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Sulhun Imam Hassan (A.S)

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Sulhun Imam Hassan (A.S) (Larabci: صلح الإمام الحسن عليه السلام) wata yarjejeniya ce ta sulhu da ta kasance tsakanin Imam Hassan (A.S) da Mu'awiya a shekara ta 41 hijira bayan yaƙi tsakaninsu tare da kuma da tilastawa Imam Hassan (A.S) janyewa daga halifanci. Dalilin wannan yaƙi ya kasance ƙin yardar Mu'awiya na yi wa Imam Hassan (A.S) bai'a a matsayin halifan musulmi, mananazarta tarihi sun bayyana jumlar dalilan Imam Hassan (A.S) kan wannan sulhu kamar haka: Raunin mabiyansa, ha'inci kwamandojin sojojinsa da kuma hatsarin Khawarijawa. A cewar malaman tarihi na Shi'a, Imam Husaini (A.S) bisa biyayya ga Imam Hassan (A.S), ya kirawo mutane zuwa ga sulhu, yana ganin muhimmancin sulhu yana sama da yaƙi. Kan asasin litattafan tarihi, wannan sulhu ya ƙunshi aiki da littafin Allah da sunnar Manzon Allah (S.A.W), ka da Mu'awiya ya zaɓi magaji bayan mutuwarsa, dena zagin Imam Ali (A.S) da kuma kare rayukan ƴanshi'a.

Bayan sulhu, wasu jama'a daga ƴanshi'a misalin Sulaiman Bin Surad da Hujru Bin Adi sun yi fushi tare da nuna rashin jin daɗinsu kan wannan sulhu, ta kai ga wasu daga cikinsu suna kiran Imam Hassan (A.S) da "Ya wanda ya ƙasƙantar da muminai". Bisa rahotannin litattafan tarihi, Mu'awiya bai mutunta ko da sharaɗi guda ɗaya ba da aka rubuta kan yarjejeniyar wannan sulhu, ya kuma kashe ƴanshi'a masu yawan gaske. Har ila yau, ya naɗa ɗansa Yazid muƙamin yarima mai jiran gado, kuma bai tsawatar da mutanensa da suke zagin Imam Ali (A.S) ba, Ahlus-Sunna tare da jingina da wata riwaya wace cikinta Annabi (S.A.W) ya yi hasashen cewa ƙarƙashin Imam Hassan (A.S) al'ummar musu za su haɗe kawukansu, sun yi la'akari da Imam matsayin mutum mai son sulhu, kuma suka yaba masa da karɓar sulhu da ya yi wanda ya kawo ƙarshen yaƙe-yaƙen cikin gida.

Muhimmanci Da Matsayi

Sulhu Imam Hassan (A.S) tare da Mu'awiya ana la'akari da shi daga mafi muhimmancin abubuwan da suka faru a lokacin rayuwar Imam Hassan (A.S). wannan sulhu ya tilastawa Imam Hassan (A.S) janyewa daga halifancin Muslunci, wanda hakan ya haifar da bahasosi da suka da naƙadi mai tarin yawa.[1] A cewar Sayyid Ali Khamna'i marubucin littafin Mutum mai shekara 250, sulhun Imam Hassan (A.S) a duniyarmu ta yau makoma ce ga tattaunawa ta siyasa da zamantakewa.[2] A faɗin malaman tarihi, abin da yake ƙunshe cikin sulhun ya raba Mu'awiya da duk wata daraja, kuma bai yarda da Mu'awiya a matsayin halastaccen halifan musulmi ba;[3] sai dai cewa kawai an danƙara wannan sulhu kan Imam (A.S)[4] kuma ya janyo raba gidan annabta da halifanci da mayar da shi gidan Bani Umayya.[5] Ahlus-Sunna tare da jingina da wata riwaya da Annabi (S.A.W) ya ba da labari cewa haɗin kan musulmi zai kasance ta hannun Imam Hassan (A.S),[6] sun yi la'akari da shi a matsayin mutum mai son sulhu, kuma suna yabonsa sakamakon karɓar sulhu tare da Mu'awiya da kuma kawo ƙarshen yaƙe-yaƙe tsakankanin musulmi.[7] A cikin madogara daban-daban, an bayyana shekarar da aka yi wannan sulhu da "Shekarar haɗin kai"[8]

