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Ulama (Arabic: علماء‎ ʿUlamāʾ , singular عالِم ʿĀlim, "scholar"), also spelt ulema, refers to the educated class of Muslim legal scholars engaged in the several fields of Islamic studies. They are best known as the arbiters of sharia law. While the ulama are well versed in legal fiqh (jurisprudence) being Islamic lawyers, some of them also go on to specialize in other fields, such as hadith or tafseer.

In a broader sense, the term ulama is used to describe the body of Muslim scholars who have completed several years of training and study of Islamic disciplines, such as a mufti, qadi, faqih, or muhaddith. Some Muslims^[which?] include under this term the village mullahs and imams, who have attained only the lowest rungs on the ladder of Islamic scholarship; other Muslims^{[clarification needed]} would say that clerics must meet higher standards to be considered ulama. This is why it is claimed^[who?] that in Western society there are for the most of the time no ulama present, with the outcome of Muslims in the West searching for qualified knowledge from Islamic countries, to attain some accepted qualification. The Internet gives some streams of ulama speaking on a video record, which is very rare.^[1]

The word ulama in English is plural, and indeclinable.

Teaching[link]

Ulama learned at Islamic religious schools, madrasahs, where they teach students about Islam and other areas of study. It is believed in Islam that a well-rounded education is something every Muslim must acquire in order to understand God’s religion in its entirety. By the end of their education, they acquire an Ijazah, an academic degree in Islamic law and jurisprudence, a practice that dates back to the first several centuries of Islam.^{[citation needed]} Ulama also hold seminars where they give lectures and speeches about the area of Islam in which they specialize.

Afghanistan's Taliban regime was also headed by a mullah, Mullah Omar. However, in most countries, they are merely local power figures.

Judicature[link]

In certain Muslim countries, like Saudi Arabia and United Arab Emirates, where there are sharia courts, Islamic clergy become judges. Therefore, one of the jobs of ulama is the interpretation and maintenance of Islamic law in such countries.

Advisory[link]

In some countries like Saudi Arabia, Islamic clergy fulfill the role of a counsel for the king. There are also jobs for them in various governmental institutions.

Preaching[link]

There are various jobs available for the Islamic clergy at mosques, such as leading public prayers, preaching, and delivering sermons, especially at Friday prayers and some have made missionary activities a lifelong activity.

Ummah[link]

The ulama in most nations consider themselves to represent the ijma "consensus" of the Ummah "community of Muslims" (or to represent at least the scholarly or learned consensus). Many efforts to modernise Islam focus on the reintroduction of ijtihad and empowerment of the ummah to form their own ijma.

Madhhab[link]

Sunni ulama usually work within a tradition (madhhab) that starts with one of five classic jurists.

• Shafi'i (most common in Indonesia, Malaysia, Jordan, Palestine and Egypt)
• Hanafi (most common in Turkey, the Balkans, Central Asia, Indian subcontinent, Egypt)
• Maliki (most common in North Africa, West Africa,)
• Hanbali (most common in Saudi Arabia and several of the Persian Gulf states)
• Zahiri (rare)

Some ulama are not associated with any school. They believe that it is necessary to derive rulings directly from the Qur'an and the Hadith.

History[link]

An Ottoman scholar.

The formative period of Islamic jurisprudence stretches back to the time of the early Muslim communities. In this period, jurists were more concerned with pragmatic issues of authority and teaching than with theory.^[2] Progress in theory happened with the coming of the early Muslim jurist Muhammad ibn Idris ash-Shafi`i (767–820), who codified the basic principles of Islamic jurisprudence in his book ar-Risālah. The book details the four roots of law (Qur'an, Sunnah, ijma, and qiyas) while specifying that the primary Islamic texts (the Qur'an and the hadith) be understood according to objective rules of interpretation derived from scientific study of the Arabic language.^[3]

The 19th and 20th centuries were marked by a considerable loss of authority and influence of the ulama in most Islamic states. Many secular Arab governments attempted to break the influence of the ulama after their rise to power. Religious institutions were nationalized and the system of waqf "religious donations", which constituted the classical source of income for the ulama, was abolished.

In 1961, Gamal Abdel Nasser put the Al-Azhar University, one of the highest Islamic intellectual authorities, under the direct control of the state. "The Azharis were even put in army uniforms and had to parade under the command of army officers" (G. Keppel, Jihad). In Turkey, the traditional dervish tekkes and Islamic schools were dissolved and replaced by state-controlled religious schools in the 1950s and 1960s. After the independence of Algeria, President Ahmed Ben Bella also deprived the Algerian ulama of their power.

Authors[link]

Many ulama have left behind them only a lifetime of mediating disputes and giving sermons; their respectable contributions did not include authorship. Other ulama have been prolific authors, writing translations of the Quran or Quranic commentaries, studies of hadith, works of philosophy, religious admonition, etc. There are enormous bodies of religious literature that form not only the substance of the courses in Islamic seminaries, but inspirational reading for the ordinary Muslim. Most of this literature has not been translated into English, but remains in its original language (usually Arabic, Urdu, Persian, or Turkish). Some has been printed; some remains in manuscript form.

Ottoman ulama[link]

In order to become one of the ulama in the Ottoman Empire, one had to have studied at a madraseh and be an expert in all the religious sciences, specializing in one or two specifics. In addition, the student had to have been tested and approved by higher ranking ulama. Such assessment by experts gave the ulama legitimacy in the eyes of the public, because it imitated the way the Caliphs after the death of the Prophet Muhammad were appointed. In 14th and 15th century Ottoman Empire, there were not many madrasehs, and so the ulama traveled to countries such as Persia and Egypt to further their education. Upon the conquering of Istanbul however, the sultan converted eight churches into madrasehs and placed eight of the best ulama as the heads.^[4] The ulama in the Ottoman Empire had a large influence over politics because it was believed that secular institutions were all subordinate to religion; the ulama were emblems of religious piety, therefore rendering them powerful over state affairs.^[5] Ulama worked as priest-like authorities who had the role of interpreting and enforcing Islamic shariah law. These jobs were distributed amongst two types of ulama: Muftis, who interpreted Shariah law and the Qadi, who enforced Shariah law. The Ottomans had a strict hierarchy of ulama, with the Sheikh ul-Islam holding the highest rank. A Sheikh ul-Islam was chosen by a royal warrant amongst the qadis of important cities. The Sheikh ul-Islam had the power to confirm new sultans, but once the sultan was affirmed, it was the sultan who retained a higher authority than the Sheik ul-Islam. The Sheikh ul-Islam issued fatwas, which were written interpretations of the Quran that had authority over the community. The Sheikh ul-Islam represented the law of shariah and in the 16th century its importance rose which led to increased power. Sultan Murad appointed a Sufi, Yayha, as his Sheikh ul-Islam during this time which lead to violent disapproval. The objection to this appointment made obvious the amount of power the Sheikh ul-Islam had, since people were afraid he would alter the traditions and norms they were living under by issuing new fatwas.^[6]

