Biography of Imam Al-Husayn ibn Ali ibn Abi Talib

Al Husayn ibn Ali, a revered figure in Islamic history, is celebrated for his unwavering commitment to justice, principles, and religious values. Born in 626 CE, he was the grandson of the Prophet Muhammad and the son of Ali ibn Abi Talib and Fatimah Al Zahraa, the Prophet's daughter. Al Husayn's life, spanning the early Islamic era, was marked by political turmoil and religious schisms, notably his principled stand against the Umayyad caliphate.

The tragic culmination of his resistance occurred at the Battle of Karbala in 680 CE, where Husayn and his loyal companions were martyred. His legacy endures, resonating through the annual observance of Ashura and transcending sectarian boundaries, serving as a symbol of courage, sacrifice, and the eternal pursuit of justice in the Muslim world.

The Birth of Imam Al-Husayn ibn Ali

Al-Husayn ibn Ali ibn Abi Talib ibn Abd al-Muttalib ibn Hashim al-Qurashi (may Allah be pleased with him), the son of Lady Fatimah al-Zahra, the daughter of the Messenger of Allah ﷺ, was born on the 3rd of Sha‘ban in the 4th year after Hijrah, corresponding to January 10, 626 CE.

He was the second son of Imam Ali and Lady Fatimah, following his older brother Imam Al-Hasan ibn Ali, who was born on the 15th of Ramadan in the 3rd year after Hijrah. This places about 11 months and 11 days between the two brothers. Their birth came approximately two and a half years after the marriage of Ali and Fatimah (may Allah be pleased with them both). At the time, Imam Ali was about 27 years old, and Lady Fatimah was about 22.

Al-Husayn’s birth occurred around three months after the death of another grandchild of the Prophet ﷺ, Abdullah ibn Uthman ibn Affan, the son of his daughter Umm Kulthum, as well as after the death of the Prophet’s foster brother, Abu Salamah Abdullah ibn Abd al-Asad al-Makhzumi, the son of the Prophet’s paternal aunt, Barrah bint Abd al-Muttalib, and a fellow nursling of Thuwaybah, the freed slave of Abu Lahab who had nursed the Prophet Muhammad.

The Messenger of Allah ﷺ was overjoyed at the birth of Al-Husayn. It is reported that when the Prophet learned of the newborn, he came to Ali’s house and said:

"Show me my son. What have you named him?"

Ali replied:

"Harb" (War).

The Prophet said:

"No, rather he is Husayn".

Similarly, he had named Al-Hasan, objecting to Ali’s choice of the name "Harb" as well. The names "Al-Hasan" and "Al-Husayn" were not known among the Arabs at the time.

Upbringing of Imam Al-Husayn Under the Care of Prophethood

Al-Husayn spent between six and seven years of his early childhood under the care of his grandfather, the Messenger of Allah ﷺ. He received great affection and tenderness from the Prophet, who saw Al-Hasan and Al-Husayn as his lineage and descendants. Many reports highlight this special relationship.

The Prophet ﷺ would often go to Lady Fatimah’s house and say to her, "Call my two sons to me," and when he saw them, he would embrace and smell them lovingly. He used to affectionately call Al-Husayn by a popular Arabic nickname, saying: "Call me Luka‘" meaning "the little boy".

He would play with them, carry them on his shoulders, bounce them gently, and say to each of them: "Huzqa huzqa, irqa bi-abika ayn buqqa," meaning: "Chubby little one, climb up, O son of your father, little eye of a gnat". Then each of them would climb onto his shoulders. (Huzqa refers to a chubby toddler who stumbles when walking; ayn buqqa is an endearing term for a small child.)

The Prophet ﷺ showed Al-Hasan and Al-Husayn great affection and tenderness. He would even step down from the pulpit when he saw them running through the mosque courtyard, stumbling over their robes, and would recite the verse:

"Indeed, your wealth and your children are but a trial" [Qur'an 64:15].

During prayer, when he went into prostration, the boys would climb onto his shoulders. He would lengthen his prostration to the point that people thought something had happened or that a revelation was coming to him. After the prayer, he would say, "But my son was riding on me, and I disliked rushing him".

He would carry them on his shoulders even while teaching his companions. When passing by Fatimah’s house and hearing Al-Husayn crying, he would say, "O Fatimah, calm him; do you not know that his crying hurts me?" Then he would take him, wipe away his tears, embrace him, and soothe him.

This level of affection was unusual among the Arabs of that time. For example, Al-Aqra‘ ibn Habis, a prominent chief from Banu Tamim, once saw the Prophet ﷺ kissing Al-Hasan and said, "I have ten children, and I’ve never kissed any of them". The Prophet responded, "Whoever does not show mercy will not be shown mercy".

All of these events and others deeply embedded the love for Al-Hasan and Al-Husayn in the hearts of the Companions, proportional to their love for the Prophet ﷺ, especially since he directly connected love for them to love for himself. He said:

"Whoever loves Al-Hasan and Al-Husayn has loved me".

