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Could the weather in Karbala in mid-October 680 AD have caused the severe, agonizing thirst described in historical accounts of the Battle of Karbala? Based on astronomical studies and the correspondence of lunar and solar calendars, the date of the event of Ashura and the martyrdom of Imam Husayn (AS) corresponds to October 12, 680 AD (20 Mehr of the year 59 Solar Hijri). [1] However, due to the use of a conventional calendar (mean crescent) in long-term calculations and the accumulation of the difference between the moon and the sun over several decades, there is a possibility of a difference of one to two days between this calculated date and the actual date. The examination of historical evidence also confirms that the time of Imam Husayn's (AS) presence in Karbala, contrary to popular belief, was not in the middle of summer. The timeline of this event can be reconstructed based on the following reports: 1. The timing of the Kufans' correspondence: In the letters that reached the Imam in Mecca, the people of Kufa had written: "The gardens have become green and the fruits have ripened; so whenever you intend, come toward us, for an army stands ready awaiting you." [2] This description indicates that the writing and dispatch of these letters took place in late spring or early summer. 2. The movement of Muslim (ibn Aqil): On the other hand, it is reported that Muslim hired two guides from the tribe of Qays; they lost their way during the night, became lost in the morning's disorientation, and were overcome by intense thirst and heat. [3] This account indicates that at the time of Muslim's movement toward Kufa, the weather was turning hot and the summer season had begun. Considering the time interval between Muslim's movement and the dispatch of the Sayyid al-Shuhada's (AS) caravan toward Iraq, one can conclude that the Imam's arrival in Karbala occurred in early autumn. Regarding the air temperature of Karbala during the period of the Sayyid al-Shuhada's (AS) stay, there is no direct and explicit report available; however, some implicit reports suggest heat during those days. Among such indications is a report related to the days before Ashura and the period of the Imam's caravan being besieged by the army of Umar ibn Sa'd. Sa'd ibn 'Ubayda says regarding this: "Due to the heat of the weather, I had entered the water along with Umar ibn Sa'd [to cool off]; at that moment, a man came and whispered to Umar ibn Sa'd that Ibn Ziyad had sent Juwayriyah ibn Badr and ordered that if you show any slackness in the matter of battle, he will strike off your neck." [4] This implicit report clearly demonstrates that the air temperature on those days was high enough that the commander of the enemy's army had taken refuge in the water to escape the heat and seek comfort. Furthermore, in another report pertaining to the days when water was cut off from Ahl al-Bayt (AS), reference is made to the rising trend of the air temperature during the day; it has been narrated: "The situation became difficult for the Imam, his loyal companions, and his honored Ahl al-Bayt; the companions went to seek water but returned empty-handed; therefore, spirits became grieved, hearts were broken, and souls withered. Gradually, the day passed and the weather grew hotter and hotter until the time of zawal (noon) arrived, the sun stood over the meridian, and the heat of the air reached its maximum intensity." [5] This precise description indicates that as noon approached, the air temperature reached its peak, and this very factor drastically reduced the threshold of endurance of those suffering from thirst. Based on this, one can understand that during the days of siege and the cutting off of water, the Imam's caravan faced the unbearable heat of midday. However, it must be noted that there is no explicit report indicating that "the heat of the weather" was the main cause of the extreme thirst on the Day of Ashura; on the contrary, evidence exists showing that this excessive thirst resulted from other factors. For example, regarding Ali Akbar (AS), who experienced intense thirst, it is recorded that he, while bearing numerous wounds on his body, said to his noble father: "O father! Thirst has brought me to my knees, and the heaviness of weaponry and iron armor has worn me out; is there a way to obtain even a sip of water so that I may gain strength against the enemies?" [6] Based on this, one can conclude that the primary cause of the heart-rending thirst of the Imam's companions was, in the first instance, the