(This is) an account of the Imam after al-Hasan b. Ali, peace be on him, (giving) the date of his birth, the evidence of his Imamate, the age he reached, the period of his succession (khalifa), the time and cause of his death, and the place of his grave. (It also provides) a selection from the (historical) reports about him.
The Imam after al-Hasan b. Ali was his brother, al-Husayn b. Ali (who was) the son of Fatima, daughter of the Apostle of God, may God bless him and his family, through the designation (nass) of his father and grandfather, peace be on them, and the testamentary bequest (wasiyya) of his brother, al-Hasan, peace be on him. His kunya was Abu Abd Allah (glory be to Him).
He was born in Medina, on the fifth of Shaban in the year 4 A.H. (626). His mother, Fatima, peace be on her, brought him to the Apostle of God. The latter was delighted with him and named him Husayn. He sacrificed a ram on his behalf in the rite of aqiqa. On the testament of the Apostle of God, he and his brother are the two lords of the youth of Heaven, and by unanimous agreement, they were the grandsons of the Prophet of Mercy.
Al-Hasan b. Ali, peace be on them, was like the Prophet, may God bless him and his family, from his head to his chest, while al-Husayn was like him from his chest to his feet. They were the two dear ones of the Apostle of God among all his family and children. [Zadhan reported on the authority of Salman, may God be pleased with him:]
I heard the Apostle of God, may God bless him and his family, say concerning al-Hasan and al-Husayn, peace be on them: O God, I love both of them. Therefore love them and love whoever loves them Then he said: Whoever loves al-Hasan and al-Husayn, is one whom I love. Whomever I love, God loves, and whomever God loves, He will cause to enter Heaven. Whoever hates them, I hate and God hates. Whomever God hates, He will cause to enter the Fire. Then he said: These two sons of mine are my two plants of sweet basil (to sweeten) the world.
[Zirr b. Hubaysh reported on the authority of Ibn Mas'ud: ]
While the Prophet, may God bless him and his family, was praying, al-Hasan and al-Husayn came and stood behind him. When he raised his head, he took them tenderly (into his arms). When he resumed (his prayers), they resumed (theirs). Then when he had finished, he sat one on his right knee and the other on his left knee and said: Whoever loves me, should love these two. They, peace be on them, are the two proofs (hujjatay Allah) of God of His Prophet in the contest of prayer (mubahala). After their father, the Commander of the faithful, they were the two proofs of God (hujjatay Allah) to the community concerning religion (din) and belief (milla).
[Muhammad b. Umayr has reported on the authority of his teachers (rijal) that Abu Abd Allah (i.e. Imam Ja'far al-Sadiq), peace be on him, said:]
Al-Hasan, peace be on him, said to his companions: God has two cities - one in the east and the other in the west - in which Gods creatures are never interested in disobeying Him. Yet, by God, God's proof to His creatures, both in those two and between them, is no other than myself and my brother, al-Husayn.
A narration of the same kind is reported from al-Husayn b. Ali peace be on them, when he said to the followers of Ibn Ziyad on the day of deprivation:
What is the matter with you that makes you help each other against me or (don't you see) if you kill me, you kill God's proof to yourselves? No, by God, there is not between Jabilqa and Jabirsa a son of a prophet through whom God provides proof to you other than myself.
He meant by Jabilqa and Jabirsa, the two cities which al-Hasan, peace be on him, had mentioned.
One of the conclusive pieces of evidence (burhan) of the perfection of both of them, peace be on them, and the proof of God's special regard for them both, after what we have mentioned of the contest of prayer of the Prophet, may God bless him and his family, (in which he used) them both, is the pledge (bay'a) which the Apostle of God made to them, when he never made any (other) pledge to a child. The Qur'an also brings down the positive statement of the reward of Heaven to them both because of their works, despite the outward state of childhood in which they were. It did not bring down that to any other like them. God said in Surat Hal ata (known also as Surat al Dahr)
"And they give foods out of love for him, to the poor, orphans and prisoners We only feed you for the sake of God; we do not want reward or thanks from you. Indeed we fear from our Lord a hard depressing day. Therefore, God will guard them from the evil of that day, and make them meet with ease and joy, and reward them with gardens and silk because they were patient." [Ch 76: Vr 8-12]
This statement is general to them, peace be on them, with their father and their mother. The tradition contains their assertion of that and their awareness of it; both of which indicate that the illustrious verse was about the two of them and (that) the greatest proof (hujja) to creatures was through them both. In the same way the report about the Messiah, peace be on him, speaking in the cradle was a proof of his prophethood and God's special regard for him through miraculous acts (karama) which indicated his place and position with God with regard to merit (fadl) The Apostle of God, may God bless him and his family, had made clear his Imamate and the Imamate of his brother before him through designation (nass) when he said:
These two sons of mine are Imams who will experience difficulties. The testamentary bequest (wasiyya) of al-Hasan, peace be on him, to him indicated his Imamate,just as the testamentary bequest of the Commander of the faithful, peace be on him, to al-Hasan, peace be on him, indicated his Imamate just as the testamentary bequest of the Apostle of God, may God bless him and his family, to the Commander of the faithful, peace be on him, indicated his Imamate after himself.
