Al-0DüOLVËUHDGVoWRGHHPJUHDWRULPSRUWDQWp istakbara) and Ibn

ʝ¿ʱØVoWRGHHPWRRPXFKH[FHVVLYHp LVWDNʤDUD). I have followed the latter.

+RZHYHUFI/$1((:An Arabic-(QJOLVK/H[LFRQ, vol. VII, 1968: 2585,
 4. I17+(HALLS OF THE K,1*6 219

ful and chests are burning; is not the killing of the noble party
of God by the party of Satan, the freedmen, the surprise of all
surprises? These hands drip with our blood and mouths run
with our flesh. The wolves 247 beset those most righteous and
blameless corpses, and the mothers of the wild beasts 248 ef-
face 249 them. Even if you took us as booty, you would find us
an imminent loss, when you do not find anything but what you
have perpetrated. 250 “$QG WK\ /RUG LV QRW DW DOO D W\UDQW WR +LV
slaves”. 251 To God the complaint, and the reliance is on Him.
So, plot your ruse and attempt your endeavour and make an
open show of your attempt, but by God you will not efface
our memory, nor put to death our revelation, nor reach our
span of time, nor wash from yourself its blemish. Is your opin-
ion anything but error in judgment, your days anything but
numbered, your community anything but dispersed, on the day
when the caller will cry: “Now the curse of Allah is upon wrong-
doers”? 252
Praise be to God, 253 who sealed the first of us with happi-
ness 254 and the last of us with martyrdom and mercy! We ask
God to complete for them the reward and grant them the su-
SHUDEXQGDQFH WKH XWPRVW PD[LPXP  DQG WR DPHOLRUDWH IRU

where he suggests that the word as rendered by al-0DüOLVËFRXOGFDUU\WKH

VHQVHRIoWRGLVGDLQp
247 :ROYHVRUMDFNHOV al-ʰDZ¿VLO). Cf. /$1((:An Arabic-English

/H[LFRQ, vol. V, 1968: 2046.

248 The word al-IDU¿ʰLO UHIHUVWR\RXQJK\HQDV,%10$1ʳ¸5/LV¿Q

al-ʰDUDE, vol. X: 241.

249 ,EQ ʝ¿ʱØV UHDGV oWR EHJULPH WR FRYHU ZLWK GXVWp ʰDIDUD) and al-

0DüOLVËoWRHIIDFHREOLWHUDWHp ʰDI¿).
250 ,EQʝ¿ʱØVUHDGVoZKDW\RXUKDQGVKDYHSHUSHWUDWHGp
251 Q. 41: 46.
252 Q. 11: 18.
253 ,EQʝ¿ʱØVDGGVo/RUGRIWKHZRUOGVp rabb al-ʰ¿ODPËQ).
254 ,EQ ʝ¿ʱûs adds oIRUJLYHQHVVp al-PDĠILUD  DIWHU oKDSSLQHVVp al-

VDʰ¿GD).
220 HALF 2)0<HEART

us the succession. He is “Merciful, /RYLQJ. 255 Allah is Sufficient for

XV0RVW([FHOOHQWis He in Whom we trust”. 256
<D]ËGpVODFRQLFUHVSRQVH q2FU\ H[WROOHGDPRQJFULHVKRZ HDV\
death is among professional mourners”) 257 belies the fact that
=D\QDEpVDGGUHVVLVDFUXVKLQJLQGLFWPHQWRIKLVPRUDOLW\KLVSROi-
tics, his religious faith and his leadership. Sentence after sentence
demolishes his integrity, his political dexterity, his ethical principles
DQG KLV DGPLQLVWUDWLYH DELOLWLHV +H LV LQ =D\QDEpV YLHZ HQWLUHO\
irreligious, a man devoid of humanity and decency, whose distance
from the field of Karbal¿ʱ in no way diminishes his guilt.
,W LV DW WKLV PRPHQW WKDW SXEOLF UROH RI LQGRPLWDEOH =D\QDE
comes to an end; she has, in a few short days, been her brotherpV
chief apologist and defender, his theologian and spokeswoman,
preserving by her words and dauntless gestures not only the integri-
ty of Shîʲî teaching, but also its line of Imâms and what is surely the
paramount juncture of its history. In spite of all she has suffered,
and even in the face of the murder of most of her family, she com-
pletes her task on a note of utter trust in the excellence and the
sufficiency of God. She will live out the rest of her life in the shad-
ows of history, dying around seventeen months after Karbal¿ʱ, in


255 Q. 11: 90.

256 Q. 3: 173.
257 3XW E\ 6LEʜ DO-ûDZ]Ë LQ D GLIIHUHQW FRQWH[W ZKHQ DO-ʗXVD\QpV

ZRPHQDQG=L\¿GpVZRPHQODPHQWWRJHWKHU&I6LEʜDO-ûDZ]Ë7DʨNLUDW
ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-aʯimma: 222. However, cf. also al-ʲŸPLOË
$ʰ\¿QDO-6KËʰD, vol. VII: 140.
THREE ADDENDA

1. THE CHILDREN OF ZAYNAB

While historians such as al-%DO¿ʪXUË DQG al-ʲ$VTDO¿QË note merely
WKDW =D\QDE oERUH FKLOGUHQp IRU KHU KXVEDQG EXW SURYLGH QHLWKHU
names nor number, 1 DFFRUGLQJWRWUDGLWLRQ=D\QDEZDVWKHPRWKHU
of four sons and a daughter: ʲAlî, known as ʲAlî al-=D\QDEË 2 ʲAwn
al-Akbar, ostensibly killed at Karbal¿ʱ, ʲAbbâs, about whom there is
OLWWOHLQIRUPDWLRQ0XʘDPPDGDOVRVXSSRVHGO\DPDUW\UDW.DUEa-
l¿ʱ, and 8PP.XOʦØP. 3 However, the names and number of sons
WKDWVKH DVRSSRVHGWRDQRWKHUZLIH ERUHIRUʲ$EG$OO¿KEûDʲfar
remain a matter of debate. While the majority of texts which report
four sons and one daughter 4 QDPH WKH JLUO DV 8PP .XOʦØP WKH
boys are variously and unaccountably named as ʲAlî, ʲ$ZQ DO-
Akbar), ʲ$EE¿V ûDʲIDU RU 0XʘDPPDG 5 &RQVHTXHQWO\ WKH WH[WV

1 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. III: 393, al-ʲ$VTDO¿QËal-,ʜ¿ED

fî tamyîz al-ʜDʚ¿ED, vol. IV, n. 510: 314–315.
2 Cf. for e.g. al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: 137.
3 487%8'',1%7q=D\QDEELQW$OLrLQ/LQGVD\-RQHV HG En-

cyclopedia of Religion, 2nd edn., 2005: 9937. Cf. Ibn al-$ʦËU Usd al-Ġ¿ED IË
PDʰULIDWDO-ʜDʚ¿EDYRO9,EE =D\QDEEWʰ$OËE$EËʝ¿OLE): 136–137,
al-ʲŸPLOË$ʰ\¿QDO-6KËʰD, vol. VII: TXRWLQJIURP6LEʜDO-ûDZ]Ë
4 Cf. for e.g. Ibn al-$ʦËUUsd al-Ġ¿EDIËPDʰULIDWDO-ʜDʚ¿ED, vol. VI, bb.

 =D\QDEEW ʰ$OËE $EË ʝ¿OLE): 136– PHQWLRQLQJ KHU PDUULDJH WR
ʲ$EG $OO¿K E ûDʲIDU DQG WKDW VKH JDYH ELUWK WR ʲ$OË ʲ$ZQ DO-Akbar,
ʲ$EE¿V0XʘDPPDGDQG8PP.XOʦØP DQG,EQ6DʲGKitâb al-ʞDEDT¿WDO-
kabîrYRO;,,Q Zaynab): 431.
5 Cf. for e.g. al-6X\ØʜË al-ʰ$ü¿EDDO-zarnabiyya fi-l-sulâlat al-zaynabiyya:

2, AL-7¸1û« 0 0XʰüDP DʰO¿P DO-nisâʯ 0Xʱassasat al-Rayyân, Beirut

2000. Al-0ØVDZË QRWHV WKDW =D\QDE ERUH WKUHH VRQV IRU ʲ$EG $OO¿K E

221
222 HALF 2)0<HEART

DERXW=D\QDEpVPDUULDJHDQGVSHFLILFDOO\DERXWWKHQXPEHURIFKLl-
dren she bore are contradictory and unclear.
Among the classical Sunnî scholars, al-ʝDEDUË QDUUDWHV WZR
traditions: one holds that she bore two children, named ʲAlî and
ʲAwn, while a second strand names her children as ʲ$OË ûDʲfar,
ʲAbbâs, ʲ$ZQDQG8PP.XOʦØPDOOIURPKHUKXVEDQGʲAbd Allâh
E ûDʲfar. 6 Ibn Saʲd notes that ʲ$EG $OO¿K E ûDʲfar also married
RQH /D\OD EW 0DVʲØG DQG WKDW ERWK VKH DQG =D\QDE OLYHG DV KLV
wives, but mentions no children from Layla. 7 Writing some years
later, al-%DO¿ʪXUËWUDQVPLWV WKDW=D\QDE ERUHFKLOGUHQIRU her hus-
band, with no mention of names or number; 8 three hundred years
after him, Ibn al-ûDZ]Ë QDPHV MXVW WZR VRQV ʲAbd Allâh and
ʲAwn. 9 His near contemporary Ibn al-$ʦËU WUDQVPLWV WKDW VKH
brought forth children for ʲ$EG$OO¿KEûDʲIDUE$EËʝ¿OLEZLWh-
out naming them; in a second strand, having confirmed that she
ZDVLQGHHGWKHGDXJKWHURI)¿ʜLPDDQGʲAlî and that she had mar-
ried ʲ$EG $OO¿K E ûDʲIDU E $EË ʝ¿OLE VWD\LQJ ZLWK KLP IRU OLIH
Ibn al-$ʦËUQDPHVWZRFKLOGUHQʲAlî b. ʲAbd Allâh and ʲAwn. In a
third strand, that number devolves into five, with the addition of
ʲ$EE¿V 0XʘDPPDG DQG 8PP .XOʦØP 10 A little over half-a-
century before, his fellow historian Ibn ʲAsâkir had named two
sons, ʲAlî b. ʲAbd Allâh and ʲAwn in one report, and four, ʲAlî,
ʲAwn al-Akbar, ʲ$EE¿V 0XʘDPPDG LQ DQRWKHU ,EQ ʲAsâkir also
QRWHGWKHQDPHRI/D\ODEW0DVʲûd, a second wife . 11 Three centu-
ries later, al-6X\ØʜËZLOOQDPHILYHFKLOGUHQIRU=D\QDEDQGKHUKXs-

ûDʲIDU QDPLQJ WKHP ʲ$OËûDʲIDU DQG ʲ$ZQ DO-Akbar. Cf. AL-0¸6$:«

0al-.DZʤDUIËDʚZ¿O)¿ʞLPDEWDO-nabî al-DʞKDUYRO9,,FKQ
100.
6 al-ʝDEDUî., ʧDʢ¿ʯir al-ʰXTE¿: 285–6. He notes in his text that al-

'¿UDTXʜQËQDPHVWKHFKLOGUHQDVʲ$OËʲ$ZQDQG5XTD\\D
7 ,EQ6DʲGKitâb al-ʞDEDT¿WDO-kabîr, vol. XIIQ Zaynab): 431–

432.
8 al-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol. II: 411.
9 Ibn al-ûDZ]ËʛLIDWDO-ʜDIZD, vol. II, bb)¿ʞLPDEW5DVØO$OO¿K: 2.
10 Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 443.
11 ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKTYRO/;,;EE Zaynab

al-.XEU¿EWʰ$OËE$EËʝ¿OLE): 175–176.
 THREE A''(1'$ 223

band, as did Ibn al-$ʦËU before him: ʲAlî, ʲAwn al-Akbar, Abbâs,
0XʘDPPDG and 8PP.XOʦØP. 12
Whatever the number of sons and their names, two of those
IUHTXHQWO\VSHFLILHGʲ$ZQDQG0XʘDPPDGDUHRISDUWLFXODULQWHr-
HVWEHFDXVHRVWHQVLEO\WKH\DFFRPSDQLHG=D\QDEWR.DUEDO¿ʱ, and
both died on the field. 13 A substantial number of texts name them
among the dead, although they are almost always referred to as the
two sons of ʲ$EG$OO¿KEûDʲfar, without any menWLRQRI=D\QDE
as their mother.
Al-%DO¿ʪXUË IRU H[DPSOH UHFRUGV WKH GHDWK RI ʲAwn and
0XʘDPPDGVons of ʲ$EG$OO¿KEûDʲIDUDVGRHV,EQ.DʦËULQWZR
places, where he records specifically the names of six deceased sons
of ʲ$OËp WZR RI DO-ʗXVD\Q DQG WKUHH RI DO-ʗDVDQ EHVLGHV WKH WZR
deceased sons of ʲ$EG $OO¿K E ûDʲfar. The Shîʲî transmitter al-
0XIîd records their names as ʲ$ZQDQG0XʘDPPDGVRQVRIʲAbd
$OO¿KEûDʲfar, both killed at Karbal¿ʱ while another Shîʲî scholar,
,EQ1DP¿UHFRUGVWKHGHDWKRIʲAwn ʲ$EG$OO¿KEûDʲfar b. Abî
ʝ¿OLE EXW FXULRXVO\ PDNHV QR PHQWLRQ WKDW KH LV WKH VRQ RI
=D\nab, who otherwise features prominently in his work. 14
Three PDT¿WLO works are worth noting: al-,ʛEDK¿QË in his
0DT¿WLO and ʲAbd al-5D]]¿T DO-0XTDUUDP G   LQ KLV
0DTWDO, when recording the death of ʲ$ZQ QDPH =D\QDE DV KLV
PRWKHU ZKLOH KLV EURWKHU 0XʘDPPDG E ʲ$EG $OO¿K E ûDʲfar,
killed after him, is named as the son of al-ʣDZV¿ 15 In the course of

12 al-6X\ØʜËal-ʰ$ü¿üDal-zarnabiyya fî-l-sulâlat al-zaynabiyya: 2.

13 +86$,1 $$7 WUDQV  House of Sorrows, Islamic Publishing
House, Ontario 2010: 182, al-ʲŸPLOË $ʰ\¿Q DO-6KËʰD, vol. VII: 137, who
QRWHVWKDWWKH\ZHUHNLOOHGoEHIRUHKHUH\HVpDOWKRXJKWKLVLVQRWDdetail
HPSKDVL]HGLQWKHFODVVLFDOWH[WV
14 al-%DO¿ʪXUËKitâb ansâb al-ashrâfYRO,,,,EQ.DʦËUal-Bidâya

wa-l-nihâya: vol. II: 545, 551, al-0XIËGal-,UVK¿G IË PDʰULIDW ʚXüDü $OO¿K ʰDO¿
al-ʰLE¿GYRO,,,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXO
al-DVKü¿Q, Part 2: 67.
15 Cf. al-,ʛEDK¿QË 0DT¿WLO DO-ʞ¿OLEË\\ËQ: 91, AL--,%285, <7

WUDQV  0DTWDO DO-ʙXVDLQ, CreateSpace Independent Publishing Platform,

  7KLV LV D WUDQVODWLRQ RI ʲ$EG DO-5D]]¿T DO-0XTDUUDPpV PDTWDO;
one of its chief weaknesses is that he is one of a group of scholars who
224 HALF 2)0<HEART

his narrative, al-,ʛIahânî also draws our attention to the fact that
there are two men named ʲAwn ʲAbd $OO¿K E ûDʲfar: al-Akbar,
who was killed at Karbal¿ʱ, and al-$ʛĠDUVRQRIûXP¿QDEW0u-
sayb. 16 Al-ʣDZ¿UL]PËLQKLV0DTWDO, narrates that the first member
of the ahl al-bayt to emerge and be killed was ʲ$EG$OO¿KE0XVOLP
b. ʲ$TËOIROORZHGE\ûDʲfar b. ʲ$TËOE$EËʝ¿OLEIROORZHGE\KLV
brother ʲAbd al-5DʘP¿Q E ʲ$TËO ,PPHGLDWHO\ DIWHU WKHVH GHDWKV
al-ʣDZ¿UL]PË UHFRUGV WKH GHDWK RI 0XʘDPPDG E ʲAbd Allâh b.
ûDʲIDU E $EË ʝ¿OLE IROORZHG E\ ʲAwn b. ʲ$EG $OO¿K E ûDʲfar b.
$EË ʝ¿OLE +H GRHV QRW PHQWLRQ that these are the two sons of
=D\QDEDOWKRXJKLQRWKHUFDVHV VXFKDVWKDWRI$EØ%DNUEʲAlî,
ʲ8ʦP¿QEʲAlî and the other brothers of al-ʗXVD\Q KHGRHVPHn-
WLRQWKHQDPHRIWKHGHFHDVHGpVPRWKHU 17
Writing in his al-Kâmil fî al-W¿UËʢ, Ibn al-$ʦËU LQ his Karbal¿ʱ
martyrology, regularly mentions the names of the mothers of the
GHFHDVHG HYHQLILWLVMXVWumm waladWKDWLVoDVODYHJLUOp EXWIDLOV
WR QDPH =D\QDE DV WKH PRWKHU RI ʲ$ZQ DQG 0XʘDPPDG 6R IRU
example, among those killed with al-ʗXVD\QKe records ʲAbd Allâh
b. al-ʗXVD\QEʲAlî, son of al-ʗXVD\QE\KLVZLIH5XE¿EDQGʲAlî b.
al-ʗXVD\QEʲAlî son of al-ʗXVD\QE\KLVZLIH/D\O¿EW$EË0XUUD
b. ʲArwa al-ʥDTDIË +H WKHQ OLVWV DV NLOOHG ʲ$ZQ E $EË ûDʲfar b.
$EËʝ¿OLEUHFRUGLQJKLVPRWKHUQRWDV=D\QDEEXWDVRQHûXP¿QD
bt. al-0XVD\E E 1DüL\\D DO-)D]¿UË DV ZHOO DV 0XʘDPPDG ʲAbd
$OO¿KEûDʲIDUUHFRUGLQJKLVPRWKHUQRWDV=D\QDEEXWDVRQHDO-
ʣDZʛ¿ʱ EWʣDʛIDE7D\P$OO¿KEʥDʲlaba. It is not entirely certain
that these are indeed the two sons of ʲ$EG$OO¿KEûDʲfar, but it
seems remarkably coincidental. 18 There is no other ʲAwn in Ibn al-

EHOLHYH WKDW =D\QDE DQG 8PP .XOʦØP ZHUH WKH VDPH SHUVRQ LH WKDW
WKHUH ZDV QR RWKHU GDXJKWHU RI ʲ$OË DQG )¿ʜLPD QDPHG 8PP .XOʦØP
7KLVDUJXPHQWKDVEHHQFOHDUO\UHIXWHGE\-DIIHU/DGDN /$'$.-The
+LGGHQ7UHDVXUH/DG\8PP.XOWKXP'DXJKWHURI,PDP$OLDQG/DG\)DWLPD,
2011), especially since it contradicts most of the classical sources.
16 al-,ʛIahânî., 0DT¿WLODO-ʞ¿OLEË\\ËQ: 124.
17 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. fî PDTWDODO-ʙXVD\Q: 30–

32.
18 Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ, vol. II: 443.
 THREE A''(1'$ 225

$ʦËUpVPDUW\URORJ\ 19 DQGWKHRWKHU0XʘDPPDGLVFOHDUO\VRPHRQH
different. It seems inexplicable that Ibn al-$ʦËUVKRXOGKDYHRPLWWHG
the sons of ʲ$OËpV daughter. 20
Ibn al-$ʦËUpVFRQWHPSRUDU\6LEʜDO-ûDZ]ËLVHTXDOO\XQFOHDULQ
spite of his ShîʲËV\PSDWKLHV DVDOOHJHGE\,EQ6Dʲd and al-ʩDKDEË 
he names among the dead of Karbal¿ʱ ʲAwn b. ʲAbd Allâh b.
ûDʲIDU E $EË ʝ¿OLE ZKRVH PRWKHU KH QDPHV DV ûXP¿QD EW DO-
0XVD\EDQG0XʘDPPDGʲ$EG$OO¿KEûDʲIDUE$EËʝ¿OLEZKRVH
mother he records as al-ʗDZʜ EW ʗDIʛD 7DPËPË +H WKHQ QRWHV
WKDWûDʲfar had a second son called ʲAwn, whose mother was As-
m¿ʱ bt. ʲ8PD\V 7KHUHLVQRPHQWLRQRI=D\QDE 21
,EQ.DʦËUWRRUHFRUGVWKHQDPHVRIVRPHRIWKRVHNLOOHGVSe-
cifically six of ʲ$OËpVVRQVWZRVRQVRIDO-ʗXVD\QDQGWKUHHVRQVRI
al-ʗDVDQ +H DOVR QDPHV WZR WKH GHFHDVHG VRQV RI ʲAbd Allâh b.
ûDʲfar, ʲ$ZQDQG0XʘDPPDGEXW ZLWKRXWPHQWLRQLQJ=D\QDEDV
their mother. 22 Al-ʩDKDEË QRWHV WKH GHDWK RI 0XʘDPPDG and

19 There are, however, two in al-%DO¿ʪXUËpVOLVWRQHRIWKHPEHLQJD

VRQRIʲ$TËO FIDO-%DO¿ʪXUËKitâb ansâb al-ashrâf, vol III: 422).
20 Ibn al-$ʦËUal-Kâmil fî al-W¿UËʢ: vol. II: 429, 443.
21 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-aʯimma:

229. 7KHHGLWRURI$EØ0LʤQDITXRWHVDO-ʝDEDUËQDPLQJʲ$ZQpVPRWKHU
DVûXP¿QDEW0XVD\EE1Dü¿EDDO-ğD]DULEXWQRWHVWKDWal-,ʛIahânî in
his 0DT¿WLO QDPHVʲ$ZQpVPRWKHUDV=D\QDE$EØ0LʤQDIpVHGLWRUQDPHV
0XʘDPPDGpV PRWKHU DV ʣDZʛ¿ʱ EW ʣDʛDID E ʥDTËI DQG QRWHV WKDW al-
,ʛIahânî DJUHHV FI+2:$5',.$ WUDQV The History of al-ʝDEDUË, vol.
XIX, 1990: 180, al-,ʛIahânî., 0DT¿WLODO-ʞ¿OLEË\\ËQ: 91 EXWWKDW6LEʜDO-ûDZ]Ë
in 7DʨNLUDW names her as al-ʗDZʜ EW ʗDIʛD 7DPËPË 6LEʜ DO-ûDZ]Ë
7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-aʯimma: 229). &I /,0%$ 0
WUDQV The Event of Taff, the Earliest Historical Account of the Tragedy of Karba-
la, 2012: n.n. It is of note that 6LEʜ DO-ûDZ]Ë EHVLGHV QRWLQJ WKDW ʲ$EG
$OO¿KEûDʲIDUKDGWZRVRQVFDOOHGʲ$ZQDQGRQHFDOOHG0XʘDPPDG, and
QDPLQJZRPHQRWKHUWKDQ=D\QDEDVWKHLUPRWKHUVDOVRGHYRWHVDSDUa-
JUDSKWRWKHFKLOGUHQRIʲ$EG$OO¿KEûDʲIDULQ ZKLFKKHQDPHV=D\QDE
as the mother of four of his childrenʲ$ZQDO-$NEDU0XʘDPPDGʲ$EE¿V
DQG 8PP .XOʦØP 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ
al-aʯimma: 175).
22 ,EQ.DʦËUal-Bidâya wa-l-nihâya: vol. II: 551.
226 HALF 2)0<HEART

ʲAwn, sons of ʲ$EG $OO¿K E ûDʲIDU E $EË ʝ¿OLE EXW PDNHV QR
PHQWLRQRI=D\QDELQIDFWVKHIHDWXUHVUDUHO\LQKLVEULHIKarbal¿ʱ
accounts. 23 Curiously too, an early writer, al-Dînawarî, in his Kitâb
al-DʢE¿U DO-ʞLZ¿O, names, in his Karbal¿ʱ martyrology, one ʲAdwa b.
ʲ$EG$OO¿KEûDʲfar b. al-ʝD\\¿UVLQFH WKHQDPHRIWKHIDWKHULV
correct, one must presume that he has made a mistake and means
ʲAwn. There is no other ʲ$ZQ RU 0XʘDPPDG E ʲAbd Allâh b.
ûDʲfar) in his list. 24 To add to the mix, ,EQ 6KDʘU¿VKØE QDPHV
three sons of ʲ$EG$OO¿KEûDʲIDUNLOOHGRQWKHILHOGRI.DUEDODp
0XʘDPPDGEʲ$EG$OO¿KEûDʲfar, ʲAwn al-Akbar b. ʲAbd Allâh
and ʲAbd Allâh b. ʲ$EG $OO¿K ,EQ 6KDʘU¿VKØE QDPHV ʲAwn and
0XʘDPPDG VRQV RI ʲ$TËO DV ZHOO DV 0XʘDPPDG DQG ʲAwn al-
Akbar, sons of ʲ$EG$OO¿KEûDʲfar). 25 In fact, al-0DüOLVËLQ%Lʚ¿U
al-anwâr notes the discrepancies in the number of members of the
ahl al-bayt killed, and gives lists from ,EQ6KDʘU¿VKØE0XʘDPPDG
E$EËʝ¿OLEʗ¿ʱirî, al-,ʛIDK¿QËDQG,EQ1¿PDp
:KRWKHQDUHPRUHUHJXODUO\XQGHUVWRRGDV=D\QDEpVVRQV"
Karbâssî says she bore seven children for ʲAbd Allâh b.
ûDʲfar ILYH VRQV DQG WZR GDXJKWHUV ûDʲfar al-Akbar, born in
ʲAlî al-$ʛĠDUERUQDURXQGʲAwn al-Akbar, born in
DQGGLHGLQDO-ʲ$EEDVERUQDURXQG8PP
.XOʦØP ERUQ DURXQG  DQG GLHG LQ  ,EU¿KËP GDWHV
XQNQRZQ DQG 8PP ʲAbd Allâh, dates unknown. He tells us that
ʲAwn al-Akbar was ascribed that title in respect of his brother,
ʲAwn al-$ʛĠDUIURPKLVIDWKHUEXW E\ D GLIIHUHQWPRWKHU GHVSLWH
the thin evidence for the existence of such a brother); the same
DSSOLHVWRûDʲfar al-Akbar. However, Karbâssî does not take these
names and dates directly from primary sources, but from secondary
texts. Intriguingly, he only names one son as killed at Karbal¿ʱ.
This, he posits, is as much as can be stated about the children sired
E\=D\QDE7KHUHLVRQH0XʘDPPDG b. ʲAbd Allâh al-ʝD\\¿UPDr-
tyred at Karbal¿ʱ DQGDWWULEXWHGWR=D\QDE DVKHQRWHVLQUsd al-

23 al-ʩDKDEËSiyar DʰO¿PDO-nubalâʯ, vol. III, bb. 48: 320–321.

