🇵🇸 | Al-Quds Brigades mourn the martyr Abdul Rahman Darawsha, who was killed yesterday during his confrontation with occupation forces storming Al-Fara’a camp near Tubas.

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🇮🇷 | Head of the Iranian Civil Defense Organization:

"Security cameras can become tools used against national security. In national laboratories, we have found code that secretly sends camera images to foreign IP addresses. Many enemy operations were carried out through cameras connected to external networks.”

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✅ | China and Russia are regularly meeting and receiving officials, and vice versa, with Iran across all sectors. This engagement reflects an unprecedented level of cooperation and coordination in major strategic, economic, defense, and technological areas. Those who assume that these relations are limited to reacting to conflicts or issuing emotional statements of solidarity are mistaken. The nature of these partnerships goes far beyond rhetoric and is rooted in shared geopolitical interests, long-term planning, and pragmatic goals.

The reality of such comprehensive cooperation is often kept confidential, but its scope is vast in both volume and depth. These interactions include joint energy ventures, defense coordination, infrastructure development, and financial mechanisms designed to reduce dependence on the Western system. In the coming years, we are likely to witness significant outcomes of these alliances, ranging from new trade corridors and technology transfers to coordinated diplomatic stances in international forums.

This growing triangular relationship among China, Russia, and Iran marks a gradual reconfiguration of global power dynamics, challenging the dominance of Western institutions and signaling the emergence of a more multipolar world order.

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🥀 | Recently, an American OSINT page that portrays itself as neutral and journalistic mocked the resistance fighters of Palestine and Lebanon, labeling them as “low IQ.” [hell to them]—But each of these fighters has been portrayed by Western psychological propaganda through the same degrading vocabulary: “terrorists,” “operatives,” “mercenaries,” “eliminated,” “removed,” “liquidated” — all to erase their identity and human presence. These are not savages or faceless militants; they are men of vision, education, and life experience, people with both worldly and divine aspirations. Every one of them dreamt of freedom, of owning a car, of providing a good home for their families, of eating well, and living in dignity. None came from jungles or caves; they lived in the same apartments and walked the same streets as any of us. Yet, the Western narrative reduces them to shadows, erasing their humanity to justify their deaths and the destruction of their world.

Do you remember the elegant fighter? His name was Hamza Hisham Amer, an orphan who lost his father when he was a year old, born in 1991, and who spent 30 years preparing for his destiny. A bodybuilder and weightlifter, he was an athlete like his father, may God have mercy on him. He once refused to eat even a small piece of basbousa from his mother so that sugar would not affect his physique. He ran with grace and strength, spoke little, and lived with deep purpose. He bought his own weapons for his operations, specializing in hunting large vehicles. He was faster than cameras, binoculars, and even the surveillance rays that captured everything day and night at 360 degrees. He struck tanks from distances where the danger exceeded 90%, often too close to survive. A wealthy young man, his mother and sister Zeinab were his only family, and the shoes he wore in his last mission were a gift from his wife, given a month before the flood began. He once said he hunted Merkavas like small birds. That elegant scene was after noon prayer, when he rose to his Creator, wounded in his back yet refusing to leave the battlefield until recovery. He died uttering the testimony, raising his finger in the sign of monotheism, as all the great ones do. May Allah have mercy on him.

Every freedom fighter, whether from Palestine, Lebanon, Yemen, or elsewhere, carries the same human dream — to live with honor, dignity, and faith. Never let propaganda blind you from their sacrifice. Celebrate them, remember them, and honor their struggle, for they stand where others only speak.

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🇱🇧 | Breaking — An Israeli occupation drone targeted a car in Houmin Al-Fawqa (South Lebanon), launching three rockets at the vehicle.

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🇱🇧 | Breaking — An Israeli attack struck a pickup between the towns of Al-Sawana and Khirbet Selm.

Meanwhile, hostile Israeli aircraft targeted a car in the town of Deir al-Ashair, in the Nabatieh district.

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🇾🇪:🟢 | A Letter message from the Chief of the General Staff of the Yemeni Armed Forces, Lieutenant General Yusuf Al‑Madani, to the Command of the Al‑Qassam Brigades’ Staff:

Praise be to Allah who honored us with jihad and dignified us with martyrdom, and peace and blessings be upon the master of martyrs and the imam of the mujahideen and his pure family.

