Abu Muhammad Ali bin Hussain, known as Zayn al-Abidin (ornament of the pious) and also by the titles of as-Sajjad (the prostrator) and az-Zaki (the pure), was born in Medina on 38/658. Dhahabi (d. 748/1348 ) writes in 'Tadhkiratul Huffaz' that Imam Muhammad Bakir narrated, 'Whenever my father mentioned any blessing of God, or whenever any worldly trouble was averted, or whenever he reconciled two quarrelling persons, or whenever he finished any prayer - on such occasions he used to offer prostration (sajda), therefore, he was called as Sajjad.' As for the title az-Zaki(pure), it is said that he had left to involve into worldly turmoils, and led a pious life in Medina. He would feed the hungry persons at night, from one to three hundred families; and in daytime, he would have a hundred sheep a day killed for meat, which would be distributed to the needy people. Much of his time he spent sitting on an old piece of matting, fasting all day, or eating a little barely bread. D.M. Donaldson writes in 'The Shiite Religion' (London, 1933, p. 110) that, 'One day, he claimed to get nourishment from merely the smell of food.'
It was the year of Zayn al-Abidin's birth that the edifice of Islamic solidarity was rudely shaken by a band of seceders from Ali's army, known as the Kharijis. Zayn al-Abidin was 2 years old during the martyr of Ali bin Abu Talib, and about 22 years and 6 months old during the event of Karbala. In his personal appearance, Zayn al-Abidin is described as much like Ali. He was about the same height, had reddish hair, a white face and neck, and a large chest and stomach.
Shah-i Zanan, al-Sulafa, or Harar, better known as Shahr Banu, the mother of Zayn al-Abidin was the daughter of the last Sassanid emperor Yazdigard (d. 31/652) of Iran. Tradition has it that during the caliphate of Ali bin Abu Talib, his governor at Fars, Hurais bin Jabir had sent two daughters of Yazdigard as captives to Medina, one of whom was married to Imam Hussain, called Shahr Banu, and other to Muhammad bin Abu Bakr. The popular legend relating the presence of Shahr Banu at Karbala is quite untrue, and cannot be ascertained from any known source. She however is reported to have died soon after the birth of her son, Zayn al-Abidin. In memory of his mother, Zayn al-Abidin used to utter these words: 'I am the son of the two chosen stocks (ibn al-khairatain). The Prophet was my grandfather, and my mother was the daughter of Yazdigard.'
Imam Hussain had expressly appointed Zayn al-Abidin as his successor. The most commonly reported tradition in this connection, according to 'Bihar al-Anwar' (11th vol., p. 7) by Muhammad Bakir Majlisi, is that Hussain, before leaving for Kufa, entrusted Umm Salmah bint Abu Umayyah Suhail, the widow of the Muhammad, who outlived all the wives and died in 63/682; with his will and letters, enjoining her to hand them over to the eldest of his male offspring in case he himself did not return. Zayn al-Abidin was the only son who came back and so he was given his father's will and became his nominee. According to 'Usul al-Kafi' (1st vol., p. 149), 'Verily, al-Hussain bin Ali, leaving for Iraq, entrusted the book and his will (istawda al-kitab wal wassiya) to Umm Salmah, and when his son Ali bin al-Hussain returned to Medina, she handed these over to him.' Another tradition relates (vide Kulaini's 'Usul al-Kafi', 1st vol., p. 353) that Hussain nominated Zayn al-Abidin as his successor and the next Imam of the house of the Prophet just before he went out to meet the Umayyad forces for the last encounter at Karbala.
With the exception of few incidents, the life of Zayn al-Abidin is shrouded in the political intrigues. He had however witnessed the rule of the six Umayyads caliphs, viz. Muawiya bin Abu Sufian (40-60/661-680), Yazid I (60-64/680-683), Muawiya II, Marwan bin Hakam (64-65/683-685), Abdul Malik (65-86/685-705) and Walid (86-96/705-715). He had also seen the reigns of Abdullah bin Zubayr and Mukhtar Thaqafi, but kept himself out of the vortex of politics.
