Miƙewar Imam Husaini (A.S)

Daga wikishia
Wannan wata ƙasida ce dangane da fashin baƙi kan miƙewar Imam Husaini (A.S). domin neman bayani game da sasannin tarihi cikin wannan miƙewa ku duba Waƙi'ar Karba da Abubuwan Suka Faru A Ranar Ashura

Miƙewar Imam Husaini (A.S) ta kasance ne kan hukumar Yazid ɗan Mu'awiya, al'amarin da ya kai ga shahadantar da shi da sahabbansa a ranar goma ga watan muharram shekara ta 61 hijira ƙamari, da kuma fursunantar da iyalinsa da danginsa. Wannan motsi ya fara daga lokacin da Imam Husaini (A.S) ya ƙauracewa yin bai'a ga Yazid ta hannun gwamnan Yazid da yake a madina wanda ya nemi karɓarwa Yazid bai'a daga Imam a matsayinsa na wakilinsa a garin madina, da kuma fitowar Imam Husaini (A.S) daga garin madina a watan Rajab shekara ta 60 h, ƙ. sannan motsin ya ƙare tare da dawowar fursunonin karbala garin madina.

Asalin manufa da hadafin Imam Husaini (A.S) daga wannan miƙewa kamar dai yadda ya zo cikin wasiyyarsa zuwa ga Muhammad Hanafiyya, hadafinsa ya kasance dawo da al'umma kan ingantacciyar hanya da yaƙar karkacewa daga hanyar gaskiya, da samar da hukumar adalci da, shahada, kare rai da dukiya da kuma gujewa yi wa Yazid bai'a suna daga cikin sauran haduffa da manufofin miƙewarsa, bayan kammala rubuta littafin Shahid Jawid tare da bijiro da batun kafa gwamnati matsayin asalin hadafin Imam Husaini (A.S) da kuma sukan da marubutan shi'a suka yi kan wannan magana, duniyar masu bincike da nazarin ilimi ta karkata zuwa ga zurfafa nazari da bincike game da batun miƙewar Imam Husaini (A.S) wanda hakan ya haifar da ɓullar nazariyoyi da mabambantan ra'ayoyi game da wannan mas'ala.

Miƙewar Imam Husaini (A.S) ya kasance sababin ɓullar yunƙuri da miƙewar daban-daban kan hukumar bani umayya, lallai hakan ya yi tasiri matuƙa cikin faɗuwar gwamnatin bani umayya. ƴan shi'a a ko duk shekara a lokacin zagayiwar ranar wannan waƙi'a suna shirya tarurruka da zaman makoki daban-daban. Yaɗuwar al'adar makoki, ɓullar adabin ashura, gina mahallan tarurrukan addini, samar da fasahohi da ƙarfafa ruhin adawa da zalunci suna daga cikin tasiri da kufaifayin wannan waƙi'a cikin al'umma da kuma yaɗuwar al'adun shi'anci.

Littafin Pas Az Panjo Sal Pajeheshi Taze Piramun Ƙiyame Husaini (A.S) na Sayyid Jafar Shahidi da littafin Ta'ammuli Dar Nahzat Ashura, na Rasul Jafariyan suna cikin jumlar litattafai da aka rubuta kan warwara tare da fashin baƙi game da miƙewar Imam Husaini (A.S)

Waƙi'ar Ashura

Sayyid Murtda Awini:
Yanzu lokaci ya yi da masu jiran dama da masu neman bukatar kansu za su fice daga sahun sahabban ashura, saboda yanzu kowa ya san cewa garin kufa yana hannun Ibn Ziyad, iskar mutuwa ce kawai take kadawa daga garin kufa, iska ce da take dauke da warin jini... amma kausani har yanzu kofar komawa tana nan a bude, hanya na nan a bude ga wadanda basu sallama zukatansu ga Imam Husaini ba.[1]

Tushen ƙasida: Waƙi'ar Karbala

Waƙi'ar karbala wani yaƙi ne da ɗauki ba daɗi da ya kasance tsakanin rundunar Imam Husaini (A.S) da sojojin kufa, wannan yaƙi ya faru a watan muharram shekara ta 61 h, ƙ. wannan waƙi'a ta faru ne sakamakon Imam Husaini (A.S) ya ƙi yarda ya yi bai'a ga Yazid Ɗan Mu'awiya, al'amarin da ya kai ga shahadantar da Imam Husaini (A.S) da mataimakansa da kuma fursunantar da mutanen gidansa da wasu daga cikin danginsa. A watan rajab shekara ta 60 h, ƙ. Imam Husaini (A.S) a ƙoƙarinsa na gujewa yin bai'a ga gwamnan madina wakilin Yazid da aka sanya ya karɓi bai'a daga gare shi ya tattara iyalansa da ba'arin danginsa daga bani hashim da sahabbansa ya fice daga garin madina ya tafi garin makka.[2]