And specifically about Al-Husayn, he said:

"Al-Husayn is from me and I am from Al-Husayn. May Allah love the one who loves Al-Husayn".

Family Tree of Imam Al-Husayn

Al-Husayn ibn Ali ibn Abi Talib ibn Abdul Muttalib ibn Hashim ibn Abd Manaf, Son of Lady Fatimah al-Zahraa, the daughter of Prophet Muhammad ﷺ, He is the second of the Prophet’s two grandsons (al-Hasan and al-Husayn) and was called "Master of the Youth of Paradise" by the Prophet ﷺ.

Imam Al-Husayn Parents

• Father: Amir al-Mu'mineen Ali ibn Abi Talib (may Allah be pleased with him).
• Mother: Fatimah al-Zahraa, the beloved daughter of the Prophet ﷺ.

Imam Al-HusaynSiblings

• Al-Hasan ibn Ali (his elder brother)
• Zaynab bint Ali al-Kubra (his sister)
• Umm Kulthum bint Ali (his sister)
• Muhammad ibn al-Hanafiyyah (his half-brother)

Wives of Imam Al-Husayn

1. Shahr Banu bint Yazdegerd – mother of Ali Zayn al-Abidin
2. Layla bint Abi Murrah ibn Urwah al-Thaqafi
3. Rabab bint Imru’ al-Qays al-Kalbi – mother of Abdullah al-Radhi‘ and Sukayna
4. Umm Ishaq bint Talha ibn Ubayd Allah

Imam Al-Husayn Children

• Ali al-Akbar – resembled the Prophet ﷺ, martyred at Karbala
• Ali Zayn al-Abidin – the only surviving son of Karbala
• Abdullah al-Radhi‘ (Ali al-Asghar) – martyred as an infant in Karbala
• Ja‘far ibn Al-Husayn – died young or was martyred

Imam Al-Husayn Daughters

• Fatimah bint Al-Husayn – married Al-Hasan al-Muthanna
• Sukayna bint Al-Husayn – a respected woman of learning and poetry
• Zaynab al-Sughra

Imam Al-Husayn Descendants

Imam Muhammad al-Baqir ibn Ali Zayn al-Abidin

→ From him came Imam Ja‘far al-Sadiq and the line of the Twelve Imams (Shia tradition).

The descendants of Al-Husayn are spread throughout the Muslim world and are known as Sayyids or Ashraf. They are considered part of the Prophet’s household (Ahl al-Bayt).

Al-Husayn During the Era of the Rightly Guided Caliphs

During the caliphates of Abu Bakr al-Siddiq and Umar ibn al-Khattab (may Allah be pleased with them both), Al-Hasan and Al-Husayn remained beloved, respected, and honored, despite their young age. Abu Bakr would come out after the Asr prayer and find Al-Hasan playing, so he would carry him and sing to him: "By my life… he resembles the Prophet, not Ali" causing Ali to laugh. This phrase is also attributed to Lady Fatimah.

The most painful event that struck the two boys was the death of their mother, Lady Fatimah al-Zahra, the beloved daughter of the Prophet ﷺ. She passed away on the 2nd of Ramadan in the year 11 AH, approximately six months after the death of her father, the Seal of the Prophets ﷺ. She died in the prime of her youth before reaching thirty, leaving behind her two young sons in early childhood.

By the end of Umar ibn al-Khattab’s caliphate, Al-Husayn had grown out of childhood into adolescence. The Caliph used to invite him to visit, grant him entry before the Muhajirun and Ansar, and give him precedence over his own son, Abdullah ibn Umar. He would say, "You are more deserving than Ibn Umar, for it is Allah and then you (Ahl al-Bayt) who caused the hair on our heads to grow".

Umar granted both Al-Hasan and Al-Husayn the same stipend as their father, Ali, and treated them like the veterans of Badr. When he distributed garments among the children of the Companions, he reserved the best ones for Al-Hasan and Al-Husayn. He even wrote to his governor in Yemen requesting two special robes, which he then gave to them.

At the beginning of Uthman ibn Affan’s caliphate (23–35 AH), Al-Husayn was 19 years old. His social status began to emerge, and he became active in public affairs. He interacted with the Companions, narrated from them, and voiced his opinions on various matters.

He participated in the conquest of Ifriqiya (modern-day Tunisia) under the leadership of Uqbah ibn Nafi, and later took part in the conquest of Tabaristan in 30 AH, in a campaign led by Sa‘id ibn al-‘As.

Al-Husayn remained in Medina until he relocated with his father to Kufa, arriving there in early Rajab of 36 AH, following the Battle of the Camel. There are differing accounts regarding whether Al-Hasan and Al-Husayn were present at the Battles of the Camel and Siffin. Some sources narrate that Ali (may Allah be pleased with him) preferred to keep them away from that internal conflict.

The Caliphate of Al-Hasan

Imam Ali was assassinated by a stab wound as he was on his way to the mosque during Ramadan in the year 40 AH. When his visitors urged him to appoint Al-Hasan as his successor, he refused, preferring to leave the matter to the people, just as the Messenger of Allah ﷺ had done, without naming a successor.