See also[link]

• Islam
• Islamic jurisprudence
• List of Islamic studies scholars
• Mullah
• Shi'a clergy

Notes[link]

References[link]

• Zaman, Muhammad Qasim (2002). The Ulama in Contemporary Islam: Custodians of Change. Princeton University Press. ISBN 0-691-09680-5. 

Further reading[link]

Look up ulama in Wiktionary, the free dictionary.

Wikiquote has a collection of quotations related to: Ulama

• Inalcik, Halil. 1973. "Learning, the Medrese, and the Ulema." In The Ottoman Empire: The Classical AGe 1300–1600. New YOrk: Praeger, pp. 165–178.

• Heyd. Uriel. "Some Aspects of The Ottoman Fetva." School of Oriental and African Studies Bulletin; 32 (1969), p. 35–56.

• Bein, Amit. Ottoman Ulema, Turkish Republic: Agents of Change and Guardians of Tradition (2011) Amazon.com

• Hatina, Meir. Ulama, Politics, and the Public Sphere: An Egyptian Perspective (2010). ISBN 978-1-60781-032-2

Guidelines to the Jurisprudence of Ottoman Ulema – Mehmet Ipsirli http://www.muslimheritage.com/topics/default.cfm?ArticleID=416

• Tasar, Murat. "The Ottoman Ulema: their understanding of knowledge and scholarly contribution." The Turks. 3: Ottomans. Editors: Hasan Celâl Güzel, C.Cem Oğuz, Osman Karatay. Ankara: Yeni Türkiye, 2002, pp. 841–850.

• Zilfi, Madeline C. 1986. "The Kadizadelis: Discordant Revivalism in Seventeenth Century Istanbul." Journal of Near Eastern Studies 45 (4): 251–269.

This article has multiple issues. Please help improve it or discuss these issues on the talk page. It needs additional citations for verification. Tagged since September 2011. Its neutrality is disputed. Tagged since September 2011.

Husayn al-Shahīd Imam of Twelver Shi'a Islam
The Imam Husayn Shrine in Karbala, Iraq A modern depiction by a Shi'a artist
Rank	3rd Twelver/Zaidi/Mustaali Imām 2nd Nizārī Imām
Name	Husayn ibn ‘Alī
Kunya	Abu ‘Abdillāh[1][2] Posthumous: Abu al-Ahrār[3] (Arabic for Father of Freedom)
Birth	3rd[1] or 5th[4] Sha'aban 4 AH[1][4] ≈ 8 Jan., 626 C.E.
Death	10th Muharram 61 AH[1] ≈ 10 Oct., 680 C.E.
Birthplace	Medina[1]
Buried	Imam Husayn Shrine, Karbala
Life Duration	Before Imamate: 46 years (4 – 50 AH) – 7 years with his grandfather Muhammad – 7 years with his mother Fatimah – 36 years with his father Ali – 46 years with his brother Hasan ibn Ali Imāmate: 11 years (50 – 61 AH)
Titles	ash-Shahīd[3] (Arabic for The Martyr) as-Sibt[3] (Arabic for The Grandson) Sayyidu Shabābi Ahlil Jannah[3][5] (Arabic for Leader of the Youth of Paradise) ar-Rashīd[3] (Arabic for The Rightly Guided) at-Tābi li Mardhātillāh[3] (Arabic for The Follower of Gods Will) al-Mubārak[3] (Arabic for The Blessed) at-Tayyib[3] (Arabic for The Pure) Sayyidush Shuhadā[1] (Arabic for Master of the Martyrs) al-Wafī[3] (Arabic for The Loyal) Üçüncü Ali (Turkish for Third Ali)
Spouse(s)	Shahr Bānū, Umm Rubāb, Umm Laylā.
Father	Ali
Mother	Fatimah
Children	‘Alī ibn al-Ḥussein ibn ‘Alī (Zayn al-‘Ābidīn), Ali al-Akbar, Ali al-Asghar, Fatema Kubra, Fatimah Sughra, Sukayna.
Ali · Hasan · Husayn al-Sajjad · al-Baqir · al-Sadiq al-Kadhim · al-Rida · al-Taqi al-Hadi · al-Askari · al-Mahdi

Hussein ibn ‘Alī ibn Abī Ṭālib (Arabic: حسين بن علي بن أبي طالب‎)‎ (3rd Sha'aban 4 AH – 10th Muharram 61 AH; 8 January 626 CE – 10 October 680 CE, also spelled Hussayn) was the son of ‘Alī ibn Abī Ṭālib (final Rashidun Caliph and first Shia Imam) and Fātimah Zahrā (daughter of the Islamic prophet Muhammad) and the younger brother of Hasan ibn Ali. Husayn is an important figure in Islam as he is a member of the Ahl al-Bayt (the household of Muhammad) and Ahl al-Kisa, as well as being a Shia Imam, and one of The Fourteen Infallibles of Shia Twelvers.

Husayn ibn ‘Alī is exalted by all the Shia as a martyr who fought tyranny as he refused to pledge allegiance to Yazid I,^[6] the Umayyad caliph. He rose up to create a regime that would reinstate a "true" Islamic polity as opposed to what he considered the unjust rule of the Umayyads.^[6] As a consequence, Husayn was killed and beheaded in the Battle of Karbala in 680 (61AH) by Shimr Ibn Thil-Jawshan.^[7] The annual funeral in the memory of him, his family, his children and his As'haab (companions) is called Ashura (tenth day of Muharram) and is a day of mourning for Shia Muslims.

