Imam Hussein bin Ali, peace be upon him

Imam Hussein bin Ali bin Abi Talib, peace be upon him, known With the master of martyrs And the nickname Babi Abdullah (4-61 AH), the third Shiite imam. He took over the Imamate after the martyrdom of his brother Imam Hassan (peace be upon him) For eleven years until his martyrdom in the Al-Taf incident on the tenth of Muharram in the year 61 AH. He is the second son Imam Ali (peace be upon him) وFatima AlzahraaIt is also the second tribe To the Prophet Muhammad (PBUH).

The Prophet (PBUH) named him Hussein after his birth, and told that he would be killed by a group of his own nation. The Prophet (PBUH) loved Al Hassan وELHussein (P) intense love, and calls on others to love them as well.

Al-Hussein (peace be upon him) is considered one of the The owners of the clothing To whom the Verse of Purification and the Verse of Mubahalah were revealed. Many narrations were reported about his grandfather (peace be upon him) regarding his virtue (peace be upon him), including: Alhasan and Alhussain are the masters of paradise's youths، Al-Hussein is the lamp of guidance and the ship of salvation.

In the three decades that followed the death of the Prophet (PBUH), only a little of the biography of Al-Hussein (PBUH) was mentioned, so he was a support to his father. Commander of the Faithful (peace be upon him) When he assumed the caliphate, he participated in all the scenes of that era.

He stood supporting his brother Al-Hasan (peace be upon him) In reconciliation with Muawiyah. After the martyrdom of Al-Hasan (peace be upon him), he remained committed to peace, and therefore when his Shiites wrote to him and showed their willingness to support him as their imam to stand up to the Umayyad government, he called on them to be patient and wait until Muawiyah’s death.

The era of the imamate of Hussein bin Ali (peace be upon him) coincided with the government of Muawiyah. Based on what was reported in the sources, Imam Hussein (peace be upon him) had a position opposing the rule of Muawiyah, including sending a message condemning Muawiyah for the killing of Hujr ibn Adi. He (peace be upon him) also, in the course of Muawiyah’s efforts to appoint his son Yazid as successor, denounced that against Muawiyah and refused to pledge allegiance to him. In a council attended by Muawiyah and others, he publicly opposed the pledge of allegiance to Yazid and explained some of Yazid’s characteristics that indicated his immorality and indulgence in pleasures, and he affirmed to those present his status and his (peace be upon him) right to the caliphate and imamate. One of the most important political positions opposing the ruling authority is the sermon delivered by the Imam (peace be upon him) in Mina. Despite this, it was reported that Muawiyah apparently had full respect for Imam Hussein (peace be upon him), following the three caliphs.

Al-Hussein (peace be upon him) remained in his position of rejecting the pledge of allegiance to Yazid even after the death of Muawiyah and considered it illegal. After Yazid issued an order to take the allegiance from Al-Hussein (peace be upon him) and kill him if he abstained from it, Al-Hussein (peace be upon him) left Medina with his family on the 28th day of Rajab. In the year 60 AH, heading to Mecca.

During his stay in Mecca, he received many letters from the people of Kufa urging him to come to them so that they would pledge allegiance to him and that they would listen to him and obey him. So he sent his cousin Muslim bin Aqeel to them as an ambassador on his behalf to find out the credibility of their calls to him. When Muslim sent a letter informing Imam Hussein (peace be upon him) of the sincerity of the Kufans’ calls and pledge of allegiance. Al-Hussein (peace be upon him) left Mecca heading to Kufa on the 8th of Dhul-Hijjah, before he heard the news of the Kufans breaking their vows and the martyrdom of Muslim bin Aqeel at the hands of Ubayd Allah bin Ziyad.

Ibn Ziyad was governor of Kufa when Al-Hussein (peace be upon him) was coming to it. When this news reached Ibn Ziyad, he ordered an army to prevent Al-Hussein (peace be upon him) from advancing towards Kufa, so Al-Hurr bin Yazid - who was at the head of a thousand knights - forced Al-Hussein (peace be upon him) to change his path. On the way, then landing in the land of Karbala. When the armies gathered under the leadership of Omar bin Saad to besiege the knees of Al-Hussein (peace be upon him), an unequal war took place on the day of Ashura between the camp of Al-Hussein (peace be upon him) (72 men) and the army of Ibn Saad, which led to the death of Al-Hussein (peace be upon him). And all his companions. Then the women and children, along with Imam Al-Sajjad (peace be upon him), who was ill at the time, were taken as captives, and sent to Kufa and from there to the Levant. The bodies of the martyrs remained on the ground until Banu Asad buried them on the 11th, or according to a narration, on the 13th of Muharram.

Opinions differed about what Imam Hussein (peace be upon him) did in his movement from Medina to Karbala. Was it an effort to form a government or was it an initiative to protect oneself from treachery and murder? The martyrdom of Hussein bin Ali (peace be upon him) left a deep impact on the souls of Muslims and Shiites in particular, and anti-authority movements were inspired by the movement of Hussein (peace be upon him), which led to successive revolutions against the government and successive ruling authorities.

The Shiites led their imams in commemorating Hussein (peace be upon him) and paying attention to him, by holding mourning and crying gatherings, especially in the months of Muharram and Safar. The visit of Imam Hussein (peace be upon him) is given great emphasis in the narrations of the infallibles, as his shrine became a shrine for Shiites throughout the year.

Al-Hussein bin Ali (peace be upon him) enjoys a high status among the Shiites, as he is the master of the youth of the people of Paradise, and the third Imam of the People of the House. Indeed, he enjoys the respect and appreciation of the Sunnis as well, due to a number of virtues mentioned on the lips of Messenger of God (PBUH) In his right, and his position on Yazid’s rule.

The sayings of Al-Hussein (peace be upon him), his hadiths, his supplications, his letters, his poems and his sermons were collected in two books, the Encyclopedia of the Words of Imam Al-Hussein (peace be upon him) and the book Musnad of the Martyr Imam, and many books were written about his biography and life (peace be upon him), within encyclopedias, or under the title of his autobiography. (PBUH), or his murder, or historical studies about him as well.

his position

Al-Hussein bin Ali (peace be upon him) is the third Imam of the Shiites, and the son of The first imam And he fell Messenger of God (PBUH). There are many stories about his virtues in Islamic sources, and he has a special status among Shiites, and he is also respected by Sunnis.

In modern and historical sources

The narrations of both groups, Shiites and Sunnis, stated that Al-Hussein bin Ali (peace be upon him) was one of them The owners of the clothingAnd one of the Ahl al-Bayt (peace be upon him) for whom the verse of purification was revealed. He was present in the Mubahala incident with the Christians of Najran, along with his brother Al-Hasan (peace be upon him) In accordance with the word “our children” in the Mubahala verse.

After the martyrdom of Imam Hassan (peace be upon him), Hussein (peace be upon him) became the leader of his people, even though there were people older than him in Bani HashemHowever, Al-Hussein (peace be upon him) was greater in status and more prominent than them. Al-Yaqoubi reported in his history that Muawiyah said to Ibn Abbas after the events of the martyrdom of Imam Hassan (peace be upon him): You will be the leader of your people after that. He replied: As long as Abu Abdullah remains, then no. As stated in some narrations, Banu Hashim used to consult Al-Hussein (peace be upon him) and give priority to his opinion over all other opinions. It was reported that Amr bin Al-Aas used to say that Al-Hussein (peace be upon him) was the most beloved person among the people of heaven.

In Shiite culture

After his martyrdom (in the year 61 AH), the person of Imam Hussein (peace be upon him) became, in Shiite circles and elsewhere, a symbol of the demand for truth and a symbol of courage and martyrdom, and the aforementioned qualities prevailed over many of the qualities mentioned about him in the narratives. The incident of the killing of Abu Abdullah Al-Hussein (peace be upon him) had a profound impact on history in general and on the souls of Shiites in particular. As it is the first dangerous precedent in which a sanctuary was violated Messenger (PBUH)His renaissance also became a symbol of the fight against oppression, the victory of blood over the sword, a revival of enjoining good and forbidding evil, and a shining symbol of sacrifice and valor.

The martyrdom of Hussein (peace be upon him) had a great impact on the hearts of the lovers of Ahl al-Bayt (peace be upon him), as some thought that the Shiite sect began to emerge after the Husseini renaissance. We witness throughout Islamic history that revolutions occurred similar to the revolution of Al-Hussein (peace be upon him), raising the slogan “Oh, the revenge of Al-Hussein.”

The months of Muharram and Safar occupy an excellent position among Shiites, especially during the days of Tasu’a, Ashura, and the Husseini Arba’een. On these days, a group of rituals are held to commemorate the Husseini renaissance. Whenever the Shiites drink water, they remember the thirst of Al-Hussein (peace be upon him) and greet him, following the example of their imams in this regard.

Among the Sunnis

There are many hadiths in reliable Sunni sources regarding the virtue and status of Imam Hussein (peace be upon him). Regardless of the narrations of virtues, the status and high status of Al-Hussein (peace be upon him) is the result of the conviction among ordinary Muslims that Al-Hussein (peace be upon him) sacrificed himself, his money, and what was most dear to him in the name of God.

However, the Sunnis are divided regarding the revolution of Al-Hussein (peace be upon him) into two groups: a group that praises and a group that condemns. Among those who criticized the revolution of Al-Hussein (peace be upon him) was Abu Bakr bin Al-Arabi. He said that the people fought Al-Hussein (peace be upon him) because of their hearing hadiths about him. Prophet (PBUH) Condemning those who want to divide the nation. Ibn Taymiyyah believes that the revolution of Al-Hussein (peace be upon him) did not change the reality of the political and social conditions existing at that time, but rather increased evil and strife among the nation.

