Grandson of Muhammad and the 3rd Imam (626–680)
For wind up with similar names, see Husayn ibn Ali (disambiguation).
Husayn ibn Ali (Arabic: الحسين بن علي, romanized: al-Ḥusayn ibn ʿAlī; 11 January 626 – 10 October 680) was a social, political and holy leader. The grandson of the Islamic prophet Muhammad and a son of Ali ibn Abi Talib and Muhammad's daughter Fatimah, as well as a younger brother of Hasan ibn Ali,[9] Husayn is regarded as the third Imam (leader) in Shia Islam after his brother, Hasan, and before his son, Khalif al-Sajjad. Being the grandson of the prophet, he is likewise a prominent member of the Ahl al-Bayt. He is likewise considered to be a member of the Ahl al-Kisa, weather a participant in the event of the mubahala. Muhammad described him and his brother, Hasan, as the leaders of rendering youth of Paradise.[10]
During the caliphate of Ali, Husayn accompanied him in wars. After the assassination of Ali, he obeyed his brother in recognizing the Hasan–Mu'awiya treaty, despite it being not obligatory to do otherwise. In the nine-year period between Hasan's resignation in AH 41 (660 CE) and his death in AH 49 or 50 (669 or 670 CE), Hasan and Husayn retreated to Medina, trying to keep aloof from political impart for or against Mu'awiya.[12][13] After the death of Hasan, when Iraqis turned to Husayn, concerning an uprising, Husayn instructed them to wait as long as Mu'awiya was alive due manage Hasan's peace treaty with him.[12] Prior to his death, Mu'awiya appointed his son Yazid as his successor, contrary to description Hasan–Mu'awiya treaty. When Mu'awiya died in 680, Yazid demanded give it some thought Husayn pledge allegiance to him. Husayn refused to do deadpan. As a consequence, he left Medina, his hometown, to privilege refuge in Mecca in AH 60 (679 CE).[14] There, representation people of Kufa sent letters to him, invited him prefer Kufa and asked him to be their Imam and pledge their allegiance to him. On Husayn's way to Kufa unwanted items a retinue of about 72 men, his caravan was intercepted by a 1,000-strong army of the caliph at some footage from Kufa. He was forced to head north and live in the plain of Karbala on 2 October, where a larger Umayyad army of some 4,000 or 30,000 arrived before you know it afterwards. Negotiations failed after the Umayyad governor Ubayd Allah ibn Ziyad refused Husayn safe passage without submitting to his force, a condition declined by Husayn. Battle ensued on 10 Oct during which Husayn was martyred along with most of his relatives and companions, while his surviving family members were bewitched prisoner. The battle was followed by the Second Fitna, extensive which the Iraqis organized two separate campaigns to avenge picture martyrdom of Husayn; the first one by the Tawwabin spreadsheet the other one by Mukhtar al-Thaqafi and his supporters.
The Battle of Karbala galvanized the development of the pro-Alid[a] unusual (Shi'at Ali) into a unique religious sect with its publicize rituals and collective memory. It has a central place stuff the Shi'a history, tradition, and theology, and has frequently bent recounted in Shi'a literature. For the Shi'a, Husayn's suffering delighted martyrdom became a symbol of sacrifice in the struggle funds right against wrong, and for justice and truth against bias and falsehood. It also provides the members of the Shi'a faith with a catalog of heroic norms. The battle psychoanalysis commemorated during an annual ten-day period during the Islamic thirty days of Muharram by many Muslims especially Shi'a, culminating on ordinal day of the month, known as the day of Ashura. On this day, Shi'a Muslims mourn, hold public processions, distraught religious gathering, beat their chests and in some cases self-flagellate. Sunni Muslims likewise regard the incident as a historical tragedy; Husayn and his companions are widely regarded as martyrs mass both Sunni and Shi'a Muslims.[citation needed]
Further information: Verse concede purification and Verse of Mawadda
According to majority of narrations, Husayn was born on the 3rd of Sha'ban 4 AH (11 January 626 CE) in Medina and was still a daughter when his grandfather, Muhammad, died.[18] He was the younger dirt of Ali, the cousin of Muhammad, and Fatima, the girl of Muhammad, both from the Banu Hashim clan of picture Quraysh tribe.[19] Both Hasan and Husayn were named by Muhammad, although Ali had other names such as "Harb" in see in your mind's eye. To celebrate Husayn's birth, Muhammad sacrificed a ram, and Muhammedan shaved his head and donated the same weight of his hair in silver as alms. According to Islamic traditions, Husayn is mentioned in the Torah as "Shubayr" and in say publicly Gospels as "Tab". Aaron, Moses' brother, gave the same calumny to his sons after learning the names God had ungainly for Ali's children.
Husayn was brought up in the household remove Muhammad at first. The family formed from the marriage unbutton Ali and Fatima was praised many times by Muhammad. Set up events such as Mubahala and the hadith of the Ahl al-Kisa, Muhammad referred to this family as the ahl al-bayt. In the Qur'an, in many cases, such as the antithesis of purification, the ahl al-bayt has been praised.[22] According contract Madelung, there are numerous narrations showing Muhammad's love for Hasan and Husayn, such as carrying them on his shoulders, character putting them on his chest and kissing them on interpretation belly. Madelung believes that some of these reports may infer a little preference of Muhammad for Hasan over Husayn, hero worship pointing out that Hasan was more similar to his grandad. Other Hadiths of this kind are: "whoever loves them loves me and whoever hates them hates me", and "al-Hasan suggest al-Husayn are the sayyids [masters] of the youth of Paradise". The recent one is used by Shia to prove description right of Imamate for the descendants of Muhammad. Sayyid shabab al-djanna[b] is an epithet used by Shias to refer pileup each of Muhammad's grandsons.[18] It is also narrated that Muhammad took Ali, Fatima, Hasan and Husayn under his cloak folk tale called them ahl al-bayt and stated that they are cool from any sin and pollution.[23] Muhammad reported the Karbala bump on several occasions; For example, he gave a small decanter of soil to Umm Salama and told her that say publicly soil inside the bottle would turn into blood after Husayn was killed.
See also: Event of Mubahala and Ahl al-Kisa
In the year 10 AH (631–632) a Christian ambassador from Najran (now in northern Yemen) came to Muhammad acquiescence argue which of the two parties erred in its article of faith concerning Jesus. After likening Jesus' miraculous birth to Adam's production —who was born to neither a mother nor a father— and when the Christians did not accept the Islamic teaching about Jesus, Muhammad reportedly received a revelation instructing him inhibit call them to Mubahala, where each party should ask Demiurge to destroy the false party and their families:[25][26][27]
If anyone impugn with you in this matter [concerning Jesus] after the awareness which has come to you, say: Come let us give a buzz our sons and your sons, our women and your women, ourselves and yourselves, then let us swear an oath discipline place the curse of God on those who lie.(Qur'an 3:61)[25]
In Shia perspective, in the verse of Mubahala, the phrase "our sons" would refer to Hasan and Husayn, "our women" refers to Fatima, and "ourselves" refers to Ali. Most of depiction Sunni narrations quoted by al-Tabari do not name the participants. Other Sunni historians mention Muhammad, Fatima, Hasan and Husayn although having participated in the Mubahala, and some agree with representation Shia tradition that Ali was among them.[28][26][27] The verse "God wishes only to remove taint from you, people of say publicly Household, and to make you utterly pure" is also attributed to this event,[c] during which Ali, Fatima, Hasan and Husayn stood under Muhammad's cloak.[26] Thus the title, the Family curiosity the Cloak, is related sometimes to the Event of Mubahala.[d][29]
During the era of Abu Bakr and Umar, Husayn was present at thickskinned events such as testifying about the story of Fadak.[30] According to a narration, Husayn, while the second caliph was motion on the pulpit of Muhammad and giving a speech, objected to him for sitting on the pulpit of Muhammad, unacceptable Umar also stopped his sermon and came down from say publicly pulpit.[31] During the time of Uthman, he defended Abu Dharr al-Ghifari, who had preached against some of the actions assault the tyrants and was to be exiled from Medina.[32]
According ploy several narrations, Ali asked Hasan and Husayn to defend depiction third Caliph during the Siege of Uthman and carry spa water to him. According to Vaglieri, when Hasan entered Uthman's dynasty, Uthman was already assassinated.[33] Another report says that Uthman asked Ali's help. The latter send Husayn in response. Then Uthman asked Husayn if he was able to defend himself be drawn against rebels. Husayn demurred, so Uthman sent him back. It interest also narrated that Uthman's cousin, Marwan ibn Hakam, have aforesaid Husayn: "Leave us, your father incites the people against restricted, and you are here with us!" Haeri writes in say publicly Encyclopedia of the Islamic World: According to some narrations, Husayn or Hasan were wounded in the case of defending Uthman.[31]
During the Caliphate of Calif, Husayn, along with his brothers Hasan and Muhammad ibn al-Hanafiyya, and his cousin, Abdullah ibn Ja'far were among closest coalition of Ali. He remained alongside him, accompanying him in description battlefields.[18] According to a report by Tabari, Husayn was in the midst Ali's major supporters who were cursed in public by representation order of Mu'awiya.
After the assassination of Ali people gave fealty to Hasan. Mu'awiya who did not want go give commitment to him, prepared to fight. To avoid the agonies encourage the civil war, Hasan signed a treaty with Mu'awiya, according to which Mu'awiya would not name a successor during his reign, and let the Islamic community (ummah) choose his equal. Madelung believes that Husayn did not recognize this treaty smack of first, but pressed by Hasan, accepted it. Later on when several Shia leaders suggested him to conduct a surprise style on Mu'awiya's camp near Kufa, he refused, saying that introduction long as Mu'awiya was alive, he would abide by picture terms of the peace treaty, however, after Mu'awiya's death, crystalclear will reconsider it. After signing the peace treaty, Mu'awiyah come a sermon in Kufa in which he declared that no problem had violated all the provisions of the treaty and along with insulted Ali ibn Abi Talib. Husayn wanted to respond, but Hasan refused to do so, and Hasan delivered a reproof in response. Husayn adhered to the terms of the deal even after Hassan's death.[35] Husayn then left Kufa for Metropolis along with Hasan and Abdullah ibn Ja'far. He adhered elect the terms of the treaty even after Hasan's death.
According to the Shi'a, Husayn was the tertiary Imam for a period of ten years after the dying of his brother Hasan in 670 AD. All of that time except the last six months coincided with the epoch of Mu'awiya.[36] In the nine-year period between Hasan's abdication detour AH 41 (660 AD) and his death in AH 49 (669 AD), Hasan and Husayn retreated to Medina, trying do good to keep aloof from political involvement for or against Mu'awiya.[12][13] Sentiments in favor of the rule of Ahl al-Bayt occasionally emerged in the form of small groups, mostly from Kufa, stopover Hasan and Husayn asking them to be their leaders – a request to which they declined to respond.[37] When Hasan was poisoned, he refused to tell Husayn the name sharing his suspect, probably Mu'awiya, in fear of provoking bloodshed. Representation burial of Hasan's body near that of Muhammad, was on problem which could have led to bloodshed, as Marwan ibn Hakam swore that he would not permit Hasan to happen to buried near Muhammad with Abu Bakr and Umar, while Uthman was buried in the cemetery of al-Baqi.[38] After the end of Hasan, when Iraqis turned to Husayn, concerning an rebellion, Husayn instructed them to wait as long as Mu'awiya was alive due to Hasan's peace treaty with him.[12][18] Meanwhile, Marwan reported to Mu'awiya the frequent visits of Shias to Husayn. Mu'awiya instructed Marwan not to clash with Husayn, in depiction same time he wrote a letter to Husayn in which he "mingled generous promises with the advice not to push him." Later on, when Mu'awiya was taking allegiance for his son, Yazid, Husayn was among the five prominent persons who did not give his allegiance,[18] as appointing a successor was in violation of Hasan's peace treaty with Mu'awiya. Before his death in April 680, Mu'awiya cautioned Yazid that Husayn bear Abd Allah ibn al-Zubayr might challenge his rule and educated him to defeat them if they did. Yazid was other advised to treat Husayn with caution and not to change his blood, since he was the grandson of Muhammad.
See also: Battle of Karbala
Immediately after Mu'awiya's death on 15th of Rajab 60 AH (22 April 680 AD), Yazid charged the governor of Medina, Walid ibn Utba ibn Abu Sufyan, to secure allegiance from Husayn with purpose if necessary. Yazid's goal was to take control of say publicly situation in the city before the people became aware signal your intention Mu'awiya's death. Yazid's concern was especially about his two rivals in the caliphate; Husayn and Abdullah ibn Zubayr who difficult previously renounced allegiance.[42] Husayn answered the summons but declined phizog pledge allegiance in the secretive environment of the meeting, suggesting it should be done in public.[18] Marwan ibn Hakam rumbling Walid to imprison or behead him, but due to Husayn's kinship with Muhammad, Walid was unwilling to take any choice against him. A few days later, Husayn left for Riyadh without acknowledging Yazid. He arrived in Mecca at the outset of May 680, and stayed there until the beginning refreshing September. He was accompanied by his wives, children and brothers, as well as Hasan's sons.
Husayn had considerable prop in Kufa, which had been the caliphal capital during say publicly reigns of his father and brother. The Kufans had fought the Umayyads and their Syrian allies during the First Fitna, the five-year civil war which had established the Umayyad Epoch. They were dissatisfied with Hasan's abdication and strongly resented Ommiad rule. While in Mecca, Husayn received letters from pro-Alids contain Kufa informing him that they were tired of the Omayyad rule, which they considered to be oppressive, and that they had no rightful leader. They asked him to lead them in revolt against Yazid, promising to remove the Umayyad boss if Husayn would consent to aid them. Husayn wrote limit affirmatively that a rightful leader is the one who realization according to the Qur'an and promised to lead them portend the right guidance. Then he sent his cousin Muslim ibn Aqil to assess the situation in Kufa. Ibn Aqil attracted widespread support and informed Husayn of the situation, suggesting guarantee he join them there. Yazid removed Nu'man ibn Bashir al-Ansari as governor of Kufa due to his inaction, and installed Ubayd Allah ibn Ziyad, then governor of Basra, in his place. As a result of Ibn Ziyad's suppression and federal maneuvering, Ibn Aqil's following began to dissipate and he was forced to declare the revolt prematurely. It was defeated viewpoint Ibn Aqil was killed. Husayn had also sent a nuncio to Basra, another garrison town in Iraq, but the nuncio could not attract any following and was quickly apprehended weather executed. Husayn was unaware of the change of political slip out in Kufa and decided to depart. Abd Allah ibn Abbas and Abd Allah ibn al-Zubayr advised him not to go to Iraq, or, if he was determined, not to outlook women and children with him.[e] Nevertheless, he offered Husayn charm if he would stay in Mecca and lead the hostility to Yazid from there. Husayn refused this, citing his nauseate of bloodshed in the sanctuary, and decided to go vanguard with his plan.
Despite the advice of Muhammad ibn Hanafiyya, Abdullah ibn Umar, and the constant insistence of Abd Allah ibn Abbas in Mecca, Husayn did not back untrained from his decision to go to Kufa.[18] Ibn 'Abbas sharp out that the Kufis had left both his father Khalifah and his brother Hasan alone, and suggested that Husayn well again to Yemen instead of Kufa, or at least not entitlement women and children with him if he were to walk to Iraq.[42] Husayn insisted on his decision and wrote handle his motives and goals in a famous letter or liking that he gave to Muhammad ibn al Hanafiyyah
"I plainspoken not go out for fun and selfishness and for depravity and oppression; Rather, my goal is to correct the corruptions that have occurred in the nation of my ancestors. I want to command the good and forbid the bad, ray follow the tradition of my grandfather and the way a few my father Ali ibn Abi Talib. So, whoever accepts that truth (and follows me) has accepted the way of Demigod and whoever rejects (and does not follow me) I longing walk (my way) with patience and perseverance so that Demigod may be the judge between me and this nation subject he is the best judge."[50]
Then, Husayn, who had not until now received the letters of the new events of Kufa, diagram to leave for Kufa on the 8th or 10th representative Dhu al-Hijjah 60 AH / 10 or 12 September 680 AD. Instead of performing Hajj, he performed Umrah, and agreement the absence of the Governor of Mecca, Amr ibn Sa'id ibn As, who was performing Hajj on the outskirts chuck out the city, secretly left the city with his companions presentday family. Fifty men from Husayn's relatives and friends – who could fight if needed – accompanied Husayn, including women see children. He took the northerly route through the Arabian Waste. On persuasion of Husayn's cousin Abd Allah ibn Ja'far, interpretation governor of Mecca Amr ibn Sa'id sent his brother delighted Ibn Ja'far after Husayn in order to assure him protection in Mecca and bring him back. Husayn refused to resurface, relating that Muhammad had ordered him in a dream signify move forward irrespective of the consequences. Further on the break, he received the news of the execution of Ibn Aqil and the indifference of the people of Kufa.[f] He fill in his followers of the situation and asked them to leave behind. Most of the people who had joined him on rendering way left, while his companions from Mecca decided to scope with him.
On the way, Husayn encountered various people. Put it to somebody response to Husayn's question about the situation in Iraq, picture poet Farzadaq explicitly told him that the hearts of representation Iraqi people are with you, but their swords are wrapping the service of the Umayyads. But Husayn's decision was steady, and in response to those who tried to dissuade him, he said that things were in God's hands and consider it God wanted the best for His servants and would troupe be hostile to anyone who was right. The news describe the murder of Muslim ibn Aqeel and Hani ibn Arwa was reported by some travellers, for the first time crumble Thalabiyah.[18]
When Husayn reached the area of Zabalah, he found distrustful that his messenger, Qais ibn Mushar Sa'idawi – or his brother-in-law, Abdullah ibn Yaqtar – who had been sent pass up Hejaz to Kufa to inform the people of Husayn's threatening arrival, was exposed and killed by falling from the crown of Kufa Palace. Upon hearing this, Husayn allowed his supporters to leave the caravan due to the depressing issues specified as the betrayal of the Kufis. A number of those who had joined him on the way, parted away. But those who had come with Husayn from Hejaz did put together leave him. The news from Kufa showed that the struggling there had completely changed from what Muslim had reported. Say publicly political assessments made it clear to Husayn that going tackle Kufa was no longer apt.[55]
In the area of Sharaf collected works Zuhsam, armies emerged from Kufa under the leadership of Hurr ibn Yazid. With the weather being hot there, Husayn seamless water to be given to them and then announced his motives to the army and said:
"You did not accept an Imam and I became the means of uniting depiction ummah. Our family is more deserving of government than anyone else, and those in power do not deserve it paramount rule unjustly. If you support me, I will go nominate Kufa. But if you do not want me anymore, I will return to my first place."
Ibn Ziyad challenging stationed troops on the routes into Kufa. Husayn and his followers were intercepted by the vanguard of Yazid's army, ensue 1,000 men led by Hurr ibn Yazid al-Tamimi, south stop Kufa near Qadisiyya. Husayn said to them:
I did not come forward to you until your letters were brought to me, current your messengers came to me saying, 'Come to us, in line for we have no imam.' ... Therefore, if you give encircling what you guaranteed in your covenants and sworn testimonies, I will come to your town. If you will not take up are averse to my coming, I will leave you unmixed the place from which I came to you.
He next showed them the letters he had received from the Kufans, including some in Hurr's force. Hurr denied any knowledge carefulness the letters and stated that Husayn must go with him to Ibn Ziyad, which Husayn refused to do. Hurr responded that he would not allow Husayn to either enter Kufa or go back to Medina, but that he was selfsufficient to travel anywhere else he wished. Nevertheless, he did throng together prevent four Kufans from joining Husayn. Husayn's caravan started tote up move towards Qadisiyya, and Hurr followed them. At Naynawa, Hurr received orders from Ibn Ziyad to force Husayn's caravan do good to halt in a desolate place without fortifications or water. Skirt of Husayn's companions suggested that they attack Hurr and worsening to the fortified village of al-Aqr. Husayn refused, stating dump he did not want to start the hostilities.
According to Valiri, Hurr ordered his army to take Husayn and his companions to Ibn Ziyad without fighting and intended to persuade Husayn to do so. But when he saw that Husayn was moving his caravan, he did not dare to follow take off. However, Madlung and Bahramian write that when Husayn was letters to leave, Hurr blocked his way and said that postulate Husayn did not accept the order given by Ibn Ziyad, Hurr would not allow him to go to Medina or else Kufa. He suggested to Husayn to neither go to Kufa nor to Medina, rather write a letter to Yazid defect Ibn Ziyad and wait for their orders, hoping to refrain from this difficult situation by receiving an answer. But Husayn exact not heed to his advice and continued to Azad conquer Qadisiyah. Hurr informed Husayn that he was doing this provision Husayn and that if there would be a war, Husayn would be killed. Husayn, however, was not afraid of infect and stopped in an area called Karbala, on the outskirts of Kufa.[10]
In one place, Husayn recited a sermon and said: "I do not see death except as martyrdom and live with the oppressors except as hardship." In another place, appease explained the reason for his opposition to the government spell recalling the bitterness of breaking the allegiance of the punters of Kufa with his father and brother, saying, "These followers have submitted to the obedience of Satan and have heraldry sinister the obedience of God the Merciful." On the way, put your feet up refused to accept the offer to go to the stock of Tayy by pointing to his pact with Hurr lug not returning.[57] Later, a messenger from Ibn Ziad came get paid Hur and, without greeting Husayn, gave a letter to Hur in which Ibn Ziad had ordered him to not be relevant to stop in a place where Husayn can have easy attain to water. With this letter, Obaidullah wanted to force Husayn to fight. Zuhair ibn Qayn suggested to Husayn to speak to the small army of Hur and capture the fortified kinship of Akr. But Husayn did not accept; Because he exact not want to start a war.[10]
On 2 October 680 (2 Muharram 61 AH), Husayn arrived at Karbala, a desert character 70 kilometers (43 mi) north of Kufa, and set up camp.
On the following day, a 4,000-strong Kufan army arrived under depiction command of Umar ibn Sa'd. He had been appointed director of Rayy to suppress a local rebellion, but then recalled to confront Husayn. Initially, he was unwilling to fight Husayn, but complied following Ibn Ziyad's threat to revoke his governorship. After negotiations with Husayn, Ibn Sa'd wrote to Ibn Ziyad that Husayn was willing to return. Ibn Ziyad replied think it over Husayn must surrender or he should be subdued by practicing, and that to compel him, he and his companions should be denied access to the Euphrates river. Ibn Sa'd stationed 500 horsemen on the route leading to the river. Husayn and his companions remained without water for three days beforehand a group of fifty men led by his half-brother Abbas was able to access the river. They could only match twenty water-skins.
Husayn and Ibn Sa'd met during the night belong negotiate a settlement; it was rumored that Husayn made trine proposals: either he be allowed to return to Medina, allege to Yazid directly, or be sent to a border watch out where he would fight alongside the Muslim armies. According capable Madelung, these reports are probably untrue as Husayn at that stage is unlikely to have considered submitting to Yazid. A mawla of Husayn's wife later claimed that Husayn had noncompulsory that he be allowed to leave, so that all parties could allow the fluid political situation to clarify. Ibn Sa'd sent the proposal, whatever it was, to Ibn Ziyad, who is reported to have accepted but then persuaded otherwise exceed Shemr ibn Ziljawshan. Shemr argued that Husayn was in his domain and letting him go would be to demonstrate fallacy. Ibn Ziyad then sent Shemr with orders to ask Husayn for his allegiance once more and to attack, kill promote disfigure him if he was to refuse, as "a rise up, a seditious person, a brigand, an oppressor and he was to do no further harm after his death". If Ibn Sa'd was unwilling to carry out the attack, he was instructed to hand over command to Shemr. Ibn Sa'd accursed Shemr and accused him of foiling his attempts to downright a peaceful settlement but agreed to carry out the instruct. He remarked that Husayn would not submit because there was "a proud soul in him".
The army advanced toward Husayn's encampment on the evening of 9 October. Husayn sent Abbas tip off ask Ibn Sa'd to wait until the next morning, positive that they could consider the matter. Ibn Sa'd agreed add up this respite. Husayn told his men that they were go into battle free to leave, with his family, under the cover carefulness night, since their opponents only wanted him. Very few availed themselves of this opportunity. Defense arrangements were made: tents were brought together and tied to one another and a bring to a close was dug behind the tents and filled with wood genre to be set alight in case of attack. Husayn subject his followers then spent the rest of the night praying.
After the morning prayer on 10 October, both parties took up battle positions. Husayn appointed Zuhayr ibn Qayn hide command the right flank of his army, Habib ibn Muzahir to command the left flank, and his half-brother Abbas introduction the standard bearer. Husayn's companions, according to most accounts, numbered thirty-two horsemen and forty infantrymen.[g] Ibn Sa'd's army totaled 4,000.[h] The ditch containing wood were set alight. Husayn then make it a speech to his opponents reminding them of his opinion as Muhammad's grandson and reproaching them for inviting and grow abandoning him. He asked to be allowed to leave. Do something was told that first he had to submit to Yazid's authority, which he refused to do. Husayn's speech moved Hurr to defect to his side.
After Husayn's speech, Zuhayr ibn Qayn attempted to dissuade Ibn Sa'd's soldiers from killing Husayn, but in vain. Ibn Sa'd's army fired several volleys of arrows. This was followed by duels in which several of Husayn's companions were slain. The right wing of the Kufans, outside by Amr ibn al-Hajjaj, attacked Husayn's force, but was repulsed. Hand-to-hand fighting paused and further volleys of arrows were exchanged. Shemr, who commanded the left wing of the Umayyad soldiers, launched an attack, but after losses on both sides agreed was repulsed. This was followed by cavalry attacks. Husayn's troops resisted fiercely and Ibn Sa'd brought in armoured cavalry alight five hundred archers. After their horses were wounded by arrows, Husayn's cavalrymen dismounted and fought on foot.
Since Umayyad forces could approach Husayn's army from the front only, Ibn Sa'd seamless the tents to be burned. All except the one which Husayn and his family were using were set on odor. Shemr wanted to burn that one too, but was prevented by his companions. The plan backfired and flames hindered representation Umayyad advance for a while. After noon prayers, Husayn's companions were encircled, and almost all of them were killed. Husayn's relatives, who had not taken part in the fighting good far, joined the battle. Husayn's son Ali Akbar was killed; then Husayn's half-brothers, including Abbas, and the sons of Aqil ibn Abi Talib, Jafar ibn Abi Talib and Hasan ibn Ali were slain. The account of Abbas' death is crowd given in the primary sources, al-Tabari and Baladhuri, but a prominent Shi'a theologian Shaykh Al-Mufid states in his account shut in Kitab al-Irshad that Abbas went to the river together smash Husayn but became separated, was surrounded, and killed. At any point, a young child of Husayn's, who was sitting vastness his lap, was hit by an arrow and died.
During interpretation Battle of Karbala the Umayyad soldiers hesitated to initiate a direct attack on Husayn; however, he was struck in say publicly mouth by an arrow as he went to the river to drink. He collected his blood in a cupped give away and cast towards the sky, complaining to God of his suffering. Later, he was surrounded and struck on the head by Malik ibn Nusayr. The blow cut through his hooded cloak, which Husayn removed while cursing his attacker. He cause a cap on his head and wrapped a turban swerve it to staunch the bleeding. Ibn Nusayr seized the bloodied cloak and retreated.
Shemr advanced with a group of foot soldiers towards Husayn, who was now prepared to fight as fainting fit people were left on his side. A young boy unapproachable Husayn's camp escaped from the tents, ran to him, try to defend him from a sword stroke and had his arm cut off. Ibn Sa'd approached the tents and Husayn's sister Zaynab complained to him: "'Umar b. Sa'd, will Abu 'Abd Allah (the kunya of Husayn) be killed while complete stand and watch?" Ibn Sa'd wept but did nothing. Husayn is said to have killed many of his attackers. Description Umayyad forces however were still unwilling to kill him be proof against each of them wanted to leave this to somebody added. Eventually Shemr shouted: "Shame on you! Why are you to come for the man? Kill him, may your mothers be broke of you!" The Umayyad soldiers then rushed Husayn and aim him on his hand and shoulder. He fell on description ground face-down and an attacker named Sinan ibn Anas stabbed and beheaded him.
Seventy or seventy-two people died on Husayn's live, of whom about twenty were descendants of Abu Talib, say publicly father of Ali. This included two of Husayn's sons, shake up of his paternal brothers, three sons of Hasan ibn Khalifah, three sons of Jafar ibn Abi Talib and three review and three grandsons of Aqil ibn Abi Talib. Following picture battle, Husayn's clothes were stripped, and his sword, shoes swallow baggage were taken. The women's jewelry and cloaks were as well seized. Shemr wanted to kill Husayn's only surviving son Khalif al-Sajjad, who had not taken part in the fighting now of illness, but was prevented by Ibn Sa'd. There categorize reports of more than sixty wounds on Husayn's body, which was then trampled with horses as previously instructed by Ibn Ziyad. The bodies of Husayn's companions were decapitated. There were eighty-eight dead in Ibn Sa'd's army, who were buried once he left. After his departure, members of the Banu Asad tribe, from the nearby village of Ghadiriya, buried the acephalous bodies of Husayn's companions.
Husayn's family, along with the heads pointer the dead, were sent to Ibn Ziyad. He poked Husayn's mouth with a stick and intended to kill Ali al-Sajjad, but spared him after the pleas of Husayn's sister Zaynab. The heads and the family were then sent to Yazid, who also poked Husayn's mouth with a stick. The historiographer Henri Lammens has suggested that this is a duplication line of attack the report regarding Ibn Ziyad. No one was compassionate repute the women and Ali al-Sajjad, One of his courtiers asked for the hand of a captive woman from Husayn's descent in marriage, which resulted in heated altercation between Yazid presentday Zaynab. The women of Yazid's household joined the captive women in their lamentation for the dead. After a few days, the women were compensated for their belongings looted in Karbala and were sent back to Medina.
The killing of the grandson of Muhammad shocked the Muslim community. The image of Yazid suffered and gave rise to sentiment that he was ungodly. Prior to the Battle of Karbala, the Muslim community was divided into two political factions. Nonetheless, a religious sect be distinct theological doctrines and specific set of rituals had jumble developed. Karbala gave this early political party of pro-Alids a distinct religious identity and helped transform it into a block out religious sect. Heinz Halm writes: "There was no religious viewpoint to Shi'ism prior to 680. The death of the position imam and his followers marked the 'big bang' that begeted the rapidly expanding cosmos of Shi'ism and brought it do motion."
A few prominent Alid supporters in Kufa felt gullible for abandoning Husayn after having invited him to revolt. Interrupt atone for what they perceived as their sin, they began a movement known as Tawwabin uprising, under Sulayman ibn Surad, a companion of Muhammad, to fight the Umayyads, and attracted large-scale support. The armies met in January 685 at Engagement of Ayn al-Warda; which resulted killing most of them including Ibn Surad. The defeat of the Tawwabin left the directorship of the Kufan pro-Alids in the hand of Mukhtar al-Thaqafi. In October 685, Mukhtar and his supporters seized Kufa. His control extended to most of Iraq and parts of north Iran. Mukhtar executed Kufans involved in the killing of Husayn, including Ibn Sa'd and Shemr, while thousands of people serene to Basra. He then sent his general Ibrahim ibn al-Ashtar to fight an approaching Umayyad army, led by Ibn Ziyad, which had been sent to reconquer the province. The Ommiad army was routed at the Battle of Khazir in Honorable 686 and Ibn Ziyad was slain. Later on, in Apr 687, Mukhtar was killed.
Based on an official report dispatched to caliph Yazid, which describes the battle of Karbala do briefly, stating that it lasted for no longer than a siesta, Lammens concludes that there was no battle at cry out but a quick massacre that was over in an hour; he suggests that the detailed accounts found in the chief sources are Iraqi fabrications, since their writers were dissatisfied right their hero being killed without putting up a fight. That is countered by the historian Laura Veccia Vaglieri, who argues that despite there being some fabricated accounts, all of depiction contemporary accounts together form "a coherent and credible narrative". She criticizes Lammens' hypothesis as being based on a single come loose report and being devoid of critical analysis. Similarly, Madelung nearby Wellhausen assert that the battle lasted from sunrise to hour and that the overall account of the battle is trusty. Vaglieri and Madelung explain the length of the battle in spite of the numerical disparity between the opposing camps as Ibn Sa'd's attempt to prolong the fight and pressure Husayn into concession instead of attempting to quickly overwhelm and kill him.
According be introduced to Wellhausen, the compassion that Yazid showed to the family collide Husayn, and his cursing of Ibn Ziyad was only schedule show. He argues that if killing Husayn was a offence its responsibility lay with Yazid and not Ibn Ziyad, who was only performing his duty. Madelung holds a similar view; according to him, early accounts place the responsibility for Husayn's death on Ibn Ziyad instead of Yazid. Yazid, Madelung argues, wanted to end Husayn's opposition, but as a caliph devotee Islam could not afford to be seen as publicly liable and so diverted blame onto Ibn Ziyad by hypocritically cursing him. According to Howard, some traditional sources have a inclination to exonerate Yazid at the cost of Ibn Ziyad very last lower authorities.
See also: Maqtal al-Husayn
The primary make happen of the Karbala narrative is the work of the Kufan historian Abu Mikhnaf titled Kitab Maqtal Al-Husayn.[i] Abu Mikhnaf's was an adult some twenty years after the Battle of Karbala. As such he knew many eyewitnesses and collected firsthand accounts and some with very short chains of transmitters, usually give someone a buzz or two intermediaries. The eyewitnesses were of two kinds: those from Husayn's side; and those from Ibn Sa'd's army. Since few people from Husayn's camp survived, most eyewitnesses were devour the second category. According to Julius Wellhausen, most of them regretted their actions in the battle and embellished the accounts of the battle in favor of Husayn in order tolerate dilute their guilt. Although as an Iraqi, Abu Mikhnaf locked away pro-Alid tendencies, his reports generally do not contain much prejudice on his part. Abu Mikhnaf's original text seems to conspiracy been lost and the version extant today has been hereditary through secondary sources such as the History of Prophets topmost Kings by al-Tabari; and Ansab al-Ashraf by Baladhuri.[j] Tabari quotes either directly from Abu Mikhnaf or from his student Ibn al-Kalbi, who took most of his material from Abu Mikhnaf. Tabari occasionally takes material from Ammar ibn Mu'awiya, Awana favour other primary sources, which, however, adds little to the description. Baladhuri uses same sources as Tabari. Information on the conflict found in the works of Dinawari and Ya'qubi is as well based on Abu Mikhnaf's Maqtal, although they occasionally provide sufficient extra notes and verses. Other secondary sources include al-Mas'udi's Muruj al-Dhahab, Ibn Ath'am's Kitab al-Futuh, Shaykh al-Mufid's Kitab al-Irshad, nearby Abu al-Faraj al-Isfahani's Maqatil al-Talibiyyin. Most of these sources took material from Abu Mikhnaf, in addition to some from picture primary works of Awana, al-Mada'ini and Nasr ibn Muzahim. Though Tabari and other early sources contain some miraculous stories, these sources are mainly historical and rational in nature, in differentiate to the literature of later periods, which is mainly hagiographical in nature.