After Ali’s death due to the fatal wound, Qays ibn Sa‘d ibn Ubadah gave his pledge of allegiance to Al-Hasan. The Imam remained silent, and then the people gave him their bay‘ah (allegiance), thus, he became the caliph following his father.

The council advising Al-Hasan saw it necessary to put an end to the rebellion led by Mu'awiya ibn Abi Sufyan in Syria. So Al-Hasan marched with an army that included Qays ibn Sa‘d and Ubayd Allah ibn Abbas. Along the way, a rumor spread that Qays had been killed, causing confusion and chaos. Disorder broke out, people deserted, and looting became rampant, to the point that Al-Hasan himself was attacked and wounded. At that point, he had no choice but to initiate peace talks with Mu‘awiyah.

The reconciliation was completed, and the year 41 AH became known as the "Year of Unity" (‘Ām al-Jamā‘ah).

As for Imam Al-Husayn, he opposed the peace agreement but suppressed his anger and obeyed his brother. Al-Hasan calmed him as a concerned older brother would, saying: "I was thinking of detaining you and not releasing you until this matter is settled".

Then came Hujr ibn Adi al-Kindi, one of the commanders of Ali’s army, who reproached Al-Husayn for agreeing to the peace treaty and urged him to resume fighting. He even said, "Obey me today and disobey me for the rest of your life". But Al-Husayn refused and said, "We have pledged and covenanted, and there is no way to break our pledge".

Thus, the caliphate of Al-Hasan ibn Ali lasted for seven months, completing the total period of 30 years of the Rightly Guided Caliphate. The household of Ali ibn Abi Talib spent those three decades in constant service and active involvement in public affairs, never withdrawing from the political scene.

In the beginning, Ali’s pledge to Abu Bakr was delayed until after the death of Lady Fatimah. However, this did not prevent him from being one of the foremost advisors and leading Companions under the three caliphs before him. While some reports claim that Ali disapproved of everything that happened during that period, numerous authentic reports contradict this. They show that Abu al-Hasan (Ali) was among the inner circle of trusted advisors for the three caliphs, who respected him and consulted him in difficult matters.

Umar ibn al-Khattab used to say about such complicated cases: "A matter with no Abu al-Hasan to resolve it!"

Imam Ali even named the sons he had during the caliphates of Abu Bakr, Umar, and Uthman after those very caliphs.

During the Era of Mu‘awiyah

When Al-Hasan (may Allah be pleased with him) relinquished the caliphate, he placed several conditions upon Mu‘awiyah in the peace treaty that helped extinguish the conflict and bring calm to the people. Among them was that Mu‘awiyah’s rule would be limited to his lifetime only, and upon his death, leadership should return to being a matter of consultation (shūrā) among the Muslims. Another condition was that Mu‘awiyah must refrain from cursing Imam Ali (may Allah honor his face).

At the time, a well-known hadith circulated among the people that brought tranquility to their hearts. The Prophet ﷺ had said regarding Al-Hasan:

"This son of mine is a leader, and perhaps Allah will bring reconciliation through him between two great factions of Muslims".

However, another hadith was also frequently mentioned:

"Prophethood will remain among you as long as Allah wills. Then Allah will remove it when He wills. Then there will be a caliphate upon the prophetic method for as long as Allah wills. Then He will remove it when He wills. Then there will be biting monarchy".

The Umayyads interpreted this hadith as legitimizing their monarchy as a divinely destined phase of governance, and they promoted the doctrine of Jabariyyah (fatalism) to support this view.

Al-Hasan resided in Kufa until he recovered from the wounds he sustained from being attacked by his own followers. Then he returned to Medina with Al-Husayn, Abdullah ibn Ja‘far, and their children.

Mu‘awiyah’s reign began with a complete departure from the political traditions of the Rightly Guided Caliphs. The first four caliphs, and Al-Hasan as well, did not view themselves as kings. But Mu‘awiyah established a monarchy, worked diligently to protect it, and structured his entire policy around preserving power and fending off any threats. His leadership combined patience, cunning, and decisiveness.

While the five earlier leaders aimed to hold themselves accountable before their people, Mu‘awiyah’s approach was to protect the state from unrest among the populace and rivals seeking power.

For instance, when Aqil ibn Abi Talib asked his brother Ali for money, Ali refused to let him misuse public funds. Aqil then went to Mu‘awiyah, who generously gave him what he wanted. Aqil asked Mu‘awiyah to favor him over Ali. Mu‘awiyah responded, and Aqil said: "Ali is better for me in my religion, and you are better for me in my worldly life. I have chosen my worldly life, and I ask Allah for a good ending".

This story illustrates the contrast between the ideals of the caliphate and the pragmatism of monarchy.

Al-Hasan ibn Ali summarized his view of Mu‘awiyah’s legitimacy and era in a brief speech he gave when he abdicated: "I sought reconciliation between the Ummah of Muhammad ﷺ, and I was the most rightful for it. But we have pledged allegiance to Mu‘awiyah.

