Ruqayyah’s Existence: Fact or Fiction?

Evidence from the narratives of the Day of Ashura and thereafter, as well as historical sources from the seventh century onwards, and the consensus among Shia Muslims clearly demonstrate that Ruqayyah was one of the daughters of Imam Hussain (PBUH) who passed away in the ruins of Damascus. However, we must acknowledge that not everything spoken about her, especially by some uninformed eulogists, can be substantiated or verified.

A Girl Named Ruqayyah

A central question of this era regarding Lady Ruqayyah (PBUH) is: Did such a girl genuinely exist? And did Imam Hussain (PBUH) have a three or four-year-old daughter by this name?

Answering this question is not straightforward. On one hand, the presence of a tomb in Damascus bearing her name, the unanimous and undeniable acceptance of her existence within the Shia community, the numerous tales recounting her virtues, and even the exaggerations and fervent narratives by certain eulogists about her life, have all cemented her existence in such a definite way that few dare to question it. The risk of facing criticism and skepticism from the Shia community is significant. On the other hand, the scarcity of primary and ancient historical sources prompts the query: Did such a girl truly exist? Some, perhaps swayed by the profound emotional impact that the visitations and tribulations of this young child have on people’s souls, might skirt around the question and leave her existence shrouded in mystery. What we are now endeavoring to do is to explore this historical tale, devoid of biases and extremes, and based on the sources available to us from the past and present.

The Number of Imam Hussain’s Daughters and Historical Sources

Historians and chroniclers, when enumerating the daughters of Imam Hussain (PBUH), typically cite two names: “Fatimah” and “Sakina.”[1] Some have also added “Zainab” to this list.[2] However, in later sources, sometimes as many as eight daughters are attributed to him: Fatimah Kubra, Fatimah Sughra, Zubeidah, Zainab, Sakina, Umm Kulthum, Safiyah, and another daughter who passed away in ruins. Some call her Zubeidah, while others refer to her as Ruqayyah.[3] Nevertheless, no early historical source mentions a young daughter, be she three or four years old, named Ruqayyah, Fatimah Sughra, or any other name. Furthermore, during the captivity of the caravan in Damascus, no such young girl was seen, especially amidst the heart-wrenching and tragic scenes. Yet, some later books detail the life of this young girl, which will be touched upon shortly.

The question arises: Why hasn’t such a sorrowful destiny of a young girl been mentioned in early historical records? In response, it should be noted that throughout history, Shia Muslims, due to oppressive rulers, either lacked the opportunity to record historical events or when they did, their scholarly and historical works were destroyed by tyrants. Notable instances include the infamous book burning by Mahmud Ghaznavi in Rey in 423 AH, the massacre and book burnings by Tughril in Baghdad during Sheikh Tusi’s era, the story of Hassanak Wazir and Ferdowsi’s exile, and the book burnings by the infamous Ottoman ruler “Jazzar” in the Levant, South Lebanon, and so on.[4] Hence, it’s plausible that this narrative existed in past historical texts but has since been lost. A testament to this claim is the lost book “Al-Hawiya fi Mathalib Muawiyah,” written by Qasim bin Muhammad bin Ahmad Mamouni, a Sunni scholar. Kamal Bahai extracted the entire story of Ruqayyah from this source.[5] This is why, in jurisprudential matters, sometimes the source or evidence for a ruling has been lost. Shia jurists consider the consensus on a ruling among Shia if traced back to the time of an infallible Imam, as credible.

