Fursunonin Karbala

Daga wikishia

Fursunonin karbala, (Larabci: سبايا كربلاء) ma'ana mutane da suka rage a raye a waƙi'ar karbala misalin Imam Sajjad (A.S), imami na huɗu a wurin ƴan shi'a da Sayyida Zainab (S) waɗanda sojojin Umar ɗan Sa'ad suka kama su matsayin fursunonin yaƙi ƙarƙashin umarnin Umar Ɗan Sa'ad sun tsare su a daren goma sha ɗaya ga watan muharram, bayan washegari ma'ana ranar sha ɗaya ga watan muharram daidai azuhur suka kai su kufa wurin Ubaidullahi ɗan Ziyad, ɗan ziyad ya tura su zuwa sham fadar Yazid ɗan Mu'awiya kan ababen hawa ba tare da siddi ko makarin rana ba, ya tura su tare da rakiya dakarunsa daga Shimru da ɗariƙ ɗan muhaffaz. Wasu daga cikin fursunonin misalin Imam Sajjad (A.S) ya sanya an ɗaure hannuwansu da ƙafafunsu da sasari.

Imam Sajjad (A.S) tare da Sayyida Zainab (A.S) sakamakon huɓubobi da magana da suka dinga lokacin kai su sham hakan ya sanya wasu daga cikin mutane sun yi nadama ta'addancin da suka aikata kansu, bisa wani naƙali duk da cewa Yazidu a bayyane shi ne jagora kuma wanda ya bada umarnin aikata wannan ta'addanci a kansu shi ma sai da ya yi nadama. Malamai misalin Shaik Mufid, Shaik Ɗusi da Muhaddis Nuri, sun yi amanna cewa bayan sakin fursunonin karbala madina suka tafi bawai ƙara komawa karbala ba; amma bisa naƙalin Sayyid Ibn Ɗawus cikin littafin Luhuf, ya bayyana cewa bayan sakinsu sai ayarinsu ya ƙara komawa karbala.

Farkon Fara Fursunantarwa

Bayan waƙi'ar ashura, sauran sojojin Umar Ɗan Sa'ad a ranar 11 ga muharram sun tattara gawarwakin mutanensu sun binne su, su kuma Ahlul-baiti (A.S) sun ɗauki gangar jikin Imam Husaini (A.S) da sauran shahidan karbala sun tafi da su kufa.[1]

Maganganun Sayyida Zainab (S) yayin da suke wuce ta gefan Gangar Jikin Imam Husaini (A.S)

یا محمداه، یا محمداه! صلی علیک ملائکة السماء، هذا الحسین بالعراء، مرمل بالدماء، مقطع الأعضاء، یا محمداه! و بناتک سبایا، و ذریتک مقتله، تسفی علیها الصبا قال: فابکت والله کل عدو و صدیق»

Ya Muhammad, Ya Muhammad,! Mala'iku su yi salati gareka.= wannan fa Husaini ne kwance a ƙasa, yana jiki da jini, an daddatse gabobinsa, ya Muhammad an mayar da yayanka fursunoni, an kashe zuriyarka, iska na karkdadawa kansu, marawaici yana cewa wallahi sai da Zainab ta sanya maƙiyi da masoyi kuka.[2]

Tarikh Bayigani

Yaran Umar Ɗan Sa'ad sun wuce da matan cikin Ahlul-baiti ta gefan gawarwakin shahidan karbala.Template:Tsokac matan cikin iyalan Imam Husaini (A.S) cikin halin kuka da kururuwa sun kasance suna marin fuskarsu, kamar dai yadda ƙurra ɗan ƙaisu ya naƙalto cewa Sayyida Zainab (S) a lokacin da ake wucewa da ita ta gefan gangar jikin ɗan'uwanta Imam Husaini (A.S) sakamakon tsananin baƙin ciki da damuwa da ta shiga ta yi wata magana da sai da ta sanya hatta maƙiyansu kuka.[3]

Adadin Fursunonin Karbala

Ku duba : Waƙi'ar Ashura

Rahotannin tarihi da suka zo game da adadi da sunayen fursunonin karbala,[Tsokaci 1] da waɗanda suka rage a raye daga sahabban Imam Husaini (A.S) sun kasance mabambantan rahotanni. An bada rahotan cewa a maza akwai fursunoni 4, 5, 10 da ma 12. Sannan an bada rahotan fursunoni mata daga mutum 6 zuwa 20.[4] wasu rahotannin sun ambaci adadin fursunonin da mutane 25,[5] kan wannan asasi ne aka ce babu tsayayyar magana kan adadin fursunonin karbala.[6]

