Wikihussain - User contributions [en]

An Enchanted Modern

2018-09-22T12:04:21Z

S.hoseini:

'''An Enchanted Modern: Gender and Public Piety in Shi'i Lebanon''' by Lara Deeb. Lara Deeb in this book successfully argues that Islamism is not static or monolithic, and that Islam and modernity are entirely compatible.

<gallery>
An Enchanted Modern.gif|An Enchanted Modern
</gallery>
==overview==
Based on two years of ethnographic research in the southern suburbs of Beirut, An Enchanted Modern demonstrates that Islam and modernity are not merely compatible, but actually go hand-in-hand. This eloquent ethnographic portrayal of an Islamic community articulates how an alternative modernity, and specifically an enchanted modernity, may be constructed by Shi'I Muslims who consider themselves simultaneously deeply modern, cosmopolitan, and pious.

In this depiction of a Shi'I Muslim community in Beirut, Deeb examines the ways that individual and collective expressions and understandings of piety have been debated, contested, and reformulated.

Women take center stage in this process, a result of their visibility both within the community, and in relation to Western ideas that link the status of women to modernity. By emphasizing the ways notions of modernity and piety are lived, debated, and shaped by "everyday Islamists," this book underscores the inseparability of piety and politics in the lives of pious Muslims.

==sources==
*[https://www.amazon.com/Enchanted-Modern-Lebanon-Princeton-Politics/dp/0691124213/ref=mp_s_a_1_1?ie=UTF8&qid=1536842219&sr=8-1&pi=AC_SX236_SY340_QL65&keywords=An+Enchanted+Modern%3A+Gender+and+Public+Piety+in+Shi%27i+Lebanon&dpPl=1&dpID=61WzMmHRQCL&ref=plSrch#productDescription_secondary_view_div_1536842242605 Amazon]

Kamran Scot Aghaie

2018-09-22T12:00:19Z

S.hoseini: /* Research */

Kamran Scott Aghaie is historical expert.
[[File:Kamran scot aghaie.jpg|thumbnail|Kamran Scott Aghaie]]

==Biography==
Kamran Scott Aghaie is a historical expert and Associate Professor — Ph.D in University of California, Los Angeles.
His primary research interests are about Islamic studies, Shi'ism, modern Iranian and Middle Eastern history; and secondly is: world history, historiography, religious studies, nationalism, gender studies and economic history.

== Research==
His research subject headings are :Modern Islamic history; Shi'i symbols and rituals in modern Iran; modern Iranian history; Shi'ism; Islamic rituals; social and cultural history; religious and political discourses; historiography; nationalism; gender studies; Persian; Arabic; popular Islam

== bibliography==
“Introduction: gendered aspects of the emergence and historical
development of Shi`i symbols and rituals”, The women of Karbala:
ritual performance and symbolic discourses in modern Shi’i Islam,2005, 1-25 p.

"Religious rituals, social identities and political relationships in Tehran under
Qajar rule, 1850s–1920s “, Religion and Society in Qajar Iran, edited
by Robert Gleave, London, Routledge/Curzon Press, 2005, 373-392 p.

"Reinventing Karbala: Revisionist interpretations of the ‘Karbala
Paradigm”, Jusur: The UCLA Journal of Middle Eastern Studies, 1994,
Vol. 10, 1–30 p.

“The gender dynamics of Moharram symbols and rituals in the latter
years of Qajar rule”, The women of Karbala: ritual performance and
symbolic discourses in modern Shi'i Islam, 2005, 45-63 p .

«The Karbala Narrative in Shii Political Discourse in Modern Iran in the 1960s–
1970s.”, The Journal of Islamic Studies, Vol. 12, No. 2, 2001, 151176 – p.

The martyrs of Karbala : Shi'i symbols and rituals in modern Iran, Seattle,
University of Washington Press, 2005, xvi + 200 p.

"The martyrs of Karbala : Shi'i symbols and rituals in modern Iran",
International Journal of Middle East Studies, special issue on Iran,
December 2006

"The Origins of the Sunnite-Shi'ite Divide and the Emergence of the Taziyeh
Tradition", The Drama Review, Vol. 49, No. 4, Winter 2005, 42–47p.

