77 Facts About Husayn Ibn Ali

Husayn Ibn Ali is claimed to be the third Imam of Shia Islam after his brother, Hasan, and before his son, Ali ibn Husayn Zayn al-Abidin.

Husayn Ibn Ali is considered to be a member of the Ahl al-Kisa, and a participant in the event of Mubahala.

Husayn Ibn Ali was the younger son of Ali, the cousin of Muhammad, and Fatima, the daughter of Muhammad, both from the Banu Hashim clan of the Quraysh tribe.

Husayn Ibn Ali was brought up in the household of Muhammad at first.

Husayn Ibn Ali remained alongside him, accompanying him in the battlefields.

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Madelung believes that Husayn Ibn Ali did not recognize this treaty at first, but pressed by Hasan, accepted it.

Husayn Ibn Ali wanted to respond, but Hasan refused to do so, and Hasan delivered a sermon in response.

Husayn Ibn Ali adhered to the terms of the treaty even after Hassan's death.

Husayn Ibn Ali adhered to the terms of the treaty even after Hasan's death.

Sentiments in favor of the rule of Ahl al-Bayt occasionally emerged in the form of small groups, mostly from Kufa, visiting Hasan and Husayn Ibn Ali asking them to be their leaders - a request to which they declined to respond.

Husayn Ibn Ali answered the summons but declined to pledge allegiance in the secretive environment of the meeting, suggesting it should be done in public.

Husayn Ibn Ali was accompanied by his wives, children and brothers, as well as Hasan's sons.

Husayn Ibn Ali wrote back affirmatively that a rightful leader is the one who acts according to the Qur'an and promised to lead them with the right guidance.

Husayn Ibn Ali had sent a messenger to Basra, another garrison town in Iraq, but the messenger could not attract any following and was quickly apprehended and executed.

Husayn Ibn Ali was unaware of the change of political circumstances in Kufa and decided to depart.

Husayn Ibn Ali refused this, citing his abhorrence of bloodshed in the sanctuary, and decided to go ahead with his plan.

Ibn 'Abbas pointed out that the Kufis had left both Ali and Hassan alone, and suggested that Husayn go to Yemen instead of Kufa, or at least not take women and children with him if he were to go to Iraq.

Husayn Ibn Ali insisted on his decision and wrote about his motives and goals in a famous letter or will that he gave to Mohammad Hanafiya:.

Husayn Ibn Ali took the northerly route through the Arabian Desert.

Husayn Ibn Ali refused to return, relating that Muhammad had ordered him in a dream to move forward irrespective of the consequences.

Husayn Ibn Ali informed his followers of the situation and asked them to leave.

When Husayn reached the area of Zabalah, he found out that his messenger, Qais ibn Mushar Sa'idawi - or his brother-in-law, Abdullah ibn Yaqtar - who had been sent from Hejaz to Kufa to inform the people of Husayn's imminent arrival, was exposed and killed by falling from the roof of Kufa Palace.

Husayn Ibn Ali Ziyad had stationed troops on the routes into Kufa.

Husayn Ibn Ali then showed them the letters he had received from the Kufans, including some in Hurr's force.

Husayn Ibn Ali's caravan started to move towards Qadisiyya, and Hurr followed them.

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One of Husayn Ibn Ali's companions suggested that they attack Hurr and move to the fortified village of al-Aqr.

Husayn Ibn Ali refused, stating that he did not want to start the hostilities.

However, Madlung and Bahramian write that when Husayn was ready to leave, Hurr blocked his way and said that if Husayn did not accept the order given by Ibn Ziad, Hurr would not allow him to go to Medina or Kufa.

Husayn Ibn Ali suggested to Husayn to neither go to Kufa nor to Medina, rather write a letter to Yazid or Ibn Ziad and wait for their orders, hoping to avoid this difficult situation by receiving an answer.

Husayn Ibn Ali was not afraid of death and stopped in an area called Karbala, on the outskirts of Kufa.

Husayn Ibn Ali had been appointed governor of Rayy to suppress a local rebellion, but then recalled to confront Husayn.

Husayn Ibn Ali Sa'd stationed 500 horsemen on the route leading to the river.

Husayn and Ibn Sa'd met during the night to negotiate a settlement; it was rumored that Husayn made three proposals: either he be allowed to return to Medina, submit to Yazid directly, or be sent to a border post where he would fight alongside the Muslim armies.

Husayn Ibn Ali Sa'd sent the proposal, whatever it was, to Husayn Ibn Ali Ziyad, who is reported to have accepted but then persuaded otherwise by Shemr ibn Ziljawshan.

Shemr argued that Husayn Ibn Ali was in his domain and letting him go would be to demonstrate weakness.

Husayn Ibn Ali Sa'd cursed Shemr and accused him of foiling his attempts to reach a peaceful settlement but agreed to carry out the orders.

Husayn Ibn Ali remarked that Husayn would not submit because there was "a proud soul in him".

Husayn Ibn Ali told his men that they were all free to leave, with his family, under the cover of night, since their opponents only wanted him.

Husayn Ibn Ali's companions, according to most accounts, numbered thirty-two horsemen and forty infantrymen.

