Imam Hassan Mujtaba (A.S)

Daga wikishia
Imam Hassan Mujtaba (A.S)
Imami na biyu
Ƙabarin Imam Hassan Mujtba kafin a rusa maƙabartar Baƙi'a sheƙarar 1308 h, ƙ.
Ƙabarin Imam Hassan Mujtba kafin a rusa maƙabartar Baƙi'a sheƙarar 1308 h, ƙ.
SunaHassan ɗan Ali
gudummawaImami na biyu
AlkunyaAbu Muhammad
Ranar haihuwa15 Ramadan. 3 Hijra
MahaifaMadina
tsawon imamancishekara 10
Shahada28 Safar. 50 Hijra
ƘabariBaqi'a, Madina
Mahallin rayuwaMadina, Kufa
LaƙubbaMujtaba, Karimu Ahlul-Baiti
UbaAli ɗan Abi Ɗalib
UwaFatima (S)
MataUmmu Bashir, Khaula, Ummu Is'haƙ, Hafsa, Hindu, Ja'ada.
ƴaƴaZaidu, Ummu Hassan, Hassan, Umar, Ƙasim, Abdur-rahman, Husaini, Ɗalha, Ummu Abdullahi, Ummu Salama, Ruƙayya.
Tsawon rayuwashekara 48


Hassan ɗan Ali ɗan Abi Ɗalib (Larabci: الحسن بن علي بن أبي طالب) wanda ya shahara da Hassan Mujtaba (3-50 h.ƙ) Imami na biyu a wurin ƴan shi’a wanda ya yi imamanci shekara 10, kuma ya kasance kusan watannin bakwai a matsayin Halifan musulmai, Ahlus-sunna suna ƙirga shi matsayin halifa na ƙarshe cikin halifofi na farko. Hassan ɗan Ali ya kasance babban ɗan Imam Ali (a.s) da Fatima (S) kuma Farkon jikan Manzon Allah (s.a.w), bisa rahotannin da suka zo a tarihi, Annabi (s.a.w) da kansa ya zaɓa masa sunan ”Hassan” kuma yana son sa matuƙar soyayya, ya rayu tare da Annabi (s.a.w) shekaru bakwai, da shi aka yi bai’atul Ridwan da taron mubahala da kiristocin Najran. Falaloli da darajojinsa sun zo cikin litattafan Shi’a da Ahlus-sunna, kuma ya kasance ɗaya daga As’habul Kisa (Ma’abota bargo) waɗanda ayar taɗhir ta sauka game da su da ƴan shi;a suke imani da ma’asumancinsu, ayar Iɗ’am, ayar mawadda, da ayar mubahala suma sun sauka ne game da su, karo biyu yana kyautar bakiɗayan dukiyarsa cikin tafarkin Allah, sannan sau uku yana bada kyautar rabin dukiyarsa ga mabuƙata, an ce sakamakon yawan kyautarsa ne ake kiransa da sunan ”Karimu Ahlil-baiti” sau kusan 20-25 yana zuwa Hajji a ƙafa. Babu cikakken rahoto dangane da rayuwarsa a lokacin halifancin Abubakar da Umar, ƙarƙashin umarnin Umar an zaɓe shi memba cikin kwamitin shura ta mutum shida da za su zaɓo halifa na uku, akwai rahotanni game da tarayyarsa cikin yaƙe-yaƙen da aka yi a zamanin halifancin Usman, da Umarnin Imam Ali (a.s) yana daga cikin waɗanda suka bada kariya ga Usman lokacin da aka yi masa tawaye, zamanin halifancin Imam Ali (a.s) ya bi shi zuwa Kufa, kuma ya yi tarayya cikin yaƙoƙin Jamal da Siffin tare da kasancewa layin Kwamandojin yaƙi. Hassan ɗan Ali ya zama Imami a 21 ga watan Ramadan shekara ta 40 bayan hijira bayan shahadar Imam Ali (a.s), a cikin wannan rana fiye da mutum dubu arba’in ne suka yi masa bai’ar halifanci, sai dai cewa Mu’awiya bai karɓi halifancinsa ba, ya tara sojojin yaƙi daga Sham ya nufi Iraƙi, Imam Hassan Mujtaba (a.s) shima ya aika da sojoji da Kwamandancin Ubaidullahi ɗan Abbas don yaƙar rundunar Mu’awiya, shi kuma ya tafi garin Sabaɗ tare da wasu gungun Jama’a, Mu’awiya ya yi amfani da yaudarar yaɗa jita-jita cikin sojojin Imam Hassan (a.s) domin samar da yanayin da zai tilasta shi yin sulhu, cikin wannan yanayi ne aka samu wasu suka nufi cutar da Imam Hassan (a.s) ta hannun wani mutum Bakarije ta kai ga ya jiwa Imam ciwo, an kai Imam garin Mada’in domin yi masa magani, daidai wannan lokaci ne aka samu wasu jama’a daga shugabannin Kufa suka aikawa Mu’awiya wasiƙa tare da yi wa Mu’awiya alƙawarin za su kawo masa Imam Hassan (a.s) ko kuma su kashe shi, sai Mu’awiya ya aika da wannan wasiƙa ta su zuwa ga Imam Hassan (a.s) tare da yi masa tayin yin sulhu, sai Imam Hassan (a.s) ya yarda da sulhu tare da miƙa halifanci ga Mu’awiya kan sharaɗin cewa zai yi aiki da littafin Allah da sunnar Annabi (a.s) kuma ka da ya ayyana halifansa a bayansa, sannan kuma dukkanin mutane su kasance cikin aminci cikin su kuwa har da ƴan shi’ar Ali. bayan wannan sulhu sai Mu’awiya ya yi watsi da waɗannan sharuɗɗa da yarjejeniya da aka yi da shi, haƙiƙa wannan sulhu da aka yi da Mu’awiya ya haifar da rashin yardar wasu daga sahabban Imam Hassan (a.s), lamarin da ya kai wasu ba’ari suna kiransa da sunan “”Muzallilul muminin” wanda ya ƙasƙantar da muminai. Bayan waƙi’ar sulhu da ya kasance shekara ta 41 bayan hijira sai ya koma Madina ya zauna a can har ƙarshen rayuwars, ya jagorancin marja’iyyar ilimi a Madina, bisa wasu rahotanni Imam Hassan (a.s) ya samu maɗaukakin matsayin a al’umma Lokacin da Mu’awiya ya yanke shawarar ayyana ɗansa Yazid matsayin mai jiran gado, ya aika da dinare dubu ɗari zuwa ga Ja’adatu matar Imam Hassan (a.s) domin ta shayar da shi guba, an ce Imam Hassan (a.s) ya yi jinyar kwanaki arba’in bayan shayar da shi guba daga baya ya yi shahada, a wani naƙali, an ce ya yi wasiyya da a binne shi kusa da ƙabarin Annabi (s.a.w) sai dai cewa Marwan ɗan Hakam da wasu adadin mutane daga Bani Umayyawa sun hana binne shi kusa da Annabi (s.a.w) daga ƙarshe an kaishi maƙabartar Baki’a aka binne shi a can. Wasu adadin zantuka da wasiƙun Imam Hassan Mujtaba (a.s) da kuma sunayen mutane 138 da suka rawaici hadisi daga gare shi da aka tattaro su cikin littafin Musnad Al-Imam Hassan Mujtaba (a.s).

Gabatarwa a Taƙaice

Hassan ɗan Ali ɗan Ali ɗan Abi ɗalib babban ɗan Imam Ali (a.s) da Fatima (S) farkon Jikan Annabi (s.a.w).[1] nasabarsa tana kai wa ga Bani Hashim da ƙuraishawa.[2]

Suna, Alkunya, Laƙubba

Asalin Maƙala: Fihirisar Alkunyoyi Da Laƙubban Imam Hassan Mujtba (a.s).

Kalmar ”Hassan” tana nufin kyautatawa. Wannan suna ne da Annabi (s.a.w) da kansa ya zaɓa masa,[3] ya zo a cikin wata riwaya cewa zaɓar wannan suna ya kasance ne da umarnin Allah,[4] sunayen Hassan da Husaini daidai suke da Shabbar da Shubairu ko Shubbairu,[5] sunayen ƴaƴan Annabi Haruna.[6] sunaye da basu da tarihi cikin larabawa gabanin zuwa muslunci.[7] Ana masa alkunya da ”Abu Muhammad” da ”Abu ƙasim”[8] haka zalika ana masa laƙabi da ” Mujtaba” da ”Sayyid” da kuma ” Zakiyyu”[9] laƙubban ” Hasnaini”.” Sayyidul Shababu Ahlul Janna” da” Raihanatu Nabiyyullahi”[10] da ” Sibɗu”[11] laƙubba ne da suka yi tarayya shi da ƙaninsa Husaini a cikinsu. Cikin wata riwaya daga Annabi (s.a.w) ya zo cewa: (Hassan ɗaya ne daga As’baɗu).[12] kalmar asbaɗu cikin riwayoyi da ba’arin ayoyin Kur’ani ta zo da ma’anar Shugabanni da Imamai waɗanda Allah ya zaɓe su daga zuriyar Annabawa.[13]

Imamanci

Hassan ɗan Ali imami na biyu a wurin ƴan shi’a bayan shahadar mahaifinsa Imam Ali (a.s) 21 ga watan Ramadan shekara 40 bayan hijira ya zama Imami, ya yi shekara 10 a imamanci.[14] Shaik Kulaini wanda ya rasu shekara 329. Cikin littafin Al-Kafi cikin ya tattaro wasu adadin riwayoyi da suke da alaƙa da naɗa Hassan ɗan Ali kan imamanci.[15] kan asasin ɗaya daga cikin riwayoyin, Imam Ali (a.s) kafin shahadarsa cikin hallarar ƴaƴansa da manyan ƴan shi’a ya miƙa littafi da makaminsa da ajiyar imamanci zuwa ga ɗansa Hassan, sannan ya shelanta cewa Annabi ya umarce shi da ya sanya Hassan matsayin wasiyyinsa,[16] kan asasin wata riwayar daban lokacin da Imam Ali (a.s) ya nufi tafiya Kufa ya ajiye ba’arinsu amanarsa a hanun Ummu Salama, bayan Imam Hassan (a.s) ya dawo daga Kufa ya karɓi wannan ajiya daga hannunta,[17] Shaik Mufid wanda ya rasu shekara 413 h ƙamari, cikin littafin Al-Irshad ya ce Hassan (a.s) ya kasance wasiyyin mahaifinsa cikin ƴa`yansa da sahabbansa.[18] ana kafa hujja da hadisin halifofi goma sha biyu,[19] kan wasiccin Imam Hassan,[20] Imam Hassan (a.s) a watannin farko farkon daurar imamancinsa ya kasance a garin Kufa yana jagorancin halifanci.

Yarinta Da Samartaka

Kan asasin maganar da ta shahara,[21] an haifi Imam Hassan (a.s) sha biyar ga watan Ramadan shekara uku bayan hijira, Kulaini da Shaik Ɗusi sun tafi kan cewa an haife shi ne a shekara ta biyu bayan hijira.[22] an haife shi a garin Madina[23] Annabi (s.a.w) ya yi kiran sallah a kunnen damansa, ya yi iƙama a na hagu.[24] a rana ta bakwai da haifarsa ya yanka masa ragon suna.[25] Kan asasin wani gutsire daga rahotannin Ahlus-sunna, Imam Ali (a.s) ya zaɓar masa sunan Hamza,[26] ko Harbu,[27] tun kafin Annabi (a.s) ya sanya masa suna Hassan, sai dai cewa lokacin da Annabi (s.a.w) ya tambaye shi wanne suna ya sa masa sai ya ce ba zai gabace Manzon Allah ba cikin sanya masa suna.[28] Baƙir Sharif Ƙarashi mai bincike daga ɓanmgaren shi’a ya kawo dalilai kan watsi da wannan rahoto na Ahlus-sunna.[29]

Al’adar Gargi’an

Al’adar gargi’an tana daga cikin al’adun kudancin ƙasar Iran,[30] a kowacce shekara a daren sha biyar ga watan Ramadan daidai zagayowar ranar haihuwar Imam Hassan (a.s) suna shirya biki an ce wannan al’ada ta samo asali tun zamanin Annabi (s.a.w) lokacin haihuwar Imam Hassan (a.s) sakamakon farin ciki mutane sun dinga zuwa gidan Hazrat Ali (a.s) da Fatima (S) suna taya su barka da murna samun Hassan (a.s) sannu-sannu sannu sai wannan al’amari ya juya ya zama al’ada duk shekara sai mutane su shirya wannan bikin na taya murna.[31]

Lokacin Yarinta

Babu kammlallen rahoto game da daurar yarinta da samartakar Imam Hassan,[32] haƙiƙa ya rayu tare da Manzon Allah (s.a.w) ƙasa da shekaru takwas, da wannan dalili ne sunansa ya kasance cikin ayarin ɗabaƙar ta ƙarshe daga sahabbai.[33] rahotanni game da tsananin alaƙa da soyayyar da Annabi (s.a.w) yake masa da ɗan’uwansa sun zo cikin madogaran Shi’a da Ahlus-sunna.[34] Daga mafi muhimmancin abubuwan da suka faru a wannan daura ya halarci mubahala tare da mahaifinsa da ɗan’uwansa, shi da ɗan’uwansa sun kasance misdaƙin kalmar ” Ab'na’una” cikin ayar mubahala.[35] a cewar Sayyid Jafar Murtada Amili Imam Hassan da ɗan’uwansa (a.s) sun halarci bai’atul Ridwan sun yi bai’a ga Annabi (s.a.w) ayoyin Kur’ani sun sauka game da shi da sauran As’habul Kisa’i.[36] an ce ya kasance yana halartar majalisin Annabi (s.a.w) yana ɗan shekara bakwai yana yi wa mahaifiyarsa bayanin abin da aka yi wahayi.[37] An naƙalto daga Sulaim ɗan Ƙaisi wanda ya rasu ƙarshe-ƙarshen ƙarni na farko, bayan wafatin Annabi (s.a.w) lokacin da Abubakar ya karɓi halifanci, Hassan ɗan Ali tare da mahaifinsa da mahaifiyarsa da ɗan’uwansa sun kasance suna zuwa gidajen mutanen Madina da daddare suna kiran mutanen Madina zuwa ga taimakawa Imam Ali (a.s).[38] haka nan kuma malamai sun ce ya yi nuna rashin amincewarsa kan halifancin Abubakar.[39]

