Imam Husaini (A.S)

Daga wikishia
Imam Husaini (A.S)
Imami na Uku
Sabon hotan ƙabarin Imam Husaini (A.S)
Sabon hotan ƙabarin Imam Husaini (A.S)
SunaHusaini ɗan Ali
gudummawaImami na Uku
AlkunyaAba Abdullah
Ranar haihuwa3 sha'aban, shekara 4 h, ƙ.
MahaifaMadina
tsawon imamancikusan shekara 11 (50-61 h, q.)
Shahada10 muharram
ƘabariKarbala, haramin Imam Husaini (A.S)
Mahallin rayuwaMadina
LaƙubbaShugaban shahida, sarallahi, ƙatilul abrat
UbaImam Ali (A.S)
UwaHazrat Fatima Zahara (S)
Mataɗiyar Imrul Ƙaisui, Laila, Ummu Is'haƙ, Shahre Banu(akwai saɓani game da ita)
ƴaƴaImam Sajjad (A.S) • Ali Akbar • Ali Asgar • Sukaina • Fatima • Jafar
Tsawon rayuwashekara 57


Husaini ɗan Ali ɗan Abi Ɗalib (Larabci:الإمام الحسين بن علي بن أبي طالب)(4-61 h ƙamari) shi ne Imami na uku a wurin ƴan shi’a, haka nan ana kiransa da Aba Abdillah da Sayyid shuhada, ya yi shahada a filin karbala, Imam Husaini (a.s) shi ne ɗa na biyu a wurin mahaifinsa Imam Ali (a.s) da mahaifiyarsa Fatima Zahara (a.s) jikan manzon Allah (a.s) bayan yayansa Hassan Mujtaba (a.s) ya yi imamanci kusan shekara goma sha ɗaya. Bisa rahotannin tarihi na Shi’a da Ahlus-sunna, lokacin da aka haife shi Annabi (s.a.w) ya bada labarin shahadar da zai yi ya kuma zaɓar masa suna “Husaini”. Haƙiƙa manzon Allah (s.a.w) ya kasance yana matuƙar son Hassan da Husaini, ya kuma umarci dukkanin al’umma da soyayyarsu, Imam Husaini (a.s) ya kasance ɗaya daga cikin As’habul Kisa kuma ya halarci waƙi’ar mubahala, ɗaya daga iyalan Annabi da ayar taɗhir ta sauka a kansu, an naƙalto tarin riwaya daga manzon Allah (s.a.w) game da falalarsa, daga jumlarsu akwai cewa “Hassan da Husaini su ne shugabannin samarin gidan aljanna” kuma “Husaini shi ne fitilar shiriya kuma jirgin tsira”. Akwai rahotan rayuwar Imami na uku a wurin ƴan shi’a tsawon watanni uku bayan wafatin Annabi (s.a.w) lokacin halifancin Imam Ali (a.s) ya kasance tare da mahaifinsa ya kuma je yaƙoƙin da aka yi a lokaci, haka nan zamanin halifancin Imam Hassan (a.s) ya kasance tare da shi da marasa masa baya, ya goyi bayansa kan sulhun da ya yi da Mu’awiya, bayan shahadar Imam Hassan ya cigaba kan yarjejeniyar da yayansa ya yi tare da Mu’awiya har zuwa ƙarshen rayuwar Mu’awiya, cikin amsarsa kan wata wasiƙa daga ba’arin ƴan shi’a da suka shelanatar masa shirinsu domin ya karbar ragamar shugabanci da miƙewa kan ƙalubalantar Bani Umayya, ya kira su da su yi haƙuri har zuwa ƙarshen rayuwar Mu’awiya. Daurar imamancin Imam Husaini ɗan Ali (a.s) ta zo daidai da lokacin hukumar Mu’awiya ɗan Abi Sufyan, bisa rahotannin tarihi a wasu wurare Imam Husaini (a.s) ya nuna tsananin rashin amicewarwa da yadda Mu’awiya yake tafiyar da gwamnatinsa; daga jumlarsu bayan kashe Hujru ɗan Adi, Imam ya rubuta wasiƙa yana zargin Mu’awiya, haka nan lokacin da Mu’awiya yake karɓar bai’a domin muƙamin jiran gado ga ɗansa Yazid haƙiƙa Imam Husaini (a.s) yi ƙaurace yi masa bai’a, haka nan cikin wata Magana da ya yi a cikin hallarar wasu mutane da kuma Mu’awiya, ya yi suka kan wannan yunƙuri da Mu’awiya yake yi kan ɗana ɗansa muƙamin mai jiran gado, haka kuma ya bayyana cewa Yazid bai cancanci wannan matsayi ba tare da bayyana cewa shi ne mafi cancanta daga Yazid, huɗubar da Imam Husaini (a.s) ya yi a Mina ita ma ana ƙirga ta wani mataki na siyasa cikin ƙalubalantar Bani Umayya. tare da haka an naƙalto cewa kamar dai misalin halifofi uku shi ma Mu’awiya a zahiri ya kasance yana nuna girmamawa ga Imam Husaini ɗan Ali (a.s). Bayan mutuwar Mu’awiya, Imam Husaini (a.s) ba ya ganin bai’ar Yazid halastacciyar bai’a, tare da la’akari da umarni da Yazid ya bayar kan kashe shi idan yaƙi yi masa bai’a, a 28 ga watan Rajab shekara ta 60 bayan hijira, ya fita daga birnin Madina zuwa Makka, bayan watannin huɗu a garin Makka, ya karɓi wasiƙu masu tarin yawa da mutanen Kufa suka aiko masa suna masa tayin ya zo ya ja ragamar shugabanci, bayan ya aika ɗan aikensa Muslim ɗan Aƙil zuwa Kufa domin tabbatar da yanayi, ya aiko da wasiƙa zuwa ga Imam yana tabbatar masa da kasancewar mutanen Kufa tare da shi, a ranar 8 ga watan Zil hijja, tun kafin cin amana da karya alƙawarin mutanen Kufa da kashe ɗan aikensa Muslim ɗan Aƙil, tuni Imam Husaini (a.s) ya ɗau hanya zuwa garin Kufa. Lokacin da gwamnan Kufa Ubaidullahi ɗan Ziyad ya samu labarin cewa Imam Husaini (a.s) yana kan hanyarsa zuwa Kufa, sai ya aika sojoji domin su yaƙe shi, bayan sojojin Ubaidullahi ɗan Ziyad ƙarƙashin kwamandancin Hurru ɗan Yazid sun tarewa Imam Husaini (a.s) hanya, sai ya zamana babu wata dabara da ta rage gare shi face canja hanyarsa zuwa Karbala. A ranar Ashura (a.s) an gwabza yaƙi tsakanin sahabban Imam Husaini (a.s) da sojojin Kufa ƙarƙashin jagorancin Umar ɗan Sa’ad daga ƙarshe Imami na uku tare da sahabbansa duk sun yi shahada, bayan nan an kama yara da mata tare da Imam Sajjad (a.s) wanda a wannan rana ya kasance bai da lafiya an kora su zuwa Sham fadar Yazid ɗan Mu’awiya, ƙabilar Bani Asad sune suka binne gangar jikin Imam Husaini (a.s) a Karbala tare da sahabbansa a ranar 11 ko 13 ga watan Muharram. Akwai mabambanta mahanga da ra’ayoyi dangane da tasowar Imam Husaini (a.s) daga Madina zuwa Karbala. Kan asasin ɗaya daga mahanga an bayanna cewa ya miƙe ne domin kafa gwamnati, sai dai cewa wasu suna ganin cewa ya motsa ne domin kare rayuka, haƙiƙa shahadar Husaini ta kasance wani abu da yake da zurfin tasiri kan musulmi da kuma ƴan shi’a a tsawon tarihi ta kasance tana ƙarfafa fito na fito da zalunci da Azzalumai. ƴan shi’a bisa ɗa’a da biyayya ga Imamansu suna himmatuwa game da kuka da makoki domin Husaini ɗan Ali, musammam a watan muharram da safar, riwayoyin sun ƙarfafa ziyartar Imam Husaini, haraminsa ya kasance wurin ziyarar ƴan shi’a daga faɗin duk duniya. Husaini ɗan Ali (a.s) ƙari kan kan matsayi na musammam da yake da shi a wurin ƴan shi’a na taken Imami na uku kuma shugaban shahidai, Ahlus-sunna sakamakon falaloli da Annabi (s.a.w) ya faɗi kansa da kuma ƙalubalantar da ya yi kan Yazid suna girmama shi. Wasu adadin zantukan da rubuce-rubucen Imam Husaini (a.s) cikin Zirin hadisi, addu’a, waƙoƙi da huɗubobi wanda aka tattaro su cikin littafin Kalimat Al-Imam Al-Husaini da kuma littafin Musnad Al-Imam Al-Shahid, ƙari kan wannan, akwai wasu tarin rubuce-rubuce cikin mausu’a (Kundi) da aka rubuta da ta tattaro tarihin rayuwarsa, kashe shi, da tarihi tattare da fashin baƙi game da wanene.

Matsayi

Husaini ɗan Ali (a.s) Imami na uku wurin ƴan shi’a ɗan farkon Imamin ƴan shi’a kuma jikan Annabin muslunci (s.a.w). [1] cikin masadir na muslunci akwai tarin riwayoyi game da falolinsa kuma ƴan shi’a suna keɓance masa matsayi nda muƙami na musammam, haka Ahlus-sunna ma suna girmama shi.

Cikin Masadir ɗin Hadisi da Tarihi

Bisa riwayoyin shi’a da Ahlus-sunna, Husaini ɗan Ali (a.s) ɗaya ne daga As’habul Kisa’I,[2] ya kuma halarci mubahala,[3] tare da ɗan’uwansa su ne misdaƙin kalmar “Abna’una” (ƴaƴanmu) da ta zo cikin ayar mubahala,[4] haka nan kuma ɗaya ne daga Ahlul-baiti da ayar taɗhir ta sauka game da su[5] Imam Husaini (a.s) bayan shahadar Imam Hassan (a.s) tare da samuwar mutanen da suka girme shi ya kasance mafi daraja mutum cikin Bani Hashim, bisa naƙalin Yaƙubi, bayan shahadar Hassan, Mu’awiya ya cewa ɗan Abbas: kai ne shugaban mutanenka ba wannan yaron ba, sai ɗan Abbas ya ce: a a matuƙar Husaini yana raye ba ni ne ba,[6] haka nan akwai rahotanni dangane da shawarar Bani Hashim suka yi tare da Husaini ɗan Ali da rinjayar da ra’ayinsa kan sauran ra’ayoyin mutane.[7] an naƙalto cewa Amru ɗan Asi shi ma yana ganin Imam Husaini matsayin mafi soyuwar mutum a doran ƙasa wurin ma’abota sama.[8]

Al’adun Shi’a

Imam Sadiƙ (a.s)
babu wani mutum da idan zai sha ruwa sai ya tuna Husaini da iyalansa ya kuma tsinewa makasansa face Allah ya rubuta masa kyawawan aiki dubu ɗari ya kuma goge masa zunubai dubu ɗari, ya kuma ɗaukaka darajarsa da daraja dubu ɗari, ranar alƙiyama ya tashe shi da zuciya mai nutsuwa.

Kulaini, Al-Kafi, bugun shekara ta 1407 h, ƙ, juzu'i 6 shafi na 391, Ibn Qaulawaihi, Kamilul Al-ziyarat, shekarar 1356 h, shamsi, shafi na 106

Shahadar Husaini ɗan Ali a lokacin waƙi’ar Ashura a shekara ta 61 bayan hijira ta zama sababin ƙara bayyanuwar wanene shi a wurin ƴan shi’a da ma waɗanda ba ƴan shi’a cikin sasannin gwagwarmayar neman haƙƙi, jarumta da shahada, da sauran siffofi da hususiyinsa da aka ambace su a riwayoyi, zuwa haddin bayyana cikin tarsashin haske,[9] mafi ƙaranci abu da wannan waƙi’a ta bar zurfaffen tasiri cikin tarihi da al’adun shi’anci, alal aƙalla wannan waƙi’a ta bayyanar da cin mutunci na farko da hari kan iyalan Annabi (s.a.w) da aka yi a shi a bayyane a fili,[10] haƙiƙa miƙewar Husaini ɗan Ali ya canja zuwa wani samfuri cikin yaƙar zalunci, da kuma nasarar da jini ya yi kan takobi, umarni da kyakkyawa da hani da munkari da kuma cika alƙawari.=[11] Tasirin shahadar Imam Husaini ta kai ga wasu suna tunanin mazhabar shi’anci ta samu ne bayan shahadarsa,[12] tsawon tarihin muslunci an samu gwagwarmayar neman haƙƙi daban-daban da suka yi koyi da miƙewar Husaini ɗan Ali (a.s) tare da rera taken ya Lasaratul Al-Husaini (a.s).[13] Watannin muharram da safar watanni ne da suke da wani matsayi na musammam a al’adun shi’a musammam ma a ranakun tasu’a da ashura da kuma arba’in ɗin Imam Husaini (a.s), ana shirya tarurruka daban-daban a waɗannan munasabobi,[14] ƴan shi’a bisa biyayya ga Imamansu lokutan da suke shan ruwa suna tunawa da irin ƙishirwar Imam Husaini a filin karbala, su na yin sallama gare shi.[15]

Mahangar Ahlus-sunna

Ingantattun madogaran Ahlus-sunna sun naƙalto tarin hadisai dangane da matsayi da falalolin Husaini ɗan Ali (a.s).[16] baya ga tarin hadisai game da falalolinsa, haƙiƙa aƙidun musulmai sun ginu ne kan cewa Imam Husaini (a.s) ya sadaukar da kansa da iyalansa da kuma dukiyarsa domin addinin Allah.[17] Tsakankanin Ahlus-sunna akwai mahanga guda biyu game da miƙewar Imam Husaini (a.s): wani ɓangare suna zarginsa da kushe shi da suka a kansa, amma aksarinsu suna yaba masa, sannan daga jumlar masu saɓawa da shi kan miƙewarsa akwai Abubakar bin Arabi, malami a ƙarni na shida bayan hijira wanda ya rayu a ƙasar Andulus (Sipaniya) cikin sukan da ya yi kan miƙewar Imam Husaini (a.s) yana cewa sakamakon mutane sun ji hadisai daga Annabi (s.a.w) game da yaƙar mutanen da suke son raba kan al’umma da kuma ƙauracewa shiga cikin fitina), shi ne dalilin da yasa mutane suka yaƙi Husaini,[18] Ibn Taimiyya shi ma yana ganin cewa miƙewar Imam Husaini ɗan Ali (a.s) bawai kaɗai bai kawo gyaran al’umma ba, bari dai ya ma haifar da sharri da fitina.[19]