{And I do not know—perhaps it is a trial for you and an enjoyment for a time} [Qur’an 21:111]".

This reflected his recognition of the political reality and his preference for preventing bloodshed.

Because of his peaceful stance, the grandson of the Messenger of Allah ﷺ was even the target of an assassination attempt. One angry man called him "O humbler of the believers," a title of reproach. Al-Husayn reluctantly accepted the peace, and Mu‘awiyah recognized the potential danger of the situation. He responded by drawing closer to Al-Hasan and Al-Husayn and speaking highly of them in public.

After the reconciliation and his abdication, Al-Hasan lived a quiet life focused on worship and remembrance. He remained devoted to the Prophet’s Mosque in Medina, often staying there for long periods. Though he had become the head of the Hashemite household, he chose a humble, spiritual life. His brother Al-Husayn remained loyal and respectful, never daring to precede him in anything.

The Death of Imam Al-Hasan

The year 49 AH proved to be the most difficult for Imam Al-Hasan. Early in that year, he began to feel the effects of poison spreading through his body. He was in his late forties at the time. He chose not to reveal to his revolutionary brother, Al-Husayn, who had poisoned him and kept the matter secret until he met his Lord.

Both Sunni and Shia sources agree that Imam Al-Hasan was poisoned. Some Sunni and Shia reports say that it was his wife, Ja'dah bint Al-Ash‘ath ibn Qays ibn Ma‘di Karib, who poisoned him at the instigation of Yazid ibn Mu‘awiyah. Because of this, Shia literature often refers to Al-Hasan as "the Poisoned Imam". In Iran, the 29th of the month of Safar is observed as a public holiday and day of mourning, also coinciding with the date many scholars in Iran believe marks the passing of the Prophet Muhammad ﷺ.

As death approached, Imam Al-Hasan requested his brother Al-Husayn to bury him next to the Prophet ﷺ. He said: "Bury me next to my father (the Prophet), unless you fear bloodshed—then bury me in the Muslim graveyard".

When he passed away, Al-Husayn sought permission from Lady Aishah to bury his brother beside the Prophet, and she permitted him. The governor of Medina, Sa‘id ibn Al-‘As, did not object. However, Marwan ibn Al-Hakam rallied the Umayyads and their supporters to prevent the burial. Al-Husayn armed himself along with a group of the Hashimites, but some Companions reminded him of Al-Hasan’s condition: "unless you fear bloodshed".

After Al-Hasan’s death, Al-Husayn found himself at the head of the Hashemite family. He honored the pledge his brother had made and remained committed to it without change or rebellion. He even participated in the campaign to Constantinople in 51 AH.

Mu‘awiyah, realizing the situation had shifted, increased efforts to win over Al-Husayn. He knew Abu Abd Allah was not like his brother. Mu‘awiyah began actively dismantling public sympathy for the family of Ali (the Talibids), viewing it as a threat to his legitimacy. His orators frequently referred to the killing of Caliph Uthman and the injustices committed against him, praising Mu‘awiyah for seeking justice, while also criticizing Imam Ali and highlighting perceived mistakes. This led to a division among the people into "Alid" and "Uthmani" factions. The famous writer Amr ibn Bahr Al-Jahiz even wrote a treatise on this polarization.

These political campaigns stirred anger and resistance among Imam Ali’s supporters, such as the well-known Companion Hujr ibn Adi. Living in Kufa with loyal followers and tribal backing, he openly challenged Mu‘awiyah’s governors for reviling Ali. While Al-Mughira ibn Shu‘bah, then governor of Kufa, avoided confronting Hujr, when Ziyad ibn Abihi took over both Kufa and Basra, he appointed Amr ibn Hurayth as his deputy in Kufa to suppress opposition, leading to the expected clash.

The Umayyads saw Hujr as a threat and sent him and several of his companions to Mu‘awiyah in Syria. Acting on the advice of Ziyad, Mu‘awiyah executed Hujr in 51 AH, ending what had been a ten-year challenge. Mu‘awiyah later expressed regret, saying his forbearance had failed him.

The shift in governance under Mu‘awiyah followed a new model, monarchical rule. He increasingly relied on the advice of his inner circle. Lady Aishah even tried to intercede for Hujr and his companions. Her envoy, Abd Al-Rahman ibn Al-Harith, said to Mu‘awiyah: "Where has the forbearance of Abu Sufyan gone?"

Mu‘awiyah replied, "It disappeared when people like you, the forbearing of my people, were no longer around, and I was led by Ibn Sumayya (Ziyad), so I followed him".

Abdullah ibn Umar also objected to Mu‘awiyah’s actions, and Al-Husayn became deeply angered, sending Mu‘awiyah a letter condemning what had happened.

Events such as the cursing of Ali ibn Abi Talib, the execution of Hujr ibn Adi and his supporters, the killing of three men who objected to insulting Ali, the prevention of Al-Hasan’s burial next to the Prophet, and the appointment of harsh and oppressive governors like Ziyad ibn Abihi—all of this enraged Al-Husayn and senior Companions such as Abdullah ibn Abbas, Abdullah ibn Umar, and Abd Al-Rahman ibn Abi Bakr. These incidents fueled widespread opposition to Mu‘awiyah’s policies.