prohibition of access to water, and in the second instance, intense military activity (heavy armor and high mobility) and severe blood loss resulting from wounds; for, from a medical standpoint, blood loss (hypovolemia) and hemodynamic disorders are directly linked to the stimulation of the sensation of thirst and intense dehydration. [7] On the other hand, in some reports concerning the clothing of the Sayyid al-Shuhada (AS) at the moment of martyrdom, certain points are mentioned that can serve as another strong indication that the weather on the Day of Ashura was not intensely hot. In a narration from the noble book Al-Kafi, it is stated: "Husayn ibn Ali (AS) was martyred while wearing a jubbah (long garment) of khazz dakna' (dark or grey khazz); later, on his purified body, sixty-three marks were found from sword strikes, spear wounds, and arrow impacts"[8]. Also, in another historical report, it is mentioned that after the martyrdom of the Imam, Qays ibn Ash'ath plundered the Imam's qatifah (cloak or mantle), which was also made of khazz. [9] For a more precise elucidation of the concepts of khazz, jubbah, and qatifah, an examination of the views of lexicographers will be illuminating: Khazz: Lexicographers have provided various definitions for this word; in the first definition, the well-known khazz is a type of fabric woven from wool and silk, and wearing it is permissible, as it has been reported that some Companions and Successors (Tabi'un) also used such garments. [10] In another description, al-khazz is identified as the name of a four-legged aquatic animal, similar to a fox, that grazes on land and dives into water, and clothing is woven from its wool or fur. It has also been reported from Ibn Fereshta in his commentary on Majma' that khazz is the wool of a sea-sheep, and in hadith it has been mentioned that these are the same as beavers. Nevertheless, the well-known khazz is essentially the garments woven from wool and silk. [11] Jubbah: Regarding its meaning, it has been said that it is a long, lined garment formed by joining pieces of fabric together. [12] Qatifah: Lexicographers, in explaining qatifah, have said that it is a garment or covering that is fluffy (having nap or pile). [13] Although the aforementioned lexical definitions do not explicitly point to the seasonal nature of these garments, there exists a narration concerning the clothing of Imam Sajjad (AS) that confirms the use of khazz in the cold seasons; in this report it is stated: "Imam Sajjad (AS) would wear two garments in summer, which he would purchase for five hundred dinars; but in winter, he would wear a garment of mutarrif khazz (a type of precious and soft fabric), and with the arrival of summer, he would sell it for fifty dinars and give the proceeds in charity".[14] In explaining the term mutarrif, lexicographers have stated that mutarrif is a square (four-cornered) garment made of khazz upon which there are designs, symbols, or emblems. [15] Although, considering the variety of khazz garments, from the hadith of Imam Sajjad (AS) one can only infer the winter nature of the "mutarrif" type of it, yet taking into account the general nature of khazz fabric—which, according to the definitions, was either made from the skin of an animal similar to a fox (beaver) or woven from nap and silk—one can conclude that garments made from this material were generally intended for weather other than the scorching heat of the Arabian and Iraqi summer. This indication supports that the climate on the day of Ashura was more temperate than summer. Citing historical and long-term data from reputable global climate organizations—such as NASA (the MERRA-2 project), the World Meteorological Organization (WMO), and station-based data repositories such as Time and Date and WeatherSpark—over the past forty years shows that the temperature conditions of Karbala in the second half of the month of Mehr (corresponding to the timeframe of October 10, 680 AD) are as follows: the average maximum temperature is 34 degrees Celsius; the average minimum temperature is 20 degrees Celsius. Based on this, over the course of these forty years, there have been instances where the air temperature on the twentieth of Mehr was close to 40 degrees. [16] Now, it must be said that although the average temperature of the twentieth of Mehr over these forty years would not be considered a comfort temperature, it must be said that given the tropical climate and the disposition of the Arab people of that era, it would not have been regarded as "intense and unbearable heat." On the other