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

According to [[Shi'a]] and Sunni narrations, the Prophet (s) followed God's order and named him al-Husayn<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 27; Aḥmad b. Ḥanbal, ‘’al-Musnad’’, vol. 1, p. 98, 118.</ref> The names al-Hasan and al-Husayn have no historical precedence before Islam<ref>Ibn Saʿd, ‘’al-Ṭabaqāt al-kubrā’’, vol. 6, p. 357; Ibn Athīr, ‘’Usd al-ghāba’’, vol. 2, p. 10.</ref> and are translations of Shubbar and Shubayr<ref>Ibn Manẓūr, ‘’Lisān al-ʿarab’’, vol. 4, p. 393.</ref> the names of the two sons [[Aaron]].<ref>Ibn ʿAsākir, ‘’Tārīkh madīnat Damascus’’, vol. 13, p. 171.</ref> There are other reports too about why he was named al-Husayn. It is reported, for instance, that Imam Ali (a) initially named him Harb or Ja'far, but the Prophet (s) chose the name al-Husayn for him.<ref>Ibn Saʿd, ‘’al-Ṭabaqāt al-kubrā’’, vol. 6, p. 357; Majlisī, ‘’Biḥār al-anwār’’, vol. 39, p. 63.</ref> However, scholars have regarded such reports as inauthentic.<ref>Muḥammadī Riyshahrī, ‘’Dānishnāma-yi Imām Ḥusayn’’, vol. 1, p. 194-195.</ref>

His Teknonym was Abu Abd Allah<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 27; Ibn Abī Shayba, ‘’al-Muṣannaf’’, vol. 8, p. 65.</ref> which, like his name, was given by the Prophet (s) when the al-Husayn was a child.<ref>''Mawsu'at kalimat Imam al-Husayn'', p. 38</ref> Also, Imam al-Husayn (a) was known by other kunyas, Abu Ali, Abu l-Shuhada [father of the martyrs], Abu l-Ahrar [father of the free-minded], and Abu al-Mujahidin [father of the fighters (on the way of God)].<ref>Muḥaddithī, ‘’Farhang-i ʿĀshūrā’’, p. 39.</ref>

Many titles have been attributed to Imam al-Husayn (a), and some of them are as the same as the titles associated with his brother, [[Imam al-Hasan (a)]], like Sayyid Shabab Ahl al-Janna (master of the youth of the paradise). Al-Zaki, al-Tayyib, al-Wafi, al-Sayyid, al-Mubarak, al-Nafi', al-Dalil Ala Dhat Allah, al-Rashid, and al-Tabi' li-Mardat Allah are among the special titles of Imam al-Husayn (a).<ref>Ibn Abī l-Thalj, ‘’Tārīkh al-aʾimma’’, p. 28.</ref> Ibn Talha al-Shafi'i reports "al-Zaki" as the most popular title and "Sayyid Shabab Ahl al-Janna" as the most important of the Imam's (a) titles.<ref>Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 4, p. 86.</ref> In some [[Shi'a]] hadiths, Imam al-Husayn (a) is referred to as al-Shahid or [[Sayyid al-Shuhada]].<ref>Ibn Qūlawayh, ‘’Kāmil al-zīyārāt’’, p. 216-219; Ṭūsī, ‘’Amālī’’, p. 49-50.</ref> [[Thar Allah]] and [[Qatil al-'Abarat]] are other titles which are mentioned in some [[ziyarah text]]s.<ref>Ibn Qūlawayh, ‘’Kāmil al-zīyārāt’’, p. 176.</ref>

According to a hadith, which is recorded in many Sunni and Shiite sources, the Prophet (s) said, "al-Husayn is a sibt from the asbat."<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 27; Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 3, p. 142.</ref> About the meaning of sibt and its plural asbat, it is said that asbat are those descendants of prophets who are chosen as leaders of people.<ref>Muḥammadī Riyshahrī, ‘’Dānishnāma-yi Imām Ḥusayn’’, vol. 1, p. 474-477.</ref>