Ya zauna a makka kusan watanni huɗu, a tsawon wannan lokaci mutanen kufa sun ta aiko masa da wasiƙar gayyatarsa zuwa kufa kuma wasiƙun suna ta isowa hannunsa.[3] da wannan dalili ne a ranar takwas ga watan zil hijja ya ɗau hanya zuwa garin kufa.[4] kafin ya isa garin kufa labarin ya iso masa game da karya alƙawain mutanen kufa.[5] bayan haɗuwa da sojojin Hurru Ɗan Yazid Rayahi ne ya canja hanya ya tafi karbala kuma a can ne ya yi gaba da gaba da dakarun da Ubaidullahi Ɗan Ziyad ya aiko su yaƙe shi.[6] rundunar abokan gaba biyu sun gwabza yaƙi a ranar 10 ga watan muharram, bayan shahadantar da Imam Husaini (A.S) da sahabbansa, sai maƙiya suka fursunantar da waɗanda suka rage da mutanensa.[7]

Sharar Fagen Miƙewarsa

Wasu ba'ari daga masu nazari, sun tafi kan cewa babban dalilin da ya sanya Imam Husaini (A.S) tashi da miƙewa shi ne karkacewar al'ummar musulmi daga kan hanyar gaskiya da jirkita addini da kuma taɓarɓarewa ɗabi'u.[8] saboda a zamanin daular umayyawa al'adun lokacin jahiliyya da ƙabilanci cikin neman mulki[9] da kuma saɓanin tsakanin ƙabilu musammam tsakanin bani hashim da bani umayya ya yi ƙarfi sosai.[10]

Haka nan gabatar da Yazid da babansa Mu'awiya ya yi a matsayin halifan da kuma kafewa da dagewar Yazid kan lallai sai Imam Husaini (A.S) ya yi masa bai'a suna daga cikin sauran illoli da dalilai da suka haifar da miƙewarsa, saboda haƙiƙa Imam Husaini (A.S) bai Imani da cewa Yazid yana da cancanta da muƙamin halifancin Manzon Allah (S.A.W) ba, kuma yana ganin gabatar da Yazid matsayin halifa ya saɓa da takardar alƙawari da yarjejeniya da aka rubutu tsakanin Imam Hassan da Mu'awiya; saboda cikin yarjejeniyar an rubuta cewa Mu'awiya bashi da haƙƙin ayyana wanda zai gaje shi a bayansa.[11]

Haduffa Da Shiri Game da Miƙewa

Game da hadafin da ya sanya Imam Husaini (A.S) miƙewa kan Yazid, akwai mahanga da ra'ayoyi daban-daban, a cewar Isfandiyar bahasi game da hadafin Imam Husaini (AS) bahasi ne da aka himmatu kansu bayan fitowar littafin Shahid Jawid.[12] ya yi amanna cewa marubuta sun cuɗanya tsakanin shirye-shiryensa da kuma hadafinsa, da wannan dalili ne a cikin bahasin shirye-shiryen Imam Husaini (A.S) domin kai wa ga hadafi sai suka ambaci hadafin nasa a daraja ta biyu, game da wannan mas'ala akwai ra'ayoyi guda bakwai da aka tattaro.[13]wasu ba'ari daga haduffa da aka bijiro da su game da miƙewar Imam Husaini (A.S) su ne: kare addini da umarni da kyakkyawa da hani da munkari, kare rai, kafa gwamnati da shahada.

Umarni Da Kyakkyawa Da Hani Da Munkari (Kare Sunnar Abbani)

A cewar Muhammad Isfandiyari mai nazari kan tarihi (Haihuwa: 1338, shamsi) cikin littafin "Ashura Shinasi" hadadi na asali kan miƙewa da fitowar Imam Husaini (S.A.W) ya kasance tabbatar da gaskiya, umarni da kyakkyawa da hani da munkari, raya sunna da kawar da bidi'a.[14] haka nan Ayatullahi Khamna'i ya tafi kan cewa hadafi na asalin game da miƙewar Imam Husaini (A.S) ya kasance dawo da al'ummar musulmi kan ingatacciyar hanya da adawa da karkacewa daga gaskiya.[15] ya yi amanna cewa mutane suna cuɗanya hadafi da natija, saboda natijar hadafin ya kasance ne kafa hukuma ko shahada, daidai lokacin da wasu ba'ari suke ganin waɗannan abubuwa guda biyu matsayin hadafin Imam Husaini (A.S).[16]Ayatullahi Jawadi Amoli, ɗaya daga cikin maraji'an taƙlidi na shi'a, ya tafi kan cewa maƙiya bayan wafatin Annabi (S.A.W) sun yi wani aiki da ya kasance ya fursunantar da kur'ani da addini domin tafiyar da su da fassara su bisa son ransu, sakamakon kasancewa jinin gama garin mutane ba ya jure fursunantar da addini da kur'ani, sai Husaini ɗan Ali (A.S) ya miƙe cikin sadaukar da jininsa ya ceci addini ya canja jahiliya da aiki da hankalin wahayi ya tseratar da addini daga rugujewa.[17]

Imam Husaini (A.S)

