Religion

Imam Hussain is a central figure in Islam and is highly respected by Muslims worldwide for his bravery, sacrifice, and devotion to the faith. He was the son of Ali, the fourth caliph of Islam, and the grandson of the Prophet Muhammad. Imam Hussain is particularly revered in the Shia branch of Islam, and is considered the third imam (religious leader) of the Shia.

Imam Hussain is known for his role in the Battle of Karbala, which took place in 680 AD in present-day Iraq. At the time, the Umayyad Caliphate, a Sunni Muslim dynasty, ruled the Islamic empire. The Umayyads were unpopular with many Muslims, and Imam Hussain was among those who opposed their rule. When the Umayyad Caliph, Yazid, demanded that Hussain pledge allegiance to him, Hussain refused and instead led a rebellion against the Umayyads.

The rebellion was ultimately unsuccessful, and Imam Hussain and his followers were outnumbered and outgunned in the Battle of Karbala. Despite being vastly outnumbered, Imam Hussain and his followers fought bravely and were eventually killed. The Battle of Karbala is remembered as a symbol of resistance to oppression and injustice, and Imam Hussain is revered as a martyr and a hero by Shia Muslims.

Imam Hussain’s sacrifice is remembered and honored each year during the holiday of Ashura, which is observed by Shia Muslims around the world. The holiday marks the day of the Battle of Karbala and is a time of mourning and reflection for Shia Muslims.

Martyrs of Karbala (Arabic: شهداء كربلاء) are those who were martyred on Muharram 10th (‘Ashura’), 61/ October 10, 680, in Karbala by Umar b. Sa’d’s army. Martyrs of Karbala include Imam al-Husayn (a), some members of Banu Hashim (Hashemites) and some of his companions. The exact number of martyrs of Karbala is unknown; however according to what is reported by majority of historians they were 72. Some martyrs are mentioned in all of the books, in which the event of Karbala is narrated, but some are only mentioned in some sources. 18 martyrs are from Banu Hashim (Hashimites) and the rest are Imam al-Husayn’s companions. al-Abbas b. Ali and Ali al-Akbar, Imam al-Husayn’s son, are the best known martyrs of Banu Hashim and al-Hurr b. Yazid al-Riyahi, Habib b. Muzahir and Muslim b. Awsaja al-Asadi are the famous martyrs among Imam’s companions. Except for Hurr b. Yazid, all the martyrs were buried in Karbala.

Number of Martyrs
There are different reports about the number of the martyrs of Karbala in sources. However, in most of them they were counted 72, 18 of which were from Banu Hashim (Hashemites) and the rest were from other tribes. They were divided into 34 cavalry and 40 infantry. In al-Irsahd, al-Shaykh al-Mufid reported that the heads of martyrs of Karbala were 72. Reporting the same number of heads, al-Baladhuri added that Abu Mikhnaf narrated the number of heads which was brought by each tribe to Ubayd Allah b. Ziyad: 13 heads were brought by the tribe of Kinda led by Qays b. al-Ash’ath, 20 heads by Hawazin led by Shimr b. Dhi l-Jawshan, 17 heads by Banu Tamim, 16 heads by Banu Asad, 7 heads by Madhhij and 9 heads by Qays (totally 82 heads).

Some other sources have reported different numbers:

Al-Mas’udi: All people who were killed along with Husayn (a) on the day of Ashura’ in Karbala were 87.
Al-Sayyid b. Tawus: it is narrated that the companions of Imam al-Husayn (a) were 78 people, 79 with Imam (a).
Muhammad Baqir al-Majlisi has narrated from Muhammad b. Abi Talib that they were 82.
It is also reported from Imam al-Baqir (a) that the martyrs of Karbala were 45 cavalry and 100 infantry.
Martyrs of Banu Hashim
According to the most famous narration, 18 individuals from Banu Hashim were martyred including Imam al-Husayn (a) in Karbala.