Daurar Samartaka

Rahotanni game da samartakarsa sun kasance ƙidigaggu, daga jumlarsu akwai abin da ya zo cikin littafin Al-Imama wa Al-Siyasa cewa yana cikin kwamitin Shura mai mutum shida domin zaɓar halifa, ƙarƙashin umarnin Umar ɗan Khaɗɗab.[40] Cikin ba’arin riwayoyi daga madogaran Ahlus-sunna ya zo cewa Hassan da Husaini sun halarci yaƙin Afrika a shekara 26 bayan hijira.[41] da kuma yaƙin ɗabaristan a shekara ta 29 ko 30 bayan hijira,[42] an samu saɓani kan waɗannan riwayoyi, Jafar Murtada Amili tare da la’akari da Ishkalan da suke tare da waɗannan riwayoyi daga sanadinsu ƙari kan haka Imamai (a.s) basu yarda su tsarin waɗannan yaƙe-yaƙe da futuhat ba suna ma ganin su matsayin ƙagaggun riwayoyi, tare kuma da cewa Imam Ali (a.s) bai yadar Hasnaini sun shiga fagen yaƙin Siffaini domin tabbatar da hakan,[43] Wilfred Madelong yana ganin cewa tabbas Imam Ali (a.s.) yana son koyar da ɗansa Hassan a kan al'amuran yaƙi tun yana ƙarami kuma ya ƙara masa kwarewa a fagen yaƙin.[44] daga cikin sauran rahotanni da suke da dangantaka da wannan lokaci shi ne cewa duk sanda mutane suka kawo ƙarar Usman wurin Imam Ali (a.s) ɗansa Hassan yake aikawa wurin Usman,[45] kan asasin naƙalin Balazari dangane da waƙi’ar tawayen da boren da mutane suka yi kan Usman a ƙarshen halifancinsa lamarin da ya kai ga sun kewaye gidansa da toshe masa ruwa daga ƙarshe kuma suka kashe shi, haƙiƙa Hassan ɗan Ali tare da ɗan’uwansa Husaini bisa umarnin Imam Ali (a.s) sun je sun bada kariya ga gidan Usman,[46] a cewar Khadi Nu’uman Magribi wanda ya rasu shekara ta 363 hijira ƙamari, kuma marubucin Dala’ilul Al-Imama, bayan ƴan tawaye sun toshewa Usman ruwa, Hassan Mujtaba bisa umarnin mahaifinsa ya kaiwa Usman ruwan sha.[47] an bada rahotannin cewa Hassan ɗan Ali sai da ya ji ciwo a wannan waki’a.[48] amma wasu malaman shi’a kamar misalin Allama Amini sun ƙaryata waɗannan rahotanni.[49] Sayyid Murtada bayan ya yi shakku da kokwanto kan cewa Imam Ali (a.s) ya aika da Hasanaini (a.s) domin bada kariya ga Usman, ya bayyana cewa dalilin da ya sa shi aika su shi ne hana kisan gilla da kuma kai masa abin ci da ruwa, ba wai hana cire shi daga kujerar halifanci ba, saboda ai ya cancanci a cire shi sakamakon irin ayyukansa na zalunci da yake yi.[50]

ku duba: Kashe Usman

Mata Da ƴaƴa

Asalin Maƙala: Matan Imam Hassan (A.S)

An samu rahotanni daban-daban game da mata da ƴaƴan Hassan ɗan Ali (a.s), duk da cewa madogaran tarihi sun kawo cewa adadi mafi yawa daga matansa shi ne goma sha takwas, amma tare da haka an kawo wasu adadi,[51] misalin 250,[52] 200,[53] 90,[54] da kuma 70.[55] wasu ba’arin masadir sun yi ishara dangane da yawan auri sakin Hassan ɗan Ali (a.s) sun kira shi da miɗlaƙu mutum mai yawan auri saki.[56] ƙari kan wannan sun ce yana da bayi wasunsu ma sun haihu da shi.[57] bahasin kan yawan auri sakin Imam Hassan (a.s) cikin ba’arin tsofaffin masadir da kuma na zamani ya kasance kan suka kan tarihi, sanadi da ma abin da ya tattaro,[58] a cewar A cewar Madelong, wanda ya fara yada jita-jitar cewa Imam Hassan (AS) yana da mata 90 ya kasance wani mutum da ake kira da Muhammad Kalabi, Mada’ini wanda ya mutu shekara 225 hijira ƙamari, shi ne ya ƙirƙire shi, daidai lokacin da Kalabi iya sunayen mata goma sha ɗaya kaɗai ya ambata waɗanda ma akwai shakku cikin auren biyar daga cikinsu tare da Imam Hassan (a.s),[59] Baƙir Ƙarashi yana ganin Abbasiyawa ne suka ƙirƙiri wannan labari domin ɓata sunan ƴaƴa da jikokin Imam Hassan (a.s).[60] haka zalika akwai saɓani cikin adadin ƴaƴan Imam Hassan Mujtaba (a.s). Shaik Mufid ya bayyana cewa adadin ƴaƴan Imam sun kasance mutane goma sha biyar.[61]

Mata Da ƴaƴa
Mata ƴaƴa
Ja’ada -
Ummu Bashir Zaidu, Ummul Al-Hassan, Ummul Al-Husaini
Khaula Hassan Musanna
Ummu Is’haƙ Husaini, ɗalha da Fatima.
Nafila ko Ramla Umar, ƙasim da Abdullahi
Daga wasu Mata daban Abdur-Rahm, Ummu Abdullah, Ummu Salama da Ruƙayya.

Ɗabarasi ya ambaci mutane 16 da cewa ƴaƴan Imam Hassan (a.s). daga cikinsu akwai Abubakar da ya yi shahada a ranar Ashura.[62]

Tsatson Imam Hassan

Asalin Maƙala: Sharifai ƴaƴan Hassan

Tsatson Imam Hassan (a.s) sun fito tare da miƙewa daga ƴaƴansa misalin Hassanul Musanna, Zaidu, Umar da Husaini Asram, zuriyar Husaini da Umar bayan wani lokaci sun kare, kaɗai tsatson Hassanul Musanna da Zaidu ne suka wanzu,[63] ana kiran ƴayansu da sunan Sharifai ƴan gidan Hassan,[64] da yawa yawansu sun yi motsi tare da miƙewa cikin fagen zamantakewa da siyasa, a ƙarni na uku an samu wasunsu sun miƙe kan ƙalubalantar hukumar Abbasiyawa a yankuna daban-daban cikin ƙasashen musulmai, waɗannan sharifai jinin Hassan Mujtaba (a.s) sun zauna a yankuna misalin ƙasar Marokko wanda ake kiransu da Shurafa’u (Sharifai).[65]

Zamansa A Kufa lokacin Halifancin Imam Ali (a.s)

Imam Hassan Mujtaba ya zauna a Kufa shekaru biyar a daurar halifancin Imam Ali (a.s) haƙiƙa ya kasance tare da mahaifinsa cikin dukkanin marhaloli.[66] kan asasin naƙalin littafin Al-Iktisasu, Hassan ɗan Ali (a.s) bayan bai’a da mutanew suka yi wa mahaifinsa ya hau mimbari bisa umarnin babansa ya yi huɗuba ga mutane.[67] cikin rahotannin da suka zo game da yaƙin Siffin game da ranakun farkon shigar Imam Ali (a.s) garin Kufa an bada labarin cewa Imam Hassan (a.s) ya kasance tare da shi sun kuma zauna a garin tare da juna.[68]

Lokacin Yaƙin Jamal

Cikin ba’arin rahotanni da suka zo, haƙiƙa bayan tawayen da masu warware alƙawari da kuma motsawar Imam Ali (a.s) da sojojinsa domin murƙushe yan tawaye, Hassan ɗan Ali (a.s) ya nemi mahaifinsa ya yi taka tsantsan cikin wannan yaƙi.[69] bisa naƙalin Shaik Mufid wanda ya rasu shekara ta 413 hijira ƙamari, Imam Ali (a.s) ya umarci Imam Hassan (a.s) tare da taimakon Ammar ɗan Yasir da Ƙaisu ɗan Sa’ad da su je Kufa su kirawo mutanen garin su shiga cikin sojojin Imam Ali (a.s).[70] ya yi wa mutanen Kufa Huɗuba tare da kiransu, bayan bayanin falalolin Imam Ali (a.s) da kuma warware alƙawarin da Ɗalha da Zubairu suka yi, ya kira mutanen garin Kufa da su zo su taimakawa Imam Ali (a.s).[71] A yaƙin Jamal lokacin Abdullahi ɗan Zubairu ya tuhumi Imam Ali (a.s) kan kisan Usman, Husaini ɗan Ali ya yi huɗuba tare da yin ishara kan rawar da Ɗalha da Zubairu suka taka cikin kashe Usman,[72] Imam Hassan Mujtaba (a.s) cikin wannan yaƙi ya kasance kwamandan gefen daman sojoji,[73] Ibn Sharhe Ashub ya kawo riwaya cewa Imam Ali (a.s) a wannan yaƙi ya baiwa ɗansa Muhammad ɗan Hanafiyya mashinsa ya kuma umarce shi ya kashe Raƙumin da A’isha take kansa, sai dai cewa bai samu nasarar kashe shi ba, sai ya karɓe mashin ya bawa Hassan ɗan Ali (a.s) ya samu nasarar sukan wannan Raƙumi da ji masa ciwo,[74] an naƙalto cewa bayan yaƙin Jamal, Imam Ali (a.s) ya yi rashin lafiya dalilin da ya sanya shi sanya ɗansa Hassan ya jagorancin mutanen basara sallah, cikin huɗubarsa a sallah ya yi bayani kan girman matsayin Ahlul-baiti da kuma illar taƙaitawa cikin sauke haƙƙinsu.[75]

Yaƙin Siffin

Lokacin da Imam Ali (a.s) ya samu labari cewa Imam Hassan (a.s) ya kutsa fagen Siffin, sai ya ce:
ku riƙe wannan yaron ka da ku bari ya kutsa cikin yaƙi, ka da ya ƙarya min gadon baya, ina rowar waɗannan yara guda biyu (Hassan da Husaini) kada tsatson Manzon Allah (s.a.w) ya ƙare da kashe su

Nahjul Balaga, Tarjame Shahidi, shafi na 240

A cewar Nasar ɗan Muzahim wanda ya mutu 212 h ƙamari, Hassan ɗan Ali (a.s) ya yi huɗuba tun kafin motsawar sojojin Imam Ali (a.s) zuwa yaƙin Siffin, cikin wannan huɗuba ya kwaɗaitar da mutane kan Jihadi.[76] kan asasin wani gutsire daga rahotanni, Hassan ɗan Ali tare da ɗan’uwansa Husaini (a.s) ya ja ragamar kwamandancin ɓangaren daman rundunar sojoji,[77] cikin rahotan Iskafi wanda ya rasu 240 h ƙamari, ya zo cewa lokacin da Hassan ɗan Ali (a.s) ya fuskanci fafatawa da ɗaya da manyan sojojin Sham sai wannan mutumi yaƙi yarda ya gwabza yaƙi da Hassan ɗan Ali yana mai cewa: haƙiƙa na taɓa ganin Manzon Allah yana kan Raƙumi kai kuma kana zaune a gabansa a saman Raƙumin, lallai ni bana ƙaunar haɗuwa da shi jininka yana wuyana.[78] Cikin littafin Waƙ’atu Siffin ya zo cewa Ubaidullahi ɗan Umar ya haɗu da Hassan ɗan Ali (a.s) tsakiyar gwabza yaƙi ya bashi shawara da ya karɓi Halifanci maimakon babansa, saboda ƙuraishawa basa ƙaunar babansa Ali (a.s) sai Imam Hassan (a.s) ya bashi amsa: na rantse da Allah haka ba zata taɓa faruwa ba, sannan ya ce masa: ina jin cewa yau ko gobe za a kasheka, haƙiƙa ka kasance cikin waɗanda Shaiɗan ya yaudara, bisa naƙalin Waƙ’atu Siffin, an kashe Ubaidullahi ɗan Umar cikin wannan yaƙin.[79] bayan gama yaƙi kafin faruwar Tahkim, Hassan ɗan Ali ya yi huɗuba ga mutane bisa umarnin mahaifinsa.[80] Kan hanyarsa ta dawo gida daga yaƙin Siffin Imam Ali (a.s) ya rubuta wata wasiƙa da ta ƙunshi kyawawan halaye da tarbiyya zuwa ga ɗansa Imam Hassan (a.s).[81] a yawancin bugun Nahjul Balaga wannan huɗuba ce ta talatin da ɗaya.[82] Cikin littafin” Al-Isti’ab” ya zo cewa Hassan ɗan Ali (a.s) ya halarci yaƙin Nahrawan.[83] haka nan ya zo cikin ba’arin rahotanni cewa Imam Ali (a.s) ƙarshe-ƙarshen rayuwarsa ya tara sojoji domin ƙara fuskantar Mu’awiya da ƙalubalantarsa, ya sanya ɗansa Hassan ya jagorancin kwamandancin sojoji dubu goma.[84]

Gajertar Daurar Halifancinsa

Imam Hassan Mujtaba (a.s) ya kasance halifan musulmai tsawon watanni takwas kacal[85] [tsokaci 1] Ahlus-sunna tare da la’akari da wani hadisi da suke danganta shi zuwa ga Annabi (s.a.w) suna ɗaukarsa matsayin ƙarshen Halifa cikin Khulfa’ur Rashidin.[86] ya fara halifanci tare da bai’ar mutanen Iraƙi da taimakon sauran yankuna da suke geffanta.[87] mutanen Sham ƙarƙashin jagorancin Mu’awiya ba su yarda da halifancinsa ba,[88] Mu’awiya ya turo sojoji daga Sham domin yaƙar mutanen Iraƙi.[89] wannan yaƙi daga ƙarshe ya juya zuwa sulhu tsakanin Imam Hassan da Mu’awiya.[90]

