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Peace be on Hussain, and on Ali son of Hussain, and on the children of Hussain, and on the friends of Hussain.
 Folders \ Imam Hussian’s (A.S) birthday 

Imam Hussian’s (A.S) birthday  His honourable name (A.S): 
 Al-Hussein bin Ali bin Abi-Talib (A.S), the third of the immaculate household imams, and the second Sebt (son of a daughter) the chiefs of heaven’s youth, and the sweet basils of the Chosen (PBUH), and one of the five people of the cloak, and the chief of martyrs, and his mother is Fatimah (A.S) the daughter of the Messenger of Allah (PBUH).

 His epithet (A.S):
 
The words of historians and researchers had a consensus that Al-Hussein (A.S) was not given an epithet apart from ‘Abi Abdillah’.

 His Titles (A.S):
 
He (A.S) was given many titles, and each of those titles carried a medal which suits the greatness of his person (A.S). Some of those titles are: The Sebt (son of a daughter) of the Prophet (PBUH), and the chief of heaven’s youth, and the sweet basil Allah’s Messenger (PBUH), he was also titled as the Master, and the Guardian, and the Staunch, and the Blessed, and Karbala’s Martyr, and the Master of Martyrs (A.S).

 A summary of his life (A.S) from birth until martyrdom:
 
He (A.S) lived for sixty five years and nine months and ten days. So his stay with his grandfather the Messenger of Allah (PBUH) was six years and eleven months, and he stayed with his father the Commander of the Faithful (A.S) for five months and few days less than thirty years, and with his brother Al-Hassan in his Imamate just less than ten years by six months and twenty days, and his imamate after his brother lasted just below ten years by ten months and days. He left Medina after the news of Muawiya’s death arrived in mid Rajab year sixty, and he left Mecca heading to Iraq on Monday the tenth of Thi-Alhujja year sixty, and he arrived at Karbala on the second of Muharram year sixty one, and his martyrdom was on the tenth of Muharram of that year.

 The philosophy of Imam Al-Hussein’s resemblance with the Messenger of Allah (PBUH):
 
Imam Ali (A.S) used to announce about that resemblance and say: “he who is pleased by seeing the one who bears most resemblance with the Messenger of Allah between his neck to his mouth should look at Al-Hassan, and he who is pleased by seeing the one who bears most resemblance with the Messenger of Allah between his neck to his ankle in terms of origination and colour should look at Al-Hussein Bin Ali (A.S)”. (Al-Mu’jam Al-Kabeer by Al-Tabarani: V3, P95, in the mention of his birth and description).

It was recognised among all the Muslims their youngest and their elder that both Al-Hassan (A.S) and Al-Hussein (A.S) were the most resembling of the Messenger of Allah (PBUH) of all people, and they were both as narrators have conveyed had: “shared his resemblance”. (1) (Tareekh Medinat Demashq by Ibn Assakir, V14, P125).
 
Some researchers have tried to interpret this sharing of resemblance by saying: “it was to let their existence be a memory, and a moral for the continuation of the Prophet’s existence (PBUH) in the eyes, and memories in the hearts, and impact in the minds, and a moral for history, to assimilate to those who killed Hussein and hit his teeth with a staff that they are killing the Messenger and hitting his teeth. That resemblance outraged the servant of the Messenger: Anas Bin Malik saw Ibn Ziyad’s Staff upon the teeth of Abi Abdillah Al-Hussein (A.S) when the head of Al-Hussein was brought, and he started to hit it with a staff he held, Anas said: “ he was the most resembling of the prophet (PBUH)”. (2) (Al-Imam Al-Hussein Simatuh wa Siratuh by Sayid Muhammad Ridha Al-Jalali, P22-21).

 Facts with meanings in the life of Imam Al-Hussein (A.S): 
 The First Fact:  Imam Al-Hussein’s (A.S) paying homage while he was a child to the Messenger of Allah.
As Imam Ja’far Al-Sadiq (A.S) narrated his father Al-Baqir (PBUH) saying: “the Prophet (PBUH) received the homage of Al-Hassan (A.S) and Al-Hussein (A.S)… while they were young before puberty”. He said: “and he never received homage from minors except us”. (3) (Al-Mu’jam Al-Kabeer by Al-Tabarani: V3, P115, in the mention of his birth and description).