إنّي لَم أخرُجْ أَشِراً و لا بَطِراً و لا مُفسِداً و لا ظالِماً و إنَّما خَرَجْتُ لِطَلَبِ الْإصلاحِ في اُمَّةِ جَدّي اُرِيدُ أن آمُرَ بِالْمَعرُوفِ و أنهي عَنِ الْمُنكَرِ و أسِيرَ بِسيرَةِ جَدّي وَ أبي عَليِّ بنِ أبي طالِبٍ عليه السّلام

Ni ban fito ba domin nuna ɗagawa da neman ɓarna ba ko zalunci, kaɗai dai na fito ne domin neman kawo gyara cikin al'ummar kakana, ina so in yi umarni da kyakkyawa da hani da munkari, in rayu kan tsarin rayuwar kakana da babana Ali Ɗan Abi Ɗalib.[18]

Ƙauracewa Yin Bai'a Ga Yazid Da Kuma Kare Rai

Kan asasin wannan mahanga, motsin Imam Husaini (A.S) ya fara ne daga madina zuwa makka daga makka kuma sai ya nufi garin kufa, bai taso da niyyar miƙewar ko bore ga gwamnati mai ci, bari dai ya taso daga madina domin kare kansa da kuma nuna rashin amincewa da halifancin Yazid. Saboda ya ƙi yarda da yi wa Yazid bai'a da wannan ne rayuwarsa ta shiga cikin hatsari, domin kare ransa sai ya fice daga garin madina ya tafi makka daga baya ya tashi ya tafi kufa.[19]] Ali Panahi Ashtihardi[20] da Muhammad Sihhati Sardarudi,[21] sun kasance daga cikin masu goyan bayan wannan mahanga. Ana ganin yarda da wannan mahanga yana lazimta kashe hamasa da kishi da kuma ƙasƙantar da matsayi da muƙamin Imam Husaini (A.S).[22]

Kafa Hukuma

Kan asasin wannan mahanga Imam Husaini (A.S) ya fito ne domin kafa gwamnati. Ni'imatullahi Salihi Najaf Abadi (Rayuwa: 1302-1385, shamsi) cikin litafin Shahid Jawid, ya tafi kan cewa kafa hukuma shi ne hadafin Imam Husaini (A.S) na farko game da miƙewarsa.[23] ya yi amanna cewa Sayyid Murtada ɗaya daga cikin malaman aƙida na shi'a shima ya kasance kan wannan ra'ayi, a cewar Sayyid Murtada, haƙiƙa Imam Husaini (A.S) bayan kafewa da dagewar mutanen kufa da ganin irin shirinsu da tanadinsu da kuma la'akari da raunin hukumar kufa sai ya amince da gayyatar da suka yi masa.[24] malamin ya yi Imani cewa dalilin samun nasarar Imam Husaini (A.S) a wannan lokaci ya kammalu; sai dai kuma abubuwan da suka faru daga baya sun kasance saɓanin abin da ake zato, lokacin karya alƙawarin mutanen kufa ya bayyana a fili, Imam Husaini (A.S) ya yanke shawarar komawa gida ya haƙura da yin yaƙin sai dai cewa abokan gab aba su bashi wannan damar ba kamar yadda ta faru da Imam Hassan (A.S) sun tilasta masa yin yaƙi.[25] an ce wannan mahanga baya dacewa da ilimin gaibun Imami; haƙiƙa Imam Husaini (A.S) tun tuni ya san cewa shahadantar da shi za a yi ba zai yi nasara a wannan yaƙi ba, amma an riga an umarce shi da ya yi mu'amala ya rayu kan asasin gama garin ilimi.[26]

Shahada

Wasu ba'ari sun yi amanna cewa hadafin Imam Husaini (A.S) dangane da miƙewarsa ya kasance shahada, na'am ita shahada tana tafsirai daban-daban:

  • Shahada ta fansar da rai: ba'ari sun tafi kan cewa Imam Husaini (A.S) ya yi shahada ne domin ceto masu zunubai da kuma ɗaukaka darajarsu ta ɓoye.[31] kamar yadda a kiristanci ake danganta kashe Isa Almasihu (A.S) haka aka samu wasu sun tafi kan wannan mahanga dangane da Imam Husaini (A.S).[32] Sharif ɗabaɗaba'i, Mulla Mahadi Naraƙi, Mulla Abdur-rahim Isfahani sun kasance cikin mutanen da suka yi Imani da wannan mahanga.[33] haka nan a ra'ayin wasu ba'ari haƙiƙa an shahadantar da Imam Husaini (A.S) domin mutane su yi masa kuka kuma wannan hanya ta zama sababin shiriyarsu.[34]
  • Shahada ta irfani: kan asasin wannan mahanga haƙiƙa Imam Husaini (A.S) ya miƙe ne domin ya samu ni'imar shahada.[35] haka zalika sauran mataimakansa da sahabbansa su ma zu azurtu da wannan babban rabo.[36] cikin wannan fassara babu kwata-kwata babu maganar yaƙi, bari dai wannan waata fassara ce ba ta siyasa ba.[37] Sayyid Ibn Ɗawus, Fadil Darebandi, Safiyu Ali Shah, Amman Samani da Nayyir Tabrizi suna daga cikin waɗanda suka bijiro da mahangar tafsirin irfani kan miƙewar Imam Husaini (A.S).[38]
  • Shahada ta taklifi: ba'ari suna ganin miƙewar Imam Husaini (A.S) matsayin abin da ba bayyane yake ga kowa ba, wani taklifi ne da Allah ya umarce shi da shi, amma hadafinsa bai bayyana ga mutane, sirri da Allah ne kaɗai yake da sani kansa.[39]