Bai’ar Musulmai Tare da ƙin Amincewar Mutanen Sham

Bisa naƙalin madogaran Shi’a da Ahlus-sunna, bayan shahadar Imam Ali shekara ta 40 bayan hijira, mutane sun yi ba’a ga ɗansa Hassan domin halifanci,[91] a cewar Balazri wanda ya rasu 279 h ƙamari, Ubaidullahi ɗan Abbas bayan binne Imam Ali (a.s) ya zo cikin mutane ya bada labarin cewa Imam Ali (a.s) ya yi shahada ya ce: haƙiƙa ya bar mafi cancantar magaji, idan kuna so za ku iya masa bai’a.[92] cikin littafin Al-Irshad asubahin ranar Juma’a 21 ga watan Ramadan Hassan ɗan Ali (a.s) ya yi huɗuba a masallaci, ya lissafo falala da fifikon mahaifinsa tare da ƙarfafa ɗanfaruwarsa da Annabi (s.a.w) tare da ishara kan fifikonsa ya jingina da ayoyin Kur’ani game da keɓantaccen matsayi da muƙamin Ahlul-baiti (a.s),[93] bayan gama huɗuba, sai Abdullahi ɗan Abbas ya miƙe tsaye ya cewa mutane ku yi bai’a ga ƴaƴan Annabinku wasiyyin Imaminku, sai mutane suka yi masa bai’a.[94] masadir sun bayyana cewa adadin mutane dubu arba’in ne suka yi masa bai’a.[95] bisa naƙalin ɗabari, Ƙaisu ɗan Sa’ad ɗan Ubbada wanda ya kasance kwamandan Imam Ali (a.s) shi ne mutum na farko da ya fara bai’a ga Imam Hassan (a.s).[96] A cewar Husaini Muhammad Jafari cikin littafin Tashayyu dar masiri tarikh, da yawa yawan sahabban Annabi (s.a.w) da suka zauna garin Kufa bayan gina ta ko kuma waɗanda suka zo garin a lokacin halifancin Imam Ali (a.s), sun yi wa Imam Hassan (a.s) bai’a kuma sun yarda da halifancinsa.[97] Jafari tare da dogara da shaidu ya yi Imani kan cewa muaten Makka da Madina su ma sun aminta da halifancin Imam Hassan (a.s).[98] a cewar Jafari mutanen Yaman da Farisa sun nuna amintarsu da halifancinsa ba su bayyana rashin amincewarsu ba kansa.[99] Cikin ba’arin masadir ya zo cewa lokacin yi masa bai'a ya bijiro da wasu sharuɗɗa, daga jumlarsu akwai abin da ya zo cikin littafin Al-Imama wa Al-Siyasa Hassan ɗan Ali ya gaya mutane: shin za ku yi bai’a tare da ɗa’a ga umranina, shin za ku yaƙi duk wanda na yaƙa, za ku yi sulhu da duk mutumin da na yi sulhu da shi? Bayan sun ji wannan bayani na sa sai suka fara kokwanto, suka tafi wurin Husaini ɗan Ali domin yi masa bai’a, sai dai cewa kuma ya ce musu ina neman tsarin Allah daga bai’arku alhalin Hassan yana raye, sai suka koma wurin Hassan suka yi masa bai’a.[100] ɗabari wanda ya rasu shekata ta 310 h ƙamari, ya ce Ƙaisu ɗan Sa’ad ya sanyawa Imam Hassan sharaɗi kafin yi masa ba’ai shi ne cewa dole ya yi aiki da littafin Allah da sunnar Manzon Allah (s.a.w), da yaƙar mutanen da suka halasta jinin musulmai; sai dai cewa kaɗai Imam Hassan (a.s) ya karɓi sharaɗin aiki da littafin Allah da sunnar Manzon Allah (s.a.w) da duk wani sharaɗi da ya fito daga cikinsu.[101] wasu ba’ari sun fitar da natija daga waɗannan rahotanni cewa Imam Hassan (a.s) mutum ne mai son sulhu da gujewa yaƙi, kuma tsari da rayuwarsa sun sha bamban da ta babansa da ɗan’uwansa.[102] Rasul Jafariyan ya tafi kan cewa waɗannan sharuɗɗa basa nuna cewa tun farko Hassan ɗan Ali (a.s) bai da niyyar yaƙi, bari dai asalin hadafinsa ya kasance kiyaye ikonsa a matsayinsa na shugaba Imami jagoran al’umma domin tabbatar da `yanci cikin yanke shawara, hatta matakan da ya ɗauka daga baya sun kasance suna nuni kan cewa ya yi baki yinsa da kafewa kan yin yaƙi.[103] a cewar Abu Faraj Isfahani, ɗaya daga cikin matakan da Hassan ɗan Ali (a.s) ya ɗauka bayan halifancinsa akwai ninka albashin sojojinsa.[104] wani Sashe Daga Wasiƙar Imam Hassan (a.s) Zuwa Ga Mu’awiya.

Wani Sashe Daga Wasiƙar Mu'awiya Zuwa Ga Imam Hassan (a.s)

lokacin da Annabi (S.A.W) ya yi wafati, Larabawa sun yi rigima kan magajinsa halifansa, ƙuraishawa sun ce: mu ne danginsa ba ma dace ace kuna rigima da mu ba kan hukumarsa, Larabawa sun karɓi wannan Magana matsayin hujja daga ƙuraishawa, wannan dalili da ƙuraishawa suka kafawa Larabawa hujja da shi mu ma da shi muka kafa musu hujja, sai dai cewa ƙuraishawa saɓanin Larabawa ba su yi mana mu’amala ta adalci ba, … sai dai cewa yau kowa yana mamaki yanda aka baka wannan matsayi (Halifanci) saboda kwata-kwata baka cancance shi ba, haƙiƙa kasance ɗa daga gayyar magautan muslunci kuma ɗan mafi nuna ƙiyayya ga Manzon Allah (s.a.w) daga cikin ƙuraishawa, lokacin da Ali (A.S) ya bar duniya musulmai sun sallama halifanci zuwa hannuna… saboda ka dena ƙafewa kan rashin gaskiya ka zo ka yi min bai’a, kai kafi kowa sanin cewa na fi kowa cancanta da wannan al’amari a wurin Allah.

Abu Faraj Isfahani, Maƙatilul Al-ɗalibin, Darul Ma’arifa shafi na 64

Yaƙi Tare da Sulhu Da Mu’awiya

Mafi muhimmancin abubuwa da suka faru a siyasa a cikin rayuwar Hassan ɗan Ali (a.s) shi ne yaƙin da ya yi da Mu’awiya,[105] daidai lokacin da mutanen Iraƙi suka yi masa bai’a da kuma goyan bayan shugabancinsa da mutanen yankin Hijaz su ka yi da mutanen Yaman da Farisa,[106] mutanen Sham sai suka yi bai’a ga Mu’awiya.[107] a cikin jawabansa da kuma wasiƙunsa ga Imam Hassan (a.s) Mu'awiya ya jaddada matsayarsa na ƙin amincewa da wannan mubaya'a[108] da aka yiwa Hassan ɗan Ali (a.s) tun lokacin kashe Usman ya gama shirya zama halifa.[109] ya tara sojoji ya jagorance su zuwa Iraƙi domin yaƙar Hassan ɗan Ali (a.s),[110] kan asasin ba’arin rahotanni kusan kwanaki 50 bayan shahadar mahaifinsa da kuma yi masa bai’a bai yi kowanne irin motsi ba ko ɗaukar wani mataki cikin yaƙi ko sulhu,[111] lokacin da ya samu labarin cewa sojojin Mu’awiya sun nufo Iraƙi domin yaƙarsa sai ya ɗebi sojojinsa suka fita daga garin Kufa ya kuma aika da rundunar sojoji ƙarƙashin jagorancin Ubaidullahi ɗan Abbas don fuskantar Mu’awiya.[112]

Yaƙi Tsakanin Rundunoni Biyu

Bayan yaƙin da aka gwabza tsakanin Rundunoni guda biyu daga ƙarshe dai Rundunar Sham ta sha ƙasa, sai Mu’awiya ya aika da wasiƙa zuwa ga Ubaidullahi cikin dare yana tsegunta masa wai Hassan ɗan Ali (a.s) ya nemi su yin sulhu da shi tare da cewa zai sallama halifanci hannun Mu’awiya. Sannan Mu’awiya ya yi ma Ubaidullahi alƙarawin bashi dirhami miliyan ɗaya idan ya dawo cikin rundunarsa, bayan nan sai Ƙaisu ɗan Sa’ad ya karɓi ragamar jagorancin Dakarun Imam Hassan,[113] bisa naƙalin Balazri wanda ya rasu 279 h ƙamari, bayan Ubaidullahi ya koma cikin mutanen Mu’awiya, sai Mu’awiya bisa raya cewa sojojin Imam Hassan (a.s) sun raunana ya bada umarnin kai hari kansu, sai dai cewa Imam Hassan (a.s) da kwamandancin Ƙaisu ɗan Sa’ad ya tarwatsa rundunar Sham kuma sun sha ƙasa, sai Mu’awiya ya ƙara amfani da dabarar da ya yi ya saye Ubaidullahi domin saye Ƙaisu ɗan Sa’ad sai dai cewa wannan karon bai samu nasara ba.[114]

Matsayin Imam Hassan (a.s) A Cikin Garin Sabaɗ

A ɓangaren Imam Hassan (a.s) ya ja Rundunarsa zuwa Sabaɗ, a cewar Shaik Mufid domin jarraba Sahabbansa da auna biyayyarsu, sai ya yi wata huɗuba ya ce:” haɗin kai da haɗuwar zuciya yafi alheri gareku daga rarrabuwa da watsewa…” lallai shirin da nake tanadar muku ya fi wanda kuke tanadarwa kanku, bayan gama huɗuba, sai mutane suka kalli junansu suna cewa wannan mutumin yana niyyar yin sulhu da Mu’awiya tare da sallama halifanci zuwa hannun Mu’awiya. wasu adadi daga mutanensa suka kai hari kan Tantin da yake zaune, suka daka wawaso kan kayayyakinsa hatta daddumar da yake sallah akai basu barta ba sai dai suka fizgeta daga ƙasan ƙafafunsa.[115] sai dai cewa bisa naƙalin Yaƙubi wanda ya rasu 292 h ƙamari, ya bayyana cewa dalilin faruwa wannan al'amari shi ne cewa Mu’awiya ya aika da adadin wasu mutane zuwa ga Hassan ɗan Ali domin tattaunawa, lokacin suke fitowa daga wurin Imam Hassan sai suka ɗaga murya ta yanda mutane za su ji me suke faɗa, suna tattaunawa da junansu suna cewa Allah ya tseratar da jinin musulmai ta hannun ɗan Manzon Allah (s.a.w) ya kashe wutar fitina; Imam Hassan ya riga ya yarda da sulhu, yayin da dakarun Imam suka ji wannan Magana sai suka fusata suka shiga cikin ɗimauta suka kai hari kan tantin Imam Hassan,[116] bayan wannan waƙi’a, sai makusantan Sahabbansa suka yunƙura don bashi kariya, sai dai cewa cikin duhun dare wani mutum daga Khawarijawa,[117] ya saɗaɗa kusa da Imam Hassan (A.S) ya ce masa: Ya kai Hassan ka zama Mushriki kamar dai yanda babanka ya zama Mushriki, bayan na sai ya soke shi da wuƙa a kan cinyarsa lokacin Imam yana kan Doki sai ya faɗo ƙasa.[118] sai mutanensa suka ɗauke shi suka kai shi garin Mada’in suka ajiye gidan Sa’ad ɗan Mas’ud domin yi masa magani.[119] Yaƙi dai tsakanin Mu’awiya da Imam Hassan (a.s) daga ƙarshe ya ƙare da sa hannu kan takardar yarjejeniyar sulhu. Rasul Jafariyan ya bayyana cewa dalilai misalin raunin mutanen Imam Hassan (A.s) da yanayin zamani da kuma kare rayukan ƴan shi’a su ne sababin da ya sanya Imam Hassan Mujtaba (a.s) ya yarda da ya yi sulhu,[120] sannan kan asasin wannan yarjejeniya zai sallama halifanci ne zuwa ga Mu’awiya.[121]

Waƙi’ar Sulhu Tare da Mu’awiya

Wani Sashe Daga Wasiƙar Mu'awiya Zuwa Ga Imam Hassan (a.s)

Idan da ace na san cewa kafi ni ƙarfi cikin tafiyar da mutane da taimakonsu, a siyasa da samar da dukiyar baitul mali da ƙalubalantar magauta da lallai na yi maka bai’a sai dai cewa ni na ji cikin gwamnati, ina da tarin kwarewa, na fi kwarewa a fagen siyasa, kuma na girmeka a shekaru, saboda haka ya fi dacewa kai ka karɓi shugabancina.

Abu Faraj Isfahani, Maƙatilul Al-ɗalibin, Darul Ma’arifa shafi na 64

Asalin Maƙala: Sulhun Imam Hassan (a.s)

Imam Hassan (a.s) cikin wata huɗuba da ya yi a gaban Mu’awiya ya ce: Mu’awiya ɗan Sakhra ya yi zato cewa na yarda da shi matsayin wanda ya dace da halifanci ni kuma ban yarda da kaina ba matsayin wanda yake da cancanta da halifanci ba, Mu’awiya ƙarya yake yi, na rantse da Allah lallai mu cikin littafin Allah da zantukan Manzon Allah mu ne mafi cancantar mutane, sai dai cewa mu Ahlul-Baiti tun lokacin da Manzon Allah (s.a.w) ya bar duniya kodayaushe mu ake tsoratarwa da zalunta. Allah ya yi hukuncin tsakaninmu da waɗanda suke zaluntarmu. Ɗabarsi, Al-Ihtijaj, shekara 1403 h ƙamari, shafi na 288 Daidai lokacin da rundunoni biyu suka fuskanci juna rundunar sham da rundunar Iraƙi an samu wasu sun kai hari kan Imam Hassan (a.s) har ta kai ga ya ji ciwo aka kai shi Mada’in domin yi masa magani,[122] lokacin da Imam Hassan (a.s) yake karɓar magani a garin Mada’in, sai da aka samu wasu gungun jama’a daga shugabannin ƙabilun Kufa sun aika wasiƙa zuwa ga Mu’awiya suna masu shelanta haɗewa da shi da biyayya gare shi, suna masa tayin ya karɓe su, tare da alƙawarin kamo Imam Hassan (a.s) su miƙa shi hannunsa ko kuma su kashe shi,[123] a cewar Shaik Mufid wanda ya rasu shekara ta 413 h ƙamari, lokacin da Imam Hassan (a.s) ya samu labarin komawar Ubaidullahi ɗan Abbas cikin mutanen Mu’awiya, a gefe guda kuma ya tsinkayi rauni da rashin kwaɗayin yaƙi daga wasu ba’ari mai yawa daga sahabbansa, sai ya fahimnci cewa ba zai yiwu ya fuskanci dubunnan sojojin Mu’awiya da tsirarun yan shi’arsa da sahhabansa ba.[124] Zaidu ɗan Wahab Juhni ya naƙalto cewa lokacin da Imam Hassan (a.s) yake jinyar ciwon da yaji a Mada’in ya gaya masa cewa: wallahi idan na gwabza yaƙi da Mu’awiya mutanen Iraƙi za su shake ƙwalar rigata su miƙa ni hannun Mu’awiya, na rantse da Allah idan ya zamana zan yi sulhu da Mu’awiya cikin Izza yafi alheri daga a kasheni a hannunsa bayan kamani fursunan yaƙi, ko kuma ya yi min gori da cewa kaɗai ya nuna karamci ne a kaina cikin kau da kai daga kashe ni, hakan zai zama abin kunya na har abada kan Bani Hashim.[125]

Shawarar Sulhu Daga ɓangaren Mu’awiya

Bisa naƙalin Yaƙubi daga jumlar dabarun Mu’awiya da ya yi amfani da su don jawo yaƙin zuwa ga sulhu, akwai amfani da tura wasu mutane su yaɗa jita-jita cikin sojojin Imam Hassan cewa wai Ƙaisu ɗan Sa’ad shi ma ya haɗe da mutanen Mu’awiya, da kuma tura wasu su yaɗa jita-jita cikin Rundunar Ƙaisu cewa wai Imam Hassan (a.s) ya yarda a yi sulhu.[126] hakan nan kuma Mu’awiya ya aika da wasiƙun da mutanen Kufa suka aiko masa na neman dawowa cikin tafiyarsa zuwa ga Imam Hassan ɗan Ali (a.s) tare da yi masa ta yin sulhu da ɗora sharuɗɗa a kansa, cewar Shaik Mufid, duk da cewa Imam Hassan (a.s) bai aminta da Mu’awiya ba yana sane da irin makircinsa, bai da wata dabara da ta rage masa in banda yarda da ya yi sulhu da shi.[127] cikin rahotan Balazri ya zo cewa Mu’awiya ya aika da farar takarda ɗauke da tambarin sa hannu zuwa ga Imam Hassan (a.s) domin ya rubuta duk sharaɗin da yake buƙata,[128] Imam Hassan (a.s) sai ya tashi ya yi huɗuba ga mutane tare da jin ra’ayinsu game da cigaba da yaƙi ko yin sulhu da Mu’awiya, sai suka dinga slogan ” Al-baƙiya Al-baƙiyya” ma’ana mun fi son rayuwa da wanzuwa, suka nuna cewa sun fi so a yi sulhu.[129] da wannan dalili ne Imam Hassan (a.s) ya karɓi sulhu. An yi wannan sulhu a 25 ga watan Rabiu Auwal,[130] a ba’arin madogaran tarihi ya zo cewa an yi shi a ƙarshen Jimada Ula, shekara ta 41 bayan hijira.[131]

Abin da Sulhun Ya Ƙunsa

Ayatullahi Khamna’i:

Ba dukkanin kisa bane shahada, shahidi shi ne wanda a ka kashe shi bisa cikar sharuɗɗan shahada, waɗannan sharuɗɗa ba su kasance cikin waƙi’ar sulhun Hassan Mujtaba, da ace an kashe Imam Hassan Mujtaba a wancan lokaci ba zai kasance sun yi shahada ba, ba zai yiwu wani ya iya yin sulhu a wannan yanayi na wancan zamani ba da zai kai ga a kashe shi sai a kira shi da shi bai zamanto ya hallaka kansa ba.