A cewar Ƙarashi, malamin tarihi, akwai saɓani game da lokacin da aka yi sulhun, wasu suna cewa a Rabi'ul Awwal shekara ta 41 hijira, wasu kuma sun ce Rabi'us Sani wasu kuma daban sun ce Jimadal Ula.[9] Ƙarashi tare da naƙali daga ingantattun madogarai, ya bayyana cewa an yi wannan sulhu ne a wani wuri da ake kira Maskin, ya kuma ce tare da halartar wasu jama'a masu girma daga Iraƙi da Sham, an shelanta da kuma zartar da ƙa'idoji da sharuɗɗan wannan sulhu.[10]

Ra'ayin Imam Husaini (A.S) Game da Sulhu

Wasu litattafai na Ahlus-Sunna sun bayyana Imam Husaini (A.S) da wanda bai yarda da sulhu ba;[11] daidai lokacin da malaman tarihi na Shi'a kamar Mahadi Pishewayi da Rasul Jafariyan, suka yi amanna da cewa Imam Husaini (A.S) mutum ne da ya fifita sulhu kan yaƙi, kuma ya kirawo mutane zuwa ga miƙa wuya ga sulhun Imam Hassan (A.S). Haka kuma ya ci gaba da riƙo da matakin da yayansa ya ɗauka na sulhu har zuwa ƙarshen rayuwar yayansa shekaru 10-11 kafin shahadarsa.[12] Lokacin da ƴanshi'a masu tsaurin ra'ayi suka nemi Imam Husaini (A.S) ya yarda ya zama jagoransu su yaƙi Mu'awiya, sai ya yi musu nasiha da su yi watsi da yin bore.[13] A cewar Sayyid Ali Khamna'i marubucin littafin Mutum Mai Shekaru 250, haƙiƙa sulhun Imam Hassan (A.S) ya kasance ne tare da goyan baya da ƙarfafawar Imam Husaini (A.S); hatta cikin martaninsa kan boren ɗaya daga cikin sahabban Imam Hassan (A.S), Imam Husaini (A.S) ya tsaya tsayin daka cikin kare mataki na sulhu, saboda haka ba za a ce wai da Imam Husaini (A.S) ne a wurin Imam Hassan (A.S) ba zai yarda da ya yi sulhu ba.[14]

Karya Alƙawari Da Mu'awiya Ya Yi

Cikin litattafai masu yawan ya zo cewa Mu'awiya bai yi aiki da sharuɗɗa da yarjeneiyar da take cikin sulhun da aka yi da shi ba.[15] A cewar Maƙdisi malamin tarihi na ƙarni na shida, Mu'awiya bayan sulhu, ya shiga garin Kufa cikin jawabin da ya yi wa mutane ya shelanta cewa: "Baki ɗayan sharuɗɗan da na sanya ina janye su, kuma dukkanin alƙawurran da na yi na take su ƙarƙashin ƙafafuna".[16] Ya kuma kashe ƴanshi'ar Imam Ali (A.S) masu yawan gaske daga jumla akwai Amru Bin Hamiƙ Khuza'i da Hujru Bin Adi[17] kuma ya naɗa ɗansa Yazid muƙamin yarima mai jiran gado.[18] A cewar Ibn Asir, malamin tarihi na ƙarni na bakwai, hatta harajin yanki Darebargerde wanda bisa yarjejeniya da aka yi za dinga baiwa Imam Hassan (A.S), Mu'awiya bai ba shi ba.[19]

A cewar Sayyid Muhsin Amin a cikin A'ayanush Shi'a, shekara guda bayan sulhu Mu'awiya ya aike da wasiƙa zuwa ga wakilansa yana umartarsu duk wanda aka samu yana rawaito falalar Imam Hassan (A.S) da danginsa, a ɗau mataki a kansa. masu huɗuba kan mimbarori sun dinga tsinewa Imam Ali (A.S) da iyalansa a kan mimbarori. Mutanen Kufa sun fuskanci wahalhalu masu yawa sakamakon yawan ƴanshi'a a garin. Mu'awiya ya naɗa Ziyad Bin Sumayya a Kufa da Basra, wanda ya dinga azabtar da ƴanshi'a tare da korarsu da kashe su, ya yi hakan ne domin kawar da su daga ƙasar Iraƙi.[20]