Evidence of Ruqayyah’s Existence

While official histories from the earliest centuries do not detail the account of Ruqayyah, certain narrations and sources make mention of her, as evidenced by the following examples:

1. The esteemed scholar and historian, Sayyid bin Tawus (d. 664 AH), records: “When the Master of Martyrs, Imam Hussain, recited the renowned verses, ‘O time, what wretched friends you are…’, Zainab and the women of the household raised cries of grief. The Imam advised them to be patient, and then said, ‘My sister Umm Kulthum, and you Zainab, and you Ruqayyah, and you Fatimah, and you Rubab, when I am slain, do not tear your garments, scratch your faces, or utter words of despair.’ [6]. From this, it is clear that the name Ruqayyah was spoken by Imam Hussain, which suggests she was a close relative. Given that there wasn’t any sister or wife by this name, it is likely that the reference is to his daughter.
2. After the martyrdom of Ali Asghar, Imam Hussain reportedly approached the tents, calling out, ‘O Umm Kulthum, O Sakina, O Ruqayyah, O Atika, O Zainab, farewell O my household!’ [7].Here again, Ruqayyah is mentioned alongside the Imam’s daughters and sisters.
3. It’s related that in the final moments of his life when confronted by Shimr, Imam Hussain exclaimed: ‘O Zainab! O Sakina! My children! Who will be there for you after me? O Ruqayyah! O Umm Kulthum! You are entrusted to my Lord. The promised day [of my martyrdom] is near.’ [8]. Here, Ruqayyah is mentioned again alongside the Imam’s daughters and sisters. The term ‘entrusted’ indicates the presence of close family members for whom the Imam felt responsible and saw as a divine trust.
4. In some narrations, it’s said that on the Day of Ashura, Sakina told her three-year-old sister, likely Ruqayyah, ‘Come, let’s hold onto our father’s robe and prevent him from going forth and being killed.’  Upon hearing these words, Imam Hussain (peace be upon him) shed a torrent of tears. Then, Ruqayyah cried out, “Father! I won’t hold you back. Just wait so I can see you.” The Imam lovingly embraced her, kissing her parched lips. At this moment, the tender child exclaimed, “I’m thirsty, so thirsty. The burning thirst has consumed me.”

Imam Hussain (peace be upon him) told her, “Sit near the tent, and I’ll bring water for you.” As he prepared to head to the battlefield, she clung to his cloak once more, tearfully asking, “Father, why are you leaving us?”

For the second time, the Imam cradled the heartbroken child, soothing her. Then, with a heavy heart drenched in pain, he parted ways from her [9]. Similar tales, with slight variations, have been narrated by Hilal and others. We will address these in the future. It is probable that the multiple recounts of this story are due to the numerous farewells of the Imam. There’s also the possibility that one story has been told with varying details, and here we’ve highlighted the most significant of these recounts.

• When Zainab (peace be upon her) was confronted in Kufa with the severed head of Aba Abdillah (Imam Hussain, peace be upon him), she recited a verse that translates to: “O my brother! Speak to little Fatimah for her heart is on the verge of melting.” [10]. The term “Little Fatimah” has been attributed to Ruqayyah by both early and later scholars. Given that Fatimah, the elder daughter of Imam Hussain (peace be upon him), was married to Hasan al-Muthanna, she couldn’t be the same Fatimah referred to here. Hence, there must be another daughter for Aba Abdillah who gazed tearfully at her father’s severed head.
• Seif bin Umeira al-Nakha’i al-Kufi [11], who lived during the time of Imam Sadiq (peace be upon him),        has clearly mentioned the name Ruqayyah twice in his poetry:

“Sakinah’s tranquility departed,

As you initiated separation and change.

Ruqayyah, the envious are shattered by her frailty,

She became an excuse for those who’ve never been excused.

Umm Kulthum finds her consolation anew,

Following tears that never repeat.

Never have I forgotten Sakinah and Ruqayyah,

They lament with deep sorrow and sighs.

They call upon their mother,

the luminous Fatimah,

With cries of the distraught and bewildered.

O our mother,

this is Hussain lying slain,

Cast aside,

radiant as the full moon…

…….”[12]

In the aforementioned verses, Ruqayyah’s name has been referred to twice.