Homage, as it is known requires the commitment to the homage terms, and it is only paid by adults, because it requires complete awareness, knowledge, and responsibility and its sense, and become liable for what it ensues, and all of this is of no concern to minors before reaching puberty. However the Prophet (PBUH) has distinguished both Al-Hassan (A.S) and Al-Hussein (A.S) by accepting their homage and if this matter proves anything then it would prove that their action was at the level of adults, and the small number of years in the age of children of this immaculate house does not deter them from reaching the age of rationality that qualifies them for the greater works that are obligatory upon the adults, for as long as the action of the infallible Messenger of Allah supports that, and for as long as their action reveals their eligibility, and for as long as the divine unseen and miraculous shows that. As the young age of Isa (A.S) was not a deterrent from his prophecy so he spoke to people whilst being a boy in his cradle, as well as the young age of Al-Hussein (A.S) was not a deterrent from paying homage to his grandfather the Messenger (PBUH).

 The Second Fact:  Why does Al-Hussein’s crying harms the heart of the great Messenger (PBUH).
Ibn Assakir narrated with his Isnad saying: “the Prophet (PBUH) came out of Aisha’s house and passed by Fatima’s house- so he heard Hussein crying- and said: ‘did you not know that his crying harms me’?”. (Tareekh Demashq by Ibn Assakir: V14, P171). He (A.S) also told his women: “do not make this boy cry”. (2) (Tareekh Al-Islam by Al-Thahabi: V5, P103).
 
Some writers may ask: “why is he (PBUH) harmed by the crying of this child especially? And every child must cry, and every human with delicate emotion must be harmed by the crying of every child, whoever the child might be, but the matter mentioned in the narration does not talk about this emotion, but it points at another meaning. As the crying of Al-Hussein harms the Prophet because it reminds him of a great sadness that will occur to this child, which will cry the faithful eyes and sadden the hearts that contain his love, and if the Messenger (PBUH) is harmed from the sound of this child’s crying while he is at his parent’s house, and if the tear of Al-Hussein was too precious to the Messenger of Allah (PBUH) to be allowed to run down his cheek, then how about his immaculate blood when its spilled on the ground?. In the likes of this narration are many symbols that point towards the unseen, and towards meanings that go further than simple emotions and insomnia, and the harm that the Prophet (PBUH) mentions, is deeper than simple pain and more precise. Ever since his birth in fact before his birth and until his martyrdom and even after his martyrdom crying had a distinct status in the biography of Al-Hussein (A.S), as all the prophets cried upon him even his grandfather the Messenger before Al-Hussein was born, and the Household cried upon him on the day of his birth, and his family and companions cried upon him on the day he was killed, and he cried over his own tragedy, and after he was killed all of those who heard the news of his martyrdom cried over him” (3). (3) Al-Imam Al-Hussein Simatuh wa Siratuh by Al-Jalali: P45-47.

 The Third Fact:  loving Imam Al-Husain hating him is the key of Faith and Infidelity.
Many narrations have collectively pointed towards that the Great Prophet (PBUH) used to point at Al-Hassan and Al-Hussein (A.S), and say: “he who loves me must love them” (4). Al-Ershad by Sheikh Al-Mufid: V2, P29, history of Imam Hussein and his favour, and also refer to Al-Esaba by Ibn-Hajar: V2, P63 and others.
 
As well as the previous narrations other narrations of him (PBUH) saying: “and he who detests them detests me” (1). Al-Amaly by Al-Sheikh Al-Tousi P251, and also refer to Musnad Ahmed bin Hanbal: V2, P288.

