Imam al-Husayn: A Short Biography

He is Imam al-Husayn b. ‘Ali b. Abi Talib b. ‘Abd al-Muttalib b. ‘Abd Manaf. His kunyah (patronymic) is Abu ‘Abd Allah, and he has a number of lagabs (descriptive designations), among them, Sayyid al-Shuhada’(the Prince of the Martyrs), al-sibt al-Thani (the Second fillial Grandson), al-Tayyib (the Pure), Rayhanah al-Nabiyy (the Fiower of the Prophet [Muhammad]), al-Imam al-Mazlum (the Oppressed Imam), Sayyid Shabab Ahl al-Jannah (the Prince of the Paradise Youths), al-Mubarak (the Conseerated). And, his mother is Fatimah bt. Muhammad, the Messenger of Allah.

His Graceful Birth

Imam al-Husayn was born Thursday, 3^rd of Shaban 4 Ah/626. Upon his birth, the Prophet Muhammad went to the house of Fatimah al-Zahra, got hold of the newborn al-Husayn in his arms, recited the izan in his right ear and the igamah in his left ear. The Prophet named him al-Husayn and gave him the kunya Aba ‘Abd Allah. Then he ordered a ram to be sacrificed, his head to be shaved and with the same weight of the hair shaved, silver must be paid to the reedy as alms. The his head was washed with

The Prophet’s Respect for Imam al-Husayn

The Prophet Muhammad expressed his profound respect for Imam al-Husayn on various occasions.

When Imam al-Husayn was still an infant, the Prophet kissed Imam al-Husayn’s mouth and remarked,حسین منی و انا من حسین “Husayn belongs to me, and I will owe to him; may Allah love whoever loves him; Husayn is سبط من الاسباط.”

On another occasion and when Imam al-Husayn was still a child, the Prophet left the house of ‘Aishah and passed by the house of Fatimah when he heard Imam al-Husayn was crying. At that moment, he addressed his daughter Fatimah al-Zahra and indicated thus: “Don’t you know that his crying makes me annoyed?”

Once While the Prophet Muhammad was performing salat, the Imams al-Hasan and al-Husayn who were children got on his back While he was in a salat of prostration in salat. Then When others intended to take them off from his back, the Prophet pointed to them not to prevent them two, After the salat, he embraced both of them in his arms and stated, “Whoever loves me must love those two…”

The Prophet also remarked, “Whoever wishes to see a man of the Paradise should look at al-Husayn b. ‘Ali.”

He is related from the Amir of the Faithful, Imam ‘Ali, that he met the Prophet Muhammad on the day when Imam al-Husayn was borned noticed that the Prophet’s eyes were brimmed with tears. He enquired, “O Prophet of Allah! Has anybody annoyed you? What has caused you cry?”

Then the Prophet informed him that the Archangel Gabriel had just left him and informed him that al-Husayn would be killed by the river Euphrates. The upon the Prophet’s eagerness to smell the soil of that place, the Archangel offered him with a handful of the soil in effect of which the Prophet burst into tears.

The Prophet Muhammad also emphasized, “Al-Hasan and al-Husayn are two princes of the inhabitants of the Paradise” And, in another remark, he emphasized thus, “Whoever wishes to see the prince of the inhabitants of the Paradise must have a look at al-Husayn b. ‘Ali”.

Imam al-Husayn in the Holy Quran

There are allusions to Imam-Husayn in the Holy Quran. This is understood from the Quran exegeses produced by the infallibles. Some of these Quranic allusions are as follows:

The Quranic fragment, “

Imam al-Husayn in the Holy Quran

There are allusions to Imam-Husayn in the Holy Quran. This is understood from the Quran exegeses produced by the infallibles. Some of these Quranic allusions are as follows:

1. The Quranic fragment, “و اذ ابتلی ابراهیم ربه بکلمات بقره:124

When the 6^th Infallible Imam Ja’far al-Sadiq was asked which words they were, he explained, “They were the words Adam inferred/learned from his Lord so that He forgave him; and he said, “I beseech You by the honor of Muhammad, ‘Ali, Fatimah, al-Hasan, and al-Husayn to forgive me”.

2. As regards the Quranic verseآمنا بالله و ما انزل الینا (بقره:136) “We have held faith in Allah and in what has been revealed to us” the 5^th Infallible Imam Muhammad al-Baqir explained, “Indeed it refers to ‘Ali, Fatimah, al-Hasan, al-Husayn, and next [Infallible] Imams”.
3. When the Quranic verse,تعالوا ندع ابنائنا و ابنائکم “we shall call for our children and your children” was revealed, the Prophet Muhammad called for ‘Ali, Fatimah, al-Hasan, and al-Husayn, and prayed, “O Allah! They are my ahl (close family members).