Iƙbal Lahore: Har zuwa tashin ƙiyama ya kakkaɓe zalunci. Jininsa ya tsirar da ciyawa. Kun zama masu da’awar sarauta matuƙar- Baku yi tafiya ba irin wannan tafiya ta shi. Mun koyi mabuɗan Kur’ani daga Husaini Mun hura wuta daga tsona daga bakin wutarsa.[20] Kishiyar haka, Ibn Khaldun malamin tarihi a ƙarni na tara a wurin Ahlus-sunna a ƙasar Andulus (Sipaniya) ya yi martani kan maganar Ibn Arabi tare da ƙarfafa kan sharaɗin samuwar shugaba adali kan yaƙar azzalumai, ya bayyana cewa Husaini ɗan Ali (a.s) shi ne mutum mafi kiyaye adalci a zamaninsa da ya cancanci jogarantar yaƙar azzalumai,[21] ya ce yayin da fasiƙancin Yazidu ya bayyana fili ga kowa da kowa, wajibi kan Husaini ya miƙe kan ƙalubalantar Yazidu, saboda Husaini yana da tanadi da cancanta kan wannan aiki,[22] Shahabid-dini Alusi daga malaman Ahlus-sunna a ƙarni na sha uku shi ma cikin littafinsa mai suna Ruhul Al-Ma’ani ya la’anci Ibn Arabi tare da bayyana cewa abin da ya faɗa kan Imam Husaini ba komai bane face ƙarya da tuhuma.[23] Abbas Mahmud Aƙƙad, marubucin masanin Adabin larabci ɗan ƙasar Misra a ƙarni na goma sha huɗu bayan hijira kuma marubucin littafin “Abul Shuhada:Al-Husaini bin Ali” ya rubuta cewa yanayi a zamanin Yazidu ya kai wani haddi da babu abin da zai magance shi sai shahada,[24] yana ganin cewa irin wannan motsi da miƙewa bai faruwa sai daga tsirarun mutane da aka tanade su kan wannan aiki, ba zai yi wu a kwatanta su da sauran mutane ba, saboda yanda suke fahimtar abubuwa ya bambanta da sauran mutane, haka abin da suke fafutika kansa ya bambanta da na sauran mutane,[25] ɗaha Husaini, marubucin daga Ahlus-sunna, yana ganin cewa ƙin bai’ar da Husaini ya yi ga Yazidu ɗan Mu’awiya ba ta kasance domin taurin kai da jayayya ba, saboda ya san cewa idan ya yi bai’a ga Yazidu ɗan Mu’awiya daidai yake da yaudarar kansa da kuma saɓawa addininsa, domin a fahimtarsa yin bai’a ga Yazidu ɗan Mu’awiya saɓo ne da zunubi.[26] Umar Farukh shi ma tare da ƙarfafa cewa yin shiru gaban zalunci abu ne da zai taɓa zama halas ba ta kowacce fuska, kuma yana ganin cewa mu musulmai a wannan zamani muna da buƙatar samun wani mutum ɗan aƙidar Husaini ya motsa ya miƙe daga cikinmu, ya jagorancemu zuwa ga bawa gaskiya kariya.[27]

Ayatullahi Jawadi Amoli Amoli ɗaya daga maraji’an taƙlidi: an naƙalto daga manzon Allah (s.a.w) cewa: Ali (a.s) daga gare ni yake nima daga Ali nake; haka zalika ya ce: Husaini daga gareni yake ni ma daga Husaini nake, haka nan ya zo a wata riwaya cewa Imamanci misalin halifancin Annabta ne, imamancin bai kasance wajen wannan muƙami ba, saboda Annabta ba tare da imamanci ba bata da wani riba, wannan haɗuwar kai ta ma’ana tana nuna cewa kufaifayin tasirin saƙon Annabi (s.a.w) ya kamata a neme shi cikin rayuwawar Imamai ma’asumai (a.s) musammam ma a rayuwar Imam Husaini (a.s).

madogara:: https://jaɓadi.esra.ir/fa/w/شناخت-مقام-و-منزلت-امام-حسین-ع-از-منظر-آیت-الله-الع*

Suna, Nasaba, Alkunya, Laƙubba Cikin masadir ɗin shi’a da Ahlus-sunna ya zo cewa Annabi (s.a.w) shi ne ya sanya masa suna “Husaini”.[28] kan asasin riwayoyi wannan sanya suna ya kasance da umarnin Allah.[29] sunaye guda biyu na Hassan da Husaini sunaye da larabawa ba su san su kafin zuwan muslunci.[30] waɗannan sunaye suna daidai da Shabbir da Shabir ko (Shubairu),[31] sunayen ƴaƴan Annabi Haruna.[32] Akwai wasu rahotannin daban game da sanya sunan Imam Husaini. Daga jumlarsu cewa da farko Imam Ali (a.s) ya zaɓa masa sunan “Harbu” ko “Jafar” sai dai cewa Annabi (s.a.w) ya sanya masa suna Husaini.[33] wasu malamai suna ganin waɗannan rahotanni ne ƙagaggu kuma sun kawo dalilinsu kan ƙaryata su.[34] Imam Husaini (a.s) ɗa ne ga Ali (a.s) da hazrat Fatima (s) kuma jika ga hazrat Muhammad (s.a.w), ya kasance daga dangin Bani Hashim daga ƙabilar ƙuraishawa. Imam Hassan Mujtaba (a.s) hazrat Abbas (a.s) Muhammad ɗan Haafiyya suna daga cikin ƴan’uwansa maza, sannan hazrat Zainab (s) da Ummu Kulsum daga ƴan’uwansa mata.[35] Ana masa alkunya da “Abu Abdillah”[36] Abu Ali, Abul shuhada, Abul Ahrar da kuma Abu mujahidin duka suna daga cikin alkunya da ake masa.[37] Husaini ɗan Ali (a.s) yana da laƙubba masu tarin yawa, ya yi tarayya da ɗan’waunsa Imam Hassan (a.s) cikin ba’arin laƙubbansa, misalin shugabannin samarin gidan aljanna, sauran wasu ba’arin laƙubbansa su ne kamar haka: Zakiyyu, ɗayyibu, Wafiyyu, Sayyid, Mubarak, Nafi’u, Addalilu ala zatullahi, Rashidu da kuma Attabi’u li mardatillahi.[38] Ibn ɗalhatu Shafi’i yana ganin laƙabin Zakiyyu da shugaban samarin gidan aljanna sun fi shahara daga sauran laƙubbansa.[39] Cikin ba’arin hadisai, an kirayi Husaini (a.s) da laƙabin Sayyidul Shuhada (shugaban shahidai),[40] sarallahi wa ƙatilul abrati suna daga sauran laƙubbansa da suka cikin ziyararsa.[41] cikin wata riwaya daga Annabi (s.a.w) da ta zo a yawancin litattafan Shi’a da Ahlus-sunna, ya zo cewa “Husaini shugaba ne daga shugabanni” [42]

Tarihin Rayuwa

Manzon Allah (s.a.w) ya ce:

Husaini daga gareni yake Allah ya so duk wanda yake son Husaini.

Ansabul Al-Ashraf, juzu’i 3 shafi na 142.

An haifi Imam Husaini (a.s) a garin Madina kuma bisa maganar da a shahara, an haife shi a shekara ta huɗu bayan hijira.[43] tare da haka wasu malamai suna ganin an haife shi a shekara ta uku bayan hijira.[44] An haife shi ne a uku ga watan sha’aban bisa maganar da ta shahara,[45] amma tare da haka Shaik Mufid cikin littafin Al-Irshad yana ganin an haife shi a biyar ga sha’aban.[46]

Cikin rahotannin da suka zo a litattafan Shi’a da Ahlus-sunna ya zo cewa lokacin da aka haife shi manzon Allah (s.a.w) ya yi kuka sannan kuma ya bada labarin shahadar da zai yi,[47] kan asasin wata riwaya da ta zo cikin littafin Alkafi, Husaini bai sha nono daga mahaifiyarsa ko wata mata daban ba.[48] An naƙalto cewa Ummu Fadlu matar Abbas ɗan Abdul-Muɗɗalib ta ga mafarki ta ga wani gutsire daga jikin Annabi (s.a.w) ya faɗo cikin ɗakinta, sai ta je ta gayawa Annabi (s.a.w) cikin fassarar mafarkinta ya ce mata Fatima za ta haifi wani yaro za ki kasance gwaggonsa, daidai wannan lokaci ne aka haifi Husaini (a.s), daga lokacin da aka haife shi ta karɓi ragamar rainonsa,[49] a ba’arin masadir ya zo cewa mahaifiyar Abdullahi ɗan Yaƙɗir ita ma ta kasance cikin masu rainonsa. Sai dai cewa ance bai sha nono daga kowacce mace ba.[50] Cikin masadir ya zo cewa manzon Allah (s.a.w) cikin iyalansa ya fi son Hassan da Husaini daga sauran mutanen gidansa,[51] wannan alaƙa ta kasance hatta wani lokaci idan suka shigo masallaci yana yanke huɗubarsa ya sauko daga mimbari ya ɗauke su ya rungume su,[52] an naƙalto daga gare shi (s.a.w): soyayyarsu ta hana ni son kowa.[53] Husaini (a.s) ƙari kan kasancewarsa ɗaya daga As’habul kisa’i haƙiƙa ya halarci mubahala.[54] lokacin wafatin Annabi (s.a.w) ya kasance yana da shekaru bakwai, da wannan dalili ne ake ƙirga shi cikin jerin ɗabaka ta ƙarshe cikin sahabbai.[55]

Zamanin Halifofi Guda Uku

Shekaru 25 daga rayuwar Imam Husaini (a.s) ya yi su a zamanin halifofi uku, amma babu cikakken rahoto game da rayuwar da ya yi a wancan zamani, me yiwuwa dalilin faruwar hakan ya samo asali da janyewar da Imam Ali (a.s) ya yi tare da da ƴaƴansa daga sabgar siyasa.[56] An naƙalto cewa a farko farkon rayuwarsa, lokacin da ya kai shekaru tara wata rana ya shiga masallaci daidai lokacin da ya ga Umar yana huɗuba kan mimbarin manzon Allah (s.a.w) sai ya je ya hau saman mimbarin ya cewa da Umar: ka sauka daga mimbarin babana kaje ka hau mimbarin babanka!. Sai Umar ya ce: “babana bashi da mimbari”.[57] madogaran tarihi sun naƙalto rahotanni game da girmamawar da Umar yake yi wa Imam Husaini (a.s).[58] Lokacin da Usman a daurar halifancinsa ya kori Abu Zar zuwa garin Rabza ya hana kowa raka shi da bankwana da shi, Imam Husaini (a.s) tare da ɗan’uwansa da wasu adadin mutanen sun yi watsi da hanin Usman, sun yi bankwana da Abu Zar.[59] Wasu ba’arin masadir daga Ahlus-sunna sun kawo rahoto kan halartar Husaini yaƙoƙin da aka yi a Afrika a shekara ta 26 bayan hijira.[60] da kuma yaƙin ɗabaristan a shekara ta 29 ko 30.[61] sai dai babu wannan rahoto a bakiɗayan litattafan shi’a. [akwai buƙatar kawo masdari] da yawa yawan masadir na tarihi sun ce waɗannan yaƙe-yaƙe da aka ambata an yi sulhu ba tare da gwabza yaƙi cikinsu ba.[62] rahotannin da suke bayyana cewa Imam Husaini (a.s) ya halarci waɗannan yaƙe-yaƙe lallai akwai saɓani malaman tarihi kansu wasu suna gasgata haka yayin da wasu suke ƙaryata wannan rahoto, wasu ba’arin masana tarihi daga jumlarsu Jafar Murtada Amili tare da la’akari da matsalar da take cikin sanadin waɗannan rahotanni da kuma rashin amintar Imamai da tsarin da aka bi cikin yin waɗannan yaƙe-yaƙe a wancan zaman, ya na ganin waɗannan rahotonni matsayin ƙagaggun rahotanni, tare kuma rashin amintar da Imam Ali (a.s) ya yi kan shigar Hassan da Husaini yaƙin Siffin duka shaida ce kan rashin ingancin waɗancan rahotanni.[63] Bisa ba’arin rahotannn tarihi, a ƙarshe ƙarshen hukumar Usman da aka samu wasu jama’a sun yi masa bore tare da kai hari kan gidansa da niyyar kashe shi, Imam Hassan mujtaba (a.s) da Imam Husaini (a.s) duk da cewa basu gamsu da yandaUsman yake tafiyar da hukumarsa ba, sun je sun bashi kariya da umarnin Imam Ali (a.s),[64] wannan rahoto akwai wanda suka yadda da shi da kuma wanda suka nuna rashin amincewa da ingancinsa,[65] Sayyid Jafar Murtada Amili bisa la’akari da shaidu na tarihi misalin tsananin rashin aminta da tsarin tafiyar da hukumar Usman da Imam Ali (a.s) yake yi da kuma samuwar tarin riwayoyi da suke cin karo da wannan hadisi, misalin watsi da shawarar taimakon da Imam Hassan ya yi wa Usman ta yi daga shi ɓangaren Usman ɗin, a ganin Malamin wannan lamarin zai wahala ace ya faru; ya kafa hujja da maganar Imam (a.s) da ta ginu kan rashin farin ciki da kuma damuwa da kashe Usman, haka nan da al’adar Imam Ali cikin yanda yake mu’amala da azzalumai da waɗanda aka zalunta, bisa naƙalin Baƙir sharif ƙarashi cikin littafin Hayatul Al-Imam Al-Hassan (a.s) yana cewa “ wannan rahoto idan an ƙaddara faruwarsa, to an ɗau wannan mataki ne domin tunkuɗe tuhuma daga Hassan da Husaini (a.s) cikin tarayyarsu a kashe Usman”[66] Sayyid Murtada Amili shi ma bayan nuna shakku cikin tura Hassan da Husaini da aka ce Imam Ali (a.s) ya yi domin bada kariya a gidan Usman. ya ce dalilin yin hakan shi ne hana kisan ganganci ko kuma kai masa ruwa da abin ci, bawai hana tunɓukeshi daga kujerar halifanci ba, saboda ya yi miyagun ayyuka da ya cancanci tunɓukewa.[67]