The women of Karbala: ritual performance and symbolic discourses in
modern Shi'i Islam, edited by Kamran Scot Aghaie, Austin, University
of Texas press, 2005 , iix + 792 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By S. H. Rizvi, American Journal of Islamic Social
Sciences, Vol. 23, No. 2, 2006, 108-110 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By Babak Rahimi, Journal of Third World Studies,
Vol. 24, No. 2, 2007, 221-224 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By Pedram Khosronejad, International Journal of
Middle East Studies, special issue on Iran, December 2006

"Hosay Trinidad: Muharram Performances in an Indo-Caribbean Diaspora", By
Frank Korom, Journal of Islamic Studies, Vol. 15, No. 3, 2004, 405-408 p.

==sources==
[https://liberalarts.utexas.edu/mes/faculty/aghaieks The university of texas at austin]

Kamran Scot Aghaie

2018-09-22T11:59:18Z

S.hoseini: /* Biography */

Kamran Scott Aghaie is historical expert.
[[File:Kamran scot aghaie.jpg|thumbnail|Kamran Scott Aghaie]]

==Biography==
Kamran Scott Aghaie is a historical expert and Associate Professor — Ph.D in University of California, Los Angeles.
His primary research interests are about Islamic studies, Shi'ism, modern Iranian and Middle Eastern history; and secondly is: world history, historiography, religious studies, nationalism, gender studies and economic history.

== Research==
The research he has done about :Modern Islamic history; Shi'i symbols and rituals in modern Iran; modern Iranian history; Shi'ism; Islamic rituals; social and cultural history; religious and political discourses; historiography; nationalism; gender studies; Persian; Arabic; popular Islam

== bibliography==
“Introduction: gendered aspects of the emergence and historical
development of Shi`i symbols and rituals”, The women of Karbala:
ritual performance and symbolic discourses in modern Shi’i Islam,2005, 1-25 p.

"Religious rituals, social identities and political relationships in Tehran under
Qajar rule, 1850s–1920s “, Religion and Society in Qajar Iran, edited
by Robert Gleave, London, Routledge/Curzon Press, 2005, 373-392 p.

"Reinventing Karbala: Revisionist interpretations of the ‘Karbala
Paradigm”, Jusur: The UCLA Journal of Middle Eastern Studies, 1994,
Vol. 10, 1–30 p.

“The gender dynamics of Moharram symbols and rituals in the latter
years of Qajar rule”, The women of Karbala: ritual performance and
symbolic discourses in modern Shi'i Islam, 2005, 45-63 p .

«The Karbala Narrative in Shii Political Discourse in Modern Iran in the 1960s–
1970s.”, The Journal of Islamic Studies, Vol. 12, No. 2, 2001, 151176 – p.

The martyrs of Karbala : Shi'i symbols and rituals in modern Iran, Seattle,
University of Washington Press, 2005, xvi + 200 p.

"The martyrs of Karbala : Shi'i symbols and rituals in modern Iran",
International Journal of Middle East Studies, special issue on Iran,
December 2006

"The Origins of the Sunnite-Shi'ite Divide and the Emergence of the Taziyeh
Tradition", The Drama Review, Vol. 49, No. 4, Winter 2005, 42–47p.

The women of Karbala: ritual performance and symbolic discourses in
modern Shi'i Islam, edited by Kamran Scot Aghaie, Austin, University
of Texas press, 2005 , iix + 792 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By S. H. Rizvi, American Journal of Islamic Social
Sciences, Vol. 23, No. 2, 2006, 108-110 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By Babak Rahimi, Journal of Third World Studies,
Vol. 24, No. 2, 2007, 221-224 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By Pedram Khosronejad, International Journal of
Middle East Studies, special issue on Iran, December 2006

"Hosay Trinidad: Muharram Performances in an Indo-Caribbean Diaspora", By
Frank Korom, Journal of Islamic Studies, Vol. 15, No. 3, 2004, 405-408 p.

==sources==
[https://liberalarts.utexas.edu/mes/faculty/aghaieks The university of texas at austin]

Kamran Scot Aghaie

2018-09-22T11:56:33Z

S.hoseini: /* Biography */

Kamran Scott Aghaie is historical expert.
[[File:Kamran scot aghaie.jpg|thumbnail|Kamran Scott Aghaie]]

==Biography==
Kamran Scott Aghaie is a historical expert and Associate Professor — Ph.D in University of California, Los Angeles.
His primary research interests are about Islamic studies, Shi'ism, modern Iranian and Middle Eastern history; and secondary: world history, historiography, religious studies, nationalism, gender studies and economic history.