Revenge for Husayn's death was turned into a rallying cry that helped undermine the Umayyad Caliphate and gave impetus to the rise of a powerful Shia movement.^[6]

Early life[link]

According to most of the reports, Husayn ibn Ali was born on 3 Sha'aban 4 AH/10 January 626 CE.^[8]

Husayn and his brother Hasan ibn Ali, were the last descendants of Muhammad living during his lifetime and remaining after his death. There are many accounts of his love for them which refer to them together but at times confuse them with each other.^[8]

Muhammad is reported to have said that whoever loves them has loved him and whoever hates them has hated him. A famous narration declares them the "Masters of the Youth of Paradise"; this has been particularly important for the Shia who have used it in support of the right of Muhammad's descendants to be the righteous ones to succeed him. Other traditions record Muhammad with his grandsons on his knees, on his shoulders and even on his back during prayer at the moment of prostrating himself during their young age.^[9]

According to Wilferd Madelung, Muhammad loved them and declared them as his Ahl al-Bayt very frequently. The Qur'an has also accorded the Ahl al-Bayt an elevated position above the rest of the believers.^[10]

The Incident of Mubahala[link]

A collection of Hadith tells that during the 9th – 10th year after Hijra an Arab Christian envoy from Najran (currently in northern Yemen and partly in Saudi Arabia) came to Muhammad to argue which of the two parties erred in its doctrine concerning Jesus (Isa).^[11]

After likening Jesus' miraculous birth to Adam's (Adem) creation,^[12] -who was born to neither a mother nor a father- Muhammad called them to Mubahala (the cursing of the lower party) where each party should ask God to destroy the false party and their families. Muhammad, to prove himself to them as a prophet, brought his daughter Fatimah, son-in-law Ali ibn Abi Talib and both of his grandsons, Hasan and Husayn and came back to the Christians and said to them "This is my family, the (Ahl al-Bayt)" and covered himself and his family with a cloak.

According to this story, the Christians then agreed to a peace treaty and told Muhammad that they would not return.^[13]

Husayn and caliphate[link]

According to the Shia, Hasan was supposed to be the successor to Ali after Muhammad. Muawiyah had fought with Ali during his time and after his death, as Hasan was supposed to take Ali's place in successorship, he was another threat to Muawiyah in which he prepared to fight with him again.

Muawiyah began fighting Hasan and after a few inconclusive skirmishes between the armies of Hasan and Muawiyah. Thus, to avoid the agonies of another civil war, he signed a treaty with Muawiyah and relinquished the control of what had turned into an Arabian kingdom.

Husayn and Rashidun[link]

During Ali's caliphate Hasan, Husayn, Muhammad ibn al-Hanafiyyah and Abdullah ibn Ja'far appear as his closest assistants within his household.^[8]

Muawiyah's era[link]

When Hasan ibn Ali agreed to make a peace treaty with Muawiyah I, the first Umayyad caliph, he left Kufa and went to Medina with his brother Husayn.^[14]

According to the Shia belief, he lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Muawiyah and his aides made use of every possible means to put aside past disputes and remove the Household of Muhammad and the followers of Ali and his sons, and thus obliterate the name of Ali and his family.^[15]

Muawiyah I ordered for public curses of Ali and his major supporters including Hasan and Husayn.^[8]

According to the Shia, Husayn had gained the third Imam for a period of ten years after the death of his brother Hassan in 669. All of this time but the last six months coinciding with the caliphate of Muawiyah.^[15]

Yazid's rule[link]

One of the important points of the treaty made between Hasan and Muawiyah was that Muawiyah will not designate anyone as his successor after his death and the decision will be left to the Ummah (the Nation). But after the death of Hasan, he, thinking that no one will be courageous enough to object his decision as the Caliph, designated his son, Yazid I, as his successor in 680 CE, literally breaking the treaty.^[16]

Uprising[link]

Husayn left Medina with his sisters, daughters, sons, brothers, and the sons of Hasan. He took a side road to Mecca to avoid being pursued, and once in Mecca Husayn stayed in the house of ‘Abbas ibn ‘Abd al-Muttalib and remained there for four months.^[8]

Husayn opposed Yazid I and declared that Umayyad rule was not only oppressive, but also religiously misguided. In his view the integrity and survival of the Islamic community depended on the re-establishment of the correct guidance.^[17] Husayn also believed that the succession of Yazid I was an attempt to establish an illegitimate hereditary dynasty.

The religious attitudes of the Umayyad also inspired people who believed that leadership of the Muslim community rightly belonged to the descendants of Muhammed, so they urged Husayn to join them and come to Kufa to establish his caliphate^[16] since they had no imam. They told him that they did not attend the Friday prayer with the governor of Kufa, No'man ibn Bashir, and would drive him out of the town as soon as Husayn agreed to come to them.

To convince Husayn to come they sent him seven messengers with bags of letters of support by Kufan warriors and tribal leaders. Husayn wrote the Kufans and told them that he understood from their letters that they had no imam and they wished him to come to unite them by the correct guidance. He informed them that he was sending his cousin Muslim ibn Aqeel to report to him on the situation. If he found them united as their letters indicated he would quickly join them, for it was the duty of the imam to act in accordance with the Qur'an and to uphold justice, proclaim the truth, and to dedicate himself to the cause of God. The mission of ibn Aqeel was initially successful. The Kufans visited him freely, and 18,000 men are said to have enlisted with him in support of Husayn as their saviour and Caliph. He wrote to Husayn, encouraging him to come quickly to Kufa.^[8]

Husayn was also visited by a supporter with two of his sons from Basra, where Shia sentiment was limited. He then sent identical letters to the chiefs of the five divisions into which the Basran tribes were divided. He wrote them that Muhammad's family were his family and were the rightful heirs of his position, and that others had illegitimately claimed the right which belonged exclusively to Muhammad's family. The family had initially consented to the actions of the first caliphs for the sake of the unity of the Ummah. He said that the caliphs who had seized the right of Muhammad's family had done many good things, and had sought the truth. The letter closely reflected the guidelines set by Ali, who had strongly upheld the sole right of the family of Muhammad, who were the descendants of Fatima (Prophet Muhammed's daughter), to leadership of the Muslim community. While most of the recipients of the letter kept it secret, one of them suspected that it was a ploy of the governor Ubayd-Allah ibn Ziyad to test their loyalty and turned it over to him. Ubayd-Allah seized and beheaded Husayn's messenger and addressed a stern warning to the people of Basra.^[8]

