A Brief Biography Imam Husain ibn Ali Radi Allahu Anhu
SAYYID-USH-SHUHADAA SAYYIDUNA IMAM-HUSSAIN
Allah states in the Holy Qur’an,
Undoubtedly, there has come to you from Allah a light and a luminous
book.’ (Al-Qur’an Surah 5:15)
In this Ayah, Allah has described His beloved as a ‘Noor’ and the word Noor
is used to describe that thing which is a source of light, it is not only illuminates
itself but also brightens those things upon which it shines.
The sun is a source of light that illuminates the visible things upon which its rays reach whilst our
Messenger is so bright that his Noor enlightens both the interior and exterior
the aspect of all things upon which the beam of his light glows.
Those blessed people who are fortunate to receive some light from the Beloveds are extremely
enlightened personalities. The blessed personality who was nurtured in the blessed
lap of Allah’s beloved one, Sayyid-ush-Shuhadaa Imam Hussain Ibn Ali, was
so enlightened by the beloved that his opponents are short-sighted due to the
dazzling glow of this light. In spite of Yazeed and his followers opposing Al-Imam
Al-Hussain me with their full might, with the will of Allah, the luminosity of Al-
Imam Al-Hussain shall never decrease,
Sayyiduna Al-Imam Al-Hussain’s Birth
Al-Imam Al-Hussain was born on 5 Shabaan 4 AH in the blessed city of Al- Madinah Al-Munawwarah. The Messenger of Allah recited the Adhaan in the ears of Al-Imam Al-Hussain, placed his blessed saliva in the mouth of Al-Imam Al-Hussain, supplicated for him, and on the seventh day, named him
“Hussain’ and also performed the Aqeeqah on the same day.
Sayyiduna Al-Imam Al-Hussain’s Kunniyyah was ‘Abu Abdullah’ and his appellation was ‘Sibt-ur-
Rasool’ and ‘Rehaanah-tur-Rasool.’
It is mentioned in a Hadeeth that the Holy Messenger stated that the sons of Sayyiduna Haroon were called “Shabbar and “Shabeer and accordingly, the Messenger of Allah is named his beloved
grandsons “Hasan’ and ‘Hussain.’ (Sawaa’iq Muharraqah Page 118)
Al-Hasnain Al-Kareemain is remembered as “Shabeer’ and ‘Shabbar’ due to the fact that
they were named after the two sons of Sayyiduna Haroon.
The words “Shabeer’ and ‘Shabbar’ have the same meaning in the Hebrew language
as the words, ‘Hasan’ and ‘Hussain’ have in the Arabic language. It has been stated
in a Hadeeth,
- الحسن والحسين اسمان من اهل الجنة
“Hasan and Hussain are two names of dwellers from Al-Jannah.”
These names were not used in Arabia during the days of Jahiliyyah (ignorance). (Sawaa’iq
Muharraqah Page 118)
Ibn-ul-A’raabi narrates from Sayyiduna Mufadhal that Allah kept these two names
(i.e. Hasan and Hussain) concealed until the Messenger of Allah is named his
grandchildren ‘Hasan’ and ‘Hussain.’ (Ash-Sharf-ul-Mu’abbad Page 70)
Sayyidah Ummul Fadhl Bint Al-Harith, the aunty of Rasoolullah (as she
was the wife of Sayyiduna Abbas Ibn Abdil Muttalib ta), arrived in the blessed
court of Rasoolullah She said, “O Messenger of Allah, I have seen a dream
which frightened me.” The Prophet inquired as to what she saw. The woman
explained how the severity of the dream was not permitting her to express the
dream. The beloved of Allah encouraged her to explain the dream and hence
she explained how she saw a part of the Messenger’s body being placed onto her
lap after being cut off. The Messenger of Allah explained to her that her dream
was a very good dream and that Fatimah Az-Zahra would soon conceive a
child who would be given to her in her lap. Thus when Sayyiduna Imam Hussain
was born, he was given to Sayyidah Ummul Fadhl on her lap. (Mishkaah-tul-
Masaabeeh Page 572)
Sayyiduna Imam Al-Hussain’s Virtues
It is narrated in At-Tirmidhi by Sayyiduna Ya’la Ibn Al-Murrah that the Messenger
of Allah is said,
– حسين مني وانا من الحسين
“Hussain is from me and I am from Hussain.”
The proximity of Imam Hussain
with the beloved of Allah was so intense that one could assume that they were
both one entity. Thus the remembrance of Imam Hussain is the remembrance of
Allah’s Messenger, his friendship is, in essence, the friendship of the best of
all creation and enmity with Imam Hussain is in actuality enmity with the
Prophets and quarreling with Imam Hussain is in actuality quarreling with the
Messenger of Allah .