When avenues for voicing dissent or opposition became limited, these Companions resorted to supplication (du‘ā’). It is reported that when Ziyad requested that Mu‘awiyah give him authority over Hijaz in addition to Iraq, he said: "I have controlled Iraq with my left hand; my right is free—occupy it with Hijaz".

Some of the people of Hijaz went to Abdullah ibn Umar and told him. He then faced the qiblah and prayed, while they all said "Ameen". Part of his prayer was: "O Allah, protect us from the evil of Ziyad".

Soon after, Ziyad developed a plague in his right finger, from which he died in 54 AH.

Despite their anger, those Companions still maintained their bay‘ah (allegiance) to Mu‘awiyah, even if only as a submission to political reality and to prevent bloodshed. They were patiently waiting for Mu‘awiyah to fulfill the condition of Al-Hasan’s treaty: that after his death, rule would return to consultation (shūrā) among the Muslims. But what happened was far from that.

The Pledge of Allegiance to Yazid

In the year 56 AH, Al-Mughira ibn Shu'bah advised Mu'awiyah to appoint Yazid as his successor, and he agreed. The Umayyads then attempted to gather supporters. When the Companions in Medina learned of this, they were outraged and openly expressed their anger. Abd al-Rahman ibn Abi Bakr confronted Marwan ibn al-Hakam, saying bluntly:

"By Allah, you lie, O Marwan, and Mu'awiyah lies! You have not sought what is best for the Ummah of Muhammad; rather, you want to make it like the Heraclean monarchy, every time one Heraclius dies, another Heraclius takes his place".

Marwan replied, "This is the one about whom Allah revealed: {And he who says to his parents, Uff to you.}" (Surah Al-Ahqaf, verse 17).

When Lady A’isha heard this, she was shocked and cried out from behind the veil at Marwan, "May you be broken by the curse of Allah," meaning that the Prophet ﷺ had cursed Al-Hakam ibn Abi al-‘As when Marwan was still a seed in his loins.

This story reflects much of what happened during that period. Lady A’isha was extremely angry at Marwan, who had been with her at the Battle of the Camel, and whose treachery she came to realize after regretting her participation in the battle and learning he was behind the killing of Talhah. Marwan viewed rulership as patriarchal authority and tried to support this view using the Qur’an, while Abd al-Rahman ibn Abi Bakr saw Mu'awiyah's move as an attempt to erase the legacy of the Rightly Guided Caliphs and shift to a hereditary monarchic rule.

Al-Husayn declared his rejection of the plan, as did Abdullah ibn Umar and Abdullah ibn al-Zubayr. Marwan wrote to Mu'awiyah about this, so he came with a thousand horsemen, extremely angry and devoid of his usual composure. He began harshly reprimanding the prominent figures he encountered, including Al-Husayn, Abdullah ibn al-Zubayr, Abd al-Rahman ibn Abi Bakr, and Abdullah ibn Umar. When he entered upon A’isha, he threatened to kill the four men, but she rebuked him and gave him advice, which calmed him. Ibn Umar refused one hundred thousand dirhams when asked to pledge allegiance to Yazid, saying, "Is this what he wants? Then indeed, my religion must be cheap to me".

Then he sat with them and presented the matter, but they refused. He began threatening them with death, saying, "I will make a public address in the mosque, and by Allah, if any of you responds to me with a word during my speech, he shall not hear another word after that". He gathered the people in the mosque and placed swordsmen above the heads of the elders. Then he declared that the leaders of the Muslims had pledged allegiance to Yazid. The elders remained silent with swords above their heads, and so the people pledged allegiance.

Mu'awiyah did not resolve the issue but froze the debate and delayed the revolt. What is certain is that he knew the people of Medina had resumed discussions with their senior Companions, foremost among them being Imam Al-Husayn, and that everyone had learned the details and realized the deception behind the scenes.

When Mu'awiyah became ill and sensed that death was near, he said to his son Yazid, "I have paved the way for you, spared you the effort of traveling and dealing with people, and subdued the necks of the Arabs for you. I fear only three men will contend with you over this matter: Al-Husayn ibn Ali, Abdullah ibn Umar, and Abdullah ibn al-Zubayr". He advised him to seek peace with Ibn al-Zubayr, to leave Ibn Umar alone as he would follow the people, and to deal gently with Al-Husayn.

Mu'awiyah died in Rajab of the year 60 AH, completing a reign of nineteen years and three months. By then, most of his closest allies had passed away: Amr ibn al-As (d. 43 AH), Al-Mughira ibn Shu'bah (d. 50 AH), and Ziyad ibn Abihi (d. 53 AH). Yazid, who was 34 years old at the time, pledged allegiance. His key men were: Ubaydullah ibn Ziyad ibn Abihi, Shimr ibn Dhil-Jawshan, Muslim ibn Uqbah, and Umar ibn Sa‘d ibn Abi Waqqas—who angered his father by flogging his stepson, prompting Sa‘d to curse him, saying, "O Allah, kill him and shed his blood".