Cikin suka da warwara kan wannan nazariyya an ce wannan nazariyya ba ta dacewa da rahotannin tarihi da suka bayyana cewa Imam Husaini (A.S) ya kare ransa kuma bai son kai kansa ga kisa.[40]

Hukuma Da Shahada

Ba'arin sun yi amanna cewa babban hadafin Imam Husaini (A.S) game da miƙewarsa shi ne samar da hukuma da kuma yin shahada, kan asasin wannan mahanga Imam Husaini ya kafa wasu jama'a domin samar da gwamnatin muslunci. Sai dai cewa lokacin da ya rasa mataimaka sai ya cire fata daga kafa hukuma ya rungumi shahada.[41]

Wasu ba'ari daban sun yi Imani cewa hadafinsa ya kasance hadafi na siyasa, ya kasance cikin marhaloli huɗu. Marhala ta farko daga lokacin da ya taso daga madina zuwa makka wanda ya rinu da yanayi na nuna rashin amincewa da hukumar Yazid, marhala ta biyu ta kasance yayin da yake yanke shawara tafiya kufa har zuwa haɗuwa da rundunar sojojin Hurru ɗan Yazid Rayahi yana kan tunanin karɓe ikon garin kufa da Iraƙi a jumlace. Marhala ta uku daga lokacin haɗuwa da sojojin kufa wannan lokaci ya kasance cikin tunanin gujewa Ubaidullahi ɗan Zaiyad, marhala ta huɗu lokacin gaba da gaba da sojojin kufa da zaɓar yin shahada.[42]

Haduffa Daban-daban

Ayatullahi Makarim shirazi ya yi amanna cewa tare da amfani da bayanan Imam Husaini da ziyarorinsa za a iya ambatar haduffa guda goma da suka sanya shi miƙewa.[43] waɗannan haduffa guda goma su ne: kawo gyara cikin al'ummar musulmi da al'ummar Annabi (S.A.W),[44] umarni da kyakkyawa da hani da munkari,[45] raya sunnar Annabi (S.A.W) da kawar da bidi'a,[46] kare gaskiya da adawa da ɓata,[47] yaƙi da jahilci da ceto al'umma,[48] kafa hukumar muslunci,[49] zartar da adalci da hana zalunci,[50] tona asirin munafukai,[51] faffaɗar jarrabawa ga musulmai[52] da muƙamin ceto mafi girma.[53]

Tasiri Da Saƙonni

Miƙewar Imam Husaini (A.S) ya haifar da wasu saƙonni da kufaifayi, ba'arinsu sun kasance:

Raya Addinin Muslunci Da Sunnar Annabi

Ba'arin marubuta suna ganin mafi muhimmanci kufaifayi da tasirin da miƙewar Imam Husaini (A.S) da shahadarsa ya haifar shi ne raya addinin muslunci.[54] a cewar Imam Khomaini da waƙi'ar karbala ba ta faru ba da tuni Yazid Ɗan Mu'awiya ya gama rusa sunnar Annabi (S.A.W).[55]

Motsin Bore Kan Hukumar Bani Umayya

Bayan shahadar Imam Husaini (A.S) an samu ɓullar motsin nuna rashin amincewa da hukumar bani umayya. Bisa rahotan Tarikh Ɗabari an fara tawaye kan hukumar bani umayya daga shekara 61 hijita ƙamari, wanda ya kasance bayan shahadar Imam Husaini (A.S), an dinga samun ɓulla gungu-gungun mutane suna miƙewa kan hukumar bani umayya domin neman fansar jinin karbala.[56] tawaye na farko ya kasance bugawar Abdullahi Ɗan Afif Azdi tare da Ibn Ziyad. Abdullahi ɗan Afif ya tashi ya nuna rashin amincewarsa lokacin da Ibn Ziyad yake huɗuba a masallacin kufa yana kiran Imam Husaini (A.S) da mutum maƙaryaci sai Ibn Afif ya nuna rashin amincewarsa kan Ibn Ziyad ya cewa Ibn Ziyad kai da babanka ne maƙaryata.[57] haka nan kan asasin wani rahota da ya zo a littafin Tarik Sistan, mutanen garin Sistan lokacin da suka ji labarin shahadar Imam Husaini (A.S) sun yi bore kan gwamnan garin Sistan wanda ya kasance ɗan'uwan Ibn Ziyad.[58] mutanen madina suma a shekara ta 63 h, ƙ, ƙarƙashin jagorancin Abdullahi ɗan Hanzala ɗan Abu Amir sun yi wa gwamnatin Yazid bore.[59] Ali Ɗan Husaini Mas'udi marubucin tarihi a ƙarni na huɗu, yana ganin kashe Husaini (A.S) a matsayin dalilin da ya haifar da boren mutanen madina.[60]