24 al-Dînawarî., Kitâb al-aʢbâr al-ʞiwâl: 268.
25 ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWDOL-hi:

112.
 THREE A''(1'$ 227

Ġ¿ED), but verification leads us to see that his mother was al-
ʣDZʛ¿ʱ. 26
(TXDOO\ SUREOHPDWLF LV WKDW WKHUH DUH QR WH[WV GHVFULELQJ DQ\
UHDFWLRQ RQ =D\QDEpV SDUW when ʲ$ZQ DQG 0XʘDPPDG DUH NLOOHG
on the battlefield. In at least two other well-transmitted instances,
the deaths of her nephews al-ʗXVD\Q E ʲAlî, upon whose lifeless
corpse she throws herself, and ʲAbd Allâh b. al-ʗDVDQZKRPVKH
tries to dissuade from WKH ILHOG =D\QDE HPHUJHV JULHI-stricken,
IURPKHUWHQW,WLVPRUHWKDQSX]]OLQJWKHQWRILQGQRUHFRUGHG
UHDFWLRQ RI =D\QDE WR WKH GHDWKV RI KHU RZQ WZR VRQV Popular
piety might well believe that this suggests her enormous reverence
for the sons of her brothers, to whom she gives preference, but
WKLV LV KDUGO\ D VDWLVIDFWRU\ H[SODQDWLRQ =D\QDEpV ELRJUDSKHU 6Ka-
hin writes that when her son ʲAwn was killed, she received his
body and offered it to God, but the author neither provides refer-
ences for this, nor does he mention the death of her other son,
0XʘDPPDG 27
If her sons ʲ$ZQDQG0XʘDPPDGZHUHNLOOHGDW.DUEDO¿ʱ, one
must ask what happened to her other sons, supposedly ʲAlî and al-
ʲAbbâs? According to one of her biographers, her husband ʲAbd
Allâh b. ûDʲfar KDGEHHQWRRLOOWRWUDYHOWR.ØID DQGWKXV.DUEa-
l¿ʱ) and had sent two of the sons with her, the other two remaining
at home with their father. 28 Shahin records a story, not well-
DWWHVWHG LQ WKH FODVVLFDO VRXUFHV WKDW =D\QDEpV KXVEDQG PRXUQHG
more deeply for al-ʗXVD\QWKDQIRUKLVRZQVRQVLQVLVWLQJWKDWWKH
Imâm was more favoured to him than his own boys; he gives
thanks to God that even though he could not support al-ʗXVD\Q
his two sons could. The story seems to form part of the hagio-
graphical writings around al-ʗXVD\QDVGRWKHVWRULHVWKDW=D\QDE
put the children of her brother before her own, but remains of little
help in explaining her behaviour on the field. 29

26 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 353.

27 6+$+,1%/DG\=D\QDE, 2002: 79.
28 %,/*5$0,0+7KH9LFWRU\RI7UXWK7KH/LIHRI=D\QDEELQWʯAli,

1986: 7. Cf. al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIV, bb. 37: 366.

29 6+$+,1%/DG\=D\QDE, 2002: 73.
228 HALF 2)0<HEART

A possible solution to the dilemma is to conclude that ʲAwn

DQG0XʘDPPDGVRQVRI ʲ$EG$OO¿KEûDʲfar and killed at Karba-
l¿ʱ ZHUH WKH VWHSVRQV UDWKHU WKDQ WKH VRQV RI =D\QDE +HU RZQ
children by ʲ$EG $OO¿K E ûDʲfar would have been younger, and
these stayed at home with their ailing father. This is underscored by
the fact that there LVQRUHFRUGHGUHDFWLRQIURP=D\QDEDWWKHGHDWK
of these two boys, even though she does emerge from her battle-
field tent at other deaths, especially those of her nephews; and fur-
ther, that in the causality lists not only is she not named as their
mother, even though other mothers are named, but also that at
least one transmitter names other women as the mother of ʲAwn
DQG0XʘDPPDG
Henri Lammens, in his polemical )ćʞLPDHWOHVILOOHVGH0DKRPHW,
LVDVGLVSDUDJLQJRI=D\QDEDVKHLVRIKHUPRWKHU )¿ʜLPD6KHoZDV
VDLGp KH QRWHV WR EH H[FHSWLRQDOO\ LQWHOOLJHQW UHIHUULQJ WKH UHDGHU
to Ibn al-$ʦËUpVUsd al-Ġ¿EDEXWTXHVWLRQVKHUSUHVHQFHDW.DUEDO¿ʱ
where, he remarks, she showed a certain decisiveness and served as
D FXVKLRQ IRU KHU EURWKHUpV ODPHQWDEOH FROlapse. The only reason
she could be there, concludes Lammens, referring the reader to al-
%DO¿ʪXUËpV Kitâb ansâb al-ashrâf LV EHFDXVH VKH ZDV GLYRUFHG bânat
min-hu IURPKHUKXVEDQG,EQûDʲfar, who was extremely hostile to
WKHoSLWLIXODGYHQWXUHpRI.DUEDl¿ʱ. Almost certainly, Lammens has
misread al-%DO¿ʪXUËDV:HKU/DQHDQG.D]LPLUVN\QRWHWKHYHUE
bâna-yabînu FRXOGLQGHHGGHQRWHGLYRUFHZKHQTXDOLILHGE\WKHFUu-
cial bi-l-ʞDO¿T or the preposition ʰan. But as it stands in Kitâb ansâb al-
ashrâf, with LWVSUHSRVLWLRQominpDQGQRRWKHUTXDOLILFDWLRQLWVPRVW
EDVLFPHDQLQJLVWRoVHSDUDWHIURPpoWRSDUWIURPp DVLQ:HKUZKR
does not mention divorce). Lane notes that it can refer to the sepa-
ration of a girl from her parental home when she marries, or to be
separated by a journey, by moving to a far-off distance. Lane also
QRWHV WKDW LW FDQ PHDQ WR oEHFRPH GLVWLQFWp DV WKRXJK VHSDUDWH
IURP WKH RWKHUV DQ HDVLO\ XQGHUVWDQGDEOH GHVFULSWLRQ RI =D\QDEpV
view of Karbal¿ʱ compared to that of her husband. Ka]LPLUVN\WRR
notes the concept of being separated from someone by a distance.
While the verb may indeed carry the sense of divorce, its usage by
al-%DO¿ʪXUË ZLWKWKHSUHSRVLWLRQominpDVZHOODVWKHDEVHQFHRIUe-
SRUWV RI =D\QDEpV GLYRUFH LQ RWKHU WH[WV Vuggests that Lammens
has been over-]HDORXV LQ KLV UHDGLQJ RI al-%DO¿ʪXUË =D\QDE GLG
indeed part from her husand and go a distance from him; she to
 THREE A''(1'$ 229

the field of Karbal¿ʱ, accompanied by the two sons he had sent,

while he remained at home. 30
8OWLPDWHO\WKHUHLVQRUHDOO\VDWLVIDFWRU\DQVZHUWRWKLVSX]]OH
,WUHPDLQVSHUVLVWHQWO\HQLJPDWLFWKDW=D\QDEVKRXOGHPHUJHIURP
KHU WHQW WR PRXUQ WKH GHDWKV RI VRPH DOWKRXJK QRW DOO  RI KHU
nephews but not of her own sons. The pious opinion that she had
greater devotLRQWRWKHFKLOGUHQRIKHUEURWKHUpVWKDQWRKHURZQ
or that she did not wish to further distress al-ʗXVD\QIDLOVWRVDWLs-
fy. If some of her children are in fact her step-children, we must
ask why the step-children are sent with her to Karbal¿ʱ and her
own children remain behind with their ailing father, a man who
had, ostensibly, attempted to dissuade his wife from going. 31 If, as
.DUE¿VVËFODLPVKHZDVRQO\DWHHQDJHUZKHQKHPDUULHG=D\QDE
one has to ask if she was, in fact, his first wife, or if he was already
married. 32 If, on the other hand, his sons came from a later mar-
riage, the children she bore him would have been older; why then
would the younger sons be sent to Karbal¿ʱ and the older sons re-
main at home? There is the possibility that all the children were in
IDFW =D\QDEpV OHDGLQJ XV WR TXHVWLRQ WKH GLVFUHSDQFLHV LQ WKH

30 “Cette attitude de SUXGHQWHUÆVHUYHIXWDGRSWÆHHQYHUVODGHVFHn-

GDQFHGHVILOOHVGH)ćʜLPDOHVVzXUVGHVˆGHX[ʗDVDQ˜(QERQQHUÅJOH
HOOHVSRXYDLHQWLQYRTXHUDXPÇPHWLWUHOHSULYLOÅJHGHSHUSÆWXHUODIDPLOOH
GH 0DKRPHW /pDËQÆH =DLQDE IXW GLW-RQ UHPDUTXDEOHPHQW LQWHOOLgente.
&HWWHUÆSXWDWLRQHOOHODGRLW½VRQDWWLWXGHSHQGDQWOpÆTXLSÆHGH.DUEDOć
RÖVHXOHHOOHDXUDLWPRQWUÆGHODGÆFLVLRQ2QVpH[SOLTXHUDLWPDOFRPPHQW
Vp\WURXYDPÇOÆHFHWWHÆVSRXVHGp,EQۛDʲIDUVLQRXVQHODVDYLRQVGLYRUFÆH
GpDYHF VRQ PDUL WUÅV KRVWLOH ½ FHWWH SLWR\DEOH DYHQWXUH 1RV DXWHXUV RQW
WHQX ½ Op\ IDLUH ILJXUHU SRXU DWWÆQXHU OH ODPHQWDEOH HIIRQGUHPHQW GH VRQ
IUÅUHʗRVDLQr&I/$00(16+)ćʞLPDHWOHVILOOHVGH0DKRPHW, Sumptibus
Pontificii Istituti Biblici, Rome 1912: 128–129, WEHR H., A Dictionary of
Modern Written Arabic, 1980: 105– /$1( (: An Arabic-English
/H[LFRQ, vol. I, 1968: 285– .$=,0,56., $ Dictionnaire Arabe-
Français, vol. I, 1860: 186.
31 Cf. for e.g. +2:$5',.$ WUDQV The History of al-ʝDEDUË, vol.

XIX, 1990: 73.

32 .$5%Ÿ66«060XʰüDPDQʜ¿UDO-ʙXVD\Q– al-nisâʯ, 2009: 340–341.
230 HALF 2)0<HEART

sources, and ask why she is not mentioned as their mother in the
very sources which mention the mothers of other Karbal¿ʱ martyrs.

2. THE CHILDREN OF AL-ʙUSAYN

A number of factors raise uncertainties about ʲAlî b. al-ʗXVD\Q
ZKRVHOLIHZRXOGEHVDYHGE\=D\QDEpVLQWHUYHQWLRQDIWHU.DUEDO¿ʱ.
In the first place, it is difficult to establish his age with any preci-
sion; doubt is cast by the use of terms like ĠXO¿P to describe him, 33
as well as by texts that put the oldest son at eighteen or nineteen
DQG ILQDOO\ E\ ,EQ =L\¿GpV FXULRXV RUGHU WKDW ʲAlî b. al-ʗXVD\QpV
manhood be physically verified. 34 =D\QDEpV H[WUHPHO\ SURWHFWLYH

33 While Wehr renders the meaning of ĠXO¿P somewhat indefinably

DVoER\po\RXWKpRUoODGp/DQHVXJJHVWVo\RXQJPDQpo\RXWKpRUoER\oRQH
ZKRVHPXVWDFKHLVJURZLQJIRUWKp+HQRWHVWKDWVRPHGHWHUPLQHWKLVDV
the period from birth until age seventeen, or from the time of birth until
the time one reaches what is termed shabâb. This concept shabâb is in itself
hard to define, delineated by some as ages sixteen to thirty-two, or thirty
to forty, or even seventeen until fifty-RQH &I /$1( (: An Arabic-
(QJOLVK /H[LFRQ, vol. V, 1968: 2287–2288, vol. IV: 1493–1494. The texts
insist that his inability to fight was due to illness, and not to his age.
34 I tend to believe that this invasive investigation of the young

Imâm, which was both verbal and physical, whatever form the latter took,
ZDV SULPDULO\ D IRUP RI PRFNHU\ DQG VFRUQ E\ WKH XQVWDEOH ,EQ =L\¿G
rather than a genuine perplexity about the young PDQpVFKURQRORJLFDODJH
It comes at a moment when the governor has already had a bruising ver-
EDOFODVKZLWK=D\QDEDQGKDVKDGWREDFNRIIDQGEHFDOPHGE\RQHRI
his attendants. The key issue, therefore, seems not to be an actual doubt
DERXWWKHER\pVDJHDVPXFKDVDKHDSLQJRIVFRUQXSRQWKHoER\p,P¿P
and son of al-ʗXVD\Q 7KHUH DUH WH[WV LQ ZKLFK ,P¿P $EØ ûDʲIDU
0XʘDPPDG E ʲ$OË DO-%¿TLU ERUQ DURXQG   VRQ RI ʲ$OË E DO-
ʗXVD\Q FODLPV WR KDYH EHHQ SUHVHQW DV D YHU\ \RXQJ FKLOG DO-Fattâl al-
1Ësâbûrî., 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ, vol. I: 190); and alt-
KRXJKLWVHHPVLQIHDVLEOHWKDW,EQ=L\¿GVKRXOGQRWNQRZWKHQDPHRIDO-
ʗXVD\QpV VRQ WKHUH LV OLWWOH HYLGHQFH WR VKRZ WKDW KH ZRXOG DOVR KDYH
known who al-%¿TLU ZDV 7KH SUHVHQFH Rf his own young son in itself
VXJJHVWVWKDWWKHIRXUWK,P¿PZDVTXLWHSDWHQWO\QRORQJHUDFKLOG
 THREE A''(1'$ 231

instincts also cause us to ponder his age, as do one or two textual

statements found in other authors.
Secondly, it is not always easy to determine which of al-
ʗXVD\QpV VRQV WKH \RXQJ ,P¿P LV +XVVHLQ QRWHV WKDW DO-ʗXVD\Q
named all three of his sons ʲAlî, 35 ostensibly as a response to
0Xʲ¿ZL\DpV FRQVWDQW GHQLJUDWLRQ RI WKH KXVEDQG RI )¿ʜLPD EXW
Hussein seems to be presuming that al-ʗXVD\Q RQO\ KDG WKUHH
sons. He goes on to note the lack of concord between Shîʲî schol-
ars as to which of al-ʗXVD\QpV VRQV VXUYLYHG WKH EDWWOH DQG VXc-
ceeded his father as the fourth Imâm. It would be as well to make a
brief attempt at establishing the number of al-ʗXVD\QpVVRQVLQDQ
effort to determine the names and the ages of those killed and of
the surviving fourth Imâm.
Al-ʝDEDUVË 36 lists six children:

1. ʲAlî al-$NEDU=D\QDO-ʲÂbidîn
2. ʲAlî al-$ʛĠDUNLOOHGZLWKKLVIDWKHUDW.DUEDO¿ʱ
ûDʲIDUZKRGLHGLQKLVIDWKHUpVOLIHWLPH
4. ʲAbd Allâh, killed with his father at Karbal¿ʱ
5. Sukayna
)¿ʜLPD

$FFRUGLQJ WR ,EQ 6KDʘU¿VKØE LQ KLV 0DQ¿TLE, 37 al-ʗXVD\QpV FKLl-

dren were nine:

35 +866(,1$-A Developmental Analysis of Depictions of the Events of

.DUEDOćʯ in Early Islamic History3K'GLVV8QLYHUVLW\RI&KLFDJRQ
52: 102.
36 al-ʝDEDUVË,ʰO¿PDO-warâ bi-DʰO¿PDO-hudâ: 255.
37 ,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. fî tawârîʢi-hi wa-

l-T¿EL-hi: 77. 1RWLQJWKDWVL[DPRQJWKHFKLOGUHQRIDO-ʗXVD\QZHUHNLOOHG

,EQ6KDʘU¿VKØEDOVRPHQWLRQVWKDWRSLQLRQVGLIIHUFRQFHUQLQJWKHP+H
SURYLGHV D OLVW ʲ$OË DO-$NEDU ,EU¿KËP ʲ$EG $OO¿K 0XʘDPPDG ʗDP]D
ʲ$OËûDʲIDUʲ8PDU=D\GDQGʲ$EG$OO¿K NLOOHGoLQKLVFRQILQHPHQWp +H
then refers to al-ʗDVDQEDO-ʗDVDQFDSWXUHGDQGZKRKDGKLVKDQGFXW
RII EXW WKLV LV DOPRVW FHUWDLQO\ QRW D VRQ RI DO-ʗXVD\Q – 6LEʜ DO-ûDZ]Ë
WHOOVXVWKDWWKLVER\WRJHWKHUZLWKʲ8PDUEDO-ʗDVDQZHUHERWKGHHPHG
232 HALF 2)0<HEART

1. ʲAlî al-Akbar, killed with his father at Karbal¿ʱ

2. ʲAlî al-$ZVDʜWKHIRXUWK,P¿PVLFNLQEHGRQWKHGD\RI.DUEa-
l¿ʱ, and forbidden by his father to fight because of his illness 38
3. ʲAlî al-$ʛĠDU
0XʘDPPDGDERXWZKRPKHSURYLGHVQRGHWDLOV
5. ʲAbd Allâh, killed with his father at Karbal¿ʱ
ûDʲIDU KHUHIHUVXVWRDO-0XIËGpVal-Irshâd)
7. Sukayna
)¿ʜLPD
=D\QDE

,EQ6KDʘU¿VKØEUHIHUVWRWKHLQIDQWVRQDVʲAlî al-$ʛĠDU,EQʝ¿ʱûs
in his Kitâb al-LTE¿OEL-l-aʰmâl al-ʚDVDQD GRHVWKHVDPH LQDO-ʗXVD\QpV
ziyâra on the day of ʲÂshûrâ). However, those who name the infant
as ʲAbd Allâh, whose mother was al-Rubâb, include al-0XIËGLQKLV
al-,ʢWLʜ¿ʜ and al-,ʛIDK¿QËLQKLV0DT¿WLO. 39
Writing more than three hundred years before Ibn
6KDʘU¿VKØE DO-ʝDEDUË LQ KLV Dalâʯil al-imâma confirms that there
were three sons named ʲAlî, and lists al-ʗXVD\QpVFKLOGUHQDVQLQH
in number: 40

1. ʲAlî al-Akbar, killed with his father at Karbal¿ʱ

too small to be killed and thus survived the battle; cf. 6LEʜ DO-ûDZ]Ë
Taʨkirat ʢaw¿ʜʜ al-umma bi-ʨikr ʢaʜ¿ʯiʜ al-aʯimma: 229), before returning to
=D\QDO-ʲŸELGËQQRWNLOOHGEHFDXVHKHZDVVLFNLQEHGDQGIDLOHGWRREWDLQ
KLV IDWKHUpV SHUPLVVLRQ WR ILJKW ,EQ 6KDʘU¿VKØE UHPDUNV WKDW VRPH VD\
0XʘDPPDGEDO-$ʛĠDUEʲ$OËE$EËʝ¿OLE DJDLQFOHDUO\QRWDVRQRIDO-
ʗXVD\Q ZDVanother not killed because of his illness, and that others say
that he was indeed killed by a man from the Banû Dârim. Cf. Ibn
6KDʘU¿VKØE0DQ¿TLE ¿O$EËʝ¿OLE, vol. IV, bb. IËPDTWDOL-hi: 113.
38 ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWali-hi:

113.
39 al-,ʛIDK¿QË0DT¿WLODO-ʞ¿OLEË\\ËQ: 89–90, al-0XIËGal-IʢWLʜ¿ʜ: 83.
40 al-ʝDEDUËDalâʯil al-imâmaQ
 THREE A''(1'$ 233

2. ʲ$OË=D\QDO-ʲÂbidîn, who would be the fourth Imâm

3. ʲAlî al-$ʛĠDU
0XʘDPPDG
5. ʲ$EG$OO¿K DO-Shahîd, killed with his father at Karbal¿ʱ)
ûDʲfar
=D\QDE
8. Sakîna
)¿ʜLPD

For his part, al-%DO¿ʪXUË QDPHV RQO\ IRXU FKLOGUHQ ʲAlî al-Akbar,
killed with his father at Karbal¿ʱ, ʲAlî al-$ʛĠDUZKRsucceeded his
IDWKHU)¿ʜLPDDQG6XND\QD 41 Less than one hundred years after al-
%DO¿ʪXUËDO-ʣDʛËEËSURSRVHVDGLIIHUHQWHQXPHUDWLRQRIDO-ʗXVD\QpV
children in his al-Hidâya: ʲAlî Sayyid al-ʲÂbidîn al-$NEDU WKHIRXUWK
Imâm), ʲAlî al-$ʛĠDUPDUW\UHGZLWKKLVIDWKHUWKHEDE\ʲAbd Allâh
ZKR ZDV DOVR PDUW\UHG SLHUFHG E\ DUURZV 0XʘDPPDG ûDʲfar,
=D\QDE6XND\QDDQG)¿ʜLPD 42
In his al-Irshâd, al-0XIËGQDPHVVL[FKLOGUHQIRUDO-ʗXVD\QEXW
almost certainly gets the order wrong: 43

41 al-%DO¿ʪXUË Kitâb ansâb al-ashrâf YRO ,,,  7–

1–362. His list is somewhat expanded by 6LEʜ DO-ûDZ]Ë ZULWLQJ
four centuries later; ʲ$OËDO-Akbar, killed with his father at Karbal¿ʱʲ$OËDO-
$ʛĠDUZKRVXFFHHGHGKLVIDWKHUûDʲIDUʲ$EG$OO¿KNLOOHGZLWKKLVIDWKHU
at Karbal¿ʱ )¿ʜLPD 6XND\QD DQG 0XʘDPPDG NLOOHG ZLWK KLV IDWKHU DW
Karbalâʱ. Cf. 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-
aʯimma: 249. Disconcertingly, 6LEʜDO-ûDZ]ËKDVDVHFRQGDVOLJKWO\GLIIHr-
ent list of names of al-ʗXVD\QpVVRQVNLOOHGZLWKKLPʲ$OËDO-$NEDUʲ$EG
$OO¿KDQG$EØ%DNU+HLQIRUPVXVWKDWʲ$OËEDO-Husayn was not killed
oEHFDXVHKHZDVGHHPHGWRRVPDOOpEXWIDLOVWRPHQWLRQKLVLOOQHVV/DWHU
he underscores al-ʗXVD\QpV PDUW\UHG VRQV DV WZR QDPHG ʲ$OË DQG RQH
QDPHG ʲ$EG $OO¿K &I 6LEʜ DO-ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU
ʢDʜ¿ʯLʜDO-aʯimma: 229.
42 al-ʣDʛËEËal-Hidâya al-Kubrâ), bb. 5: 202.
43 al-0XIËG Kitâb al-Irshâd, vol. II, bb. ʨLNU ZXOG DO-ʙXVD\Q E ʰ$OË:

137.
234 HALF 2)0<HEART

1. ʲAlî b. al-ʗXVD\QDO-Akbar, the future Imâm, who is aged twenty-

three
2. ʲAlî b. al-ʗXVD\QDO-$ʛĠDUNLOOHGDW.DUEDO¿ʱ at the age of nine-
teen 44
ûDʲfar b. al-ʗXVD\QZKRGLHGLQKLVIDWKHUpVOLIHWLPH
4. ʲAbd Allâh b. al-ʗXVD\QNLOOHGDVDQLQIDQWDW Karbal¿ʱ
5. Sukayna
)¿ʜLPD

In his Kashf al-ĠXPPD, al-Irbilî enumerates four lists of children for

al-ʗXVD\Q7KHILUVWZKLFKDO-Irbilî claims is taken from al-ʙDGØTpV
Ikmâl (kamâl) al-dîn, 45 names six boys and three girls:

1. ʲAlî al-Akbar, who was martyred with his father

2. ʲAlî al-$ZVDʜZKRDVWKHQH[W,P¿PZRXOGEHNQRZQDV=D\Q
al-ʲÂbidîn
3. ʲAlî al-$ʛĠDUZKRZDVPDUW\UHGZLWKKLVIDWKHU
0XʘDPPDG
5. ʲAbd Allâh
ûDʲfar
=D\QDE
8. Sakîna
)¿ʜLPD

A second list, transmitted from Ibn al-ʣDVKVK¿E UHSHDWV WKH ILUVW

one. A third, diverse list is transmitted from al-ʗ¿ILʴʲAbd al-ʲ$]Ë]

44 Op. cit., vol. II, bb. Z¿TLʰ .DUEDO¿ʯ ZD EDʞØOD ,P¿P DO-ʙXVD\Q ZD
Dʜʚ¿EL-hi: 106.
45 al-ʙDGØTpV WH[W FODLPV QLQH FKLOGUHQ IRU DO-ʗXVD\Q EXW ZLWKRXW

providing a definitive list of names. Cf. al-ʙDGØT Ikmâl (kamâl) al-dîn wa-
itmâm (tamâm) al-QLʰPDIËLʤE¿WDO-ĠD\EDZD-kashf al-ʚD\UD, vol. II, bb. 47, n. 1:
527.
 THREE A''(1'$ 235

al-$ʤʡDU DO-ûDQ¿ELʪË ZKLFK HQXPHUDWHV ʲAlî al-Akbar, who was

martyred with his father, ʲAlî al-$ʛĠDUûDʲfar, ʲAbd Allâh, Sakîna
DQG)¿ʜLPD+LVIRXUWKOLVWLVIURPDO-0XIËG 46
According to some contemporary scholars like Ahmed, 47
WKHUHZHUHIDUIHZHUFKLOGUHQ6XND\QD)¿ʜLPDûDʲfar, and ʲAlî al-
Akbar. The names and numbers of his daughters are no less diffi-
cult to GHWHUPLQHDOWKRXJKDQXPEHUGHOLQHDWH)¿ʜLPDDVWKHHOGHVW
DQG PDQ\ PDLQWDLQ WKUHH GDXJKWHUV DW OHDVW WZR RI ZKRP ZHUH
Karbal¿ʱ 6XND\QD)¿ʜLPD=D\QDE 48 RU=D\QDE6DNËQD)¿ʜLPD 49
RU)¿ʜLPDDQG6XND\QD 50 RU6DNËQDDQG)¿ʜLPD 51 1XPHURXVZRUNV
PDNH UHIHUHQFHV WR KLV GDXJKWHUV LQGLYLGXDOO\ )¿ʜLPD 52 Sakîna, 53

46 al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-aʯimma, vol. II: 38–39. Cf. al-

0XIËG Kitâb al-Irshâd, vol. II, bb. ʨLNU ZXOG DO-ʙXVD\Q E ʰ$OË: 137, al-
0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 48, n. 1: 329.
47 $+0('$4The Religious Elite of the Early Islamic Hijaz8QLWIRU

Prospographical Research, Oxford 2011: 168.

