Jump to content

Imam al-Husayn b. Ali (a): Difference between revisions

Imam al-Husayn b. Ali (a) (view source)

Revision as of 15:13, 23 August 2018

9,956 bytes removed ,  23 August 2018
added the supplement
VisualWikitext
imported>Nazarzadeh
(adding the supplement)
imported>Nazarzadeh
(added the supplement)
Line 45: Line 45:
Following the instructions of the Imams (a), visiting the [[shrine of Imam al-Husayn (a)]] and the mourning ceremonies and rituals related to his martyrdom found a special place among the Shi'a, especially during the two months of [[Muharram]] and [[Safar]].  
Following the instructions of the Imams (a), visiting the [[shrine of Imam al-Husayn (a)]] and the mourning ceremonies and rituals related to his martyrdom found a special place among the Shi'a, especially during the two months of [[Muharram]] and [[Safar]].  


Sunni Muslims, also, have a high regard for Imam al-Husayn (a), because of the hadiths they have transmitted about his virtues and also because of his resistance against Yazid.  
Sunni Muslims, also, have a high regard for Imam al-Husayn (a), because of the hadiths they have transmitted about his virtues and also because of his resistance against Yazid.  


Imam al-Husayn's (a) hadiths, letters, sermons, poems, and supplications are collected in ''[[Mawsu'at kalimat al-Imam al-Husayn]]'' (The Encyclopedia of Imam al-Husayn's Words) and in ''[[Musnad al-Imam al-Shahid]]'' (The Musnad of the Martyred Imam). Many works have also been produced about different aspects of his life and personality.  
Imam al-Husayn's (a) hadiths, letters, sermons, poems, and supplications are collected in ''[[Mawsu'at kalimat al-Imam al-Husayn]]'' (The Encyclopedia of Imam al-Husayn's Words) and in ''[[Musnad al-Imam al-Shahid]]'' (The Musnad of the Martyred Imam). Many works have also been produced about different aspects of his life and personality.  
Line 65: Line 65:
Imam al-Husayn (a) was born in [[Medina]]. While some have recorded that he (a) was born in 3/625, the most preferred account among historians and scholars is that his birth was in [[4]]/626. There is no consensus regarding the day the Imam (a) was born but it is believed it was most likely on [[Sha'ban 3]]. Al-Mufid mentioned his birth in Sha'ban 5.
Imam al-Husayn (a) was born in [[Medina]]. While some have recorded that he (a) was born in 3/625, the most preferred account among historians and scholars is that his birth was in [[4]]/626. There is no consensus regarding the day the Imam (a) was born but it is believed it was most likely on [[Sha'ban 3]]. Al-Mufid mentioned his birth in Sha'ban 5.


According to Sunni and Shiite reports, when al-Husayn (a) was born, the Prophet (s) wept and talked about his martyrdom. According to some reports, in his childhood, Umm al-Fadl, the wife of [[al-'Abbas b. 'Abd al-Muttalib]], became his wet nurse.{{cn}}
According to Sunni and Shiite reports, when al-Husayn (a) was born, the Prophet (s) wept and talked about his martyrdom. According to some reports, in his childhood, Umm al-Fadl, the wife of [[al-'Abbas b. 'Abd al-Muttalib]], became his wet nurse.{{cn}}


== Wives and Children ==
== Wives and Children ==
Line 104: Line 104:
== Rule of the Three Caliphs ==
== Rule of the Three Caliphs ==
{{Timeline of Imam al-Husayn's (s) Life}}
{{Timeline of Imam al-Husayn's (s) Life}}
Imam al-Husayn (a) spent around twenty five years of his life under the rule of the [[three caliphs]]. He (a) was seven years old at the beginning of the caliphate of the [[Abu Bakr|first caliph]], nine years old at the beginning of the caliphate of the [['Umar b. Khattab|second caliph]] and nineteen years old at the beginning of the caliphate of the [['Uthman b. 'Affan|third caliph]]. There is not so much information available about the life of al-Husayn (a) during this period which may be due to [[Imam 'Ali (a)|Imam 'Ali's (a)]] withdrawal from the rule.  
Imam al-Husayn (a) spent around twenty five years of his life under the rule of the [[three caliphs]]. He (a) was seven years old at the beginning of the caliphate of the [[Abu Bakr|first caliph]], nine years old at the beginning of the caliphate of the [[Umar b. Khattab|second caliph]] and nineteen years old at the beginning of the caliphate of the [['Uthman b. 'Affan|third caliph]]. There is not so much information available about the life of al-Husayn (a) during this period which may be due to [[Imam 'Ali (a)|Imam 'Ali's (a)]] withdrawal from the rule.  


=== Caliphate of Abu Bakr ===
=== Caliphate of Abu Bakr ===
Line 110: Line 110:


=== Caliphate of Umar ===
=== Caliphate of Umar ===
It is reported in some sources that one of the early days of the caliphate of Umar, al-Husayn (a) entered [[al-Masjid al-Nabawi]] where he (a) saw 'Umar giving a speech on the pulpit of the Prophet (s). So, he (a) stepped up the pulpit and told him, "Come down from the pulpit of my father and go sit on the pulpit of your father!" Umar was astounded at this statement and said, "My father did not have a pulpit!" There is reports about the special respect of the second caliph for al-Husayn (a).
It is reported in some sources that one of the early days of the caliphate of Umar, al-Husayn (a) entered [[al-Masjid al-Nabawi]] where he (a) saw Umar giving a speech on the pulpit of the Prophet (s). So, he (a) stepped up the pulpit and told him, "Come down from the pulpit of my father and go sit on the pulpit of your father!" Umar was astounded at this statement and said, "My father did not have a pulpit!" There is reports about the special respect of the second caliph for al-Husayn (a).


=== Caliphate of 'Uthman ===
=== Caliphate of 'Uthman ===
Line 122: Line 122:
It is reported that when people paid allegiance to Imam Ali (a), al-Husayn (a) delivered a speech. During the [[Battle of Jamal]], he was the commander of the left part of his father's army. In the [[Battle of Siffin]], he delivered a speech, encouraging people to jihad, and became the commander of the right part of the army. It is reported that in this battle, al-Husayn (a) was present in the successful operation for regaining the water from the enemy. Imam Ali (a) described that operation as the first victory achieved because of the blessing of al-Husayn's presence. Imam Ali (a) prevented the two brothers from fighting in the Battle of Siffin out of fear that the progeny of the Prophet (s) might become extinct. Some sources report that al-Husayn (a) participated in the [[Battle of Nahrawan]] as well.  
It is reported that when people paid allegiance to Imam Ali (a), al-Husayn (a) delivered a speech. During the [[Battle of Jamal]], he was the commander of the left part of his father's army. In the [[Battle of Siffin]], he delivered a speech, encouraging people to jihad, and became the commander of the right part of the army. It is reported that in this battle, al-Husayn (a) was present in the successful operation for regaining the water from the enemy. Imam Ali (a) described that operation as the first victory achieved because of the blessing of al-Husayn's presence. Imam Ali (a) prevented the two brothers from fighting in the Battle of Siffin out of fear that the progeny of the Prophet (s) might become extinct. Some sources report that al-Husayn (a) participated in the [[Battle of Nahrawan]] as well.  


Some sources report that when Imam Ali (a) was martyred, al-Husayn (a) was with him and participated in his burial ceremony. However, according to some other sources, al-Husayn (a) was on a mission in al-Mada'in when his father was assassinated. He returned to Kufa when he received the letter of his brother informing him about the incident.
Some sources report that when Imam Ali (a) was martyred, al-Husayn (a) was with him and participated in his burial ceremony. However, according to some other sources, al-Husayn (a) was on a mission in al-Mada'in when his father was assassinated. He returned to Kufa when he received the letter of his brother informing him about the incident.