• Hilal bin Nafe’ narrates that he stood amidst the two ranks of the enemy’s army. A child emerged from Imam Hussein’s (peace be upon him) sanctuary. As the Imam approached the battlefield, the child, with trembling steps, hurriedly reached him, clutched his robe, and exclaimed, “O Father! Look at me, for I am thirsty.” This plea was so heart-wrenching that tears streamed from Imam Hussein’s (peace be upon him) eyes, and he responded, “My daughter, may God quench your thirst, for He is my Protector.” Hilal asked, “Who was this girl, and what relation did she have with Imam Hussein (peace be upon him)?” He was informed, “She was Ruqayah, the three-year-old daughter of Imam Hussein (peace be upon him).”[13]. In the story of Karbala, it is related that as the Imam was preparing to enter the battlefield, he glanced toward his daughter. She had separated from the other women and sat in a corner, crying and mourning. The Imam approached her, and consoled her, indicating: “Dear one, this is our final goodbye, and our reunion will be on the Day of Judgment at the pool of Kauthar.

Cease your tears, prepare for captivity, embrace noble patience, and be quick in doing so.

And when you witness my dismembered body upon the earth, my throat drenched in blood, remain patient.”

In the footnote on page 518, it is added that during this farewell, the little girl asked the Imam for water. The Imam told her that he would return to her, and it’s speculated that he referred to

the return of his sacred head [which later returned to Ruqayah]. And God knows best. [14]

• On the afternoon of Ashura, as the enemies descended upon the tents with a frenzied intent to plunder, they encountered a total of 23 children from the revered household. Their plight was reported to Umar Sa’ad, highlighting that these children were on the brink of death due to intense thirst. Sa’ad permitted water to be given to them.

When it was Lady Ruqayyah’s turn, she hastily took the vessel of water and dashed towards the battlefield. An inquisitive enemy soldier asked, “Where are you going?” With earnestness, Ruqayyah replied, “My father was thirsty. I intend to find him and quench his thirst.” The soldier, with a mix of coldness and mockery, responded, “Drink for yourself, for they have martyred your father with parched lips.” Tears streaming down her face, Ruqayyah declared, “Then I too shall not drink.”[15]

However, this account appears to be inconsistent with other narrations, suggesting that Ruqayyah sought her father, apparently unaware of his martyrdom. Still, it attests to the existence of a daughter named Ruqayyah among Imam Hussain’s offspring. It has also been related that at the moment of noon prayer, Ruqayyah spread her father’s prayer mat, waiting for him to return and perform his prayers [16]. Another account recalls this tender soul by her father’s lifeless body on the mournful night after the tragic day [17]. This contrasts with historical records from the seventh century and beyond, implying that the women of the time would often shield the younger ones from the grim realities of their fathers’ martyrdoms, suggesting perhaps that Ruqayyah was unaware of her father’s fate.