Our heroic brothers in the command of the Al‑Qassam Brigades, the mujahideen, may Allah’s peace, mercy, and blessings be upon you. We received with deep appreciation and immense gratitude your noble condolences, in which you expressed sincere and fraternal sympathy for the martyrdom of the Chief of the General Staff, Lieutenant General Muhammad Abdul‑Karim Al‑Ghamari, may Allah be pleased with him.

Your words, scented with loyalty and sincerity, were a great source of pride for us and embodied the depth of the faith-based and jihadist bonds that unite us, bonds founded on unity of purpose and destiny in facing the Zionist enemy and its aggressive projects. You presented to the world the greatest model of Islamic steadfastness and provided conclusive evidence of the greatness of Islam and the worth of jihad, that Islam does not accept defeat or humiliation. You defeated, by the weapon of faith, the strongest empires of money, arms, and technology, astonishing the world with your determination, silencing the enemies by your steadfastness, and forcing them to resort to negotiations after they had imagined control and extermination.

We stand with you on the covenant and promise. We share your joy in victory and mourn with you in moments of loss. We assure you that we remain firm on our pledge to stand with you and by your side, no matter the scale of sacrifice. We are closely monitoring developments and declare that if the enemy resumes its aggression against Gaza, we will return to military operations in the depth of the Zionist entity, and we will re-impose a ban on Israeli navigation in the Red and Arab seas.

Accept from us our sincere appreciation and gratitude. Allah is our guardian, what a great guardian and supporter.

May Allah’s peace, mercy, and blessings be upon you.

Lieutenant General Yusuf Hassan Al‑Madani

Chief of the General Staff

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🏴‍☠️ | HTS terrorists and invited Bedouin fighters attacked the vicinity of the shrine of Sayyidah Zaynab (S) (the Prophet Muhammad’s direct granddaughter) in Damascus and targeted Shiites.

Anti‑Shia protests have erupted in Sayyidah Zaynab (S), a Shiite stronghold in Damascus. Demonstrations are spreading in the Sayyidah Zaynab (S) area of the Damascus countryside, led by Sheikh Abu Bakr, the official responsible for the sector, demanding that Sheikh Adham Al‑Khatib surrender. Figures affiliated with armed factions are threatening Shiite civilians in Sayyidah Zaynab (S) and forcing families from their homes.

Anti‑Shiite protests, led by Bedouin sheikhs not even from Damascus, erupted after the Syrian government opened the Al‑Zahraa Hussainiya Shia religious center in the Shiite‑dominated Sayyidah Zaynab (S) district. The Bedouin‑led protests demand the closure of the center and the expulsion of all Shiites from Damascus.

This attack on the sanctity of Islam did not erupt suddenly; it is an extension of nearly a year of assaults against the Shiite population in this area. Now, after the reported Trump‑Julani deal and with Israeli presence and the on‑paper division of Syria, HTS has deployed its most vicious Bedouin gangs to carry out attacks to comb Damascus. Julani reportedly seeks to expel the Shiite population from the vicinity and to destroy the holy shrine.

If such an assault succeeds, it will provoke massive repercussions: Syrian embassies and their assets will not be safe, and any representatives or affiliates of HTS and their backers must be held accountable. Turkey’s assets in the area will likewise be at risk.

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🇮🇷 | The Revolutionary Guard Intelligence has arrested the leader of the "Backdoor" electronic piracy group. The group was linked to the "Iran International" network and groups affiliated with the Israeli Mossad.

#MossadHunt

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📕 | Do they want to expel Shias from Syria? Syria belongs to Shias not Mossad backed Salafi-Takfiris.

Shiism in Syria was first established by Hadhrat Abudhar Ghiffari (A), who came to preach and stayed in the region, spreading the teachings of the Ahl al-Bayt (AS). His efforts laid the foundations of Shia communities in Syria, which grew over centuries into centers of religious, cultural, and scholarly life.

This name is taken from the shrine of Sayyidah Zaynab (S), and according to one of the three accounts, her grave is located at this spot.