In Kufa the situation changed radically when Yazid replaced Noman ibn Bashir with Ubayd-Allah ibn Ziyad, ordering the latter to deal severely with Huseyn's cousin, Muslim ibn Aqeel. Ubayd-Allah succeeded in intimidating the tribal chiefs, and a revolt collapsed when the rebels failed to capture the governor's palace. ibn Aqeel was found and delivered to Ubayd-Allah, who had him beheaded on the top of the palace and his body thrown down to the crowd. Yazid wrote to Ubayd-Allah, commending him highly for his decisive action and ordering him to set up watches for Husayn and his supporters and to arrest them but to kill only those who would fight him.^[8]

Yazid perceived Husayn's refusal to pledge allegiance as a danger to his throne because he was Muhammad's family, so he plotted to kill the grandson of Muhammad during the Hajj, in the precincts of the Kaaba, thus defiling and desecrating it (killing a person in Mecca is prohibited in Islam). In order to avoid this sacrilege, Husayn took along his sisters, wives, children, the children of Hasan ibn Ali, a few friends and relatives and headed towards Kufa to fulfill the responsibility of the bearer of Imamate and to fulfill his destiny as was prophesied by his grandfather, Muhammad.

On his way, he was offered military support by the tribe of Banu Tayy as well as sanctuary in their hills from where he could (if he wanted to) safely lead a revolt and overthrow Yazid. But Husayn refused the offer and continued his journey with his few companions.^{[citation needed]}

Battle of Karbala[link]

Husayn in his path toward Kufa encountered the army of Ubayd-Allah ibn Ziyad, the governor of Kufa, led by Hurr ibn Yazid Riyahi, A top commander in the Umayyad army who later changed sides. It is said that when Hurr and his one thousand men army initially encountered Husayn on the day of 4th Muharram, Hurr and his army were thirsty as they had been on rounds to capture Husayn for many days. Husayn offered his storage of water to Hurr, his army, and the horses of his army. It is said that if Husayn had not offered the water to Hurr and his army, the water in Husayn's camp would have lasted until 19th day of Muharram. Hurr did not arrest Husayn, but told him to set a camp in Karbala and stop his journey to Kufa. Husayn and his family were also not allowed to set up tents close to the bank of the Euphrates. On the 7th day of Muharram, the water storage in Husayn's camp was finished. Husayn requested ibn Ziyad's army to allow him and his family members access to water, but his request was denied. Husayn sent his brother Al-Abbas ibn Ali to the river bank to bring water, but Ziyad's army fought with Abbas, cut off both his arms, and killed him. Husayn also went to ibn Ziyad's army and asked them to allow water for his six month old son, Ali al-Asghar ibn Husayn, but the army launched arrows toward Husayn, one of which killed Ali al-Asghar

At the Battle of Karbala it is recorded that seventy two people were killed.^[18]

When Husayn clashed with Yazid's army, he said^[19]:

... Don't you see that the truth is not put into action and the false is not prohibited? The believer should desire to meet his Lord while he is right. Thus I do not see death but as happiness, and living with tyrants but as sorrow.

—Husayn ibn Ali

On 10 October 680 (Muharram 10, 61 AH), he and his small group of his followers and family members, who were between 72 or more,^[20][21] fought with a large army under the command of Umar ibn Sa'ad, son of Sa`d ibn Abi Waqqas. Husayn and all of his men were killed and beheaded. The bodies were left for forty days without burial and survivors from Husain's family were taken as prisoners to al-Sham (Syria and Lebanon today) to Yazid.^[22]

Part of his speech on Ashura^{[citation needed]}:

Behold; the illegitimate, son of the illegitimate [by birth], has settled between two, between unsheathing [the sword] and humiliation, and how impossible is humiliation from us! Allah refuses that for us, and his messenger, and the believers, and laps chastified and purified, and zealous noses [expression: heads that do not bow in humility], and repudiating souls [who repudiate/refuse oppression], that we desire obedience to the mean ones, than the killings of the honourable [martyrdom]. Behold that I move slowly with this family, despite the little number and deserting of helpers.

Today, the death of Husayn ibn Ali is commemorated during every Muharram by Shia Muslims, with the most important of these days being its tenth day, Ashura. Ashura is also commemorated by Sunni Muslims coincidentally for different reasons involving Moses.

Burial[link]

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Husayn's body is buried in Karbala, near the site of his death. His head is said to have been returned from Damascus and interred with his body.^[23] Shia/Fatimid believe that Husain's head was first buried in the courtyard of yezid mahal (Umayyad Mosque) than transferred from Damascus to Ashkelon to Qahera.

Husayn's grave became the most visited place of Ziyarat for Shias. The Imam Husayn Shrine was later built over his grave. In 850 Abbasid caliph, al-Mutawakkil, destroyed his shrine in order to stop Shia pilgrimages. However, pilgrimages continued.^[24] It is now a holy site of pilgrimage for Shia Muslims.

The return of the head of Husayn to his body[link]

Several Shia and Sunni sources confirm the return of Husayn's head to his body in Karbala. According to Shaykh Saduq, Husayn's son, Ali ibn Husayn, took it back from Shaam and returned it to Karbala.^[25] Fetal Neyshabouri and Majlesi have confirmed this in their books, Rouzato-Waisin and Bihar al-Anwar respectively.^[26][27] Sharif al-Murtaza also mentions this in his book Rasaael.^[28] Ibn shahrashub verrifies Sharif al-Murtaza stating the same thing about head of Husayn. He also narrates Shaykh Tusi that this event, i.e. returning the head to the body, happened forty days after Ashura and it is for this reason, there are specific rituals for this day.^[29] This day is recognized by Shias and is known as Arba'een. Similar statements are documented by famous Shia scholars e.g. Ahmad ibn Tawoos^[30] and Muhaqeq Helli.^[31] Among Sunni scholors, Abū Rayḥān al-Bīrūnī in his famous work The Remaining Signs of Past Centuries has stated that Husayn's head was returned to his body and was buried altogether on 20th of the lunar month of Safar (Arba'een).^[32] Similar statement is mentioned by Sunni scholar Zakariya al-Qazwini, in his book ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt.^[33] Qurtobi narrates from Shias on the return of the head to the body on Arba'een.^[34]