hand, although Imam Husayn (AS) wore a khazz garment, since the style of his clothing differed from the "winter mutarrif" of Imam Sajjad (AS), one can understand that the structure of that jubbah and qatifah was compatible with an autumn temperature inclined toward warmth (around 35 degrees) and was at the very least not suitable for intense and scorching summer heat. Air temperature is only one of the stimuli of thirst, and considering these indications, it likely did not play a central and independent role in producing that intense thirst on the Day of Ashura. In fact, the prohibition of access to water, heavy military activity, the heaviness of combat equipment (armor and helmet), and severe blood loss resulting from wounds are the definitive and physiological causes of the heart-rending thirst of the Husayni caravan. Ultimately, it must be said that establishing the air temperature of Karbala in the range below 40 degrees cannot by any means, serve as a logical or reasonable argument for rejecting or undermining the reality of the thirst of Ahl al-Bayt (AS) on the Day of Ashura. [1] . www.britannica.com/biography/al-Husayn-ibn-Ali-Muslim-leader-and-martyr / Center for Astronomical Studies and Research / (To perform calculations, the user goes to the "Settings" section of the system and sets the start date in solar terms as 15/07/59 and the end date as 22/07/59. After registering the desired time period and selecting the "Calculate" option, the system automatically calculates the solar and lunar equivalent of the entered date and reports its correspondence with the occasion of Ashura.) [2] . Mustadrakat 'Ilm Rijaal al-Hadith, al-Namazi al-Shahrudi, al-Shaykh Ali, vol. 4, p. 197. [3] . Maqtal al-Husayn, al-Muqarram, al-Sayyid Abd al-Razzaq, p. 146. [4] . Az Madinah ta Madinah (Maqtal), Dhahni Tehrani, Sayyid Muhammad Jawad, p. 377. [5] . Ibid., p. 361. [6] . Maqtal al-Husayn, al-Khwarazmi, vol. 2, p. 35. [7] . Regulation of Thirst, Simon N. Thornton. [8] . Al-Kafi, al-Shaykh al-Kulayni, vol. 6, p. 452. [9] . Al-Malhuf 'ala Qatla al-Tufuf, al-Sayyid ibn Tawus, p. 178. [10] . Lisan al-Arab, Ibn Manzur, vol. 5, p. 345. [11] . Majma' al-Bahrayn, al-Turayhi al-Najafi, Fakhr al-Din, vol. 1, p. 641. [12] . Taj al-Arus, al-Zabidi, Murtada, vol. 2, p. 119. [13] . Al-Nihaya fi Gharib al-Hadith wa al-Athar, Ibn al-Athir, Majd al-Din, vol. 4, p. 84. [14] . Makarim al-Akhlaq, al-Tabarsi, Radi al-Din, vol. 4, p. 84. [15] . Shams al-'Ulum, al-Himyari, Nashwan, vol. 7, p. 55. [16] . NASA website, (According to the NASA website, all the days of forty years have been examined, and the temperature of each day has been individually recorded. This table can be given to an artificial intelligence so that it provides only the air temperature of October 12 for each year. In this way, we will have a more concise table of the air temperature of October 12 over the past forty years. Enter the following coordinates for the city of Karbala: latitude: 32.62, longitude: 44.03)

Do the narrations that say Yazid regretted killing Imam Hussain (AS), or that Imam Hussain (AS) wanted to go to Yazid, prove that the conflict between them was not really that significant? Following the event of Ashura, various political and religious currents in the Muslim world attempted to downplay or even deny Yazid's role in the martyrdom of Imam Hussain (AS). One of the tools employed by these currents was the transmission of narrations about Yazid's remorse or the Imam's proposals for going to him. Historical examination shows that these narrations were largely formed within the framework of Umayyad "exculpatory writing" and by certain Sunni writers and are not consistent with reliable historical evidence. 1. Yazid's Remorse: Reality or Narrative Fabrication? In reliable historical sources, after the martyrdom of Imam Hussain (AS), Yazid attempted to shift responsibility onto Ubaydullah ibn Ziyad; in one of the historical reports this matter is recorded as follows: After the Muslims severely condemned that oppressor for killing the fragrance of the Messenger of Allah (SAW), he expressed regret for this matter and sought to place the guilt of that crime upon the son of Marjana. He kept saying: "What would have been wrong with me had I endured hardship and kept him (Hussain) in my household and allowed him to do as he wished, even though this would have brought me criticism and weakened my authority, in order to preserve the sanctity of the Messenger of Allah (SAW) and respect his right and kinship? May Allah curse the son of Marjana, for by killing him, he made me an enemy among the Muslims and sowed enmity toward me in their hearts, for both the righteous and the wicked among the people hold me in enmity because of the significance of Hussain's killing among them. What have I to do with the son of Marjana? May Allah curse him and be wrathful upon him."