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Who was Imam Sajjad (AS) and what do we know about His life? Imam Sajjad (AS), the fourth Shia Imam, is known by the name Ali ibn al-Husayn. Titles such as Zayn al-Abidin (Adornment of the Worshippers) and Sayyid al-Sajidin (Master of those who Prostrate) reflect his high spiritual status in worship. Historians differ regarding his year of birth; however, the famous view, supported by scholars such as Sheikh Mufid[1] and Sheikh Kulayni, [2] identifies 38 AH as the year of his birth. [3] There are various narrations regarding the day of his birth; some mention the 15th of Jumada al-Ula and others the 5th of Sha'ban. [4] Nevertheless, all historical sources agree that he was born in the city of Medina. [5] The father of Imam Sajjad (AS) was Imam Hussain (AS), and his mother, according to the popular view, was the daughter of Yazdegerd III, the last Sassanid king, who came to Medina and married Imam Hussain (AS) after embracing Islam. [6] The name "Shahrbanu" is the most well-known among her names in historical sources. [7] Numerous titles are mentioned for Imam Sajjad (AS) in various sources, each signifying his high status in worship, knowledge, and spirituality. Among the most famous are "Zayn al-Abidin" and "Sayyid al-Abidin." His kunyas (patronymics) include "Abu al-Hasan," "Abu Muhammad," "Abu al-Qasim," and "Abu Bakr". [8] Imam Sajjad (AS) had several wives, most of whom were Umm Walad. Among his well-known wives was Lady Fatima bint al-Hasan (AS)—known as "Umm Abdillah"—the daughter of Imam Hasan al-Mujtaba (AS), who was the mother of Imam Muhammad al-Baqir (AS). [9] There is some disagreement regarding the number and names of the children of Imam Ali ibn al-Husayn (AS), [10] but a general list in reliable sources includes: Imam Muhammad al-Baqir (AS), Abdullah, Hasan, Husayn, Zayd, Umar, Husayn al-Asghar, Abdurrahman, Sulayman, Ali, Khadijah, Muhammad al-Asghar, Fatima, Aliyyah, and Umm Kulthum. [11] Imam Sajjad (AS), who witnessed the tragedy of Karbala himself, did not remain silent in the face of Umayyad oppression despite his immense suffering. One of the most prominent examples of this resistance was his sermon in Yazid’s court in Damascus. This assembly was intended to humiliate the Ahl al-Bayt (AS), but through the Imam’s revealing words, it turned into a scene of public awakening. When Yazid ordered the Adhan to be recited to interrupt the Imam’s speech, Imam Sajjad (AS) challenged Yazid by pointing to the name of the Prophet (SAW) in the Adhan, saying: "If Muhammad (SAW) is your grandfather, you are a liar; and if he is my grandfather, then why did you kill his children?" [12] This short but profound and crushing sentence not only stripped away the mask of the Umayyad government but also called upon the public conscience to judge. By utilizing the logic of lineage and his prophetic connection, Imam Sajjad (AS) challenged the legitimacy of Yazid’s claims and revealed the victimization of the Ahl al-Bayt (AS) before everyone's eyes. The period of Imam Ali ibn al-Husayn's (AS) leadership coincided with the reign of several Umayyad caliphs, including Yazid ibn Muawiyah, Muawiyah ibn Yazid, Marwan ibn al-Hakam, Abd al-Malik ibn Marwan, and Walid ibn Abd al-Malik. This period of Islamic history was marked by widespread political instability, social tension, and security crises. The political atmosphere of that era was filled with anxiety, suppression, and a lack of public safety. The governments of the time created an environment of terror and violence, leading to social isolation and the breakdown of civic cohesion. [13] This atmosphere was such that in the testament of Imamate to Imam Sajjad (AS), he was commanded to withdraw from the people and remain silent. [14] Therefore, his struggle against the government took a different form: the spiritual and social revival of the Shia community after the martyrdom of his father. Through his efforts, the Shia community was reshaped, and