Transfer of the head of Husayn in Fatimid belief[link]

The Zarih of Husayn in Karbala

On the second day after the battle of Karbala, the forces of Yazid I raised the head of Husayn on a lance. They took it to Kufa to present it to Ubayd-Allah ibn Ziyad, the governor of Kufa, leaving behind the mutilated body of Husayn. The headless body was thus buried there by the tribe of [[Bani Assad[[, who were living in the vicinity of Karbala. After the exhibition and display of the head of Husayn, ibn Ziyad dispatched it to Damascus to be presented to Yazid as a trophy.^[35]

The Shrine of Husayn's head in Damascus

Yazid celebrated the occasion with great pomp and show by displaying the head of Husayn in his crowded and decorated court.[citation needed] The head was then buried in a niche of one of the internal walls of Jame-Masjid, Damascus, Syria. Afterwards, the head of Husayn remained confiscated and confined in Damascus by the order of the Umayyad monarch, Sulayman ibn Abd al-Malik (d.86/705), in this condition for about two hundred twenty years.

When the Abbasids took power from the Umayyads, in the garb of taking revenge of Ahl al-Bayt, they also confiscated the head Husayn and proved to be worse enemies than the Umayyads. It was the Abbasid emperor Al-Muqtadir (d. 295/908), an enemy of the Ahl al-Bayt He attempted many times to stop the pilgrimage to the head, but in vain. He thus tried to completely eliminate the sign of the sacred place of Ziyarat; he transferred the head of Husayn to Ashkelon (located 10 km (6.2 mi) from the Gaza Strip and 58 km (36 mi) south of Tel Aviv, Israel) in secrecy, so that the pilgrims could not find the place.

It was the 15th Fatimid/Ismaili/Dawoodi Bohra Imam Abu Mansoor Nizar al-Aziz Billah (d.386 AH/996) who traced the site of the head of his great-grandfather through the office of his contemporary in Baghdad, in 985. In the city of Ashkelon, Israel, it remained buried at "Baab al Faradis", for a long time (about 250 years up to 1153).

Commander of the Fatimid forces Dai Badrul’jamali (d. 487/1095) conquered Palestine, during the period of 18th Fatimid Imam Ma'ad al-Mustansir Billah (d. 487/1094). The Fatimid Imam assigned him to discover the head of Husayn ibn Ali. The Dai, in 448 (A.H) discovered the place of Raas al Imam al Husayn.

Under the instructions of the Fatimid Imam Ma'ad al-Mustansir Billah, Badrul’jamali constructed a mosque and donated several huge properties to meet the expenditure of the 'Trust', so as to maintain the affairs of the Mashhad the place of burial. He also prepared a wooden minbar (pulpit) and placed it in the mosque, where Raas al Imam al Husayn was buried. This minbar bears the historical account which is engraved in Arabi Fatemi Kufic script about the Raas al Imam al Husayn.

The following part of text is a translation of the Arabic inscriptions, which is still preserved on the Fatimid minbar:

".. among the miracles, a major glory with the wishes of Allah, is the recovery of the Head .. Imam.. Husain .. which was at the place of Ashkelon, .. hidden by the tyrants... .. Allah has promised to reveal.. wishes to hide it from the enemies..to show it to Awliya ... to relieve the heart of ‘Devotees’ of Imam Husain, as Allah knew their pure heartedness in Walayat and Deen.

... May Allah keep for long our Moula .. Al Mustansir’billah.. .The .. Commander of the forces.. the Helper of Imam.. the leader of Do’at .. Badr al Mustansari has discovered Raas al Imam al Husain in Imam Mustansir’s period, and has taken it out from its hidden place. He specially built a Minbar for the Mashhad, at the place where this sacred Head lay buried. ..

He (..Badrul’jamali) constructed this building ..the revenue from which is to be spent only on this Mashhad ... ."

After the 21st Fatimid Imam At-Tayyib Abi l-Qasim went in to seclusion, his uncle, Abd al Majid occupied the throne of the Fatimid Empire. Fearing disrespect and the atrocities of the traitors and enemies, the Majidi-monarch, Al-Zafir, ordered the transfer of the head to Qahera. The W’ali of the city of Ashkelon, Al Amir Sayf al Mamlaka Tamim along with the custodian of the Mashhad, Qazi Mohammad bin Miskin, took out the buried casket of Raas al Imam al Husayn from the Mashhad, and with due respect and great reverence, on Sunday 8 Jumada al-Thani, 548 (31 August 1153) carried the head from the city of Ashkelon to Qahera, Egypt. Syedi Hasan bin Asad (Hir’az, Yemen) discussed this event in his Risalah manuscript as follows: "When the Raas (head) al Imam al Husain was taken out of the casket, in Ashkelon, drops of the fresh blood were visible on the Raas al Imam al Husain and the fragrance of Musk spread all over."

The Zarih of Husayn's head in Cairo

Historians, Al-Maqrizi, Ahmad al-Qalqashandi, and Ibn Muyassar (d.1278) have mentioned that the casket reached Qahera on Tuesday 10 Jumada al-Thani (2 September 1153). Ust’ad Maknun accompanied it in one of the service boats which landed at the Kafuri (Garden). Buried there in the place known "Qubbat al Daylam" or "Turbat al Zafr’an" (currently known as "Al Mashhad al Husain", wherein lie buried underground thirteen Fatimid Imams from 9th Muhammad at-Taqi to 20th Al-Amir bi-Ahkami l-Lah). This place is also known as "B’ab Makhallif’at al Rasul".

During the golden era of the Fatimid Caliphate, on the day of Ashurah, every year the people of Egypt from far and near used to gather and offer sacrifices of camels, cows, goats in the name of Allah, recite Marsiyah-elegies and pronounced L’anat (curse) loudly on Yazid, Shimr Ibn Thil-Jawshan, ibn Ziyad and other murderers of Husayn, the Ahl al Bait and the Ans’ar of Husayn. During the tenure of Saladin, all Marasim al Az’a or mourning commemorations for Husayn were declared officially banned as they were considered Bid‘ah.