== Research==
The research he has done about :Modern Islamic history; Shi'i symbols and rituals in modern Iran; modern Iranian history; Shi'ism; Islamic rituals; social and cultural history; religious and political discourses; historiography; nationalism; gender studies; Persian; Arabic; popular Islam

== bibliography==
“Introduction: gendered aspects of the emergence and historical
development of Shi`i symbols and rituals”, The women of Karbala:
ritual performance and symbolic discourses in modern Shi’i Islam,2005, 1-25 p.

"Religious rituals, social identities and political relationships in Tehran under
Qajar rule, 1850s–1920s “, Religion and Society in Qajar Iran, edited
by Robert Gleave, London, Routledge/Curzon Press, 2005, 373-392 p.

"Reinventing Karbala: Revisionist interpretations of the ‘Karbala
Paradigm”, Jusur: The UCLA Journal of Middle Eastern Studies, 1994,
Vol. 10, 1–30 p.

“The gender dynamics of Moharram symbols and rituals in the latter
years of Qajar rule”, The women of Karbala: ritual performance and
symbolic discourses in modern Shi'i Islam, 2005, 45-63 p .

«The Karbala Narrative in Shii Political Discourse in Modern Iran in the 1960s–
1970s.”, The Journal of Islamic Studies, Vol. 12, No. 2, 2001, 151176 – p.

The martyrs of Karbala : Shi'i symbols and rituals in modern Iran, Seattle,
University of Washington Press, 2005, xvi + 200 p.

"The martyrs of Karbala : Shi'i symbols and rituals in modern Iran",
International Journal of Middle East Studies, special issue on Iran,
December 2006

"The Origins of the Sunnite-Shi'ite Divide and the Emergence of the Taziyeh
Tradition", The Drama Review, Vol. 49, No. 4, Winter 2005, 42–47p.

The women of Karbala: ritual performance and symbolic discourses in
modern Shi'i Islam, edited by Kamran Scot Aghaie, Austin, University
of Texas press, 2005 , iix + 792 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By S. H. Rizvi, American Journal of Islamic Social
Sciences, Vol. 23, No. 2, 2006, 108-110 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By Babak Rahimi, Journal of Third World Studies,
Vol. 24, No. 2, 2007, 221-224 p.

"The Women of Karbala: Ritual Performances and Symbolic Discourses in
Modern Shi'i Islam", By Pedram Khosronejad, International Journal of
Middle East Studies, special issue on Iran, December 2006

"Hosay Trinidad: Muharram Performances in an Indo-Caribbean Diaspora", By
Frank Korom, Journal of Islamic Studies, Vol. 15, No. 3, 2004, 405-408 p.

==sources==
[https://liberalarts.utexas.edu/mes/faculty/aghaieks The university of texas at austin]

