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

  |brothers = [[al-Hasan b. 'Ali|Al-Hasan]], [['Abbas b. 'Ali|'Abbas]], [[Muhammad al-Hanafiyya|Muhammad]], ...

There are few reports about his life in the three decades after the demise of the Prophet (s). In the period of the caliphate of Imam 'Ali (a), he accompanied his father and participated in the battles of [[Battle of Siffin|Siffin]], [[Battle of Jamal|Jamal]], and [[Battle of Nahrawan|Nahrawan]] alongside his father. After the demise of Imam 'Ali (a), he followed and supported [[Imam al-Hasan (a)]]. He confirmed the [[treaty between Imam al-Hasan (a) and Mu'awiya]]. Even after the martyrdom of Imam al-Hasan (a), Imam al-Husayn (a) adhered to the treaty until the [[Mu'awiya]]'s death. In response to letters from Kufa which invited him to lead an uprising against Mu'awiya he recommended them to remain patient until the time of Mu'awiya's death.

The imamate of Imam al-Husayn (a) coincided with the rule of Mu'awiya, who supposedly respected the Imam (a) but, at the same time, took pleasure in weakening and subjugating the Shi'a. Imam al-Husayn (a) rebuked Mu'awiya in several cases, he wrote Mu'awiya a letter, condemning him for the murder of [[Hujr b. Adi]]. On another occasion, when Mu'awiya introduced Yazid as his successor, Imam al-Husayn (a) refused to pledge allegiance to him, calling him unfit for leadership and proclaimed himself as the rightful leader of the ummah. The [[Sermon of Imam al-Husayn (a) in Mina|sermon of the Imam (a) in Mina]] can also be regarded as a political lecture against the Umayyads.  

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>

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>

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 are 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'', pp. 211-212.</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 wing 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 wing 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)|al-Hasanayn's (a)]] role in Siffin was limited, according to sources that allude to Imam Ali's (a) preference not to involve his sons in the fighting only to protect them, on 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>

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 pledge 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 agreement between Imam Hasan (a) and Mu'awiya|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 pledge 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>

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).<ref>Ṣadūq, ''Iʿtiqādāt'', p. 104; Ibn Bābawayh, ''al-Imāma wa l-tabṣara'', p. 104.</ref> 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)]] saying, "These two sons of mine are Imams, be they sitting or standing",<ref>Mufīd, ''al-Irshād'', vol. 2, p. 30.</ref> and it is further proof of the [[Imamate]] of al-Hasan (a) and al-Husayn (a).

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.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 91; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 417.</ref> 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.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 91-94.</ref>  

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.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 204; Mufīd, ''al-Irshād'', vol. 2, p. 113; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 455.</ref> 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]].<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 456.</ref> The body of the Imam (a) and about seventy-two<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 455.</ref> of those who were martyred with him were buried on the 11th<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 455.</ref> 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.<ref>Muqarram, ''Maqtal al-Ḥusayn'', p. 335-336.</ref>

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.<ref>Ishtihārdī, ''Haft sāla chirā ṣidā dar āward?'', p. 154.</ref> According to another viewpoint the Imam (a) wanted to establish a government. Scholars such as [[al-Sharif al-Murtada]]<ref>Sayyid Murtaḍā, ''Tanzīh al-anbīyāʾ'', p. 227-228.</ref> and [[Salihi Najaf Abadi]] maintain the latter viewpoint,<ref>Ṣāliḥī Najafābādī, ''Shahīd-i Jāwīd'', p. 157-158.</ref> 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 Allah b. Afif]]<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 458-459.</ref> 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!).<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 9, p. 317.</ref> 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)".<ref>Khomeini, ''Ṣahīfa-yi nur'', vol. 17, p. 58.</ref>  

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.<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 6, p. 419-422.</ref> In most [[hadith]] sources, he is likened to the noble [[Prophet (s)]],<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 142, 453; Mufīd, ''al-Irshād'', vol. 2, p. 27.</ref> and he is described as the most similar person to the Prophet (s).<ref>Aḥmad b. Ḥanbal, ''al-Musnad'', vol. 1, p. 261; Tirmizī, ''Sunan'', vol. 5, p. 325.</ref> In another hadith, [[Imam Ali (a)]] regarded al-Husayn (a) as the most similar to himself, regarding manner and behavior.

Imam al-Husayn (a) went to [[hajj]] on foot, accompanied by his relatives twenty five times in his lifetime.