Children of Imam Ali (a)
Al-Abbas
Abd Allah
Uthman
Ja’far
Abu Bakr
Muhammad
Children of Imam al-Hasan al-Mujtaba (a)
Al-Qasim
Abu Bakr
‘Abd Allah
Umar
Children of Imam al-Husayn (a)
Ali known as Ali al-Akbar
Abd Allah known as Ali al-Asghar
Others
Ja’far b. Aqil
Abd al-Rahman b. Aqil
Abd Allah b. Aqil
Muhammad b. Abi Sa’id b. Aqil
Abd Allah b. Muslim b. Aqil
Muhammad b. Abd Allah b. Ja’far
Awn b. Abd Allah b. Ja’far
Rare Reports
The name of 42 members of Banu Hashim was mentioned just in some of references:

Ibrahim b. Ali
Al-Abbas al-Asghar b. Ali
Ja’far b. Ali
Abd Allah al-Akbar b. Ali
Abd Allah al-Asghar b. Ali
Ubayd Allah b. Ali
Umar b. Ali
Atiq b. Ali
Al-Qasim b. Ali
Bishr b. al-Hasan
Umar b. al-Hasan
Abu Bakr b. al-Husayn
Abu Bakr b. al-Qasim b. al-Husayn
Ibrahim b. al-Husayn
Ja’far b. al-Husayn
Hamza b. al-Husayn
Zayd b. al-Husayn
Al-Qasim b. al-Husayn
Muhammad b. al-Husayn
Umar b. al-Husayn
Muhammad b. Aqil
Muhammad b. Abd Allah b. Aqil
Hamza b. Aqil
Ali b. Aqil
Awn b. Aqil
Ja’far b. Muhammad b. Aqil
Abu Sa’id b. Aqil
Ibrahim b. Muslim b. Aqil
Muhammad b. Muslim b. Aqil
Abd al-Rahman b. Muslim b. Aqil
Ubayd Allah b. Muslim b. Aqil
Abu Abd Allah b. Muslim b. Aqil
Ali b. Muslim b. Aqil
Ibrahim b. Ja’far
Muhammad b. Ja’far
Awn b. Ja’far b. Ja’far
Abu Bakr b. Abd Allah b. Ja’far
Awn al-Asghar b. Abd Allah b. Ja’far
Al-Husayn b. Abd Allah b. Ja’far
Ubayd Allah b. Abd Allah b. Ja’far
Muhammad b. al-Abbas
Ahmad b. Muhammad al-Hashimi
Martyrs of Companions
Imam al-Husayn (a):