For a human to love his children and progeny is a very normal matter, but to link their love with his love is a matter that is not recognised nor conventional, but the Messenger (PBUH) has imposed the link between the two loves, the love of his children and his progeny and his own love (PBUH), and the harder question is how is the existence of one who detests Al-Hassan (A.S) and Al-Hussein (A.S) presumable? And why would one who belongs to the religion of Islam want to detest Al-Hassan (A.S) or Al-Hussein (A.S)? And why did their detester become a detester of their grandfather (PBUH)? The answer to all of these questions is summarised in the Prophet knowing that no one from the Muslims dares to declare his detest to the Prophet (PBUH), as that would equate the infidelity in the message itself, and in the Messenger as well, thus the Prophet (PBUH) wanted to expose the enmity of their hypocrisy in another method and discover it in another manner which was through the detest of that hypocrite for Hassan and Hussein (A.S), if he detested them then from this detest the detest towards their grandfather (PBUH) would be discovered, this is due to the violation that their detest contains for what they symbolise, and dereliction of the noble qualities that they both contain, and rejection of the legislations that they both follow, and they are the same symbols, noble qualities and legislations of the Messenger of Allah (PBUH), thus detesting them is nothing but detest for him (PBUH) and his Message, and the opposite is also true as well, as their love would reveal the love of their grandfather (PBUH).

 The Fourth Fact:  get down from my father’s pulpit! And go to your father’s pulpit!
We don’t want to enumerate the times that Al-Hussein (A.S) ascended the pulpit of the Prophet (PBUH) on the day the Great Messenger would sermon the people preaching and guiding them, as the Muslim’s sources spoke of tens of times where this case occurred, however Imam Hussein’s (A.S) ascendance this time towards the pulpit of the Prophet (PBUH) was different.

After the martyrdom of the Great Messenger (PBUH), Al-Hussein (A.S) less than ten years old went out and saw his grandfather’s mosque depressed and deserted, and upon the pulpit of his grandfather was an ignorant who never dared to ascend it at any day if it wasn’t for the nation’s betrayal of his father the Commander of the Faithful (A.S), and let us hear Imam Hussein (A.S) completing this story with him saying: “I came to this person while he was upon the pulpit and I ascended to him and told him: ‘step down from my father’s pulpit and go to your father’s pulpit!’, the person replied: ‘my father never had a pulpit’, and took me and sat me by him, then I started to fiddle with gravels …, when he stepped down he took me to his house and asked me: ‘who taught you to say this?’, I Said: ‘no one taught me…’” (1).

Until this point, the narration carries more than one meaning, as the ascendance of Al-Hussein towards that person on the pulpit was eye catching, and it was a reminder of the Messenger’s era (PBUH) when his grandsons Al-Hassan and Al-Hussein used to climb these sticks (pulpit), as for the Caliph it may be the first and last time in history for a child to climb towards him let alone tell him those words, as history has never recorded a similar occurrence.
 
When Imam Hussein (A.S) said “step down from my father’s pulpit”, the intended meaning of ‘step down’ was not its obvious linguistic meaning, what was meant is the stepping down from the position of Caliphate, and ‘my father’s pulpit’ contains clear evidence that without a doubt Al-Hussein (A.S) believed in his father’s Caliphate.

His saying: ‘go to your father’s pulpit’, has a scandalous meaning, as Al-Hussein and all the attendants know that this person’s father had no pulpit nor a plank to even climb, and this person was embarrassed by the situation and was compelled by Imam Al-Hussein (A.S) to confess while he was upon the pulpit that his ‘father never had a pulpit’!, and the derived result from this confession is that the pulpit has people who own it, and those people are more worthier of ascending upon it and undertaking its affairs, thus what was it that lead to outstripping them? And made others seize it? And overtake its affairs without them?

Therefore this is Al-Hussein (A.S) in his attributes, biography and his historical stances that can never be enumerated in this hurry, as it is a long history that goes fourteen centuries back, and until now his calls were never cut nor were his screams stopped, thus peace be upon him the day he was born and the day he was martyred and the day he is resurrected.

 Refrences: 
 (1) Tareekh Baghdad by Al-Khateeb Al-Baghdady: V1,P152 and others. 

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