Ibn Khaldun showed a different opinion than Ibn al-Arabi thought. He stipulates that there must be a just imam who would lead the war against the oppressor, and he did not see anyone other than Hussein (peace be upon him) qualified in that time period to establish justice and lead the revolution against the unjust rule - rebellion against the rule of the Umayyads.

He said in another place: After Yazid’s immorality became apparent to the general public, Al-Hussein (peace be upon him) made it obligatory for himself to revolt against Yazid. Because he was worthy and capable of doing so, Al-Alusi cursed Ibn Al-Arabi in his book Ruh Al-Ma’ani, and said that his statement about Al-Hussein (peace be upon him) is a lie, slander, and a major accusation.

Abbas Mahmoud Al-Akkad wrote in his book:Abu Al-Shuhada Al-Hussein bin Ali»: The ruling conditions in Yazid’s time reached a level of darkness, as nothing changed them except the blood of martyrdom. Believing that such revolutions against the oppressor can only come from a rare human being who was created for this purpose, and his reform movement cannot be compared to other movements that want reform and change; Because such people understand differently and demand something different as well.

Contemporary author Taha Hussein believes that Hussein’s abstention from pledging allegiance to Yazid was not out of stubbornness or riding on his head, but rather he was aware that Yazid would violently force him to pledge allegiance. If he pledged allegiance, he would deceive himself, betray his conscience, and violate his religion. Because he saw the pledge of allegiance as more sinful.

Omar Farroukh confirms that remaining silent about injustice is not permissible in any way, believing that Muslims at the present time need Hussein to rise from among them and guide them to the straight path in defending the truth.

His name, lineage, surname, and titles

Islamic sources, both Shiite and Sunni, mention that Prophet (PBUH) He's the one who named him Hussein After his birth. Other narrations stated that his name (peace be upon him) With Hussein It was by order of God Almighty. Before Islam, it was not known to the Arabs that anyone was named after me Al Hassan And Hussein. They are equivalent to Shubar and Shabir (or Shabir) in Hebrew, the sons of the Prophet Harun (peace be upon him).

And other news says that his father Ali (peace be upon him) He chose the name Harb or Jaafar for Hussein (peace be upon him), but his grandfather, the Prophet (peace be upon him), named him Hussein, after the name Ali (peace be upon him). Some researchers rejected these narratives and considered them topics.

Al-Hussein (peace be upon him) is the son of Imam Ali bin Abi Talib (peace be upon him).Fatima (peace be upon her) وTribe of the Prophet (PBUH). His lineage goes back to Bani HashemHe comes from the Quraish tribe. He is a brother to everyone Imam Hassan Al-Mujtaba (peace be upon him) Al-Abbas, Muhammad bin Al-Hanafiyya, and Zainab Al-Kubra (peace be upon him), and he has other brothers and sisters.

His nickname is Abu Abdullah. He was also called the father of Ali, the father of the martyrs, the father of the freedmen, in addition to the father of the mujahideen.

Al-Hussein (peace be upon him) had many titles, some of which he shared with his brother Al-Hassan (peace be upon him), including the master of the youth of the people of Paradise, the pure, the good, the loyal, the master, the blessed, the beneficial, the guide to God’s essence, the wise, and the follower of God’s pleasure. Ibn Talha Al-Shafi’i said: The title of Al-Zaki is the most famous of the titles of Al-Hussein (peace be upon him), and the title of the Master of the Youth of the People of Paradise is the most important of them. In some hadiths, Al-Hussein (peace be upon him) was given the title of Master of Martyrs. He was also given the title of “The Revenge of God” and “Qatil Al-Abrat” after his martyrdom.

In a narration from the Prophet (PBUH), the two groups reported that: Al-Hussein is one of the tribes. In the Qur’an and the narrations, the word “sibt” means the imam and captain who was chosen by God Almighty, and also descended from the lineage of the prophets.

his life

It was narrated that Al-Hussein (peace be upon him) was born in the third year of the Hijri year. It is known that he was born in the fourth year of the Hijra in Medina. Historians differed on the day he was born. It is known that he was born on the third day of the month of Shaban, but Sheikh Al-Mufid stated in Al-Irshad that he was born on the fifth of the month. It was mentioned in the narrations of both groups that the Prophet (PBUH) cried over Al-Hussein (PBUH) after his birth, and told that he would be martyred at the hands of his nation.

He said Messenger of God

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Hussein is from me and I am from him. God loves whoever loves Hussein.

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Ibn Saad, Al-Tabaqat Al-Kubra, vol. 10, p. 385.

Based on a narration in the book Al-Kafi that Al-Hussein did not breastfeed milk from his mother or from another wet nurse. It was reported that Umm al-Fadl, the wife of Abbas bin Abdul Muttalib, said to the Messenger of God (PBUH): “O Messenger of God! I saw what the sleeper saw as if one of your organs was in my house.” He said: You saw well. She will give birth Fatema A boy, and he will be in your lap or you will breastfeed him with your son’s milk. It was mentioned that Umm Abdullah bin Yaqtar was also the one who was responsible for the custody of Al-Hussein (peace be upon him), but some sources reported that Al-Hussein (peace be upon him) was never breastfed by a wet nurse except what his mother Fatima Al-Zahra (peace be upon him) breastfed him.

Sources quoted that Prophet (PBUH) He loved Al-Hassan the most, and his love for them was unparalleled. When Al-Hassan (may God bless him and grant him peace) entered his mosque, he would stop delivering his sermon and come down from the pulpit and embrace them. It was narrated on the authority of the Prophet (PBUH) that he said: “Loving two good people prevents me from loving others.”

Al-Hussein (peace be upon him) was among the five individuals whom the Prophet brought to the Christians of Najran. He was seven years old when the Prophet (PBUH) died; That is why he was classified in the last class of companions who were contemporary with the Prophet (PBUH).

During the era of the three caliphs

He was a contemporary of Imam Hussein (peace be upon him) for 25 years during the era of the three caliphs after the Prophet (peace be upon him). The news did not mention details about his biography (peace be upon him) during the years of the rule of the first and second caliphs, and perhaps this is due to the political isolation imposed on him. Imam Ali And his sons (peace be upon him).

According to a narration, during the caliphate of Abu Bakr, Al-Hussein (peace be upon him) was accompanying his father, mother, and brother (peace be upon him) on visits to the homes of the Ansar. To demand the right of Imam Ali (peace be upon him) to the caliphate Prophet (PBUH) And he won their support for him (peace be upon him).

It was narrated that Al-Hussein (peace be upon him) when he was nine years old entered the mosque one day, and Omar bin Al-Khattab was giving a sermon on the pulpit of the Messenger of God (peace and blessings be upon him), so Al-Hussein ascended the pulpit and said to Omar: Get down from my father’s pulpit, and ascend your father’s pulpit! Omar replied that my father does not have a pulpit. According to accounts, Omar had special respect for Hussein (peace be upon him) during his caliphate.

When Othman exiled the companion Abu Dharr to Al-Rabdha, and prevented everyone from saying goodbye to him and accompanying him to the gates of the city, Al-Hussein (peace be upon him) accompanied his father. Commander of the Faithful (peace be upon him) With a few; To bid him farewell, not caring about the orders issued by Othman. Some Sunni sources have indicated the participation of Al-Hassanayn in Islamic conquests, such as the Battle of North Africa in the year 26 AH, and the Battle of Tabaristan in the year 29 or 30 AH. Such narratives were not mentioned in Shiite sources. Many historical sources confirm that there was no fighting or bloodshed in these two conquests, and they ended with peace. There are those who support the narrations that indicate the participation of Al-Hussein (peace be upon him) in these conquests, and there are those who disagree with them. Some, such as Jaafar Murtada Al-Amili, tended to say rejection due to the weakness of its chain of transmission, and this opinion is supported by the explicit rejection by the Imams (peace be upon him) of the method used in conquests, and also what supports it is the failure to grant Imam Ali (peace be upon him) So Al-Hussein (peace be upon him) went to war in the war of Siffin.

It was reported in some sources that at the end of the caliphate of Othman, when people rose up against Othman and besieged his house, which ultimately led to his death, Al-Hassan (peace be upon him) took over guarding Othman’s house, by order of Imam Ali (peace be upon him), to prevent the rebels from storming the house, even though they Peace be upon them all, they did not agree with Uthman’s performance throughout the years of his rule over the people. This narration faced a difference of opinion.

During the era of the caliphate of Imam Ali (peace be upon him)

There are narratives that say that Imam Hussein (peace be upon him) delivered a sermon when he pledged allegiance to the people Imam Ali (peace be upon him). In the Camel War, Imam Hussein (peace be upon him) took command of an army Commander of the Faithful (PBUH). Before the Siffin War, he addressed the people and incited them to wage jihad. He was also the commander of the army’s right wing there. It was reported that Imam Hussein (peace be upon him) played an important role in the Siffin War in recovering the water that had been seized by the army of the Levant, and Imam Ali (peace be upon him) praised this as the first victory recorded thanks to Hussein (peace be upon him). It was also narrated that the Commander of the Faithful (peace be upon him) prevented Al-Hassanain (peace be upon him) from fighting in Siffin, because of the preservation of his dynasty. Messenger of God (s). According to accounts, Al-Hussein (peace be upon him) participated in the Nahrawan War as well.

