The dream of al-Husayn (a) about the Prophet (s) when he was saying farewell at his grave

We read in al-Amālī of al-Şadūq, p. 216, quoting 'Abd Allah ibn al-Manşür, from Imam al-Şādiq, from his father, from his grandfather, Imam Zayn al-'Abidīn (a): 

As night fell, al-Husayn (a) went to the mosque of the Prophet (s) to bid him farewell at his grave. When he reached the grave, he saw a light emanating from it, so he returned back. On the next night, he went back again to bid farewell at the grave. He stood in prayer for a long time. While he was in prostration, he fell into a light sleep, and the Prophet (s) came to him in a dream. He took al-Husayn (a) and hugged him to his chest, kissed him between his eyes, and said, "May my father be sacrificed for you! It is as if I see you drenched in your own blood, lying before a group from this nation. They will seek my intercession [on the Day of Judgement], but God will deny them any share of it. My dear son, you are coming towards your father, your mother, and your brother, and they wait for you eagerly. You have a station in paradise that cannot be attained except through martyrdom."

Al-Husayn (a) woke from his sleep in tears. Then, he came back to his household, informed them about his dream, and bade them farewell.

Lamentation by the women of the family of Abd al-Muttalib at the departure of the Imam (a)

We read in Kāmil al-Ziyārāt, p. 195, quoting Jābir, from Imam al-Baqir (a): 

When al-Husayn (a) decided to leave Medina, the women of the family of 'Abd al-Muttalib came and began to lament. He rose, walked amongst them, then said, "I adjure you by God to stop, lest by revealing this mat-ter [our impending departure], you betray God and His Prophet (s)."

The women of the family of 'Abd al-Muttalib said to him, "For whom then should we cry and lament? For us this is a day just like the day when God's Messenger (s), Alī (a), Fatimah (a), and Ruqayyah, Zaynab, and Umm Kulthūm [the foster-daughters of the Prophet (s)] departed this world. We plead to God to sacrifice us in your place, O beloved of the best of men who have passed away."

The will of the Imam (a) to his brother, Muhammad ibn al-Hanafiyyah

We read in al-Futūh, vol. 5, p. 21 about the will and testament of Imam al-Husayn (a), contained in his letter to his brother, Muhammad ibn al-Hanafiyyah: 

Al-Husayn (a) told him, "As for you, my brother, there is no issue if you remain in Medina. Be my eyes over its people, and do not keep anything about their affairs hidden from me."

The narrator, Ibn Aʻtham, said: Then, al-Husayn (a) asked for pen and paper... and he wrote:

In the Name of God, the Beneficent, the Merciful. This is the testament of al-Husayn ibn 'Alī ibn Abi Talib, entrusted to his brother, Muhammad, known as Ibn al-Hanafiyyah, the son of 'Ali ibn Abi Talib (a).

Verily, al-Husayn ibn 'Alī testifies that there is no God but Allah, the One, Who has no partner, and that Muhammad is His bondsman and messenger, who came with the truth from Him. And [I testify that] para-dise exists, and hell exists, and that the final hour shall come, there is no doubt about it; and that God shall bring forth the dead from their graves.

I do not rise due to stubbornness or rebelliousness, nor to cause mischief or oppression; indeed, I rise to seek the salvation and reformation of the nation of my grandfather, Muhammad (s). I wish to enjoin goodness, and forbid evil, and in this, I follow the tradition of my grandfather, Muhammad (s), and the tradition of my father, 'Alī ibn Abū Tālib (a)....

So whoever responds to my call truthfully [should know that] God is the source of truth [and will reward it], and if anyone rejects my call, then I shall be patient until God judges and rules between me and the people with truth, and He is the best of judges.

This is my testament to you, O brother. My success is only from God. On Him do I rely, and to Him do I return. Peace be upon you, and upon those who follow guidance. There is no power and ability except with God, the Great, the Almighty.

Then, he folded the letter and applied his seal to it. He handed it to his brother, Muhammad ibn al-Hanafiyyah, and then bade him farewell.'

The departure of the Imam (a) from Medina and his stay in Mecca

We read in al-Irshad, vol. 2, p. 34: 

That night, al-Husayn (a) remained in his house. It was the night before Saturday, three days before the end of Rajab, 60/680. Al-Walīd was occupied with getting Ibn al-Zubayr to pledge his oath of allegiance to Yazīd, and dealing with his refusal. Ibn al-Zubayr left Medina that night, heading for Mecca. In the morning, al-Walīd despatched his men after him. [They consisted of] 80 horsemen, made up of the freedmen (mawālī) of the Banu Umayyah. They searched for him but could not find him, so they returned.

On Saturday evening, he sent some men to al-Husayn ibn 'Alī (a) to summon him to give the oath of allegiance to Yazīd ibn Mu'awiyah at the hand of al-Walīd. Al-Husayn (a) said to them, "Wait until the morn-ing; then you shall see [the outcome), and so shall we." They departed from him on that night, without forcing him [to come].

He left the same night - it was the night before Sunday, two nights before the end of Rajab - and headed towards Mecca.

We read in al-Bidayah wa al-Nihāyah, vol. 8, p. 147, quoting Abū Mikhnaf: 

Al-Walīd sent for 'Abd Allah ibn al-Zubayr, but he refused to give his oath of allegiance and kept them waiting for a day and a night. Then, Ibn al-Zubayr, accompanied by his retainers and his brother Ja'far, rode for Mecca, taking a side route. Al-Walīd sent his soldiers and horsemen after him, but they were unable to bring him back....

As for al-Husayn ibn 'Alī (a), he was left alone because al-Walīd was busy with [the escape of] Ibn al-Zubayr. Every time he sent for him, he would say, "[Come back later, then] you shall see, and we shall see."

Then, he gathered his family and his sons and rode out on the night before Sunday, two nights before the end of Rajab, 60/680, and one night after the departure of Ibn al-Zubayr. No one from his family remained behind except Muhammad ibn al-Hanafiyyah.