The famous Mamluk historian of Egypt, Mohiyuddin Abd al Zahir (d. 1292) wrote: "When Salahuddin came to power he seized all the Palaces of the Aimmat Fatemiyeen and looted their properties and treasures. He destroyed the valuable and rare collection of the hundred thousands books, available in libraries, in the river Nile. When he learnt through his intelligence.. that one of the.. custodians of Raas al Imam al Husain.. was highly respected by the people of ..Qahera, he surmised that perhaps he .. be aware of ..treasures of the Aimmat Fatemiyeen. Salahuddin issued orders to present him in his court. He inquired of him ..of the Fatemi..treasures. The nobleman flatly denied ..about the treasures. Salahuddin was angered, and ordered his intelligence .. to ask him through ‘third-degree-torture’, but the nobleman bore ..torture and repeated ..statement. .. Salahuddin ordered his soldiers to put a cap containing Centipedes on the head of the nobleman. ..such type of punishment was so severe and unbearable..none could survive even for a few minutes.

Prior to putting the Cap of Centipedes on the head, his hair was shaved, to make it easy for the Centipedes to suck blood, which in turn made holes in skull. But! In spite of that punishment the noble custodian of Husain’s Head..felt no pain at all. Salahuddin ordered for more Centipedes to be put on .. but it could not kill or pain him. Finally Salahuddin Ayyubi ordered for a tight cap full of Centipedes .. to accomplish the result. Even this method could not torture or kill him. The Ayyubid brutes were greatly astounded further when they saw, on removing the cap, the Centipedes were dead. Salahuddin asked the nobleman to reveal the secret of this miracle. The nobleman revealed as follow: “When Raas al Imam al Husain was brought to Qasar, Al Moizziyat al Qahera, he had carried the casket on his head. ‘O Salahuddin! This is the secret of my safety."

The burial place is now also known as Raous (head)-us-Husain, A silver Zarih (Maqsurah) is made on the place by Dawoodi Bohra Dai, and the place is visited regularly by all Shia. The presentation of the Maqsurah is also unique in the history of loyalty and faithfulness. The Maqsurah of Raas al Imam al Husain was originally constructed for the Al Abbas Mosque at Karbala, Iraq. When this Maqsurah reached the mosque of Al-Abbas ibn Ali it would not fit on the place. The size of the Maqsurah and the site of the fitting place differed at the time of fitting, although every technical aspects and measurements of the site were taken into account very precisely. The engineers were astonished, as what had happened, although every minute detail was handled very professionally. The loyalty of Al-Abbas ibn Ali was also witnessed on that day too, as it had been witnessed on the day of Aashurah. There a divine guidance came to the effect by way of intuition that a sincere, faithful, loyal and devoted brother could not tolerate, that the head of Muhammad's grandson, Husayn, buried in Al Qahera, Egypt, should be without a Maqsurah, thus how could he accept this gift for himself. Hence even after Shahadat, Al-Abbas ibn Ali paid his tribute to Husayn and presented his own Maqsurah for Raas (head) al Imam al Husain. When this above-mentioned Maqsurah was brought from Karbala, Iraq to Al Moizziyat al Qahera, Egypt, it fitted upon the original position of the grave known as Mashhad of Raas al Imam al Husain in such a manner, as if it had been fabricated for Raas al Imam al Husain itself.

During the period of Saladin, and by his order, the minbar made by Dai Badr-ul Jamali was transferred from Ashkelon to the Masjid Khalil al Rahman (Ibrahimi Mosque) (Al Khalil, Palestine) (Hebron, Israel). Saladin did not know that this minbar contained an inscription showing the history of Husayn. The 51st al Dai al Fatemi/Dawoodi Bohra, Taher Saifuddin (d.1385/1965) got the honour to visit Masjid Khalil al Rahman, and he discovered the Fatamid minbar, one thousand years after the seclusion of the Fatamid Imams.

The Masjid of the Askelan known as "Masjid Al Mashhad al Husain" was blown up deliberately as part of a broader operation of defence force in 1950. The site in Ashkelon was leveled in 1950, but the devotees of Ahl al Bait did not forgo it.

Believed by the Fatemids to be the burial place of Husayn's head in Askelan, Israel

A few years ago, the 52nd Fatamid/Ismaili/Mustali/Dawoodi Bohra Dai Mohammed Burhanuddin, built a marble platform, as per traditional Fatamid architectural design, at the site, on the ground behind the Barzilai Hospital, Ashkelon and since then thousands of devotees have come from across the world, year round to pay tribute to Husayn.^[36]

Family[link]

Husayn ibn Ali was the son of Ali, Muhammad's cousin, and his wife Fatimah, the daughter of Muhammad and his first wife Khadijah bint Khuwaylid. Husayn ibn Ali and his brother Hasan ibn Ali were regarded by Prophet Muhammed as his own sons due to his love for them and as they were the sons of his daughter Fatima and he regarded her children and descendants as his own children and descendants, and he said "Every mothers children are associated with their father except for the children of Fatima for I am their father and lineage" Thus only the descendants of Fatima are the descendants and progeny of the Prophet and his Ahlul Bayt. Husayn ibn Ali was married to four women, Rubab bint Imra al-Qais with whom he fathered Ali al-Asghar ibn Husayn and Sukayna bint Husayn, Layla bint Abi Murrah al-Thaqafi mother of Ali al-Akbar ibn Husayn, Umm Ishaq bint Talhah, the widow of Hasan ibn Ali, mother of Fatimah bint Husayn. From his wife Shahrbanu he fathered Ali ibn Husayn whose descendants were the Shia Imamah. Other children include Sakinah bint Husayn and Fatema Sugra bint Husayn.

Commemoration of Husayn ibn Ali[link]

Shia[link]

The Day of Ashura is commemorated by the Shia society as a day of mourning for the death of Husayn ibn Ali, the grandson of Muhammad at the Battle of Karbala. The commemoration of Husayn ibn Ali has become a national holiday and all ethnic and religious communities participate in it.

Some say that a pilgrimage to Karbala and Husayn's shrine therein has the merit of a thousand pilgrimages to Mecca, of a thousand martyrdoms, and of a thousand days fasting.^[37]

The Shia view of Husayn[link]

The Shia regard Husayn as an Imam (which is considered as a divine spiritual leader appointed by God) and a martyr. He is believed to be the third of the Imams from the Ahl al-Bayt which are supposed to succeed Muhammad and that he set out on his path in order to save the religion of Islam and the Islamic nation from annihilation at the hands of Yazid.