Ḥusayn ibn Alī

2018-09-22T11:54:50Z

S.hoseini: /* Facies and biography */

Al-Ḥusayn ibn ʿAlī, (born January 626, Medina, Arabia [now in Saudi Arabia]—died Oct. 10, 680, Karbalāʾ, Iraq), Shīʿite Muslim hero, grandson of the Prophet Muhammad, and son of ʿAlī (the fourth Islamic caliph) and Fāṭima, daughter of Muhammad. He is revered by Shīʿite Muslims as the third imam (after ʿAlī and Ḥusayn’s older brother, Ḥasan). After the assassination of their father, ʿAlī, Ḥasan and Ḥusayn acquiesced to the rule of the first Umayyad caliph, Muʿāwiya, from whom they received pensions. Ḥusayn, however, refused to recognize the legitimacy of Muʿāwiya’s son and successor, Yazīd (April 680). Ḥusayn was then invited by the townsmen of Kūfah, a city with a Shīʿite majority, to come there and raise the standard of revolt against the Umayyads. After receiving some favourable indications, Ḥusayn set out for Kūfah with a small band of relatives and followers. According to traditional accounts, he met the poet al-Farazdaq on the way and was told that the hearts of the Iraqis were for him, but their swords were for the Umayyads. The governor of Iraq, on behalf of the caliph, sent 4,000 men to arrest Ḥusayn and his small band. They trapped Ḥusayn near the banks of the Euphrates River (October 680). When Ḥusayn refused to surrender, he and his escort were slain, and Ḥusayn’s head was sent to Yazīd in Damascus (now in Syria). In remembrance of the martyrdom of Ḥusayn, Shīʿite Muslims observe the first 10 days of Muḥarram (the date of the battle according to the Islamic calendar) as days of lamentation.<ref>[http://Encyclopædia%20Britannica https://www.britannica.com/biography/al-Husayn-ibn-Ali-Muslim-leader-and-martyr]</ref>
==Facies and biography==
In most traditional , historical and biographical (Arabic: عِلْمُ الرِّجال‎, translit. `Ilm al-Rijāl‎) sources, the resemblance of Ḥusayn ibn ʿAlī to the prophet has been expressed<ref>refer to belazari 1996-2000, II, p 366, 453; Dolabi, p 104; Tabarani, III; p 95; Nattagbalah, p 11; mofid, II , p 27.</ref>

==Imamah==
According to the Shi'a, The text and divine determination is one of essential , necessary conditions to proof the imamate of each Imam. This text has also been entered in different ways by Ḥusayn ibn ʿAlī. For example, there is a well-known hadith from the Prophet which implies to Hasanin'sImamate.<ref>Refer to qazi numan, I, p. 37; Ibn Babawayh, 1385-1386, I, p. 211; Khazaaz Razi, p. 117; mofid, I I , p. 30.;</ref> Additionally, there have been some traditions from the Prophet, in which the number of Imams and Imamate of Imam Ali, Imam Hassan and Imam Ḥusayn, and the nine sons of Ḥusayn ibn ʿAlī were specified.<ref>Refer to Ibn Babawayh, I , p257-258.</ref> Another reason is the will of Imam Hassan about the succession of Imam Ḥusayn after him and ordering Mohammad Hanafiy to follow that pious Imam. Mofid is on it<ref>I I , p 30-31.</ref> that according to the above mentioned reasons, the imamate of Ḥusayn ibn ʿAlī is proven and definitive, although Hasan did not openly invite to his imamate due to Taqiyyah and the commitment to peace and withdrawal of the conflict but after The death of Mu'awiyah and the end of the conflict period, revealed his Imamat <ref>Refer to tabarsi, I , p 423-424.</ref>. Also, Knowledge of all aspects of religion in the whole and perfect form is Imamate requirements.
Therefore, ali ibn abitalrb asked Ḥusayn ibn ʿAlī, as he asked Ḥassan ibn ʿAlī, to Lecture for people, so that the Qur'īsis would not later attributed him the lack of knowledge.<ref>Refer to Ibn Babawayh, p 425.</ref> It is a witness to the words of the Companions about the scientific position of Imam Ḥusayn, and their demand him for Fatwa.<ref>Refer to Ibn Babawayh, p 80, ibn assaker, XIV, p174.</ref> To Some of his own words of Ḥusayn ibn ʿAlī about his Imamate<ref>Refer to Ibn Babawayh, I, p 68; khazaz razi, p 230-234.</ref> and also to his hand came true Some miracles and theurgies which he cited as proof of imamate.<ref>Refer to Hassan tabarsi, I, p 423; safar qomi, p 291, Ibn Babawayh, I I, p 537; tousi, V , p 470; qotb ravandi, I, p 245-246; dalaelol imam, p 181-183, 188-19; ibn asaker, XIV , p 82; ibn shar ashoub, IV, p 57-59-60; majlesi, XLIV , p 185-186; hashem ibn soleyman bahrani, I I, p 83-230. </ref> It is said that sometime in the assignment of a part of theurgies
or virtues or some verbs, is summarized between Ḥassan ibn ʿAlī and Ḥusayn ibn ʿAlī.
The martyrdom of Ḥusayn ibn ʿAlī has had remarkable effects on the behavior of Muslims and Shiites throughout history, and has inspired numerous struggles, revolutions and uprisings. The Shiites emphasize the cry and mourning of the martyrdom of Ḥusayn ibn ʿAlī especially in the month of Muharram.
Finally, Ḥusayn's wife and children were captured and taken to Kūfah and from there to Damascus.