48 ,EQ6KDʘU¿VKØE0DQ¿TLE¿O$EËʝ¿OLE, vol. IV, bb. IËWDZ¿UËʢL-hi wa-

l-T¿EL-hi  ,EQ ʲ$V¿NLU 7¿UËʢ PDGËQDW 'LPDVKT YRO ;,9 EE  al-
ʙXVD\QEʰ$OËE$EËʝ¿OLE YRO/;,;EE Zaynab bt. al-
ʙXVD\QEʰ$OËE$EËʝ¿OLE): 168, al-ʣDʛËEËal-Hidâya al-Kubrâ), b. 5: 202.
49 al-ʝDEDUËDalâʯil al-imâmaQDO-Irbilî., Kashf al-ĠXPPD

IËPDʰULIDWDO-aʯimma, vol. II: 38–39. Sukayna and Sakîna seem to be inter-

changeable.
50 al-%DO¿ʪXUË Kitâb ansâb al-ashrâf YRO ,,,  7–

1–362, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ  6LEʜ DO-

ûDZ]Ë 7DʨNLUDW ʢDZ¿ʜʜ DO-umma bi-ʨLNU ʢDʜ¿ʯLʜ DO-aʯimma: 233, al-0XIËG
Kitâb al-Irshâd, vol. II, bb. ʨLNUZXOGDO-ʙXVD\QEʰ$OË: 137.
51 al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-aʯimma, vol. II: 38–39.
52 al-Kûfî., Tafsîr Furât b. Ibrâhîm: 392, 544, al-Kulaynî., al-.¿IËIËʰLOP

al-dînYRO,QQYRO,,EEQEEQ
DO-0XIËGal-,UVK¿GIËPDʰULIDWʚXüDü$OO¿KʰDO¿DO-ʰLE¿G, vol. II: 26,
121, 135, 140, 174, 209, al-Fattâl al-1ËV¿EØUË5DZʘDWDO-Z¿ʰLʲËQZD-WDEʜLUDW
al-PXWWDʰLʲËQ, vol. I: 191, vol. II: 494, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-
hudâ: 254, 246, 291, al-ʝDEDUVËKitâb al-LʚWLü¿üʰDO¿DKODO-OLü¿ü, vol. II, 230,
,EQ1DP¿DO-ʗLOOË0XʤËUDO-Dʚ]¿QZDPXQËUVXEXODO-DVKü¿Q: 99, 100, 111, Ibn
ʝ¿ʱûs., Kitâb al-OXKØIIËTXWO¿ al-ʞXIØI: 187, al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDW
al-aʯimma, vol. I: 580, vol. II: 39, 84, 120, 161, 180, al-ʗXUUDO-ʲŸPLOË,ʤE¿W
al-hudât bi-l-QXʜØʜZD-l-PXʰüL]¿WYRO,,YRO,9 )¿ʜLPDGHVFULEHGDV
236 HALF 2)0<HEART

Sukayna, 54 DQG RFFDVLRQDOO\ 8PP .XOʦØP SRVVLEO\ WKH kunya for

5XTD\\DVDLGWRKDYHGLHGLQFKLOGKRRG  55 In his 7¿UËʢPDGËQDW'i-
PDVKT, Ibn ʲAsâkir records that two daughters, F¿ʜLPDDQG6XND\QD
all transmitted about their father al-ʗXVD\Q 56 he also notes that
Sukayna was otherwise known as Amîma, or Amîna, or Âmna. 57
The fourth Imâm, says al-ʝDEDUËZDVERUQLQWKH\HDU
DQG WKXV PDNLQJ KLP DURXQG WZHQW\-three years on the day of
Karbal¿ʱ). Ibn SaʲGDOVRJLYHV=D\QDO-ʲŸELGËQpVDJHDVWZHQW\-three
on that day, as does 6LEʜDO-ûDZ]Ë. 58 In general agreement with al-
ʝDEDUËDO-0XIËG DOWKRXJK KHVHHPVWR EH PLVWDNHQLQLGHQWLI\LQJ
which son is the Imâm) 59 and others, Ibn ʲAsâkir notes that some
VD\=D\QDO-ʲÂbidîn was twenty-three, and others twenty-five. 60 Ibn

the eldest), al-%DʘU¿QË al-Burhân fî tafsîr al-TXUʯânYRO,, )¿ʜLPDGe-

scribed as the eldest), al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XXIII, bb. 13: 242.
53 al-Irbilî., Kashf al-ĠXPPDIËPDʰULIDWDO-aʯimma, vol. II: 38. This might

be Sukayna.
54 al-ʙDGØT Kitâb al-amâlî fî-l-Dʚ¿GËʤ ZD-l-DʢEâr, PDüOLV 31, n. 3: 166,

167, al-ʝDEDUVË ,ʰO¿P DO-warâ bi-DʰO¿P DO-hudâ: 214, al-0XIËG al-Irshâd fî

PDʰULIDWʚXüDü$OO¿K ʰDO¿ DO-ʰLE¿G, vol. II: 135, al-Fattâl al-1ËV¿EØUË 5DZʘDW
al-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ, vol. I: 191, al-Irbilî., Kashf al-ĠXPPD IË
PDʰULIDWDO-aʯimma, vol. II: 39, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39:
128.
55 al-ʙDGØTKitâb al-amâlî fî-l-Dʚ¿GËʤZD-l-DʢE¿U, PDüOLV 30: 163–164, al-

Fattâl al-1ËV¿EØUË 5DZʘDW DO-Z¿ʰLʲËQ ZD-WDEʜLUDW DO-PXWWDʰLʲËQ, vol. I: 188–

190, al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLIV, bb. 37: 322.
56 ,EQʲ$V¿NLU7¿UËʢPDGËQDW'LPDVKT, YRO;,9EE al-ʙXVD\Q

Eʰ$OËE$EËʝ¿OLE): 111, 122.

57 Op. cit., YRO/;,;QQ Zaynab bt. al-ʙXVD\QEʰ$OËE$EË

ʝ¿OLE EE Sakîna): 204.

58 ,EQ 6DʲG Kitâb al-ʞDEDT¿W DO-kabîr, vol. V: 156, 6LEʜ DO-ûDZ]Ë

Taʨkirat ʢaw¿ʜʜ al-umma bi-ʨikr ʢaʜ¿ʯiʜ al-aʯimma: 273–274. It is of note that

in the same text, 6LEʜ DO-ûDZ]Ë tells us that the boy survived the battle
EHFDXVHWKHHQHP\oGHHPHGKLPWRRVPDOOp istaʜĠar) to kill him. Cf. 6LEʜDO-
ûDZ]Ë7DʨNLUDWʢDZ¿ʜʜDO-umma bi-ʨLNUʢDʜ¿ʯLʜDO-aʯimma: 215.
59 al-0XIËG Kitâb al-Irshâd, vol. II, bb. ʨLNU ZXOG DO-ʙXVD\Q E ʰ$OË:

137.
60 ,EQʲ$V¿NLU7¿UËʢ PDGËQDW'LPDVKTYRO;/,EE ʰ$OËEDO-

Husayn b. ʰ$OËE$EËʝ¿OLEE+¿VKLPEʰ$EGDO-Manâf): 366–367.

 THREE A''(1'$ 237

al-ûDZ]ËJLYHVKLVDJHRQWKDWGD\DVWZHQW\-three, insisting, contra-

ry to al-0XIËGIRUH[DPSOHWKDWWKLVLVʲAlî al-$ʛĠDUDVRSSRVHGWR
his brother ʲAlî al-Akbar, who was killed with al-ʗXVD\QDQGDGd-
ing that he was sick in bed on the day, and it was this that prevent-
ed him fighting. 61 Al-Dînawarî in his Kitâb al-DʢE¿UDO-ʞLZ¿O, 62 raises a
divergent note, that after the battle, none of al-ʗXVD\QpVFRPSDn-
LRQVRUVRQV RUWhe sons of his brother) remained except for ʲAlî
al-$ʛĠDUKHZDVoQHDUSXEHUW\pRUoDWHHQDJHUp U¿KLT), 63 without long
life, but had already attained four years. 64
In his 4LʜDʜDO-anbiyâʯ ZULWWHQLQ DO-5DEĠØ]ËOLNHDO-
Dînawarî, raises a discordant note, maintaining the age of the sur-
viving boy as seven, while his brother, ʲAlî al-Akbar, who fought
and died, as ten. 65 Al-ʩDKDEË QDPHV RQO\ ʲAlî al-Akbar, killed at
Karbal¿ʱ, and ʲAOË=D\QDO-ʲÂbidîn, 66 while al-ʲ$VTDO¿QËPHUHO\Ue-
IHUVWRWKHODWWHUDVDER\ ĠXO¿P) who was sick. 67
In his %Lʚ¿UDO-anwâr, al-0DüOLVËGHVFULEHVWKHHPHUJHQFHRQWR
the field of Karbal¿ʱ of ʲAlî b. al-ʗXVD\Q LPPHGLDWHO\ DIWHU WKH
deaths of most of al-ʗXVD\QpVEURWKHUV H[FHSWIRUDO-ʲAbbâs, who
would die later). Al-0DüOLVË QRWHV WKDW ZKLOH Vome transmitters,
such as al-,ʛIahânî in his 0DT¿WLO, put the boy at eighteen, others
OLNH ,EQ 6KDʘU¿VKØE LQ KLV 0DQ¿TLE put him at either eighteen or

61 Ibn al-ûDZ]ËʛLIDWDO-ʜDIZD, vol. II, bb. ʰ$OËEDO-ʙXVD\QE ʰ$OËE

$EËʝ¿OLE: 52. Ibn al-ûDZ]ËUHFDOOVPDQ\ RIWKHER\pVYLUWXHVEXWJLYHVQR
details of the battle.
62 al-Dînawarî., Kitâb al-aʢbâr al-ʞiwâl: 270.
63 According to Lane, this means ten or eleven years old; near to at-

taining puberty. Cf. /$1((:An Arabic-(QJOLVK/H[LFRQ, 1968, vol. III:

1170–1.
64 ϦϴϨγώΑέ΍ώϠΑϥΎϛΪϗϭήϤϋϻ΍ϭϖϫ΍έϥΎϛΪϗϭ)
65 &I%2(6&+27(1+( 2p.$1(- HGV Al-5DEJKŠ]Ī7KH

Stories of the Prophets, vol. II, Brill, Leiden 2015: 630. Al-ʣDZ¿UL]PË SXWV
ʲ$OËDO-$NEDUDWHLJKWHHQ\HDUV FIDO-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2,
bb. IËPDTWDODO-ʙXVD\Q: 34).
66 al-ʩDKDEË6L\DUDʰO¿PDO-nubalâʯ, vol. III, bb. 48: 320–321.
67 al-ʲ$VTDO¿QË7DKʨËEDO-WDKʨËEYRO,, ʙXVD\QEʰ$OËE$EËʝ¿OLE):

323.
238 HALF 2)0<HEART

twenty-five. 68 A few passages later, al-0DüOLVË WUDQVPLWWLQJ IURP

0DT¿WLO, notes that this ʲAlî is the first martyr from the children of
$EØʝ¿OLEDQGWKDWKHLVʲAlî al-Akbar. 69 1DUUDWLQJDJDLQIURPDO-
,ʛIahânî in his 0DT¿WLO, al-0DüOLVË QRWHV WKH SUREOHP WKDW ZKLOH
some, imagining ʲAlî al-$ʛĠDU WR EH WKH IXWXUH ,P¿P =D\Q DO-
ʲÂbidîn, note that he was not killed because of his illness, others
imagine al-$ʛĠDUWRKDYHEHHQVKRWDQGNLOOHGLHWKHLQIDQWʲAlî. 70
Al-0DüOLVËWUDQVPLWVDFODLPE\,EQ6KDʘU¿VKØELQKLV0DQ¿TLE that
ʲAlî Akbar b. al-ʗXVD\QZDVDERXWWKLUW\DW.DUEDO¿ʱ and survived
as the next Imâm, while ʲAlî al-$ʛĠDUWKHVPDOOHURIWKHWZRZDV
aged about twelve and was killed. 71 However, as we have noted,
,EQ 6KDʘUâshûb transmits another strand, claiming that al-ʗXVD\Q
had nine children, including ʲAlî al-Akbar, who was killed with his
father, ʲAlî al-$ZVDʜ WKH VXUYLYLQJ VRQ ZKR ZRXOG EH NQRZQ DV
=D\QDO-ʲAbidîn and the next Imâm, and ʲAlî al-$ʛĠDU
It seems most likely that al-ʗXVD\Q KDG VL[ VRQV WKUHH RI
whom were named ʲAlî:

1. The first is ʲAlî al-Akbar, the eldest, killed at Karbal¿ʱ with his
father; many put him at around eighteen at Karbal¿ʱ, but he must
KDYHEHHQLQKLVODWHWZHQWLHVERUQDURXQG
2. The second is ʲAlî al-$ZVDʜWKHIRXUWKImâm =D\QDO-ʲÂbidîn),
ERUQDURXQGWKXVSXWWLQJKLPDURXQGWZHQW\-three years at
Karbal¿ʱ ZKLOHWKHGDWHVVXJJHVWHGLQWKHWH[WVIRUKLVELUWKrange
EHWZHHQWKH\HDUVDQGLWVHHPVFHUWDLQWKDWKHZDV
in his early twenties on the day his father was killed).
7KHWKLUGLVûDʲfar, who died before the Karbal¿ʱ events.
4. The fourth is the infant, ʲAbd Allâh, known as ʲAlî al-$ʛĠDU
ERUQDURXQGDQGNLOOHGLQKLVIDWKHUpVDUPVDW.DUEDO¿ʱ.
5. The fifth is 0XʘDPPDG, martyred at Karbal¿ʱ, but about whom
we have little information.

68 ,EQ 6KDʘU¿VKØE 0DQ¿TLE ¿O $EË ʝ¿OLE, vol. IV, bb. IË PDTWDOL-hi:
109.
69 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37, n. 2: 43, 45.
70 al-0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 37, n. 2: 62–63.
71 Op. cit., vol. XLV, bb. 48, n. 2: 329.
 THREE A''(1'$ 239

6. The sixth is al-0XʘVLQ, whose unnamed mother was among the

captives after Karbal¿ʱ and who miscarried.

In theory then, ʲAlî al-Akbar, killed at Karbal¿ʱ with his father, was
GHVWLQHGWREHWKHQH[W,P¿P/LNHWKHVRQRIûDʲfar al-ʙ¿GLTKH
GLHV LQ KLV IDWKHUpV OLIHWLPH VR WKDW WKH ,PDPDWH SDVVHV WR KLV
younger brother, ʲAlî al-$ZVDʜ )XUWKHUPRUH WKH QDUUDWLYH RI DO-
ʣDZ¿UL]PËLQZKLFKWKH\RXQJHUEURWKHr comes out to fight and is
resolutely sent back to his sick bed by his father, may well serve as
the moment of delegation. 72 If ʲAlî al-Akbar, killed with his father,
is indeed the eldest son, it seems unlikely that he should be only
eighteen, when his father was near sixty. If the texts cannot agree
even on the age of al-ʗXVD\Q DW .DUEDO¿ʱ, easily calculable by the
date of his birth and the date of the battle, it seems unlikely that
they will find concordance on the names and number of his off-
spring.

3. THE CONSOLATION OF ZAYNAB

A third and final addendum concerns an instant when ʲAlî b. al-
ʗusayn is remembering back to the Karbal¿ʱ event and is over-
come with remorse at the deportation of the survivors to Kûfa
while the bodies of his family and comrades lay about unburied.
Although we have already noted that by the time the survivors left
Karbal¿ʱ WKH ERGLHV KDG DOUHDG\ EHHQ EXULHG =D\QDEpV ORQJ GLs-
course is nonetheless worth narrating. It is an attempt by this
daughter of ʲAlî and Fâʜima to console and hearten her traumatised
nephew, of whose grief she has taken account, a grief which will
eventually become one of the chief hallmarks of his life. Although
IRXQGLQIUDJPHQWVLQYDULRXVRWKHUWH[WV DVIRUH[DPSOHWKHʚDGËʤ
UHFRXQWHG E\ 8PP $\PDQ DQG ZKLFK =D\QDE DVNV KHU IDWKHU WR
retell on his deathbed), as it stands the narration is transmitted only
by al-Qummî and al-0DüOLVËIURPKLP 73 Addressing her nephew as

72 al-ʣDZ¿UL]PË0DTWDODO-ʙXVD\Q, bk. 2, bb. IËPDTWDODO-ʙXVD\Q: 36.

Al-ʣDZ¿UL]PËVHHPV not to get the ages right.
73 al-Qummî., Kâmil al-ziyârât: 260–266, al-0DüOLVË %Lʚ¿U DO-anwâr,

vol. XXVII, bb. 6, n. 23: 57–61, vol. XLV, bb. 30, n. 30: 179–183. In fact,
240 HALF 2)0<HEART

oDOO WKDW UHPDLQV RI P\ JUDQGIDWKHU DQG P\ IDWKHU DQG P\ EURWh-
HUVp=D\QDEVD\VWRKLPq:K\Go I see you giving up your spirit?”
ʲAlî b. al-ʗusayn, who is the narrator of the incident, replies:
“How could I not be sad and in despair when I have seen my
master, my brothers, my uncles, my cousins and my people
smeared with their blood, soiled, in the open air, plundered,
QHLWKHUVKURXGHGQRUEXULHG1RWDVLQJOHRQHLQFOLQHVWRZDUGV
them, and not a person approaches them, as though they were
people of the house of al-Daylam 74 and al-ʣD]DUr 75 =D\QDE
replied: “What you see must not make you sad, because by
*RGLWLVGXHWRDQLQMXQFWLRQIURPWKH0HVVHQJHURI*RGWR
your grandfather and your father and your uncle. For God has
made a covenant with a people of this nation – not known by
the pharoahs 76 of this earth but known among the people of
the heavens – that they will gather these scattered limbs and
bury them, and these stained bodies too, and erect in this al-

the narration is not part of al-4XPPËpV Kâmil al-ziyârât, but was added
later by RQH RI KLV VWXGHQWV ʗXVD\Q E $ʘPDG E 0XĠËUD 7KH FKDLQ RI
WUDQVPLVVLRQ isnâd) is ʲ8ED\G$OO¿KEDO-)DʡOE0XʘDPPDGE+LO¿ORQ
WKHDXWKRULW\RI6DʲËGE0XʘDPPDGRQWKHDXWKRULW\RI0XʘDPPDGE
Sallâm al-.ØIË RQ WKH DXWKRULW\ RI $ʘPDG E 0XʘDPPDG al-:¿VLʜË RQ
WKH DXWKRULW\ RI ʲ«V¿ E $EË 6KD\ED DO-4¿ʡË RQ WKH DXWKRULW\ RI 1Øʘ E
'DUU¿ü RQ WKH DXWKRULW\ RI 4XG¿PD E =¿ʱida, on the authority of his
IDWKHUWUDQVPLWWLQJIURPʲ$OËEDO-ʗXVD\Q
74 7KHWULEHLQKDELWDWLQJWKHKLJKODQGVRI*ËO¿Q ,UDQ  uncertain in

origin, who opposed the Arab invasions, but whose defeat is recorded by
al-ʝDEDUËDO-%DO¿ʪXUËDQGRWKHUV7KH\SUDFWLFHGDIRUPRISDJDQLVPDQG
SHUKDSV VRPH =RURDVWULDQLVP DQG &KULVWLDQLW\ &I 0,1256.< 9
“Daylam” in C E Bosworth et al., HGV The Encyclopaedia of Islam, vol. II,
Brill, Leiden 1991: 189–194.
75 In the final analysis, the reference to al-Daylam and al-ʣD]DU D

nomadic tribe which flourished in the early Islamic period) is a reference

to those groups held in least esteem by the Arabs. Cf. BARTHOLD W.
DQG*2/'(13%qKhD]DUr LQ&(%RVZRUWKHWDO HGV The Encyclo-
paedia of Islam, vol. IV, 1991: 1172–1181.
76 Representing any tyrant who uses power or authority to commit

injustice.
 THREE A''(1'$ 241

ʝaff a standard for the tomb of your father, leader of the mar-
tyrs, the vestige of which will never be blotted out and whose
inscription will never be effaced with the succession of nights
and days. Should the leaders of misbelief77 and the adherents 78
of error try hard to obliterate and destroy it, its vestige will do
nothing but increase in splendour and in height.”
ʲAlî b. al-ʗusayn then asks for clarification about the injunction
DQGIRUPRUHLQIRUPDWLRQDERXWLWDQG=D\QDEUHSOLHV
q8PP$\PDQUHSRUWHGWRPHWKDWRQHGD\WKH0HVVHQJHURI
God visited the house of Fâʜima, and she made ʚarîra DWUDGi-
tional soup) for him, while ʲAlî brought him a plate of dates.
7KHQ8PP$\PDQVDLG,EURXJKWWKHPDODUJHYHVVHOFRQWDLn-
LQJ PLON DQG FUHDP 7KH 0HVVHQJHU RI *RG ʲAlî, Fâʜima, al-
ʗasan and al-ʗusayn ate some of this ʚarîra DQGWKH0HVVHQJHU
of God drank and they all drank the milk. Then he ate and
WKH\DOODWHVRPHRIWKHGDWHVZLWKWKHFUHDP7KH0HVVHQJHU
of God washed his hands and ʲAlî poured the water for him,
and when he had finished washing his hands, he wiped his
face. Then he looked intently at ʲAlî, Fâʜima, al-ʗasan and al-
ʗusayn, and we noted the joy on his face. He looked with his
eyes towards heaven for a while and then turned his face to-
wards the TLEOD and spread out his hands in prayer. He then fell
into a prostration, sobbing with a prolonged weeping; his
lamentation ascended and his tears streamed. Then he lifted his
head and bowed deeply to the ground, and his tears flowed as
though they were torrential rain. Fâʜima, ʲAlî, al-ʗasan and al-
ʗXVD\QJULHYHGDQG, 8PP$\PDQ JULHYHGZLWKWKHPZKHQ
ZHVDZWKH0HVVHQJHURI*RGEXWLt frightened us to ask him

77 The concept of kufr and its derivatives has a wide range of mean-
ing, running from the idea of veiling, hiding or concealing something,
through ingratitude, the refusal to be thankful for a favour, to falling short
RIRQHpVGXW\ZLWKrespect to the law. Bearing in mind the difference be-
tween disbelief and misbelief, I have chosen to render it as the latter, with
LWVDGKHUHQWVDVoPLVEHOLHYHUVp&I/$1((:An Arabic-(QJOLVK/H[LFRQ,
1997, vol. VII: 2620.
78 In the text, the word is aVK\¿ʰ, the plural of VKËʰD.
242 HALF 2)0<HEART

while this was so prolonged. Then ʲAlî and Fâʜima said to him:
:KDWLVPDNLQJ\RXFU\20HVVHQJHURI*RG"0D\*RGQRW
cause your eyes to weep! Our hearts have been wounded, see-
ing the state you are in! He replied: O my brother, I was happy
for you all!
0X]¿ʘim b. ʲAbd al-Wâriʦ said in his ʚadîʤ concerning us that
0Xʘammad said: O my dear ones, I was so very happy for you
all – I have never been so happy – and looking at you I praised
*RG IRU +LV IDYRXU WRZDUGV PH LQ \RX ZKHQ ûDEUDpËO FDPH
GRZQ WR PH DQG VDLG 2 0Xʘammad, God the Blessed, the
0RVW+LJKLVDFTXDLQWHGZLWKZKDWLVLQ\RXUVSLULWDQGNQRZV
the happiness you feel for your brother and your daughter and
your grandsons, and he completes the favour for you and de-
lights you with a gift, in that He places them and their off-
spring and those who love them and their Shîʲa with you in the
Garden. There is no difference between you and them; they
live as you live and receive as you receive until you are satisfied
and above satisfaction, in spite of the many afflictions they re-
ceived in the world and the adversities incurred by them at the
hands of a people professing your creed and pretending that
they are of your nation, devoid of God and of you, struck and
killed, their killing in different places, their tombs remote, cho-
VHQ E\ *RG IRU WKHP DQG IRU \RX 3UDLVH *RG 0DMHVWLF DQG
Glorious, for His choice and be satisfied with His provision!
So I praised God and was satisfied with His provision con-
cerning what He had chosen for you DOO7KHQûDEUDpËOVDLG2
0Xʘammad, your brother will be persecuted after you, van-
TXLVKHG E\ \RXU QDWLRQ ZRUQ RXW E\ \RXU HQHPLHV DQG WKHQ
killed after you, killed by the evillest of mankind and of crea-
tion, the most wretched of creation, like the slaughtering of the
camel 79 in the land to which which he will migrate, the place of

79 *RG VHQW WKH SURSKHW ʙ¿OLʘ WR WKH PDWHULDOLVWLF DQG XQVSLULWXDO
SHRSOHRIʥDPØGDQGIURPZKRPWKH\GHPDQGHGDVLJQRUPLUDFOHWKH
VLJQJLYHQE\*RGZDVDVSHFLDOFDPHOZKLFKWKHSHRSOH OHGE\QLQHSDr-
ticularly wicked men) promptly hamstrung and killed, suffering severe
 THREE A''(1'$ 243

planting for his Shîʲa and the Shîʲa of his children and in
which, in every situation, their afflictions will increase and their
sufferings become greater. This grandson of yourV KHLQGLFDt-
ed al-ʗusayn with his hand) will be killed in a group of your
offspring the people of your house and the best of your nation,
on the bank of the Euphrates in the land called Karbal¿ʱ, be-
cause of which, sufferings and afflictions will increase on ac-
count of your enemies and the enemies of your offspring on
that day, the suffering of which will never come to an end and
the grief of which will never cease. That land is the purest of
the areas of the earth and the greatest in terms of sanctity, and
WUXO\ LW LV SDUW RI WKH SODLQ al-baʞʚâʯ) 80 of the Garden. When
that day comes, on which your grandson and his people will be
killed, surrounded by battalions of misbelievers and the cursed,
WKHHDUWKZLOOVKDNHYLROHQWO\IURPLWVKRUL]RQVWKHPRXQWDLQV
will tremble, so great their agitation, the waves of the oceans
will be in tumult, the inhabitants of the heavens will heave, an-
JU\IRU\RX20Xʘammad, and for your offspring, and regard-
ing as significant all that has been violated of your sanctity and
for WKHHYLOWKDWLVHTXDOWRLWLQ\RXURIIVSULQJDQG\RXUIDPLO\
1RWKLQJ ZLOO UHPDLQ EXW WR DVN SHUPLVVLRQ RI *RG 0DMHVWLF
DQG *ORULRXV LQ VXSSRUW RI \RXU RSSUHVVHG DQG W\UDQQL]HG
SHRSOHZKRDUHWKHSURRIRI*RG ʚXüüDW$OO¿K) for His crea-
tion after you. For God reveals to the heavens and the earth,
to the mountains and the seas and all that they contain; in
truth, I am God, the King, the All Powerful, whom no fugitive
can elude and whom no resister can cause to fail. I am more

FRQVHTXHQFHVIRUWKHLUDFWLRQ&I43–78, Q. 27: 45–51, Q. 11: 64–

65.
80 q0HFFDrQRWHV7KH(QF\FORSDHGLDRI,VODPqOLHVLQDNLQGRIFRr-

ridor between two ranges of bare steep hills, with an area in the centre
rather lower than the rest. The whole corridor is the ZćGĪ or the EDʞQ0Dk-
ka oWKH KROORZ RI 0HFFDp DQG WKH ORZHU SDUW LV DO-%Dʜʘćʱ, which was
doubtless the original settlement and where the Kaʲba stands.” Cf. WATT
:0 q0DNNDr LQ & ( %RVZRUWK HW DO HGV  The Encyclopaedia of Islam,
vol. VI, 1991: 144.
244 HALF 2)0<HEART

powerful in victory and retULEXWLRQ%\P\0DMHVW\DQG*ORU\

,ZLOOPRVWFHUWDLQO\FDVWLJDWHWKRVHZKRKDUPHG0\0HVVHn-
JHU 0\ &KRLFH 2QH DQG YLRODWHG KLV VDQFWLW\ DQG NLOOHG KLV
IDPLO\ DQG VSXUQHG KLV LQMXQFWLRQ DQG W\UDQQL]HG KLV SHRSOH
“with a punishment wherewith I have not punished any of (My) crea-
tures”. 81 With that, everything in the heavens and the lands82
ZLOOUDLVHDVKRXWFXUVLQJZKRHYHUW\UDQQL]HG\RXUIDPLO\DQG
usurped your sanctity. When that group comes out to their
resting places, *RG0DMHVWLFDQG*ORULRXVZLOOWake charge of
VHL]LQJ WKHLU VRXOV ZLWK +LV KDQG $QJHOV ZLOO FRPH GRZQ WR
earth from the seventh heaven bearing vessels of ruby and em-
erald, filled with the water of life, and garments and perfumes
of the garments and perfumes of the Garden. They will wash
their corpses with that water, clothe them with the garments
and embalm them with those perfumes. Then row by row the
angels will make ʜalât over them. God will then call forth a
people from your nation, whom the misbelievers do not know,
and who did not participate in that blood-shedding by word or
deed or intention. They will bury their bodies and raise a dis-
tinguishing mark for the tomb of the leader of the martyrs in
that al-baʞʚâʯ, which will be a sign for the people of the truth
and a rope for the believers for success. One hundred thou-
sand angels from every heaven will surround it day and night;
they will ask blessings upon him and will glorify God near him
and ask of God forgiveness for his pilgrims and write the
names of those from your nation who come to him as a pil-
grim, drawing near to God, and thus to you, and the names of
their fathers and their clans and their countries, and will brand
WKHLUIDFHVZLWKDPDUNRIOLJKWIURPWKHWKURQHRI*RGo7KLV
is a pilgrim to the tomb of the best of the martyrs and the son
RI WKH EHVW RI WKH SURSKHWVp 2Q WKH 'D\ RI 5HVXUUHFWLRQ D
light will shine on their faces from the vestige of that mark;
perceptions will be veiled by it, indicating them and by which
WKH\ ZLOO EH NQRZQ ,W LVDV LI , DP ZLWK \RX 2 0Xʘammad,

