Imam Husayn Son of Imam Ali
Imam al-Husayn (ﻉ), the Master of Martyrs and the hero of this brief history review, was the greatest spiritual leader of his time in the entire world of Islam. He was an Imam, the brother of an Imam, and the son of an Imam. None in history ever enjoyed such merits. All religious authorities admitted his moral, spiritual and religious superiority over everyone else. They admitted that if there was an individual fit for the spiritual and religious vicegerency of the Holy prophet of Islam (ﻉ), Imam al-Husayn (ﻉ) was the person best suited for it.
Imam al-Husayn (ﻉ) was born in Medina on the 15th of the month of Ramadan, 3 A.H./March 1, 625 A.D. and was named ” al-Husayn” which means “Junior al-Hassan,” since his older brother is named ” al-Hassan.” Ali (ﻉ) chose to name both his sons after Shabar and Shubayr, sons of prophet Aaron, older brother of Prophet Moses, peace be with both of them. Even during his childhood, Imam al-Husayn (ﻉ) was known for his brilliance, piety, and lofty upbringing.
His grandfather, the Prophet of Islam, surrounded him with his affection and taught him a great deal, making him the custodian of Allah’s knowledge, and so did Imam al-Husayn’s mother, Fatima (ﻉ), the Head of all the Women of the World, and so did his father Imam Ali (ﻉ) whom the Prophet (ﺹ) took as a “brother” when he joined the Ansar and the Muhajiran with the bond of brotherhood following his historic migration from Mecca to Medina.
The Prophet (ﺹ), who never uttered a word out of favoritism or in response to an emotional outburst, called Imam al-Husayn (ﻉ) and his older brother Imam al-Hassan (ﻉ) “Masters of the Youths of Paradise;” all the residents of Paradise are young.
Imam al-Husayn’s life and status in the Islamic history are formidable. Fatima (ﻉ), his mother, was the dearest daughter of her father (ﻉ). At-Tirmithi cited Usamah ibn Zaid ibn Harithah (referred to above) saying that the Prophet (ﺹ) had said, “The dearest member of my family to me is Fatima.” She was declared by the Prophet as the Head of all the Women of the world. She and her husband were members of the family who were distinguished for their qualities and services to Islam.
They are role models for all Muslim men and women. Their role was an extension of the Prophet’s role in leading the great cultural transformation from the darkness of an infidel culture to the light of Islam, the beacon of guidance and the guarantor of happiness in this life and in the one to come.
Historians recorded the birth of Imam al-Husayn (ﻉ) as an exciting event for the Muslims of Medina and especially for the Prophet of Allah (ﻉ). The Muslims congratulated each other for the new child whom the Prophet considered as his own son. The Prophet once declared, “Husayn is of me, and I am of Husayn. O Allah! Be pleased with whoever pleases al-Husayn!” This testimony was not accidental, nor was it the result of emotional expressions. This declaration came from a responsible wise leader, the Prophet of Allah, who would never commit a mistake during the performance of his Prophetic mission.
It is easy to understand the first part of this weighty statement: ” al-Husayn is of me,” for surely Imam al-Husayn (ﻉ) was of the Prophet’s own lineage through his daughter Fatima.(ﻉ). But what about the other half, that of “and I am of al-Husayn”? How could the grandfather be of his grandson? If you consider this statement in the light of the role Imam al-Husayn (ﻉ) played in Islam’s history, you will understand what the Prophet meant. He simply meant to say, “And my Message is to be continued through al-Husayn’s martyrdom.”
The Prophet, in this statement, was delivering an important message and foretelling people of who would act as the fountainheads of Islamic guidance and who would guard his divine message in the future. Emotions and sentiments are not loose in a Muslim’s life but are controlled by Islamic concepts and principles. There is always a criterion for “like” and “dislike” which evolves from the deeply rooted Islamic concepts.
Although Abu Lahab was an uncle of the Prophet (ﺹ), his infidelity made him cursed till the Day of Judgment. The same applied to another uncle, Abu Jahal. The Prophet of Allah made another statement which leaves no doubt about Imam Imam al-Hassan’s and Imam al-Husayn’s roles. As indicated above, he (ﻉ) said, ” al-Hassan and al-Husayn are the masters of the youths of Paradise.” This was presented as a credential to the Muslim nation so that it would uphold their leadership.
At a certain time, the Muslims in Medina realized and appreciated the Islamic message’s glory and sweet tasting fruits, so they intended to reward the Prophet (ﺹ) for his efforts in guiding them out of the darkness of jahiliyya and into the light of Islam. The gift they presented to the Prophet (ﺹ) was some gold which they had collected. The Prophet’s answer came not from him personally but, rather, from his Lord on his behalf in the text of the following Qur’anic verses which were revealed during this very incident:
Say (O Muhammad !): “No reward do I ask you for this (conveying of the Message) except that you be kind to those of my kin.” (Qur’an, 23:42)
Muhammad Jawad Maghniyyah, author of تفسير الكاشف Tafsir al-Kashif5, narrates saying that when this verse was revealed, people asked the Prophet (ﺹ), “O Messenger of Allah! Who are these of your kin for whom respect is made obligatory on us by this verse?” The Prophet (ﺹ) answered, “They are Ali, Fatima, and their two sons.”