When the blood-thirsty soldiers of Yazid were bent on destroying Hussain and his dear ones at Karbala, sparing neither old nor young, the survival of Zayn al-Abidin was nothing but a miracle. His severe illness had prevented him from taking up arms, and confined him to bed. According to Tabari (2nd vol., p. 367), 'The only surviving male of the line of Hussain, his son, Zayn al-Abidin, who because of serious illness did not take part in the fighting, was lying on a skin in one of the tents. The skin was pulled from under him and Shimar would have killed him, but he was saved when Zainab covered him under her arms and Ibn Sa'd restrained Shimar from striking the boy.' But the morning of 12th Muharram saw a peculiar procession leaving Karbala for Kufa. Tabari (2nd vol., p. 369) writes that, 'Seventy-two heads were raised on the points of the lances, each of them were held by one soldier, followed by the women of the Prophet's family on camels and the huge army of the Umayyads.' After reaching Kufa, the captives were presented to Ibn Ziyad. According to Tabari (2nd vol., p. 371), Zaid bin Arram, an old companion of the Prophet was present in the court, who was stricken by shock and grief to see the captives. He quitted the court of Ibn Ziyad, and the people heard him saying outside that, 'O people of the Arabs, after this day you have made yourselves home-born slaves and cattle. You have massacred the son of Fatima and your ruler, Ibn Marjana (kunya of Ibn Ziyad), who will now keep on killing your best men, and force you to do the most hateful things. You must now be ready for the utmost disgrace.'
It is however not quite clear how long the captives were detained in Kufa, but it seems that before long they had been sent to Damascus at Yazid's court. The reaction of Yazid is reported to have been different from that of Ibn Ziyad, and he regretted the haste with which his governor had acted. This seems to be contrary to all those reports which describe Yazid's explicit orders to his governor in Medina and then to Ibn Ziyad, in which he clearly ordered them to either exact homage from Hussain or behead him without delay. Ibn Kathir (d. 774/1373) writes in 'Bidaya wa'n Nihaya'(8th vol., p. 203) that, 'If Yazid had really felt that his governor had committed a serious mistake in dealing with Hussain, he would have taken some actions against him. But, Yazid did not dismiss Ibn Ziyad from his post, did not punish him in any way, or even write a letter of censure for exceeding his orders.'
One Friday in Damascus when the congregation in the cathedral mosque, accustomed to listen to the curse on Ali bin Abu Talib and his family, requested Zayn al-Abidin to address them. Taking Yazid's permission, the Imam delivered a sermon thus:- 'O people! beware of the temptation of the world which is transitory. The nations of antiquity who were stronger than you and lived longer are no more. Do you think you will live for ever? Certainly not, so try to live a virtuous life before you are removed from your house to the grave and reduced to dust. Remember, you will have to stand before God to give an account of your deeds. Woe to the wicked whose disappointment will know no bound. Woe to the proud tyrant whose repentance will then be of no avail. O people! listen I am the offspring of him on whom God showered His blessings, whom God appointed as intercessor, bestowing on him kauthar and power of showing miracles; praiseworthy, and generous sayeds, true to his words - the great Apostle of God, whose son Hussain my father, has been massacred at Karbala with inhuman atrocities and on whom angels are shedding tears. Verily, it is God's trial.' The congregation was moved - some heaved sighs, some wept when suddenly Yazid beckoned the muazzin to call for the prayers
Yazid thought it advisable not to keep Hussain's family in his capital, and finding that Zayn al-Abidin preferred a quiet and virtuous life, he made arrangement for them to return to Medina. When they reached Medina, the citizens came out for condolence. Zayn al-Abidin in a short touching speech addressed them thus:- 'Praise be to God, the Lord of the worlds. High above the highest heavens and nearer to us than to our jugular veins, knowing our inner most secrets. Verily, He has tested us by tribulations calamitous to Islam for they killed Hussain and took captive his family. Is there any one who will approve this murder? Lo! we are God's and unto Him we are returning. He will reward us for what we have suffered.'
