680

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Millennium: 1st millennium
Centuries:
Decades:
Years:
680 in various calendars
Gregorian calendar 680
DCLXXX
Ab urbe condita 1433
Armenian calendar 129
ԹՎ ՃԻԹ
Assyrian calendar 5430
Balinese saka calendar 601–602
Bengali calendar 87
Berber calendar 1630
Buddhist calendar 1224
Burmese calendar 42
Byzantine calendar 6188–6189
Chinese calendar 己卯年 (Earth  Rabbit)
3377 or 3170
     to 
庚辰年 (Metal  Dragon)
3378 or 3171
Coptic calendar 396–397
Discordian calendar 1846
Ethiopian calendar 672–673
Hebrew calendar 4440–4441
Hindu calendars
 - Vikram Samvat 736–737
 - Shaka Samvat 601–602
 - Kali Yuga 3780–3781
Holocene calendar 10680
Iranian calendar 58–59
Islamic calendar 60–61
Japanese calendar Hakuchi 31
(白雉31年)
Javanese calendar 572–573
Julian calendar 680
DCLXXX
Korean calendar 3013
Minguo calendar 1232 before ROC
民前1232年
Nanakshahi calendar −788
Seleucid era 991/992 AG
Thai solar calendar 1222–1223
Tibetan calendar 阴土兔年
(female Earth-Rabbit)
806 or 425 or −347
     to 
阳金龙年
(male Iron-Dragon)
807 or 426 or −346
Byzantine-Bulgarian War: Army of Asparukh occupies the territory of current-day Bulgaria. Balkans about 680 A.D., foundation of the First Bulgarian Empire.png
Byzantine–Bulgarian War: Army of Asparukh occupies the territory of current-day Bulgaria.

Year 680 ( DCLXXX ) was a leap year starting on Sunday of the Julian calendar. The denomination 680 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.

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The 710s decade ran from January 1, 710, to December 31, 719.

The 660s decade ran from January 1, 660, to December 31, 669.

The 670s decade ran from January 1, 670, to December 31, 679.

The 680s decade ran from January 1, 680, to December 31, 689.

<span class="mw-page-title-main">695</span> Calendar year

Year 695 (DCXCV) was a common year starting on Friday of the Julian calendar. The denomination 695 for this year has been used since the early medieval period, when the Anno Domini calendar era became the prevalent method in Europe for naming years.

<span class="mw-page-title-main">Husayn ibn Ali</span> Grandson of Muhammad and the 3rd Imam (626–680)

Husayn ibn Ali was a social, political and religious leader. The grandson of the Islamic prophet Muhammad and a son of Ali ibn Abi Talib and Muhammad's daughter Fatima, as well as a younger brother of Hasan ibn Ali, Husayn is regarded as the third Imam (leader) in Shia Islam after his brother, Hasan, and before his son, Ali al-Sajjad. Being the grandson of the prophet, he is also a prominent member of the Ahl al-Bayt. He is also considered to be a member of the Ahl al-Kisa, and a participant in the event of the mubahala. Muhammad described him and his brother, Hasan, as the leaders of the youth of Paradise.

<span class="mw-page-title-main">Battle of Karbala</span> Battle in 680 between Umar ibn Sad and Husayn ibn Ali

The Battle of Karbala was fought on 10 October 680 between the army of the second Umayyad caliph Yazid I and a small army led by Husayn ibn Ali, the grandson of the Islamic prophet Muhammad, at Karbala, Sawad.

<span class="mw-page-title-main">Ali al-Sajjad</span> Great-grandson of Muhammad and fourth Shia imam (659–713)

Ali ibn al-Husayn al-Sajjad, also known as Zayn al-Abidin was the great-grandson of the Islamic prophet Muhammad, and the fourth imam in Shia Islam, succeeding his father, Husayn ibn Ali, his uncle, Hasan ibn Ali, and his grandfather, Ali ibn Abi Talib.

<span class="mw-page-title-main">Abbas ibn Ali</span> Son of Ali ibn Abi Talib (died in 680)

Al-Abbas ibn Ali ibn Abi Talib, also known by the kunya Abu al-Fadl, was a son of Ali ibn Abi Talib, the fourth Rashid caliph in Sunni Islam and the first Imam in Shia Islam. His mother was Fatima bint Hizam, commonly known as Umm al-Banin. Abbas fought as the standard-bearer of his half-brother Husayn ibn Ali in the Battle of Karbala on 10 Muharram 61 AH against the army of the Umayyad caliph Yazid ibn Mu'awiya. He was killed in a desperate attempt to bring water from the Euphrates river to quench the unbearable thirst of the besieged family of the Islamic prophet Muhammad. Abbas is said to have inherited Ali's boldness and bravery, and was praised by Shia imams for his faith and fortitude in defending Husayn. Abbas is regarded by Shia Muslims as an ultimate paragon of courage and self-sacrifice. The shrine of Abbas and the nearby mausoleum of Husayn in Karbala are destinations for pilgrimage.

Umm Kulthūm bint ʿAlī, also known as Zaynab al-Ṣughrā, was the youngest daughter of Fatima and Ali ibn Abi Talib. The former was the daughter of the Islamic prophet Muhammad and the latter was his cousin. Ali is also recognized as the fourth Rashidun caliph and the first Shia imam. A young Umm Kulthum lost her grandfather and mother in 632 CE. While she was still a child, the second Rashidun caliph Umar ibn al-Khattab asked for her hand in marriage, which was resisted by Umm Kulthum and her father Ali, possibly due to Umar's reputation for harsh treatment of women. By one Sunni account, Ali finally agreed to the marriage when Umar enlisted the support of prominent Muslims for his proposal.