The “Zaynabiyah Town” or “Sayyidah Zaynab (S)” area gradually became home to Iraqi Shia migrants about 10 years before the Islamic Revolution. Importantly, like other shrines of the Ahl al-Bayt (AS), a religious seminary was gradually established alongside it. One of the founders of this seminary was Ayatollah Shaheed Sayyid Hassan Shirazi, who took the first steps to establish a Shia seminary in Zaynabiyah. After struggling against the Baathist government in Iraq, he went to Lebanon and Syria, founded a school in Lebanon, and in 1975 established the Zaynabiyah Seminary in the Sayyidah Zaynab (S) neighborhood. This was the beginning of transforming a backward region into a cultural and religious center for Shias. He was martyred in 1980 in Lebanon, but his contributions greatly aided the spread of Shiism in the region.

1. Aleppo: One of the historical Shia centers in Syria was located in Aleppo, though little remains today. Most Shias in Aleppo now reside around Al-Naqta Mosque and the Mashhad Ras al-Husayn. Institutions such as Jamiat al-A’mar and Al-Ihsan and Al-Islamiyyah Al-Ja’fariyyah have been active there since 1379 AH, restoring Shia sites and supporting the local Shia poor, while also conducting educational and cultural work. Villages like Nubl and Al-Zahraa are entirely Shia, and families such as Zam, Sharbo, Blawi, Shahada, Abras, and Taqi live there. Recently, Khan Asal has also converted to Shiism, including families like Badanjaki and Budakchi.

2. Marj Azra: This Shia area near Damascus is historically significant, as it is where Muawiyah and some of his close associates were killed. The area has long been a destination for Shia pilgrims and hosts a mosque, Masjid Fakham, dedicated to the Shias.

3. Tell Village: A Shia village where many residents recently converted to Shiism, heavily influenced by Hezbollah’s culture and support from Lebanon.

4. Raqqa: The shrines of Ammar Yasir and Owais Qarni are located here. Many martyrs of the Battle of Siffin are buried nearby, and recently a mosque and commemorative structure were built. This has attracted Shias to the region, where Shia religious ceremonies are held during Islamic holidays and Ashura. Tribes such as Al-Busraya reside there and adhere to Shiism, with some members actively participating in cultural and social activities in Raqqa.

Other Shia areas in Syria include Idlib, Homs, Deir ez-Zor, Hatlah, Hasakah, Qamishli, and Daraa.

5. Shia population in Syria: Exact numbers are unavailable, but reports from 2006 estimate that Alawites, Ismailis, and Twelver Shias make up 13% of Syria’s population, roughly 2.2 million out of 18 million.

6. Alawite inclination toward Twelver Shiism: Alawites, or Nusayris, historically lived in Syria as a branch of Shiism since the 3rd century AH, often in remote areas, remaining hidden yet preserving their identity. Over time, they found supporters among Shias to guide their gradual return to Twelver Shiism, despite Sunni opposition. Ayatollah Shirazi wrote a book, “Al-Alawiyyun Hum Shi’at Ahl al-Bayt,” to encourage this shift.

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7. Alawites of Syria: The Alawites have historically been part of the Shia community, dating back to the era of Imam Hasan al-Askari (AS). Compared to Turkish Alawites, Syrian Alawites are closer to Twelver Shiism, although both groups have drifted from some core Shia teachings due to historical reasons.

The Fatimid state was among the most important Shia currents in Greater Syria, while the Nizari Ismailis controlled fortresses such as Masyaf. The Druze, or Muwaḥḥidun, also interacted with Nusayris, and migrations in areas like Jabal al-Laziqiyah reflect historical disputes. Conflicts between these groups included scholarly and theological debates over legitimacy.

Sayyidah Zaynab (S) was the first daughter of Imam Ali (A) and Fatima Zahra (S), born around 626 CE (5 years before the passing of Prophet Muhammad (S)). She spent her earliest years within the closed Ahl al-Bayt household, observing the Prophet’s character, receiving his guidance, and learning directly from the family of the Prophet.

