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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]
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]
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]
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.
During Ali's caliphate Hasan, Husayn, Muhammad ibn al-Hanafiyyah and Abdullah ibn Ja'far appear as his closest assistants within his household.[8]
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]
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]
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]
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.
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.
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]
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]
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.
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 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.
- 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]
- ((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]
Quotations related to Imam Husayn at Wikiquote
- ^ a b c d e f A Brief History of The Fourteen Infallibles. Qum: Ansariyan Publications. 2004. p. 95.
- ^ Kitab al-Irshad. p. 198.
- ^ a b c d e f g h i al-Qarashi, Baqir Shareef (2007). The life of Imam Husain. Qum: Ansariyan Publications. p. 58.
- ^ a b al-Qarashi, Baqir Shareef (2007). The life of Imam Husain. Qum: Ansariyan Publications. p. 51.
- ^ Tirmidhi, Vol. II, p. 221 ; تاريخ الخلفاء، ص189
- ^ a b c "al-Hussein ibn 'Ali". Encyclopædia Britannica Online.
- ^ Gordon, 2005, pp. 144–146
- ^ a b c d e f g h Madelung, Wilferd. "HOSAYN B. ALI". Iranica. http://www.iranica.com/newsite/articles/v12f5/v12f5036b.html. Retrieved 2008-01-12.
- ^ L. Veccia Vaglieri, (al-) Ḥusayn b. ʿAlī b. Abī Ṭālib, Encyclopedia of Islam
- ^ Madelung (1997), pp. 14–16
- ^ Quran 3:61
- ^ Quran 3:59
- ^ See:* Sahih Muslim, Chapter of virtues of companions, section of virtues of Ali, 1980 Edition Pub. in Saudi Arabia, Arabic version, v4, p1871, the end of tradition No. 32
- Sahih al-Tirmidhi, v5, p654
- Madelung, 1997, pp. 15 and 16
- ^ Madelung (1997), p0. 324 and 325
- ^ a b Tabatabaei, (1979), p.196
- ^ a b Halm (2004), p.13
- ^ Dakake (2007), pp.81 and 82
- ^ Names of Martyrs at Karbala
- ^ الا ترون الی الحق لا یعمل به و الی الباطل لا یتناهی عنه؟ لیرغب المومن فی لقاء ربه محقا. فانی لا اری الموت الا سعادة و الحیوة مع الظالمین الا برما Lohouf, Sayyid ibn Tawoos, Tradition No.99
- ^ [1]
- ^ فهرست اسامي شهداي كربلا
- ^ Battle of Karbala
- ^ Halm (2004), pp. 15 and 16
- ^ Halm (2004), p. 15
- ^ Amali of Shaykh Sadouq, Majlis 31, p. 232
- ^ Rouzato-Waisin, Fetal Neyshabouri, p 192
- ^ Bihar al-Anwar, Muhammad Baqir Majlisi vol. 45, p 140
- ^ Rasaael, Sharif al-Murtaza, vol. 3, p. 130
- ^ Manaqib Al Abi-Taleb, Ibn shahrashub, vol. 4, p. 85
- ^ Lohouf, Ahmad ibn Tawoos p. 114
- ^ Mathir al ahzan, Ibn Nama Helli, p. 85
- ^ The Remaining Signs of Past Centuries, Abū Rayḥān al-Bīrūnī p. 331
- ^ ʿAjā'ib al-makhlūqāt wa gharā'ib al-mawjūdāt, Zakariya al-Qazwini p 45
- ^ Tazkerah fi omour al-mawta wa omour al-akherah, Qurtobi vo. 2 p. 668
- ^ Brief History of Transfer of the Sacred Head of Hussain ibn Ali, From Damascus to Ashkelon to Qahera By: Qazi Dr. Shaikh Abbas Borhany PhD (USA), NDI, Shahadat al A’alamiyyah (Najaf, Iraq), M.A., LLM (Shariah) Member, Ulama Council of Pakistan , Published in Daily News, Karachi, Pakistan on 3 January 2009, wikepedia encyclopedia, Islam Wiki
- ^ Sacred Surprise behind Israel Hospital, by; Batsheva Sobelmn, special Los Angeles Times
- ^ Braswell, Islam: Its Prophet, Peoples, Politics and Power,1996, p.28.
- ^
- Sahih al-Tirmidhi, v5, p660, on the authority of Abu Sa'id and Hudhayfa
- Sunan Ibn Majah, Introduction 8
- al-Tabarani, on the authorities of: Umar, Ali, Jabir, Abu Hurayrah, Usamah Ibn Zaid, al-Baraa, Ibn 'Adi, and Ibn Masud.
- al-Kubra, by al-Nasa'i
- Musnad Ahmad Ibn Hanbal, v1, pp 62,82, v3, pp 3,64, v5, p391
- Fada'il al-Sahaba, by Ahmad Hanbal, v2, p771, Tradition #1360
- al-Mustadrak, by al-Hakim, v3, pp 166,167
- Hilyatul Awliyaa, by Abu Nu'aym, v5, p71
- Majma' al-Zawa'id, by al-Haythami, v9, p187
- Tuhfatul Ashraf, by Lumzi, v3, p31
- Ibn Habban, as mentioned in al-Mawarid, pp 551,553
- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p290
- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6154
- ^
- Musnad Ahmad Ibn Hanbal, v4, p172
- Fadha'il al-Sahaba, by Ahmad Hanbal, v2, p772, Tradition #1361
- al-Mustadrak, by al-Hakim, v3, p 177
- Amali, by Abu Nu'aym al-Isbahani, p 64
- al-Kuna wal Asmaa, by al-Dulabi, v1, p88
- al-Tabarani, v3, p21
- Adab by al-Bukhari, also al-Tirmidhi and Ibn Majah, as quoted in:
- al-Sawa'iq al-Muhriqah, by Ibn Hajar Haythami, Ch. 11, section 3, p291
- Mishkat al-Masabih, by Khatib al-Tabrizi, English ,Version, Tradition #6160
- ^
- Sahih al-Tirmidhi, v5, p699
- Sunan Ibn Majah, v1, p52
- Fadha'il al-Sahaba, by Ahmad Ibn Hanbal, v2, p767, Tradition #1350
- al-Mustadrak, by al-Hakim, v3, p149
- Majma' al-Zawa'id, by al-Haythami, v9, p169
- al-Kabir, by al-Tabarani, v3, p30, also in al-Awsat
- Jami' al-Saghir, by al-Ibani, v2, p17
- Tarikh, by al-Khateeb al-Baghdadi, v7, p137
- Sawaiq al-Muhriqah, by Ibn Hajar al-Haythami, p144
- Talkhis, by al-Dhahabi, v3, p149
- Dhakha'ir al-Uqba, by al-Muhib al-Tabari, p25
- Mishkat al-Masabih, by Khatib al-Tabrizi, English Version, Tradition #6145
- ^ Reliving Karbala: martyrdom in South Asian memory, By Syed Akbar Hyder, Oxford University Press, p. 170
- ^ The Decline and Fall of the Roman Empire, vol. 2, p. 218
- ^ "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." Charles Dickens, Islam as preached by the Prophet and his holy descendants, p. 86 Hashimali Haji Shariff, 1981
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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.
| Persondata |
| Name |
Husayn Ibn Ali |
| Alternative names |
|
| Short description |
|
| Date of birth |
626 |
| Place of birth |
Madīnah |
| Date of death |
680 |
| Place of death |
|
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