And as stated in many sources, why Imam Ali (peace be upon him) was martyred Following the blow of Ibn Muljam’s sword, Al-Hussein was present with his father (peace be upon them), and he also attended his funeral. According to what was reported in Al-Kafi and “Ansab Al-Ashraf,” Imam Al-Hussein (peace be upon him) was at that time in Al-Mada’in on a mission assigned to him by Imam Ali (peace be upon him). He learned of the news of his father’s martyrdom through a letter sent to him by Imam Al-Hassan (peace be upon him), so he hastened to return to Kufa.

During the reign of Imam Hassan (peace be upon him)

It was reported that Al-Hussein (peace be upon him) respected his brother Al-Hasan (peace be upon him) Out of great respect, if he entered a gathering in which his brother Al-Hassan (peace be upon him) was present, he would never speak out of respect and reverence for him.

After the martyrdom of Imam Ali (peace be upon him), a group of Kharijites insisted on war with the people of the Levant. They refused to pledge allegiance to Imam Hassan (peace be upon him) and asked Imam Hussein (peace be upon him) to extend his hand of allegiance to them. To pledge allegiance to him, but he refused and answered them: God forbid! I pledge allegiance to you as long as Al-Hassan is alive, so they returned and pledged allegiance to Al-Hassan.

In making peace with Muawiyah, Al-Hussein (peace be upon him) faced the objection of the Shiites by siding with the choice of his brother, Imam Al-Hassan (peace be upon him), to accept peace and adhere to it. He stated this by saying: Al-Hasan (peace be upon him) is my imam, and I am obliged to follow him and obey him.

Based on what was reported in the news, Al-Hussein (peace be upon him) pledged allegiance to Muawiyah just as he pledged allegiance to him Imam Hassan (peace be upon him). He maintained his pledge of allegiance even after his brother (peace be upon him) was martyred. Some narratives may confirm that Al-Hussein (peace be upon him) did not pledge allegiance to Muawiyah at all. Based on some sources, Al-Hussein was not satisfied with the reconciliation, and he swore by God to Al-Hasan (peace be upon him) not to be led into Muawiyah’s lie regarding the reconciliation. Some researchers believe that there is a conflict between these narrations and a group of other narrations contained in this field, including Al-Hussein’s (peace be upon him) response to a group of opponents of peace with Muawiyah who called on him to gather his Shiites and supporters to fight Muawiyah. He said to them: We are in a peace treaty with Muawiyah, and we do not We must break our covenant with him. In another narration, Al-Hussein (peace be upon him) said to them: You must wait while Muawiyah is still alive. When he dies, I will make my decision.

After the peace treaty with Muawiyah, Al-Hussein (peace be upon him) left Kufa in the year 41 AH, accompanying his brother Imam Al-Hassan (peace be upon him), heading from there towards Medina.

Spouses and children

There is disagreement about the number of children of Imam Hussein (peace be upon him). It was said that he had four sons and two daughters, and it was said that he had six sons and three daughters.

Spouses and children

couples	descent	boys	Clarification
The month of Banu	Daughter of King Yazdgerd of Sassanid	Imam Al-Sajjad (peace be upon him)	Researchers have questioned Shahrabano's lineage. In historical sources, Shahrbanu was called in Sindhi, as well as Ghazala and Shah Zanan.
Rabab	Daughter of Imru' al-Qais bin Adi	Sakina and Abdullah.	Rabab witnessed the Battle of Karbala and moved to the Levant with a group of captives. Most sources indicated that Abdullah was a wet nurse when he was martyred in Karbala. Today he is known in the Shiite community as Ali the Younger.
Leila	Daughter of Abu Murrah bin Urwa bin Masoud Al-Thaqafi	Ali the Great (peace be upon him)	Ali Al-Akbar was martyred in the Al-Taf incident
Umm Ishaq	Daughter of Talha bin Ubaidullah	Fatema	Umm Ishaq was a wife Imam Hassan Al-Mujtaba (peace be upon him) After his martyrdom, Abu Abdullah (peace be upon him) married her.
Shame, or blame	She comes from the Qudaa tribe	Jafar	Jaafar died during the lifetime of Imam Hussein (peace be upon him), and he had no descendants.

The book Lubab al-Ansab counted Ruqayyah as one of the daughters of Imam Hussein (peace be upon him), and it was mentioned in the Book of Al-Kamil by Al-Baha’i, from sources of the seventh century, that Imam Hussein (peace be upon him) had a four-year-old daughter who died in the Levant. The presence or absence of Ruqayyah has caused widespread repercussions in later sources. Some sources also reported that Ali Al-Asghar, son of Shahr Bano, Muhammad bin Rabab, and Zainab (her mother’s name was not mentioned) are all children of Al-Hussein (peace be upon him). Ibn Talha al-Shafi’i mentioned in his book Matalib al-Sa’ul fi Manaqib of the Prophet’s Family that Al-Hussein (peace be upon him) had ten children.

The era of the Imamate

Al-Hussein (peace be upon him) took up the cause of the imamate after his martyrdom Imam Hassan (peace be upon him)This was in the tenth year of Muawiyah’s rule. Muawiyah had assumed power in the year 41 AH, after he made peace with Al-Hasan (peace be upon him), and from that time he established the foundation of the Umayyad state. Sunni sources described Muawiyah as a shrewd person. Muawiyah was committed to religion outwardly, and he relied on many religious constants in order to strengthen the foundations of his rule. Although he sought force and resourceful methods in the political field to strengthen the pillars of his authority, he was portraying to the people that his government came from God and by divine decree. He used to present himself to the people of the Levant as being in the ranks of the prophets! He is one of the righteous servants of God, and he renounces the strictness of God’s religion and laws. It was mentioned in historical sources that Muawiyah changed the caliphate to a monarchy, and he used to say publicly that he had no business with the religion of the people.

One of the features of Muawiyah’s rule was the spread of Shiite beliefs among the people, especially in Iraq. The Shiites were considered the first enemy of Muawiyah, and the Kharijites were hostile to him, but the Kharijites lacked a popular base, unlike the Shiites, who had a broad base to rely on, due to the influence that the Ahl al-Bayt (peace be upon him) had, especially among them. Imam Ali (peace be upon him) on them.

For this reason, Muawiyah and his workers were confronting the Shiites with various methods of suppression and persecution. One of the ways that Muawiyah used to ostracize the Shiites was to spread hatred against them Imam Ali (peace be upon him) Among the people, cursing Ali bin Abi Talib (peace be upon him) became popular and widespread during the time of Muawiyah, and it continued in this manner even in the successive Umayyad governments.

After Muawiyah strengthened the foundations of his government, he began persecuting and harassing the Shiites. He ordered his workers to rule that the names of lovers of Imam Ali (peace be upon him) be deleted from the offices, their gifts be cut off from the treasury, and that their testimony not be taken into account in the courts. The narrators of the virtues of Imam Ali (peace be upon him) were threatened with death, as the hadith scholars of his time did not mention the name of Imam Ali (peace be upon him) in transmitting the news, and they referred to him in their hadiths as a man from Quraysh, or one of the companions of the Messenger of God, or Abu Zainab.

Evidence of his Imamate

Imam Hussein (peace be upon him) assumed the imamate after the martyrdom of his brother Imam Hassan (peace be upon him) In the year 50 AH, and continued until his martyrdom in the year 61 AH. In addition to the fact that the Shiite scholars mentioned a set of general evidence to prove the imamate of the imams of the Ahl al-Bayt, there is a set of specific evidence for each of the imams to prove his imamate, and Sheikh Al-Mufid pointed out in Al-Irshad some hadiths in this regard, including that: Prophet (PBUH) He said: These two sons of mine (Al-Hassan and Al-Hussein) are imams, standing or sittingAnd he confirmed Imam Ali (peace be upon him) Before his martyrdom also after the Imamate of Hussein (peace be upon him). Imam Hassan (peace be upon him)Imam Al-Hassan (peace be upon him) recommended to his brother Muhammad bin Al-Hanafiyyah that the Imam after him be Al-Hussein (peace be upon him).

Sheikh Al-Mufid inferred the imamate of Al-Hussein (peace be upon him) with these hadiths and considered them to be fixed and definitive. He said that Imam Al-Hussein (peace be upon him), because of his commitment to piety and the covenant he made to himself in the peace treaty of Imam Al-Hasan (peace be upon him), did not call people to pledge allegiance to him, nor did he announce his imamate. ; However, he disclosed it after the death of Muawiyah, and made it clear to the people about his position before God and the greatness of his position.

It was narrated that Al-Hussein (peace be upon him) deposited the deposits of the Imamate and a part of his wills to Umm Salamah, the wife of the Prophet (peace be upon him), before he left Medina for Mecca in the year 60 AH, and he deposited the other part of his wills to Fatima, his eldest daughter, before his martyrdom in Karbala. To hand it over to Imam Al-Sajjad (peace be upon him).

His commitment to reconciliation with Al-Hasan (peace be upon him)

Throughout the period of Muawiyah’s rule, Imam Hussein (peace be upon him) adhered to the treaty of his brother al-Hasan (peace be upon him) with Muawiyah, and he responded to a letter to his Shiites who had shown their willingness to support him as their imam and stand against the rule of the Umayyads. He wrote to them:

As for me, that is not my opinion today. So, may God have mercy on you, stick to the ground, and lie in wait in your homes, and beware of suspicious people as long as Muawiyah is alive. If God narrates something about him while I am alive, I have written to you with my opinion and peace.