A storm of grief and anger raged in every heart in the Muslim world because of the tragical event of Karbala, putting great deal of thrill of horror. It caused rise to a universal feeling of revulsion against the tyrants. From the start of 62/681, the people of Medina unitedly turned out the Umayyad governor, and beleaguered the Umayyad ashes in the town. Ibn Athir (d. 630/1234) writes in 'Kamil fi't Tarikh'(Beirut, 1975, 1st vol., p. 186) that Marwan bin Hakam, the sworn enemy of Ahl-al-Bait was also unable to stay safely in the city. The only person he could find to offer protection to his wife was Zayn al-Abidin, who sent her safely to Taif escorted by one of his sons. Yazid sent an army under Muslim bin Aqba to suppress the rising in Medina. According to Tabari (7th vol., pp. 6-7), 'He ordered that for three days on end, Medina should be given over to rapine and murder, and that the army might appropriate to its own use whatever it might capture including the prisoners of war.' Dinawari writes in 'Akhbar at-Tiwal' (p. 260) that the instructions to Muslim bin Aqba were given that, 'If you obtain victory over the people of Medina, plunder the town for three days without break.' The orders were carried out on the 28th Zilhaja, 63 and for three full days and nights, Medina was given over to plunder. The Umayyad forces gained such ascendancy that the remaining citizens of Medina avowed allegiance specifying that they would be the slaves of Yazid who would possess plenary powers over their lives, properties and dependents, but Zayn al-Abidin and his family were left unmolested, and when the citizens of Medina were forced to take oath of allegiance of Yazid, the Imam was exempted.
The Meccans too had been aroused against Umayyads. Abdullah bin Zubayr, the son of Asma bint Abu Bakr, who had long yearned to secure the office of caliph for himself, considered it an opportune moment to advance his interest, delivered a forcible speech, decrying the inconstancy of the Kufans, and paying rich tributes to Hussain. The Meccans became alienated from Yazid and agreed to pledge their allegiance to Abdullah bin Zubayr. After the savage massacre and ravage of Medina, Yazid's commander, Muslim bin Aqba advanced on Mecca as ordered by Yazid. On his way to Mecca in 64/683, he was picked up by death. Before his death, he had made Haseen bin Namir the head of the army. Thus, Haseen invaded Mecca and laid siege to the Kaba. Our chronicler Tabari (7th vol., p. 14) writes that, 'Not only stones but also live wood were catapulted at Kaba which caught fire.' This was Yazid's last operation after which he died in 64/683 after ruling for 3 years and a half.
After Yazid's death, the pent up feelings of revulsion entertained by the people of Iraq against Ibn Ziyad were released with such a violence that he had to flee from Basra. The climax in the exertion of disgust with Yazid was reached when his son and successor, Muawiya bin Yazid, who had been accepted as the ruler, mounted the pulpit and delivered speech. He then retired into the palace and forty days later, he left this world. Thus the office of caliph was lost to the descendants of Abu Sufian for ever, and in Syria, the old Marwan bin Hakam received the pledge of allegiance, and the office of caliph of the Umayyads was for long held by his progeny.