An ambaci sunaye adadin wasu daga cikinsu cikin litattafai, su ne: Imam Sajjad (A.S) Sayyida Zainab (S), Imam Baƙir (A.S), Muhammad da Umar ƴaƴan Imam Husaini (A.S) Zaidu ɗan da Muhammad Jikan Imam Hassan (A.S).[7] Hassan Musanna wanda a lokacin waƙi'ar ya suma sakamakon ciwo da miki da aka yi masa,[8] ƙasim ɗan Abdullahi ɗan Jafar, ƙasim ɗan Muhammad ɗan Jafar, Muhammad ɗan Aƙilu.[9] a cikin littafin Tarikh ƙiyam Wa Maƙtale Jami'i Sayyidil Ash-shuhada an ambaci sunayen mazaje 17 matsayin fursunoni da waɗanda suka rage a raye a waƙi'ar karbala.[10]

Sunayen mata da aka kama a matsayin fursunonin a filin karbala su ne: Sayyida Zainab (S) Faɗima da Ummu Kulsum[11] da Ruƙayya[12] daga ƴaƴan Imam Ali (A.S) Rubab matar Imam Husaini (A.S)[13] da Faɗima ƴar Imam Hassan (A.S),[14] ƴaƴan Imam Husaini Huɗu (A.S) da ake kira Sukaina, Faɗima, Ruƙayya da Zainab.[15]

Sunayen waɗanda suka rage a raye wanda ba bani hashim ba su ne: Muraƙƙa ɗan Sumama Asadi, Sawwar ɗan Umairu Jabiri, Amru ɗan Abdullahi Junda'i, Uƙuba ɗan Sam'an bawan Rubab , Zahhak ɗan Abdullahi Mashraƙi, [Tsokaci 2] Muslim ɗan Ribahi da bawan Abdur-rahman ɗan Abdu Rabbihi Ansari.[16] cikin waɗanda suka rage daga karbala ana lissafa Sawwar ɗan Umairu, Uƙuba, Muslim ɗan Ribahi da bawan Abdur-rahman ɗan Abdu Rabbihi Ansari cikin fursunonin karbala.[17]

Garuruwan Da Fursunonin Karbala Suka Wuce

Shigowa Garin kufa

Bisa abin da Ibn Abil Al-hadid ya naƙalto a Sharhu Nahjul Balaga ya rubuta cewa, fursunonin karbala an ɗora su a kan ababen hawa ba tare da sirdi da sauran kayyakin abin hawa ba, sannan aka kai su kufa mutane suka fito kallonsu daidai wannan lokaci da matan garin kufa suka yi ido biyu da fursunonin kufa sai suka fashe da kuka.[18]

an ce babu cikakken rahoton shigowar fursunonin karbala garin kufa a cikin daɗaɗɗun litattafai;[19] amma bisa wata magana daga Shaik Mufid,[20] za a iya cewa an shigo da su kufa a ranar 12 ga watan muharram.[21]

yaran Umar Ɗan Sa'ad bayan sun wuce da su ta lungunan kufa sai suka shiga da su fadar Ubaidullahi Ɗan Ziyad, ana bada rahotan tattaunawa mai zafin gaske da ta kasance tsakanin Sayyida Zainab (S) da Ubaidulahi Ɗan Ziyad a fadarsa.[22] sannan jumlar ta «ما رَأیْتُ اِلّا جَمیلاً؛ (Ni banga komai sai kyawu) wace Sayyida Zainab (S) ta faɗa ta faɗeta a wannan wuri fadar Ɗan Ziyad. Haka nan Ubaidullahi Ɗan Ziyad ya fitar da umarni kashe Imam Sajjad (A.S), sai dai cewa bayan bore da nuna rashin amincewa da kakkausar magana da Sayyida Zainab (S) ta yi, sai ɗan Ziyad ya janye umarnin kashe Imam Sajjad (A.S).[23]

Hanyar Sham

Taswirar Hanyoyin Da Ayarin Karbala Suka Wuce

Ubaidullahi Ɗan Ziyad, wasu jama'a daga cikinsu akwai Shimru da ɗariƙ ɗan Muhaffaz sun raka fursunonin karbala zuwa sham.[24] bisa abin da ya zo a wasu rahotanni Zahar Ɗan ƙaisu shima ya kasance tare da su.[25] ba a tantance hanyoyin da suka bi daga kufa zuwa sham ba, amma wasu suna ganin cewa bisa la'akari da wuraren da aka danganta su ga Imam Husaini (A.S) za a iya gano hanyoyin da suka bi zuwa sham, daga jumlarsu akwai Muƙam Ra'asil Al-husaini da Imam Zainul Abidin a ƙasar damashƙi,[26] muƙamomin Himsu,[27] Hama'u,[28] Ba'alabak,[29] Hajar[30] da ɗurhu.[31]

