Day of Ashura
Shi'a Muslims of Hardoi, Northern India, strike their chests during the mourning of Ashura 2011
Official name	Arabic: عاشوراء (ʻĀshūrā’); Turkish: Aşure Günü
Also called	Hosay, Tabuik, Tabot
Observed by	Shi'a Muslims
Type	Islamic and national (In some countries such as India, Pakistan, Iraq, Iran, Turkey, Azerbaijan and Lebanon)
Significance	Marks the martyrdom of Husayn ibn Ali (Shi'a Islam); The day that Moses fasted as gratitude for the liberation of the Israelites (Sunni Islam)
Date	10 Muharram
2012 date	November 24
2013 date	November 14
Observances	Mourn and derive messages from Husayn's Sacrifice(Shi'a Islam); Fasting (Sunni Islam)

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Islam Portal v t e

The Day of Ashura (Arabic: عاشوراء‎ ʻĀshūrā’; Persian: عاشورا; Turkish: Aşure Günü) is on the 10th day of Muharram in the Islamic calendar and marks the climax of the Remembrance of Muharram.

It is commemorated by Shi'a Muslims as a day of mourning for the martyrdom of Husayn ibn Ali, the grandson of Muhammad at the Battle of Karbala on 10 Muharram in the year 61 AH (October 10, 680 AD).^[1] According to Sunni Muslim tradition, Muhammad fasted on this day and asked other people to fast.^[2][3]

In some Shi'a regions of Muslim countries such as Afghanistan, Iran, Iraq, Turkey, Azerbaijan, Pakistan, Lebanon, and Bahrain, the Commemoration of Husayn ibn Ali has become a national holiday and most ethnic and religious communities participate in it. Even in predominantly Hindu country like India, Ashura (10th day in the month of Muharram) is a public holiday.

Etymology of Ashura[link]

The root for the word ashura has the meaning of tenth in Semitic languages; hence the name of the remembrance, literally translated, means "the tenth day". According to the orientalist A.J. Wensinck, the name is derived from the Hebrew ʿāsōr, with the Aramaic determinative ending.^[4] The day is indeed the tenth day of the month, although some Islamic scholars offer up different etymologies.

In his book Ghuniyatut Talibin, Sheikh Abdul Qadir Jilani writes that the Islamic scholars have a difference of opinion as to why this day is known as Ashura, with some scholars suggesting that this day is the tenth most important day that God has blessed Muslims with.^{[citation needed]}

Commemoration of the martyrdom of Husayn ibn Ali[link]

Millions of Shia Muslims gather around the Husayn Mosque in Karbala after making the Pilgrimage on foot during Arba'een, which is a Shia Muslim religious observation that occurs 40 days after the Day of Ashura.

History of the commemoration by Shi'a[link]

This day is well-known because of mourning for the martyrdom of Husayn ibn Ali, the grandson of Muhammad and the third Shia Imam, along with members of his family and close friends at the Battle of Karbala in the year 61 AH (680 AD). Yazid I was in power then and wanted the Bay'ah (allegiance) of Husayn ibn Ali. Muslims believe Yazid was openly going against the teachings of Islam in public and changing the sunnah of Muhammad.^[5][5][6]

Husayn in his path toward Kufa encountered the army of Ubayd-Allah ibn Ziyad, the governor of Kufa. On October 10, 680 (Muharram 10, 61 AH), he and his small group of companions and family members (in total who were around 72 men and few ladies and children)^[7][8] fought with a large army of perhaps more than 100,000 men under the command of Umar ibn Sa'ad, son of the founder of Kufa. Husayn and all of his men were killed while being thirsty. The nearby river (Forat) was also blocked by Ubayd-Allah ibn Ziyad men and Husayn and his companions were not allowed to get any water from it. Before being killed, Husayn said "if the religion of Mohammad was not going to live on except with me dead, let the swords tear me to pieces."^{[9][unreliable source?]}. Some of the bodies of the dead, including that of Husayn, were then mutilated.^[1]