His opposition to Muawiyah

Although Imam Hussein (peace be upon him) did not initiate any action opposing him during the period of Muawiyah’s rule, the contemporary historian Rasul Jaafarian believes that the relations between the Imam and Muawiyah were not at the level that would give full political legitimacy to Muawiyah’s rule. This is in addition to the fact that the dialogues that took place between them are the best evidence of the lack of Hussein (peace be upon him) submitted to Muawiyah’s authority and rule. Even the content of the letters that were exchanged between him (peace be upon him) and Muawiyah is further evidence of the rejection of Muawiyah’s rule. Although historical narratives indicate that Muawiyah - ostensibly - followed the example of the previous three caliphs in respecting and appreciating Hussein (peace be upon him), and he ordered his servants not to insult Hussein (peace be upon him) and to refrain from harming himself.

Before his death, Muawiyah advised his son Yazid about Al-Hussein (peace be upon him) and stressed his status among the people and their love for him. He advised him, advising him: If he revolts against you and you defeat him, forgive him, for he has deep compassion and great rights.

Protesting the killing of the companions of Imam Ali (peace be upon him)

Muawiyah killed his companions Ali (peace be upon him) Such as Hajr bin Adi, Amr bin Hamq Al-Khuza’i, and Abdullah bin Yahya Al-Hadrami, and this raised the protest of Al-Hussein (peace be upon him). Based on what was reported in the news, Al-Hussein (peace be upon him) wrote to Muawiyah a letter condemning the killing of some of Ali (peace be upon him)’s companions at the hands of Muawiyah, and after counting many of Muawiyah’s wrong actions, he (peace be upon him) blamed him and said to him:

“I do not think that I have an excuse with God for abandoning your jihad, and I do not know of a greater trial than your guardianship over this nation.”

He mentioned that Muawiyah met Imam Hussein (peace be upon him) during the Hajj season, and said to him: Have you heard the news of Hajr and what we did to the supporters and Shiites of your father? Al-Hussein said, asking him: What did you do to them? Muawiyah said: We killed them, then shrouded them, prayed over them, then buried them. The Imam (peace be upon him) said: But if we had killed your Shiites, we would not have spared them, nor prayed over them, nor buried them.

He rejected Yazid's rule

Contrary to what was stipulated in the peace treaty, Muawiyah in the year 56 AH strove to take allegiance to his son Yazid as his successor. Some figures refused to pledge allegiance to Yazid, including Imam Hussein (peace be upon him). So Muawiyah went to Medina to gain the opinion of its leaders regarding the rule of Yazid. When Muawiyah summoned the faces to one of the councils, Al-Hussein (peace be upon him) stood up and rebuked him for what he was doing in taking allegiance to Yazid. Ibn Abbas, Muawiyah’s entourage, and some of the Umayyads were present in that council. He pointed out some of Yazid’s qualities, and warned Muawiyah against seeking to appoint his son as successor. Yazid, and he confirmed to the people in that council his status and his (peace be upon him) right to the caliphate, and he invalidated the evidence that Muawiya relied on to take the pledge of allegiance to Yazid.

In another council attended by the general public, Muawiyah was calling for the pledge of allegiance to his son Yazid, and Al-Hussein (peace be upon him) was present. Muawiyah began praising Yazid and that he was better for the nation. Mohammed. Al-Hussein (peace be upon him) stood up and rebuked Muawiyah for his claim, saying: By God, you have left behind someone who is better than him, a father, a mother, and a soul. This is the most immoral and false, for Yazid is a drinker of wine and a buyer of amusement.

His engagement in Mina

Two years before Muawiyah’s death in the year 58 AH, Imam Hussein (peace be upon him) delivered a protest sermon in Mina in which he protested against Muawiyah’s actions. In those days, Muawiyah had increased his pressure on the Shiites. In his sermon, the Imam (peace be upon him) emphasized the virtues Commander of the Faithful He called for the implementation of enjoining good and forbidding evil and reviving it in Islamic society, and the responsibility placed on the scholars and the necessity of them standing up in the face of the injustice and corruption of the oppressors. He also emphasized the damage that could be caused as a result of the silence of the scholars in exchange for the oppression and corruption of the oppressors.

His reaction to Yazid's succession

After Muawiyah died on the 15th of Rajab in the year 60 AH, Yazid assumed the reins of power, succeeding his father. He had made his decision to take the pledge of allegiance with severity from some people who, during his father’s lifetime, refused to accept his rule, such as Hussein bin Ali (peace be upon him). But Al-Hussein (peace be upon him) maintained his position and refrained from pledging allegiance to him. Yazid ordered his governor in Medina to force Al-Hussein (peace be upon him) to pledge allegiance to him, so the Imam (peace be upon him) left Medina and headed to Mecca, accompanying with him his family and a group of his companions, on the 28th of Rajab of the same year. The people of Mecca and the pilgrims received him warmly, and he stayed there for four months (from the 3rd of Shaban until the 8th of Dhul-Hijjah).

During this period, the Shiites of Kufa learned of the refusal of their third imam to pledge allegiance to Yazid, so they sent him letters asking him to come to them. So Imam Hussein (peace be upon him) sent Muslim bin Aqeel to Iraq and delivered a letter to the Kufans with the aim of surveying Kufan ​​public opinion and the credibility of their calls for him. When Ibn Aqeel saw that the people in Kufa welcomed him and pledged allegiance to him, he wrote to Imam Hussein (peace be upon him) to hasten his return to Kufa. When the Imam saw what Muslim had sent to him, he left on the 8th of Dhul-Hijjah with his family and companions, heading towards Kufa.

Perhaps one of the motives that led the Imam (peace be upon him) to leave Mecca was the news that reached him (peace be upon him) about a plot being hatched to assassinate him. In order to preserve the sanctity of the Grand Mosque and not shed blood there, he hastened to leave Mecca towards Iraq.

A kinder incident

The Al-Taf incident, which led to the martyrdom of the Imam (peace be upon him) and his companions, was an important turning point in his life. Based on some reported narrations, Imam Hussein (peace be upon him) before heading to Iraq knew that he would be killed. It is mentioned in Kitab Al-Lahuf that before leaving the city, Imam Hussein (peace be upon him) saw his grandfather Messenger of God (PBUH) In a dream, he told him: “God wanted to see you killed.” This incident occurred because he (peace be upon him) refused to pledge allegiance to Yazid.

Al-Hussein (peace be upon him), who was heading towards Kufa at the invitation of one of its leaders, was confronted by Al-Hurr bin Yazid in the area of ​​Dhu Hasam, and he was forced to change his direction of movement from Kufa and head towards Karbala. It is reported in historical sources that the tribe of Al-Hussein (peace be upon him) arrived in Karbala (Al-Taf) on the 2nd of Muharram in the year 61 AH, and the Free Army surrounded them from everywhere. The next day, four thousand fighters led by Omar bin Saad arrived in Karbala to confront Hussein (peace be upon him). Several talks took place between Al-Hussein (peace be upon him) and Omar bin Saad, but Ibn Ziyad, the governor of Kufa, who was appointed by Yazid in order to confront Al-Hussein (peace be upon him), gave Al-Hussein (peace be upon him) a choice through his army commander Omar bin Saad between allegiance to Yazid or war.

In the afternoon of the ninth of Muharram, Ibn Saad’s army prepared to attack the camp of the Imam (peace be upon him), but he (peace be upon him) asked them to give him one night, so that his Lord would save him. He addressed his companions on the night of Ashura, and assured them that they were free from his pledge of allegiance, and allowed them to leave the place and save themselves, but they assured him of their loyalty and to stand with him until death.

The battle began on the morning of Ashura, and most of the companions of Imam Hussein (peace be upon him) were martyred until noon that day. During the war, Al-Hurr bin Yazid Al-Riahi, who did not expect this war to break out, joined the camp of Al-Hussein (peace be upon him).

After his companions were martyred, his family (peace be upon him), led by his son Ali the eldest, began to fight the army, and they fell one after another on the battlefield. Then Al-Hussein bin Ali (peace be upon him) went into battle, and was martyred in the afternoon of the day of Ashura. His head was cut off by Shimr bin Dhi Al-Jawshan, and according to the narration of his slaughter, Sinan bin Anas, and the head of Al-Hussein (peace be upon him) was sent to Ibn Ziyad on the same day.

After Al-Hussein (peace be upon him) was martyred, Omar bin Saad complied with the orders of Ibn Ziyad and the orders of 10 of his cavalry. To step on his body (peace be upon him). The women and children were taken captive, along with Imam Ali bin Al-Hussein (peace be upon him), who was sick at the time, so they were sent in shackles to Kufa and from there to the Levant.

On the 11th day of Muharram, and based on a narration on the 13th, the Banu Asad tribe buried the body of Al-Hussein (peace be upon him) and 72 of his companions with him. In another report, Imam Al-Sajjad (peace be upon him) was in Karbala, and buried his father (peace be upon him) and the rest of the martyrs.

Views about the revolution of Hussein (peace be upon him) and its harbingers

Opinions differ about the goals of what Imam Hussein (peace be upon him) took, from the movement he began with leaving Medina towards Mecca and from there to Kufa, ending with his martyrdom in Karbala. Some, such as Sheikh Ali Banah Al-Ishthardi, believe that this move was not intended to confront and stand up to the ruling authority, but rather was for self-preservation. Some of the predecessors, such as Sayyid Al-Murtada, believe that Al-Hussein (peace be upon him) rose to establish the government. This opinion is supported by contemporaries, and Salehi Najafabadi strengthens it in his book Shahid Javid (The Immortal Martyr) as well. Some of them disagreed with this opinion, such as Sheikh Al-Mufid, Al-Sayyid Bin Tawus, and Al-Allamah Al-Majlisi.