Ya zo cikin Daneshnameh Imam Husaini (A.S) cewa tsakanin kufa da sham a wancan zamani akwai hanyoyi uku na asali (hanyar ƙauye, hanyar da take kusa da kogin furat da hanyar kusa da kogin dajla) ko wace ɗaya daga cikin tana hanyoyi da suka reshentu daga gareta.[32] marubutan taskar daneshnameh sun yi amanna sakamakon rashin bayyanannen dalili yankakke ba za tabbatar da wata magana ba kan hakan, amma tare da bincike da tarin shaidu da alamomi akwai tsammanin mai ƙarfin gaske da yake nuna cewa daga tasowarsu daga kufa zuwa sham sun bi hanyar badiya.[33]

Bisa abin da ya zo a rahotannin madogaran tarihi misalin Tarikh Ɗabari, Shaik Mufid da Tarikh Damashƙi, da farko dai an fara aika da kan Imam Husaini (A.S) tare da sauran kawukan shahidai zuwa sham, daga baya sai aka aika da fursunoni, amma bisa wasu rahotannin daban, an aika da kawukan shahidai tare da fursunoni lokaci guda zuwa sham.[34]

Mu'malolin Yaran Ubaidullahi

Bisa naƙalin Ibn A'asam da Khawarzimi, yaran Ubaidullahi ɗan Ziyad, sun ɗora fursunonin karbala kan ababen haw aba tare da shimfiɗa da mayafi ba suka dinga yawo da su gida gida gari-gari har zuwa sham, kai kace fursunonin yaƙin da aka da kafiran dailama ko turkawa suka kama.[35] Shaik Mufid, ya rawaito wata riwaya kan asasinta, an bayyana cewa an ga Imam Sajjad (A.S) a ɗaɗɗaure hannu da ƙafa cikin sarƙa da sasari.[36]

Cikin wata riwaya da ake dangantawa Imam Sajjad (A.S) an naƙalto irin yadda yaran Ibn Ziyad suka munana mu'amala tare da fursunonin karbala kamar haka: sun ɗora Ali ɗan Husaini (A.S) kan ramammen raƙumi wanda aka sanya masa sirdin katako ba tare da shimfiɗa ba, daidai wanne lokaci sun tsire kan Imam Husaini (A.S) a kan mashi, kuma su jera fursunoni mata bayan wannan mashi da tsire da kan Imam suna tafiya a bayansa suna ta rusa kuka a haka suka shiga da su garin sham.[37]

Shigar Fursunonin Karbala Garin Sham

Game da abubuwan da suka faru dangane da shigar su garin sham, wace irin mu'amala suka gani a garin, wurin da aka ajiye su da huɗubobin da ba'arinsu suka yi, akwai rahotannin tarihi da suka kawo bayani kan hakan. Bisa waɗannan rahotanni an shigar da kawukan shahidai a farkon watan safar[38] a wannan rana sun shiga garin sham ta babbar ƙofar garin da ake kira “Toma” ko ƙofar “Sa'at”, bisa naƙalin Sahal ɗan Sa'ad Yazid ya sanya an cancaɗawa garin ado da ba a taɓa ganin irinsa ba, ya tara mutane ɗari biyar sanye da sababbin tufafi suna buga mandiri suna ta bushe-bushe[39] cikin farinciki sun fito suna kallon fursunonin karbala,[40] kan asasin rahotannin ba'arin madogarai an ajiye su wajen gari har tsawon kwanaki uku bayan ƙofar gari domin a gama ƙayata garin kafin a shigo da su.[41]

Bayan shigo da fursunonin karbala cikin garin sham, sai aka kai su babban masallacin cikin gari da ake kira masjidu jami'i umawi aka ɗora kan wani tudu domin kowa ya gansu.[42] a wannan zamani na yau cikin wannan masallaci gaban mihrab da mimbari akwai wani dutse tare da tsanin katako wanda ake kira sunan mahallin da ake ajiye fursunonin kufa.[43]