Miƙewar Tubabbu

Tushen ƙasida: Miƙewar Tubabbu

Miƙewar tubabbu ya farune bayan waƙi'ar ashura da hadafin neman ɗaukar fansar jinin Imam Husaini (A.S) da shahidan karbala, ya fara ne a shekara ta 65 h, ƙ, ƙarƙashin jagorancin Sulaiman ɗan Surad Khuza'i.[61] lokacin da sojojin tubabbu suka isa garin karbala, sun sassauka daga kan dawakansu sun je ƙabarin Imam Husaini (A.S) suna masu kuka, bayan nan suka shirya wani muhimmmin taro.[62] Sulaiman ya miƙe ya ce: ya Allah ka kasance shaida haƙiƙa mu na kan addini da hanyar Imam Husaini (A.S) da kuma kashe duk wani wanda yake da hannun cikin kisansa.[63]

Miƙewar Mukhtar

Tushen ƙasida: Miƙewar Mukhtar

Mukhtar saƙafi a shekara ta 66 hijira ƙamari ya miƙe domin neman fansar jinin Imam Husaini (A.S) kuma ƴan shi'a kufa sun shiga cikin rundunarsa.[64] Mukhtar a lokacin miƙewarsa ya yi amfani da take biyu "Ya lasarat Husaini da ya mansur amit."[65] cikin wannan miƙewa an kashe da yawa yawan waɗanda suke da hannun cikin waƙi'ar karbala daga jumlarsu Ubaidullahi Ɗan Ziyad, Umar Ɗan Sa'ad, Shimru Ɗan Zil Jaushan da Khuli.[66]

Miƙewar Zaidu ɗan Ali

Tushen ƙasida: Miƙewar Zaidu Ɗan Ali

Miƙewar Zaidu Ɗan Ali Ɗan Husaini ta kasance ne kan hukumar umayyawa. Sakamakon mutanen dubu goma sha biyar daga mutanen kufa da suka yi wa Zaidu Ɗan Ali bai'a a shekarar 122 h, ƙ, ya sanya shi miƙewar kan Hisham Ɗan Abdul-malik halifan umayyawa, Shaik Mufid malamin shi'a, yana ganin babban dalilin miƙewar Zaidu ɗan Ali ya kasance neman ɗaukar fansar jinin Imam Husaini (A.S).[67]

Tasirin Miƙewar Karbala Cikin Faɗuwar Umayyawa

Miƙewar karbala ta kasance tana da tasiri cikin faɗuwar umayyawa, saboda mutane sun kasance suna ganin umayyawa su ne dalilin faruwar waƙi'ar karbala. Kuma shi kansa Imam Husaini (A.S) ya miƙe domin ƙalubalantar hukuma Yazid, ya yi amfani da kalmomi misalin "Alal islam salam" da kuma bijiro da batun wasa da karnunka da shan giya da Yazid ya kasance yana yi, ya sanya babbar alama tambaya kan mulkin gwamnatin bani umayya.[68] Abbasiyawa suma sun bayyana cewa babban dalilinsu na yin tawaye da bore kan gwamnatin umayyawa ya kasance neman ɗaukar fansar jinin Imam Husaini (A.S).[69]

Tasirin Miƙewar Karbala Kan Al'ummar Musulmi

Miƙewar Imam Husaini wani abu ne da ya yi matuƙar tasiri mai yawa kan a'ummar shi'a[70] daga jumlarsu:

Ƙarfafar Ruhin Yaƙi Da Zalunci

Miƙewar Imam Husaini (A.S) ta taka muhimmiyar rawa cikin samar da ruhin yaƙar zalunci da kuma fito na fiton da ƴan shi'a suka dinga yi tare da hukumomin azzalumai a lokuta daban-daban. Ba'arin marubutan suna samuwar yunƙuri kawo gyara da sauyi da ya dinga faruwa misalin juyin juya halin muslunci na Iran ya tasirantu ne daga miƙewar Imam Husaini (A.S).[71]Imam Khomaini ya yi Imani cewa jumlar "ko wace rana ma ashura ce" ta kasance wata jumla da take bayanin cewa dole a kodayaushe a kasance cikin fito na fito da zalunci.[72]

Yaɗuwar Saƙafar Makoki

Tushen ƙasida: Makokin Muharram

Mahatma Gandi Jagoran Kwato Yancin Indiya:
"Na karanta rayuwar Imam Husaini (A.S) babban shahidi a Musulunci a tsanake, kuma na mai da hankali sosai ga shafuffukan Karbala, kuma a fili yake cewa idan Indiya tana son zama kasa mai cin nasara, to ya kamata. ku yi koyi da Imam Husaini (A.S)".[73]