The rise of Imam Hussein (peace be upon him) against the ruler of his time led to a mass awakening, and as soon as Hussein (peace be upon him) was killed, revolutionary and protest movements began against the Umayyad government and continued for years. The first person to oppose was Abdullah bin Afif, who confronted Ibn Ziyad.

The revolutions that followed the martyrdom of Hussein bin Ali (peace be upon him) were the revolution of the repentants, the revolution of Al-Mukhtar, the revolution of Zaid bin Ali, and the revolution of Yahya bin Zaid. Then the revolution of Abu Muslim Al-Khorasani occurred, who raised the slogan “Oh, the revenges of Al-Hussein (peace be upon him)” and aroused the people’s resolve to mobilize the largest number of them against the Umayyad government, which led to its downfall. The Islamic Revolution in Iran also inspired its movement from the renaissance of Imam Hussein (peace be upon him), and Mr. Khomeini says: If the preaching, oratory, ritual, and Husseini councils had not existed among the people, the Islamic Revolution would never have been victorious. Everyone stood up to injustice thanks to the Husseini banner.

Hussein bin Ali (peace be upon him) is considered in the Muslim cultural community and other religions as a symbol of sacrifice, freedom, and non-submission to injustice, and he himself defended the revival of human values, right and truth.

Characteristics and virtues

Characteristics

Most of the historical sources and books on the science of men, as well as the science of hadith, talk about the suspicion of Imam Hussein (peace be upon him). By the Most Noble Prophet (PBUH)،

In a narration, Al-Hussein (peace be upon him) was the most similar among people to the Prophet (peace be upon him). He also wore a fur turban on his head, and dyed his hair and beard with henna.

His virtue on the tongue of the Prophet (PBUH)

Several narrations were reported by the Prophet (PBUH) regarding the virtues of Al-Hussein (PBUH), including:

• Alhasan and Alhussain are the masters of paradise's youths.
• For it is written, At the right hand of the throne, A lamp of guidance and an ark of salvation.
• Hussein is from me and I am from him. God loves whoever loves Hussein.
• Whoever loves Al-Hassan and Al-Hussein loves me, and whoever hates them hates me.

News of his martyrdom

Many narratives were reported indicating the martyrdom of Al-Hussein bin Ali (peace be upon him), including what was mentioned in the hadith of the Tablet on the authority of the Prophet (peace be upon him). God honored Hussein with martyrdom, and preferred him over all martyrs. Al-Majlisi narrated in Al-Bihar a number of narrations that indicate that God Almighty informed some of the prophets, such as Adam, Noah, Abraham, Zechariah, andProphet Muhammad (PBUH) With the martyrdom of Al-Hussein (peace be upon him), and that they cried for Al-Hussein (peace be upon him).

It was narrated about Commander of the Faithful (peace be upon him) When he passed through Karbala (the land of Taff), on his way back from the Siffin War, he said: Here is where their blood will be shed.

His dignity

Some narrations indicate that Imam Hussein (peace be upon him) was distinguished by some virtues, including his breastfeeding of milk from the finger of the Prophet (peace be upon him), and among them is the well-being of an angel named Fitrus, who was on a mission to which God sent him, but he was slow in it, and his wing was broken, so he touched himself with Hussein (peace be upon him), and he has been since... Then he serves Al-Hussein (peace be upon him) as he conveys the greetings and prayers of every visitor who visits him (peace be upon him), wherever he may be.

It is also mentioned in the narrations that God placed healing in His soil (peace be upon him) and the answer to prayers under His dome. Several miracles of Imam Hussein (peace be upon him) were mentioned in the book Al-Khasa’is Al-Husseiniyah.

His moral traits

Al-Hussein (peace be upon him) used to sit with the poor and the poor, respond to their invitations to eat food, invite them to his house, and share with them the food and drink he had. One day, a poor man asked him to help him, while the imam was praying, so he finished his prayer briefly, and gave whatever he had to the poor man.

One of his customs was to free male and female slaves for their good character. It was narrated that Muawiyah gifted a slave girl to Al-Hussein (peace be upon him), and sent money, clothing, and other things with her. Al-Hussein (peace be upon him) freed her in exchange for her reciting some Qur’anic verses and reciting poetry about the end of the world and its annihilation, and he gave her what he had sent with her. Money, plus a thousand dinars.

One day, a slave girl gave him a rose, so he freed her. He was told: Did you free her just because of a rose that she gave you? Al-Hussein (peace be upon him) said: Yes, I based this action on a verse from the Qur’an, “And when you are greeted with a greeting, greet with a better one or return it.” This is what our Lord disciplined us to do.

Al-Hussein (peace be upon him) was generous and was famous for his generosity and giving, but he was sensitive to the sanctity of his brother when giving, so he gave less than his brother to those in need. It was reported in the sources that he performed Hajj on foot 25 times.

Husseini rituals

Shiites and others commemorate the martyrdom of Imam Hussein (peace be upon him) and his companions on the tenth of Muharram every year. Shiites commemorate the Husseini rituals in various forms, including holding funeral gatherings, giving lectures, reciting poems and slapping, reading the Husseini killing, and some visits, such as visiting Ashura, Warith, and the holy area, individually and collectively.

The Husseini mourning began from the first days of the martyrdom of Hussein (peace be upon him), and it was mentioned that after the captives arrived in the Levant, the women of Bani Hashem wore black and held gatherings of grief and condolences for days there. After the Shiite governments took power and the ban imposed on performing rituals from previous governments increased, performing rituals became more official in the country.

Based on what was reported in historical and hadith sources, the Imams (peace be upon them) urged their followers to hold mourning and mourning gatherings in commemoration of the Day of Ashura, and they gave it great importance. The narrations also confirmed the visit of Imam Hussein (peace be upon him), and some of them stated that the reward for the visit was equivalent to Hajj and Umrah.

Arbaeen Al-Husseini

The Hussein threshold and its surroundings

Al-Ha'ir al-Hasani is a specific place and area around the shrine of Imam Hussein (peace be upon him), and it has a special spatial virtue and is characterized by its own jurisprudential rulings, as the traveler can complete his four-quarter prayers in this particular place. Opinions differ regarding its limits. There is a saying that the minimum is a radius of 11 meters around the grave, which is the highest level of virtue in performing prayers and supplications.

Shrine of Imam Hussein (peace be upon him)

Narrations stated that the first shrine built over the grave of Hussein (peace be upon him) was during the time of Al-Mukhtar Al-Thaqafi and by his order, and since then the construction of the Hussein shrine has been renewed and expanded continuously. Also, the Al-Husseini Mosque was vandalized many times, including by the Abbasid caliphs, and most recently by the Wahhabis. Al-Mutawakkil Al-Abbasi dug up the grave of Al-Hussein, peace be upon him, and ran water over it.

His moral inheritance

The sayings of Imam Hussein (peace be upon him), his supplications, his letters, his sermons and his commandments were mentioned in many sources of hadith science and history books, including what was collected by Aziz Allah Al-Attardi in the Musnad of the Martyr Imam and among them what was collected in the Encyclopedia of the Words of Imam Hussein (peace be upon him).

sayings

The sayings of Imam Hussein (peace be upon him) were mentioned in approved Islamic sources on various topics, such as monotheism, the Qur’an, the People of the House (peace be upon him), rulings, and morals. The last months of his life took up the majority of his sayings and conversations.

I prayed for him

Nearly 20 supplications and monologues were mentioned about Imam Hussein (peace be upon him) in the book Musnad of the Martyr Imam. The most famous of them is the Arafat supplication, which God prayed at the level of Arafat on the day of Arafat.

his poems

Poems were attributed to Hussein, which were collected by Muhammad Sadiq al-Karbasi, in a book called the Diwan of Imam Hussein (peace be upon him), consisting of two parts. He subjected those poems to Sindhi research and verified them from a literary standpoint.

His sermons and commandments

Some sources reported the sermon of Imam Hussein (peace be upon him) in Mina, his sermon on the day of Ashura, and his will to his brother Muhammad ibn al-Hanafiyya, who explained the goals of his revolution there.

His letters

The letters of Imam Hussein (peace be upon him), approximately 27 letters, were collected in the book The Writings of the Imams. A number of these letters were written by him to Muawiyah, and some of them were written by him to some figures on various topics.

He wrote about it

Many books have been written about the biography of Hussein bin Ali (peace be upon him) and his personality, and these works were published in various forms such as encyclopedias, his biography, his words and death (peace be upon him), and analytical studies about his revolution, which were contained in more than forty books and articles under the title of books about Imam Hussein (peace be upon him). In addition to literary books and poetry about Al-Hussein (peace be upon him) and the Ashura epic, and doctrinal books as well.

In defining the specialized works on the person of Imam Hussein (peace be upon him) and his renaissance, about 1428 book titles were collected in the “Book of Shenasi Ikhtisasi Imam Hussein” in the Persian language. The book is a bibliography of works about Imam Hussein (peace be upon him). Agha Buzurg al-Tahrani counted in his book Al-Dhari’ah 985 books about Imam Hussein (peace be upon him). Al-Hussein (peace be upon him).