Ba'arin madogarai sun kawo cewa bayan shigar da su garin sham an tsare su twaon kwanaki biyu,[44] a wani wuri buɗaɗɗe mara rufi wanda ake kira da suna karabu sham (kangon sham).[45] Shaik Mufid, ya bayyana cewa an ajiye su a wani gida kusa da fadar Yazid,[46] amma magana da ta shahara[47]] game da wurin kwanaki da aka tsare su fursunonin karbala agarin sham shi ne kwanaki uku, amma duk da haka akwai naƙalin da yake bayyana kwanaki bakwai[48] dama wata guda.[49] ba'arin rahotannin tarihi game da zuwan fursunonin karbala sham su ne kamar haka:

  • Shigar fursunoni fadar Yazid: bayan sun shigo garin sham, sai Zahar ɗan ƙaisu ko dai Shimru ɗan Zil Jaushan[50] ya tashi ya yi wa Yazid bayanin abubuwan da suka faru.[51] bayan Yazid ya gama ji rahoto, sai ya bada umarni a ƙayata fada da ado saboda tsananin muirna da farinciki, ya sa aka gayyato masa dattawa garin sham sannan aka shigo masa da fursunonin karbala.[52] rahotanni sun hakaito cewa fursunonin karbala daidai lokacin da ake shigar da su majalisin Yazid an haɗe su wuri guda an ɗaure su da igiya.[53] daidai wannan lokacin ne Faɗima ƴar Imam Husaini (A.S) ta ce: ya kai Yazid! Yanzu kana ganin ya dace ka fursunantar da ƴaƴan Manzon Allah (S.A.W)? a wannan lokaci ne waɗanda suka je fadar da mutanen gidan Yazid suka fashe da kuka.[54]
Wurin Da Aka Ajiye Fursunonin Karbala A Masallacin Umayyawa Da Yake Garin Damashki
  • Mu'amalar Yazid tare da tsarkakakken kan Imam (A.S) a gaban fursunonin karbala: a gaban fursunoni Yazid ya ajiye kan Imam Husaini cikin kwano na zinariya,[55] ya ɗauƙi sanda ya dinga bubbugata kan Imam (A.S),[56] a rahotan da Ibn Asir ya kawo, lokacin da Sukaina da Faɗima, suka irin wulaƙanci da Yazid yake yi wa Mahaifinsu, sun fashe da kuka suna kururuwa har sai da suka sanya ƴaƴan Mu'awiya Ɗan Abu Sufyan kuka.[57] bisa wata riwaya daga Imam Rida (A.S) wace Shaik Saduk ya naƙalto, Yazid ya sanya kan Imam Husaini (A.S) cikin wani faranti ya ɗora shi kan teburin cin abinci suka taro shi da mutanensa suka ci abinci kan wannan teburi, bayan sun gama cin abinci suka shagaltu da wasan dara kan wannan faranti, an ce lokacin suke ta wasan dara Yazid ya ɗauko kofin giya ya dinga kwankwaɗa ya kuma ajiye sauran giyar cikin kofin kusa da kan Imam Husaini (A.S),[58] sai Sukaina (S) ta cewa Yazid na rantse da Allah ban taɓa ganin wani mutum mai bushashshiyar zuciya, mafi kafrci da jafa'i fiye da Yazid ba wanda ya kawo kan babana majalisin da ya shirya yana kallon wannan kai yana kuma ta rera waƙarsa.[59]
  • Boren mutane a majalisin Yazid: wasu adadi daga waɗanda suka halarci majalisin Yazid sun nuna rashin amincewa kan mu'amalar da Yazid ya yi; Yahaya Ɗan Hakam Ɗan'uwan Marwan Ɗan hakam ta kai ga sai da ya naushi Yazid a kirji saboda fusata da ya yi.[60] Abu Barza Aslami shi ma ya nuna rashin amincewarsa sai Yazid ya bada umarni a fitar da shi daga majalisin.[61]

Huɗubar Fursunoinin Karbala

Bayan zuwan fursunonin karbala garin kufa, Imam Sajjad (A.S)[62] da Sayyida Zainab (S) sun yi magana da mutane, bisa abin da madogaran tarihi suka naƙalto Imam ya zargi mutanen kufa kan gazawa cikin taimakawa Imam Husaini (A.S) a filin karbala.[63] Sayyid Jafar Shahidi, malamin tarihi a wannan zamani, tare da dogara kan tsanantawa da yaran gwamnatin Yazid suka yi da kuma tsoronsu da mutane kufa suke yi, ya bayyana cewa karɓar misalin wannan huɗuba ya kasance abu mai tsanani ga mutanen kufa.[64] an jingina wasu huɗubobi zuwa ga Faɗima sugra ƴar Imam Husaini (A.S)[65] da Ummu Kulsum ƴar Imam Ali (A.S).[66]