==References==

Ḥusayn ibn Alī

2018-09-22T11:53:23Z

S.hoseini: /* Imamah */

Al-Ḥusayn ibn ʿAlī, (born January 626, Medina, Arabia [now in Saudi Arabia]—died Oct. 10, 680, Karbalāʾ, Iraq), Shīʿite Muslim hero, grandson of the Prophet Muhammad, and son of ʿAlī (the fourth Islamic caliph) and Fāṭima, daughter of Muhammad. He is revered by Shīʿite Muslims as the third imam (after ʿAlī and Ḥusayn’s older brother, Ḥasan). After the assassination of their father, ʿAlī, Ḥasan and Ḥusayn acquiesced to the rule of the first Umayyad caliph, Muʿāwiya, from whom they received pensions. Ḥusayn, however, refused to recognize the legitimacy of Muʿāwiya’s son and successor, Yazīd (April 680). Ḥusayn was then invited by the townsmen of Kūfah, a city with a Shīʿite majority, to come there and raise the standard of revolt against the Umayyads. After receiving some favourable indications, Ḥusayn set out for Kūfah with a small band of relatives and followers. According to traditional accounts, he met the poet al-Farazdaq on the way and was told that the hearts of the Iraqis were for him, but their swords were for the Umayyads. The governor of Iraq, on behalf of the caliph, sent 4,000 men to arrest Ḥusayn and his small band. They trapped Ḥusayn near the banks of the Euphrates River (October 680). When Ḥusayn refused to surrender, he and his escort were slain, and Ḥusayn’s head was sent to Yazīd in Damascus (now in Syria). In remembrance of the martyrdom of Ḥusayn, Shīʿite Muslims observe the first 10 days of Muḥarram (the date of the battle according to the Islamic calendar) as days of lamentation.<ref>[http://Encyclopædia%20Britannica https://www.britannica.com/biography/al-Husayn-ibn-Ali-Muslim-leader-and-martyr]</ref>
==Facies and biography==
In most old traditional , historical and biographical evaluation (Arabic: عِلْمُ الرِّجال‎, translit. `Ilm al-Rijāl‎) sources, the resemblance of Ḥusayn ibn ʿAlī to the prophet has been expressed<ref>refer to belazari 1996-2000, II, p 366, 453; Dolabi, p 104; Tabarani, III; p 95; Nattagbalah, p 11; mofid, II , p 27.</ref>

==Imamah==
According to the Shi'a, The text and divine determination is one of essential , necessary conditions to proof the imamate of each Imam. This text has also been entered in different ways by Ḥusayn ibn ʿAlī. For example, there is a well-known hadith from the Prophet which implies to Hasanin'sImamate.<ref>Refer to qazi numan, I, p. 37; Ibn Babawayh, 1385-1386, I, p. 211; Khazaaz Razi, p. 117; mofid, I I , p. 30.;</ref> Additionally, there have been some traditions from the Prophet, in which the number of Imams and Imamate of Imam Ali, Imam Hassan and Imam Ḥusayn, and the nine sons of Ḥusayn ibn ʿAlī were specified.<ref>Refer to Ibn Babawayh, I , p257-258.</ref> Another reason is the will of Imam Hassan about the succession of Imam Ḥusayn after him and ordering Mohammad Hanafiy to follow that pious Imam. Mofid is on it<ref>I I , p 30-31.</ref> that according to the above mentioned reasons, the imamate of Ḥusayn ibn ʿAlī is proven and definitive, although Hasan did not openly invite to his imamate due to Taqiyyah and the commitment to peace and withdrawal of the conflict but after The death of Mu'awiyah and the end of the conflict period, revealed his Imamat <ref>Refer to tabarsi, I , p 423-424.</ref>. Also, Knowledge of all aspects of religion in the whole and perfect form is Imamate requirements.
Therefore, ali ibn abitalrb asked Ḥusayn ibn ʿAlī, as he asked Ḥassan ibn ʿAlī, to Lecture for people, so that the Qur'īsis would not later attributed him the lack of knowledge.<ref>Refer to Ibn Babawayh, p 425.</ref> It is a witness to the words of the Companions about the scientific position of Imam Ḥusayn, and their demand him for Fatwa.<ref>Refer to Ibn Babawayh, p 80, ibn assaker, XIV, p174.</ref> To Some of his own words of Ḥusayn ibn ʿAlī about his Imamate<ref>Refer to Ibn Babawayh, I, p 68; khazaz razi, p 230-234.</ref> and also to his hand came true Some miracles and theurgies which he cited as proof of imamate.<ref>Refer to Hassan tabarsi, I, p 423; safar qomi, p 291, Ibn Babawayh, I I, p 537; tousi, V , p 470; qotb ravandi, I, p 245-246; dalaelol imam, p 181-183, 188-19; ibn asaker, XIV , p 82; ibn shar ashoub, IV, p 57-59-60; majlesi, XLIV , p 185-186; hashem ibn soleyman bahrani, I I, p 83-230. </ref> It is said that sometime in the assignment of a part of theurgies
or virtues or some verbs, is summarized between Ḥassan ibn ʿAlī and Ḥusayn ibn ʿAlī.
The martyrdom of Ḥusayn ibn ʿAlī has had remarkable effects on the behavior of Muslims and Shiites throughout history, and has inspired numerous struggles, revolutions and uprisings. The Shiites emphasize the cry and mourning of the martyrdom of Ḥusayn ibn ʿAlī especially in the month of Muharram.
Finally, Ḥusayn's wife and children were captured and taken to Kūfah and from there to Damascus.