Imam al-Husayn (a) was born in [[Medina]]. While some have recorded that he (a) was born in 3/625,<ref>Kulaynī, ‘’al-Kāfī’’, vol. 1, p. 463; Ṭūsī, ‘’Tahḍīb al-aḥkām’’, vol. 6, p. 41.</ref> the most preferred account among historians and scholars is that his birth was in [[4]]/626.<ref>Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 246; Mufīd, ‘’al-Irshād’’, vol. 2, p. 27; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 555.</ref> There is no consensus regarding the day the Imam (a) was born but it is believed it was most likely on [[Sha'ban 3]].<ref>Ibn Ṭāwūs, ‘’Iqbāl al-aʿmāl’’, p. 689-690; Ṭūsī, ‘’Miṣbāḥ al-mutahajjid’’, p. 826-828.</ref> Al-Mufid mentioned his birth in Sha'ban 5.<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 27.</ref>

According to Sunni and Shiite reports, when al-Husayn (a) was born, the Prophet (s) wept and talked about his martyrdom.<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 129; Maqrizī, ‘’Imtāʿ al-asmāʾ’’, vol. 12, p. 237.</ref> According to some reports, in his childhood, Umm al-Fadl, the wife of [[al-Abbas b. Abd al-Muttalib]], became his wet nurse.<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 129; Maqrizī, ‘’Imtāʿ al-asmāʾ’’, vol. 12, p. 237; Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 6, p. 230.</ref>

There is disagreement about the count of the children of Imam al-Husayn (a). [[Al-Shaykh al-Mufid]] reports Imam al-Husayn (a) had six children, four boys and two girls.<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 135; Bukhārī, ‘’Sirr al-silsila al-ʿalawīyya’’, vol. 1, p. 30.</ref> Some scholars counted nine children, six boys and three girls.<ref>Ṭabarī, ‘’Dalāʾil al-imāma’’, vol. 1, p. 74; Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 4, p. 77.</ref> Few people have said his children were more than ten.

| [[Shahrbanu]] || daughter of Yazdgird the king of Iran || [[Imam al-Sajjad (a)]] || Contemporary researchers doubt this,<ref>Motahharī, ‘’Khadamāt-i mutaqābil-i Iran wa Islām’’, p. 131-133.</ref> in some reports she is mentioned as Sindiyya, Ghazala, and Shah-i Zanan

| [[Rabab bt. Imri' al-Qays|Rabab]] || daughter of Imru' al-Qays b. Adi || [[Sukayna]] and [['Abd Allah b. al-Husayn (a)|Abd Allah]]<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 27; Abū l-Faraj al-Isfahānī, ‘’Maqātil al-ṭālibīyyīn’’, p. 59.</ref> || She was present in the [[Battle of Karbala]] and went to Syria among the [[captives of Karbala]].<ref>Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 8, p. 229.</ref> Abd Allah was an infant when he was martyred during the Battle of Karbala.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 5, p. 468.</ref> Today, Shi'as name him as [[Ali al-Asghar]].

| [[Layla|Layla bt. Abi Murra al-Thaqafi]]|| daughter of Abu Murra b. Urwa al-Thaqafi<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 2, p. 555; Yaʿqūbī, ‘’Tārīkh al-Yaʿqūbī’’, vol. 2, p. 246-247.</ref> || [[Ali al-Akbar (a)]]<ref>Maqrizī, ‘’Imtāʿ al-asmāʾ’’, vol. 6, p. 269.</ref> || Ali al-Akbar (a) was the eldest son of Imam al-Husayn (a), who was martyred in Karbala.

| [[Umm Ishaq|Umm Ishaq bt. Talha]] || daughter of Talha b. 'Ubayd Allah|| [[Fatima bt. al-Husayn|Fatima]]<ref>Abū l-Faraj al-Isfahānī, ‘’Kitāb al-aghānī’’, vol. 21, p. 78.</ref> || Umm Ishaq was a wife of Imam al-Hasan (a), after his martyrdom, Imam al-Husayn (a) married her.<ref>Abū l-Faraj al-Isfahānī, ‘’Kitāb al-aghānī’’, vol. 21, p. 78.</ref>

| Sulafa or Maluma || from [[Quda'a tribe]] || Ja'far<ref>Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 4, p. 77, 113; Mufīd, ‘’al-Irshād’’, vol. 2, p. 135.</ref> || He passed away before the events of Ashura', and was survived by no children.<ref>Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 4, p. 109; Mufīd, ‘’al-Irshād’’, vol. 2, p. 135.</ref>