Imam Sajjad (A.S) da Sayyida Zainab (S) suma sun yi huɗuba a sham. Abin da wannan huɗuba ta tattara a kai ya kasance zargi kan Yazid kan zalunci da ya aikata kan mutanen gidan Imam Husaini (A.S) ya sa aka dinga yawo da su gari-gari,[67] an kuma bada rahoto kan yadda suka yi bayanin falalolin Ahlul-baiti (A.S).[68] wannan magnganun sun shahara da sunan huɗubobin Imam Sajjad (A.S) da Sayyida Zainab (S) a sham.[69]

Wata gaɓa daga huɗubar Ummul kuslum a kufa:
Ya ku mutanen kufa mummuna da mugun rabo ya kasance shi ne nasibinku! me yasa ku kyale Husaini (A.S) da kansa baku taimake shi ba, har ta kai ga an kashe shi lallai ku ne sanadin kashe shi, kuka daka wasoso kan dukiyarsa, kuka debe, kuka kama matansa a fursuna, kuka azabtar da su, Allah ya halaka ku ya azabatr da ku! Allah wadaranku, shin kun san abin da kuka aikata kuwa? kun san jinanen da kuka zubar kuwa? kun san mutanen da kuka zalunta kuwa? kun san dukiyar kuwa da kuka dakawa wasoso? ku sani lallai kun shahandatr mutane mafi alheri bayan Manzon Allah (S.A.W); kun musu kisan rashin imani da tausayi kai kace babu digon rahama a zukatanku, amma ku kwana da sani cewa lallai runudanar Allah su ne masu galaba kuma rundunar shaidan su ne fadaddu

Sayyid Ibn Tawus, Al-Malhuf Ala katle Attufuf, shafi na 198

Dawowa Daga Sham

domin neman ƙarin bayani ku duba: Arba'in ɗin Husaini

Dangane da dawowa fursunonin karbala daga sham zuwa madina ko karbala, idna mun ƙaddara sun koma karbala ne, akwai saɓani game da wacce rana suka koma karbala.[70] Shaik Mufid,[71] Shaik Ɗusi[72] da Kaf'ami[73] ƙarara sun ce ayarin Ahlul-baiti (A.S) bayan dawowa daga sham sun koma madina ne ba wai karbala ba. Muhaddis Nuri,[74] Shaik Abbas ƙummi[75] da Murtada Muɗahhari[76] suma basu amince da maganar komawa karbala ba.

Sayyid Ibn Ɗawus cikin littafin Al-Iƙbal ya nesanta duka maganganun guda biyu daga cewa sun koma madina ne ko karbala; saboda nisan tafiya daga sham zuwa madina ko zuwa karbala sai ya ɗauki tsawon kwanaki arba'in ko ma fiye da haka, a ra'ayin malamin duk da cewa zai iya yiwuwa fursunonin su koma karbala sai dai cewa lallai ba zai kasance a ranar arba'in ba.[77] tare da haka, Sayyid Ibn Ɗawus cikin littafin Luhuf ya naƙalto cewa yayin da fursunonin karbala suke dawo daga sham sun isa ƙasar Iraƙi, suka cewa mai musu rakiya! “Ka kai mu karbala”. Bayan sun isa wurin da aka kashe Imam Husaini (A.S), sun ga Jabir Ɗan Abdullahi Ansari da ba'arin bani hashim sun shirya majalisin makoki cikin halin damuwa da baƙin ciki suna ta kuka, bayan wani lokaci sai suka koma madina.[78]

Sayyid Ibn Ɗawus bai kawo tarihin ranar da suka shiga karbala ba. Sayyid Muhammad Ali Khazi Ɗabaɗaba'i (Rayuwa: 1293-1358, h, shamsi) shima a cikin littafin Tahƙiƙ Darbaraye Awwalin Arba'in Hazrat Sayyidul Al-shuhada (A.S), yana ganin cewa fursunoni sun koma karbala ne ba madina ba.[79] a cewar Muɗahhari a cikin littafin Hamaseh Husaini, maganar komawar fursunoni zuwa karbala kaɗai a littafin Luhuf na Sayyid Ibn ɗawus ya zo banda shi babu wani littafi da ya faɗi wannan magana.[80]