Ruqayyah in Historical Texts from the Seventh Century Onward

1. Early Accounts: The earliest historian to speak about this child as the daughter of Imam Hussain (peace be upon him) and her story in Damascus is the erudite scholar Imad al-Din Hassan bin Ali bin Muhammad Tabari, a contemporary of Khwaja Nasir al-Din Tusi, in the book “Kamel Baha’i [18]. He writes, “During their captivity, the women of the Prophet’s family concealed from the children the fate of the men martyred at Karbala, comforting them with tales that their fathers had gone on journeys and would return. That was until they were brought to Yazid’s residence. Among them was a four-year-old girl who woke up one night and inquired, ‘Where is my father, Hussain? I just saw him in my dream, and he seemed deeply distressed.’ This plunged all the women and children into tears, their cries so loud it roused the sleeping Yazid. Upon learning the cause of the commotion, that wretched ruler promptly ordered the beheaded remains of her father to be brought to her. On seeing it, the child questioned, ‘What is this?’ They replied, ‘This is your father’s head.’ The terrified girl cried out, fell ill, and within a few days, surrendered her soul to the Divine.” [19]
2. Sheikh Abbas Qumi’s Account: The esteemed Sheikh Abbas Qumi also references Tabari’s narration in “Muntahi al-Amal” [20], stating that Ruqayyah, the daughter of Imam Hussain (peace be upon him), passed away beside her father’s severed head.
3. Additional Books: Several other texts, whose names are not mentioned here, detail that Hussain had a young daughter named Ruqayyah, who was about four years old. One night, she awoke from her sleep, seemingly deeply disturbed, searching for her father, saying, “Where is my father? I just saw him [in my dream].” Eventually, they brought her the severed head of her father. The sight made her scream and cry. She then pressed her little lips against her father’s and wept uncontrollably, eventually losing consciousness. Despite efforts to revive her, she never awoke, and this precious child of Hussain (peace be upon him) met martyrdom in Damascus. [21]
4. Mohammad Hassan Qazwini’s Citation: Mohammad Hassan Qazwini, quoting certain works, states that one of the daughters of Imam Hussain (peace be upon him) was named Fatimah Sugra, possibly referring to Ruqayyah. [22]
5. Allama Haa’eri’s Writing: The illustrious Allama Haa’eri writes that some scholars, including Mohammad bin Talha Shafaei and others from both Sunni and Shia traditions, mention that Imam Hussain (peace be upon him) had ten children: six sons and four daughters. He goes on to list the daughters as Sakina, Fatimah Sugra, Fatimah Kubra, and Ruqayyah (peace be upon them all). He further notes, “Ruqayyah was either five or seven years old when she passed away in Damascus.” [23]
6. The late Ayatollah Haj Mirza Habibollah Kashani recognized one of Imam Hussain’s daughters as Ruqayyah, citing in “Montakhab al-Tawarikh” that the young girl who passed away in the ruins of Sham might have been named Ruqaiya. She was one of the early morning laments of Imam Aba Abdullah (Hussain). The shrine in the ruins of Sham is attributed to this young girl and is famously known as the shrine of Ruqayyah. [25]
7. Abdul Wahhab bin Ahmad Shafaei Misri, known as Shurani (passed away in 937 AH), writes in his book “Al-Munan” in the tenth chapter: “Near the Grand Mosque of Damascus, there is a shrine known to be the resting place of Hazrat Ruqayyah, the daughter of Imam Hussain. On a stone at the entrance of this mausoleum, it reads: ‘This abode has been honored by the family of the Prophet and the daughter of the martyred Hussain, Ruqayyah. This residence has been graced by the presence of the Prophet’s lineage and Imam Hussain’s daughter, Ruqayyah.’ [26]
8. “Riyahin al-Sharia” also recognizes Ruqayyah as one of Imam Hussain’s daughters. Moreover, in various historical sources such as “Akhbar al-Tawal Dinwari,” “Absar al-Ayn fi Ansar al-Hussein,” “Kashf al-Gummah,” “Ala’lim,” and “Misbah al-Haramayn” by Abdul Jabbar bin Zain al-Abidin Ashkawi, Ruqayyah is mentioned as the daughter of Imam Hussain. From all the evidence, it is clearly ascertained that Imam Hussain had a daughter named Ruqayyah, who tragically lost her life in the ruins of Sham. [27]

Who was Ruqayyah’s mother?

Among the frequently asked questions regarding this precious gem is: Who was the mother of Hazrat Ruqayyah among Imam Hussain’s wives? Unfortunately, historians have differing opinions on this:

Shah Zanan: Allamah Haeri states, “Ruqayyah was five or seven years old when she passed away in Sham. Her mother was ‘Shah Zanan,’ the daughter of Yazdegerd.” Thus, she was the full sister of Imam Sajjad. [28]

Umm Ishaq: Some claim that her mother was “Umm Ishaq,” who was previously married to Imam Hasan. Imam Hasan advised his brother, Imam Hussain, to marry her, praising her virtues. It is believed that Ruqayyah was born to her. [29]

Umm Jafar Qazaiyah: Another narration states that Ruqayyah’s mother was “Umm Jafar Qazaiyah.” However, there is no historical documentation supporting this claim [30]. Sheikh Mufid identifies “Umm Ishaq bint Talha” as the mother of Fatimah bint Hussain. [31]