As soon as Yazid died, the people of Mecca rose once again, and began to hunt the Umayyad soldiers in the city. Thus, it was difficult for Haseen bin Namir and his forces to move from Mecca to Syria. They started their journey from Mecca in secret, and meanwhile they felt acute need of fodder for their horses. Tabari (7th vol., p. 342) writes that when Zayn al-Abidin knew the difficulties of the Umayyad forces, he came down from Medina with grass and foods and rescued them from starvation. Haseen bin Namir was highly impressed with the generosity of the Imam, and offered him to accept the caliphate of Damascus with his all supports. Zayn al-Abidin did not answer him, and went away after casting a smile
The tragic event of Karbala stirred religious and moral sentiment, particularly among those of the Kufans who had so zealously invited Hussain to Iraq to guide them on the path of God. But when Hussain came to Iraq they did not not stand with him in the hour of trial. Soon after the event of Karbala, the Umayyad governor Ibn Ziyad returned to Kufa from his camp at Nukhayla, the Shiites, according to Tabari (7th vol., p. 47), 'were stung with shame at their faint-heartedness. They took to mutual recrimination as they painfully realized the enormity of neglecting to go to Hussain's help, and thereby leading him to his death in their close neighbourhood, since he had come to Iraq only to their invitation.' They thought that they must make similar sacrifices to obtain God's forgiveness. They believed that they could only prove their real repentance by exposing themselves to death while seeking vengeance for the blood of Hussain. Hence they named themselves as the tawwabun (the penitents).
The movement of the Tawwabun began under the headship of five of the oldest trusted associates of Ali, with a following of a hundred diehard Shiites of Kufa. The five leaders of the Tawwabun, Suleman bin Surad al-Khuzai, Al-Musayyab bin Najaba al-Fazari, Abdullah bin Sa'd bin Nufayl al-Azdi, Abdullah bin Walin at-Taymi, and Rifa'a bin Shaddad al-Bajali; had always been in the forefront of all Shiite activities in Kufa. At the end of 61/680 they held their first meeting in the house of Suleman bin Surad. According to Tabari (2nd vol., p. 498), the first to speak was Al-Musayyab bin Najaba al-Fazari, who said: 'We invited the son of the daughter of our Prophet to come to Kufa to guide us on the right path, but when he responded to our call, we became rapacious for our own lives until he was killed in our midst. What excuse would we have before our Lord, and before our Prophet when we must meet him on the day of resurrection, while his most beloved son, family and progeny were massacred in our midst. By God, there is no other way for us to expiate ourselves for the sin except to kill all his murderers and their associates or be killed. Perhaps by doing so our Lord may forgive our sin. You must, therefore, now select someone from among you as your leader, who can organize and mobilize you under his command and proceed with the plan of seeking God's forgiveness by taking the action which has been proposed.'
Finally, Suleman bin Surad had been chosen as their leader, who also made a forceful speech in the meeting, and said: 'We used to crane our necks eagerly in looking for the arrival of the members of the Prophet's household, but when they arrived, we acted with such indifference and laxity that in our land and not far from us, the Prophet's son was put to the sword. When he raised his voice in demanding justice and help, there was none to respond to him to say, `Here I am, standing in thy service'. The man of sin made him the target of their arrows and spears, and killed him. Now if you wish to get up, rise! God's wrath has been stirred. Resolve here and now not to return to your wives and children till you have taken steps to win God's pleasure. Now that you consider sinners, prepare yourselves for sacrifice. Sharpen your swords, and straighten your spear-heads.' (Tabari, 7th vol., p. 48) He then entered into correspondence with Shiite leaders in other cities, namely Sa'd bin Hudhayfa al-Yamen in Madain and Al-Muthanna bin Mukharriba al-Abdi in Basra. The movement of Tawwabun, however, went on secretly for three years, increasing in number and strength, and waiting for an appropriate time. In the interim, Yazid died in 64/683, encouraging the Tawwabun to come out in the open. They succeeded in gaining support of 16,000 Kufans. Suleman started final preparations for action, and the penitents embarked upon a course of direct action against Yazid's rule.