I do not know any companion better and more loyal than my companions …

Al-Shaykh al-Mufid, al-Irshad, vol.2 p.91
Sahaba
Anas b. al-Harith
Abd al-Rahman b. Abd Rabb al-Ansari
Muslim b. Awsaja al-Asadi
Ammar b. Abi Salama al-Dalani
Companions of Imam Ali
Abu Thumama al-Sa’idi
Habib b. Muzahir
Zahir, Amr b. Hamiq’s slave
Ammar b. Abi Salama al-Dalani
Sa’d b. al-Harith al-Khuza’i
Abd Allah b. Umayr al-Kalbi
Kardus b. Zuhayr
Nafi’ b. Hilal al-Bajali
Others
Ibrahim b. al-Husayn al-Asadi
Hudhayfa b. Asid al-Ghifari’s nephew (the son of his brother)
Abu Hayaj
Adham b. Umayya
Anis b. Ma’qil al-Asbahi
Burayr b. Khudayr al-Hamdani
Bashir b. Amr al-Hadrami
Jabir b. al-Hajjaj
Jabala b. Ali al-Shaybani
Junada b. al-Harith
Jundab b. Hujayr
Jawn b. Huwayy (Abu Dhar’s slave)
Juwayn b. Malik
Al-Harith b. Imru’ al-Qays
Al-Harith b. Nahban
Hamza b. Abd al-Muttalib’s slave
Abu l-Hutuf b. al-Harth
Al-Hajjaj b. Zayd
Al-Hajjaj b. Masruq
Al-Hurr b. Yazid al-Riyahi
Al-Hallas b. Amr
Nu’man b. Amr
Hanzala b. As’ad
Rafi’
Rumayth b. Amr
Zuhayr b. Bishr al-Khath’ami
Zuhayr b. Sulaym al-Azdi
Zuhayr b. al-Qayn al-Bajali
Zayd b. Ma’qil
Salim b. Amr
Sa’d b. Hanzala al-Tamimi
Sa’id b. Abd Allah al-Hanafi
Sa’id b. Kardam
Sulayman b. Razin (Imam al-Husayn’s slave)
Sulayman b. Rabi’a
Sawwar b. Abi Himyar
Suwayd b. Amr b. Abi Muta’
Sayf b. al-Harith al-Jabiri
Shabib b. Abd Allah al-Nahshali
Sayf b. Malik
Darghama b. Malik
Shawdhab
Dubab b. Amir
Abis b. Abi Shabib al-Shakiri
Amir b. Muslim
Salim (Amir b. Muslim’s slave)
Abbad b. Abi l-Muhajir
Abd al-Rahman b. Abd Allah al-Arhabi
Abd Allah b. Qays al-Ghifari
Abd al-Rahman b. Qays al-Ghifari
Uqba b. Salt
Ammar b. Hassan al-Ta’i
Umran b. Ka’b
Umar b. Ahduth al-Hadrami
Amr b. Khalid al-Saydawi
Sa’d b. Abd Allah al-Kufi, (Amr b. Khalid al-Saydawi’s slave)
Amr b. Khalid al-Azdi
Khalid b. Amr al-Azdi
Amr b. Dubay’a
Amr b. Abd Allah al-Junda’i
Amr b. Qaraza al-Ansari
Imam al-Husayn’s turk slave
Qarib b. Abd Allah (Imam al-Husayn’s slave)
Al-Qasim b. Habib al-Azdi
Qa’nab b. Amr al-Namiri
Kinana b. Atiq
Malik b. Abd Allah b. Sari’ al-Jabiri
Mujammi’ b. Ziyad
Mujammi’ b. Abd Allah al-A’idhi
Mujammi’ b. Abd Allah al-A’idhi’s son
Mas’ud b. al-Hajjaj
Abd al-Rahman b. Mas’ud
Muslim b. Kathir
Munjih (Imam al-Husayn’s slave)
Na’im b. al-Ajlan
Hafhaf b. Muhannad al-Rasibi
Hammam b. Salama al-Qanisi
Wahb b. Wahb
Yahya b. Sulaym al-Mazini
Yazid b. Ziyad b. Muhasir
Yazid b. Thubayt al-Abdi
Abd Allah b. Yazid b. Thubayt al-Abdi
Ubayd Allah b. Yazid b. Thubayt al-Abdi
Manner and Place of Burial
Muharram 11th or 13th of 61 AH/ October 11 or 13, 680; is mentioned as the time when the martyrs of Karbala were buried. According to some reports, after Ibn Sa’d and his soldiers returned, a group of people from Banu Asad who lived near Karbala, went to the battlefield and at a time of night, when they were safe from the enemies, prayed upon the bodies of Imam al-Husayn (a) and his companions and then buried them.

Most of the martyrs are buried in the collective grave of the martyrs of Karbala, below the grave of Imam al-Husayn (a). Ali al-Akbar (a) is buried below the feet of Imam (a) and Ali al-Asghar (a), according to the more famous report, is buried beside Imam (a). The shrine of al-Abbas b. Ali (a) is near Alqama Creek and the shrine of al-Hurr b. Yazid al-Riyahi is in the outskirt of the city of Karbala.