اطیعوا الله و اطیعوا الرسول و اولی الامر منکم (نساء:59)

4. The Prophet Muhammad was asked to render his exegesis of the Quranic verse, in that who were those that Allah has regarded obeying them on a por with obeying him. The Prophet explained, “They are my successors… and the imams of Muslims after me, the first of them is ‘Ali b. Abi Talib, then al-Hasan, then al-Husayn…”

و من یطع الله و رسوله ... والصالحین (نساء:69)

5. Concerning the Quranic verse “And, whoever obeys…, the Prophet Muhammad explicated, “I am the referent of ‘those الذین انعم الله علیهم من النبیین”; by “the trusthfuls” it is meant ‘Ali, by ‘the martyrs’ it is meant al-Hasan, al-Husayn, and Hamzah, and by ‘what nice companions they are’, it is meant the 12 [Infallible] Imams who come after me”.

Some Comments on the Character of Imam al-Husayn ‘Abd Allah al-‘Alayili: It is reported that Imam al-Husayn bore some features of his esteemed grandfather; therefore, the Prophet Muhammad shed on him beams of his love and affection to perfect the untold meanings beyond the mere countenance, leading to a truth from afar such that he had long belonged to the Prophet Muhammad, and the prophethood descended and manifested in the human from as “Husayn belongs to me”; therefore, may salaam be bestowed upon him.[1]

‘Abbas Mahmud al-‘Aqqab made the following statement: Imam al-Husayn made an exemplum for people in a dress of light that causes eyes wonder, and draw on himself the glory that had had no precedent in the histories of the mankind, neither Arab nor nor-Arab, neither ancient nor modern. There has not been in the history any tribe of martyrs nobler than of al-Husayn from the point of means, power, and reminiscence, and he has remained unique of his kind in the world history that has proven to be the martyr, son of the martyr, and father of martyrs throughout hundreds of years.[2]

Ahmad Hasan Lutfi was explicit: Indeed the death was in his [Imam al-Husayn’s] eyes better by far than all manifestations of life, for it the way to Allah has been the beginning and to Whom is the return, and that it is the way to victory and eternality; therefore, he has been the most prominent champion who gained victory over death through death.[3]

‘Abd al-Hafiz Abu al-Su’ud expressed himself in this way: It befits Imam al-Husayn the titles of the struggle of the libral-minded, the death-defying jihad, martyrdom in the cause of the origin of the universe and that of the conviction, not submitting to the tyranny of the ruler and atrocities of the governors.[4]

The final remark here is quoted from ‘Umar Abu Nasr: This is a story of a dynasty of the Quraysh tribe who carried the flag of sacrifice, martyrdom, and bravery from the east to the west, a story that its chapters were written by a group of young people who never lived in the way other people live, the youths who did not die as people do, for Allah has honored this company of His creatures with prophethood, revelation, and inspiration in its houses. He made further calls; however, ordinary men could not appreciate it, while he meant to come up with displacement of power and martyrdom as well as for the highest instance of enjoining people to do good and prohibiting them from committing the evil. Hence, he proved to be the flag of piety and socio-moral correction for the mankind for ever.[5]

His Personality Features

Once Marwan b. al-Hakem told Imam al-Husayn b. ‘Ali: “Had it not been due to [your mother] Fatimah, how could you take pride over use?”

Upon this, Imam al-Husayn jumped angrily and got hold of Marwan’s neck and pressed it, wound his turban around his neck firmly until he became unconscious. Then Imam al-Husayn left him, and turned to a group of people of the Quraysh tribe who was present over there, maintaining thus:

“I administer the oath by Allah to you to confirm what I say upon my being right! DO you know in the world any other two beloved ones other than me and my brother [Imam al-Hasan] to the Prophet of Allah? Or, on the earth, sons of the daughter of a Prophet other than me and my brother?”

-“No, by Allah”. They answered.

Then Imam al-Husayn continued thus: “And, I do not consider to be on the earth any accused son of an accused other than this [fellow, viz.,Marwan] and his father [viz., al-Hakem], two ousted ones by the Messenger of Allah! By Allah! There are not in the whole, one in the farthest east and the other one in the father west more hostile to Allah, His apostel [the Prophet Muhammad] and his [the latter’s] family members than you and your father (which he was alive); and an indication of what I say is that once you get angry, your cloak fall off your shoulders.”

The reporter of the above incident concluded thus: “By Allah! Marwan rose up angrily, and his cloak fall off his shoulders.”[6]

2. His Enjoining Goog

Once the Infallible Imams al-Hasan and al-Husayn passed by an old man who was performing wudu (virtual aldution) in a wrong way. Then each of them pretended to claim that the other one’s manner of performing wudu was wrong. To set the debate, they referred to the oldman to judge whose wudu was right.