In the interim, Mukhtar also spurred his horses towards Kufa, and tried to bring the Tawwabun in his mission. The main body of Tawwabun, however, refused to join Mukhtar, though at least 2,000 of these had registered their names with Suleman bin Surad did switch over to him. According to their plan, the Tawwabun raised their call for 'revenge for the blood of Hussain' (la latha'rat al-Hussain) in 65/684, and gathered at Nukhayla, a suburb of Kufa, from where they had to march against the forces of Ibn Ziyad, the Umayyad governor who had been responsible for the massacre of Karbala upon the instructions of Yazid. Only 4,000 out of 16,000 enrolled members of Tawwabun assembled at Nukhayla, where their supporters from Madain and Basra yet not arrived. Meanwhile, another 1,000 out of 4,000 had left the field. Thus Suleman led the remaining 3,000 and marched to Karbala to the grave of Hussain, where they mourned. They then proceeded to the village of Qarqisiya, the fifth stage of Karbala, and ultimately reached Ayn al-Warda, and engaged the twenty thousand Umayyad horsemen fiercely, shouting: 'Paradise! Paradise! for the Turabites.' The battle lasted for three days, in which Suleman bin Surad was killed. Finally, Rifa bin Shaddad, advised the survivors to return, and brought them to Qarqisiya after getting defeat.
An exhaustive scrutiny of the earliest sources suggests that the small number of Tawwabun survived the battle of Ayn al-Warda, went over to Mukhtar and accepted Ibn al-Hanafiya as their Imam. This is confirmed even by Imam Muhammad Bakir in one of his traditions quoted by Kashi, who said: 'After the death of Hussain, all the people apostatised except three, viz. Abu Khalid al-Kabuli, Yahya bin Umm at-Tiwal and Jubayr bin Mutim, and only later did other join them and their number increased.' ('Marifat Akhbar ar-Rijal', p. 123) These Kufans, who formed the backbone of Mukhtar's movement, called themselves Shiat al-Mahdi, Shiat al-Haqq or Shiat al-Muhammad. Consequently, a sect emerged with the name of Kaysaniya. The power of Mukhtar soon ended by his being killed with the majority of his followers, Kaysaniyas. These sectarians, some of who lived as far away as Khorasan, continued to recognize Ibn al-Hanafiya as their Imam Mahdi, who died in 81/700, who believed in his concealment and return, while the majority accepted the eldest of his sons, Abu Hashim as the next Imam, who himself also claimed to have inherited the scrolls of his father.
The famous Umayyad poet, Kuthayyir bin Abd Rehman Azza (24-105/644-723) was first to propagate that Ibn al-Hanafiya was alive on the Mount Radhwah, that he was being guarded by a lion and a tiger, that he had two rich springs of water and honey, and that he would reappear to fill the world with justice, vide his 'Diwan' (ed. by Ihsan Abbas, Beirut, 1971). Kashi also records a story about two men from the entourage of Imam Jafar Sadik, viz. as-Sarraj and Hammad bin Isa, who were known to believe that Ibn al-Hanafiya was still alive. Jafar Sadik reproached them and pointed out that Ibn al-Hanafiya was seen being buried, and his property had been divided and his widow had re-married. (Ibid)
Mukhtar Thaqafi comes from a leading family of Thaqif of Banu Hawazin at Taif. His father, Abu Ubaida Thaqafi was the commander of the army during the invasion of Iran at the time of caliph Umar, and died in the battle of Marva in 13/634. Mukhtar was born in the first year of Hijra in Taif, 622 A.D. In his youth, spent in Medina after the death of his father. Mukhtar was known to be an Alid sympathiser. Yet, according to Tabari (2nd vol.,p.520) there is a story which depicts him as anti-Shiite, based on the advice he gave to his uncle, Sa'd bin Masud at the time when Hasan, the son of Ali bin Abu Talib, was carried wounded to the White Castle in Madain. The advice was that Hasan be handed over to Muawiya to win the latter's favour. His uncle refused this advice and cursed Mukhtar.