In Sunni thought, the highest spiritual status is usually attributed to the Sahaba, but even early Sunni scholars acknowledged that the Ahl al-Bayt hold superiority over the companions. As a daughter of the Prophet, Sayyidah Zaynab (S) held Ahl al-Bayt status, remaining the closest surviving member of the Prophet’s bloodline on Earth after the martyrdom of Imam Hasan (A) and later Imam Husayn (A).

She played a critical role during the tragic events of Karbala, where her courage, eloquence, and leadership ensured the survival and preservation of the Ahl al-Bayt lineage. Her sermons and speeches after Karbala, particularly in the courts of Yazid, became a historical testament to the struggle for justice, dignity, and the principles of Islam.

Renowned companions and scholars such as Abdullah ibn Abbas and Abdullah ibn Mas’ud narrated hadiths from her, referring to her as Aqila Bani Hashim, reflecting her high status, intellect, and deep religious knowledge.

However, these are facts and details of her life, but they alone do not prove her Azmah. Sayyidah Zaynab (S) herself held the highest honor of being closest to Allah, and her status in the eyes of the Imams of Ahl al-Bayt cannot be measured merely by historical events. The desecration, damage, and abuse of her shrine, along with the exported Sunni aggression into Syria by Erdogan, confirm how deeply these sects are hostile toward the children of Prophet Muhammad (S), often exposing their kufr.

Tahriri Sham and Turkish-backed factions have spared no effort to insult and defile the shrines of Sayyidah Zaynab (S) and Sayyidah Ruqayyah (S), regularly threatening them in the same way their predecessors threatened the holy door of Fatima Zahra (S). These actions reveal the enduring hostility and disregard these groups have for the sanctity of the Ahl al-Bayt and their sacred sites.

In alignment with this, a new trend among takfiris has emerged, alongside charlatan factions within the Shirazi movement and individuals like Allahyari, who continue to claim that the shrine of Sayyidah Zaynab (S) is not in Damascus. In the forthcoming sections, we will dissect and expose the realities behind these false claims and reveal the truth about the sacred sites.

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Recently, a few fake turbans have claimed that Sayyidah Zaynab (S) is buried in Cairo. First and foremost, Zaynab of Cairo is not a single figure, as that shrine lies on a street called Shar’ al-Anwar, where a large number of descendants of the Imams (A) are buried. This is the main reason for the confusion in identifying the exact graves of these noble personalities.

Other important names often associated with that area include:
• Zaynab bint Yahya ibn Zayd ibn Imam Zayn al-Abidin (A)
• Zaynab bint Yahya ibn Hasan al-Anwar ibn Zayd ibn Imam Hasan (A)
• Zaynab bint Abdullah Mahaz ibn Hasan al-Muthanna in Imam Hasan (A)
• Zaynab bint Abdullah ibn Muhammad in Imam Ja’far al-Sadiq (A)

No credible name, reason, or historical proof exists, even within Egyptian claims, that Zaynab al-Kubra (S), the daughter of Imam Ali (A) and Sayyidah Fatimah al-Zahra (S), is buried in Cairo.

It is both pitiable and unfortunate that certain so-called scholars and clerics, busy with self-promotion and rhetoric, repeat these baseless claims, unaware of the damage they cause. Such carelessness fuels the Umayyad fitna against the Ahlulbayt (A).

Do not hide behind the excuse that you are “merely quoting what is written in books.” Beware of the pseudo-Akhbari mindset that assumes everything written is correct. By adding fuel to the Umayyad distortions, you are, knowingly or unknowingly, taking part in the attack against the Ahlulbayt (A).

There is no solid proof that Sayyidah Zaynab (S) is buried in Cairo. Following Julani’s invasion of Syria, a trend emerged among the London party to promote such claims. Although these claims appear in some early sources, their mere presence in historical texts does not validate them.

The claim originates from fabrications by Egyptian historians, which even some early Shia scholars recorded without proper verification. The lady actually buried in Cairo is Zaynab bint Yahya ibn Zayd ibn Imam Sajjad (A), and this is a clear and verified fact.

Anyone who continues to promote otherwise is, knowingly or unknowingly, participating in an MI6 soft war, where individuals such as Psycho Allahyari have used these statements to discredit the true shrine of Sayyidah Zaynab (S) in Damascus.