Husayn Ibn Ali then delivered a speech to his opponents reminding them of his status as Muhammad's grandson and reproaching them for inviting and then abandoning him.

Husayn Ibn Ali was told that first he had to submit to Yazid's authority, which he refused to do.

Husayn's cavalry resisted fiercely and Ibn Sa'd brought in armoured cavalry and five hundred archers.

Husayn's son Ali Akbar was killed; then Husayn's half-brothers, including Abbas, and the sons of Aqil ibn Abi Talib, Jafar ibn Abi Talib and Hasan ibn Ali were slain.

Husayn Ibn Ali collected his blood in a cupped hand and cast towards the sky, complaining to God of his suffering.

Husayn Ibn Ali put a cap on his head and wrapped a turban around it to staunch the bleeding.

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Shemr advanced with a group of foot soldiers towards Husayn Ibn Ali, who was now prepared to fight as few people were left on his side.

Husayn Ibn Ali fell on the ground face-down and an attacker named Sinan ibn Anas stabbed and beheaded him.

Husayn Ibn Ali poked Husayn's mouth with a stick and intended to kill Ali Zayn al-Abidin, but spared him after the pleas of Husayn's sister Zaynab.

Husayn Ibn Ali's control extended to most of Iraq and parts of northwestern Iran.

Husayn Ibn Ali criticizes Lammens' hypothesis as being based on a single isolated report and being devoid of critical analysis.

Husayn Ibn Ali argues that if killing Husayn was a crime its responsibility lay with Yazid and not Ibn Ziyad, who was only performing his duty.

Since few people from Husayn Ibn Ali's camp survived, most eyewitnesses were from the second category.

Mourning for Husayn Ibn Ali is considered by Shi'as to be a source of salvation in the afterlife, and is undertaken as a remembrance of his suffering.

Iranian supreme leader Ayatollah Husayn Ibn Ali Khamenei has banned the practice in Iran since 1994.

Husayn Ibn Ali's father, Imra' al-Qais, a chief of Banu Kalb, came to Medina during the Caliphate of Umar, and was appointed by him as the chief of the Quda'a tribes.

Husayn Ibn Ali had a daughter, Amena who is known as Sakinah, from her.

Husayn named this child Ali because he was superior to Zayn al-'Abidin, who was born a slave girl, because of his mother's Arab lineage.

Hasan and Husayn Ibn Ali were the only male descendants of the Muhammad from whom the next generations were born.

Hasan and Husayn are different in this respect from their half brothers, such as Muhammad ibn al-Hanafiyya.

Husayn Ibn Ali had white face and sometimes wore a green turban and sometimes a black turban.

Husayn Ibn Ali is described as looking like his grandfather, Muhammad, though not as much as his older brother, Hasan.

Madelung cites the fact that Hasan named two of his sons Muhammad and did not name any of them Ali and that Husayn named two of his four sons Ali and did not name either Muhammad as proof of this claim.

Rasool Jafarian considers the narrations in which Husayn is like Ali and Hasan is like Muhammad to be fake; According to him, the image presented in these narrations could have been used to destroy the image of Ali and Ashura and to be useful to those who were in favor of Uthman tendencies.

Mohammad Emadi Haeri believes that Husayn Ibn Ali is considered to be similar to Muhammad in most sources, and in one narration the most similar to him.

Husayn Ibn Ali was known for his generosity in Medina, and he freed his slaves and maids if they saw any good behavior.

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Husayn Ibn Ali gave his children's teacher a large sum of money and clothes; While acknowledging that this does not compensate for the value of the teacher's work.

Husayn Ibn Ali goes on to cite various narrations from Sunnis and Shiites that have clarified this issue.

Ali knew that Husayn would be killed in Karbala, and once he passed by this area, he stopped and cried and remembered the news of Muhammad.

Hadiths on the subjects of jurisprudence, interpretation, beliefs, rulings and sermons, supplications, advice and poetry remain from Husayn Ibn Ali, which are scattered in Shiite and Sunni sources and have been compiled and published in the form of collections.

One of the most famous Shia prayers, as well as the works of Husayn Ibn Ali, recorded in the book, Mafatih al-Janan, is the Du'a Arafah.

Positive attitude of the Sunnis towards Husayn Ibn Ali, according to Vaglieri, is most likely due to the sad narrations that Abu Mikhnaf has collected, some of which have been narrated directly or with short chains of transmitters, mostly from Kufis who regretted their actions towards Husayn Ibn Ali.

Husayn Ibn Ali constructed the minbar, a mosque and the mashhad at the place of burial.

Husayn Ibn Ali makes the greatest demands and does not do the slightest; the others should do everything.

Shi'i beliefs and symbols were instrumental in orchestrating and sustaining widespread popular resistance with Husayn Ibn Ali's story providing a framework for labeling as evil and reacting against the Pahlavi Shah.

Martyrdom spirit influenced by the death of Husayn Ibn Ali was frequently witnessed in Iranian troops during the Iran–Iraq war.

Jalal ud-Din Rumi describes Husayn Ibn Ali's suffering at Karbala as a means to achieve union with the divine, and hence considers it to be a matter of jubilation rather than grief.

Husayn Ibn Ali too sees Husayn's death as a sacrifice made in the path of God, and condemns Yazid as being bereft of divine love.