Al-Qāsim ibn al-Ḥasan was the son of Hasan ibn Ali. He supported his uncle Husayn ibn Ali in fighting off the Umayyad forces during the Battle of Karbala where he was killed at the age of 13.

Ali al-Akbar ibn al-Husayn, commonly known as simply Ali al-Akbar, was the son of Layla bint Abi Murra and Husayn ibn Ali, the third Shia imam and the grandson of the Islamic prophet Muhammad. Aged between eighteen and twenty-five, Ali was killed at the Battle of Karbala in 680 CE, alongside his father and some seventy-two relatives and supporters, who fought against the army of the Umayyad caliph Yazid ibn Mu'awiya. In Shia Islam, Ali al-Akbar is commemorated as a brave youth martyred before he could marry, and celebrated for his striking resemblance, in appearance and manners, to his great-grandfather, the Islamic prophet Muhammad.

Abd-Allah ibn al-Husayn, also known as Ali al-Asghar, was the youngest son of Husayn ibn Ali, the grandson of Muhammad and the third Shia Imam. A young child, likely an infant, he was killed in the Battle of Karbala in 680 CE, alongside his father, family members, and a small number of supporters, all of whom were massacred by the forces of the Umayyad caliph Yazid, who first surrounded them for some days and cut off their access to the nearby river Euphrates. Abd-Allah is commemorated in Shia Islam as the quintessence symbol of the innocent victim.

<span class="mw-page-title-main">Muhammad ibn al-Hanafiyya</span> Alid political and religious leader (c. 637–700)

Muhammad ibn al-Hanafiyya was a son of Ali ibn Abi Talib, who was the fourth caliph in Sunni Islam and the first imam in Shia Islam. Ibn al-Hanafiyya was an effective lieutenant for his father Ali during his caliphate. After the assassination of Ali and the deaths of his two sons Hasan and Husayn, many recognized Ibn al-Hanafiyya as the head of the House of Ali. Claiming to represent Ibn al-Hanafiyya, Mukhtar al-Thaqafi rose in Iraq in 686 to avenge Husayn and his relatives, who were massacred in 680 CE by forces of the Umayyad caliph Yazid bin Mu'awiya. The quiescent Ibn al-Hanafiyya did not actively associate with this rebellion but was still rescued by Mukhtar when he was detained by the rival caliph Ubayd Allah ibn Ziyad. Support for Ibn al-Hanafiyya continued even after the defeat and death of Mukhtar in 686–687 in the form of the Kaysanites, a now-extinct Shia sect that traced the imamate to Ibn al-Hanafiyya and his descendants, particularly his son Abu Hashim. After the death of Ibn al-Hanafiyya in 700–701, some Kaysanites declared that he was the Mahdi, the eschatological Islamic leader who would reappear in the end of time and eradicate injustice and evil. The Kaysanites later provided the organizational structure for the Abbasids to overthrew the Umayyads in 750–751.

Rubāb bint Imraʾ al-Qays was the first wife of Husayn ibn Ali, the third Shia Imam. After some years of remaining childless, she bore Husayn two children, named Sakina and Abd-Allah, also known as Ali al-Asghar. Rubab was present at Karbala in 680 CE and witnessed there the massacre of her husband and his supporters by the forces of the Umayyad caliph Yazid. Also killed there was Ali al-Asghar, who was at the time a young child, likely an infant. The women and children, among them Rubab, were marched to Kufa and then the capital Damascus, where they were paraded in the streets and then imprisoned. They were later released and returned to their hometown of Medina. Rubab refused to remarry after Husayn and died about a year later in Medina. Some elegies are ascribed to her in memory of Husayn.

Sermon of Zaynab bint Ali in the court of Yazid are the statements made by Zaynab bint Ali in the presence of Yazid I in the aftermath of the Battle of Karbala when the captive family members of Muhammad, prophet of Islam, and the heads of those murdered were moved to the Levant by the forces of Yazid I. Zaynab delivered a defiant sermon in the court of Yazid in which she humiliated Yazid and exposed his army's atrocities while honoring the Ahl al-Bayt and those killed in Karbala and expounding upon the eternal consequences of the battle.

The Sermon of Ali ibn Husayn in Damascus are the statements of Ali ibn Husayn in the presence of Umayyad caliph Yazid I. After the Battle of Karbala, the captured family of Muhammad, the Islamic prophet, and the heads of those killed were moved to the Levant by the forces of Yazid. By order of Yazid, a pulpit was prepared, and a public speaker gave a lecture that placed blame on Ali and Husayn ibn Ali. In reply to the Yazid's speaker, Ali Ibn Husayn introduced himself and his descendants. Also, he recounted the events leading to the death of Husayn ibn Ali.

<span class="mw-page-title-main">Bab al-Saghir Cemetery</span> Graveyard in Syria

Bab al-Saghir Cemetery is an Islamic cemetery in Damascus, Syria. It is about 200 meters to the southwest of the Bab al-Saghir gate.

References

  1. Bury 1889, pp. 333–334.
  2. Hodges 1984.
  3. Kirby 1992, p. 119.
  4. Gordon 2005, pp. 144–146.
  5. Collier & Barham 1840, p. 250.
  6. Schieffer 1972, pp. 76–77, 103–105.

Sources