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The Egyptian View: Is Sayyidah Zaynab (S) buried in Egypt?

Some claim that Sayyidah Zaynab al-Kubra (S) is buried in Egypt. This belief largely arises from the commonality of the name “Zaynab” among several noble women, which naturally leads people to associate the most famous bearer of the name—the daughter of Imam Ali (A) and Sayyidah Fatima al-Zahra (S)—with Cairo.

Let us examine the reality.

It is necessary to scrutinize the sources cited to prove that the grave of Zaynab (S) is in Egypt. The origin of this viewpoint traces back to only two main sources:

1. A short treatise titled “Akhbar al-Zaynabiyyat” by the genealogist Ubaydli al-Nassabah.

2. Sufi writings, particularly those of ‘Abd al-Wahhab al-Sha’rani.

According to these accounts, Zaynab (S) was instructed to leave Medina and go wherever she wished. At first, she refused, saying:

“Allah knows what has befallen us; the killing of the best among us, our humiliation like cattle, and our being paraded on saddles. By Allah, I will not leave, even if our blood is shed!”

Following this, the women of Banu Hashim gathered to counsel her. Zaynab bint ‘Aqil ibn Abi Talib, addressing her cousin Zaynab bint Imam Ali (S), said:

“O daughter of my uncle, indeed Allah has fulfilled His promise to us and granted us the land to dwell in as we will. Will you now choose further humiliation? Go instead to a land of safety.”

After this advice, Sayyidah Zaynab (S) allegedly decided to leave Medina and chose Egypt as her destination. She reportedly departed in Rajab, 61 AH, accompanied by her nieces Fatimah and Sukaynah, daughters of Imam al-Husayn (A), and arrived in Egypt on the first of Sha’ban, 61 AH.

The governor of Egypt, Muslimah ibn Makhlad al-Ansari, along with his companions, is said to have received the caravan of the Ahl al-Bayt (A). Tears flowed, and a mourning gathering was spontaneously held. The report states:

“Muslimah offered condolences, wept, and all those present wept with him. He then took her to his home in al-Hamra, where she resided for eleven months and fifteen days. When she passed away, Muslimah led the funeral prayer in the congregational mosque, and she was buried in his house.”

Akhbar al-Zaynabiyyat is the most important and earliest source claiming that Zaynab (S) is buried in Egypt. Written by ‘Ubaydli al-Nassabah (214-277 AH), it lists women from the Prophet’s family and female companions named Zaynab. This treatise is the oldest known source explicitly mentioning Egypt as her burial place. It was later rediscovered in Bilad al-Sham by Hasan Qasim al-Misri, who added annotations and included it in his book Sayyidah Zaynab, published in 1333 AH.

For proponents of the Egyptian view, Akhbar al-Zaynabiyyat serves as the primary cornerstone. The text includes six narrations describing Lady Zaynab’s (S) migration to Egypt, her final days, and her burial in Cairo. According to these narrations:

After Karbala and the return from Kufa and Sham, Lady Zaynab (S) allegedly called the people of Medina to rise against the Umayyad rule. The governor of Medina, ‘Amr ibn Sa’id al-Ashdaq, informed Yazid, who ordered:

“Separate her from them.” (An farriq baynaha wa baynahum.)

According to this account, Sayyidah Zaynab (S) lived in the house of Muslimah ibn Makhlad from Sha’ban 61 AH to Rajab 62 AH, passing away on 15th Rajab, 62 AH, and was buried in the same house according to her will.

Ruqayyah bint ‘Uqbah ibn Naft al-Fihriyyah narrates:

“When Zaynab, daughter of Ali (A), came to Egypt after the tragedy of Karbala, I went out to greet her. Muslimah ibn Makhlad, Abdullah ibn Harith, and Abu ‘Umayrah al-Mazani came forward. Muslimah offered condolences, and all wept. Zaynab (S) recited: ‘This is what the Most Merciful promised, and the Messengers spoke the truth.’ Muslimah then took her to his home in al-Hamra, where she remained for eleven months and fifteen days until her death. I attended her funeral. Muslimah prayed over her in the central mosque, and she was buried in her residence, according to her will.”