The traditional narration "Every day is Ashura and every land is Karbala!" is used by the Shia to live their lives as Husayn did on Ashura with complete sacrifice for God and others. The saying also signifies what happened in Ashura on Karbala must always be remembered for there is suffering everywhere.

Sayings of Muhammad about Husayn ibn Ali[link]

• Hasan and Husayn are the masters of the youth of Paradise and Fatimah is the master of their women.^[38]
• Husayn is from me and I am from him.^[39]

• Muhammad looked towards Ali, Fatimah, Hasan and Husayn and said, "I am at war with those who fight you and in peace with those who please you."^[40]

Sayings of notable non-Muslim people about him[link]

• ((The historical progress of Islam, according to Gandhi, is not the legacy of the Muslim sword but a result of sacrifices of Muslim saints like Husain.))^[41]

• Edward Gibbon: ((In a distant age and climate, the tragic scene of the death of Hosein will awaken the sympathy of the coldest reader.))^[42]

• Charles Dickens: ((If Husain fought to quench his worldly desires, (as alleged by certain Christian critics) then I do not understand why his sisters, wives and children accompanied him. It stands to reason therefore that he sacrificed purely for Islam.))^[43]

Time line[link]

See also[link]

Quotations related to Imam Husayn at Wikiquote

• Sayyid
• Arba'een
• Zulfiqar
• Zuljanah
• Holiest sites in Islam (Shia)
• Shi'a view of the Sahaba
• Sunni view of the Sahaba

Notes[link]

References[link]

Books

• Al-Bukhari, Muhammad Ibn Ismail (1996). The English Translation of Sahih Al Bukhari With the Arabic Text, translated by Muhammad Muhsin Khan. Al-Saadawi Publications. ISBN 1-881963-59-4. 
• Dakake, Maria Massi (2007). The Charismatic Community: Shi'ite Identity in Early Islam. SUNY Press. ISBN 0-7914-7033-4. 
• Gordon, Matthew (2005). The Rise Of Islam. Greenwood Press. ISBN 0-313-32522-7. 
• Halm, Heinz; Janet Watson and Marian Hill (2004). Shi'Ism. Edinburgh University Press. ISBN 0-7486-1888-0. 
• Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. ISBN 0-521-64696-0. 
• Tabatabae, Sayyid Mohammad Hosayn; Seyyed Hossein Nasr (translator) (1979). Shi'ite Islam. Suny press. ISBN 0-87395-272-3. 

Encyclopedia

• Encyclopædia Britannica Online. Encyclopædia Britannica, Inc.. 
• Encyclopædia Iranica. Center for Iranian Studies, Columbia University. ISBN 1-56859-050-4. 
• Encyclopaedia of the Qur'an. Brill Publishers, Leiden. ISBN 90-04-14743-8. 
• Encyclopaedia of Islam. 

Blog

• Sacred Surprise behind Israel Hospital, by Batsheva Sobelmn, special Los Angeles Times

External links[link]

Wikimedia Commons has media related to: Hussein ibn Ali

• Hussein ibn 'Ali an article of Encyclopædia Britannica.
• Hussein ibn 'Ali by Wilferd Madelung, an article of Encyclopædia Iranica.
• Hussein ibn 'Ali in popular Shiism by Jean Calmard, an article of Encyclopædia Iranica.
• Imam Hussein in the eyes of non-Muslims
• The Third Imam
• Martyr Of Karbala
• An account of the martyrdom of the third Imam
• Interactive Family Tree by Happy Books
• Story of Karbala: Maqtal e Abi Mukhnaf

Tazia is the replica of Mausoleum of Hazrat Imam Hussain (A.S), which is carried in the procession on the 10th of Moharram every year.

This biographical article needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (March 2011)

Muhammad Yasir

Personal information
Full name	Muhammad Yasir
Date of birth	(1985-01-13) January 13, 1985 (age 27)
Place of birth	Medan, Indonesia
Height	6 ft 1 in (1.82 m)
Playing position	Goalkeeper
Club information
Current club	Persijap Jepara
Number	31
Youth career
	Persijap Junior
Senior career*
Years	Team	Apps†	(Gls)†
2005 - 2008	Persikota Tangerang	??	(0)
2008 - 2009	Arema Malang	??	(0)
2009 - 2010	Persija Jakarta	27	(0)
2010 -	Persijap Jepara	16	(0)
National team
2007	Indonesia U-23
* Senior club appearances and goals counted for the domestic league only. † Appearances (Goals).

Muhammad Yasir born in Medan, North Sumatra January 13, 1985 is a soccer player from Indonesia. He currently plays for Persijap Jepara in Indonesia Super League. Yasir previously played for Persija Jakarta,^[1] and Persikota Tangerang. He's one team member PSSI U-23 Sea Games 2007 Thailand. He usually plays as a Goalkeeper.

References[link]

This biographical article related to Indonesian association football is a stub. You can help Wikipedia by expanding it. v t e

Mahmood A. Madani a politician from Rashtriya Lok Dal party is a Member of the Parliament of India representing Uttar Pradesh in the Rajya Sabha, the upper house of the Indian Parliament. He belongs to a respected Sayyid family.

Family[link]

Maulana Mahmood Madani represents the third generation legacy of struggle for freedom, equality, social justice and human rights. His grand father, Maulana Syed Hussain Ahmad Madani, the great Scholar of Islamic theology, a teacher of Prophet’s tradition in Prophet’s Mosque at Medina, and in Darul Uloom Deoband, devoted his life to the struggle for freedom. His son, Maulana As’ad Madani followed in his father’s footstep.

Early Life[link]

Born on 3 March 1964 at Delhi, young Mahmood named after the spiritual mentor of his grand father, Maulana Mahmood Hasan Deobandi, a freedom stalwart, Islamic Scholar and founder member of Jamiat Ulema-e-Hind, learnt Quran by heart and acquired basic education in Islamic theology at Amroha, Uttar Pradesh. Later, he entered Darul Uloom Deoband and graduated from there in 1992. In his final year at Deoband, the incident of demolition of Babri Mosque at Ayodhya occurred which affected him. The demolition was followed by communal riots spreading all over India including the town of Deoband, Muslims were massacred, curfew was imposed. Food and essentials became scarce. Mahmood Madani came out to the aid and relief of victims. He also laid a siege with large number of supporter around the local police and administration offices and forced them to bow down to his demands for immediate justice. This was the first occasion when his natural acumen for leadership, valiance and zeal and fervor for fighting for the weak and oppressed were seen and acknowledged publicly and people started looking at him with expectation as the torch bearer of his distinguished family’s lofty traditions.