ʾAbū Manṣūr Jamāl al-Dīn al-Ḥasan b. Yūsuf b. Muṭahhar al-Ḥillī (Arabic: ابومنصور جمال الدین الحسن ابن یوسف ابن مطهّر الحلّي) (b. 648/1250 – d. 726/1325), known as al-Allama al-Hillī (Arabic: العلامة الحلي), was a Shi’a scholar of the eighth/fourteenth century. His debates and writings caused Oljeitu (Sultan Muhammad Khudabanda) to convert to Shi’a Islam, which in turn led to the spread of Shi’a beliefs in Iran. Al-Allama al-Hilli has many works on jurisprudence, principles of jurisprudence, theology, philosophy, logic, supplications and other fields of Islamic studies. Because of his vast knowledge, he was the first person entitled Ayatollah.

Life and Education
Al-Allama al-Hilli was born on the eve of Friday, Ramadan 29, 648/December 25, 1250, in Hillah.

He was very young when he began his education under his father’s supervision, al-Shaykh Yusuf b. Mutahhar al-Hilli. After being taught introductory subjects and Arabic grammar, he studied jurisprudence, principles of jurisprudence, science of hadith and theology under his father and his uncle, al-Muhaqqiq al-Hilli. Later, he studied logic, philosophy and astronomy under various scholars, particularly Nasir al-Din al-Tusi. Since he reached the level of Ijtihad before attaining maturity and achieved many other merits at a very young age, he became known in his family and scholarly circles by the name of “Jamal al-Din”.

Scholarly Status
After the demise of the Shi’a Marja’ al-Muhaqqiq al-Hilli in 676/1277-8, his students and other scholars from Hillah chose to follow al-Allama al-Hilli as their marja’ at the ripe young age of twenty-eight.

Because of his vast knowledge, he was the first person entitled Ayatollah. Ibn Hajar al-Asqalani (d. 852/1448-9) regards al-Allama al-Hilli as “Ayat fi l-Dhaka”, (a sign of intelligence). Sharaf al-Din al-Shulistani, Shaykh Baha’i, and al-Allama al-Majlisi, in various certificates for their students, mentioned al-‘Allama al-Hilli with the title: Ayatollah fi l-Alamin (the sign of Allah in the worlds)

Arrival in Iran
The exact date of his arrival in Iran is unknown, but it was likely after 705/1305-6. He came to Iran following the invitation of Oljeitu, a king of the Ilkhanid dynasty. In one meeting, he debated with scholars of the four Sunni schools, including Khwajih Nizam al-Din Abd al-Malik al-Maragha’i, and strongly refuted all of their arguments. Following this debate, the king accepted Imam Ali (a) as the rightful successor after the Prophet (s) and became a Shi’a. He then changed his name from Oljaitu to Muhammad Khuda Banda (Muhammad, the Servant of God).

Al-Allama al-Hilli stayed in Iran and spread the Shi’a faith, until the king’s death. He accompanied the kings in all of his journeys and – following a suggestion from the king – continued conducting his classes and scholarly discussions during these journeys in a mobile school in a tent.

The Well-Known Debate
Mirza Muhammad Ali Mudarris Tabrizi quotes al-Allama al-Majlisi in his Rayhanat al-adab as writing in his Sharh man la yahduruh al-faqih:

One day, King Oljaitu Muhammad the Mogul held a meeting. He gathered Sunni scholars and invited al-Allama al-Hilli to the meeting. When al-Allama entered the meeting, he put his shoes under his arms, said hello to the king, and sat beside him. When he was asked why he did not prostrate for the king, he replied: “the Prophet (s) was the king of kings, and people said hello to him, as the Quranic verse says: “So when you enter houses, greet your people with a salutation from Allah, blessed (and) good”. Moreover, all of us agree that prostration should specifically be done for God.
He was then asked why he sat beside the king. He replied: “It was the only empty place I saw. There is a hadith from the Prophet (s) according to which when one enters a meeting, one should sit wherever he finds empty”. They asked him: “what was the value of the shoes that made you bring it with yourself inside the king’s meeting?” He replied: “I feared that Hanafis steal them, as their head stole the shoes of the Prophet (s)”. The Hanafis objected that Abu Hanifa did not live at the time of the Prophet (s). Al-Allama said: “Oh, I forgot! I think the one who stole the Prophet’s (s) shoes was al-Shafi’i.
Thus, the same dialogue recurred about the Shafi’is, Malikis, and Hanbalis. Al-Allama said to the king: “now it turns out that none of the heads of the Four Schools (al-Madhahib al-Arba’a) lived in the period of the Prophet (s) and thus, they made up their views. But the Shi’as follow Amir al-Mu’minin (a) who was the Prophet’s (s) wasi and brother as well as his soul.” Al-Allama went on to deliver an eloquent lecture. At the end of the debate, the king converted to Shiism.
Al-Allama al-Hilli stayed in Iran until the death of Sultan Muhammad Khudabandi and propagated Shiite doctrines and culture. He accompanied the king during all of his travels. At his suggestion, a portable school was made of tents so that al-‘Allama could teach during travels.

Teachers
Some of his teachers were:

Al-Shaykh Yusuf Sadid al-Din al-Hilli (his father)
Al-Muhaqqiq al-Hilli
Al-Sayyid Radi al-Din Ali b. Tawus
Al-Sayyid Ahmad b. Tawus
Nasir al-Din al-Tusi
Yahya b. Sa’id al-Hilli
Kamil al-Din Maytham b. Ali b. Maytham al-Bahrani
Burhan al-Din al-Nasafi
Students
Some of his students were:

Fakhr al-Muhaqqiqin (his son)
Al-Sayyid Diya’ al-Din ‘Abd Allah al-Husayni al-A’raji al-Hilli (his nephew)
Al-Sayyid ‘Amid ‘Abd al-Muttalib (his nephew)
Radi al-Din Ali b. Ahmad al-Hilli
Qutb al-Din al-Razi
Muhammad b. Ali al-Jurjani.
Works
Main article: List of Works by al-‘Allama al-Hilli
Al-Allama al-Hilli wrote many works concerning various disciplines, such as jurisprudence, principles of jurisprudence, theology, hadith, exegesis of the Qur’an, philosophy, and logic. There is a disagreement about the number of his works. Al-Allama al-Hilli himself mentioned fifty-seven of his works in his Khulasat al-aqwal.

Sayyid Muhsin al-Amin writes in his A’yan al-Shi’a: “al-‘Allama’s writings are over 100 books. I have seen ninety-five of his books many of which are in numerous volumes”. He also wrote that in the book, al-Rawdat, al-‘Allama’s writings are said to be over a thousand research books. Mirza Muhammad Ali Mudarris mentioned 120 works by al-Allama in his Rayhanat al-adab, and in the book, Gulshan-i abrar, about 110 books by al-Allama are mentioned.

Well-known works of al-Allama include Mukhtalaf al-Shi’a and Tadhkira al-fuqaha concerning jurisprudence, Kashf al-murad, al-Bab al-hadi ‘ashar, and Minhaj al-karama concerning theology, Khulasa al-aqwal concerning rijal, and al-Jawhar al-nadid concerning logics.

Al-Allama wrote two books concerning the principles of Shiite beliefs under Nahj al-haqq wa kashf al-sidq and Minhaj al-karama and dedicated them to Oljaitu.

Meeting Imam al-Mahdi (a)
A well-known anecdote about al-Allama is his meeting with Imam al-Mahdi (a) on two occasions.

Completion of a Manuscript by Imam al-Mahdi (a)
The first anecdote is concerned with a book that al-‘Allama al-Hilli borrowed from a Sunni scholar. Al-‘Allama was supposed to transcribe the book until the next day. However, at midnight, he fell asleep and thus, he could not transcribe the book. At this time, Imam al-Mahdi (a) went to him and asked him to leave the book’s transcription to him. When al-‘Allama al-Hilli woke up in the morning, he saw a full transcribed copy of the book. The oldest source of this story is Majalis al-mu’minin by Qadi Nur Allah Shushtari. He did not cite a written source for the story, only saying that it was well-known among the Shi’as.

