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Who was Imam Al-Hussain (AS): A Brief Biography? Al-Hussain ibn Ali (AS) is the third leader and Imam of the Shia school of thought. According to the consensus of historical and hadith sources, his full lineage is: Al-Hussain bin Ali bin Abi Talib bin Abd al-Muttalib bin Hashim. On his mother's side, he is the grandson of the Prophet, Hazrat Muhammad al-Mustafa (SAW). His father, Imam Ali ibn Abi Talib (AS), is the first Shia Imam and the fourth caliph of Muslims, and his mother, Hazrat Fatima al-Zahra (SA), the daughter of the Prophet, is considered one of the most prominent women in Islamic history.[1] Titles and Kunya In authentic historical and hadith sources, the Kunya of Imam Al-Hussain (AS) is predominantly mentioned as "Abu Abdillah".[2] This title is widely used in both general and specific Shia works. However, Abu Abdillah al-Khasibi, a specialized theologian and writer of the early centuries, considered his Kunya to be "Abu Ali";[3] a view that is less accepted among later sources. In addition to his Kunya, in the narrations of the Shia Imams, Imam Al-Hussain (AS) is known by titles such as "Al-Shahid" (The Martyr) and "Sayyid al-Shuhada" (The Master of Martyrs); [4] titles that refer to the event of Ashura and his distinguished position in the Shia culture of martyrdom. Birth Imam Al-Hussain ibn Ali (AS), according to the consensus of historical and hadith sources, was born in the holy city of Medina. [5] Regarding the year of his birth, various reports exist, including the third, [6] fourth, [7] fifth, [8] and sixth[9] years of the Hijrah. The most famous narration identifies the 3rd of Sha'ban as his date of birth, [10] though some historical sources also mention the end of Rabi' al-Awwal, [11] the 5th of Sha'ban, [12] or one of the early nights of Sha'ban. [13] Furthermore, in some narrations, the time of his birth is stated to be the sunset of Thursday. [14] Children and Wives In authentic historical and biographical (Rijal) sources, five wives are mentioned for Imam Al-Hussain (AS), some of whom played important roles in Shia history. Rabab bint Imru al-Qays, the daughter of a Christian man who converted to Islam during the caliphate of Umar, was proposed to by Hazrat Ali (AS) for Imam Al-Hussain. The result of this marriage was two children named Abdullah (the martyred nursing infant of Karbala) and Sakina. [15] Rabab was present at the Event of Karbala, and Imam Al-Hussain remembered her before going to the battlefield using the phrase "O Rabab".[16] Shahrbanu (or Shah-Zanan), a lady of Iranian origin, is the mother of Imam Zayn al-Abidin (AS), [17] who is mentioned with great respect in Shia sources and is regarded as a symbol of the cultural bond between Iran and Islam. Layla bint Abi Murrah bin Urwah bin Mas'ud al-Thaqafi was from the Thaqif clan and is introduced in sources as one of Imam Al-Hussain’s wives. [18] Umm Ishaq bint Talhah bin Ubaydullah was the daughter of one of the famous companions of the Prophet, and her mother was Jarba bint Qasamah bin Hanzalah. [19] Additionally, some sources mention a woman from the Quda'ah tribe named Sulafah among the wives of Imam Al-Hussain, from whom a son named Ja'far was born. [20] The number of Imam Al-Hussain’s (AS) children is reported differently in historical and biographical sources. Ancient sources mention four sons and two daughters, [21] while later sources refer to six sons and three daughters. Their names are: Ali al-Akbar (martyr of Karbala), Ali al-Awsat (Imam Zayn al-Abidin), Ali al-Asghar (the nursing infant martyred in Karbala), Muhammad, Abdullah, Ja'far, Sakina, Fatima, and Zaynab. [22] The Period of Imamate During the Imamate of Imam Al-Hussain (AS), part of the time coincided with the caliphate of Muawiyah. In a letter expressing concern about the Imam's behavior, Muawiyah invited him to avoid confrontation with the government. In response, Imam Al-Hussain (AS) considered the