Q. 5: 115.
81

7KH ZRUG LQ WKH WH[W RFFXUV LQ WKH JHQLWLYH SOXUDO fî-l-DUDʘËQ). I
82

KDYHFKRVHQWRWUDQVODWHLWKHUHDVoODQGVpUDWKHUWKHFOXPVLHUoHDUWKVp
 THREE A''(1'$ 245

ZLWK \RX  EHWZHHQPH DQG0ËN¿ʱîl, 83 and ʲAlî in front of us,

and with us, angels of God, their number impossible to count.
We will gather those who have the mark on their faces from
among all the creatures, so that God will rescue them from the
terror of that day and its adversities. For that is the judgment
of God, and His gift to the one who visits your tomb, O
0Xʘammad, or the tomb of your brother, or the tomb of your
JUDQGVRQVGHVLULQJE\LWQRWKLQJEXW*RG0DMHVWLFDQG*ORUi-
ous. A people, who deserve the curse and the anger of God,
will try hard to obliterate the standard of that tomb and efface
LWV YHVWLJH EXW *RG WKH %OHVVHG WKH 0RVW +LJK ZLOO PDNH LW
LPSRVVLEOHIRUWKHPWRGRVRp
7KHQWKH0HVVHQJHURI*RGVDLGo,WLVWKLVWKDWPDGHPe weep
DQGJULHYHpr=D\QDEVDLGq:KHQ,EQ0XOüDPPD\*RGFXUVH
him, struck my father, and I saw the traces of death in him, I
VDLGWRKLPo0\IDWKHU8PP$\PDQUHFRXQWHGWRPHWKLVDQG
WKLVEXW,ZRXOGKDYHORYHGWRKHDULWIURP\RXp+HUHSOLHG
o0\ daughter, the ʚDGËʤ ZDV DV 8PP $\PDQ UHFRXQWHG LW WR
you. It was as though I was with you and the daughters of your
people, captives in that country, ignominious, reduced to sub-
mission, “LQIHDUOHVWPHQVKRXOGH[WLUSDWH\RX”, 84 but be patient, be
patient, for by the One who split the grain 85 and created the
breath of life, on that Day God will not have on the earth a
walî EHWWHU WKDQ \RX SO  EHWWHU WKDQ WKRVH ZKR ORYH \RX SO 
and better than your Shîʲa. For when he was informing us of
WKHVH WKLQJV WKH 0Hssenger of God said to us: On that day,
Iblîs 86 will fly gleefully and will roam the whole of the earth

83 The angel named in Q. 2: 98. By tradition, he has never laughed

since the creation of Hell, and weeps for pity over sinners, imploring
*RGpV PHUF\ IRU WKHP &I :(16,1&. $- q0ĪNćOr LQ SEI, H.A.R
*LEEHWDO HGV (-%ULOO/HLGHQ8–379.
84 Q. 8: 26.
85 Q. 6: 95.
86 One of the Islamic titles denoting Satan. Before the fall of Âdam,

Iblîs appears to be his personal name, of disputed etymology. Some schol-

DUVVXJJHVWWKDWLWPLJKWEHIURPWKH*UHHNoGLDERORVpRWKHUVWKDWLWGe-
246 HALF 2)0<HEART

among his satans and his demons, saying: O company of sa-

tans, among the offspring of Adam we have reached the desire
and arrived, in their annihilation, at the objective, and have be-
TXHDWKHGWKHPWRWKH)LUHH[FHSWIRUWKRVHZKRDGKHUHWRWKLV
JURXS0DNHLW\RXUFRQFHUQWRFDXVHWKHSHRSOHWRGRXEWFRn-
cerning them, prompt them to hostility to them, and the en-
ticement of them and their friends, until the error and misbe-
lief of mankind becomes strong and not a survivor among
them will be rescued. Iblîs has spoken the truth about them,
although he is a liar, that a good work will not avail hand in
hand with hostility to you, nor a sin, except the major ones, do
harm hand in hand with love for you and your patrons.” 87

rives from the Arabic root b-l-s, in the sense that Satan has nothing to
expect – ublisa – IURP*RG obalaspLVDSHUVRQRIGHVSHUDWHFKDUDFWHU 7KH
IRXUWKIRUPRIWKHYHUE ablasa PHDQVoWREHRYHUFRPHZLWKJULHIpoWREH
GHVSHUDWHpoWREHVWUXFNZLWKGHVSDLUp7KHQDJDLQLWILQGVDSRVVLEOHGeri-
YDWLRQIURPWKH+HEUHZIRUoDGYHUVDU\p&I3(15,&(-A Dictionary and
Glossary of the Kor-an $VLDQ (GXFDWLRQDO 6HUYLFHV 1HZ 'HOKL  
Satan has a number of designations in the 4XUʱân, but none of these can
EHFRQVLGHUHGDVSURSHUQDPHVo6KD\ʜ¿QpDSSHDUVLQWKHVLQJXODUIRUPLQ
WKHSHULRGRI0HGLQD 2–632), replacing Iblîs.
87 7KH GLVWLQFWLRQ EHWZHHQ oJUDYHp kabâʯir  DQG oOHVVHUp ʜDĠ¿ʯir) sins

found in the 4XUʱ¿Q FI IRU HJ Q. 42: 37, Q. 53: 32), which God may
pardon immediately or may punish for a specific period, according to His
ZLOO FI. Q. 2: 284 and Q. 3: 129, “He will forgive whom He will and he will
punish whom He will”) and the corpus of Dʚ¿GËʤ, while developed at great
OHQJWKE\YDULRXVWKHRORJLDQVDQGOHJDOVFKRROV PDʨ¿KLE), remains incon-
sistent in its definition. The generally accepted idea of moral lapse or sin
was one of disobedience to the VKDUËʰD VR WKDW oGLVREHGLHQFHp RIWHQ Ee-
FDPHDV\QRQ\PIRUoVLQp,WZDVWKRXJKWWKDWWKHVHULRXVQHVVRIWKHVLQOD\
in the hardening of the heart and persistence in evildoing, as expressed by
,EQʲ$EE¿Vq(YHU\WKLQJIRUELGGHQE\*RGRQFHSHUVLVWHGLQEHFRPHVD
grave sin.” In this sense, persistence in lesser sins makes them grave. Cf.
/$*$5'( 0 q6LQ 5HSHQWDQFH DQG )RUJLYHQHVV LQ WKe 4XUʱan and
Tradition” in Encounter Q  -XO\-August 1984): 1– :(16,1&.
$- qKhDʜĪpDr LQ + $ 5 *LEE HW DO HGV  SEI (- %ULOO /HLGHQ 
251.
AFTERWORD

By the time the Twelfth Imâm, Abû al-4¿VLP 0XʘDPPDG E DO-
ʗDVDQal-0ahdî, ZHQWLQWRFRQFHDOPHQWLQWKHoJUHDWHU2FFXOWDWLRQp
al-ĠD\EDal-kubrâ LQ 1 the theology of the Shîʲa had moved
far beyond the aspirations and tendencies, some of them extremist,
of its beginnings. 8QDUJXDEO\DQDFXWHFRPSRQHQWRIWKHHWKRVRI
those various groupings that would come to be called the Shîʲa was
WKH DELGLQJ UHDOL]DWLRQ WKDW WKH\ ZRXOG QHYHU DWWDLQ WR WKH SRZHU
they maintained was their due but that had been usurped by others,
and concomitantly, their turning increasingly to a supernatural,
other-worldly power. This would intensely colour and shape their
conception of what would come to be regarded as the principal
foundational moments in the Shîʲî story – the .DUEDO¿ʱ event in
particular would be a growing trauma – and of the members of the
ahl al-bayt WKH oKRO\ IDPLO\p ZKR SHUSHWXDWHG WKH bloodline of
0XʘDPPDG From about the 4thth century, with the rise of a
number of Shîʲî or pro-ShîʲËG\QDVWLHV WKH)¿ʜLPLGRI(J\SW 2 and
the Bûyid of Persia 3 WKHLPDJHRI=D\QDEpVPRWKHU)¿ʜLPDZRXOG

1 3UHFHGHGE\WKHoOHVVHU2FFXOWDWLRQp al-ĠD\EDDO-ʜXĠU¿ IURP

XQWLO  ZKHQ WKH Imâm was present but not seen and dealt with
SHRSOH WKURXJK GHSXWLHV DQG DJHQWV nuwwâb). With the greater Occulta-
tion, he is entirely concealed, and there is no longer access to him, nor
does he work any longer through agents. This event would give significant
impetus to the development of theology and the codification of Dʚ¿GËʤ
among the early Shîʲî scholars.
2 – &I%26:257+&(Islamic Surveys 5. The

Islamic Dynasties(GLQEXUJK8QLYHUVLW\3UHVV(GLQEXUJK
3 – 062. Cf. BOSWORTH C.E., Islamic Surveys 5. The

Islamic Dynasties, 1967: 94.

247
248 HALF 2)0<HEART

FKDQJH VXEVWDQWLDOO\ 7KH )¿ʜLPLGV ZRXOG FODLP GHVcent from her,

and by the mid-4thth century, the Bûyids would initiate public
FRPPHPRUDWLRQVRI.DUEDO¿ʱ%\WKHWLPHRIWKHʙDIDYLGG\QDVW\LQ
the 10thth FHQWXU\ )¿ʜLPD KDG EHFRPH LQFUHDVLQJO\ PRUH IODw-
less and ever less a woman with ordinary human traits, an image
that would remain moderately unchanged until the writings of
scholars like ʲ$OL6KDULDWL G 
7KHGHYHORSPHQWRI=D\QDEpVFKDUDFWHUZRXOGIROORZVLPLODU
lines, although it would be less clearly articulated in the texts; it
would be the contemporary hagiographers, both those of a pietistic
VWUDLQZKRHPSKDVL]HGWKHPRUHQXPLQRXVDVSHFWVRIKHUXSEULQg-
LQJ HPERGLHG LQ KHU NQRZOHGJH KHU SLHW\ DQG KHU PRGHVW\  DV
ZHOODVWKRVHZKRDWWHPSWHGWRVKDSH=D\QDELQWRDFRQWHPSRUDU\
model for the ideal Islamic women, who would build a theology
around ʲ$OËpVHOGHVWGDXJKWHU
:KHQo=D\QDEWKHOLDUpPRXQWHGKHUGRQNH\DQGGHFODUHGKHr-
self to be a trickster, she was at that very instant the antithesis of
=D\QDEGDXJKWHURI ʲ$OË DQG)¿ʜLPD ZKRLV called al-ʛLGGËTD, and
who, at the level of popular theology, won the day not just because
she was tenacious, but primarily because she told the truth. For her
GHYRWHHV=D\QDEGLGQRWFDXVH,EQ=L\¿GWREDFNGRZQ, or reduce
<D]ËGWRFKDVWHQHGVLOHQFHEHFDXVHVKHZDVVWURQJEXWFKLHIO\Ee-
cause, in spite of the burden of weakness and sorrow she carried,
she had truth and right on her side.
:KHWKHUUHFRJQL]HGRUQRWIRUDIHZGD\VFUXFLDOGD\VDOORI
that impulse that would later develop into Shîʲî Islam in its major
branches, was articulated, defended, and perhaps even guaranteed
E\DZRPDQWKHJUDQGGDXJKWHURI0XʘDPPDGVLVWHURIDO-ʗXVD\Q
6RPH PLJKW LQGHHG EH WHPSWHG WR QRPLQDWH KHU WKH oVDYLRXUp RI
Shîʲî Islam, since by her protecting the life of ʲAlî b. al-ʗXVD\Q, she
saved the line of Imâms, without whom, some Shîʲî theology holds,
neither Islam, as understood by those who would later be called the
Shîʲa, nor even the world could go on. The theology of the Imam-
DWHXQGHUVWRRGDVDFRQVHTXHQFHRI*RGpVNLQGQHVV OXʞI) as well as
of rational divine justice, and believed, at least by the Ismaʲîlî and
the iʤnâ ʰasharî Shîʲa to be indispensable for a proper interpretation
of the revelation, went through a vigorous development long after
.DUEDO¿ʱ DQG=D\QDEDQGUHVXOWHGLQPDMRUGLVDJUHHPHQWVEHWZHHQ
the main ShîʲËEUDQFKHVWKH=D\GËWKH,VPDʲîlî and the iʤnâ ʰasharî.
These disagreements included issues of designation, recognition
 AFTERWORD 249

DQG WKH ,P¿PpV SROLWLFDO DXWKRULWy. At the very least, the Ismaʲîlî
and the iʤnâ ʰasharî hold at a theological level that an Imâm is neces-
sary at all times for a correct interpretation of the revelation.
7KLV EHLQJ VDLG LW VHHPV XQOLNHO\ WKDW =D\QDE LQ VDYLQJ WKH
life of her nephew, would have clearly grasped the theological con-
VHTXHQFHV RI KHU DFWLRQ 1RQHWKHOHVV WKHUH LV D VWUDQG IRXQG LQ
the Sunnî al-ʣDZ¿UL]PË DQG H[DPLQHG HDUOLHU LQ WKLV ZRUN LQ
ZKLFKLQWKHPLGVWRIWKHEDWWOH=D\QDO-ʲÂbidîn emerges from his
tent, undeterred E\KLVIDWKHUpVVWULFWSURKLELWLRQ+HZRXOGEHWKH
one, says al-ʣDZ¿UL]PË ZKR ZRXOG FRQWLQXH WKH IDPLO\ RI
0XʘDPPDG EXW DW WKLV VWDJH KH ZDV QRW VWURQJ HQRXJK HYHQ WR
FDUU\ KLV VZRUG )URP EHKLQG KLP KLV DXQW QRW =D\QDE EXW KHU
VLVWHU8PP.XOʦØPDWWempts to order him back, to which he re-
SOLHVq/HWPHILJKWLQIURQWRIWKHVRQRIWKH0HVVHQJHURI*RGr
Al-ʗXVD\Q LQWHUYHQHV WHOOLQJ 8PP .XOʦØP WR VHL]H WKH ER\ DQG
return him to his tent, since the earth could not continue devoid of
the progeny of the IDPLO\ RI 0XʘDPPDG WKDW LV ZLWKRXW WKH
members of the ahl al-bayt. In his hagiography, Shahin notes that in
bidding his final farewell to the women, al-ʗXVD\Q KDG RUGHUHG
=D\QDE WR SUHYHQW ʲAlî b. al-ʗXVD\Q IURP ILJKWLQJ DQG WKDW VKH
GRHV WKLV TXLWH IRUFHIXOO\ EXW JLYHV QR UHIHUHQFHV WR DQ\ FODVVLFDO
text and does not repeat the story told by al-ʣDZ¿UL]PË. 4
It could be proposed that =D\QDEWRRN RQLQ WKRVH .DUEDO¿ʱ
days some of the tasks aQGTXDOLWLHVWKDWODWHU6KËʲî scholars would
define as pertaining to the Imâm even if, technically, she herself
could never be called by that title, making herself worthy of imita-
tion even if, technically, she herself could never be called a PDUüDʰ. 5

4 6+$+,1%/DG\=D\QDE, 2002: 184.

5 7KLVZDVDFRQFHSWWKDWDURVHZLWKLQWKH8ʛØOË6FKRROWKRVHZKR
DGKHUHWRFHUWDLQSULQFLSOHV XʜØO) of jurisprudence, between the 12thth
and 14thth centuries although, as Haider notes, some scholars attempt-
ed to read the concept back into Shîʲî history in order to fit much earlier
SHUVRQDOLWLHV +$,'(5 1 Shi’i Islam: An Introduction, 2014: 162). The
PDUüDʰ would be the most learned jurist of each age, who as such would be
the chief representative in the world of the Imâm, now in Occultation.
His position would be determined by a number of factors, including learn-
250 HALF 2)0<HEART

,EQ =iyâd picks her out instantly from the crowd and addresses
=D\QDE DV WKRXJK KH DFFHGHV WR KHU DXWKRULW\ ERWK VKH DQG KHU
QHSKHZDUHLPPHGLDWHO\UHFRJQL]HGE\ ERWK,EQ=L\¿GDQG<D]ËG
as the leaders of the group.
(YHQ LI LW FDQQRW EH VDLG WKDW =D\QDE ZDV albeit for a few
GD\VWKHoOHDGHUpRIWKH6KËʲa, it might be justifiably construed that
she was the prototype and forerunner of those four agents or depu-
WLHV nuwwâb) who would arise to represent the Twelfth and final
Imâm, who, after succeeding his father, was present but not seen in
WKH oOHVVHU 2FFXOWDWLRQp IURP  XQWLO  $GPLWWHGO\
the situation of ʲAlî b. al-ʗXVD\QZDVVRPHZKDWGLIIHUHQWQRQHWKe-
less, in those critical post-.DUEDO¿ʱ days he was, because of illness,
present but not seen, so WKDW =D\QDE FRXOG EH VDLG WR EH KLV
spokesperson and agent. This is underscored by a number of texts
which we have examined, and in which she steps into the back-
JURXQGVRRQ DIWHU KHU FKDOOHQJHWR<D]ËGFHGLQJWKHSODFHWRKHU
nephew. Al-0DüOLVËUHFRUGVPore than one moment in which either
ʲAlî b. al-ʗXVD\QLQYLWHVKHUWRUHPDLQVLOHQWVRWKDWKHFDQVSHDN
or, unbidden, she cedes the place to him. I believe that such texts
comprise the symbolic moment of the new Imâm taking his right-
IXO SODFH DV =D\QDE Ker specific task heroically completed, steps
back from the center. This is noteworthy, for example in Ibn al-
$ʦËUZKRUHFRUGVWKHLQVWDQWZKHQ<D]ËGWHOOV=D\QDEWRVSHDNDQG
she defers to ʲAlî b. al-ʗXVD\QVD\LQJq+HLVWKHVSHDNHUr 6
1XPHURXV FRUROODUies, for those with an eye to comparative
theology, can be drawn, for example, between al-ʗXVD\Q DQG WKH
1HZ7HVWDPHQWILJXUHRI-HVXVDVLGHIURPWKHFODLPVWKHLUUHVSHc-
tive adherents make about them, both are charismatic figures who
take a stand for inteJULW\DQGWUXWKDQGVXIIHUVHYHUHFRQVHTXHQFHV
VXEPLWWLQJWRDPDUW\UGRPWKDWKDVKHDOLQJDQGUHGHPSWLYHTXDOi-
WLHV/LNHZLVHWKHUHDUHVWURQJSDUDOOHOVEHWZHHQ)¿ʜLPDPRWKHURI
al-ʗXVD\QDQG0DU\PRWKHURI-HVXVLQWKHWKHRORJ\FRQVWUXFWHG
around their lives by Shîʲî ,VODPLQWKHFDVHRI)¿ʜLPDDQG&DWKROLF

ing and seniority, and in times of disagreement, there may be more than
one PDUüDʰ.
6 Cf. for example Ibn al-$ʦËU al-Kâmil fî al-W¿UËʢ, vol. II: 439, al-

0DüOLVË%Lʚ¿UDO-anwâr, vol. XLV, bb. 39, n. 22: 175.

 AFTERWORD 251

&KULVWLDQLW\ LQ WKH FDVH RI 0DU\ %RWK DUH YLUJLQ 7 mothers and
women of untold sorrow and grief; both have martyr sons whose
deaths have a cosmic impact. Both are given extraordinarily power-
ful intercessory prerogatives by God. Although there is always the
temptation to overstretch an analogy, such juxtapositions may be
regarded as authentic without necessarily being absolute or incon-
trovertible.
,QWKHFDVHRI=D\QDEWZRIHDVLEOHSDUDOOHOVFRPH immediately
to mind. The first concerns the 2nd century BC Seleucid king Anti-
ochus IV Epiphanes, whose story is narrated in the Second Book
RI 0DFFDEHHV 8 DQG ZKR <D]ËG-like, imposed a rigorous and, in
WKHLUH\HVHQWLUHO\XQJRGO\UHJLPHXSRQWKH-HZLVKSeople, forbid-
ding worship in the temple, outlawing the Sabbath and holy day
observance and disallowing obedience to the precepts of the To-
rah, including the crucial and foundational rite of circumcision. The
capital punishment that he imposed for those who would not sub-
PLW WR WKLV +HOOHQL]DWLRQ UHVXOWHG LQ D OHJLRQ RI PDUW\UV DPRQJ
ZKRPRQHSDUWLFXODULQGLYLGXDOLVSHUWLQHQWWRWKH=D\QDEPRGHO,W
is the story of a widow and her seven sons, narrated in the texts in
,, 0DFFDEHHV  –42. Arrested and ill-treated in an attempt to
force them to submit to the de--XGDL]LQJLQLWLDWLYHVRIWKHNLQJWKH
first six sons refuse and are killed in the presence of their mother,
who persistently encourages her sons to die nobly rather than fail
the precepts of divine law. The texts do not fail to remark upon her
example:
The mother was especially admirable and worthy of honorable
memory. Although she saw her seven sons perish within a sin-
gle day, she bore it with good courage because of her hope in
the Lord. She encouraged each of them in the language of their
ancestors. Filled with a noble spirit, she reinforced her wom-
DQpVUHDVRQLQJZLWKDPDQpVFRXUDJH ,,0DFFDEHHs 7: 20–21)

7 As noted in the first chapter, there is a substantial difference

between what Catholic Christians understand by the YLUJLQLW\RI0DU\DQG
what Shîʲî 0XVOLPV XQGHUVWDQG E\ WKDW VDPH SKHQRPHQRQ LQ WKH OLIH RI
F¿ʜima.
8 ,,0DFFDEHHV– 7: 42.
252 HALF 2)0<HEART

Even when the king urges her to persuade her last remaining son
with reason, the mother, using a language that the king cannot un-
derstand, urges the boy not to give way, and is eventually martyred
with him. While some of the differences are palpable – =D\QDEIRU
H[DPSOHGLUHFWO\DGGUHVVHV,EQ=L\¿GDQG<D]ËGZKLOHWKH0DFFa-
bees widow talks only to her sons, and always in a language the
king cannot understand – both incidents are clear examples of hu-
man emotion being subdued by a determined and judicious adher-
ence to the Law, or at the very least to justice. Both women, who
might in ordinary circumstances be deemed powerless, especially
since they are left in a situation without a male to protect them,
show themselves able to draw upon superhuman courage and
strength in a situation of crisis. They reveal that real strength is
found is faithfulness to the commandments of God, rather than in
the paradigm put forward by intolerant rulers. However, while the
0DFFDEHHVZLGRZLVSUDLVHGIRUEHLQJOLNHDPDQWKH=D\QDESDUa-
digm is understood differently; she is a woman who clearly illus-
trates that traits once regarded as being proper to the domain of
PDOHVEHORQJHTXDOO\WRZRPHQ%RWK=D\QDEDQGWKH0DFFDEHHV
mother are archetypal women, whose tenacity and daring, embold-
ened by a profound conviction and fidelity to the faith that they
profess.
A second cRUUHVSRQGHQFH LV HTXDOO\ FRPSHOOLQJ LQ WKH 1HZ
Testament accounts of the Resurrection, for a brief but undeter-
PLQHG SHULRG WKH ZKROH FRQWHQW RI 1HZ 7HVWDPHQW &KULVWLDQLW\
UHVWVHQWLUHO\XSRQWKHVKRXOGHUVRIDZRPDQQDPHG0DU\0DJGa-
lene. According to the Christian scriptures, she is the first witness
to the Resurrection and the first to relay news of the event to the
other members of the nascent Church. In this, for a brief period of
time she carries the whole of that that message which is called ker-
ygma – WKHSURFODPDWLRQRIWKH5HVXUUHFWLRQXSRQZKLFKWKH1HZ
7HVWDPHQW&KXUFKDQGLWVWKHRORJ\LVEXLOW7KHHDUO\&KXUFKpVILUVW
HYDQJHOLVWDQGH\HZLWQHVVWRWKHSHUVRQRI-HVXVLVDZRPDQDVVL[
FHQWXULHV ODWHU =D\QDE ZRXOG IRU D EULHI SHULRG EH DO-ʗusayQpV
chief defender, apologist and advocate.
This monograph aimed at a number of things; it was an at-
tempt to construct the beginnings of a biography for ʲ$OËpVGDXJh-
ter that would be based primarily on the classical texts of Sunnî and
Shîʲî Islam. At the very least, those texts offer fragments of a life,
some of which would later be used by the pietists and hagiog-
 AFTERWORD 253

raphers who, in works with little academic value but which tapped
into the vein of popular religion, recounted the numinous events in
=D\QDEpV FKildhood and upbringing, proposing these as model
events for faithful Islamic women.
Centuries later, a new generation of hagiographers sought to
SUHVHQW DQ DOWHUQDWH YHUVLRQ RI =D\QDE RQH WKDW ZRXOG FDSWXUH
SRSXODULPDJLQDWLRQWKLVZRXOGEHWKH=D\QDEshaped by a specific
politico-VRFLDOGLVFRXUVH,IWKH=D\QDERIHDUOLHUSLHWLHVZDVNQRZQ
IRUKHUUHVHUYHDQGKHUPRGHVW\WKLVZDVD=D\QDEZKRH[SUHVVHG
her WDTZâ SLHW\ 9 by plunging herself more deeply into society and
its needs, the fighter for justice and defender of the Islamic way, an
altruistic and courageous woman upon whom every contemporary
0XVOLPZRPDQFRXOGPRGHOKHUVHOI
One of the objectives of this work was, therefore, an attempt
to hear again WKH =D\QDELDQ YRLFH DV VKH DUWLFXODWHV KHU JULef, her
apologia, her theological defense of al-ʗXVD\QpVVWUXJJOHDWWKHOHYHO
of the classical texts. Even if her picture there is fragmentary, she
speaks nonetheless in a voice that could help to shape a genuine
=D\QDELDQ WKHRORJ\ DQG SUD[LV, and which is the antithesis of the
inhabitants of Kûfa, who remained silent or looked the other way
LQ WKH IDFH RI RSSUHVVLRQ DQG LQMXVWLFH $ VROLG =D\QDELDQ SUD[LV
renders her archetypal, placing her beyond the boundaries of na-
tion and religion, situating her within the grasp of all people as one
who can be emulated; as wife and mother, as defender of her
brother and the continuation of his voice, as a woman wrapped in
sorrow, =D\QDEpVVWUXJJOHLVQROHVVSHUWLQHQWeven to people whose
struggles may be nothing more than a little private sorrow, but who
nonetheless need the same courage with which to negotiate daily
life as she QHHGHGWRFRQIURQWDQG,EQ=L\¿G-<D]Ëd tyranny.
It would be germane to conclude this search for the voice of
=D\QDEE\OLVWHQLQJWRWKHYRLFHV of her devotees, using examples
of the prayers of blessing and salutation offered her by all who

9 The word WDTZ¿ in its various forms occurs over two hundred times
in the 4XUʱ¿Q DQG LV RIWHQ WUDQVODWHG DV oSLHW\p DOWKRXJK this may be a
ZHDNUHQGHULQJ,XVHLWKHUHRI=D\QDEEHFDXVHDVDFRQFHSWLWDSWO\Dr-
ticulates that moral grounding or conscience that renders human beings
aware of their responsibilities to God and society.
254 HALF 2)0<HEART

PDNHWKHSLOJULPDJHYLVLW ziyâra) to her tomb. Like the oWKHRORJLFDO

WLWOHVpOLVWHGE\.DUE¿VVËWKHVHoOLWDQLHVRIDSSURDFKp ziyârât) are not
found in the classical sources, but are drawn from works of
popular spirituality. 7KHLUOLQHVHSLWRPL]H=D\QDELQKHUOLQHDJHLQ
her titles of honor and in her manifold sufferings, and look to her
intercessory powers to win forgiveness, fulfilment and relief in this
lLIHHYHQDIWHUGHDWK=D\QDEFRQWLQXHVWRVSHDNDZRUGIRUDOOZKR
cry out in need. 7KHUHDUHDQXPEHURIoOLWDQLHVRIDSSURDFKpIRUWKH
WRPE RI =D\QDE WKRVH UHSURGXFHG EHORZ EHLQJ RQO\ WZR
examples. The first example is concise and concentrates on
=D\QDEpWLWOHVDQGYLUWXHV

(ϡϼδϟ΍ϪϴϠϋ ϲϠϋϡΎϣϻ΍ΖϨΑ ΎϬϴϠϋௌϡϼγ)ϯήΒϜϟ΍ΐϨϳίΓΪϴδϟ΍ΓέΎϳί

ϢϴΣήϟ΍ ϦϤΣήϟ΍ ௌ ϢδΑ

The visit to the tomb of the mistress Zaynab al-Kubrâ, daughter of Imâm ʰAlî.
In the name of God, the perfect mercy, the enduring mercy:

ˬ˯΍ϮϠϟ΍ϭ νϮΤϟ΍ ΐΣΎλ ΖϨΑ Ύϳ ϚϴϠϋ ϡϼδϟ΍ ˬ˯ΎϴΒϧϻ΍ ϥΎτϠγ ΖϨΑ Ύϳ ϚϴϠϋ ϡϼδϟ΍
ϚϴϠϋ ϡϼδϟ΍ ˬϯήΒϜϟ΍ ΔΠϳΪΧ ΖϨΑ Ύϳ ϚϴϠϋ ϡϼδϟ΍ ˬ˯΍ήϫΰϟ΍ ΔϤρΎϓ ΖϨΑ Ύϳ ϚϴϠϋ ϡϼδϟ΍
ˬௌ ϲϟϭ ΖϨΑ Ύϳ ϚϴϠϋ ϡϼδϟ΍ ˬϦϴϨϣΆϤϟ΍ ήϴϣ΃ ˯Ύϴϟϭϻ΍ Ϧϛέϭ ˯Ύϴλϭϻ΍ Ϊϴγ ΖϨΑ Ύϳ
ϪΗΎϛήΑϭ ௌ ΔϤΣέϭ ϲϠϋ ΖϨΑ ΐϨϳί Ύϳ ΐ΋ΎμϤϟ΍ ϡ΍ Ύϳ ϚϴϠϋ ϡϼδϟ΍

Peace be upon you, daughter of the ruler of the prophets.