Meeting on the Way to Karbala
The second anecdote is cited in Qisas al-‘ulama by Muhammad b. Sulayman al-Tunikabuni. On his account, in one of his trips to Karbala, al-Allama al-Hilli was accompanied by a Sayyid. After having conversations with him, he found that the person was very knowledgeable. So, he asked him about some of his problems and received answers. He asked the stranger if it was possible to meet Imam al-Mahdi (a) during the Major Occultation. At this time, the whip (with which he rode his horse) fell from his hand. The stranger took the whip and gave it to al-Allama, and then answered: “How is it not possible while his hand is now in your hand?” Thus, al-Allama al-Hilli found that the stranger was Imam al-Mahdi (a), and so he kneeled in front of him.

Al-Tunikabuni cited no sources for the story. He only cited it as a folklore anecdote which was well known among people. A piece of evidence appealed by al-Tunikabuni to support the story is that in their conversations, the stranger talked about a hadith in al-Shaykh al-Tusi’s Tahdhib al-ahkam of which al-‘Allama was unaware. When al-‘Allama went back home, he found the hadith and wrote on the margin that Imam al-Mahdi (a) attracted his attention to this hadith. Al-Tunikabuni quoted the story from a person called Mulla Safar Ali Lahiji, a student of Sayyid Muhammad Mujahid, the author of Manahil. Lahiji quoted his teacher, Sayyid Muhammad, as saying that he saw the manuscript and the note by al-Allama on its margins.

Demise
After Sultan Muhammad Khudabanda passed away in 716/1316-7, al-‘Allama al-Hilli returned to his hometown, Hillah. On Muharram 21, 726/December 28, 1325, he passed away at the age of seventy eight. He is buried in the shrine of Imam Ali (a) in Najaf.

Muḥammad Bāqir Āqā Najafī Iṣfahānī (Persian: محمدباقر آقانجفی اصفهانی, b. 1234/1818-19, d. 1301/1883) was an Imami scholar of jurisprudence and principles of jurisprudence in the 13th/19th century. He studied in Isfahan and Najaf with Hasan Kashif al-Ghita’, al-Shaykh Muhammad Hasan al-Najafi the author of Jawahir al-kalam, and al-Shaykh Murtada al-Ansari, and then he returned to Isfahan. He emphasized on enjoining the good and forbidding the evil and had a position of judgeship and fatwa. People referred to him to solve their problems. Thus, the local government of Isfahan lost its influence and power. He was very popular among people. Muhammad Taqi Najafi and Aqa Nur Allah Isfahani were his sons.

His students include al-Sayyid Isma’il al-Sadr, al-Sayyid Muhammad Kazim al-Tabataba’i al-Yazdi, and Shari’at Isfahani.

Lineage and Children
Muhammad Baqir’s father was Muhammad Taqi b. Mirza ‘Abd al-Rahim al-Iwanaki al-Tihrani al-Masjidshahi, known as Muhammad Taqi al-Razi who wrote an exposition for al-Shahid al-Thani’s Ma’alim entitled Hidayat al-mustarshidin. Muhammad Taqi grew up in Iraq because his father, Mirza ‘Abd al-Rahim, had immigrated to the country. However, after finishing his studies in Iraq, Muhammad Taqi returned to Iran and resided in Isfahan. He had lectures in Shah Mosque (Masjid Shah) in Isfahan. The supervision of this mosque was given to his children and thus they came to be known as “Masjidshahi”. Aqa Najafi was a maternal grandson of Shaykh Ja’far Kashif al-Ghita’. Muhammad Baqir was 13 years old when his father died, and so he was raised by his mother.