In ''Lubab al-ansab'',<ref>Bayhaqī, ‘’Lubāb al-ansāb’’, p. 355.</ref> a sixth/twelfth century source, it is mentioned that Imam al-Husayn (a) had a daughter called [[Ruqayya]]. Also, in ''Kamil-i Baha'i'', from the seventh/thirteenth century, reports that the Imam (a) had a four-year old daughter, who passed away in [[Damascus]].<ref>Wāʿiẓ Kāshifī, ‘’Rawḍat al-shuhadāʾ’’, p. 484.</ref> The name Ruqayya appears in many later sources. Moreover, some sources mention Ali al-Asghar, the son of Shahrbanu, Muhammad, the son of Rabab, and Zaynab without mentioning her mother's name as the children of Imam al-Husayn (a).<ref>Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 4, p. 86; Ṭabarī, ‘’Dalāʾil al-imāma’’, vol. 1, p. 74.</ref> In his book ''[[Matalib al-sa'ul]]'', Ibn Talha al-Shafi'i has stated that the Imam (a) had ten children.<ref>Ibn Ṭalḥa al-Shāfiʿī, ‘’Maṭālib al-suʾūl’’, vol. 2, p. 69.</ref>

Imam al-Husayn (a) was seven years old when the [[Prophet of Islam (s)]] passed away; nevertheless, even in those short years, he was present in important events of that time together with the [[Ahl al-Bayt (a)]], such as in the [[Event of Mubahala]] with the Christians of Najran, the event of the [[Ashab al-Kisa']] [the Cloak],<ref>Ibn Saʿd, ‘’al-Ṭabaqāt al-kubrā’’, vol. 6, p. 406-407ک Mufīd, ‘’al-Irshād’’, vol. 1, p. 168.</ref> giving allegiance to the Prophet (s) and being asked to be a witness when writing letters.

Ibn Sa'd mentioned Imam al-Husayn (a) in the last class (fifth class) of the [[Companions of the Prophet (s)]], he was a small child when the Prophet (s) passed away and did not accompany him in any battle.<ref>Ibn Saʿd, ‘’al-Ṭabaqāt al-kubrā’’, vol. 10, p. 369.</ref>

Ya'li al-Amiri narrated from the Prophet (s) that, "Al-Husayn is from me and I am from him, God loves who loves him; [[al-Hasan]] and al-Husayn are two sons among the sons [of prophets]."<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 3, p. 142ک Ibn Saʿd, ‘’al-Ṭabaqāt al-kubrā’’, vol. 10, p. 385.</ref>

The Prophet's (s) love towards al-Hasan (a) and al-Husayn (a) was so much that when they entered the mosque, he (s) would stop his speech, and come down from the pulpit to welcome them with hugs.<ref>Tirmizī, ‘’Sunan’’, vol. 5, p. 332; Ḥākim al-Nīshābūrī, ‘’al-Mustadrak’’, vol. 1, p. 287.</ref> [[Anas b. Malik]] says, "When the Prophet (s) was asked whom he (s) loved more among his family, he (s) replied, 'al-Hasan and al-Husayn.'"<ref>Tirmizī, ‘’Sunan’’, vol. 5, p. 323.</ref>

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]].<ref>Muḥammadī Riyshahrī, ‘’Dānishnāma-yi Imām Ḥusayn’’, vol. 2, p. 324.</ref> 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.<ref>Muḥammadī Riyshahrī, ‘’Dānishnāma-yi Imām Ḥusayn’’, vol. 2, p. 235.</ref>

It is reported that in the first days of the caliphate of Abu Bakr, al-Husayn (a) together with his brother, [[al-Hasan (a)]], their mother, [[Lady Fatima (a)]] and their father, [[Ali (a)]] went to the houses of those who participated in the [[Battle of Badr]] to gain support for the rightful position of leadership which belonged to Imam Ali (a).<ref>Sulaym b. al-Qays, ‘’Kitāb Sulaym b. al-Qays’’, p. 665, 918.</ref>

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!"<ref>Ibn Saʿd, ‘’al-Ṭabaqāt al-kubrā’’, vol. 10, p. 394; Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 4, p. 40; Dhahabī, ‘’Tārīkh al-Islām’’, vol. 5, p. 100.</ref> There is reports about the special respect of the second caliph for al-Husayn (a).<ref>Ibn ʿAsākir, ‘’Tārīkh madīnat Damascus’’, vol. 14, p. 175; Sibṭ b. al-Jawzī, ‘’Tadhkirat al-khawāṣ’’, p. 212.</ref>