many people joined the movement of the Imamate. [15] There is significant disagreement among historical and hadith sources regarding the date of Imam Zayn al-Abidin’s (AS) martyrdom. However, the year 94 AH is the most credible and accepted among these views, and it is identified as the most likely date by several prominent traditionists and historians. The importance of this year lies in the fact that it coincided with the death of a group of prominent jurists in Medina, and for this reason, it is known in historical sources as the "Year of the Jurists" (Sanat al-Fuqaha). [16] Among the reliable scholarly figures who accepted this date are Sheikh Tusi in his book al-Misbah, [17] Muhaqqiq Irbili in Kashf al-Ghummah, [18] and the late Kulayni in al-Kafi. [19] In addition to the disagreement over the year, there are several opinions regarding the exact day of his martyrdom, including the 12th of Muharram [20] and the 25th of Muharram. It must be noted that the 25th of Muharram is more famous and accepted; several great scholars, including Sheikh Tusi [21] and Kaf’ami, [22] have recorded this day in their works as the date of the passing of Imam Zayn al-Abidin (AS). According to reliable historical and narrational reports, the martyrdom of Imam Ali ibn al-Husayn occurred by poisoning under the orders of Walid ibn Abd al-Malik. [23] His burial place is in the Baqi cemetery in Medina, where his shrine is located next to the grave of his noble uncle, Imam Hasan al-Mujtaba (AS). [24] At the time of his martyrdom, the Imam was 57 years old according to the famous view. [25] [1] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137. [2] . Al-Kafi, Sheikh al-Kulayni, Vol. 2, p. 512. [3] . Kashf al-Ghumma fi Ma'rifat al-Aimmah, al-Muhaddith al-Arbili, Vol. 2, p. 627 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 12 / Misbah al-Mutahajjid, Sheikh al-Tusi, p. 792 / Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 291. [4] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 14. [5] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 7 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 285 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 137 / Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 480. [6] . Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 11 / Al-Khara’ij wa al-Jara’ih, al-Rawandi, Qutb al-Din, Vol. 2, p. 751. [7] . Ansab al-Ashraf, al-Baladhuri, Vol. 3, p. 102 / Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 135. [8] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 310 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 4. [9] . Bihar al-Anwar, Allama al-Majlisi, Vol. 64, p. 155. [10] . Manaqib Al Abi Talib, Ibn Shahrashub, Vol. 3, p. 311 / Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 317 / Tarikh Mawalid al-Aimmah, al-Baghdadi, Ibn al-Khashshab, p. 24 / Bihar al-Anwar, Vol. 46, p. 155. [11] . Ilam al-Wara bi-Alam al-Huda, Sheikh al-Tabarsi, Vol. 1, p. 494. [12] . Jihad al-Imam al-Sajjad, al-Husayni al-Jalali, Sayyid Muhammad Reza, p. 54. [13] . Al-Imam al-Sajjad Jihad wa Amjad, Husayn al-Hajj Hassan, p. 9. [14] . Al-Kafi (Islamiyyah Edition), Sheikh al-Kulayni, Vol. 1, p. 281. [15] . Mu'jam Rijal al-Hadith, al-Khoei, Sayyid Abu al-Qasim, Vol. 21, p. 38. [16] . Tadhkirat al-Khawas, Sibt ibn al-Jawzi, p. 298 / Bihar al-Anwar, Allama al-Majlisi, Vol. 46, p. 151. [17] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [18] . Kashf al-Ghumma, Ibn Abi al-Fath al-Arbili, Vol. 2, p. 294. [19] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 468. [20] . Ilam al-Wara bi-Alam al-Huda (Haditha Edition), Sheikh al-Tabarsi, Vol. 1, p. 481 / Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 276. [21] . Misbah al-Mutahajjid, Sheikh al-Tusi, p. 787. [22] . Al-Misbah (Jannat al-Aman), al-Kaf'ami al-Amili, Sheikh Ibrahim, p. 509. [23] . Al-Ithaf bi-Hubb al-Ashraf, al-Shabrawi, Jamal al-Din, p. 277. [24] . Al-Irshad, Sheikh al-Mufid, Vol. 2, p. 138. [25] . Al-Kafi, Sheikh al-Kulayni, Vol. 1, p. 466.