The Messenger of Allah said,
– احب الله من احب حسینا
“Allah loves the one who loves Hussain.” (Mishkaah-tul-Masaabeeh Page
571)
This is due to the fact that love for Imam Hussain is in essence love for
Rasoolullah whilst love for the Messenger of Allah is in essence love for
Allah the Almighty. (Mirqaah commentary on Mishkaah-tul-Masaabeeh Volume
5 Page 605)
Whoever desires to see a heavenly youth, should look at Hussain
Ibn Ali. (Noor-ul-Absaar Page 114)
Sayyiduna Abu Hurairah states that
the Messenger of Allah arrived in the Masjid and asked where the small boy
was. Sayyiduna Imam Hussain rushed towards the Messenger and sat on
the blessed lap of the Messengers and began to place his fingers in the blessed
beard of the Messenger Rasoolullah opened the mouth of Sayyiduna Imam
Hussain med and said,
اللهم اني احبه فاحبه واحب من يحبه
“O Allah, I love him so you love him and love the one who loves him.”
(Noor-ul-Absaar Page 114)
Rasoolullah did not only desire from the people of the world that they should
love Sayyiduna Imam Hussain but moreover, he requested that Allah love
Imam Hussain and the lovers of Imam Hussain.
Sayyiduna Abu Hurairah states that he saw the Messengers whilst, “he was
sucking the saliva of Hussain like a person sucks dates”
يمتص لعاب الحسين كما يمتص الرجل التمرة
(Noor-ul-Absaar Page 114)
It is narrated that Sayyiduna Abdullah Ibn Omar was sat in the shade of the
Holy Kaaba when upon seeing Imam Hussain arrive, he said,
هذا احب اهل الارض الى أهل السماء اليوم
“The most beloved amongst the people of the Earth to the people of the sky on
this day.” (Ash-Sharf-ul-Mu’abbad Page 65)
Sayyiduna Imam Hussain performed 25 Hajj pilgrimages on foot and he was an
extremely virtuous person who was punctual in the performance of Salaah, Sawm
(fast), Hajj, and Zakah. Aside from the compulsory rituals, he would carry out many
voluntary acts of charity and benevolence. (Barakaate-Aale Rasool Page 145)
Shaykh Jaami writes that the Messenger of Allah was one day seated with
Imam Hussain on his right and (his son) Sayyiduna Ibrahim on his left.
Sayyiduna Jibril sa descended and said to the beloved of Allah that the Lord
would not allow both of these two children to remain with the Messenger as
one of them would have to return to the Lord. It was now the beloved’s choice as
to which one of these two beloved children would remain on the Earth and which
one would return to Allah the Almighty.
The Messenger stated that if Hussain
He was to depart from this world, Sayyidah Fatimah, Sayyiduna Ali as well as the
Messenger of Allah would be aggrieved. If Sayyiduna Ibrahim all departed,
most of the grief would be felt by the best of creation and therefore, the Messenger explained how he desired to bear all the sorrow rather than witness his beloved
daughter and son-in-law may be pained by the death of their beloved son.
Three days
after the Messenger had made this magnificent choice, Sayyiduna Ibrahim
passed away. After this event, whenever Sayyiduna Imam Hussain would come
to the beloved, the Prophet would kiss his forehead and welcome him.
Addressing the people, the Prophet content would say that he had sacrificed his son
Ibrahim for the sake of Imam Hussain et. (Shawaahid-un-Nubuwwah Page 305)
Many narrations are found in which the two sons of Sayyidah Fatimah Az-Zahra,
the Hasnain Al-Kareemain are praised. Sayyiduna Abu Sa’eed Al-Khudri
narrates that the Messenger of Allah said,
– الحسن والحسين سيدا شباب اهل الجنة
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“Al-Hasan and Al-Hussain are the masters of the heavenly youth.”
(Mishkaah-tul-Masaabeeh Page 570)
Sayyiduna Ibn Omar de narrates that the Prophet Muhtes said,
– ان الحسن والحسين هما ريحاني من الدنيا
9
“Indeed Al-Hasan and Al-Hussain are my two basils from the world.”