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The Sufi Claim of Mystical Revelation:

In addition to the narrations of Akhbār al-Zaynabiyyat, the other main basis for the Egyptian view is the accounts of Sufis, who believe that the Zaynabiyya shrine in Cairo belongs to Zaynab (S). The Sufi sources base their claim solely on mystical revelations (kashf and shuhüd) experienced by their spiritual master, Shaykh ‘Ali Majdhub, whom they describe as an illiterate man, unable to read or write. They also claim that his visions originated from a divinely preserved tablet that cannot be altered or erased (lawh mahfüz). Therefore, according to them, whenever the Shaykh spoke, his words appeared recorded on that same sacred page. This man is the only original source upon whose mystical experience the Sufis rely to assert that the person buried in Qantarat al-Sib’ is indeed Zaynab, daughter of Imam ’Ali (S). The only person who transmitted this claim from Shaykh Majdhub was ’Abd al-Wahhãb al-Sha rni (d. 973 AH). Al-Sha rani is reported to have said: “My master, ’Ali Khawwas, informed me that the Zaynab buried in Qantarat al-Sibã is the daughter of Imam ’Ali, and there is no doubt that she is buried in that very place.” All scholars after al-Sha rani, including Qalyubi, Sabban, Adawi, Shablanji, Shabrawi, Rifai, Azhari, and ‘Allama Shaykh Ja’far Naqdi in his book Zaynab al-Kubra, followed his view and cited this forged theory.

Why the Egyptian Claim is Fabricated:

One of the main works cited by Egyptians to prove their claim is the book Akhbär al-Zaynabiyyāt, attributed to the genealogist ‘Ubaydalli al-Nassäbah, a well-known scholar of lineage. The publication of this book led some non-Egyptian researchers to also assume that the Sayyidah Zaynab (S) was buried in Egypt. Its historical content later spread into other works, making it appear as a legitimate reference source. This small treatise introduces several women from the Ahl al-Bayt and the companions whose names were “Zaynab.” Hasan Qäsim al-Misri, while in al-Shăm (Syria), found a small manuscript titled Akhbär al-Zaynabiyyat attributed to al-Ubaydalli. He published it with his own additions and used its narrations as evidence for Zaynab’s grave being in Egypt. According to Hasan Qãsim, a friend of his residing in Aleppo found this handwritten treatise and sent it to him, after which he included the entire text in his book Sayyidah Zaynab. Thus, Akhbār al-Zaynabiyyāt was first printed in 1333 AH (1915 CE). The full name of al-Ubaydalli al-Nassäbah is Yahya ibn Hasan ibn Ja’far ibn ’Ubaydalläh ibn al-Husayn al-Asghar ibn ’Ali ibn al-Husayn in ’Ali ibn Abi Talib (A) (d. 270 AH). His trustworthiness and scholarly stature have been praised repeatedly in works on genealogy and biographical evaluation (rijal). Al-Najäshi describes him as a man of knowledge, truth, and virtue who narrated from Imam al-Rida (A) and authored several books, among them Nasab Al Abi Talib and Kitãb al-Masjid. However, the attribution of Akhbär al-Zaynabiyyāt to al-’Ubaydalli is not accepted; it appears to have been fabricated by those who wanted to claim that the shrine of Zaynab al-Kubrā (S) was in Egypt.

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The reasons indicating fabrication include several clear points.

A) Omission from his authentic works:

In numerous classical biographical and genealogical sources that discuss al-‘Ubaydalli, no mention is made of this book, nor of any work by him introducing women named Zaynab. Only after its printing in 1333 AH did the book’s title begin to appear as his supposed work.

B) Weak chains of narration:

The isnads (chains) in Akhbār al-Zaynabiyyat include names not found in any reliable hadith or biographical works. Even if the attribution were genuine, all six narrations are mursal (disconnected) and lack authenticity. Some narrators mentioned are known enemies of the Ahl al-Bayt (A), which nullifies their credibility, notably Sahl ibn Fadl, possibly the same as Fadl ibn Sahl Dhu al-Riyasatayn, the vizier of al-Ma’mün and a known adversary of Imam al-Rida (A). Also included is Mus’ab ibn ’Abdullah al-Zubayri, a member of the anti-Ahl al-Bayt Zubayrid clan.