The first man to pay homage to Muslim bin Aqil in Kufa was Mukhtar, but the tradition relates that he was imprisoned by Ibn Ziyad during the event of Karbala. He appeared in Kufa as a revenger of Hussain's blood. His mission was the same as that of the Tawwabun (the penitents) insofar as the revenge of Hussain's blood, but differed in that he intended to achieve political authority through a more organised military power. Mukhtar, therefore, tried to persuade the Tawwabun not to take any hasty action and to join him for a better chance of success. The Tawwabun refused to join Mukhtar, as they had no wish to participate in any doubtful adventure. Mukhtar also tried to propagate in Kufa that Suleman bin Surad, the leader of the Tawwabun, did not know how to organise the military warfares, nor did he has any knowledge of diplomacy.
Mukhar then turned to Zayn al-Abidin to seek his support to this effect. Baladhuri writes in 'Ansab al-Ashraf' (5th vol., p. 272) that, 'Mukhtar wrote to Zayn al-Abidin to show his loyalty to him, asking if he could rally the Kufans for him. He sent with the letter a large sum of money. Zayn al-Abidin refused this offer and declared Mukhtar publicly to be a liar who was trying to exploit the cause of Ahl-al-Bait for his own interests.' Ibn Sa'd (5th vol., p. 213) also describes that Zayn al-Abidin had publicly denounced Mukhtar's mission. Mukhtar lost all hopes of winning Zayn al-Abidin, he then turned to Ibn al- Hanafiya, the third son of Ali from a Hanafite woman. On his part, Ibn al-Hanafiya did not repudiate Mukhtar's propaganda for his Imamate and Messianic role; he nevertheless, maintained a carefully non-committal attitude and never openly raised his claims to the heritage of Hussain. Baladhuri (5th vol., p. 218) writes that, 'Ibn al-Hanafiya gave Mukhtar only a non-committal reply. He neither approved nor disapproved of Mukhtar's intention to avenge Hussain, and only warned him against bloodshed.' In the event, however, the hesitation and political inactivity of Ibn al-Hanafiya emboldened Mukhtar more and more to exploit his name for his own interest. Mukhtar propagated that Ibn al-Hanafiya was the Mahdi, and he himself was his minister (vizir) and commander (amir).
Abdullah bin Zubayr proclaimed his caliphate in 61/680 and established his power in Iraq, southern Arabia and in the greater part of Syria. When the Umayyad caliph Abdul Malik wished to stop the pilgrimages to Mecca because he was worried lest his rival Abdullah bin Zubayr should force the Syrians journeying to the holy places in Hijaz to pay him homage, he had recourse to the expedient of the doctrine of the vicarious hajj to the Qubbat al-Sakhra in Jerusalem. He decreed that the obligatory circumambulation (tawaf) could take place at the sacred place in Jerusalem with the same validity as that around the Kaba ordained in Islamic law. The famous theologian al-Zuhri was given the task of justifying this politically motivated reform of religious life by making up and spreading a saying traced back to the Prophet.
Abdullah bin Zubayr was at last killed in a battle against Hajjaj bin Yousuf in 73/692 after ruling for almost nine years. On the other hand, Mukhtar seized possession of Kufa in 66/686 and captured Mesopotamia and some parts of the eastern provinces from the Umayyads mainly in the name of the blood of Hussain. In Kufa, he continued his mission in the name of Ibn al-Hanafiya. Thus, the name of Ibn al-Hanafiya appeared for the first time four years later, when the Tawwabun were almost ready for the action. The Shiites of Kufa, especially the mawali among them, wanted an active movement which could relieve them from the oppressive rule of the Umayyads. They found an outlet only under the banner of Mukhtar, and saw a ray of hope in the Messianic role propagated by him for Ibn al-Hanafiya.