(Mishkaah-tul-Masaabeeh Page 570)
Sayyiduna Osama Ibn Zaid states that one night, he came into the blessed
court of the Messenger due to some important matter. The Messenger te was
carrying something but Sayyiduna Osama did not manage to become aware of what
the carried object was. When Sayyiduna Osama finished with the matter with
which he had come, he inquired from the beloved of Allah what he was carrying,
The Prophet ne removed his shawl and it became apparent that on both sides of the
Messenger te were Sayyiduna Imam Hasan and Sayyiduna Imam Hussain
The best of creation said,
هذان ابنای وابنا ابنتي
.
“These two are my sons and the sons of my daughter.” Then the Messenger said,
اللهم اني احبهما فاحبهما وأحب من يحبهما
.
“O Allah, I love them so you love them too and love those who love them.”
(Mishkaah-tul-Mascabeeh Page 570)
Sayyiduna Abu Hurairah states that the Messenger came out in such a
manner that on one of his shoulders was Sayyiduna Hasan whilst on the other
was Sayyiduna Hussain L. The Messenger of Allah became close and said,
– من احبهما فقد احبني ومن ابغضهما فقد ابغضنی
“Whoever loved them has loved me and the one whoever disliked them has
disliked me.” (Ash-Sharf-ul-Mu’abbad Page 71)
Sayyidah Fatimah Az-Zahra te states that she once took Sayyiduna Imam Hasan
and Hussain along with her to the beloved Prophet . She says that when they
reached the Prophets, she requested the Messenger ti to give something to his
grandsons. The beloved of Allah said,
– اما حسن فله هيبتى وسوددی واما حسين فله جرأتی وجودی
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“As for Hasan, for him is my dignity and my leadership and as for Hussain, for
him is my courage and generosity.” (Ash-Sharf-ul-Mu’abbad Page 72)
Sayyiduna Ja’far As-Saadiq Ibn Muhammad de la narrates that Sayyiduna Hasan and
Sayyiduna Hussain the were wrestling in front of the Holy Messenger vet when
they were very young and the Messenger ses was watching their actions carefully.
Rasoolullah is said to Imam Hasan, “Grab Hussain.” Sayyidah Fatimah Az-Zahra
asked in amazement why the Messenger enn was encouraging the older son to grab
the smaller one. The Messenger replied that Jibril was on the other side
encouraging Sayyiduna Hussain to grab Sayyiduna Hasan. (Noor-ul-Absaar
Pagell4) Such was the great status of these two Masters in that Sayyiduna Jibril
would come in order to help them wrestle.
Shaykh An-Nasafi writes that the Hasnain Al-Kareemain with wrote on two
boards and each one claimed that his handwriting was better than the other. In order
to gain a judgement, they took their writings to their father, Sayyiduna Ali .
Although Sayyiduna Ali k had made many judgements in his life, he could not
reach a judgement in regards to his sons as he could not bear to break the heart
of one of them and therefore, he sent the two sons to their mother. Al-Hasnain
Al-Kareemain in came to Sayyidah Fatimah Az-Zahra o tome and asked her who
amongst them had the best handwriting. Sayyidah Fatimah Az-Zahra decided
that she could not reach a judgement and therefore, she advised them to present
their handwritings before their grandfather, the Messenger Hote. The two blessed
boys arrived in the court of Allah’s Messenger en and asked him to decide which
handwriting was better. The Messenger thought about the sadness that would
be caused to Sayyiduna Hussain if Imam Hasan’s handwriting was judged to
be better and how Sayyiduna Hasan would be aggrieved if Sayyiduna Hussain’s
handwriting was judged to be better. The Messenger of Allah is therefore said
that this decision would be made by Sayyiduna Jibril Sayyiduna Jibril arrived
and he said to the Prophet, “O Messenger of Allah is this decision shall be made
by the Lord Himself. Upon his command, I have brought with me an apple and
Allah has ordered me to drop this heavenly apple upon the boards and the writer
of the board upon which the apple shall fall will be classed as the one with the best
handwriting.” The boards were placed together and Sayyiduna Jibril threw an apple.
from above and through the power of Allah, the apple was separated into two parts
and one part fell on one board whilst another part fell on the other board. Thus the
Judge of all judges, Allah, decreed that both Masters 2 had good handwritings
and thus neither of these two Imams he were caused grief. (Nuzhat-ul-Majaalis
Volume 2 Page 390)
The Fame Of Sayyiduna Imam Hussain’s Martyrdom.
The fame of Sayyiduna Imam Hussain’s martyrdom coincided with his birth.