According to Sunni and Shiite hadiths, al-Husayn b. Ali (a) was one of the [[People of the Cloak]].<ref>Muslim, ''Ṣaḥīḥ Muslim'', vol. 15, p. 190; Kulaynī, ''al-Kāfī'', vol. 1, p. 463.</ref> He was present in [[Mubahala]];<ref>Mufīd, ''al-Irshād'', vol. 1, p. 168.</ref> the phrase "our sons" in Quran 2:246 {{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).<ref>Zamakhsharī, ''al-Kashshāf'', vol. 1, p. 368; Fakhr al-Dīn al-Rāzī, ''al-Tafsīr al-kabīr'', vol. 8, p. 246-248.</ref>  

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 (a) is there."<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 10, p. 363; Yaʿqūbī, ''Tārīkh al-Yaʿqūbī'', vol. 2, p. 226.</ref> 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.<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 10, p. 414-416.</ref>  

In some traditions, extraordinary characteristics have been mentioned for the Imam (a), such as drinking milk from the Prophet's fingers<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 465.</ref> and the healing of Futrus (an angel whose wings were broken but were healed when the Imam (a) was born).<ref>Ibn Qūlawayh, ''Kāmil al-zīyārāt'', p. 66.</ref> 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.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 82; Majlisī, ''Biḥār al-anwār'', vol. 98, p. 69.</ref> A comprehensive list of these characteristics can be found in the book ''[[al-Khasa'is al-Husayniyya]]''.  

He used to sit with the poor, accept their invitations, eat with them, invite them to his house. He never hesitated in giving charity.<ref>Ibn ʿAsākir, ''Tārīkh madīnat Damascus'', vol. 14, p. 181; Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 10, p. 411.</ref> 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.<ref>Ibn ʿAsākir, ''Tārīkh madīnat Damascus'', vol. 14, p. 185.</ref>  

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.

Forty days after the martyrdom of Imam al-Husayn (a) is called the day of [[Arba'in]], on 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.<ref>Ṭūsī, ''Miṣbāḥ al-mutahajjid'', p. 787.</ref> According to ''[[al-Luhuf]]'', the family of the Imam (a), who were taken as captive to Damascus, also visited his grave on the same day on their way back to Medina.<ref>Ibn Ṭāwūs, ''al-Luhūf'', p. 225.</ref>  

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,<ref>Āl Ṭuʿma, ''Karbalāʾ wa ḥaramhā-yi muṭahhar'', p. 89-112.</ref> as it was destroyed by [[Abbasid caliphs]]<ref>Abū l-Faraj al-Isfahānī, ''Maqātil al-ṭālibīyyīn'', p. 477.</ref> and [[Wahhabis]] several times. The Abbasid caliph [[al-Mutawakkil]] even commanded the land of al-Ha'ir to be ploughed.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 2, p. 211; Ṭūsī, ''al-Amālī'', p. 327.</ref>  

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,<ref>Ibn ʿArabī, ''al-ʿAwāṣim min al-qawāṣim'', p. 232.</ref> and [[Ibn Taymiyya]] maintained that the Imam's (a) uprising only added to the problems.<ref>Ibn Taymīyya, ''Minhāj al-sunna al-nabawīyya'', vol. 4, p. 530-531.</ref> 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.<ref>Ibn Khaldūn, ''Tārīkh Ibn Khaldūn'', vol. 1, p. 216.</ref> Al-Alusi too has cursed Abu Bakr b. al-Arabi for this accusation and regarded it as a big lie and slander.<ref>Ālūsī, ''Rūḥ al-maʿānī'', vol. 13, p. 228.</ref>

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.  

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]].<ref>Majlisī, ''Biḥār al-anwār'', vol. 95, p. 214.</ref>

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)''.

* 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.<ref>Ibn Shuʿba al-Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 245.</ref>  

* I did not rise up arrogantly, but rather to reform the ummah of my grandfather Muhammad. I want to command good and forbid evil.<ref>Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 1, p. 273.</ref>  

* 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.<ref>Ibn Shuʿba al-Ḥarrānī, ''Tuḥaf al-ʿuqūl'', p. 248.</ref>  

Any written account of the murder or martyrdom of a prominent figure in history is called maqtal.<ref>Ṣāḥibī, ''Maqtal wa maqtal nigārān'', p. 31.</ref> 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' (a) (book)|Maqtal-i jami'-i Sayyid al-Shuhada']]'', written by a group of researchers under the supervision of [[Mahdi Pishva'i]].

* Qummi, Shaykh 'Abbas, ''[http://www.al-islam.org/nafasul-mahmum-relating-heart-rending-tragedy-karbala-shaykh-abbas-qummi Nafasul Mahmum, Relating to the heart rending tragedy of Karbala]'', Islamic Study Circle