Heartrending Demise

The blessed age of Lady Ruqayyah at the time of her poignant demise was three or four years, though some have reported it as five or even seven years. Allamah Birjandi, in “Waqa’i al-Shuhur” and “Riyadh al-Quds,” considered her date of death to be the 5th of Safar in the year 61 AH.[32] What is truly heart-wrenching is the manner of Ruqayyah’s passing, which will be alluded to here based on existing sources:

1. As mentioned in Kamal al-Baha’i.[33]
2. What is described in some books, such as Nafas al-Mahmoom and Dama’at al-Sakibah, is as follows: Imam Hussain (AS) had a young daughter, aged around 3 or 4 years. One night, she woke up looking extremely distressed, searching for her father. She asked, “Where is my father? I just saw him in my dream.” Hearing this, the women cried, and other children lamented. When their cries grew loud, Yazid awoke and inquired about the commotion. Upon being informed, that cursed man ordered, “Take her father’s head to her!” They placed the sacred head under a cover and presented it to her. The child inquired, “What is this?” They replied, “It is your father, Hussain’s head.” The daughter of Imam Hussain (AS) lifted the cover, and upon seeing her father’s revered face, she cried out in grief, “O father! Who dyed you in your blood? O father! Who severed your veins? O father! Who orphaned me in my tender age? O father! Who will care for your orphan until she grows? O father, I wish I had been buried in the ground and never saw your blessed face covered in blood.” Then she pressed her tiny lips to her father’s and cried intensely, eventually losing consciousness. No matter how much they tried, she did not wake. That night, this beloved of Hussain (AS) became a martyr.[34] Muḥaddith Qumi adds, “Some have narrated this story in simpler terms, and one of the great scholars, may Allah have mercy on him, verified it. I am content to mention only his poetry at this juncture.”[35]”
3. The narration of Taher Damashqi is full of heart-wrenching details, which is why it has been included here. Taher ibn Abdullah Damashqi says, ‘I was in the service of Yazid and would converse with him during the nights to lull him to sleep. One night, he told me, “Tonight, a profound terror has overtaken me, my heart is racing, and I’m filled with sorrow. I’m not in a state to sit or talk.”‘

Taher continues, ‘I tried to comfort him to sleep, and before us stood a golden basin holding the radiant head of the martyr, Imam Hussein (Peace Be Upon Him). After a while, we heard the lamenting cries of the captives from the ruins of Damascus. I looked at the basin and saw tears streaming from Imam Hussein’s eyes. Astonished, I saw the severed head rise a bit, and from those blessed lips, a melancholic and soft voice said, “O Allah, these are our children and our dearest ones; these are our companions.”‘

Taher said, ‘Witnessing this, I was overtaken by dread. I began to weep and went to the palace’s balcony. There I saw the pure household gathered around a young girl who was pouring dirt over her head, crying out, “Auntie, sister of my noble father, where is my father? Where is he?”‘

I asked them the cause of this distress, and they said, ‘The young daughter of the martyr, Imam Hussein, saw her father in a dream. She awoke and is now inconsolably asking for him.’

Returning to Yazid, I found him awake, shivering as if a leaf in the wind. The severed head then addressed Yazid, ‘O son of Muawiya, what wrong did I do you that you’ve subjected my family to this torment?’ The head then turned to the Almighty and prayed for divine retribution against Yazid and those who wronged him and his family. Yazid trembled more upon hearing this and asked the cause of the household’s cries. He ordered the severed head to be taken to the young girl in the ruins.