The Arab writer and thinker Abbas Mahmoud al-Aqqad compared the two camps, saying:

"Mu'awiyah's men were statesmen and advisors, while Yazid's men were executioners and hunting dogs".

Al-Husayn in Mecca

The first action Yazid took was sending a letter to the governor of Medina—his cousin Al-Walid ibn Utbah ibn Abi Sufyan—ordering him to deal harshly with Al-Husayn ibn Ali, Abdullah ibn Umar, and Abdullah ibn Al-Zubayr, and to force them to pledge allegiance. As for Ibn Umar, he was in Mecca and held the view that he would give his allegiance when the people did, just as Mu‘awiyah had predicted. But Abdullah ibn Al-Zubayr stalled for a day and a night, then escaped with his brother and followers to Mecca, and they could not bring him back.

As for Al-Husayn, he answered the summons but did not pledge allegiance. Marwan ibn Al-Hakam suggested killing him, but Al-Walid was appalled by the idea and hesitated. Al-Husayn then found an opportunity to leave while Al-Walid was preoccupied with the matter of Ibn Al-Zubayr. He departed with all his family except Muhammad ibn Al-Hanafiyyah and headed to Mecca two nights before the end of Rajab. Yazid then dismissed Al-Walid and appointed Amr ibn Sa‘id ibn Al-‘As, the governor of Mecca, to also govern Medina. As Al-Husayn was on his way to Mecca, Amr was heading to Medina. Upon arrival, Amr flogged several notable figures: Al-Mundhir ibn Al-Zubayr, Muhammad ibn Ammar ibn Yasir, and Uthman ibn Abdullah ibn Hakim ibn Hizam.

Strangely enough, Amr ibn Sa‘id appointed Amr ibn Al-Zubayr as chief of police in Medina, who then hunted down his own brother’s supporters, beating them severely—he did not spare even his brother Al-Mundhir or his nephew. He even pressed Amr ibn Sa‘id to send him to fight his brother in Mecca. When Marwan ibn Al-Hakam tried to calm him, he became more enraged and swore, "By Allah, we will invade him, even if he is inside the Ka‘bah!" To which Marwan responded, "By Allah, that pleases me". He remained consumed by his violence until he was defeated by a detachment sent by Abdullah ibn Al-Zubayr, led by Abdullah ibn Safwan ibn Umayyah. Later, Amr ibn Al-Zubayr was punished for those he had flogged in Medina, though his brother Al-Mundhir and his son refused to retaliate.

Al-Husayn remained in Mecca, where people gathered around him from all directions, sitting in his presence and listening to his words. Abdullah ibn Al-Zubayr would often visit him along with the others. Though Ibn Al-Zubayr had become highly regarded in the Hijaz due to his victories over the Umayyad forces in multiple encounters, he did not speak of political ambitions while the grandson of the Messenger of Allah ﷺ was still in Mecca.

Letters began pouring in to Al-Husayn from Iraq, pledging support and urging him to act. They wrote: "The gardens are green, the fruits are ripe, and the springs are overflowing. Come, if you will, to an army ready for you". As the letters and appeals multiplied, Al-Husayn decided to send his cousin Muslim ibn Aqil ibn Abi Talib, to verify the situation in Iraq.

Muslim ibn Aqil in Kufa

After a difficult journey, Muslim ibn Aqil arrived in Kufa carrying a letter from Al-Husayn to its people. He stayed at the house of Hani’ ibn Urwah, and when word of his arrival spread, the people came to him in large numbers to pledge allegiance to Al-Husayn and offer their lives in his service—until 18,000 had gathered. Muslim then wrote to Al-Husayn to inform him that the path was clear and support was growing.

At the time, the governor of Kufa under Yazid was Al-Nu‘man ibn Bashir, who declared that he would not fight those who did not fight him. He wrote to Yazid, who responded by dismissing him and appointing Ubaydullah ibn Ziyad ibn Abihi, governor of Basra, to take over Kufa as well.

‘Ubaydullah traveled secretly to Kufa and reached the governor’s palace. Once in control, he began sending out spies until he discovered where Muslim ibn Aqil was staying. He called the people to the mosque, delivered a threatening sermon, and summoned tribal leaders, whom he bribed, intimidated, or won over—eventually even Hani’ ibn Urwah, in whose home Muslim was staying. Ibn Ziyad beat him in an attempt to force him to hand over his guest, but he refused.

Muslim ibn Aqil went to the palace with 4,000 men in an attempt to rescue Ibn Urwah. However, the tribal leaders discouraged the people, threatened them with death, and spread fear throughout the city. One by one, they began retreating until only 500 remained with Muslim. By the time of the Maghrib prayer, only 30 were left. When he finished the prayer, he found only 10. He went out with them, but they too scattered, and he was left wandering alone, with no one to guide him back. His only concern was to inform the grandson of the Messenger of Allah ﷺ of the betrayal and abandonment he had suffered.