Ku duba: Waƙi’ar Kashe Usman

hukumar Imam Ali (a.s)

Hadisin Annabi da aka rubuta a kan Haramin Imam Husaini (A.S)

Kan asasin wasu tsirarun rahotanni da suke da dangantaka da hukumar Imam Ali (a.s), bayan mutane sun yi wa Imam Ali bai’a. Imam Husaini (a.s) ya tashi ya yi huɗuba,[68] sannan a ranar yaƙin Jamal shi ne ya ja ragamar kwamancin ɗin rundunar dakarun hagun Imam Ali (a.s),[69] a yaƙin Siffin kuma ya yi huɗuba domin kwaɗaitar da mutane kan jihadi,[70] a rahotannin ba’arin madogaran tarihi, ya jagoranci Rudunar dama,[71] an ce a yaƙin Siffin Imam Husaini (a.s) ya yi tarayya cikin waƙi’ar kwato ruwa daga ikon mutanen sham, bayan nan ne Imam Ali (a.s) ya ce: “wannan ita ce nasara ta farko da muka samu albarkacin Husaini”[72] kan asasin rahotanni da suke da dangantaka da yaƙin Siffin, [73]bisa naƙalin ba’arin wasu masadir, an bayyana cewa Imam Husaini (a.s) ya shiga yaƙin Nahrawan.[74] Da yawa yawan masadir sun ce Imam Husaini (a.s) ya kasance tare da mahaifinsa lokacin shahadar mahaifinsa,[75] haka nan ya halarci shirya jana’izarsa da binne shi,[76] amma bisa rahoto daga littafin Al-Kafi da Ansabul Ashraf ya zo cewa, Imam Husaini (a.s) yana garin Mada’in bisa wani aiki da babansa ya aika shi aka sari mahaifinsa Imam Ali (a.s) ya samu labari ne ta hanyar wasiƙar da yayansa Hassan (a.s) ya aika masa bayan nan ne ya ɗaura ɗamara ya dawo garin Kufa.[77]

Daurar Imam Hassan (a.s)

Akwai rahotannin tarihi game da ladabi da girmamawar Imam Husaini (a.s) ga ɗan’uwansa Imam Hassan (a.s) an naƙalto cewa idan Imam Hassan (a.s) ya halarci wani majlisi, Imam Husaini (a.s) ba ya Magana don kiyaye girmama shi.[78] bayan shahadar Imam Ali (a.s) wasu gungun jama’a daga Khawarijawa sun kafe kan yaƙar mutanen sham, suka ƙi yin bai’a ga Imam Hassan (a.s) sannan suka tafi wurin Imam Husaini (a.s) domin su yi masa bai’a, sai ya ce musu: “ina neman tsarin Allah daga karɓar bai’arku alhalin Hassan yana raye”.[79] Cikin waƙi’ar sulhu da Mu’awiya, ya baiwa ɗan’uwansa kariya gaban masu bore da nuna rashin amincewa da wannan sulhu.[80] an naƙalto cewa ya ce: “Imam Hassan Imamina ne”[81] kan asasin ba’arin rahotanni, bayan tabbatuwar sulhu Imam Husaini (a.s) ya yi bai’a ga Mu’awiya kamar dai yanda ɗan’uwansa ya yi,[82] hatta bayan shahadar ɗan’uwansa Hassan (a.s) ya cigaba kan alƙawari da ya ɗauka. 104 kishiyar wannan rahoto kuma akwai wani rahoto da yake hakaito cewa Imam Husaini (a.s) bai yi bai’a ga Mu’awiya ba,[83] a naƙalin ba’arin masadir Imam Husaini (a.s) bai gamsu da wannan sulhu ba, Imam Hassan (a.s) ya yi rantsuwa cewa ba zai karɓi ƙarerayin Mu’awiya ba.[84] wasu ba’arin masu bincike suna ganin wannan rahoto tare da sauran riwayoyi da shaidu na tarihi ba su dacewa da juna,[85] daga jumla akwai kasancewar Imam Husaini (a.s) cikin amsar da ya bayar ga wasu adadin mutane da suka nuna rashin gamsuwarsu da wannan sulhu, da suka kira shi taro da yi masa tayin jan ragamar runduna da suka shirya a fita a yaƙi Mu’awiya, sai ya ce musu: “mun riga mun ƙulla yarjejeniya kuma ba za mu taɓa karya alƙawarinmu da muka yi ba”[86] a wani rahoto daban kuma ya zo cewa ya yi bayani ga masu bore ya ce: “dole ku jira ku yi tsimayi matuƙar Mu’awiya yana raye; duk sanda ya mutu sai mu yanke shawara”[87] hatta lokacin da ƴan shi’a bayan shahadar Imam Hassan (a.s) suka kira shi zuwa miƙewa, cikin amsa ƙarƙashin cigaba da kare tsarin yayansa Hassan (a.s) cikin sulhun da ya yi da Mu’awiya, ya bayyana musu ba zai amsa wannan kira na su ba matuƙar Mu’awaiya yana raye.[88] Imam Husaini (a.s) ya dawo garin Kufa tare da ɗan’uwansa bayan sulhu da Mu’awiya a shekara ta 41 bayan hijira.[89]

Mata da ƴaƴa

Akwai saɓani game da adadin ƴaƴan Imam Husaini (a.s), wasu ba’arin masadir sun kawo cewa yana da ƴaƴa maza guda huɗu da ƴaƴa mata guda biyu,[90] wasu ba’ari kuma sun kawo ƴaƴa maza guda shida mata guda uku.[91]

Mata da ƴaƴa
Shahre Banu ɗiyar Yazdegar Sarki Sasani Imam Sajjad (a.s),imami na huɗu a wurin ƴan shi’a masu bincike sun yi saɓani dangane da nasabar Shahre Banu.114 cikin ba’arin masadir an kirata da Sindiya, Gazala da Shahe zanan.[92]
Rabab ɗiyar Imru’ul ƙaisi Bn Adi Sukaina da Abdullahi.[93] Rabab ta je filin karbala an kai ta Sham tare da sauran fursunoni.[94] mafi yawan masadir sun bada rahoton cewa Abdullahi ya yi shahada a karbala yana jinjiri da yake shan nono.[95] a wannan zamani ƴan shi’a sun fi sanin sa da Aliyul Asgar.
Laila ɗiyar Abi Murra Bn Urwa ɗan Mas’ud Saƙafi,[96] Ali Akbar (a.s).[97] Ali Akbar (a.s) 119 Ali Akbar ya yi shahada a ranar Ashura a filin karbala.[98]
Ummu Is’haƙ ɗiyar ɗalhatu Bn Ubaidullahi Fatima babar ƴar Imam Husaini (a.s).[99] haƙiƙa Ummu Is’haƙ ta kasance tsohuwar matar Imam Hassan mujtaba (a.s), bayan shahadarsa sai Imam Husaini (a.s) ya aureta.[100]
Sulafatu ko Malumatu.[101] daga ƙabilar ƙudha’atu Jafar,[102] Jafar ya rasu tun Imam yana raye babu wata zuriya da ta rage daga gare shi.[103]

Cikin littafin Lubabul Al-Ansab,[104] daga masadir a ƙarni na tara, an kawo sunan wata yarinya wai ita Ruƙayya cikin littafin Kamil Baha’I daga litattafan ƙarni na bakwai, an yi Magana da ƴar Imam Husaini (a.s) mai shekaru huɗu da haihuwa ance wai ta mutu a sham.[105] cikin masadir da suka zo daga baya, sunan Ruƙayya ya bazu ya yaɗu matuƙa,[106] haka nan cikin ba’arin masadir sunayen Ali Asgar ɗan Shahre Banu, Muhammad ɗan Rabab da Zainab sun zo ba tare da Ambato sunayen mahaifiyarsu ba, kaɗai an wadatu da danganta su da ƴaƴan Imam Husaini,[107] Ibn ɗalhatu Shafi’i cikin littafin Maɗalibul Al-Su’al fi Manaƙibi Ale Al-Rasul ya bayyana cewa Imam Husaini (a.s) ya kasance yana da ƴaƴa goma.[108]

Daurar Imamanci

Imamanci Imam Husaini (a.s) ya fara ne bayan Mu’awiya ya yi shekara goma a kan mulki [akwai buƙatar kawo masdari] Mu’awiya ya ɗare karagar mulki a shekara 41 bayan sulhun da ya yi da Imam Hassan (a.s) da wannan dama ce ya kafa halifancin umayyawa, [akwai buƙatar kawi masdari].[109] masadir ɗin Ahlus-sunna sun siffanta shi mutum mai wayo da haƙuri,[110] a zahiri yana nuna kansa matsayin mutum mai riƙo da zahirin addini, ya yi amfani da ba’arin asalan addini kan tabbatar da halifancinsa duk da cewa wayo da yaudara ta siyasa ce ta kawo shi karagar mulki,[111] ya kasance yana nuna hukumarsa ta samu ne bisa hukuncin Allah da ƙaddararsa.[112] Mu’awiya ya kasance yana nunawa mutanen sham kansa matsayin tsarakun Annabawa, kuma shi yana daga bayin Allah nagargaru masu bawa addini da hukunce-hukuncen shari’a kariya,[113] ya zo cikin masadir ɗin tarihi cewa Mu’awiya ne mutum na farko da ya mayar da halifanci sarauta,[114] bayyane ƙarara a fili ya kasance yana cewa shi ba ruwansa da kishin addinin mutane.[115] ɗaya daga cikin mas’aloli a lokacin gwamnatin Mu’awiya, ita ce samuwar aƙidun shi’anci tsakankanin ba’arin mutane, musammam a ƙasar Iraƙi, [akwai buƙatar kawo masdari] ƴan shi’a sun kasance maƙiyan Mu’awiya, kamar yanda Khawarijawa suka kasance maƙiyansa, sai dai cewa su khawarijawa basu da wani babban tushe na mutane, saɓanin ƴan shi’a sakamakon tasirin Imam Ali (a.s) da Ahlul-baiti sun kasance suna da ƙarfaffen goyan baya. [akwai buƙatar kawo masdari] da wannan dalili Mu’awiya da ma’aikatansa, sun ƙalubalance shi’anci ko dai ta hanyar sasanci ko kuma ta hanyar tsanantawa. [akwai buƙatar kawo masdari] ɗaya daga muhimman dabarun da Mu’awiya ya yi amfani da su, shi ne samar da barranta daga Imam Ali (a.s) tsakanin mutane har ta kai ga la’ana da zagin Imam Ali (a.s) a lokacin hukumar Mu’awiya wannan cin mutunci ya cigaba yama jirkita ya zama wata al’ada da ta yaɗu tsakanin maƙiya Imam Ali (a.s).[116] Bayan Mu’awiya ya ga hukumarsa ta kafu kyam ya samu cikakken iko, sai ya fara amfani da siyasar matsi da kawai da duk ƴan shi’a, ya rubutawa ma’aikatansa wasiƙa yana basu umarni da su cire sunayen masoyan Ali (a.s) daga ma’aikatun gwamnati sannan su katse basu albashi a mayar da albashinsu zuwa baitul mal, kuma a daina karɓar shaidarsu,[117] haka nan ya kasance yana barazana ga masu naƙalto falalar Imam Ali (a.s) har ta kai ga masu rawaitar hadisi suna ɓoye sunan Imam Ali (a.s) maimakon su ambaci sunansa sai su ce” wani mutum daga ƙuraishawa”, ko kuma “ɗaya daga cikin sahabban manzon Allah” ko “Abu Zainab”[118]

Dalilam Imamanci

Asalin Maƙala: Al-Hassan wa Al-Husaini Imamai ne Sun Miƙe Ko ba su Miƙe ba

Imam Husaini (a.s) bayan shahadar ɗan’uwansa a shekara ta 50 bayan hijira ya karɓi ragamar imamanci har zuwa farkon shekara ta 61 bayan hijira ya kasance yana shugabantar ƴan shi’a.[119] malaman shi’a ƙari kan dalilai da suke amfani da su kan tabbatar da imamanci Imaman shi’a,[120] suna kafa hujja da keɓantattun dalilai kan tabbatar da imamanci kowanne ɗaya daga cikin Imamai; Shaik Mufid cikin littafin Al-Irshad ya yi ishara da ba’arin hadisai kan imamanci Husaini ɗan Ali (a.s), daga Jumlarsu akwai faɗin Annabi (s.a.w):

«اِبنای هذانِ امامان قاما او قَعَدا

ƴaƴana biyu waɗannan Imamai ne sun miƙe ko basu miƙe ba.[121] haka nan Imam Ali (a.s) lokacin shahadarsa ya ƙara ƙarfafa imamanci ɗansa Imam Husaini (a.s) a bayan Imam Hassan (a.s),[122] haka shi ma Imam Hassan (a.s) lokacin shahadarsa, a cikin wasiyyarsa zuwa ga Muhammad ɗan hanafiyya, ya gababatar masa da Husaini ɗan Ali (a.s) matsayin Imami a bayansa.[123] Shaik Mufid tare da kafa hujja da waɗannan hadisai, yana ganin imamancin Imam Husaini matsayin tabbatacciya yankakkiya, a cewarsa Imam Husaini (a.s) sakamakon kiyaye taƙiyya da alƙawarin da ya yi cikin sulhun da Hassan ya yi ba cewa matuƙar Mu’awiya yana raye bai kira mutane zuwa gare shi, amma bayan mutuwar Mu’awiya, sai ya bayyanar da al’amarinsa da matsayinsa ga waɗanda ba su sani ba.[124] Cikin masadir ya zo cewa Imam Husaini (a.s) kafin ya fita daga garin madina a shekara ta 60 bayan hijira ya bada ajiyar wani ɓangarem wasiyyoyi da ajiya a hannun Ummu Salama matar Annabi (s.a.w),[125] wani ɓangare kuma gabanin shahadarsa a watan muharram a shekara 61 ya baiwa babbar ɗiyarsa Fatima,[126] domin su miƙa su hannun Imam Sajjad (a.s).