== Imamate of Imam al-Hasan (a) ==
== Imamate of Imam al-Hasan (a) ==
Al-Husayn (a) had the utmost respect for his brother. It is reported, for instance, that if Imam al-Hasan (a) was present in a session, al-Husayn (a) would not speak. After the martyrdom of Imam Ali (a) a group of [[Khawarij]], who did not want to give up fighting against the Syrians, refused to pay allegiance to Imam al-Hasan (a) and came to al-Husayn (a) to choose him as their leader. He told them, "God forbid that I accept your allegiance while al-Hasan (a) is alive." When Imam al-Hasan (a) made [[peace with Mu'awiya]], al-Husayn (a) defended his brother's decision against the people who opposed it. He stated that al-Hasan (a) "is my Imam." It is reported that when the peace treaty was made, Imam al-Husayn (a), like his brother, paid allegiance to Mu'awiya. He remained faithful to the treaty after the martyrdom of Imam al-Hasan (a). There are, however, some reports indicating that al-Husayn (a) did not pay allegiance to Mu'awiya and was not pleased with the treaty, but, considering the evidence against such reports, scholars have regarded them as unreliable. According to reliable reports, at the time of the treaty of Imam al-Hasan (a) and Mu'awiya, some followers of the [[Ahl al-Bayt (a)]] asked al-Husayn (a) to oppose this political peace treaty and stand against Mu'awiya. However, he (a) firmly supported his brother's treaty. When [[Qays b. Sa'd]] asked al-Husayn'a (a) view on the treaty, he (a) openly shared his support for Imam al-Hasan's (a) decision. After the peace treaty was signed, al-Husayn (a) returned to [[Medina]] and remained there.
Al-Husayn (a) had the utmost respect for his brother. It is reported, for instance, that if Imam al-Hasan (a) was present in a session, al-Husayn (a) would not speak. After the martyrdom of Imam Ali (a) a group of [[Khawarij]], who did not want to give up fighting against the Syrians, refused to pay allegiance to Imam al-Hasan (a) and came to al-Husayn (a) to choose him as their leader. He told them, "God forbid that I accept your allegiance while al-Hasan (a) is alive." When Imam al-Hasan (a) made [[peace with Mu'awiya]], al-Husayn (a) defended his brother's decision against the people who opposed it. He stated that al-Hasan (a) "is my Imam." It is reported that when the peace treaty was made, Imam al-Husayn (a), like his brother, paid allegiance to Mu'awiya. He remained faithful to the treaty after the martyrdom of Imam al-Hasan (a). There are, however, some reports indicating that al-Husayn (a) did not pay allegiance to Mu'awiya and was not pleased with the treaty, but, considering the evidence against such reports, scholars have regarded them as unreliable. According to reliable reports, at the time of the treaty of Imam al-Hasan (a) and Mu'awiya, some followers of the [[Ahl al-Bayt (a)]] asked al-Husayn (a) to oppose this political peace treaty and stand against Mu'awiya. However, he (a) firmly supported his brother's treaty. When [[Qays b. Sa'd]] asked al-Husayn'a (a) view on the treaty, he (a) openly shared his support for Imam al-Hasan's (a) decision. After the peace treaty was signed, al-Husayn (a) returned to [[Medina]] and remained there.


== Imamate ==
== Imamate ==
{{Mourning of Muharram}}
{{Mourning of Muharram}}
The beginning of the imamate of al-Husayn b. Ali (a) coincided with the tenth year of Mu'awiya's rule. After the peace treaty with Imam al-Hasan (a) in 41 AH, Mu'awiyad became the caliph of the Muslim ummah and established the Umayyad dynasty. According to Sunni sources, he was a clever and patient person and apparently a practicing Muslim, though he had gained power through political plots. He pretended to be a righteous person and a defender of religion and its rulings. However, he turned the caliphate into a kingdom and publicly stated that he did not care whether the people practiced their religion or not.  
The beginning of the imamate of Imam al-Husayn (a) coincided with the tenth year of Mu'awiya's rule. After the peace treaty with Imam al-Hasan (a) in 41/661, Mu'awiyad became the caliph of the Muslim ummah and established the Umayyad dynasty. According to Sunni sources, he was a clever and patient person and apparently a practicing Muslim, though he had gained power through political plots. He pretended to be a righteous person and a defender of religion and its rulings. However, he turned the caliphate into a kingdom and publicly stated that he did not care whether the people practiced their religion or not.  


One of the issues during the reign of Mu'awiya was the presence of Shiite beliefs among people, especially in Iraq. The Shiites, like the Kharijites, were the enemies of Mu'awiya, but unlike the Kharijites, the Shiites enjoyed strong popular support as a result of the influence of Imam Ali (a) and the Ahl al-Bayt (a). Because of this, Mu'awiya would demote and persecute the Shiites in different ways. One of the ways was to create hatred for Imam Ali (a) in the hearts of the people. Thus, he had the preachers curse Imam Ali (a) on the pulpits, a phenomenon which continued during the reign of the subsequent Umayyad rulers. He wrote to his governors to delete the names of the Shiites from the treasury, stop paying them anything, and reject their testification in courts. He also threatened the traditionists who quoted hadiths about the virtues of Imam Ali (a). Because of this threat, some traditionists would use expressions such as "a man from the Quraysh," "one of the companions of the Prophet (s)," or "Abu Zaynab" when they wanted to refer to Imam Ali (a).  
One of the issues during the reign of Mu'awiya was the presence of Shiite beliefs among people, especially in Iraq. The Shiites, like the Kharijites, were the enemies of Mu'awiya, but unlike the Kharijites, the Shiites enjoyed strong popular support as a result of the influence of Imam Ali (a) and the Ahl al-Bayt (a). Because of this, Mu'awiya would demote and persecute the Shiites in different ways. One of the ways was to create hatred for Imam Ali (a) in the hearts of the people. Thus, he had the preachers curse Imam Ali (a) on the pulpits, a phenomenon which continued during the reign of the subsequent Umayyad rulers. He wrote to his governors to delete the names of the Shiites from the treasury, stop paying them anything, and reject their testification in courts. He also threatened the traditionists who quoted hadiths about the virtues of Imam Ali (a). Because of this threat, some traditionists would use expressions such as "a man from the Quraysh," "one of the companions of the Prophet (s)," or "Abu Zaynab" when they wanted to refer to Imam Ali (a).  


=== Proofs of Imamate ===
=== Proofs of Imamate ===
Imam al-Husayn (a) became the Imam of the Shi'a after the martyrdom of his brother in 50 AH, and his imamate continued until 61 AH. In addition to general proofs, Shiite scholars mention specific proofs for the imamate of each Imam (a). Al-Shaykh al-Mufid has mentioned a number of proofs for the imamate of Imam al-Husayn (a) in his al-Irshad, including a hadith of the [[Prophet (s)]] says, "These two sons of mine are Imams, be they sitting or standing", and it is further proof of the [[Imamate]] of al-Hasan (a) and al-Husayn (a).
Imam al-Husayn (a) became the Imam of the Shi'a after the martyrdom of his brother in 50/670, and his imamate continued until 61/680. In addition to general proofs, Shiite scholars mention specific proofs for the imamate of each Imam (a). Al-Shaykh al-Mufid has mentioned a number of proofs for the imamate of Imam al-Husayn (a) in his ''[[al-Irshad]]'', including a hadith of the [[Prophet (s)]] says, "These two sons of mine are Imams, be they sitting or standing", and it is further proof of the [[Imamate]] of al-Hasan (a) and al-Husayn (a).


In addition to this, there are other hadiths narrated from the Prophet (s) in which he (s) has explicitly mentioned the number of Imams, the imamate of [['Ali (a)]], al-Hasan (a), al-Husayn (a) and the nine descendants of Imam al-Husayn (a).
In addition to this, there are other hadiths narrated from the Prophet (s) in which he (s) has explicitly mentioned the number of Imams, the imamate of [['Ali (a)]], al-Hasan (a), al-Husayn (a) and the nine descendants of Imam al-Husayn (a).


In Imam al-Hasan's (a) will, there was clear direction regarding the succession of Imam al-Husayn (a) following his death, as well as direction to [[Muhammad b. al-Hanafiyya]] to follow Imam al-Husayn (a). [[Al-Shaykh al-Mufid]] believes the imamate of Imam al-Husayn (a) was clear even though he (a) did not announce out of [[taqiyya]] and his belief in the cause of peace and abandoning hostilities. However, after [[Mu'awiya]]'s death, Imam al-Husayn (a) openly declared his position as Imam.
In Imam al-Hasan's (a) will, there was clear direction regarding the succession of al-Husayn (a) following his death, as well as direction to [[Muhammad b. al-Hanafiyya]] to follow Imam al-Husayn (a). [[Al-Shaykh al-Mufid]] believes the imamate of Imam al-Husayn (a) was clear even though he (a) did not announce out of [[taqiyya]] and his belief in the cause of peace and abandoning hostilities. However, after [[Mu'awiya]]'s death, Imam al-Husayn (a) openly declared his position as Imam.


The knowledge over all religious sciences is a requirement of imamate, and Imam 'Ali (a) asked al-Husayn (a) to make speeches to the people, just as al-Hasan (a) did. This stopped the [[Quraysh]] from claiming that he did not have the required knowledge. The available evidence is [[the Companions]]' quotations about Imam al-Husayn's (a) knowledge and people's requests from him for issuing legal rulings. Also, there are references mentioned about Imam al-Husayn's (a) own speeches about his imamate, miracles during that time, and acts of wonder as the proofs for his imamate.
Before he left Medina in 60/680, Imam al-Husayn (a) gave some of the [[trusts of imamate]] to [[Umm Salama]], the Prophet's (s) wife, and gave the rest to his elder daughter, [[Fatima bt. al-Imam al-Husayn (a)|Fatima]], before his martyrdom in [[Ashura']] so that they deliver them to [[Imam al-Sajjad (s)]].  
 
Before he left Medina in 60 AH, Imam al-Husayn (a) gave some of the trusts of imamate to Umm Salama, the Prophet's (s) wife, and gave the rest to his elder daughter, Fatima, before his martyrdom in Muharram 61 AH so that they deliver them to Imam al-Sajjad (s).  