Sayyiduna Ali, Sayyidah Fatimah as well as all the other companions and members
of the Ahl-ul-Bait he had become aware during the early days of Sayyiduna Imam
Hussain’s life that this beloved boy would one day be martyred at the hands of
oppressors and his blood would be spilt on the land of Karbala mercilessly. Sayyidah
Ummul Fadhl Bint Al-Harith (the wife of Sayyiduna Abbas 2) states that she
once came into the blessed court of Allah’s beloved and placed Sayyiduna
Imam Hussain one on the blessed lap of Allah’s Messenger Sayyidah
Ummul Fadhe stated that she saw tears continuously flowing from the eyes
of the beloved She asked, “O beloved of Allah me, my father and mother be
sacrificed for you, what is the matter?” The Messenger of replied that Jibril *
had just informed him that,
آن امتى ستقتل ابني هذا
“Indeed my Ummah shall kill this son of mine.” Sayyidah Ummul Fadhl asked,
“Will the Ummah kill this child?” The Messenger replied that indeed the
Ummah would carry out this horrific deed and Jibril had just brought the red sand
of that land upon which Sayyiduna Imam Hussain would me martyred to the Holy
Messenger S. (Mishkaah-tul-Masaabeeh Page 572)
Ibn Sa’d and At-Tibraani narrate from Sayyidah A’ishah As-Siddeeqah that the
Messengers told her that he had been informed by Jibril,
ان ابني الحسين يقتل بعدی بارض الطف
!
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that my son, Al-Hussain a shall be killed on the land of At-Taff.” The
Messenger explained how Jibril brought the sand of At-Taff and said to the
that this was the sand from the land on which Imam Al-Hussain
would be killed. (Sawaa’iq Muharraqah Page 118) (At-Taff is a place near Kufah
known as Karbala).
beloved
Sayyiduna Anas narrates that the angel of rain sought permission from the
Almighty in order to enter into the court of Rasoolullah When permission
was granted then the angel came to the Prophet . At that time, Sayyiduna Imam
Hussain tile arrived and sat on the blessed lap of the Messengers who was
kissing him out of affection. The angel asked the Holy Prophet Do you love
Al-Hussain?” The Messenger replied in the affirmative, upon which the angel
said,
آن امتك ستقتله
“Indeed
your nation shall kill him.”
The angel said that if it was the desire of the Messengers, the angel would
show him the soil from that land upon which Sayyiduna Hussain ek would be
killed. The angel brought the sand which was gathered by Ummul Mu’mineen,
Sayyidah Umm Salmah Rebe, in her clothes. It is stated in one narration that the
Messenger the said to Sayyidah Umm Salmah jelas that when the sand she had
gathered would turn into blood, she should realise that Imam Hussain had been
martyred. Sayyidah Umm Salmah states that she placed that sand in a small
bottle and the sand turned into blood on the day of Imam Hussain’s martyrdom.
(Sawaa’iq Muharraqah Page 118)
Ibn Sa’d narrates from Imam Ash-Sha’bi that when Sayyiduna Ali etwas passing
by Karbala at the time of the Battle of As-Siffeen, he stopped at Karbala and he
asked the people to inform him of this place’s name. The people told him that this
land was called “Karbala. Upon hearing the name ‘Karbala,’ Sayyiduna Ali tek
cried so much that the land became moist with his tears. Sayyiduna Ali thereafter
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bro
explained how he came to the Messenger one day and saw that the
Messenger time was crying. Sayyiduna Ali été asked, “O Messenger of Allah, why
are you crying?” The Holy Messenger explained how Sayyiduna Jibril had just
been to explain to him that,
– ان ولدي الحسين يقتل بشاطي الفرات بموضع يقال له كربلاء
“My son Al-Hussain shall be killed by the shore of the Euphrates in a place that is
known as Karbala. (Sawaa’iq Muharraqah Page 118)
Abu Na’eem narrates from Al-Asbagh Ibn Nabaatah that he crossed passed the
place of Sayyiduna Hussain’s martyrdom with Sayyiduna Ali b. Sayyiduna Ali
pointed out the place where the martyrs would stop their camels, the place
where the saddles would be placed and the place where the martyrs’ blood would
be spilt. Sayyiduna Ali explained how many youth from the family of Allah’s
beloved would be killed in this place and the dwellers of the Earth and the
Heavens would weep due to this loss. (Khasaa’is-ul-Kubraa Volume 2 Page 126)
The Ahaadeeth mentioned beforehand have established how the Messengers was
informed on numerous occasions that Sayyiduna Imam Hussain Menu would
be killed. The Messenger recollected this forthcoming event on numerous
occasions and thus the martyrdom of Imam Hussain ta became extremely famous
and everyone was aware of the fact that Imam Hussain t would be martyred in
the land of Karbala. Every corner of Karbala was known to the people as they were
aware of where the Shuhadaa would stop their camels, where they would leave their
possessions and where they would finally sacrifice their lives for the sake of Islam.