Riƙo da Sulhun Imam Hassan

Imam Husaini (a.s) a zamanin hukumar Mu’awiya ya kasance kan yarjejeniyar sulhu da yayansa ya ƙulla tare da Mu’awiya,[127] cikin amsarsa ga wasiƙar da ba’arin ƴan shi’a suka aiko masa domin ya karɓi shugabanci gaban Bani Umayya tare da shelanta shirinsu kan haka, sai ya rubuta musu amsa: “ a yanzu bani da wannan tunani, ka da ku sake ku ɗauki kowanne irin mataki matuƙar Mu’awiya yana raye, ku je ku ɓuya cikin gidajenku, sannan ku ƙauracewa ayyukan da za su saku mummunan tunani, idan Mu’awiya ya mutu ni kuma ina raye ton zan gaya muku menene ra’ayina”[128]

Matakan Adawa kan Ayyukan Mu’awiya

Duk da cewa a zamanin gwamnatin Mu’awiya Imam Husaini (a.s) bai yi wani aiki na ƙalubalantarsa, amma a cewar Rasul Jafariyan masanin tarihi, dangantaka tsakanin Imam da Mu’awiya da kuma tattaunawa da ta faru tsakaninsu, na nuna cewa Imam Husaini (a.s) a siyasance bai yarda da tabbatacciyar halascin Mu’awiya ba kuma bai sallama a gaban hakan ba.[129] a ra’ayinsa, ɗaya daga muhimman dalilai, shi ne faifaifacciyarsa wasiƙar Imam Husaini (a.s) zuwa ga Mu’awiya wacce cikin ya yi ishara kan irin zaluncin da Mu’awiya yake yi kan haƙƙin ƴan shi’a,[130] tare da hakan ya zo cikin rahotannin tarihi cewa Mu’awiya kamar dai halifofi uku a zahiri ya kasance yana girmama Imam Husaini (a.s) yana ƙirga shi cikin manyan mutane,[131] ya kasance yana umartar ma’aikatansa da ka da su sake su yi bore ga ɗan manzon Alah (a.s) su ƙaracewa cin mutuncinsa.[132]

Amsar Imam Husaini ga Mu’awiya Game da Gayyatarsa Yi wa Yazidu Bai’a:
Yazidu ya bayyana tunani da ra’ayinsa; kai ma ka tambaye shi abin da ya nemawa kansa, tare da wasa da yake da karnuka da tashin tattabaru da zama da mawaƙa kuyangu da sauran ayyyukan wargi...[ya kai Mu’awiya] ka bar wannan Magana! Wacce riba kake da ita ace ka haɗu da Ubangiji da nauyin zunubai, bayan zunuban da ka aikata kan mutane a yanzu!?

Ibn ƙutaiba, Al-Imama wa Al-Siyasa, shekarar bugu 1410 h, ƙ, Juzu’i 1 shafi na 209

Mu’awiya lokacin da yake wasiyya ga ɗansa Yazidu ya ƙarfafa matsayin Imam Husaini (a.s) yana ganin sa mutumin da mutane suka fi son sa,[133] ya yi umarni ga ɗansa idan ya samu galaba kan Husaini ya kyale shi, saboda yana da haƙƙi babba,[134]

Nuna Rashin Amincewa Kan Kashe Sahabban Imam Ali (a.s)

Matakan da Mu’awiya ya ɗauka kan kashe wasu ɗaiɗaikun mutane misalin Hujur ɗan Adi, Amru Bn Hamaƙ Khuza’i da Abdullahi ɗan Yahaya Hadrami suna daga wurare da Imam Husaini (a.s) ya tsananta rashin amincewarsa cikinsu,[135] bisa rahotanni masu yawa, Imam ya aika wasiƙa zuwa ga Mu’awiya yana Alawadai da kisan Sahabban Imam Ali (a.s) tare da lissafo wasu miyagun ayyukan Mu’awiya, ya kuma yi suka kansa ya ce: “ban ga wani abu sama da jihadi a kanka ba domin kare kaina da addinina” cikin cigaban wasiƙar ya zo cewa: “ban san wata babbar fitina fiye da mulkinka ba kan wannan al’umma”.[136] Haka nan an naƙalto cewa lokacin da Mu’awiya ya je hajji,[137] ya yi gaba da gaba da Imam Husain, ya ce masa: “ shin ka ji abin da muka aikata kan Hujur da ƴan shi’ar babanka?” Imam ya ce: “me kuka yi?” Mu’awiya ya ce: “mun karkashe su, mu ka yi musu sallah mu ka binne su”. Husaini ɗan Ali (as.) ya ce: amma da mu za mu samu damar kashe mutanenka, ba za mu yi sallah kan gawarwakinsu ba kuma ba za mu binne su ba”.[138]

Nuna Rashin Amincewa da Shugabanci Yazidu

A shekara ta 56 Mu’awiya ya sa ƙafa ya shure yarjjeniyar da aka yi da shi (na cewa ka da ya naɗa kowa a matsayin halifansa ko mai jiran gado) sai ya kira mutane zuwa ga yi wa ɗansa Yazidu bai’a a matsayin halifansa,[139] wasu ba’arin fitattun mutane daga jumlarsu Imam Husaini ba su yi wa Yazidu bai’a ba. Mu’awiya ya je madina domin neman ra’ayin manyan mutane kan naɗa ɗansa Yazidu muƙamin halifa mai jiran gado,[140] Imam Husaini cikin wani majlisi tare da hallarar Mu’awiya da ɗan Abbas da ba’arin mutanen fada da wasu daga bani Umayya, ya yi suka da zargin Mu’awiya tare da ishara kan halayen Yazidu da rauninsa ya kuma ja kunnen Mu’awiya kan yunƙurin da yake yi na naɗa ɗansa Yazidu kan halifanci, ya kuma yi bayani kan matsayinsa da haƙƙinsa, da kuma rushe hujjoji da dalilan Mu’awiya kan nemawa ɗansa bai’a.[141]

Wata Gaɓa Daga Huɗubar Imam Husaini (a.s) a Mina
Idan kuka yi haƙuri kan cutarwa, kuma kuka daurewa da jure wahalhalu da ƙunci cikin tafarkin Allah, al’amuran Allah za su faɗo hannunku… sai dai cewa kun ɗora azzalumai kan muƙami a kanku, kuka sallama al’amuran Ubangiji hannunsu.. tsoranku daga mutuwa da yardarku daga duniya shi ya bawa azzalumai dama kan yin haka.

Tohaf Al-Uƙul, shafi na 168.

Haka nan cikin wani majlisi da gamagarin mutane suka hallara cikinsa, Imam Husaini cikin raddinsa kan maganar Mu’awiya game da cancantar Yazidu, ya nuna cewa shi ne mafi cancanta da halifanci daga Yazidu bisa la’akari da dangin da ya fito daga cikinsu, domin Yazidu mutum ne mashayin giya ma’abocin wargi da fasiƙanci.[142]

Huɗubar Imam Husaini a Mina

Asalin Maƙala: Huɗubar Imam Husaini a Mina

Shekara 58 bayan hijira, shekaru biyu gabanin mutuwar Mu’awiya,[143] Imam Husaini (a.s) ya yi wata huɗuba ta nuna rashin amincewa a Mina,[144] a wancan zamani matsin lamba da takura da Mu’awiya yake yi kan ƴan shi’a ya kai ƙololuwa,[145] cikin wannan huɗuba Husaini ɗan Ali ya yi bayani tare da lissafo falalolin Imam Ali (a.s) da Ahlul-baiti (a.s) da kira zuwa ga kyawawan ayyuka da hani da munkari tare kuma da ƙarfafa muhimmancin hakan, da nauyin da yake kan malamai da wajabcin miƙewarsu gaban azzalumai da bayanin illolin da suke tattare da yin shirun malamai gaban zaluncin azzalumai.[146]

Martaninsa Game da Halifanci Yazidu

Bayan mutuwar Mu’awiya a 15 ga watan Rajab shekara ta 60 bayan hijira, Yazidu ya ɗare karagar mulki,[147] ya yanke shawarar ƙarbar bai’a da ƙarfin tsiya daga adadin wasu manyan mutane da suka ƙaurace yi masa bai’a kan naɗa shi mai jiran gado, daga jumlar waɗannan mutane akwai Husaini ɗan Ali (a.s).[148] sai dai cewa Husaini (a.s) tare da hakanbai yi masa bai’a ba,[149] a ranar 28 ga watan Rajab ya tattaro iyalansa da mataimakansa ya bar garin Madina ya tafi Makka.[150] Yayin shigarsa garin Makka mutanen garin da masu umara sun fito sun tarbe shi,[151] ya zauna garin Makka fiye da watanni huɗu,[152] a tsawon wannan lokaci ƴan shi’a a garin Kufa sun samu labarin ƙin yin bai’arsa ga Yazidu ɗan Mu’awiya, sai suka aiko masa da wasiƙu suna kiransa da gayyatarsa zuwa Kufa,[153] domin tabbatar da gaskiyar yanayin mutanen Kufa sai ya aika da ɗan aikensa Muslim ɗan Aƙilu domin ya kawo masa rahoton halin da ake ciki daga Kufa, bayan Muslim ya ga yanda mutane Kufa suka tarbe shi da bai’a gare shi, sai ya aika ya kira Imam Husaini (a.s) ya taho Kufa,[154] ranar takwas ga watan Zil Hijja Imam Husaini (a.s) tare da iyalansa da sahabbansa ya bar garin Makka ya ɗau hanya zuwa Kufa,[155] A wasu rahotannin an bayyana cewa Imam Husaini (a.s) ya samu labarin makircin shirin kashe da ake yi, da wannan dalili ne saboda kiyaye alfarmar garin Makka ya fita daga cikin Makka ya tafi Iraƙi.[156]


Imam Husaini (a.s) :(Bayyana Haduffan Miƙewa)

«اَللّهُمَّ إِنَّکَ تَعْلَمُ إِنَّهُ لَمْ یَکُنْ مَا کَانَ مِنَّا تَنافُساً فِی سُلْطان، وَ لا التماساً مِنْ فُضُولِ الْحُطامِ، وَ لکِنْ لِنَرَىَ الْمَعالِمَ مِنْ دِینِکَ، وَ نُظْهِرَ الاِصْلاحَ فِی بِلادِکَ، وَ یَأْمَنَ الْمَظْلُومُونَ مِنْ عِبادِکَ، وَ یُعْمَلُ بِفَرَائِضِکَ وَ سُنَّتِکَ وَ أَحْکامِکَ

Ya Allah kai ka sani abin da ya faru da mu bai faru ba domin neman mulki, ko domin neman dukiya, hadafin mu shi ne bayyanar da alamomin addininka, tare da bayyanar da gyara cikin garuwuwa domin bayinka da ake zalunta su kasance cikin aminci, su yi aiki da farillanka da sunnoninka da hukunce-hukunce.

Madogara: Harrani, Tuhaf Al-Uƙul, shafi na 239

Tohaf Al-Uƙul, shafi na 168.

Waƙi’ar Karbala

Imam Husaini (a.s)

و عَلَی الإسلامِ السلامُ إذ قَد بُلِیَت الاُمّةُ بِراعٍ مثلَ یَزید

Idan ya zamana an jarrabci al’umma da shugaba misalin Yazidu, to sai dai mu ce Allah ya jiƙan muslunci!

Ibn A’sam Kuf, Al-Futuhu, Juzu’i 5 shafi na 17

Asalin Maƙala: Waƙi’ar Karbala

Waƙi’ar karbala wacce ta ƙare da shahadar Husaini ɗan Ali (a.s) da sahabbansa, ana lissafa wannan waƙi’a muhimmin ɓangare daga rayuwarsa, kan asasin ba’arin wasu rahotanni, kafin Imam Husaini (a.s) ya motsa ya nufi zuwa Iraƙi, yana da labarin cewa zai yi shahada a can, wannan waƙi’a ta faru sakamakon ƙauracewa yi wa Yazidu bai’a, sakamakon gayyatar mutane Kufa ya tattara iyalansa da sahabbansa ya ɗau hanya zuwa Kufa, a kan hanyarsa a wani yanki da ake kira Zu husam ya haɗu da rundunar sojoji ƙarƙashin kwamandancin Hurru ɗan Yazidu Rayyahi, hakan ya tilasta masa canja hanya.[157]

Bisa naƙalin mafi yawan masadir, ayarin Imam Husaini (as.) sun isa Karbala 2 ga watan Muharram,[158] washegarin wannan rana sojoji dubu huɗu daga mutanen Kufa ƙarƙashin kwamandancin Umar ɗan Sa’ad sun shigo Karbala,[159] bisa rahotan tarihi, tattaunawa tsakanin Husaini ɗan Ali (a.s) da Umar ɗan Sa’ad ta gudana,[160] sai dai cewa ɗan Ziyad bai yarda a cimma wata maslaha face dai dole Imam Husaini (a.s) ya zaɓi ɗaya cikin biyu, ko dai ya yi wa Yazidu bai’a ko kuma su yaƙe shi.[161] La’asar ɗin ranar tasu’a Umar ɗan Sa’ad ya gama shirin yaƙi; sai dai cewa Imam Husaini (a.s) ya roƙe su ɗaga masa ƙafa domin samun damar munajati da Allah a wannan dare na Ashura,[162] a daren Ashura ya yi huɗuba ga mutanensa tare da yafe musu bai’a da bada dama ga wanda duk yake son komawa gida; sai dai cewa sun bayyana masa babu inda za su motsa suna tare da har ƙarshen numfashinsu.[163] Safiyar ranar Ashura aka fara kaurewa da yaƙi har zuwa Azuhur, cikin gwabza wannan yaƙi da yawa daga sahabban Imam Husaini (a.s) sun yi shahada. Hurru ɗan Yazidu ɗaya daga kwamandojin sojojin Kufa, ya dawo cikin rundunar Imam Husaini (a.s),[164] bayan kashe sahabban Imam, sai iyalan Imam Husaini (a.s) suka kutsa fagen daga, na farkonsu shi ne Ali Akbar,[165] suma dai kamar sauran haka aka dinga kashe su ɗaya bayan ɗaya, daga ƙarshe sai Imam Husaini (a.s) ya danna cikin fagen daga, a la’asar ɗin wannan rana ne Imam (a.s) ya yi shahada,[166] bisa naƙalin Sinanu ɗan Anas,[167] Shimru ɗan Zul Jaushan ne ya yanke kna Imam Husaini (as.) a wannan rana ne aka ɗauki kan Imam Husaini (a.s) aka kaiwa ɗan Ziyad.[168] Umar ɗan Sa’ad cikin zartar da umarnin ɗan Ziyad ya bada umarni a hau kan adadin wasuDawaki a je ayi sukuwa a tattake jikin Imam (a.s) su kakkarya ƙashinsa da kofutan dawakai,[169] aka kama mata da ƙananan yara tare da Imam Sajjad (a.s) wanda a wannan rana ya kasance cikin rashin lafiya aka ɗaɗɗaure su aka aika su zuwa Kufa, bayan nan aka tura su Sham fadar Yazid a matsayin fursunonin yaƙi,[170] gangar jikin Imam Husaini (a.s) tare da kusan mutane 72, daga mataimakansa,[171] wasu jama’a daga bani Asad sun je sun tattara su sun binne su a ranar 11 ko 13 ga Muharram.[172] bisa wani naƙali daban an binne su a wannan fili na karbala tare hallarar Imam Sajjad (a.s).[173]