=== Regarding the Peace Treaty of Imam al-Hasan (a) ===
=== Regarding the Peace Treaty of Imam al-Hasan (a) ===
Imam al-Husayn (a) was the most righteous person to rule after [[Imam al-Hasan (a)]]. He (a) stood loyal to the [[Peace Treaty of Imam al-Hasan (a)|peace treaty]] between his brother, Imam al-Hasan (a), and [[Mu'awiya]], and refrained from uprising against [[Mu'awiya]]; even though, the people of [[Kufa]] wrote letters [to him] urging for action against Mu'awiya. He wrote to them: "I do not have this thought now. May God bless you; stay in your land and hide in your houses and avoid from being accused while Mu'awiya is alive; if God brings forth something while I am alive, I will write to you."
Imam al-Husayn (a) was the most righteous person to rule after [[Imam al-Hasan (a)]]. He (a) stood loyal to the [[Peace Treaty of Imam al-Hasan (a)|peace treaty]] between his brother, Imam al-Hasan (a), and [[Mu'awiya]], and refrained from uprising against [[Mu'awiya]]; even though, the people of [[Kufa]] wrote letters [to him] urging for action against Mu'awiya. He wrote to them: "I do not have this thought now. May God bless you; stay in your land and hide in your houses and avoid from being accused while Mu'awiya is alive; if God brings forth something while I am alive, I will write to you."


===Attitude to Mu'awiya's Actions===
Nonetheless, Imam al-Husayn (a) refused to approve the legitimacy of the government of Mu'awiya over Muslims. During the ten years imamate of Imam al-Husayn (a), letters showing the Imam's (a) discontent were exchanged between him and Mu'awiya. These letters show Imam al-Husayn's (a) stance against Mu'awiya, specifically following crimes or non-Islamic deeds of Mu'awiya.  
Nonetheless, Imam al-Husayn (a) refused to approve the legitimacy of the government of Mu'awiya over Muslims. During the ten years imamate of Imam al-Husayn (a), letters showing the Imam's (a) discontent were exchanged between him and Mu'awiya. These letters show Imam al-Husayn's (a) stance against Mu'awiya, specifically following crimes or non-Islamic deeds of Mu'awiya.  


Line 155: Line 154:
Mu'awiya had also advised his son, [[Yazid]], that with all the fear he had from Imam (a), even if he could defeat the Imam (a), he would treat him (a) with forbearance and would not force Imam al-Husayn (a) to give allegiance.
Mu'awiya had also advised his son, [[Yazid]], that with all the fear he had from Imam (a), even if he could defeat the Imam (a), he would treat him (a) with forbearance and would not force Imam al-Husayn (a) to give allegiance.


===Against Mu'awiya's Murders===
Mu'awiya's crimes such as murdering [[Hujr b. 'Adi]], [['Amr b. Hamiq al-Khuza'i]], [[Abd Allah b. Yahya al-Hadrami]] and his companions met the most severe criticisms from the Imam (a).
Mu'awiya's crimes such as murdering [[Hujr b. 'Adi]], [['Amr b. Hamiq al-Khuza'i]], al-Hadrami and his companions met the most severe criticisms from the Imam (a).


According to several sources, Imam al-Husayn (a) wrote a letter to Mu'awiyah and condemned the murder of Imam Ali's (a) companions. After counting some of Mu'awiya's wrong actions, the Imam (a) criticized him and said, "I do not know a greater fitna for this ummah than your rule over them."  
According to several sources, Imam al-Husayn (a) wrote a letter to Mu'awiyah and condemned the murder of Imam Ali's (a) companions. After counting some of Mu'awiya's wrong actions, the Imam (a) criticized him and said, "I do not know a greater fitna for this ummah than your rule over them."  


==Against Succession of Yazid===
===Against the Succession of Yazid===
During his rule, Mu'awiya tried to establish [[Yazid]]'s succession to the throne, so he made a visit to [[Medina]] in order to gain the allegiance of the people of Medina, especially their noblemen, the top of them being Imam al-Husayn (a). He visited Imam al-Husayn (a) after he entered the city and during his speech to the people, he mentioned the succession of Yazid and tried to receive Imam al-Husayn's (a) agreement. However, the Imam (a) severely criticized Yazid's deficiencies and whimsical behaviors. He (a) advised Mu'awiya to refrain from appointing him as his successor. Imam al-Husayn (a) was among the few people who did not give allegiance to Yazid and condemned Mu'awiya following his speech.
Contrary to his peace treaty with Imam al-Hasan (a), Mu'awiya called the people in 56/676 to pay allegiance to Yazid as his successor. Some figures, such as Imam al-Husayn (a) refused to pay allegiance to Yazid, so Mu'awiya went to [[Medina]] to convince them to do so. In a session that Mu'awiya held for that purpose, Imam al-Husayn (a) rebuked Mu'awiyah, warned him against taking such a measure, considering especially the corrupt character of Yazid, and emphasized his own place and right to take the leadership of the ummah.  


Contrary to his peace treaty with Imam al-Hasan (a), Mu'awiya called the people in 56 AH to pay allegiance to Yazid as his successor. Some figures, such as Imam al-Husayn (a) refused to pay allegiance to Yazid, so Mu'awiya went to Medina to convince them to do so. In a session that Mu'awiya held for that purpose, Imam al-Husayn (a) rebuked Mu'awiyah, warned him against taking such a measure, considering especially the corrupt character of Yazid, and emphasized his own place and right to take the leadership of the ummah.
In another session, in which ordinary people were present, Imam al-Husayn (a) reacted to Mu'awiya's remarks about the qualification of Yazid for caliphate by proclaiming that Yazid was an alcoholic and corrupt person and that he himself was the one who deserved to be the caliph.  
In another session, in which ordinary people were present, Imam al-Husayn (a) reacted to Mu'awiya's remarks about the qualification of Yazid for caliphate by proclaiming that Yazid was an alcoholic and corrupt person and that he himself was the one who deserved to be the caliph.  


===Sermon in Mina===
===Sermon in Mina===
In 58 AH, two years before the death of Mu'awiya, Imam al-Husayn (a) gave a protesting speech in Mina. At this time, Mu'awiya's persecution of the Shi'a had become more than ever. In his speech, the Imam (a) mentioned the virtues of Imam Ali (a) and the Ahl al-Bayt (a) and emphasized the importance of commanding good and forbidding evil and the necessity of scholars' objection to the oppression and corruption of unjust rulers.  
{{Imam al-Husayn's (a) Sermon in Mina}}
 
In 58/677-78, two years before the death of Mu'awiya, Imam al-Husayn (a) gave a protesting speech in [[Mina]]. At this time, Mu'awiya's persecution of the Shi'a had become more than ever. In his speech, the Imam (a) mentioned the virtues of Imam Ali (a) and the Ahl al-Bayt (a) and emphasized the importance of [[commanding good and forbidding evil]] and the necessity of scholars' objection to the oppression and corruption of unjust rulers.  


=== Rule of Yazid ===
=== Rule of Yazid ===
Line 174: Line 173:
{{Timeline of the Event of Karbala Vertical}}
{{Timeline of the Event of Karbala Vertical}}


Yazid succeeded his father when the latter died in 15th Rajb, 60 AH. He decided to force a number of noble figures, including Imam al-Husayn (a), who had refused to pay allegiance to him to do so. However, the Imam (a) refused to pay allegiance again and left Medina in Rajab 28th to Mecca.  
Yazid succeeded his father when the latter died in [[Rajab 15]], 60/[[April 24]], 680. He decided to force a number of noble figures, including Imam al-Husayn (a), who had refused to pay allegiance to him to do so. However, the Imam (a) refused to pay allegiance again and left Medina in [[Rajab 28]]th to Mecca.  
In Mecca, he was received warmly by the people. He stayed there more than four months (from Sha'ban 3rd until Dhu l-Hijja 8th). During this time, the Shiites of Kufa, who learned about the Imam's (a) rejection of paying allegiance to Yazid, wrote him letters, inviting him to Kufa. In order to ascertain the loyalty of the Kufans, the Imam (a) sent Muslim b. Aqil to Kufa to see the circumstances and report back to him.  After being welcomed by the people and receiving their vows of allegiance, Muslim b. Aqil wrote a letter to the Imam (a) and affirmed that Kufa was ready to received him. Thus, the Imam (a) started his travel from Mecca to Kufa in Dhu l-Hijja 8th.
According to some reports, the Imam (a) was informed of a plot for his murder, so he left Mecca to preserve its sanctity. 