Martanoni Game da Yarjejeniyar Sulhu

A rahotan Ƙarashi a littafin Hayatul Imamil Hassan Bin Ali (A.S), bayan sulhu, wasu jama'a daga ƴanshi'a kamar Sulaiman Bin Surad da Hujru Bin Adi sun nuna baƙin cikinsu da rashin jin daɗi.[21] Lamarin ya kai ga an samu wasu suna zargin Imam Hassan (A.S) suna kiransa da "Ya wanda ya ƙasƙantar da muminai".[22] Na'am, saɓanin Khawarij, wannan adawa ta su ba ta kai gs saɓa masa a aikace ba kamar yadda Khawarij suka yi wa Imam Ali (A.S)[23] Kuma Imam (A.S) cikin amsa da ya bayar kan tambayoyi da kuma nuna rashin amincewa da aka yi masa, ya jaddada larurar riƙo da wannan mataki tare da bayyana dalilan sulhunsa da Mu'awiya matsayin dalilai da sulhun Hudaibiyya ya ɗoru a kansu, kuma hikimar wannan mataki nasa ya kasance daga jinsin hikimomin ayyukan Khidir (A.S) a ƙissar tafiyar da ya yi tare da Sayyidina Musa (A.S).[24]

Dalilan Yarda Da Sulhu

Bisa rahotan Ibn A'asam Kufi, malamin tarihi a ƙarni na huɗu hijira, bayan shahadar Imam Ali (A.S), mutanen Iraƙ sun shawarci Imam Hassan (A.S) da za su yi masa bai'a; amma sai Imam Hassan (A.S) yaƙi yarda, sai idan bisa sharaɗin za su yarda su yaƙi duk wanda ya yaƙa, kuma za su yi sulhu da duk wanda ya yi sulhu tare da shi.[25] Bayan karɓar wannan sharaɗi ne Imam Hassan (A.S) ya karɓi bai'a daga gare su.[26]

Rubuta Wasiƙu Kafin Fara Rikici

A farko Imam ya aike da wasiƙa zuwa ga Mu'awiya ya kuma yi baƙin ƙoƙari ya jawo shi zuwa ga miƙa wuya,[27] Sai dai cewa rubuta wannan wasiƙa bai fa'idantar ba, bayan makirce-makirce da Mu'awiya ya shirya, sai ya tara sojoji ya shirya tunkarar Imam (A.S) da yaƙi.[28] A cewar Rasul Jafariyan, manazarcin tarihi, haƙiƙa Imam (A.S) ya san cewa Mu'awiya ba zai miƙa wuya ba bayan wasiƙa da ya aike masa, abu mai muhimmanci ga Imam shi ne kasancewar wannan wasiƙu za su wanzu matsayin shaidu da dalili a tarihi.[29] Bayan Mu'awiya ya taso da sojojinsa, sai Imam Hassan (A.S) ya aike da nasa sojoji dubu goma sha biyu ƙarƙashin kwamandancin Ubaidullahi Bin Abbas domin su je su tunkari sojojin Mu'awiya.[30]

Jita-jitan Sulhu

A faɗin Dinuri, malamin tarihi a ƙarnin na uku hijira, Mu'awiya ya tura Abdullahi Bin Amir garin Anbar tare da rundunar soja domin su tunkari garin Mada'in. Imam Hassan (A.S) bayan tsinkayar halin da ake ciki sai ya nufi Mada'in.[31] Sojojin Imam Hassan (A.S) sun ƙunshi muklisan ƴanshi'a, Khawarij, mutanen masu neman duniya ido rufe,masu jiran dama da kuma jama'a masu ta'assubancin ƙabila.[32] Lokacin da Imam ya isa garin Sabaɗ ya fahimci raunin mutanensa, sai ya dakata a wannan wuri ya kafa tantina na hutawa, ya karanta huɗuba.[33] A cewar Rasul Jafariyan, baki ɗayan malaman tarihi daga jumla Dinuri da Balazuri sun yi bayani cewa Imam Hassan (A.S) cikin huɗubarSa ya yi jawabi cikin wani yanayi da ake iya jin ƙamshin sulhu, wannan batu ya jawo Khawarijawa na cikin mutanensa suka kai masa hari da kuma ficewa daga cikin gayyar mataimakansa.[34] Sai dai kuma Rasul Jafariyan tare da jingina da littafin Tarikh Yaƙubi ya yi watsi da wannan riwaya.[35] Yaƙubi ya rubuta cewa, Mu'awiya ya aike da Mugira Bin Shu'uba da Abdullahi Bin Amir gurin Imam Hassan (A.S) domin tattaunawa kan sulhu; bayan sun dawo, sai suka yaɗa jita-jita domin motsa Khawarijawa da zuga su, suna cewa wai ai tuni Imam Hassan (A.S) ya karɓi sulhu, wannan jita-jita ta janyo ɓacin rai da damuwa tsakankanin sojojin Imam Hassan (A.S) a garin Mada'in.[36] Bayan Imam ya bar Sabaɗ sai ya nufi Mada'in, a kan hanya ne aka samu wani daga Khawarij ya kai wa Imam hari da wuƙa ya ji masa rauni, Imam ya shiga garin Mada'in tare da mummunan rauni.[37]