Mahanga da Saƙonni

Asalin Maƙala: Miƙewar Imam Husaini (A.S)

Akwai mabambantan mahanga game da motsawar Imam Husaini (a.s) daga madina zuwa Makka daga nan kuma zuwa Kufa da kuma yaƙin da ya yi da sojojin Umar ɗan Sa’ad a karbala, a cewa Muhammad Isfandiyar mai bincike game da Ashura, mafi shaharar nazariyya shi ne cewa hadafin Husaini ɗan Ali (a.s) game da miƙewarsa shi ne yin shahada, wannan mahanga tana da magoya baya masu tarin yawa, daga jumlarsu akwai Ayatullahi Luɗfullahi Safi, Murtada Muɗahhari, Sayyid Muhsin Amini da Ali Shari’ati.[174] kan asasin wata mahangar daban kuma suna ganin cewa Imam Husaini (as.) ya miƙe ne domin kafa hukuma. Daga magabata masu goyan bayan wannan ra’ayi akwai Sayyid Murtada,[175] daga malaman wannan zamani akwai Salihi Najaf Abadi cikin Shahid Jawid,[176] a cewar malam Sihhati Sardarudi mutane misalin Shaik Mufid, Shaik ɗusi, Sayyid Bn ɗawus da Allama Majlisi sun saɓa da wannan mahanga,[177] wasu ba’ari misalin Shaik Ali Panahi Ishtihar’abadi shi ma yana ganin motsin Imam Husaini bai kasance domin miƙewa ba, kaɗai dai ya kasance domin kare rai.[178] Miƙewar Imam Husaini (a.s) ta kasance wani al’amari da ya haifar da farkarwa da yawan mutane, kai tsaye bayan shahadarsa aka fara motsi da bore da nuna rashin amincewa har zuwa wasu shekara haka yanayin ya cigaba, mu’amalar Abdullahi Afifi,[179] tare da ɗan Ziyad ana kirgata daga jumlar wannan farkawa, miƙewar Tawwabin,[180] miƙewar Muktar,[181] miƙewar Zaidu ɗan Ali,[182] da kuma miƙewar Yahaya ɗan Zaidu,[183] suma suna daga jumlarsu. Haka nan cikin miƙewar masu baƙaƙen kaya ƙarƙashin jagorancin Abu Muslim Khurasani gaban Umayyawa suma sun amfani da taken ya lasaratul Husaini,[184] wanda wannan miƙewar ita ce sababin faɗuwar gwamnatin Umayyawa [akwai buƙatar kawo masdari] hatta juyin juya halin da aka yi a ƙasa Iran ya samo ilhama ne daga miƙewar Imam Husaini (a.s) a cewar Ayatullahi Khomaini”ba da ban waɗannan majalisai na wa’azi da huɗubobi da makoki ba, da ƙasarmu ba ta samu nasara ba. Kowa da kowa ya miƙe ƙarƙashin tutar Imam Husaini (a.s),[185] a fagen al’adu game gari nan ma musulmai kai hatta mabiya wasu addinai, sun ɗauki Husaini (a.s) matsayin abin kwaikwayo cikin sadaukarwa, yaƙar zalunci, neman ƴanci da kuma kare gaskiya.[186]

Siffofi da Falaloli

Asalin Maƙala: Ahlul-baiti (A.S), As’habul Kisa, Mubahala, da Ayar Taɗhir

Siffofi na zahiri Cikin mafi yawan masadir ɗin hadisi, tarihi da na rijal, magana ta zo dangane da yadda Husaini (a.s) yake tsananin kama da Annabi (s.a.w),[187] cikin wata riwaya an bayyana cewa Imam Husaini (a.s) shi ne wanda ya fi kowa kama da Annabi (s.a.w).[188] game da shi suna cewa wani lokaci yana sanya tufafin da aka saƙa shi daga gashin dabbobi ko kuma rawani daga aka yi daga gashi,[189] yana rina gashin kansa da fuska da ƙunshi,[190]

Jumlar da take rubuce kan Qofar shi ga Haramin Imam Husaini (as)
السلام عليك يا سيىد شباب أهل الجنة

Daga Bakin Annabi (s.a.w) Akwai riwayoyi masu yawan da aka rawaito daga Annabi (s.a.w) cikin falalar Imam Husaini (a.s) daga jumlarsu akwai: “Hassan da Husaini su ne shugabannin samarin gidan aljanna”.[191] “A gefan daman al’arshi an rubuta “Husaini fitilar shiriya ne kuma jirgin tsira”. “Husaini daga gere ni yake ni ma daga Husaini nake”.[192] Duk wanda yake son waɗannan yara guda biyu (Hassan da Husaini) a haƙiƙa ni yake so, kuma duk wanda yake ƙin su da ni yake yin ƙiyayya.[193]

Bada Labarin Shahada Tun Kafin Faruwa

Akwai riwayoyi masu yawa game da shahadar Imam Husaini ɗan Ali (a.s),[194] daga jumlarsu akwai hadis Lauhu tare da naƙalinsa daga Annabi (s.a.w) ya zo cewa: Ubangiji ya girmama Husaini da muƙamin shahada ya kuma sanya shi mafi darajar shahidai.[195] Allama majlisi a juzu’i na 44 a biharul Al-anwar, babi na 30 ya naƙalto wata riwaya cewa Ubangiji ya bada labarin shahadar Husaini (a.s) ga wasu Annabawansa daga jumlarsu Adam, Nuhu, Ibrahim, Zakariyya da Muhammad (s.a.w) bayan jin wannan labari sai suka fashe da kuka,[196] haka nan an naƙalto cewa Sarkin muminai a kan hanyarsa zuwa Siffin lokacin da ya isa Karbala, ya yi nuni da yatsansa zuwa ga wani wuri ya ce: nan ne wurin da za a zubar da jininsu.[197]

Karamomi da Mujizozi

Cikin ba’arin riwayoyi an lissafo hususiyoyi da Imam Husaini ya banbanta da su daga sauran mutane daga cikinsu akwai mu’ujizar yadda Annabi (s.a.w) ya shayar da shi nono da yatsansa,[198] akwai wani Mala’iku mai karyayyen fukafuki da ya warke albarkacin Imam Husaini (a.s), bayan nan kuma aka bashi aikin yin sallama ga masu ziyartar Imam Husaini (a.s),[199] haka ya zo cikin riwaya cewa Allah ya ajiye waraka cikin turbar Imam Husaini (a.s) da kuma sanya amsa addu’a ƙarƙashin hasumiyar ƙabarinsa,[200] cikin littafin Al-Khasa’is Al-Husainiyya an lissafo hususiyoyi fiye da 300 na Imam Husaini (a.s).[201]

Hususiyoyi cikin Kyawawan Halaye

Ya kasance yana zama tare da Miskinai, yana amsa gayyatarsu kuma ya zauna ya ci abin ci tare da su, yana kuma gayyatarsu zuwa gidansa baya musu rowar duk abin da yake gidansa,[202] wata rana wani mabuƙaci ya roƙe shi taimako. Daidai lokacin yana halin yin sallah, sai ya gajerta sallarsa, ya masa kyautar duk abin da yake da shi.[203] Ya kasance yana ƴantar da bayinsa maza da mata kan asasin kyawuntar halayensu, an ce wata baiwa da Mu’awiya ya bashi tare da dukiya mai yawa, ya ƴantar da ita bisa tilawar ayoyin kur’ani da rera wata waƙa da ta yi kan kasancewar duniya wuri ne da bai da tabbas da kuma mutuwa, bayan ƴantar da ita ya kuma yi mata kyautar dukiyar da Mu’awiya ya aiko masa.[204] haka nan wata rana wata baiwarsa ta masa kyauta curin fure, sai ya ƴantar da ita, aka tambaye shi yanzu saboda fure ka ƴantar da ita ? Imam Husaini (a.s) tare da jingina da ayar

«و اذا حیّیتم بتحیّة فحیّوا بأحسن منها أو ردّوها»

Kuma idan an gaisheku da wata gaisuwa to ku mayar da gaisuwa da abin da yake mafi kyawu daga gareta, ko kuma ku mayar da irin gaisuwa da aka muku.[205] ya ce: haka Allah ya ladabtar da mu.[206] Imam Husaini (a.s) ya kasance mutum mai yawan kyauta, mutum ne mai buɗaɗɗen hannu,[207] amma cikin kyaututtukan da yake ya yi baƙin ƙoƙarinsa cikin girmama Imam Hassan (a.s) ya kasance yana kyauta ƙasa da kyautar yayansa,[208] 1 ya zo cikin masadir cewa ya je hajji karo 25 a ƙafa.[209]

Makoki da Ziyara

Samfuri daga miƙaƙƙe bana ta dogon rubutu daga waƙoƙin Muhtasham wacce ake amfani da ita a majalisan zaman makoki

Asalin Maƙala: Makokin Muharram ƴan shi’a a wani lokacin da ma waɗanda ba ƴan shi’a ba, a kowacce shekara a watan muharram suna shirya zaman makokin Imam Husaini, ƴan shi’a suna amfani da al’adu daban-daban cikin raya makoki mafi shahararsu shi ne karatun ta’aziyya, bugun ƙirji, zane-zanen fasaha don siffanta abin da ya faru da kuma karanta ziyarori misalin ziyarar Ashura, ziyarar waris, ziyarar nahiya muƙaddasa, cikin shakalin ɗaiɗaiku ko kuma jama’a jama’a.[210] Makokin Husaini an fara ne tun bayan shahadar Imam Husaini (a.s) ma’ana tun bayan goma ga watan muharram shekara 61 bayan hijira,[211] bisa wani naƙali, bayan hallarar fusrunonin yaƙin karbala a garin sham, matayen Bani Hashim sanye da baƙaƙen kaya sun yi makokin Imam Husaini (a.s),[212] bayan samun kafuwar daulolin shi’a da koruwar takura da matsi kan ƴan shi’a, makoki ya samu lasisi a hukumance.[213]

Bisa rahotannin tarihi da na hadisi, Imaman shi’a sun kasane suna umarni kan makoki da kuka saboda abin da ya samu Husaini ɗan Ali, A’imma (a.s) sun raya yan shi’a kan tunawa da abin da ya faru a ranar Ashura.[214]

Ziyarar Imam Husaini

Asalin Maƙala: Ziyarar Imam Husaini (A.S)

ƙarfafawa game da ziyarar Imam Husaini (a.s) ta zo cikin riwayoyin Ma’asumai, an lissafa hakan cikin mafi fifiko da falalar ayyuka,[215] bisa wani adadi daga riwayoyi, ladan ziyarar Imam Husaini ya ninka ladan hajji da umara,[216] Cikin littafin Jami’ul ziyarat, ya tattaro adadin gama garin ziyarori da ake karanta su a kowanne lokaci,[217] da kuma keɓantattun ziyarori da ake karanta su a keɓantaccen lokaci,[218] domin Imam Husaini (a.s). ziyaratu Ashura, ziyaratu waris da ziyaratu nahiya muƙaddasa suna daga sanannun ziyarorin Imam Husaini (a.s)

Arba’in ɗin Husaini

Asalin Maƙala: Arba’in ɗin Husaini, Ziyarar Arba’in, Tattakin Arba’in

Kwanaki Arba’in bayan shahadar Imam Husaini (a.s) ko kuma ranar arba’in, da yawan ƴan shi’a suna zuwa ƙabarin Husaini (a.s) domin ziyara. bisa naƙalin tarihi Jabir ɗan Abdullahi Ansari a wannan rana shi ne mutum na farko a tarihi da ya fara tattaki zuwa ziyarar Imam Husaini (a.s).[219] bisa naƙalin littafin Al-Luhuf, suma fursunonin karbala bayan an sake su sun dawo garin madina, sun ziyaraci ƙabarin Husaini (a.s) a wannan rana,[220]

Wasicci da ziyarar Imam Husaini (a.s) da aka yi shi ne sababin da ya sanya ƴan shi’a musammam mutanen ƙasar Iraƙi, a kowacce shekara daga dukkanin sasannin duniya suna zuwa karbala, yawancin mutane suna zuwa karbala a wannan lokaci cikin halin tattaki a ƙafa har karbala, wannan tattaki yana daga cikin tattaki mafi cikar jama’a a faɗin duniya, mutane suna taruwa su yi ɗangon fara zuwa karbala, bisa rahotannin kafofin yaɗa labarai, a shekarar 2020 miladi mutane miliyan 18 ne suka je wannan babban taro.[221]

Harami da Ha’ir Husaini

Jar tuta kan Hasumiyar ƙabarin Husaini da take nuni kan neman fansar jininsa,
Asalin Maƙala: Ha’ir Husaini