Commemoration for Husayn ibn Ali began after the Battle of Karbala. After the massacre, the Umayyad army looted Husayn's camp and set off with his women and children for the court of Ibn Ziyad. A moving oration delivered by Zaynab in Kufa is recorded in some sources. The prisoners were next sent to the court of Yazid, Umayyad caliph, in Damascus, where one of his Syrian followers asked for Husayn's daughter Faṭimah al-Kubra, and once again it was Zaynab who came to the rescue and protected her honour. The family remained in Yazid's prison for a time. The first assembly (majlis) of Commemoration of Husayn ibn Ali is said to have been held by Zaynab in prison. In Damascus, too, she is reported to have delivered a poignant oration. The prison sentence ended when Husayn's 3 year old daughter, Janabe Rukaiyya, died in captivity, unaware of her father's martyrdom. She often cried in prison to be allowed to see her father. She is believed to have died when she saw her fathers mutilated head. Her death caused an uproar in the city, and Yazid, fearful of a potential resulting revolution, freed the captives.^[10]

Husayn's grave became a pilgrimage site among Shi'a only a few years after his death. A tradition of pilgrimage to the Imam Husayn Shrine and the other Karbala martyrs quickly developed, which is known as Ziarat Ashura.^[12] The Umayyad and Abbasid caliphs tried to prevent construction of the shrines and discouraged pilgrimage to the sites.^[13] The tomb and its annexes were destroyed by the Abbasid caliph Al-Mutawakkil in 850–851 and Shi'a pilgrimage was prohibited, but shrines in Karbala and Najaf were built by the Buwayhid emir 'Adud al-Daula in 979-80.^[14]

Public rites of remembrance for Husayn's martyrdom developed from the early pilgrimages^{[citation needed]}. Under the Buyid dynasty, Mu'izz ad-Dawla officiated at public commemoration of Ashura in Baghdad^{[citation needed]}. These commemorations were also encouraged in Egypt by the Fatimid caliph al-'Aziz^{[citation needed]}. From Seljuq times^{[citation needed]}, Ashura rituals began to attract participants from a variety of backgrounds, including Sunnis^{[citation needed]}. With the recognition of Twelvers as the official religion by the Safavids, Mourning of Muharram extended throughout the first ten days of Muharram.^[12]

Significance of Ashura for Shi'a Muslims[link]

Shi'a devotees congregate outside the Sydney Opera House, Australia to commemorate Husayn.

This day is of particular significance to Shi'a and Alawite Muslims, who consider Husayn (the grandson of Muhamad) Ahl al-Bayt the third Imam and the rightful successor of Muhammad. Shi'as make pilgrimages on Ashura, as they do forty days later on Arba'een, to the Mashhad al-Husayn, the shrine in Karbala, Iraq that is traditionally held to be Husayn's tomb. On this day Shi'a are in remembrance, and mourning attire is worn. They refrain from music, since Arabic culture generally considers music impolite during death rituals. It is a time for sorrow and respect of the person's passing, and it is also a time for self-reflection, when one commits oneself to the mourning of the Husayn completely. Weddings and parties are also never planned on this date by Shi'as. Shi'as also express mourning by crying and listening to poems about the tragedy and sermons on how Husayn and his family were martyred. This is intended to connect them with Husayn's suffering and martyrdom, and the sacrifices he made to keep Islam alive. Husayn's martyrdom is widely interpreted by Shi'a as a symbol of the struggle against injustice, tyranny, and oppression.^[15]

Shiite Muslims performing Tatbir in Mumbai, India on the day of Ashura

Shi'as believe the Battle of Karbala was between the forces of good and evil with Husayn representing good while Yazid represented evil. Shi'as also believe the Battle of Karbala was fought to keep the Muslim religion untainted of any corruptions and they believed the path that Yazid was directing Islam was definitely for his own personal greed.^{[citation needed]}

Shia Imams strongly insist that the day of Ashura should not be taken as a day of joy and festivity. According to a hadith which is reported from Ali claiming it was on that day the God forgave Adam, Noah's Ark rested on dry land, The Israelites were saved from Pharaoh's army, etc. The day of Ashura, according to Eighth Shia Imam, Ali al-Rida, must be observed as a day of inactivity, sorrow and total disregard of worldly cares.^[16]

Some of the events associated with Ashura are held in special congregation halls known as "Imambargah" and Hussainia.^{[citation needed]}

As suffering and cutting the body with knives or chains (matam) have been prohibited by Shi'a marjas like Ali Khamenei, Supreme Leader of Iran,^[17] some Shi'a observe mourning with blood donation which is called "Qame Zani"^[17] and flailing.^[18] Yet some Shi'ite men and boys, considered heretics by some Muslim scholars, slash themselves with chains(zanjeer) or swords (talwar) and allow their blood to run freely.^[18]

Certain rituals like the traditional flagellation ritual called Talwar zani (talwar ka matam or sometimes tatbir) using a sword or zanjeer zani or zanjeer matam, involving the use of a zanjeer (a chain with blades) are also performed.^[19] These are religious customs that show solidarity with Husayn and his family. People mourn the fact that they were not present at the battle to fight and save Husayn and his family.^[20][21]

Shia commonly believe that taking part in Ashura is to be absolved of sin^{[citation needed]}. A popular Shia saying has it that, `a single tear shed for Husayn washes away a hundred sins.`^[22]

Popular customs[link]

Indian Shia Muslims take out a Ta'ziya procession on day of Ashura in Barabanki, India, Jan, 2009.