reports to be the result of gossip-mongering and emphasized that silence in the face of oppression is not permissible. He pointed out examples of Muawiyah's injustices and ultimately questioned the religious and moral legitimacy of his rule. [23] By exposing the injustices of Muawiyah's government, Imam Al-Hussain (AS) confronted his rule. After Muawiyah's death and Yazid’s rise to power, the Imam was met with a demand for allegiance from Utbah bin Abi Sufyan, but he rejected this request by citing the status of the Ahl al-Bayt and the Prophet's (PBUH) saying regarding the prohibition of the caliphate for the family of Abu Sufyan. In response, Yazid ordered the killing of the Imam. Upon learning of this decision, Imam Al-Hussain (AS) intended to migrate to Iraq, and before his departure, he bid farewell to the Prophet's (PBUH) grave for two consecutive nights. On the second night, he saw the Prophet (PBUH) in a dream, who informed him of his martyrdom and promised him a high station in Paradise. [24] Martyrdom On the tenth day of the month of Muharram in the year 61 AH, [25] Imam Al-Hussain (AS) was martyred in the land of Nineveh, known today as Karbala in the country of Iraq. In historical sources, the day of his martyrdom is attributed to different days of the week, including Friday, [26] Saturday, [27] Sunday, [28] and Monday. [29] However, the famous and trusted opinion among most historians and Imami scholars is Friday. [30] Regarding the honorable age of Imam Al-Hussain (AS) at the time of martyrdom, reports vary between 56 and 58 years, and his exact age is not precisely determined. [31] [1] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 51 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [2] . Al-Ma'arif, Ibn Qutaybah, p. 213 / Al-Mu'jam al-Kabir, al-Tabarani, vol. 3, p. 94 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [3] . Al-Hidayah al-Kubra, al-Khasibi, p. 201. [4] . Qurb al-Isnad, al-Himyari, p. 100 / Al-Amali, Sheikh al-Tusi, p. 449 / Bihar al-Anwar, Allamah al-Majlisi, vol. 37, p. 95. [5] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27/ Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 41. [6] . Al-Kafi, Sheikh Al-Kulayni, vol. 1, p. 463. [7] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 246. [8] . Al-Isti'ab, Ibn Abd al-Barr, vol. 1, p. 393. [9] . History of Medina Damascus, Ibn Asakir, Vol. 14, p. 116. [10] . Bihar al-Anwar, Allamah al-Majlisi, vol. 44, p. 201. [11] . Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 41. [12] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 27. [13] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 2, p. 555. [14] . Kamal al-Din, Sheikh al-Saduq, vol. 1, p. 282. [15] . Al-Aghani, Abu al-Faraj al-Isfahani, vol. 16, p. 361. [16] . Al-Luhuf, Sayyid bin Tawus, p. 50. [17] . Al-Irshad, Sheikh al-Mufid, vol. 2, p. 135. [18] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 247. [19] . Al-Tabaqat al-Kubra, Ibn Sa'd, vol. 3, p. 214. [20] . Al-Tabaqat al-Kubra, Ibn Sa'd, vol. 10, p. 370 / Al-Irshad, Sheikh al-Mufid, vol. 2, p. 135. [21] . Sirr al-Silsilah al-Alawiyyah, al-Bukhari, p. 30. [22] . Manaqib Al Abi Talib, Ibn Shahrashub, vol. 3, p. 231. [23] . Musnad al-Imam al-Shahid, al-Ataridi, Shaykh Azizullah, vol. 1, p. 153. [24] . Ibid., p. 246. [25] . Ansab al-Ashraf, al-Baladhuri, vol. 1, p. 405. [26] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 51 [27] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 422. [28] . Al-Dhurriyyah al-Tahirah, Al-Razi al-Dawlabi, Abu Bishr Muhammad ibn Ahmad, p. 133. [29] . Tahdhib al-Ahkam, Sheikh Al-Tusi, vol. 6, p. 42. [30] . Al-Tanbih wa al-Ishraf, al-Mas'udi, p. 262. [31] . Tarikh al-Ya'qubi, Ahmad ibn Abi Ya'qub, vol. 2, p. 246 / Ilam al-Wara, Shaykh al-Tabarsi, vol. 1, p. 421 / Al-Kafi, Sheikh Al-Kulayni, vol. 1, p. 463 / Al-Tanbih wa al-Ishraf, Al-Mas'udi, Ali ibn al-Hussein, p. 263 / Al-Mu'jam al-Kabir, Al-Tabarani, vol. 3, p. 114 / Al-Ma'arif, Al-Dinuri, Ibn Qutaybah, p. 213.