Lokacin da Ubaidullahi Bin Abbas ya tsaya gaban sojojin Mu'awiya, sai Mu'awiya ya yi amfani da Abdur-Rahman bin Samra ya je yana yaɗa ƙarerayi ga Ubaidullahi tare da yi masa romon baka na alƙawurra wanda daga ƙarshe Ubaidullahi Bin Abbas ya koma cikin mutanen Mu'awiya.[38] Tare da guduwar Ubaidullahi sai ya zama aksarin sojojin Iraƙi sun koma wurin Mu'awiya[39] Ƙaisu Bin Sa'ad ya maye gurbin Ubaidullahi.[40] Yaƙubi malamin tarihi na ƙarni na uku, ya rawaito cewa Mu'awiya ya aike da wasu mutane cikin sojojin Imam Hassan (A.S) domin yaɗa jita-jita.[41] Haka nan aka yaɗa jita-jita a Mada'in wai ai an kashe Ƙaisu Bin Sa'ad kwamandan Imam (A.S) domin girgiza sojojin Imam.[42] A faɗin Rasul Jafariyan, tare da yaɗa jita-jita a Kufa, Sabaɗ da filin yaƙi, Mu'awiya ya yi nasarar sanya mutanen Kufa su yarda cewa komai fa ya ƙare babu wani abu kuma da ya rage.[43]

Karɓar Sulhu

A rahotan Shaikh Mufid a littafin Al-Irshad, bayan jin ciwo da Imam Hassan (A.S) ya yi a Mada'in, shugabannin Kufa a ɓoye sun rubuta wasiƙa zuwa ga Mu'awiya sun yi masa alƙawarin za su kawo masa Imam ko kuma dai su kashe shi.[44] Daidai wannan lokaci ne Imam ya samu labarin guduwar kwamandansa Ubaidullahi Bin Abbas zuwa cikin sojojin Mu'awiya bayan karɓar cin hanci.[45] Bayan faruwar waɗannan abubuwa, sai Mu'awiya ya aike da wasiƙar neman sulhu ga Imam Hassan (A.S), ya bayyana masa cewa ba'arin sahabban Imam (A.S) sun nemi yi wa masa bai'a tare kuma da tilasta Imam miƙa wuya.[46] Imam (A.S) ya cewa sahabbansa: Mu'awiya ya mana tayi da ya saɓa da buwaya da hadafinmu. Idan kun shirya yin shahada a hanyar Allah, to mu ba da amsa da takubba, idan kuma rayuwa da jin daɗi kuka zaɓa, to zan karɓi tayin Mu'awiya. Sai mutane suka ɗaga murya suna faɗin "Mu rayuwa muke so mu rayuwa muke so".[47]

Ibn Jauzi daga malaman Ahlus-Sunna (Rasuwa: 654 hijira) ya yi amanna cewa lokacin da Imam Hassan (A.S) ya fahimci cewa mutane sun gudu daga wurinsa, kuma mutanen Iraƙi suna da saɓani da shi, mutane Kufa sun ha'ince shi, sai ya karkata zuwa ga sulhu.[48] Jafariyan, manazarcin tarihi, cikin fashin baƙi game da karɓar sulhu ya rubuta cewa Imam (A.S) zai iya yaƙi da ƴan tsirarun sojojin da suka rage masa ya yi shahada; amma abin da ba ya so shi ne zubar da jini mara fa'ida da ba a son sakamakonsa ba. Saboda haka sulhun wani uzuri ne domin kare Iraƙ daga hare-hare da yaƙi.[49] Sayyid Ali Khamna'i marubucin littafin Mutum mai shekaru 250, ya yi amanna cewa ana kiran mutuwa da shahada idan ta faru tare da wasu sharuɗɗa, kuma waɗannan sharuɗɗa babu su a zamanin Imam Hassan (A.S), da ace an kashe Imam a wannan zamani ba za a lissafa shi ba cikin shahidai.[50] A cewarsa da ace an yi yaƙi to akwai tsammani mai ƙarfi sahabban Imam ne za su kashe shi, kuma shi Mu'awiya zai iya cewa sahabban Imam ne suka kashe shi da kansu, ya kuma fake da haka cikin ƙarar da baki ɗayan ƴanshi'a da sahabban Imam Ali (A.S).[51]