Later Life[link]

After graduation from Darul Uloom Deoband in 1992 he took to business for fulfillment of his economic needs but this didn’t deter him from devoting full time and energy to social and political activities. He started his political career by joining Samajwadi Party of which he soon became All India National Secretary and central council member. He was elected to Rajya Sabha form U.P in March 2006 and at present he is a sitting member.

Acknowledging his social and political activities, Saharanpur district unit of Jamiat Ulama-i-Hind, elected him as president. Soon after, he was elevated to the office of Secretary of U.P. State Jamiat Ulama-i-Hind and later as its vice-President. In the year 1997, there was urgent need for secretary organization in the Centre.

Anti-terrorism activity[link]

Madani launched anti-terrorist campaign throughout the country. He has been instrumental in getting Fatwa passed by Deoband Clergy. Besides organizing about 40 anti terrorism conferences all over the country the massive public gatherings in May 2008 at Ramlila Ground of Delhi, in November 2008 at Hyderabad and in February 2009 at Mumbai have helped in mobilizing Muslim masses and Ulema against terrorism.

Other activities[link]

During the Gujarat earthquake, his relief and rehabilitation work brought him national recognition and he was elected as General Secretary of Jamiat Ulema-e-Hind from 2001 to 2008.^[1] He is now an executive member and regarded as its leader. His far-reaching recent achievement is in launching the countrywide anti-terrorist campaign and in getting the Deoband Clergy to pass a fatwa against terrorists. He organised 40 anti-terrorism conferences all over the country. The massive public gatherings in May 2008 at the Ramlila Grounds of Delhi and in November 2008 in Hyderabad have helped in mobilizing the Muslim masses and Ulema against terrorism.^[2] He came into further prominence following his pointed remarks to Pakistan's ex-president, Parvez Musharraf, during a meet organized in India.^[3]

See also[link]

• Jan Lokpal Bill

References[link]

1. ^ "Muslim clerics descend on city for Jamiat meet". The Times of India. 8 Nov 2008. http://timesofindia.indiatimes.com/Hyderabad/Muslim_clerics_descend_on_city_for_Jamiat_meet/articleshow/3686550.cms. Retrieved 2009-03-08. 
2. ^ http://conclave.digitaltoday.in/conclave2009/index.php?option=com_magazine&opt=section&sectionid=3&issueid=33&secid=21&letter=L
3. ^ http://www.youtube.com/watch?v=h1CXrHxC8MY Video showing Maulana's remarks

This article has multiple issues. Please help improve it or discuss these issues on the talk page. It does not cite any references or sources. Please help improve it by adding citations to reliable sources. Tagged since September 2010. It reads like a news release, or is otherwise written in an overly promotional tone. Tagged since September 2010. The notability of this article's subject is in question. If notability cannot be established, it may be listed for deletion or removed. Tagged since February 2011. It may need to be wikified to meet Wikipedia's quality standards. Tagged since September 2010.

Israr Ahmad (December 19, 1940 – April 2, 2010) was an Indian theoretical nuclear physicist and professor at Aligarh Muslim University since 1961. He was known for his work in quantum scattering theory.

He was an associate member of the International Center for Theoretical Physics located in Trieste (Italy), a member of the New York Academy of Sciences, and the Indian Physics Association. He was Founding Director of the Center for Promotion of Science at the Aligarh Muslim University from its inception in 1985 to 1991, and Chairman of its Department of Physics from 1988 to 1991. He was editor of the monthly Urdu journal Tahzibul Akhlaq of Aligarh Muslim University from June 1986 to 1990. In addition, he had served as professor at King Abdul Aziz University in Saudi Arabia. He was married to Mahe Laka (daughter of Dr. Qammrudeen).^[1][2]

Centre for Promotion of Science (CPS)[link]

Apart from his scientific work, Ahmad was keen in spreading the message of Islamic reformer Sir Syed Ahmad Khan. He was one of the strong supporters of the Aligarh Movement and revived the mission of Sir Syed to promote modern education, especially science, among oriental students and seminaries. To achieve this, with the support of Dr. Abdus Salam, he established the Centre for Promotion of Science (CPS) at AMU Aligarh in 1985, and was appointed as Founder Director of the center.

The center played a key role as a bridge between the Madrasah and a modern institution. It organized several refresher courses, seminars, series of lectures for Madrasah students and seminaries. In these, Ahmad organized a number of conferences on 'Religious Seminaries and Science Education', and conducted several introductory science courses for the teachers of Muslim religious seminaries. He established an independent office of CPS next to the Department of Physics and Dean Faculty of Science. He served CPS until 1991 and handed over his post to his student Dr. Abdul Qayum.

[edit] Tahzibul Akhlaq

In 1864 Sir Syed Ahmed Khan started the Urdu journal Tahzibul Akhlaq to spread awareness of contemporary socio-economic and educational developments in the Muslim community. Tahzibul Akhlaq was discontinued in 1881, but 100 years later, his ardent supporter, the then Vice-Chancellor Syed Hamid, revived it in 1981. Ahmad took an interest in the project and its promotion and was appointed its editor in June 1986, taking over this position from Prof. Noorul Hasan Naqvi. He played a key role in making Tahzibul Akhlaq a viable journal. As a science fiction writer in Hindi, Urdu, and English, Ahmad wrote several articles in different journals. He served as the editor of Tahzibul Akhlaq until 1990, when he handed over the post to Prof. Kabir Ahmad Jaisi.

Death[link]

Ahmad died on 2 April 2010 at Holy Family Hospital in New Delhi. His body was brought to Aligarh and was buried at the Aligarh Muslim University graveyard. He left behind a family which including his wife, sons Shahid Israr and Khalid Israr, and daughters Sabiha Alvi and Subia Wahid.

See also[link]

• List of physicists
• List of theoretical physicists
• String Theory
• Theory of everything
• Unified Field Theory

References[link]