When Uthman exiled [[Abu Dhar]] to [[Rabadha]], he forbade anyone from accompanying or bidding him farewell. Al-Husayn (a) with his father, his brother [[al-Hasan (a)]], his uncle ([[Aqil b. Abi Talib]]), his cousin ([[Abd Allah b. Ja'far]]), and [[Ammar b. Yasir]] disregarded the caliph's order and bid farewell to Abu Dhar.<ref>Kulaynī, ‘’al-Kāfī’’, vol. 8, p. 206-207.</ref>

According to some Sunni sources, al-Hasan (a) and al-Husayn (a) participated in the Battle of Ifriqiyya in 26/646-47<ref>Ibn Khaldūn, ‘’al-ʿIbar’’, vol. 2, p. 573-574.</ref> and in the Battle of Tabaristan in 29/649-50 or 30/650-51.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 4, p. 269.</ref> This report is not affirmed in any Shiite sources. Moreover, it is said that no fight occurred in those battles, and the two sides made peace.<ref>Ibn Qutayba, ‘’al-Maʿārif’’, p. 568.</ref> Scholars disagree as to the authenticity of the reports that indicate the presence of the two Imams (a) in these battles. For instance, considering the weakness of their chains of transmitters and the disagreement of the Imams with the conquests, [[al-Sayyid Ja'far Murtada al-Amili]] maintains that these reports are inauthentic. He mentions that the fact that Imam Ali (a) did not allow them to fight in the Battle of Siffin is further evidence that those reports are fabricated.<ref>ʿĀmilī, ‘’al-Ḥayāt al-sīyāsīyya’’, p. 158.</ref> However, some other scholars hold that the participation of the two Imams (a) in those battles were for the greater good of the Ummah and in order to provide Imam Ali (a) with accurate information about the circumstances and also to acquaint people with Ahl al-Bayt (a).<ref>Zamānī, ‘’Ḥaqāʾiq-i pinhān’’, p. 118-119.</ref>  

Despite dissatisfaction regarding the leadership of the [['Uthman b. 'Affan|Third Caliph]], [[Imam 'Ali (a)]] ordered al-Husayn (a) and al-Hasan (a) to go and protect 'Uthman's house, when people rose against his oppression and stormed towards his house.<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 5, p. 558; Ibn Qutayba, ‘’al-Imāma wa l-sīyāsa’’, vol. 1, p. 59.</ref> This report has supporters and deniers.<ref>Muḥammadī Riyshahrī, ‘’Dānishnāma-yi Imām Ḥusayn’’, vol. 2, p. 331-332.</ref>

It is reported that when people paid allegiance to Imam Ali (a), al-Husayn (a) delivered a speech.<ref>Majlisī, ‘’Biḥār al-anwār’’, vol. 10, p. 121.</ref> During the [[Battle of Jamal]], he was the commander of the left part of his father's army.<ref>Mufīd, ‘’al-Jamal’’, p. 348; Dhahabī, ‘’Tārīkh al-Islām’’, vol. 3, p. 485.</ref> In the [[Battle of Siffin]], he delivered a speech, encouraging people to jihad,<ref>Naṣr b. Muzāhim, ’’Waqʿat al-ṣiffīn’’, p. 114-115.</ref> and became the commander of the warriors of the right arm of the army.<ref>Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 4, p. 86; Ibn Aʿtham, ‘’al-Futūḥ’’, vol. 3, p. 24.</ref> However [[Al-Hasanayn (a)]]'s role in Siffin was limited according to sources that allude to Imam Ali (a)'s preference not to involve his sons in the fighting, only to protect them, in one occasion it is reported that in this battle, al-Husayn (a) was present in a successful attempt to reclaim the control of water, which Imam Ali (a) later described the act as the first success achieved due to sheer blessing given upon the presence of al-Husayn.<ref>Majlisī, ‘’Biḥār al-anwār’’, vol. 44, p. 266.</ref> Reports that al-Husayn (a) participated in the [[Battle of Nahrawan]] also exist.<ref>Ibn ʿAbd al-Barr, ‘’al-Istīʿāb’’, vol. 3, p. 939.</ref>