Jar tuta kan Hasumiyar ƙabarin Husaini da take nuni zuwa neman fansar jininsa,[222] Ana kiran kewayen ginin makwancin Imam Husaini (a.s) da sunan Ha’ir Husaini, iyakar kewayen ginin makwancinsa wuri ne da yake da falala da kuma keɓantaccen hukunci a shari’a, matafiyi yana da zaɓi yin ƙasaru ko cika sallah a cikin wannan wuri.[223] akwai ra’yoyi game da awon faɗi da tsayin Ha’ir Husaini, amma dai mafi ƙarancin ƙaddarawa shi ne nisan mita 11 daga ainahin ƙabarinsa, wuri da ya keɓanɓtu da ƙololuwar daraja da falala.[224]

Haramin Imam Husaini

Asalin Maƙala: Haramin Imam Husaini (A.S) da Rusa Ƙabarin Imam Husaini

Kan asasin rahotanni, an fara gina ƙabarin Imam Husaini ɗan Ali (a.s) a zamanin Muktar Saƙafi da umarninsa, bayan nan tsawon tarihi an samu yawaitar sabuta ginin wannan waje da faɗaɗa shi,[225] Haramin Imam Husaini (a.s) ya fuskanci rushe shi ta hannun halifofin Abbasiyawa,[226] da Wahabiyyawa,[227] daga jumlarsu akwai Mutawakkil Abbasi da ya bada umarnin ruguje Ha’ir ɗin Husaini tare da kwararo da ruwa kan ƙabarinsa da cika wurin da ruwa.[228] Musnad Al-Imam Al-Shahid da yake ɗauke da Zantukan Imam Husaini (a.s)

Gadon Imam Husaini na Ma’anawi

Littafi ne da ya tattaro zantukan Imam Husaini (a.s)

Cikin adadin masadir na hadisi da tarihi, an naƙalto kufaifayi na ma’anawi na Imam Husaini (a.s) wanda suka tattaro daga zantukansa, addu’a, wasiƙu, waƙoƙi, huɗubobi da wasiyyoyi, an tattaro bakiɗayansu cikin littafin Musnad Al-Imam Al-Shahid na Azizullahi Aɗɗaridi da kuma littafi Mausu’atu Kalimat Al-Imam Husaini. Zantuka: sakamakon yanayin siyasa a zamanin mulkin Mu’awiya hakan bai bari an samu naƙalin riwayoyi masu yawa daga Imam Husaini (a.s) ba.[229] da yawa yawan zantuka da aka naƙalto daga gare shi sun kasance a lokacin tafiyarsa daga madina zuwa karbala.[230] Allama Tahrani ya tafi kan cewa matsi daga Umayyawa ya kasance sababin da ya sanya mutane suka ƙaranta bibiyar Imam Husaini (a.s) da Imam Hassan (a.s) kai kawo tsakaninsu da su, ko kuma dai riwayoyin da aka naƙalto daga gare su sun ɓace ɓat sakamakon tsoro da marawaita suka kasance ciki, sannan waɗanda suka zo daga baya ba su naƙalto su ba.[231] an bada rahotannin zantukan Imami na uku cikin batutuwa misalin aƙidu, hukunce-hukunce, Akhlaƙ cikin litattafan muslunci.[232] Addu’a: cikin littafin Musnad Al-Imam Al-Shahid an naƙalto kusan addu’a da munajati ɗai ɗai har guda 20, mafi shahara ita ce addu’ar Arafat da ya karantata cikin filin sahara a ranar Arafat.[233] Waƙoƙi da aka danganta su gare shi: akwai wasu waƙoƙi da aka danganta su ga Imam Husaini. Muhammad Sadiƙ Karbasi, ya tattaro adadin waɗannan waƙoƙi cikin littafi da ya sanyawa suna “Diwanul Al-Imam Al-Husaini” tare da yin bincike kan sanadinsu da kuma adabin da suka ƙunsa.[234] Huɗubobi da Wasiyyoyi: cikin ba’arin masadir an kawo rahoton kan huɗubar Imam Husaini a Mina,[235] da huɗubarsa a ranar Ashura.[236] da kuma rubutacciyar wasiyyarsa zuwa ga ɗan’uwansa Muhammad Hanafiyya, wacce cikinta ya yi bayanin hadafin motsinsa.[237] Wasiƙu: cikin littafin Makatibul A’immeh an tattaro wasiƙu 27 na Imam Husaini (a.s),[238] wasu adadi daga waɗannan wasiƙu ya yi ne kai tsaye zuwa ga Mu’awiya, wani ɓangare kuma zuwa ga ɗaiɗaikun mutane daban-daban cikin mabambantan batutuwa.

Wani ba’ari daga shahararrun zantukansa:

  • Idan ma ace baku da addini, kuma bakwa tsoron ranar lahira, to ku kasance ƴantattu mana a wannan duniya da kuke ciki.[239]
  • Mutane bayin duniya ne, kuma addini yana ɗamfare ne kan harsunansu, idan duniya tana musu daɗi suna tare da addini, amma idan aka jarrabce su da bala’i sai masu riƙo da addini su ƙaranta daga gare su,[240]
  • Buƙatun mutane zuwa gareku ni’imomi ne na Allah gareku; ka da ku gaji ko ku ƙosa daga ni’imomin Allah da zai kai ga su canja zuwa ga azaba.[241]
  • Mutuwa cikin izza tafi alheri daga rayuwa cikin ƙasƙanci.[242]
  • ni ban fito domin gadara ko zalunci da neman fasadi ba, bari dai na fito ne domin kawo gyara cikin al’ummar kakana Muhammad (s.a.w) ina so na yi umarni da kyakkyawa da hani da mummuna.[243]
  • Duk wanda yake son cimma wani abu da saɓawa Ubangiji, cikin gaggawa zai rasa abin da yake fata da buri, cikin gaggawa zai faɗa abin da yake tsoro.[244]

Cikin Kundin sanin Imam Husaini domin bincike kan rayuwarsa a kankin kansa da kuma cikin zamantakewa an bibiyi fiye da masadir guda ɗari biyar daga tarihi, hadisi, fiƙihu, tafsiri da kalam.

Kundin Ilimin sanin Imam Husaini (a.s)

Fihirisar Littafi

Asalin Maƙala: Bincike Game da Ashura An gabatar rubuce rubuce masu yawa cikin zirin Kudin tarihin Imam Husaini (a.s) sun tattaro tarihin rayuwa, kashe shi, tarihi tare da fashin baƙi waɗanda aka rubuta fiye da littafi guda 40 da ƙasidu tare da maudu’in “fihirisar littafi game da Husaini”,[245] akwai rubutu 1428 tare da bayanan wurare da aka buga su da sunayensu.[246] Agha Buzurg Tahrani cikin littafin Al-Zari’a shima ya gabatar da littafai 985 cikin wannan fage.[247]

Wasu daga mafi muhimmancin rubuce-rubuce sune: Cikin littafin Maƙtal Jami’i Sayyidul Al-Shuhada ƙari kan gabatar da maudu’ai misalin tarihin ashura da falsafar motsin Husaini, an bincike kan tarihin makoki da tarihin rayuwar sahabban Imam Husaini.

Kundi: Daneshnameh Imam Husaini na Muhammad Muhammadi Raishahri cikin juzu’i 14 Da’iratul Al-Ma’arif Al-Husainiyya na Muhammad Sadiƙ Karbasi ya samu damar kallama juzu’i na 90 a shekara ta 1388 h, shamsi, an buga shi an kuma yaɗa shi.[248] Farhange Ashura na Jawad Muhaddisi.

Tarihin Rayuwa:

Rubutattun rahotanni da suka tattaro batutuwa da maudu'an Kisan Husaini

Hayatu Al-Imam Al-Husaini na Baƙir Sharif ƙarashi juzu’i 3. Tarjamatu Al-Imam Al-Husaini (a.s) rubutun Ibn Nadim wanda ya rasu shekara 660 h ƙamari, juzu’i 1. Wannan littafi an zaɓo wasu abubuwa ne daga littafin mai juzu’i 10 mai suna “Bugyatul Aɗ-ɗalab fi Tarikh Halab” an buga da yaɗa shi ta hannun Abdul-Aziz ɗabaɗaba’i Gulcin. Wani ɓangare da yake da alaƙa da batun Imam Husaini (a.s) daga littafin “ɗabaƙatul Al-Kubra” talifin Ibn Sa’ad, an buga da yaɗa shi cikin wani littafi mai cin gashin kansa da take “Tarjamatul Al-Imam Al-Husaini wa Maƙtaluhu” Sashe da yake da danganta da batun Imam Husaini daga littafin “Tarikh Madinati Damashƙ” talifin Ibn Asakir cikin taken “Tarjamatu Al-Imam Husaini Min tarikh Madinati Damashƙ” wanda aka buga shi. Zindigani Imam Husaini na Sayyid Hashim Rasuli Mahallati.

Kashe Husaini: Daga rubutattun rahotanni da suka tattaro batutuwa da maudu’ai kisan Husaini ko shahadarsa, ɗaya daga cikin fitattun mutane da aka bijiro da su shi ne Imam Husaini, ana kiran tarihin kashe shi da Maƙtal,[249] Maƙtal na farko da aka rubuta shi da harshen larabci shi ne Maƙtal Husaini talifin Abu Muknif da ya yi a ƙarni na biyu,[250] wasu ba’ari daga littafan Maƙtal Husaini sune kamar: Maƙtal Husaini na Muwaffaƙ bin Ahmad Khawarzimi. Maƙtal Jami’i Sayyidil Al-Shuhada, wani bincike adadin mutane ne ƙarƙashin kulawar Mahadi Pishwayi. Al-Luhuf Ala ƙatlil Al-ɗufufi, na Sayyid bin ɗawus.

Tarihi Tare da Fashin Baƙi: Pas az Panjo Sal, na Sayyid Jafar Shahidi. Shahid Jawid, na Salihi Najaf Abadi. Hamase Husaini, na Murtada Muɗahhari. Barasi Tarikh Ashura, talifin Muhammad Ibrahim Ayati.

Maƙaloli: An rubuta ƙasidu da maƙaloli masu yawa game da tarihin rayuwar Husaini ɗan Ali (a.s) an tattaro wani ɓangare daga cikinsu a littafin “Majmu’eh Maƙalat Kongire Milli Hamase Husaini” da kuma cikin “Dirasat wa Buhus Mu’utamar Al-Imam Al-Husaini) tare da buga su