==== Exiting Medina ====
In Mecca, he was received warmly by the people. He stayed there more than four months (from Sha'ban 3rd until [[Dhu l-Hijja 8]]th). During this time, the Shiites of [[Kufa]], who learned about the Imam's (a) rejection of paying allegiance to Yazid, [[Letters of People of Kufa to Imam al-Husayn (a)|wrote him letters]], inviting him to Kufa. In order to ascertain the loyalty of the Kufans, the Imam (a) sent [[Muslim b. Aqil]] to Kufa to see the circumstances and report back to him. After being welcomed by the people and receiving their vows of allegiance, Muslim b. Aqil wrote a letter to the Imam (a) and affirmed that Kufa was ready to receive him. Thus, the Imam (a) started his travel from Mecca to Kufa in Dhu l-Hijja 8th.
{{Main|Event of Karbala}}


[[Mu'awiya]] passed away in [[Damascus]] on [[Rajab 15]], [[60]]/[[April 24]] 680, when [[Yazid]] was in [[Huwwarin]]. When he arrived in Damascus and people gave allegiance to him, he sent [[al-Walid b. 'Utba]], the ruler of [[Medina]], with specific instructions to not let al-Husayn b. 'Ali, [['Abd Allah b. 'Umar]], and [['Abd Allah b. al-Zubayr]] leave unless they received their promise of allegiance to his caliphate.
According to some reports, the Imam (a) was informed of a plot for his murder in Mecca, so he left Mecca to preserve its sanctity.  


Ruler of Medina consulted with [[Marwan b. Hakam]] in this issue and Marwan told him, "If you accept my opinion, call 'Abd Allah b. al-Zubayr and al-Husayn b. 'Ali (a) at this moment before people know about Mu'awiya's death, if they accept to give allegiance, it will be fine, otherwise behead them! Because, if they do not give allegiance and people find out Mu'awiya is dead, they will gather around al-Husayn and the son of al-Zubayr and a great trouble will occur. However, the son of 'Umar is not a man of uprising, unless people go to him and ask him for caliphate."
=== Battle of Karbala ===
{{Main|Battle of Karbala|Events of the Day of 'Ashura|Martyrs of Karbala|Captives of Karbala|Imam al-Husayn's (a) Sermons on 'Ashura|Karbala}}


Walid sent someone to summon them. 'Abd Allah b. al-Zubayr and Imam al-Husayn (a) were in the mosque when the representative of the ruler came and conveyed the message. They told him to go and tell the ruler they would go to Walid right away. When the messenger returned, 'Abd Allah b. al-Zubayr asked Imam al-Husayn (a), "Why have we been summoned?"
[[File:تابلوی عصر عاشورا.jpg|thumbnail|[[The Evening of Ashura]], created by [[Mahmud Farshchian]], 1976]]


Imam al-Husayn (a) said, "I think Mu'awiya has passed away and Walid wants us give allegiance before anyone knows about his death." 'Abd Allah said, "I think the same; so, what do you want to do?" Imam al-Husayn (a) replied, "I will go to the ruler, but I will take some of my relatives so his agents do not hurt me. If they want to hurt me, my relatives can help me."
The Battle of Karbala, which led to the martyrdom of Imam al-Husayn (a) and his companions, can be considered the most important part of the Imam's (a) life. According to some reports, the Imam (a) was aware of his martyrdom before travelling to Iraq. The battle took place as a result of his rejection of paying allegiance to Yazid. The Imam (a), who was on his way to Kufa with his family and companions, was encountered with the army of [[al-Hurr b. Yazid al-Riyahi]] in an area called [[Dhu Husam]], and was forced to change his route as a result.  


Imam al-Husayn (a) went to Walid, and when he told him about the death of Mu'awiya, and asked him to give allegiance to Yazid, Imam (a) said, "Someone like me would not give allegiance in secret. Ask people to come, then we will see what happens." Walid said, "Go back safely!" Marwan told Walid, "Do not let him go! If he goes without giving allegiance, you cannot take him back! Kill him if he does not give allegiance!" Imam al-Husayn (a) became angry and said, "Neither you, nor he can ever kill me!" Eventually, Imam al-Husayn (a) and 'Abd Allah b. al-Zubayr left Medina to head for [[Mecca]] without giving allegiance.
Most sources report that the Imam (a) arrived in Karbala on [[Muharram 2]]nd. The next day, the army of [[Umar b. Sa'd]] arrived in Karbala with four-thousand soldiers. Some negotiations took place between the Imam (a) and Umar b. Sa'd, but Ubayd Allah b. Ziyad refused to accept anything except the Imam's allegiance to Yazid.  


==== Letters from the People of Kufa ====
In the afternoon of [[Muharram 9]]th, Umar b. Sa'd's army got ready for the battle, but the Imam (a) requested the battle to be postponed until the next day so that he can spend the night praying and worshiping God. On the eve of Ashura (Muharram 10th), the Imam (a) talked to his companions and gave them the permission to leave if they wished so, but they emphasized their loyalty and support for him.
{{Main|Letters from the People of Kufa to Imam al-Husayn (a)}}


The government of [[Damascus]] was worried about those who refused to give allegiance, particularly when talks of uprisings became more popular, specifically from the people of [[Kufa]]. Many followers of [[Imam 'Ali (a)]] were martyred or imprisoned during the twenty-year rule of [[Mu'awiya]], and upon hearing about his death, breathed in comfort and happiness. However, those who murdered 'Ali (a) unjustly and abandoned his son allowing Mu'awiya to do as he pleased, took this opportunity to take revenge, due to Mu'awiya having ignored their service.
In the morning of Ashura, the battle started, and many of the [[Companion of Imam al-Husayn (a)|Imam's (a) companions]] were martyred. During the battle, al-Hurr b. Yazid, who was one of the commanders of [[Umar b. Sa'd's army]], repented and joined the Imam (a). After the martyrdom of all his companions, the Imam's (a) family members began to go to the battle, the first of whom was [[Ali al-Akbar]]. The Imam's (a) family members also were martyred one after another. Finally, Imam al-Husayn (a) himself entered the battlefield and was martyred in the afternoon of Ashura. His murderer was [[Shimr b. Dhi l-Jawshan]] or, according to a report, [[Sinan b. Anas]], who beheaded him and sent his head to Ibn Ziyad the same day.  


People gathered in the house of [[Sulayman b. Surad al-Khuza'i]] and consulted about their next step. Sulayman knew how erratic and emotional his fellow citizens were, and said, "O, People! If you are not serious and fear for your lives, do not misguide this man!" People disagreed, "Never ever! We have forgotten about our lives and have vowed upon our blood that we will overthrow [[Yazid]] and make al-Husayn caliph!"
In order to fully obey Ibn Ziyad's command, Umar b. Sa'd commanded his soldiers to go with their horses on the body of the Imam and break his bones. The women and children and [[Imam al-Sajjad (a)]], who was sick, were [[Captives of Karbala|taken captive]] and sent to [[Kufa]] and then to [[Damascus]]. The body of the Imam (a) and about seventy-two of those who were martyred with him were buried on the 11th or 13th of Muharram by a group of [[Banu Asad]]—and, according to a report, with the presence of Imam al-Sajjad (a)—in the place where they had been martyred.


Finally, they wrote letters to Imam al-Husayn (a) saying, "Thanks and gratitude belongs to God who defeated your enemy. The enemy who murdered the righteous people of [[Muhammad]] and brought the worst of people to power. One who distributed the treasure of Muslims among the wealthy and unruly. Now, there is no obstacle in the way of your caliphate. The ruler of this city, [[Nu'mam b. Bashir]], lives in the government palace. We neither consult with him, nor do we follow him in [[congregational prayer]]." This was one of the hundreds, even thousands, of letters sent to al-Husayn (a).
===Purpose and Results===
There are different viewpoints regarding the reasons behind Imam al-Husayn's (a) travel from Medina to Mecca and then to Kufa and the Battle of Karbala. According to one viewpoint, the Imam (a) did not intend to rebel or fight; rather, he only wanted to save his own life. According to another viewpoint the Imam (a) wanted to establish a government. Scholars such as [[al-Sharif al-Murtada]] and [[Salihi Najafabadi]] maintain the latter viewpoint, and others such as [[al-Shaykh al-Mufid]], [[al-Sayyid b. Tawus]], and [[al-Allama al-Majlisi]] reject it.  


With this support, Imam al-Husayn (a) deemed it necessary to answer and not leave them waiting. Thus, he wrote a short letter saying, "I send to you [[Muslim b. 'Aqil]], my cousin, who is trustworthy to me so that he may see the situation in the city and inform me about it. If what you have written is verified, I will come to you."
The [[uprising of Imam al-Husayn (a)]] led to several uprisings and revolutionary movements immediately after his martyrdom. The first protest was by [[Abd Alla b. 'Afif]] against [[Ibn Ziyad]]. Among other revolts are those of [[Uprising of Tawwabun|Tawwabun]], [[Uprising of al-Mukhtar|al-Mukhtar]], [[uprising of Zayd b. Ali|Zayd b. Ali]], and [[Uprising of Yahya b. Zayd|Yahya b. Zayd]]. Moreover, the slogan of [[Abu Muslim al-Khurasani]]'s revolt, which ended the Umayyad dynasty, was "Ya la-tharat al-Husayn" (O Avengers of al-Husayn!). The [[Islamic revolution of Iran]] was also inspired by the uprising of Imam al-Husayn (a). According to [[Imam Khomeini]], "Had it not been for the sessions and gatherings of preaching and mourning, our nation would not have become victorious. All rose up under the flag of Imam al-Husayn (a)".