[1] The prevailing presumption is that he said this in order to exonerate himself before the Muslims; had he truly been remorseful from the heart, he would have taken revenge upon him. He would have removed him from his position. He would not have thanked him, nor would he have granted him generous gifts and brought him close to himself, which testifies to his satisfaction and lack of remorse over what he had committed. [2] Furthermore, Abdolrahim Ghanavat and Mostafa Gohari Fakhr-Abad explicitly state in their research article that Yazid's remorse was more of a "political reaction" aimed at preserving his caliphal position, not an admission of error or a sign of rapprochement with Imam Hussain (AS). [3] 2. The Narration of the Imam's Request to Go to Yazid Some historical sources, such as the Tarikh al-Tabari, claim that Imam Hussain (AS), in conversation with Umar ibn Sa'd, put forward three proposals, one of which was to go to Yazid. [4] However, a careful examination of these reports shows: This narration lacks strong documentation, and in those very same sources, a narrator close to the Imam (Uqbah ibn Qays) explicitly states that the Imam (AS) never made such a statement. [5] 3. The Fundamental Conflict Between the Imam and Yazid Based on reliable sources, Imam Hussain's (AS) conflict with Yazid was not a simple political disagreement, but a doctrinal and moral one: Imam Hussain (AS) considered Yazid to be a sinful and unworthy person to lead the Muslim community; in this regard, Imam Hussain (AS) states: (One must bid farewell to Islam) if the community is afflicted with a ruler such as Yazid, I have heard from my grandfather, the Messenger of Allah (SAW), who said: "The caliphate is unlawful for Abu Sufyan." So, if you see Muawiyah on my pulpit, split open his belly. The people of Medina saw him on the pulpit but did not split open his belly, so Allah afflicted them with Yazid the sinful. [6] He characterized pledging allegiance to Yazid as approval of oppression and deviation from Islam, and for this reason he said: I did not rise out of rebellion, self-display, corruption, or tyranny, but rather to reform the community of my grandfather. I wish to enjoin good and forbid evil, and to follow the way of my grandfather and my father Ali ibn Abi Talib. [7] In letters and sermons attributed to Imam Hussain (AS), concepts such as the discourse of reform in opposition to the dominion and rule of Yazid are evident; in one of his sermons, Imam Hussain (AS) said regarding Yazid's government: O people! The Messenger of Allah said: Whoever sees a tyrannical ruler who permits what Allah has forbidden, breaks the covenant of Allah, opposes the Sunnah of the Prophet, and deals with Allah's servants through sin and aggression, and does not stand against him through action or speech, it is befitting of Allah to place him in the same station to which that unjust ruler proceeds. [8] This profound conflict fundamentally eliminated any possibility of reconciliation or rapprochement. Conclusion The expression of Yazid's remorse and the narrations regarding the Imam's proposal to go to him not only do not confirm the hypothesis that the differences between the two were minor, but upon examining reliable sources it becomes clear that these reports were largely fabricated by currents after Ashura in order to exonerate Yazid. The conflict between Imam Hussain (AS) and Yazid was a deep-rooted, doctrinal, and political one that never reached the level of reconciliation, and the uprising of Ashura was shaped precisely upon the foundation of this very confrontation. [1] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 506. [2] . The Life of Imam Hussain (AS), Baqir Sharif Qurashi, vol. 3, pp. 380-381 / Ashura: Roots, Motivations, Events, Consequences, Makarem Shirazi, Naser, vol. 1, p. 613. [3] . The Article "The Responsibility of Yazid in the Event of Karbala and the Martyrdom of Imam Hussain (AS)", Abdolrahim Ghanavat, Mostafa Gohari Fakhr-Abad. [4] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 413. [5] . Ibid., p. 414. [6] . Maqtal al-Hussain, al-Muqrami, al-Sayyid Abdolrazzaq, p. 132. [7] . Maqtal al-Hussain, al-Khwarizmi, vol. 1, p. 273. [8] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 403 / Maqtal al-Hussain, al-Khwarizmi, vol. 1, p. 335.