Bayanin kula

  1. ↑ Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 27.
  2. ↑ Duba: Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 287; Muslim, Sahih Muslim, 1423 AH, juzu'i na 15, shafi na 190.
  3. ↑ Sheikh Mofid, Al-Irshad, 1413, juzu'i na 1, shafi na 168
  4. ↑ Zamakhshari, Al-Kashaf, 1415H, zailu aye 61 Al-Imran; Fakhr Razi, al-TafsirAl-Kabir, 1405 AH, karkashin aya ta 61 cikin suratu Ali-Imran
  5. ↑ Ahmad bin Hanbal, Masnad Ahmad, Darsader, juzu'i na 1, shafi na 331; Ibn Kathir, Tafsirin Alkur’ani, 1419 Hijira, juzu’i na 3, shafi na 799; Shockani, Fathul Qadir, Alam al-Katb, juzu'i na 4, shafi na 279
  6. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 226; Ibn Sa’ad, Tabaqat al-Kubari, 1418, juzu’i na 10, shafi na 363.
  7. ↑ Ibn Saad, Thabaqat al-Kubra, 1418, juzu'i na 10, shafi na 414-416.
  8. ↑ Ibn Saad, Thabaqat Al-Kubra, 1418, juzu'i na 10, shafi na 414-416.
  9. ↑ Haj Manouchehri, “Hussein (as), Imam”, shafi na 681.
  10. ↑ Haj Manouchehri, “Hussein (as), Imam”, shafi na 686.
  11. ↑ Muhaddi, Farhang Ashura, 2014, shafi na 372.
  12. ↑ Guruhi Tarikh Pajuheshgahe Hauzeh wa Daneshgahe, Tarihin Shi'anci, 1390, shafi na 21.
  13. ↑ Haj Manouchehri, “Hussein (AS), Imam”, shafi na 687.
  14. ↑ Haj Manouchehri, “Hussein (AS), Imam”, shafi na 689.
  15. ↑ Haj Manouchehri, “Hussein (AS), Imam”, shafi na 681; Mohaddisi, Farhang Ashura, 2014, shafi na 508.
  16. ↑ Muslim, Sahih Muslim, 1423 AH, juzu'i na 15, shafi na 190; Ibn Sa’d, Thabaqat Al-Kubra, 1418, juzu’i na 10, shafi na 410-376; Belazari, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 7; Ibn Kathir, Tafsirin Alkur’ani, 1419 Hijira, juzu’i na 3, shafi na 799; Duba kuma:<a class="external text" href="http://ensani.ir/fa/article/188722">حسینی شاهرودی، «امام حسین (ع) و عاشورا از دیدگاه اهل سنت»</a>
  17. ↑ <a class="external text" href="https://hawzah.net/fa/Article/View/82145">ایوب، «فضایل امام حسین علیه السلام در احادیث اهل سنت».</a>
  18. ↑ Abu Bakr bin Arabi, al-Awasim min al-Qawasim, al-Maktab al-Salafiya, shafi na 232.
  19. ↑ Ibn Taimiyyah, Minhaj Sunnah al-Nabawiyah, 1406 Hijira, juzu'i na 4, shafi na 531-530.
  20. ↑ <a class="external text" href="https://ganjoor.net/iqbal/romooz-bikhodi/sh13/">لاهوری، «در معنی حریت اسلامیه و سرحادثه کربلا»، وبگاه گنجور.</a>
  21. ↑ Ibn Khaldun, Tarikh Ibn Khaldun, Dar Ihya al-Trath al-Arabi, Mujalladi na 1, shafi na 217.
  22. ↑ Ibn Khaldun, Tarikh Ibn Khaldun, Tarihin Farfado da Al’adun Larabawa, Mujalladi na 1, shafi na 216.
  23. ↑ Alousi, Rooh al-Ma'ani, 1415 AH, juzu'i na 13, shafi na 228.
  24. ↑ Akkad, Abul-Shohada, 1429H, shafi na 207.
  25. ↑ Akkad, Abul Shahada, 1429 AH, shafi na 141
  26. ↑ Taha Hossein, Ali da Banouh, Dar al-Maarif, shafi na 239
  27. ↑ Farroukh, “Tajdidi fil Al-muslimin la fil Al-islam”, Dar al-Kitab al-Arabi, shafi na 152.
  28. ↑ Sheikh Mufid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 27; Ahmad Ibn Hanbal, Al-Musnad, Dar Sadr, Mujalladi na 1, shafi na 98, 118.
  29. ↑ Ibn Shahr Ashub, al-Manaqib, 1379 AH, juzu'i na 3, shafi na 397; Ibn Saad, Al-Thabaqaat al-Kubra, juzu'i na 10, shafi na 244.
  30. ↑ Ibn Saad, Thabaqat Al-Kubra, 1968, juzu'i na 6, shafi na 357; Ibn Athir, Asdalghabah, Beirut, juzu'i na 2, shafi na 10.
  31. ↑ 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.
  32. ↑ Ibn Asaker, Tarikh Madina Damashq, 1415 Hijira, juzu'i na 13, shafi na 171.
  33. ↑ Ibn Saad, Thabaqat al-Kubra, 1418 AH, juzu'i na 10, shafi na 244-239; Majlesi, Bihar al-Anwar, 1363, juzu'i na 39, shafi na 63.
  34. ↑ Mohammadi Rishahri, Daneshnameh Imam Hossein, 1388, juzu'i na 1, shafi na 194-195.
  35. ↑ Sheikh Mofid, Al-Irshad, 1414H, juzu'i na 2, shafi na 27.
  36. ↑ Sheikh Mufid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 27; Ibn Abi Shaiba, al-Musannaf, 1409 AH, juzu'i na 8, shafi na 65; Ibn Qutaiba, Al-Maarif, 1960, juzu'i na 1, shafi na 213.
  37. ↑ Muhaddisi, Farhang Ashura, 1393, shafi na 39.
  38. ↑ Ibn Abi al-Thalaj, Tarikh A'imma, 1406H, shafi na 28; Ibn Talha Shafi'i, Ma'dalib al-Sual, 1402 AH, juzu'i na 2, shafi:374; Don jerin sunayen Imam Hussain (a.s) duba: Ibn Shahrashub, Manaqib Al Abi Talib, 2005, juzu'i na 4, shafi na 86.
  39. ↑ Ibnshahrashob, Manaqib Al Abi Talib, 2005, juzu'i na 4, shafi na 86.
  40. ↑ Duba: Hamiri, Qarb al-Asnad, 1413 AH, shafi na 100-99; Ibn Qulawiyya, Kamil al-Ziyarat, 1417 AH, shafi na 216-216; Sheikh Tusi, Amali, 1414 AH, shafi na 49-50.
  41. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 142; Sheikh Mofid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 127; Maqrizi, Umtaa al-Isma, 1420 AH, juzu'i na 6, shafi na 19.
  42. ↑ Mohammadi Rishahri, Daneshnameh Imam Hossein, 1388, juzu'i na 1, shafi na 474-477.
  43. ↑ Yaqoubi, Tarikh Eliaqoubi, Beirut, juzu'i na 2, shafi na 246; Dolabi, Al-Dhariya al-Tahira, 1407 AH, shafi na 102, 121; Tabari, Tarikh al-Tabari, 1375, juzu'i na 2, shafi na 555; Sheikh Mofid, Al-Irshad, 1414H, juzu'i na 2, shafi na 27
  44. ↑ Kulaini, Al-Kafi, 1365, juzu'i na 1, shafi na 463; Sheikh Tusi, Tahzib al-Ahkam, 1401 AH, juzu'i na 6, shafi na 41; Ibn Abd al-Barr, al-Istiy'ab, 1412H, juzu'i na 1, shafi na 392.
  45. ↑ Ibn al-Mahshadi, Al-Mazar [Al-Kabir], 1419 AH, shafi na 397; Sheikh Tusi, Misbah al-Mutahajjid, 1411 AH, shafi na 826, 828; Sayyed bin Taus, Iqbal al-Amal, 1367, shafi na 689-690.
  46. ↑ Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 27.
  47. ↑ Sheikh Mufid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 129; Muqrizi, Umtaa al-Asma, 1420 AH, juzu'i na 12, shafi na 237; Ibn Kathir, al-Bidaya wa al-Nihaya, Darul Fikr, juzu'i na 6, shafi na 230.
  48. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 465.
  49. ↑ Sheikh Mufid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 129; Muqrizi, Umtaa al-Asma, 1420 AH, juzu'i na 12, shafi na 237; Ibn Kathir, al-Bidaya wa al-Nihaya, Darul Fikr, juzu'i na 6, shafi na 230.
  50. ↑ Samavi, Ibsar al-Ain, 1419 AH, shafi na 93.
  51. ↑ Tirmidhi, Sunan Tirmidhi, 1403 AH, juzu'i 5, shafi na 323
  52. ↑ Ahmad Ibn Hanbal, al-Musnad, Beirut, juzu'i na 5, shafi na 354; Tirmizi, Sunan Tirmidhi, 1403 AH, juzu'i na 5, shafi na 322; Ibn Hibban,
  53. ↑ Ahmad Ibn Hanbal, al-Musnad, Beirut, juzu'i na 5, shafi na 354; Tirmizi, Sunan Tirmidhi, 1403 AH, juzu'i na 5, shafi na 322; Ibn Hibban, Sahih, 1993, juzu’i na 13, shafi na 402; Hakim Neishaburi, al-Mustadrak, 1406 Hijira, juzu'i na 1, shafi na 287.
  54. ↑ Ibn Saad, Thabaqat al-Kubra, 1968, juzu'i na 6, shafi na 406-407; Sheikh Sadouq, Ayoun Akhbar al-Reza, 1363, juzu'i na 1, shafi.85; Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 1, shafi na 168.
  55. ↑ Ibn Sa’ad, Thabaqat al-Kubra, 1418, juzu’i na 10, shafi na 369.
  56. ↑ Mohammadi Rishahri, daneshnameh Imam Hossein, 2008, juzu'i na 2, shafi na 325.
  57. ↑ Ibn Saad, Thabaqat al-Kubra, 1418, juzu'i na 10, shafi na 394; Dhahabi, Tarikh al-Islam, 1993, juzu'i na 5, shafi na 100; Ibnshahrashob, Manaqib Al Abi Talib, 1379, juzu'i na 4, shafi:40; Baghdadi, Tarikh Bagdad, 1412 AH, juzu'i na 1, shafi na 152.
  58. ↑ Ibn Asaker, Tarikh Madinati Dimashk, 1415 AH, juzu'i na 14, shafi na 175; Sabt bin Jozi, Tazkira Al-Khawas, 1418 AH, shafi na 211-212.
  59. ↑ Kulaini, Al-Kafi, 1365, juzu'i na 8, shafi na 206-207; Ibn Abi al-Hadid, Sharhin Nahj al-Balagha, 1385-1387 AH, Juzu'i na 8, shafi na 253-254.
  60. ↑ Ibn Khaldun, Al-Ibar, 1401H, Mujalladi na 2, shafi na 573-574.
  61. ↑ Tabari, Tarikh al-Tabari, 1375. Juzu'i na 4, shafi na 269.
  62. ↑ Ibn Qutaiba, Al-Ma'arif, 1992, shafi na 568; Balazri, Fatuh al-Baldan, 1988, shafi na 326; Moghadisi, Al-ba'u wa al-Tarikh, Makarantar Al-Taqfah al-Diniya, juzu'i na 5, shafi na 198.
  63. ↑ Jafar Morteza, Al-Hayat al-Siyasiya Li Imam al-Hasan, Dar al-Sirah, shafi na 158.
  64. ↑ Ibn Qutaiba, Al-Imamah wa Al-Siyasah, 1410, juzu'i na 1, shafi na 59; Balazri, Ansab al-Ashraf, 1417 Hijira, juzu'i na 5, shafi na 558.
  65. ↑ Mohammadi Rishahri, Danehsnameh Imam Hossein, 2008, juzu'i na 2, shafi na 331-332.
  66. ↑ Jafar Morteza, Sahih Min Sira Imam Ali (AS), 2008, shafi na 313
  67. ↑ Sayyid Morteza, Al-Shafi fi al-Imamah, 1410 AH, juzu'i na 4, shafi na 242.
  68. ↑ Majlisi, Bihar Anwar, 1363, juzu'i na 10, shafi na 121.
  69. ↑ Sheikh Mofid, Al-Jamal, 1413, shafi na 348; Dhahabi, Tarikh Al-islam,1409 Hijira, juzu'i na 3, shafi 485.
  70. ↑ Nasr bin Mozahimm, Waq'a al-Siffin, 1382 AH, shafi na 114-115.
  71. ↑ Ibn Atham, al-Futuh, 1411, juzu'i na 3, shafi na 24; Ibn Shahr Ashub, al-Manaqib, 1379 Hijira, juzu'i na 3, shafi na 168.
  72. ↑ Majlesi, Bihar Anwar, 1363, juzu'i na 44, shafi na 266.
  73. ↑ Erbali, Kashf al-Ghamma, 1421 AH, juzu'i na 1, shafi na 569; Nahj al-Balagheh, Tahqiq Sobhi Saleh, hadisi na 207, shafi na 323
  74. ↑ Ibn Abd al-Barr, al-Istiy'ab, 1412 Hijira, juzu'i na 3, shafi na 939.
  75. ↑ Tabari, Tarikh al-Tabari, 1385, juzu'i na 5, shafi na 147.
  76. ↑ Ibn Qutaiba, Al-Imamah wa Al-Siyaseh, 1410, juzu'i na 1, shafi na 181; Sheikh Mofid, Al-Irshad, 1414 Hijira, juzu'i na 1, shafi na 25
  77. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 3, shafi.220; Balazri, Ansab al-Ashraf, 1417 AH, Juzu'i na 2, shafi na 497-498.
  78. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 291; Ibnshahrashob, al-Manaqib, 1379H, juzu'i na 3, shafi na 401.
  79. ↑ Ibn Qutaiba Dinuri, Imamah wa Al-Siyasah, 1410 Hijira, Mujalladi na 1, shafi na 184.
  80. ↑ Dinuri, Al-Akhbar al-Tawwal, 1368, shafi na 221.
  81. ↑ Sheikh Tusi, Ekhtiyar Marifah Al-Rijal (Rajal Kashshi), 1348, shafi na 110.
  82. ↑ Sheikh Tusi, Ekhtiyar Marifah Al-Rijal (Rajal Kashshi), 1348, shafi na 110.
  83. ↑ Ibn Atham, al-Futuh, 1411, juzu'i na 4, shafi na 292; Ibnshahr Ashub, al-Manaqib, 1379, juzu'i na 4, shafi na 35.
  84. ↑ Tabari, Tarikh Al-Tabari, 1385, juzu'i na 5, shafi na 160; Ibn Asaker, Tarikh Madinar Dimashk, 1415 Hijira, juzu'i na 13, shafi na 267.
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  86. ↑ Dinouri, Al-Akhbar al-Tawwal, 1368, shafi na 220.
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  88. ↑ Dinouri, Al-Akhbar al-Tawwal, 1368, shafi na 221-222.
  89. ↑ Tabari, Tarikh al-Tabari, 1385, juzu'i na 5, shafi na 165; Ibn Jozi, al-Muntazem, 1992, juzu'i na 5, shafi na 184.
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  104. ↑ Ibn Fandh, Labab Al-Ansab, 1385, shafi na 355.
  105. ↑ Vaez Kashfi, Rawdat al-Shohada, 2013, shafi na 484.
  106. ↑ Amin, Ayan al-Shia, 1403 AH, juzu'i na 7, shafi na 196.
  107. ↑ Ibn Shahr Ashub, Manaqib Al Abi Talib, Rasouli Mahalati bincike, juzu'i na 4, shafi na 109; Tabari, Dalail Al-Imamah, 1408H, juzu'i na 1, shafi na 74.
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  109. ↑ Ibn Asaker, Tarikh Madina Dimashku, 1415 Hijira, juzu'i na 13, shafi na 262.
  110. ↑ Ibn Kathir, Al-Bidaya wa Al-Nihaya, Darul Fikr, juzu'i na 5, shafi na 338; Siyuti, Tarikh Khulafa, 1425 Hijira, Mujalladi na 1, shafi na 149.
  111. ↑ Taghosh,Daulati Umawiyyan, 2009, shafi na 19.
  112. ↑ Taqhosh, Daulati Umawiyyan, 2009, shafi na 19, be naqle az Kitabe , Hayat al-Sahaba, juzu'i na 3, shafi na 63.
  113. ↑ Nasr bin Muzahim, Waq'a Siffin, 1403, shafi na 31-32.
  114. ↑ Ibn Hajar Asqlani, Al-Isaba, 1415, juzu'i na 1, shafi na 64; Ibn Kathir, al-Bidaya wa al-Nihaya, Darul Fikr, juzu'i na 6, shafi na 220.