Bayanai cikin ganawa daga mabambantan mutane wanda suka yi a taron da aka shirya a 15 ga watan Ramadan.

Akwai mabambantan rahotanni dangane da abin da wannan sulhu ya ƙunsa.[132] daga jumlarsu akwai abin da aka naƙalto daga masadir cewa za a sallama halifanci hannun Mu’awiya ƙarƙashin sharaɗin aiki da littafin Allah da sunnar Manzon Allah (s.a.w) da kuma abin da halifofi huɗu suka tafi a kansa, kuma ka da Mu’awiya ya ayyana magajinsa bayansa, sannan dukkanin mutane su kasance cikin aminci cikinsu kuwa har da ƴan shi’ar Ali,[133] Shaik Saduƙ ya ce lokacin da Imam Hassan (a.s) yake sallama halifanci hannun Mu’awiya ya bashi kan sharaɗin cewa ba zai kira shi da Sarkin Muminai ba.[134] Cikin ba’arin masadir ya zo cewa Imam Hassan (a.s) ya sanya sharaɗi cewa bayan Mu’awiya shi ne zai kasance Halifa ƙari kan haka kuma Mu’awiya zai bashi dirhami miliyan biyar,[135] a cewar Jafari, waɗannan sharuɗɗa guda biyu Wakilin Imam Hassan (a.s) a zamansu bai yarda ya karɓe su ba, ya tabbatar da cewa Musulmai ne za su yanke shawara kan wanene zai kasance halifa bayan Mu’awiya, sannan game da sharaɗi bada dirhami ya ce Mu’awiya bai da haƙƙin bada wannan kuɗaɗe cikin baitul mali domin su baitul dukiya ce ta dukkanin musulmai.[136] wasu ba’ari sun ce shi sharaɗin bada dirhami miliyan biyar Mu’awiya ne da Wakilansa suka sanya shi ba Imam Hassan (a.s) ba.[137] Imam Hassan (a.s) duk da cewa ya ajiye halifanci ya ja gefe, bai gushe ba yana nan a matsayinsa na Imamin ƴan shi’a hatta ƴan shi'ar da suka nuna rashin amincewarsu da sulhun da ya yi da Mu’awiya basu taɓa inkarin Imamancinsa ba, har ƙarshen rayuwara bai gushe yana babba kuma shugaban iyalan Annabi (s.a.w).[138]

Saƙonni Da Martani

Imam Hassan (a.s):

ya ku mutane! Da zaku zaga gabas da yamma, ba zaku samu wani mutum koma bayana da ɗan’uwana wanda kakansa ya kasance Manzon Allah ba, lallai Mu'awiya ya yi jayayya da ni cikin halifanci da yake haƙƙina, amma na kau da idanu saboda maslahar al’umma da kuma kiyaye jininsu.

Ibn Shahre Ashub, Al-Manaƙib shekarar bugu 1379, j na 4 shafi na 34

Cikin rahotanni ya zo cewa bayan sulhun da Imam Hassan (a.s) ya yi da Mu’awiya, an samu wasu gungun jama’a da suka nuna rashin jin daɗinsu da rashin amincewa kan wannan sulhu.[139] lamarin da ya kai ga wasu sun zargi Imam Hassan (a.s) tare da kiransa da sunan ” Ya muzillul Muminin” (wanda ya ƙasƙantar da Muminai),[140] cikin basu amsa kan tambayoyinsu da nuna rashin amincewarsu, ya kirawo zuwa ga lazimtar riƙo da hukuncin da Imaminsu ya yanke da tare da bayyana musu dalili da illar yin sulhu shi ne dai dalilin da ya sanya Annabi (s.a.w) ya yi sulhun hudaibiyya, wannan mataki da ya ɗauka ya yi daidai da hikimar ayyukan Khidir (a.s) cikin tafiyarsa tare da Annabi Musa (a.s).[141] Cikin masadir masu yawa na tarihi ya zo cewa Mu’awiya bai yi aiki da sharuɗɗan da aka sanya cikin sulhu ba,[142] da yawa yawan ƴan shi’ar Imam Ali (a.s) daga Jumlarsu Hujur ɗan Addi,[143] ya dinga bi yana kashe su, bayan sulhu Mu’awiya ya shiga garin Kufa ya yi wa mutane huɗuba ya ce: na janye duk sharuɗɗan da na sanya na kuma take duk wani alƙawari da na yi,[144] haka nan kuma ya ce: ni ban yaƙe ku ba domin ku yi sallah ko azumi da hajji ba, a a na yaƙe ku ne domin na samu damar mulkarku, [145]

Lokacin Zamansa A Madina Da Jagorancin Addini

Hassan ɗan Ali (a.s) bayan sulhu tare da Mu’awiya tare da kuma roƙon wasu daga ƴan shi’arsa da ya cigaba da zama a Kufa amma tare da haka zai ya dawo Madina,[146] har zuwa ƙarshen rayuwarsa ya na Madina ian banda wasu ƴan tafiyoyi da ya yi zuwa Makka,[147] da Sham,[148] Imam Mujtaba (a.s) bayan shahadar Imam Ali (a.s) tare da wasiyyar ya jiɓanci al’amuran waƙafi da sadaƙoƙin mahaifinsa, bisa naƙalin Kafi wannan wasiyya an rubutata ne a goma ga watan Jima Ula shekara ta 37 bayan hijira.[149]

Jagorancin Ilimi

An samu rahotanni dangane da jalsosi masu na Imam Hassan (a.s) da ya yi su a Madina domin koyar da ilimi da shiryar da mutane, daga jumlarsu, Ibn Sa’ad wanda ya rasu shekara ta 230 hijira ƙamari, da Balazri wanda ya rasu shekara ta 279 h ƙamari, da Ibn Asakir wanda ya rasu shekara ta 571 hijira ƙamari, sun naƙalto cewa Hassan ɗan Ali (a.s) ya kasance yana yin sallar Asubahi a masallacin Annabi (s.a.w) tare da shagaltuwa da ibada har zuwa hudowar rana, bayan nan sai manyan mutane da waɗanda suka halarci masallaci su je su zauna kusa da shi a shiga bahasin ilimi, bayan Azuhur yana maimaita wannan tsari nasa,[150] cikin littafin Al-Fusul Al-Muhimma nan ma ya zo cewa Hassan ɗan Ali yana zama a masallacin Annabi sai mutane su kewaye shi su dinga tambayarsa yana basu amsa,[151] daidai wannan lokaci kamar yanda Mahadi Pishwayi yake cewa, Hassan ɗan Ali a wannan daura ya fuskanci ƙaurcewa da rashin maraba daga mutane wanda hakan ya taka rawa cikin karkacewa da lalacewa ɗabi’un mutane,[152] Allama Tahrani ya na ganin cewa daurar imamancin Imam Hassan Mujtaba (a.s) da Imamancin Imam Husaini (a.s) suna daga mafi wahala da duhun daurori bisa hannun mulkin gwamnatocin Bani Umayya bisa la’akari da tsayin rayuwarsu da tsahon lokacin imamancinsu ya kama ce an samu dubunnan hadisai, huɗubobi, wa’azi tafsirin Kur’ani, sai dai cewa huɗubobi da wa’azozinsu sun kasance tsiraru da gajeru matuƙar gajerta.[153]

Matsayi A Zamantakewa

Daga cikin labarurruka na tarihi yana bayyana cewa Imam Hassan (a.s) ya kasance da matsayi na musamman a zamantakewa yau da gobe, bisa rahotan Ibn Sa’ad wanda ya rasu shekara ta 230 h ƙamari, lokacin da mutane suka ga Imam Hassan ɗan Ali (a.s) a cikin taron Hajji, sun ɗunguma zuwa wurinsa domin neman tabarruki, wurin ya yi turmutsitsi sai da Imam Husaini (a.s) tare da taimakon adadin wasu mutane da kyar suka nesanta shi daga mutane.[154] haka nan kuma an naƙalto cewa ɗan Abbas tare da cewa yana daga Manyan Sahabban Annabi (s.a.w).[155] kuma ya girmi Imam Hassan (a.s) lokacin da Imam Hassan (a.s) zai hau Doki yana sanya masa abin da zai taka ya hau.[156]

ƙauracewa Al’amurran Siyasa Da Kuma ƙin Yarda Yin Aiki Tare da Mu’awiya

An ce bayan fitowar Imam Hassan (a.s) daga garin Kufa, wasu Jama’a daga Khawarijawa sun taru a Nakhla domin yaƙar Mu’awiya, sai Mu’awiya ya aikawa Hassan ɗan Ali (a.s) da wasiƙa ya roƙe shi ya dawo ya yaƙe su, amma Imam Hassan (a.s) sai ya yi watsi da buƙatar Mu’awiya tare da bashi amsa: da zan yaƙi wani musulmi to kai ne na farkon wanda zan fara yaƙa.[157] Cikin ba’arin riwayoyi ya zo cewa Imam Hassan Mujtaba (a.s) duk da cewa bai yarda ya yi aiki da Mu’awiya ba da rashin amincewa da matakan da ya ɗauka amma tare da haka ya karɓi kyaututtukan da ya aiko masa,[158] ƙari kan kyaututtukan da yake aiko masa duk shekara yana bashi dirhami miliyan ɗaya,[159] ko dinare dubu ɗari,[160] sun ce ya zo a ba’arin naƙali wasu lokutan Imam Hassan (a.s) yana biyan bashi da kyautar da ya bashi, sauran abin da ya rage kuma ya rabawa danginsa da mutanen da suke taimaka masa,[161] wani lokacin kuma yana bada kyautar bakiɗayan abin da ya aiko masa,[162] akwai kuma naƙalin da yake bayyana cewa Imam Hassan (a.s) bai kasance yana karɓar kyautar da Mu’awiya yake aiko masa ba,[163] waɗannan riwayoyi an bijiro da kokwanto da shakku kansu,[164] daga jumlarsu akwai sasannin batun ilimin kalam da ya bijira, alal misali Sayyid Murtada Amili yana ganin ya halasta bari ma dai wajibi ne ga Imam Hassan (a.s) ya karɓi dukiya daga hannun Mu’awiya, daga babin dawo da dukiya daga hannun mai mulkin da ya hau karagar mulki da zalunci.[165]

Mu’amalar Da Umayyawa Suka Yi Masa

Akwai rahotanni kan irin mu’amala mara kyau da Umayyawa suka yi wa Imam Hassan (a.s),[166] haka nan cikin littafin Al-Ihtijaj, an naƙalto munazarori tsakanin Imam Hassan (a.s) da Mu’awiya da mutanensa, cikin wannan muƙabala ya bada kariya kan muƙami da matsayin Ahlul-Baiti tare da yaye labule daga haƙiƙanin maƙiyansa da matsayinsu,[167] daga jumlarsu bisa abin da ya zo daga rahoto daga littafin Al-Ihtijaj an naƙalto cewa, a wani majalisi da masu kare muradun hukumar Mu’awiya suka halarta misalin Amru ɗan Usman, Amru ɗan Asi, Utbatu ɗan Abi Sufyan,Walidu ɗan Uƙuba da Mugira ɗan Shu’uba, Imam Hassan Mujtaba (a.s) tare jinginarsa da ayoyinsa Kur’ani da riwayoyi da rahotannin tarihi ya yi Allawadai da su, ya kuma bayyana haƙƙi da matsayin Imam Ali da Ahlul-baiti (a.s) cewa dama can Mu’awiya ya riga tsara tun kafin munazara yana da niyya tozarta abokan muƙabala da shi.[168]

Shahada Da Kuma Abin da Ya Faru Lokacin Raka Jana’izarsa

Imam Hassan (a.s) kan Shimfiɗar Shahadar Shahada, kwafi daga littafin Hadiƙatul Su'adam a ƙarni na 16 miladi

Cikin da yawa yawan masadir na shi’a da Ahlus-sunna ya zo cewa Imam Hassan (a.s) ya yi shahada bayan an shayar da shi guba,[169] daidai da abin da ya zo a rahotanni, an shayar da shi guba lokuta daban-daban, sai dai cewa tare da haka ya tsira daga mutuwa,[170] game da gubar da ta yi sanadiyyar shahadarsa Shaik Mufid ya ce lokacin da Mu’awiya ya yanke shawarar karɓar bai’a ga ɗansa Yazid kan muƙamin mai jiran gado, ya aika da dirhami dubu ɗari zuwa ga Ja’ada matar Imam Hassan (a.s) tare da yi mata alƙawari idan ta kashe Imam Hassan (a.s) zai aura mata ɗansa Yazid.[171] cikin masadir ɗin Ahlus-sunna an ambaci Ja’ada bint Ash’as matsayin wacce ta sanyawa Imam Hassan (a.s) guba.[172] Madlung ya tafi kan cewa mas’alar magajin Mu’awiya da kuma ƙoƙarinsa kan tabbatarwa da ɗansa Yazid halifanci na gasgata hannun Mu’awiya cikin shayar da Imam Hassan (a.s) guba ta hanyar amfani da matarsa Ja’ada,[173] akwai wasu rahotanni daban da suke bayyana cewa Hindu ɗaya daga matan Imam Hassan (a.s),[174] tare da taimakon hadimansa,[175] ne suka shayar da shi guba, sun ce Hassan ɗan Ali (a.s) ya yi shahada bayan kwanai uku,[176] kwanaki arba’in,[177] a wani ƙaulin kuma wata biyu da shayar da shi guba.[178] An naƙalto cewa bayan shahadar Imam Hassan Mujtaba (a.s) karo guda garin Madina ya karaɗe da kuka.[179] haka nan kuma an ce lokacin binne shi maƙabartar Baƙi’a ta cika da mutane haka kuma an kulle kasuwa tsawon kwanaki bakwai.[180] cikin masadir ɗin Ahlus-sunna an naƙalto cewa ƙasƙanci na farko da ya fara samun Larabawa ya kasance mutuwar Hassan ɗan Ali (a.s).[181]

Hana Binne shi Kusa Da ƙabarin Annabi (s.a.w)