C) Contradictions and historical impossibilities:

The content of the six narrations contains glaring contradictions and historical errors, revealing their fabricated nature. They mention individuals such as Maslama ibn Mukhlad al-Ansari and Muawiya in Khudayj, both well-known enemies of Imam ‘Ali (A) and supporters of Mu’awiya. Maslama refused to pledge allegiance to Imam ‘Ali and fought against him at Siffin, later working as a governor under the Umayyads in Egypt. Muawiya in Khudayj was responsible for murdering Muhammad ibn Abi Bakr, the adopted son of Imam ‘Ali, whose body he desecrated. Can one seriously believe that such men would weep at Sayyidah Zaynab’s arrival and host her in their homes, while she, the proud orator of Karbala, would take refuge under their roofs? If Sayyidah Zaynab (S) truly resided in Maslama’s house for nearly a year and was buried there, where were the men of Banu Hashim? Why did none of them visit her? Why is ‘Abdullah ibn Ja’far, her husband, entirely absent from this narrative? These contradictions clearly show that the Akhbār al-Zaynabiyyat reports were fabricated in line with the desires of those hostile to the Ahl al-Bayt (S).

In summary, the only two sources that claim Sayyidah Zaynab (S) is buried in Egypt are Akhbār al-Zaynabiyyat, a forged work attributed to ‘Ubaydalläh al-Nassäbah, and a baseless Sufi revelation reported by al-Sha rani. This statement, unsupported by any authentic source or chain of transmission, became the foundation of an unfounded historical claim that later writers repeated uncritically. The words and ‘inspirations’ of this Sufi shaykh lack any historical legitimacy, and the exaggerated, erroneous, and superstitious nature of al-Sha rani’s writings is well known.

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Was she buried in Medina?

Some have claimed that the tomb of Sayyidah Zaynab al-Kubra (S) is located in the city of Medina, specifically in the Baqi cemetery, though no exact location or precise details are given. This belief is largely based on conjecture and assumption, because if it were true, early historical works that meticulously describe the graves and landmarks of Medina would have surely mentioned it explicitly.

Proponents of this view argue that after the tragedy of Karbala and the forced captivity in Kufa and Damascus, Zaynab (S) returned to Medina and lived there for some time. Since there is no clear evidence she ever left Medina afterward, they conclude she must have passed away there and been buried in Baqi, alongside her honored family members from the Ahl al-Bayt (A).

Those who support the Medina theory rely mainly on two points: the principle of continuity (istishab), which assumes she remained where she was last known to reside, and certain narrations recorded in historical sources. For example, in the book Nasikh al-Tawarikh and some contemporary accounts, it is mentioned that: “Umm Kulthum passed away four months after the Ahl al-Bayt (A) returned to Medina.” Using this and similar reports, some historians infer that Zaynab (S) remained in Medina until her death.

Additional narrations suggest that after returning from Sham to Medina, she actively worked to expose the corruption of the enemies of the Ahl al-Bayt (A) and encouraged people to rise against the Umayyad regime. When Yazid or Muawiyah reportedly learned of her revolutionary activities, they supposedly planned to exile her again to Sham. However, the people of Medina, particularly members of Banu Hashim, defended her, and Yazid’s plan could not be carried out. Based on these accounts, supporters conclude that she remained in Medina for the remainder of her life.

In conclusion, while the Medina theory has some historical reasoning and is cited in limited reports, it lacks definitive evidence or archaeological verification. There is no known grave, nor is there a contemporary record that confirms her burial in Medina, which weakens this viewpoint considerably.

Notably, one authentic report clarifies that Zaynab al-Sughra, the younger daughter of Imam Ali (A), lived a long life and passed away during the Imamate of Imam Zayn al-Abidin (A), who personally led her funeral and buried her in Baqi al-Madina. It appears that later generations and some travelers mistakenly identified her grave as that of Zaynab al-Kubra (S), the great heroine of Karbala. This misidentification likely explains the emergence and persistence of the Medina theory regarding the burial of Sayyidah Zaynab al-Kubra (S).

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Sayyidah Zaynab (S) Buried in Damascus?