Ta'aziyya da makokin Imam Husaini (A.S) da shahidan karbala suna daga sinadaran suke fayya ce ƴan shi'a daga waninsu.[74] bisa rahotannin tarihi, makokin Imam Husaini (A.S) ya fara yaɗuwa lokacin kaɗan bayan shahadarsa tare da ƙarfafa daga Imaman shi'a, amma sauyawa zuwa aikin ɗaiɗaikun mutane da iyakantuwa da tarurrukan zamantakewa n agama gari ya faru daga zamanin daular alu buye.[75] a rahotan Ibn Kasir haƙiƙa ƴan shi'a a shekarar 359 h, ƙ, a ranar ashura sun rufe kasuwanni sun shagaltu da zaman makoki.[76] zaman makokin Imam Husaini (A.S) musamman a goman farkon watan muharram tare da raba abinci da bakance wata al'ada ce da ta yaɗu sosai cikin ƴan shi'a a ƙasashe daban-daban.[77]

Samuwar Adabin Ashura

Tushen ƙasida: Adabin Ashura

Waƙi'ar ashura ta kasance sababin keɓance wani ɓangare daha adabin larabawa ga waƙoƙin ashura da ta'aziyya, farkon mawaƙin harshen larabci da ya fara rera waƙa game da ashura ya kasance Aƙbatu ɗan Amru Sahami.[78] Abdul-Jalil razi yana cewa haƙiƙa ba za a iya ƙidaya ko siffanta yawan waƙoƙin da mawaƙan mazhabobin hanafiyya da shafi'iyya ba game da Imam Husaini (A.S) da waƙi'ar karbala,[79] tun ƙarni na huɗu h, ƙ, a fara rera waɗannan waƙoƙi, waƙar makoki da ta'aziyya ta farko ta kasance daga aikin Kasayi Maruzi (Wafati: 390, h, ƙ).[80] a lokacin daular safawiyya a ƙasar Iran an keɓanci muhimmin ɓangare daga waƙoƙin harshen farisanci kan rera waƙoƙi game da waƙi'ar ashura.[81] marubucin littafin Daneshnameh Shi'iri Ashurayi ya kawo sunayen mawaƙa 345 tare da wani adadi daga waƙoƙin da suka rerawa Imam Husaini (A.S).[82]

Yaɗuwar Rubuta Maƙtal

Tushen ƙasida: Rubuta Maƙtal

Rubuta maƙtal wani nau'i ne na rubutun tarihi da ya ƙunshi kawo yadda aka kashe ko shahadantar da wani babban mutum. Litattafan maƙtal da suka yi sharhin kan yadda aka kashe ko shahadantar da Imam Husaini (A.S) da sahabbansa sun kasance wani yanki daga rubuce-rubucen adabi da tarihin shi'anci, haƙiƙa rubutun ya faɗaɗa da haɓɓaka bayan faruwar waƙi'ar ashura. Rubuta maƙtal a tsakankanin shi'a ya kasance ne domin sharhi da ƙarin bayani game da shahadar Imamai ma'asumai (A.S) da fitattun ƴan shi'a; amma sakamakon yaɗuwar rubutun maƙtal game da waƙi'ar karbala, sai amfani da wannan isɗilahi ya keɓantu da naƙalin abubuwan da suka faru da suke da alaƙa da shahadar Imam Husaini (A.S) da sahabbansa.

Gina Keɓantattun Wurare

ƴan shi'a suna gina wurare da mahallai domin shirya makokin Imam Husaini (A.S) kamar misalin husainiyoyi, takiye imambare, a waɗannan wurare ana shirya zaman makoki da ta'aziyya. A wasu yankunan a ƙasar Indiya akwai an gina wuraren ziyara matsayin alama da samfuran ƙabarin shahidan karbala da Haramin Imam Husaini (A.S) ko Sayyidina Abbas (A.S) kuma suna zuwa waɗannan wurare ziyara domin karanta ziyara.[83]

Ayyukan Fasaha

Miƙewar Imam Husaini (A.S) ya yi tasiri cikin ayyukan fasaha masu yawan gaske daga misalin fasahar zane-zane, kyakyawan rubutun hannu da fim game da waƙi'ar karbala. Khazali, "Tashin Imam Husaini daga mahangar malaman Sunna", shafi na 58-59.[83]

Mahangar Ahlus-sunna

Marubutan ahlus-sunna basu da wani tsayayyen tsarin rubutu game da motsin Imam Husaini (A.S, ba'arinsu misalin Abubakar Ibn Arabi, yana ganin motsin matsayin haramtaccen motsi gaban halastacciyar hukuma.[84] Ibn Taimiyya game da miƙewar Imam Husaini (A.S) yana ganin duk da cewa an shahadantar da Imam bisa zalunci, amma tare da haka babu maslaha ta duniya da lahira cikin abin da Imam ya aikata, kuma harkar ashura ta kasance sababin ɓullar fitintinu masu tarin yawa cikin al'ummar musulmi kuma ta saɓawa tsarin rayuwar Annabi (S.A.W).[85] a cewar Inayat Hamid a shekara ɗari data gabata musammam lokacin rayuwar Jamalud Ad-dini Asad Abadi, haƙiƙa nazari da kallon marubata ahlus-sunna ya canja dangane da waƙi'ar ashura, marubuta masu tarin yawa daga cikinsu sun goyi bayan motsin Imam Husaini (A.S).[86] a cewar Abdul-Jalil razi cikin littafin nakzu, haƙiƙa ba'arin malaman ahlus-sunna misalin Muhammad Ɗan Idris Shafi'i ya rera waƙar juyayi game da Imam Husaini (A.S) da shahidan karbala.[87] daga jumlar waƙoƙin juyayi da ake danganta su ga Shafi'i akwai farkon wannan baitin da zai zo a ƙasa:

ابکی الحسین و ارثی حجاحا من اهل بیت رسول الله مصباح[88]

Sanin Litattafai

Hotan Bangon Littafin Pas Az Panjo sal Pajuheshi Taze Piramun Kiyam Imam Husaini (A.S) Na Sayydi Jafar Shahidi

An yi rubuce-rubuce daban-daban game da Imam Husaini, ba'ari daga cikinsu an rubuta su cikin zirin fashin baƙi tare da bayani dalili da hadafin miƙewarsa, waɗannan litattafai su ne:

  • Ashura Shinasi: wani bincike game da hadafin miƙewar Imam Husaini (A.S) na Muhammad Asfandiyari, littafi ne da ya ƙunshi fasalai guda uku, fasali game da sanin hadafin miƙewa, kufa da ingantaccen zaɓi Imam da kuma mahangar magaba. Marubcin cikin sashi na biyu a littafin ya bijiro da nazariyoyi guda bakwai game da haduffan Imam Husaini (A.S).[89] ya yi amanna da cewa Imam Husaini (A.S) ya miƙe ne domin kafa hukumar muslunci, da wannan dalili ne sashe na uku ya keɓance kan bayanin nazarioyin malaman shiu'a da suka dace da ra'ayinsa.
  • Pas Az Panjo Sal Pajuheshi Taze Piramun ƙiyame Imam Husaini (A.S) na Sayyid Jafar Shahidi (Rayuwa:1297-1386, shamsi) ya rubuta wannan littafi kan tsari warwara da bayani filla-filla. Sayyid Shahidi ya yi bahasi da bincike cikin wannan littafi game da fagen zamantakewa, siyasa, mutane da mazhabobi da tasirinsu cikin miƙewar Imam Husaini (A.S). an buga wannan littafi a shekarar 1358 shamsi.
  • Ta'ammuli Dar Nahzat Ashura, na Rasul Jafariyan. Cikin wannan littafi an kawo ba'arin madogarai da suke da alaƙa da waƙi'ar ashura, haka nan ya kawo sharar fage ga miƙewar ashura, hikimar shahadar Imam Husaini, tasirin miƙewar, sasannin waƙoƙi da shakalinsu, jirkita waƙi'ar karbala, taƙaitaccen tarihin zaman makokin ahlus-sunna ga Imam Husaini.[90]
  • Ƙiyame Ashura Dar Kalam Wa Payame Imam Khomaini, sashi na farko daga wannan littafi ya tattaro muhadarori guda uku game da muharram da ashura. Sashi na biyu ya tattaro illoli da dalilan miƙewar ashura, falsafa makoki da karatun ta'aziyya sannan daga ƙarshe aka kawo zaɓaɓɓun maganganun Imam Khomaini game da muharram da miƙewar karbala.[91]

Ahdafu ƙiyame Husaini, na Nasir Makarim Shirazi. Barsi Wa Tahlili ƙiyame Imam Husaini (A.S) wasu muhadarori na Sayyid Baƙir Hakim. ƙiyame Imam Husaini (A.S) Dar Manabi Ahlus-sunnat, na Gulam Husaini Fayyaz suna daga cikin sauran litattafai da aka rubuta game da miƙewar Imam Husaini (A.S).