Hotan Tamsiliyyar Ayarin Fursunonin Karbala Da Ya Gudana A Birnin Qom

Bisa naƙalin Sayyid Ibn ɗawus, yayin da ayarin Ahlul-baiti (A.S) suka kusa isowa garin madina sai suka kafa tanti a wajen garin madina, Bashir ɗan Hazam bisa umarnin Imam Sajjad (A.S) ya tafi madina ya je kusa masallacin Annabi ya rerawa mutane waƙa yana kuka cikin salon waƙa ya sanar da mutane shahadar Imam Husaini (A.S) da dawowar Imam Sajjad (A.S) tare da sauran Ahlul-baiti (A.S) zuwa garin madina,[81] Sayyid Ibn Ɗawus ya bayyana cewa wannan rana ta kasance rana mafi baƙin ciki da raɗaɗi ga musulmi tun bayan wafatin Annabi (S.A.W), kuma ya naƙalto cewa bakiɗayan matan madina sun fito daga gidajen sun taru a waje suna ta rusa kuka, an ce ba taɓa ganin wata rana misalin wannan rana da mza da mata suka dinga rusa kuka ba.[82]

Bisa abin da marubutan Daneshnameh Imam Husaini (A.S) suka faɗa, iyalan Imam Husaini (A.S) sun fara motsawa ne daga madina kuma sun gama ta zuwa madina, mafi ƙaranci sun naɗe tafiyar kilo mita 4100, kilo mita 431 daga madina zuwa makka, kilo mita 1447 daga makka zuwa karbala, kilo mita 70 daga karbala zuwa kufa, kilo mita 932 daga kufa zuwa sham sannan kuma kilo mita 1229 daga sham zuwa madina.[83]

Gajeran Nazari

  • Asiran Wa Janbazan Karbala, na Muhammad Muzaffari da Sa'idu Jamshidi, ƙum Isntisharat Faraz Andishe, shekarar 1383, h, shamsi.