Among the most important publications in this field are:

Encyclopedias

1. Al-Husayni Encyclopedia: Written by Muhammad Sadiq Al-Karbasi, 100 parts of which were printed until 2016 AD.

2. Encyclopedia of Imam Hussein (peace be upon him): written by Muhammad Muhammadi Ray Shehri in 14 parts.

3. The Husseini Revolution: by Muhammad Nimah Al-Samawi in 9 parts.

4. The Encyclopedia of the Words of Imam Hussein (peace be upon him) is one of the achievements of the Baqir Al-Ulum Research Institute.

Biography

1. The Life of Imam Hussein (peace be upon him) by Baqir Sharif Al-Qurashi in 3 parts.

2. Translation of Imam Hussein (peace be upon him) by Ibn Adeem in one part.

3. A translation of Imam Hussein (peace be upon him) was included in the two books, Al-Tabaqat Al-Kubra and the History of the City of Damascus, which were printed separately from the two books mentioned.

Murder

It is every written report about the method of martyrdom or killing of a figure in history. The first murder written about the martyrdom of Hussein (peace be upon him), the third imam of the Shiites, was Hussein’s killing of Abu Mikhnaf in the second century AH. And other fights I wrote later, the most famous of which are:

1. The killing of Hussein by Ahmed Al-Khwarizmi.

2. Anxiety to Kill Al-Tafuf, written by Al-Sayyid Bin Tawoos.

3. The book “The Comprehensive Murder of the Master of Martyrs” was written by a group of investigators under the supervision of Mahdi Bishawi, which gives comprehensive details about the killing of Al-Hussein (peace be upon him), in addition to other topics in the history of the Ashura incident, the philosophy of the revolution upon which Al-Hussein (peace be upon him) was based, and the historical stages of Al-Husseini’s condolences and biographies. The autobiography of the companions of Hussein (peace be upon him).

Analytical and historical studies

1. Al-Husseini Renaissance, a study and analysis of Sayyid Ali Al-Husseini Al-Farhi, published by the International Academy of Ahl al-Bayt (peace be upon him).

2. The Karbala incident in the popular conscience by Sheikh Muhammad Mahdi Shams al-Din.

3. The Revolution of Imam Hussein (peace be upon him) by Mr. Muhammad Muhammad Sadiq al-Sadr.

4. The most gentle tragedy of Mr. Muhammad Saeed Al-Hakim

5. The Revolution of Hussein (peace be upon him) by Sheikh Muhammad Mahdi Shams al-Din.

6. Imam Hussein (peace be upon him), written by Muhammad Baqir al-Hakim.

7. Al-Hussein in Christian Thought, written by Dr. Antoine Parra.

8. The Husseini Epic by Sheikh Mortada Mutahari.

Articles

Several articles were written about the personality of Imam Hussein bin Ali (peace be upon him) and his biography, and some of them were collected and printed after the announcement of the Imam Hussein (peace be upon him) conference and were printed in a book called Studies and Research of the Imam Hussein (peace be upon him) Conference.

