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Introduction
All praises due to Allah and May His peace and blessings be upon the Last and Final Messenger
Muhammad and upon his family and companions.
This concise biography on Imam Zain al-‘Abideen is compiled with the intention to paint a clear
picture of him according to authentic Sunni sources, unlike Shi’a authors who generally do not
care about authenticity and rather judge a narration based on their own preconceived beliefs. This
short biography will make it clear that ‘Ali bin Husain was never a claimant of Imamate as per
the concept propounded by Shi’ites.
The source for this compilation is Siyar A’alam an-Nubala of Dhahabi but mostly I have traced
the original sources and added other beneficial points which are not in al-Siyar. Herein I have
only mentioned those reports which are authentically established and if there is any considerable
defect in Isnad then I have pointed it out.
A brief Life-Sketch
He was born around the year 38 AH. His Kunyah was Abul Husain1 or Abul Hasan or Abu
Muhammad2 or Abu ‘Abdullah.
There is dispute regarding his mother’s name although historians are in agreement that she was
Umm al-Walad (meaning a female slave). It is said that she was the princess of Persia, the
daughter of Yezdgerd. She was brought as a captive during the caliphate of ‘Umar (ra) when the
Persian Empire was conquered and she was given to Husain. It is also said that there were three
princess who were given to Abdullah bin ‘Umar, Husain bin ‘Ali and Muhammad bin Abu Bakr.
Each of them later on gave birth to the topmost clerics of their time; Salim, ‘Ali and Qasim
respectively. The name of the mother of ‘Ali bin Husain is said to be Sallamah Sulafah. 3
According to others, her name was Ghazalah. 4 In any case, she was Umm al-Walad unlike those
who think that Husain manumitted her then married her. Also refer to Mawsu’ah Ahl al-Bayt
vol.11 pg.7-11 by the Shi’i author ‘Ali Aashoor.
He has narrated from: His father al-Husain, Safiyyah Umm al-Mu’mineen, Abu Hurairah,
‘Aishah, Abu Rafi’, his uncle Hasan, ‘Abdullah bin ‘Abbas, Umm Salamah, Miswar bin
Makhramah, Zainab bint Abi Salamah and others.
1
As per Abu Ja’far al-Baqir in one narration. [Ibn Sa’d (5/164)]
2
In another report from Abu Ja’far al-Baqir [Ibn Sa’d (5/164)]
3
Siyar (4/386)
4
Ibn Sa’d (5/162-163)
Among the Taba’een through whom he has narrated include Marwan bin Hakam, Ibn Abi Rafe’,
Sa’eed bin Musayyib, Sa’eed bin Marjanah, Dhakwan mawla ‘Aishah and ‘Amr bin ‘Uthman bin
‘Affan.
Refer to the article: (Teachers of `Ali bin al-Husayn) for more detail on his teachers and chains.
He had a ring in which it was transcribed:
5
Hilyah (3/140)
6
Siyar A’alam an-Nubala (3/320)
7
Tahdheeb al-Kamal (20/383-384)
8
Fath al-Mughith (1/37-38), Tadreeb ar-Rawi (1/78)
9
Tadreeb (1/87)
‘Ali bin Husain as a Jurist
There is no doubt that Zain al-‘Abideen was amongst the topmost jurists of his time. An-Nasai
lists the Jurists of Madinah among Taba’in as follows:
They were: Sa’eed bin al-Musayyib, ‘Urwah bin Zubair, Abu Salamah bin ‘Abdur-Rahman,
‘Ubaidullah bin ‘Abdullah bin ‘Utbah, Sulaiman bin Yasar, Kharijah bin Zaid bin Thabit, Abu
Bakr bin ‘Abdur-Rahman bin Harith bin Hisham, ‘Ali bin Husain, Qasim bin Muhammad bin
Abu Bakr As-Siddiq, Salim bin ‘Abdullah bin ‘Umar, Abu Ja’far Muhammad bin ‘Ali and ‘Umar
bin ‘Abdul ‘Aziz. [Tasmiyah Fuqaha al-Amsar (p.126-127)]
All these Taba’een were the topmost scholars of their time in the blessed city of Madinah as listed
by Imam Nasai. That is why we see their opinions being narrated and quoted in books written on
the disagreement of Jurists.
Ibn Shihab Az-Zuhri, who himself was a great scholar, said about ‘Ali bin Husain: “I have not
seen anyone more intelligent than him.”