Peace be upon you, daughter of the one entrusted with the Pond 10 and the
Standard.
Peace be upon yRXGDXJKWHURI)¿ʞLPDDO-=DKU¿ʯ.
Peace be upon you, GDXJKWHURIʡDGËüDDO-Kubrâ.
Peace be upon you, daughter of the master of the trustees and support of the holy
ones of God, the Commander of the Faithful.

10 In ShîʲËHVFKDWRORJ\WKHo3RQGpRUo%DVLQp al-ʚDZʘ) is the pool of

al-.DZʤDU WKH JUHDW V\PERO RI WKH DXWKRULW\ RI 0XʘDPPDG DQG KLV Ge-
VFHQGDQWVRYHUDOOFUHDWLRQ2QWKH'D\RI5HVXUUHFWLRQWKHoGD\RIJUHDW
WKLUVWp ʲAlî will be given authority over this Pond, to give its life-giving
waters to his adherents and supporters, and to send his enemies away
WKLUVW\&I$<28%0Redemptive Suffering in Islam. A Study of the Devotional
Aspects of ʰAshura in Twelver Shiʰism, 1978: 198, 200–201.
 AFTERWORD 255

Peace be upon you, daughter of God’s holy one.

Peace be upon you, mother of afflictions, Zaynab daughter of ʰAlî, and the
mercy of God and His blessings.

ϚϴϠϋ ϡϼδϟ΍ ˬΔϠϣΎϜϟ΍ ΔϠϣΎόϟ΍ ΎϬΘϳ΃ ϚϴϠϋ ϡϼδϟ΍ ˬΓΪϴηήϟ΍ ΔϠοΎϔϟ΍ ΎϬΘϳ΃ ϚϴϠϋ ϡϼδϟ΍
ΔϣϮϠψϤϟ΍ ΎϬΘϳ΃ ϚϴϠϋ ϡϼδϟ΍ ˬΔϴϘϨϟ΍ ΔϴϘΘϟ΍ ΎϬΘϳ΃ ϚϴϠϋ ϡϼδϟ΍ ˬΔϠϴϤΠϟ΍ ΔϠϴϠΠϟ΍ ΎϬΘϳ΃
ϡϮμόϤϟ΍ ΔϴϟΎΗ Ύϳ ϚϴϠϋ ϡϼδϟ΍ ˬΔϴοήϤϟ΍ Δϴοήϟ΍ ΎϬΘϳ΃ ϚϴϠϋ ϡϼδϟ΍ ˬΓέϮϬϘϤϟ΍

Peace be upon you, the Virtuous, the Rightly Guided.

Peace be upon you, the Active, the Perfect.
3HDFHEHXSRQ\RXWKH/RIW\WKH%HDXWLIXO
Peace be upon you, the Pious, the Immaculate.
Peace be upon you, the Tyrannized, the Humiliated.
Peace be upon you, the Satisfied, the One who Satisfies God.
Peace be upon you, Follower of the Immaculate Ones.

ΎϬΘϳ΃ ϚϴϠϋ ϡϼδϟ΍ ˬϡϮϠψϤϟ΍ ϦϴδΤϟΎΑ ΐ΋ΎμϤϟ΍ ϞϤΤΗ ϲϓ ΔϨΤΘϤϣ Ύϳ ϚϴϠϋ ϡϼδϟ΍
ΎϬϠπϔΑΪϬηϦϣϰϠϋϡϼδϟ΍ˬϥ΍ΪϠΒϟ΍ϲϓΓήϴγϻ΍ΎϬΘϳ΃ϚϴϠϋϡϼδϟ΍ˬϕΎϓϵ΍ϦϋΓΪϴόΒϟ΍
΍άϬΑௌϝϮγέϙΪΟΖϳΩΎϧϭϰϠΘϘϟ΍ϲϓϚϓϮϗϭϲϓΓήϴΤΘϤϟ΍ΎϬΘϳ΃ϚϴϠϋϡϼδϟ΍ˬϥϼϘΜϟ΍
ϊτϘϣ ˯΍Ωήϟ΍ϭ ΔϣΎϤόϟ΍ ΏϮϠδϣ ˯΍ήόϟΎΑ ϦϴδΣ ΍άϫ ˯ΎϤδϟ΍ ϚϴϠϣ ϚϴϠϋ ϰϠλ ˯΍ΪϨϟ΍
ΎϳΎΒγϚΗΎϨΑϭ˯Ύπϋϻ΍

Peace be upon you, tested in the bearing of afflictions with the tyrannized al-
ʙXVD\Q
Peace be upon you, distant from the regions. 11
Peace be upon you, prisoner in the countries.
3HDFHEHXSRQWKHRQHWRZKRVHH[FHOOHQFHKXPDQVDQGüLQQERUHWHVWLPRQ\
Peace be upon you, dismayed at the killing, and who cried out to your grandfa-
WKHUZLWKWKHDSSHDO0D\WKH6RYHUHLJQRIKHDYHQEOHVV\RX7KLVLVʙXVD\QLQ
the open, stripped of turban and gown, limbs dismembered, your daughters,
captives.

ϱϻϮϣ ΔϨΑ΍ϭ ϲΗϻϮϣ Ύϳ ϚϴϠϋ ϡϼδϟ΍ ˬήϫΎτϟ΍ ϙΪδΟϭ ΔΒϴτϟ΍ ϚΣϭέ ϰϠϋ ϡϼδϟ΍
ϪΗΎϛήΑϭௌΔϤΣέϭϲΗΪϴγΔϨΑ΍ϭϲΗΪϴγϭ

113RVVLEO\DUHIHUHQFHZRUGVXVHGE\=D\QDELQKHUSURWHVWDJDLQVW
<D]ËGq'LG\RXVXSSRVH<D]ËGKDYLQJFXWXVRIIIURPWKHUHJLRQVRIWKH
earth…”
256 HALF 2)0<HEART

ήϜϨϤϟ΍ Ϧϋ ΖϴϬϧϭ ϑϭήόϤϟΎΑ Εήϣ΃ϭ ΓΎϛΰϟ΍ ΖϴΗ΁ϭ Γϼμϟ΍ ΖϤϗ΃ Ϊϗ Ϛϧ΃ ΪϬη΃
ϦϴϘϴϟ΍ϙΎΗ΃ϰΘΣௌΐϨΟϲϓϱΫϻ΍ϰϠϋΕήΒλϭϪϟϮγέϭௌΖόρ΃ϭ

Peace be upon your kind spirit and your pure body.

Peace be upon you, my protector and daughter of my protector, my mistress and
daughter of my mistress, and the mercy of God and His blessings.
I bear witness that you performed the prayer, 12 and have given the legal chari-
ty, 13 and have enjoined what is good and forbidden was is evil, 14 and obeyed
*RGDQG+LV0HVVHQJHUDQGH[HUFLVHGSDWLHQFHLQLQMXU\RQWKHVLGHRI*RG
until He gave you certainty.

˯΍Ϊϋ΃ ௌ Ϧόϟϭ ϚϘΣ ϑήόϳ Ϣϟ Ϧϣ ௌ Ϧόϟϭ ϚϤϠυ Ϧϣ ௌ Ϧόϟϭ ϙΪΤΟ Ϧϣ ௌ ϦόϠϓ

Ϣϴϟϻ΍ Ώ΍άόϟ΍ ϢϬϴϠϋ ϒϋΎοϭ ϦϳήΧϵ΍ϭ Ϧϴϟϭϻ΍ Ϧϣ βϧϻ΍ϭ ϦΠϟ΍ Ϧϣ ΪϤΤϣ ϝ΁

The curse of God upon whoever disavowed you.

The curse of God upon whoever ill-treated you.
The curse of God upon whoever did not recognize your due.
7KHFXUVHRI*RGXSRQWKHHQHPLHVRIWKHIDPLO\RI0XʚDPPDGIrom among
WKHüLQQDQGKXPDQLW\IURPILUVWWRODVWDQGGRXEOHWRUPHQWIRUWKHPLQWKH
utmost degree. 15

ϲϓ ௌ ϰϟ· Ύόϴϔη ϲϧϮϜϓ ϚϘΤΑ ΎϓέΎϋ ΍Ϊϓ΍ϭ ΍ΪλΎϗ ϱϻϮϣ ΔϨΑ΍ϭ ϲΗϻϮϣ Ύϳ ϚΘϴΗ΃
ϚϴΑϻϭ Ϛϟ ϥ΃ϭ ˬϱήο ϒθϛϭ ϲϟΆγ ˯Ύτϋ΍ϭ ˬϲΠ΋΍ϮΣ ˯Ύπϗϭ ˬϲΑϮϧΫ ϥ΍ήϔϏ
ϦϳήϫΎτϟ΍ Ϛ΋ΎΑ΁ ϰϠϋϭ ϚϴϠϋ ϡϼδϟ΍ ˬΔϟϮΒϘϣ ΔϋΎϔηϭ ΎϤϴψϋ ΎϫΎΟ ϦϳήϫΎτϟ΍ ϙΩ΍ΪΟ΃ϭ
ϙέΎΒϤϟ΍ ϒϳήθϟ΍ ϚϣήΣ
˶ ϲϓ ϦϴϤϴϘϤϟ΍ ΔϜ΋ϼϤϟ΍ ϰϠϋϭ ϦϳήϬτϤϟ΍

12 7KDWLVWKHULWXDOSUD\HURI,VODP ʜDO¿W).
13 The zakât.
14 One of the specific duties incumbent upon a ShîʲË0XVOLPLVWKH

0XʲWD]LOË principle RI HQMRLQLQJ RWKHUV WR GR JRRG amr bi-l-maʰrûf) and
IRUELGGLQJ RWKHUV IURP GRLQJ HYLO naʚî ʰan al-munkar); the theology ex-
pressed is of a God desires the establishment of a just social and political
order who WKXVUHTXLUHV0XVOLPVWRLQWHUYHQHLQWKHDIIDLUVRIFRPPXQLW\
7KLV SULQFLSOH LV SDWHQWO\ VHHQ LQ =D\QDEpV VWDQG DJDLQVW RSSUHVVLRQ DQG
tyranny.
15 Cf. Q. 33: 30.
 AFTERWORD 257

Protector and daughter of my protector, I come to you directly, an envoy, recog-

nizing your due. Be an intercessor before God for the forgiveness of my sins and
WKHIXOILOPHQWRIP\QHHGVDQGWKHJUDQWLQJRIP\UHTXHVWDQGWKHOLIWLQJRIP\
injury.
To you and to your father and to your pure grandparents great standing and
DFFHSWHGLQWHUFHVVLRQ
Peace be upon you and upon your pure and immaculate fathers, and upon the
angels who reside in your noble and blessed sanctuary.

The second example is longer and more theological; like many of

these litany prayers, as is the case in other religious traditions, it is
catechetical, mixing a didactic motive with spirituality as, as many
prayers are wont to do, it attempts to instruct the devotee in vari-
ous tenets of faith 0RUH WKDQ WKDW LW KDV D FHUWDLQ P\VWLFDO EHQW
with its use of terminology such as IDQ¿ʯ oDEVRUSWLRQpRUoDnnihila-
WLRQp  DQG LWV GHVLJQDWLRQ RI D SUH-H[LVWHQFH QØU PXʚDPPDGË) to
0XʘDPPDG 16

˯˶ Ύϴ˶Βϧ˸ ˴Ϸ΍Ϊ˶ ͋ϴγ˴  ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍

˯˶ ΍Ϯ͋Ϡϟ΍ϭ˴ ν ˶ ˸Ϯ ˴ ˶ ˶ Τ ϟ΍ ˸ ΐ ΣΎλ ˴Ζ Ϩ ˸ ˶ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Α Ύϳ Ϛ˸
˸ ˴ ˴
ϰϧΩ΃ ˸ϭ΃Ϧ˸˶ ϴγ˴ ˸ϮϗΏΎϗ ˴ ˴ ϡΎϘ ˴
˶ ϣ˴ ϰϟ˶·Ϟ˴ λ ˴ ϭ˴ ϭ˴ ˯˶ ΎϤ͉δϟ΍ϰϟ˶·Ϫ˶ ˶ΑΝ˴ ή˵ ˴ ˸
˶ ϋϦϣ˴  ˴ΖϨ˶ΑΎϳϚ˸ ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˸ ˸ ˸
ϯΩ͉ήϟ΍ ˴Ϧϣ˶ Ω˶ ΎΒό˶ ϟ΍ά˶ ˶ϘϨϣ˵ ϭ˴ ϯέϮ˴ ϟ΍Ϊ˶ ͋ϴγ˴ ϭ˴ ϯΪ˵Ϭϟ΍ϲ͋ ˶Β˴ϧ ˴ΖϨ˶ΑΎϳϚ˸ ˸ ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˸ ͋
Ϣϴ˶ Ϝ˶ Τ˴ ϟ΍ή˶ ϛ˸ άϟ΍ϭ˴ Ε ˶ Ύϳϵ΍ϭ˴ Ϣϴ˶ Ϥ˶ ό˴ ϟ΍ϑ ˸ ˶ ή˴ θ͉ ϟ΍ϭ˴ Ϣϴ˶ ψ˶ ό˴ ϟ΍ϖ ˸ ˵
˶ ϠΨ˵ ϟ΍ΐ ˸ ˶ ΣΎλ ˶ ˴ΖϨ˸ ˶ΑΎϳ˴Ϛϴ˸ ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Ω˶ Ϯ˵Ϭθ˸ Ϥ˴ ϟ΍ ˸ ˯˶ ΁Ϯ͋Ϡϟ΍ϭ˴ Ω˶ ϭ˵έ ˸ϮϤ˴ ϟ΍ ˸ ν ˶ ˸Ϯ Τ
˴ ˸
ϟ΍ ϭ
˴  Ω
˶ ϮϤ˵ ˸Τ Ϥ˴ ˸
ϟ΍ ϡΎϘ
˶ Ϥ
˴ ˸
ϟ΍ ΐ
˶ ΣΎλ
˶ ˴Ζ Ϩ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
͋ϖΤ˴ ϟ΍˸ ϭ˴ ϕ ˶ ˸
Ϊ μ
͋ ϟ΍ Ϣ ˴
˶ ˴ ˶Ϡϋ˴ ϭ ϥ΁ ˸ή˵ Ϙϟ΍˸ ϭ  Δ
˴ ˶ ˶ ˶ ˶ ˴ 
Ϡ ˸
Β Ϙ ˸
ϟ΍ ΐ ΣΎλ ϭ  ϡϼ˸ γ
˴ ˶ ˶ ˶ ˶ ˶ ˴ ˴ Ϲ΍ Ϧϳ Ω  Ξ Ϭ ˸
Ϩ ϣ ˴Ζ Ϩ ˸ ˶ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Α Ύϳ Ϛ˸
˶ ˸ΣϹ˶ ΍˸ ϭ˴
ϥΎδ
˵
˶ௌΔϤ˴ ˸Σέ˴ ϭ˴ ˯˶ ΎϤ͉δϟ΍ϲ˶ϓή˶ ϛάϟ΍έϮ˵ ˸ ͋ ˸ ˸ ˴ ˴
˶ Ϭθϣ˴ ϭ˴ ˯˶ ΂ϴ˶ϘΗϷ΍Ϣ˶ Ϡϋ˴ ϭ˴ ˯˶ Ύϴ˶ΒϧϷ΍Γ˶ Ϯ˴ ϔλ ˸ ˴ ˸ ˸
˴  ˴ΖϨ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˵Ϫ˵ΗΎϛή˴ ˴Αϭ˴

Peace be upon you, daughter of the master of the prophets. 17

For a brief outline of the QØUPXʚDPPDGË, cf. CLOHESSY C., Fati-

16

ma, Daughter of Muhammad, 2009: 74–76.

17 7KH ZRUG oGDXJKWHUp bint) is used here and later in the litany in

WHUPVRIOLQHDJHVLQFHLWLV0XʘDPPDGDQGQRWʲAlî, who is master of the

SURSKHWVDQGDVZLOOEHQRWHGODWHUQRQHRI0XʘDPPDGpVGaughters was
SUHVHQWDW.DUEDO¿ʱ. That being said, it does seem at times that this litany
FRQIXVHV SHUKDSV GHOLEHUDWHO\ VR  WZR =D\QDEV RQH WKH GDXJKWHU RI
258 HALF 2)0<HEART

Peace be upon you, daughter of the one entrusted with the Pond and the Ban-
ner.
Peace be upon you, daughter of the one who was made to ascend 18 to heaven
and arrived at a station “two bows’ length or nearer”. 19
Peace be upon you, daughter of the prophet of guidance, the master of
humankind, the deliverer of humanity from ruin.
Peace be upon you, daughter of the one entrusted with “a tremendous nature”, 20
great distinction and “a revelation and a wise reminder”. 21
Peace be upon you, daughter of the one entrusted with the praised estate, 22 the
Pond of Destiny and the Notable Banner.

0XʘDPPDGPDUULHGWR$EØDO-ʲŸʛE5DEËʲ and who died around the age

of twenty-QLQHLQ0HGLQD DQGWKHRWKHUKLVJUDQGGDXJKWHU1RQHWKHOHVs,
the litany is reproduced as it stands.
18 For a brief outline of 0XʘDPPDGpVoQLJKWMRXUQH\p LVU¿ʯ DQGoDs-

FHQVLRQp miʰU¿ü) and how these are understood in Sunnî and Shîʲî Islam,
cf. CLOHESSY C., Fatima, Daughter of Muhammad, 2009: 16–20.
19 Q. 53: 9.
20 Q. 68: 4.
21 Q. 3: 58.
22 7KH VSHFLILF UHIHUHQFH WR 0XʘDPPDGpV VWDWLRQ LQ WKH DIWHUOLIH LV

IRXQGLQ4 “,WPD\EHWKDWWK\/RUGZLOOUDLVHWKHHWRDSUDLVHGHVWDWH”). A
number of the texts of Sunnî Dʚ¿GËʤ, such as al-%Xʤ¿UË DQG 0XVOLP OLQN
WKLV oSUDLVHG HVWDWHp ZLWK 0XʘDPPDGpV LQWHUFHVVRU\ SUHURJDWLYHV &I IRU
e.g. al-%Xʤ¿UËʛDʚËʚ YRO ,, EN  Kitâb al-zakât), bb. 51, n. 553: 321–
0XVOLPʛDʚËʚYRO,%RRN Kitâb al-îmân), bb. 84, n. 320: 179–180.
Transmissions in al-%Xʤ¿UËDO-1DV¿ʱË,EQ0¿üDDQGDO-7LUPLʪËIRUH[Dm-
SOHVHHPWRXQGHUVFRUHWKDWDFFRUGLQJWR0XʘDPPDGKLPVHOILWLVLQGHHG
LQWHUFHVVLRQWKDWLVPHDQWE\KLVoSUDLVHGHVWDWHp 4 &IDO-%Xʤ¿UË
ʛDʚËʚ, Kitâb al-zakât, ch. 52, n. 1475: 323, Kitâb al-tafsîr, ch. 11, n. 4718:
193, Kitâb al-WDZʚËG, ch. 19, n. 7440: 325–8, al-1DV¿ʱî., Sunan, Kitâb al-adhân,
ch. 38, n. 681: 400–,EQ0¿üDSunan, Abwâb al-adhân, ch. 4, n. 722: 477.
7KLV UHPDLQV D KLJKO\ GHEDWHG TXHVWLRQ LQ ,VODP WKH 6XQQË VFKRODUV DUH
divided over the issue, although the weight of Islamic teaching seems to
IDOORQWKHVLGHRILQWHUFHVVLRQUDWKHUWKDQDJDLQVWLW FI),7=*(5$/'
0/q0HGLDWLRQLQ,VODPrLQStudia Missionalia, vol. XXI, 1972: 196). The
Shîʲa generally, within their theological tradition and piety, have no reser-
vations about intercession, and uphold not merely the possibility but also
the reality of the intercession of the prophets and the Imâms on behalf of
 AFTERWORD 259

Peace be upon you, daughter of the manifest way of the religion of Islam, the one
entrusted with WKH TLEOD DQG WKH 4XUʯân and the distinguishing mark of
sincerity, truth and beneficence.
Peace be upon you, daughter of the best of the prophets, the distinguishing mark
of the God-fearing, the celebrated of reputation in heaven, and the mercy of God
and His blessing.

Ϫ˶ ˶Η΍ϭΎϤγ˴ ϭ˴ Ϫ˶ ο ˶ ˸έ˴΃Ω˶ ΎΠϳ˶·Ϟ˴ Β˸ ˴ϗΩ˶ Ϊ˴ ό˴ ϟ΍

˸ ϝ͉˶ ϭ˴΃ϭ˴ Ϫ˶ ˶ϘϠ˸ Χ
˴ Ϊ˶ ͋ϴγ˴ ϭ˴ ˶ௌϖ ˶ Ϡ˴˸ Χή˸˶ ϴΧ˴  ˴ΖϨ˸ ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Ϛ˶ Ϡ˸ Ϥ˵ ϟ΍
˸ ˵ΔΨ˴ δ˸ ˵ϧ˵Ϫ˵Ηέ˴ Ϯ˵λϭ˴ Ε ˶ Ϯ˵ϫ͉ϼϟ΍˵ΔΨ˴ δ˸ ˵ϧ˵ϪΣ˵ ϭ˵έϱά˶ ͉ϟ΍˵Ϫ˵Ϡϫ˸ ˴΃ϭ˴ Ύϴϧ˸ Ϊ͊ ϟ΍˯˶ ΎϨ˴ϓ˴Ϊό˸ ˴ΑΪ˶ ˴Α˴Ϸ΍˸ ή˶ Χ΁ ˶ ϭ˴
˵Ϫ˵ΗΎϛή˴ ˴Αϭ˴ ௌ ˶ ˵ΔϤ˴ ˸Σέ˴ ϭ˴ ΕϮ ˵ Ϥ˵ ˴ϳϻϱά˶ ͉ϟ΍ϲ͋ Τ˴ ϟ΍ ˸ ˵Δ˴ϧ΍ΰ˴Χ˵Ϫ˵ΒϠ˸ ˴ϗϭ˴ Ε ˶ ϮϜ˵ ˴ϠϤ˴ ϟ΍˸ ϭ˴
ϡ˴ ˸Ϯ˴ϳΔ˶ ϣ͉ ˵Ϸ΍ϊϴ ˸ Ϊ˶ ͋ϴγ˴ ϡΎϤ˴
˶ ϔ˶ η˴ ϭ˴ Ϧ˸˶ ϴ˴Ϡ˴Ϙ͉Μϟ΍ϰ˴ϟ ˸Ϯϣ˴ ϭ˴ Ϧ˸˶ ϴ˴ϧ ˸ϮϜ˴ ϟ΍ ˶ ϐϟΎ˸ Α˶ Ϟ˶ ͉Ϡ˴ψϤ˵ ϟ΍ ˸ ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˵ ˵
˵ϪΗΎϛή˴ ˴Αϭ˴ ˶ௌΔϤ˴ ˸Σέ˴ ϭ ˴ ή˴˶ θ ˸ΤϤ˴ ϟ΍˸
˯˶ Ύϴλ ˴ ˸
˶ ˸ϭϷ΍Ϊ˶ ͋ϴγ˴  ˴ΖϨ˶ΑΎϳϚ˸˸ ˶ ϴϠϋ˴ ϡ˵ ϼ͉δϟ˴΍
˴
˴
˯˶ ΂ϴ˶ϘΗ˸ Ϸ΍ϡΎϣ˸ ˶ ˶· ˴ΖϨ˸ ˶ΑΎϳ˴Ϛϴ˸ ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˯˶ Ύϴ˶ϟ ˸ϭ˴Ϸ΍Ϧ˶ ϛ˸ έ˵  ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˯˶ ΂ϴ˶ϔ ˸λ˴Ϸ΍˸ Ω˶ ΎϤϋ˶  ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Ϧϳ͋Ϊϟ΍Ώ ˶ Ϯ˵δό˸ ˴ϳ ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍

Peace be upon you, daughter of the best of God’s creation and the master of His
creation, the first of the numbered before the foundation of His earth and His
heavens and the last enduring after the annihilation 23 of his world and its

their communities. Cf. &/2+(66<&q$+HDUW$WWXQHGWR0HUF\WKH

Intercession RI0DU\DQGRI)DWLPDrLQEncounterYRO  3Rn-
tificio Istituto di Studi AraELHGp,VODPLVWLFD5RPH–39.
23 The word IDQ¿ʯ KDV D FHUWDLQ UHVRQDQFH WUDGLWLRQDOO\ DOWKRXJK

disputed by some scholars), the emergence within Islamic mysticism

WDʜDZZXI RIWKLVFRQFHSWZKLFKLVUHDGWRPHDQoDQQLKLODWLRQpRUoDEVRUp-
WLRQp WKHVXEVWLWXWLRQRIKXPDQDWWULEXWHVZLWKGLYLQHRQHV LVDFFUHGLWHG
WR %¿\D]ËG DO-%LVʜ¿PË G   D PDQ ZKRVH HFVWDWLF XWWHUDQFHV
caused great discomfiture and disturEDQFH LQ oRUWKRGR[p FLUFOHV LQ WKH
middle of the 3rdth century. Others endorse Abû Saʲîd al-ʣDUU¿] G
 FRQWHPSRUDU\DO-Tustarî, as the first to speak of IDQ¿ʯ in Bagh-
dad. The general idea is that humankind is essentially dependent upon
God, and LQH[RUDEO\SHULVKDEOH IDQ¿ʯ 2QO\*RGLVSHUPDQHQW EDT¿ʯ), as
noted in Q. 55: 26–27: “Everyone that is thereon will pass away; there remaineth
EXWWKH&RXQWHQDQFHRIWK\/RUGRI0LJKWDQG*ORU\”. Al-%LVʜ¿PËpVP\VWLFDODs-
FHQW miʰU¿ü) denotes an ascent into God through the process of IDQ¿ʯ and
260 HALF 2)0<HEART

people, 24 whose spirit is a copy of His divinity and whose image is a copy of the
VRYHUHLJQLW\ DQG WKH NLQJGRP DQG ZKRVH KHDUW LV D FRQWDLQHU RI WKH /LIH 25
which does not die, and the mercy of God and His blessing.
Peace be upon you, daughter of the one shaded by cloud, 26 master of the two
H[LVWHQFHV 27 lord of the two weighty things, 28 intercessor for the community on
the Day of the Place of Congregation, and the mercy of God and His blessing.