Ibn Ziyad’s police forces actively searched for Muslims until they captured him. As he was arrested, he cried out to the people, urging them to inform Al-Husayn of what had happened so he would turn back. In a final plea before his execution, Muslim entrusted Umar ibn Sa‘d ibn Abi Waqqas with a message: to inform Al-Husayn of the reality, and to settle a debt of 700 dirhams on his behalf. He swore him by their family ties—but Umar reported everything to Ibn Ziyad.

The Final Journey of Imam Al-Husayn to Kufa

Muslim ibn Aqil was killed on the 9th of Dhul-Hijjah, 60 AH, the Day of Arafah, and Imam Al-Husayn departed from Mecca on the 8th of Dhul-Hijjah, the Day of Tarwiyah, after staying in Mecca for 27 days: from Sha‘ban, through Ramadan, Shawwal, Dhu al-Qa‘dah, and eight days of Dhul-Hijjah. Abdullah ibn Abbas urged him not to leave, but Al-Husayn refused to turn back. Ibn Umar followed him for three days from Mecca, embraced him, and wept, but Al-Husayn did not obey. Abu Sa‘id al-Khudri also tried to dissuade him, and Ibn al-Zubayr proposed alternatives, but he refused. They suggested he meet the people during the pilgrimage and not leave Mecca on the Day of Tarwiyah, but he declined.

The people tried to stop Al-Husayn from aligning with those who had killed his father, Ali, and stabbed his brother Al-Hasan. But Al-Husayn knew he would be killed regardless, because he would never pledge allegiance to Yazid. He could not bear to violate the sanctity of the holy land while staying in it. He said:
"I saw the Messenger of Allah in a dream, and he commanded me to do something which I am proceeding to carry out, and I shall not disclose it to anyone until I meet my fate".
People sensed something dreadful looming, but none could sway Al-Husayn.

Al-Husayn traveled toward his destination with nineteen men from Banu Abd al-Muttalib, along with women and children. At the beginning of the journey, he met the poet Al-Farazdaq, who was on his way to the Hajj. Al-Husayn asked him about the people of Kufa, and Al-Farazdaq replied: "Their hearts are with you, but their swords are against you".

Still, Al-Husayn continued on. Wherever he passed by the watering places of the Arabs, people would join him. A group of pilgrims also followed him, saying: "Once we completed our rites, we had no concern other than to catch up with Al-Husayn".

When he reached Wadi al-Rummah (now near Kuwait), he sent a message to the people of Kufa reminding them of their pledge. But his messenger, Qays ibn Mus-hir al-Saydawi, was captured in al-Qadisiyyah and killed in Ibn Ziyad’s palace in Kufa.

When Al-Husayn heard of the deaths of Muslim ibn Aqil and his messenger, and learned of the betrayal by the people of Kufa, he addressed the people with him and said: "Our Shi‘a have betrayed us. Whoever among you wants to leave, let him go freely without blame or obligation".

The people dispersed in all directions, and only those who had left Mecca with him remained.

The Beginning of Confrontation

‘Ubaydullah ibn Ziyad dispatched a force of 1,000 fighters led by Al-Hurr ibn Yazid al-Tamimi to intercept Al-Husayn before he could enter Kufa. Al-Husayn instructed his companions to give water to their horses and also to the enemy’s horses. When the time for prayer came, Al-Husayn led the prayer for both his followers and Al-Hurr’s troops. He addressed them and reminded them of the letters he had received from the people of Kufa, even bringing out some of them and reading them aloud.

Al-Hurr then advised Al-Husayn not to enter Kufa nor return to Medina but to stay in the desert until he could either pledge allegiance to Yazid or write to Ibn Ziyad. He said: "Perhaps Allah will bring about something that will spare me from being tested in your matter".

Al-Husayn continued his journey, with Al-Hurr encircling him, intending to deliver him to Ibn Ziyad without a fight. Four men from Kufa joined Al-Husayn, including a guide named al-Tirimmāḥ ibn Adiyy and Mujamma‘ ibn Abdullah al-‘Āmiri, whom Al-Husayn questioned about the situation in Kufa. Mujamma‘ said: "As for the elite and nobles, they are united against you because they have received large bribes and had their sacks filled. As for the general public, their hearts are with you, but their swords will be drawn against you tomorrow".

Al-Tirimmah offered to shelter Al-Husayn with 20,000 warriors from his tribe (Tayy), but Al-Husayn thanked him and refused to turn back or seek the protection of desert tribes.

But Ibn Ziyad sent another force of 4,000 soldiers, led by Umar ibn Sa‘d ibn Abi Waqqās, threatening to dismiss and kill him if he disobeyed. Umar ibn Sa‘d had hoped to avoid fighting Al-Husayn, yet he desired to remain in favor with the regime. He wrote to Ibn Ziyad requesting to be excused, but Ibn Ziyad ordered him to cut off Al-Husayn’s access to water "just as was done with Uthman" and instructed him to demand allegiance to Yazid. He said: "If he complies, we will decide what we decide".