When the household realized the head was being brought, they rushed to receive it and mourned profoundly around it. The young girl saw the head and asked, ‘Whose head is this?’ They replied, ‘This is your father’s, Hussein.’ The grief-stricken girl embraced the head, cried bitterly, and said, ‘O dear father, I wish I could have sacrificed myself for you. I wish I had been blind before this day! I wish I were dead and buried and didn’t have to see your blessed face stained with blood!’ The innocent girl then kissed her father’s mouth and cried so much that she lost consciousness. When the household tried to revive her, they realized her pure soul had departed. This innocent girl is Ruqayyah, who is believed to be buried in the ruins of Damascus.” [38]

In the ruins of Damascus

History records that Lady Zainab (or Umm Kulthum) requested permission to mourn for Hussain (peace be upon him). Yazid agreed and ordered that the family of the Prophet (peace be upon them) be taken to Dar al-Hajara to grieve. There, the Ahl al-Bayt (peace be upon them) mourned for seven days. Every day, many women of Damascus gathered around them to grieve. The mourning was so intense that Yazid’s associates, including Marwan, suggested that the Ahl al-Bayt (peace be upon them) be returned to Medina, fearing that Yazid’s rule might be in jeopardy.[39]

 By chronological events, this incident happened before the death of Ruqayyah; as the entry of the Ahl al-Bayt (peace be upon them) to Damascus was at the beginning of Safar in the year 61 AH, and the death of this princess was on the fifth or after. Nonetheless, Ruqayyah’s death in the ruins of Damascus caused a great uproar. The grief of the women, especially her aunts, was so immense that it is indescribable, especially when someone came to wash the delicate body of the dear daughter of Hussain. It’s narrated that the washerwoman refrained from washing and asked, “Who is the guardian of these captives?” Lady Zainab (peace be upon her) inquired, “What do you want?” The washerwoman questioned, “What illness did this young girl have that her body is bruised?” Lady Zainab (peace be upon her) replied, “O woman! She was not ill; these bruises are the traces of whips and blows from the enemies.”[40]

From what we’ve discussed, it’s clear that the narrations of the Day of Ashura and its aftermath, the historical sources of the seventh century onward, and the consensus among the Shia firmly establish that Ruqayyah was one of Imam Hussain’s (peace be upon him) daughters who passed away in the ruins of Damascus. However, we admit that not everything that is popularly said about her, especially by some uninformed eulogists, is verifiable or confirmed.

References:

[1] Manaqib Aal Abi Talib, Ibn Shahr Ashub, Qom, Allama Publications, Vol. 4, p. 77; Al-Irshad, Compilation of Sheikh Mufid, Beirut, Dar al-Mufid, 1414 AH, Vol. 2, p. 135; A’lam al-Wara, Tabarsi, Qom, Al al-Bayt Institute, 1st edition, 1417 AH, Vol. 1, p. 478; Nasab Quraish, Mus’ab al-Zubairi, Cairo, Dar al-Ma’arif, 3rd edition, p. 59; Ansab al-Ashraf, Baladhuri, Beirut, Dar al-Fikr, 1st edition, 1401 AH, Vol. 3, p. 1288; Tadhkirat al-Khawas, Sibt Ibn Jauzi, Ahl al-Bayt Institute, p. 249.

[2] Kashf al-Ghummah fi Ma’rifat al-A’immah, Arbeli, Tabriz, Souq Mosque al-Jame, researched by Rasooli, Vol. 2, p. 38.

[3] Ref: Tadhkirat al-Shuhada, Habib Allah Kashani, p. 193, quoted from: Star Shining in Sham, p. 195.

[4] Star Shining in Sham, Ali Rabbani Khalkhali, Qom, Maktab al-Hussein Publications, 1st edition, p. 17.

[5] Ref: Star Shining in Sham, the same source, p. 15; Fawa’id al-Razawiyya, Sheikh Abbas Qumi, Dar al-Kutub al-Islamiyya, p. 111.

[6] Allahuf, Sayyid Ibn Tawus, researched by Sheikh Fares Tabrizian (Hassoun), Qom, Uswa Publications, 1414 AH, pp. 140-141 and Star Shining in Sham, p. 16.

[7] Maqtal al-Husayn wa Ma’sar Aal Baytihi wa Ashabihi fi Karbala, famously known as Maqtal Abi Mikhnaf, Qom, Al-Razi Publications, 1362 AH, p. 131. Ref: Yanabi’ al-Mawadda, Qanduzi, p. 346 and Ihqaq al-Haq, Vol. 11, p. 633.