Why Did Imam Hussein (AS) Not Use Camel Milk to Quench His Thirst? The issue of thirst in the event of Ashura is one of the most definite and prominent historical realities, a reality extensively recorded in reliable historical, literary, and supplicatory sources. The question of whether the presence of milking camels in the caravan could have prevented the onset of thirst requires a careful examination of historical sources and an analysis of the actual conditions on the battlefield of Karbala. 1. Historical Reports About the Thirst of Hussein's Caravan All reliable historical sources—from the early Maqatil (martyrdom accounts) to later works—agree on one point: the army of Umar ibn Sa'd cut off water from Imam Hussein's (AS) caravan from the seventh of Muharram (three days before the martyrdom) and left no means of access to water. This matter is explicitly stated in numerous historical reports.[1] 2. Were Alternative Resources Such as Camel Milk Available? None of the reliable historical sources mention that Imam Hussein (AS) or his companions used camel milk to relieve their thirst. Historical research also confirms that no such report exists in reliable sources. 3. Historical and Logical Reasons for the Impossibility of Using Camel Milk A) The Number of People in the Caravan and the Limitation of Camel Milk Early historical sources such as Tarikh al-Tabari, [2] reports from Shaykh al-Mufid, [3] and others report[4] the water blockade and severe thirst of Imam Hussein's (AS) caravan in Karbala. [5] Given the presence of men, women, and children in this caravan, even the existence of several milking camels could not have fully met the hydration and nutritional needs of this population under siege conditions. B) Wartime and Siege Conditions The main problem of thirst was not the absence of alternative resources; it was the complete blockade of water. The enemy army even prohibited the digging of wells, and historical reports show that after Ibn Ziyad learned of the Imam's attempt to dig a well, he issued orders to prevent it. [6] C) The Absence of Any Historical Record of Camel Milk Being Used Despite the high level of precision with which historians recorded the details of the Ashura event, there is no report of camel milk being used. This historical silence indicates that such a possibility either did not exist or was practically not viable. 4. Water Supply Until the Ninth of Muharram Some reliable sources, such as Ibn A'tham[7] and Khwarizmi, [8] have reported that Imam Hussein (AS) had been supplying water by digging wells before the siege intensified, but after the enemy's prohibition, severe thirst began. [9] Conclusion In light of historical evidence, the presence of milking camels could not have prevented the severe thirst of Imam Hussein's (AS) caravan, because the thirst resulted from a complete water blockade, not from a lack of alternative resources. The limited capacity of camel milk, the large number of people in the caravan, the wartime conditions, and the absence of any historical record of such use all demonstrate that this hypothesis is historically and logically untenable. The thirst of Ashura is an absolute and documented reality in reliable sources, and no historical report denies it by suggesting the existence of alternative resources. [1] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 4, p. 312 / al-Akhbar al-Tiwal, al-Dinawari, Abu Hanifa, p. 255 / al-Kamil fi al-Tarikh, Ibn al-Athir, Izz al-Din, vol. 4, p. 53, etc. [2] . Tarikh al-Tabari, al-Tabari, Ibn Jarir, vol. 5, p. 412. [3] . Al-Irshad, al-Shaykh al-Mufid, vol. 2, p. 86. [4] . Tajarib al-Umam wa Ta'aqub al-Himam, Ibn Miskawayh, vol. 2, p. 70. [5] . Maqatil al-Talibiyyin, Abu al-Faraj al-Isfahani, p. 78. [6] . Al-Futuh, Ibn A'tham, vol. 5, p. 91. [7] . Ibid. [8] . Maqtal al-Husayn, al-Khwarizmi, vol. 1, p. 346. [9] . Al-Irshad, al-Shaykh al-Mufid, vol. 2, p. 86.

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] . 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