Negotiations took place between Al-Husayn and Umar ibn Sa‘d, and it was said they reached a potential solution. However, Shimr ibn Dhī al-Jawshan, who was present with Ibn Ziyad, inflamed his anger and urged him to crush Al-Husayn, insisting that the grandson of the Prophet ﷺ must surrender unconditionally to Ibn Ziyad’s authority.

Thus, one of the worst men, Shimr, joined with a foolish and illegitimate governor, Ibn Ziyad, to harm the noblest man of their time: Al-Husayn.

Ibn Ziyad sent Shimr ibn Dhī al-Jawshan to lead the assault. He was ordered to fight Al-Husayn if he refused to surrender, and to kill Umar ibn Sa‘d if he hesitated. Ibn Ziyad wrote again to threaten Umar. Umar responded to Shimr: "May Allah ruin your home and curse what you’ve brought!"

Shimr gave him the choice of leading the battle or stepping aside- Umar refused and was fearful of his malice.

Al-Husayn said:

"Let us pray and seek forgiveness tonight, for Allah knows how much I love prayer, reciting His Book, supplication, and seeking forgiveness".
That night, he allowed his companions to leave under the cover of darkness, telling them:

"These people seek only me".

But they replied:

"We have no life after you. May Allah never show us anything evil about you. We shall not leave you until Allah knows we have protected the sanctity of His Prophet in your person".

Martyrdom of Imam Al-Husayn at Karbala

When the morning of the 11th of Muharram, 61 AH, dawned in Karbala, the two sides faced off, Al-Husayn with 32 horsemen and 40 foot soldiers, while they demanded his surrender with 5,000 warriors led by the most wretched man on earth, Shimr ibn Dhi al-Jawshan, who understood no counsel and listened to no verse. Whenever Al-Husayn advised him of something, he replied, "I don’t understand". Al-Husayn reminded those who had invited him to Kufa, calling them by name and reproaching them for breaking their pledge and now coming to fight him.

When Al-Hurr ibn Yazid saw that the people were determined to kill or capture Al-Husayn, he condemned them and defected to Al-Husayn along with a few who had come with him, saying, "I choose between Paradise and Hell, and by Allah, I will not choose anything over Paradise". Then he reproached the thousands who were with Shimr ibn Dhi al-Jawshan, saying, "Did you call Al-Husayn to you, and then when he came, you handed him over?"

All attempts at negotiation ended, and Umar ibn Sa’d ibn Abi Waqqas wavered. Then the two sides met in fierce combat. Al-Husayn’s supporters, though few, displayed exceptional courage and won every duel. Seventy-two men spread terror among five thousand, until Shimr ibn Dhi al-Jawshan forbade dueling, admitting cowardice, and ordered the archers to shoot indiscriminately, not caring if the arrows struck a child or a woman. Al-Husayn demonstrated great bravery in the confrontation.

The fighters around Al-Husayn followed a rotating defense, with each man standing firm for an hour, then being replaced by another. Eventually, Al-Hurr ibn Yazid was killed. The companions continued to sacrifice themselves for Al-Husayn, dying one after another. Each one, when wounded fatally, would greet Al-Husayn before surrendering his soul as a martyr in defense of the grandson of the Messenger of Allah ﷺ. Until Al-Husayn was left alone, and the killers reached him, but they feared him. None wanted to bear the burden of his death until the most depraved among them, Shimr ibn Dhi al-Jawshan, cried out, and they killed Imam Al-Husayn while he was thirsty, with no regard for the sanctity of his grandfather or his call for justice and his compassion toward his executioners.

They did not stop at killing Al-Husayn's sons before him and the children of the Prophetic household, but killed Al-Husayn himself. They trampled his noble body under the hooves of their horses, stripped him of his clothes, and cut off his head, which they took to Ibn Ziyad. Thus, Al-Husayn was killed, along with 18 members of his household and dozens of his supporters.

The martyrdom of Al-Husayn remains a bleeding wound in the conscience of the Ummah and does not heal with the passing of centuries. Al-Suyuti, who died in 911 AH, said regarding the martyrdom of Al-Husayn: "In his killing is a story so long that the heart cannot bear its retelling".

The head and burial place of Imam Al-Husayn became subjects of political conflict and scholarly debate that lasted for centuries. His memory transformed into rituals of mourning with formal expressions and institutions, and a literary tradition with its own customs, terminology, and forms, such as latmiyyah, shi’lah, rādūd, Husayni procession (mawkib), and ḥusayniyyah.

Time did not spare the killers of Al-Husayn, for all of them were eventually killed: Shimr ibn Dhi al-Jawshan was killed, his head cut off and his body mutilated in 66 AH. Ubaydullah ibn Ziyad was killed in 67 AH. Al-Mukhtar ibn Abi Ubayd al-Thaqafi killed Umar ibn Sa’d ibn Abi Waqqas in 66 AH at the age of 43, and he cut off both his head and the head of his son Hafs.