Some sources report that when Imam Ali (a) was martyred, al-Husayn (a) was with him<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 5, p. 147.</ref> and participated in his burial ceremony.<ref>Ibn Qutayba, ‘’al-Imāma wa l-sīyāsa’’, vol. 1, p. 181; Mufīd, ‘’al-Irshād’’, vol. 1, p. 25.</ref> However, according to some other sources, al-Husayn (a) was on a mission in al-Mada'in when his father was attacked and wounded by [[Ibn Muljam]]. He returned to Kufa when he received the letter of his brother informing him about the assassination.<ref>Balādhurī, ‘’Ansāb al-ashrāf’’, vol. 2, p. 497-498; Kulaynī, ‘’al-Kāfī’’, vol. 3, p. 220.</ref>

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.<ref>Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 3, p. 401; Kulaynī, ‘’al-Kāfī’’, vol. 1, p. 291.</ref> 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."<ref>Ibn Qutayba, ‘’al-Imāma wa l-sīyāsa’’, vol. 1, p. 59.</ref> When Imam al-Hasan (a) made [[peace with Mu'awiya]], al-Husayn (a) defended his brother's decision against the people who opposed it.<ref>Dīnawarī, ‘’al-Akhbār al-ṭiwāl’’, p. 221.</ref> He stated that al-Hasan (a) "is my Imam."<ref>Ṭūsī, ‘’Ikhtīyār maʿrifat al-rijāl’’, p. 110.</ref> It is reported that when the peace treaty was made, Imam al-Husayn (a), like his brother, paid allegiance to Mu'awiya.<ref>Ṭūsī, ‘’Ikhtīyār maʿrifat al-rijāl’’, p. 110.</ref> He remained faithful to the treaty after the martyrdom of Imam al-Hasan (a).<ref>Mufīd, ‘’al-Irshād’’, vol. 2, p. 32.</ref> There are, however, some reports indicating that al-Husayn (a) did not pay allegiance to Mu'awiya and was not pleased with the treaty,<ref>Ibn ʿAsākir, ‘’Tārīkh madīnat Damascus’’, vol. 13, p. 267; Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 5, p. 160.</ref> but, considering the evidence against such reports, scholars have regarded them as unreliable.<ref>Jaʿfarīyān, ‘’Ḥayāt-i fikrī wa sīyāsī-yi aʾimma’’, p. 157-158.</ref> 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's (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.<ref>Ṭabarī, ‘’Tārīkh al-umam wa l-mulūk’’, vol. 5, p. 165.</ref>

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,<ref>Ibn ʿAsākir, ‘’Tārīkh madīnat Damascus’’, vol. 13, p. 262.</ref> 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<ref>Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 6, p. 230; Suyūṭī, ‘’Tārīkh al-khulafāʾ’’, vol. 1, p. 149.</ref> and apparently a practicing Muslim, though he had gained power through political plots.<ref>Ṭaqūsh, ‘’Dawlat-i umawīyān’’, p. 19.</ref> He pretended to be a righteous person and a defender of religion and its rulings. However, he turned the caliphate into a kingdom<ref>Ibn Ḥajar al-ʿAsqalānī, ‘’al-Iṣāba’’, vol. 1, p. 64; Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 6, p. 220.</ref> and publicly stated that he did not care whether the people practiced their religion or not.<ref>Ibn Kathīr, ‘’al-Bidāya wa l-nihāya’’, vol. 8, p. 131; Mufīd, ‘’al-Irshād’’, vol. 2, p. 14.</ref>  

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.<ref>Ṭaqūsh, ‘’Dawlat-i umawīyān’’, p. 28-29.</ref> 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.<ref>Ṭabrisī, ‘’al-Iḥtijāj’’, vol. 2, p. 295.</ref> 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).<ref>Ibn Shahrāshūb, ‘’Manāqib Āl Abī Ṭālib’’, vol. 2, p. 351.</ref>  

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 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.

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)]].  

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."

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.  

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'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).

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."  

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.  

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 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.  

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 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.  

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.  

{{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}}

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.  

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.  

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.  

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.  

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.  

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.  

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)".  

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.

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].

* Al-Hasan and al-Husyan are the masters of the youth of Paradise.  

* 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.  

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.

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."

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]]''.  

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, 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."  

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.

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.  

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]].  

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.

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 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.  

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.  

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. 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.  

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.  

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.  

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]].

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.  

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.  

* 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.  

* 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.  

* 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.  

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]].