Haramin Imamai a maƙabartar Baƙi'a kafin rushe shi

Ya zo a cikin ba’arin masadir cewa Imam Hassan (a.s) ya yi wasiyya ga ɗan’uwansa cewa bayan ya rasu ya binne shi kusa da ƙabarin Manzon Allah (s.a.w),[182] bisa wani naƙali, Hassan ɗan Ali (a.s) ya na raye ya gayawa A’isha wannan buƙata da yake da ita kuma ta lamince,[183] bisa riwayar littafin Ansabul Ashraf, lokacin da Marwan ɗan Hakam ya samu labarin wasiyyar Imam Hassan (a.s) sai ya gayawa Mu’awiya, sai Mu’awiya ya nemi Marwan ya je ya hana zartar da wannan wasiya ko ta yaya ka da ya sake ya bari su binne shi a wurin.[184] Cikin rahotan Shaik Mufid wanda ya rasu shekara ta 413 h ƙamari, da Ɗabarsi wanda ya rasu shekara 588 h ƙamari, ya yi wasiyya a kai makararsa kusa da ƙabarin Manzon Allah (s.a.w) domin sabunta alƙawari, bayan nan su kai shi kusa da ƙabarin Kakarsa Fatima bintu Asad su binne shi a can,[185] cikin wannan naƙali ya zo cewa Hassan ɗan Ali (a.s) ya yi wasiyya lokacin kai shi ƙabari da binne shi a ƙauracewa duk wata nau’in rigima,[186] don gudun zubar da jinni.[187] Lokacin da Bani Hashim suka ɗauki makararsa zuwa ƙabarin Annabi (s.a.w). sai Marwan tare da wasu adadin mutane daga Bani Umayywa suka ɗauki makamai suka tare musu hanya don hana binne shi kusa da Annabi (s.a.w).[188] Abu Faraj Isfahani wanda ya rasu shekara ta 356 h ƙamari, ya ambaci cewa A’isha ta hau kan Doki ta nemi taimakon Marwan da Bani Umayya kan hana binne shi a wannan wuri.[189] cikin rahotan Balazri ya zo lokacin da aka kaure da rigima ana daf da fara zubar da jinni sai Ai'sha ta ce: gida de gida na ne ba zan ba da iznin binne wani mutum ba.[190] ɗan Abbas ya cewa Marwan mu bamu da niyyar binne shi kusa da Annabi, kawai dai mun zo jaddada alƙawari da bankwana da Manzon Allah (s.a.w). amma da ace ya yi wasiyya a binne shi kusa da Manzon Allah (s.a.w) da tabbas mun binne shi. Kuma babu wani da ya isa ya hana mu binne shi a wannan wuri, bayan nan ɗan Abbas ya yi kinaya kan ishara da halartar A’isha yaƙin Jamal tare da yin suka a kanta a fakaice.[191] Haka nan an naƙalto cewa Marwan ya ce mu ba zamu taɓa yarda ace an binne Usman a ƙarshen gari, amma kuma a binne Hassan ɗan Ali kusa da Annabi (s.a.w)[192] a wannan wuri an kusa gwabza yaƙi tsakanin Bani Hashim da Bani Umayya;[193] sai dai cewa Imam Husaini (a.s) bisa aiki da wasiyyar yayansa ya hana faruwar rigimar, ya ɗauki jna'izarr Hassan ɗan Ali zuwa maƙabartar Baƙi’a aka binne shi kusa ƙabarin Kakarsa Fatima bintu Asad.[194] Cikin rahotan Ibn Shahre Ashub ya zo cewa Banu Umayya sun harba kibiyoyi fuskar jana'izar Hassan Mujtaba (a.s), bisa wannan naƙali sai da aka zare kibiyoyi guda saba’in daga jikinsa da Bani Umayya suka harba kan jana’izar Hassan ɗan Ali (A.S.).[195]

Tarihin Shahada

Masadir ɗin tarihi sun naƙalto shekarar shahadar Imam Hassan (a.s) tare da sassaɓawar tarihi misalin shekara ta 49, ko 50 ko kuma 51.[196] haka zalika akwai wasu naƙalin saɓanin wannan.[197] wasu ba’arin masu bincike tare da jingina da wasu shaidu sun bayyana cewa ingantacciyar Magana shi ne ya yi shahada ne a shekara ta 50 bayan hijira.[198] Game da watan da ya yi shahada, masadir ɗin shi’a sun naƙalto cewa ya yi shahada ne a watan Safar.[199] amma aksarin masadir ɗin Ahlus-sunna sun bada rahoto,[200] cewa ya yi shahada ne a watan Rabi’i Auwal,[201] haka nan an samu saɓani game da ranar da ya yi shahada: da yawa malamai misalin Shaik Mufid,[202] da Shaik ɗusi,[203] da Ɗabarsi,[204] da Ibn Shahre Ashub,[205] sun ambaci cewa ya yi shahada a ranar 28 ga watan Safar, saɓanin Shahidul Auwal wanda ya rasu shekara ta 786 ya tafi kan cewa ya yi shahada ne a 7 ga watan Safar,[206] Kulaini,[207] ya ambaci cewa ya yi shahada ne a ƙarshen watan Safar. ” Yadullahi Maƙdisi” tare da dandaƙe bincike kan majinginar waɗannan mabambantan maganganu, ya tafi kan ingancin 28 ga watan Safar.[208] a ƙasar Iran 28 ga watan Safar a hukumance ranar hutu ce saboda ta yi daidai da zagayowar ranar wafatin Annabi (s.a.w) da shahadar Imam Hassan Mujtaba (a.s), mutane suna zaman makoki, amma a wasu ƙasashe daga jumlarsu Iraƙi suna zaman makokin Imam Hassan (a.s) a ranar 7 ga watan Safar,[209] Hauzozin garin Najaf tun zamanin da can sun kasance suna zaman makokin Imam Hassan (a.s) a 7 ga watan Safar, Hauzozin ƙum suma a zamanin Shaik Abdul-Karim Ha’iri suna rufe karatu ranar 7 ga watan Safar saboda shahadar Imam Mujtaba Hassan (a.s).[210] tare da la’akari da sassaɓawar tarihin shahadar Imam Hassan ɗan Ali (a.s) an samu saɓani cikin shekarunsa yayin shahadarsa, wasu suna ganin ya yi shahada yana da shekaru arba’in da shida,[211] ko 47,[212] ko 48.[213]

Falaloli Da Husisiyoyi

a cewar Yaƙubi wanda ya rasu shekara 292 h ƙamari, Hassan ɗan Ali (a.s) a zahirinsa da mu’alolinsa ya kasance mutum mafi kamanceceniya da Manzon Allah (s.a.w),[214] ya kasance matsakaici a tsayi tare da tarin kyawanan halaye,[215] ya na yin ƙunshi da baƙin lalle,[216] cikin litattafan muslunci an bada rahoton falalarsa a kankin kansa da cikin zamantakewa.

Falalarsa

Cikin fagen hususiyoyi na Imam Hassan ɗan Ali akwai riwayoyi da suka zo cikin masadir: Haƙiƙa Annabi (s.a.w) ya kasance yana matuƙar son sa. Akwai riwayoyi masu yawan gaske game da soyayyar da Manzon Allah (s.a.w) yake yi wa jikansa Hassan ɗan Ali (a.s), an naƙalto cewa Annabi (s.a.w) daidai lokacin da Annabi (s.a.w) yake goye da Hassan (a.s) kan kafaɗarsa ya kasance yana cewa ya Allah ni ina son sa, saboda haka kai ma ka so shi.[217] wani lokaci Annabi (s.a.w) yana cikin jagorantar sallar jam’i ya durƙusa sujjada sai Hassan ya hau kan gadon bayansa, sai Annabi ya ɗan jinkirta ɗago da kansa daga sujjada domin Hassan ya sauko, lokacin da Sahabbai suka tambaye shi dalilin tsawaita sujjada da ya yi, sai ya ce ina so ne ya sauka da kansa daga gadon bayana.[218] cikin littafin Fara'id Samatin, ya zo cewa Annabi(s.a.w) ya ce: Husaini, Shugaban Samarin gidan aljanna ne kuma hujjar Allah kan al'umma... duk wanda ya yi masa biyayya daga gare ni yake duk wanda ya saɓa masa baya daga gare ni.[219]

Wasu Ayoyi Game da Shi

Hassan ɗan Ali (a.s) ɗaya ne daga cikin Ahlul-Baiti wanda malaman tafsiri suke cewa ayoyi daga Kur’ani sun sauka kan sha’aninsu, daga jumlarsu akwai ayar Iɗ’am wacce bisa abin da ya zo a riwayoyin Shi’a da Ahlus-sunna ta sauka ne game da sha’anin Ahlul-baiti (a.s), kuma ana ƙidaya wannan aya cikin falolinsu,[220] haka nan da yawa yawan malaman tafsiri tare da jingina da riwayoyi sun ce ayar Mawadda ta sauka ne kan Ahlul-baiti,[221] wannan aya ta mawadda ladan kawon saƙon da Annabi (s.a.w) ya zo da shi ce, cikin ayar mubahala nan ma a waƙi’ar mubahalar Annabi (s.a.w) da kiristocin Najaran wacca ayar ta sauka kan haka, Imam Hassan (a.s) da ɗan’uwansa Imam Husaini (a.s) su ne aka gabatar matsayin misdaƙin kalmar” Abna’una”[222] Haka nan ayar taɗhir da ta sauka dangane da” As’habul Kisa” Imam Hassan (a.s) da ya kasance ɗaya daga cikinsu cikin tabbatar da Ismar Imamai ya kafa hujja da wannan aya.[223]

Ibada Da Alaƙarsa Da Allah

Duk sanda Imam zai yi alwala ƙafafunsa suna rarrawa kamanninsa suna canjawa,[224] Abu Khaisama yana cewa: lokacin da Imam Hassan yake shirin sallah yana sanya mafi kyawun tufafinsa, wata rana an tambaye shi me ysa kake sanya mafi kyawun tufafi? Sai ya ce: Allah kyakkyawa ne kuma yana son kyau, kuma ni ina son sanya mafi kyawun tufafina saboda Ubangijina,[225] an karɓo riwaya daga Imam Sajjad (a.s) cewa ba a taɓa samun Imam Hassan a wani hali face yana ambaton Allah.[226]

Zuwa Hajji A ƙafa

Imam Hassan Mujtaba (a.s) lokuta da dama ya tattaka a ƙafa zuwa aikin hajji, an naƙalto daga gare shi yana cewa ina jin kunyar Ubangijina na haɗu da shi alhalin ban tattaƙa da ƙafa zuwa ɗakinsa ba,[227] sun ce ya je hajji a ƙafa har karo goma sha biyar,[228] wani naƙalin karo ashirin,[229] ko ashirin da biyar,[230] daidai lokacin mafi kyawun Raƙuma suke tafiya a gefansa,[231]

Falaloli na Zamantakewa

Cikin masadir magana ta zo dangane da hususiyoyinsa na zamantakewa:

  • Yabawa haƙurinsa

Cikin masadir na muslunci akwai rahotanni game da haƙuri da kau da kansa ta kai ga ana kiransa da” Halim”[232] cikin ba’arin madogara Ahlus-sunna ya zo cewa Marwan ɗan Hakam da ya kasance maƙiyin Imam wanda ya hana a binne shi kusa da Annabi, ya shiga jana’izar Imam ya kama ƙasan makarar jana’izarsa, lokacin da wasu suka nuna rashin yarda da wannan aiki nasa suka ce masa ka kasance kana cutar da shi lokacin da yake raye, sai ya ce haƙiƙa na kasance ina cutar da mutumin da haƙurinsa ya kasance kamar Duwatsu.[233] An naƙalto cewa lokacin da wani mutumin Sham ya ga Imam Hassan (a.s) sai ya zage shi, Imam Mujtaba (a.s) bayan wannan mutumin ya gama zaginsa, sai Imam Hassan (a.s) ya yi masa sallama tare da murmushi ya ce masa an ce wai kai baƙo ne a wannan gari, bayan nan sai ya ce masa zan biya maka duk wata buƙata da kake da ita, sai wannan mutumi ya fashe da kuka ya ce: Allah shi ne mafi sanin inda yake ajiye saƙonsa,[234] cikin littafin Salawat Ceharda Ma’asum wanda aka danganta shi da Khajo Nasirid-dini Ɗusi da ya lissafo siffofin Imam Mahadi (a.s) ya amfane su ne daga haƙurin Imam Hassan (a.s).

Infaƙi Cikin Tafarkin Allah Da Kuma Taimakon Mabuƙata

Imam Hassan (a.s):

lallai mafi kyawun kyau, kyawawan halaye.

Shaikh Saduq, Al-Khisal, 1362H, juzu'i na 1, shafi na 29.

Masadir na muslunci, Imamin Shi’a na biyu mutum ne mai buɗaɗɗen hannu da yawan kyauta ta kai ga an gabatar da shi tare da kiransa” Karim” mai karamci da kyauta,[235] an naƙalto cewa sau biyu yana bada kyautar bakiɗayan dukiyarsa da abin da ya mallaka, haka nan sau uku yana rabar da rabin dukiyarsa ga mabuƙata.[236] cikin littafin Al-Manaƙib na Ibn Shahre Ashub ya zo cewa lokacin da Imam Hassan (a.s) ya yi tafiya zuwa Sham, Mu’aiwa ya bashi wata takarda da ƙusnhi dukiya mai tarin yawa, lokacin da Imam ya fito daga wurinsa sai ya yi kyautar wannan takarda ga wanda yake gyara masa takalmi,[237] haka nan ana cewa wata rana Imam Hassan (a.s) ya ji wani mutum yana addu’a yana roƙon Allah ya bashi dirhami dubu goma, sai Imam ya tafi gida ya ɗauko wannan kuɗaɗe da wannan mutumi yake roƙo ya bashi,[238] an ce saboda yawan kyauta da karamcinsa ne ake masa laƙabi da kiransa da Karimu Ahlul-baiti,[239] sai dai cewa wannan kalma ba ta zo cikin riwayoyi ba.

Haka nan akwai rahotanni da suka zo dangane da irin taimakon da yake yi wa mutane, ta kai ga an naƙalto cewa ya kasance yana tsayar da itikafi da ɗawafi domin taimakawa mabuƙata, ya yi haka ne sakamakon wani hadisi daga Annabi (s.a.w) cewa duk wanda ya biyawa ɗan’uwansa Mumini wata buƙata, daidai yake da wanda ya shagaltu cikin ibada tsawon shekaru.[240]

Yana Mu’amala Cikin Tawali’u Tare da Waɗanda Suke ƙasansa

Game da Ibadar Imam Hassan':

lokacin da yake yin alwala, gavvansa suna raurawa fuskarsa ta canja ta yi ruwan xorawa, lokacin da ya isa qofar Masallaci sai ya ce: Ya mai kyautatawa! mai munana ya zo fadarka, ina roqanka ka kau da kai daga miyagun ayyukana da kyautatawarka

Ibn Shahr Ashub, Al-Manaqib, 1379H.