However, this did not imply disrespect for other members of his kinsfolk or companions. Looking objectively at the message of this verse, it will indicate to you, first of all, reluctance to accept material rewards. If a reward is not suitable, it cannot, and it must not, be accepted. Hence, the verse was enjoining respect for specific people, not because they are only the Prophet’s relatives. But the real reason behind this respect was to safeguard the Islamic message. The role these holy personalities played in the Islamic history required such respect in order to enable them to perform their duties.
Al-Hakim quoted Au Sa’d al-Khudri saying that the Prophet (ﺹ) once said, “One who dislikes us, we Ahl al-Bayt [ﻉ] (family of Prophet Muhammad [ﺹ]), Allah shall hurl him into the fire of Hell.” This implies that those who dislike the Islamic conduct and way of life as personified by these individuals, through their exemplary conduct, shall receive the Almighty’s condemnation and shall taste of His torment.
Jabir ibn Abdullah al-Ansari6, a maternal relative and one of the greatest of all companions of Prophet Muhammad (ﺹ), narrated once saying that in a speech delivered immediately following the performance of his last pilgrimage, the Farewell Pilgrimage referred to above, the Prophet (ﺹ) said, “O people! I am leaving among you the Book of Allah and my Itrat (Progeny) for your guidance. So long as you hold fast to them both (at the same time), surely you will never stray.” This tradition was narrated not only by Jabir but also by at least twenty other eyewitnesses who heard it in person and who participated in that same pilgrimage, and their statements are recorded in numerous references.
Such statements were transmitted by chains of trusted narrators of hadith. In his renown book Sahih, Muslim cites some of them. In another tradition transmitted by Abu Tharr al-Ghifari, the Prophet (ﺹ) is quoted as saying, “O people! Let my family act among you like the head of the body, and like the eyes of the head among you.” These traditions are impressive in many respects. First, they were narrated by different sources of different inclinations; this adds to their credibility. Second, the same content indicates their consistency, underscoring their authenticity.
Imam al-Husayn (ﻉ) was one member of the family of the Prophet (ﺹ). He was brought up in the Prophetic guidance where he received the direct attention of the Prophet (ﺹ). The ideal atmosphere where he had grown up with his grandfather, father, mother, and elder brother, was the highest level ever attained. Thus, he acquired wisdom and learned generosity, bravery, piety while attaining the highest knowledge. He occupied outstanding posts during his father’s caliphate. During the terror and corruption which swept the Muslim world at the hands of the Umayyad dynasty that ruled the Islamic world (from 661 – 750 A.D.) with an iron fist, he was the sole hope of the Muslims to restore the Islamic laws and to thus bring them prosperity, peace, and happiness in both worlds.
Having seen how his older brother Imam al-Hassan (ﻉ) was betrayed by his friends and poisoned by his foes, Imam al-Husayn (ﻉ) remained in seclusion from the public for ten years, feeling helpless against the tide of Umayyad corruption and tyranny. Gradually, people realized that none could save them from such tyranny except Imam al-Husayn (ﻉ) himself, so they kept appealing to him to lead them against the Umayyads, and he kept ignoring their pleas due to his knowledge that he could not rely on them to remain steadfast on the battlefield against Mu’awiyah’s mighty Syrian army, being convinced that they would betray him just as they had betrayed his older brother and his father. They did exactly so as you will see…
Most of the pleas came from the people of Kufa, Iraq, mostly Shi’as who were subjected to untold atrocities by Kufa’s then governor (appointed on behalf of the central Umayyad government in Damascus) Muhammad ibn al-Ash’ath and the top men who supported him and his Umayyad superiors, namely Shurayh, Kufa’s judge, a typical preacher of the rulers, by the rulers, and for the rulers, a man who was issuing verdicts according not to the teachings of the Holy Qur’an and the Sunnah but to please the Umayyads who were paying his salary and showering him and his likes with gifts from time to time, and Omer ibn Sa’d. The letters those Kufians sent to Imam al-Husayn (ﻉ) numbered ten to twelve thousand, and many of them threatened Imam al-Husayn (ﻉ) of questioning him before the Almighty on the Day of Judgment as to: “Why did you not respond to the people who sought your assistance to put an end to tyranny and oppression?”
Imam al-Husayn (ﻉ) had to oblige despite all the odds against him. He, in fact, knew fully well that he was marching to his death, having already been informed of his martyrdom in the land of Karbala’’ by none other than his holy grandfather who even named his killer. He was informed of
his women and children taken captive and of the time and day when he would be martyred. Everything was already decreed, and Imam al-Husayn (ﻉ) had no choice except to fulfil a decree by sacrificing himself and all the dear ones with him for the sake of Islam. We only wish here to unveil the startling aspects of the revolution’s message which is often neglected in its traditional commemoration.
Confronting all the details of this momentous event, we have to answer many pressing questions such as: Why did this revolution take place? What were its implications and procedures? And what were its conclusive results? The answers may provide a guiding light so that we may form our conclusions. The following account is based on the most popular and trustworthy authorities on the subject.
To understand Imam al-Husayn’s personality and the collective culture of the society, a summary of Islam’s view of life is necessary.