For Shi'as, commemoration of Ashura is not a festival, but rather a sad event, while Sunni Muslims view it as a victory God has given to his prophet, Moses . This victory is the very reason, as Sunni Muslims believe, Muhammad mentioned when recommending fasting on this day.Sunnis also commemorate this day as the day of victory for Islam. The martyrdom of Hussain, gave new life to the message of Islam. Sunnis gather at the mosques, to remember the noble sacrifice made by Hussain and his companions, hold seminars and take out procession in the remembrance of this great martyr of Islam. For Shi'as, it is a period of intense grief and mourning. Mourners, congregate at a Mosque for sorrowful, poetic recitations such as marsiya, noha, latmiya and soaz performed in memory of the martyrdom of Husayn, lamenting and grieving to the tune of beating drums and chants of "Ya Hussain." Also Ulamas give sermons with themes of Husayn's personality and position in Islam, and the history of his uprising. The Sheikh of the mosque retells the Battle of Karbala to allow the listeners to relive the pain and sorrow endured by Husayn and his family. In Arab countries like Iraq and Lebanon they read Maqtal Al-Husayn. In some places, such as Iran, Iraq and the Arab states of the Persian Gulf, Ta'zieh, passion plays, are also performed reenacting the Battle of Karbala and the suffering and martyrdom of Husayn at the hands of Yazid.^{[citation needed]}

Tabuiks being lowered in to the sea in Pariaman, Indonesia, by Shia Muslims.

For the duration of the remembrance, it is customary for mosques and some people to provide free meals (Niazz) on certain nights of the month to all people^{[citation needed]}. People donate food and Middle Eastern sweets to the mosque^{[citation needed]}. These meals are viewed as being special and holy, as they have been consecrated in the name of Husayn, and thus partaking of them is considered an act of communion with God, Hussain, and humanity.^{[citation needed]}

Participants congregate in public processions for ceremonial chest beating (matham/latmiya) as a display of their devotion to Husayn, in remembrance of his suffering and to preach that oppression will not last in the face of truth and justice.^[23] Others pay tribute to the time period by holding a Majilis, Surahs from the Quran and Maqtal Al-Husayn are read.

Today in Indonesia, the event is known as Tabuik (Minangkabau language) or Tabut (Indonesian). Tabuik is the local manifestation of the Shi'a Muslim Remembrance of Muharram among the Minangkabau people in the coastal regions of West Sumatra, particularly in the city of Pariaman. The festival includes reenactments of the Battle of Karbala, and the playing of tassa and dhol drums.^{[citation needed]}

In countries like Turkey, there is the custom of eating Noah's Pudding (Ashure) as this day in Turkish is known as Aşure.

Commemoration of Husayn ibn Ali by non-Muslims[link]

A tadjah at Hosay in Port of Spain during the 1950s

In some countries other religious communities commemorate this event.

In Trinidad and Tobago^[24] and Jamaica^[25] all ethnic and religious communities participate in this event, locally known as "Hosay" or "Hussay", from "Husayn".

Significance of Ashura for Sunni Muslims[link]

Not related to Ashura and Karbala, some Sunni Muslims fast on this day of Ashura based on narrations attributed to Prophet Muhammad. The fasting is to commemorate the day when Moses and his followers were saved from Pharaoh by Allah by creating a path in the Red Sea. According to Muslim tradition, the Jews used to fast on the 10th day. So Muhammad recommended to be different from the Jews and recommended fasting two days instead of one.^[26] 9th and 10th or the 10th and 11th day of Muharram.