Wata rana ya wuce ta gefen wasu talakawa da suke cikin matsanancin talauci, da suka gan shi sai suka gayya ce shi ya zo ya ci abinci tare da su, sai ya sauko daga kan dokinsa ya saka hannunsa suka ci abin ci tare har sai da kowa ya ƙoshi, bayan nan sai ya kira su gidansa ya basu abin ci da tufafin sawa.[241] haka nan an rawaito cewa mai masa hidima ya yi wani lefi da ya cancanci a ladabtar da shi, sai yayi wuf ya karantawa Imam (a.s) ayar (da masu afuwa ga mutane) sai Imam ya ce na maka afuwa, sai ya ƙara karanta masa (Allah yana son masu kyautatawa”” sai ya ce masa na ƴantar dakai cikin saboda Allah, na kuma baka ninki albashin da nake baka.[242]

Gado Ma’anawi


Tarin zantukan Hassan bin Ali (a.s) da aka tattaro su a cikin littafin Musnad Imam Al-Mujtaba.

Wasu adadin zantukan Hassan ɗan Ali (a.s) da aka tattaro a littafin Musnad Al-Imam Al-Mujtba. Adadin riwayoyi da aka naƙalto daga gare shi sun kai riwayoyi guda ɗari biyu da hamsin,[243] ba’arin waɗannan riwayoyi suna da alaƙa da shi kansa Imam Hassan (a.s) wasu ba’arinsu ya naƙalto su daga Manzon Allah (a.s) da Imam Ali (a.s) da mahaifiyarsa Fatima Zahra (a.s).[244] Cikin littafin Musnad Al-Imam Al-Mujtaba (a.s) an tattaro zantuka da wasiƙunsa, waɗannan zantuka sun kasance cikin zirin huɗuba, wa’azi, tattaunawa, addu’a, munazarori da mas’alolin aƙidu da fiƙihu tare da kawo sanadansu.[245] cikin littafin Balagatu Al-Imam Al-Hassan an tattaro waɗannan riwayoyi tare da baitukan waƙoƙi da aka danganta su ga Imam Mujtaba (a.s).

Ahmadi Miyanji cikin littafin Makatibul Al-A’imma, ya ƙidaya wasiƙu 15 daga Hassan ɗan Ali (a.s) guda shida daga cikinsu wasiƙu ne da ya aika su ga Mu’awiya, uku kuma zuwa ga Zayad ɗan Abihi, guda ɗaya zuwa ga Hassan Basari,[246] Ahmadi Miyanji ya kawo kwafin wasiyyoyi guda bakwai da Imam Hassan (a.s) ya yi su zuwa ga Muhammad Hanafiyya, Ƙasim da Junadatu ɗan Abi Umayya.[247] Azizullahi Aɗɗaridi ya tattaro sunaye mutum 138 daga mutanen da suka rawaici hadisai daga Imam Hassan Mujtaba (a.s).[248] Shaik Ɗusi shima ya kawo sunan mutane guda 41 matsayin sahabban Imam Hassan (a.s).[249]

Wani Yanki daga Maganganunsa

  • duk wanda ba shi da hankali ba shi da ladabi, duk wanda ba shi da ƙarfin hali bashi da himma, babu kunya ga wanda ba shi da addini, asalin hankali yana daga kyawunta zamantakewa da mutane, ta hanyar hankali ne zai cimma bakiɗayan duniyoyi biyu, duk wanda ba shi da hankali ya haramtu daga bakiɗayan duniyoyi biyu.[250]
  • kada ka sake ka ƙulla ƴan’uwantaka da wani mutum sai bayan sanin daga ina ya fito kuma ina ya nufa.[251]
  • duk wanda ya yi maka magana kafin ya fara yi maka sallama ka da ka bashi amsa.[252]
  • ka yi mu’amala da mutane irin mu’amalar da kake so su yi maka.[253]
  • cikin amsar wani mutum da ya tambaye shi nisan da yake tsakanin gaskiya da ƙarya, sai ya ce: nisan faɗin yatsu huɗu: abin da ka gani da idanunka shi ne gaskiya, me yafi yawa daga ƙarya da ka ji ta hanyar kunnenka.[254]

Al’ada da Fasaha

Matsayin Imami na biyu a fagen fasaha da al’adu daga jumlarsu girmama bukukuwan al’ada da ayyukan fasaha: Shimfiɗar walimar Imam Hassan (a.s) ɗaya daga al’adu na mazhaba a ƙasar Iran, akwai teburin walimar Imam Hassan (a.s) wacce ake saka bakance a kansa domin neman biyan buƙata, tarihin wannan teburi yana komawa ne ga zamanin da ya gabaci daular safawiyya, dole kalar kayayyakin kan wannan teburi su kasance koraye, sannan kuma gefansa ana ƙaranta ta’aziyya Imam Hassan (a.s), cikin al’adar wannan taburi da tafi yaɗuwa tsakankanin mata ana ɗora nau’ukan kayan abin ci tare da ɗora Kur’ani da kyandir carbi da sallaya.[255]

Taron Majalisar Jikan Annabi

An shirya taron majalisar jikan Annabi a watan Yuli shekara 2015 miladiyya ta hannun majalisar Ahlul-baiti ta duniya tare da haɗin gwiwar sauran ƙungiyoyi a babban birnin Tehran, a wannan an karɓi ƙasidu kusan guda 130 da kuma zaɓar guda 70 domin buga su.[256]

Fim Mai Dogon Zango Mai Taken Mafi Kaɗaitar Janaral

Fim ɗin dogon zango mai suna mafi kaɗaitguwar Janaral an yaɗa shi a shekarar 1997 miladi a tashar talabishin ta ɗaya, an naɗi hoton tarihin rayuwar Imam Hassan (a.s) da waƙi’ar sulhun da ya yi tare da Mu’awiya, da halin da al’ummar musulmai da ƴan shi’a ya kasance a lokacin rayuwarsa da bayan shahadarsa.[257] An Buga ƙasidu da Maƙalolin Majalisar Jikan Annabi cikin Mujalladi uku.

Fihirisar Litattafai

Ƙasidun taron da aka yi game da Jikan Annabi (s.a.w) an buga su cikin mujalladi uku
Asalin Maƙala: Fihirisar Litattafai Game da Imam Hassan (a.s)

Wani ba’arin daga muhimman rubuce-rubuce da aka yi:[258]

  • Akhbaru Al-Hassan bin Ali na Sulaiman ɗan Ahmad ɗabarani, wanda rasu shekara ta 360 h ƙamari
  • Al-Hayatul Al-Siyasa Lil Imam Al-Hassan ɗan Ali, na Murtada Amili.
  • Sulhul Al-Hassan, na Radi Ale yasin wanda Ayatullahi Khamna’i a shekara 1348 hijira shamsi ya fassara zuwa harshen farisanci cikin taken : “Purshukuhutarin narmeshe ƙahramane Tarikh”.[259]
  • Zindigani Imam Hassan, Na Hashim rasuli Mahallati.
  • Al-Hassan ɗan Ali dirasa wa tahlil, na Kamil Sulaiman.
  • Halim Ahlul-Baiti, na Musa Muhammad Ali.
  • Al-Imam Al-Mujtaba (a.s) Muhjatu ƙalbe Al-Musɗafa (s.a.w) na Ahmad Rahmani Hamdani, tarjama da kulasar Husaini ustad Wali, maɗabba’ar Munir, shekara ta 1392, h shamsi.
  • Al-Imam Al-Hassan wa Nahajul Al-Bina’i Al-Ijtima’i, na Hassan Musa Saffar.
  • Farhang Jami Sukhnane Imam Hassan Mujtaba (a.s) ƙungiyar masu bincike na Baƙirul Al-Ulumi (a.s) tarjamar Ali Mu’ayyidi.

Haka nan akwai adadin ƙasidu da “Majalisar jikan Annabi” da suka zaɓa aka buga su cikin mujalladi uku.

  • Haƙayiƙ Pinhan: wani bincike kan raytuwar Imam Hassan Mujtaba (a.s) a fagen siyasa, wanda Ahmad zamani ya rubuta shi, maɗabba’ar Nahsir Bustane Kitab ƙum ta buga bugu na takwas a shekara ta 2000 miladi