Bayanin kula

  1. ↑ Awini, Fath Khun, 1390 AH, shafi na 29.
  2. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 341; Mofid, Al-Irshad, 1399 Hijira, juzu'i na 2, shafi na 34.
  3. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 341; Mofid, Al-Irshad, 1399 Hijira, juzu'i na 2, shafi na 38
  4. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi.381; Ibn A'asam, al-Futuh, 1411H, juzu’i na 5, shafi na 81.
  5. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 398.
  6. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 253; Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 409.
  7. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 456.
  8. ↑ i Shahidi, Bass Az Penjah Sal, 1380 AH, shafi 112-123.
  9. ↑ Tarihin Zamineh Kiyam Imam Hussain (AS), 2003, juzu'i na 2, shafi na 18.
  10. ↑ Shahidi, Bas Az Punjah Sal, 1380 AH, shafi na 69-78.
  11. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 4, shafi na 290-291.
  12. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 25.
  13. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 59.
  14. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 33.
  15. ↑ Khamenei, Insan 250 Saleh, 1394 AH, shafi na 179.
  16. ↑ Khamenei, Insan 250 Saleh, 1394 AH, shafi na 172.
  17. ↑ «تنها یک رهبر آسمانی می تواند جاهلیت را به عقلانیت وحیانی تبدیل کند»، وبگاه دفتر مرجعیت علمی و دینی آیت‌الله جوادی آملی.
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  20. ↑ Eshtredi, Hafte sale cera sida dar'awarr?, 1391, shafi na 154.
  21. ↑ Sahati Sardoudi, Ashura Pajuhi, 1384H, shafi 441.
  22. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 68.
  23. ↑ Salehi Najafabadi, Shahid Javid, shafi na 159
  24. ↑ Syed Murtada, Tanzih al-Anbiya, shafi na 176.
  25. ↑ Syed Murtada, Tanzih al-Anbiya, shafi na 176-178.
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  35. ↑ Duba Sayyid Ibn Tawoos, Allahouf, Al-Alam, shafi na 3 da 28.
  36. ↑ Fadel Darbandi, Ikisir Ibadat, Al-Alam, juzu'i na 1, shafi na 56.
  37. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 70.
  38. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 70-74.
  39. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 77-78.
  40. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 157.
  41. ↑ Esfandiari, Ashourashnasi, 1387 AH, shafi na 68-69.
  42. ↑ Jafar, Ta'ammuli dar Nahdat Ashura, 1386H, shafi na 242.
  43. ↑ Makarem Shirazi,Ahdaf Qiyam Hosseini, 1389 AH, shafi na 11-18.
  44. ↑ Makarem Shirazi, Ahdaf Qiyam Hosseini, 1389 AH, shafi na 21-22.
  45. ↑ Makarem Shirazi, Ahdaf Qiyam Hosseini, 1389H, shafi na 37.
  46. ↑ Makarem Shirazi, Ahdaf Qiyam Hosseini, 1389 AH, shafi na 47 da 48.
  47. ↑ Makarem Shirazi,Ahdaf Qiyam Hosseini, 1389 AH, shafi na 61.
  48. ↑ Makarem Shirazi, Ahdaf Qiyam Hosseini, 1389H, shafi na 73.
  49. ↑ Makarem Shirazi, Ahdaf Qiyam Hosseini, 1389 AH, shafi 83.
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  51. ↑ Makarem Shirazi,Ahdaf Qiyam Hosseini, 1389 AH, shafi 105.
  52. ↑ Makarem Shirazi, Ahdaf Qiyam Hosseini, 1389 AH, shafi 111. ↑
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  57. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 459.
  58. ↑ Tarikh Sistan, 1366, shafi 100.
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  62. ↑ Ibn Athir, al-kamil fi al-tarikh, 1417 AH, juzu'i na 3, shafi na 264.
  63. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 589.
  64. ↑ Ibn Athir, Usdul Ghabah, 1409, juzu'i na 4, shafi na 347.
  65. ↑ Duba Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 6, shafi na 20.
  66. ↑ Ibn Athir, Usdul Ghabah, 1409, juzu'i na 4, shafi na 347.
  67. ↑ Sheikh Mufid, Al-Irshad, 1413 BC, juzu'i na 2, shafi na 171-172.
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  69. ↑ Rafi'i, "Nakshshe Ashura wa azadari dar asre A'Immai (AS)wa sukut Banu Umawiyan wa piruze Abbasiyan", shafi na 72.
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  71. ↑ Golizavareh Qomshaei, "Hmaseh Hosseini wa Inkilabe Islami", shafi na 105-106.
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  73. ↑ Hasheminejad, Darsi Keh Hussein Beh Insanha Amokht, 1382 AH, shafi na 289.
  74. ↑ Rahmani, Ayaan wa Usture dar Irab Shi'e, shafi na 10.
  75. ↑ Rahmani, Ayaan wa Usture dar Irab Shi'e, shafi na 58
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  77. ↑ Mu’assaseh Shi’e Shehnasi, Sunnat Azadari dw Manqabat Khawani, 1386 AH, shafi 156.
  78. ↑ Mehmandar, "Imam Hussein dar ayineh shi'iri wa adab", shafi na 53.
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  81. ↑ Mohammadzadeh, Danshnameh shiiri Ashura, 1386 AH, juzu'i na 719.
  82. ↑ Negah Kanid Beh Mohammadzadeh, Danshnameh shiiri Ashura, 1386 AH, juzu'i na 2.
  83. ↑ «کربلا؛ خاستگاه تجلی هنر»، خبرگزاری ایمنا.
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  86. ↑ Inayat, Andishah Siyasa Dar Islam, 1345 AH, shafi na 314.
  87. ↑ Razi, Naqs, Anjman Athar Milli, shafi na 370-371.
  88. ↑ Razi, Naqd, Anjman Athar Milli, shafi na 370.
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  • کدیور، جمیله، «نقش نهضت عاشورا در شکل‌گیری و تداوم انقلاب اسلامی ایران»، راهبرد، شماره۶، بهار ۱۳۷۴ش.
  • گلی‌زواره قمشه‌ای، «حماسه حسینی و انقلاب اسلامی»، فرهنگ کوثر، ش۷۳، ۱۳۸۷ش.
  • مهریزی، مهدی، «تحلیلی درباره اهداف قیام امام حسین(ع)»، حدیث‌نت، مشاهده ۲۷ مرداد ۱۴۰۱ش.

فاضل دربندی، آغا بن عابد، اکسیر العبادات، کربلا، العتبة الحسینیة، بی‌تا.

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