EDT¿ʯ&IIRUHJ%$/',&.-Mystical Islam. In Introduction to Sufism, Tau-

ris Parke, London 2000: 40–42.
24 This is a mistake in the text and should read ahli-hâ.
25 al-ʙD\\, one of the ninety-nine names of God.
26 7UDGLWLRQDOO\LWLV0ØV¿DQGKLVSHRSOHZKRDUHVKDGHGE\FORXGV

FI44 EXWIRUDWUDGLWLRQFRQFHUQLQJWKHVDPHIDYRXUIRU
0XʘDPPDGFIDO-7LUPLʪËSunanYRO9,EN Kitâb al-PDQ¿TLE), bb. 3,
n. 3620: 318–319. It is in the context of the meeting of the young
0XʘDPPDGZLWKDPRQNFDOOHG%DʘËU¿.
27 That is, those existences termed al-dunyâ WKH ZRUOG  DQG al-¿ʢLUD

WKHKHUHDIWHU 
28 The ʚDGËʤ al-ʤDTDOD\Q WKH oWZR ZHLJKW\ WKLQJVp  is crucial to the

Shîʲa, not least of all because it has been transmitted in ʜDʚËʚ narrations by
a substantial number of Sunnî transmitters. The setting is usually at
ʲ$UDI¿WGXULQJ0XʘDPPDGpVo)DUHZHOO3LOJULPDJHpRUDWDZDWHULQJSODFH
EHWZHHQ 0HFFD DQG 0HGLQD ğDGËU ʣXPP  Rn the way back from that
3LOJULPDJH 6RPHWLPHV WKH VHWWLQJ FKDQJHV WR WKH PRVTXH DW 0HGLQD RU
0XʘDPPDGpV EHGURRP GXULQJ KLV ODVW LOOQHVV Shîʲî VFKRODUV UHFRJQL]H
IRXURFFDVLRQVDOOSHUWDLQLQJWR0XʘDPPDGpVODVWGD\VRQZKLFKKHSXb-
licly proclaimed the ʚDGËʤDO-ʤDTDOD\Q): “I have left among you two things,
one of them greater than the other; the Book of God, may He be exalted,
and my family. Watch how you follow me concerning them! They will not
be separated until they return to me at the Pond.” Cf. 0XVOim., ʛDʚËʚ, vol.
,9 EN  .LW¿E IDʘ¿ʯil al-ʜDʚ¿ED  EE  )Dʘ¿ʯil ʰ$OË E $EË ʝ¿OLE), n. 36:
 ZLWK D FDUHIXO TXDOLILFDWLRQ WKDW LQFOXGHV DOO 0XʘDPPDGpV ZLYHV 
,EQʗDQEDOMusnad, vol. IV, Musnad Abî Saʰîd al-ʡXGDUË, n. 11104: 30, n.
11131: 26–27, n. 11212: 54, vol. VʙDGËʤ=D\GE$UTDP, n. 19285: 75, al-
7LUPLʪËSunanYRO,;EN Kitâb al-PDQ¿TLE), 0DQ¿TLEDKOED\WDO-nabî,
bb. 77, n. 3788: 340–341, n. 7390: 342, al-1DV¿ʱî., al-Sunan al-kubrâ, bk. 76
Kitâb al-PDQ¿TLE EE )Dʘ¿ʯil ʰAlî), n. 8148, al-ʗ¿NLPDO-1ËV¿EØUËKitâb
7DOʢËV DO-mustadrak ʰalâ al-ʜDʚËʚD\Q, YRO,,,3DUWEN Kitâb maʰrifat al-
ʜDʚ¿ED), 0DQ¿TLEDKOED\WUDVØO$OO¿K, n. 4774: 173–174, vol. III, Part 3, bk.
 AFTERWORD 261

Peace be upon you, daughter of the master of those mandated.

Peace be upon you, daughter of the Imam of the God-fearing.
Peace be upon you, daughter of the support of the friends of God.
Peace be upon you, daughter of the buttress of the sincere friends.
Peace be upon you, daughter of the chief of the religion.

Ϧϴ ˶ ˶Ϩϣ˶ Ά˸ Ϥ˵ ϟ΍ ˸ ήϴ ˶ ϣ˶ ˴΃ ˴ΖϨ˸ ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍

 ˴Ϧϴ͋ϴλ ˸
˶ Ϯ˴ ϟ΍Ϊ˶ ͋ϴγ˴  ˴ΖϨ˸ ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Γ˶ έ˴ ή˴ ˴Βϟ΍ ˸ Ϊ˶ ˶΋Ύϗ ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Γ˶ ή˴ Π˴ ˴ϔϟ΍˸ ϭ˴ Γ˶ ή˴ ˴ϔϜ˴ ϟ΍ ˸ ϊ˶ ϣ˶ Ύϗ ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
 ˴Ϧϴ͋ϴΒ˶ ͉Ϩϟ΍Ι ˶ ˶ έ΍ϭ ˴Ζ Ϩ ˸ ˶ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Α Ύϳ Ϛ˸
˸ ˴ ˴
 ˴Ϧϴ˶Ϡγ˶ ˸ήϤ˵ ϟ΍Ϊ˶ ͋ϴγ˴ Δϔϴ˶ϠΧ˴  ˴ΖϨ˶ΑΎϳϚ˸ ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Ϧϳ͋Ϊϟ΍˯˶ Ύϴο ˸
˶ ˴ΖϨ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˸ ˸
˶ ˶Ϙ˴ϴϟ΍ϰ˴Ϡϋ˴ Ϣϴ˶ ψ˶ ό˴ ϟ΍˶΄˴Β͉Ϩϟ΍ ˴ΖϨ˸ ˶ΑΎϳϚ˸
Ϧϴ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˸ ϡ˵ ˸Ϯ˴ϳ ͊κ˴Ϩϟ΍˸ ϭ˴ Ϫ˶ ϳ˸ Ϊ˴ ˴ϳϲ˶ϓ˵ή˴Λ ˸ϮϜ˴ ϟ΍˸ ϭ˴ Ϫ˶ ϴ˸ ˴Ϡϋ˴ αΎ
Ϫ˶ ϴ˸ ˴Ϡϋ˴ ήϳΪ˶ ϐ˴ ϟ΍ ˶ ͉ Ϩ ϟ΍ ˵ΏΎδ Σ˶ Ϧ ˸ ϣ
˴  ˴Ζ Ϩ ˸ ˶ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Α Ύϳ Ϛ˸
˵Ϫ˵ΗΎϛή˴ ˴Αϭ˴ ˶ௌ˵ΔϤ˴ ˸Σέ˴ ϭ˴

Peace be upon you, daughter of the Commander of the Faithful.

Peace be upon you, daughter of those enjoined.
Peace be upon you, daughter of the leader of the reverent.
Peace be upon you, daughter of the surpressor of the disbelievers and the
immoral.
Peace be upon you, daughter of the heir of the prophets.
Peace be upon you, daughter of the successor of the master of those sent.

 Kitâb maʰrifat al-ʜDʚ¿ED), 0DQ¿TLE DPËU DO-mXʯminîn ʰ$OË E $EË ʝ¿OLE, n.
4641: 126–127, al-%DĠG¿GË 7¿UËʢ %DĠG¿G, vol. VIII, n. 4551: 442, Ibn
ʲ,\¿ʡIkmâl al-muʰOLPVKDUʢʜDʚËʚ0XVOLPYRO9,,EN .LW¿EIDʘ¿ʯil al-
ʜDʚ¿ED  EE  0LQ IDʘ¿ʯil ʰ$OË E $EË ʝ¿OLE), nn. 36–37: 416–418, al-
ʣDZ¿UL]PË 0DTWDO DO-ʙXVD\Q, Part I, ch. 6, )Dʘ¿ʯil al-ʙDVDQ ZD-l-ʙXVD\Q,
no. 47: 156, Ibn Taymiyya., 0LQK¿ü DO-sunna al-QDEDZL\\D IË QDTʘ NDO¿P DO-
shîʰa wa-l-TDGDUL\\D, vol. IV: 85; al-7LEUË]ËMishkât al-PDʜ¿EËʚ, vol. III, bk.
 Kitâb al-manâTLE EE 0DQ¿TLE ʰ$OËE$EËʝ¿OLE), n. 6131: 1732, al-
0L]]Ë7DKʨËEDO-NDP¿OIËDVP¿ʯ al-ULü¿O, vol. X, n. 2098: 50–51, ,EQ.DʦËU
al-Bidâya wa-l-nihâya, vol. V: 209; al-+D\ʦDPË0DüPDʰDO-]DZ¿ʯid wa-manbaʰ
al-IDZ¿ʯid, vol. IX, Part 9, bb. IËIDʘOahl al-bayt: 162–163, al-ʲ,ʛ¿PË6LPʞDO-
QXüØPDO-ʰawâlî, vol. II, bb. 7, Part 3: 503, al-ʙDEE¿QIsʰâf al-U¿ĠLEËQ in the
margins of Nûr al-DEʜ¿UIËPDQ¿TLE¿OED\WDO-nabî al-PXʢW¿U: 143.
262 HALF 2)0<HEART

Peace be upon you, daughter of the light of the religion.

Peace be upon you, daughter of the great tidings concerning certitude.
Peace be upon you, daughter of the one upon whom is the reckoning of the
people, in whose hands is al-Kawʤar, upon whom is the delegation on the day of
ğadîr, 29 and the mercy of God and His blessings.

˵Ϟϴ˶ϓ΍ή˸γ˶·ΎϬ˶ΑΎμϣ˵ ϲ˶ϓΎϬϛ˴ έ˴ Ύηϭ˴ ˵Ϟϴ˶΋΍ή˸ΒΟΎϬ ˶ ˶Θ˴ϗΎϧϡ˴ Ύϣί˴ ˶ ΩΎϗϦ˸ ϣ˴  ˴ΖϨ˸ ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˸ ˸ ˸
ϲ˶ϓϢ˸ ϴ˶ϠϜ˴ ϟ΍ϰγ˴ Ϯϣ˵ ϭ˴ ˲ΡϮ˵ϧϭ˴ ˵Ϟϴ˶ϠΨ˴ ϟ΍Ϣ˵ ϴϫ˶ ΍ή˸Α˶·ΎϬ˶ΑΎμϤ˵ ˶ϟϰϜ˴Αϭ˴ ˵Ϟϴ˶ϠΠ˴ ϟ΍ ͊Ώ͉ήϟ΍ΎϬ˶Β˴Βδ˴ ˶Αΐ ˴ π˴ ˶ Ϗϭ˴
ΐ
˶ ϳή˴˶ ϐ˸
ϟ΍ Ϊ
˶ ϴ Ϭ
˶ ͉
θ ϟ΍ Ϧ˸
˶ ϴ δ
˴ Τ
˵ ˸
ϟ΍ ˯˶ ϼ ˴Α ˸ή˴ϛ
ϊ˶ ρ΍Ϯ͉
˶ δ ϟ΍ έϭ˵
˶ Ϊ ˵ Β ˸
ϟ΍ ˴Ζ Ϩ ˸ Α Ύϳ
˶ ˶ Ϛ˸ ϴ ˴ Ϡ ϋ
˴  ˵ δϟ˴΍
ϡ ϼ͉
˵Ϫ˵ΗΎϛή˴ ˴Αϭ˴ ௌ  ˵ Δ Ϥ
˶ ˴ ˴ ˴ ˶ ˶˸Σ έϭ ϊ ϟ ΍Ϯ ͉ τϟ΍ αϮ
˶ ˵ Ϥ ͊
θ ϟ΍ ˴Ζ ˸
Ϩ ˶ ˶ ˴ ˵ ϼ͉δϟ˴΍
Α Ύϳ Ϛ˸ ϴ˴ Ϡ ϋ  ϡ

Peace be upon you, daughter, the halter of whose she-FDPHOûLEU¿ʯîl 30 guided,

and whose partner in her afflictions was Isrâfîl, 31 and for whose cause the
/RUGWKH0DMHVWLF 32 grew angry, 33 and over whose afflictions wept Ibrâhîm al-

7RJHWKHUZLWK.DUEDO¿ʱ, one of the historical narratives shared by

29

all the main branches of Shîʲi Islam. The VHUPRQ RI ğDGËU ʣXPP VHW
GXULQJ0XʘDPPDGpVo)DUHZHOO3LOJULPDJHp ʚDüüDWDO-wadâʰ) in the last year
of his life, was an event during which, the ShîʲDFODLP0XʘDPPDGXQDm-
biguously and confirmed ʲAlî as his successor.
30 ûLEU¿ʱËOpVLPSRUWDQFHLQ,VODPLVGHVFULEHGLQWKHILUVWFKDSWHURI

this work.
31 7KH DQJHO ZKR VRXQGV WKH ODVW WUXPSHW &I :(16,1&. $-

q,VUćIĪOrLQ+$5*LEEHWDO HGV EI2, 1995: 184.

32 al-ûDOËO, one of the ninety-nine names of God.
33 7KLVVRXQGVYHU\IDPLOLDUWRDQLQIUHTXHQWO\WUDQVPLWWHGʚDGËʤ that

UHDGVq)¿ʜLPD, verily God is angry when you are angry.” Cf. al-ʗ¿NLPDO-
1ËV¿EØUË .LW¿E 7DOʢËV  DO-mustadrak ʰalâ al-ʜDʚËʚD\Q, vol. ,,, EN  Kitâb
maʰrifat al-ʜDʚ¿ED), 0DQ¿TLE )¿ʞLma bt. rasûl Allâh, n. 4793: 181, al-
ʣDZ¿UL]PË 0DTWDODO-ʙXVD\Q, Part 1, bb. )Dʘ¿ʯLO)¿ʞLPDDO-=DKU¿ʯ bt. rasûl
Allâh, n. 2: 90, Ibn al-$ʦËU Usd al-Ġ¿EDIËPDʰrifat al-ʜDʚ¿ED, vol. V, bb. ʚDUI
al-I¿ʯ: 522, al-ʩDKDEËMîzân al-iʰWLG¿OIËWDU¿üLPal-ULü¿O, vol. II, n. 4560: 492,
,EQʗDüDUDO-ʲ$VTDO¿QËal-,ʜ¿EDIËWDP\Ë]DO-ʜDʚ¿ED, vol. IV, bb. ʚDUIDO-I¿ʯ, n.
830: 366–367, 7DKʨËE DO-WDKʨËE, vol. XII, Kitâb al-QLV¿ʯ, n. 4434: 441, al-
0XWWDTË DO-Hindî., 0XQWDʢDE NDQ] DO-ʰummâl in the margins of Musnad Ibn
ʙDQEDO, vol. V: 97.
 AFTERWORD 263

ʢDOËODQG1ØʚDQG0ØV¿DO-kalîm, 34 UHJDUGLQJWKH.DUEDO¿ʯ of al-ʙXVD\QWKH

martyr, the stranger. 35
Peace be upon you, daughter of the luminous full moons.
Peace be upon you, daughter of the rising suns, and the mercy of God and His
blessings.

Ύϔλ ˴ ϭ˴ ϡ˴ ΰ˴ ϣ˸ ί˴  ˴ΖϨ˸ ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍

ϰϨϣ˵ ϭ˴ ˴ΔϜ͉ ϣ˴  ˴ΖϨ˸ ˶ΑΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˯˶ ΁Ϯ˴Ϭϟ΍ϲ˸ ˶ϓϕ΍ή˵ ˶ Β ˸
ϟ΍ϰ ˴ Ϡ ϋ ˴  Ϟ ˴ Ϥ
˶ Σ
˵  Ϧ ˸ ϣ ˴  ˴Ζ Ϩ ˸ Α
˶ Ύϳ Ϛ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϰμϗ˸ ˴Ϸ΍Ϊ˶ Π˸ ˶ ˴δ Ϥ ˸
ϟ΍ϰ ˴ ϟ ·  ϡ΍ή
˶ ˶ ˴ ˶˶ ˴Τ ˸
ϟ΍ Ϊ Π˸
δ Ϥ ˸
ϟ΍ ˴Ϧ ϣ 
˶ ˶˶ ˴ ˶ Ϫ Α  ϱ ή˸ γ ˵ ΃ Ϧ ˸ ϣ ˴  ˴Ζ Ϩ ˸ ˶ ˶ ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Α Ύϳ Ϛ˸ ϴ
Ϧ˸˶ ϴ˴ϔϴ˸ δ͉ ϟΎΑ˶ Ώ ˴ ˴ ˴ ή ο  Ϧ ˸ ϣ
˴  ˴Ζ Ϩ ˸ Α
˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˴
Ϧ˸˶ ϴ˴ΘϠΒ˸ ˶Ϙϟ΍ϰϠλ ˸ ͉ ˸
˴ Ϧϣ˴  ˴ΖϨ˶ΑΎϳϚ˸ ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϰϔτ ˸μϤ˵ ϟ΍ ˴ΖϨ˶ΑΎϳϚ˸˴ ˸ ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϰπ˴Η ˸ήϤ˵ ϟ΍ϲ͈ ˶Ϡϋ˴  ˴ΖϨ˸ ˶ΑΎϳϚ˸ ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˯˶ ΍ήϫ˸ ΰ͉ ϟ΍˴ΔϤ˴ ρΎϓ ˶ ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϯή˸ΒϜ˵ ϟ΍ ˸ ˴ΔΠ˴ ϳΪ˶ Χ˴  ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
έΎΘ˶ Ψ ˸ Ϥ ˸
ϟ΍
˵ ˳͉ ˴ ˵ ˶ ˴ Ϊ Ϥ Τ ϣ  ϙ͋ Ϊ Ο ϰ ˴ Ϡ ϋ ˴ ˴ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϭ  Ϛ˸
έ΍͉
˶ ήϜϟ΍έ˴ ˴ ˸ ˶ Ϊϴ˸ Σ˴ Ϛϴ ˶ ˶Α΃ϰϠϋ˴ ϭ˴ Ϛ˸ ˴ ˴ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˵Ε΍ΩΎγέΎτ ˸ ˴ ˴
˶ ϗϷ΍ϰϠϋ˴ ˶ௌ˵ΞΠ˴ Σ˵ Ϣ˸ ˵ϫϭ˴ έΎϴ ˶ ΧϷ΍έΎ˸ ˴ ˶ ˴ϬρϷ΍Ε ˸ ˴ ˸ ˶ ΍ΩΎ͉δϟ΍ϰϠϋ˴ ϭ˴ Ϛ˸ ˴ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˸ ˴ ˸ ˴
˶ ρϷ΍Δ˶ ό˴ δ˸ ͋Θϟ΍Ϯ˵Α΃Ϯ˴ ˵ϫϭ
έΎϬ ˴ ϥ΂Ϥ ͉
˶ ψϟ΍ϥΎθ ˸ ˸
˶ τό˴ ϟ΍Ϊ˶ ϴϬ˶ θ͉ ϟ΍Ϧ˸˶ ϴδ˴ Τ˵ ϟ΍ Ϛ ˸ ˴
˴ ϴΧ˶ ΃Ϧ˸ ϣ˶ ˯˶ ΎϤ͉δϟ΍ϭ˴ ν ˶ ˸έ˴Ϸ΍
ϕΎϨ ˴
˶ ϋ˸ ΃ϰ˴Ϡϋ˴  ˲ν ˸ή˴ϓϢ˸ ˵Ϭ͊ΒΣ˵  ˴Ϧϳά˶ ͉ϟ΍˯˶ ΎϤ͉δϟ΍ϭ˴ ν ˶ ˸έϷ΍ϭ ˴ ˴ Ώ ˶ ˸ή˴ϐϟ΍ϭ˴ ϕ ˸ ˶ ˸ήθ͉ ϟ΍ϲ˶ϓ˶ௌ˵ΞΠ˴ Σ˵ Ϣ˸ ˵ϫϭ˴
ϥΎ
˶ Τ˸ Β δ
͊ ϟ΍ έ˶ Ω
˶ ΎϘ ˸
ϟ΍ ϖ˶ ϟ
˶ ΎΨ ˶ϟ ˴Ϧϴ˶ϗϮ˵ϠΨ˸ Ϥ˴ ϟ΍ ˸ ϖ ˶ ˶΋ϼ˴Ψϟ΍͋ ˸ Ϟϛ˵

Peace be upon you, daughter of Zamzam 36 DQGʛDI¿

Peace be upon you, daughter of Mecca and Minâ.
Peace be upon you, daughter of the one who was carried through the air on al-
%XU¿T 37

:KLOH,EU¿KËPLVQRPLQDWHGoIULHQGRI*RGp ʢDOËO$OO¿K; cf. Q. 4:

34

 0ØV¿pVWLWOHLVoWKHRQHZKRVSRNHWR*RGp kalîm Allâh).

35 The evening, starting at sunset, of ʲŸVKØU¿ th 0XʘDUUDP LVUe-

ferred to in Farsi OLWHUDWXUHDQGSRHWU\DVoWKHHYHQLQJRIVWUDQJHUVpPHDn-

ing the strangers who are in a foreign land, separated from their support-
ers and helpers and home.
36 7KHVDFUHGZHOOLQ0HFFD
37 A reference to the camel involved in 0XʘDPPDGpVoQLJKWMRXUQH\p

LVU¿ʯ DQGoDVFHQVLRQp miʰU¿ü).

264 HALF 2)0<HEART

Peace be upon you, daughter of the one who was made to journey by night from
WKHVDFUHGPRVTXH al-PDVüLG al-ʚDU¿P WRWKHIXUWKHVWPRVTXH al-PDVüLGDO-
DTʜ¿ 
Peace be upon you, daughter of the one who struck with two swords. 38
Peace be upon you, daughter of the one who prayed towards the two directions of
prayer. 39
Peace be upon you, daughter of the Chosen One.
Peace be upon you, daughter of ʰAlî the Approved One.
3HDFHEHXSRQ\RXGDXJKWHURI)¿ʞLPDWKH5DGLDQW
3HDFHEHXSRQ\RXGDXJKWHURIWKHJUHDWHUʡDGËüD
Peace be upon you, and upon your grandfather, 0XʚDPPDGthe Chosen One.
Peace be upon you, and upon your father, the courageous lion. 40
Peace be upon you, and upon WKHPDVWHUVWKHYLUWXRXVWKHH[FHOOHQWZKRDUH
the proofs of God over the regions of the earth, masters of the earth and of
heaven, from your brother al-ʙXVD\QWKHPDUW\UWKHWKLUVW\WKHSDUFKHGZKR
is the father of the nine virtuous ones, who are the proofs of God in the east and
the west, the earth and heaven, love for whom is encumbent upon the necks of
all created creatures by the Creator, the all-Capable, 41 the One Far Beyond
(al-VXEʚ¿Q 

Ϣ˶ ˴ψϋ˸ ˴Ϸ΍˶ௌϲ͋ ˶ϟϭ˴  ˴ΖϨ˸ ˶ΑΎϳϚ˸

˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍

38 Since popular tradition holds that 0XʘDPPDG had up to nine

swords or more, possibly a reference to the famous ʨØ DO-ILT¿U, one of
0XʘDPPDGpVVZRUGVWKDWKDGWZRSRLQWVZKLFKKHJDYHWRʲAlî. It could
also refer to two swords gLYHQ WR 0XʘDPPDG E\ ʲ$OË RU SRVVLEOH YLFH
versa), named in popular tradition as al-rasûb and al-PLʢʨDP
39 ,Q 0HGLQD VWDQGV WKH oPRVTXH RI WKH WZR TLEODVp PDVüLG DO-

TLEODWD\Q  PDUNLQJ WKH SODFH ZKHUH LQ ,VODPLF WUDGLWLRQ 0XʘDPPDG

received the command to FKDQJH WKH GLUHFWLRQ RI SUD\HU TLEOD) from
-HUXVDOHPWR0HFFD)RUDZKLOHLWKRXVHGWZRQLFKHVLQGLFDWLQJWKHWZR
prayer directions. Cf. Q. 2: 144 for the command to change the direction
of prayer.
40 The Arabic karrâr is an antonym for farrâr, which means oGHVHUWHUp

RU oGHIHFWRUp %\ WUDGLWLRQ ʲ$OË LV WKXV GHVLJQDWHG E\ 0XʘDPPDG GXULQJ
WKH ʣD\EDU EDWWOH (TXDOO\ E\ WUDGLWLRQ LW ZDV ʲ$OËpV PRWKHU ZKR QDPHG
him ʙD\GDU έΪϴΣ).
41 al-Qâdir, one of the ninety-nine names of God.
 AFTERWORD 265