According to Hadith record in Sahih Bukhari, Ashura was already known as a commemorative day during which some Meccans used to observe customary fasting. Prophet used to fast on the day of Ashra,10th Muharram,in Mecca.When fasting the month of Ramadhan,became obligatory,the fast of Ashura was made non compulsory.This has been narrated by Aisha, Sahih Muslim,Hadith-2499. In hijrah event when Muhammad led his followers to Medina, he found the Jews of that area likewise observing fasts on the day of Ashura. At this, Muhammad affirmed the Islamic claim to the fast, and from then the Muslims have fasted on combinations of two or three consecutive days including the 10th of Muharram (e.g. 9th and 10th or 10th and 11th).^[2][3]

A companion of Muhammed, Ibn Abas reports Muhammed went to Medina and found the Jews fasting on the tenth of Muharram. Muhammed inquired of them, "What is the significance of this day on which you fast?" They replied, "This is a good day, the day on which God rescued the children of Israel from their enemy. So, Moses fasted this day." Muhammed said, "We have more claim over Moses than you." Muhammed then fasted on that day and ordered Muslims too.^[27]

The narrations of Muhammad mentioning the Children of Israel being saved from Pharaoh are indeed confimed by authentic hadith in Sahih Bukhari and Sahih Muslim.

Sunnis regard fasting during Ashura as recommended, though not obligatory, having been superseded by the Ramadan fast.Sahih Muslim,Hadith-2499^[28]

Sunnis in Egypt customarily eat a pudding (also known as Ashura) after dinner on the Day of Ashura; it is a wheat pudding with nuts, raisins, and rose water, and it is also known in Turkish as Aşure.

Socio-political aspects[link]

Commemoration of Ashura has great socio-political value for the Shi'a, who have been a minority throughout their history. "Al-Amd" asserts that the Shi'a transference of Al-Husayn and Karbala ' from the framework of history to the domain of ideology and everlasting legend reflects their marginal and dissenting status in Arab-Islamic society.^{[original research?][citation needed]} According to the prevailing conditions at the time of the commemoration, such reminiscences may become a framework for implicit dissent or explicit protest. It was, for instance, used during the Islamic Revolution of Iran, the Lebanese Civil War, the Lebanese resistance against the Israeli military presence and in the 1990s Uprising in Bahrain. Sometimes the `Ashura' celebrations associate the memory of Al-Husayn's martyrdom with the conditions of Islam and Muslims in reference to Husayn's famous quote on the day of Ashura: "Every day is Ashura, every land is Karbala".^[29]

From the period of the Iranian Constitutional Revolution (1905–2011) onward, mourning gatherings increasingly assumed a political aspect. Following an old established tradition, preachers compared the oppressors of the time with Imam Hosayn's enemies, the umayyads.^[30]

The political function of commemoration was very marked in the years leading up to the Islamic Revolution of 1978–79, as well as during the revolution itself. In addition, the implicit self-identification of the Muslim revolutionaries with Imam Hosayn led to a blossoming of the cult of the martyr, expressed most vividly, perhaps, in the vast cemetery of Behesht-e Zahra, to the south of Tehran, where the martyrs of the revolution and the war against Iraq are buried.^[30]

On the other hand some governments have banned this commemoration. In 1930s Reza Shah forbade it in Iran. The regime of Saddam Hussein saw this as a potential threat and banned Ashura commemorations for many years. In the 1884 Hosay Massacre, 22 people were killed in Trinidad and Tobago when civilians attempted to carry out the Ashura rites, locally known as Hosay, in defiance of the British colonial authorities.

Violence during Ashura[link]

The Sunni and Shi'a schism is highlighted by the difference in observance by Sunni and Shi'a Muslims. The violence is perpetrated by extremists. In countries that have significant populations of both sects, there is often violence during the holiday.

On June 20, 1994 the explosion of a bomb in a prayer hall of Imam Reza shrine in Mashhad^[31] killed at least 25 people.^[32] The Iranian government officially blamed Mujahedin-e-Khalq for the incident to avoid sectarian conflict between Shias and Sunnis.^[33] However, the Pakistani daily The News International reported on March 27, 1995, "Pakistani investigators have identified a 24-year-old religious fanatic Abdul Shakoor residing in Lyari in Karachi, as an important Pakistani associate of Ramzi Yousef. Abdul Shakoor had intimate contacts with Ramzi Ahmed Yousef and was responsible for the June 20, 1994, massive bomb explosion at the shrine Imam Ali Reza in Mashhad."^[34]

The 2004 (1425 AH) Shi'a pilgrimage to Karbala, the first since Saddam Hussein was removed from power in Iraq, was marred by bomb attacks, which killed and wounded hundreds despite tight security.