Aqa Najafi married three times and had 6 sons and 3 daughters. All of his sons were religious scholars. His sons were Muhammad Taqi (who was the authority after his father), Aqa Nur Allah (a scholar who supported the Constitutional Movement in Iran), Muhammad Husayn, Jamal al-Din, Isma’il, and Muhammad ‘Ali.

Education
Muhammad Baqir began his studies in Isfahan by attending lectures by the scholars of the city. After his marriage, he moved to Iraq to continue his education. He studied jurisprudence with his maternal uncle, Shaykh Hasan Kashif al-Ghita’, the author of Anwar al-fiqaha, and Shaykh Muhammad Hasan al-Najafi, the author of Jawahir al-kalam, and studied principles of jurisprudence with al-Shaykh Murtada al-Ansari. He received permissions to transmit hadiths from these scholars. He was one of the first students of al-Shaykh al-Ansari. He initially studied his father’s commentaries on Ma’alim al-usul. Aqa Najafi became a high-ranking scholar and returned to Isfahan.

Students
After returning to Isfahan, Aqa Najafi started teaching in Masjid Shah, where his father used to teach. His students include scholars such as Mirza Muhammad Husayn Na’ini, al-Sayyid Isma’il al-Sadr, Sayyid Muhammad Kazim Tabataba’i Yazdi, Shari’at Isfahani, and his son, Muhammad Taqi (who became a well-known influential scholar during his father’s life).

Works
Muhammad Baqir’s works include:

Lubb al-fiqh; written at the age of 32. Only an incomplete volume of the book regarding tahara (cleanliness) to the section on wudu’ is available in the Library of Hasan Sadr al-Din.
Risala hujjiyyat al-zann al-tariqi; It was published together with his father’s Hidayat al-mustarshidin.
Lubb al-usul
Social Activities
After returning to Isfahan, Muhammad Baqir Isfahani became the leader of congregational prayers and held the teaching position at Masjid Shah in the city. After the death of well-known scholars of Isfahan, such as Sayyid Asad Allah, his religious and social influence increased such that he could execute Shari’a laws. Since he emphasized “enjoining the good and forbidding the evil” and had a position of judgeship and fatwa, he engaged in people’s affairs and adjudicated their cases. People referred to him to solve their problems. Thus, the local government of Isfahan lost its influence and power. He was decisive in his treatment of unbelievers and apostates such that some Baha’is were killed at his order. Moreover, in one day he ordered the execution of 27 people: the order was carried out in the case of 12 people, and the rest escaped. His fatwas were influential with respect to legal problems. There was a good relationship between him and Zill al-Sultan.

Immigration to Najaf and Death
Aqa Najafi was very popular among people because he assisted them with their problems. When he decided in 1300/1882 to immigrate to Najaf in order to reside in al-‘Atabat al-‘Aliyat, people of Isfahan gathered around his house and did not allow him to leave the city. However, he left Isfahan overnight.

A short time after his arrival in Najaf, Aqa Najafi died in the Safar of 1301/December 1883, and was buried in the burial place of his grandfather, Shaykh Ja’far Kashif al-Ghita’.

Muʿāwīya b. Yazīd b. Muʿāwīya (Arabic:مُعاویَة بْن یَزید بْن معاویة) (d. 64/683), also known as The Second Mu’awiya, was the third Umayyad caliph who occupied the position of the caliphate in 64/683 and resigned from power after a short time. There is a disagreement among historians with respect to why he resigned, but most of them take it to be because of his inclinations to the household of Imam ‘Ali (a). When he resigned from the caliphate, Marwan b. Hakam succeeded him, and until the fall of the Umayyad dynasty, Marwan’s children were in power. According to some sources, Mu’awiya b. Yazid died at the age of 18 and was buried in Damascus.

The Short Period of Caliphate
During the battle between Umayyad forces and ‘Abd Allah b. al-Zubayr (who had claimed to be a caliph in Mecca), Yazid b. Mu’awiya died in Syria, and upon hearing the news, Umayyad armed forces returned from Mecca to Syria. The Umayyads selected Mu’awiya, Yazid’s son, as the caliph. Thus, people in Syria pledged their allegiance to Mu’awiya, and people in Mecca pledged their allegiance to ‘Abd Allah b. al-Zubayr.