Ϣ˶ ͉ψό˴ Ϥ˵ ϟ΍ ˸ ˶ௌϲ͋ ˶ϟϭ˴  ˴ΖϨ˸ Α˶ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϡ͉˶ ήϜ˴ Ϥ˵ ϟ΍ ˸ ˶ௌϲ͋ ˶ϟϭ˴ ˴ΔϤ͉ ϋ˴ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˵Ϫ˵ΗΎϛή˴ ˴Αϭ˴ ௌ ˶ ˵ΔϤ˴ ˸Σέ˴ ϭ˴  ˵ΐ˴Ϩϳ˸ ί˴ Ύϳΐ ˶ ΋˶ ΎμϤ˴ ϟ΍ ˸ ϡ͉ ˵΃ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˵Δ͉ϴο ˶ Ϥ˴ ϟ΍ΔϘϳ͋Ϊμ ˸ή ˸ ˵ ˴ ͋ ϟ΍Ύ˴ϬΘ͉ϳ΃Ϛ˸ ˵ ˴ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˵ΓΪ˴ ϴη͉ ˶ ήϟ΍ΔϠοΎϔ ˵ ˴ ˶ ϟ΍Ύ˴ϬΘ͉ϳ΃Ϛ˸ ˸ ˵ ˴ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
͉
Δ˶ ͉ϴ˶ϘϨϟ΍Δ˶ ͉ϴ˶ϘΘϟ΍Ύ˴Ϭ˵Θ͉ϳ΃Ϛ˸ ͉ ˴ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ΐ ˴ ˶΋ΎμϤ˴ ϟ΍˵ ˸ ϞϤ˶ ˸Τ˴Ηϭ˴ Γ˳ Ϊ˴ ϳΪ˶ ϋ˴ ˴Ωέ΍Ϯ ˶ ϣ
˶ ϲ ϓ
˶  ϡϮ˶ ˵ Ϡ ˸
ψ Ϥ ˸
ϟ΍
˴ ˶ Ϧ˸ ϴ δ
˴ Τ
˵ ˸
Ϡ ϟ
˶ Ύ ˴ Ϭ ˵ Θ ͉ Β Τ ˴ ϣ ˴  Ε ˸ ή
˴ Ϭ
˴ ˴ υ  Ϧ ˸ ϣ˴ Ύϳ Ϛ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
Γ˳ Ϊ˴ ϳΪ˶ η˴ Ε ˳ ϼϤ͊ Τ˴ ˴Ηϊ˴ ϣ˴ Ώ ˶ Ϯ˵Ϡ˵ϘϠ˸ ˶ϟΔ˶ ˴ϗή˶ ˸ΤϤ˵ ϟ΍˸
Ϧ˸˶ ϳί˴ Γ˶ ΎΠ˴ϧϲϓ˶ ΎϬδ˶ ϔ˸ ˴ϧΖ ˸ ˴ϟά˴ ˴Αϭ˴ Ϫ˴ϠΘ˸ ˴ϗϲϓ˶ ˯˶ ΁έϮη˵ Ύϋϡ˶ ˸Ϯ˴ϳϲϓ˶ ϡ˴ ΎϣϹ˶ ΍˸ Ζ ˶ ψ ˸ ϔ˶ Σ˴ Ϧ˸ ϣ˴ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϲϓ˶ ϡ˵ ϼ͉δϟ΍Ϫ˶ ϴ˸ ˴Ϡϋ˴ ϲ͈ Ϡ˶ ϋ˴ ϖ ˶ ˸
τ ˵ Ϩ ˴
ϛ  ˸
Ζ ˴ Ϙ˴ τ ˴ ϧ ϭ
˴ ˶ ˶  ˯ Ύϴ Ϙ ˸
η ˴ Ϸ ˸
΍ϰ ˴ Ϙ 
η ˸ ˴ ΃ β ˶ ˶ ˴ ˶ Ϡ ˸Π ϣ ϲ ϓ ϡϼ͉ δ ϟ΍ϪϴϠϋϦϳ Ϊ˶ Α˶ Ύόϟ΍˸
˸ ˴ ˸
˯˶ ΍ΪϋϷ΍ ˴Ϧϣ˶ ˲ήϴ˶Μϛ˴ ΎϬϟ ˸ϮΣ˴ ϭ˴ Δ˶ ϓϮϜϟ΍Ϛ˶ Ϝ˴ γ˶ ˴ ˴ ˵ ˸
˸ ϣ˶ ϡ˵ Ϊ͉ ϟ΍˵Νή˵ Ψ˸ ˴ϳϭ˴ ˯˶ ΍Ϊ˴Ϭθ͊ ϟ΍α
Ϧ ˴ ΃˸ έ˴ Ε ˸ ˴΃έ˴ Ϋ˸ ˶·Ϟ˶ Ϥ˶ ˸ΤϤ˴ ϟ΍ ˸ ϡ˶ Ϊ͉ ˴ϘϤ˵ ˶ΑΎϬ˵Ϩϴ˶ΒΟ˴ Ζ ˸ Τ˴ ˴τ˴ϧϦ˸ ϣ˴ ΎϳϚ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˴ ˸
˯˵ ΍Ϊϋ˸ Ϸ΍Ύ˴Ϭ˶ϟ ˸ϮΣ˴ Ϧ˸ ϣ˶ ϯή˴ϳΚ˸ ˵ ϴΤ˴ Α˶ ΎϬ˶ϠϤ˶ ˸Τϣ˴ Ϧ˸ ϣ˶ ϭ˴ ΎϬϋ˶ ΎϨ˶ϗ Ζ ˶ ˸Τ˴Η
ϡϮ˵ ˶ μ ό˸ Ϥ˴ ˴ ˸
ϟ΍ ϲ ϟ
˶ Ύ˴ Η Ύϳ Ϛ˸
˶ ϴ˴ Ϡ ϋ˴  ϡ
˵ ϼ͉ δϟ˴΍
˵Ϫ˵ΗΎϛή˴ ˴Αϭ˴ ௌ ˵ Δ
˶ ˴ ˴ ˴ ˶ Ϥ ˸Σ έϭ ϡϮ ˵ Ϡ ψϤϟ΍Ϧϴ δ
˴ Τ
˵ ˸
ϟΎ ϛ ˴  ΐ ΋ Ύμ
˶ ˶ ˴ ˶ ͊ ˴ Ϥ ˸
ϟ΍ Ε ϼ Ϥ Τ ˴ Η ϲ ϓ 
˶ ˴ ˸˵ ˶ ˵ Δ ˴ Ϩ Τ ˴ Θ Ϥ ϣ Ύϳ Ϛ˸ ϴ ˴ Ϡ ϋ ˴  ϡ ˵ δϟ˴΍
ϼ͉

Peace be upon you, daughter of God’s greater holy one.

Peace be upon you, daughter of God’s revered holy one.
Peace be upon you, aunt of God’s venerated holy one.
Peace be upon you, mother of afflictions, Zaynab, and the mercy of God and
His blessings.
Peace be upon you, O the truthful, the one who satisfies God.
Peace be upon you, O the virtuous, the rightly-guided.
Peace be upon you, O the pious, the pure.
Peace be upon you, whose love for al-ʙXVD\QWKHW\UDQQL]HGZDVPDQLIHVWHGDW
many watering places and bearing with immense forbearance, afflictions that
scorched hearts.
Peace be upon you, who defended the Imâm in his being killed on the day of
ʰŸVKØU¿ DQG RIIHUHG KHUVHOI LQ WKH GHOLYHUDQFH RI =D\Q DO-ʰŸELGËQ SHDFH EH
upon him, in the council of the most wretched of criminals and spoke as with
the speech of ʰAlî, peace be upon him, in the lanes of Kûfa, surrounded by
many enemies.
 266 HALF 2)0<HEART

Peace be upon you, who thrust her brow against the front of the carriage when
you saw the chief 42 of the martyrs, so that the blood ran from under her veil and
from her carriage, to the point that it was seen by the enemies surrounding her.
Peace be upon you, following after the infallible ones.
Peace be upon you, the tested in the bearing of afflictions like al-ʙXVD\QWKH
tyrannized, and the mercy of God and His blessings.

ϡΎ˶ θ˷ ϟ΍Δ˶ ˴Α΍ή˴Χϲ˶ϓ˵Γΰ˴ ͋ϴΤ˴ ˴ΘϤ˵ ϟ΍ ˸ ˵ΓΪ˴ ϴό˶ ˴Βϟ΍Ύ ˸ ˴Ϭ˵Θ͉ϳ˴΃Ϛ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϝϮ˵ ˶ γέ˴ ϙ˶ Ϊ͉ Ο˴ Ζ ˶ Β˸ ˴ρΎ˴Χϭ˴ ˯˶ ΍Ϊ˴Ϭθ͊ ϟ΍Ϊ˶ ͋ϴγ˴ Ϊ˶ δ˴ Ο˴ ϰ˴Ϡϋ˴ Ϛ˶ ˶ϓϮ˵ϗϭ˵ ϲ˶ϓ˵Γή˴ ͋ϴΤ˴ ˴ΘϤ˵ ϟ΍Ύ ˸ ˴Ϭ˵Θ͉ϳ˴΃Ϛ˸ ˶ ϴ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˯˶ ΍Ω͋ήϟ΍ϭ˴ Δ˶ ϣ˴ ΎϤό˶ ϟ΍ ˸ ˵ΏϮ˵Ϡδ˸ ϣ˴ ˯˶ ΍ήό˴ ϟΎ˸ Α˶ Ϧ˸˲ ϴδ˴ Σ˵ ΍άϫ˯˶ ΎϤ͉δϟ΍˵Ϛϴ˶Ϡϣ˴ ˴Ϛϴ˸ ˴Ϡϋ˴ ϰ͉Ϡλ ˴ ˯˶ ΍Ϊ͋Ϩϟ΍΍ά˴ ϬΑ˶ ˶ௌ
Ϫϟ΁ϭϪϴϠϋௌϰ˷Ϡλ˵ΪϤ͉ Τ˴ ϣ˵ ΎϳΖ ˸ ˴ϟΎϗϭ˴ ϰϜ˴Θθ˸ Ϥ˵ ϟ΍ ˸ ௌ ˶ ϰ ˴ ϟ ·
˶˴ϭ ΎϳΎΒ γ ˴ ˴ ˴ ˴ ˯˶ Ύπϋ˸ ˴Ϸ΍˵˸ ϊ͉τ˴Ϙϣ˵
 Ϛ ˵ Η ΎϨ Α ϭ
˸ ˴ ˸ ˸
΍ϭΎϳΎϐ˴Βϟ΍Ω˶ ϻ ˸ϭ΃˵Ϟϴ˶ΘϗϰϔϘϟ΍ ˴Ϧϣ˶ α ˴ ˴ ˵
˶ ΃͉ήϟ΍Ϋϭά ˸Πϣ˴ ΎΒ͉μϟ΍˵΢ϳέ ˵ ˶ Ϫ˶ ϴ˸ Ϡϋ˴ ϲ˶ϔδ˸ ˵ΗϦ˸˲ ϴδ˴ Σ˵ ΍άϫϢ͉Ϡγϭ
˴
˶ௌΪ˶ Β˸ ϋ˴ Ύ˴Α˴΃Ύϳ˴Ϛϴ˸ ˴Ϡϋ˴ ˵ϩΎϧΰ˵˸ Σ
Ζ ˸ ˴ϟΎϗϭ˴ ϯήΜϟ΍ϰ˴Ϡϋ˴ Ρϭ˵ ͉ ˸ ˸ ˶ ˸ή˵όϟ΍ϡϮ ˸ ˵ ˸
˶ ϠψϤ˴ ϟ΍Ϧ˸˶ ϴδ˴ Τ˵ Ϡ˶ϟΎϬ˵ΒϠ˸ ˴ϗΞ˴ ͉ϴ˴Ϭ˴ΗϦ˸ ϣ˴ ϰ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˸ ˸
˶ ήτϤ˴ ϟ΍ϥΎϳ
ϰ˷ΘΣ˴ ϥΎθ ˸ ˸
˶ τό˴ ϟ΍ϲΑ˶ ΄Α˶ ϰπ˴ϗϰ˷ΘΣ˴ ϡϮ ˴ ˶ Ϥ˵ Ϭ˸ Ϥ˴ ϟ΍ϲΑ˶ ˴ ΄Α˶ ˯˶ ΍Ϊ˶ϔϟ΍˵
˸ ˸ Ϫ˴ϟϲδ˶ ϔ˸ ˴ϧϦ˸ ϣ˴ ϲΑ˶ ˴ ΄Α˶ Ϧϳ ˳ ΰ˶ Σ˴ Ε ˳ ˸Ϯμ ˴ Α˶
˯˶ Ύϣ͋ΪϟΎΑ˶ ˵ή˵τϘ˸ ˴Η˵Ϫ˵Θ˴Βϴ˸ η˴ Ϧ˸ ϣ˴ ϲΑ˶ ˴ ΄Α˶ ϰπϣ˴
ϖ ˳ ϳΪ˶ λ ˴ ϭ˴ ϭ˵͈ Ϊϋ˴  ͊Ϟϛ˵ Ύ˴Ϭ΋˶ ΎϜ˵ΒϟϰϜ˴ ˴Αϰ˷ΘΣ˴ ϰϠΘ˸ ˴Ϙϟ΍ ˸ ˴Ϧϴ˸ ˴ΑΎϬϴΧ˶ ˴΃Ϊ˶ δ˴ Ο˴ ϰ˴Ϡϋ˴ Ζ ˸ Ϝ˴ ˴ΑϦ˸ ϣ˴ ϰ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
ϖϴ˶ ˶Ϙ ˸ΤΘϟ΍ϰϠϋ˴ Ύϫή˶ ˶ϓ΍ϮΣ˴ ϰϠϋ˴ ˵έΪ˶ Τ˴ ϨΗϞ˸˶ ϴΨϟ΍˴ωϮϣ˵ Ω˵  ˵αΎ˷Ϩϟ΍ϯ˴΃έ˴ ϭ˴
͉ ˴ ˴ ˸ ˴ ˴ ˸
Ϧ˸˶ ϴδ˴ Τ˵ ϟ΍ϝΎϔ˸ ˸
˶ ρ΃ϭ˴ ˶ௌϝϮ˵ ˴ ˶ γέ˴ Ε ˶ ΎϨ˴Α˯˴ ΍έϮη˵ Ύϋή˶ ˸μϋ˴ ϲ˶ϓΖ ˸ ό˴ Ϥ˴ ˴Θ˸Ο΍ϭ˴ Ζ ˸ ˴ϔ͉ϠϜ˴ ˴ΗϦ˸ ϣ˴ ϰ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
˵
Ϧ˸˶ ϴϣ˴ ϮϠψϤ˴ ϟ΍Ϧ˸˶ ϴ˴Βϳή˴ ˸ ˸ ˸ ˸ ͋
˶ ϐϟ΍Ϧ˸˶ ϴ˴Ϡϔτϟ΍Γ˶ Ω˴ ΎϬ˴ηϲ˶ϓ˵Δϣ˴ Ύϴ˶Ϙϟ΍Ύ ˸ ˴Ϭ˴ϟΖ ˸ ϣ˴ Ύϗϭ˴
˱ϼϴ˶ϟΫ˴ ˱΍ήϴγ˶ ΃ Ε ˴ ˸ έ˴ Ύγϭ˴ ϯϮ˴Ϩϴ˸ ˴ϧ ͋ϒρ ˴ ϲ˶ϓ˶ௌϝ΁Δ˶ γ˴ ΍ήΣ˴ Ϟ˶ ˸ΟϷΎϬ˵Ϩϴ˸ ϋ˴ Ϣ˸ ˴Ϩ˴ΗϢ˸ ˴ϟϦ˸ ϣ˴ ϰ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍ ˴
˯˶ ΍Ϊϋ˸ ˴Ϸ΍Ϊ˶ ˴ϴΑ˶
Ύ˴Α˴΃ϲΧ˶ ˴΃˯˶ ΍Ϊ͋Ϩϟ΍΍ά˴ ϬΑ˶ Ϟ˶ ˸π˴ϔϟ΍Ύ ˸ ˴Α˴΃ΎϬϴΧ˶ ˴΃Ε˴ ˸ ΩΎϧϭ˴ ˯˳ Ύρϭ ˴ ˴ ή ˸
ϴ Ϗ ˴  ˱ ΍ ήϴ ό Α  Ζ˸
˶ ˴ ˴ ˶ ˴ ˴ ˴Ϡϋ˴ ϡ˵ ϼ͉δϟ˴΍
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˶
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˶ ˸Π ϣ
˴ ϲ ϓ
˶  ˸
Ζ͉ Π ˴ Θ ˸Σ΍ Ϧ˶ ϣ
˴ ϰ ˴ Ϡ ϋ
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Ϛϴ˶ Χ˶ ˴ ΄Α˶ ˶ௌϊ˴ Ϩ˸ λ ˵ Ζ ˶ ϳ˸ ˴΃έ˴  ˴ϒϴ˸ ϛ˴ ΎϬ˸ϴ˴Ϡϋ˴ ˶ௌϡ˵ ϼγ˴ ΐ ˶ ˴Ϩϳ˸ΰ˴ ˶ϟΩ˶ Ύϳί ˵Ϧ˸Α΍ϝ˴ ΎϗΫ˸ ˶·Δ˳ ˴ϗΩ˶ ΎλΕ ˳ ΎϨ͋ϴ˴ΒΑ˶
˱ϼϴϤ˶ Ο˴ ͉ϻ˶·Ζ˸ ˵ ϳ˴΃έΎϣ ˴ Ζ˸ ˴ϟΎϗϦ˸˶ ϴδ˴ Τ˵ ϟ΍˸
ζ˸
˶ ˴ ˶ ϴ ό ˸
ϟ΍ Δ˴ ϟ ΎΣϲ ϓ
˶ ˶ ϡΎ ͉
θ ϟ΍ Ϟ ˸
ϫ
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ϳ ˴ ΃ έ ϭ Ε ΍Ϯ ˴ Ϡ˴ ϔ ˸
ϟ΍ϲ ϓ
˶ ˶ ˯ ΍Ϊ ϋ ˸ ˴ Ϸ ˸
΍ϱ Ϊ ϴ
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Ϛ˸
Ε˶ Ύϳ΍ή˷ ϟ΍ή˶ θ˴ϧϭ˴ έϭ˵ ˸ ˶ ήδ͊ ϟ΍ϭ˴

The word UDʯas α

42 ˴ ΃˸ έ)
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WKHPH RI WKH PDUW\UVp KHDGV LV SUHYHODQW LQ WH[WV VXFK DV WKHVH
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 AFTERWORD 267

Peace be upon you, banished, isolated in the ignominy of Syria.

Peace be upon you, O dismayed in your halting by the body of the master of the
martyrs, and adressing your grandfather the Messenger of God with this cry:
“The sovereign of heaven EOHVV\RX +HUHLVʙXVD\QLQWKHRSHQturban and
gown plundered, dismembered of limbs, your daughters captives. To God, this
FRPSODLQWr $QG VKH VDLG q0Xʚammad, God bless and save him and his
IDPLO\WKLVLVʙXVD\QLQWKHRSHQDLUWKHZLQGFRYHULQJKLPwith sand, head
cut off at the nape, killed by the children of prostitutes. And O, our deep grief
is upon you, Abû ʰAbd Allâh.”
Peace be upon the one whose heart was agitated for al-ʙXVD\QWKHW\UDQQL]HG
stripped naked, cast down on the ground, and who said with a sad voice: “I
VZHDU E\ P\ IDWKHU IRU ZKRP , ZRXOG UDQVRP P\VHOI , VZHDU E\ P\ IDWKHU
'LVWUHVVHGXQWLOKHZDVVSHQW,VZHDUE\P\IDWKHU7KLUVW\XQWLOKHGHSDUWHG,
VZHDUE\P\IDWKHU+LVEHDUGGULSSHGZLWKEORRGr
Peace be upon the one who wept over the body of her brother amidst the dead,
until every enemy and friend wept for her weeping and, upon investigation, the
people saw the tears of the horses flowing onto their hooves.
Peace be upon the one who took upon herself and gathered together on the
afternoon of ʰŸVKØU¿WKHGDXJKWHUVRIWKH0HVVHQJHURI*RGDQGWKHFKLOGUHQRI
al-ʙXVD\QDQGZDVJUHDWO\GLVWUHVVHGE\ the martyrdom of the two tyrannized
children, the strangers.
Peace be upon the one whose eyes did not sleep for watching over the family of
*RGLQʝDII 43 Nineveh, and who traveled as a humilated captive in the hands
of the enemy.
Peace be upon the one who mounted a caravan without any covering and called
out to her brother Abû al-)DʘO with this cry: “My brother Abû al-)DʘO\RX
are the one who placed me on my mount when I wanted to depart from
0HGLQDr
3HDFHEHXSRQWKHRQHZKRSUHDFKHGDSURILWDEOHDGGUHVVLQWKHVTXDUHRI.ØID
to the point that voices were stilled on every side.
Peace be upon the one who remonstrated in the council of Ibn Ziyâd with lucid
protests and who replied with truthful statements in answer to him when Ibn
Ziyâd said to Zaynab, the peace of God be upon her: “How do you see what
God has done to your brother al-ʙXVD\Q"rand she replied: ‘I see nothing but
EHDXW\r

43 .DUEDO¿ʱ.
268 HALF 2)0<HEART

Peace be upon you, captive in the hands of the enemy in the open country, and
who beheld the people of Syria in the state of life and gladness and the unfolding
of the banners.
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)DWLPDDQGo$pLVKDLQ1LQWK-&HQWXU\0XVOLP6RXUFHVrLQ/Lt-
erature East and West 26, 1990: 130–148.
6=$172 ( q6D\\LGD =D\QDE LQ WKH 6WDWH RI ([FHSWLRQ 6KLL
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Journal of Shiʯa Islamic Studies, Winter 2013, vol. VI, n. 1: 75–91.
THAISS G., “Religious Symbolism and Social Change: The Drama
RI+XVDLQrLQ1LNNL5.HGGLH HG  6FKRODUV6DLQWVDQG6XìV
Muslim Religious Institutions since 1500 8QLYHUVLW\ RI &DOLIRUQLD
Press, Berkeley 1972: 349–366.
:$8*+(+q0XKDUUDP5LWHV&RPPXQLW\'HDWKDQG5HELUWKr
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the History and Anthropology of Religions3HQQV\OYDQLD6WDWH8Qi-
YHUVLW\3UHVV8QLYHUVLW\3DUN–213.
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2007: 154–167.
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in Damascus” in ARAM   –703.
INDEX OF PROPER NAMES
A al-$VDGËʗDGËPQW 160nt.
ʲAbbâsid dynasty: 7
ʲAbd al-Raʘmân, ʲŸʱLVKD %LQW
al-6KDWLʱ): 212nt.
Abû Bakr, ʲ$EG$OO¿K &DOLSK 
16, 62, 64–66, 72, 120nt.
ŸGDP $GDP QWQW
al-AʘPDUË0DUZ¿Q
Ahmed, A.Q: 235
al-ʲŸʱLʪË 0XʘDIIL] EʥDʲlaba:
190, 192, 202
ʲŸʱLVKDEW$EË%DNU wife of
0XʘDPPDG QW–
74
ʲAlawiyya: 31
ʲAlid: 132nt., 181
al-ʲŸPLOËûDʲfar: 16
al-ʲŸPLOË0XʘVLQ[YLLLQW
56nt., 81, 95nt., 105, 114,
148–149, 186
al-ʲŸPLOË=D\n al-ʲÂbidîn: xvii,
33
ŸPLQDEW:DKE 0XʘDPPDGpV
mother): 73nt.
al-ʲÂmirî, ʲAbd Allâh: 109
al-$Qʛ¿UË ʲAbd al-5DʘP¿Q
al-$Qʛ¿UËû¿ELUEʲAbd Allâh:
153nt.
al-$Qʛ¿UË0DVODPD83
al-$Qʛ¿UËDO-1Xʲmân b. Bashîr:
100, 206
Antiochus IV Epiphanes, king:
251
ʲArafât: 260nt.
277
al-Asadî, Bashîr: 159nt.
al-$ʛEDʘËʣDZDOËE<D]ËG
145, 156, 173, 174nt.
al-$ʛIDK¿QË,EQ0DQGD 42
al-$VKGDT ʲAmr b. Saʲîd: 82,
100
ʲÂshûrâ: 6nt., 9, 86, 119nt.,
122nt., 173, 263nt.
al-ʲAskarî, $EØ0XʘDPPDG
(OHYHQWK,P¿P QW
$VP¿ʱ, bt. ʲ$TËO
$VP¿ʱ, bt. ʲ8PD\V–68, 225
al-ʲ$VTDO¿QË,EQʗDüDU[YLL
45, 70, 94, 197, 205, 221,
237
$\RXE0
al-A]GËʗXPD\GE0XVOLP
104, 133–135, 143, 145–147,
151, 154, 174nt., 184
al-$]KDU83
B
Badr, battle of: 40, 42, 209nt.
Baghdad: 259nt.
al-%DĠG¿GËDO-ʣDʜLE[LY
%DʘËU¿QW
Bahrain: 18
al-%DʘU¿QËʲAbd Allâh: xviii, 32,
91, 93, 107
al-%DʘU¿QË+¿VKLPE6XODy-
mân: xvii, 33, 71, 107
al-Balâdurî, Abû al-ʲAbbâs: xi,
28, 34, 70, 113–114, 117,
122, 134, 137, 144, 148,
278 HALF 2)0<HEART
149nt., 150nt., 155, 184, 191,
193, 206, 221–223, 225nt.,
228, 233, 240nt.
Banû Asad: 105, 148
Banû Hâshim: 55, 64, 80, 82,
137
%DTËʲ FHPHWHU\ 
al-%¿TLU$EØûDʲIDU )LIWK
Imâm): 180, 230nt.
al-%DUDĠ¿QË0XʘDPPDG
al-%¿ULTËʲAbd Allâh b.
ʲAmmâr: 144
al-%DUTË$ʘPDGQW
%DʛUD
Beirut: 96
%LOJUDPL0+
al-%LVʜ¿PË%¿\D]ËGQW
Brockelmann C: xiiint., xvint.,
xvii, 32, 43, 74nt., 96nt.,
97nt., 107nt.
al-%Xʤ¿UË$EØʲAbd Allâh: xi,
5nt., 53nt., 97nt., 258nt.
Bûyid dynasty: 247–248
C 126, 128nt., 134, 136, 153,
Cairo: 84
Camel, battle of: 72
Catholic Church: 36, 250, 251nt.
Christianity: 36, 119nt., 183,
240nt., 252
D 107, 110, 112–113, 127, 139,
Dabashi, H: 6nt., 15
Damascus: 6nt., 7–9, 14, 29,
81nt., 82, 84, 176, 189–191,
203
al-'¿UDTXʜQË$EØDO-ʗDVDQ
al-Daylam: 240nt.
al-'D\ODPËʗDVDQ[YLL
Deeb, L: 17, 20–22
al-'ËQDZDUË$EØʗDQËID[L
27–28, 191, 206, 226, 237
ʧ
al-ʩDKDEË$EØʲAbd Allâh: xvi,
29, 31nt., 186nt. 193, 225,
237
E
Egypt: 57, 82-84
F
Fadak: 57, 64–65, 120nt.
)DʡODOO¿K0XʘDPPDG
al-Fârsî, Salmân: 60–61
)¿ʜLPDEW ʲAlî: 190, 196,
199nt., 201, 203, 207
)¿ʜLPDEWDO-ʗXVD\Q
146, 148, 194–196, 198,
199nt., 200, 203, 207, 231–
236
)¿ʜLPDEW0XʘDPPDGL[
10, 15–19, 24nt., 34, 36–45,
48–49, 51, 53–58, 61–69,
74–75, 88–89, 91, 93, 96,
110, 111nt., 112, 120, 122,
169, 175–176, 178, 198nt.,
200, 222, 231, 239, 247–248,
250, 251nt.
)¿ʜLPLG dynasty: 247–248
al-Fattâl al-1ËV¿EØUËʲAlî
0XʘDPPDG: xiv, 32, 103,
156–157, 177nt., 179–180,
182, 197nt., 198, 209, 230nt.
)LʡʡD
G
Golan Heights: 84nt.
*ROG]LKHU,QW
û
al-û¿PDGËʲAbd Allâh: 180nt.
al-ûDQ¿ELʪËDO-ʗ¿ILʴ
 I1'(; 279