Footnotes

1.  Sheikh Al-Tusi, Misbah Al-Mutahajjid, 1411 AH, p. 826; Mufid, Al-Irshad, 1413 AH, vol. 2, p. 27
2.  Al-Yousfi Al-Gharwi, Encyclopedia of Islamic History, 1417, vol. 3, p. 130
3.  Al-Mufid, Al-Irshad, 1413 AH, vol. 1, pp. 166-171; Ibn Shahr Ashub, 1376 AH, vol. 3, p. 144
4.  Ibn Hajar Al-Asqalani, Al-Isaba, 1415 AH, vol. 4, p. 379.
5.  Al-Majlisi, Muhammad Baqir, Bihar Al-Anwar, 1363 AH, vol. 10, p. 121.
6.  Al-Dhahabi, The History of Islam and the Deaths of Celebrities and Notables, 1409 AH, vol. 3, p. 485.
7.  Ibn Shahr Ashub, Al-Manaqib, 1379 AH, vol. 3, p. 168.
8.  Ibn Abd al-Barr, Al-Isti’ab fi Ma’rifat al-Ashab, 1412 AH, vol. 3, p. 939.
9.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 165;
10.  Al-Tabarsi, Taj al-Mawalid, 1422 AH, p. 82.
11.  Al-Tabari, History of Al-Tabari, 1387 AH, vol. 5, p. 253: year 51; Al-Yaqubi, History of Al-Yaqubi, Dar Sader, vol. 2, p. 231: year 52; Al-Masoudi, Murooj al-Dhahab, 1409 AH, vol. 3, p. 188: year 53.
12.  Ibn Shu'bah Al-Harrani, Tuhaf Al-Uqul, 1404 AH, p. 68
13.  Al-Tabari, History of Nations and Kings, 1387, vol. 5, p. 339.
14.  Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 3, p. 160; Sheikh Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 34.
15.  Al-Tabari, History of Nations and Kings, 1387, vol. 5, p. 381.
16.  Sibt ibn al-Jawzi, Tadhkirat al-Khawas, 1418 AH, p. 220
17.  Al-Masoudi, Murooj al-Dhahab, 1409 AH, vol. 3, p. 54
18.  Sheikh Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 66
19.  Sheikh Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 84
20.  Sheikh Al-Mufid, Al-Irshad, 1413 AH, vol. 2, pp. 90-91.
21.  Sheikh Al-Mufid, Al-Irshad, 1413 AH, vol. 2, pp. 95-112.
22.  Al-Nayshaburi, Sahih Muslim, vol. 15, p. 190; Al-Kulayni, Al-Kafi, vol. 1, p. 287.
23.  Ibn Hanbal, Musnad Ahmad, vol. 1, p. 331; Ibn Kathir, Interpretation of the Qur’an, vol. 3, p. 799; Al-Shawkani, Fath al-Qadeer, vol. 4, p. 279.
24.  Al-Mufid, Al-Irshad, 1413, vol. 1, p. 168.
25.  Al-Zamakhshari, Al-Kashshaf, tail of verse 61 of Al Imran. Al-Fakhr Al-Razi, Al-Tafsir Al-Kabir, at the end of verse 61 of Surah Al-Imran.
26.  Al-Yaqubi, History of Al-Yaqubi, vol. 2, p. 226; Ibn Saad, Al-Tabaqat Al-Kubra, vol. 10, p. 363.
27.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418, vol. 10, pp. 414-416.
28.  Ibn Saad, Al-Tabaqat Al-Kubra, vol. 10, p. 395; Ibn Abi Shaybah, Al-Musannaf, vol. 7, p. 269.
29.  Hajj Manouchehri, Hussein (peace be upon him) Imam, p. 681.
30.  Hajj Manouchehri, Hussein (peace be upon him) Imam, p. 686.
31.  My hadith, Farhang Ashoura, p. 372.
32.  Gharwa Tarikh Phuhshgah Hawza and Daneshgah, History of Shiism, p. 21.
33.  Hajj Manouchehri, Hussein (peace be upon him) Imam, p. 687.
34.  Hajj Manouchehri, Hussein (peace be upon him) Imam, p. 689.
35.  Hajj Manouchehri, Hussein (peace be upon him), Imam, p. 681; My hadith, Farhang Ashoura, p. 508.
36.  Ibn Saad, Al-Tabaqat Al-Kubra, vol. 10, pp. 376-410; Al-Baladhuri, Ansab al-Ashraf, vol. 3, p. 7; Al-Nayshaburi, Sahih Muslim, vol. 15, p. 190; Ibn Kathir, Interpretation of the Qur’an, vol. 3, p. 799.
37.  See Al-Husseini Al-Shahrudi, “Imam Hussein (peace be upon him) and Ashura is the Didgah of the Sunnis” and Ayoub, M., translated by Qasimi, “The Virtues of Imam Hussein (peace be upon him) in the Hadiths of the Sunnis.”
38.  Ayoub, M., translated by Qasimi, “The Virtues of Imam Hussein (peace be upon him) in the Hadiths of the Sunnis”
39.  Abu Bakr Ibn Arabi, Al-Awasim min Al-Qawasim, p. 232.
40.  Ibn Taymiyyah, Minhaj al-Sunnah al-Nabawiyyah, vol. 4, pp. 530-531.
41.  Ibn Khaldun, History of Ibn Khaldun, vol. 1, p. 217.
42.  Ibn Khaldun, History of Ibn Khaldun, vol. 1, p. 216.
43.  Al-Alusi, Ruh al-Ma’ani, vol. 13, p. 228.
44.  Al-Aqqad, Abu Al-Shuhada, p. 207.
45.  Al-Aqqad, Abu Al-Shuhada, p. 141.
46.  Hussein, Ali and his sons, p. 239.
47.  Farroukh, Renewal in Muslims, not in Islam, p. 152.
48.  Al-Mufid, vol. 2, p. 27; Ibn Hanbal, Al-Musnad, vol. 1, pp. 98, 118.
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52.  Ibn Asakir, History of the City of Damascus, vol. 13, p. 171.
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54.  Al-Rai Shehri, Encyclopedia of Imam Hussein (peace be upon him), vol. 1, pp. 194-195.
55.  Al-Mufid, Al-Irshad, vol. 2, p. 27.
56.  Al-Mufid, Al-Irshad, vol. 2, p. 27; Ibn Abi Shaybah, Al-Musannaf, vol. 8, p. 65; Ibn Qutaybah, Al-Ma’arif, vol. 1, p. 213.
57.  Al-Muhaddi, Farhang Ashoura, p. 39.
58.  Ibn Abi al-Thalj, History of the Imams, p. 28; Al-Shafi’i, Matalib al-Su’ul, vol. 2, p. 374; To learn more about the titles of Al-Hussein (peace be upon him), see Ibn Shahr Ashub, Manaqib Al-Abi Talib, vol. 4, p. 86.
59.  Ibn Shahr Ashub, Manaqib Al Abi Talib, vol. 4, p. 86.
60.  Al-Himyari, near the chain of transmission, pp. 99-100; Ibn Qulawayh, Kamil al-Ziyarat, 1417 AH, pp. 216-219; Al-Tusi, Al-Amali, pp. 49-50.
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82.  Al-Kulayni, Al-Kafi, 1365 AH, vol. 8, pp. 206-207; Ibn Abi Al-Hadid, Sharh Nahj Al-Balagha, 1385-1387 AH, vol. 8, pp. 253-254.
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88.  Al-Ray Shehri, Encyclopedia of Imam Hussein (peace be upon him), 1388 AH, vol. 2, pp. 331-332.
89.  Al-Mufid, Al-Jamal, 1413 AH, p. 348; Al-Dhahabi, History of Islam, 1409 AH, vol. 3, p. 485.
90.  Al-Manqari, Battle of Siffin, 1382 AH, pp. 114-115.
91.  Al-Majlisi, Bihar Al-Anwar, 1363 AH, vol. 10, p. 121.
92.  Ibn A'tham, Al-Futuh, 1411 AH, vol. 3, p. 24; Ibn Shahr Ashyub, Al-Manaqib, 1379 AH, vol. 3, p. 168.
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94.  Al-Irbali, Kashf Al-Ghumma, 1421 AH, vol. 1, p. 569; Nahj al-Balagha, edited by: Subhi Saleh, Sermon 207, p. 323.
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96.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 147.
97.  Ibn Qutaybah, Imamate and Politics, 1410 AH, Part 1, p. 181; Al-Mufid, Al-Irshad, 1414 AH, vol. 1, p. 25.
98.  Al-Kulayni, Al-Kafi, 1362 AH, vol. 3, p. 220; Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 2, pp. 497-498.
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101.  Al-Dinuri, Al-Akhbar Al-Tawal, 1368 AH, p. 221.
102.  Al-Tusi, Ikhtiyar Ma’rif al-Rijal (Rijal al-Kashi), 1348 AH, p. 110.
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106.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 160; Ibn Asakir, History of the City of Damascus, 1415 AH, vol. 13, p. 267.
107.  Jafarian, Life of an Intellectual and Political Imam, 1381 AH, pp. 157-158.
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109.  Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 3, p. 150.
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113.  Al-Mutahari, Services for Islam and Iran, pp. 131, 133; Shariati, Alawite Shiism and Safavid Shiism, p. 91; Dehkhoda, Lughat Namah; Jaafar Al-Shahidi, Zandakani Ali bin Al-Hussein (peace be upon him), p. 12, Al-Youssoufi, Taqi Zadeh, Saeed Al-Nafisi, and Christine Sun, are among those who have another opinion on the matter.
114.  Abu al-Faraj al-Isfahani, Muqatil al-Talibi, 1405 AH, p. 59; Sheikh Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 135.
115.  Ibn Kathir, The Beginning and the End, 1408 AH, vol. 8, p. 229.
116.  Al-Zubairi, Book of the Genealogy of Quraysh, 1953 AD, vol. 1, p. 59; Al-Tabari, History of Nations and Kings, vol. 5, p. 468; Al-Bukhari, The Secret of the Upper Chain, 1381 AH, vol. 1, p. 30.
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118.  Al-Maqrizi, Imta’ Al-Isma’, 1420 AH, vol. 6, p. 269.
119.  Abu Al-Faraj Al-Isfahani, Book of Songs, 1383 AH, vol. 21, p. 78.
120.  Abu Al-Faraj Al-Isfahani, Kitab Al-Aghani, 1393 AH, vol. 21, p. 78.
121.  Sibt Ibn al-Jawzi, Tadhkirat al-Khawas, 1401 AH, vol. 1, p. 249.
122.  Al-Zubairi, Book of the Lineage of Quraysh, 1953 AD, vol. 1, p. 59; Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 135; Al-Bayhaqi, Chapter on Genealogy, Titles and Successors, 1410 AH, vol. 1, p. 349; Ibn Shahr Ashub, Manaqib Al Abi Talib, Rasouli Mahalati edition, vol. 4, pp. 77, 113.
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124.  Al-Bayhaqi, Lubab al-Ansab, 1385, p. 355.
125.  Al-Waazi, Rawdat Al-Shuhada, 1382 AH, p. 484.
126.  Ibn Shahr Ashub, Manaqib of the family of Abi Talib, Rasouli Mahallati edition, vol. 4, p. 109; Al-Tabari, Evidence of the Imamate, 1408 AH, vol. 1, p. 74.
127.  Al-Shafi’i, Matalib al-Su’ul, 1402 AH, vol. 2, p. 69.
128.  Ibn Asakir, History of the City of Damascus, 1415 AH, vol. 13, p. 262.
129.  Ibn Kathir, The Beginning and the End, Dar Al-Fikr, vol. 5, p. 338; Al-Suyuti, History of the Caliphs, 1425 AH, vol. 1, p. 149.
130.  Taqoush, Dawlat Umayyan, 1389 AH, 19.
131.  Kandhalvi, Life of the Companions, vol. 3, p. 63.
132.  Al-Manqari, Battle of Siffin, 1403 AH, pp. 31-32.
133.  Ibn Hajar Al-Asqalani, Al-Isaba, 1415 AH, vol. 1, p. 64; Ibn Kathir, The Beginning and the End, Dar Al-Fikr, vol. 6, p. 220.
134.  Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 14; Ibn Kathir, The Beginning and the End, Dar Al-Fikr, vol. 8, p. 131.
135.  Taqoush, Dawlat Umayyad, 1389 AH, pp. 28-29.
136.  Al-Tabarsi, Al-Ihtijaj, 1403, vol. 2, p. 295.
137.  Ibn Shahr Ashub, Al-Manaqib, 1379 AH, vol. 2, p. 351.
138.  Al-Sabri, History of Islamic Sects, vol. 2, p. 181.