Resigning from the Caliphate
Mu’awiya b. Yazid’s period of caliphate was very short. According to some sources, it only lasted 40 days. According to all historical accounts, he despised to be a caliph. There are different historical explanations, however, about why he disliked the caliphate.

On one account, the main reason why he resigned was his aversion of the practices of his father (Yazid) and his grandfather (Mu’awiya b. Abi Sufyan) as well other Umayyads and his inclination towards Ahl al-Bayt (a). According to al-Ya’qubi’s historical account, he delivered a sermon in which he announced his aversion of the position of the caliphate and criticized his father and his grandfather. In this sermon, he said that Mu’awiya b. Abi Sufyan’s battle with Imam ‘Ali (a) and his father’s vicious conducts, especially the murder of Imam al-Husayn (a) and the household of the Prophet (s) were great sins. Umayyad people suggested him to hold a council for the selection of the next caliph as was practiced by ‘Umar b. Khattab, but he said that there were no longer people like the members of that council.

According to another account, he said that he did not have the power to undertake the position of caliphate and pointed out that there were people who were more competent to be caliphs than him. He told the Umayyad people to either let him choose his successor or select the next caliph on their own. Some Umayyad people went to him and asked him to give them some time. However, after a while they injured and murdered him.

Some historians hold that he his criticisms of his father and grandfather show that he was sick, and they believe that this was why he failed to undertake the caliphate. According to al-Mas’udi, Mu’awiya’s kunya was Abu Yazid at first, but after he took over the caliphate, he was dubbed Abu Layla which was a title given to weak people.

Shiism
According to some recent Shiite historical and biographical sources, Mu’awiya b. Yazid was a Shi’a. There is a report in Habib al-siyar, a Persian historical source of the 10th/16th century, to the effect that Mu’awiya explicitly said that Imam Zayn al-‘Abidin (a) was competent for the position of caliphate and recommended people to ask him to accept the position. Some Shiite biographical sources have appealed to this report to show that Mu’awiya b. Yazid was a Shi’a.

Death
Mu’awiya b. Yazid died in 64/683 and was buried in Damascus. The cause of his death is unknown. Some historiographers maintain that he might have been poisoned and killed and others believe that he might have been killed with a stroke. Other historical accounts hold that he died because of illness. There is disagreement about Mu’awiya b. Yazid’s age when he died. According to Ibn Qutayba, he was 18 years old when he died. Other sources believe that he was 19, 20, or 21.

Mu’awiya b. Yazid’s Sermon on al-Ya’qubi’s Account
“Praise be to God. O people, we have been tested by you and you have been tested by us, and we are not unaware that you dislike and curse us. My grandfather, Mu’awiya b. Abi Sufyan, disputed over the caliphate with someone who was more competent than him with respect to his kinship with the Prophet (s) as well as to Islam; someone who was the pioneer of Muslims and the first believer and the Prophet’s (s) cousin and the father of the Prophet’s (s) sons. My grandfather committed sins that you know and you have treated him in ways that you do not deny until he died and was trapped in the grave of his actions. Then my father took over the government, although no good was expected from him. He sat on the vehicle of lust, taking his sins to be good with his hopes rising. However, he could not fulfill his wishes and the death came to him, his power ended and his time expired. He was trapped by his sins in his grave.”

Then Mu’awiya b. Yazid cried and said: “the most unpleasant thing for us is that we are aware of his terrible death and his scandals, since he killed the household of the Prophet (s) and disrespected the Ka’ba by burning it. I am not the one to take over your affairs and bear your responsibilities. Now it is you and your caliphate. I swear to God that if this mundane world is a blessing, then we had our share of it, and if it is a loss, then whatever Al Sufyan gained is enough.”