ûDZQ ûXZD\Q ʗXZD\\): 114– ʗDQEDOË6FKRROQW

116, 123–124 ʗDZʜEWʗDIʛa: 225
al-ûD]¿ʱLUË1Lʲmat Allâh: 32, ʗDZZ¿ʱ (YH QW
107 al-ʗLOOËDO-ʲ$OO¿PDûDP¿ODO-
ûLEUËO24nt., 46–48, 59, 61–62, Dîn: xvi
79, 214nt., 215nt., 262nt. al-ʗXUUDO-ʲŸPLOË0XʘDPPDG
ûËO¿Q ,UDQ  240nt. xvii, 32
ûLQQ–108, 205
ûXP¿QDEWDO-0XVD\E 224– ʡ
225 ʣDGËüDEWʣXZD\OLG
al-ʣDUU¿]$EØ6Dʲîd: 259nt.
ğ al-ʣDʛËEË$EØ ʲAbd Allâh: xii,
ğDGËUʣXPP 260nt., 262nt. 31, 45, 64nt., 68, 233
al-ğLI¿UË$EØʩDUUQW al-ʣDZ¿UL]PË$EØDO-0Xʱayyad:
127 xiv, 24nt., 28, 30, 31nt.,
78nt., 79, 105, 106nt., 107,
H 111–115, 118, 124–126,
al-Hâdî, Abû al-ʗDVDQ 7HQWK 134–135, 139–143, 145, 148,
Imâm): 38 149nt., 150–151, 153, 156,
+DLGHU1QWQWQW 159nt., 160nt., 161nt.,
al-Hamdânî, al-0Xü¿OLG183, 163nt., 164nt., 165nt.,
185 166nt., 167–168, 169nt.,
Hamdar, A: 17, 20–21 170nt., 174, 179, 182, 187,
+¿UØQ SURSKHW  197, 198nt., 210, 212nt., 224,
al-+¿VKLPË$ʘPDG 97 237nt., 239, 249
al-+D\ʦDPË,EQʗDüDU ʣDZ¿ULü 72
al-+D\ʦDPË1ØUDO-Dîn: xvii, 33, ʣDZODEW$]ZDUQW
108, 148, 193, 195, 203 al-ʣDZʛ¿ʱEWʣDʛID ʣDʛDID 
al-Hilâlî, Ibn Qays: 128nt. 224–225, 227
Howard, I.K.A: 118, 131nt., al-ʣDZZ¿ʛ ʲAlî: 83
133nt., 150nt., 181nt., 197 al-ʣD]DUQW
+XVVHLQ$-QW ʣD\EDU64, 264nt.
Hyder, S.A: 176 al-ʣXʡUË6DʲGE0¿OLN $EX
Saʲîd): 64, 153nt.
al-ʣXQQ 149nt.
ʙ al-ʣX]D\PL\\D 26, 103, 105–
al-ʗDʡUDPË+¿QËEʥXED\W141 109, 150
ʗDIʛDEWʲ8PDU ZLIHRI
0XʘDPPDG  72–74 I
ʗ¿ʱirî, 0XʘDPPDG E$EËʝ¿OLE
226 Iblîs: 128nt., 246nt.
al-ʗ¿NLPDO-1ËV¿EØUË[LLL24nt., Ibn ʲAbbâs, ʲAbd Allâh: 55, 57,
32, 96nt., 107 100, 105
ʗDQDIË6FKRROQW30, 210, Ibn ʲAbd Allâh, 0XʘDPPDG: 4,
5nt., 6nt., 13–17, 24nt., 26,
280 HALF 2)0<HEART
34nt., 37–38, 39nt., 40, 45–
49, 53nt., 57–62, 63nt., 64–
66, 68, 69nt., 72, 73nt., 79,
80nt., 83, 88–91, 93, 96,
98nt., 100, 111, 115nt.,
119nt., 120, 122–123, 126,
128nt., 132nt., 136, 140,
152nt., 153, 169nt., 175, 178,
190, 207, 212nt., 247–249,
254nt., 257, 258nt., 260nt.,
262nt., 263nt., 264nt.
Ibn ʲAbd Allâh bûDʲfar,
ʲAbbâs: 70, 221–223, 225–
227
Ibn ʲ$EG$OO¿KEûDʲfar, ʲAbd
Allâh: 226
Ibn ʲ$EG$OO¿KEûDʲfar, ʲAlî:
70, 221–223, 227
Ibn ʲ$EG$OO¿KEûDʲfar, ʲAwn:
70, 106, 142, 221–228
Ibn ʲ$EG$OO¿KEûDʲfar,
ûDʲfar: 221–222, 226
Ibn ʲ$EG$OO¿KEûDʲfar, Ib-
râhîm: 226
Ibn ʲ$EG$OO¿KEûDʲfar,
0XʘDPPDG142,
221–228
Ibn ʲAbd al-Barr, Abû ʲ8PDU
xiv, 33, 41
Ibn ʲAbd al-0XʜʜDOLEʲAbd
$OO¿KEûDʲfar: 43nt., 55,
68–69, 72, 75, 78nt., 81nt.,
105–106, 221–228
Ibn ʲAbd al-0XʜʜDOLEʗDP]D
138, 153
Ibn Abî Rashîd, Sulaymân: 184
Ibn Abî Shayba, ʲÎsâ: 240nt.
,EQ$EË6XI\¿Q0Xʲâwiya: 23,
55, 72, 79–81, 120, 128nt.,
231
,EQ$EËʝ¿OLEʲAlî: ix, 16, 34,
37–38, 40–48, 52–54, 56–57,
60–62, 64–72, 74–79, 81nt.,
83, 84nt., 86, 89–91, 93nt.,
96, 101, 111nt., 112, 120,
122, 125–126, 128nt.,
131nt., 134, 138, 152nt., 153,
160nt., 169nt., 172, 175–
176, 178, 180nt., 187, 198nt.,
200, 207, 222–223, 225, 239,
248, 252, 254nt., 257nt.,
262nt., 264nt.
,EQ$EËʝ¿OLEûDʲfar: 61, 68
Ibn Abî al-:DTT¿ʛ6Dʲd: 144nt.
Ibn Abî al-:DTT¿ʛ ʲ8PDU 26,
103–104, 128nt., 131, 133,
144–147, 155–156
Ibn ʲAffân, ʲ8ʦP¿Q &DOLSK 
Ibn ʲ$OËE$EËʝ¿OLEDO-ʲAbbâs:
103, 137, 142–143, 237
Ibn ʲ$OËE$EËʝ¿OLE Abû Bakr:
142, 224
Ibn ʲ$OËE$EËʝ¿OLE ʲ$TËO
Ibn ʲ$OËE$EËʝ¿OLE al-ʗDVDQ
40–44, 46–48, 52–54, 57, 59,
61, 66–68, 73nt., 75, 78–80,
89, 91, 93nt., 95, 101, 110,
111nt., 112, 120, 122–123,
126, 138, 169nt., 178, 223,
225
Ibn ʲ$OËE$EËʝ¿OLE al-ʗXVD\Q
ix, 1–4, 5nt., 6nt., 7–8, 10,
13–14, 19, 23, 24nt., 25–31,
35, 39–44, 46–48, 52–55,
57–59, 61, 66–68, 72, 73nt.,
75, 78nt., 79, 80nt., 81–83,
86, 89, 91, 92nt., 93nt., 95–
96, 101nt., 103, 105–112,
114, 116, 119nt. 120, 122–
126, 128nt., 131–135, 137–
153, 155, 157–158, 165nt.,
169–171, 173–175, 178, 181,
188, 191–194, 197, 199–200,
202, 204–206, 208–210,
220nt., 223–225, 227, 229,
230nt., 231–234, 236–239,
248, 250, 252–253
 I1'(;
Ibn ʲ$OËE$EËʝ¿OLEʲ8ʦP¿Q
142
Ibn Anas, Sinân: 104, 143, 145,
153, 155–156
Ibn al-Anbârî, Abû Bakr: 204
Ibn ʲ$TËOE$EËʝ¿OLE, ʲAbd
Allâh b. 0XVOLP
Ibn ʲ$TËOE$EËʝ¿OLE, ʲAbd al-
Raʘmân: 224
Ibn ʲ$TËOE$EËʝ¿OLEûDʲfar:
224
,EQ$UTDP=D\GQW
Ibn ʲAsâkir, Abû al-Qâsim: xiv,
29, 57, 108, 134, 156, 201–
202, 204, 206, 222, 236
Ibn al-$ʦËU$EØDO-ʗDVDQ[Y
28–29, 45, 57, 110, 111nt.,
112–113, 137–138, 145–148,
149nt., 150nt., 156, 179,
181nt., 182, 189, 191nt.,
192nt., 193–194, 199, 201,
203–204, 206, 222–225, 228,
250
Ibn BaʲËʦ+¿QË
Ibn Bakkâr al-=XED\UËDO-
=XED\UQW
,EQ%DVKËUʗDʪODPQW
Ibn al-%LʜUËT$EØDl-ʗDVDQ
,EQ'DUU¿ü1Øʘ: 240nt.
,EQʩËDO-ûDZVKDQ6KLPU
131–133, 143, 145, 147, 156,
191–192
Ibn Furât al-Kûfî, Furât: 49nt.
Ibn al-ûDZ]Ë$EØDO-)Dʡ¿ʱil:
xv, 28, 33, 197, 199nt., 222,
237
,EQûXED\U$EØDO-ʗXVD\Q
84nt.
Ibn al-ʗDGËGʲ,]]al-Dîn: xv,
xvint., 42, 45, 63
,EQʗDʪODP%DVKËUQW
,EQʗDQEDO$ʘPDG[LQW
24nt., 69nt., 111nt.
,EQʗDUE$EØ6XI\¿QQW
281
Ibn al-ʗDVDQ ʲAbd Allâh: 137–
138, 140, 142–143, 227
Ibn al-ʗDVDQDO-ʗDVDQQW
Ibn al-ʗDVDQDO-Qâsim: 135,
139–143
Ibn al-ʗDVDQʲ8PDU: 231nt.
Ibn Hilâl, ʲ8ED\G$OO¿K240nt.
,EQ+LVK¿P$EØ0XʘDPPDG
xi
Ibn Hishâm, ʲ$PU $EØûDKO 
53nt., 128nt.
Ibn al-ʗXVD\QʲAbd Allâh: 26,
104, 142, 224, 231–235, 238
Ibn al-ʗXVD\Q$EØ%DNU
233nt.
Ibn al-ʗXVD\QʲAlî al-Akbar:
26, 104, 134, 139–140, 189,
224, 231–235, 237–239
Ibn al-ʗXVD\Qʲ$OË )RXUWK
Imâm): ix, 6nt., 14, 26, 35,
80nt., 82, 89, 94, 103–104,
114–118, 125, 127, 132–134,
140–141, 146–148, 150,
171–172, 183–195, 199nt.,
201, 203–207, 209, 227,
230–241, 248–250
Ibn al-ʗXVD\QûDʲfar: 231–235,
238
Ibn al-ʗXVD\QʗDP]DQW
Ibn al-ʗXVD\Q,EU¿KËPQW
Ibn al-ʗXVD\QDO-0XʘVLQ
Ibn al-ʗXVD\Q0XʘDPPDG
231nt., 232–234, 238
Ibn al-ʗXVD\Qʲ8PDUQW
Ibn al-ʗXVD\Q=D\GQW
Ibn al-ʣDʜʜ¿Eʲ8PDU &DOLSK :
62–63
Ibn ʲ,QDEDûDP¿ODO-Dîn: 54,
95
,EQ.¿KLOʗDUPDOD138, 142
Ibn KaʲE$EüDU
,EQ.DʦËU$EØDO-)Lʡ¿ʱ[YL
62, 110, 112–114, 116nt.,
118, 123, 135, 145, 147–148,
282 HALF 2)0<HEART
149nt., 150nt., 156, 175nt.,
179, 182–183, 185–186, 193,
197, 204, 206, 210, 223, 225
,EQ0¿üD$EØʲAbd Allâh: xi,
5nt., 13, 258nt.
,EQ0DQʴØUûDP¿ODO-Dîn: 121
,EQ0DUZ¿Q ʲAbd al-0DOLN
81nt.
Ibn 0LʤQDI/ØʜE<Dʘ\¿ $EØ
0LʤQDI –28, 30, 34,
36nt., 109, 114–115, 117,
132–134, 137, 147–148,
149nt., 174, 181–184, 195–
197, 199nt., 206–207, 225nt.
,EQ0XĠËUDʗXVD\QE$ʘPDG
240nt.
,EQ0Xʲ¿ZL\D<D]ËG–4, 6nt.,
7–8, 14, 18–21, 23, 26–27,
71, 82, 108–109, 117, 128nt.,
131nt., 150, 157, 174, 176,
180nt., 188–195, 197–209,
212nt., 220, 248, 250–253,
255nt.
,EQ0XOüDPʲAbd al-5DʘP¿Q 218nt., 219nt.
72, 74nt., 78–79, 120, 128nt.
Ibn 0XVOLPʗXPD\G
Ibn al-1DEE¿ʘ ʲÂmir: 76
Ibn al-1DGËP0XʘDPPDG
128nt.
,EQ1DP¿DO-ʗLOOË[YL–
108, 113–115, 127, 134–135,
138–140, 142, 146, 149, 153,
159nt., 160nt., 161nt.,
163nt., 166nt., 167–168,
169nt., 170, 176, 177nt., 179,
182, 186, 192nt., 198nt., 200,
210, 212nt., 223
,EQ4D\V=Dʘr: 191
,EQ4XG¿PD$ʘPDGE
0XʘDPPDGQW
,EQ4XWD\ED$EØ0XʘDPPDG
41
Ibn Rabîʲ, Abû al-ʲŸʛ258nt.
Ibn SaʲG0XʘDPPDGDO-
:¿TLGË[L
148, 181, 195, 222, 225
,EQ6DWËUʗDʪODP 55nt., 159-
160
,EQ6KDʘU¿VKØE$EØûDʲfar:
xv, 10, 32, 37, 41, 43, 105,
107, 113, 127, 149nt., 153-
154, 156, 161nt., 164nt.,
166nt., 167–168, 170, 226,
231, 237–238
Ibn Tamîm, al-ʗXVD\Q
,EQʝ¿ʱØV5DʡËDO-Dîn: xvi, 29,
30, 31nt., 85, 105, 110–115,
123–125, 127, 134, 138–142,
144–145, 149, 151–154,
159nt., 160nt., 161nt., 162,
163nt., 164nt., 166nt., 167–
168, 169nt., 170nt., 173–
174, 176, 179, 182, 187–188,
199–201, 208nt., 210,
212nt., 213nt., 214nt.,
215nt., 216nt., 217nt.,
Ibn ʲ8ED\G$OO¿K%DʘUE.Dʲb:
104, 138
,EQ<D]ËGE0Xʲ¿ZL\Dʣ¿OLG
193
,EQ=¿ʱida, Qudâma: 240nt.
,EQ=LEDʲrî, ʲAbd Allâh: 208
,EQ=L\¿Gʲ8ED\G$OO¿KQW
14, 18–19, 27, 103–104,
108–109, 117, 128nt., 131,
132nt., 133–134, 145, 148,
150, 153, 156–157, 171–184,
185nt., 186–193, 195, 201–
202, 206, 220nt., 230, 248,
250, 252–253
Ibn Yûsuf, al-+Düü¿üQW
Ibn al-=XED\U ʲAbd Allâh: 105
,EU¿KËP SURSKHW  263nt.
Iran: 17–18
 I1'(;
al-,UELOË%DK¿ʱ al-Dîn: xvi, 30,
41–42, 175, 177nt., 179, 182,
186, 234
ʲ«V¿E0DU\DPQW
Ismâʲîlî Shîʲa: 1nt., 35nt., 248–
249
al-,ʛ¿PËʲAbd al-0DOLN[YLL
40, 144–145, 182, 185
al-,ʛEDK¿QË$EØ1Xʲaym: xiii
al-,ʛIDK¿QËAbû al-)DU¿ü[LLL
31, 57, 113–114, 116nt.,
117nt., 125, 127, 134, 137–
139, 157, 180, 189, 201, 224,
225nt., 226, 237–238
,ʛIDK¿QË0XʘDPPDGQW
iʤnâ ʰasharî Shîʲa: 1, 6nt., 24nt.,
34, 99nt., 248–249
J Lammens H: 228
-HIIHU\$QW
-HUXVDOHPQW
-HVXVVRQRI0DU\
250, 252
K Lebanon: 18
.DUEDO¿ʱL[–4, 5nt., 6nt., 7–
10, 13–15, 17–22, 25–30,
34–35, 36nt., 55nt., 59, 61,
70–71, 77nt., 81, 82, 84nt.,
85, 92nt., 96, 102–103, 105–
109, 114–115, 119nt.,
128nt., 129, 131–133, 137,
141, 143–144, 146–147, 149,
151, 154, 157–159, 165nt.,
172–173, 174nt., 178, 180–
181, 190, 202, 220–221,
223–226, 228–230, 235–239,
247–250, 257nt., 262nt.,
267nt.
al-.DU¿üDNË$EØDO-)DWʘQW
.DUE¿VVË06–45,
54–55, 59–61, 66, 68–69,
71–77, 79–80, 82, 84–85,
283
88–91, 92nt., 93, 96–97,
100–101, 226, 254
al-Kâshânî, A: 39, 43, 45, 53–54,
59, 66, 90, 93–95, 96nt., 97
.¿VK¿QË0QW
al-.DZʤDU: 254nt.
.D]LPLUVN\$
Kohlberg, E: 128nt.
Kûfa: 6nt., 8, 14, 19, 25, 27,
55nt., 70–72, 85, 89, 101nt.,
105, 120, 131nt., 137, 145–
147, 151, 155, 159, 167, 171,
181, 188, 239, 253
al-.XOD\QË0XʘDPPDG[LL
31, 63nt., 80nt., 127
L
/DGDN-–76, 101, 224nt.
Lane, W: 41, 53nt., 55nt., 72nt.,
73nt., 86nt., 120, 166nt.,
228, 230nt., 237nt.
/D\ODEW$EË0XUUD
Layla bt. 0DVʲûd: 222
Leiden: 43
Levi Della Vida, G: 121
al-Lubnânî, ʲ8PDU
M
al-0DG¿ʱLQË$EØ0XʘDPPDG
xvint.
0DFFDEHHV6HFRQG%RRNRI
251
al-0DüOLVË0XʘDPPDG%¿TLU
xviii, 32, 37, 42–43, 49–50,
53, 63, 66–67, 74, 77, 79nt.,
80nt., 105, 107, 112–114,
118, 121–122, 134, 138,
149nt., 153–154, 159nt.,
163nt., 164nt., 165nt.,
166nt., 167–168, 169nt.,
170nt., 171–172, 179,
192nt., 210, 212nt., 213nt.,
284 HALF 2)0<HEART
214nt., 215nt., 216, 217nt.,
218nt., 219nt., 226, 237–
239, 250
al-0DKGËAbû al-Qâsim
Twelfth Imâm): 247
al-0DʘDOOËûDO¿ODO-Dîn: 161nt.
al-0Dʤ]ØPË ʲ$PUEʗXUD\ʦ
27, 181–182
al-0Dʤ]ØPË,EQ+XED\UD
0¿OLNË6FKRRO
0DU\0RWKHURI-HVXV–
251
0DU\DPEWʲImrân: 36, 42nt.,
52, 98nt., 120
0DU\0DJGDOHQH6W
al-0DVʲûdî, Abû al-ʗDVDQ[LL
28–29
al-0D\G¿QË$EØDO-)DʡO121
0D\PØQDEWDO-ʗ¿ULʦ ZLIHRI
0XʘDPPDG QW
al-0¿]DQË<Dʘ\¿E6DOËP
0F.HQ]LH$QW
0HFFD 200,
260nt., 263nt., 264nt.
0HGLQD–40, 65, 71,
80–82, 203, 205–206, 212nt.,
258nt., 260nt., 264nt.
0ËQD
0RGDUUHVVL+[LLLQW[YQW
60nt., 115nt., 128nt.
0RPHQ024nt.
0RWWDKHGHK1–7nt.
al-0XIËG6KD\ʢ: xiv, 28, 31–32,
56, 64, 74–76, 78–79, 101,
105, 111, 113–114, 118, 127,
131nt., 134–135, 138–141,
145, 159, 160nt., 162, 163nt.,
165nt., 166nt., 167–168,
169nt., 170nt., 171nt., 175,
177nt., 178nt., 179, 181nt.,
182, 186, 192nt., 197, 199nt.,
212nt., 223, 233, 235–237
0XKDPPDG0
0XʘDUUDPQWQW
103–105, 110–111, 114, 131,
145–149, 151, 263nt.
0XʘDVVLQ 0XʘVLQ EʲAlî:
39nt., 41, 43, 44nt., 45
0XʲWD]LOD[YLQWQW
al-0XTDUUDP ʲAbd al-5D]]¿T
108, 223
0XU¿G <Xʘ¿ELU WULEH 121
0ØV¿ SURSKHW 48, 260nt.,
263nt.
al-0ØVDZË0QWQW
0XVOLP$EØDO-ʗXVD\Q[L
258nt.
al-0XVWDZIËʲAbbâs: 95nt.
al-0XWDZDNNLO&DOLSK 37-38
N
1DüDIQW
1DKUDZ¿QEDWWOHRI 72
al-1DV¿ʱî, Abû ʲAbd al-Raʘmân:
xii, 258nt.
1L]¿UË6KËʲa: 35nt.
al-1XFP¿QDO-4¿ʡË
P
Pahlavî dynasty: 17
Pandya, S: 17, 22
Persia: 94nt.
3LFNWKDOO00L[162nt.,
194nt.
Pilate, Pontius: 183, 193
Q
4DQ¿ʜLUDO-sibâʲ (J\SW 
Qajar dynasty: 94nt.
Qum: 31
al-Qummî, ʲAlî b. Ibrâhîm:
128nt.
al-Qummî, Ibn Qûlûyû: xiii, 31,
106–107, 239–240
al-Qummî, ʲ$OËE0XʘDPPDG
xiii
 I1'(; 285

Quraysh: 37, 88 6]DQWR(QW

Qutbuddin, B.T: 39, 68
R 6KDEEDU VRQRI+¿UØQ 
al-5DEĠØ]Ë1Dʛîr al-Dîn: 237
5DPDʡ¿Q
Ramla, bt. ʲ$TËO
al-5DZDQGË4XʜEDO-Dîn: xv, 37,
95nt., 209
5¿ZL\\D 6\ULD QW
al-5¿]Ë)DʤUDO-Dîn: 161nt.
al-5Lʡ¿ Abû al-ʗDVDQ (LJKWK
Imâm): 128nt.
5L]YL$$ al-6KDKUDVW¿QË0XʘDPPDG
Rosiny, S: 15
Rubâb, bt. ,PU¿ʱ al-4D\V ZLIH
of al-ʗXVD\Q 
al-RubayyiʲEW0XʲDZZLʪQW
Ruffle, K.G: 17–18
5XTD\\DEWDO-ʗXVD\Q
S al-ʙDEE¿QʲAbd al-ʲIrfân: xviii
al-6DUDʤVË0XʘDPPDGQW
6DUZDU0QW
6DWDQ 6KD\ʜ¿Q 120, 245nt.,
246nt.
Saudi Arabia: 5nt., 149nt.
6D\\LGD=D\QDE 6\ULD QW
6H]JLQ)QWQW
6LEʜDO-ûDZ]Ë6KDPVDO-Dîn: xv,
33, 119nt., 143nt., 149nt.,
150nt., 178nt., 180nt., 198,
220nt., 221nt., 225, 233nt.,
236
al-6LüLVW¿QË$EØ'¿ZØG[L
Sindawi, K: 84
Steingass, F: 53nt.
6XND\QD 6DNËQD EWDO-ʗXVD\Q 131
4, 67, 91nt., 122, 124nt., 148,
194–195, 203–204, 209,
231–236
al-6X\ØʜË$EØDO-)DʡO
95, 108, 161nt., 222,
Syria: 37, 72, 81nt., 82, 85
SH
6KDEEËU VRQRI+¿UØQ 
al-6KDEODQüË0Xʱmin: xviii, 83,
163nt., 164nt., 165nt.,
166nt., 167–168, 169nt.,
170nt., 204
Shahin, B: 34, 39, 45–46, 81–83,
85nt., 141, 155, 227
al-Shaʲrânî, Abû al-0DZ¿KLE 83
Shâfiʲî School: 83nt.
54–55
Shariati, ʲAlî: 17–19, 21, 92nt.,
248–249
Sharîf al-5DʡË$EØDO-ʗDVDQ
Shoshan, B: 28nt.
ʛ
al-ʙ¿GLT$EØʲ$EG$OO¿K 6L[WK
Imâm): 80nt., 81nt., 239
al-ʙDGØT6KD\ʢ: xiii, 10, 31, 49–
50, 53, 80nt., 107nt., 125,
127, 131nt., 156–158,
164nt., 175, 177, 179–180,
182, 197, 209, 234
ʙDIDYLG dynasty: 248
al-ʙDII¿U, 0XʘDPPDGQW
ʙ¿OLʘ SURSKHW 242nt.
ʙLIIËQEDWWOHRI 72, 131nt.
ʙØIË P\VWLFLVP 
T
al-Tamîmî, al-ʗXUUE<D]ËG
al-Tamîmî, Qurra b. Qays: 147,
149, 153–154
al-7LUPLʪË$EØʲÎsâ: xi, 100nt.,
258nt.
Turabi, Rashid: 176
286 HALF 2)0<HEART

al-Tustarî, Sahl: 259nt. 8PD\\DG dynasty: 22, 28, 45,

ʝ 8PPʲAbd Allâh, bt. ʲAbd
al-ʝDEDUË$EØûDʲfar: xii, 26–
28, 33nt., 34–35, 36nt., 40,
57, 62–63, 68, 85, 92nt., 103,
105, 109–111, 113, 117, 121,
127nt., 131–132, 137–138,
140–141, 143, 145, 148–149,
150nt., 151, 154–156, 159,
161nt., 165nt., 173–175,
179, 181–182, 184–187, 189,
191–193, 195, 197, 199nt.,
201–202, 206–207, 222,
225nt., 236, 240nt.
al-ʝDEDUËûDUËUE5XVWDP[LL
33nt., 34, 45
al-ʝDEDUË0XʘLEDO-Dîn: xv,
24nt., 33, 57
al-ʝDEDUVËDO-ʗ¿üü0ËU]¿[viii,
32
al-ʝDEDUVË5DʡËDO-Dîn: xiv, 33,
45, 64, 89, 112, 114, 127nt.,
138, 159nt., 160nt., 161nt.,
163nt., 164nt., 165nt.,
166nt., 167–168, 169nt.,
170–171, 175, 177nt.,
178nt., 179, 182, 186, 192nt.,
208–210, 212nt., 214nt., 231
ʝDII .DUEDO¿ʱ –55
ʝD\IXU,EQ$EËʝ¿KLU[LL
97, 160, 210
al-ʝØVË6KD\ʢ: xiv, 32, 107,
161nt., 162, 168
ʣ <DEUËQ RDVLV  149
al-ʥDʲODEË$EØ,Vʘ¿T[LLL
ʥDPØGQW
82–83, 100, 128nt., 132nt.
$OO¿KEûDʲfar: 226
8PPʲ$ʜL\\DDO-$Qʛ¿UL\\DQW
8PP$\PDQQW
8PPDO-)DʡOEWDO-ʗ¿ULʦQW
8PP+¿QLʱ, bt. ʲ$TËO
8PP.XOʦØPEW ʲAbd Allâh b.
ûDʲfar: 70, 221–223, 225
8PP.XOʦØPEW ʲAlî: 4, 26, 39,
41–45, 52–56, 67–68, 74–79,
84nt., 97, 101, 124–125, 140,
160nt., 224nt., 249
8PP/XTP¿Q bt. ʲ$TËO
8PP.XOʦØPEWDO-ʗXVD\Q
157–158, 180
8PP.XOʦØPEW0XʘDPPDG
40
8PP6DODPD ZLIHRf
0XʘDPPDG QW
106–108, 111nt., 112nt.,
153nt. 202
8PP:DKEEWʲAbd: 5nt.
8ʛØOË6FKRROQW
W
al-Wâlibî, al-ʗ¿ULʦE.Dʲb: 196,
199nt.
al-:¿VLʜË$ʘmad: 240nt.
Wehr, H: 55nt., 212nt., 228,
230nt.,
:LWNDP--
Y
al-YaʲTØEË$ʘPDG[LLQW
29, 113, 122, 127nt.

U Z
8ʘXGEDWWOHRI al-=DPDʤDVKDUË$EØDO-Qâsim:
8P¿PDEW$EËDO-ʲŸʛ 30
=D\QDEEWʲ$TËO
 I1'(; 287

=D\QDEEWûDʘVK ZLIHRI =D\QDEEW0XʘDPPDG

0XʘDPPDG QW =D\GLShîʲa: 1nt., 34nt., 248
=D\QDEEWDO-ʗXVD\Q =RURDVWULDQLVPQW
232–233, 235