==References==

Ḥusayn ibn Alī

2018-09-22T11:47:30Z

S.hoseini: /* Imamah */

Al-Ḥusayn ibn ʿAlī, (born January 626, Medina, Arabia [now in Saudi Arabia]—died Oct. 10, 680, Karbalāʾ, Iraq), Shīʿite Muslim hero, grandson of the Prophet Muhammad, and son of ʿAlī (the fourth Islamic caliph) and Fāṭima, daughter of Muhammad. He is revered by Shīʿite Muslims as the third imam (after ʿAlī and Ḥusayn’s older brother, Ḥasan). After the assassination of their father, ʿAlī, Ḥasan and Ḥusayn acquiesced to the rule of the first Umayyad caliph, Muʿāwiya, from whom they received pensions. Ḥusayn, however, refused to recognize the legitimacy of Muʿāwiya’s son and successor, Yazīd (April 680). Ḥusayn was then invited by the townsmen of Kūfah, a city with a Shīʿite majority, to come there and raise the standard of revolt against the Umayyads. After receiving some favourable indications, Ḥusayn set out for Kūfah with a small band of relatives and followers. According to traditional accounts, he met the poet al-Farazdaq on the way and was told that the hearts of the Iraqis were for him, but their swords were for the Umayyads. The governor of Iraq, on behalf of the caliph, sent 4,000 men to arrest Ḥusayn and his small band. They trapped Ḥusayn near the banks of the Euphrates River (October 680). When Ḥusayn refused to surrender, he and his escort were slain, and Ḥusayn’s head was sent to Yazīd in Damascus (now in Syria). In remembrance of the martyrdom of Ḥusayn, Shīʿite Muslims observe the first 10 days of Muḥarram (the date of the battle according to the Islamic calendar) as days of lamentation.<ref>[http://Encyclopædia%20Britannica https://www.britannica.com/biography/al-Husayn-ibn-Ali-Muslim-leader-and-martyr]</ref>
==Facies and biography==
In most old traditional , historical and biographical evaluation (Arabic: عِلْمُ الرِّجال‎, translit. `Ilm al-Rijāl‎) sources, the resemblance of Ḥusayn ibn ʿAlī to the prophet has been expressed<ref>refer to belazari 1996-2000, II, p 366, 453; Dolabi, p 104; Tabarani, III; p 95; Nattagbalah, p 11; mofid, II , p 27.</ref>