Bayanin kula

  1. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387 AH, juzu'i na 5, shafi na 455-456.
  2. ↑ Abu Mukhnif, Waq’at al-Taf, 1417 BC, shafi na 259; Tabari, Tarihin Al'ummai da Sarakuna, 1387 BC, juzu'i na 5, shafi 456.
  3. ↑ Abu Makhnaf, Waq'atu al-Taffi, 1417, shafi na 259;
  4. ↑ Muhammad Ray Shahri, Danishnameh Imam Husayn (A.S), 1388 AH, juzu'i na 8, shafi na 204.
  5. ↑ Malamin Hadisi, Farhang Ashoura, 1417 AH, shafi na 49.
  6. ↑ Muhammad Ray Shahri, Danishnameh na Imam Husayn (A.S), 1388 AH, juzu'i na 8, shafi na 204.
  7. ↑ Qadi Noman, Sharh Al-Akhbar, Al-Nashr Al-Islami Foundation, juzu'i na 3, shafi na 198-199; Abu al-Faraj Isfahani, Muqatil al-Talibin, 1385 AH, shafi 79; Ibn Saad, fassarar Al-Hussein da kisansa, 1408 BC, shafi na 187.
  8. ↑ Muhammad Rayshahri, Danishnameh na Imam Husaini (A.S), 1388 AH, juzu'i na 8, shafi na 205.
  9. ↑ Muhammad Ray Shahri, Danishnameh na Imam Husaini (a.s), 1388H, juzu'i na 8, shafi na 206.
  10. ↑ Guruhi az Trikh pajuhan, Tarikh Kiyame wa Maktale Sayyid al-Shohada, 1391, juzu'i na 2, shafi na 497 da 498
  11. ↑ Baydoun, Mausu'atu Karbala, Beirut, juzu'i na 1, shafi na 528.
  12. ↑ Mahallati, Riyahin Al-Sharia, 1373 AH, juzu'i na 4, shafi na 255.
  13. ↑ Ray Shahri, Danishnameh na Imam Husaini (a.s), 1388H, juzu'i na 8, shafi na 283.
  14. ↑ Ibn Asaker, Tarihin Madinati Dimashki, 1415, juzu'i na 70, shafi na 261.
  15. ↑ Ibn Shaddad, Al-Alag al-Khatirah, 2006, shafi na 48-50.
  16. ↑ Muhammad Ray Shahri, Danishnameh na Imam Husayn (a.s), 1388 AH, juzu'i na 8, shafi na 214-217.
  17. ↑ Grohe Az-Tarikh-e-Pajuohan, Tarikh Kiyame wa Maktale Sayyid al-Shuhada, juzu'i na 2, shafi na 498; Muhammad Ray Shahri, Danishnameh na Imam Husayn (amincin Allah ya tabbata a gare shi), 1388 AH, juzu'i na 8, shafi na 214-217.
  18. ↑ Ibn Abi Al-Hadid, Sharh Nahj Al-Balagha, 1404 BC, juzu'i na 15, shafi na 236.
  19. ↑ Grohe Az-Tarikh-e-Pajuhan, Tarikh Kiyame wa maktale Sayyid al-Shuhada, 1391, juzu'i na 2, shafi na 39.
  20. ↑ Sheikh Mufid, Irshad, 1413 BC, juzu'i na 2, shafi na 114.
  21. ↑ Grohe Az-Tarikh-e-Pajuhan, Tarikh Kiyame wa maktale Sayyid al-Shuhada, 1391, juzu'i na 2, shafi na 39.
  22. ↑  : Sheikh Mufid, Irshad, 1413 BC, juzu'i na 2, shafi na 115-116; Tabari, Tarihi, 1387 BC, juzu'i na 5, shafi 457.
  23. ↑ Ibn A'asam Kufi, Al-Futuh, 1411, juzu'i na 5, shafi na 123, Al-Khwarazmi, Kisan Al-Hussein, 1367H, juzu'i na 2.
  24. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 416.
  25. ↑ Dinori, Akhbar al-Tawal, 1421 BC, shafi na 384-385.
  26. ↑ Ibn Asaker, Tarikhn Madinati Damashki, 1421 AH, juzu'i na 2, shafi na 304; Naimi, Al-Dars Fi Tarikh Madaras, 1367 AH, jerin wurare.
  27. ↑ Ibnshahrashob, Manaqib, 1379 Hijira, juzu'i na 4, shafi na 82.
  28. ↑ Ibnshahrashob, Manaqib, 1379 Hijira, juzu'i na 4, shafi na 82.
  29. ↑ Mohajer, Karawan Gham, 1390, shafi na 36-38.
  30. ↑ Ibn Shaddad, Al-Aleaq al-Khatira, 2006, shafi na 178.
  31. ↑ Ibn Shaddad, Al-Ala'aq al-Khatira, 2006, shafi na 178.
  32. ↑ Muhammad Rayshahri, Danishnameh Imam Husayn (a.s), 1388 AH, juzu'i na 8, shafi na 24-228.
  33. ↑ Muhammad Rayshahri, Danishnameh Imam Husaini (a.s), 1388 AH, juzu'i na 8, shafi na 234.
  34. ↑ Muhammad Rayshahri, Danishnameh Imam Husaini (a.s), 1388H, juzu'i na 8, shafi na 225.
  35. ↑ Ibn A'asam, Kitab al-Futuh, 1411 BC, juzu'i na 5, shafi na 127; Khwarazmi, Kisan Hussaini, 1367 BC, juzu'i na 2, shafi na 55-56.
  36. ↑ Sheikh Mufid, Amali, 1403 BC, shafi na 321.
  37. ↑ Sayyid bin Tawus, Al-Iqbal, 1376H, juzu’i na 3, shafi na 89.
  38. ↑ Abu Rihan Biruni, Athar al-Baqiyya, 1386 AH, shafi 527.
  39. ↑ Sheikh Saduq, Amali, 1417 BC, Majalisar 31, shafi 230.
  40. ↑ Shaarani, Dam'ul al-Sajjum, 1374 AH, shafi na 242.