Ibn Hibban said in “Ath-Thiqat” (5/160), “He was from the Clerics of Madinah…”
10
Thimar al-Qulub (p.291) Abu Mansur Ath-Tha’alibi (d.429), Nuzhat al-Albab (1/283) by Ibn Hajar. He
was called as such because his knees turned like the knees of camel [i.e. Thafin] due to offering prayer.
ِ جوإهجذا جقاًجم،ًِ جولج يجلخهطةر بهجها،شىَ لج تةججاًهوةز يجةدهة فجهخجذيلهه سليِهن إهجذا جم ج ه
جكاًجن جعليي بةن الةح ج
تجلدةرلوجن بجفليِجن يججدلي جملن أجقةفلوةم جوجملن أةجناًهجي:ِ فجفجقاًجل، فجهقليِجل لجةه.ِ أججخجذتلهة هرلعجدة،صلجهة
إهجلىَ ال و
“When ‘Ali bin Husain walks, his hands would not cross his thighs nor would he move his hands
(back and forth as he walks). When he would stand for prayer he’d start trembling. He was asked
about it so he responded, “Do you know in front of whom I am standing and with whom I am
communicating?”
Ibn ‘Asakir (41/378) through Mus’ab bin ‘Abdullah that Imam Malik reports:
“When ‘Ali bin Husain put on the Ihram for Hajj and intended to recite the Talbiyah he fainted
and fell from his camel injuring himself. It has reached me that he used to offer a thousand
Rak’ah in a day and night and he continued this practice till he died. He was called in Madinah
Zain al-‘Abideen.”
The same has been reported through Jabir al-Ju’fi from Ja’far as-Sadiq and Abu Hamza Ath-
Thumali. [Siyar (4/392)]
Hafiz Mughaltay quotes from the book of Ibn Khalfun through Sufyan from Az-Zuhri who said: I
have not seen a worshipper like ‘Ali bin Husain. He would often pray until his nose would hurt. 11
The famous Taba’i Ta’us bin Kaisan (d.106 AH) said:
ًِ فجفلجوما،ُشلوجن لج يجلدةرلوجن هملن أجيلجن جكاًجن جمجعاًةشةهم س هملن أجلههل الجمهديلفنجهة يجهعليِ ة
جكاًجن جناً ة
ِ فجفجقةدوا جذله ج،سليِهن
ك الوهذي جكاًةنوا يةفلؤتجفلوجن هباًللوليِهل ت جعليي بةن الةح ج
ماً ج ه
ج
“People from the inhabitants of Madinah used to live without knowing from where their
livelihood comes. When Ali bin Husain died they lacked that which they used to receive at night.”
11
Ikmal Tahdheeb al-Kamal (9/304)
12
Tarikh Dimashq (41/380)
Jareer reports that ‘Amr bin Thabit said: While giving a bath to ‘Ali bin Husain after his death
they saw black marks on his back. So they asked, ‘What is this?’ They were told, ‘He used to
carry food on his back during night giving it to the poor of Madinah.’ 13
Similar thing was reported by Abu Hamza Ath-Thumali.
Shaibah bin Na’amah said: ‘Ali bin Husain would show stinginess. When ‘Ali (Zain al-‘Abideen)
died they found that he used to take care of a hundred houses in Madinah. It was reported in Az-
Zuhd (922) by ‘Abdullah bin Ahmad.
Hafiz Dhahabi adds: This is why he would show misery with money because he used to spend it
secretly. His household would think that he stores money. Some of them said: We did not miss the
night charity until the death of ‘Ali. See Siyar A’alam an-Nubala (4/394)
Waqid bin Muhammad al-‘Umari reports from Sa’eed bin Marjanah that when he narrated to ‘Ali
bin Husain the hadith of Abu Hurairah ((Anyone who manumits a Muslim slave, Allah will save
from the Fire every part of his body for freeing the corresponding parts of the slave's body, even
his private parts because of freeing the slave's private parts)). ‘Ali bin Husain manumitted his
slave whom he bought from ‘Abdullah bin Ja’far for ten thousand Dirhams. [Sahih Bukhari
(2517)]
Interestingly this hadith of Abu Hurairah is in Sahih Bukhari and Muslim and ‘Ali bin Husain has
narrated this from Sa’eed bin Marjanah from Abu Hurairah. Zaid bin Aslam narrates it from Zain
al-‘Abideen.