On January 19, 2008, 7 million Iraqi Shia pilgrims marched through Karbala city, Iraq to commemorate Ashura. 20,000 Iraqi troops and police guarded the event amid tensions due to clashes between Iraqi troops and members of a Shia cult, the Soldiers of Heaven, which left around 263 people dead (in Basra and Nasiriya).^[35]

On December 27, 2009, tens of thousands of opposition protesters in Iran demonstrated in conjunction with the day of Ashura. Clashes between anti-riot forces and demonstrators occurred in several Iranian cities. Among others, the nephew of the opposition leader Mir-Hossein Mousavi was killed.^[36]

On December 28, 2009, dozens of people were killed and hundreds injured (including both Shia and Sunni commemorators) during the Ashura procession when a massive bomb exploded at the procession in Karachi, Pakistan (See: 2009 Karachi bombing). Reuters^[37]

On December 15, 2010, 200 Shia followers were detained by the Selangor Islamic Department (JAIS) in a raid at a shop house in Sri Gombak known as Hauzah Imam Ali ar-Ridha (Hauzah ArRidha). This was because of a fatwa by a Salafi Selangor mufti, who had declared the Shias to be heritics. Khusrin said all the Shias mourners who were detained were to be charged under Section 12 of the Selangor Syariah Criminal Enactment 1995 which are insulting, rejecting, or dispute the violation of the instructions set out and given a fatwa by the Salafi religious authorities. ABNA^[38]

On December 5, 2011, thirty Shia pilgrims participating in Ashura processions were killed by a series of bomb attacks in Hilla and Baghdad, Iraq.^[39]

On December 6, 2011, a suicide attack killed 63 people and critically wounded 160 at a shrine in Kabul, Afghanistan where a crowd of hundreds had gathered for the day of Ashura observation.^[40]

Ashura in the Gregorian calendar[link]

While Ashura is always on the same day of the Islamic calendar, the date on the Gregorian calendar varies from year to year due to differences between the two calendars, since the Islamic calendar is a lunar calendar and the Gregorian calendar is a solar calendar. Furthermore, the crescent appearance to determine when each Islamic month begins varies from country to country due to obvious geographical reasons^{[citation needed]}.

• 1430 AH
  • 2009 January 6, in Middle East and Iran
  • 2009 January 7, in South Asia (i.e. Afghanistan, Bangladesh, India, Pakistan, etc.)
• 1431 AH
  • 2009 December 28, in India, Pakistan, Iran, N.America, Europe and Middle East and December
  • 2009 December 29, in Far-East
• 1432 AH
  • 2010 December 16, in part of Middle East and Iran
  • 2010 December 17, in Iraq and South Asia (i.e. Afghanistan, Bangladesh, India, Pakistan, etc.)
• 1433 AH
  • 2011 December 5, in part of Middle East and Asia
  • 2011 December 6, in Lebanon, Iraq, and North America

See also[link]

• Husayn ibn Ali
• Remembrance of Muharram
• Battle of Karbala
• Azadari
• Mätam
• Hussainia
• Shahid (martyr)
• List of Dawoodi Bohra Ashura Locations
• Tabuik
• Hosay
• Talwar
• Tatbeer

Footnotes[link]

References[link]

• Litvak, Meir (1998). Shi'i Scholars of Nineteenth-Century Iraq: The Ulama of Najaf and Karbala. Cambridge University Press. ISBN 0-521-89296-1
• al Musawi, Muhsin (2006). Reading Iraq: Culture and Power and Conflict. I.B.Tauris. ISBN 1-84511-070-6
• al Mufid, al-Shaykh Muhammad (Dec 1982(1st ed.)). Kitab Al-Irshad. Tahrike Tarsile Quran. ISBN 0-940368-12-9, ISBN 978-0-940368-12-5
• al-Azdi, abu Mikhnaf, Maqtal al-Husayn. Shia Ithnasheri Community of Middlesex [www.sicm.org.uk/knowledge/Kitab%20Maqtal%20al-Husayn.pdf]

External links[link]

• Events on the day of Ashura
• Ashura Awareness Handouts
• Ashura Celebration
• Karbala – A Lesson For Mankind Sunni view
• Ashura An article by Encyclopædia Britannica Online
• Ashura in Iranian culture An article by Encyclopædia Britannica Online
• What is Ashura? (BBC News)
• What is Ashura? – By Abdul-Ilah As-Saadi Al Jazeera
• Ashura Australia – Official Website of the Annual Ashura Procession in Sydney, Australia
• Ashura Description of Husayn's martyrdom on Ashura
• What is Ashura?

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.