  41. ↑ Qomi, Nafs al-Mahmoum, Al-Haidariyya Library, shafi na 394.
  42. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 129-130. ↑
  43. ↑ «محل حضور اسرای کربلا در مسجد اموی»، خبرگزاری بین المللی قرآن.
  44. ↑ Safar, Basair al-Derajat, 1404H, shafi na 339.
  45. ↑ Sheikh Sadouq, Amali, 1417 AH, Majlis 31, shafi 231, h4.
  46. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 122.
  47. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387 A.H., juzu'i na 5, shafi na 462; Kharazmi, Maktal, 1367 AH, juzu'i na 2, shafi na 74. Ibn Kathir, Al-Bidaya wa Al-Nihaya, 1398 AH, juzu'i na 8, shafi na 195; Ibn Sa'ad, al-Hussein wa Muqtal suka fassara, 1416 Hijira, juzu'i na 1, shafi na 83.
  48. ↑ Tabari, Kamel Baha'i, 1334 Hijira, juzu'i na 2, shafi na 302.
  49. ↑ Sayyid Ibn Tawus, Al-Iqbal, 1376, juzu'i na 3, shafi na 101. ↑
  50. ↑ Qomi, Nafs al-Mahmoum, al-Maktab al-Haydariyyah, shafi na 396.
  51. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1387 Hijira, juzu'i na 5, shafi na 460.
  52. ↑ Tabari, Tarikh al-Umam wa al-Maluk, 1387H, juzu'i na 5, shafi na 461.
  53. ↑ Ibn Tawus, Al-Malhouf, 1417H, shafi na 213.
  54. ↑ Ibn Nama, Muthir al-Ahzan, 1406 AH, shafi na 99.
  55. ↑ Kharazmi, Maktal, 1367 AH, juzu'i na 2, shafi na 64.
  56. ↑ Yaqoubi, Tarikh, Dar Sadir, juzu'i na 2, shafi na 64.
  57. ↑ Ibn Athir, Al-Kamel, 1405 Hijira, juzu'i na 2, shafi na 577. ↑
  58. ↑ Sheikh Sadouq, Ayun Akhbar al-Reza, 1404 AH, juzu'i na 1, shafi 25, h50.
  59. ↑ Qomi, Nafs al-Mahmoum al-Maktaba al-Haydariyyah, shafi na 396.
  60. ↑ Tabari, Tarikh al-Umam wa al-Maluk, 1387H, juzu'i na 5, shafi na 465.
  61. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 416.
  62. ↑ Ibn Nama, Muthir al-Ahzan, 1406 AH, shafi na 89-90.
  63. ↑ Ibn Taifur, Balagat al-Nisa, 1378, shafi na 26.
  64. ↑ Shahidi, Zandaghani Ali Ibn Al-Hussein (a.s), 1385 AH, shafi na 57.
  65. ↑ Tabarsi, Ihtijaj, 1416 BC, juzu'i na 2, shafi na 140-108.
  66. ↑ Ibn Tawus, Al-Malhouf, 1417 BC, shafi na 198.
  67. ↑ Ibn Tawus, Al-Malhouf, 1417 BC, shafi na 213-218. ↑
  68. ↑ Rabbani Gholpayaghani, “Afshagari Imam Sajjad dar Qiyam Karbala (2),” shafi na 119.
  69. ↑ Ibn Nama, Mothir al-Ahzan, 1406 BC, shafi na 89-90; Ibn Tayfour, Balagat al-Nisa’, 1378H, shafi na 26.
  70. ↑ Muhammad Rayshahri, Danishnameh Imam Husaini (a.s), 1388, juzu'i na 8, shafi na 393.
  71. ↑ Sheikh Mufid, Masar al-Shia, 1413 AH, shafi na 46.
  72. ↑ Tusi, Misbah al-Mutahajjid, 1411, juzu’i na 2, shafi na 787.
  73. ↑ Kafami, al-Misbah lalkafami, 1405 AH, shafi 510.
  74. ↑ Muhadith Nuri, Lu'u-lu'u wa Marjan, 1420 AH, shafi na 208-209.
  75. ↑ Qomi, Mentehi al-Amal, 1372, shafi na 524-525.
  76. ↑ Motahhari, Hamasa Hosseini, Sadra, juzu'i na 1, shafi na 71.
  77. ↑ Sayyid Ibn Tawus, Al-Iqbal, 1376H, juzu'i na 3, shafi na 100 da na 101.
  78. ↑ Sayyid bin Tawus, Lahof, 1415 BC, shafi na 225 da 226.
  79. ↑ Qazi Tabatabai, Tahkik Darbaraye Arba'in Farko, 2003, shafi na 608.
  80. ↑ Motahhari, Hamasa Hosseini, Sadra, juzu'i na 1, shafi na 71.
  81. ↑ Sayyid Ibn Tawus, Lahof, 1417 BC, shafi na 224-227.
  82. ↑ Sayyid Ibn Tawus, Lahof, 1415 BC, shafi na 227.
  83. ↑ Muhammad Rayshahri, Danishnameh Imam Husaini (a.s), 1388 AH, juzu'i na 8, shafi na 235.

Tsokaci

  1. ↑ bisa ba'arin rahotanni, lokacin da aka tambaye su ku da daga wadannen fursunoni kuke sai suka basu amsa da cewa mu fursunonin iyalan Annabi ne, «فقلن نحن أسارى آل محمد»
  2. ↑ An ce Zahhak bin Abdullahi shi ne kadai wanda bisa izinin da Imam Husaini (A.S) ya baiwa duk mai son guduwa sai shi din ya gudu bai tsaya ba, (Grohi Az Tarikh-e-Pejohan, Tarik kiyame wa maktale Sayyid al-Shuhada, 1391H, juzu'i na 2, shafi na 501).

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