Abu Nu’aym relates in Al-Hilyah (3/141) through Hatim bin Abi Sagheerah, he relates from ‘Amr
bin Dinar that while Muhammad bin Usamah bin Zaid was ill ‘Ali bin Husain visited him. So he
(Muhammad) started crying. ‘Ali asked, “What is the issue with you?” He said, “I have debit on
me.” ‘Ali asked, “How much?” He said, “Fifteen thousand Dinars.” ‘Ali said, “It is on me now.”
13
Al-Hilyah (3/136)
Ibn Sa’d narrates (5/164) and Ibn ‘Asakir (41/370) through Abu Ishaq from ‘Aizar bin Huraith: I
was with Ibn ‘Abbas when ‘Ali bin Husain came to him. So Ibn ‘Abbas then greeted him,
“Welcome O beloved and son of the beloved.”
Sufyan bin ‘Uyainah narrates that Imam Ibn Shihab Az-Zuhri [d.125 AH] said regarding Imam
‘Ali bin Husain:
م
ت أممحدَا مكاَمن أمفَيفمقهم مينهت
مومماَ مرأميي ت
“I have not seen anyone more intelligent than him.”
The same statement has been reported from Abu Hazim al-Madani.
Ma’mar narrates that Az-Zuhri said regarding him:
Couplets of Farazdaq
It is said that when Hisham bin ‘Abdul Malik came to Hajj and saw people were gathered
around ‘Ali bin Husain, he asked about it as he did not recognize him. It was during this
incident the famous poet Farazdaq said the following couplets. Hafiz Mughaltay has
denied that these couplets were said regarding Zain al-Aabideen but his argument for
such a claim are not strong enough to accept according to me. This poem is present with
different additions and subtraction but I have translated only the portion quoted by Hafiz
Dhahabi in his Siyar. Here are the couplets with translation:
ب إهجلىَ ةعبُجفليِهد اللوهه بلهن جعلبُهد اللوهه بلهن عةلتبُجةج سليِهن بلهن جعلهني بلهن أجهبي جطاًله ب ه
ججاًءج جعليي بلةن ةح ج:س جقاًجل ك بلةن أجنج ب جماًله ة
صلتههه ثةومُ أجقلفبُججل فججلجس حوتىَ فجفر ج ه.شيهء وأجصحاًبه هعلنجده وهو يصنلي بن جملسةعوبد يجلسأجلةهة جعلن بجفلع ه
غ ملن ج ج ج ج ج ض ال و ل ج ل ج ة ة ة ج ة ج ة ج
ضهعهه جاًءجك جهجذا الورجل وةهو ابلن ابلفنجهة رسوهل اللوهه وهفي مو ه.ك
ج جل جة ةةج ج ة
ه
أجلمتججع اللوهة ب ج ج ج:صجحاًبةةه
ه ه
جعلجليِه ةعبُجفليِةد اللوه فجفجقاًجل أج ل
فجفجقاًجل ةعبُجفليِةد.ت هفيِهه ض ال و ه
ت جعجلىَ جماً أجنل ج ت جحاًججتجهة ثةومُ أجقلفبُجفلج ل ت جعلجليِهه فجفجق ج
ضليِ ج شليء فجفلجلو أجقلفبُجفل ج ك جعلن بجفلع ه يجلسأجلة ج
َشألجن هملن أجلن يجفتجفجعونى ب جهجذا ال و ه ه
جأيلفجهاًت!ِ ل بةود لجملن طجلج ج:ُاللوه لجةهلم
ه
‘Ali bin Husain came to ‘Ubaidullah bin Abdullah bin ‘Utbah bin Mas’ud to seek answer about
something. His [‘Ubaidullah’s] companions were there and he was in prayer. So he sat until he
completed his prayers. Then ‘Uaidullah came towards him so his companions said to him, “May
Allah benefit us through you. This person who is the son of the daughter of the Messenger of
Allah, and he has his status, came to you asking about something. So it would have been better if
you had fulfilled his need and then continued with your work.” So ‘Ubaidullah said, “Anyone
who looks into this matter must bear hardship.” –
Ya’qoob al-Fasawi records in “Al-Ma’rifah” (1/545) and Ibn ‘Asakir in Tarikh Dimashq (41/368)
through Ibn Wahb who narrates from Imam Malik who said: Nafi’ bin Jubair said to ‘Ali bin
Husain, “You sit with people who are not like us (in status)?” ‘Ali bin Husain said, “I sit with
those who benefit me in my religion.” Nafi’ bin Jubair was a person who used to dislike it while
‘Ali bin Husain was a virtuous man. Then Imam Malik mentioned the incident with ‘Ubaidullah
bin ‘Utbah.