According to what we have (just) mentioned the Imamate of al- Husayn, peace be on him, was confirmed after the death of his brother al-Hasan, peace be on him, and the obedience of all creatures to him was binding, although he did not summon them to (follow) him because of precautionary dissimulation (taqiyya) which he was following and because of the truce which existed between him and Mueawiya b. Abl Sufyan and the need to fulfil it. In that he followed the same course as his father, the Commander of the faithful, peace be on him, in terms of the establishment of his Imamate after the Prophet, may God bless him and his family, despite (his own) silence (about it), and also of the Imamate of his brother after the truce despite (his) abstention (from politics) and (his) silence. In that they were acting according to the practices (sunan) of the Prophet of God, may God bless him and his family, when he was blockaded in al-Shi'b and when he escaped Mecca as an emigrant by hiding in a cave and he was hidden from his enemies.
When Muawiya died, the period of the truce came to an end. (It was this) which had prevented al-Husayn, peace he on him, from calling (people) to (follow) him. Then he made public his (claim to) authority as far as was possible. Time after time he explained his right (to authority) to those who were ignorant of it until followers gathered around him. Then he, peace be on him, urged (them) to take up the struggle (jihad) and prepared for battle.
Then with his children and the people of his house (ahl baytihi), he set out from the sanctury of God (Mecca) and the sanctury of his Apostle (Medina) towards Iraq because of the help that was sought from him by the members of his Shia who had urged him (to come) against the enemies. His paternal cousin, Muslim b. Aqil, may God be pleased with him, had preceded him and had satisfied him of the (sincerity of their) call to God and of (their) pledge of allegiance to him to take part in the struggle. For the people of Kufa had pledged their allegiance to him (Muslim) to (do) that, and had promised (to do) it and had guaranteed help and advice to him and had given their trust and contract to him. However it was not long before they broke their pledge, deserted him and handed him over. Then he was killed in their midst without them (trying) to stop it.
(Furthermore) they went out to (make) war against al-Husayn. They besieged him, peace be on him, prevented him from returning to God's land (i.e. Mecca) and they used force against him in such a way that he could find no one to help him, and no place of refuge from them. They prevented him from getting water from the Euphrates so that they might gain power over him. Then they killed him. He, peace be on him, died, (a man desperately) thirsty, yet still striving and showing fortitude, (a man) forced to be detained, (a man) oppressed. The pledge of allegiance to him was revoked. The respect due to him was ignored. The covenant to him was not fulfilled nor the responsibility of the agreement made with him honoured. (He died) a martyr as his father and brother, peace be on them, had done before him.
A Sample of the Outstanding Virtues of al-Husayn b. 'Ali Peace be on Him, the Merit in Visiting (His Grave) and Mention of His Tragedy [Said b. Rashid reported on the authority of Yala b. Murra, who said:] I heard the Apostle of God, may God bless him and his family, say: Husayn is from me and I am from Husayn. God loves whoever loves him. Husayn is indeed an (outstanding) grandson among grandsons.
[Ibn Lahia reported on the authority of Abu 'Awana (with an interrupted chain of authorities) (rafa'ahu) back to the Prophet, may God bless him and his family:]
The Apostle of God said: Al-Hasan and al-Husayn, peace be on them, are the ornaments of the throne (of Heaven). Indeed Heaven, itself, said, 'O my Lord, You have filled me with weak and poor inhabitants.' God, the Exalted, replied to it: 'Are you not content that I have adorned your corners with al-Hasan and al-Husayn, peace be on him?' Then it swaggered as a bride swaggers with happiness.
[Abd Allah b. Maymun al-Qaddah reported on the authority of Jafar b. Muhammad al-Sadiq, peace be on them, who said:]
Al-Hasan and al-Husayn, peace be on them, were wrestling in front of the Apostle of God, may God bless him and his family. Hasan, catch hold of Husayn, said the Apostle of God, may God bless him and his family. Apostle of God, are you encouraging the big one against the little one? said Fatima, peace be on her. It is Gabriel, peace be on him, who is saying to al-Husayn: Husayn, catch hold of al-Hasan, replied the Apostle of God, may God bless him and his family.
[Ibrahim b. al-Rafi'i reported on the authority of his father, on the authority of his grandfather, who said:]
I saw al-Hasan and al-Husayn, peace be on them, walking to the pilgrimage. They did not pass a rider who did not dismount and walk too. It became arduous for some of them. They said to Sad b. Abi Waqqas Walking is arduous for us. We would prefer to ride but these two young lords (sayyid) are walking. Abu Muhammad, said Sad to al-Hasan, peace be on him, Walking is hard on a group of those with you, yet the people cannot make themselves feel better by riding when they see you two walking. If you rode, (it would be easier for them). We will not ride, replied al- ,Hasan, peace be on him. We have pledged ourselves to walk to the Sacred House of God on our feet. However, we will turn aside from the road. They both went aside from the people.
[Al-Awza'i has reported on the authority of 'Abd Allah b. Shaddad, on the authority of Umm al-Fadl, daughter of al-Harith: ]