==Imamah==
According to the Shi'a, The text and divine determination is one of essential , necessary conditions to proof the imamate of each Imam. This text has also been entered in different ways by Ḥusayn ibn ʿAlī. For example, there is a well-known hadith from the Prophet which implies to Hasanin'sImamate.<ref>Refer to qazi numan, I, p. 37; Ibn Babawayh, 1385-1386, I, p. 211; Khazaaz Razi, p. 117; mofid, I I , p. 30.;</ref> Additionally, there have been some traditions from the Prophet, in which the number of Imams and Imamate of Imam Ali, Imam Hassan and Imam Ḥusayn, and nine of the sons of Ḥusayn ibn ʿAlī were specified.<ref>Refer to Ibn Babawayh, I , p257-258.</ref> Another reason is the will of Imam Hassan about the succession of Imam Ḥusayn after him and ordering Mohammad Hanafiy to follow that pious Imam. Mofid is on it<ref>I I , p 30-31.</ref> that according to the above mentioned reasons, the imamate of Ḥusayn ibn ʿAlī is proven and definitive, although Hasan did not openly invite to his imamate due to Taqiyyah and the commitment to peace and withdrawal of the conflict but after The death of Mu'awiyah and the end of the conflict period, revealed his Imamat <ref>Refer to tabarsi, I , p 423-424.</ref>. Also, Knowledge of all aspects of religion in the whole and perfect form is Imamate requirements.
Therefore, ali ibn abitalrb asked Ḥusayn ibn ʿAlī, as he asked Ḥassan ibn ʿAlī, to Lecture for people, so that the Qur'īsis would not later attributed him the lack of knowledge.<ref>Refer to Ibn Babawayh, p 425.</ref> It is a witness to the words of the Companions about the scientific position of Imam Ḥusayn, and their demand him for Fatwa.<ref>Refer to Ibn Babawayh, p 80, ibn assaker, XIV, p174.</ref> To Some of his own words of Ḥusayn ibn ʿAlī about his Imamate<ref>Refer to Ibn Babawayh, I, p 68; khazaz razi, p 230-234.</ref> and also to his hand came true Some miracles and theurgies which he cited as proof of imamate.<ref>Refer to Hassan tabarsi, I, p 423; safar qomi, p 291, Ibn Babawayh, I I, p 537; tousi, V , p 470; qotb ravandi, I, p 245-246; dalaelol imam, p 181-183, 188-19; ibn asaker, XIV , p 82; ibn shar ashoub, IV, p 57-59-60; majlesi, XLIV , p 185-186; hashem ibn soleyman bahrani, I I, p 83-230. </ref> It is said that sometime in the assignment of a part of theurgies
or virtues or some verbs, is summarized between Ḥassan ibn ʿAlī and Ḥusayn ibn ʿAlī.
The martyrdom of Ḥusayn ibn ʿAlī has had remarkable effects on the behavior of Muslims and Shiites throughout history, and has inspired numerous struggles, revolutions and uprisings. The Shiites emphasize the cry and mourning of the martyrdom of Ḥusayn ibn ʿAlī especially in the month of Muharram.
Finally, Ḥusayn's wife and children were captured and taken to Kūfah and from there to Damascus.

==References==

Ḥusayn ibn Alī

2018-09-22T11:45:18Z

S.hoseini: /* Facies and biography */

Al-Ḥusayn ibn ʿAlī, (born January 626, Medina, Arabia [now in Saudi Arabia]—died Oct. 10, 680, Karbalāʾ, Iraq), Shīʿite Muslim hero, grandson of the Prophet Muhammad, and son of ʿAlī (the fourth Islamic caliph) and Fāṭima, daughter of Muhammad. He is revered by Shīʿite Muslims as the third imam (after ʿAlī and Ḥusayn’s older brother, Ḥasan). After the assassination of their father, ʿAlī, Ḥasan and Ḥusayn acquiesced to the rule of the first Umayyad caliph, Muʿāwiya, from whom they received pensions. Ḥusayn, however, refused to recognize the legitimacy of Muʿāwiya’s son and successor, Yazīd (April 680). Ḥusayn was then invited by the townsmen of Kūfah, a city with a Shīʿite majority, to come there and raise the standard of revolt against the Umayyads. After receiving some favourable indications, Ḥusayn set out for Kūfah with a small band of relatives and followers. According to traditional accounts, he met the poet al-Farazdaq on the way and was told that the hearts of the Iraqis were for him, but their swords were for the Umayyads. The governor of Iraq, on behalf of the caliph, sent 4,000 men to arrest Ḥusayn and his small band. They trapped Ḥusayn near the banks of the Euphrates River (October 680). When Ḥusayn refused to surrender, he and his escort were slain, and Ḥusayn’s head was sent to Yazīd in Damascus (now in Syria). In remembrance of the martyrdom of Ḥusayn, Shīʿite Muslims observe the first 10 days of Muḥarram (the date of the battle according to the Islamic calendar) as days of lamentation.<ref>[http://Encyclopædia%20Britannica https://www.britannica.com/biography/al-Husayn-ibn-Ali-Muslim-leader-and-martyr]</ref>
==Facies and biography==
In most old traditional , historical and biographical evaluation (Arabic: عِلْمُ الرِّجال‎, translit. `Ilm al-Rijāl‎) sources, the resemblance of Ḥusayn ibn ʿAlī to the prophet has been expressed<ref>refer to belazari 1996-2000, II, p 366, 453; Dolabi, p 104; Tabarani, III; p 95; Nattagbalah, p 11; mofid, II , p 27.</ref>