‘Abdur-Rahman bin Ardak mentioned in his report that it was Zaid bin Aslam whom ‘Ali bin
Husain used to sit with and to which Nafi’ bin Jubair objected. [Tarikh Dimashq (41/369)]
Ibn Sa’d narrates in Tabaqat (5/166-167) through Mas’ud bin Malik that ‘Ali bin Husain once
asked him, ‘How is Sa’eed bin Jubair?’ He replied, ‘He is pious.’ He said, ‘He is the person who
would pass by us and we would ask him regarding Fara’idh and issues through which Allah
would benefit us. Indeed we do not have which these people accuse us of.’ He then indicated with
his hand towards ‘Iraq.
Ibn ‘Asakir (41/369) through Jareer from A’amash from Mas’ud bin Malik that ‘Ali bin Husain
said to him, “Are you able to fix a meeting between me and Sa’eed (bin Jubair)?” He said, “What
is your need with him?” ‘Ali bin Husain said, “There are a few things I wanted to ask him. People
came to us with things which are not with us.”
‘Ali bin Husain and his son Al-Baqir praying behind Jabir (ra)
Imam Bukhari narrates in Sahih (252) through Abu Ishaq who said Abu Ja’far (al-Baqir) narrated
to us that he and his father were with Jabir bin ‘Abdullah and there was a group of people. They
asked him regarding bath. He said, “A Saa’ is sufficient for you.” A person said, “It is not
sufficient for me.” So Jabir said, “It was sufficient for someone who had more hair than you and
who was better than you.” Then he led us in prayer in one cloth.
It is evident from this hadith that ‘Ali bin Husain and his son al-Baqir prayed behind Jabir bin
‘Abdullah. It is clear that Jabir (ra) did not believe in the concept of Imamah neither the father nor
the son claimed such a thing. If that had been the case then neither Jabir would have led them as
Imam nor would they have prayed behind him.
Marriage of Umm Kulthoom bint ‘Ali (ra) with ‘Umar bin Khattab (ra)
Abu ‘Abdullah al-Hakim narrates in “Al-Mustadrak” (4684) and Al-Bayhaqi in Sunan (13393)
through Ja’far bin Muhammad from Abu Ja’far al-Baqir from‘Ali bin Husain who said:
‘Umar bin Khattab proposed to ‘Ali for Umm Kulthum. He said, ‘Marry her to me.’ ‘Ali said, ‘I
have left her for my nephew ‘Abdullah bin Ja’far.’ ‘Umar said, ‘Marry her to me for no one is as
much in expectation of her case as I am.’ So ‘Ali married him. Then ‘Umar came to the group of
immigrants and said, ‘Will you not congratulate me?’ They said, ‘For what O leader of the
believers!’ He said, ‘For Umm Kulthum the daughter of ‘Ali and the daughter of Fatimah the
daughter of the Messenger of Allah (sallallahu ‘alaihi wa sallam). I have heard the Messenger of
Allah (sallallahu ‘alaihi wa sallam) say, “Every lineage and relation will be cut on the Day of
Resurrection except my lineage and relations.” So I wished that there be a lineage and relation
between me and the Messenger of Allah (sallallahu ‘alaihi wa sallam).’
Its narrators are reliable. This is more famous as a report of Abu Ja’far al-Baqir.
In different narrations it says that ‘Ali (ra) asked Hasan and Husain, “Marry your uncle (with
her).” They said, “She is from the women who can handle their own affairs.” So ‘Ali became
angry. Looking at this Hasan held `Ali’s clothes saying, “There is no patience with your
separation O my father.” So they married her to him.
This is reported by At-Tabrani in Al-Awsat (6609) and Al-Bayhaqi in Sunan (13394, 13660)
through Hasan bin Hasan bin ‘Ali (ra). However it contains Sufyan bin Wakee’ who is disputed.
The marriage of Umm Kulthoom bint ‘Ali (ra) with ‘Umar (ra) is from those matters which had
been passed down as knowledge and reached the status of Tawatur. Such things do not need any
Isnad to back up rather this is a thing which could be classed under common knowledge. Those
who reject it among Shi’a and some Sufi do so due to their lack of knowledge or their biased with
regards to some issues of Fiqh. This was accepted by each and every scholar of the past and no
one found it weird until some of the Qadris came with his pseudo-scholarship and denied it
calling it impossible. May Allah guide them to the right path.
