Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

6 – Nafīsa bt. al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī, the ʿAlid*

A noble, honored, and righteous lady, daughter of the Commander of the Believers al-Ḥasan b. Zayd, himself the son of the Prophet’s grandson al-Ḥasan b. ʿAlī (may Allah be pleased with him). She was an ʿAlid, a Ḥasanid, and the one for whom the great mausoleum standing between Miṣr and al-Qāhira was erected.

Her father governed Medina on behalf of al-Manṣūr, who later dismissed and imprisoned him for a time. When al-Mahdī assumed power, he released him, honored him, restored his wealth, and performed Hajj with him; he died at al-Ḥājir (1).

She herself moved from Medina to Egypt with her noble husband Isḥāq b. Jaʿfar b. Muḥammad al-Ṣādiq—so it is said—and she died in Egypt in the month of Ramaḍān, 208 AH.

Little reliable information has reached us about her.

Some of the ignorant commoners of Egypt hold toward her an excessive veneration that defies description; what they do is impermissible because it involves shirk. They prostrate themselves before her and seek her forgiveness—practices that were among the intrigues spread by the propagandists of the ʿUbaydiyya (2).

(*) Wafayat al-ayan, vol. 5, p. 423; al-Ibar, vol. 1, p. 355; Uyun al-tawarikh, vol. 7, fol. 226; Mirat al-jinan, vol. 2, p. 43; al-Bidaya wa-l-nihaya, vol. 10, p. 262; al-Nujum al-zahira, vol. 2, p. 185; Husn al-muhadara, vol. 1, p. 511; Tabaqat al-Shaʿrani, vol. 1, p. 58; Shadharat al-dhahab, vol. 2, p. 21; Khitat Mubarak, vol. 5, p. 135. (1) This is a village located five miles from Madina; see the account of his appointment in Tarikh al-Tabari, vol. 8, p. 32; al-Kamil, vol. 5, p. 593; and al-Bidaya, vol. 10, p. 262. (2) Ibn Kathir remarks in al-Bidaya, vol. 10, p. 262: “To this day, ordinary people have gone to great extremes in their veneration of this site and others, especially the common folk of Egypt. They utter exaggerated expressions that amount to disbelief and polytheism, using phrases they ought to know are impermissible. Some even claim the place is connected to Zayn al-ʿAbidin, though he is not among its descendants. What must be believed about her is only what befits a righteous woman of her stature. The very origin of idol-worship sprang from…”
٦ - نَفِيْسَةُ بِنْتُ الحَسَنِ بنِ زَيْدِ بنِ الحَسَنِ بنِ عَلِيٍّ العَلَوِيَّةُ * السَّيِّدَةُ، المُكَرَّمَةُ، الصَّالِحَةُ، ابْنَةُ أَمِيْرِ المُؤْمِنِيْنَ الحَسَنِ بنِ زَيْدِ ابْنِ السَّيِّدِ سِبْطِ النَّبِيِّ ﷺ الحَسَنِ بنِ عَلِيٍّ ﵄ العَلَوِيَّةُ، الحَسَنِيَّةُ، صَاحِبَةُ المَشْهَدِ الكَبِيْرِ المَعْمُوْلِ بَيْنَ مِصْرَ وَالقَاهِرَةِ. وَلِي أَبُوْهَا المَدِيْنَةَ لِلْمَنْصُوْرِ، ثُمَّ عَزَلَهُ، وَسَجَنَهُ مُدَّةً، فَلَمَّا وَلِي المَهْدِيَّ، أَطْلَقَهُ، وَأَكْرَمَهُ، وَرَدَّ عَلَيْهِ أَمْوَالَهُ، وَحَجَّ مَعَهُ، فَتُوُفِّيَ بِالْحَاجِرِ (١) . وَتَحَوَّلَتْ هِيَ مِنَ المَدِيْنَةِ إِلَى مِصْرَ مَعَ زَوْجِهَا الشَّرِيْفِ إِسْحَاقَ بنِ جَعْفَرِ بنِ مُحَمَّدٍ الصَّادِقِ - فِيْمَا قِيْلَ - ثُمَّ تُوُفِّيَتْ بِمِصْرَ، فِي شَهْرِ رَمَضَانَ، سَنَةَ ثَمَانٍ وَمَائَتَيْنِ. وَلَمْ يَبْلُغْنَا كَبِيْرُ شَيْءٍ مِنْ أَخْبَارِهَا. وَلِجَهَلَةِ المِصْرِيِّيْنَ فِيْهَا اعْتِقَادٌ يَتَجَاوَزُ الوَصْفَ، وَلاَ يَجُوْزُ مِمَّا فِيْهِ مِنَ الشِّرْكِ، وَيَسْجُدُوْنَ لَهَا، وَيَلْتَمِسُوْنَ مِنْهَا المَغْفِرَةَ، وَكَانَ ذَلِكَ مِنْ دَسَائِسِ دُعَاةِ العُبَيْدِيَّةِ (٢) .
(*) وفيات الأعيان ٥ / ٤٢٣، العبر ١ / ٣٥٥، عيون التواريخ ٧ / لوحة ٢٢٦، مرآة الجنان ٢ / ٤٣، البداية والنهاية ١٠ / ٢٦٢، النجوم الزاهرة ٢ / ١٨٥، حسن المحاضرة ١ / ٥١١، طبقات الشعراني ١ / ٥٨، شذرات الذهب ٢ / ٢١، خطط مبارك ٥ / ١٣٥. (١) هي قرية على خمسة أميال من المدينة، وانظر خبر توليته في " تاريخ الطبري " ٨ / ٣٢، و" الكامل " ٥ / ٥٩٣، و" البداية " ١٠ / ٢٦٢. (٢) قال ابن كثير في " البداية " ١٠ / ٢٦٢: وإلى الآن قد بالغ العامة في اعتقادهم فيها وفي غيرها كثيرا جدا، ولا سيما عوام مصر، فإنهم يطلقون فيها عبارات بشيعة مجازفة تؤدي إلى الكفر والشرك، وألفاظا ينبغي أن يعرفوا أنها لا تجوز، وربما نسبها بعضهم إلى زين العابدين وليست من سلالته، والذي ينبغي أن يعتقد فيها ما يليق بمثلها من النساء الصالحات، وأصل عبادة الاصنام من =

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