[8] Encyclopedia of the Words of Imam Hussein, Baqir al-Ulum Research Institute, Qom, Dar al-Ma’ruf, 1st edition, 1415 AH, p. 511 and Yanabi’ al-Mawadda, Vol. 2, p. 416.

[9] Waqa’i’ Ashura, Sayyid Muhammad Taqi Muqaddam, p. 455 and Lady Ruqayyah, Sheikh Ali Falsafi, p. 550; quoted from: Star Shining in Sham, p. 200.

[10] Bihar al-Anwar, Muhammad Baqir Majlisi, Beirut, Wafa’ Foundation, Vol. 45, p. 115.

[11] Sayf was among the prominent companions of Imam Sadiq (PBUH) and Imam Kazim (PBUH) and was a distinguished and renowned Shiite narrator. Renowned scholars like Sheikh Tusi in ‘List’, Najashi in ‘Rijal’, Allama Hilli in ‘Khulasat al-Aqwal’, Ibn Dawood in ‘Rijal’, and Allama Majlisi in ‘Wajiza’ have affirmed his reliability. Ibn Nadim in his list considers him among those Shiite sheikhs who narrated jurisprudence from the Imams (PBUH). Sheikh Tusi in his ‘Rijal’ believes he authored a book in which he narrated from Imam Sadiq (PBUH). The late Sayyid Bahr al-Ulum in ‘Al-Fawa’id al-Rijaliyah’ lists famous Shiite narrators like Muhammad bin Abi Umayr and Yunus bin Abdul Rahman who have narrated from him. Also, according to a narration from Imam Baqir (PBUH), he is one of the narrators of the famous Ashura visitation. (See: ‘Mourning Dress in Lament for the Luminous Imams’, Sheikh Ali Abu al-Hasani (Munzir), pp. 140-141, cited from: ‘Shining Star of Sham’, p. 20.)

[12] “The Selected Collection of Eulogies and Famous Sermons, known as Al-Fakhri, Sheikh Fakhr al-Din Tarihi, Beirut, Al-A’lami Foundation, 1412 AH / 1992 AD, Vol. 2, p. 436; ‘Mourning Dress in Lament for the Luminous Imams’, same source, p. 320; ‘Prominent Shiites’, Sayyid Muhsin Amin, edited by Sayyid Hassan Amin, Beirut, Dar al-Ta’aruf for Publications, 1403 AH, Vol. 7, p. 326; ‘Shining Star of Sham’, same source, p. 21; and ‘Adab al-Taff’, Sayyid Jawad Shubbar, Beirut, Al-Balagh Foundation, Vol. 1, p. 196.

[13] “Events and Incidents, Muhammad Baqir Malboobi, Qom, Religion and Knowledge Publications, Vol. 3, p. 192; Elegy for the Household of Muhammad (PBUH), Mohammadi Eshtehardi, Qom, Naser Publications, 1375 SH, p. 340, cited from ‘Anwar al-Shuhada’; The Heart-rending Story of Lady Ruqayya, p. 22.

[14] The same source, pp. 518-519.

[15] “The Heart-rending Story of Lady Ruqayya, p. 29; Fruits of Life, Vol. 2, p. 38; cited from: ‘Shining Star of Sham’, p. 202.

[16] “Lady Ruqayya, Ali Falsafi, p. 7, cited from: ‘Shining Star of Sham’, p. 203.

[17] See: ‘Shining Star of Sham’, p. 204 and The Heart-rending Story of Lady Ruqayya, p. 27.

[18] “The late Sheikh Abbas Qumi writes about the book ‘Kamil Baha’i’: “The book ‘Kamil Baha’i’, written by Imad al-Din Tabari, an erudite, expert, trained, distinguished theologian, eloquent, noble, and wise scholar, is a valuable work completed in the year 675 AH, and almost 12 years of Sheikh’s effort were spent gathering it. Although, during its praise, he authored several other books. He then adds that from the composition of that book, it is evident that he had original manuscripts and books of early scholars with him; including the book ‘Al-Hawiya fi Mathalib Muawiya’, authored by Qasim bin Muhammad bin Ahmad Mamouni, one of the Sunni scholars. See: ‘Shining Star of Sham’, same source, p. 15 and ‘Fawa’id al-Radawiya’, p. 111.