The Prophet
is a personality who is continuously pleased by the Almighty –
ولسوف يعطيك ربك فترضی
“And undoubtedly, soon your Lord shall give you so much that you shall be
satisfied.’ (Al-Qur’an Surah 93:5)
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The occans and the cottinents are beneath his command, the trees and stones nend
salutations upon him, the moon orbits under his order, set sun returns upon
his sanction and with the permission of the Almighty, every atom of the universe
is ruled by this final and greatest Messenger of Allah. Upon hearing the news
that his grandson would be martyred, the beloved of Allah. in spite of knowing
that his prayer can never be rejected, had shed tears but he did not supplicate in
the court of the Lord to prevent such a tribulation from befalling his grandson,
Imam Hussain tes. Sayyiduna Ali and Sayyidah Fatimah did not request the
Messenger to pray that Sayyiduna Imam Hussain & be preserved from such
torment and the companions as well as the Ahl-ul-Bait. who all became aware
of the future oppression that was to be inflicted upon Imam Hussain de, did not
ask for such a prayer to be made. Such a prayer was never made by the Messenger
nor did anyone request the Messenger to pray in this manner because it was
the desire of everyone that Imam Hussain be tested with tribulation and strife and
when he would eventually be successful through his steadfastness, his status would
increase in the court of the Almighty. There would never be a prophet after the
last and final Messenger, Sayyiduna Muhammad. Therefore, the status of
this grandson of the Holy Prophet was to be elevated through martyrdom and
sacrifice. Not only would the great personality, Imam Hussain manage to gain
the pleasure of Allah but his magnificence and elevation would become prestigious.
Two Objections And Their Rebuttal
was not
Some arrogant and rude individuals object that when the Holy Messenger
able to save his own grandson from the calamities that would result in his eventual
martyrdom, then how is it possible for the Prophets to assist other members of his
Ummah during tragedies. The fact of the matter is that the beloved of Allah had
the ability to pray to the Lord for the safety of Sayyiduna Imam Hussain from the
terror that he would eventually face in the land of Karbala but the Holy Prophet
did not pray and did not attempt to relieve his grandson from this tribulation. It is
therefore incorrect to claim that the Messenger did not possess the ability to
preserve his grandson. (Moreover, in spite of having the ability to protect
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Sayyiduna Imam Hussain de from torment, the Messenger desired that
Sayyiduna Imam Hussain eta bear this burden of being oppressed due to the
increase in elevation that this would result in as was mentioned prior hand). An
example that can be provided in regards to the difference between ability and choice
is when a person is drowning in the sea and lifesaving equipment and coastguards are
present but no action is taken to save the drowning human being. No-one shall say
that the coastguards did not have the ability to save the person who was drowning
but moreover, it is apparent that they did not attempt to save that human being even
though they had the ability. In the same way, due to the many lessons that would
be learnt from the event of Karbala and the way this event would strengthen Islam,
Sayyiduna Rasoolullah dan did not attempt to prevent the massacre of Karbala from
taking place even though he has had the ability to do so. (May Allah guide us all.
Ameen)
Another objection raised by misguided sects is related to the fact that Imam Hussain,
as the grandson and companion of the Holy Prophet vetem is unique as no Ghawth or
saint from the Ummah can reach his status. When Imam Hussain could not protect
and assist himself and his family, how is it possible for the great Awliyaa of Allah
(whose status is lower than Imam Hussain’s) to help those Muslim who are facing
hardship in their lives? A simple answer to this objection is that Imam Hussain
did not enter Karbala to protect himself or his family but moreover, he was in
Karbala to protect Islam and Imam Hasan along with his family, was prepared to
sacrifice his life for the sake of Islam. If the purpose of Imam Hussain and the Ahl-
ul-Bait being in Karbala was to save their lives then they had many opportunities
to preserve their lives. Within the Islamic law, it is permissible for someone to
consume something which is absolutely forbidden and it is also permissible for
someone to lie if these acts are carried out in order to save one’s life. In the same
way, if Imam Hussain desired, he could have pledged a fake allegiance to Yazeed
and once out of Yazeed’s imprisonment, he could have denied the leadership of
Yazeed. Imam Hussain’s actual desire was not to save his own life but moreover,
his desire was to preserve Islam by sacrificing his life.
It is important for one to be aware that the time of one’s departure from this world
can not be avoided as Allah says in the Holy Qur’an,