139.  Al-Saduq, Beliefs, p. 104; Ibn Babawayh al-Qummi, Imamate and Insight, p. 104.
140.  Al-Mufid, Al-Irshad, 1414 AH, vol. 2, p. 30.
141.  Al-Kulayni, Al-Kafi, 1362 AH, vol. 1, p. 297.
142.  Al-Kulayni, Al-Kafi, 1362 AH, vol. 1, p. 301.
143.  Al-Mufid, Al-Irshad, 1414 AH, vol. 2, p. 31.
144.  Al-Kulayni, Al-Kafi, 1362 AH, vol. 1, p. 304.
145.  Al-Kulayni, Al-Kafi, 1362 AH, vol. 1, p. 291.
146.  Al-Mufid, Al-Irshad, vol. 2, p. 32; Ibn Shahr Ashub, Manaqib Al Abi Talib, vol. 4, p. 87.
147.  Al-Dinauri, Al-Akhbar Al-Tawal, 1368 AH, p. 222, Al-Baladhuri, Ansab Al-Ashraf, 1417 AH, vol. 3, p. 152.
148.  Jafarian, Life of Intellectual and Political Imams (peace be upon him), 1381 AH, p. 175.
149.  Al-Dhahabi, Biography of Noble Figures, 1993 AD, vol. 3, p. 291.
150.  Al-Dinauri, Al-Akhbar Al-Tawal, 1368 AH, p. 224; Al-Tusi, Ikhtiyar Ma’rifat al-Rijal (Rijal al-Kashi), 1348 AH, p. 48.
151.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418 AH, vol. 10, p. 441; Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 322; Ibn A'tham, Al-Futuh, 1991 AD, vol. 4, pp. 349-350.
152.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 322.
153.  Al-Dinauri, Al-Akhbar Al-Tawal, 1368 AH, pp. 224-225; Al-Baladhuri, Ansab al-Ashraf, vol. 5, pp. 120-121; Ibn Qutaybah, Imamate and Politics, vol. 1, pp. 202-204.
154.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418 AH, vol. 10, p. 440; Al-Tusi, Ikhtiyar Ma’rifat al-Rijal (Rijal al-Kashi), 1348 AH, p. 50; Al-Dhahabi, History of Islam, 1409 AH, vol. 5, p. 6; Ibn Asakir, History of the City of Damascus, 1415 AH, vol. 14, p. 206.
155.  Al-Tabarsi, Al-Ihtijaj, 1403 AH, vol. 2, p. 296.
156.  Al-Ihtijaj, Al-Tabarsi, vol. 1, p. 297; Al-Yaqoubi, History of Al-Yaqubi, Dar Sader, vol. 2, p. 231; Al-Tusi, Ikhtiyar Ma’rifat al-Rijal (Rijal al-Kashi), 1348, p. 48; Al-Irbali, Kashf al-Ghumma fi Ma’rifat al-Imams, 1421, vol. 1, p. 574.
157.  Ibn Kathir, The Beginning and the End, Dar Al-Fikr, vol. 8, p. 79.
158.  Ibn Qutaybah, Imamate and Politics, 1410 AH, vol. 1, p. 204.
159.  Ibn Qutaybah, Imamate and Politics, 1410 AH, vol. 1, pp. 208-209.
160.  Ibn Qutaybah, Imamate and Politics, 1410 AH, vol. 1, p. 211.
161.  Ibn Shu'bah Al-Harrani, Tuhaf Al-Uqul, 1404 AH, p. 68.
162.  A collection of researchers, the history of the rise and death of the Sayyid al-Shuhada Mosque, 1389 AH, vol. 1, p. 392.
163.  Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 3, p. 155; Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 32.
164.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 338.
165.  Abu Mikhnaf, The Killing of Al-Hussein (peace be upon him), Scientific Press, p. 5; Al-Mufid, Al-Irshad, 1413 AH, vol. 2, p. 33.
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172.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418 AH, vol. 10, p. 450; Ibn Kathir, The Beginning and the End, Dar Al-Fikr, vol. 8, pp. 159 and 161.
173.  Ibn Tawus, Al-Lahuf fi Maqtalat al-Tafuf, 1348 AH, p. 65.
174.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 408; Ibn Miskawayh, Experiences of Nations, 1379, vol. 2, p. 67; Ibn al-Atheer, Al-Kamil fi al-Tarikh, 1965 AD, vol. 4, p. 51.
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177.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 414; Ibn Miskawayh, Experiences of Nations, 1379 AH, vol. 2, p. 71.
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179.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 417; Al-Mufid, Al-Irshad, 1399, vol. 2, p. 91.
180.  Sheikh Al-Mufid, Al-Irshad, 1413 AH, vol. 2, pp. 91-94.
181.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, pp. 429-430.
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188.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 455.
189.  Al-Tabari, History of Nations and Kings, 1387 AH, vol. 5, p. 455.
190.  Al-Muqrim, The Killing of Hussein, 1426 AH, pp. 335-336.
191.  Al-Ishtihardi, Did you ask him what was the truth about this matter?, 1391 AH, p. 154.
192.  Al-Murtada, Al-Tanzih Al-Anbiya’, 1409 AH, pp. 227-228.
193.  Al-Salihi Al-Najafabadi, Shahid Javid, 1387 AH, pp. 157-158.
194.  Sihati Sarroudi, 1385 AH, pp. 296-299.
195.  Al-Tabari, History of Nations and Kings, 1387, vol. 5, pp. 458-459; Al-Mufid, Al-Irshad, 1399, vol. 2, p. 117.
196.  Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 9, p. 317.
197.  Khomeini, Sahifa Nour, 1379 AH, vol. 17, p. 58.
198.  Al Alam Channel
199.  Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 3, pp. 142, 453; Al-Mufid, 1413, vol. 2, p. 27; Al-Tabarani, Al-Mu’jam Al-Kabir, Publishing House, vol. 3, p. 95.
200.  Ibn Hanbal, Al-Musnad, Dar Sader, vol. 3, p. 261; Al-Tirmidhi, Sunan Al-Tirmidhi, 14 AH, vol. 3, p. 5.
201.  Al-Tabarani, Al-Mu’jam Al-Kabir, Publishing House, vol. 3, p. 101.
202.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418, vol. 6, pp. 419-422; Ibn Abi Shaybah, Al-Musannaf, 1409 AH, vol. 6, pp. 3, 15.
203.  Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 3, p. 7; Al-Mufid, Al-Irshad, 1413, vol. 2, p. 27.
204.  Al-Saduq, Kamal al-Din, 1395 AH, vol. 1, p. 265.
205.  Ansab al-Ashraf, 1417 AH, vol. 3, p. 142; Ibn Saad, Al-Tabaqat Al-Kubra, 1418 AH, vol. 10, p. 385.
206.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418 AH, vol. 10, p. 266; Ibn Asakir, History of the City of Damascus, 1415 AH, vol. 13, pp. 198-199; Al-Irbali, Kashf Al-Ghumma, 1421 AH, vol. 1, p. 602.
207.  Rey Shehri, Danshnameh Imam Hussein, 1388 AH, vol. 3, pp. 166-3.17.
208.  Al-Kulayni, Al-Kafi, 1362, vol. 1, p. 528; Al-Tusi, Al-Ghaybah, 1411, p. 145.
209.  Al-Majlisi, Bihar Al-Anwar, 1363 AH, vol. 44, pp. 223-249.
210.  Al-Manqari, Battle of Siffin, 1403, p. 142.
211.  Al-Kulayni, Al-Kafi, 1362, vol. 1, p. 465.
212.  Ibn Qulawayh, Kamil al-Ziyarat, 1356, p. 66.
213.  Ibn Shahr Ashub, Al-Manaqib, 1379 AH, vol. 4, p. 82; Al-Majlisi, Bihar Al-Anwar, 1363 AH, vol. 98, p. 69.
214.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418 AH, vol. 10, p. 411; Ibn Asakir, History of the City of Damascus, 1415 AH, vol. 14, p. 181.
215.  Ibn Asakir, History of the City of Damascus AH, 1415 AH, vol. 14, p. 185.
216.  Ibn Asakir, History of the City of Damascus AH, 1415 AH, vol. 70, pp. 196-197; For similar examples, see Ibn Hazm, Al-Muhalli, Dar Al-Fikr, vol. 8, p. 515. Al-Irbali, Kashf Al-Ghumma, 1426 AH, vol. 2, p. 476.
217.  Al-Irbali, Kashf Al-Ghumma, 1421 AH, vol. 1, p. 575.
218.  Rey Shehri, Danshnameh Imam Husayn, 1388, vol. 2, pp. 114-118.
219.  Sheikh Saduq, Al-Khasal, 1403 AH, vol. 1, p. 135.
220.  Ibn Saad, Al-Tabaqat Al-Kubra, 1418, vol. 10, p. 401; Ibn Abd al-Barr, Al-Isti’ab, 1412 AH, vol. 1, p. 397.
221.  Refer to: Husseini condolence ceremonies in East Asian countries؛ Rituals of the holy month of Muharram among Iranians in various cities of Iran.
222.  Al-Baladhuri, Ansab al-Ashraf, 1417 AH, vol. 3, p. 206.
223.  Al-Majlisi, Bihar Al-Anwar, 1363 AH, vol. 45, p. 196.
224.  Aina Vand, Sunt Azadari and Manqib Khawani, 1386 AH, pp. 65-66, quoted from Ibn Kathir, Al-Bidayah wal-Nihayah, vol. 11, p. 183; Ibn al-Jawzi, Al-Mutazim, 1992 AD, vol. 7, p. 15.
225.  Al-Majlisi, Bihar Al-Anwar, 1363 AH, vol. 44, chapter 34, pp. 278-296.
226.  Jami’ Ziarat al-Ma’sumin, 1389, vol. 3, pp. 36-69.
227.  Ibn Qulwayh, Kamil al-Ziyarat, 1356, pp. 158-161.
228.  Al-Tusi, Misbah Al-Mutahajjid, 1411, p. 787.
229.  Ibn Tawus, Al-Lahuf, 1414 AH, p. 225.
230.  APNA News Agency.
231.  Al-Yazdi, Al-Urwah Al-Wuthqi, 1404 AH, vol. 2, p. 164.
232.  Al-Kulaidar, History of Karbala and Ha'ir Al-Hussein (peace be upon him), 1376, pp. 51-52 and 58-60.
233.  Al Touma, Karbala and the Holy Shrines, Mash’ar, pp. 89-112.
234.  Abu Al-Faraj Al-Isfahani, The Taliban Fighter, Dar Al-Ma’rifa, p. 477.
235.  Najdi tribes raids on Karbala at the beginning of the nineteenth century
236.  Al-Tusi, Al-Amali, 1414 AH, p. 327; Ibn Shahr Ashub, Al-Manaqib, 1379, vol. 2, p. 211.
237.  Encyclopedia of the words of Imam Hussein, introduction, page G.
238.  Encyclopedia of the Words of Imam Hussein (peace be upon him), 1395 AH, pp. 533-899.
239.  Al-Majlisi, Bihar Al-Anwar, 1363 AH, vol. 95, p. 214.
240.  Al-Karbasi, Al-Hussein Encyclopedia, Diwan of Imam Al-Hussein, 2001 AD. C 1 and 2.
241.  Ibn Shu'bah Al-Harrani, Tuhaf Al-Uqul, 1404 AH, pp. 237-240.
242.  Al-Mufid, Al-Irshad, 1413 AH, vol. 2, pp. 97-98.
243.  Al-Khwarizmi, The Killing of Hussein, 1423, vol. 1, p. 273.
244.  Al-Mayanji, Makatib al-Imamah, 1426 AH, vol. 3, pp. 83-156.
245.  Al-Irbali, Kashf al-Ghumma fi Ma’rifat al-Imams, 1421 BC, vol. 1, p. 592.
246.  Ibn Shu`bah al-Harrani, Tuhaf al-Uqul, 1404 BC, p. 245.
247.  Al-Irbali, Kashf al-Ghumma fi Ma’rifat al-Imams, 1421 BC, vol. 1, p. 573.
248.  Ibn Shahr Ashub, Al-Manaqib, 1379, vol. 4, p. 68.
249.  Al-Khwarizmi, The Killing of Hussein, 1423 BC, vol. 1, p. 273.
250.  Ibn Shu`bah al-Harrani, Tuhaf al-Uqul, 1404 BC, p. 248.
251.  Esfandiari, “Katabshnasi Kitabshnasihai Imam Husayn (peace be upon him)” 1379, p. 41.
252.  Safar Alipur, Kitab-e-Shanasi Ikhtisai Imam Hossein, 1381, p. 255.
253.  Esfandiari, Kitab Shanasi Tarikh Imam Husayn (peace be upon him), 1380, p. 491.
254.  Issuing the 100th part of the Hussaini Encyclopedia
255.  My friend, The Killing and Death of Nagaran, 1373 AH, p. 31.

Notes