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  116. ↑ Taghosh, Daulati Umawiyyan, 2009, shafi na 28-29.
  117. ↑ Tabarsi, al-Ihtjaj, 1403 AH, juzu'i na 2, shafi na 295.
  118. ↑ Ibnshahrashob, al-Manaqib, 1379, juzu'i na 2, shafi na 351.
  119. ↑ Saberi, Tarikh Feraq Islami, 2008, juzu'i na 1, shafi na 181.
  120. ↑ Misali, duba: Sheikh Sadouq, Al-Itiqadat, 1414H, shafi na 104; Ibn Baboyeh Qomi, Imamah wa Tabsira, 1363, shafi na 104.
  121. ↑ Sheikh Mofid, Al-Irshad, 1414H, juzu'i na 2, shafi na 30.
  122. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 297.
  123. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 301.
  124. ↑ Sheikh Mofid, Al-Irshad, 1414 Hijira, juzu'i na 2, shafi na 31
  125. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 304.
  126. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 291.
  127. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 291.
  128. ↑ Dinouri, Al-Akhbar Al-Tawwal, 1368, shafi na 222; Balazri, Ansab al-Ashraf, 1417 Hijira, juzu'i na 3, shafi na 152.
  129. ↑ Jafarian,Hayatu Fikri wa Siyasi Imaman Shi'a, 2001, shafi na 175.
  130. ↑ Jafarian,Hayatu Fikri wa Siyasi Imaman Shi'a, 2001, shafi na 175.
  131. ↑ Dahhabi, "Siyaru A'lamul An-Nubala", 1993, juzu'i na 3, shafi na 291.
  132. ↑ Dinouri, Al-Akhbar Al-Tawwal, 1368, shafi na 224; Kashi, Rizal Al-Kashshi, 1348, shafi na 48.
  133. ↑ Ibn Saad, al-thabaqat Al-Kubra, 1418, juzu'i na 10, shafi na 441; Tabari, Tarikh al-Umam wa al-Muluk, 2007, juzu'i na 5, shafi na 322; Ibn Atham Kufi, al-Futuh, 1991, juzu'i na 4, shafi na 349-350.
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  135. ↑ Dinouri, Al-Akhbar Al-Tawwal, 1368, shafi na 224-225; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 5, shafi na 120 da 121; Ibn Qutbiyah, Al-Imamah wa Al-Siyaseh, 1410 AH, Mujalladi na 1, shafi na 202-204.
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  137. ↑ Tabarsi, al-Ihtjaj, 1403 AH, juzu'i na 2, shafi na 296.
  138. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar al-Esq, juzu'i na 2, shafi na 231; Sheikh Tusi, Ikhtiyar Marifah Al-Rijal (Rijal Kashshi), 1348, shafi na 48; Erbali, Kashf Al-Ghamma fi Marifah al-Ima, 1421, juzu'i na 1, shafi na 574.
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  145. ↑ Guruhi az Tarikh Pajuhan. Tarikh QIyam wa Maqtale Jami'i Sayyidil, 2009, juzu'i na 1, shafi na 392.
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  149. ↑ Abu Mokhnaf, Maktal al-Hussein, Al-Alamiya Press, shafi na 5; Sheikh Mufid, Al-Irshad, 1413, juzu'i na 2, shafi na 33.
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  152. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 156; Sheikh Mofid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 36.
  153. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 157-159; Sheikh Mufid, Al-Irshad, 1413H, juzu'i na 2, shafi na 36-38
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  155. ↑ Balazri, Ansab al-Ashraf, 1417, juzu'i na 3, shafi 160; Sheikh Mofid, Al-Irshad, 1413 Hijira, juzu'i na 2, shafi na 66.
  156. ↑ Ibn Saad, al-Thabataq al-Kubra, 1418, juzu'i na 10, shafi na 450; Ibn Kathir, Al-Bidaya wa Al-Nihaya, Darul Fakr, Mujalladi na 8, shafi na 159 da 161.
  157. ↑ Tabari, Tariikh Al’umam wa Al-Muluk, 1387, juzu’i na 5, shafi na 408, Ibn Maskawieh, Tajarubul Al-umam, 1379, juzu’i na 2, shafi na 67; Ibn Athir, Al-Kamel, 1965, juzu'i na 4, shafi na 51.
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  159. ↑ Dinouri, Al-Akhbar al-Tawwal, 1368, shafi na 253; Balazri, Ansab al-Ashraf, juzu'i na 3, shafi na 176; Tabari, Tarikh al-Umam wa al-Muluk, 1387 AH, juzu'i na 5, shafi na 409; Ibn Athir, Al-Kamel, 1965, juzu'i na 4, shafi na 52.
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  163. ↑ Sheikh Mofid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 91-94.
  164. ↑ Tabari, Tarikh Al-umam wa Al-Muluk, 1387 A.H., juzu’i na 5, shafi na 427; Sheikh Mofid, Al-Irshad, 1413 AH, juzu'i na 2, shafi na 99.
  165. ↑ Tabari, Tarikh Al-Umam wa al-Muluk, 1387 H., juzu'i na 5, shafi:446; Abolfaraj Esfahani, Muqatil al-Talbeyin, Daral al-Marafa, shafi na 80.
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  173. ↑ Muqram, Maktal al-Hussein, 1426 AH, shafi na 335-336.
  174. ↑ Esfandiari, Ashura shinasi, 1387, shafi na 157
  175. ↑ Seyed Morteza, Tanziyeh Al-Anbia, 1409 AH, shafi na 227-228.
  176. ↑ Salehi Najafabadi, Shahid Javed, 2007,shafi na 157-158.
  177. ↑ Sehati Sardroudi, Ashura Pajuhi, 2005, shafi na 296-299.
  178. ↑ Eshtredi, Hafte Saleh cera Sida Dar'award?, 1391, shafi na 154.
  179. ↑ Tabari, Tarikh al-Tabari, 1375,juzu'i na, shafi na 458-459; Sheikh Mofid, Al-Arshad, 1413 AH, vol.2, p.117.
  180. ↑ Ibn Athir, al-kamal fi al-tarikh, 1386 AH, juzu'i na 4, shafi na 160.
  181. ↑ Ibn Moskawieh, Tajarubul Al-umam, 1379, juzu'i na 2, shafi na 147.
  182. ↑ Tabari, Tarikh al-Tabari, 1375, juzu'i na 7, shafi na 181-182; Abul Faraj Esfahani, Muqatil al-Talbeyin, 1419 AH, shafi na 132.
  183. ↑ Tabari, Tarikh al-Tabari, 1375, juzu'i na 10, shafi na 4341; Abul Faraj Esfahani, Muqatil al-Talbeyin, 1419 AH, shafi na 149.
  184. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 9, shafi na 317.
  185. ↑ <a class="external text" href="http://farsi.rouhollah.ir/library/sahifeh?volume=17&tid=22">خمینی، صحیفه نور، ۱۳۷۹ش، ج۱۷، ص۵۸.</a>
  186. ↑ <a class="external text" href="http://www.iwpeace.com/news/36736">«فرهنگ عاشورا فرامسلمانی است»، وبگاه مجمع جهانی صلح اسلامی.</a>
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  188. ↑ Ahmad bin Hanbal, al-Musnad, Darsader, juzu'i na 3, shafi na 261; Tirmizi, Sunan al-Tirmidhi, 1403 AH, juzu'i na 5, shafi na 325.
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  195. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 528; Sheikh Tusi, Al-Ghaibah, 1411, shafi na 145.
  196. ↑ Majlisi, Bihar al-Anwar, 1363, juzu'i na 44, shafi na 223-249.
  197. ↑ Manqiri, Waq'a Siffin, 1403, shafi na 142.
  198. ↑ Kulaini, Al-Kafi, 1362, juzu'i na 1, shafi na 465.
  199. ↑ Ibn Qolwieh, Kamel al-Ziyarat, 1356H, shafi na 66.
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  201. ↑ Shushtri, al-Khasa'is Al-Husainiyyah, Sharif Razi, shafi na 200.
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  204. ↑ Ibn Asaker, Tarikh Madina Damashq, 1415 AH, Juzu'i na 70, shafi na 196-197; Duba kuma: Ibn Hazm, Al-Muhalli, Darul Fikr, juzu'i na 8, shafi na 515; Erbali, Kashf al-Ghumma, 1426 AH, juzu'i na 2, shafi na 476.
  205. ↑ Suratul Nisa’i, aya ta 86
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  207. ↑ Mohammadi Rishahri, Daneshnameh Imam Hossein, 1388, mujalladi na 2, shafi na 114-118.
  208. ↑ Sheikh Sadouq, Al-Khisal, 1403H, juzu'i na 1, shafi na 135.
  209. ↑ Ibn Sa’ad, Thabaqat al-Kubra, 1418, juzu’i na 10, shafi.401; Ibn Abd al-Barr, al-Istiy'ab, 1412 AH, juzu'i na 1, shafi na 397.
  210. ↑ <a class="external text" href="http://fa.abna24.com/news/%D8%A7%D8%AE%D8%A8%D8%A7%D8%B1-%D8%A2%D8%B3%DB%8C%D8%A7%DB%8C-%D8%B4%D8%B1%D9%82%DB%8C/%D8%B9%D8%B2%D8%A7%D8%AF%D8%A7%D8%B1%DB%8C-%D9%85%D8%A7%D9%87-%D9%85%D8%AD%D8%B1%D9%85-%D8%AF%D8%B1-%DA%A9%D8%B4%D9%88%D8%B1%D9%87%D8%A7%DB%8C-%D8%AC%D9%86%D9%88%D8%A8-%D8%B4%D8%B1%D9%82%DB%8C-%D8%A2%D8%B3%DB%8C%D8%A7-%D8%A8%D8%B1%DA%AF%D8%B2%D8%A7%D8%B1-%D9%85%DB%8C%E2%80%8C%D8%B4%D9%88%D8%AF_725804.html">«عزاداری ماه محرم در کشورهای جنوب شرقی آسیا برگزار می‌شود»، خبرگزاری ابنا</a>
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  212. ↑ Majlesi, Bihar al-Anwar, 1363, juzu'i na 45, shafi na 196.
  213. ↑ Ayeenvand, Azadari wa Manqabat Khoni, 1386, shafi na 65-66, Ibn Kathir ya nakalto daga Al-Bidayeh wa Al-Nihayah, mujalladi na 11, shafi na 183; Ibn Juzi, al-Muntazem, 1992, juzu'i na 7, shafi na 15.
  214. ↑ Majlesi, Bihar al-Anwar, 1363, juzu'i na 44, babi na 34, shafi na 278-296.
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  216. ↑ Ibn Qolwieh, Kamel al-Ziyarat, 1356, shafi na 158-161.
  217. ↑ Mohammadi Rishahri, Danenamesh Imam Hossein, 1388, juzu'i na 12, shafi na 256-452.
  218. ↑ <a class="external text" href="https://hawzah.net/fa/Magazine/View/6444/8140/107167/%D8%B2%DB%8C%D8%A7%D8%B1%D8%AA-%D9%87%D8%A7%DB%8C-%D9%85%D8%AE%D8%B5%D9%88%D8%B5%D9%87-%D8%A7%D9%85%D8%A7%D9%85-%D8%AD%D8%B3%DB%8C%D9%86">«زیارت های مخصوصه امام حسین»، پایگاه اطلاع‌رسانی حوزه.</a>
  219. ↑ Sheikh Tusi, Misbah al-Mutahajjid, 1411, shafi na 787.
  220. ↑ Ibn Tavus, Allahuf, 1414 AH, shafi na 225.
  221. ↑ <a class="external text" href="https://www.irna.ir/news/83522637/">«آمار زائران اربعین امسال از مرز ۱۸ میلیون گذشت»، خبرگزاری جمهوری اسلامی.</a>
  222. ↑ <a class="external text" href="http://pasokhgoo.ir/node/2606">«رمز و راز آن پرچم سرخ»، وبگاه مرکز ملی پاسخگویی به سؤالات دینی.</a>
  223. ↑ Tabatabaei Yazdi, Al-urwa al-Wuthghati, 1404 AH, juzu'i na 2, shafi na 164.
  224. ↑ Kalidar, Tarikh Karbala wa Ha'er al-Hussein (AS), 1376, shafi na 51-52 da 58-60.
  225. ↑ Al Tomeh, Karbala wa Haramhaye Mudahhar, Mashaar, shafi na 112-89.
  226. ↑ Abul Faraj Esfahani, Muqatil al-Talbeyin, Daral al-Marefa, shafi na 477.
  227. ↑ jam'i az Nawisandegan, negahi no be jaryan Ashura, 2007, shafi na 425.
  228. ↑ Sheikh Tusi, Al-Amali, 1414 AH, shafi na 327; Ibn Shahrashob, al-Manaqib, 1379, juzu'i na 2, shafi na 211.
  229. ↑ Mohammadi Rishahri, Daneshnameh Imam Hossein, 1388, juzu'i na 13, shafi 13-14.
  230. ↑ Najmi, Sukhnani Hussaini dan Ali az Madina ta Karbala, 1378, shafi na 7.
  231. ↑ Tehrani, Sayyed Mohammad Hossein, Lamaat Al Hossein 1402 AH, shafi na 3.
  232. ↑ Ma'ahad Baqirul Uloom (AS), Mausu'atu Kalemat Imam al-Hussein, 1416 AH, Mukaddima, shafi na Z. ↑ Majlesi, Bihar al-Anwar, 1363, juzu'i na 95, shafi na 214
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  234. ↑ Karbasi, Al-Husainiyyah Daneshnameh, Diwan al-Imam al-Husayn, 2001. C1 and 2.
  235. ↑ Ibn Shuba, Tohf al-Aqool, 1404H, shafi na 237-240.
  236. ↑ Mofid, Al-Irshad, 1413, juzu'i na 2, shafi na 97-98.
  237. ↑ Khwarazmi, Maktal al-Hussein, 1423, juzu'i. 1,shafi na 273.
  238. ↑ Mianji, Makatib A'immeh, 1426 Hijira, juzu'i na 3, shafi na 156-83.
  239. ↑ Arbali, Kashf Al-Ghumma fi Ma’rifat Al-Imams, 1421 BC, juzu'i 1, shafi na 592.
  240. ↑ Arbali, Kashf Al-Ghumma fi Ma’rifat Al-Imams, 1421 BC, vol. 1, p. 592.
  241. ↑ Erbali, Kashf al-Ghamma fi Marafah al-Imam, 1421 AH, juzu'i na 1, shafi na 573.
  242. ↑ Ibn Shahrashob, al-Manaqib, 1379, juzu'i na 4, shafi na 68.
  243. ↑ Khwarazmi, Maktal al-Hussein, 1423 Hijira, juzu'i na 1, shafi na 273.
  244. ↑ Ibn Shuba, Tohf al-Aqool, 1404, shafi na 248.
  245. ↑ <a class="external text" href="http://www.ensani.ir/fa/content/187015/default.aspx">اسفندیاری، «کتابشناسی کتابشناسی‌های امام حسین(ع)»، ص۴۱</a>
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  247. ↑ Esfandiari, Kitabeh shinasi Imam Husaini (AS), 1380, shafi na 491.
  248. ↑ <a class="external text" href="http://hcht.org/fa/daneshname/introduction.html">«آشنایی با دائرة المعارف حسینی»، وبگاه المرکز الحسینی للدراسات</a>
  249. ↑ Sahib, Maktal wa Maktalnagaran, 1373, shafi na 31.
  250. ↑ <a class="external text" href="https://www.karbobala.com/articles/info/623">عالم‌زاده، «اولین مقتل مکتوب، مقتل ابومخنف»، وبگاه کرب و بلا</a>

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