Many historians and scholars, based on a range of historical, textual, and traditional evidences, believe that the sacred resting place of Sayyidah Zaynab al-Kubra (S) is situated in the southeastern outskirts of Damascus, the capital of Syria, approximately seven kilometers from the city, in the village of Rawiyah, within the Ghuta region. Historical records suggest that the shrine was visited as early as the second century Hijri. Among the earliest visitors was Sayyidah Nafisah, the wife of Ishaq, son of Imam Ja’far al-Sadiq (S). Over time, scholars and travelers have formed three broad groups regarding her burial:

The first group consists of scholars who affirmed that Sayyidah Zaynab (S) is buried in Damascus. This includes notable figures such as Shams al-Din Muhammad ibn Ahmad al-Dhahabi al-Dimashqi (d. 748 AH), Abu ’Abdullah Muhammad ibn ’Abdulläh ibn Battüta al-Maghribi (d. 770 AH), Abu al-Baga ’Abdulläh ibn Muhammad al-Badri al-Misri (d. 848 AH), Burhän al-Din Abu Ishq Ibrähim ibn Muhammad al-Halabi al-ShāfiT (d. 900 AH), Qadi Nur al-Din Mahmüd in ’Ali al-Adawi al-ShāfiT (d. 1035 AH), Yasin ibn Mustafa al-Fardi al-Bigal (d. 1095 AH), Shaykh Hasan Yazdi (d. 1242 AH), Mirza ’Ali Kani (d. 1306 AH), Mujaddid al-Shirazi (d. 1312 AH), Muhammad Hasan al-Buragi al-Najafi, Muhammad Hasan Ashtiyani (d. 1319 AH), Muhammad Husayn Kazimi (d. 1308 AH), Muhammad Hasan Maräghi (d. 1312 AH), Husayn Nüri al-Tabarsi (d. 1320 AH), Hasan Sadr al-Kazimi (d. 1388 AH), Muhammad Husayn Kashif al-Ghita (d. 1373 AH), Sayyid ’Abd al-Husayn Sharaf al-Din (d. 1377 AH), Sayyid Hibat al-Din al-Shahrastani (d. 1388 AH), Shaykh ’Abbas al-Qummi (d. 1335 AH), ’Al ibn ’Abd al-‘Azim al-Waiz al-Isfahani (author of Waga’ï al-Ayyäm), Shaykh Hashim al-Khurasani (d. 1352 AH), Sayyid Muhsin al-Hakim (d. 1390 AH), Sayyid Muhammad Kazim Shariatmadar, and ’Allamah ’Abd al-’Ali al-Sabiqi al-Pakistani (d. 1384 AH).

The second group includes scholars who also supported the Damascus location but were somewhat more contemporary or cautious in their assessments. Among them are Abù al-Hasan Muhammad ibn Jubayr al-Kināfi al-Gharnäti (d. 614 AH), Imād al-Din Hasan ibn ’Ali ibn Muhammad al-Tabari (d. 676 AH), ’Uthmān ibn Ahmad ibn Muhammad al-Suwaydi al-Hawrani (d. 970 or 1003 AH), Ahmad Fahmi Muhammad al-Misri, ’Abd al-Qadir al-Rihawi al-Dimashqi, and Tawfiq Abü ’Alam al-Misri. The latter three are among contemporary scholars who support the Damascus site.

The third group consists of historians who suggest that the person buried in Rawiyah may be Umm Kulthum, though they provide no further clarification or specify which Umm Kulthum they are referring to. It is well-known that Sayyidah Zaynab (S) herself also held the kunyah (title) of Umm Kulthum, as she had a daughter named Kulthum. Those who hold this view include Abu al-Hasan ’Ali ibn Abi Bakr al-Harawi (d. 611 AH) in al-Isharāt ilā Marifat al-Ziyarāt, Yaqut ibn ’Abdulläh al-Hamawi al-Baghdädi (d. 624 AH) in Mujam al-Buldan, Abu ’Abdullah ibn ’Ali ibn Ibrhim ibn Shaddād al-Halabi (d. 684 AH) in al-Alāq al-Khatirah, and Saläh al-Din Muhammad ibn Shākir al-Dārimi (d. 764 AH).

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