Bayanin kula

  1. ↑ Sheikh Mufid, Al-Ershad, 1413H, juzu'i na 2, shafi na 5.
  2. ↑ Ibn Abd al-Barr, Al-Istiy'ab fi Marafih Al-As'hab, 1412 AH, juzu'i na 1, shafi na 383.
  3. ↑ Ibn Hanbal, Al-Musnad, Dar Sadhir, Mujalladi na 1, shafi na 98, 118; Kilini, Al-Kafi, Beirut 1401, juzu'i na 6, shafi na 33-34
  4. ↑ Ibn Shahr Ashub, Al-Manaƙib, 1379 AH, juzu'i na 3, shafi na 397; Ibn Saad, Thabaƙat al-Kubra, 1418 Hijira, juzu'i na 10, shafi na 244.
  5. ↑ Ibn Manzoor, Lasan al-Arab, 1414 AH, juzu'i na 4, shafi na 393; Zubaydi, Taj al-Arus, 1414H, juzu'i na 7, shafi na 4.
  6. ↑ Ibn Asaker, Tarikh Madina Damashƙ, 1415 Hijira, juzu'i na 13, shafi na 171.
  7. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1968, juzu'i na 6, shafi na 357; Ibn Athir, Asdalghabah, Beirut, juzu'i na 2, shafi na 10.
  8. ↑ Ibnshahrashob, Al-Manaƙib, 1379 A.H., juzu'i na 4, shafi na 29; Majlisi, Bihar Anwar, 1363, juzu'i na 44, shafi na 35.
  9. ↑ Ibnshahrashob, al-Manaƙib, 1379 AH, juzu'i na 4, shafi na 29
  10. ↑ Ibn Sabbagh Maliki, al-Fusul al-Mahimma, 1422 AH, juzu'i na 2, shafi na 759.
  11. ↑ Kundozi, Yanabi Al Mowadda, 1422 AH, juzu'i na 3, shafi na 148.
  12. ↑ Ibn Athir, Usudul Al-Ghaba, 1409H, juzu'i na 1, shafi na 490.
  13. ↑ Ehsanifar, "Pajuheshi dar ma'anaye Sabt", Mujalladi na 1, shafi na 474-477.
  14. ↑ Sheikh Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 15.
  15. ↑ Kulaini, Kafi, Mujalladi na 1, 1362, shafi na 297-300.
  16. ↑ Kulaini, Kafi, Mujalladi na 1, 1362, shafi na 298.
  17. ↑ Kulaini, Kafi, Mujalladi na 1, 1362, shafi na 298.
  18. ↑ Sheikh Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 7 da 30.
  19. ↑ Sheikh Sadouƙ, Kamal al-Din wa Tammam al-Neema, 1395 AH, juzu'i na 1, shafi na 253
  20. ↑ Tabarsi, Ilamul Al-Wara, 1417 AH, juzu’i na 1, shafi:407; Shushtri, Ihƙaƙ al-Haƙ, 1409 AH, juzu'i na 7, shafi na 482
  21. ↑ Sheikh Mufid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 3; Erbali, Kafsh al-Ghumma fi Marifah Al-A'imma, 1421 AH, juzu'i na 2, shafi 80; Khatib Baghdadi, Tarikh Baghdad, 1417 AH, juzu'i na 1, shafi na 141; Tabari, Tarikh Tabari, 1387 Hijira, juzu'i na 2, shafi na 537.
  22. ↑ Kulaini, Al-Kafi, 1401, juzu'i na 1, shafi na 461; Sheikh Tusi, Tahzeeb al-Ahkam, 1390, juzu'i na 6, shafi na 39.
  23. ↑ Mofid, Al-Ershad, 1413 AH, juzu'i na 2, shafi na 5; Sheikh Tusi, Tahzeeb al-Ahkam, 1390, juzu'i na 6, shafi na 40
  24. ↑ Majlesi, Biharalano AR, 1403 AH, juzu'i na 43, shafi na 241; Ibn Hanbal, Masnad, Dar Sadhir, juzu'i na 6, shafi na 391; Tirmizi, Sunan al-Tirmidhi, 1403 AH, juzu'i na 3, shafi na 36; Ibn Babouyeh, Ali Ibn Hossein, al-Imamah wa al-Tabsira Min Al-Hira, 1363, juzu'i na 2, shafi na 42
  25. ↑ Nasa'i, Sunan al-Nasa'i, Dar al-Kitab al-Alamiya, juzu'i na 4, shafi na 166; Kulaini, Al-Kafi, 1401, juzu'i na 6, shafi na 32-33; Hakim Neishaburi, al-Mustadrak Ali al-Sahiheen, 1406 AH, 1406 AH, juzu'i na 4, shafi na 237
  26. ↑ Ibn Asaker, Tarikh Madina Al-Damashƙ, juzu'i na 13, shafi na 170
  27. ↑ Hakim Neishaburi, Al-Mustadrak Alal al-Sahihaini, 1406 AH, juzu'i na 3, shafi na 165
  28. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1418 AH, juzu'i na 10, shafi na 244-239; Majlesi, Bihar al-Anwar, 1363, juzu'i na 39, shafi na 63.
  29. ↑ ƙarashi, Hayat Al-Imam al-Hasan, 1413 AH, juzu'i na 1, shafi na 52-53.
  30. ↑ <a class="eɗternal teɗt" href="https://www.asriran.com/fa/news/177165">«آئین گرگیعان در بین عرب‌های خوزستان»</a>
  31. ↑ <a class="eɗternal teɗt" href="https://www.asriran.com/fa/news/177165">«آئین گرگیعان در بین عرب‌های خوزستان»</a>
  32. ↑ Mahdavi Damghani, "Hasan bin Ali, Imam", shafi na 304.
  33. ↑ Ibn Sa’ad, Thabaƙat Al-Kubra, 1418, juzu’i na 10, shafi na 369.
  34. ↑ Majlesi, Bihar Anwar, 1363, juzu'i na 43, shafi na 261-317; Tirmidhi, Sunan Tirmidhi, 1403 AH, juzu'i na 5, shafi na 323-322; Ahmad bin Hanbal, al-Musnad, Dar Sadr, juzu'i na 5, shafi na 354; Ibn Hibban, Sahih Ibn Hibban, 1993, juzu'i na 13, shafi na 402; Hakim Neishaburi, al-Mustadrak, 1406 Hijira, juzu'i na 1, shafi na 287.
  35. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1968, juzu'i na 6, shafi na 406-407; Sheikh Sadouƙ, Ayoun Akhbar al-Reza, 1363, juzu'i na 1, shafi.85; Sheikh Mofid, Al-Arshad, 1413 Hijira, juzu'i na 1, shafi na 168.
  36. ↑ Zamakhshari, Al-Kashaf, 1415H, karkashin aya ta 61 ta Al-Imran; Fakhr Razi, al-Tafsir al-Kabir, 1405 AH, karkashin aya ta 61 cikin suratu Ali-Imran; Ahmad bin Hanbal, Dar Sader, Musnad Ahmad, mujalladi na 1, shafi na 331; Ibn Kathir, Tafsirin Alkur’ani, 1419 Hijira, juzu’i na 3, shafi na 799; Shoukani, Fath al-ƙadir, Alam al-Katb, juzu'i na 4, shafi na 279.
  37. ↑ Ibnshahrashob, Al-Manaƙib, 1379 AH, juzu'i na 4, shafi na 7.
  38. ↑ Salim bin ƙays, Kitabe Salim bin ƙays al-Hilali, 1405 Hijira, shafi na 665 da 918.
  39. ↑ Balazri, Ansab Al-Ashraf, 1417 AH, juzu'i na 3, shafi na 26-27; Ibn Saad, Thabaƙat Al-Kubra, 1418 Hijira, juzu'i na 10, shafi na 300.
  40. ↑ Ibn ƙutaiba, al-Imamah wa al-Siyasah, 1410H, juzu'i na 1, shafi na 42.
  41. ↑ Ibn Khaldun, Al-Ibar, 1401H, Mujalladi na 2, shafi na 573-574.
  42. ↑ Tabari, Tarikh Tabari, 1387 Hijira, juzu'i na 4, shafi na 269.
  43. ↑ Jafar Morteza, Al-Hayat Al-Siyasiya na Imam al-Hasan, Dar al-Sirah, shafi na 158
  44. ↑ <a class="eɗternal teɗt" href="http://www.iranicaonline.org/articles/hasan-b-ali">«ḤASAN B. ʿALI B. ABI ṬĀLEB»</a>
  45. ↑ Ibn Abd Rabbah, Al-Aƙd al-Farid, Dar al-Kitab al-Ulamiya, juzu'i na 5, shafi na 58-59
  46. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 5, shafi na 558-559
  47. ↑ ƙazi Nu'man, Al-Munaƙib wa Al-Masalib, 1423 AH, shafi na 251; Tabari, Dala'il Al-Imamah, 1413 AH, shafi na 168.
  48. ↑ Diyar Bakri, Tarikh Al-Khamis, Dar al-Sadr, juzu'i na 2, shafi na 262.
  49. ↑ Amini, Al-Ghadir, 1416 Hijira, Mujalladi na 9, shafi na 324.
  50. ↑ Sayyid Morteza, Al-Shafi fi Al-Imamah, 1410 AH, juzu'i na 4, shafi na 242.
  51. ↑ Shoushtari, Rasala fi Tawarikh al-Nabi wa al-al, shafi na 71-72; Haƙayiƙ Pinhan, Pajuheshi dar Zindigani Siyasi Imam Hassan, shafi na 339-340; Duba kuma: ƙureshi, Hayat al-Imam al-Hasan bin Ali, 1413 AH, juzu'i na 2, shafi na 455-460
  52. ↑ Ibn Shahr Ashub, Manaƙib Al Abi Talib, 1379 Hijira, juzu'i na 4, shafi na 30.
  53. ↑ Moghdisi, Al-bada'u wa Al-Tarikh, Maktabe Al-Taƙfah al-Diniya, juzu'i na 5, shafi na 74.
  54. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 25
  55. ↑ Majlisi, Bihar al-Anwar, Beirut 1363, juzu'i na 44, shafi na 173
  56. ↑ Ibn Saad, Thabaƙat Al-Kubra, 1417 AH, juzu'i na 10, shafi na 290 da 302; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 25; Kilini, Al-Kafi, 1362, juzu'i na 6, shafi na 56.
  57. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 73.
  58. ↑ Mahdavi Damghani, "Hasan bin Ali, Imam", shafi na 309.
  59. ↑ Madelong, Janishini Mohammad, 1377, shafi 514-515.
  60. ↑ ƙurashi, Hayat al-Imam al-Hasan bin Ali, 1413 AH, juzu'i na 2, shafi na 453-454.
  61. ↑ Al-Mofid, Al-Ershad, 1413 Hijira, juzu'i na 2, shafi na 20.
  62. ↑ Tabarsi, Elamul Al-Wara, 1417 Hijira, juzu'i na 1, shafi:416
  63. ↑ Al-Majdi fi Ansab al-Talbiyin, shafi na 202.
  64. ↑ Ansab, juzu'i na 4, shafi na 159.
  65. ↑ Yamani,Mausu'atu Makkah al-Mukarramah, 1429 AH, juzu'i na 2, shafi na 589.
  66. ↑ Damghani, “Hasan bin Ali, Imam”, shafi na 304.
  67. ↑ Sheikh Mofid, Al-IKhtisas, 1413 AH, shafi na 238.
  68. ↑ Nasr bin Mozahim, Waƙ'atu Siffin, 1404 AH, shafi na 6.
  69. ↑ Tabari, Tarikh Tabari, 1378 AH, juzu'i na 4, shafi na 458; Majlesi, Bihar Anwar, 1363, juzu'i na 32, shafi na 104.
  70. ↑ Sheikh Mufid, Al-Jamal, 1413 AH, shafi na 244 da 261.
  71. ↑ Sheikh Mofid, Al-Jamal, 1413 AH, shafi na 263
  72. ↑ Ibn Utham, Al-Futuh, 1411 BC, juzu'i na 2, shafi na 446-467; Sheikh Mufid, Al-Jamal, 1413 BC, shafi na 327.
  73. ↑ Sheikh Mufid, Al-Jamal, 1413 AH, shafi na 348; Dhahabi, Tarijh Al-Islam, 1409 Hijira, juzu'i na 3, shafi 485.
  74. ↑ Ibn Shahr Ashub, Al-Manaƙib, 1379 AH, juz. 4, shafi 21
  75. ↑ Masoudi, Moruj al-Dhahab, 1409 AH, juzu'i na 2, shafi na 431, Sheikh Tusi, al-Amali, 1414 AH, shafi na 82; Erbali, Kashf al-Ghumma, 1421 AH, juzu'i na 1, shafi na 536.
  76. ↑ Nasr bin Muzahim, Battle of Siffin, 1404 BC, shafi na 113-114.
  77. ↑ Ibn A’tham, Al-Futuh, 1411, vol. 3, p. 24; Ibn Shahr Ashub, Al-Manaƙib, 1379 AH, juz 3, shafi na 168.
  78. ↑ Iskafi, Al-Miyar wa Al-Mawazaneh, 1402 AH, shafi na 150-151.
  79. ↑ Nasr bin Muzahim, Waƙ'atu Siffin, 1404 BC, shafi na 297-298.
  80. ↑ Ibn ƙutaybah, Imamanci wa Siyasa, 1410 Hijira, juzu'i na 1, shafi na 158; Ibn Shahr Ashub, Al-Manaƙib, 1379 Hijira, juzu'i na 3, shafi na 193.
  81. ↑ Sayyid Razi, Nahj al-Balaghah, Tarjameh Shahidi , 1378, shafi na 295.
  82. ↑ Mohammadi, Al-Mu'ajm Al-Mufahris Le Alfaz Nahj al-Balagheh, Jadwale Ikhtilaf Naskh Intihaye Kitab, 1369, shafi na 238.
  83. ↑ Ibn Abd al-Barr, Al-Isti’ab fi Ma’rifat al-Ashab, 1412 AH, juzu’i na 3, shafi na 939.
  84. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1404 AH, Mujalladi na 7, shafi na 93-94; Kunduzi, Yanabi al-Muwadda, 1422 Hijira, juzu'i na 3, shafi na 444.
  85. ↑ Sheikh Mofid, Al-Ershad, 1413 AH, vol.2, p.9
  86. ↑ Masoudi, Murooj Al-Dhahab, 1409 AH, juzu'i na 2, shafi na 429; Maƙdisi, Albada'u wa At-Tarikh, Maktabatul Al-saƙafa Al-diniya, juzu'i na 5, shafi na 238; Ibn Kathir, Albidaya wa Al-Nihaya, Dar Al-Fikr, juzu'i na 6, shafi na 250.
  87. ↑ Jafari, Shi’a dar Masir Tarikh, 1380, shafi na 158-161.
  88. ↑ Ibn Kathir, Al-Bidaya wa Al-Nihaya, Dar al-Fikr, juz 8, shafi na 21.
  89. ↑ Sheikh Mufid, Al-Arshad, 1413 AH, juz 2, shafi na 11; Ibn Atham, Al-Futuh, 1411 AH, juz 4, shafi na 286
  90. ↑ Jafarian, Hayat Fikri wa Siyasi A'immeh, 2013, shafi na 147-148.
  91. ↑ Yaƙoubi, Tarikh Yaƙoubi, Dar Sadir, juzu'i na 2, shafi na 214; Tabari, Tarikh Tabari, 1378 AH, juzu'i na 5, shafi na 158; Masoudi, Moruj al-Dahahab, 1409 AH, juzu'i na 2, shafi.426
  92. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juz 3, shafi na 28
  93. ↑ Sheikh Mufid, Al-Arshad, 1413 AH, juz 2, shafi na 7-9; Abolfaraj Esfahani, Muƙatil al-Talbeyin, Daral al-Marefa, shafi na 62.
  94. ↑ Sheikh Mofid, Al-Arshad, 1413 AH, juz 2, shafi na 8-9.
  95. ↑ Maƙrizi, Imtaa Al-Asma, 1420 AH, juzu'i na 5, shafi na 358; Ibn Abd al-Barr, Al-Istiy'ab fi Marifah Al-As'hab, 1412 AH, juzu'i na 1, shafi na 385; Diyar Bakri, Tarikh Al-Khamis, Dar Sadr, juzu'i na 2, shafi.289; Noveiri, Nahayeh al-Arab, 1423 AH, juzu'i na 20, shafi na 229.
  96. ↑ Tabari, Tarikh Tabari, 1378 AH, juz 5, shafi na 158
  97. ↑ Jafari, tashayyu dar Masir tarikh, 1380, shafi na 158
  98. ↑ Jafari, tashayyu dar Masir tarikh, 1380, shafi na 158-160
  99. ↑ Jafari, tashayyu dar Masir tarikh, 1380, shafi na 161
  100. ↑ Ibnu ƙutaybah, Imama wa Siyasa, 1410H, juzu'i na 1, shafi na 184.
  101. ↑ Tabari, Tarikh Tabari, 1387 AH, juz 5, shafi na 158
  102. ↑ Jafari, tashayyu dar Masir tarikh, 1380, shafi na 161
  103. ↑ Jafarian, Hayat Fikri wa Siyasi A'immeh, 2013, shafi na 132.
  104. ↑ Abul Faraj Esfahani, Muƙatil al-Talbeyin, 1408 AH, shafi na 64
  105. ↑ Hasheminejad, Darsi Ke Hossein be Insanha Amukt, 2002, shafi na 40.
  106. ↑ Jafari, tashayyu dar Masir tarikh, 1380, shafi na 161.
  107. ↑ Ibn Kathir, Al-Bidaya wa Al-Nihaya, Dar al-Fikr, juz 8, shafi na 21.
  108. ↑ Abul Faraj Esfahani, Muƙatil Al-Talbeyin, Dar al-Marifah, shafi na 67 zuwa gaba; Ibn Abi al-Hadid, Sharhin Nahj al-Balaghah, 1404 AH, juzu'i na 16, shafi na 25 be ba'adi.
  109. ↑ Jafari, tashayyu dar masir tarikh, 1380, shafi na 161.
  110. ↑ Sheikh Mufid, Al-Ershad, 1413 AH, juz 2, shafi na 11; Ibn Atham, Al-Futuh, 1411 AH, juz 4, shafi na 286.
  111. ↑ Balazri, Ansab al-Ashraf, 1397 AH, juz 3, shafi na 29
  112. ↑ Abu al-Faraj Isfahani, Muƙatil Al-Talbeyin, Dar al-Ma’rifa, p. 71.
  113. ↑ Abu al-Faraj Isfahani, The Fighter of the Taliban, Dar al-Ma’rifa, sahfi na 73-74
  114. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juz 3,shafi na 38.
  115. ↑ Sheikh Mofid, Al-Irshad, 1413 AH, juz 2, shafi na 11
  116. ↑ Yaƙoubi, Tarikh Yaƙoubi, Dar Sadir, juz 2, shafi na 214
  117. ↑ Dinouri, Al-Akhbar al-Tawal, 1368,sahfi na 217
  118. ↑ Sheikh Mufid, Al-Arshad, 1413 AH, juz 2,shafi na 214
  119. ↑ Sheikh Mufid, Al-Arshad, 1413 AH, vol.2, p.12; Balazri, Ansab al-Ashraf, 1417 AH,juz 3, shafi na 35.
  120. ↑ Jafar, Hayat fikri wa siayasi A'immeh, 2013, shafi na 148-155.
  121. ↑ Ale-Yasin, Sulhu al-Hasan, 1412 AH, shafi na 259-261
  122. ↑ Sheikh Mufid, Al-Irshad, 1413 AH, juz 2,shafi na 12; Balazri, Ansab al-Ashraf, 1417 AH, juz3, shafi na 3
  123. ↑ Sheikh Mufid, Al-Arshad, 1413 AH, juz 2, shafi na 12
  124. ↑ Sheikh Mufid, Al-Arshad, 1413 AH, juz 2, shafi na 13
  125. ↑ Tabarsi, Al-Ihtjaj, 1403 AH, juz 2,shafi na 290
  126. ↑ Yaƙoubi, Tarikh Yaƙoubi, Dar Sadir, juz 2, shafi na 214.
  127. ↑ Sheikh Mufid, Al-Arshad, 1413 AH, juz 2, shafi na 13-14
  128. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juz 3, shafi na 41
  129. ↑ Ibn Asaker, Tarikh Medinati Damashƙ, 1415 AH, juz 13, shafi na 268
  130. ↑ Masoudi, Moruj Al-Dhahab, 1409 AH, juz 2, shafi na 426
  131. ↑ Dhahabi, Tarikh al-Islam, 1409 AH, juz 4, shafi na 5