Then, upon considering their manner of performing wudu, the oldman exclaimed, “Both of you perform wudu correctly; it is this ignorant oldman who does not know how to perform wudu properly. He has just learned it from both of you and offers his repentance due to your grace and your kindness over the people of your grandfather [the Prophet Muhammad].[7]

3. His Praiseworthy Disposition Imam Muhammad al-Baqir: “Imam al-Husayn never made a speech in front of [his elder brother] Imam al-Hasan, all out of honoring him.”[8]

Imam ‘Ali: “In the Lifetime of the Prophet Muhammad, Imam al-Hasan used to address me as Aba al-Husayn [viz., Father of al-Husayn], and Imam al-Husayn as Aba al-Hasan [viz., Father of al-Hasan], and they used to address the Prophet of Allah as their father; however, after the Prophet passed away, they started me as their father.”[9]

4. His Humbleness toward Allah the Sublime.

It was a habit of Imam al-Husayn that as soos as he started performing wudu (ritual ablution), his face turned pale, with his joints trembling upon which he explained thus: ‘It is expected of anybody who stands in front of Allah, the king, the All-compeller that their faces turn pale and their joints tremble (out of submission to Him).[10]

5. His concern with regard to rights Musa b. ‘Umayr related from his father that (on the eve of the imposed Ashura Battle of Karbala) Imam al-Husayn announced thus: “Nobody who is indebted is permitted to fight together with me,” and he announced it thus amongst the non-Arab clients (al-mawali): “I heard the Prophet of Allah announce thus: “Anybody who dies and is indebted (to others), some virtues of their good deeds shall be taken away on the Resurrection Day.”[11]

6. His remission and forgiveness

Imam ‘Ali b. al-Husayn “al-Sajjad”: I heard Imam al-Husayn say: “If a person swears at me in this ear (pointing to his right ear) and apologizes in the other one, I accept it, and this is because the Amir of the Faithful, ‘Ali b. Abi Talib related for me that he had heard it thus from my grandfather, the Messenger of Allah:

‘Anybody who dose not accept an excuse from someone, whether rightful or offender, they shall never be led to the (Kawthar) Pond (on the Resurrection Day).’”[12]

7. His Humbleness

Once Imam al-Husayn passed by a group of beggars while they were sitting on a cloak. He greeted them, and they invited him to their simple meal; therefore, he joined them, but assured them that had it not been that their meal was a sort of alms, he would certainly have some mouthful of the meal.

Then he asked them to accompany him to his house where he gave them an enormous meal, gave them clothing, and gave them money.[13]

His Martyrdom

Imam al-Husayn spent twenty years during the reign of Mu ‘awiyah when he nevere tasted humbleness on the part of the latter, until he died.  As soon as Mu ‘awiah died, he abstained from recognizing Yazid and commenced his graceful movement in opposition to Yazid’s rule to nullify his wrongdoings and to revive the Islamic religion. He challenged that rule and devastated within a few days the institution that Mu ‘awiyah had established over twenty years.

All that achievement was due to Imam al-Husayn’s policies and the secret of martyrdom that was merely in the cause of Allah and in the way of the nobility of the Islamic religion.

His martyrdom took place on the plaim of al-Taff (Karbalaq) on Monday, 10^th Muharram 61 AH/ 680.[14]

[1] .Ja’far al-Bayni, al-Akhlaq al-Husayniyyah, p. 328; qtd. From ‘Abd Allah al-‘Alayili, Tarikh al-Husayn, p. 226.

[2] .Ja’far al-Bayani, al-Akhlaq al-Husayniyyah, qtd. From ‘Abbas Muhammad al-‘Aqqad, Abu al-Shuhada’ al-Husayn b. ‘Ali, p. 230.

[3] .Ja’ffar al-Bayani, al-Akhlaq al Husayniyyah, qtd. From Ahmad Hasan Lutfi, al-Shahid al-khalid al-Husayn b. ‘Ali, p. 47.

[4] . Ja’ffar al-Bayani, al-Akhlaq al Husayniyyah, qtd.in ‘Abd al-Hafiz Abu al-Su’ud, Sibta Rasul Allah, p. 188.

[5] . Ja’far al-Bayani, al-Akhlaq al-Husayniyyah, qtd. From Al Muhammad fi karbala, p. 30.

[6] .Al-Tabarsi, al-Ihtijaj, p. 299.

[7] . Ibn Shahrashub, Manaqib al-i Abi Talib, vol. 3, p. 400.

[8] . Ibid., vol.3, p. 401.

[9] .Abu al-Faraj al-Isfahani, Maqatil al-talibiyyin, p. 14.

[10] . Jami ‘al-akhbar, p. 166, hadith No. 393.

[11] . Nur Allah al-Shushtari, Ihqaq al-haqq, vol. 19, p. 429.

[12] Arandi, Nazm durar al-simtayn, ed. Muhammad-Hadi al-Amini, p. 209.

[13].Ibn Shahr Ashub, Manaqib Al Abi Talib, vol. 4, p. 66.

[14] Mawsuah ziyarat al-ma ‘sumin, vol.3, p. 5.