It must be pointed out here that the Shiites from Iran were not granted equal status by their Arab co-citizens in the social system of Kufa, and thus they were called mawali (sing. mawla) means 'clients', a term to indicate inferior social standing, or second-class citizens. The expression mawla at the latest stage of its evolution means the people descended from foreign families whose ancestors, or even they themselves, on accepting Islam, have been adopted into an Arab tribe, either as freed slaves or free-born aliens. Juridically there were three classes of mawali: mawla rahimin (blood relation), mawla ataqa (freed man) and mawla'l aqd (free Arab who becomes a member of a tribe to which he belongs neither by birth nor by previous affiliation as slave). Of these the first is conceivably a way of incorporating matrilineally related persons into a patrilineal society; the second type is the freedman who would often, be freed born but enslaved through capture in war; while the third type is the man who by compact or covenant voluntarily accepts the position of 'client' to a 'patron'.
One week after Mukhtar's arrival in Kufa, Abdullah bin Zubayr sent Abdullah bin Yazid al-Khatmi as governor of Kufa. While, after the departure of Suleman bin Surad, Mukhtar's activities aroused the suspicions of the nobles of Kufa, who reported the new governor to warn him against the movement, saying that it was more dangerous that of Suleman bin Surad, for Mukhtar wanted to revolt against the governor in his own city. Mukhtar was hence imprisoned, where he remained until the return of the remnant of Suleman bin Surad's followers from the battle of Ayn al-Warda. He was however released only after the request of his brother-in-law, Abdullah bin Umar and other ten influential men, on the condition that he would not engage in any subversive activities against the governor of Kufa as long as he was in power. Abdullah bin Zubayr, considering the danger of Mukhtar and his movement, appointed a new governor for Kufa, Abdullah bin Muti in 65/685, and presumably ordered him to be more cautious and prudent than his predecessors. Meanwhile, Mukhtar became enough capable and began to prepare to seize Kufa in 66/685. He stationed near Dair Hind in the Sabkha, and his army contained about five hundred soldiers. To counter him, the governor sent Shabath bin Rabi al-Tamimi with three thousand soldiers to Sabkha, and Rashid bin Iyas with four thousand soldiers from Shurta. Mukhtar sent his nine hundred men in command of Ibrahim to meet Rashid, and three hundred men in command of Nuaim bin Hubaira against Shabath. In this battles, Mukhtar succeeded and captured Kufa. Nevertheless, the circumstances eventually changed when Abdullah bin Zubayr proclaimed himself caliph in 64/683, Ibn al-Hanafiya and Abdullah bin Abbas, with their followers, refused to pay him homage on the grounds that he had not yet been unanimously recognised as caliph. In 66/685, Abdullah bin Zubayr detained Ibn al-Hanafiya and his family and threatened them with death if they did not pay homage within a specified time. Ibn al-Hanafiya sent a letter to Mukhtar, apprising him of his perilous condition. Thus, Mukhtar marshalled out four thousand men and managed to liberate to Ibn al-Hanafiya, who left Mecca for Taif. In 67/686, Mukhtar subdued Ibn Ziyad and killed him. He also hunted down the other murderers of Hussain and his followers, and slaughtered. At length, Kufa was brought under an incursion by Musab bin Zubayr with a huge army, in which Mukhtar was killed in Shawal, 67/April, 687.
The most instrumental role in boosting the dignity of Zayn al-Abidin was played by a famous poet, Farazdaq (d. 112/730). He composed numerous verses to propagate the cause of Zayn al-Abidin, the most renowned of which was his encomium (qasida) in praise of the Imam. It was the season of pilgrimage when Hisham (d.125/743), the son of the Umayyad caliph Abdul Malik and Zayn al-Abidin were trying to reach the Black Stone in the crowded Kaba. The people gave way to the Imam with respect, but Hisham had to cut a way through the crowds. This deeply offended Hisham, and in a sarcastic manner he inquired who was the person to whom the people gave preference. Poet Farazdaq, present at the scene, upon hearing this remark, spontaneously composed his famous ode, and recited it, addressing to Hisham bin Abdul Malik, which begins as follows:-
This is he whose footprint is known to the valley of Mecca. He whom the Kaba knows and the most frequented sanctuary. This is the son of the best of all the servants of God. This is the pious, the elect, the pure, the eminent. This is Ali, whose father is the Prophet, and it was through the light of his guidance, that the darkened road changed into the straight path. This is the son of Fatima, if you are ignorant of him; and with his great-grandfather the Prophethood came to an end.