[19] “Kamil Baha’i, Imad al-Din Tabari, Qom, Maktab al-Mustafawi, Vol. 2, p. 179.

[20] “Manatiq al-Amal, Sheikh Abbas Qumi, Islamic print, Vol. 1, p. 316; the same book, Hijrat Publications edition, Vol. 1, p. 807.”

[21] “Nafs al-Mahmoom” by Sheikh Abbas Qummi, Qom, Basirati Publications and 1st print by Maktaba al-Haidariya Publications, 1379 AH, pp. 415-416; “Ma’ali al-Sabtayn” by Haeri, Beirut, Al-Nu’man Foundation, 1412 AH, Vol. 2, p. 170; “Al-Dama’a al-Sakiba” by Muhammad Baqir Behbahani, Beirut, Al-A’lami Foundation, Vol. 5, p. 141.

[22] “Riyadh al-Ahzan” by Muhammad Hassan Qazwini, p. 144, quoted from: “Story of Karbala”, p. 518.

[23] “Ma’ali al-Sabtayn”, Ibid, Vol. 2, p. 214; “The Heart-Wrenching Tale of Hazrat Ruqayyah”, p. 9, quoted from “Shining Star of Sham”, Ibid, p. 197.

[24] Daughters.

[25] “Tadhkirat al-Shuhada” by Mulla Habibullah Kashani, “Muntakhab al-Tawarikh”, p. 299, quoted from: “Shining Star of Sham”, Ibid, pp. 195-196.

[26] “The Heart-Wrenching Tale of Hazrat Ruqayyah”, p. 53 and “Shining Star of Sham”, Ibid, pp. 13-14.

[27] “Riyahin al-Sharia” by Mohallati, Islamic Bookstore, Vol. 3, p. 309.

[28] “Ma’ali al-Sabtayn”, Ibid, Vol. 2, p. 214; “The Heart-Wrenching Tale of Hazrat Ruqayyah”, p. 9, quoted from: “Shining Star of Sham”, p. 197.

[29] Life of the Fourteen Infallibles” by Emadzadeh, Vol. 1, p. 633; “Kashf al-Ghamma” by Arbeli, Ibid, Vol. 2, p. 216; “Absar al-Ain fi Ansar al-Hussein”, p. 368; “Akhbar al-Tawal” by Dinwari, Qom, Al-Razi Publications, p. 262.

[30] “Al-Sayedah Ruqayyah” by Amer al-Halw, p. 42, quoted from: “Shining Star of Sham”.

[31] Translation of “Irshad” by Sheikh Mufid, Vol. 2, p. 137.

[32] See: “Shining Star of Sham”, p. 199.

[33] “Kamil Bahai”, Vol. 2, p. 179.

[34] “Nafs al-Mahmoom”, p. 456; “Ma’ali al-Sabtayn”, p. 170; “Al-Dama’a al-Sakiba”, p. 141.

[35] “Muntaha al-Amal”, Ibid (Islamic print), Vol. 1, p. 317.

[36] “Muntaha al-Amal”, Ibid, Vol. 1, p. 317, summarized.

[37] Poets/227.

[38] “Muntakhab al-Tawarikh” by Mirza Hashim Khorasani, Islamic Scientific Publications, 5th Chapter, p. 299; “Shining Star of Sham”, p. 211.

[39] “Qumqam Zakhara” by Farhad Mirza, Tehran, Islamic Publications, p. 579; “Story of Karbala”, p. 520.

[40] “Al-Waqai’ wal-Hawadith”, Vol. 5, p. 81; “Shining Star of Sham”, Ibid, p. 220; “Zainab, the Radiant Glow of Kawthar”, p. 366.