  132. ↑ Al Yasin, Sulhu Al-Hasan, 1412 BC, shafi na 258-259.
  133. ↑ Al Yasin, Sulhu Al-Hasan, 1412 BC, shafi na 259-261
  134. ↑ Sheikh Saduq, Ilal Al-Shara’i’, 1385H, juzu’i na 1, shafi na 212.
  135. ↑ Maqrizi, Imtā’ al-Isma’, 1420 Hijira, juzu’i na 5, shafi na 358.
  136. ↑ Jafari, Tashayyu dar masir tarikh, 1380H, shafi na 180-181.
  137. ↑ Jafarian,Hayatu Fikri wa Siyasi A'immeh, 1381H, shafi na 162.
  138. ↑ Jaafari,Tashayyu dar Masir tarikh, 1380H, shafi na 185.
  139. ↑ Majlisi, Bihar Al-Anwar, 1363 AH, juzu'i na 44, shafi na 29.
  140. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 45 da 48.
  141. ↑ Sheikh Saduq, Ilal al-Shara’i’, 1385H, juzu’i na 1, shafi na 211.
  142. ↑ Maqrizi, Imta’ al-Isma’, 1420H, juzu’i na 5, shafi na 360; Amin, A'ayan Shi'a, 1403 BC, juzu'i na 1, shafi na 27.
  143. ↑ Tiberi, Tarikh Taberi, 1387 AH, juzu'i na 5, shafi na 275.
  144. ↑ Maqdisi, Al-bda'u wa Tarikh, Maktabatu Al-saqafatu Al-diniya, juzu'i na 5, shafi na 237.
  145. ↑ Ibn Kathir, Al-bidaya wa Al-Nihaya, Dar Al-Fikr, juzu'i na 8, shafi na 131.
  146. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 AH, juzu'i na 16, shafi na 16.
  147. ↑ Ibn Kathir, Al-bidaya wa Al-Nihaya , Dar Al-Fikr, juzu'i na 8, shafi na 37; Majlisi, Bihar Al-Anwar, 1363H, juzu'i na 43, shafi na 331.
  148. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 18.
  149. ↑ Kulaini, Al-kafi, 1363 AH, juzu'i na 7, shafi na 49-51.
  150. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 297; Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 21; Ibn Asakir, Tarikh Madina Damashq, 1415 BC, juzu'i na 13, shafi na 241.
  151. ↑ Ibn Sabbagh Maliki, Al-Fusul Al-muhimmah, 1422 BC, juzu'i na 2, shafi na 702.
  152. ↑ Pishwayi, Tarikh Islam, 1393 Hijira, juzu'i na 2, shafi na 440.
  153. ↑ Hosseini Tehrani, Sayyid Muhammad Hussein, Lam’at al-Hussein, shafi na 2 da 3, Baqir al-Ulum Publications, 1402H.
  154. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, 406.
  155. ↑ Ibn Abd al-Barr, Al-Isti’ab fi Ma’rifat al-Ashab, 1412 BC, c. 935.
  156. ↑ Asakir, Tarikh Madina Damashq, 1415 BC, juzu'i na 13, shafi na 239.
  157. ↑ Ibn Atheer, Al-Kamil fi Al-Tarikh, 1385 Hijira, juzu'i na 3, shafi na 409.
  158. ↑ Majlisi, Bihar Al-Anwar, 1363H, juzu'i na 44, shafi na 41.
  159. ↑ Qadi Abduljabbar, Tasbit Dala'il An-Nubuwat, Dar Al-Mustafa, juzu'i na 2, shafi na 567.
  160. ↑ Mosili, Manaqib Al Muhammad, 1424 BC, shafi na 93.
  161. ↑ Qutb Rawandi, Al-Khara'ij wa Aljra'ihu, 1409 BC, juzu'i na 1, shafi 238-239.
  162. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 18.
  163. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 18.
  164. ↑ Ray Shehri, “Pajuheshi darbaraye barkhurdi Barkhurd Imam Husaini,(a.s), ba Hadaye Muawiyah,” juzu’i na 3, shafi na 38-39.
  165. ↑ Sayyed Murtada, Tanzih al-Anbiya, Al-Sharif Al-Radi, juzu'i na 1, shafi na 173-174.
  166. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 8.
  167. ↑ Tabarsi, Al-Ihtijaj, 1403 BC, juzu'i na 1, shafi na 270-284.
  168. ↑ Tabarsi, Al-Ihtijaj, 1403 BC, juzu'i na 1, shafi na 270.
  169. ↑ Mufid, Al-Irshad, 1414, juzu'i na 2, shafi na 15; Abu al-Faraj Isfahani, Muqatil al-Talibin, 1408 AH, shafi na 80-81; Masoudi, Murooj al-Dhahab, 1409 AH, juzu'i na 2, shafi na 427; Ibn Saad, Al-Tاabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 335 da 352.
  170. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 55; Abu al-Faraj Isfahani, Muqatil al-Talibeen, 1408H, shafi na 81.
  171. ↑ Al-Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 15
  172. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 55; Ibn Kathir, َAl-Bidaya wa Al-Nihaya, juzu'i na 8, shafi na 43; Maqdisi, Al-Bada'u wa Tarikh, Maktabatu L Al-Saqafatu Al-diniya, juzu'i na 6, shafi na 5.
  173. ↑ مادلونگ، جانشینی حضرت محمد، ۱۳۷۷ش، ص۴۵۳. (منبع اصلی: Madelung, The Succession T0 Muhamad, p.331)
  174. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 59.
  175. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 335.
  176. ↑ Masoudi, Murooj al-Dhahab, 1409 AH, juzu'i na 2, shafi na 427.
  177. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 341; Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 15; Ibn Shahr Ashub, Al-Manaqib, 1379 Hijira, juzu'i na 4, shafi na 29.
  178. ↑ Ibn Khallikan, Wafyat Al'Ayan, 1364 Hijira, juzu'i na 2, shafi na 66.
  179. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 342; Ibn Asakir, Tarihin birnin Damascus, 1415 BC, juzu'i na 13, shafi na 291.
  180. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 351-352.
  181. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 353; Ibn Asakir, Tarikh Madina Damashq, 1415 BC, juzu'i na 13, shafi na 295; a duba littafin Tabari, Tarikh Tabari, 1387 BC. Sashe na 5, shafi na 279.
  182. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 60-62; Dinori, Al-Akhbar Al-Tawal, 1368 AH, shafi na 221; Sheikh Tusi, Amali, 1414 BC, shafi na 160.
  183. ↑ Ibn Abd al-Barr, Al-Isti’ab fi Ma’rifat al-Ashab, 1412 AH, juzu’i na 1, shafi na 388. Halabi, Al-Sirah Al-Halabiyya, 1427 BC, juzu'i na 3, shafi na 517.
  184. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 62.
  185. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 17; Tabarsi, A`lam Al-Wara, 1417 BC, juzu'i na 1, shafi na 414; Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 44..
  186. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 60-62.
  187. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 17.
  188. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 18. a koma zuwa: Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 64-65. Dinori, Al-Akhbar Al-Tawal, 1368 AH, shafi na 221; Sheikh Tusi, Amali, 1414 BC, shafi na 160-161.
  189. ↑ Abu al-Faraj Isfahani, Muqatik At-Talbeyin, Dar al-Ma’rifa, shafi na 82.
  190. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 61.
  191. ↑ Sheikh Mufid, Irshad, 1413 BC, juzu'i na 2, shafi na 18.
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  193. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 18.
  194. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 64-65; Dinori, Al-Akhbar Al-Tawal, 1368 AH, shafi na 221; Sheikh Tusi, Amali, 1414 BC, shafi na 160-161; Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 18-19; Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 44.
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  198. ↑ Maqdisi, Bazpajohi tarikhi Weladat wa shahadat Masoman, 1391H, shafi na258- 259.
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  201. ↑ Don neman karin bayani duba madogaran da aka kafa hujja da su: Maqdisi, Yadallah, Bararsi wa naqakhade Gazareshaye Tarikh shehadat Imam Hasan Mujtaba (a.s), 1389 AH, shafi na 94-95.
  202. ↑ Sheikh Mufid,Masarul Shi'a, Qum, 46-47.
  203. ↑ Sheikh Tusi, Misbah al-Mutahajjid, 1411H, juzu'i na 2, shafi na 790.
  204. ↑ Tabarsi, A`lam al-Wara, 1417 BC, juzu'i na 1, shafi na 403.
  205. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 Hijira, juzu'i na 4, shafi na 29.
  206. ↑ Shahid Auwal, Al-Durus Al-Shar'iyya, 1417 BC, juzu’i na 2, shafi na 7.
  207. ↑ Kulaini, Kafi, 1363 AH, juzu'i na 1, shafi na 461.
  208. ↑ Maqdisi, yadullah, Barasi wa nakhadu Guzareshye s tarikh shahadat Imam Hasan Mujtaba (a.s), 1389 AH, shafi na 109-110.
  209. ↑ <a class="external text" href="https://www.tasnimnews.com/fa/news/1392/09/18/213946/7">«۷ صفر؛ روز ماتم یا شادی شیعیان؟ + فتاوای مراجع»</a>
  210. ↑ <a class="external text" href="https://www.mehrnews.com/news/2432402/">بخشی سورکی، «هفتم صفر بر اساس قول مشهور سالروز شهادت امام مجتبی(ع) است»</a>
  211. ↑ Maqrizi, Imta’ al-Isma’, 1420 AH, juzu’i na 5, 361; Diyar Bakri, Tarikh Al-Khamis, Dar Sader, juzu'i na 2, shafi na 293.
  212. ↑ Kulayni, Kafi, 1363 AH, juzu'i na 1, shafi na 461 da 462;; Maqrizi, Imta’ al-Isma’, 1420 AH, juzu’i na 5, 361; Diyar Bakri, Tarikh Al-Khamis, Dar Sader, juzu'i na 2, shafi na 293; Arbali, Kashf Al-Ghumma, 1421 BC, juzu'i na 1, shafi na 486.
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  214. ↑ Yaqubi, Tarikh Yaqubi, Dar Sader, juzu'i na 2, shafi na 226.
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  217. ↑ Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, shafi na 261.
  218. ↑ Majlisi, Bihar Al-Anwar, 1363H, juzu'i na 43, shafi na 294
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  220. ↑ Makarem Shirazi, Bargazida Tafsir Namuneh, 1386 AH, juzu'i na 5, shafi na 354.
  221. ↑ Tabarsi, Majma’ al-Bayan, Dar al-Ma’rifa, juzu’i na 9, shafi na 43-44;
  222. ↑ Zamakhshari, Tafsir Al-Kashif, 1415 BC, bayan aya ta 61 ta Al Imran; Fakhr Razi, Al-Tafsir Al-Kabir, 1405 BC, wanda aka makala a aya ta 61 na Al Imran; Al-Baydawi, Tafsirin Anwarul Tanzil da Asrarul Tawfeel, 1429 bayan hijira, sai aya ta 61 ta Al Imran.
  223. ↑ Sheikh Mufid, Al-Mas’il Al-Ukbariya, 1413 AH, shafi na 27; Tabatabai, Al-Mizan, 1374 AH, juzu'i na 16, shafi na 309-313.
  224. ↑ Ibn Shahr Ashub, Manaqib, 1376 BC, juzu'i na 3, shafi na 180.
  225. ↑ Allama Majlisi, Bihar Al-Anwar, juzu'i na 80, shafi na 175.
  226. ↑ Sheikh Saduq, Amali, 1417 BC, juzu'i na 1, shafi na 234.
  227. ↑ Ibn Asakir, Tarikh Madina Damashq,1415 BC, juzu'i na 13, shafi na 242; Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 14.
  228. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 9.
  229. ↑ Asakir, Tarikh Madina Damashq, 1415 BC, juzu'i na 13, shafi 242; Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 14; Kulaini, Al-Kafi, 1362 Hijira, juzu'i na 6, shafi na 461.
  230. ↑ Ibn Asakir, Tarikh Madina Damashq, 1415 BC, juzu'i na 13, shafi na 244; Arbali, Kashf Al-Ghumma, 1421 BC, juzu'i na 1, shafi na 516.
  231. ↑ Ibn Asakir, Tarikh Madina Damashq, 1415 BC, juzu'i na 13, shafi na 243; Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 9.
  232. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 6; Ibn Atheer, Usud Al-Ghaba, 1409 BC, juzu'i na 1, shafi na 490.
  233. ↑ Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 67; Ibn Saad, Al-Thabaqat Al-Kubra, 1418 BC, juzu'i na 10, 354.
  234. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 19.
  235. ↑ Yaqubi, Tarihin Yaqubi, Dar Sader, juzu'i na 2, shafi na 226; Balazri, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 6; Ibn Atheer, usudul Al-Ghaba, 1409 BC, juzu'i na 1, shafi na 490.
  236. ↑ Balazari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 9; Ibn Atheer, usudul Al-ghaba, 1409 BC, juzu'i na 1, shafi na 490.
  237. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 18.
  238. ↑ Arbali, Kashf Al-Ghumma, 1421 BC, juzu'i na 1, shafi na 523.
  239. ↑ <a class="external text" href="https://www.pasokhgoo.ir/node/221">«چرا به امام حسن(ع) کریم اهل بیت میگویند؟»</a> وبگاه مرکز پاسخگویی به سؤالات دینی.
  240. ↑ Ibn Asakir, Tarikh Madina Damashk, 1415 BC, juzu'i na 13, shafi na 248-249; Majlisi, Bihar Al-Anwar, 1363 AH, juzu'i na 94, shafi na 129.
  241. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 Hijira, juzu'i na 4, shafi na 23.
  242. ↑ Majlisi, Bihar Al-Anwar, 1363H, juzu'i na 43, shafi na 352.
  243. ↑ Pishwayi, Tarikh Islam, 1393 Hijira, juzu'i na 2, shafi na 440.
  244. ↑ Mahdavi Damghani, “Hassan bin Ali, Imam,” shafi na 312.
  245. ↑ Attardi, Musnad Imam al-Mujtaba, 1373H, shafi na 483-733.
  246. ↑ Mianji, Makatib Al-A'immeh, 1426 BC, juzu'i na 3, shafi na 11-58
  247. ↑ Mianji, Makati Al-A'immeh, 1426 BC, juzu'i na 3, shafi na 50-80..
  248. ↑ Attardi, Musnad Imam Al-Mujtaba, 1373 AH, shafi na 735-790.
  249. ↑ Sheikh Tusi, Rijal al-Tusi, 1415 AH, shafi na 93-96.
  250. ↑ Allama Majlisi, Bihar al-Anwar, 1403 BC, juzu'i na 78, shafi na 111.
  251. ↑ Majlisi, Bihar Al-Anwar, 1363 AH, juzu'i na 75, shafi na 105-106.
  252. ↑ Arbali, Kashf Al-Ghumma, 1421 BC, juzu'i na 1, shafi na 538.
  253. ↑ Arbali, Kashf Al-Ghumma, 1421 BC, juzu'i na 1, shafi na 521.
  254. ↑ Ibn Shahr Ashub, Al-Manaqib, 1379 BC, juzu'i na 4, shafi na 13.
  255. ↑ <a class="external text" href="http://www.vmic.ir/%D9%84%DB%8C%D8%B3%D8%AA-%DA%A9%D9%84%DB%8C-%D8%B7%D8%A8%D9%82%D9%87-%D8%A8%D9%86%D8%AF%DB%8C-%D8%A2%D8%AB%D8%A7%D8%B1/%D8%B9%D8%A7%D8%AF%D8%AA-%D9%87%D8%A7-%D9%88-%D8%B1%D8%B3%D9%85-%D9%87%D8%A7%DB%8C-%D8%A7%D8%AC%D8%AA%D9%85%D8%A7%D8%B9%DB%8C%D8%8C%D8%A2%DB%8C%DB%8C%D9%86%D9%87%D8%A7-%D9%88-%D8%AC%D8%B4%D9%86%D9%87%D8%A7/%D9%85%D8%B1%D8%A7%D8%B3%D9%85-%D9%85%D9%88%D8%B1%D8%AF%DB%8C/97-%D8%B3%D9%81%D8%B1%D9%87-%D8%A7%D9%85%D8%A7%D9%85-%D8%AD%D8%B3%D9%86-%D8%B9">«سفره امام حسن(ع)»</a>سایت سازمان میراث فرهنگی، صنایع دستی و گردشگری.
  256. ↑ Gazaresh Kongere baina Al-milali Sibd daga cikin mazhabobin jikan An-Nabiyi, Hazrat Imam Hasan Mujtaba (a.s), shafi na 17.
  257. ↑ <a class="external text" href="https://rasekhoon.net/media/show/1132152/">فیلم تنهاترین سردار</a>سایت راسخون.
  258. ↑ <a class="external text" href="https://www.noormags.ir/view/fa/articlepage/77664/">کتابشناسی امام مجتبی</a>
  259. ↑ <a class="external text" href="https://bookroom.ir/book/68658">صلح امام حسن (ع): پرشکوه ترین نرمش قهرمانانه تاریخ</a>پاتوق کتاب فردا.

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