Concurrently, [[Umayyad]] advocates, particularly those who sought their personal interests in following orders from [[Damascus]], sent letters to Yazid in [[Syria]] warning of possible uprisings. They wrote, "If you want the control over Kufa and Iraq, you need to send a competent ruler there, since Nu'man b. Bashir is an incompetent person or he tries to show himself as one." Yazid consulted with Sirjun, his Roman counselor and gave the government of Kufa to [['Ubayd Allah b. Ziyad]] who was the ruler of [[Basra]].
Culturally, Muslims and even non-Muslims regard al-Husayn (a) as a paragon of self-sacrifice, resistance, fight for freedom, protecting values, and truth-seeking.  


As Yazid was working to replace Nu'man b. Bashir, Muslim b. 'Aqil arrived in Kufa with Imam's (a) letter in hand. People welcomed him, and he never thought such people who gave allegiance to him so warmly would soon abandon him. When he saw the people's eager welcome, he wrote a letter to Imam al-Husayn (a), "The people of Kufa and Iraq are all your followers and are waiting for you to arrive. It is good if you soon come to Iraq."
== Attributes and Merits ==
{{Main|Ahl al-Bayt (a)|Ashab al-Kisa'|al-Mubahala Verse|al-Tathir Verse|Hadith al-Thaqalayn}}


==== Moving towards Iraq ====
===Appearance===
Imam al-Husayn (a) had a bright face. He sometimes wore a turban made of fur, and at other times, a black turban. He used to dye his hair reddish brown. In most [[hadith]] sources, he is likened to the noble [[Prophet (s)]], and he is described as the most similar person to the Prophet (s). In another hadith, [[Imam 'Ali (a)]] regarded al-Husayn (a) as the most similar to himself, regarding manner and behavior.


When Imam al-Husayn (a) received [[Muslim b. 'Aqil]]'s letter, he moved towards [[Iraq]] accompanied by his family and companions. On the other hand, when [['Ubayd Allah b. Ziyad]] received [[Yazid]]'s order, moved toward [[Kufa]]. Because of his father's history as a ruler of Kufa, he was familiar with the people who were going to rule. He knew what had to be done in order to control the people of Kufa. After he arrived, he began threatening and persuading the famous people of Kufa, and with their help, he began to repress others and used spies to find out where Muslim b. 'Aqil was hidden. He then imprisoned [[Hani b. 'Urwa]] who sheltered Muslim b. 'Aqil. Muslim b. 'Aqil and gathered nearly 100,000 individuals to revolt against the ruler, but they abandoned him in less than a day without ever raising arms against 'Ubayd Allah's forces. Muslim was abandoned to the point that when he did his [['Isha' prayer]], he prayed in solitary. Finally, 'Ubayd Allah was informed of Muslim b. 'Aqil's hiding place. 'Ubayd Allah's soldiers captured him, killed him and Hani, and beheaded them both. He dragged their headless bodies in the city to scare the people of Kufa into abandoning the cause of Imam al-Husayn (a). Noble men of Kufa became silent and stayed in their houses as if nothing ever happened.
The lettering on his two rings read "la ilah illa Allah, 'uddat li-liqa' Allah" [(the word) "there's no god except Allah" is the supplement for meeting Allah] and "inn Allah baligh amrih" [Indeed Allah carries through His command].


Imam al-Husayn (a) was informed of the martyrdom of Muslim b. 'Aqil and Hani b. 'Urwa as well as the betrayal of the people of Kufa on his journey to Iraq. He told his companions about it and gave them permission to leave before arriving to a most certain death. While some left, his relatives, and loyal companions stayed with him. When Imam (a) arrived near Kufa, he encountered the first people of the army of 'Ubayd Allah b. Ziyad, lead by [[Hurr b. Yazid]] from [[Banu Riyah]] tribe, they blocked the Imam's (a) path towards Kufa in the land of [[Karbala]]. When the ruler of Kufa heard that Imam al-Husayn (a) had arrived near Kufa, he sent an army led by [['Umar b. Sa'd]]. 'Ubayd Allah b. Ziyad wanted to force Imam al-Husayn (a) to give allegiance to Yazid, but even in the face of death, he (a) refused.
Imam al-Husayn (a) went to [[hajj]] on foot, accompanied by his relatives twenty five times in his lifetime.
 
==Martyrdom==
 
Imam al-Husayn (a) was martyred in [[Karbala]], [[Iraq]] on [[Muharram 10]], [the Day of Ashura], [[61]]/[[October 10]], 680 which has been reported to be a Saturday, Sunday, Monday, or most commonly believed, a [[Friday]]. [[Abu l-Faraj al-Isfahani]] argues that [[Sunnis]] commonly believe that it was a Monday, However calendar calculations have shown that the possibility of this is rather unlikely.
 
Depending on his birth, there are three possibilities of Imam al-Husayn's age (in lunar years) at the time of martyrdom: 56 years and 5 months, 57 years and 5 months, or 58 years old.
 
=== Event of Karbala ===
{{Main|Events of the Day of 'Ashura|Martyrs of Karbala|Captives of Karbala|Imam al-Husayn's (a) Sermons on 'Ashura|Karbala}}
 
[[File:تابلوی عصر عاشورا.jpg|thumbnail|[[The Evening of Ashura]], created by [[Mahmud Farshchian]], 1976]]


The battle of Karbala, which led to the martyrdom of Imam al-Husayn (a) and his companions, can be considered the most important part of the Imam's (a) life. According to some reports, the Imam (a) was aware of his martyrdom before travelling to Iraq. The battle took place as a result of his rejection of paying allegiance to Yazid. The Imam (a), who was on his way to Kufa with his family and companions, was encountered with the army of Hurr b. Yazid al-Riyahi in an area called Dhu Hasm, and was forced to change his route as a result.
===In the Words of the Prophet (s)===
Most sources report that the Imam (a) arrived in Karbala on Muharram 2nd. The next day, the army of Umar b. Sa'd arrived in Karbala with four-thousand soldiers. Some negotiations took place between the Imam (a) and 'Umar b. Sa'd, but Ibn Ziyad refused to accept anything except the Imam's allegiance to Yazid.
In the afternoon of Muharram 9th, Umar b. Sa'd's army got ready for the battle, but the Imam (a) requested the battle to be postponed until the next day so that he can spend the night praying and worshipping God. On the eve of Ashura (Muharram 10th), the Imam (a) talked to his companions and gave them the permission to leave if they wished so, but they emphasized their loyalty and support for him. 
In the morning of Ashura, the battle started, and many of the Imam's (a) companions were martyred. During the battle, Hurr b. Yazid, who was one of the commanders of Umar b. Sa'd's army, repented and joined the Imam (a). After the martyrdom of all his companions, the Imam's (a) family members began to go to the battle, the first of whom was Ali al-Akbar. The Imam's (a) family members also were martyred one after another. Finally, Imam al-Husayn (a) himself entered the battlefield and was martyred in the afternoon of Ashura. His murderer was Shimr b. Dhi l-Jawshan or, according to a report, Sinan b. Anas, who beheaded him and sent his head to Ibn Ziyad the same day.
In order to fully obey Ibn Ziyad's command, Umar b. Sa'd commanded his soldiers to go with their horses on the body of the Imam and break his bones. The women and children and Imam al-Sajjad (a), who was sick, were taken captive and sent to Kufa and then to Damascus. The body of the Imam (a) and about seventy-two of those who were martyred with him were buried on the 11th or 13th of Muharram by a group of Banu Asad—and, according to a report, with the presence of Imam al-Sajjad (a)—in the place where they had been martyred.
 
===Purpose and Results===
There are different viewpoints regarding the reasons behind Imam al-Husayn's travel from Medina to Mecca and then to Kufa and the battle of Karbala. According to one viewpoint, the Imam (a) did not intend to rebel or fight; rather, he only wanted to save his own life. According to another viewpoint the Imam (a) wanted to establish a government. Scholars such as al-Sharif al-Murtada and Salihi Najafabadi maintain the latter viewpoint, and others such as al-Shaykh al-Mufid, al-Sayyid b. Tawus, and Allama Majlisi reject it.
The uprising of Imam al-Husayn (a) led to several uprisings and revolutionary movements immediately after his martyrdom. The first protest was by Abdulla b. Afif against Ibn Ziyad. Among other revolts are those of Tawwabun (Penitents), Mukhtar, Zayd b. Ali, and Yahya b. Zayd. Moreover, the slogan of Abu Muslim Khurasani's revolt, which ended the Umayyad dynasty, was "Ya latharat al-Husayn" (O Avengers of al-Husayn!). The Islamic revolution of Iran was also inspired by the uprising of Imam al-Husayn (a). According to Imam Khomeini, "Had it not been for the sessions and gatherings of preaching and mourning, our nation would not have become victorious. All rose up under the flag of Imam al-Husayn (a)".
Culturally, Muslims and even non-Muslims regard al-Husayn (a) as a paragon of self-sacrifice, resistance, fight for freedom, protecting values, and truth-seeking.
 