There is a big list of progeny of Sayyidah Fatimah being married in other families. Hence,
Sukainah bint Husain (ra) was married to Mus’ab bin Sa’d bin Abi Waqqas and Fatimah bint
Husain was married to ‘Abdullah bin ‘Amr bin ‘Uthman bin ‘Affan.
‘Azl
Ibn Abi Shaibah narrates in Musannaf (16589) and Tabari in Tafseer (13/243-244) through Hafs
bin Ghiyath from Ja’far from his father Muhammad bin ‘Ali that ‘Ali bin Husain used to perform
‘Azl and interpret the verse ((And when your Lord brought forth from the children of Adam, from
their loins, their seed)).
There had been three opinions among scholars regarding ‘Azl which is coitus interruptus 14:
1. Unconditional permissibility of ‘Azl. This is the view of Shafi’i.
2. Permissibility of ‘Azl if the wife agrees. This is the view of majority of scholars.
3. Prohibition of ‘Azl. This was the opinion of Ibn Hazm Az-Zahiri.
The permissibility is proven from companions like Zaid bin Thabit, Ibn Mas’ud, Ibn ‘Abbas,
Jabir, Sa’d bin Abi Waqqas, Abu Ayyub Al-Ansari. The permissibility is also reported from
‘Umar, ‘Ali among other companions. The disliking of ‘Azl has been reported from Ibn ‘Umar.
‘Amamah or Turban
Ibn S’ad (5/168) relates through Muhammad bin Hilal who said: I saw ‘Ali bin Husain bin ‘Ali
wearing white turban and he used to let the remaining part hang behind his back.
14
Ejaculating sperm outside the uterus while having intercourse to avoid pregnancy.
There is dispute regarding the Yemani Burd and Sayyidah ‘Aishah clarified that it was brought
for shrouding but then taken back. It was of ‘Abdullah bin Abu Bakr who took it back for his own
shrouding but later on he decided to give it in charity. [Refer to Sahih Muslim, Kitab al-Jana’iz,
Chapter on shrouding of deceased]
Most probably because of this Abu Ja’afar al-Baqir the son of Zain al-‘Abideen, when asked
about the type of clothes in which the Prophet (sallallahu ‘alaihi wa sallam) was shrouded, said,
“They disagreed over it.” ‘Abdur-Razzaq reported it in Musannaf (6169) through Ibn Juraij who
heard it from Al-Baqir. However Al-Baqir himself chose the opinion of his father as in Abdur-
Razzaq (6377) and Ibn Abi Shaibah (11048).
Imam Bukhari narrates it in Sahih (2375) (3091) (4003), Muslim (1979), Abu Dawud (2986),
Ahmad in Musnad and many others with this detail.
[4] ‘Ali bin Husain said: When they reached Al-Madina after returning from Yazid bin Mu'awiya
after the martyrdom of Husain bin 'Ali AI-Miswar bin Makhrama met him and said to him, "Do
you have any need you may order me to satisfy?" 'Ali said, "No." Al-Miswar said, "Will you give
me the sword of Allah's Messenger for I am afraid that people may take it from you by force? By
Allah, if you give it to me, they will never be able to take it till I die." When Ali bin Abi Talib
demanded the hand of the daughter of Abu Jahl to be his wife besides Fatima, I heard Allah's
Messenger on his pulpit delivering a Khutba (religious talk) in this connection before the people,
and I had then attained my age of puberty. Allah's Messenger; said, "Fatima is from me, and I am
afraid she may be put to trials in her religion (because of jealousy)." The Prophet then mentioned
one of his sons-in-law who were from the tribe of 'Abd Shams, and he praised him as a good son-
in-law, saying, "Whatever he said was the truth, and he promised me and fulfilled his promise. I
do not make a legal thing illegal, nor do I make an illegal thing legal, but by Allah, the daughter
of Allah's Messenger; and the daughter of the enemy of Allah, (i.e., Abu Jahl) can never get
together (as the wives of one man)."
Bukhari (1127) (7347) (7465), Muslim (775), Nasai (1611) (1612) and others narrated it.
15
Az-Zuhd (432) by Abu Dawud, Al-Hilm (63) by Ibn Abi Ad-Dunya, Hilyah (3/137)
Ibn Abi Shaibah reports in “Musannaf” (10826) and Abu Nu’am in “Al-Hilyah” (3/134) through
Hafs bin Ghiyath from Hajjaj bin Muhammad from ‘Ali bin Husain who said: