Wikihussain - User contributions [en]

Amina Inloes

2021-07-04T08:11:46Z

Rahdar: Created page with "{{Infobox person |name=Amina Inloes |image=Amina Inloes.jpg|image_size=|caption=|birth_date=|birth_place=|death_date=|nationality=American|religion=|alma_mater=|occupation=sch..."

{{Infobox person
|name=Amina Inloes |image=Amina Inloes.jpg|image_size=|caption=|birth_date=|birth_place=|death_date=|nationality=American|religion=|alma_mater=|occupation=scholar, researcher, educator, public speaker, translator|personal website=|spouse=|parents=|children=|awards=}}'''Amina Inloes''' is an American scholar, researcher, educator, public speaker, translator and a Shi'ite Muslim. She was born in Irvine, California, United States.

== Education ==

* MA degree in Islamic Studies from the Islamic College , 2009
* PhD in Islamic Studies at Exeter University on Shi'ia hadith about pre-Islamic female figures mentioned in the Qur'an, 2015

= Career =

* works for the Research Department of the Islamic College
* leader of the Master of Islamic Studies program

== Books and articles ==

=== Books ===

* [https://www.al-islam.org/authentication-hadith-rajah-amina-inloes Authentication of hadith on the Raj’ah]
* ''[http://lib.ahlolbait.ir/parvan/resource/58609/the-tragedy-of-karbala---a-dramatic-interpretation-of-the-epic-of-imam-husain--as/preview/53659/%D9%85%D8%AD%D8%AA%D9%88%D8%A7%DB%8C-%D8%AF%DB%8C%D8%AC%DB%8C%D8%AA%D8%A7%D9%84%DB%8C The Tragedy of Karbala: A Dramatic Interpretation of the Epic of Imam Husain]''

=== Articles ===

* [https://web.a.ebscohost.com/abstract?direct=true&profile=ehost&scope=site&authtype=crawler&jrnl=17489423&AN=111803933&h=53qv0s1Zqv%2bQ28B20He37jXyefs1lwG7aRZEGzWsbw4VBFFRIK57hBJZP1NR1mhs8qBD%2bck4baN6ObZPEGqYsw%3d%3d&crl=c&resultNs=AdminWebAuth&resultLocal=ErrCrlNotAuth&crlhashurl=login.aspx%3fdirect%3dtrue%26profile%3dehost%26scope%3dsite%26authtype%3dcrawler%26jrnl%3d17489423%26AN%3d111803933 Was Imam ‘Ali a misogynist?]
* [https://muse.jhu.edu/article/492283/pdf The queen of Sheba in Shi’a hadith , in Journal of Shi’a Islamic Studies, 2012]
* [https://www.researchgate.net/publication/298946561_Mukhtar_al-Thaqafi_Character_versus_Controversy Mukhtar al-Thaqafi: Character versus Controversy, J''ournal of Shi’a Islamic Studies, 2009'']
* [https://www.academia.edu/34752166/Conversion_to_Twelver_Shiism_among_American_and_Canadian_women Inloes and L. Takim, ‘Conversion to Twelver Shi‘ism among American and Canadian women, Studies in Religion]
* [https://contemporarystudyofislam.org/index.php/jcsi/article/view/72 Zain Al Husain Moloobhoy, Amina Inloes, Marjaʿiyya in the digital era: Renegotiating the relationship between marjaʿ and muqallid in the era of the democratization of knowledge , 2021]
* [https://onlinelibrary.wiley.com/doi/abs/10.1111/muwo.12225 Muhammad Abd al‐Rahman (Phillip) Barker: Bridging Cultural Divides through Fantasy/Science‐Fiction Role‐Playing Games and Fictional Religion , 2021]
* [https://www.researchgate.net/publication/270717863_Conversion_to_Twelver_Shi'ism_among_American_and_Canadian_women Liyakat Takim, Inloes, Conversion to Twelver Shi'ism among American and Canadian women , 2021]
* [https://www.researchgate.net/publication/286903342_Was_Imam_Ali_a_Misogynist_The_Portrayal_of_Women_in_Nahj_al-Balaghah_and_Kitab_Sulaym_ibn_Qays Was Imam 'Ali a Misogynist? The Portrayal of Women in Nahj al-Balaghah and Kitab Sulaym ibn Qays] , 2021
* [https://muse.jhu.edu/article/566801 Racial ‘Othering’ in Shi‘i Sacred History: Jawn ibn Huwayy ‘the African Slave’, and the Ethnicities of the Twelve Imams, Journal of Shi'a Islamic Studies, Volume 7, Number 4, Autumn 2014, pp. 411-439]

= Activities in media =

* Islam: Self-Sacrifice or Tribalism? , 2015
* In The Footsteps of Sayyida Zaynab , Why Zaynab ?
* Comparing Models of Femininity: Fatimah Al-Zahra' and A'isha'
* In The Footsteps Of Sayyida Zaynab 6/9 - Her Steps Into The Eyes Of History
* Islamic Leadership - 2nd Muharram,2015
* In The Footsteps Of Sayyida Zaynab , Her Patience
* Race & Gender in how we portray Karbala
* In The Footsteps Of Sayyida Zaynab , The Power Of Dignity
* Islamic Selfishness - 3rd Muharram
* In The Footsteps Of Sayyida Zaynab , Her Learning
* Prophet Isa (A) and Imam Husayn (A) in Ziyarat Warith
* In The Footsteps Of Sayyida Zaynab , The Power Of Truth
* Is There Redemptive Suffering In Islam? - 4th Muharram
* In The Footsteps Of Sayyida Zaynab 4/9 - Journey To Karbala'
* Why Don’t We Know Much About the Life of Imam Hasan al-Askari (A)?
* In The Footsteps Of Sayyida Zaynab , Unseating The Tyrant
* A Look Into The Life Of Ali Akbar
* In The Footsteps Of Sayyida Zaynab , Zaynab (A) On The Day Of Ashura'

== Her vision towards Karbala ==
In one of her speeches called “ Race And Gender In How We Portray Karbala” , she discussed this matter that how we interpret tragedy of [[Imam Hussain]] personally, and we don’t take religious rituals of [[Ashura]] seriously by just crying and passing the day. She mentioned that crying is a good thing if we know what we are crying for. In this speech she highlighted the power of portrayal in Iran in two elements: 1. 19th century; Iranian [[Ta'ziya|Ta’ziya]] and 2. Ali Shari’ati’s “Fatima is Fatima”. She proposed this idea that we need to take off our cultural lenses and try to understand the real massage of [[Karbala]] in addition to, answering these questions:

What actually happened?

What are Historical reports/narrations?

What was Abbasid era cultural filter?

What was Ottom – Safavid era cultural filter?

What is Modern worldview?

What impact does Cultural lenses have on our understanding?

In another speech of hers called “ Prophet Isa (A) And Imam Husayn (A) In Ziarat Warith” , she talked about how we should do Ziarat and also prophets’ opinion upon Ziarat addition to the relation between Imam Hussain and Adam Prophet. She introduced Imam Hussain as an inherit of Adam Prophet due to the fact that both had same situation and also fought against injustice. She mentioned Adam’s mistake and how he was forgiven through 5 names of “ Be haqe Mohammad, [[Ali ibn Abi Talib|Ali]] , [[Fatima|Fateme]], [[Hasan B. Ali B. Abi Taleb|Hasan]] and Hussain ( Adam (A) was made to disobey Allah by eating an apple from forbidden tree in heaven , then they begged Allah to forgive them by swearing an oath upon these 5 names to be forgiven).

On 5th of [[Muharram]] , she had another speech in Hananeh mosque , called [[Zaynab]] (A) On The Day Of Ashura, first she explained the real pain of Ashura for Muslims as the day of sacrifice , the day on which heavens rained blood based on Qu’ran , then she explained the characteristics of Sayyida Zeynab like faith , wisdom , knowledge, patience , eloquence and etc. But we could see the reality of these things in Karbala against the enemy and the lost they caused.

And finally, she published her book as “The Tragedy of Karbala: A Dramatic Interpretation of the Epic of Imam Husain”.

== Source ==

* [http://hadith.net/en/post/52220/amina-inloes/ Shia Hadith website]

[[Category:Individuals]]
[[Category:Scholars]]
[[Category:Islamic Studies]]

File:Amina Inloes.jpg

2021-07-04T08:09:11Z

Rahdar:

Amina Inloes

Nikki Keddie

2021-06-26T04:34:25Z

Rahdar: Created page with "{{Infobox person |name=Nikki R. Keddie |image=Nikki R. Keddie.jpg|image_size=|caption=|birth_date=|birth_place=|death_date=|nationality=American|religion=|alma_mater=|occupati..."

{{Infobox person
|name=Nikki R. Keddie |image=Nikki R. Keddie.jpg|image_size=|caption=|birth_date=|birth_place=|death_date=|nationality=American|religion=|alma_mater=|occupation=author, orientalist, and Iranologist|personal website=|spouse=|parents=|children=|awards=}}'''Nikki R. Keddie''' (born 1930) is an American author, orientalist, and Iranologist.

== Biography ==
Dr. Nikki Keddie has been teaching the history of Iran and the Middle East at the University of California for many years and has written numerous books and articles about Iran, especially after the Islamic Revolution.

== Ta'ziya, Rawza-Khani and their functions in her works ==
In the book "[https://www.amazon.com/-/es/Nikki-R-Keddie/dp/0300121059/ref=sr_1_1?__mk_es_US=%C3%85M%C3%85%C5%BD%C3%95%C3%91&dchild=1&keywords=Modern+Iran%3A+Roots+and+Results+of+Revolution&qid=1624680794&s=books&sr=1-1 Modern Iran: Roots and Results of Revolution]", Keddie makes a brief reference to ''[[Rawza-Khani]]'' and women's religious gatherings. She also emphasizes on the popular aspect of religious gatherings and ceremonies that have been significant in influencing the social life of Iranians. This book, which is one of the first analytical books about the Islamic Revolution of Iran, was published in 1981 and Abdul Rahman Gawahi translated it into Persian. In this book, with reference to the mourning ceremonies of [[Muharram]] and the ''[[Ta'ziya]]'', Keddie presents an analysis of the place of the Ta'ziya in Iranian society. She has referred to the function of emotional healing of the ''Ta'ziya'', especially for women, and has also spoke about the socio-political functions of this dramatic art in the sensitive sections:

"When it is politically calm, these plays are more of an outlet for expressing feelings against sexual, political and personal prohibitions, but when the situation in society becomes critical, people turn their attention to social corruption, injustice and the need to fight them and the plays and ''Rawza-Khani'' more often become a political tribune to express such things.

In her book "[https://www.amazon.com/Qajar-Iran-Rise-Reza-1796-1925/dp/1568590849 Qajar Iran and the Rise of Reza Khan 1796-1925]" as well, she has mentioned the status and position of ''Ta'ziya'' as a form of public culture in Qajar period and has considered it to be more influential and important than the court culture among most people.

== Works ==

* [https://www.amazon.com/-/es/gp/product/B008U4UJPO/ref=dbs_a_def_rwt_hsch_vapi_tkin_p1_i0 Women in the Middle East: Past and Present]
* [https://www.amazon.com/-/es/gp/product/B00J4BRFXQ/ref=dbs_a_def_rwt_hsch_vapi_tkin_p1_i1 Iran: Religion, Politics and Society: Collected Essays]
* [https://www.amazon.com/-/es/gp/product/B009W47U1M/ref=dbs_a_def_rwt_hsch_vapi_tkin_p1_i2 Religion and Rebellion in Iran: The Iranian Tobacco Protest of 1891-1982]
* [https://www.amazon.com/-/es/gp/product/0300121059/ref=dbs_a_def_rwt_bibl_vppi_i3 Modern Iran: Roots and Results of Revolution]
* [https://www.amazon.com/-/es/gp/product/0333618882/ref=dbs_a_def_rwt_bibl_vppi_i4 Iran and the Muslim World: Resistance and Revolution]

== Awards and Honors ==

* 1994 Membership in the American Academy of Arts and Sciences
* 2001 Received a coaching degree from the Middle East Studies Association and joined that association in 2003.
* 2002 Receive an award from the American Historical Association
* 2002 Received the Persian History award from Encyclopedia Iranica Foundation
* 2004 Receive Balzan Award
* 2008 Received an award from the International Society for Iranian Studies

== Source ==
Mohsen Hesam Mazaheri, The Tragedy of the Islamic World, The Mourning of the Shiites of Iran According to Travel Writers, Orientalists and Iranologists (from Safavid to the Islamic Republic), vol. 3, p 1507

[[Category:Individuals]]
[[Category:Islamic Studies]]
[[Category:Scholars]]

File:Nikki R. Keddie.jpg

2021-06-26T04:33:17Z

Rahdar:

Nikki R. Keddie

Horse of Karbala: Muslim Devotional Life in India

2021-06-23T10:30:09Z

Rahdar: Created page with "{{Infobox book | name = Horse of Karbala: Muslim Devotional Life in India | image = Horse of Karbala.jpg | caption = | alt = | author = David Pinault | title_orig = | ori..."

{{Infobox book
| name = Horse of Karbala: Muslim Devotional Life in India
| image = Horse of Karbala.jpg
| caption =
| alt =
| author = [[David Pinault]]
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| language = English
| series =
| subject =
| genre = Historic
| published = 2001
| publisher = Palgrave Macmillan
| media_type =
| pages = One Volumes
| awards =
| preceded_by =
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}}

== About the author ==
[[David Pinault]], Ph.D., is a Professor of Religious Studies and the Director of the Arabic, Islamic, and Middle Eastern Studies program at Santa Clara University. His most Popular Books:

* [https://link.springer.com/book/10.1007/978-1-137-06693-0 The Shiites]
* [https://www.amazon.com/Museum-Seraphs-Torment-Egyptological-Thriller/dp/1481132490 Museum of Seraphs in Torment: An Egyptological Fantasy Thriller]
* [https://www.amazon.com/-/es/D-Pinault/dp/0312216378/ref=sr_1_1?__mk_es_US=%C3%85M%C3%85%C5%BD%C3%95%C3%91&dchild=1&keywords=Horse+of+Karbala%3A+Muslim+Devotional+Life+in+India&qid=1624443243&s=books&sr=1-1 Horse of Karbala: Muslim Devotional Life in India]
* [https://www.amazon.com/Notes-Fortune-Telling-Parrot-Religious-Comparative/dp/1845533461 Notes from the Fortune-Telling Parrot: Islam and the Struggle for Religious Pluralism in Pakistan]
* [https://www.amazon.com/Crucifix-Meccas-Front-Porch-Christians/dp/1621642321 The Crucifix on Mecca's Front Porch: A Christian's Companion for the Study of Islam]

== About the book ==
This book published in Palgrave Macmillan US (March 8, 2001), has 287 pages and best sellers rank of 2,113,295 in Books. In Iran, it has translated to Persian by Taha Rabbani in Arma publication.

The present book is a study of [[Muharram]] rituals in three locations in India: Hyderabad, Ladakh, and Darjeeling, in which Pinault in the form of a travelogue examines three different aspects:

1. [[Shiʿa|Shi'a]] religious differences between present and past societies and the reforms made in them by the passage of time,

2. Attention to convergence and positive point between Islamic religious understanding and Christian religious understanding (Shiite Muslim and Christian religious life),

3. His own personal experiences as an American in India, researching about Shi'a communities,

== Abstract of chapters ==
'''Chapter 1,''' ''Initiation: Hyderabad, 1989''

This part is about the author who is transferred to Hyderabad to do academic research about [[Shiʿism|Shi'ism]] and Shi'a religious ceremonies in Muharram in this city of India.

'''Chapter 2,''' ''An Introduction to the Shia Tradition in Islam''

This part examines the history of the [[Caliphate|caliphs]] after Muhammad and how the incident of [[Karbala]] happened and [[Hussain ibn Ali|Hussain]] was [[Martyrdom|martyred]]. Moreover, it is about the explanation of rituals and ceremonies related to [[Abbas B. Ali B. Abu Taleb|Abbas]].

'''Chapter 3,''' ''Blood, Rationality, and Ritual in the Shia Tradition''

In this part, while attending the ceremonies, Pinault shows the connection of these mourning with the story of Gabriel and the choice of Adam. He also explains the Sufi connection with the martyr regarding the various types of death and love.

'''Chapter 4,''' ''"Would That You Could Bury Me, Too, Beside My Brother!": Women's Roles in Shi'a Devotional Literature''

In this part, according to what is evident in Hyderabad ceremonies, Pinault talks about prominent Islamic women such as [[Fatima]], Hussein's mother, Fatima Kubra and [[Sakina bint Hussain|Sakina]], Hussein's daughters, [[Zaynab|Zainab]], Hussein's sister and Shahrbanoo, Hussein's legendary wife.

'''Chapter 5,''' ''Shia Ritual in a Sunni Setting: Muharram Observances in the Hill Station of Darjeeling, West Bengal''

This part is dedicated to Pinault's second season of Muharram in India, in Darjeeling and is about how mourning ceremonies and rituals are prepared by non Shi'a organizations. He believes that Muharram is a means of social interaction between Muslims and non Muslims in Darjeeling.

'''Chapter 6,''' ''Horse of Karbala: Ladakh, Shia Ritual, and Devotional Literature Relating to Zuljenah''

In this part the author discusses in greater detail Ladakhi Muharram liturgies linked to the Horse of Karbala. Here he provides a larger context for Ladakhi observances by examining historical evidence and classical Shi'a devotional literature (Arabic, Persian, and Urdu) for references to Zuljenah veneration, in Iran and elsewhere in the Islamic world, in the pre-modern period.

'''Chapter 7,''' ''Muslim-Buddhist Relations in a Ritual Context: An Analysis of the Muharram Procession in Leh Township, Ladakh''

Pinault in this part uses Zuljenah procession as a way to talk about relations between Ladakh's Muslim and Buddhist populations. He hopes to demonstrate that the Zuljenah procession both masks and displays Shi'a-Sunni tensions within Leh district's Islamic community. At the same time, he argues, the Horse of Karbala ritual presents a show of monolithic Muslim solidarity for the benefit of Buddhist mourners.

'''Chapter 8,''' ''Shia Lamentation Rituals and Reinterpretations of the Doctrine of Intercession: Two Cases from Modern India''

In this part the author brings together data from his fieldwork in Hyderabad and Ladakh in order to discuss the doctrine of intercession and liturgical actions linked therewith, focusing on reassessments of intercession and critiques of matam in the twentieth century. To provide a context for his field observations he begins with a review of devotional and doctrinal literature from the pre-modern era concerning intercession.

'''Chapter 9,''' ''The Day of the Lion: A Ladakhi Shi'a Ritual Determined by the Zodiacal Calendar''

In this part Pinault discusses about The Islamic calendar and the fact that it is lunar, and so holy days such as Muharram shift their date every year in relation to the solar calendar Whenever Muharram occurs in winter, he explained, Ladakh is hold a second, additional, series of rituals to commemorate the death of Hussain.

'''Chapter 10,''' ''Shia Encounters in the United States: Notes on Teaching the Shi'a Tradition in American Classrooms''

In this part Pinault offers his Shiism course; and at semester's end one of his Shia students paid him the compliment of inviting him to speak at her mosque in the city of Pomona the topic: "Being Shia and Being American." After the speech, the congregation's reaction to his talk made the whole venture worthwhile.

== Source ==

* [https://www.amazon.com/Horse-Karbala-Muslim-Devotional-India/dp/0312216378 Amazone website]

[[Category:Books]]

File:Horse of Karbala.jpg

2021-06-23T10:03:28Z

Rahdar:

Horse of Karbala: Muslim Devotional Life in India

Imam

2021-06-13T05:50:21Z

Rahdar:

'''Imam''' is the one who stands in front; a role model for the Muslim community in all its spiritual and secular undertakings. In legal writings the term is applied to the leader of the congregational prayers in the mosque. Historically, Muslim rulers used to appoint the imam for the official function of leading the Friday services in the main mosque of capital cities. Sunni Muslims use the title for their prominent jurists, who are also regarded as the founders of their legal schools, such as Abu Hanifah and Shafii. In [[Shiʿa|Shi’ism]] the imam is the divinely appointed successor of [[Muhammad]] and is regarded as infallible, with the ability to make binding decisions in all areas of human activity.
==Imam in Quran==
The word “imam” is an Arabic term signifying a leader, a model, an authority, or an exemplar. The term occurs in the Quran, for example at 2:124, with reference to God’s promise to make Abraham an “imam for the people,” and at 11:17 and 46:12, where the “Book of Moses” is characterized as an “imam.” In early theological and juristic literature, the Quran and the Sunna are sometimes referred to as imam, although the Qur’an does not describe itself as such.
==Sunni Imams==
Debates on the question of who was best qualified to be the imam and whether a sinful leader might be removed from his position as the head of the community played an important role in the development of Sunni religious and political thought. Medieval Sunni jurists held the position of the imam to be deducible from revelation rather than reason, and considered this position to be essential for the defense of Islam and the implementation of the sacred law, the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/sharia-COM_1040 shari‘a]. In general, they required that the caliph/imam be a member of Muhammad’s tribe of Quraysh, be duly elected by the people or nominated by his predecessor, and possess moral probity, religious knowledge, and the physical faculties necessary for the discharge of his duties. With the decline of the [[caliphate]] and the rise to power of the military warlords, however, the jurists came to recognize that any ruler—and not necessarily the caliph—who wielded effective political power was the legitimate imam, as long as his actions did not flagrantly contravene the shari‘a.
==Shi’a Imams==
To the Shi‘ites, the term imam has a different signification altogether. It refers to a member of the family of the Prophet ([[Ahl Al-Bayt]]), and usually to a member of “the family” as descended from Muhammad’s daughter [[Fatima]] (d. 633) and her husband [[ʿAli ibn Abi Talib|Ali ibn Abi Talib]] (d. 661). The history of Shi‘ism is marked by numerous disagreements on the precise identity and number of the imams, as well as on how to define the imam’s authority and functions; and many of these disagreements have continued to the present, as have distinct Shi'ite communities. The [[Ithna ‘Ashariyah|Imamis]], who came to be the most numerous group among the Shi‘ites, believe in twelve imams, hence their common designation as “Ithna Asharis” or “Twelvers.”
The Twelver imams are believed to be sinless, the repository of authoritative knowledge, and indispensable for the guidance and salvation of the community. The last of these imams is believed to have gone into hiding in 874. While leading Twelver-Shi‘ite jurists (mujtahids) have continued the imam’s function of providing religious guidance and leadership to the community (even as they have long debated the scope of their own authority in his absence), belief in his eventual return is a cardinal feature of the Twelver religious system.

According to twelver Shi'ism, the list of imams is as follows: 
{| style="margin: 0 auto; "
| class="b" |[[Ali ibn Abi Talib|Ali ibn Abi Talib]]
|-
| class="b" |[[Hasan B. Ali B. Abi Taleb|Hasan ibn Ali ibn Abi Taleb]]
|-
| class="b" |[[Hussain ibn Ali|Hussain ibn Ali]]
|-
| class="b" |[[Ali b. al-Hussain|Ali ibn Hussain]]
|-
| class="b" |[[Mohammad al-Baqir]]
|-
| class="b" |[[Jaʿfar al-Sadiq|Jaʿfar al-Sadiq]]
|-
| class="b" |Musa al-Kadhim
|-
| class="b" |[[Ali al-Rida|Ali al-Rida]]
|-
| class="b" |Muhammad al-Taqi
|-
| class="b" |Ali al-Naqi
|-
| class="b" |Hasan al-Asqari
|-
| class="b" |al-Mahdi
|}

==Bibliography ==

*Amir-Moezzi, M. A. The Divine Guide in Early Shi‘ism. Translated by David Streight. Albany: State University of New York Press, 1994.

*Calder, Norman. “The Significance of the Term Imam in Early Islamic Jurisprudence.” Zeitschrift fur Geschichte der arabisch-islamischen Wissenschaften. F.dited by F. Sezgin. Frankfurt: Institut fur Geschichte der arabisch-islamischen Wissenschaften, 1984.

*Madelung, Wilferd. “Imama.” In The Encyclopaedia of Islam, 2d ed. Leiden: E. J. Brill, 1960.

*Sachedina, A. A. Islamic Messianism: The Idea of Mahdi in Twelver Shi‘ism. Albany: State University of New York Press, 1981.

==Source==

*[http://www.oxfordislamicstudies.com/article/opr/t125/e1017 Muhammad Qasim Zaman (2004). Encyclopedia of Islam and Muslim World. Edited by Richard C. Martin. USA: Macmillan; P: 691. ISBN 0-02-865912-0]

[[Category:Concepts and Beliefs]]
[[Category:Islamic Terminology]]
[[Category:Religious Leadership Roles ]]

Abu Mohammad Hasan ibn ali

2021-06-13T05:15:09Z

Rahdar:

'''Imam al-Askari''', Abu Mohammad Hasan ibn ali, the eleventh imam of imami [[Shiʿism|Shiʿites]]. He was the son of [[imam Ali al-naqi]] he had been imprisoned most of his life by the caliph al-Moʿtamed there for he called Askari (a military camp or town). He known also as al-Samet, al-Hadi, al-Zaki, etc. Imam al-askari is father of [[imam al- Mahdi]], Imam of the present age in [[Shiʿa|Shi'as]]’s belief. {{infobox person
| name =Al-Hasan b. Ali
| native_name =أبو محمد الحسن بن علی
| image = askari.jpg
| caption =
| known_for = The 11th Imam of Shi'a
| birth_date = Rabiʿ I/October-November, 846
| birth_place =Medina
| father = [[imam ali al-naqi|Ali b. Muhammad]]
| mother =Hudayth
| relatives =
| spouse = Narjis
| children = Imam al-mahdi
| death_date = Rabi' I 8, 260/January 1, 874
| death_place =Samarra
| resting_place = Samera
}}

==Birth==
He was born in Medina . His date of birth is not known for certain. Some body said Rabiʿ I/October-November, 846 or Ramadan/April-May, 847<ref>Nawbakti, (Feraq, p. 79) and Qomi (Maqalat, pp. 101f.)</ref> and others stated that he was born in 231/845-46<ref>Tarik Bagdad (VII, p. 366)</ref>. His mother was omm walad and called Hodayt or Susan.

==imamat==
he and his father, [[Imam ali al-naqi|Ali al-Hadi]], were taken by the caliph al-Motawakkel to Askar Samarra. According to Imamite tradition, his father designated Hasan al-Askari as his successor a few months before his death in 254/868<ref>Shaikh Mofid, Ersad, p. 335</ref>; his elder brother, Abu Jaʿfar Moḥammad, was already dead by this time<ref>Nawbakti, p. 78</ref>. It seems, however, that his right to the succession was challenged by his brother Jaʿfar.

==Martyrdom ==
Hasan al-Askari’s short imamate was uneventful, though he is said to have been imprisoned for a while by the caliph al-Moʿtamed.<ref>r. 256-79/870-92</ref> He died on 8 Rabiʿ I 260/January 1, 874 in Samarra<ref>Ebn Kallekan gives 8 Jomada I/March 1</ref> and was buried next to his father in the latter’s house. His estate passed to his mother and his brother Jaʿfar.

==Succession==
During his imamate small groups of extremists (golat), who ascribed prophetic or even divine qualities to the imams, continued the activities which they had in part begun under his predecessor. They included the Namiriya,<ref>Nawbakti, p. 78</ref> the adherents of Mohammad b. Nosayr Namiri in [[Kufa]], the Eshaqiya of Eshaq b. Mohammad Nakaʿi Basri in Basra, Baghdad, and Madaʾen,<ref>Kassi, Rejal, ed. Moṣṭafwi, Mashad, 1348 S./1969, pp. 530f.; Tariḵ Bagdad VI, pp. 378ff; cf. the traditions in Kafi I, pp. 508ff</ref> and the Hasakiya, the supporters and disciples of Ali b. Hasaka, in Qom.<ref>Kassi, pp. 516f., 520, 521</ref> Since Askari had died without leaving any obvious heirs, certain groups of his followers believed that he had been carried off by God (gayba) and awaited his return or resurrection; others surmised that he had left a son called Mohammad (known as Mohammad al-Qaʾem), who had been born a few years before Askari’s death<ref>according to the Imamite tradition in Saʿban, 255/July-August, 869; Kafi I, p. 514</ref> or even posthumously.<ref>Nawbakti, pp. 84f, 90ff.</ref> One sect maintains that he had left a concubine with child and that she would one day give birth to the Mahdi; other groups endorsed the imamate of one of Askari’s brothers, Mohammad or Jaʿfar.<ref>cf. Nawbakti, pp. 79ff.; Qomi, p. 102ff.</ref> Of all these groups only the Emamiya survived, who believe that Askari’s son Moḥammad was taken up by God (gayba), and they await his return.

==Source==

*[https://iranicaonline.org/articles/askari-abu-mohammad-hasan-b Encyclopaedia Iranica]

==References==

[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category: Imams]]
[[Category: The Fourteen Infallibles]]
[[Category:Twelver Shi’ism]]
[[Category:Ahl al-Bayt]]
<references />

Abbas B. Ali B. Abu Taleb

2021-06-12T12:49:37Z

Rahdar:

{{Infobox person
| name = Abbas B. ʿAli B. Abu Taleb
| image = shrine of abbas.jpg
| caption = Shrine of Abbas B. ʿAli B. Abu Taleb
| birth_date = Sha'ban 4, Islamic calendar 26 AH
|editor=
|publisher=
| birth_place = Medina, Hejaz (now in Saudi Arabia)
| death_date = Muharram 10 ,Islamic calendar 61 AH
| death_place = [[Karbala]]; Umayyad Empire (now in Iraq)
| death_cause = Martyrdom during the Battle of Karbala by Yazid I's men while bringing some water from Euphrates river for the family of Muhammad
| resting_place = Al Abbas Mosque (Shrine of Abbas), [[Karbala]], [[Iraq]]
| residence = Medina, Hejaz (now in Saudi Arabia)
| nationality = Hejaz- Hejazi Arab
| title = أبو الفضل، قمر بنی هاشم، السقى، علمدار، شہنشاہِ وفا، باب الحسین، باب الحوائج
|author=
|url=
|access-date=
| successor =
| opponents = Yazid I
| spouse = Lubaba bint Ubaydillah
| children = Ubaydullah ibn Abbas (died in the Battle of Karbala), Fadl ibn Abbas, Mohammad ibn Abbas (died in the Battle of Karbala)
| parents = Ali, Ummul Banin (known as ''the mother of the sons only'')
| relatives = Hasan ibn Ali (paternal half-brother), Hussain ibn Ali (paternal half-brother), Zaynab bint Ali (paternal half-sister), Umm Kulthum bint Ali (paternal half-sister), Muhsin ibn Ali (paternal half-brother), Muhammad
| family = Banu Hashim, Banu Kilab
| known for = [[Battle of Karbala]]
|native_name=العبّاس بن علی}}
'''Abbas B. Ali B. Abu Taleb''' (d. 61/680), known as Abu Fadl (father of excellence) and Qamar Bani l-Hashim (the Moon of Banu Hashim), was a half-brother of [[Hussain ibn Ali|Imam Hussain]] who fought bravely at the [[battle of Karbala]]. Abbas was killed, according to most traditions, on the day of [[Ashura|Ashura]] (10 [[Muharram]] 61/10 October 680) while trying to bring back [[water]] from the Euphrates river to quench the unbearable thirst of the besieged [[Ahl-e Bayt]]. His mother, the daughter of Hizam b. Khalid b. Rabi’a from the Arab tribe of Banu Kilab, was the mother of three more sons of [[ʿAli ibn Abi Talib|Ali b. Abi Talib]], and for this reason she became known as Umm al-Banin. All three brothers of Abbas were killed just before him: Abdallah, Jaʿfar, and Othman.<ref>Mofid, loc. cit.; Dinavari, al-Akhbar al-tewal, Cairo, 1330/1911-12, pp. 254f.</ref>
==The Battle of Karbala==
As in the case of other martyrs of Karbala, the heroic conduct and death of this outstanding figure have given rise, in both Sunni and Shiʿi circles, to legendary accounts from which it is very hard to unravel the historical truth. The major difficulty arises from the fact that the main primary sources on the events of [[Karbala]] ([[Tabari]] and Baladhori) do not mention the details of Abbas’s death. A brief reference by [[Shaykh al-Mufid]] says that, in the ultimate episode of the battle, Abbas went together with Hussain toward the river; separated from his brother, he fought boldly before being killed.

== Aftermath of Karbala ==
is body was buried by people from [[Banu Asad]] at the place where he was killed and where his tomb (and later his shrine) was erected.<ref>al-Ershad, Tehran, 1377/1957-58, pp. 224-25, 227.
</ref> As in the case of other martyrs of Karbala, his head was brought to [[Yazid]] in Damascus. One tradition claims that his head was later buried in the cemetery of Bab al-Saqir in Damascus.
==Abbas’s Epic==
The early evolution of his saga is difficult to trace, although his surname [[Saqqa]] (“Water Carrier”) appears in ancient sources.<ref>Mufid, al-Ekhtesas, Tehran, 1379/1959-60, p. 82.</ref> The traditions later followed regarding the circumstances of his [[martyrdom]] seem to go back to a nucleus of narratives popular in circles practicing fotovvat (a kind of chivalry) in the late [[Abbasid]] period; these spread to Turco-Persian areas among various socioreligious groups (akhi, fetyan, etc.) and ultimately among Sufi orders. Most of these narratives are known by their titles, but an idea of their contents may be gathered from the Arabic historical romance of Ibn Taʾus al-Taʾusi.<ref>tr. F. Wüstenfeld, Der Tod des Husein ben ʿAli und die Rache, Göttingen, 1883. </ref> Its author claims to transmit traditions from [[Abu Mekhnaf]], the main authority for most historical writings on the period. According to this account—which may reflect some historical truth—’Abbas was killed on the eve of Ashura in a desperate attempt to provide water for the besieged. Fighting alone against numerous foes, he had his right hand severed by a sword cut, then the left; seizing his sword in his mouth, he went on fighting until he was killed. In the [[Rawzat al-Shuhada]]<ref>q.v.; completed in 908/1502-03.</ref>, the major source for the recitation of the passions of the martyrs of Karbala during the mourning months ([[rawza]]-khani), Hussain Vaʾez Kashefi seems to follow the “historical” tradition more strictly than other writers by mentioning Abbas’s death on 10 [[Muharram]] and by shuffling the chronology only slightly, making Abbas the sixty-eighth martyr (before [[Muhammad b. ʿAli|Muhammad b. Ali]], [[‘Ali-Akbar|Ali-Akbar]] and [[ʿAli-Asqar|Ali-Asqar]]). Nevertheless, Kashefi mentions Abbas’s heroic sally on 9 Muharram and follows essentially the “Mesopotamian” tradition regarding the water motif.<ref>ed. Ramazani, Tehran, 1341 Sh./1962.</ref>

As they appear in later narratives, Abbas’s semi-legendary figure and character result from a mingling of the aforesaid heterogeneous elements with frequent extrapolations. He is often called by his konya, Abu Fadl, or by his surname, Qamar Bani Hashem (“Moon of the Hashemites”). He is described, according to fotovvat ideals, as a very handsome man, brave, strong, and tall, his legs reaching the ground when he rode his white stallion (a tradition believed in Azerbaijan and India). Abbas is said to have inherited Ali’s boldness, to have always carried the victorious standard on the battlefield (thence his surname [[Alam|Alam]]-dar, “Standard-Bearer”), and to have killed many enemies (eighty, according to the Rawzat al-shuhada) before being martyred. Traditions say that when Hussain heard him cry at the last gasp he uttered the words: “My backbone is broken.” The names of his murderers, Zayd b. Varqaʾ Hanafi and [[Hakim b. al-Tufayl al-Ta'i|Hakim b. al-Tofayl Sanani]]<ref>al-Ershad.</ref>, are sometimes erroneously transmitted by popular narratives.
==Abbas in Mourning Rituals==
As one of the central participants in the drama of [[Karbala]], Abbas is celebrated both in [[Ta'ziya|taʿziya]] and related Muharram mourning rituals as the [[water]] carrier of the Ahl-e Bayt and the [[standard-bearer]] of Hussain. A certain parallel has been noticed between Muhammad b. al-Hanafiya—standard-bearer and champion of Ali in his own saga—and Abbas fulfilling the same warrior functions near Hsayn, who is seen as essentially involved in a spiritual combat.<ref>bibliog.: Calmard, p. 368, n. 813.</ref> Taʿziya scripts dedicate a complete cycle to Abbas’s deeds from birth to martyrdom.<ref>bibliog.: Rossi and Bombaci, Elenco.</ref> From the blessing (baraka) attached to his person derive some “miracle” themes celebrated in taʿziya. The representation of his martyrdom, generally performed on the eve of [[Ashura|Ashura]] (i.e., the evening of the ninth day, [[Tasu’a|Tasuʿa]]), features the most dramatic scenes found in taʿziya acting, particularly the scene picturing the veiled Abbas testing [[ʿAli-Akbar|Ali-Akbar]]’s valor. There is even a kind of theater the story of a purported Hindu actor playing the role of Abbas.<ref>ʿAbbas-e Hendi, Elenco, no. 3.</ref>
==Abbas in Popular Culture==
The cult of Abbas incorporates many features related to water and fertility. In Kashefi’s Fotovvatnama-ye soltani<ref>ed. M. J. Mahiub, Tehran, 1350 Š./1971.</ref>, he ranks in the selsela (lineage) of the [[ saqqa]] saints, second in line after Ali; those who, out of devotion for the martyrs of Karbala, become saqqa, i.e., give water to the thirsty as an act of charity, “do it in imitation of Abbas-e Ali.” But there is no mention of his name in a later treatise on water carriers popular in Indo-Persian corporations.<ref>A. M. Kassim, “Etudes sur les corporations musulmanes indo-persanes,” REI, 1927, pp. 249f.</ref> Invocations such as “Ya Hazrat-e Abbas!” (O, exalted Abbas) or “Ya Abu’l-Fazl!” are generally engraved on the metal hand (panja) with outstretched fingers symbolizing the Ahl-e Bayt fixed on top of the standards ([[Alam|alam]]) carried in [[Muharram]] processions. Special votive ribbons are attached to these alams, and ex-votos are brought to their bases by women on the eve of Ashura to obtain protection for their infant children. Parents dedicate their young sons to the activity of supplying water to attendants at the Moharram ceremonies in memory of Hazrat-e Abbas. Such acts fulfill vows made when seeking children’s recovery from illness. Devotees used to offer special oblation ([[nadhr]]) consisting of a certain amount of bread and yoghurt—nan o mast, colloquially nun-o-mas (nadhr-e Hazrat-e Abbas)—to be increased each year. Other widespread practices of invocation to Abbas have been observed in Persia. Thus, to avenge oneself or to harm somebody, one may say: “Ya Hazrat-e Abbas!” or “Hazrat-e Abbas kur-et kone!” (“May H. A. blind you!”). It is believed that Abbas punishes wicked people by blinding them.<ref>Henri Massé, Croyances et coutumes persanes, Paris, 1938, I, p. 121.</ref> It seems that in recent years the making of a vow in relation to Abbas has become more common among women, who, to fulfill a vow, organize religious gatherings called [http://www.iranicaonline.org/articles/sofra sofra] Hazrat-e Abbas, during which food is shared.<ref>Gustav Thaiss, “Religious Symbolism and Social Change: The Drama of Husain,” in Scholars, Saints and Sufis, ed. Nikki R. Keddie, Berkeley and Los Angeles, 1972, pp. 352ff.</ref>

Abbas’s likeness, generally as a warrier riding his white stallion, has been represented in many ways (sometimes while cleaving his enemies to the waist with a single blow of his sword) in frescoes, paintings on wooden tablets, glass, and cloth (qalamkar), oil-painted shamayel used for pardadari (q.v.), on standards, in ceramics, lithographed illustrations, and so on. [[Saqqakhanas]] (water fountains), often built near a [[tekya]] (hall for the Moharram ceremonies), are generally dedicated to Hazrat-e Abbas. Such votive chapels (few are extant) are sometimes decorated with tilework (kashikari) scenes depicting Abbas’s heroic deeds and martyrdom similar to those found on tekya walls.
==Shrine of al- Abbas==
[[File:The shrine of Abbas in Karbala, Iraq.jpg|thumb|'''The shrine of Abbas in Karbala, Iraq''']]
Abbas’s shrine is located in the town of [[Karbala]] on the northeast side of Imam Hussain’s mausoleum. Both shrines are built on a mound overlooking the town. Since they are visited by many pilgrims practically all year long, both have numerous servants (sayyeds, mollas, etc.) for upkeep and administration. Abbas’s shrine is built in a vast enclosure. Access to it is obtained through a succession of portals richly decorated with stalactites and enameled tiles, some of which copy ancient originals. The grave itself, covered with a golden dome (formerly an enameled faience cupola), has been recently renovated (1385/1965-66). As is the case for other martyrs of Karbala, there are special prayers and [[Ziarat the shrine of Abbas|rituals]] to be performed at his grave; and important Muslim personalities (olamaʾ, sultans, ministers, are buried in the precinct of his shrine.
==References==
{{reflist|30em}}
==Bibliography==

*Eugène Aubin, La Perse d’aujourd’hui, Paris, 1908, pp. 376f.

*Ivar Lassy, The Muharram Mysteries among the Azerbeijan Turks of Caucasia, Helsingfors, 1916, pp. 38f., 52, 113, etc. Jaffur Shureef, Islam in India, or the Qanun-i Islam , tr. Herklots, Oxford, 1921, pp. 160, 162.

*Henri Massé, Anthologie persane, Paris, 1950, pp. 390-92.

*Ettore Rossi and Alessio Bombaci, Elenco di drammi religiosi persiani (fondo mss. Vaticani Cerulli), Vatican City, 1961 (on the Chodzko, Pelly, and Litten collections, see index, pp. 354f.).

*Javād Ṣafīnežād, Ṭālebābād (monograph on a village), Institute of Social Studies and Researches, no. 38, Tehran, 1345 Š./1966, p. 446.

*[[Peter J. Chelkowski|Peter Chelkowski]], Tārīḵ va ǰanba-ye adabī-e taʿzīa (diss., University of Tehran, 1347 Š./1968), pp. 180-92.

*Hassan ul-Ameene, Islamic Shiʿite Encyclopaedia IV, Beirut, 1973, pp. 172, 180f., 192, 197, 209f.

*[[Jean Calmard]], Le cult de l’ Imām Ḥusayn: étude sur la commémoration du drame de Karbala dans l’Iran pré-safavide (diss., University of Paris [Sorbonne], 1975), pp. 347, 364, 368f., and index (for late popular narratives). Originally Published: December 15, 1982. Last Updated: July 13, 2011. This article is available in print. Vol. I, Fasc. 1, pp. 77-79.

==Source==

*[http://www.iranicaonline.org/articles/abbas-b-ali-b-abu-taleb Encyclopaedia Iranica]

[[Category: Karbala Martyrs]]
[[Category: Battle of Karbala]]
[[Category: Hussain’s Followers]]
<references />
[[Category:Historical Characters]]
[[Category:Imam Ali's Sons]]
[[Category:Umm Banin's Sons]]
[[fa:عباس ابن علی(ع)]]

Ali Asqar ibn Hussain

2021-06-12T06:59:08Z

Rahdar:

{{infobox person
| name = Ali Asqar ibn Hussain
| native_name = عـلی الأصغر بـن الـحـسـیـن
| image =
| known_for = The youngest martyr in the [[Battle of Karbala]]
| birth_date =
| birth_place =
| father = [[Hussain ibn Ali]]
| mother = [[Rabab]]
| relatives = [[Muhammad]] (maternal great grandfather), [[Ali ibn Abi Talib]] (paternal grandfather), [[Fatima]] (maternal grandmother), [[Hasan B. Ali B. Abi Taleb|Hasan ibn Ali]] (uncle), [[Hussain ibn Ali]] (father), [[Umm Kulthum bint Ali|Umm Kulthum bint Ali]] (aunt), [[Ali b. al-Hussain|Ali ibn Hussain- Sajjad]] (brother), [[Hussain ibn Ali|Ali al-Akbar]] (brother)
| spouse =
| children =
| death_date = Friday, 10th of Muharram, 61 A.H./ 10 October 680 (Gregorian Calendar)
| death_place = [[Karbala]], [[Iraq]]
| resting_place = in Imam al-Hussain's grave in [[Karbala]].
}}

'''Ali Asqar ibn Hussain''' (d. 10 [[Muharram]] 61/ 10 October 680), commonly known as Ali al-Asqar (“younger Ali”), was [[Hussain ibn Ali|Imam Hussain]]’s youngest son. He was killed at the [[Battle of Karbala]] by an arrow shot at his throat and is commemorated annually by Shi’a community during Muharram rituals. He is the youngest martyr of the Battle of Karbala on the day of Ashura. He is given the title "Bab al-Hawa'ij".
==Birth and Martyrdom==
His mother was Rabab bint Imraʾ al-Qays b. Adi Kalbi.<ref>Tabari, p. 387; Mofid, al-Ekhtesas, Tehran, 1379/1959-60, p. 83</ref> According to various sources, he was a new-born child <ref>Yaʿqubi, II, pp. 290f.</ref>, or an infant. <ref>one-year-old in Balʿami; Tarikh, p. 268; Chronique IV, p. 43; six months in the Arabic “historical romance” of Ebn Taʾus Taʾusi, tr. F. Wüstenfeld, Der Tod des Husein ben ʿAli und die Rache, Göttingen, 1883, p. 91</ref> After trying to reach the Euphrates River, Hussain, surrounded by his enemies and badly wounded, took Abdallah in his lap. A man from the Banu Asad shot an arrow into the baby’s neck, killing him; Hussain gathered his blood in his hands, spilled it on the ground, and invoked God against the evil-doers. <ref>Tabari, II, pp. 359-60; Baḷʿami, p. 268; Chronique IV, p. 44</ref> Various later accounts confuse Abdallah b. Hussain and [[ʿAbdallah b. Hasan|Abdallah b. Hasan]], the latter of whom was killed defending his uncle Hussain. According to Tabari <ref>II, p. 387</ref>, the Abdallah b. Hussain was killed by Hani b. Thabit Hazrami, and Abdallah b. Hasan by [[Harmala b. Kahil al-Asadi|Harmala b. Kahel]]. According to the later Persian tradition, Abdallah b. Hussain was killed by Harmala b. Kahel Azdi, who shot an arrow through the baby’s throat.<ref>Hussain Waʿez ashefi, [[Rawzat al-Shuhada]], ed. M. Ramazani, Tehran, 1341 Sh./1962, p. 343; Habib al-siar [Tehran], II, p. 55</ref> Rawzat al-Shuhada adds that the arrow also penetrated Hussain’s arm; he removed it, stanched the bleeding, and took care not to spill a drop of blood on the ground.

==Name==
In various chronicles not concerned with [[Shiʿa|Shiʿite]] tradition regarding the three sons of Hussain named Ali, there are further confusions; thus [[Ali b. al-Hussain|Ali Zayn-al-Abedin]] is sometimes called Ali Asqar instead of Ali Awsat.<ref>e.g., Dinavari, Cairo, 1330/1912, p. 256; Habib al-siar II, p. 61</ref> In Tarikh-eQom <ref>ed. S. J. Ṭehrani, Tehran, 1313 Sh./1934, pp. 195ff.</ref> “Imam [[ʿAli Akbar|Ali Akbar]]” refers to Shahrbanuya’s son (i.e., Zayn-al-Abedin), and “Ali Asqar, the son of Layla,” to Ali Akbar; Abdallah (= Ali Asqar) is killed by an arrow in his mother’s arms.
==Commemoration and Shi’i Rituals==
In Muharram ceremonies and commemorations, ‘Ali Asqar is represented as an innocent child suffering unbearable thirst; his martyrdom provokes loud lamentations in the whole harem (and in Muharram assemblies). Popular iconography represents Hussain, generally riding a white stallion, holding ‘Ali Asqar in his arms before the enemy ranks; he says to them, “Oh people, even if in your opinion I am a sinner, this baby is sinless. Give him a sip of water!”.<ref>Rawzat al-Shuhada, p. 342; Habib al-siar II, p. 55</ref> Ali Asqar’s [[martyrdom]] is celebrated at length in [[Rawza-Khani]] literature <ref>e.g., Jawhari, Tufan al-bokaʾ, Tehran, n.d., pp. 254-59</ref>; in Cerulli’s collection of [[Ta'ziya|taʿziyas]], he is not specifically mentioned, though his martyrdom is represented in the majles dedicated to the death of Imam Hussain.<ref>Rossi and Bombaci, Elenco, nos. 539, 576, 583, 603/1, 699</ref> It seems that in earlier taʿziya tradition a complete [[majles]] was dedicated to ‘Ali Asqar.<ref>A. Chodzko’s collection, Cat. Bib. Nat., Supplément persan, no. 993, drame no. 23</ref> The infant’s cradle is a conspicuous element on the stage.<ref>see, e.g., the list of properties in Rossi and Bombaci, Elenco, no. 603/1</ref> ‘Ali Asqar is also represented in Muharram processions <ref>H. Massé, Croyances et coutumes persanes, Paris, 1938, I, p. 127, after S. G Wilson</ref> and celebrated in folklore. He is buried with other martyrs of Karbala near Imam Hussain’s grave.
==References==
{{reflist|30em}}
==Bibliography==

*See also Y. Lassy, The Muharram Mysteries among the Azerbeijan Turks of Caucasia, Helsingfors, 1916, pp. 39ff., 99, 124.

*E. Rossi and A. Bombaci, Elenco di drammi religiosi persiani (fondo mss. Vaticani Cerulli), Vatican City, 1961 (indices).

*H. ul-Ameene, Islamic Shiʿite Encyclopaedia, Beirut, 1973, IV, pp. 172ff.

*J. Calmard, Le Culte de l’Imām Ḥusayn, Etude sur la commémoration du drame de Karbaladans l’Iran pré-safavide, thesis, University of Paris III (Sorbonne), May, 1975, index and Tableau A, Tableau B. (J. Calmard).

==Source==

*[http://www.iranicaonline.org/articles/ali-asgar-abdallah Encyclopaedia Iranica]

[[Category: Karbala Martyrs]]
[[Category: Battle of Karbala]]
[[Category: Hussain’s Followers]]
[[Category:Historical Characters]]
[[Category:Hussain’s Family]]
[[fa:علی اصغر (ع)]]

Jaʿfar al-Sadiq

2021-06-10T14:28:22Z

Rahdar:

{{infobox person
| name =Ja'far al-sadiq
| native_name =جعفر بن محمد الصادق‎‎
| image = Ja'far 1.jpg
| caption = The historical tomb of Al-baqi was destroyed in 1926. Jafar al-Sadiq was one of four Shia imams buried here.
| known_for = The 6th Imam of Shi'a
| birth_date = 83 AH (c. 702 CE)
| birth_place =Medina, Umayyad Empire
| father = [[Mohammad al-Baqir]]
| mother =Farwah bint al-Qasim
| relatives =
| spouse = Fatima bint al-Hussain'l-Athram, Hamīdah al-Barbariyyah
| children = Musa al-Kadhim, Isma'il ibn Jafar, Abdullah al-Aftah, Ishaq, ʿAli al-Uraidhi, Al-Abbas, Muhammad al-Dibaj, Fatima, Umm Farwah, Asmaa
| death_date = 148 AH, aged 62- 63 (765 CE)
| death_place =Medina, Abbasid Empire
| resting_place = Jannat al-Baqi, Medina, Saudi Arabia
}}
'''Jaʿfar al-Sadiq''', Abu Abd-Allah, the sixth [[imam]] of the Imami Shiʿites. He was the eldest son of Imam [[Mohammad al-Baqir|Muhammad al-Baqir]] and, on the side of his mother, Omm Farwa, a descendent of Abu Bakr by four generations.<ref>Tabari, III/IV, p. 2509; Yaʿqubi, II, p. 458; Ebn Qotayba, p. 215.</ref> He spent most of his life in Medina, where he built up a circle of followers primarily as a theologian, [[Hadith]] transmitter, and jurist (faqih).

An erudite jurist of Medina, al-Sadiq was associated with a wide range of scholars. Abu Hanifa, and Malik b. Anas, among other prominent figures, are alleged to have heard hadith from him. Regarded as a reliable traditionalist in Sunni circles, he is cited in several isnads (chains of transmissions). Al-Sadiq is credited with the construction of a legal system called Ja’fari school of law, which Shi’ites follow. He is also seen as an eminent ascetic and is revered in Sufi circles. According to the alchemist Jabir al-Hayyan, al-Sadiq was also a teacher in alchemy.
==Bibliography==
The most extensive biographical sources for Jaʿfar al-Sadiq are to be found amongst the various Shiʿite branches, though the exact date of his birth, or his accession to the [[imamate]] are uncertain. Most sources mention 83/702 for his birth <ref>though 80/699 and 86/705 are also recorded; e.g., Yaʿqubi, II, p. 458; Masʿudi, IV, p. 132; ʿAmeli, IV/2, p. 29.</ref> Similarly, the date when he became imam <ref>that is, the death of his father, the fifth imam, Muhammad al-Baqir</ref> is recorded as 117/735 in most sources.<ref>though 114/732 and 126/743 are also found in some sources; e.g., Ebn Qotayba, p., 215; ʿAmeli, IV/2, p. 3</ref> His death date is almost universally agreed to have been 148/765.

Imam Jaʿfar al-Sadiq’s life spanned the latter half of the [[Umayyad]] dynasty ruling from Damascus, which was marked by various rebellions (mainly by Shiʿite movements), the rise of the Abbasids (a movement that drew on Shiʿite themes), and the establishment of the [[Abbasid]] [[caliphate]] in Baghdad. Throughout this period, he appears to have maintained the politically quietist stance of his father, Imam Muhammad al-Baqir. Whether the revolt of Imam al-Baqir’s half-brother Zayd b. Ali in 122/740 was during Jaʿfar al-Sadiq’s imamate or that of his father depends on which of the various dates for the latter’s death is taken. It is clear, however, that Jaʿfar al-Sadiq did not wish to be associated with the revolt and, according to a number of reports Shaikh Mofid <ref>Ershad II, pp. 174-75</ref> condemned the uprising, since he believed that the rebellion would be counter-productive and ultimately harmful to the true community of believers (i.e., the Shiʿites). Similarly, he refused to be involved in the Abbasid uprising and offered no support even after the Abbasids gained power in 132/750. His motives for this refusal were grounded in his belief that he alone was the [[imam]], having been designated as such by the preceding imam, his father. This belief was founded on the doctrine of nass (clear designation) of the incumbent imam of his successor. Nass was in turn based on the notion that the incumbent imam was protected from error by God ([[Isma|‘Isma]] “inerrency”). Therefore, the incumbent imam’s designation was, in effect, a revealing of God’s will for the future leadership of the Shiʿites. Some, particularly the followers of Zayd (the [[Zaydiyah]]), did not recognize this doctrine and branched off to form their own distinct Shiʿite tradition, with quite different notions of the functions of an imam.
===Imamate===
Apart from those traditions that record the explicit designation of Jaʿfar al-Sadiq as imam by his father, there is also a bundle of historical accounts of Jaʿfar al-Sadiq acting as [[Mohammad al-Baqir|Muhammad al-Baqir]]’s traveling companion. Such stories reinforce the closeness of the father-son relationship and further secure Jaʿfar al-Sadiq’s imamate in the face of Zaydi attack. In particular, there is the story of Imam al-Baqir being summoned to Damascus by Hesham b. Abd-al-Malek (r. 724-43) after besting Nafeʿ in debate over the powers of Imam [[ʿAli ibn Abi Talib|Ali b. Abi Taleb]] (q.v.). Jaʿfar al-Sadiq accompanied his father on this journey.<ref>for an account of the debate and its aftermath, see Qomi, II, pp. 246-86</ref> Such explicit confrontations with the ruling power were, however, rare for both of them. Just as he had refused to be involved in the uprisings of Zayd or the Abbasids against Umayyad rule, Jaʿfar al-Sadiq offered no support to the uprising of his own cousin Muhammad b. Abd-Allah b. Hasan, called al-Nafs al-Zakiya (the Pure Soul) and referred to as al-Mahdi <ref>Ebn al-Teqtaqa, pp. 132-33</ref>, in 145/762 against the Abbasids after they had gained power in Baghdad.
===Circle of Scholarship===
Jaʿfar al-Sadiq acquired a number of followers and supporters, most (though not all) of Shiʿite persuasion. He is respected by the Sunnis as a transmitter of [[Hadith]] and a jurist (faqih), while the Shiʿites, who consider him an imam and as such infallible, record his sayings and actions in works of Hadith and jurisprudence (feqh, q.v.). The Ismaʿili jurist Qazi Abu Hanifa Noʿman b. Muhammad Qayrawani (d. 363/974), has preserved a number of Jaʿfar al-Sadiq’s legal opinions, presenting them as authoritative expositions of the Islamic religious law.<ref>shariʿa; see, e.g., Daʾaʾem I, p. 4</ref> In [[imami]] Shiʿite writings, his legal dicta constitute the most important source of imami law. Indeed, imami legal doctrine is called al-Madhhab al-Jaʿfari by both Imamis and Sunnis in recognition of his legal authority. A number of works are attributed to him, though none of these can be securely described as authored by Jaʿfar al-Sadiq. Included in this list is a Quran commentary (tafsir), a work on divination (Ketab al-jafr), various versions of his will, and a number of collections of legal dicta <ref>Sezgin, I, pp. 528-32, IV, pp. 128-31, VII, pp. 323-24; ʿAmeli, IV/2, pp. 52 ff.; Aga Bozorg Tehrani, III, p. 121, XXI, pp. 110-11</ref>. In addition to these, there are many reports attributed to him in the early Shiʿite Hadith collections; he features as a central source of imami doctrine, for example, in Muhammad b. Yaʿqub Kolayni’s al-Kafi.

Jaʿfar al-Sadiq’s circle of followers included two of the most important imami theologians, namely, Abu Muhammad Hesham b. Hakam (d. 179/796) and Abu Jaʿfar Muhammad b. Noʿman (d. after 183/799). Hesham proposed a number of doctrines that later became orthodox imami theology, including the rational necessity of the divinely guided imam in every age to teach and lead God’s community. Muhammad b. Noʿman (nicknamed Shaytan al-Taq) held anthropomorphist doctrines, which on occasions clashed with later imami theology. <ref>influenced as it was by [https://www.britannica.com/topic/Mutazilah Moʿtazelite] thought; for their works see Ebn al-Nadim, pp. 223-24, tr. pp. 437-38</ref>

Jaʿfar al-Sadiq is also recorded as having taught with, or studied under Abu Hanifa and Malek b. Anas, two of the eponyms of the Sunni legal schools (the [[Hanafiya]] and the [[Malekiya]] respectively). More is recorded concerning the relationship between Abu Hanifa and Jaʿfar al-Sadiq. Shiʿite sources portray Jaʿfar al-Sadiq as consistently humbling Abu Hanifa, pointing out defects in his reasoning and his incompetence in legal argument.<ref>see, e.g., Ebn Babawayh, ʿElal al-Shariʿa I, p. 86</ref> They clearly arose out of a Shiʿi-Sunni (and more specifically Shiʿi-Hanafi) polemic, though they may reflect the character of the relationship between the two jurists.
===Death and Succession===
According to most sources, Jaʿfar al-Sadiq died in 148/765 <ref>e.g., Masʿudi, IV, pp. 132-33</ref>, supposedly poisoned by the Abbasid caliph al-Mansur. He had designated Abu Muhammad Esmaʿil (q.v.), his eldest son by his first wife, Fatima, as the next imam, but Esmaʿil had predeceased him. Some claimed that Esmaʿil had not died, but was in hiding; others claimed that Esmaʿil’s son, Muhammad, should be the next imam. Both of these groups went on to form the [[Isma’ili|Ismaʿiliyah]] (q.v.) Shiʿite.<ref>Daftary, pp. 93-99</ref> Others claimed that after Esmaʿil, Jaʿfar al-Sadiq had designated his second eldest son Abd-Allah al-Aftaḥ as the next imam. The majority, though, supported the imamate of Musa al-Kazem, son of Hamida (or Homayda, a Berber slave) and Jaʿfar al-Sadiq, as the imam. It was this line which went to form the [[Twelver]] (imami) Shiʿite, which has predominated in Persia since the 16th century.<ref>Daftary, pp. 93-99; ʿAmeli, IV/2, p. 80</ref>
==Teachings==
The one doctrine in which a reasonably coherent doctrine merges from Jaʿfar al-Sadiq’s statements is on the [[imamate]]. The imam for Jaʿfar al-Sadiq (as portrayed in the imami Hadith collections) is clearly not only a supreme legal authority, but also a means whereby the individual believer can gain knowledge of God. The supremacy of the imam’s knowledge is such that the individual believer need not embark on detailed theological argumentation himself, but instead should refer all disputes over theological doctrine to the imam.

The manner in which these doctrines are expressed by Jaʿfar al-Sadiq in the collections are sufficiently vague for them to be cited both by later orthodox imamis and by more extremist Shiʿites. For example, a report of Jaʿfar al-Sadiq, transmitted through Mofazzal b. Omar and found in the standard imami Hadith collections, claims for the imams all human knowledge: “We have knowledge of the Torah, the Gospel, and the Psalms, and the explanation of all that is on the Tablets.” When asked if this was all of knowledge (al-ʿelm), he replied, “This is not knowledge. Knowledge is that which happens day after day, and hour after hour”.<ref>Kolayni, 1994, I, pp. 224-25</ref> From such a statement it is not clear whether the imam has both knowledge of the past scriptures and of worldly events, or only the former. The extremists (and indeed some more daring imami theologians) interpret the statement as meaning that the imam has both types of knowledge, and hence as further supporting evidence for the divinational knowledge of Jaʿfar al-Sadiq found in the pseudographical literature mentioned above. More conservative imamis interpret Jaʿfar al-Sadiq as stating that whilst they have knowledge of past scriptures, they do not have knowledge of future events.

In legal matters, the corpus of Jaʿfar al-Sadiq’s statements form the major source of imami jurisprudence. He is presented as one who denounces the legal reasoning of his contemporaries. Personal opinion (raʾy), personal juristic reasoning (ejtehad), and analogical reasoning (qias) are roundly condemned as human attempts to impose conformity, regularity, and predictability onto the Shariʿa of God. Jaʿfar al-Sadiq, in these statements, argues that God’s law is occasional and unpredictable, and that the servants’ duty is not to embark on reasoning in order to discover the law, but to submit to the inscrutable will of God as revealed by the imam. This position is most obviously seen in the various exchanges between Jaʿfar al-Sadiq and Abu Hanifa (q.v.), after whom the Hanafi school of Islamic law is named. Abu Hanifa supposedly studied with Jaʿfar al-Sadiq, but the reports recorded in imami Hadith collections do not portray him in a positive light. He is recorded as having employed analogical reasoning in his legal judgements, and Jaʿfar al-Sadiq is well known as one who rejected this approach. In one exchange Jaʿfar asked Abu Hanifa whether it is true that he uses qias. Abu Hanifa confirms this, to which Jaʿfar al-Sadiq replies, “Do not use qias for the first to use qias was the Devil himself”.<ref>Kolayni, 1994, I, p. 58</ref> In another exchange, Abu Hanifa asked Jaʿfar al-Sadiq about temporary marriage (motʿa), and received the reply that this is what is referred to in the Quranic verse “For what you have enjoyed from them, give them their due as a duty” (4:24). Abu Hanifa replies “By God, I have never read this verse”.<ref>or alternatively “it is as if I had never read this verse”; see Horr Ameli, Wasaʾel, XXVIII, p. 8</ref> Reports such as this, where Abu Hanifa is bested by Jaʿfar al-Sadiq and exposed as of inferior intellect, are extremely common, and clearly function as part of an anti-Sunni (and more specifically, anti-Hanafi) polemic. References in imami literature to the relationships between Jaʿfar al-Sadiq and Malek b. Anas are less narrative, and Malek is normally portrayed simply as one who relates Hadith from Jaʿfar al-Sadiq.<ref>e.g., Ebn Babawayh, p. 128</ref> Non-imami Shiʿite sources, especially the Daʿa-ʾem al-Eslam of the Ismaʿil Qazi Noʿman, also contain reports of the legal opinions of Jaʿfar al-Sadiq, along with those of his father Muhammad al-Baqir. In general, the reports here agree with those of the imami sources, and, according to Wilferd Madelung, provide a common legal source for the two Shiʿite groupings, and (more tantalizingly) a core of legal teaching which might be more assuredly traced back to Jaʿfar al-Sadiq himself.

Despite Jaʿfar al-Sadiq’s emphasis on the imam’s supreme legal authority in the imami sources, there are also hints at a more devolved system of legal authority. Most famous amongst Jaʿfar al-Sadiq’s saying in this regard is known as the Maqbula of Omar b. Hanzala. Ebn Hanzala was a disciple of Jaʿfar al-Sadiq and is cited in the esnads as relating a number of sayings from his master, and through intermediaries from Imam al-Baqir. In the Maqbula, Ebn Hanzala asks how legal disputes within the community should be solved, and whether one should take such cases to the ruler (sultan) and his judges. Jaʿfar al-Sadiq replies in the negative, indicating that he considered at least the Umayyad and Abbasid caliphates illegitimate. He describes the state apparatus as taghut (an idol or demon) in the Maqbula and says that those who take their disputes to the rulers and their judges get only soht.<ref>unlawful decision; Ebn Babawayh, Man la yahḏoroho al-faqih III, p. 3</ref> This is a common motif in subsequent imami juridical literature, as most jurists considered any state not led by the imam himself to be illegitimate, citing the Maqbula (amongst other reports from the imams) as evidence of this. In place of the state system, Jaʿfar al-Sadiq appears to recommend an informal, and unofficial system of justice for the Shiʿite community. The disputants, he claims, should turn to “those who relate our [i.e., the imams’] Hadiths.” The reason for this is that the imams have “made such a one a judge (hakem) over you.” Subsequent questions within the report prompt Jaʿfar al-Sadiq to list the means whereby a believer might choose between apparently equally qualified Hadith transmitters.<ref>see, for example, Tusi, VI, p. 218</ref> The report itself has been variously interpreted by subsequent imami scholars. Some considered it to confer general legal (and for some, political) authority upon the scholars after the occultation (ghayba) of the twelfth imam. Others considered Jaʿfar al-Sadiq to be referring solely to Hadith transmitters and not to the olamaʾ in general. Whichever interpretation one favors, however, it is clear that the ultimate legal authority of the imam, in this case Jaʿfar al-Sadiq, is to be tempered through his appointment of judges of the people in his place. While the imam has optimum community legal authority, he also may, when the need arises, appoint certain persons to act as judges in his stead. Whether this delegation applies only to the time of the imams’ presence, and whether it refers to all scholars or just one subset of the olamaʾ was the subject of much subsequent debate amongst the imamiya. Jaʿfar al-Sadiq’s words may have enabled the imamiya to develop an internal means of dispute resolution (and therefore avoid involvement in the judicial system of the ruling state). They did not, however, describe this alternative system in detail. That task was left to subsequent imami thinkers.

The variety of uses to which Jaʿfar al-Sadiq’s name has been put, and the ideas and teachings which have been attributed to him, are significant not only because they establish him as an important figure in the history of early Islamic thought, but also because they demonstrate the malleability of his legacy. The works attributed to him may be of dubious authenticity, but they do establish his name at least as indicating a mastery of learning generally, and the Islamic sciences in particular. It is the manner in which his contribution has been recast and, at times, re-invented that enables him to be employed by writers in the different Islamic sciences as integral to their development.

==Sayings about Imam Hussain ==

=== Hadith on Visiting Imam Hussain’s Grave ===
Imam Ja’far as-Sadiq recites a special supplication during his prostration that has been transmitted to us by Mu’awiyah Ibn Wahab. The Imam used to say the following whenever he prostrated:

“Lord! You are the One Who chose us to receive Your bliss, promised us to intercede, granted us the knowledge of what passed and of what remains, made the hearts of some people lean towards us: I invoke You to forgive me and my brethren and those who visit the gravesite of my grandfather al-Hussain, those who spend their wealth and exhaust themselves out of their desire to express their devotion to us, hoping to earn the rewards which You have for all those who maintain their link with us, and because of the pleasure they bring to Your Prophet, and out of their response to our own order to do so. Reward them for having vexed our enemy as they sought Your Pleasure. Do reward them, O Lord, on our behalf, and grant them sustenance during the night and the day, and be generous to their families and offspring, those who succeed them in doing such good deeds. Be their Friend; ward off from them the evil of all stubborn tyrants, all those from among Your creatures. Protect their weak from the evil of the mighty ones, be they demons, humans, or jinns. And grant them the best of what they aspire as they estrange themselves from their home-lands, and for preferring us over their sons, families, and kinsfolk. Lord! Our enemies find fault with their going out to visit our shrines, yet it does not stop them from doing so, unlike those who oppose us. Lord! Have mercy on the faces transformed by the heat of the sun. Have mercy on the cheeks that touch the grave of Abu ‘Abdullah, al-Hussain. Have mercy on the eyes that weep out of kindness to us. Have mercy on the hearts that are grieved on our account and are fired with passion for us. And have mercy on those who mourn us. Lord! I implore You to be the Custodian of these souls and bodies till You bring them to the Pool [of Kawthar] on the Day of the great thirst.”

When Mu’awiyah Ibn Wahab regarded this supplication as giving “too much” for those who visit the gravesite of [[Hussain ibn Ali|Imam Hussain]], Imam as-Sadiq said to him, “Those in the heavens who supplicate for those who visit al-Hussain's gravesite are more numerous than those who do so on earth” .<ref>Narrated by al-Kulayni in his book Al-Kafi, by Ibn Qawlawayh on p. 116 of Kamil al-Ziyarat by Ibn Qawlawayh al-Qummi, and by as-Saduq on p. 54 of his book titled Thawab al-A’mal.</ref>

==References==
{{reflist|30em}}
==Bibliography==

*Abd-al-ʿAziz Sayyed-al-Ahl, Jaʿfar b. Muhammad, Beirut, 1954.
*Āḡā Bozorg Ṭehrāni, al-Ḏariʿa elā taṣānif al-šiʿa, 24 vols. in 27, Najaf and Tehran, 1936-78.
*Moḥsen al-Amin Ḥosayni Ameli, Aʿyān al-šiʿa, ed. Hasan al-Amin, Beirut, 1962, IV/2, pp. 29-79.
*Abu’l-Hasan Alī b. Esmāʿīl Ašʿarī, Ketab maqālāt al-eslāmīyīn wa eḵtelāf al-moṣellīn, ed. Helmut Ritter, Cairo, 2000.
*Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines, Cambridge etc., 1990.
*Ebn al-Nadim, Ketab al-fehrest, ed. Reżā Tajaddod, Tehran, 1971; tr. Bayard Dodge as The Fihrist of al-Nadīm: A Tenth-Century Survey of Muslim Culture, 2 vols., New York, 1979.
*Ebn Qotayba, Ketab al-maʿāref, ed. Ṯarwat ʿOkāša, Cairo, 1960.
*Ebn al-Ṭeqṭaqā, al-Faḵri fi’al-ādāb al-solṭāniya wa’l-dowal al-eslāmiya, Egypt, n.d. S. H. M. Jafri, The Origins and Early Development of Shiʿa Islam, London and New York, 1979, pp. 259-79.
*Ahmad Kazemi Mousavi, Religious Authority in Shiʿite Islam: From the Office of Mufti to the Institution of Marjaʿ, Kuala Lampur, 1996. Muhammad b. Yaʿqub al-Kolayni, al-Kāfi fi ʿlm al-din, Tehran, 1994.
*Abu’l-Hasan Ali Masʿudi, Moruj al-ḏahab wa maʿāden al-jawhar, ed. Charles Pellat, 7 vols., Beirut, 1962-79; tr. Barbier de Meynard and Pavet de Courteille as Les prairies d’or, rev. and corrected by Charles Pellat, 3 vols., Paris, 1965.
*Hasan b. Musa Nawbaḵti, Ketab feraq al-šiʿa, tr. Muhammad-Jawād Maškur as Tarjama-ye Feraq al-šiʿa-ye Nawbaḵti, Tehran, 1974.
*Abu Hanifa Qāżi Noʿman b. Muhammad Tamimi, Daʿāʾem al-Eslām fi ḏekr al-ḥalāl wa’l-ḥarām wa’l-qażāya wa’l-aḥkām, ed. ʿĀṣaf A. A. Fayżi (Fyzee), 2 vols., Cairo, 1951-61; tr. A. A. A. Fyzee, as The Pillars of Islam, completely revised and annotated by Ismail K. Poonawala, 2 vols., New Delhi, 2002-04.
*Ali b. Ebrāhim Qomi, Tafsir al-Qomi, Najaf, 1387/1967.
*Abu’l-Fatḥ Muhammad b. Abd-al-Karim Shahrastani, Ketab al-melal wa’l-neḥal, ed. William Cureton, Leipzig, 1928; tr. Theodore Haarbrücker as Religionsparthien und Philosophen-Schulen, 2 vols. in 1, Hildesheim, 1969; tr. Afżal-al-Din Ṣadr Torka Eṣfahāni, ed. Sayyed Muhammad-Reżā Jalāli Nāʾini, Tehran, 1956.
*Fuat Sezgin, Geschichte des arabischen Schrifttums, 8 vols., Leiden, 1967-82.
*Muhammad b. Jarir Tabari, Ketab taʾriḵ rosol wa’l-moluk, ed, M. J. de Goeje et al., 15 vols., Leiden, 1964, III/IV, pp. 2059-60; tr. by various scholars as The History of al-Tabari, 40 vols., Albany, 1985-2007, XXXIX, pp. 248-49.
*Aḥmad b. Abi Yaʿqub Yaʿqubi, Taʾrikò, ed. M. Th. Houtsma, 2 vols., Leiden, 1969, pp. 458-60.

==Source==

*[http://www.iranicaonline.org/articles/jafar-al-sadeq-i-life Encyclopaedia Iranica - entry of jafar al-sadeq-i-life]
*[http://www.iranicaonline.org/articles/jafar-al-sadeq-ii-teachings Encyclopaedia Iranica - entry of jafar-al-sadeq-ii-teachings]
*[http://alhassanain.org/Maqtal%20al-Husayn%20Martyrdom%20Epic%20of%20Imam%20al-Husayn%20('a)/Maqtal_al-_Husayn_Martyrdom_Epic_of_Imam_al-Husayn_('a)_html/Maqtal_al-_Husayn_Martyrdom_Epic_of_Imam_al-Husayn_('a).htm Abd al Razzaq al-Muqarram, Maqtal al-Husayn Martyrdom Epic of Imam al-Husayn]

[[Category:Individuals]]
[[Category:Twelver Shi’ism]]
[[Category:The Fourteen Infallibles]]
[[Category:Imams]]
[[Category:Historical Characters]]
[[Category:Ahl al-Bayt]]

Zaynab

2021-06-10T08:50:38Z

Rahdar:

{{infobox person
| name = Zaynab
| native_name = زینب بنت علی
| image = Zaynab tomb.jpg
| caption = The Sayyidah Zaynab Mosque in ([[Damascus]], [[Syria]])
| known_for = Leading of the caravan of [[Hussain ibn Ali|Al-Hussain]] after his death at the [[Battle of Karbala]] in [[Iraq]], Umayyad Empire)
| birth_date = 15 Hijra year (Wednesday, 5 Jumada al-awwal; Jumada I, 5 Hijri year- October 2, 626 Common Era)
| birth_place = Medina, Al-Hijaz,
| father = [[Ali ibn Abi Talib]]
| mother = [[Fatima]] bint [[Muhammad]]
| relatives = [[Muhammad]] (maternal grandfather), [[Hasan B. Ali B. Abi Taleb|Hasan ibn Ali]] (brother), [[Hussain ibn Ali]] (brother), Muhsin ibn Ali (brother), [[Umm Kulthum bint Ali]] (sister), [[Abbas]] (brother)
| spouse = ‘Abdullah ibn Ja'far
| children = Ali, Aun, Muhammad, Abbas, Umm Kulthum
| death_date = 62 Hijra year (681/682 CE)
| death_place = Damascus, [[Umayyad]] Empire
| resting_place = Sayyidah Zaynab Mosque, [[Damascus]], the Levant or Al-Sayeda Zainab Mosque, Cairo, Egypt
}}
'''Zaynab''' is the granddaughter of the Prophet [[Prophet|Muhammed]] and role model for Shi῾i female activists. Zaynab is among the prominent granddaughters of the Prophet Mohammed, and her fame in Islamic history derives from her passionate and eloquent defense of her family and in particular her brother, [[Hussain ibn Ali|al-Hussain]], the martyred hero of the Battle of [[Karbala]] (680). She was a daughter of [[ʿAli ibn Abi Talib|῾Ali ibn Abi Talib]], Mohammed's cousin, and [[Fatima]] al-Zahra, the favored and youngest daughter of Mohammad.
==Early Life==
Early Muslim sources provide few details about Zaynab's life before the Battle of Karbala. Mohammed Ibn Sa῾d's (d. 845) biographical compendium, among the earliest sources for her life, simply relates her genealogy, mentions her marriage to ῾Abd Allah ibn Ja῾far ibn Abi Talib (her first cousin), and lists the names of her five children (῾Ali, ῾Awn al-Akbar, ῾Abbas, Mohammed, and Umm Kulthum). While there is general consensus that she was the oldest daughter of ῾Ali and Fatima, there is no clarity about other details of her birth and early life.
==Battle of Karbala==
In contrast to the relative obscurity of her early life, her actions as they are remembered on the battlefield of Karbala and in the subsequent years figure more prominently in early Muslim sources. The History of al-Tabari (d. 923), for example, depicts her as valiant, defiant, and outspoken in the face of the tremendous tragedy that befell her family at Karbala. Most importantly she is credited with the survival of the line of Shi῾i [[Imam]]s itself through her defense of [[Ali b. al-Hussain|῾Ali ibn al-Hussain]], the only surviving son of al-Hussain and his successor to the leadership of the Shi῾is. Her eloquent, passionate defenses of her family before their [[Umayyad]] oppressors is recorded and widely commemorated in manuals of poetry and rhetoric (see, for example, Ibn Abi Tayfur, Balaghat al-Nisa᾽).

==Aftermath of Karbala and Captivity==

===In Damascus ===
At the first day of Safar, according to a narration of Turabi, when the caravan of captives arrived at Damascus, they and the heads of fallen ones were taken into [[Yazid]]'s presence. [[Yazid]] recited the blasphemous poetic verses of Abdullah bin Zab'ari Sahmi which he had composed while he was an unbeliever and also added some poetic verses of his own.

At this time, Zaynab, the daughter of Ali, rose and began speaking. She added a new chapter to the history of the Caliphate of Yazid which covered a period of three years and a few months, and said: "O Yazid! Allah and His Prophet have said that committing sins and considering the signs of Allah to be false is ridiculing them", i.e. deny the sign of Allah today and hold them in derision and have become happy, and recite poetic verses on account of the martyrdom of the children of the Holy Prophet just as the polytheists of Makkah became happy and sang songs because of the [[martyrdom]] of some Muslims in the Battle of Uhud, and talk about taking revenge upon the Holy Prophet.

This is how you become like them and how you have reached this stage? You have reached this stage because you have committed too many sins. Whoever treads the path of sin and persists in committing sins will, according to the verdict of the Qur'an, deny the signs of Allah one day and eventually will ridicule them and then deserve Divine punishment.

She added: "O Yazid! Do you think that we have become humble and despicable owing to the martyrdom of our people and our own captivity? As you have blocked all the paths for us, and we have been made captives and are being taken from one place to another, do you think that Allah has taken away his blessings from us? Do you think that by killing the godly persons you have become great and respectable and the Almighty looks at you with special grace and kindness?

For this reason and on account of this incorrect thinking you have become elated and arrogant. You have become boastful because you have seen that the matters have taken a turn in your favour. You have, however, forgotten what Allah says:

The disbelievers must not think that our respite is for their good We only give them time to let them increase their sins. For them there will be a humiliating torment." <ref>Surah Ale Imran, 3: 178</ref>

Then Zaynab reminded Yazid that on the day of the conquest of Makkah which took place in 8 A.H. the Prophet did favor to all the men and women of Makkah and set them free. Yazid himself was a descendant of those freed persons. His father [[Muawiya]], his grandfather [[Abu Sufyan]] and Mu'awiya's mother were among those who were set free at the time of the conquest of Makkah. On that day the Prophet very magnanimously set all of them free irrespective of what they had done in the past and said: "Go, for all of you are free".

In the second part of her speech the daughter of Imam Ali made the conquest of Makkah her topic and said: "O son of the freed ones! Is it justice that you keep your women and slave-girls in seclusion but have made the helpless daughters of the Prophet ride on swift camels and given them in the hands of their enemies so that they may take them from one city to another".

Then she said: "Why shouldn't Yazid be spiteful against us, it is he, who looks at us with hostility. You say with perfect intrepidity and without imagining that you are committing a sin: 'I wish that my ancestors who were killed in Badr had been present here today'. Then you strike Imam Hussain in his teeth with a stick in your hand!

Why shouldn't you be like this, although you have done what you wanted to do and have pulled out the roots of piety and virtue! You have shed the blood of the sons of the Prophet and have hidden the brilliant stars on the earth from amongst the descendants of Abdul Muttalib under the clouds of oppression and injustice.

However, you shall go before Allah soon. You shall meet your ancestors and shall also be taken to their place. At that time you will wish that you had been blind and dumb and had not said that it was a day of rejoicing for your ancestors".

At this stage the daughter of Imam Ali prayed to Allah and said: "O Lord! Procure our right and take revenge upon those who have oppressed us". Then she turned to Yazid and said: "By Allah you have pulled off your skin and cut off your flesh. You will soon go before the Prophet of Allah and will see with your own eyes that his children are in Paradise.

It will be the day when Allah will deliver the descendants of the Holy Prophet from the state of being scattered and will bring all of them together in Paradise. This is the promise which Allah has made in the Holy Quran. He says:

Do not think of those who are slain for the cause of Allah as dead. They are alive with their Lord and receive sustenance from Him.<ref>Surah Ale Imran, 3: 169</ref>

O Yazid! On the day when Allah will be the Judge and Muhammad will be the petitioner, and your limbs will give evidence against you, your father, who made you the ruler of the Muslims, will receive His punishment. On that day it will become known what reward the oppressors earn, whose position is worse and whose party is more humble.

O enemy of Allah and O son of the enemy of Allah! I swear by Allah that I consider you to be humble and not fit even to be reprimanded and reproached. But what am I to do? Our eyes are shedding tears, our hearts are burning, and our martyrs cannot come to life by our reprimanding and reproaching you. My Hussain has been killed and the partisans of Satan are taking us to the fools so that they may get their reward for insulting Allah.

Our blood is dripping from their hands and our flesh is falling down from their mouths. The sacred bodies of the martyrs have been placed at the disposal of the wolves and other carnivorous animals of the jungle. If you have gained something today by shedding blood, you will certainly be a loser on the Day of Judgment. On that day nothing but your deeds will count. On that day you will curse Ibn Marjana and he will curse you. On that day you and your followers will quarrel with one another by the side of the Divine scale of Justice.

On that day you will see that the best provision which your father made for you was that he enabled you to kill the children of the Prophet of Allah. I swear by Allah that I do not fear anyone except Him and do not complain to anyone else. You may employ your deceit and cunning efforts, but I swear by Allah that the shame and disgrace which you have earned by the treatment meted out to us cannot be eradicated".

The daughter of Fatima Zahra ended her speech with offering thanks to Allah. She said: "I thank Allah Who has concluded the task of the chiefs of the youths of Paradise with prosperity and forgiveness and accommodated them in Paradise. I pray to Allah that He may elevate their ranks and favor them more with His kindness, for Allah is Omnipotent".
==Death==
The exact date and place of her death are not clear but it is probable that she died in the year 62 AH (681/682).

There are three reports about her resting place:

*Al-Baqi' cemetery: Some historians have reported that she was buried in al-Baqi', Medina. Al-Sayyid Muhsin al-Amin, the author of A'yan al-Shi'a, accepted this report and mentioned some evidence refuting the other two reports.

*Zaynabiyya: It is widely believed that she was buried in Zaynabiyya, a southern suburb of Damascus, Syria, where nowadays her shrine is.

*Maqam of Sayeda Zaynab: Some historians said that she was buried in Egypt. Her shrine in Egypt has been renovated several times and now is a ziara site.

==Historical Impact==
While Sunni and Shi῾i sources concur about the centrality of Zaynab's role during and immediately after the Battle of Karbala, she figures far more prominently in Shi῾i historiography than in the Sunni sources. As such her life story is central to the hagiography on the family of ῾Ali as well as in the definition of contemporary gender roles in Shi῾i societies. A number of modern biographers, for example, provide extensive details about her life from birth to death and cast her as an exemplar for modern Shi῾i women in the domestic and political spheres. In many respects she is the Shi῾i counterpart to the Sunni ῾A᾽isha bint Abi Bakr, providing a model of political activism, remaining steadfast and brave in the face of tyranny and oppression, and living virtuously as a daughter, wife, and mother.
==References==
{{reflist|30em}}
==Bibliography==

*Balāghatun Nisa', Abul Fazl Ahmad bin Abi Tahir, (208- 280 A.H.).
*Ibn Sa῾d, Mohammed. The Women of Medina. Translated by Aisha Bewley. Vol. 8 of Tabaqat, p. 300. London: Ta-Ha
*Publishers, 1995. Contains a brief, early biographical entry for Zaynab bint ῾Ali.
*Mufid, Mohammed al-. The Book of Guidance into the Lives of the Twelve Imams. Translated by I. K. A. Howard from Kitab al-Irshad. Horsham, U.K.: Balagha, and Elmhurst, N.Y.: Tahrike Tarsile Qur᾽an, 1981. Brief accounts of Zaynab's heroism and rhetoric are preserved in the account of al-Hussain's life.
*Tabari, Mohammed ibn Jarir al-. The Caliphate of Yazid b. Mu῾awiyah. Translated by I. K. A. Howard. Vol. 19 of History of al-Tabari. Albany: State University of New York Press, 1990.

==Sources==

*[https://www.al-islam.org/probe-history-ashura-dr-ibrahim-ayati/chapter-32-sermon-lady-zaynab-court-yazid Ahlul Bayt Digital Islamic Library]
*[https://www.oxfordreference.com/view/10.1093/acref/9780195148909.001.0001/acref-9780195148909-e-1187 The Oxford Encyclopedia of Women in World History]

[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category: Battle of Karbala]]
[[Category:Hussain’s Followers]]
[[Category:Hussain’s Family]]
[[Category:Caravan of Captives]]
[[fa:زینب (س)]]

Ali b. al-Hussain

2021-06-10T06:37:24Z

Rahdar:

{{infobox person
| name = Ali b. Al-Hussain
| native_name = زین العابدین
| image = baqi.jpg
| known_for =
| birth_date = Sha'ban 5, 38/January 6, 659
| birth_place = Medina
| father = Hussain ibn Ali
| mother = Shahrbanu
| relatives = Muhammad (maternal great grandfather), Ali ibn Abi Talib (paternal grandfather), Fatima (maternal grandmother), Hasan ibn Ali (uncle), hussain ibn Ali (father), Umm Kulthum bint Ali (aunt), Ali al-Akbar ibn Al-Hussain (brother), Ali al-Asqar (brother)
| spouse =
| children =
| death_date = Muharram 25, 95/October 20, 713 in Medina
| death_place =
| resting_place = Al-Baqi' cemetery
}}'''Ali b. al-Hussain''' b. Ali b. Abi Talib, Zayn al-Abidin (“Ornament of the Worshippers”), is the fourth [[Imam]] of the [[Twelver Shi’a]]. His kunya is variously given as Abu Abd Allah, Abu Bakr, Abu’l-Hussain, Abu’l-Hasan, etc. According to most sources, he was born in 38/658-59 in Medina. At [[Karbala]], Zayn al-Abidin is said to have been too ill to join in the fighting; after the battle [[Shimr b. Dhi l-Jawshan|Shimr b. Dhi ‘l-Jawshan]] found him lying on a mat in the women’s tent and ordered him to be killed but was overruled by [[ʿOmar b. Saʿd|Omar b. Saʿd]], the commander of the Syrian army. When Ali was brought before [[Obayd-Allah Ibn Ziad|Obayd Allah b. Ziyad]] in Kufa, the governor ordered his execution, but relented after pleas by al-Hussain’s sister [[Zaynab]]. Ali and the other survivors were taken to [[Yazid]] in Damascus, and he sent them back to Medina. The mashhad Ali, forming part of the great mosque in Damascus, is said to have been built at the place of Zayn al-Abidin’s incarceration.<ref>cf.L. Pouzet, Damas au VIIe /XIIIe siècle ,Beirut 1988, 352</ref>
==Birth==
According to many sources he was born (in Medina) in 38/658-9, though the years 33, 36 and 37 are also given. If accounts that he had not reached puberty at the time of the [[Karbala]] massacre (61/680) are to be trusted, this would put his birthdate forward to the 40s/660s; these accounts are, however, rejected by al-Waqidi and other authorities.

His mother’s name is variously given as Barra, Qazala, Solafa, Jayda, etc.; some say that she was an umm walad [q.v.] from Sind (or Sijistan), while Shiʿi tradition has it that she was a daughter of the last Sasanid emperor Yazdagird III and that her Persian name was Jihanshah, [[Shahrbanu]] or Shahzanan. Some say she threw herself into the Euphrates after the battle, but others maintain that she was among the survivors of Karbala. Shiʿis refer to Ali as ibn al-khiyaratayn “the son of the two elect” since, according to a tradition of the Prophet, the Quraysh are the elect of the Arabs and the Persians are the elect of the non-Arabs.
==In Karbala==
Ali was present at the massacre of his family at [[Karbala]] in 61/680 but did not participate in the fighting, since he was ill, and thus survived the battle. Zayn al-Abidin was not the only son of [[Hussain ibn Ali|al-Hussain]] called Ali; another was killed at Karbala and is known as Ali al-Shahid. Some historians, including Ibn Saʿd, Ibn Qutayba, al-Baladhuri and al- Tabari, refer to him as Ali al-Akbar and to Zayn al-Abidin as Ali al-Asqar. Others (e.g. al-Qazi al-Nuʿman) maintain that Zayn al-Abidin was the older of the two, and accordingly refer to him as Ali al-Akbar and to his martyred brother as Ali al-Asqar. For many Twelver authors, the title [[Ali Al-Asqar ibn Husayn|Ali al-Asqar]] refers to an infant brother who was also killed at Karbala; some of these authors maintain that Zayn al-Abidin was the middle brother (hence Ali al-Awsat), while the eldest was Ali al-Shahid; others reverse the position of the two older brothers.

According to the battle accounts, [[Shimr b. Dhi l-Jawshan|Shimr b. Dhi’l-Jawshan]] wanted to kill him despite his illness but was prevented by others, including [[ʿOmar b. Saʿd|Omar b. Saʿd]]. When he was led as a prisoner before [[Obayd-Allah Ibn Ziad|ʿObayd-Allah b. Ziad]] in [[Kufa]], the latter ordered his execution but left him alive at the entreaty of his aunt, [[Zaynab]]. He was taken with the women to [[Yazid]] in Damascus, and he sent them back to Medina.

==The Aftermath of Karbala==

===In Medina===
In Medina Ali led a pious life which earned him the honorifics Zayn al-Abidin, al-Sajjad (“he who constantly prostrates himself”), al-Zaki (“the pure”) and Dhu ’l-Thafinat (referring to the calluses on his skin in the places touching the ground in prostration). Whenever the time of prayer drew near, he would tremble and go pale, and his devotional practices caused fears for his Health. He was counted among the bakkaʾun [q.v.], since for years he would weep for his father and the other martyrs of Karbala. He used to go out at night with his face covered in order to distribute charity (ṣadaqat al-sirr), and it was only after his death that people discovered the identity of their benefactor. When his body was washed, marks were found on his shoulders, the result of his carrying heavy loads of food at night for the poor.

Ali studiously avoided any involvement with the authorities and adopted a quiescent attitude towards the Umayyads and the Zubayrid anti-caliphate. Shiʿi authors maintain that Ali’s dealings with the authorities were based on taqiyya. Ali proved magnanimous even when wronged: Hisham b. Ismaʿil used to insult him during his four years as governor of Medina, yet after Hisham’s dismissal by al-Walid (7 Rabiʿ I 87/26 February 706) Ali forbade his family and friends to speak ill of him. A famous story has it that when the future caliph Hisham b. Abd al-Malik came to Mecca on pilgrimage, he was unable to approach the Kaʿba because of the crowds; for Ali, however, the crowds parted, allowing him unhindered access. On that occasion, al-Farazdaq [q.v.] is said to have improvised a poem in praise of Ali, thereby arousing Hisham’s ire; but the eulogy, which exists in various versions, has been judged to be mostly or entirely unauthentic. <ref>see J. Hell, “Al-Farazdaḳs Loblied auf ʿAli ibn al-Ḥusain,” Festschrift Eduard Sachau, Berlin, 1915, pp. 368-74; J. Weiss in Der Islam VII, 1917, pp. 126ff.</ref>

== Contemporary Uprisings ==

=== Mukhtar's Uprising ===
His relations with Mukhtar, the Shiʿite rebel in Kufa, were cautious. It is unlikely that (as some sources state) the latter originally offered to put his movement under the auspices of Ali b. Hussain, rather than of his uncle Muhammad b. Hanafiya, or that he sent the head of Omar b. Saʿd to him, rather than to his uncle. In Sunnite collections of Hadith Ali b. Hussain appears as a transmitter from Abdallah b. Abbas, his uncle Hasan, his father, Amr b. Othman, and others. The chief transmitter from him was Zohri, who is said to have described him as the most excellent of the Hashimites. He was involved in a dispute with his cousin Hasan b. Hasan about the administration of the sadaqat of Ali b. Abi Talib but soon agreed to leave it to the Hasanid; nevertheless, Imamite sources maintain that he became the administrator of Ali’s sadaqat.

==In Shiʿite hagiography==
Imam Ali b. Hussain appears in particular as the perfect worshipper. Like his grandfather Ali, he prayed 1,000 rakʿas every day and night. During the month of Ramazan, he would utter nothing but prayer, imploring God’s forgiveness and glorifying and magnifying him. His constant prostration in worship earned him his honorifics Sajjad, Zayn-al-Abidin, and Dhu’l-thafenat, the latter referring to the seven calluses which every year formed on, and fell off, his skin in the sports touching the ground in prostration. He was also of matchless generosity in giving alms and presents to the poor. Thus, he permanently provided 100 families in Medina with their sustenance. Every night he went out with a sack of food on his back, knocking at the doors of the indigent, and gave freely to whoever answered while covering his face in order not to be recognized. Thus, he was held to be stingy during his lifetime, and only after his death did many people find out that their livelihood had come from him. Among the miracles he worked were: the speaking of the Black Stone of the Kaʿba in favor of his claim to the [[imamate]] in the presence of his rival Muhammad b. Hanafiya, his conversing with a gazelle in the desert, and his restoring youth to a 113-year-old woman. Shiʿite tradition ascribes to him, besides some devotional poetry and short texts, a collection of prayers for various occasions known as al-Sahifat al-kamela, which enjoyed great popularity, especially in the Safavid period, when it was translated into Persian and received numerous commentaries. Several supplements to the original collection have been gathered by late scholars. A Resalat al-hoquq, on the rights of God upon man, also ascribed to him, is reproduced in two versions in Ebn Babuya’s Ketab al-khesal and Ebn Shoʿba’s Toḥaf al-ʿoqul. Some Shiʿite sources assert that his death was due to poisoning by the caliph Walid or by Hisham b. Abd-al-Malik.
==Death==
Zayn al-Abidin is said to have died in 94/712 or 95/713; other dates mentioned are 92, 93, 99 and 100. He was buried in al-Baqi cemetery. Shiʿi authors maintain that he was poisoned on the orders of the reigning caliph al-Walid or his brother Hisham. He is said to have had between eight and fifteen offspring, of whom four were sons from his wife Umm Abd Allah bt. al-Hasan b. Ali, the rest being from concubines.
==Works==
A number of short texts are ascribed to Zayn al-Abidin, including a certain al-Sahifa fi ’l-zuhd.<ref>Kulini, Kafi , viii, 14-7</ref> He is also credited with a Risalat al-Ḥuquq , preserved (in two versions) in two 4th/10th century works: Ibn Babawayh’s al-Khisal <ref>Najaf 1391/1971, 529-36</ref> and Ibn Shuʿba’s Tuhaf al-ʿuqul.<ref>Beirut 1394/1974, 184-95</ref> Ali’s collection of prayers known as al-Sahifa al-kamila or al-Sahifa [ al-kamila ] al-sajjadiyya gained wide popularity; there are numerous redactions and over twenty commentaries, and it was translated into Persian in the Safavid period. Fifteen “whispered prayers” (munajat) ascribed to Zayn al-Abidin have been added to several modern editions of the Sahifa: an English translation of the entire work is now available.<ref>Imam Zayn al-ʿAbidin ʿAli b. al-Hussain, The Psalms of Islam: al-Sahifat al-kamilat al-sajjadiyya , tr. with an introd. and annotation by [[William C. Chittick|W.C. Chittick]], London 1988</ref>

==Sources==

*[https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/zayn-al-abidin-SIM_8144 Encyclopaedia of Islam, Second Edition]
*[http://www.iranicaonline.org/articles/ali-b-hosayn-b-ali Encyclopædia Iranica]

==References==

[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Twelver Shi’ism]]
[[Category:The Fourteen Infallibles]]
<references />
[[Category:Imams]]
[[Category:Ahl al-Bayt]]
[[Category:Hussain’s Family]]
[[Category:Caravan of Captives]]
[[Category:Hussain’s Followers]]
[[fa:زین العابدین «ع»]]

Fatima

2021-06-09T08:23:11Z

Rahdar:

{{infobox person
| name = Fatima
| native_name = فاطمه
| image =
| known_for =
| birth_date = 15–5 BH (605–615 AD)
| birth_place =Mecca
| father = Muhammad b. Abd Allah
| mother = Khadija bint Khuwaylid
| relatives = Qasim ibn Muhammad (brother), Zainab bint Muhammad (sister), Ruqayyah bint Muhammad (sister), Umm Kulthum bint Muhammad (sister), Ibrahim ibn Muhammad (brother)
| spouse = Ali ibn Abi Talib
| children = Hasan ibn Ali, Hussain ibn Ali, Muhsin ibn Ali (unborn), Zaynab bint Ali, Umm Kulthum bint Ali
| death_date = 3 Jumada al-Thani 11 AH (18 August 632)
| death_place = Medina
| resting_place =
}}
[[File:Fatimaa.png|thumbnail|Arabic calligraphy of Fatima, Prophet Muhammad's daughter]]
'''Fatima,''' (d. 11 AH/632 AD), daughter of [[Muhammad]] and [[Khadija]], wife of [[ʿAli ibn Abi Talib|ʿAli b. Abi Talib]], mother of [[Hasan B. ʿAli B. Abi Taleb|al-Hasan]] and [[Hussain ibn Ali|al-Hussain]], was the only one of the Prophet’s daughters to enjoy great renown. She became the object of great veneration by all Muslims. This may be because she lived closest to her father, lived longest, and gave him numerous descendants, who spread throughout the Muslim world. <ref>Veccia Vaglieri, L. (2007). “Fāṭima”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.</ref> She is also one of [[the People of Cloak]] and, in Twelver Shi’ite belief, one of the [[fourteen Infallibles]]. She was the only lady chosen by the Prophet Muhammad to be part of [[Mubahala]] with the Christian of Najran. In contrast to the rich hagiographic material on Fatima, purely historical information, reported particularly in Sunni sources, is rare and usually involves only insignificant episodes.
==Biography==
[[File:Fatima's House.jpg|thumbnail|A rarely seen picture of Fatima's house in Medina,1982]]
Fatima was probably the youngest daughter of [[Muhammad]] and his first wife, [[Khadija]], the only daughter to live long enough to bear numerous offspring. Her date of birth is variously given as between five years before and two years after the beginning of the Prophet’s mission. <ref>Lammens, pp. 8-14.</ref> She was particularly close to her father and is said to have followed him to Medina shortly after his emigration (hejra). Although there is disagreement over details, she became the wife of the Imam [[ʿAli ibn Abi Talib|Ali b. Abi Taleb]] probably in 2/623-24. Muhammad arranged this marriage in obedience to divine will, having already rejected requests for her hand by Abu Bakr, ʿOmar, and probably the very wealthy ʿAbd-al-Rahman b. ʿAwf. <ref>Ibn Saʿd, pp. 11-20; Ibn Rostam, p. 12.</ref>

Before the occupation of the prosperous oasis of Khaybar ʿAli and Fatima were poor. As long as she lived Fatima was ʿAli’s only wife and bore him five children: [[Hasan]], [[Hussain ibn Ali|Hussain]], Muhassen (or Muhsen, dead at very young age), Omm Kulthum, and [[Zaynab]].

=== Death, Funeral and Burial ===
Reports on her death, her burial, and the exact place of her grave are contradictory. <ref>Yaʿqūbī, Taʾrīḵ II, pp. 128-30; Tabari, III, pp. 2436 ff.; Masʿūdī, Morūj VI, p. 165.</ref> Today three sites in Medina are visited as her burial place.

==Political Involvement==
She seems to have performed only three acts of political significance, each recorded in almost all sources, both [[Sunni]] and [[Shiʿa|Shiʿite]], though in different versions. First, after the conquest of Mecca she refused her protection to [[Abu Sufyan]]; second, after the death of the Prophet she courageously defended ʿAli’s cause, fiercely opposed the election of Abu Bakr, and had disputes with him and particularly with ʿOmar; third, she laid claim to the property rights of her father and challenged Abu Bakr’s categorical refusal to cede them, particularly Fadak and a share in the produce of Khaybar.
==Hagiography==
Hagiographical material on Fatima is much more ample. Whereas Sunni authors emphasized her perfectly “orthodox” virtues, in particular her rank as the daughter of the Prophet, her ascetic life, and her exemplary piety, <ref>Abu’l-Nasr, pp. 72 ff.</ref> [[Twelver Shiʿite]] hagiographers depicted her as a figure of cosmic significance, though early reports, as well as traditions attributed to her, are much scantier than those related to the other thirteen immaculate ones (maʿsum). Fatima was counted among the Prophet’s house ([[ahl al-bayt]]), the five people of the mantle ([[ahl al-kisa]]), and the people of the ordeal ([[mubahala]]) and thus occupies a central place in the pleroma of the immaculate ones, enjoying ontological, initiatory, and eschatological privileges of the same order as those attributed to the Prophet and the imams.

Her name, like those of all the people of the mantle, was derived from a divine name. <ref>al-Fater “the Creator”; Ibn Babuya, 1405/1985, p. 252; No’mani, p. 137; Ibn ʿAyyash, p. 23.</ref> She was present in the light of the fourteen impeccable ones when it was placed in Adam’s loins (solb). It was because of this light that angels were ordered to prostrate themselves before him. <ref>Hasan al-ʿAskari, pp. 219 ff.; Ibn Babuya, 1385/1966, pp. 6, 209; idem, 1405/1985, p. 255.</ref> Among the names God taught to Adam <ref>Koran 2:31-33.</ref> were those of the people of the mantle, including that of Fatima. <ref>Hasan al-ʿAskari, p. 217; Forat, p. 56.</ref>
==Birth==
[[File:Creations reason.jpg|thumbnail|The Reason of Creation by Iranian artist, Hassan Rouholamin. It points out to Prophet Muhammad's hadith about Fatima’s birth. ]]
Her conception and birth were miraculous. Her origin was in a fruit from paradise, often identified as an apple or a date, that Muhammad had eaten during one of his ascensions and that had become “the water of his loins”. <ref>Forat, pp. 75-76; Ibn Babuya, 1385/1966, pp. 183-84.</ref> According to one tradition, this fruit had previously been touched by the sweat and a plume from the wing of the angel Gabriel. <ref>Forat, pp. 321-22.</ref> It was for this reason that the Prophet always said that Fatima was a celestial being in human form (huraʾ ensiya), that she emitted the perfume of paradise, and that she had a name in heaven (usually Mansura). Fatima spoke with her mother while still in the womb. All the most pious women recognized from pre-Islamic religions were present at her birth, namely, Sarah, Asia, Sephora (Safuraʾ), and especially Mary the mother of Jesus. <ref>Ibn Rostam, p. 9; Hussain, pp. 48 ff.</ref> These names are often linked with that of Fatima, and parallels with Mary are particularly frequent, parallels emphasized by Massignon in all his works on Fatima. <ref>cf. Ayoub, 1976, pp. 165 ff.; idem, 1978, s.v.; McAuliffe, 1981.</ref> Yet Fatima’s superiority to other women is always underscored. She is given the epithet “the Great Lady/the Best of Free Women”. <ref>sayyedat/khiarat al-nesaʾ/al-haraʾer; cf. the epithet of the mother of the qaʾem “the Great Lady/the Best of Slave Women [al-emaʾ]; No’mani, pp. 331 ff.; Ibn Quluya, pp. 54, 78, 123-24.</ref> At her birth Fatima pronounced sacred formulas and announced future events; the world was bathed in light. <ref>Ibn Shahrashub, pp. 119 ff.</ref>

==Main Attributes==
[[File:Fatima 4.jpg|thumbnail| Fatima by Iranian master of painting and miniatures, Mahmoud Farshchian ]]
In fact, light and Fatima are always linked: at the anthropogonic stage already mentioned, in Shiʿite commentaries on the Light verse, and at her birth and later in her life, especially when she prayed and meditated. She is said to have been “the source of the light on the horizon,” and it is for that reason that she is called “the Confluence of the Two Lights”, <ref>majmaʿ al-nurayn, i.e., those of exoteric prophecy and of the esoteric imamate; Marandi, pp. 4-19.</ref> and that her most famous epithet was al-Zahra. <ref>Resplendent; Hussain, pp. 46 ff.; Ibn Shahrashub, pp. 106 ff.</ref> Ibn Shahrashub <ref>pp. 133 ff.</ref> listed more than seventy honorary names for Fatima, among which the most common are Maryam Kobra (the supreme Mary), Batul, <ref>lit., “Virgin,” defined by the Prophet as “she who never menstruates”; Ibn Babuya, 1385/1966, p. 181.</ref> and the mysterious Omm Abiha (Mother of her father), which has been variously interpreted.

In addition to light, the life of Fatima was characterized by piety; sadness over the destinies of her relatives and children; courage; obedience to God, her father, and her husband; and initiatory knowledge. <ref>ʿelm; for this translation, see Amir-Moezzi, pp. 174-99; on Fatima’s knowledge, cf. Hasan al-ʿAskari, pp. 221-22; Ibn Babuya, 1404/1984, p, 596; Ibn Shahrashub, pp. 102-4.</ref> She is the guardian of two of the secret and sacred books of the immaculate ones, Ketab Fatima and Moshaf Fatima, which may in fact be only a single book, and two secret tablets, of white pearl and emerald respectively. <ref>Amir-Moezzi, pp. 188-89; Kohlberg, pp. 302-05.</ref> Miracles resulting from her superior nature, piety, and esoteric knowledge are frequently attributed to her. <ref>Ibn Shahrashub, pp. 16 ff.; Borsi, pp. 85-86; Majlesi, pp. 19-81.</ref>

 

==Fatima in Quran==
According to early [[Imami]] writings, the name Fatima is explicitly mentioned in the “integral” Quran, <ref>in 20:115; see Kolayni, p. 283; on the “integral” Koran, see Amir-Moezzi, pp. 200-27.</ref> and early Imami exegetes, finding allusions to Fatima in a number of surahs (chapters), sometimes resorted to rather daring interpretations, for example, identification of the “night of the decree” (laylat al-qadr) or the “holy spirit” (al-ruh al-qods) with the daughter of the Prophet. <ref>Forat, pp. 581-82.</ref> These interpretations differ little in nature from those of “extremist” ([http://www.iranicaonline.org/articles/golat Gholat]), some of whom identify her with the cavern of the Seven Sleepers or with the rock of Moses from which water gushes forth.<ref>characterized by Veccia Vaglieri, p. 849, as “deviant”</ref> .
[[File:Fatima 5.jpg|thumbnail| The House of Grief by Hassan Rouholamin. He depicts Ali ibn Abi Talib and his children farewell to Fatima.]]
 

==Fatima in Oriental Studies==
The first substantial biography of Fatima, by Henri Lammens (1912), was mainly based on historical and Sunnite sources. Lammens’ rather antipathetic portrait of her was severely criticized by Louis Massignon, <ref>1969, I, pp. 570, 585 ff.</ref> who preferred to portray her both as an incarnation of divine vengeance <ref>1969, I, pp. 514-22, a study of Fatima’s cult based on Nosayri Shiʿite texts mainly from Syria.</ref> and especially as a compassionate mother akin to the Virgin Mary. <ref>Massignon, 1969, I, pp. 550-618; for parallels among Fatima, Moses’ sister Maryam, and Jesus’ mother, Maryam, see p. 584; idem, 1963, p. 267.</ref> Henri Corbin took up Massignon’s study of Fatima, but with particular stress on redemption; unlike Massignon’s “transhistorical” approach, his method was rooted in gnostic theosophy. While accepting the main parallels between Fatima and Mary, he focused on her role as eternal feminine archetype, Fatima as Sophia, a manifestation of God and the feminine element of the Prophet and the Imams, whose own theophanic and initiatory functions depended on their degree of fatemiya. <ref>1960, p. 113 ff.; 1971-72, index.</ref> Massignon’s original exposition of similarities between devotion to Mary and to Fatima, sometimes called Maryam Kobra, has been criticized, however; <ref>McAuliffe, 1981, pp. 27-28.</ref> the similarities remain partly conjectural, especially those involving the Marian cult at Fatima, Portugal. <ref>Massignon, I, pp. 615 ff.; Eilers, p. 98.</ref>

Corbin also drew parallels between Fatima and pre-Islamic Persian feminine archetypes embodied in Arədvi Sura Anahita. This connection was further stressed by Wilhelm Eilers in his study of Shiʿite holy water, heavenly and earthly waters having been part of Fatima’s dowry (mahr/mahriya), as was salt. <ref>Eilers, pp. 97 ff.; Massé, Croyances et coutumes, p. 225.</ref> In popular belief Fatima has been linked with archetypes and natural elements connected to fertility rites: khezr/Elias, the rainbow, the jasmine flower, and the pomegranate. <ref>Massé, Croyances et coutumes, pp. 158 n. 2, 179, 212; Ayoub, 1978, p. 45.</ref> She is also said to symbolize the cavern of the seven sleepers of Ephesus and the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-3/al-aqsa-mosque-COM_22686?s.num=21&s.start=20 Masjed al-Aqsa], the goal of Muhammad’s night journey.

==Fatima in Popular Culture==
Esoteric or popular beliefs about Fatima, often connected with episodes in her hagiography, constitute the basis of several feasts and pilgrimages ([[ziara]]). The most important of the former are commemorations of the ordeal ([[mubahala]]) witnessed by the ahl al-ʿabaʾ, who are thus recognized as legitimate leaders of the community, celebrated on 21 Dhu’l-hejja; <ref>Schmucker; Massignon, 1969, I, pp. 550-91.</ref> Then there is Fatima’s birth (mawludiya) on 21 Ramadan, with a secondary celebration on 15 Shaʿban (which also commemorates the birth of the Mahdi Fatemi; the laylat al-baraʿa; the death of Salman); then her death on 3 Jomada II, with a secondary celebration on 2 Ramadan; of her figure as al-Masjed al-Aqsa, on 27 Rajab, commemorating Muhammad’s meʿraj. <ref>Massignon, 1969, I, pp. 576-77.</ref> Specific ziarat are made for Fatima at Medina. <ref>Massignon, 1969, III, pp. 295 ff.</ref> In private [[Rawza-Khani|rawza-khani]] (recitation of the [[martyrdom]] of Hussain) assemblies held by Persian women at any time of year, the most popular story is of Fatima’s invitation to a wedding, where she converts those present. <ref>ʿarusi-e Qoraysh; Massignon, 1969, I, p. 580.</ref> Special offerings are dedicated to Fatima: small pots (digcha-ye hazrat-e Zahra) on the last Wednesday of Safar and samanu, a kind of pudding reputed to have been her favorite dish. <ref>Shakurzada, pp. 26-27, 46 ff., 83; Massé, Croyances et coutumes, p. 47 n. 2.</ref> On the last Wednesday of the solar year [http://www.iranicaonline.org/articles/caharsanba-suri chaharshanba suri] some families used to break and replace their earthenware pots in her honor. <ref>Massé, Croyances et coutumes, p. 146 n. 2.</ref> Offerings and thanks are dedicated to Fatima as an intercessor on various occasions and in various sanctuaries throughout the Islamic world. She is especially invoked by Shiʿite women during childbirth. <ref>Massignon, 1969, III, p. 296.</ref>

Popular devotion finds its utmost expression in representations of redemptive suffering focused on the [[Karbala]] paradigm. As mistress of the bayt al-ahzan (house of sorrows) and the Day of Judgment, <ref>Ayoub, 1978, pp. 48 ff., 212 ff.</ref> Fatima is present in most rituals as an “icon”: She wears a crown for Muhammad, a necklace or sword for ʿAli, and earrings of diamonds and rubies for Hasan and Hussain. <ref>Massignon, 1969, I, pp. 517, 568, 583, 612; Kashefi, p. 67; Calmard, p. 416; Ayoub, pp. 213-14.</ref> Hussain’s daughter Fatima Kobra, who allegedly married her cousin [[Qasim b. al-Hasan|Qasim b. Hasan]] at Karbala, and the sickly [[Fatima Soghra]], who remained in Medina, were both named after her. <ref>Kashefi, pp. 24, 391 ff.; Calmard, pp. 390, 393, 401.</ref> Banners ([[Alam|ʿAlam]]) related to Fatima are carried in [[Muharram]] processions. The 17th-century traveler Adam Olearius mentioned having seen at Ardabil a miraculous ʿalam allegedly made by her daughter. <ref>Massé, Croyances et coutumes, p. 131.</ref> The large Bibi ka ʿalam, made of gold (with pendant diamonds on each side symbolizing earrings), is carried on an elephant in Ashura processions at Hyderabad, Deccan, and is venerated by both Sunnites and Shiʿites. <ref>Hollister, p. 169; Pinault, pp. 158-59.</ref> The symbol of the open hand of Fatima (cf. the hand of God among Jews, of Mary among Christians) is widespread in Sunnite areas, <ref>Kriss and Kriss-Heinrich, I, p. 23, II, pp. 2 ff., with illustrations and references to Venus and Babylonian cults.</ref> but among Shiʿites the open hand (panja) represents that of Hazrat-e [[ʿAbbas b. ʿAli]] (q.v.), severed at Karbala. <ref>Massé, Croyances et coutumes, p. 27 n. 1; Eilers, p. 111 n. 7.</ref> Rawza-khanis and other liturgies and rituals connected with Fatima also found their way into passion plays ([[taʿzia]]; see bibliography).

Beside Fatima’s name and variants, popular for Muslim girls, her epithets Zahra, Tahera, Zakiya, Raziya, Razia, Batul (virgin), Kaniz (maiden), and the like are also given as names, as are various diminutives: Fatayma/Fotaytom/Fattush, Foti/Foto in India. <ref>Schimmel, pp. 44, 69 ff.; on other names, see Veccia Vaglieri in EI2 II, pp. 847-48.</ref> Her name is sometimes given to girls born on Friday night. <ref>Schimmel, p. 23 n. 41.</ref> Fatima as “sovereign of feminine humanity” <ref>Corbin, 1960, pp. 115 ff.; idem, 1971-72, IV, p. 314.</ref> has been variously appreciated in recent history. Fatima has been idealized as a symbol of feminine excellence, a model of submission both to the will of God and her husband <ref>Meer Hassan Ali, p. 97.</ref> and authenticity and liberation for all women ([[Ali Shari’ati|Shariʿati]]).
==References==
{{reflist|30em}}
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*Muhammad-Bāqer Majlesī, Beḥār al-anwār XLIII, Tehran and Qom, 1376-92/1956-72, pp. 2-236.
*Abu’l-Hasan ʿAli Marandī, Majmaʿ al-nūrayn wa moltaqa’l-baḥrayn fī aḥwāl Fatima al-Zahra, Tehran, 1376/1957.
*L. Massignon, “Les origines de la méditation shiʿite sur Salmân et Fâṭima,” in Mélanges Henri Massé, Tehran, 1963, pp. 264-68.
*Idem, Opera Minora, ed. Y. Moubarak, 3 vols., Paris, 1969.
*Masʿūdī, Morūj IV, pp. 146, 156 ff.; VI, pp. 55-56, 165.
*Ibn Abī Zaynab No’mani, Ketāb al-ḡayba, ed. ʿA.–A. Ḡaffārī, Tehran, 1397/1977.
*ʿAli b. Ebrāhīm Qomī, Tafsīr, ed. Ṭ. M.. Jazāʾerī, 2 vols., Najaf, 1386-87 /1966-68.
*U. Rubin, “Pre-Existence and Light: Aspects of the Concept of Nūr Muḥammad,” Israel Oriental Studies 5, 1975, pp. 62-119.
*T. Sabri, “L’hagiographie de Fâṭima d’après le Biḥâr al-Anwâr de Muḥammad Bâqir Majlisî (m. 1111/1699),” Ph.D. diss., École Pratique des Hautes Études, Paris, 1969.
*Tabari (Cairo2), I-II, s.v. Abu ʿĪsā Muhammad Termeḏī, Sonan, ed. A. M. Šāker, Cairo, 1356/1936.
*L. Veccia Vaglieri, “Fāṭima,” in EI2 II, pp. 841-50.
*Abu ʿAbd-Allāh Muhammad Wāqedī, Ketāb al-maḡāzī, ed. J. Wellhausen, Cairo, 1970, s.v. Yaʿqūbī, Taʾrīkò II, pp. 19, 35, 42, 91, 128 ff., 141 ff.
*A. Amanat, Resurrection and Renewal, Ithaca, N.Y., 1989.
*Aʿyān al-šiʿa II, esp. pp. 535-639.
*R. Aubert, “Fatima” [in Portugal], in Dictionnaire d’histoire et de géographie ecclésiastiques XVI, Paris, 1967, cols. 680-82.
*M. Ayoub, “Towards an Islamic Christology: An Image of Jesus in Early Shīʿī Muslim Literature,” Muslim World 66, 1976, pp. 163-88.
*Idem, Redemptive Suffering in Islam: A Study of the Devotional Aspects of ʿÃshûrâ in Twelver Shiʿism, The Hague, 1978.
*J. Calmard, “Le culte de l’Imām Ḥusayn,” Ph.D. diss., University of Paris, 1975.
*H. Corbin, Terre céleste et corps de résurrection: De l’Iran mazdéen à l’Iran shiʿite, Paris, 1960.
*Idem, En Islam iranien, 4 vols., Paris 1971-72.
*B. A. Donaldson, The Wild Rue, London, 1938.
*Ibn Hešām, Sīra, Cairo, 1937, I, p. 206; III, p. 407.
*W. Eilers, “Schiitische Wasserheilige,” in V. Haarmann and P. Bachmann, eds., Festschrift Hans Roemer, Beirut, 1979, pp. 94-125.
*L. P. Elwell-Sutton and D. M. MacEoin, “Ḳurrat al-ʿAyn,” in EI2 V, p. 502.
*J. N. Hollister, The Shīʿa of India, London, 1953.
*M. K. Hermansen, “Fatimeh as a Role Model in the Works of Ali Shariʿati,” in G. Nashat, ed., Women and Revolution in Iran, Boulder, Colo., 1983, pp. 87-96.
*R. Kriss and H. Kriss-Heinrich, Volksglaube im Bereich des Islam, 2 vols., Wiesbaden, 1960-62.
*H. Lammens, Fāṭima et les filles de Mahomet: Notes critiques pour l’étude de la Sīra, Rome, 1912. Idem, “Fāṭima,” in EI1 II, pp. 85-88.
*J. D. McAuliffe, “Chosen of All Women. Mary and Fāṭimah in Qurʾānic Exegesis,” Islamochristiana 7, 1981, pp. 19-28.
*Idem, “Fāṭimah bint Muḥammad,” in M. Eliade, ed., The Encyclopaedia of ReligionV, New York, 1987, pp. 293-94.
*L. Massignon, “Les origines de la méditation shiʿite sur Salmân et Fâṭima,” in Mélanges Henri Massé, Tehran, 1963, pp. 264-68.
*Idem, Opera Minora, ed. Y. Moubarak, 3 vols., Paris, 1969.
*Mrs. Meer Hassan Ali, Observations on the Mussulmauns of India, London, 1832; repr. Oxford, 1972.
*D. Pinault, The Shiites: Ritual and Popular Piety in a Muslim Community, London, 1992.
*E. Šakurzāda, ʿAqāyed wa rosūm-e ʿāmma-ye mardom-e Ḵorāsān, Tehran, 1346 Š./1967.
*A. Šarīʿatī, Fatima, Fatima ast, Tehran, 1356 Š./1977; tr. L. Bakhtiar, Tehran, 1981.
*A. Schimmel, Islamic Names, Edinburgh, 1989.
*W. Schmucker, “Mubāhala,” in EI2 VII, pp. 276-77.
*L. Veccia Vaglieri, “Fadak,” EI2 II, pp. 725-27.
*Idem, “Fāṭima,” in EI2 II, pp. 841-50.
*Hussain Wāʿeẓ Kāšefī, Rawżat al-šohadāʾ, ed. M. Ramażānī, Tehran, 1341 Š./1962.
*A. J. Wensinck, A Handbook of Early Muhammadan Tradition, Leiden, 1927.
*Idem, Concordances et indices de la tradition musulmane, 8 vols., Leiden, 1933-65.
*Yaʿqūbī, Taʾrīḵ II, pp. 19, 35, 42, 91, 128-29, 141-42.
*Taʿzīa literature. V. Cremonesi, tr., Uzurpazione di Fadak, Morte di Fatima, ʿUmar e Abu Bakr chiedono scusa, Naples, 1964 (three Cerulli MSS.).
*Ḡaṣb-e bāḡ-e Fadak, ed. Z. Eqbāl and M. J. Maḥjūb as Jong-e šehādat, Tehran, 1355 Š./1976 (ed. of MS. Paris, Bibliothèque Nationale, pers. 993), tr. A. Chodźko as “Le jardin de Fathema,” in Le théâtre persan, Paris, 1878.
*W. Litten, Das Drama in Persien, Berlin and Leipzig, 1929, no. 9 (Fatima’s marriage).
*L. Pelly, The Miracle Play of Hasan and Husain, 2 vols., London, 1879 (Vol. I, Scene vi, “The Seizure of the Khalifate by Abu Bakr”; Scene vii, “The Death of Fatimah” in English tr. only).
*E. Rossi and A. Bombaci, Elenco di drammi religiosi persiani (fondo MSS. Vaticano Cerulli), Vatican City, 1961 (see esp. pp. 351-52, with index of themes connected with Fadak, ʿarūsī-e Qorayš, Karbala, death, etc., in the Cerulli, Chodźko, Pelly, and Moscow collections of taʿzīa plays).
*Untitled MSS., Moscow, Kryzenski collection (see Rossi and Bombaci, pp. xvi, xxi, nos. 1 and 2, Death of Fatima).
*Untitled MSS., Tehran, Ketāb-ḵāna-ye Malek (three plays on the death of Fatima). Wafāt-e Ḥażrat-e Fatima, MS. Paris, Bibliothèque Nationale, pers. 993, Chodźko no. 4.
*Specific prayers to Fatima. A. Monzawī, Fehrest nosḵahā-ye ḵaṭṭī-e Ketāb-ḵāna-ye Ganjbaḵš IV, p. 2364 no. 6702.
*ʿA. Qomī, Mafātīḥ al-jenān, ed. M.–Ḥ. ʿElmī, Tehran, 1340 Š./1961 (doʿās to Fatima in Arabic with Persian translations, pp. 113, 601-2, 632-33, 660).

==Source==

*[http://www.iranicaonline.org/articles/fatema Encyclopaedia Iranica]
*Veccia Vaglieri, L. (2007). “Fāṭima”, in: Encyclopaedia of Islam, Second Edition, Edited by: P. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel, W.P. Heinrichs.

[[Category: Individuals]]
[[Category: Ahl-e Kisa]]
[[Category:The Fourteen Infallibles]]
[[Category:Historical Characters]]
[[Category:Ahl al-Bayt]]

Ali ibn Abi Talib

2021-06-07T08:14:11Z

Rahdar:

{{infobox person
| name = Ali ibn Abi Talib
| native_name = عَلِی ابْن أَبِی طَالِب
| image = Ali b. Abi Talib.jpg
| known_for = The first Imam of Shi'a
| birth_date = 13 Rajab 21 BH (15 September 601)
| birth_place = Mecca, Hijaz, Arabia (present-day Saudi Arabia)
| father = Abu Talib ibn 'Abd al-Muttalib
| mother = Fatimah bint Asad
| relatives = Muhammad b. Abd Allah (paternal cousin)
| spouse = Fatimah, Umamah bint Zainab, Umm ul-Banin, Leila bint Masoud, Asma bint Umays, Khawlah bint Ja'far, Al Sahba' bint Rabi'ah
| children = Al-Hasan, Al-Hussain, Zaynab, Umm Kulthum, Muhsin, Muhammad al-awsat (Hilal), Abbas, Ruqayya, Abdullah
| death_date = 21 Ramadan AH 40- aged 59 (29 January 661)
| death_place = Kufa, Mesopotamia, Rashidun Caliphate (present-day Iraq)
| resting_place = Imam Ali Mosque, Najaf, Iraq
}}

'''Ali ibn Abi Talib''' (c.597–660), was the cousin and son-in-law of the prophet [[Muhammad]], the fourth caliph of the Sunni Muslims, and the first imam of all the Shi’is. Ali was ten or eleven years old when he embraced Islam and is considered to be the first Muslim after Khadija, Muhammad’s wife. He grew up in Muhammad’s household, and during the night of Muhammad’s emigration (the Hijrah) from Mecca to Medina in 622, he occupied the Prophet’s bed, facilitating the latter's escape. He then joined the Prophet after restoring to their owners the objects that Muhammad was holding in trust. Some months later he married Muhammad’s daughter [[Fatima]]; of their marriage were born two sons, [[Hasan]] and [[Hussain ibn Ali|Hussain]], and two daughters, [[Zaynab]] and Umm Kulthum, the latter two known for their roles in the Battle of [[Karbala]]. During the Prophet's lifetime, Ali participated in almost all the expeditions, except that of Tabuk, during which he had the command at Medina. Ali's bravery as the standard-bearer and sometimes as the commander in these expeditions has become legendary.

After Muhammad’s death in 632, a dispute arose between Ali and other associates of the Prophet on the question of [[succession]]. It was this dispute that divided the Muslims into two major factions: the Shi’a (partisans of Ali), those sympathetic to Ali's claim that he was appointed by the Prophet as his successor during his farewell pilgrimage; and the Sunni, those who denied Ali's claim and acknowledged the caliphate of Abu Bakr, Omar, and Othman in succession and placed Ali as the fourth caliph, following Othman's assassination in 656.

The period of Ali's rule was marked with political crisis and civil strife. Ali had inherited events which he could not avoid as a caliph, and under the pressure of circumstances he had to submit to these events and the constraints of his partisans. In the month of Ramadan in 660, a member of the [https://www.oxfordbibliographies.com/view/document/obo-9780195390155/obo-9780195390155-0047.xml Khawarij] (a sect that had seceded from Ali in the battle against the Umayyad governor of Syria, Muʿawiya, in 656) struck Ali a fatal blow with a sword while he was in prostration in the mosque of Kufa. Ali was buried in Najaf. His mausoleum was built there, and Najaf has become an important site for the Shi’i pilgrimage and a center for [[Twelver]] Shi’i learning.
==Biography==
Ali’s life falls into three distinct phases: 1. from his birth until the death of the Prophet in 11/632; 2. until the murder of Othman in 35/656; 3. from his election to the caliphate to his death.
==During the Life of the Prophet==
When Muhammad was called by God to be a prophet, Ali, though only ten years old, became one of his first followers.<ref>in al-Sirat al-nabawiya I, ed. M. Saqqa, Cairo, 1936, pp. 262-64, Ebn Hesham states that Ali was the first male to accept Islam; see also Tabari, Cairo2, II, pp. 309ff.; Ebn Saʿd, III/I, pp. 12ff.</ref> The night Muhammad fled from Mecca to Medina, Ali risked his life by sleeping in his bed; he also carried out the Prophet’s request to restore all the properties that had been entrusted to him as a merchant to their owners in Mecca. Only then did Ali leave for Medina; there he married Muhammad’s daughter [[Fatima]].

Ali’s courage during the military expeditions became legendary. Along with Hamza, Abu Dojana, and Zobayr, he was renowned for his charges against the enemy; at Badr he is said to have killed more than one third of the enemy army single-handedly. He stood firm and stoutly defended the Prophet at Ohod and Honayn, while the Muslim victory at Khaybar, where he used a heavy iron door as a shield, is attributed to his valor.<ref>Ebn Hesham, al-Sira II, pp. 298, 365ff., III, pp. 77f., 306, 349-50; Waqedi, Ketab al-maghazi, ed. M. Jones, London, 1966, I, pp. 68-69, 76, 145-52, 225-26, 228, 240, 244, 255-56, 259, 307-09, II, pp. 470-71, 496, 653-57, III, pp. 900-02</ref> He was one of Muhammad’s scribes and was chosen to lead several important missions. After the Hijra when the Prophet instituted brotherhood between the emigrants (Mohajerun) and the helpers (Ansar), he chose Ali as his own brother. The treaty of Hodaybia was written down by Ali. In 9/631 when Abu Bakr led the pilgrimage, Ali was delegated by the Prophet to proclaim the surat al-baraʾa (Quran 9) to the pilgrims assembled at Mena. He was chosen to destroy the idols worshiped by the Aws, Khazraj, and Tayy, and those in the Kaʿba.

=== The Event of Ghadir Khomm ===
According to the Shiʿites, the Prophet unequivocally nominated Ali as his successor at Ghadir Khomm while returning from his “farewell pilgrimage” to Mecca.<ref>the earliest historian to report the Ghadir tradition seems to be Yaʿqubi, II, Najaf, 1964, p. 102; see also Masʿudi, Ethbat al-wasiya le-Ali, Najaf, 1955; Kolayni, al-Kafi I, Tehran, 1388/ 1968, pp. 292ff.; Qazi Noʿman, Daʿaʾem al-Eslam I, ed. Fyzee, Cairo, 1963, pp. 14ff.; Shaikh Mofid, al-Ershad, Najaf, 1962, pp. 91ff.; in al-Ghadir fi’l-ketab wa’l-sonna wa’l-adab, Tehran, 1372/1952-53, Abd-al-Hussain Amini has listed all the available sources and references to Ghadir</ref> The Sunnis reject this claim, maintaining that the Prophet died without naming a successor. All the early sources present the Medinan Muslim community behaving as if they had not learned about Ali’s alleged designation.
==After the death of the Prophet==
At the Prophet’s death the community split into groups contending for political succession. The Ansar were about to proclaim Saʿd b. Obada caliph, but this was not acceptable to the Mohajerun, who considered themselves closer to the Prophet in kinship. Among them was a group led by Ali and his supporters, i.e., Zobayr, Talha, Abbas b. Abd-al-Mottaleb, Meqdad, Salman Faresi, Abu Dharr Ghefari, and Ammar b. Yaser, who viewed Ali as the Prophet’s legitimate heir. Muslim historians agree that a crisis was averted by three prominent Mohajerun: Abu Bakr, Omar, and Abu Obayda, who rushed to the gathering of the Ansar and imposed Abu Bakr as caliph. Their success was facilitated by the jealousy between the Aws and the Khazraj, the two main tribal factions of the Ansar, and the inactivity of the Prophet’s kinsmen in promoting their own cause.<ref>M. Shaban, Islamic History A.D. 600-750: A New Interpretation, Cambridge, 1971, pp. 16ff.; E. Shoufani, Al-Ridda and the Muslim Conquests of Arabia, Toronto, 1973, pp. 48ff.</ref> When Abu Bakr’s selection to the caliphate was presented as a fait accompli, Ali and the Hashimites withheld their oaths of allegiance until after the death of Fatima. Ali did not actively assert his own right because he did not want to throw the nascent Muslim community into strife.<ref>Menqari, Waqʿa Siffin, ed. ʿA. Harun, Cairo, 1382/1962, p. 91</ref> He retired to a life in which religious works became his chief occupation; the first chronologically arranged version of the Quran is attributed to him, and his knowledge of the Quran and the Sunna aided the caliphs in various legal problems.<ref>Balaḏori, Ansab I, ed. M. Hamidallah, Cairo, 1959, pp. 586-87; Yaʿqubi, II, pp. 125-26; Ebn Saʿd, II/2, pp. 100-02; Shaikh Mofid, al-Ershad, pp. 107ff.</ref> He did not participate in the wars of Redda and conquest; his actions after becoming caliph seem to indicate that he did not approve of the policies of his predecessors. In contrast to Omar he recommended that the entire revenue of the divan be distributed without keeping anything in reserve.<ref>Balaḏori, Fotuh III, ed. S. Monajjed, Cairo, 1956, p. 549. Disagreement with policies of Abu Bakr and Omar can be inferred from an evasive answer he gave to Abd-al-Rahman b. Awf at the shura when he was asked whether he would follow the Quran, the Sunna of the Prophet, and the sirat al-shaykhayn or the policies of Abu Bakr and Omar; Tabari, IV, p. 233; Balaḏori, Ansab V, p. 22</ref>
==During Othman’s Caliphate==
In the period preceding Ali’s caliphate Othman was faced with problems arising from conflicts of interest between the traditional tribal and the new Islamic leadership.<ref>H. A. R. Gibb, “An Interpretation of Islamic History,” Studies on the Civilization of Islam, ed. Shaw and Polk, London, 1962, p. 7</ref> The so-called Qorraʾ, the original conquerors from minor clans, resented Othman’s tightening of central control and felt that their interests were threatened by the growing influence of the traditional tribal leaders, who were newcomers to the provinces. This was the common cause of opposition in all provinces except Syria, which was kept free from uncontrolled immigration and was held in firm control by [[Muʿawiya]], governor since 20/641. In mid-35/656 discontented provincial groups from Egypt, [[Kufa]] (led by Malek Ashtar), and Basra arrived in Medina.<ref>S. M. Yusof, “The Revolt against Othman,” IC 27, 1953, pp. 1-7; Shaban, Islamic History, pp. 60ff.; M. Hinds, “The Murder of the Caliph Othman,” IJMES 3, 1972, pp. 450-69</ref>

In Medina itself opposition came from three main groups. First, a number of prominent Mohajerun accused Othman of nepotism and deviation from Islamic principles, e.g., the alteration of the number of rakʿas to be prayed at Mena and Arafat.<ref>Tabari, IV, p. 267</ref> Shortly before his death, Abd-al-Rahman b. Awf is said to have declared that Othman had departed from his promise to adhere to the Quran, the Sunna, and the sirat al-Shaykhayn, and he requested that he should not be allowed to pray at his funeral.<ref>Baladhori, Ansab V, p. 57; Ebn Aʿtham, al-Fotuh II, Hyderabad, 1968-75, p. 151</ref> ʿAbdallah b. Masʿud, who seems to have been dismissed from the Kufan treasury, ejected from the mosque, and beaten for criticizing Othman, is reported to have made the same request.<ref>Baladhori, Ansab V, pp. 36-37</ref> Abu Dharr Ghefari, who was critical of Othman and Muʿawiya, was exiled from Medina.<ref>ibid., pp. 52-56; Masʿudi, Morūǰ II, ed. M. Mohyi-al-dīn, Cairo, 1964, pp. 348-51</ref> Ammar b. Yaser was beaten for his criticism of Othman.<ref>Baladhori, Ansāb V, pp. 48, 83; Ebn Aʿtham, al-Fotuh II, pp. 154-55</ref> The second group of Medinan opponents formed around Talha and became clearly distinguishable from the first only at the battle of the Camel. It included Zobayr and Aʾesha, who were opposed to Omayyad domination but favored the Qoraysh. Both Talha and Zobayr had enormous income from their estates, mainly in Iraq, and their opposition stemmed from the strengthening of Omayyad power.<ref>Ebn Saʿd, III/1, pp. 77, 157</ref> Talha became vocal in his criticism of Othman, used his influence on the people of Basra to encourage their opposition, and was active against Othman at the time of the siege.<ref>Baladhori, Ansab V, p. 81; Ebn Aʿtham, al-Fotuh II, p. 229; Tabari, IV, pp. 379, 405</ref> Aʾesha, who had also played her part in fomenting opposition, left for Mecca when Othman was besieged, hoping that he would be killed and that Talha would become caliph.<ref>Baladhori, Ansab V, p. 91; Tabari, IV, p. 407</ref> The Ansar, who had lost their influence under Othman, formed the third group. The appointment of Hareth b. Hakam as market overseer in Medina added insult to injury; they felt impotent in their own town.<ref>Baladhori, op. cit., V, p. 47</ref>

In the meantime, Ali had acted as a restraining influence on Othman without directly opposing him. Making this point, Ebn Aʿtham states that Ali knew that Othman would not dare to act against him.<ref>al-Fotuh II, pp. 158, 164, 168, 184</ref> On several occasions Ali disagreed with Othman in the application of the hodud; he had publicly shown sympathy for Abu Dharr and had spoken strongly in the defense of Ammar b. Yaser. He conveyed to Othman the criticisms of other Companions and acted on Othman’s behalf as negotiator with the provincial opposition who had come to Medina; because of this some mistrust between Ali and Othman’s family seems to have arisen. He tried to mitigate the severity of the siege by his insistence that Othman should be allowed water.
==Caliphate==
Following Othman’s murder most of the Umayyads fled Medina, thus leaving the provincial opposition in control of the situation. The strongest groups were the Egyptians, the Ansar, and the prominent Mohajerun. They invited Ali to accept the caliphate; reluctant, he agreed only after long hesitation, probably several days after Othman’s death. The sources suggest that before the murder of Othman, the Basran opposition group at Medina considered Talha as its champion, while the Kufans supported Zobayr; later both groups supported Ali.<ref>Tabari, IV, pp. 427ff.</ref> Thus, the situation in Hejaz and the provinces on the eve of Ali’s election was far from settled. His brief reign was beset by difficulties attributable to the state of affairs that he inherited. Moghira b. Shoʿba advised Ali against immediately removing all governors appointed by Othman, especially [[Muʿawiya]]; Abdallah b. Abbas also counseled him to proceed slowly, but responding to the demands of his supporters, he replaced Othman’s governors with his own, thereby setting off a series of reactions which culminated in the battles of the Camel and Siffin.<ref>Tabari, IV, pp. 438ff.; Masʿudi, Moruj II, pp. 363-65</ref>
===The Battle of the Camel===
Returning to Medina, Aʾesha learned that Othman had been murdered and that Ali was caliph. She turned back to Mecca and actively participated in a campaign against him; her grudge against Ali stemmed from the incident of the slander against her (cf. Quran 24:10-20), when Ali had advised the Prophet to divorce her.<ref>Ebn Hesham, al-Sirat al-nabawiya III, pp. 313-14; Waqedi, Ketab al-maghazi II, p. 430; Ebn Saʿd, II/2, p. 29</ref> Meanwhile, the Umayyads who had fled from Medina gathered in Mecca; they were joined by the deposed governors of Basra and Yemen, who had brought with them money appropriated from the public treasury. Talha and Zobayr, already frustrated in their political ambitions, were further disappointed by Ali in their efforts to secure for themselves the governorships of Basra and Kufa. When they learned that their supporters had gathered in Mecca, they asked Ali’s permission to leave Medina on the pretext of making the omra (lesser pilgrimage). They then broke with Ali, placing the responsibility for Othman’s murder on him and demanding that he brings the murderers to trial; they were joined by the Umayyads, whose objectives, however, were different. Unable to muster much support in Hejaz, Talha and Zobayr decided to move to Basra with the expectation of finding the necessary forces and resources to mobilize Iraqi support. When Ali discovered this, he set out in pursuit but did not succeed in overtaking them. The rebels occupied Basra, killing many people. Ali raised support in Kufa and followed the conspirators to Iraq. After negotiations for a peaceful settlement failed, the rebels were defeated in the Battle of the Camel, so named because of Aʾesha’s presence at the center of the battle mounted on a camel.<ref>Ghalabi, Waqʿat al-jamal, ed. M. al Yasin, Baghdad, 1970</ref>

Ali entered Basra and divided the money found in the bayt al-mal (public treasury) equally among his supporters. This act may be taken as an indication of his policy to give equal value to the Muslims who served Islam in its early days and to the later Muslims who played a role in the conquests. He appointed Abdallah b. Abbas governor of Basra, and went to Kufa in order to gain support against Muʿawiya. He succeeded in forming a broad coalition which brought two more groups into his camp, the qorraʾ, who saw in him their last hope of regaining influence, and the traditional tribal leadership, attracted by his equal division of the booty. The successful formation of such a diverse coalition—comprised of men like Ammar b. Yaser (Mohajer), Qays b. Saʿd b. Obada (Ansari), Malek Ashtar (qorraʾ group), and Ashʿathb. Qays Kendi (a former redda leader who had emerged as a tribal leader in Kufa)—seems to be due to Ali’s remarkable character.
===The Battle of Siffin===
Ali opened negotiations with Muʿawiya with the hope of regaining his allegiance. Muʿawiya insisted on Syrian autonomy under his own leadership, but Ali maintained that all the provinces should share equally in problems facing the Muslim community. Muʿawiya replied by mobilizing his Syrian supporters and refusing to pay homage to Ali on the pretext that his contingent had not participated in his election. Furthermore, as Othman’s wali (near relative), he demanded the surrender of Othman’s murderers. Ali rejected Muʿawiya’s demands, asserting that he was duly elected by the people, who had the right to exercise their judgment, and that Othman had been killed because people were outraged at his arbitrary actions; hence they were not liable for punishment.<ref>Menqari, Waqʿat Siffin, pp. 29-32, 81-82, 86-91, 200-01</ref>

Toward the end of 36/657 the two armies met on the plain of Siffin. The confrontation lasted three months, most of the time being spent in negotiations. Finally, a week of combat was followed by a violent battle known as laylat al-harir (the night of clamor); the Syrians were on the point of being routed when Amr b. ʿAs advised Muʿawiya to have his soldiers hoist masahef (either parchments inscribed with verses of the Quran, or complete copies of it) on their spearheads in order to cause disagreement and confusion in Ali’s army. Aware of the divisions within the ranks of Ali’s camp, Muʿawiya exploited the situation. As the main purpose of raising the masahef was to bring about the cessation of hostilities, it is worth noting that the call for peace was addressed not to Ali but to the ahl al-ʿEraq (people of Iraq) who formed the bulk of Ali’s army, thereby isolating Ali from his followers by appealing to their regional interests. Ali saw through the stratagem, but only a minority was in favor of continued fighting; the most powerful tribal leader of [[Kufa]], Ashʿath b. Qays Kendi, insisted on accepting Muʿawiya’s call, reportedly telling Ali that not a single man from his camp would fight for him if he did not accept the proposal for settlement.<ref>Menqari, Waqʿat Siffin, p. 482; Yaʿqubi, Moruj II, p. 178</ref> This refusal of the largest bloc in his army to fight was the decisive factor in Ali’s acceptance of the arbitration. With the majority of the qorraʾ also favoring a settlement, Ali stopped the fighting and sent Ashʿath b. Qays to ascertain Muʿawiya’s intentions. Muʿawiya suggested that each side should choose an arbiter, who together would reach a decision based on the Quran; this decision would then be binding on both parties.

At this time Muʿawiya seems to have made no specific reference to his earlier insistence on vengeance for Othman’s blood or return to shura. Most of the people in Ali’s camp, now satisfied, turned to the designation of the Hakam (arbiter) who would meet Amr b. ʿAs, the Syrian representative. The question as to whether the arbiter would represent Ali or the Iraqis (mainly the Kufans) caused a further split in Ali’s army. Ashʿath b. Qays and the qorraʾ rejected Ali’s own nominees, Abdallah b. Abbas and Malek Ashtar, and insisted on Abu Musa Ashʿari, who was opposed by Ali, since he had earlier prevented people from supporting him. Abu Musa was favored by the qorraʾ because he had stood for provincial autonomy, while Ashʿath b. Qays hoped to prolong the deadlock between Ali and Muʿawiya in order to check Ali’s power and regain his own former influence. Ali finally accepted Abu Musa.

The drafting of the agreement proceeded only after Ali had agreed to be referred to by name and not as amir al-moʾmenin; Muʿawiya objected that if Ali were indeed caliph, he would not have fought him. The main terms of the agreement were: 1. The Quran was to decide between the two sides; 2. the task of the arbiters was to reach a binding agreement; 3. the arbiters would be guided by the Quran, but failing to find guidance they would resort to al-sonnat al-adelat al-jameʿa ghayr al-mofarreqa.<ref>see M. Hinds, “The Siffin arbitration agreement,” Journal of Semitic Studies 17, 1972, pp. 93-129</ref> With the drafting of this agreement, Ali’s coalition began to collapse. The question of having recourse to the Sunna seems to be the main cause of the reaction of the qorraʾ. They had agreed to the arbitration because it was a call for peace and application of the Quran; the terms of the agreement had not yet been settled and there was no indication that Ali would not be regarded as amir al-moʾmenin. More serious was that extending the authority of the arbiters beyond the Quran to the vague Sunna compromised the authority of the Quran; it was thus tantamount to tahkim al-rejal fi’l-din (or fi ketab Allah). Thus, they raised the cry la hokm ella lellah (the jurisdiction rests with Allah alone). By this time the Syrians claimed that the document was an agreement that the Quran should be consulted as to whether Othman had been killed justly or unjustly, though the qorraʾ had no doubts that he had been killed justly. The raising of the question of Othman’s murder by Muʿawiya at this critical stage should be viewed in conjunction with his earlier evasiveness on the issue. The whole affair looks like a skillfully organized attempt to destroy Ali’s coalition. The qorraʾ told Ali that if he did not repent of his acceptance of the arbitration, as they had done, they would declare themselves dissociated (baraʾa) from him. On the army’s return to Kufa some of the qorraʾ stopped at Haruraʾ, but Ali succeeded in reconciling them, probably by making concessions. Only after returning to Kufa did Ali make it clear that he would not infringe on the arbitration. At this time those who had protested against the arbitration seceded from Ali’s camp (hence known as khawarej) and gathered at Nahrawan.

The first meeting of the arbiters appears to have taken place at Dumat al-Jandal around Ramadan, 37/February, 658, as stipulated in the agreement. The conclusion was reached that the acts of which Othman was accused were not arbitrary (ahdath), thus implying that he had been killed unjustly and that Muʿawiya had a right to claim vengeance. The verdict was not made public, but both parties came to know about it.<ref>L. Veccia Vaglieri, “Il conflitto Ali-Muʿawiya e la secessione khāregita riesaminati alla luce di fonti ibadite,” AIUON, 1952, pp. 1-94; idem, “Ali b. Abī Ṭālib,” EI2 I, p. 384</ref> Ali protested, stating that it was contrary to the Quran and the Sunna and hence not binding. Then he tried to organize a new army, but only the Ansar, the remnants of the qorraʾ led by Malek Ashtar, and a few of their clansmen remained loyal. He left Kufa with his new army to engage Muʿawiya, but first turned to Nahrawan to deal with the dissidents. He tried to enlist their support by declaring that he would fight Muʿawiya, but they persisted in their demand that he first confesses his sin in accepting the arbitration; after promising quarter to those who would submit, Ali attacked.

It seems that the arbiters and other eminent persons, with the exclusion of Ali’s representatives, met at Adhruh in Shaʿban, 38/January, 659 to discuss the selection of the new caliph. Amr b. ʿAs supported Muʿawiya, while Abu Musa preferred his son-in-law, Abdallah b. Omar, but the latter refused to stand for election in default of unanimity.<ref>Masʿudi, Moruj II, p. 408</ref> Abu Musa then proposed, and Amr b. ʿAs agreed, to depose both Ali and Muʿawiya and submit the selection of the new caliph to a shura. In the public declaration that followed Abu Musa observed his part of the agreement, but Amr b. ʿAs declared Ali deposed and confirmed Muʿawiya as caliph. Meanwhile, Muʿawiya had followed an aggressive course by making incursions into the heart of Iraq and Arabia. By the end of 39/660 Ali, who was regarded as caliph only by a diminishing number of partisans, lost control of Egypt and Hejaz.
==Martyrdom==
Early one morning while praying in a mosque at Kufa, he was struck with a poisoned sword by a Kharijite, Abd-al-Rahman b. Moljam, intent on avenging the men slain at Nahrawan. Two days later, on 19 (or 21) Ramadan 40/27 January 661, Ali died at the age of sixty-three and was buried near Kufa. The burial was kept secret, but in the time of Harun al-Rashid his tomb was identified a few miles from Kufa and a sanctuary was established around which a town called Najaf grew up. Of his fourteen sons and nineteen daughters by nine wives and several concubines, Hasan, Hussain, and Muhammad b. Hanafīya are well known. Ali’s political discourses, sermons, letters, and sayings were collected by Sharif Razi in a book entitled Nahj al-balagha (“The road of eloquence”), well known in Arabic literature; the most famous of its commentators is Ebn Abi’l-Hadid <ref>Sharḥ Nahj al-balagha, ed. M. Abu’l-Fazl, Cairo, 1965</ref>; a divan is also attributed to Ali.
==Legacy for Shi’ism==
The Shiʿites maintain that the Prophet designated Ali as his successor by God’s command; on reaching Ghadir Khomm from the “farewell pilgrimage,” the Prophet announced a congregational prayer. As the people gathered, he took Ali by the arm and made him stand next to him, and said: “O people, know that what Aaron was to Moses, Ali is to me, except that there shall be no prophet after me, and he is my wali to you after me. Therefore, he whose master (mawla) I am, Ali is his master.” Then he lifted Ali’s arm and said: “O God, be affectionate to him who is devoted to ʿAli, show enmity to him who is his enemy, give victory to him who helps Ali and forsake him who forsakes Ali. May the truth encompass Ali to the end of his life”.<ref>Kolayni, al-Kafi I, pp. 286ff.; Qazi Noʿman, Daʿaʾem al-Eslam I, pp. 14ff; see also Tabrizi, Meshkat al-masabih III, ed. M. Albani, Damascus, 1961-62, pp. 242-47</ref> This tradition, which is accepted by the Sunnis but interpreted differently by them, epitomizes the Shiʿite veneration of Ali and their doctrine of the [[imamate]].

The imamate of Ali is a cardinal principle of Shiʿite faith. Through [[Wilayah|walaya]] (devotion to Ali and the [[Imam]]s) true knowledge of Islam can be obtained. The first three caliphs had usurped Ali’s right and the majority of the early community deviated from the rightful Imam. According to a saying attributed to Ali himself, those who fought against him in the battle of the Camel were “breakers of allegiance” (naketun), those who opposed him in the battle of Siffin were “wrongdoers” (qaseṭun), and those who fought against him in the battle of Nahrawan (the Khawarej) were “deviators” (marequn). Only the Batriya among the early Zaydis upheld the imamate of Abu Bakr, Omar, and Othman, on the grounds that Ali did not oppose them. Considering him the most excellent man (fazel) after the Prophet, they permitted the imamate of the less excellent (mafzul). But from the 3rd/9th century onward the views of the Jarudiya, who rejected the imamate of the first three caliphs, prevailed among the Zaydis.

Ali, the wasi (executor) of the Prophet, was specially instructed and authorized by him on God’s command to assist him in his task. The Prophet brought the revelation (tanzil) and laid down the shariʿa, while Ali, the repository of the Prophet’s knowledge, provided its interpretation (taʾwil). During the Prophet’s lifetime Ali’s position was next to his and after him he succeeded him as the next most excellent man. He was divinely guided, infallible (maʿsum), purified from all defilement, and could not commit any sin, minor or major. He is the disposer of heaven and hell and the dispenser of drink (saqi) at the celestial pool of Kawthar. He will intercede with God on the Day of Judgment on behalf of his followers; he is the Guide for mankind, the Proof (hojja) of God’s existence to His creatures, and the Gate of His mercy. Salvation is reserved solely for those who declare their belief and devotion to him.<ref>Qazi Noʿman, Sharḥ al-akhbar MS; Ebn Babuya, Resalat al-eʿteqadat, tr. Fyzee, London, 1942; Helli, Sharh al-bab al-Hadi ʿashar, tr. Miller, London, 1958; Majlesi, Behar al-anwar, Tehran, 1376/1956, VII, pp. 326-40, VIII, pp. 16-63, XV, pp. 1ff., XXVII, pp. 1ff., XXXV-XLII, passim</ref>
==References==
{{reflist|30em}}
==Bibliography==

*Hussain, Ṭāhā. al-Fitnah al-kubrā (The Great Trial). Vol. 1, Othman. Vol. 2, Ali wa-banūn (Ali and His Sons). Cairo, 1947–1956.
*Lakhani, M. Ali, ed. The Sacred Foundations of Justice in Islam: The Teachings of Ali ibn Abi Talib. Bloomington, Ind., and North Vancouver, B.C., 2006.
*Moojan, Momen. An Introduction to Shiʿi Islam: The History and Doctrines of Twelver Shiʿism. New Haven, Conn., 1987.
*Shah-Kazemi, Reza. Justice and Remembrance: Introducing the Spirituality of Imam Ali. London, 2007.
*Vaglieri, Laura Veccia. “Ali b. Abī Ṭālib.” In Encyclopaedia of Islam, 2d ed., vol. 1, pp. 381–386. Leiden, 1960–. Valuable revisionist outline of Ali's biography.
*Ebn ʿAbd Rabbeh, al-ʿEqd al-farīd, ed. A. Amīn, Cairo, 1948-53, IV, pp. 310-61, V, pp. 90-102.
*Jaʿfar b. Manṣūr Yaman, al-Šawāhed wa’l-bayān MS. Edrīs ʿEmād-al-dīn, Oyūn al-aḵbār II-III MS. Bharūčī, Ketāb al-azhār VI MS. Amīn, Aʿyān al-šīʿa, Beirut, 1960, III, pt. 1 and 2.
*L. Caetani, Annali. E. Petersen, Ali and Muʿāwīya in Early Arabic Tradition, Copenhagen, 1964.
*The following recent biographies are worth noting: Ṭ. Hussain, al-Fetnat al-kobrā, Cairo, 1954.
*J. Jordāq, al-Emām Ali: Ṣawt al-ʿadālat al-ensānīya, Beirut, 1958.
*ʿA. ʿAqqād, ʿAbqarīyat al-emām Ali, Cairo, 1961.
*M. Ḵalīlī, Zendagānī-e hażrat-e Ali, Tehran, 1342 Š./1963.
*Abd-al-Fattāḥ, al-Emām Ali, Cairo, n.d.
*ʿA. Ḵaṭīb, Ali b. Abī Taleb: Baqīyat al-nobūwa wa ḵātem al-ḵelāfa, Cairo, 1966.
*Ḵ. M. Ḵāled, Fī reḥāb Ali, Cairo, 1980.
*A. Oways and M. Āšūr, Rābeʿ al-rāšedīn Ali, Cairo, 1981.
*M. Ḡorayb, Ḵelāfat Ali, Cairo, 1982.

==Source==

*[http://www.oxfordislamicstudies.com/article/opr/t236/e0049 Oxford Islamic Studies Online]
*[http://www.iranicaonline.org/articles/ali-b-abi-taleb ENCYCLOPÆDIA IRANICA]

[[Category:Individuals]]
[[Category:Twelver Shi’ism]]
[[Category:The Fourteen Infallibles]]
[[Category:Ahl-e Kisa]]
[[Category:Historical Characters]]
[[Category:Imams]]
[[Category:Ahl al-Bayt]]

Jacob M. Landau

2021-05-31T04:09:48Z

Rahdar:

{{Infobox person
|name=Jacob M. Landau |image=Jacob M Landau.jpg|image_size=|caption=|birth_date=1924|birth_place=|death_date=2020|nationality=|religion=|alma_mater=|occupation=Professor and Author|personal website=|spouse=|parents=|children=|awards=}}'''Jacob M. Landau''' was the professor Emeritus in the Department of Political Science (in the field of Middle Eastern Studies) at the Hebrew University of Jerusalem.

==Biography==
Jacob M. Landau was born on 20 March 1924 in Chișinău, Bessarabia (modern Moldova). He left in 1935, moving to Palestine with his parents, Miriam and Michael Landau, settled in Tel Aviv.

He died in 12 November 2020.

==Academic Career==

*Full professor emeritus at Hebrew University in the Department of Political Science in 1993
*Served as a part-time professor of political science at Bar-Ilan University in Ramat-Gan, Israel, and Hebrew University.
*Served as visiting professor at foreign universities in the United States, the United Kingdom, France, Germany, the Netherlands and Turkey.
*One of the founders of the Israel Oriental Society in 1949 , served as its first secretary.
*Member of the Israel Association of Political Science and its president in 1993–1998
*Member of the Centre International des Etudes Pré-Ottomanes et Ottomanes (Paris)
*Honorary member of the Turkish Historical Society (Ankara)
*Member of the editorial board of several journals and of the central editorial committee of the Encyclopedia Judaica, 2nd edition.

==Publications==

*[https://www.taylorfrancis.com/books/mono/10.4324/9781315684598/parliaments-parties-egypt-jacob-landau Parliaments and Parties in Egypt, Routledge, 1953]
*[https://www.routledge.com/Studies-in-the-Arab-Theater-and-Cinema/Landau/p/book/9781138642034 Studies in the Arab Theater, Routledge, 1953]
*[https://www.amazon.com/Israeli-Communist-Party-Elections-Knesset/dp/0817930922 The Israeli Communist Party and the Elections for the Fifth Knesset, Hoover Institution,1965]
*[https://www.routledge.com/Jews-in-Nineteenth-Century-Egypt/Landau/p/book/9781138642256 Jews in Nineteenth-Century Egypt, Routledge, 1969]
*[https://www.routledge.com/The-Arabs-in-Israel-A-Political-Study/Landau/p/book/9781138930346 The Arabs in Israel: A Political Study, Routledge, 1969]
*[https://www.routledge.com/The-Hejaz-Railway-and-the-Muslim-Pilgrimage-A-Case-of-Ottoman-Political/Landau/p/book/9781138644731 The Hejaz Railway and the Muslim Pilgrimage: A Case of Ottoman Political Propaganda, Routledge, 1969]
*[https://www.amazon.com/Middle-Eastern-Themes-History-Politics/dp/0714629693 Middle Eastern Themes: Papers in History and Politics, Routledge, 1973]
*[https://www.amazon.com/Tekinalp-Turkish-Patriot-1883-1961-Pihans/dp/906258053X Tekinalp, Turkish Patriot 1883–1961, Peeters Publishers, 1984]
*[https://www.amazon.com/Arab-Minority-Israel-1967-1991-Political/dp/3761080522 The Arab Minority in Israel, 1967–1991: Political Aspects, Clarendon Press, Oxford, 1993]
*[https://www.amazon.com/Jews-Arabs-Turks-Selected-Essays/dp/965223818X Jews, Arabs, Turks, Magnes Press, 1993]
*[https://www.amazon.com/Politics-Language-Ex-Soviet-Muslim-States/dp/1850654425 Jacob m. Landau &Barbara Kellner-Heinkele, The Politics of Language in the Ex-Soviet Muslim States , Hurst & Co Ltd, 2001]
*[https://www.amazon.com/Word-Count-Modern-Arabic-Prose/dp/1258131633 A Word Count of Modern Arabic Proseو Literary Licensing, LLC , 2011]
*[https://www.amazon.com/Language-Politics-Contemporary-Central-Asia/dp/1848858205 Jacob m. Landau &Barbara Kellner-Heinkele, Language Politics in Contemporary Central Asia, I.B. Tauris, 2011]

= His visions towards religious theater =
In one of his book called “Middle Eastern Themes: Papers in History and Politics” he mentioned different types of religious rituals like [[Ta'ziya|Ta’ziya]] , [[Rawza]]. he mainly described the culture of Ghajar’s era and also explained how they hold these rituals. Jacobe also shows the role of women in these rituals that they started [[Rawza-Khani|rawza-khani]] mainly in those eras. Based on what he wrote, women used to hold these rituals in private and They also had performances even in palace in front of king’s favorite wife.

==Source==

*[https://networks.h-net.org/node/28655/discussions/6788426/passing-prof-jacob-m-landau H-Judaic's website]

[[Category:Individuals]]
[[Category:Islamic Studies]]
[[Category:Scholars]]

Mansour Leghaei

2021-05-29T07:44:06Z

Rahdar: Created page with " {{Infobox person|name=Sheikh Mansour Leghaei|image=Sheikh Mansour Leghaei.jpg|image_size=|caption=|birth_date=1962 m.|birth_place=|death_date=|nationality=Iranian|religi..."

{{Infobox person|name=Sheikh Mansour Leghaei|image=Sheikh Mansour Leghaei.jpg|image_size=|caption=|birth_date=1962 m.|birth_place=|death_date=|nationality=Iranian|religion=|alma_mater=|occupation=Founder and director of an Islamic center|personal website=|spouse=|parents=|children=|awards=}}

'''Mansour Leghaei''' (1962- ) is founder and a director of the Imam Hussain Islamic Center and the School of Islamic Theology in Australia.

== Education ==
Sheikh Mansour Leghaei passed these courses in Islamic studies and received PhD in Islamic Theosophy

* Bahs Kharej (Advanced studies) in the Islamic Seminary of Qom under the instruction of The Grand Ayatollah Naser Makarem Shirazi for 5 years and The Grand Ayatollah Wahid Khorasani for 1 year.
* Figh (Jurisprudence) under the instruction of The Late Grand Ayatollah Sheikh Jawad Tabrizi for 5 years.
* Hadith and Rejaal under the instruction of the Grand Ayatollah Musa Shobairy Zanjani.
* Sharhel-Esharaat (Hawza course) under the instruction of Ayatollah Hasan Hasanzadeh Amoli for 3 years.
* Two volumes of al-Asfar (the most advanced text in transcendental philosophy) under the instruction Ayatollah Jawadi Aamoli
* Al-Borhan of al-Shifa (Hawza course) written by Avicenna under the instruction of Ayatollah Mesbah Yazdi and Sheikh Muhammad Bahjat ,.
* Sharhe Manazelu-Sa’erin in Practical Mysticism (Hawza course) under the instruction of The Late Ayatollah Bahrol-Oloom Mirdamadi

= Career =

* Founder of Education Centre called Ahul Bayt in Nigeria, 1992
* Member within the interfaith communities and the chairman of the Marrickville Interfaith Round Table.
* Founder and a director of the Imam Husain Islamic Centre and the School of Islamic Theology in Earlwood, Australia
* Attending a number of seminars to provide an Islamic perspective, including the Ecumenical Service on the Dead Sea Scrolls held at the Sydney Art Gallery, "Religious Therapy" on the occasion of World Cancer Day at the University of Sydney and "Spirituality of Great Traditions

== Publications ==

=== Articles ===

* Research methods in Islamic sciences
* Hijab , a divine value
* The role of women in Karbala
* Human unity for a sustainable peace
* Islam the first and last religion
* Living in harmony Islamic perspective
* Prophet Muhammad, a divine mercy for the worlds
* Einstein’s paradox: God’s omniscience and man’s freewill
* Infallibility
* Miracle and mirage? The paradox of miracles and science
* The spread of Islam , from its beginning to the 14th century
* The meaning of salawaat
* Was Muhammad (S) a prophet of terror?
* Imam Ali (as), whose Imam is he?
* Fatima, the mother of her father

=== Books ===

* A short treatise on the guardianship of the Jurist
* Fasting and the holy month of Ramadhan
* Social rules in Islam
* The revolution of Imam Hussain
* Sciences of hadith
* Ancient prophets for modern world – The true story of Jesus (p)
* Sciences of qur’an (“ Uloom al-Qur’an”)
* Discourse on Ayat Al-tatheer
* Ultimate questions in philosophy of religion
* A guide to practical Irfan

= His vision toward Ashura and Karbobala =
In one of his speeches in 7th of [[Muharram]] in 2019 “a caller to Ahhah” , he talked about the time that Imam Zaman is uprising, the companions of him will shout this slogan “ ya letharat al-hossain” as revengers. He also answered the questions that why people should support [[Hussain ibn Ali|Imam Hussain]] and his companions. He also had some other speeches with the same name in 2019.

In another speech of his, in Muharram , he talked about why we cry for Imam Hussain. He told some stories based on the tragedy of [[Karbala]] .

In one of his books called “ revolutionary of Imam hussain” , there are a series of seven Lectures that analyses the roots & the impact of Imam Hussain's uprising against the caliph of his time, [[Yazid]].

= Resources =

* Digital Islamic Library
* Islamic school Syllabus

Husayn ibn Ali

2021-05-11T10:12:11Z

Rahdar: Redirected page to Hussain ibn Ali

#REDIRECT [[Hussain ibn Ali]]

S. V. Mir Ahmed Ali

2021-05-03T05:05:44Z

Rahdar: Created page with "{{Infobox person |name=S.V. Mir Ahmed Ali |image=S.V. Mir Ahmed Ali.jpg|image_size=|caption=|birth_date=|birth_place=|death_date=|nationality=|religion=|alma_mater=|occupation..."

{{Infobox person
|name=S.V. Mir Ahmed Ali |image=S.V. Mir Ahmed Ali.jpg|image_size=|caption=|birth_date=|birth_place=|death_date=|nationality=|religion=|alma_mater=|occupation=Islamic Author|personal website=|spouse=|parents=|children=|awards=}}'''S. V. Mir Ahmed Ali''' is an Indian Islamic scholar of [[Shiʿa|Shia]] and religious leader. He was a teacher, a writer, a theologian and has written a number of books on religion.

== Biography ==
Mir Ahmed Ali was born on 15 July 1902 in Madras, British India. He received primary education from his maternal uncle Mr. Mir Jaffer Hussain Peer and later matriculated at Harris High School, Madras.

He obtained the title of Munshi Fazil, B.O.L Degree and received an M.A in Arabic and Persian and then started working in the same college as Assistant Professor and later on he got B.T and M.Ed. degree from Madras University.

== Academic interests ==
Mir Amhmed’s interest in Arabic and Persian language made him pursue a higher proficiency in those languages.

== Social life ==
He founded The Hussainy Trust (formerly known as Madarasa-e-Hussainy and Yateemkhana) in 1943, and devoted his life to improve the orphans’ and destitute children’s life during his travels to India and abroad.

== Publications ==

* [https://www.academia.edu/29457384/Biography_of_Imam_Hussain_Bin_Ali_AS Biography of Imam Hussain Bin Ali]

* [[Hussain ibn Ali|Hussain]], King of [[Martyrdom|Martyres]]
* Life of Prophet Mohamed
* [https://www.amazon.com/Holy-Quran-Mir-Ahmed-Ali/dp/0940368846 English translation of the Qur'an]

=== Selected book ===

* [https://www.al-islam.org/husayn-saviour-islam-sv-mir-ahmad-ali Hussain the Savior of Mankind]

This book presents the lifetime of [[Imam Hussain]] from birth to [[martyrdom]], and concentrates on his life with his mother; his father, brother, and his role in wars and

the rest of the affairs before his imamate. It is also a precise exposition of [[Karbala]] occurrences.

== Resources ==

* [https://www.al-islam.org S. V. Mir Ahmad Ali’s Biography]

 
[[Category:Individuals]]
[[Category:Islamic Studies]]
[[Category:Scholars]]

File:S.V. Mir Ahmed Ali.jpg

2021-05-03T05:04:38Z

Rahdar:

S.V. Mir Ahmed Ali

Habib b. Muzahir

2021-04-10T03:54:43Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Habib b. Muzahir al-Asadi | Companion of =..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Habib b. Muzahir al-Asadi
| Companion of = [[Ali ibn Abi Talib|Imam Ali]], [[Hasan B. Ali B. Abi Taleb|Imam Hasan]], [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Banu Asad
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in Event of [[Ashura]]
| Burial place = Holy Shrine of [[Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the Battles of [[Ali ibn Abi Talib|Imam Ali]], One of Shurta al-Khamis, Inviting the tribes of [[Kufa]] to join [[Imam Hussain]]
|Native name=حبیب بن مُظاهر الاسدی}}'''Habib b. Muzahir al-Asadi''' was one of [[Ali ibn Abi Talib|Imam Ali]]'s special companions and martyred at the age of 75 at the [[Battle of Karbala]] while fighting in [[Imam Hussain]]'s army.

== Biography ==
Habib's father's name appears in the early sources in different forms. It is sometimes Muzahir,<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 352, 355, 416.</ref> sometimes Muzahhar<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 2, p. 462, 478, 480.</ref> and sometimes, Mutahhar<ref>Ibn Aʿtham, ''al-Futūḥ'', vol. 5, p. 28, 34, 87.</ref>. Habib had the Holy Qur'an in memory completely, and spent every night in worship and supplication to God. According to [[Imam Hussain]] he recited the whole Qur'an every night.<ref>Qummī, ''Nafas al-mahmūm'', p. 124.</ref> He was so uninterested in material world and so pious that no matter how much money and security offers he received, he rejected them all and said, "we will have no excuse to make to the [[Prophet Muhammad|Prophet of God]], if we are alive and the son of the Prophet is oppressed and killed."<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 4, p. 553.</ref>

== During Prophet Muhammad's Life ==
It is not clear whether Habib was one of the [[Prophet]]'s companions or Tabi'un (those who saw the companions, but not the Prophet). Some, like Ibn al-Kalbi<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 126.</ref> and Ibn Hajar al-Asqalani <ref>Ibn Ḥajar al-ʿAsqalānī, ''al-Iṣāba fī tamyīz al-ṣaḥāba'', vol. 2, p. 142.</ref>stated that he had been in the presence of the Prophet but Al-Shaykh al-Tusi<ref>Ṭūsī, ''Rijāl'', p. 60, 93, 100.</ref> implies that Habib was not a companion of the Prophet.

== During Imam Ali's Life ==
Habib went to [[Kufa]] with [[Imam Ali]] and fought alongside him in all of his combats. He was considered one of Imam's special companions group called "Shurtat al-Khamis"<ref>Mufīd, ''al-Ikhtiṣāṣ'', p. 2-7.</ref>. Imam Ali bestowed upon him "Ilm al-Balaya wa al-Manaya" (the knowledge of calamities and [time of] deaths). His conversation with Maytham al-Tammar, years before [[Ashura]], about how they will be martyred is one instant of this knowledge.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 127.</ref>

== During Imam al-Hussain's Life ==
After the death of [[Mu'awiya]], Habib and some of the heads of [[Shiʿa|Shi'a]] communities in [[Kufa]], like Sulayman b. Surad, Musayyib b. Najaba and Rifa'a b. Shaddad al-Bajali, refused to swear allegiance to [[Yazid]], and send letters to [[Imam Hussain]] inviting him to lead Kufa in her uprising against [[Umayyad]] Dynasty.<ref>Mufīd, ''al-Irshād'', p. 378.</ref>

When [[Muslim b. Aqil b. Abi Talib|Muslim b. Aqil]] came to [[Kufa]] as the Imam's representative, they rushed to support him. People of Kufa secretly pledged allegiance to Habib and Muslim b. Awsaja as the representative of Muslim b. Aqil. <ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 4, p. 554.</ref>

When [[Obayd-Allah Ibn Ziad|Obayd Allah b. Ziad]] came to Kufa, he threatened people and launched a crackdown against allegiance to Muslim b. Aqil; so people abandoned their allegiance to Muslim b. Aqil and lift him alone. The tribe of Banu Asad hid Habib and Muslim b. 'Awsaja to protect them against Ibn Ziyad's agents. Habib and Muslim b. 'Awsaja left Kufa to join Imam Hussain. They hid themselves from Obayd Allah b. Ziad's spies and agents, so they moved at nights and hid during days. Eventually, they joined Imam Hussain's camp in [[Karbala]] on [[Muharram]] 7th 61(October 7th 680).<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 128.</ref>

== In The Battle of Karbala ==
Upon reaching [[Karbala]], Habib repeats his expression of loyalty to [[Imam Hussain]]. As soon as he observed the great number of Imam's enemies and small number of his companions, Habib asked Imam Huassin to go to a nearby tribe of Banu Asad and to ask them to join Imam. With the permission of Imam, Habib hurried to the tribe and started preaching them and encouraging them to join the Imam. However, [[Omar Ibn Sa’d|Omar b. Sa'd]] stopped the tribe from joining Imam by sending an army to them.<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 4, p. 554.</ref>

=== Evening of Tasu'a ===
The day before [[Ashura]], Habib preached to the person who brought a letter from Umar b. Sa'd for Imam Hussain and asked the messenger not to go back to the tyrants. In the evening of [[Tasu’a|Tasu'a]], Habib spoke to enemy's army, which was about to attack the camp of Imam Hussain, and warned them about starting a war by talking about the merits of the Imam and his companions.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 2, p. 484.</ref>

=== Eve of Ashura ===
In the eve of Ashura, Hilal b. Nafi informed Habib of the concerns of [[Zaynab]], the daughter of [[Ali ibn Abi Talib|Imam Ali]], about the loyalty of the companions of Imam. Hilal and Habib gathered the companions of Imam Hussain and together went to Imam Hussain and informed him that they will support the family of the Prophet to the last drop of their blood.<ref>''Mawsūʿat kalimāt al-Imām al-Ḥusayn (a)'', p. 407-408.</ref>

'''Day of Ashura'''

In the morning of Ashura, Imam Hussain appointed Habib b. Muzahir as the commander of the left wing. He put [[Zuhayr b. al-Qayn|Zuhayr b. Qayn]] on the right wing and [[Abbas B. Ali B. Abu Taleb|Abbas b. Ali]] on the center of the army.<ref>Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 2, p. 7.</ref>

In his speech to the enemy's army, Imam Hussain mentioned his lineage, ancestry, merits and the narration of the Prophet saying "These two ([[Hasan B. Ali B. Abi Taleb|Hasan]] and [[Hussain ibn Ali|Hussain]]) are [[Masters of the Youth of Paradise|the masters of paradise's youth]]." He even said that there are people among you who have heard the narration from the Prophet himself. Just then, [[Shimr b. Dhi l-Jawshan|Shimr]] cut Imam's speech and said, "May all of my worship for God be in doubt and uncertainty if I knew what you are talking about."

Habib said, "I swear to God that I see you worship Him with 70 doubts and [layers of] uncertainty. I witness that you are right and have no idea what Imam is talking about. Your heart is dark and sealed against any truth."<ref>Mufīd, ''al-Irshād'', p. 450.</ref>

At the beginning of the battle when a warrior from [[Omar Ibn Sa’d|Omar b. Sa'd]]'s army was asking for someone to fight, Habib and [[Burayr b. Khudayr al-Hamdani al-Mishraqi|Burayr]] hurried to fight him but Imam Hussain stopped them.

At noon of Ashura, when [[Abu Thumama al-Sa'idi|Abu Thumama]] reminded Imam of the time of the prayer, Imam told his companions to ask the enemy to stop the war so that they can pray. Hussain b. Numayr (Hussain b. Tamim) said, "Your prayers won't be accepted by God."

"You think that the prayer of Prophet's household will not be accepted" replied Habib, "Your prayers will not be accepted, you drunk!" Then Habib attacked him and hit his horse on the face with the sword. He fell to the ground and his friends came to help and rescued him from Habib's attack.<ref>Qummī, ''Nafas al-mahmūm'', p. 124.</ref>

While Muslim b. Awsaja covered in his own blood was breathing his last breaths, Imam Hussain and Habib came to him and Imam prayed to God to bless his soul. Then Imam read the verse of Qur'an which says, "Among the faithful are men who fulfill what they have pledged to Allah. Of them are some who have fulfilled their pledge, and of them are some who still wait and they have not changed in the least."<ref>Qur'an, 33:23</ref> Then Habib told him, "Your death is very hard for me, but I give you the good news of Paradise." Muslim b. Awsaja in return said with a weak voice, "May God give you good news." Habib said, "If my martyrdom were not close, I would have liked you to tell me your will [so that I executed for you] and by that I have fulfilled my tribal and religious duty toward you." Muslim b. Awsaja pointed to Imam Hussain and told Habib, "My will is to stay with Imam Hussain. May God bless you, keep defending him as long as you are alive, and do not stop supporting him until you are killed." Habib said, "I will execute your will and I will make you happy."<ref>Ibn Ṭāwūs, ''al-Luhūf'', p. 133.</ref>

== Martyrdom ==
Despite being very old, Habib killed 62 people of the enemy. Just then, Budayl b. Maryam Aqfani attacked him and hit him on the head with his sword. Another enemy hit him with a spear, causing him to fall off the horse and down to the ground. Then, Budayl b. Maryam beheaded him. Habib had an underage son named Qasim, who killed Budayl after he came of age.<ref>Qummī, ''Nafas al-mahmūm'', p. 124.</ref>

Imam Hussain came to him and said: "I expect from God [the reward of] myself and my supportive companions."<ref>Abī Mikhnaf, ''Waqʿat al-ṭaff'', p. 265.</ref> According to some Maqtals, Imam said, "O Habib! You were a virtuous person who recited the whole Qur'an in one night."<ref>Qummī, ''Nafas al-mahmūm'', p. 124.</ref>

Habib's name is mentioned in the scripture of ziarat of Imam Hussain in the middle of Sha'ban and other scriptures of ziarat of Imam Hussain.<ref>Ibn Ṭāwūs, ''Iqbāl al-aʿmāl'', p. 229.</ref>

=== Tomb ===
When the tribe of Banu Asad were burying the martyrs of Karbala, they buried Habib b. Muzahir, who was one of their elders and trustees, separately and with a distance of 10 meters from Imam Hussain tomb. Later, his tomb was included in Imam al-Hussain's shrine and was located in the southern porch.<ref>Qāʾidān, ''ʿAtabāt-i ʿālīyāt-i Iraq'', p. 122.</ref>

== Source ==

* [https://en.wikishia.net/view/Habib_b._Muzahir WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==

Malik b. Abd Allah al-Hamdani

2021-04-07T05:08:17Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Malik b. 'Abd Allah b. Suray' b. Jabir al-H..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Malik b. 'Abd Allah b. Suray' b. Jabir al-Hamdani al-Jabiri
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Hamdan tribe
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities =
|Native name=مالک بن عبدالله بن سریع الهَمْدانی}}'''Malik b. Abd Allah al-Hamdani''' joined [[Imam Hussain]] in the [[Battle of Karbala]] and was one of the [[Martyrs of Karbala]].

== Lineage ==
Malik b. Abd Allah b. Suray b. Jabir al-Hamdani al-Jabiri was from the Banu Jabir tribe. Banu Jabir was a branch of the Hamdan tribe. People of Hamdan were originally from Yemen and lived in [[Kufa]].<ref>Samʿānī, ''al-Ansāb'', p. 419.</ref>

== Battle of Karbala ==
Malik b. Abd Allah b. Suray and Sayf b. al-Harith al-Hamdani, who were maternal half-brothers as well as paternal cousins through their fathers, went to [[Karbala]] together with their servant, Shabib, and joined the companions of [[Imam Hussain]]. On the Day of [[Ashura]] when they saw the Imam against the enemy's army, they went to him with crying eyes.

The Imam told them: " O nephews! Why are you crying? I swear to God that you will soon be delighted!"

They said: "May God sacrifice us for you! We swear to God that we are not crying for us; we are crying because we see you sieged and we cannot support you."

The Imam replied: "May God give you the best reward He gives the pious men for your companionship and help!"

After the martyrdom of Hanzala b. As'ad al-Shibami, Sayf and Malik told the Imam: "Peace be upon you, O the son of the God's messenger!" and then they attacked the enemy's army.

The Imam (a) said: "God's peace, mercy and blessings be upon you!"

They fought while supporting each other until they were both martyred.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 132-133; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 443-444.</ref>

== Source ==
* [https://en.wikishia.net/view/Malik_b._Abd_Allah_al-Hamdani WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==

[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Muhammad b. Abd Allah b. Ja'far

2021-04-06T07:14:13Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Muhammad b. Abd Allah b. Ja'far b. Abi Tali..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Muhammad b. Abd Allah b. Ja'far b. Abi Talib b. Abd al-Muttalib
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Banu Hashim
| Well known relatives =[[Ali ibn Abi Talib|Imam Ali]](Grandfather), [[Fatima]](Grandmather), [[Zaynab]](Mother)
| Birth =
| Place of Birth =Medina
| Place of Residence = Medina
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = Holy Shrine of [[Hussain ibn Ali|Imam Hussain]],[[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=محمد بن عبدالله بن جعفر}}'''Muḥammad b. Abd Allah b. Jaʿfar''' was [[Zaynab]]'s son. Together with his brother [[Awn b. Abd Allah b. Ja'far al-Tayyar|Awn]], Muhammad accompanied [[Imam Hussain]] and they were [[martyrs of Karbala]].

== Biography ==
His father was Abd Allah b. Ja'far b. Abi Talib a Companion of the [[Prophet]]. His ancestor was Ja'far al-Tayyar, whom the Prophet appointed as the head of the emigrants to Abyssinia. his mother was [[Zaynab]],<ref>Ṭabarī, ''Kāmil-i Bahāʾī'', p. 674.</ref> the daughter of [[Ali ibn Abi Talib|Imam Ali]] and [[Fatima]] .

== Accompanying Imam Hussain ==
When Imam Hussain moved from Mecca to Medina, Abd Allah b. Ja'far wrote a letter to the Imam, trying to change the Imam's mind. He sent the letter through his sons Muhammad and Awn, but when Ja'far realized that the Imam is determined to go, he advised Muhammad and Awn to accompany the Imam.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 69.</ref>

== Martyrdom ==
On the Day of [[Ashura]], Muhammad fought bravely and killed 10 warriors of enemy's army, but at the end was killed by Amir b. Nahshal al-Tamimi.<ref>Ibn Shahrāshūb, ''Manāqib'', vol. 4, p. 106.</ref>

== Source ==

* [https://en.wikishia.net/view/Muhammad_b._%27Abd_Allah_b._Ja%27far WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==

[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Muhammad b. Abi Sa'id b. Aqil

2021-04-05T07:44:06Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Muhammad b. Abi Sa'id b. Aqil | Companion..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Muhammad b. Abi Sa'id b. Aqil
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage =
| Well known relatives =[[Muslim b. Aqil b. Abi Talib]]
| Birth =
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = Event of [[Karbala]]
| Burial place = Holy Shrine of [[Hussain ibn Ali|Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities =
|Native name=محمد بن أبی سَعید بن عَقیل}}'''Muhammad b. Abi Saʿid b. Aqil,''' 7 years old, was among the martyrs of Banu Hashim.

== Lineage ==
Some Shia scholars of Rijal have mentioned his name as Muhammad b. Sa'id<ref>Ibn Dāwūd, ''Kitāb al-rijāl'', vol. 1, p. 172; Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 259.</ref> and some others have recorded his name as Muhammad b. Abi Sa'd,<ref>Ibn Ṭāwūs, ''al-Iqbāl bi-l-aʿmāl al-ḥasana'', vol. 3, p. 243; Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 259.</ref> but some have considered Abu Sa'id, the kunya of Abd Allah b. Aqil and have considered a possibility that Muhammad b. Sa'id would have actually been the same Muhammad b. Abd Allah b. Aqil.<ref>Kāshānī, ''Tadhkirat al-shuhadāʾ'', vol. 1, p. 154.</ref>

== Martyrdom ==
After the martyrdom of Imam Hussain, a teenager called Muhammad b. Abi Sa'id b. Aqil came out of the tents and looked around anxiously and fearfully. One of the soldiers of Umar b. Sa'd called Luqayt b. Ayas (Nashir) al-Juhani attacked him and killed him with a strike.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 91.</ref>

five of the martyrs of Karbala had not reached the age of puberty and one of them was Muhammad b. Abi Sa'id b. Aqil who was 7 years old.<ref>Bayḍūn, ''Mawsūʿat Karbalā'', vol. 1, p. 529.</ref>

In the Ziyarah al-Shuhada, he has been mentioned as, "Peace be upon Muhammad b. Abi Sa'id b. 'Aqil and may God curse his murderer, Luqayt b. Nashir al-Juhani."<ref>Ibn Ṭāwūs, ''al-Iqbāl bi-l-aʿmāl'', vol. 3, p. 76.</ref>

== Source ==

* [https://en.wikishia.net/view/Muhammad_b._Abi_Sa%27id_b._Aqil WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Imam Hussain’s Companions]]
[[Category:Historical Characters]]
[[Category:Martyrs of Karbala]]

Yazid b. Ziyad b. Muhasir

2021-04-04T04:17:48Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Yazid b. Ziyad b. Muhasir | Companion of =..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Yazid b. Ziyad b. Muhasir
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =Abu l-Sha'tha
| Epithet =
| Well Known As =
| Religious Affiliation =[[Shiʿa]]
| Lineage = Kinda
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = Shrine of [[Hussain ibn Ali|Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities =
|Native name=یَزید بن زیاد بن مُهاصِر}}'''Yazid b. Ziyad b. Muhasir''', known as Abu l-Shaʿtha al-Kindi, was in the army of [[Umar b. Sa'd]] at first but then He joined the army of the [[Imam Hussain]]. he was martyred in the Battle of Karbala.

== Lineage ==
Yazid b. Ziyad b. Muhasir was from the Kinda tribe from the Banu Bahdala clan. His kunya was Abu l-Sha'tha.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 171.</ref>

== Companion of Imam al-Hussain ==
When Ubayd Allah b. Ziyad sent a letter to Hurr b. Yazid, Abu l-Sha'tha recognized the person who delivered the letter since they were from the same tribe, and so he told him: “May your mother sit in mourning for you! What is the message that you delivered?”

He replied: “I obeyed my imam (leader, that is, [[Obayd-Allah Ibn Ziad|Ibn Ziyad]]) and stayed loyal to my allegiance to him”.

Abu l-Sha'tha said: “you have disobeyed God and obeyed your imam to your own destruction and you have gained shame and fire.”.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 172.</ref>

he left [[Kufa]] before [[Horr B. Yazid al-Riahi al-Yarbuʾi al-Tamimi|Hurr b. Yazid]] and his army approached the caravan of [[Imam Hussain]], and then joined the Imam.

According to another account, he accompanied the army of [[Umar b. Sa'd]] from [[Kufa]] to [[Karbala]]. But when he found that Imam Hussain's proposals were rejected, he joined the army of the Imam.<ref>Ṭabarī, ''Tārīkh al-Ṭabarī'', vol. 5, p. 445-446.</ref>

== In the Battle of Karbala ==
On the Day of Ashura, he fought while riding his horse. When his horse was slaughtered, he squatted near Imam Hussain and threw 100 arrows to the army of Umar b. Sa'd. After throwing each of the arrows he sang paeans.

Observing his attempts, Imam Hussain prayed for him in this way: “O God! Make his arrows hit the targets and reward him with the Heaven”.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 172.</ref>

When Abu l-Sha'tha' ran out of arrows, he stood up and said: “Only five arrows did not hit the targets”.

He fought until he was martyred.

== Source ==
* [https://en.wikishia.net/view/Yazid_b._Ziyad_b._Muhasir WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Annemarie Schimmel

2021-03-28T10:05:22Z

Rahdar: Created page with "{{Infobox person |name=Annemarie Schimmel |image=Annemarie Schimmel.jpg|image_size=|caption=|birth_date=1922|birth_place=Erfurt, German|death_date=2003|nationality=|religion=|..."

{{Infobox person
|name=Annemarie Schimmel |image=Annemarie Schimmel.jpg|image_size=|caption=|birth_date=1922|birth_place=Erfurt, German|death_date=2003|nationality=|religion=|alma_mater=|occupation=Professor and Author|personal website=|spouse=|parents=|children=|awards=}}'''Annemarie Schimmel''' (1922 – 2003) was an influential German Orientalist and scholar who wrote extensively on Islam and Sufism.

== Biography ==
Annemarie Schimmel was born in the city of Erfurt in central Germany. She became interested in the Eastern world and Islamic studies from an early age and began learning Arabic at the age of 15 and memorized a part of the Qur'an. She earned a doctorate in Oriental Languages and Islamic Art from the University of Berlin at 19 and a second doctorate in the history of religions from the University of Marburg in 1951.

She traveled widely, spending five years in Turkey teaching at the University of Ankara. In 1967, Dr. Schimmel was appointed Professor of of Indo-Muslim culture at Harvard University.

She was multilingual, besides German, she spoke English, Turkish, Arabic, Persian, Urdu and Punjabi.

Annemarie Schimmel was an early admirer of "Muhammad Iqbal",Muslim poet, and translated the "Javidnama" into German verse. In 1958 she made the first of many visits to Pakistan, a country that became central to her work. The government has honored her with the "Hilal-e-Imtiaz", its highest civil award, and a fine tree-lined avenue in Lahore is named after her in 1982.

In 1970, she was named the first Professor of Indo-Muslim Culture, a chair endowed by A.K. Ozai Durrani, the inventor of Minute Rice. She retired from Harvard in 1992 and returned to Germany, accepting an honorary professorship from the University of Bonn.

In 1992, she received the Leopold Lucas Prize of the Evangelisch-Theologische Faculty of the University of Tubingen. The prize is given to persons who have striven to create better understanding among Christians, Jews, and Muslims. Schimmel was the first woman to win the award.

Finally, she died on 1 February 2001 and was buried in the city of Bonn, Germany On her tombstone, the following sentence has been engraved:

"الناس نیام فاذا ماتوا انتبهوا"

people are asleep and wake up when they die.

This sentence is attributed to the [[Prophet]] or [[Imam Ali]].

== Publications ==

* [https://books.google.com/books/about/Gabriel_s_Wing.html?id=goE3AAAAIAAJ A Study into the Religious Ideas of Sir Muhammad Iqbal] (Leiden, 1963)
* [https://www.amazon.com/Mystical-Dimensions-Islam-Annemarie-Schimmel/dp/0807899763/ref=sr_1_1?dchild=1&qid=1607253154&refinements=p_27%3AAnnemarie+Schimmel&s=books&sr=1-1 Mystical Dimensions of Islam] (Chapel Hill, 1975)
* [https://www.amazon.com/Triumphal-Sun-Jalaloddin-Persian-Studies/dp/0791416364/ref=sr_1_5?dchild=1&qid=1607253154&refinements=p_27%3AAnnemarie+Schimmel&s=books&sr=1-5 The Triumphal Sun: A Study of the Works of Jalaloddin Rumi] (London, 1978)
* [https://books.google.com/books/about/Islam_in_the_Indian_Subcontinent.html?id=TYImm1TnemwC Islam in the Indian Subcontinent (Leiden, 1980), And Muhammad is His Messenger](Chapel Hill, 1985)
* [https://www.amazon.com/Two-Colored-Brocade-Imagery-Persian-Poetry-ebook/dp/B00ZVF5PPE/ref=sr_1_7?dchild=1&qid=1607253154&refinements=p_27%3AAnnemarie+Schimmel&s=books&sr=1-7 A Two Coloured Brocade: The Imagery of Persian Poetry] (New York, 1992)
* [https://www.goodreads.com/book/show/133888.Make_a_Shield_from_Wisdom Make a Shield from Wisdom] (London, 1993)
* [https://www.amazon.com/Deciphering-Signs-God-Phenomenological-Approach/dp/0791419827/ref=sr_1_4?dchild=1&qid=1607253154&refinements=p_27%3AAnnemarie+Schimmel&s=books&sr=1-4 Deciphering the Signs of God: A Phenomenological Approach to Islam.] (Edinburgh, 1994)
* [https://www.amazon.com/Empire-Great-Mughals-History-Culture/dp/1861892519/ref=sr_1_2?dchild=1&qid=1607253154&refinements=p_27%3AAnnemarie+Schimmel&s=books&sr=1-2 The Empire of the Great Mughals: History, Art and Culture]
* [https://www.amazon.com/My-Soul-Woman-Feminine-Islam/dp/0826414443/ref=sr_1_3?dchild=1&qid=1607253154&refinements=p_27%3AAnnemarie+Schimmel&s=books&sr=1-3 My Soul is a Woman: The Feminine in Islam]
* [https://www.amazon.com/Muhammad-His-Messenger-Veneration-Religion/dp/0807841285/ref=sr_1_6?dchild=1&qid=1607253154&refinements=p_27%3AAnnemarie+Schimmel&s=books&sr=1-6 And Muhammad Is His Messenger: The Veneration of the Prophet in Islamic Piety (Studies in Religion)]

=== Selected Publication ===

* [https://www.al-islam.org/printpdf/book/export/html/21522 Karbala and the Imam Hussain in Persian and Indo-Muslim literature]

In the writings of Professor Schimmel, [[Imam Hussain]] along with his [[Fatima|his mother]], [[Hasan B. Ali B. Abi Taleb|brother]], [[Ali ibn Abi Talib|father]], and [[Prophet|grandfather]] represents honor, sanctity, purity, self-sacrifice and magnanimity. The [[martyrdom]] of Hussain and his companions in 61 AH led the [[Shiʿa|Shi'as]] to show their devotion to the Imam by holding religious rites and mourning for the Imam, his family and companions.

From this Orientalist's perspective, the [[Battle of Karbala]] is a turning point in world history. Since she is a woman, she also pays attention to the high position of [[Zaynab]] and presents her as a full-fledged lady who completes the Imam's mission. Professor Annemarie Schimmel says beautifully about Zaynab that it is due to a special force that Zaynab was able to break the bayonets and take her brother's head to the sky and tell her Lord that, "this sacrifice is for you". No one except her could do so.

== Source ==
* [https://en.hawzahnews.com/news/360174/Imam-Husayn-AS-in-the-eyes-of-Annemarie-Schimmel Hawzah News agency]
* [https://news.harvard.edu/gazette/story/2003/01/prolific-islamic-scholar-schimmel-dies/ The Harvard Gazette]

[[Category:Scholars]]
[[Category:Islamic Studies]]
[[Category:Individuals]]

Bridget Blomfield

2021-03-27T14:18:39Z

Rahdar: Created page with "'''Bridget Blomfield''' is an English scholar in Islamic studies.{{Infobox academic | name = Bridget Blomfield | image = Bridget Blomfield.jpg | cap..."

'''Bridget Blomfield''' is an English scholar in Islamic studies.{{Infobox academic
| name = Bridget Blomfield
| image = Bridget Blomfield.jpg
| caption =
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| occupation = Professor and Author
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}}

== Biography ==
Bridget Blomfield was born in 1951. She started her spiritual search at the age of 17 believing that there must be some deep and sacred meaning to life. After receiving a master degree in Depth Psychology from Pacifica Graduate School she taught psychology at the University of Alaska at Anchorage and offered movement retreats in the United States, England, India, Costa Rica, and Mexico.

At the age of 50 Bridget decided to pursue a PhD in Islamic Studies from Claremont Graduate University following a life long love of Sufism.

Dr. Blomfield taught at University of Nebraska as a tenured professor.

Her continued commitment to education academically and spiritually, lead her to open Montessori schools in the United States support schools and orphanages in Palestine, India, Pakistan and Afghanistan.

== Selected publications ==

* [https://www.goodreads.com/book/show/23130322-the-language-of-tears The Language of Tears]

=== About this book ===
The Language of Tears tells Blomfield’s five-year relationship with Shi’a Muslim women in Southern California. Wearing traditional clothing and covering her hair, she details her intimate participation with the women as they practice their religious rituals like [[Muharram]].

== Source ==

* [https://bridgetblomfield.com/ Bridget Blomfield's personal website]

[[Category:Islamic Studies]]
[[Category:Individuals]]
[[Category:Scholars]]

Iraj Anvar

2021-03-27T14:14:01Z

Rahdar: Created page with "'''Iraj Anvar''' is an Iranian scholar of Persian language studies. {{Infobox academic | name = Iraj Anvar | image = Iraj Anvar.jpg | caption..."

'''Iraj Anvar''' is an Iranian scholar of Persian language studies. {{Infobox academic
| name = Iraj Anvar
| image = Iraj Anvar.jpg
| caption =
| birth_name =
| birth_date =
| birth_place =
| death_date =
| death_place =
| nationality = iranian
| occupation = Professor and Author
| spouse =
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}}

== Biography ==
Iraj Anvar was born in Tehran, Iran. As a teen he moved to Italy with his family where later on he studied theater with Alessandro Fersen in Rome. In the mid 60's he went back to Iran and while pursuing a career in the theater he followed also his interest in Persian Literature and translation. After a very good career at Tehran Theatre Workshop, which he co-founded, he was offered a scholarship by the Iranian government and went to New York University(NYU) in 1978 to continue his theatrical research. With the advent of the Iranian Revolution he transferred to the Department of the Near Eastern Studies as a TA and pursued a PhD, which he obtained in 1991. The title of his PhD thesis was “A Study of Peripheral [[Ta'ziya|Ta'ziyeh]] in Iran”

He has been teaching Persian Language and Culture at NYU, Harvard, Columbia and University of Wisconsin. He joined Brown in the fall of 2008 and have been teaching Persian Language and Culture.

== Education ==

* Acting and directing, "Studio di Arti Sceniche", Alessandro Fersen, Director (Rome, Italy) In 1964
* Graduate studies at the Performing Arts Department, NYU In 1980
* M.A., in Near Eastern studies, NYU. 1977 B.A. in translation, at the College of Translation (Tehran, Iran) in 1984
* Ph.D. in Near Eastern Studies, GSAS-NELL, NYU. In 1991

== Journal Articles ==

* [https://www.jstor.org/stable/4488681?seq=1 “Peripheral Ta'ziyeh: The Transformation of Ta'ziyeh from Muharram Mourning Ritual to Secular and Comical Theater”, article in The Drama Review (TDR). Winter 2005. p. 7.]
* [https://www.jstor.org/stable/4488682?seq=1 “A View from the Inside, The anatomy of the Persian ta’ziyeh plays”, translation of article by Sadegh Homayouni in The Drama Review (TDR). Winter 2005. p. 5.]

== Source ==

* [https://vivo.brown.edu/display/ianvar Iraj Anvar's personal website]

[[Category:Islamic Studies]]
[[Category:Individuals]]
[[Category:Scholars]]

Kurdus b. Zuhayr al-Taghlibi

2021-03-15T10:43:19Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Kurdus b. Zuhayr b. Harth al-Taghlibi | Co..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Kurdus b. Zuhayr b. Harth al-Taghlibi
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage =
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = The Holy Shrine of [[Hussain ibn Ali|Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities =
|Native name=کُرْدُوس بن زُهیر بن حرث التغلبی}}'''Kurdus b. Zuhayr al-Taghlibi''' was a companion of [[Imam Ali]] [[Martyrdom|martyred]] on the Day of [[Ashura]].

== Companion of Imam Ali ==
Kurdus b. Zuhayr is referred to as Kurdus, son of the chief of Taghlib tribe.<ref>Naṣr b. Muzāḥīm al-Minqarī, ''Waqʿat Ṣiffīn'', p. 478.</ref> he was a companion of Imam Ali who attended the battles of Jamal, Siffin, and Nahrawan.

in the book, al-Mazar, by al-Shahid al-Awwal<ref>Shahīd al-Awwal, ''al-Mazār'', p. 153.</ref>, and Bihar al-anwar <ref>Majlisī, ''Biḥār al-anwār'', vol. 98, p. 273.</ref>he is mentioned as Kursh

== Martydom ==
He was also a member of [[Imam Hussain]] military force in [[Kufa]].<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 200.</ref> Before Imam Hussain's arrival in [[Karbala]], he and his brothers, Qasit and Muqsit joined the Imam army. He was martyred on the Day of [[Ashura]]. It is said that he was one of the Martyrs of Karbala in the first attack of [[Umar b. Sa'd]]'s army.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 200.</ref>

He is mentioned in ziarat al-Shuhada: "peace be upon Qasit and Kurdus, the sons of Zuhayr al-Taghlibi".<ref>Ibn Mashhadī, ''al-Mazār al-kabīr'', p. 494.</ref>

== Source ==

* [https://en.wikishia.net/view/Kurdus_b._Zuhayr_al-Taghlibi WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Abd Allah ibn Muslim ibn Aqil

2021-01-04T12:56:22Z

Rahdar:

{{Infobox companion of Imam (a)
|image=|image size=|caption=|Full name=Abd Allah ibn Muslim ibn Aqil|Companion of=[[Hussain ibn Ali]]|Kunya=|Epithet=|Well Known As=|Religious Affiliation=|Lineage=|Well known relatives=|Birth=|Place of Birth=|Place of Residence=|Death/martyrdom=61/680|Cause of Death/martyrdom=Martyred in the Event of [[Ashura]]|Burial place=[[Karbala]]|Professors=|Students=|Works=|Activities=Participating in the [[battle of Karbala]]|Native name=عبدالله بن مُسلِم بن عَقیل بن أَبی طالب}}'''Abd Allah ibn Muslim ibn Aqil''' was among companion of [[Imam Hussain]] who was martyred in the [[Battle of Karbala]]. It is said that the first one among [[Ahl al-Bayt]] who stepped into the battlefield and was martyred was Abd Allah b. Muslim bin Aqil. His name is mentioned in [[Ziarat al-Shuhada]] and [[Ziyarat al-Rajabiyya]] of [[Hussain ibn Ali|Imam al-Hussain]].
== Lineage and Biography ==
Abd Allah b. Muslim is the son of [[Muslim b. Aqil b. Abi Talib]]. [[Muhammad b. Jarir al-Tabari|Al-Tabari]] and Abul Faraj says that his mother was Ruqayyah, the daughter of Imam [[Ali ibn Abi Talib|Ali]].<ref>Ṭūsī, ''al-Rijāl'', p. 103; Maghribī, ''Sharḥ al-akhbār'', vol. 3, p. 195.</ref> He was 26 or 28 when he was martyred. <ref>Muḥammadī Rayshahrī, ''Dānishnāma-yi Imām Ḥusayn (a)'', p. 160-161.</ref>

Dhabih Allah Mahallati in ''Rayahayn al-Shari'a'' wrote he was the husband of [[Sakina bint Hussain|Sukayna]] daughter of [[Hussain ibn Ali|Imam al-Hussain]].<ref>Maḥallātī, ''Rayāḥīn al-sharī'a'', vol. 4, p. 255.</ref>

== In Karbala ==
The first one among the [[Ahl al-Bayt]] to step into the battlefield was Abd Allah b. Muslim bin Aqil.<ref>Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 2, p. 26; Ibn Aʿtham al-Kūfī, ''Kitāb al-Futūḥ'', vol. 5, p. 110; Ibn Shahrāshūb, ''al-Manāqib'', vol. 4, p. 105.</ref> He was reciting the following Rajaz: “Today I shall meet Muslim my father, and I shall meet the youth who sacrificed their entirety for the Religion of the Prophet, they are a group who do not know to lie, but they were fair and of noble descent from Hashim, the masters of the noblemen”.

Al-Tabari in his history book narrated from Humayd b. Muslim al-Azdi, and also al-Shaykh al-Mufid in ''al-Irshad'', that Amr b. Subayh al-Sada'i shot him by an arrow which sewed his hand to his forehead, then he was attacked and martyred.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 200.</ref> [[Amr b. Subayh al-Saydawi|Amr b. Subayh]] fired an arrow towards him. He wanted to protect his face by his hand; but the arrow sewed his hand to his forehead and he could not move his hand. Then another arrow hit him on his heart.<ref>Ṭabarī, ''Tārīkh al-Ṭabarī'', vol. 4, p. 341; Mufīd, ''al-Irshād'', vol. 2, p. 107.</ref>

== Source ==
* [https://en.wikishia.net/view/%27Abd_Allah_b._Muslim_b._%27Aqil WikiShia, An online encyclopedia of the school of Ahl al-Bayt]
* [http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh 'Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala]
== References ==

Abd Allah ibn Muslim ibn Aqil

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Muslim b. Awsaja al-Asadi

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{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Muslim b. Awsaja al-Asadi
| Companion of = [[Prophet Muhammad]], [[Imam Ali]], [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =Abu Hajal
| Epithet =
| Well Known As =
| Religious Affiliation =[[Shi'a]]
| Lineage = Banu Asad
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = Holy shrine of [[Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Being one of sahaba and narrating hadith from the [[Prophet]], participating in the [[Battle of Karbala]]
|Native name=ابوحَجَل مسلم بن عوسجه الأسدی}}'''Muslim b. Awsaja al-Asadi''' was a sincere friend of [[ahl al-bayt]] and the first one among the companions of [[Imam Hussain]] to attain [[martyrdom]] on the day of [[Ashura]]. He was also a companion of [[Prophet]] and [[Imam Ali]].

== Lineage ==
Abu Hajal, Muslim b. Awsaja b. Sa'd was from the tribe of Banu Asad, [[Kufa]].<ref>Ḥusaynī Tehrānī, ''Maʿādshināsī, vol. 2, p. 319.''</ref> He was a companion of [[Prophet Muhammad]] who met the Prophet in his life time and narrated [[hadith]] form him<ref>Abī Mikhnaf, ''Maqtal al-Ḥusayn'', p. 136-138.</ref> and also a companion of [[Ali ibn Abi Talib|Imam Ali]]<ref>Maḥallātī, ''Fursān al-hayjāʾ'', vol. 2, p. 155.</ref> and [[Imam Hussain]].

== In Kufa ==
According to some sources, the first place where [[Muslim b. Aqil b. Abi Talib|Muslim b. Aqil]] resided upon his arrival in [[Kufa]] was the house of Muslim b. Awsaja's house.<ref>Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 8, p. 152.</ref> People gathered there to take oath of allegiance.<ref>Ibn Kathīr, ''al-Bidāya wa l-nihāya'', vol. 8, p. 163.</ref> They swore to Allah they would defend Imam Hussain to their last breath. They sent letters to Imam Hussain about the allegiance of people. Then Imam Hussain left Mecca to Kufa.

The spy of [[Obayd-Allah Ibn Ziad|Ubayd Allah b. Ziyad]], Ma'qil, met Muslim ibn Awsaja al-Asadi in the mosque. Ma'qil told Muslim ibn Awsaja that he was a friend and follower of the Ahl al-Bayt and that having heard that Muslim b. Aqil was in Kufa as the Ambassador of Imam Hussain, he was desirous of meeting and paying his allegiance to Imam Hussain at the hands of Muslim ibn Aqil. Ma'qil told Muslim ibn Awsaja that he was carrying three thousand Dirhams to be given to Imam Hussain through Muslim ibn Aqil. The ruse worked and Muslim Ibn Awsaja, after extracting promises of secrecy, took Ma'qil to [[Hani]]’s house. Ma'qil met Muslim ibn Aqil and handed over the bag of coins to his (Muslim) treasurer Abu Thumama. Ma'qil then returned to the palace to inform Ibn Ziyad that Muslim was staying with Hani. After [[Haniʾ b. ʿUrwa al-Muradi|Hani b. Urwa]] was arrested, Muslim b. Aqil chose commanders for his army in order to organize the soldiers; he assigned Muslim b. Awsaja as the commander of Banu Asad and Madhhij.<ref>Qarashī, ''Mawsūʿat sīrat Ahl al-Bayt'', vol. 13, p. 380.</ref>

Following the arrest and martyrdom of Hani b. Urwa and Muslim b. Aqil, Muslim b. Awsaja decided to hide in a safe house. Then after the arrival of Imam Hussain, he joined Imam's army with his family in [[Karbala]]. <ref>Samāwī, ''Ibṣār al-ʿayn'', p. 137.</ref>

== In Karbala ==
Muslim b. Awsaja's wife and children attended the [[Battle of Karbala]].

At the night before Ashura, when Imam Hussain told his soldiers: "you are allowed to leave Karbala and your promises and oath of allegiance have served well so far, you are not obligated to stay for the battle." Then, some companions declared their loyalty to Imam Hussain over again. After the descendants of Banu Hashim, Muslim b. Awsaja was the first one who said:

"Oh, Abu Abd Allah! We would never leave you alone. How is it possible to bring excuses to Allah? O, by Allah, never! We will never leave you alone; I will never give up; I will slay the enemies with my spear and sword until it drops on the ground; then I stone them. By Allah, I would never leave you alone until I fulfill my duties to Allah and defend the descendants of Prophet Muhammad. O, by Allah, if I am perished, I would reborn, and then if I am burnt and turned into ashes, I would reborn; and if it happens seventy times I would reborn and fight for you until I am martyred for you. I would never leave you as I know I will be perished once. Consequently, eternal prosperity and dignity would be mine."<ref>Muḥammadī Rayshahrī, ''Dānishnāma-yi Imām Ḥusayn bar pāya-yi Qurʾān wa ḥadīth'', vol. 6, p. 20.</ref>

Imam Hussain expressed gratitude to each one of them and returned his tent.

=== The Day of Ashura ===
Imam Hussain and his soldiers dug a trench around the rear part of their tent and set fire inside it. After seeing the flaming fire, [[Shimr b. Dhi l-Jawshan]] shouted: "O Hussain! You are preparing fire of this world for yourself before the judgment day?! "

Imam Hussain replied: "Who is that man? Is he Shimr b. Dhi l-Jawshan?"

Then Imam referred to Sura Maryam, verse 70 and said: "O goatherd boy! You deserve flames of Hell! "

Then Muslim b. Awsaja was ready to kill Shimr with an arrow and asked for Imam Hussain's permission; however Imam rejected his request and said: "I do not want to commence the battle."<ref>Mufīd, ''al-Irshād'', p. 449.</ref>

== Martyrdom ==
Muslim fought valiantly in the battle of Karbala, while reciting the following Rajaz: “If you inquire about me, (know that) I am a male Lion, (I am) from the chiefs and notables of the branch of Bani Asad, thus the one who oppresses us has deviated from the Right Path and from the Religion of the Self Sufficient, Omnipotent (Lord).”
Muslim b. Awsaja had numerous injuries and he was bleeding heavily, then he fell on the ground. Imam Hussain and [[Habib b. Muzahir]] came by his side. Imam said: "May God have mercy on your soul".

Then he recited the verse: "some have completed their vow to (the extreme) and some still wait, but they have never changed (their determination) in the past."<ref>''Qurʾan 33:23.''</ref>

Then Habib b. Muzahir said to him: "your loss is hardly tolerable to me, but I give glad tidings to you on Paradise".

Muslim b. Awsaja replied with difficulties: "May God send his blessing on you."

Habib replied: "I wish I could carry out what you desire as your will."

Muslim replied: "I advise you to defend him (Imam Hussain ) to your last breath and never give up trying".

And Habib replied: "I accomplish what you desire and I will make you delighted."<ref>Sayyid b. Ṭāwūs, ''al-Luhūf fī qatlā l-ṭufūf'', p. 133.</ref>

According to [[Ziarat al-Shuhada]], Muslim b. Awsaja was the first one who was martyred in the Battle of Karbala.<ref>Abī Mikhnaf, ''Waqʿat al-Ṭaff'', p. 225.</ref> And Imam Hussain promised him salvation by the name of Allah. While those who participated in the martyrdom of Muslim b. Awsaja are cursed by Imam Hussain .<ref>Ibn Ṭāwūs, ''Iqbāl al-aʿmāl'', p. 50.</ref>

The murderers of Muslim bin Awsaja were [[Muslim bin Abdullah Zababi]] and [[Abd al-Rahman b. Abi Khushkara al-Bajali]].

== Source ==

* [https://en.wikishia.net/view/Muslim_b._%27Awsaja_al-Asadi WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Muslim b. Aqil b. Abi Talib

2020-12-26T07:54:41Z

Rahdar:

{{Infobox person
| name = Muslim b. Aqil b. Abi Talib
| image = Shrine of Muslim b. Aqil.jpg
| caption = The Tomb of Muslim b. Aqil next to the Mosque of [[Kufa]]
| birth_date =
|editor=
|publisher=
| birth_place = Medina, Hejaz (now in Saudi Arabia)
| death_date = 60/680
| death_place = [[Kufa]]
| death_cause = Martyred by Ibn Ziad
| resting_place = The Tomb of Muslim b. Aqil next to the Mosque of Kufa
| residence = Medina, Hejaz (now in Saudi Arabia)
| nationality = Hejaz- Hejazi Arab
| title =
|author=
|url=
|access-date=
| successor =
| opponents = Yazid I
| spouse =
| children =
| parents = Aqil b. Abi Talib
| relatives = Muhammad b. Abd Allah (grandfather), [[Ali ibn Abi Talib|Ali b. Abi Talib]] (paternal uncle), [[Hussain ibn Ali|Hussain b. Ali]] (paternal cousin), [[Hasan B. Ali B. Abi Taleb|Hasan b. Ali]] (paternal cousin)
| family =
| known for =
|native_name=مسلم بن عقیل بن ابی طالب}}
'''Muslim b. Aqil b. Abi Talib''' (d. 60/680) was a leading supporter of [[Hussain ibn Ali|Imam Hussain]]. He was sent to [[Kufa]] as a representative of Imam Hussain in order to measure the extent of Kufan support for the Prophet’s grandson and to make sure that people of Kufa are truthful in their invitation of the Imam. In a report to the Imam, he confirmed that Kufans were prepared for the Imam's arrival.

Fearful of increasing Kufan supports of Imam Hussain, [[Yazid]] appointed [[Obayd-Allah Ibn Ziad]] as the new governor of Kufa to frighten people and force them to leave Muslim. Finally, Muslim was arrested and executed in the day of ‘Arafa. The story of Muslim being left alone and his [[martyrdom]] in Kufa is a recurring theme of [[Rawza]] recited by the Shi'as.
==Birth and Life Events==
There are unusually large discrepancies in the sources as regards his date of birth: the difference between the extreme figures is more than 30 years. According to one report, he fought in Safar 37/July 657 in the right wing (maymana) of [[ʿAli ibn Abi Talib|Ali]]’s army at the battle of [https://www.britannica.com/event/Battle-of-Siffin Siffin], together with his cousins [[Hasan]], [[Hussain ibn Ali|Hussain]] and Abd Allah b. Jaʿfar.<ref>Ibn Aʿtham al-Kufi, K. al-Futuh, Haydarabad 1388-95/1968-75, iii, 32; Ibn Shahrashub, Manaqib, ii, 352.</ref> The report implies that Muslim was born no later than the early 20s/640s. An even earlier date is suggested by an account that during Omar’s reign Muslim, took part in the conquest of al-Bahnasa [q.v.]<ref>Ps.-Waqidi, Futuh al-Sham , Cairo 1354, ii, 136, 146, 153, 159, 160, 169, 181, 184, 185, 190.</ref>, in the course of which two of his brothers, Jaʿfar and Ali, were killed.<ref>ibid., ii, 177.</ref> He is said to have been appointed as the first Muslim governor of the town, and to have retained this position until Othman’s caliphate, when he returned to Medina, leaving his brothers and sons behind.<ref>ibid., ii, 193.</ref> Other accounts, in contrast, point to a date of birth in the late 30s/650s: according to these accounts, Muslim’s mother, an umm walad of Nabataean origin<ref>cf. Muhammad b. Habib, al-Munammaq , 505.</ref> whose name is variously given as Ulayya, Khalila and Hilya, was bought by Aqil in Syria, with the help of [[Muʿawiya]]. This purchase probably took place after Ali’s assumption of the caliphate (in Dhu ’l-Hijja 35/June 656), which is the time usually given as the beginning of Aqil’s friendship with the Umayyad ruler.
==Departure to Kufa==
Muslim came into prominence, when he was sent to Kufa as Imam Hussain’s personal representative. His task was to measure the extent of Kufan support for the Prophet’s grandson. He set off from Mecca on 15 Ramaḍan 60/19 June 680 in the company of a number of Kufans who had come to al-Hussain with messages of support. His first destination was Medina, where he took leave of his family and hired the services of two Qaysis to guide him on his way. The guides lost their way in the desert and were too weakened by thirst to be able to proceed; they just managed to show Muslim the right direction before they both (or one of them) died. Muslim saw in this a bad omen, and wrote al-Hussain from al-Madiq asking to be relieved of his mission. Al-Hussain sent back a curt note accusing Muslim of cowardice and ordering him to continue.
==In Kufa==
On 5 Shawwal 60/9 July 680 Muslim reached Kufa. According to most sources, he went first to the house of [[al-Mukhtar b. Abi ʿUbayd al-Thaqafi|al-Mukhtar b. Abi Ubayd al-Thaqafi]] [q.v.], later known as Dar Salim (or Salm or Muslim) b. al-Musayyab.<ref>cf. Muhsin al-Amin, Aʿyan al-Shiʿa , xxxiii, Beirut 1369/1950, 402.</ref> Other accounts<ref>e.g. Muhammad al-Baqir, as reported in al-Tabari, ii, 228.</ref> maintain that Muslim proceeded first to the house of [[Muslim b. Awsaja al-Asadi]].
==The Kufan’s Pledge of Allegiance==
In his place of hiding, he received the oath of allegiance on behalf of al-Hussain; the number of men who gave the oath is put at between 12,000 and over 30,000. Muslim, encouraged by this response, sent a letter to al-Hussain urging him to come. The governor of Kufa, al-Nuʿman b. Bashir [q.v.], was told of Muslim’s arrival but refused to attack him. Some supporters (or spies) of [[Yazid]], regarding this as a dangerous sign of weakness, wrote to the caliph urging him to send a strong man to deal with the situation. Yazid thereupon had al-Nuʿman replaced by [[Obayd-Allah Ibn Ziad]] [q.v.], then already governor of Basra, and ordered him to have Muslim killed or banished.
==Obayd Allah b. Ziad as the New Governor of Kufa==
When Muslim heard of Obayd Allah’s arrival, he left the house in which he was staying and, under cover of darkness, went to the home of [[Haniʾ b. ʿUrwa al-Muradi|Haniʾ b. Urwa al-Muradi]] [q.v.] Haniʾ, aware that Muslim was a wanted man, was at first reluctant to admit him yet subsequently treated him with all due hospitality. During his stay there, Muslim missed an opportunity to kill Obayd Allah. According to one version, Haniʾ was behind the plot; he feigned sickness, knowing that Obayd Allah would come to visit him, thus providing Muslim with a chance to strike. But at the crucial moment Muslim’s nerves failed him, and Obayd Allah left unscathed.<ref>Ibn ʿAbd Rabbihi, ʿIqd , iv, 378; al-Bayhaqi, Mahasin , 60.</ref> A second version, more complimentary to Muslim, attributes the plot to Sharik b. al-Aʿwar al-Harithi, an ardent supporter of Ali who none the less enjoyed Obayd Allah’s confidence and had arrived with him from Basra. Sharik, who had been taken ill, also stayed at Haniʾ’s home, and his plan similarly called for Muslim to kill Obayd Allah when the governor came to pay him a sick call. Ubayd Allah came, but Muslim remained in the closet in which he was hiding. The reasons given by Muslim for his inaction are said to have been opposition by Haniʾ (or by one of his wives), as well as a Prophetic tradition forbidding the slaying without prior warning of someone who has been given an assurance of safety.<ref>cf. Lane, Lexicon , s.v. f-t-k.</ref> Sharik, who had hoped to deliver Basra to Muslim, died of his illness three days later.
==Searching for Muslim==
Meanwhile, Obayd Allah was making strenuous efforts to discover Muslim’s hideout. He dispatched a mawla of his (called Maʿqil in some sources) with orders to ingratiate himself with al-Hussain’s followers by swearing allegiance to al-Hussain and by donating 3,000 dirhams for the cause. The mawla succeeded in infiltrating the inner circle of followers, finally gaining access to Muslim himself. When he found out where Muslim was staying, Obayd Allah summoned Haniʾ, forced him to admit that he was harboring Muslim, and beat him on the face with an iron-tipped cane. One version has it that Haniʾ died on the spot from these blows. According to more widespread reports, he was badly wounded and then incarcerated in Obayd Allah’s fortress; Haniʾ’s clansmen thought that he had been killed, and the qadi Shurayh was sent to allay their fears.
==Muslim’s Uprising==
When news of Haniʾ’s arrest reached Muslim, he decided to tarry no longer and to revolt openly. The uprising is dated to 2, 7, 8 or 9 Dhu ’l-Hijja 60/3, 8, 9 or 10 Sept. 680. Muslim is said to have initially disposed of 4,000 men (other numbers are also given); he arranged them in military formation and, placing himself at their head, marched on the governor’s fortress, where Obayd Allah had locked himself with a small band of sympathizers. Although Obayd Allah’s situation seemed desperate, he managed, by a combination of threats and blandishments, to induce many tribal leaders to abandon Muslim.
==Muslim at the House of Tawʿa==
By nightfall Muslim was left with only 30 men, and these too soon disappeared. He wandered despondently in the alleys of Kufa, until he finally found refuge with a woman from Kinda called Tawʿa, whose son Bilal was a mawla of Muhammad b. al-Ashʿath [q.v.]. When Bilal discovered the identity of his mother’s guest, he waited until morning and then notified Ibn al-Ashʿath, who in turn informed Ubayd Allah. Another version has it that the person whom Bilal informed (and who passed on the information) was Ibn al-Ashʿath’s son Abd al-Rahman.<ref>This is one of several deeds for which ʿAbd al-Raḥman earned the title of “the most perfidious of the Arabs”; see Ibn Habib, al- Muhabbar , 244-6.</ref>
==Muslim’s Arrest and Martyrdom==
Obayd Allah sent Ibn al-Ashʿath (or his son Abd al-Rahman) at the head of 60 (or 70) men to Tawʿa’s house. Muslim, realizing that he was surrounded, came out with his sword in hand and, true to his reputation as a fierce warrior, chased off his attackers, inflicting serious losses on them.<ref>One fanciful report has him kill 41 of them; cf. Ibn Shahrashub, Manaqib, iii, 244.</ref> His attackers responded by pelting him from the roof-top of Tawʿa’s house with stones and burning missiles. At this point Ibn al-Ashʿath gave him a guarantee of safety ([[aman]]) and Muslim, wounded and exhausted, gave himself up. Another version has it that Muslim did not trust Ibn al-Ashʿath’s aman and continued fighting until he was finally overcome. According to some accounts, Ibn al-Ashʿath was sincere in his offer but was overruled by Ubayd Allah. Other reports maintain that Ibn al-Ashʿath acted in concert with the governor, and never meant to honor his pledge.

Muslim was brought before Obayd Allah, and the two had a heated exchange. Muslim then received permission to give his final instructions (wasiyya). In most accounts he is said to have chosen for this purpose [[Omar Ibn Sa’d|Omar Ibn Saʿd]] as the only member of his tribe (Quraysh) present. Muslim asked him to send a messenger to al-Hussain to inform him of the treachery of the Kufans and to urge him not to come; he also asked him to pay a debt of his and take his corpse for burial to prevent its being mutilated. In other reports, Muslim is depicted as receiving a promise from Ibn al-Ashʿath (rather than Omar) to inform al-Hussain. Obayd Allah entrusted Muslim’s execution to Bakr b. Humran al-Ahmari, whom Muslim had wounded before being taken prisoner. Bakr led Muslim to the top of the fortress, decapitated him in sight of the populace, and threw down first the head and then the rest of the body. Haniʾ was also executed, and the two bodies were dragged through the market-streets of Kufa. Muslim is said to have been posthumously crucified, and his head was sent to Yazid in Damascus and hoisted on a pole; he was the first [[Hashimite]] to be treated in this fashion.<ref>cf. al- Masʿudi, Muruj , § 1899.</ref> An elegy on the fate of Muslim and Haniʾ which is cited in the sources is variously attributed to al-Farazdaq, to Abd Allah b. al-Zabir al-Asadi and to Sulayman (or Sulaym) b. Salam al-Hanafi. Muslim’s death, which followed his uprising by one day, is said to have coincided with al- Hussain’s departure for ʿIraq.

===Muslim Under Arrest ===
Muhammad bin Ash’as took him to the palace of ʿUbayd Allah bin Ziyad. Muhammad entered therein alone and told him that he had arrested Muslim but had given him the promise of protection too. ʿUbayd Allah replied,

“You do not have the right to do so, rather I had sent you to bring him to me.”

Hearing this Muhammad became silent. When Muslim was seated at the gate of the palace, he saw a jug filled with cold water and asked for some. Muslim bin ‘Amr Bahili said,

“Do you see how cold this water is? By Allah! You will not get even a single drop from this until (Allah’s refuge) you drink the boiling water (Hameem) in hell.”

Muslim asked him as to who he was, to which he replied that,

“I am the one who has recognized the truth while you have abandoned it, I am the one who is a well-wisher of the nation and the Imam while you have desired evil for him, and am obedient to him whereas you have disobeyed him. I am Muslim bin ‘Amr Bahili.”

Muslim replied,

“May your mother weep over you! How cruel, unsympathetic and a harsh man are you. O son of Bahila! Verily you are more worthy than me to taste the boiling water (Hameem) and abide eternally in hell.”

Then Ammarah bin Atbah called for water to give it to him.

In Irshad and Kamil of Ibn Aseer it is narrated, that ‘Amr bin Hurays sent his retainer to fetch water. The retainer returned with a jar of water along with a napkin and a cup, and gave the water to Muslim to drink. (Kamil) When Muslim took the cup to drink water, it became full with his blood thus he could not partake it. Thrice the cup was filled with water, and when water was filled for the third time, his front teeth fell in it. Muslim said,

“Praise be to Allah! If this water would had been destined for me, I could have drank it.”

Muslim was then taken to the presence of ʿUbayd Allah bin Ziyad and he did not greet him. A guard told him, “Why do you not greet the commander”?

Muslim replied,

“Why should I greet him when he desires to kill me, and if he does not desire my death, then I have abundant greetings for him.”

ʿUbayd Allah said, “By my life! You shall surely die.” Muslim said, “So be it”? To which ʿUbayd Allah answered in the affirmative. Then Muslim said, “If this is the case then give me respite so that I may will to someone among my kinsmen”, to which ʿUbayd Allah agreed. Muslim turned towards Umar bin Sa’ad and said, “There exists kinship between us, I desire that I may relate to you something in confidence.” Umar refused to yield, to which ʿUbayd Allah said, “Do not refuse to fulfill the desire of your cousin”. Hearing this Umar stood up (Irshad) and sat with Muslim at a place where ʿUbayd Allah could see them. (Kamil)

Muslim said,

“I have become indebted in Kufa for a sum of seven hundred dirhams, so please pay it off by selling the property of mine which is in Madina.” (Kamil) “And take my corpse after my death from ʿUbayd Allah and bury it. Besides send someone to Imam Hussain (a.s.) who would return him back.”

Umar went to ʿUbayd Allah and revealed whatever Muslim had told him. ʿUbayd Allah said,

“A trustworthy man does not commit treachery, but sometimes a traitor fulfils a trust. As regards his (Muslim’s) wealth, do whatever you desire to do with it. And as for Hussain, if he does intend towards us, we will not intend towards him. But if he challenges us, we shall not refrain ourselves from (harming) him. Regarding his corpse, we shall certainly not accept your intervention in that matter.”

While others quote him saying that,

“As regards his corpse, after we have killed him it is not our concern, you may do what you desire with it.”

Then he turned towards Muslim and said,

“O son of Aqeel! The people were unified and in accordance with one another, but you came and divided them and created discord.”

Muslim replied,

“It is not so, but the people of this town are of the opinion that your father (Ziyad) killed many of their virtuous men. He shed their blood and followed the footsteps of the Choesroes (the rulers of ancient Persia) and Caesers (the rulers of ancient Rome). We have come to enjoin justice and invite towards the Holy Book and Traditions (of the Prophet).”

ʿUbayd Allah said,

“O transgressor! What relation you hold with these? And why did you not do that among the people, while you were busy drinking wine (Allah’s refuge) in Madina”?

Muslim replied,

“Did I drink wine? By Allah! He knows that you are not speaking the truth, nor am I similar to what you have ascribed to me. While drinking wine is a practice of those (referring to ʿUbayd Allah and his father Ziyad) who in rage and enmity spill the blood of the Muslims, and who rejoices and delights as if he has never ever committed any indecency (referred to Yazid).”

ʿUbayd Allah was infuriated and said,

“May Allah kill me if I do not kill you in a manner as no one else has ever been killed in Islam.”

Muslim replied,

“It is befitting you that you introduce such innovations in Islam which have never taken place. You are an evil murderer, wicked chastiser, ill natured, and a degraded person than all those who preceded you.”

Then ʿUbayd Allah started abusing him, Imam Hussain, Imam Ali and Hazrat Aqeel while Muslim did not speak to him.

===Historical Sources Narrating Muslim’s Martyrdom===
Mas’oodi says that when their speech concluded and Muslim spoke harshly to ʿUbayd Allah, he ordered that Muslim should be taken to the roof of the palace and it was said to Bukayr bin Humran Ahmari to behead him and take his revenge.

Jazari says that Muslim told Muhammad bin Ash’as,

“By Allah! I would never have surrendered if you had not given me the promise of protection. Then defend me with your sword for your promise has been broken.”

Then they took him on top of the palace when he was asking forgiveness from Allah and praising and glorifying Him. Then they took him to the place overlooking the shoe-makers and severed his blessed head which fell down.

(May Allah’s Mercy and Blessings be upon him). His murderer was Bukayr bin Humran, whom Muslim had previously wounded. Then his body too was thrown down. When Bukayr came down, ʿUbayd Allah asked him, “What was Muslim uttering when you took him to the roof”?.

He replied that,

“Muslim was glorifying Allah and seeking His forgiveness.”

When I intended to kill him, I told him to come near and then I said:

“Praise be to Allah who has given me an upper hand over you and thus I have taken the revenge from you.”

Then I struck a blow, which went waste. Then Muslim said:

“O slave! Haven’t you taken your revenge by inflicting this wound upon me”?

ʿUbayd Allah said,

“Such dignity even at the verge of death”?

Bukayr said,

“Then I struck him a second blow and killed him.”

Tabari says that Muslim was taken on the roof of the palace and his neck was severed and body thrown down to the people. An order was issued that his corpse be taken to that place where garbage is thrown and to be hanged there.

==Imam Hussain departs for Kufa==
Al-Hussain was at [[Zubala]] (or [[Al-Thaʿlabiyya|Thaʿlabiyya]], or [[Zarud]], or [[Sharaf]]) when he received news of the tragedy. Shi’i authors maintain that al-Hussain gave his entourage the option of withdrawing and that members of Muslim’s family were among those who chose to stay with him to the end. The lists of those killed at Karbala do indeed include Muslim’s brothers Abd Allah, Abd al-Rahman and Jaʿfar; some say that in all five brothers died on the battlefield.<ref>Ibn Maʿsum al-Shirazi, al-Darajat al-rafiʿa , Najaf 1382/1962, 165.</ref> Abd Allah, a son of Muslim from his marriage to Ali’s daughter [[Ruqayya]], was also reportedly killed in the battle; some sources refer to two sons who perished there.<ref>e.g. al-Safadi, al-Wafi , xii, ed. Ramadan ʿAbd al-Tawwab, Wiesbaden 1399/1979, 426.</ref> Two other sons (sometimes identified as Muhammad and Ibrahim) are said to have escaped from Obayd Allah’s camp a year after Karbala only to be brutally murdered by a Kufan who expected to be rewarded by Obayd Allah (but who was beheaded instead).<ref>Ibn Babawayh, Amali , Najaf 1389/1970, 73-9.</ref> Their story, like that of their father, is re-enacted in the annual [[taʿziya]] plays.<ref>Pelly, The Miracle play, i, 190-206.</ref> In some versions of these plays, the two sons are said to have been decapitated at the same time as their father<ref>e.g. Metin And, The Muharram observances in Anatolian Turkey , in [[Peter J. Chelkowski|P.J. Chelkowski]] (ed.), Taʿziyeh : ritual and drama in Iran , New York 1979, 251.</ref>; and the text accompanying several pictorial renderings of this event identifies their executioner as al- Harith b. Badr.<ref>R. Milstein, Miniature painting, 101, 102, 104.</ref>
==Legacy==
Although Muslim did not die at Karbala, he is counted among its martyrs<ref>cf. al-Tabari, ii, 387.</ref>, and is even referred to as the first shahid.<ref>al-Majlisi, Biḥar al-anwar , c, 428.</ref> The Shiʿis recommend visiting his grave in Kufa, and the text is preserved of a number of prayers to be recited there.<ref>ibid., 426-9.</ref>
==References==
{{reflist|30em}}
==Bibliography==

*Ibn Saʿd, Ṭabaḳāt, ed. Beirut, iv, 42, ed. Turāt̲h̲unā, iii/1 (1408), 173-7, 185

*Muṣʿab b. Abd Allah al-Zubayrī, K. Nasab Ḳurays̲h̲, ed. E. Lévi-Provençal, Cairo 1953, 84

*K̲h̲alīfa b. K̲h̲ayyāṭ, Taʾrīk̲h̲, Nad̲j̲af 1386/1967, 221, 225

*Ibn Ḥabīb, al-Muḥabbar, ed. I. Lichtenstaedter, Ḥaydarābād 1361/1942, index idem, al-Munammaḳ fī ak̲h̲bār Ḳurays̲h̲, Ḥaydarābād 1384/1964, 505-6

*Ibn Ḳutayba, Maʿārif, Beirut 1390/1970, 88

*ps.-Ibn Ḳutayba, al-Imāma wa ’l-siyāsa, Beirut 1401/1981, ii, 4-6

*Balād̲h̲urī, Ansāb al-as̲h̲rāf, ms. Süleymaniye, fols. 153a, 154b-156b, iii, ed. al-Maḥmūdī,

*Beirut 1397/1977, 159-60, 167-9, 188, 224, iv/2, ed. M. Schloessinger, Jerusalem 1938, 16, 77, 84, v, ed. S.D. Goitein, Jerusalem 1936, 214-15, 291

*Dīnawarī, al-Ak̲h̲bār al-ṭiwāl, ed. V. Guirgass, Leiden 1888, 244-5, 247-56, 258-60

*Yaʿḳūbī, Taʾrīk̲h̲, Beirut 1379/1960, ii, 242-3

*Saʿd b. Abd Allah al-Ḳummī, al-Maḳālāt wa ’l-firaḳ, ed. Muḥammad D̲j̲awād Mas̲h̲kūr, Tehran 1963, 24

*Ṭabarī, index

*Bayhaḳī, al-Maḥāsin wa ’l-masāwī, ed. F. Schwally, Giessen 1902, 59-61

*Ibn Abd Rabbihi, al-ʿIḳd al-farīd, Cairo 1359-72/1940-53, iv, 377-9

*Masʿūdī, Murūd̲j̲, ed. Pellat, index

*Abu ’l-Farad̲j̲ al-Iṣfahānī, Maḳātil al-Ṭālibiyyīn, ed. Aḥmad Ṣaḳr, Beirut n.d., 80, 95-110

*al-Mufīd, al-Irs̲h̲ād, Beirut 1399/1979, 200, 204-23, 249, tr. I.K. Howard, London 1981, 299, 305-33, 373

*idem, al-Ik̲h̲tiṣāṣ, Nad̲j̲af 1390/1971, 78

*al-S̲h̲arīf al-Murtaḍā, Amālī, ed. Muḥammad Abu ’l-Faḍl Ibrāhīm, 2nd ed., Beirut 1387/1967, i, 276

*Ibn Ḥazm, D̲j̲amharat ansāb al-ʿarab, ed. Abd al-Salām Muḥammad Hārūn, Cairo 1382/1962, 69, 406

*Ibn al-Arabī, al-ʿAwāṣim min al-ḳawāṣim, D̲j̲udda 1378, 229-31

*Ṭabrisī (Ṭabarsī), Iʿlām al-warā, Nad̲j̲af 1390/1970, 204, 223-30, 238, 255

*Ibn ʿAsākir, al-Taʾrīk̲h̲ al-kabīr, iv, Damascus 1332, 332 = Taʾrīk̲h̲ ¶ Madīnat Dimas̲h̲ḳ, facs. ed. Cairo n.d. [1989], v, 68

*Ibn S̲h̲ahrās̲h̲ūb, Manāḳib āl Abī Ṭālib, Nad̲j̲af 1956, iii, 241-5, 259

*Ibn al-At̲h̲īr, al-Kāmil, iv, Beirut 1385/1965, 21-2, 25-36, 42-3

*Ibn Namā al-Ḥillī, Mut̲h̲īr al-aḥzān, Nad̲j̲af 1369/1950, 16, 20-26, 32, 50

*Ibn Ṭāwūs, Miṣbāḥ al-zāʾir, ms. Marʿas̲h̲ī, 69-72 idem, al-Luhūf ʿalā ḳatlā ’l-Ṭufūf, Tehran 1348 S̲h̲, 26, 36-8, 45-60, 73-5, 91

*Ibn al-ʿIbrī, Muk̲h̲taṣar taʾrīk̲h̲ al-duwal, Beirut n.d. [1978-9], 110

*Ibn al-Ṭiḳṭaḳā, al-Fak̲h̲rī, ed. H. Derenbourg, Paris 1895, 159-60

*Nuwayrī, Nihāyat al-arab, xx, Cairo 1395/1975, 387-8, 391-405, 413-5, 462, xxi, Cairo 1396/1976, 7

*D̲h̲ahabī, Taʾrīk̲h̲ al-Islām, ii, Cairo 1368, 316 idem, Siyar aʿlām al-nubalāʾ, iii, Cairo 1962, 206-8, 217

*Ibn Kat̲h̲īr, Bidāya, Cairo 1351-8/1932-9, viii, 152-9

*Ibn ʿInaba, ʿUmdat al-ṭālib fī ansāb āl Abī Ṭālib, Beirut 1390, 29

*Ṭurayḥī, al-Muntak̲h̲ab, Beirut n.d., 37, 372, 380-5, 421-9, 434, 437-8

*Mad̲j̲lisī, Biḥār al-anwār, Tehran 1956-74, xlii, 116-7, xliv, 334-7, 341-63, 369-70, 373-4, xlv, 32-3, 68, 96-8, 100-5

*S̲h̲abland̲j̲ī, Nūr al-abṣār fī manāḳib āl al-nabī al-muk̲h̲tār, Cairo 1399/1979, 142-4

*D̲j̲aʿfar al-Tustarī, al-K̲h̲aṣāʾiṣ al-ḥusayniyya, Nad̲j̲af 1375/1956, 124-5

*L, Pelly, The Miracle play of Ḥasan and Ḥusayn, i, London 1879, 171-206

*F. Wüstenfeld, Der Tod des Ḥusein ben Alī, Göttingen 1883, 24-6, 30-46

*H. Lammens, Le califat de Yazīd I , Beirut 1921, 136-45, 150-1

*D.M. Donaldson, The Shīʿite religion, London 1933, 80-5

*Muḥsin al-Amīn, Aʿyān al-S̲h̲īʿa, iv/1, Beirut 1367/1948, 191-4, 199-210, 216, 221-3 idem, Miftāḥ al-d̲j̲annāt, Beirut n.d., ii, 90-3

*ʿAbbās Ḳummī, Tuḥfat al-aḥbāb, Tehran 1369, 359-60 idem, Nafas al-mahmūm, Ḳumm 1405, 82-7, 92-162

*Muḥammad ʿAlī Ābidīn, Mabʿūt̲h̲ al-Ḥusayn, Ḳumm n.d.

*ʿAbd al-Razzāḳ al-Mūsawī al-Muḳarram, al-S̲h̲ahīd Muslim b. ʿAḳīl, Nad̲j̲af 1369/1950

*Parviz Mamnoun, Taʿzija: Schiʿitisch-Persisches Passionsspiel, Vienna 1967, 7, 30, 72-3, 127, 130

*J. Wellhausen, The Religio-political factions in early Islam, tr. Ostle and Walzer, Amsterdam and New York 1975, 105-9

*Mahmoud Ayoub, Redemptive suffering in Islām, The Hague 1978, 99-102 and index
*S.H.M. Jafri, The origins and early development of Shiʿa Islam, London and New York 1979, index
*Ibrāhīm al-Mūsawī al-Zand̲j̲ānī, D̲j̲awla fi ’l-amākin al-muḳaddasa, Beirut 1405/1985, 203-7
*R. Milstein, Miniature painting in Ottoman Baghdad, Costa Mesa 1990, 25-7, 101-6.

==Source==

*[https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/muslim-b-akil-b-abi-talib-SIM_5596?s.num=637&s.start=620 Brill website]
*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh 'Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']

[[Category: Karbala Martyrs]]
[[Category: Battle of Karbala]]
[[Category: Hussain’s Followers]]
[[Category:Historical Characters]]

Martyrs of Karbala

2020-12-26T07:34:30Z

Rahdar:

'''Martyrs of Karbala''' are those who were martyred on [[Muharram]] 10th ([[Ashura]]), 61/680, in the Battle of [[Karbala]] by [[Omar Ibn Sa’d|Omar b. Sa'd]]'s army. The exact number of the Martyrs of Karbala is disputed. According to [[al-Shaykh al-Mufid]] in his al-Irshad, the number of the heads of these martyrs amounts to 72.

==The 18 Martyrs from the Banu Hashim==
[[File:Martyrs of Karbala.jpg|thumb|Burial place of most of the martyrs of the Battle of Karbala, near the holy grave of [[Hussain ibn Ali|Imam al-Hussain]] in his shrine, [[Karbala]]]]
===Sons of Imam Ali===
{| class="wikitable"
|+
|1. [[Hussain ibn Ali|Imam Hussain bin Ali]]
|5. [[Ja'far b. Ali|Ja’far bin Ali]]
|-
|2. [[Abbas B. Ali B. Abu Taleb|Al-Abbas bin Ali]]
|6. [[Abd Allah ibn Ali|Abdullah bin Ali]]
|-
|3. [[Uthman b. Ali|Uthman bin Ali]]
|7. [[Abu Bakr b. Ali|Abu Bakr b. bin Ali]]
|-
|4. [[Umar b. Ali|Umar bin Ali]]
|
|}

===Sons of Imam al-Hasan===
{| class="wikitable"
|+
|7. Al-Qasim bin al-Hasan
|-
|8. [[Abd Allah ibn al-Hasan|Abdullah bin al-Hasan]]
|-
|9 [[Abu Bakr b. al-Hasan b. Ali|Abu Bakr bin al-Hasan]]
|}
 

===Sons of Imam Hussain===
{| class="wikitable"
|+
|10. [[Ali al-Akbar ibn al-Hussain|Ali al-Akbar bin al-Hussain]]
|-
|11. [[Ali Asqar ibn Hussain|Ali al-Asghar bin al-Hussain]]
|}
 

===Sons of Abdullah bin Ja’far===
{| class="wikitable"
|+
|12. [[Awn b. Abd Allah b. Ja'far al-Tayyar|Awn bin Abdullah bin Ja’far]]
|-
|13. Muhammad bin Abdullah bin Ja’far
|}
 

===Sons of Aqil bin Abdul Muttalib===
{| class="wikitable"
|+
|14. [[Abd al-Rahman ibn Aqil|Abdurrahman bin Aqil]]
|-
|15. Ja’far bin Aqil
|-
|16. [[Abd Allah ibn Aqil|Abdullah bin Aqil]]
|}
 

===[[Two sons of Muslim b. ʿAqil|Sons of Muslim bin Aqil]]===
{| class="wikitable"
|+
|17. Abu Abdullah bin Muslim
|-
|18. [[Abd Allah ibn Muslim ibn Aqil|Abdullah bin Muslim]]
|}
 

==The 17 Martyrs who left Yazid’s army and fought with Imam Hussain==
 
{| class="wikitable"
|+
|1. Bakr bin Taim
|10. Hallas bin Amr al-Absi
|-
|2. Jabir bin al-Hajjaj
|11. Zohair bin Salim bin Amr al-Azdi
|-
|3. [[Juwayn b. Malik]]
|12. [[Darghama b. Malik al-Taghlibi|Dharghama bin Malik]]
|-
|4. Al-Harith bin Amr al-Kindi
|13. Abdurrahman bin Mas’ud at-Taimi
|-
|5. [[Horr B. Yazid al-Riahi al-Yarbuʾi al-Tamimi|Al-Hurr bin Yazid al-Riyahi]]
|14. [[Amr b. Dubay'a]]
|-
|6. Al-Hurr’s Brother
|15. Qasim bin Habib al-Azdi
|-
|7. Al-Hurr’s son
|16. Mas’ud bin al-Hajjaj at-Taimi
|-
|8. Al-Hurr’s retainer
|17. An-No’man bin Amr ar-Rasibi
|-
|9.[[Abu l-Hutuf b. al-Harth al-Ansari]]
|
|}
 

==The 11 Companions of the Prophet who were Martyred at Karbala==
 
{| class="wikitable"
|+
|1. [[Anas b. al-Harith al-Kahili|Anas bin al-Harith al-Asadi]]
|7. Shu’aib bin Abdullah
|-
|2. Junada bin Ka’b
|8. [[Abd al-Rahman b. Abd Rabb al-Ansari al-Khazraji|Abdurrahman bin Abdur Rabb al-Ansari]]
|-
|3. Habib bin Mudhahir al-Asadi
|9. Uqba bin as-Salt (as-Samit)
|-
|4. Muslim bin Owsaja
|10. [[Ammar b. Abi Salama|Ammar bin Abi Salama]]
|-
|5. [[Muslim b. Kathir al-Azdi]]
|11. Dhahir bin Amr as-Salami
|-
|6. Na’eem bin Ajlan al-Ansari
|
|}
 

==The 23 Companions of Imam Ali who fought with Imam Hussain==
 
{| class="wikitable"
|+
|1. [[Abu Thumama al-Sa'idi|Abu Thumama Amr bin Abdullah as-Sa’idi]]
|9. [[Hanzala b. As'ad al-Shibami|Hanzala b. As'ad al-Shibami]]
|17. Kinana bin Atiq at-Taghlubi
|-
|2. Jundab bin Hujair al-Kindi
|10. Salim
|18. Majm’a bin Abdullah al-Mathheji
|-
|3. Umayya bin Sa’d at-Ta’iy
|11. [[Sa'd b. Harith al-Khuza'i|Sa’d bin al-Harith]]
|19. [[Muqsit b. Zuhayr al-Taghlibi]]
|-
|4. [[Burayr b. Khudayr al-Hamdani al-Mishraqi|Burayr bin Khudayr al-Hamadani]]
|12. Sawwaar bin Abi Himyarr al-Fahmi
|20. Nasr bin Abi Nizar
|-
|5. [[Jabala b. 'Ali al-Shaybani|Jabala bin Ali ash-Shaibani]]
|13. [[Shawdhab Mawla of Shakir]]
|21. [[Nafi b. Hilal b. Jamil|Nafi’ bin Hilal al-Bajali]]
|-
|6. [[Jawn b. Huway|John the slave of Abu Dharr]]
|14. Amr bin Jundab
|22. [[Yazid b. Maghfil|Yazid b. Maghfil al-Ju'fi]]
|-
|7. [[Harith b. Nabhan|Al-Harith bin Nabhan]]
|15. Qasit bin Zohair at-Taghlubi
|23. [[Al-Hajjaj b. Masruq al-Ju'fi]]
|-
|8. Habashi bin Qais an-Nahmi
|16. Kurdus bin Zohair at-Taghlbi
|
|}
 

==The 42 valiant soldiers who fought and sacrificed their lives for Imam Hussain==
 
{| class="wikitable"
|+
|1.Abu Aamir Ziyad bin Umair al-Hamadani
|15. [[Sayf b. al-Harith al-Hamdani]]
|29. Ubeidullah bin Yazid bin Sabeet al-Qaisi
|-
|2. Souhan bin Omayya al-Abdi
|16. Saif bin Malik al-Abdi
|30. Ammar bin Hassan at-Ta’iy
|-
|3. [[Bashir b. Amr al-Kindi]]
|17. [[Suwayd b. Amr_al-Khath'ami]]
|31. [[Amr b. Junada al-Ansari|Amr b. Junada al-Ansari]]
|-
|4. Hubab bin al-Harith at-Taghlubi
|18. [[Shabib b. 'Abd Allah al-Nahshali|Shabib bin Abdullah]]
|32. [[Amr b. Khalid al-Saydawi]]
|-
|5. [[Al-Hajjaj b. Zayd al-Sa'di|Al-Hajjaj bin Ziyad at-Tamimi]]
|19. [[Abis b. Abi Shabib al-Shakiri|Aabis bin Abi Shu’aib ash-Shakiri]]
|33. [[Amr b. Qaraza|Amr bin Qaraza al-Ansari]]
|-
|6. Handhala bin Umar
|20. [[Amir b. Muslim al-Abdi|Amir bin Muslim al-Abdi]]
|34. [[Qarib b. Abd Allah|Qarib bin Abdullah]]
|-
|7. Rafi’ bin Abdullah
|21. Aayiz bin Mujmmi’
|35. [[Qasit b. Zuhayr al-Taghlibi|Qasit bin Zohair at-Taghlubi]]
|-
|8. Zohair bin Bishr
|22. Abbad bin Muhajir
|36. Qu’nab bin Amr an-Nimyari
|-
|9. [[Zuhayr b. al-Qayn|Zuhayr bin Qayn al-Bajali]]
|23. Abd al-Rahman b. Abd Allah al-Arhabi
|37. Malik bin Abdullah Sariyi
|-
|10. [[Salim b. Amr b. Abd Allah|Salim bin Amr]]
|24. Abdurrahman bin Urwa al-Ghifari
|38. Mujjami’ bin Ziyad
|-
|11. [[Sa'd (Slave of 'Amr b. Khalid)|Sa’d]]
|25. Abdullah bin Urwa al-Ghifari
|39. Mani’ bin Ziyad
|-
|12. [[Sa'id b. 'Abd Allah al-Hanafi|Sa’id bin Abdullah al-Handafi]]
|26. Abdullah bin Umair
|40. [[Munjih b. Sahm|Muhajir bin Sahm]]
|-
|13. Salman bin Mudharib bin Qais al-Bajali
|27. [[Abd Allah b. 'Umayr al-Kalbi|Abd Allah bin Umair al-Kalbi]]
|41. Yazid bin Sabeet al-Qaisi
|-
|14. Salim [Sulayman]
|28. Abdullah bin Yazid bin Sabeet al-Qaisi
|42. Yazid bin Ziyad al-Muhajir.
|}

==The Forerunners of Martyrdom==
Beside those martyred at the battlefield, there were some followers of [[Hussain ibn Ali|Imam Hussain]] captured and killed by [[Obayd-Allah Ibn Ziad|Ibn Ziad]]’s troops before the battle of Karbala. To know more about them, please refer to this entry: [[The Forerunners of Martyrdom]].

==Source==

*[http://alhassanain.org/The%20Hidden%20Truth%20about%20Karbala/the_hidden_truth_about_karbala_html/the_hidden_truth_about_karbala.htm A.K. Ahmed, The Hidden Truth about Karbala]

 
[[Category:Battle of Karbala]]
[[Category:Martyrdom]]

Umar b. Ali

2020-12-26T07:30:05Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Umar b. al-Imam Ali | Companion of = Hus..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Umar b. al-Imam Ali
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Banu Hashim
| Well known relatives =[[Imam Ali]](Father)
| Birth =
| Place of Birth =
| Place of Residence = Medina
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=عُمَر بن عَلیّ بن اَبی طالِب}}'''Umar b. Ali''', known as Umar al-Atraf, was one of the children of [[Imam Ali]] who accompanied [[Imam Hussain]] to [[Karbala]] and was martyred on the day of [[Ashura]].

== Biography ==
Some sources have mentioned Umar b. Ali as Umar al-Akbar<ref>Ibn Saʿd, ''al-Ṭabaqāt al-kubrā'', vol. 3, p. 14.</ref> whose teknonym was Abu l-Qasim<ref>Amrī, ''al-Majdī fī ansāb al-ṭālibīn'', p. 7; Ibn ʿAnba, ''ʿUmdat al-ṭālib'', p. 362.</ref> or Abu Hafs. There are different reports about the name of his mother. Ibn Sa'd and al-Ya'qubi reported the name of his mother as Sahba (Umm Habib), daughter of Rabi'a al-Taghlibi, Some other sources have mentioned her name as Layla bt. Mas'ud al-Darami.

Al-Fakhr al-Razi mentioned that Umar was the youngest child of Imam Ali.<ref>Rāzī, ''al-Shajarat al-mubāraka'', p. 189.</ref>

== In the Battle of Karbala ==
[[Ibn Shahr Ashub]] included his name among [[martyrs of Karbala]].<ref>Ibn Shahrāshūb, ''Manāqib'', vol 4, p. 107.</ref> It is reported that he made war cries on the Day of [[Ashura]] and attacked the enemy.<ref>Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 2, p. 28-29.</ref> He attacked Zahr, the killer of his brother and killed him. [[Al-Khwarazmi]] reported his martyrdom after the [[martyrdom]] of his brother [[Abu Bakr b. Ali|Abu Bakr]]. It is said that first, his horse fell down and then they martyred him. <ref>Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 2, p. 28-29.</ref>

== Source ==

* [https://en.wikishia.net/view/Umar_b._al-Imam_Ali_(a) WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
 
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Yazid b. al-Hussain al-Hamdani

2020-12-26T07:29:46Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Yazid b. al-Hussain al-Hamdani al-Mishraqi..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Yazid b. al-Hussain al-Hamdani al-Mishraqi
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Hamdan
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=یزید بن الحُصَین الهَمْدانی}}'''Yazid b. al-Hussain al-Hamdani''' was a companion of [[Imam Hussain]] who was martyred in the [[battle of Karbala]]. He was among Kufans who had pledged his allegiance to [[Muslim b. Aqil b. Abi Talib|Muslim b. Aqil]] before his [[martyrdom]].

== Companion of Imam Hussain ==
After [[martyrdom]].of [[Muslim b. Aqil b. Abi Talib|Muslim b. Aqil]] by the order of [[ibn Ziad]], he left [[Kufa]] overnight to join Imam Hussain's caravan.<ref>Muhaddithī, ''Farhang-i Āshūrā'', quoting from ''Tanqīḥ al-maqāl'', vol. 3, p. 325.</ref>

== In the Battle of Karbala ==
[[Obayd-Allah ibn Ziad]] ordered [[Omar ibn Sa'd]] to block Hussain ibn Ali and his companions from accessing [[water]] in a letter. On the 7th of [[Muharram]] of the year 61 AH, Omar ibn Sa'd commissioned Amro ibn al-Hajjaj al-Zubaydi and 500 cavalry soldiers to guard the Alghameh river—a branch of the Euphrates—to prevent Imam Hussain's army from accessing the water. On the Day of [[Ashura]] when people in the caravan of Imam Hussain were extremely thirsty, Yazid asked the Imam for a permission to talk to people of Kufa and [[Umar b. Sa'd]]. The Imam permitted him to do that. Yazid criticized the people of Kufa for blocking the water of the [[Euphrat|Euphrates]], but they responded to him inappropriately. At this time, the Imam said about the army of Kufa that the Satan has taken over them, and the party of the Satan are losers. <ref>Muhaddithī, ''Farhang-i Āshūrā'', quoting from ''Mawsūʿat kalimāt al-Imām al-Ḥusayn'', vol. 7, p. 425.</ref>

He went to the battlefield before the noon of [[Ashura]] and fought until he was martyred.

His name is mentioned in [[Ziarat al-Shuhada]]: "Peace be upon Yazid b. al-Hussain al-Hamdani al-Mashriqi, the reciter of the Qur'an who fell on the ground".

== Source ==

* [https://en.wikishia.net/view/Yazid_b._al-Husayn_al-Hamdani WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Udhayb al-Hijanat

2020-12-26T07:28:06Z

Rahdar:

'''ʿUdhayb al-Hijanat''' (Arabic: عُذَیبُ الهِجانات) is a travel station on the way between Mecca and [[Kufa]]. In 'Udhayb al-Hijanat, [[Hussain ibn Ali|Imam al-Hussain]] met four people from Kufa, guided by [[Tir|Tirimmah b. Adi]]. They delivered the news of [[Qays b. Mushir al-Saydawi]]'s [[martyrdom]] and a report about the circumstances of Kufa to the Imam. It was in this same station where Tirimmah heard the news of the martyrdom of Imam al-Hussain and his companions.

==Location and Naming==
[[File:Udhayb al-Hijanat-page-0.jpg|thumb|right|Imam Hussain's root from Mecca to Karbala. (This station was Shown in the picture)]]
Al-’Udhayb is a valley inhabited by Banu Tamim where a Persian garrison is [then and there] stationed. The distance between it and [[Qadisiyya|al-Qadisiyya]] is six miles. It was named so because the horses of al-Nu’man, king of Hira, used to graze there.

==Events==
At ‘Udhayb al-Hajanat, Al-Hussain met four men who were leaving Kufa on camel-back, taking with them “al-Kamil,” a horse belonging to a man called [[Nafi b. Hilal b. Jamil|Nafi’ B. Hilal]]. They were: Amr B. Khalid al-Saydawi, his slave Sa’d, Majma’ B. Abdullah al-Mathhaji, and Nafi’ B. Hilal. Their guide, al-Tirimmah B. Adiy al-Ta’i, was chanting the following verses:

O my she-camel! Do not complain of my impatience,

And set out just before the sun rises,

So we may join the best of riders and embark

Upon the best journey till we reach

One beautified with the best of descent,

The munificent, the free, the open-hearted one

Whom Allah brought for the best of affair:

May He preserve him as He preserves time!

When they reached al-Hussain, they chanted those verses for him, so he said, “By Allah! I hope what Allah fares with us will be good, whether we are killed, or whether we win victory.”

Al-Hussain asked them about the public opinion. They said, “Prominent personalities have received great bribes; people's hearts are with you, while the swords are turned against you.” They informed him of Qays B. Mushir al-Saydawi having been killed, so he, peace be upon him, quoted the Qur’anic verse saying:

“... of them is he who accomplished his vow, and of them is he who awaits” (Qur’an, 33:23).

“O Allah!” he added, “Make Paradise our home and theirs, and include us and them in Your mercy and in all what is desired of Your treasured rewards.”

Al-Tirimmah has said, “I saw people before my departure from Kufa meeting outside. I asked them about it, and they said to me, ‘They are being paraded, then shall they be sent away to fight al-Hussain.' I, therefore, plead to you in the Name of Allah not to go to fight them, for I see none aiding you. If only this group fights you, the same one I see watching you, they will suffice to put an end to you.

Come with us in order to settle at our mountain, Aja. It protected us from the kings of Ghassan and Himyar, from al-Nu’man B. al-Munthir, and from al-Aswad and al-Ahmar. By Allah, after no more than ten days, Tay's men will come to your aid riding or on foot. I guarantee you twenty thousand men from Tay who will defend you with their swords till it becomes clear to you what you wish to do.”

Al-Hussain prayed Allah to reward him and his people with goodness then said, “A covenant binds us to the people, and we cannot depart till destiny deals between us and them.”

Al-Tirimmah then asked his permission to get provisions to reach his own family, promising that he would hurry back to support him. He granted him permission as others accompanied him.

Al-Tirimmah delivered the provisions to his people then quickly returned. Having reached ‘Udhayb al-Hajanat, he came to know that al-Hussain, peace be upon him, had been killed, so he went back .<ref>al-Bukhari, Tarikh, Vol. 6, p. 230.</ref>

==Source==

*[http://alhassanain.org/Maqtal%20al-Hussain%20Martyrdom%20Epic%20of%20Imam%20al-Hussain%20('a)/Maqtal_al-_Hussain_Martyrdom_Epic_of_Imam_al-Hussain_('a)_html/Maqtal_al-_Hussain_Martyrdom_Epic_of_Imam_al-Hussain_('a).htm Abd al Razzaq al-Muqarram, Maqtal al-Hussain: Martyrdom Epic of Imam al-Hussain]

==Reference==
[[Category:Places]]
[[Category:Imam’s Route from Mecca to Kufa]]
[[Category:Battle of Karbala]]
<references />

Nafi b. Hilal b. Jamil

2020-12-26T07:23:47Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Nafi b. Hilal b. Jamil al-Bajali | Compani..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Nafi b. Hilal b. Jamil al-Bajali
| Companion of = [[Imam Ali]], [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Madhhij
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = Holy shrine of [[Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in battles of Jamal, Siffin, Nahrawan and Event of [[Karbala]]
|Native name=نافع بن هلال بن جمیل}}'''Nafi b. Hilal b. Jamil''', was among companion of [[Imam Hussain]] who was martyred in the [[Battle of Karbala]]. Nafi' was a companion of [[Imam Ali]] and devote [[Shi'a]] and supporter of [[ahl al-bayt]]. He joined Imam Hussain's caravan at [[Udhayb al-Hijanat]]. He was reciter of the Qur'an and a writer of [[Hadith|hadiths]].

== In Imam Ali's time ==
Nafi' b. Hilal was a companion of [[Imam Ali]] <ref>Ibn Shajarī, ''al-Amālī'', vol. 1, p. 172.</ref>and participated in three battles: Jamal, Siffin, and Nahrawan.<ref>Samāwī, ''Ibṣār al-ʿayn fī anṣār al-Ḥusayn'', p. 147.</ref> it is reported as saying that Imam Ali himself had taught him the skills of combat. <ref>Waqār Shīrāzī, ''ʿAshra kāmila'', p. 402.</ref>

== Joining Imam Hussain's caravan ==
Imam Hussain’s caravan halted at [[Udhayb al-Hijanat]] that was the pasture of an-No’man bin al-Munthir’s horses. It was near the border between the Arabia, Iraq and Persia. Here, [[Thur-Rimma bin Adi]], Nafi’ bin Hilal, [[Majm’a bin Abdullah]] and [[Umar bin Khalid]] met Imam Hussain. Thur-Rimma was an expert guide of the desert roads. Thur-Rimma recited a poem eulogizing Imam Hussain and his noble cause and cursing the [[Banu Umayya]] and their evil deeds. All the four men pledged their support to Imam Hussain<ref>Samāwī, ''Ibṣār al-ʿayn fī anṣār al-Ḥusayn'', p. 147.</ref> Imam Hussain asked them about the people of [[Kufa]], and they replied:

"the nobles of Kufa received bribes and are now against you. The rest of people are with you in their hearts, but against you with their swords." <ref>Ibn Nimā al-Ḥillī, ''Muthīr al-aḥzān'', p. 31.</ref>

When Nafi' b. Hilal wanted to go to the battle on the Day of [[Ashura]], his wife asked him not to do so. But he insisted that he had to help Imam Hussain. And when Imam learned about this, he told Nafi': "Your wife is worried, and I do not want you to lose one another when you are so young. You are free to take your wife with you!"

Nafi' replied: "O' the son of the [[Prophet]]! If I leave you alone in such hardship and go through my pleasures, how can I face your grandfather, the Prophet, in the Day of Judgment?"<ref>Kāshifī, ''Rawḍat al-shuhadāʾ'', p. 298; Lisān al-Mulk Sipihr, ''Nāsikh al-tawārīkh'', vol. 2, p. 277.</ref>

== Renewing allegiance with Imam Hussain ==
On the second day of [[Muharram]], Imam Hussain arrived in [[Karbala]]. He called all his households, friends and companions to gather around him. He first looked at his households, cried and said:

"O' God! We are the [[Ahl Al-Bayt|Ahl al-Bayt]], households, of the [[Prophet]] and ; we have been ousted [from our city]; we have been forced to leave the sanctuary of our grandfather, the Prophet, and we have been disrespected by [[Umayyad|Banu Umayya]]. O' God! Give our rights and possessions back to us, and assist us against injustice!"

After his remarks, the companions of Imam Hussain rose one by one, declared their support of Imam, and renewed their pledge of allegiance with him. After [[Zuhayr b. al-Qayn|Zuhayr b. Qayn]], Nafi' told Imam:

"You know that your grandfather, the Prophet, could not get all the people to love him or have them all under his command. Some of his companions were hypocrites; they promised to help the Prophet, whereas they betrayed him in the back; they were very sweet to him when they met him, but they were very bitter in his back, until he passed away. The same was the case with your father, Ali. Some people gathered around him to offer him help; Nakithun, Qasitun and Mariqun waged wars against him and opposed him, until he died. Now the same is true about you. People who broke their promises and violated their pledges for allegiance have just harmed themselves, and indeed God does not need them. So you can take us wherever you wish; to the East of the world or to its West. We swear to God that we are not afraid of the fate God has determined for us; we are not afraid of meeting our Lord. We act upon our insights. We love whoever loves you and we hate whoever fights with you."<ref>Ibn Aʿtham al-Kūfī, ''Kitāb al-Futūḥ'', vol. 5, p. 83; Sayyid b. Ṭāwūs, ''al-Malhūf ʿalā qatlā al-ṭufūf'', p. 138.</ref>

== Bringing water ==
[[Obayd-Allah Ibn Ziad]] ordered [[Omar Ibn Sa’d]] to block Hussain ibn Ali and his companions from accessing [[water]] in a letter. On the 7th of [[Muharram]] of the year 61 AH, Omar ibn Sa'd commissioned Amro ibn al-Hajjaj al-Zubaydi and 500 cavalry soldiers to guard the Alghameh river—a branch of the Euphrates—to prevent Imam Hussain's army from accessing the water. Then, Imam Hussain called on [[Abbas B. Ali B. Abu Taleb|Abbas b. Ali]] to bring water for the camp. Abbas b. Ali along with 30 cavalries and 20 infantries, including Nafi' b. Hilal—went to [[Euphrates]] overnight in order to bring water.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 181; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 412-413; Abū l-Faraj al-Iṣfahānī, ''Maqātil al-ṭālibīyyīn'', p. 117; Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 1, p. 346-347.</ref> However, when Abbas and his companions, with Nafi' in their forefront, arrived at the river, [[Amr b. al-Hajjaj al-Zubaydi|Amr b. Hajjaj al-Zubaydi]], the commander of the group of soldiers who protected Euphrates, shouted: "Who are you?".

Nafi said: "We came here to drink from the water you have forbidden us",

Amr replied: "You are very welcome to drink! But you cannot take any water to al-Hussain",

Nafi replied: "No, I swear to God, I will not drink from this water, while Hussain and his households and companions are all thirsty". <ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 181; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 412-413; Abū l-Faraj al-Iṣfahānī, ''Maqātil al-ṭālibīyyīn'', p. 117; Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 1, p. 346-347.</ref>

When Imam Hussain's companions arrived there, Nafi' shouted: "fill your water-skins with water!"

Amr b. Hajjaj and his soldiers tried to prevent the companions of Abbas b. Ali and Nafi' b. Hilal from taking water to Imam Hussain's camp and a deadly combat started. Some companions of Imam managed to fill their water-skins with water and take them to the camps. In this event, some soldiers of the enemy were killed and injured.

== Eve of Ashura ==
During the night before [[Ashura]], Nafi' b. Hilal noticed that [[Imam Hussain]] went out of his camp, on his own, to inspect the hills around. Nafi' followed Imam. When Imam noticed the presence of Nafi', he told him "Why did you come out of your camp?"

Nafi' replied: "O' the son of the [[Prophet]]! I am worried about your life especially when you show up to this cruel army.

Imam said: "I have come out to inspect the ups and downs of this field before tomorrow's war breaks", said Imam Hussain . When the inspection was all done, Imam Hussain told Nafi': "Do you not want to disappear in this dark night to save your life?"

Nafi' fell on Imam Hussain's feet and replied: "I have a sword that is worth one thousand dirhams and I have a horse that is worth about one thousand dirhams. I swear to God that I would never leave you alone so long as my sword can cut".<ref>Bihbahānī, ''al-Damʿat al-sākiba'', vol. 4, p. 273; Muqarram, ''Maqtal al-Ḥusayn'', p. 219.</ref>

After this dialogue, Imam Hussain went to his sister, [[Zaynab]]'s camp. Nafi' b. Hilal stayed outside waiting for Imam. He overheard Zaynab saying to Imam: "Have you put your companions to test? I am worried about them betraying us and surrendering you to the enemy".

Imam Hussain replied: "I swear to God that I have tested them. They are brave people who look at death with the corner of their eyes and they love to die for me just as an infant loves its mother's breast".

Nafi' thought that Imam Hussain 's household may have concerns about the faithfulness and perseverance of Imam's companions. So he went to [[Habib b. Muzahir]] and talked to him about the concerns of Imam's households. They decided to go to Imam Hussain and his households to ensure them that they will defend them until the last breath of their lives.<ref>Bihbahānī, ''al-Damʿat al-sākiba'', vol. 4, p. 273-274; Muqarram, ''Maqtal al-Ḥusayn'', p. 219.</ref>

"I swear to God that I would now attack the enemy's army had we not been waiting for Imam's command", said Habib to Nafi'. "I overheard Imams sister. I think we should ensure households about our faithfulness. Can you take your men to Imam's households in order to assuage their concerns?"

Habib b. Muzahir called Imam's companions and told Banu Hashim to return to their camps. He then told the remaining people what he had heard from Nafi'. They all said: "We swear to God—who privileged and honored us to be here that we would attack the enemy had we not been waiting for Imam Hussain's command".

Habib b. Muzahir and other companions of Imam Hussain approached the camps of Imam's households with their drawn swords and said: "O' the household of the Prophet! These are the swords of your men that will not go back to the sheath unless they kill your enemies. These are your men's spears, and they swear to push them into your enemy's breasts".

== Day of Ashura ==
When [[Amr b. Qaraza|Amr b. Qaraza al-Ansari]] was killed in Ashura, his brother, Ali, who was in the army of [[Umar b. Sa'd]] told Imam Hussain : "al-Hussain! You have deceived my brother and caused his death! I have not deceived your brother,"

Imam replied, "God has guided him to the right path and you have been misled".

Ali b. Qaraza al-Ansari told Imam: "May God kill me if I do not kill you or be killed by you!" and under the pretext of avenging his brother, he attacked Imam, but Nafi' b. Hilal al-Bajali injured him before he could attack Imam.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 192; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 434; Ibn al-Athīr, ''al-Kāmil fī l-tārīkh'', vol. 4, p. 67.</ref> Nafi' combated the companions of 'Ali b. Qaraza.

== Martyrdom ==
In the Day of Ashura, Nafi' b. Hilal carved his name on his arrows, poisoned them, and then threw them to the enemies. With his arrows, Nafi' killed twelve people from Umar b. Sa'd's army and injured many. When he ran out of arrows, he drew his sword and attacked the enemy.

The army of the enemy was all around him when they attacked him with their arrows and stones. His arms were broken and he was taken as prisoner. [[Shimr b. Dhi l-Jawshan|Shimr]] and some of his companions took him to Umar b. Sa'd. Umar told him: "O' Nafi'! Woe to you! Why did you do this to yourself?'.

"My Lord knows of my intent", said Nafi' with bloods flowing from his beard, "I swear to God that I do not blame myself for killing twelve of your soldiers. If my arms were not broken, you could never capture me."

Umar b. Sa'd ordered Shimr to kill him. Nafi told Shimr: "I swear to God that if you are really a Muslim, it would be very difficult for you to meet God while your hands are stained with our bloods. I thank God to have left our death to the hands of the worst of his creatures." He was then murdered by Shimr.<ref>Lisān al-Mulk Sipihr, ''Nāsikh al-tawārīkh'', vol. 2, p. 277-279; Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 197; Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 441-442; Ibn al-Athīr, ''al-Kāmil fī l-tārīkh'', vol. 4, p. 71-72.</ref>

Nafi' b. Hilal has been mentioned in [[Ziarat al-Rajabiyya]] of Imam Hussain and [[Ziyara al-Shuhada]].

== Source ==

* [https://en.wikishia.net/view/Nafi%27_b._Hilal_al-Bajali WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Martyrs of Karbala

2020-12-26T05:42:03Z

Rahdar:

'''Martyrs of Karbala''' are those who were martyred on [[Muharram]] 10th ([[Ashura]]), 61/680, in the Battle of [[Karbala]] by [[Omar Ibn Sa’d|Omar b. Sa'd]]'s army. The exact number of the Martyrs of Karbala is disputed. According to [[al-Shaykh al-Mufid]] in his al-Irshad, the number of the heads of these martyrs amounts to 72.

==The 18 Martyrs from the Banu Hashim==
[[File:Martyrs of Karbala.jpg|thumb|Burial place of most of the martyrs of the Battle of Karbala, near the holy grave of [[Hussain ibn Ali|Imam al-Hussain]] in his shrine, [[Karbala]]]]
===Sons of Imam Ali===
{| class="wikitable"
|+
|1. [[Hussain ibn Ali|Imam Hussain bin Ali]]
|4 [[Ja'far b. Ali|Ja’far bin Ali]]
|-
|2. [[Abbas B. Ali B. Abu Taleb|Al-Abbas bin Ali]]
|5 [[Abd Allah ibn Ali|Abdullah bin Ali]]
|-
|3. [[Uthman b. Ali|Uthman bin Ali]]
|6. [[Abu Bakr b. Ali|Abu Bakr b. bin Ali]]
|}
 

===Sons of Imam al-Hasan===
{| class="wikitable"
|+
|7. Al-Qasim bin al-Hasan
|-
|8. [[Abd Allah ibn al-Hasan|Abdullah bin al-Hasan]]
|-
|9 [[Abu Bakr b. al-Hasan b. Ali|Abu Bakr bin al-Hasan]]
|}
 

===Sons of Imam Hussain===
{| class="wikitable"
|+
|10. [[Ali al-Akbar ibn al-Hussain|Ali al-Akbar bin al-Hussain]]
|-
|11. [[Ali Asqar ibn Hussain|Ali al-Asghar bin al-Hussain]]
|}
 

===Sons of Abdullah bin Ja’far===
{| class="wikitable"
|+
|12. [[Awn b. Abd Allah b. Ja'far al-Tayyar|Awn bin Abdullah bin Ja’far]]
|-
|13. Muhammad bin Abdullah bin Ja’far
|}
 

===Sons of Aqil bin Abdul Muttalib===
{| class="wikitable"
|+
|14. [[Abd al-Rahman ibn Aqil|Abdurrahman bin Aqil]]
|-
|15. Ja’far bin Aqil
|-
|16. [[Abd Allah ibn Aqil|Abdullah bin Aqil]]
|}
 

===[[Two sons of Muslim b. ʿAqil|Sons of Muslim bin Aqil]]===
{| class="wikitable"
|+
|17. Abu Abdullah bin Muslim
|-
|18. [[Abd Allah ibn Muslim ibn Aqil|Abdullah bin Muslim]]
|}
 

==The 17 Martyrs who left Yazid’s army and fought with Imam Hussain==
 
{| class="wikitable"
|+
|1. Bakr bin Taim
|10. Hallas bin Amr al-Absi
|-
|2. Jabir bin al-Hajjaj
|11. Zohair bin Salim bin Amr al-Azdi
|-
|3. [[Juwayn b. Malik]]
|12. [[Darghama b. Malik al-Taghlibi|Dharghama bin Malik]]
|-
|4. Al-Harith bin Amr al-Kindi
|13. Abdurrahman bin Mas’ud at-Taimi
|-
|5. [[Horr B. Yazid al-Riahi al-Yarbuʾi al-Tamimi|Al-Hurr bin Yazid al-Riyahi]]
|14. [[Amr b. Dubay'a]]
|-
|6. Al-Hurr’s Brother
|15. Qasim bin Habib al-Azdi
|-
|7. Al-Hurr’s son
|16. Mas’ud bin al-Hajjaj at-Taimi
|-
|8. Al-Hurr’s retainer
|17. An-No’man bin Amr ar-Rasibi
|-
|9.[[Abu l-Hutuf b. al-Harth al-Ansari]]
|
|}
 

==The 11 Companions of the Prophet who were Martyred at Karbala==
 
{| class="wikitable"
|+
|1. [[Anas b. al-Harith al-Kahili|Anas bin al-Harith al-Asadi]]
|7. Shu’aib bin Abdullah
|-
|2. Junada bin Ka’b
|8. [[Abd al-Rahman b. Abd Rabb al-Ansari al-Khazraji|Abdurrahman bin Abdur Rabb al-Ansari]]
|-
|3. Habib bin Mudhahir al-Asadi
|9. Uqba bin as-Salt (as-Samit)
|-
|4. Muslim bin Owsaja
|10. [[Ammar b. Abi Salama|Ammar bin Abi Salama]]
|-
|5. [[Muslim b. Kathir al-Azdi]]
|11. Dhahir bin Amr as-Salami
|-
|6. Na’eem bin Ajlan al-Ansari
|
|}
 

==The 23 Companions of Imam Ali who fought with Imam Hussain==
 
{| class="wikitable"
|+
|1. [[Abu Thumama al-Sa'idi|Abu Thumama Amr bin Abdullah as-Sa’idi]]
|9. [[Hanzala b. As'ad al-Shibami|Hanzala b. As'ad al-Shibami]]
|17. Kinana bin Atiq at-Taghlubi
|-
|2. Jundab bin Hujair al-Kindi
|10. Salim
|18. Majm’a bin Abdullah al-Mathheji
|-
|3. Umayya bin Sa’d at-Ta’iy
|11. [[Sa'd b. Harith al-Khuza'i|Sa’d bin al-Harith]]
|19. [[Muqsit b. Zuhayr al-Taghlibi]]
|-
|4. [[Burayr b. Khudayr al-Hamdani al-Mishraqi|Burayr bin Khudayr al-Hamadani]]
|12. Sawwaar bin Abi Himyarr al-Fahmi
|20. Nasr bin Abi Nizar
|-
|5. [[Jabala b. 'Ali al-Shaybani|Jabala bin Ali ash-Shaibani]]
|13. [[Shawdhab Mawla of Shakir]]
|21. Nafi’ bin Hilal al-Bajali
|-
|6. [[Jawn b. Huway|John the slave of Abu Dharr]]
|14. Amr bin Jundab
|22. [[Yazid b. Maghfil al-Ju'fi]]
|-
|7. [[Harith b. Nabhan|Al-Harith bin Nabhan]]
|15. Qasit bin Zohair at-Taghlubi
|23. [[Al-Hajjaj b. Masruq al-Ju'fi]]
|-
|8. Habashi bin Qais an-Nahmi
|16. Kurdus bin Zohair at-Taghlbi
|
|}
 

==The 42 valiant soldiers who fought and sacrificed their lives for Imam Hussain==
 
{| class="wikitable"
|+
|1.Abu Aamir Ziyad bin Umair al-Hamadani
|15. [[Sayf b. al-Harith al-Hamdani]]
|29. Ubeidullah bin Yazid bin Sabeet al-Qaisi
|-
|2. Souhan bin Omayya al-Abdi
|16. Saif bin Malik al-Abdi
|30. Ammar bin Hassan at-Ta’iy
|-
|3. [[Bashir b. Amr al-Kindi]]
|17. [[Suwayd b. Amr_al-Khath'ami]]
|31. [[Amr b. Junada al-Ansari|Amr b. Junada al-Ansari]]
|-
|4. Hubab bin al-Harith at-Taghlubi
|18. [[Shabib b. 'Abd Allah al-Nahshali|Shabib bin Abdullah]]
|32. [[Amr b. Khalid al-Saydawi]]
|-
|5. [[Al-Hajjaj b. Zayd al-Sa'di|Al-Hajjaj bin Ziyad at-Tamimi]]
|19. [[Abis b. Abi Shabib al-Shakiri|Aabis bin Abi Shu’aib ash-Shakiri]]
|33. [[Amr b. Qaraza|Amr bin Qaraza al-Ansari]]
|-
|6. Handhala bin Umar
|20. [[Amir b. Muslim al-Abdi|Amir bin Muslim al-Abdi]]
|34. [[Qarib b. Abd Allah|Qarib bin Abdullah]]
|-
|7. Rafi’ bin Abdullah
|21. Aayiz bin Mujmmi’
|35. [[Qasit b. Zuhayr al-Taghlibi|Qasit bin Zohair at-Taghlubi]]
|-
|8. Zohair bin Bishr
|22. Abbad bin Muhajir
|36. Qu’nab bin Amr an-Nimyari
|-
|9. [[Zuhayr b. al-Qayn|Zuhayr bin Qayn al-Bajali]]
|23. Abd al-Rahman b. Abd Allah al-Arhabi
|37. Malik bin Abdullah Sariyi
|-
|10. [[Salim b. Amr b. Abd Allah|Salim bin Amr]]
|24. Abdurrahman bin Urwa al-Ghifari
|38. Mujjami’ bin Ziyad
|-
|11. [[Sa'd (Slave of 'Amr b. Khalid)|Sa’d]]
|25. Abdullah bin Urwa al-Ghifari
|39. Mani’ bin Ziyad
|-
|12. [[Sa'id b. 'Abd Allah al-Hanafi|Sa’id bin Abdullah al-Handafi]]
|26. Abdullah bin Umair
|40. [[Munjih b. Sahm|Muhajir bin Sahm]]
|-
|13. Salman bin Mudharib bin Qais al-Bajali
|27. [[Abd Allah b. 'Umayr al-Kalbi|Abd Allah bin Umair al-Kalbi]]
|41. Yazid bin Sabeet al-Qaisi
|-
|14. Salim [Sulayman]
|28. Abdullah bin Yazid bin Sabeet al-Qaisi
|42. Yazid bin Ziyad al-Muhajir.
|}

==The Forerunners of Martyrdom==
Beside those martyred at the battlefield, there were some followers of [[Hussain ibn Ali|Imam Hussain]] captured and killed by [[Obayd-Allah Ibn Ziad|Ibn Ziad]]’s troops before the battle of Karbala. To know more about them, please refer to this entry: [[The Forerunners of Martyrdom]].

==Source==

*[http://alhassanain.org/The%20Hidden%20Truth%20about%20Karbala/the_hidden_truth_about_karbala_html/the_hidden_truth_about_karbala.htm A.K. Ahmed, The Hidden Truth about Karbala]

 
[[Category:Battle of Karbala]]
[[Category:Martyrdom]]

Yazid b. Maghfil

2020-12-26T05:41:54Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Yazid b. Maghfil b. Ju'f al-Midhhaji al-Ju'..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Yazid b. Maghfil b. Ju'f al-Midhhaji al-Ju'fi
| Companion of = [[Imam Ali]], [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =[[Shiʿa]]
| Lineage = Midhhaji Ju'fi
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = Holy shrine of [[Imam Hussain]]<nowiki>, [Karbala]], </nowiki>[[Iraq]]
| Professors =
| Students =
| Works =
| Activities =
|Native name=یزید بْن مَغْفِل الجُعْفی}}'''Yazid b. Maghfil al-Ju'fi''' was a companion of [[Imam Hussain]] who was martyred in the [[battle of Karbala]]. He was among companions of [[Imam Ali]] who remained faithful to [[Ahl al-Bayt]] and fought against [[Yazid]]'s army in support of Imam Hussain.

== Biography ==
His complete name was Yazid b. Maghfil b. Ju'f (Awf) b. Sa'd al-Ashra (al-Ashira) al-Midhhaji al-Ju'fi.

To avoid confusion, it is worth mentioning that there were two people with the name of Yazid b. Ma'qil; one of them was Yazid b. Ma'qil (Yazid b. Maghfil) al-Ju'fi who was among the companions of [[Imam Hussain]] and the [[martyrs of Karbala]] and the other was Yazid b. Ma'qil b. 'Umayr b. Rabi'a who was in the army of [[Umar b. Sa'd]] in the [[Battle of karbala]] and was killed by [[Burayr b. Khudayr al-Hamdani al-Mishraqi|Burayr b. Khudayr]], a companion of Imam .

== Companion of the Prophet ==
He was a companion of [[Prophet]] and participated in the Battle of Qadisiyya .<ref>Ṭabasī, ''Bā kārawān-i Ḥusaynī'', vol. 1, p. 344.</ref>

== Companion of Imam Ali ==
He was among the companions of [[Ali ibn Abi Talib|Imam Ali]] who fought against the army of [[Mu'awiya]]. Also, he helped imam Ali against Khawarij and led the right wing of his army in the battle which led to the defeat of Khawarij.<ref>Ṭabasī, ''Bā kārawān-i Ḥusaynī'', vol. 1, p. 344; Thaqafī, ''al-Ghārāt'', vol. 1, p. 128.</ref>

== Companion of Imam Hussain ==
After the [[martyrdom]] of [[Imam Ali]], Yazid b. Maghfil remained faithful to [[Ahl al-Bayt]] and became a companion of Imam Hussain. Yazid b. Maghfil joined Imam Hussain in Mecca together with Hajjaj b. Masruq and accompanied Imam to [[Karbala]]. On the way, when Imam arrived in [[Qasr Bani Muqatil|Qasr Bani Maqatil]] and saw the tent of [[Ubayd Allah b. al-Hurr al-Juʿfi|Ubayd Allah b. Hurr al-Ju'fi]], sent Hajjaj b. Masruq al-Ju'fi and Yazid b. Maghfil al-Ju'fi to Ubayd Allah to invite him to join him.

== Martyrdom ==
His name was included among [[martyrs of Karbala]] in [[Ziayat Nahiyat al-Muqaddasa]]<ref>Ibn Ṭāwūs, ''Iqbāl al-aʿmāl'', vol. 3, p. 78</ref> and [[Rajabiyya ziyarat]] of Imam Hussain<ref>Shams al-Dīn, ''Anṣār al-Ḥusayn (a)'', vol. 1, p. 88.</ref>

== Source ==

* [https://en.wikishia.net/view/Yazid_b._Maghfil WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
 
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Yazid b. Thubayt al-Abdi al-Basri

2020-12-26T05:35:43Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Yazid b. Thubayt al-Abdi al-Basri | Compan..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Yazid b. Thubayt al-Abdi al-Basri
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Abd al-Qays tribe
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = Basra
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = The Holy Shrine of [[Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=یَزید بن ثُبَیط العَبدی البَصری}}'''Yazid b. Thubayt al-Abdi al-Basri''' was among [[Imam Hussain]]'s companions who was martyred in the [[battle of Karbala]]. As [[Imam Hussain]]'s letter reached Basra calling on people to help him, Yazid b. Thubayt decided to join Imam's caravan. In this journey two of his sons, Abd Allah and Ubayd Allah, accompanied him. Both of his sons were martyred in the first attack of [[Omar Ibn Sa’d|Ibn Saʿd]]'s army and he was martyred in one-to-one battle.

== Lineage ==
According to historical sources, he had ten sons but only two of them participated in the [[battle of Karbala]]. He was from the Abd al-Qays tribe in Basra.<ref>Ṭabarī, ''Tārīkh-i ṭabarī'', vol. 5, p. 353.</ref>

== Biography ==
As [[Imam Hussain]]'s letter reached Basra calling on people to help him, Yazid b. Thubayt decided to join Imam's caravan. He announced, in a meeting in Mariya bt. Munqidh's house where a number of Basra's [[Shiʿa|Shi'a]]<nowiki/>s gathered, that he wanted to go to Mecca to help Imam Hussain. Two of his sons, Abd Allah and Ubayd Allah, as well as [[Amir b. Muslim al-Abdi]] and his servant, Salim, Sayf b. Malik al-Abdi and Adham b. Umayya al-Abdi joined him. They met Imam Hussain's caravan in Abtah near Mecca and set up their tent there.

when Imam Hussain heard about Yazid b. Thubayt's arrival, he went to Yazid's tent to meet him while Yazid had left his tent to meet the Imam. The Imam stayed in Yazid's tent and waited for him to return. When Yazid arrived in the Imam's tent, he was told that the Imam had left to meet him. When he returned to his tent and saw the Imam, he recited the verse, "In the Bounty of Allah and His Mercy let them rejoice"<ref>Qur'an 10:58.</ref>. He then greeted the Imam and then told him about what had happened. Imam Hussain prayed for him and then they joined the Imam's caravan.<ref>Ṭabarī, ''Tārīkh-i ṭabarī'', vol. 5, p. 353-354.</ref>

== Martyrdom ==
Yazid and his two sons were martyred on the Day of [[Ashura]].<ref>Ṭabarī, ''Tārīkh-i ṭabarī'', vol. 5, p. 353.</ref> He and his sons are mentioned in [[Ziarat al-Shuhada]]: "Peace be upon Zayd b. Thubayt al-Qaysi; peace be upon Abd Allah and Ubayd Allah, the two sons of Yazid b. Thubayt al-Qaysi".

== Source ==

* [https://en.wikishia.net/view/Yazid_b._Thubayt_al-%27Abdi WikiShia, An online encyclopedia of the school of Ahl al-Bayt]
*[http://alhassanain.org/Ashura%E2%80%99%20Encyclopedia/ashura_encyclopedia_html/ashura_encyclopedia.htm Ashura encyclopedia]
== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Abd Allah ibn Muslim ibn Aqil

2020-12-22T08:13:03Z

Rahdar: Replaced content with "#Redirect to Abd Allah ibn Aqil"

#Redirect to [[Abd Allah ibn Aqil]]

Muqsit b. Zuhayr al-Taghlibi

2020-12-15T05:22:12Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Muqsiṭ b. Zuhayr b. Ḥarth al-Taghlibi..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Muqsiṭ b. Zuhayr b. Ḥarth al-Taghlibi
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Taghlib tribe
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place =
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=مُقسِط بن زُهَیر بن حَرث التَغلِبی}}'''Muqsit b. Zuhayr al-Taghlibi''' was a companion of [[Imam Hussain]] who was [[Martyrdom|martyred]] in the [[Battle of Karbala]]. He was also a companion of [[Ali ibn Abi Talib|Imam Ali]]. According to some sources, he was [[Martyrdom|martyred]] in the first attack of [[Umar b. Sa'd]]'s army.

== Biography ==
Muqsit accompanied Imam Ali in various battles including battles of Jamal, Siffin, and Nahrawan. <ref name=":0">Samāwī, ''Ibṣār al-ʿayn'', p. 200.</ref>

He was also a member of [[Hasan B. Ali B. Abi Taleb|Imam Hasan]] military forces in [[Kufa]].<ref name=":0" />

== In the Battle of Karbala ==
After [[Imam Hussain]]'s caravan reached [[Karbala]], he and his brothers, [[Kurdus b. Zuhayr al-Taghlibi|Kurdus]] and [[Qasit b. Zuhayr al-Taghlibi|Qasit]], joined the Imam's army overnight. He was martyred on the Day of [[Ashura]].<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 200.</ref> According to historical sources, he was among those [[Martyrs of [[Karbala]] who were martyed in the first attack of [[Umar b. Sa'd]]'s army.

== Source ==

* [https://en.wikishia.net/view/Muqsit_b._Zuhayr_al-Taghlibi WikiShia, An online encyclopedia of the school of Ahl al-Bayt]
* [http://alhassanain.org/Nafasul%20Mahmum%3b%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3b_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala]
== References ==
 
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Muslim b. Kathir al-Azdi

2020-12-15T05:18:50Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Muslim b. Kathir al-Azdi | Companion of =..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Muslim b. Kathir al-Azdi
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =Al-A'raj
| Well Known As =
| Religious Affiliation =[[Shiʿa]]
| Lineage = Azd tribe
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Imam Ali]], [[Martyrdom]] in the Battle of Karbala
| Burial place = Holy Shrine of [[Hussain ibn Ali|Imam Hussain]],[[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the Battle of Jamal and [[Battle of Karbala]], pledging allegiance to [[Muslim b. Aqil b. Abi Talib|Muslim b. 'Aqil]],
|Native name=مسلم بن کثیر الازدی}}'''Muslim b. Kathir Azdi''' known as al-A'raj was among the companions of [[Imam Hussain]] who was martyred in the [[battle of Karbala]]. He was also a companion of [[Imam Ali]].

== Lineage ==

Muslim was a devote [[Shi'a]] who accompanied [[Imam Ali]] in various battles including the battle of Jamal when his foot was wounded by Amr b. Dabba al-Tamimi and became paralyzed,<ref>Maḥallātī, ''Fursān al-hayjāʾ'', vol. 1, p. 36. Jump up↑</ref> he was called al-A'raj.<ref>Samāwī, ''Ibṣār al-ʿayn'', vol. 1, p. 185.</ref>

== In the Battle of Karbala ==
Muslim was among those who wrote letter to Imam and invited him to Kufa. In Kufa, he helped Muslim b. Aqil and after Muslim b. Aqil was left alone, he went out of Kufa<ref>Madīnat al-Ḥusayn'', vol. 1, p. 60.''</ref> and joined Imam Hussain near Karbala and was martyred in the first attack of the army of [[Umar b. Sa'd]].<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 3, p. 260.</ref>

His name is mentioned in the [[Ziarat al-Rajabiyya of Imam Hussain]] as Sulayman: "Peace be upon Sulayman b. Kathir".<ref>Ibn Ṭāwūs, ''Iqbāl al-aʿmāl'', vol. 3, p. 346.</ref>

== Source ==
* [https://en.wikishia.net/view/Muslim_b._Kathir_al-Azdi WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Qasit b. Zuhayr al-Taghlibi

2020-12-15T05:17:57Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Qasit b. Zuhayr b. Harth al-Taghlibi | Com..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Qasit b. Zuhayr b. Harth al-Taghlibi
| Companion of = [[Imam Ali]], [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage =
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = The Holy Shrine of [[Hussain ibn Ali|Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=قاسِط بن زُهیر بن حرث التغلبی}}'''Qasit b. Zuhay al-Taghlibi''' was among those companions of [[Imam Hussain]] who were [[Martyrdom|martyred]] in the first attack of [[Umar b. Sa'd]]'s army. He was also a companion of [[Imam Ali]].

== Biography ==
Qasit was a companion of [[Imam Ali]] who participated in various battles including Jamal, Siffin, and Nahrawan. <ref name=":0">Samāwī, ''Ibṣār al-ʿayn'', p. 200.</ref>He was also a member of [[Hasan B. Ali B. Abi Taleb|Imam Hasan]]'s military force in [[Kufa]].<ref name=":0" />

== Martydom ==
According to historical sources, he was among those [[martyrs of Karbala]] who were martyred in the first raid. After [[Imam Hussain]]'s caravan reached [[Karbala]], he and his brothers, [[Kurdus b. Zuhayr al-Taghlibi|Kurdus]] and [[Muqsit b. Zuhayr al-Taghlibi|Muqsit]] joined the Imam's army overnight and were martyred on the Day of [[Ashura]]. <ref>Samāwī, ''Ibṣār al-ʿayn'', p. 200.</ref>

He is mentioned in [[ziarat al-Shuhada]]: "peace be upon Qasit and Kurdus, the sons of Zuhayr al-Taghlibi".<ref>Ibn Mashhadī, ''al-Mazār al-kabīr'', p. 494; Shahīd al-Awwal, ''al-Mazar'', p. 153; Majlisī, ''Biḥār al-anwār'', vol. 98, p. 273.</ref>

== Source ==

* [https://en.wikishia.net/view/Qasit_b._Zuhayr_al-Taghlibi WikiShia, An online encyclopedia of the school of Ahl al-Bayt]
* [http://alhassanain.org/Nafasul%20Mahmum%3b%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3b_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Sayf b. al-Harith al-Hamdani

2020-12-15T05:15:21Z

Rahdar: Created page with " {{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Sayf b. al-Harith b. Suray al-Hamdani..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Sayf b. al-Harith b. Suray al-Hamdani
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Hamdan tribe
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=سیف بن الحارث بن سُرَیع الهمدانی}}'''Sayf b. al-Harith al-Hamdani''' was [[Martyrdom|martyred]] on the day of [[Ashura]].

== Lineage ==
Sayf b. Harith (Harath) b. Suray b. Jabir al-Hamdani al-Jabiri was from Bani Jabir, a branch of Hamdan tribe who were originally from Yemen and lived in [[Kufa]].<ref>Samʿānī, ''al-Ansāb'', p. 419.</ref>

== In the Battle of Karbala ==
According to historical sources, Sayf b. Harith b. Suray and [[Malik b. Abd Allah al-Hamdani|Malik b. Abd Allah b. Suray]] were brothers from the same mother and were also cousin. They went to [[Karbala]] and joined the companions of [[Imam Hussain]].

On the Day of [[Ashura]], when they saw [[Imam Hussain]] confronting the army of enemy, went to him crying. Imam told them, "O cousins! Why are you crying? By God, I hope your eyes will soon be brightened [to heaven]."

They answered, "May God sacrifice us for you; by God we swear we are not crying for ourselves, but our crying is because we see you besieged and cannot defend you."

Imam said, "May God give you best of rewards He gives to the God-wary for your companionship and defense."

After [[Hanzala b. As'ad al-Shibami]] was martyred, Sayf and Malik greeted Imam. Imam answered their greeting and they moved toward the enemy. They fought while they supported each other until they both were martyred.<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 442-444; Samāwī, ''Ibṣār al-ʿayn'', p. 132-133.</ref>

== Source ==

* [https://en.wikishia.net/view/Sayf_b._al-Harith_al-Hamdani WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Shawdhab Mawla of Shakir

2020-12-15T05:01:41Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Shawdhab Mawla of Shakir | Companion of =..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Shawdhab Mawla of Shakir
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage =
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = The Holy Shrine of [[Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = He delivered [[Muslim b. Aqil b. Abi Talib|Muslim b. 'Aqil]]'s letter to [[Imam Hussain]].
|Native name=شَوذَب مَولیٰ شاکِر}}'''Shawdhab Mawla Shqkir''' was among [[Imam Hussain]]'s companion who was martyred at the [[Battle of Karbala]]. After [[Muslim b. Aqil b. Abi Talib|Muslim b. Aqil]] received the oath of allegiance on behalf of [[Imam Hussain]], he sent Shawdhab Mawla Shqkir with a letter to inform Imam about the readiness of Kufans.

== Before the Battle of Karbala ==
In some resource, he mentioned as the servant of Shakir b. Abd Allah al-Hamdani al-Shakiri<ref>Shams al-Dīn, ''Anṣār al-Ḥusayn (a)'', p. 79.</ref> and others mentioned him as the servant of [[Abis b. Abi Shabib al-Shakiri]].<ref>Wāʿiẓ Kāshifī, ''Rawḍat al-Shuhadā'', p. 306.</ref>

He was a memorizer of hadiths and transmitted hadiths from [[Imam Ali]].<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 129.</ref> He and Abis b. Abi Shabib al-Shakiri delivered the letter of [[Muslim b. Aqil b. Abi Talib|Muslim b. Aqil]] from Kufa to [[Imam Hussain]] in Mecca and accompanied Imam from Mecca to [[Karbala]].<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 130.</ref>

== Martyrdom ==
On the Day of [[Ashura]], [[Abis b. Abi Shabib al-Shakiri]] came to Shawdhab, who was his relative, and said, “What is your heart’s desire”? He replied, “What do I desire? I desire to fight alongside you, while defending the grandson of the Prophet of Allah, until I am martyred.” Abis replied, "and nothing else was expected from you. If I had anyone dearer than you today, I would send him to the battlefield before I would go."<ref>Ṭabarī, Tārīkh al-Ṭabarī, vol. 5, p. 443-444; Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 2, p. 22-23; Majlisī, ''Biḥār al-anwār'', vol. 45, p. 28.</ref>

He was [[Martyrdom|martyred]] in the afternoon of [[Ashura]] after [[Hanzala b. As'ad al-Shibami]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 105; Samāwī, ''Ibṣār al-ʿayn'', p. 130; Ṭabrisī, ''Iʿlām al-warā'', p. 246; Ibn Athīr, ''al-Kāmil'', vol. 4, p. 73.</ref>

His name is mentioned in the Ziarat of Rajabiyya of [[Imam Hussain]].<ref>Majlisī, ''Biḥār al-anwār'', vol. 98, p. 272; Ibn Ṭāwūs, ''Iqbāl al-aʿmāl'', p. 576.</ref>

== Source ==
* [https://en.wikishia.net/view/Shawdhab_Mawla_of_Shakir WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]

Imam

2020-12-13T09:23:02Z

Rahdar:

'''Imam''' is the one who stands in front; a role model for the Muslim community in all its spiritual and secular undertakings. In legal writings the term is applied to the leader of the congregational prayers in the mosque. Historically, Muslim rulers used to appoint the imam for the official function of leading the Friday services in the main mosque of capital cities. Sunni Muslims use the title for their prominent jurists, who are also regarded as the founders of their legal schools, such as Abu Hanifah and Shafii. In [[Shiʿa|Shi’ism]] the imam is the divinely appointed successor of [[Muhammad]] and is regarded as infallible, with the ability to make binding decisions in all areas of human activity.
==Imam in Quran==
The word “imam” is an Arabic term signifying a leader, a model, an authority, or an exemplar. The term occurs in the Quran, for example at 2:124, with reference to God’s promise to make Abraham an “imam for the people,” and at 11:17 and 46:12, where the “Book of Moses” is characterized as an “imam.” In early theological and juristic literature, the Quran and the Sunna are sometimes referred to as imam, although the Qur’an does not describe itself as such.
==Sunni Imams==
Debates on the question of who was best qualified to be the imam and whether a sinful leader might be removed from his position as the head of the community played an important role in the development of Sunni religious and political thought. Medieval Sunni jurists held the position of the imam to be deducible from revelation rather than reason, and considered this position to be essential for the defense of Islam and the implementation of the sacred law, the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/sharia-COM_1040 shari‘a]. In general, they required that the caliph/imam be a member of Muhammad’s tribe of Quraysh, be duly elected by the people or nominated by his predecessor, and possess moral probity, religious knowledge, and the physical faculties necessary for the discharge of his duties. With the decline of the [[caliphate]] and the rise to power of the military warlords, however, the jurists came to recognize that any ruler—and not necessarily the caliph—who wielded effective political power was the legitimate imam, as long as his actions did not flagrantly contravene the shari‘a.
==Shi’a Imams==
To the Shi‘ites, the term imam has a different signification altogether. It refers to a member of the family of the Prophet ([[Ahl Al-Bayt]]), and usually to a member of “the family” as descended from Muhammad’s daughter [[Fatima]] (d. 633) and her husband [[ʿAli ibn Abi Talib|Ali ibn Abi Talib]] (d. 661). The history of Shi‘ism is marked by numerous disagreements on the precise identity and number of the imams, as well as on how to define the imam’s authority and functions; and many of these disagreements have continued to the present, as have distinct Shi'ite communities. The [[Ithna ‘Ashariyah|Imamis]], who came to be the most numerous group among the Shi‘ites, believe in twelve imams, hence their common designation as “Ithna Asharis” or “Twelvers.”
The Twelver imams are believed to be sinless, the repository of authoritative knowledge, and indispensable for the guidance and salvation of the community. The last of these imams is believed to have gone into hiding in 874. While leading Twelver-Shi‘ite jurists (mujtahids) have continued the imam’s function of providing religious guidance and leadership to the community (even as they have long debated the scope of their own authority in his absence), belief in his eventual return is a cardinal feature of the Twelver religious system.

According to twelver Shi'ism, the list of imams is as follows: 
{| style="margin: 0 auto; "
| class="b" |[[Ali ibn Abi Talib|Ali ibn Abi Talib]]
|-
| class="b" |[[Hasan B. Ali B. Abi Taleb|Hasan ibn Ali ibn Abi Taleb]]
|-
| class="b" |[[Hussain ibn Ali|Hussain ibn Ali]]
|-
| class="b" |[[Ali b. al-Hussain|Ali ibn Hussain]]
|-
| class="b" |[[Mohammad al-Baqir]]
|-
| class="b" |[[Jaʿfar al-Sadiq|Jaʿfar al-Sadiq]]
|-
| class="b" |Musa al-Kadhim
|-
| class="b" |[[Ali al-Rida|Ali al-Rida]]
|-
| class="b" |Muhammad al-Taqi
|-
| class="b" |Ali al-Naqi
|-
| class="b" |Hasan al-Asqari
|-
| class="b" |al-Mahdi
|}

==BIBLIOGRAPHY==

*Amir-Moezzi, M. A. The Divine Guide in Early Shi‘ism. Translated by David Streight. Albany: State University of New York Press, 1994.

*Calder, Norman. “The Significance of the Term Imam in Early Islamic Jurisprudence.” Zeitschrift fur Geschichte der arabisch-islamischen Wissenschaften. F.dited by F. Sezgin. Frankfurt: Institut fur Geschichte der arabisch-islamischen Wissenschaften, 1984.

*Madelung, Wilferd. “Imama.” In The Encyclopaedia of Islam, 2d ed. Leiden: E. J. Brill, 1960.

*Sachedina, A. A. Islamic Messianism: The Idea of Mahdi in Twelver Shi‘ism. Albany: State University of New York Press, 1981.

==Source==

*[http://www.oxfordislamicstudies.com/article/opr/t125/e1017 Muhammad Qasim Zaman (2004). Encyclopedia of Islam and Muslim World. Edited by Richard C. Martin. USA: Macmillan; P: 691. ISBN 0-02-865912-0]

[[Category:Concepts and Beliefs]]
[[Category:Islamic Terminology]]
[[Category:Religious Leadership Roles ]]

Uthman b. Ali

2020-12-13T08:58:22Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Uthman b. Ali b. Abi Talib | Companion of..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Uthman b. Ali b. Abi Talib
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Banu Hashim
| Well known relatives =[[Ali ibn Abi Talib|Imam Ali]] (Father), [[Umm al-Banin]] (mother), [[Abbas B. Ali B. Abu Taleb|Abbas b. Ali]] (brother)
| Birth =35/655
| Place of Birth =
| Place of Residence =
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = Holy Shrine of [[Hussain ibn Ali|Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=عثمان بن علی بن أبی طالب}}'''Uthman b. Ali b. Abi Talib''' was son of [[Imam Ali]] and Fatima bt. Hizam, known as [[Umm al-Banin]]. He and his brothers [[Abbas B. Ali B. Abu Taleb|Abbas]], [[Abd Allah ibn Ali|Abd Allah]], and [[Ja'far b. Ali|Ja'far]] accompanied [[Imam Hussain]] in his journey from Mecca to [[Kufa]] and were finally martyred at the [[Battle of Karbala]].

== Biography ==
His mother, the daughter of Hizam b. Khalid b. Rabi’a from the Arab tribe of Banu Kilab, was the mother of three more sons of Ali b. Abi Talib, and for this reason she became known as Umm al-Banin. <ref>Iṣfahānī, ''Maqātil al-ṭālibīyyīn'', p. 89.</ref>
It is related from Imam Ali that he said, “I have named him after mybrother Uthman b. Maz'un". Uthman b. Maz'un was one of the companions of the [[Prophet]].<ref>Iṣfahānī, ''Maqātil al-ṭālibīyyīn'', p. 89.</ref>

According to some historical sources, Uthman b. Ali was 21 years old when he was martyred on the day of [[Ashura]]<ref>Iṣfahānī, ''Maqātil al-ṭālibīyyīn'', p. 89; Majlisī, ''Biḥār al-anwār'', vol. 45, p. 37.</ref> and had no children.<ref>Majlisī, ''Biḥār al-anwār'', vol. 45, p. 37; Mufīd, ''al-Irshād'', vol. 2, p. 109.</ref> His grave is in the mausoleum of the collective grave of the [[martyrs of Karbala]] in the shrine of [[Imam Hussain]].

== Martyrdom ==
The first person from among the children of Ali b. Abi Talib who went to the battlefield was [[Abu Bakr b. Ali]]. After him, according to a report, it was [[Abd Allah ibn Ali|Abd Allah]] and [[Ja'far b. Ali|Ja'far]], brothers of Uthman from the same mother.<ref>Ṣadūq, ''al-Amālī'', p. 152.</ref> After them, Uthman went to the battlefield reciting the following Rajaz: “Verily I am Uthman the possessor of glory, my master is Ali the executor of virtuous deeds, this is Hussain the master of fairness, the master of the young and old”.

[[Khawli b. Yazid al-Asbahi]] shot an arrow at Uthman’s forehead and throw him down the horse. Then, a man from Banu Darim tribe beheaded him.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 3, p. 20; Iṣfahānī, ''Maqātil al-ṭālibīyyīn'', p. 89; Majlisī, ''Biḥār al-anwār'', vol. 45, p. 37.</ref>

== Source ==
* [https://en.wikishia.net/view/Uthman_b._al-Imam_Ali_(a) WikiShia, An online encyclopedia of the school of Ahl al-Bayt]
* [http://alhassanain.org/Nafasul%20Mahmum%3b%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3b_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala]

== References ==

[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]
[[Category:Imam Ali's Sons]]
[Category:Umm Banin's Sons]]

Ja'far b. Ali

2020-12-13T08:40:11Z

Rahdar: Created page with "{{Infobox companion of Imam (a) | name =  | image = | image size = | caption = | Full name = Ja'far b. Ali | Companion of = Hussain i..."

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Ja'far b. Ali
| Companion of = [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage =
| Well known relatives =[[Ali ibn Abi Talib|Imam Ali]], [[Umm al-Banin]] (mother), [[Abbas B. Ali B. Abu Taleb|Abbas b. Ali]] (brother)
| Birth =
| Place of Birth =
| Place of Residence = Medina
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in the Battle of Karbala
| Burial place = Holy Shrine of [[Hussain ibn Ali|Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the [[Battle of Karbala]]
|Native name=جعفر بن علی بن أبی طالب}}'''Jaʿfar b. Ali b. Abi Talib''' was a son of [[Imam Ali]] and [[Umm al-Banin]]. He and his brothers [[Abbas B. Ali B. Abu Taleb|Abbas]], [[Abd Allah ibn Ali|Abd Allah]], and [[Uthman b. Ali|Uthman]] accompanied [[Imam Hussain]] in his journey from Mecca to [[Kufa]] and were finally martyred at the [[Battle of Karbala]].

== Lineage ==
His mother, the daughter of Hizam b. Khalid b. Rabi’a from the Arab tribe of Banu Kilab, was the mother of three more sons of Ali b. Abi Talib, and for this reason she became known as Umm al-Banin. Imam Ali named him Ja'far due to the great love he had for his brother Ja'far b. Abi Talib.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 69.</ref>

According to some sources, Ja'far was 19 years old when he was martyred<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 4, p. 149.</ref> and thus was born after the martyrdom of his father. O thers state thathe was 21 years old<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 69.</ref> so he was born two years before the martyrdom of Imam Ali.

==Before Ashura==
As [[Shimr b. Dhi l-Jawshan]] was from the same tribe as Umm al-Banin, in the evening of [[Tasu'a]] he came close to the camp of Imam al-Hussain and addressed 'Abbas and his brothers as nieces and wanted them to abandon Imam al-Hussain in return for a safe-conduct from [[Ubayd Allah b. Ziyad]], but they refused and remained with Imam al-Hussain.

== In the Battle of Karbala ==
Since the beginning of the movement of Imam Hussain from Medina, Ja'far accompanied him. According to the report of historians, in the evening of the Day of Ashura, Abbas encouraged his brothers Abd Allah, Ja'far, and Uthman to go to the battlefield before him and said, "Proceed, so that I see your sincerity and benevolence on the way of God and His Prophet, since you do not have any children." <ref>Mufīd, ''al-Irshād'', vol. 2, p. 109.</ref>

So, Ja'far went to the battlefield and fought bravely. Finally, [[Khawli b. Yazid al-Asbahi]] threw an arrow at him which hit his temple or his eye<ref>Ibn Shahrāshūb, ''Manāqib'', vol. 4, p. 107</ref> and according to another report, [[Hani b. Thubayt|Hani b. Thubayt al-Hadrami]] martyred him.<ref>Ibn Shahrāshūb, ''Manāqib'', vol. 4, p. 116.</ref>
Abul Faraj quotes Imam [[Mohammad al-Baqir]] saying,
“Khawli Asbahi killed him”.
[[Ibn Shahr Ashob]] says that Khawli Asbahi shot an arrow that pierced his temple or his eye.

Ja'far b. Ali was mentioned in [[Ziarat al-Shuhada]] among [[martyrs of Karbala]].

== Source ==
* [https://en.wikishia.net/view/Ja%27far_b._al-Imam_Ali_(a) WikiShia, An online encyclopedia of the school of Ahl al-Bayt]
* [http://alhassanain.org/Nafasul%20Mahmum%3b%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3b_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala]

== References ==
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[Category:Martyrs of Karbala]]