== Attributes and Merits ==
{{Main|Ahl al-Bayt (a)|Ashab al-Kisa'|Mubahala Verse|Tathir Verse|Hadith al-Thaqalayn}}
 
After the martyrdom of [[Imam al-Hasan (a)]], Imam al-Husayn (a) was the most honorable person of [[Banu Hashim]], even though there were others elder than him. Regardless of his age, they consulted with him in their affairs and prioritized his opinion over others.
 
In the Words of the Prophet (s)
Several hadiths are quoted from the Prophet (s) regarding the virtues of Imam al-Husayn (a), some of which are as follows:  
Several hadiths are quoted from the Prophet (s) regarding the virtues of Imam al-Husayn (a), some of which are as follows:  
• Al-Hasan and al-Husyan are the masters of the youth of Paradise.  
* Al-Hasan and al-Husyan are the masters of the youth of Paradise.  
• It is written on the right side of [God's] Throne, "Al-Husayn is the lamp of guidance and the vessel of salvation."
* It is written on the right side of [God's] Throne, "Al-Husayn is the lamp of guidance and the vessel of salvation."
• Al-Husayn is of me, and I am of al-Husayn.  
* Al-Husayn is of me, and I am of al-Husayn.  
• He who loves these two sons of mine [i.e., al-Hasan and al-Husayn] has indeed loved me, and he who hates them as indeed hated me.  
* He who loves these two sons of mine [i.e., al-Hasan and al-Husayn] has indeed loved me, and he who hates them as indeed hated me.  


His High Status
=== High Status===
According to Sunni and Shiite hadiths, al-Husayn b. Ali (a) was one of the People of the Cloak. He was present in Mubahala; the phrase "our sons" in Quran 2:246, revealed on the occasion of Mubahala, refers to al-Hasan (a) and al-Husayn (a). 
According to Sunni and Shiite hadiths, al-Husayn b. Ali (a) was one of the [[People of the Cloak]]. He was present in [[Mubahala]]; the phrase "our sons" in Quran 2:246 ([[al-Mubahala Verse]]){{enote|Should anyone argue with you concerning him, after the knowledge that has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah’s curse upon the liars.’}}, revealed on the occasion of Mubahala, refers to al-Hasan (a) and al-Husayn (a).  
After the martyrdom of Imam al-Hasan (a), Imam al-Husayn (a) was considered the most prominent Hashimite. According to al-Ya'qubi, after the martyrdom of Imam al-Hasan (a), Mu'awiyah told Ibn Abbas, "From now on, you are the chief of your people." Ibn Abbas responded, "Not until al-Husayn is there." There are also some reports indicating that Banu Hashim would consult with al-Husayn (a) about their affairs and prefer his opinion to that of others.
It is reported that even Amr b. al-As considered al-Husayn (a) the dearest person on the earth to those in Heaven.


Foreseeing His Martyrdom
After the martyrdom of Imam al-Hasan (a), Imam al-Husayn (a) was considered the most prominent [[Hashimite]]. According to [[al-Ya'qubi]], after the martyrdom of Imam al-Hasan (a), Mu'awiyah told [[Ibn Abbas]], "From now on, you are the chief of your people." Ibn Abbas responded, "Not until al-Husayn is there." There are also some reports indicating that Banu Hashim would consult with al-Husayn (a) about their affairs and prefer his opinion to that of others.  
There are many reports about foreseeing the martyrdom of Imam al-Husayn (a), including Hadith al-Lawh, in which the Prophet (s) stated, "God has honored al-Husayn by martyrdom and made him the best of martyrs." Allama Majlisi has collected several traditions in Bihar al-anwar which indicate that God informed some of His prophets, including Adam, Noah, Abraham, Zachariah, and Muhammad (s), about the martyrdom of al-Husayn (a), and they wept for him. It is also reported that when Imam Ali (a) reached Karbala on his way to Siffin, he pointed to a place and said, "This is where their blood will be shed."


Miracles
It is reported that even [[Amr b. al-As]] considered al-Husayn (a) the dearest person on the earth to those in Heaven.
In some traditions, extraordinary characteristics have been mentioned for the Imam (a), such as drinking milk from the Prophet's fingers and the healing of Futrus (an angel whose wings were broken but were healed when the Imam (a) was born).  It is reported that God has placed healing in the soil of al-Husyan's (a) grave and the fulfilment of prayers under his dome. A comprehensive list of these characteristics can be found in the book al-Khasa'is al-Husayniyya.  


Morals and Manners
===Foreseeing of Martyrdom===
Once, a slave-girl gifted him a flower, and the Imam (a) freed her in return. Someone asked him, "Did you free her just because of a flower?" The Imam (a) cited Quran 4:86: "And when you are greeted with a greeting, greet with a fairer than it," and said, "God has taught us to have such manners."
There are many reports about foreseeing the martyrdom of Imam al-Husayn (a), including [[Hadith al-Lawh]], in which the Prophet (s) stated, "God has honored al-Husayn by martyrdom and made him the best of martyrs." Al-Allama al-Majlisi has collected several traditions in ''[[Bihar al-anwar]]'' which indicate that God informed some of His prophets, including [[Adam (a)]], [[Noah (a)]], [[Abraham (a)]], [[Zachariah (a)]], and [[Muhammad (s)]], about the martyrdom of al-Husayn (a), and they wept for him. It is also reported that when Imam Ali (a) reached Karbala on his way to [[Siffin]], he pointed to a place and said, "This is where their blood will be shed."
Imam al-Husayn (a) was very generous and known for generosity among people. However, out of respect for his brother, he would give the poor a little less than his brother would give.
It is reported that he went to hajj walking twenty-five times.  


===Appearance===
===Miracles===
Imam al-Husayn (a) had a bright face. He sometimes wore a turban made of fur, and at other times, a black turban. He used to dye his hair reddish brown. In most [[hadith]] sources, he is likened to the noble [[Prophet (s)]], and he is described as the most similar person to the Prophet (s). In another hadith, [[Imam 'Ali (a)]] regarded al-Husayn (a) as the most similar to himself, regarding manner and behavior.
In some traditions, extraordinary characteristics have been mentioned for the Imam (a), such as drinking milk from the Prophet's fingers and the healing of Futrus (an angel whose wings were broken but were healed when the Imam (a) was born). It is reported that God has placed healing in the soil of al-Husyan's (a) grave and the fulfilment of prayers under his dome. A comprehensive list of these characteristics can be found in the book ''[[al-Khasa'is al-Husayniyya]]''.  


The lettering on his two rings read "La ilah illa Allah, 'uddat li-liqa' Allah" [(the word) "there's no god except Allah" is the supplement for meeting Allah] and "Inn Allah baligh amrih" [Indeed Allah carries through His command].
===Morals and Manners===
 
He used to sit with the poor, accepted their invitations, ate with them, invited them to his house, and never hesitated in giving charity. If a beggar asked him for help while he (a) was praying, he (a) tried to recite the remainder of his [[prayer]] quickly in order to give the beggar what he (a) had.  
Imam al-Husayn (a) went to [[hajj]] on foot, accompanied by his relatives twenty five times in his lifetime.


===Position===
He (a) used to free slaves and bondwomen for their good manners. It is reported that Imam al-Husayn (a) freed a bondwoman [[Mu'awiya]] had sent for him along with gifts and clothes, in return for reciting some verses of the [[Qur'an]], and a poem about the mortality of the world and human beings. Imam al-Husayn (a) gave her all the gifts. Once, a slave-girl gifted him a flower, and the Imam (a) freed her in return. Someone asked him, "Did you free her just because of a flower?" The Imam (a) cited Quran 4:86: "When you are greeted with a salute, greet with a better one than it, or return it" and said, "God has taught us to have such manners."
Even his enemies recognized his pious attributes, as [[Mu'awiya]] said, "like his father, 'Ali (a), al-Husayn (a) is not a man of trickery". [['Amr b. al-'As]] knew him as the most beloved person on earth among the dwellers of skies.


He (a) always respected his brother Imam al-Hasan (a) and never spoke before him. He (a) never walked ahead of Imam al-Hasan (a) or prioritized his opinion over Imam al-Hasan (a) when he was present. Although Imam al-Husayn (a) was famous for his generosity and charity in [[Medina]], he (a) respected Imam al-Hasan (a) even in this regard. It is reported that once a poor person came to Imam al-Hasan (a) asking him for some help, and Imam al-Hasan (a) gave him some money. Then that poor person went to al-Husayn (a) to ask for more. When al-Husayn (a) was informed of how much his brother gave to the poor person, he (a) gave the man one [[dinar]] less out of respect for Imam al-Hasan (a).
Imam al-Husayn (a) was very generous and known for generosity among people. However, out of respect for his brother, he would give the poor a little less than his brother had given.