Farazdaq, however, had to pay for his praise, and was imprisoned by the order of Hisham. When Zayn al-Abidin heard the misfortune of the poet, he sent him a gift of 12,000 dhirams, but Farazdaq refused to accept it, arguing that he had composed the poem purely from his religious zeal. Zayn al-Abidin, however, urged him to accept it for he could not take back what he had already given away.
Towards the end of his life in Medina, Zayn al-Abidin seems to have succeeded in gathering round himself a small group of his adherents. Among them, apart from Yahya bin Umm at-Tiwal and Muhammad bin Jubayr bin Mutim was also Jabir bin Abdullah Ansari, a famous companion of Muhammad, who took part in the pledge of Aqaba and in the oath of allegiance during the treaty of Hudaibia. Another important figure was the Kufan Sa'id bin Jubayr, a mawla of Banu Asad. The greatest Medinese jurist, Sa'id bin Musayyab regarded the Imam with highest esteem. Another great jurist, Az-Zuhri was also a great admirer and the honorific title Zayn al-Abidin (the ornament of the pious) was invested to the Imam by him.
Zayn al-Abidin died at the age of 57 years in 94/713. He lived 34 years after the event of Karbala. Ibn Hajar (d. 852/1449) in his 'Sawaik'l Muhriqah' quotes a tradition from Ibn Ishaq that there were many men in Medina, who knew nothing who provided them rations secretly, but they knew all about after the death of Zayn al-Abidin, who used to say, 'Secret alms-giving turns away divine wrath.' He used to carry on his back at night time sacks, full of loaves of bread for the poor. The traces of carrying burden were discovered on his back when his dead body was being washed for burial.
Zayn al-Abidin had seven wives by which he had 11 sons and 4 daughters. His first wife was Fatima bint Hasan bin Ali, who gave birth of Muhammad al-Bakir. His other sons were Abdullah, Zaid, Umar, Hasan, Hussain Akbar, Hussain Asghar, Abdur Rahman, Suleman, Ali Jawad and Asghar. His daughters were Khadija, Fatima, Umm Kulsum and Aliya.
His collection of prayers is known as 'Sahifa-i Kamilah' (the book of perfection), or also called 'Sahifa al-Sajjadiyya' (the scroll of Sajjad). Its collection was made by his sons, Muhammad al-Bakir and Zaid. Out of 75 prayers, 11 were lost and 8 are considered as apothyphal owing to anachronisms. In its present form, now consists of 71 prayers, and have been designed on the pattern of the Pslams of David containing 150 songs, and therefore, it is also named as 'Psalms of Ahl-al-Bait.'The prayers of 'Sahifa' also contains the notion of astronomy, the cosmos, the secrets of navigations etc. Examining the 43rd prayer, which the Imam had invocated while looking at the new moon, we will find the theory of 'rotation of moon', which reads as under:-
O thou, the obedient, toiling quick creature, who passeth through the fixed stages and moveth in the appointed orbit I believe in Him, Who illuminated with thee the darkness, and enlightened by thee the ambiguities, and instituted thee one of the signs of His sovereignty, and one of the emblems of His authority.
Once an astrologer went to Zayn al-Abidin, when Imam told him: 'I shall introduce you to a person whose journey, during the interval taken by you in coming to me, has extended to fourteen universes, of which each universe is three times as bigger as our earth, and all this has happened in spite of the fact that the person has not moved from his place.' The astronomer thereupon asked: 'Who is this personage?' Imam replied: 'It is I. If you wish I can tell you what you ate today at home, and what lies in your house.' In this tradition, however, those universes are referred to, every one of which is bigger than our earth, that is, of course nothing but our Solar System.