==Imamate==
According to the Shi'a, The text and divine determination is one of essential , necessary conditions to proof the imamate of each Imam. This text has also been entered in different ways by Ḥusayn ibn ʿAlī. For example, there is a well-known hadith from the Prophet which implies to Hasanin'sImamate.<ref>Refer to qazi numan, I, p. 37; Ibn Babawayh, 1385-1386, I, p. 211; Khazaaz Razi, p. 117; mofid, I I , p. 30.;</ref> Additionally, there have been some traditions from the Prophet, in which the number of Imams and Imamate of Imam Ali, Imam Hassan and Imam Ḥusayn, and nine of the sons of Ḥusayn ibn ʿAlī were specified.<ref>Refer to Ibn Babawayh, I , p257-258.</ref> Another reason is the will of Imam Hassan about the succession of Imam Ḥusayn after him and ordering Mohammad Hanafiy to follow that pious Imam. Mofid is on it<ref>I I , p 30-31.</ref> that according to the above mentioned reasons, the imamate of Ḥusayn ibn ʿAlī is proven and definitive, although Hasan did not openly invite to his imamate due to Taqiyyah and the commitment to peace and withdrawal of the conflict but after The death of Mu'awiyah and the end of the conflict period, revealed his Imamat <ref>Refer to tabarsi, I , p 423-424.</ref>. Also, Knowledge of all aspects of religion in the whole and perfect form is Imamate requirements.
Therefore, ali ibn abitalrb asked Ḥusayn ibn ʿAlī, as he asked Ḥassan ibn ʿAlī, to Lecture for people, so that the Qur'īsis would not later attributed him the lack of knowledge.<ref>Refer to Ibn Babawayh, p 425.</ref> It is a witness to the words of the Companions about the scientific position of Imam Ḥusayn, and their demand him for Fatwa.<ref>Refer to Ibn Babawayh, p 80, ibn assaker, XIV, p174.</ref> To Some of his own words of Ḥusayn ibn ʿAlī about his Imamate<ref>Refer to Ibn Babawayh, I, p 68; khazaz razi, p 230-234.</ref> and also to his hand came true Some miracles and theurgies which he cited as proof of imamate.<ref>Refer to Hassan tabarsi, I, p 423; safar qomi, p 291, Ibn Babawayh, I I, p 537; tousi, V , p 470; qotb ravandi, I, p 245-246; dalaelol imam, p 181-183, 188-19; ibn asaker, XIV , p 82; ibn shar ashoub, IV, p 57-59-60; majlesi, XLIV , p 185-186; hashem ibn soleyman bahrani, I I, p 83-230. </ref> It is said that sometime in the assignment of a part of theurgies
or virtues or some verbs, is summarized between Ḥassan ibn ʿAlī and Ḥusayn ibn ʿAlī.
The martyrdom of Ḥusayn ibn ʿAlī has had remarkable effects on the behavior of Muslims and Shiites throughout history, and has inspired numerous struggles, revolutions and uprisings. The Shiites emphasize the cry and mourning of the martyrdom of Ḥusayn ibn ʿAlī especially in the month of Muharram.
Finally, Ḥusayn's wife and children were captured and taken to Kūfah and from there to Damascus.
==References==