====Behavior====
It is reported that Imam al-Husayn (a) spent the land, and whatever he (a) inherited before he (a) received them in the way of God. He (a) gave his ring and paid the full debt of a man in return for answers to three questions. His generosity was to the extent that a Jewish couple became Muslim when they saw this merit of his. Regarding his forbearance, it is reported that when a man from [[Syria]] insulted him and his father, Imam al-Husayn (a) forgave him and treated him with kindness. It is also said that the lasting marks of the bags of food he (a) carried for the orphans and the poor was clearly seen on his back among his multiple wounds after his martyrdom.
He used to sit with the poor, accepted their invitations, ate with them, invited them to his house, and never hesitated in giving charity. If a beggar asked him for help while he (a) was praying, he (a) tried to recite the remainder of his [[prayer]] quickly in order to give the beggar what he (a) had.  


He (a) used to free slaves and bondwomen for their good manners. It is reported that Imam al-Husayn (a) freed a bondwoman [[Mu'awiya]] had sent for him along with gifts and clothes, in return for reciting some verses of the [[Qur'an]], and a poem about the mortality of the world and human beings. Imam al-Husayn (a) gave her all the gifts. Once, one of his slaves did something wrong, and even though he deserved punishment, the Imam (a) recited the verse "And (those who) excuse [the faults of] the people." (Quran 3:134) and forgave him. Then the slave continued with "And Allah loves the generous." (Quran 3:134); therefore, Imam (a) freed him for the sake of God. It is also reported that Imam al-Husayn (a) paid off the debt of [[Usama b. Zayd]] who was unable to take care of his debts due to a serious illness.
==Mourning in Muharram==
{{main|mourning of Imam al-Husayn (a)}}
In the month of [[Muharram]], Shiites hold a series of mourning ceremonies and rituals for Imam al-Husayn (a) and his companions. Mourning for Imam al-Husayn (a) started within days after his martyrdom. According to a report, when the [[Captives of Karbala]] reached Damascus, the ladies mourned for the Imam (a) by wearing black clothes for several days.  


It is reported that Imam al-Husayn (a) spent the land, and whatever he (a) inherited before he (a) received them in the way of God. He (a) gave his ring and paid the full debt of a man in return for answers to three questions. His generosity was to the extent that a Jewish couple became Muslim when they saw this merit of his. Regarding his forbearance, it is reported that when a man from [[Syria]] insulted him and his father, Imam al-Husayn (a) forgave him and treated him with kindness. It is also said that the lasting marks of the bags of food he (a) carried for the orphans and the poor was clearly seen on his back, even to the day of his martyrdom.
The Imams of the Shi'a emphasized the importance of mourning and weeping for Imam al-Husayn (a). They also greatly encouraged the Shia to visit the grave of Imam al-Husayn (a), and, according to some hadiths, proclaimed its merit to be equal to [[hajj]] and [[umra]].  


It is reported that when [[Marwan b. Hakam]] insulted [[Fatima al-Zahra (a)|his mother]], Imam al-Husayn (a) reacted harshly to it, the same as when [[Umayyads]] swore about Imam 'Ali (a), he (a) reacted harshly towards them.
With the emergence of Shiite dynasties, mourning rituals for Imam al-Husayn (a) became officially recognized, and various rituals such as [[chest-beating]] and [[ta'ziya]] developed. Reciting supplications such as [[Ziyarah Ashura']] and [[Ziyarah al-Warith]], whether individually or congregationally, were also among these rituals.


Mourning in Muharram
=== Day of Arba'in===
In the month of Muharram, Shiites hold a series of mourning ceremonies and rituals for Imam al-Husayn (a) and his companions. Mourning for Imam al-Husayn (a) started within days after his martyrdom. According to a report, when the captives of Karbala reached Damascus, the ladies mourned for the Imam (a) by wearing black clothes for several days.  
Forty days after the martyrdom of Imam al-Husayn (a) is called the day of [[Arba'in]], in which many Shiites visit the shrine of the Imam (a). It is reported that [[Jabir b. Abd Allah al-Ansari]] was the first person who visited the Imam's (a) grave on this day. According to ''[[al-Luhuf]]'', the family of the Imam (a), who were taken as captives to Damascus, also visited his grave on the same day on their way back to Medina.  
The Imams of the Shi'a emphasized the importance of mourning and weeping for Imam al-Husayn (a). They also greatly encouraged the Shia to visit the grave of Imam al-Husayn (a), and, according to some hadiths, proclaimed its merit to be equal to hajj and umrah.
With the emergence of Shiite dynasties, mourning rituals for Imam al-Husayn (a) became officially recognized, and various rituals such as chest-beating and ta'ziya developed. Reciting supplications such as Ziyart Ashura' and Ziyarat al-Warith, whether individually or congregationally, were also among these rituals.


The Day of Arba'in
The instruction to visit the grave of Imam al-Husayn (a) on the day of Arba'in has caused Shiites, especially Iraqi Shiites, to go to Karbala on this day. This visitation, which mostly takes place in the form of [[Procession of Arba'in|procession]], is one of the largest religious gatherings in the world. It is reported that in 2017, more than thirteen million pilgrims participated in this gathering.  
Forty days after the martyrdom of Imam al-Husayn (a) is called the day of Arba'in, in which many Shiites visit the shrine of the Imam (a). It is reported that Jabir b. Abd Allah al-Ansari was the first person who visited the Imam's (a) grave on this day. According to al-Luhuf, the family of the Imam (a), who were taken as captives to Damascus, also visited his grave on the same day on their way back to Medina.
The instruction to visit the grave of Imam al-Husayn (a) on the day of Arba'in has caused Shiites, especially Iraqi Shiites, to go to Karbala on this day. This visitation, which mostly takes place in the form of procession, is one of the largest religious gatherings in the world. It is reported that in 2017, more than thirteen million pilgrims participated in this gathering.  


Al-Ha'ir al-Husayni
==Al-Ha'ir al-Husayni==
{{main|al-Ha'ir al-Husayni}}
The place where the shrine of Imam al-Husayn (a) is located is called al-Ha'ir al-Husayni (or simply al-Ha'ir). The area of al-Ha'ir has special merits and rulings. For instance, a traveler may perform all his prayers in the complete form when he is in al-Ha'ir and does not need to shorten them.  
The place where the shrine of Imam al-Husayn (a) is located is called al-Ha'ir al-Husayni (or simply al-Ha'ir). The area of al-Ha'ir has special merits and rulings. For instance, a traveler may perform all his prayers in the complete form when he is in al-Ha'ir and does not need to shorten them.  


There is disagreement as to the precise area of al-Ha'ir, but all agree that the area within eleven meters of the grave of the Imam (a) is inside al-Ha'ir.  
There is disagreement as to the precise area of al-Ha'ir, but all agree that the area within eleven meters of the grave of the Imam (a) is inside al-Ha'ir.  


Imam al-Husayn's Shrine
==Imam al-Husayn's Shrine==
The first shrine of Imam al-Husayn (a) seems to have been built at the time of Mukhtar and by his command. Since that time, the Imam's (a) shrine was rebuilt and renovated several times, as it was destroyed by Abbasid caliphs and Wahhabis several times. The Abbasid caliph al-Mutawakkil even commanded the land of al-Ha'ir to be ploughed.  
{{main|Holy Shrine of Imam al-Husayn (a)}}
The first shrine of Imam al-Husayn (a) seems to have been built at the time of [[al-Mukhtar]] and by his command. Since that time, the Imam's (a) shrine was rebuilt and renovated several times, as it was destroyed by [[Abbasid caliphs]] and [[Wahhabis]] several times. The Abbasid caliph [[al-Mutawakkil]] even commanded the land of al-Ha'ir to be ploughed.  


Imam al-Husayn (a) in Sunni View
==In Sunni View==
Sunni hadith sources have recorded many hadiths on the virtues of Imam al-Husayn (a). Apart from these hadiths, most Sunnis admire the Imam (a) because he sacrificed what he had for the sake of God.  
Sunni hadith sources have recorded many hadiths on the virtues of Imam al-Husayn (a). Apart from these hadiths, most Sunnis admire the Imam (a) because he sacrificed what he had for the sake of God.  


However, some Sunni scholars have criticized Imam al-Husayn (a) for his uprising against Yazid. For instance, Abu Bakr b. Arabi accused the Imam (a) for dividing the ummah, and Ibn Taymiyya maintained that the Imam's (a) uprising only added to the problems. These standpoints have been refuted by other Sunni scholars. For instance, Ibn Khaldun rejected Ibn Arabi's accusation, and maintained that when Yazid's impiety became known for everyone, al-Husayn (a) regarded it an obligation upon himself to revolt and he was indeed the most righteous and qualified person of his time for such a task. Al-Alusi too has cursed Ibn Arabi for this accusation and regarded it as a big lie and slander.
However, some Sunni scholars have criticized Imam al-Husayn (a) for his uprising against [[Yazid]]. For instance, Abu Bakr b. al-Arabi accused the Imam (a) for dividing the ummah, and [[Ibn Taymiyya]] maintained that the Imam's (a) uprising only added to the problems. These standpoints have been refuted by other Sunni scholars. For instance, [[Ibn Khaldun]] rejected Abu Bakr b. al-Arabi's accusation, and maintained that when Yazid's impiety became known for everyone, al-Husayn (a) regarded it an obligation upon himself to revolt and he was indeed the most righteous and qualified person of his time for such a task. Al-Alusi too has cursed Abu Bakr b. al-Arabi for this accusation and regarded it as a big lie and slander.


The famous Sunni writer, Abbas Mahmoud al-Akkad, writes, "The conditions at the time of Yazid were so bad that nothing could fix them but martyrdom." He maintains that such uprisings can only be undertaken by special human beings who are made for such purposes; the actions of such people cannot be compared with those of others, because they understand and seek what is beyond the understanding and wish of ordinary people.  
The famous Sunni writer, Abbas Mahmoud al-Akkad, writes, "The conditions at the time of Yazid were so bad that nothing could fix them but martyrdom." He maintains that such uprisings can only be undertaken by special human beings who are made for such purposes; the actions of such people cannot be compared with those of others, because they understand and seek what is beyond the understanding and wish of ordinary people.  
Taha Hussein, another contemporary Sunni writer, believes that al-Husayn's (a) rejection of paying allegiance to Yazid was not out of stubbornness; rather, he believed that if he had paid allegiance to Yazid, he would have betrayed his conscience and rejected his faith; he considered paying allegiance to Yazid a sin.  
Taha Hussein, another contemporary Sunni writer, believes that al-Husayn's (a) rejection of paying allegiance to Yazid was not out of stubbornness; rather, he believed that if he had paid allegiance to Yazid, he would have betrayed his conscience and rejected his faith; he considered paying allegiance to Yazid a sin.  
Umar Farrukh, another Arab thinker and writer, emphasizes that it is not right to remain silent against oppression and that we need a Husayn among us today to rise up and guide us to the right path of defending the truth.  
Umar Farrukh, another Arab thinker and writer, emphasizes that it is not right to remain silent against oppression and that we need a Husayn among us today to rise up and guide us to the right path of defending the truth.  
Regarding the permissibility of cursing Yazid as the murderer of Imam al-Husayn (a), there have been two views among Sunni scholars, and the majority maintain that cursing Yazid is permissible.  
Regarding the permissibility of cursing Yazid as the murderer of Imam al-Husayn (a), there have been two views among Sunni scholars, and the majority maintain that cursing Yazid is permissible.  


The Spiritual Legacy of Imam al-Husayn (a)
==Spiritual Legacy==
The spiritual legacy of Imam al-Husayn (a) is recorded in various historical and hadith sources and include sayings, sermons, supplications, letters, poems, and instructions. These are collected in the book Musnad al-Imam al-Shahid (The Musnad of the Martyred Imam) by Aziz Allah Atarudi and the book Mawsu'at kalimat al-Imam al-Husayn (a) (The Encyclopedia of Imam al-Husayn's [a] Words).
The spiritual legacy of Imam al-Husayn (a) is recorded in various historical and hadith sources and include sayings, sermons, supplications, letters, poems, and instructions. These are collected in the book ''[[Musnad al-Imam al-Shahid]]'' (The Musnad of the Martyred Imam) by [[Aziz Allah Utaridi]] and the book ''[[Mawsu'at kalimat al-Imam al-Husayn (a)]]'' (The Encyclopedia of Imam al-Husayn's [a] Words).


Sayings
===Sayings===
The sayings of Imam al-Husayn (a) on different themes, such as God, the Quran, Ahl al-Bayt (a), rulings, and ethics, are found in various sources, most of which were delivered in the last few months of the Imam (a).
The sayings of Imam al-Husayn (a) on different themes, such as God, the Quran, Ahl al-Bayt (a), rulings, and ethics, are found in various sources, most of which were delivered in the last few months of the Imam (a).


Supplications
===Supplications===
In the book Musnad al-Imam al-Shahid, about twenty supplications by the Imam (a) are collected, the most well-known of which is the Supplication of Arafa, which was recited by the Imam (a) on the Day of Arafa in Arafat.  
In the book ''Musnad al-Imam al-Shahid'', about twenty supplications by the Imam (a) are collected, the most well-known of which is the [[Supplication of Arafa by Imam al-Husayn (a)|Supplication of Arafa]], which was recited by the Imam (a) on the [[Day of Arafa]] in [[Arafat]].


Poems
===Poems===
A number of poems are attributed to Imam al-Husayn (a). Muhammad Sadiq Karbasi has collected and analyzed these poems in a two-volume book entitled Diwan al-Imam al-Husayn (a).
A number of poems are attributed to Imam al-Husayn (a). Muhammad Sadiq Karbasi has collected and analyzed these poems in a two-volume book entitled ''Diwan al-Imam al-Husayn (a)''.


Sermons and Will
===Sermons and Will===
A sermon delivered in Mina, another one on the Day of Ashura', and a written will addressed to Muhammad b. al-Hanafiyya, in which the Imam (a) explains his purpose, are reported in the sources.  
A [[Sermon of Imam al-Husayn (a) in Mina|sermon delivered in Mina]], another one on the Day of Ashura', and a written will addressed to [[Muhammad b. al-Hanafiyya]], in which the Imam (a) explains his purpose, are reported in the sources.  


Letters
===Letters===
In Makatib al-A'imma, twenty-seven letters by Imam al-Husayn (a) are collected. A number of these letters are addressed to Mu'awiya and the rest to other people and on various subject matters.  
In ''[[Makatib al-A'imma]]'', twenty-seven letters by Imam al-Husayn (a) are collected. A number of these letters are addressed to [[Mu'awiya]] and the rest to other people and on various subject matters.  


Some of His Well-Known Sayings
===Some of Well-Known Sayings===
• If you do not have faith and do not fear the Day of Resurrection, be noble in this world.  
* If you do not have faith and do not fear the Day of Resurrection, be noble in this world.  
• People are the slaves of this world, and religion is on their tongues; they abide by it as long as their livelihoods are granted; when they are tested with afflictions, religious people become rare.  
* People are the slaves of this world, and religion is on their tongues; they abide by it as long as their livelihoods are granted; when they are tested with afflictions, religious people become rare.  
• Death with honor is better than life with humiliation.  
* Death with honor is better than life with humiliation.  
• I did not rise up arrogantly, but rather to reform the ummah of my grandfather Muhammad. I want to command good and forbid evil.  
* I did not rise up arrogantly, but rather to reform the ummah of my grandfather Muhammad. I want to command good and forbid evil.  
• He who seeks to attain something by disobeying God will lose what he wishes and will be afflicted by what he fears sooner than he expects.  
* He who seeks to attain something by disobeying God will lose what he wishes and will be afflicted by what he fears sooner than he expects.  
• People bringing their needs to you is God's blessing upon you. Do not get tired of blessings; otherwise, they will turn into afflictions.  
* People bringing their needs to you is God's blessing upon you. Do not get tired of blessings; otherwise, they will turn into afflictions.  


Bibliography  
==Bibliography==
About the personality and life of Imam al-Husayn (a), many works have been produced in different formats, such as encyclopedias, biographies, maqtals (see below), and historiographies. There are more than forty books and articles that have introduced these works. For instance, in Kitab-Shinasi Ikhtisasi Imam Husayn, 1,428 works have been mentioned with their bibliographical information. Agha Buzurg Tihrani also have introduced 985 works in this regard in his al-Dhari'a.  
About the personality and life of Imam al-Husayn (a), many works have been produced in different formats, such as encyclopedias, biographies, [[maqtal]]s (see below), and historiographies. There are more than forty books and articles that have introduced these works. For instance, in ''Kitab-Shinasi-yi Ikhtisasi-yi Imam Husayn'', 1,428 works have been mentioned with their bibliographical information. [[Agha Buzurg Tihrani]] also have introduced 985 works in this regard in his [[al-Dhari'a]].  


Maqtal
===Maqtal===
Any written account of the murder or martyrdom of a prominent figure in history is called maqtal. The earliest maqtal that presents an account of the martyrdom of Imam al-Husayn (a) was written by Abu Mikhnaf in the second century AH. Some other important maqtals of Imam al-Husayn (a) include Maqtal al-Husayn by Muwaffaq b. Ahmad al-Khwarazmi, al-Luhuf ala qatla al-tufuf by Sayyid b. Tawus, and Maqtal jami' Sayyid al-Shuhada', written by a group of researchers under the supervision of Mahdi Pishvai.  
Any written account of the murder or martyrdom of a prominent figure in history is called maqtal. The earliest maqtal that presents an account of the martyrdom of Imam al-Husayn (a) was written by [[Abu Mikhnaf]] in the second/eigths century. Some other important maqtals of Imam al-Husayn (a) include [[Maqtal al-Husayn (by al-Khwarazmi)|Maqtal al-Husayn]] by [[Muwaffiq b. Ahmad al-Khwarazmi]], ''[[al-Luhuf ala qatla al-tufuf]]'' by [[al-Sayyid b. Tawus]], and ''[[Maqtal-i jami'-i Sayyid al-Shuhada']]'', written by a group of researchers under the supervision of [[Mahdi Pishva'i]].  


== Notes ==
== Notes ==
Anonymous user
Retrieved from "https://en.wikishia.net/view/Special:MobileDiff/33354"