Yarjejeniyar Sulhu Da Abin da Take Ƙunshe Da Shi

Pishewayi manazarcin tarihi, ya yi amanna cewa ko wane ɗaya daga malaman tarihi sai da ya yi ishara da wani sashe daga takardar wannan sulhu, kuma tare da tattaro baki ɗayansu za a iya ɗan samun wata kammalalliyar sura daga nassin sulhun.[52] Bisa rahotan Ibn A'asam (Rasuwa: 320 hijira), Mu'awiya ya rattaba hannu kan wata farar takarda ya ba wa Abdullahi Bin Naufal ɗan aiken Imam Hassan (A.S) ya kai ta gare shi, Imam yana iya rubuta duk wani sharaɗi da yake so.[53] Daga jumlar sharuɗɗan Imam (A.S) da aka ambace su cikin litattafai daban-daban, za a iya ishara da lamintar da tsaro ga mutane da iyalan Annabi (S.A.W), rashin ayyana magaji da halifa bayan mutuwar Mu'awiya[54] Riƙo da littafin Allah da sunnar Manzon Allah (S.A.W)[55] Dena zagi da cin mutuncin Imam Ali (A.S) acikin salloli da wajen salloli.[56]

Jafariyan tare da jingina da mabambantan madogarai, ya yi magana kan sharaɗin halifancin Imam (A.S) bayan Mu'awiya.[57] Wasu litattafai sun kawo rahoto cewa Imam (A.S) ya nemi a bar masa baitulmali na Kufa da ya kai miliyan biyar, harajin yankin Darebargerde Farsi[58] da harajin Ahwaz[59] su ma suna cikin jumlar sharuɗɗa da sulhun ya ƙunsa. A cewar Dinuri a littafin Akhbarul Ɗiwal, Imam Hassan (A.S) ya buƙaci duk shekara a ba wa ɗan uwansa Imam Husaini (A.S) dirhami miliyan biyu, kuma a fifita Banu Hashim cikin kyaututtuka da taimako kan Bani Abdush-Shamsi (Bani Umayya).[60] Jafariyan tare da jingina da ba'arin madogarai na tarihi, ya yi shakku kan sharuɗɗan kuɗaɗe da takardar sulhu aka ce tana ƙunshe da su.[61] Ibn A'asam malamin tarihi, ya ambaci cewa daga cikin sharuɗɗan sulhu akwai aiki da salon rayuwar salihan halifofi; sai dai cewa cikin da yawa-yawan litattafan tarihi ba a kawo wannan sharaɗi ba.[62]

Dalilan Karɓar Sulhu

Malaman tarihi da hadisi sun tafi kan cewa dalilan da suka sa Imam (A.S) ya karɓi wannan sulhu, snu haɗa da kare addini,[63] kare ransa da na iyalansa,[64] da kuma kare rayukan ƴanshi'a[65] gazawar mataimaka cikin tunkarar Mu'awiya,[66] ha'incin kwamandojinsa[67] da kuma kaucewa hatsarin Khawarij.[68]

A cewar Shaik Saduƙ, Mu'awiya ya yi alƙawarin dirhami dubu ɗari biyu ga Ash'as Bin Ƙaisi da kwamdancin Sham idan ya kashe Imam Hassan (A.S), saboda haka ne ma Imam domin kare kansa ya kasance yana sanya sulke yana kuma baya-bayan da shiga cikin taron mutane, amma tare da haka sai da aka samu wani ya harba masa kibiya a lokacin sallar jam'i, sai dai cikin taimakon Allah bai iya ji masa raunin ba; amma a Sabaɗ ya wani Bakharije ya ji wa Imam rauni.[69] Dinuri daga malaman tarihi na ƙarni na uku hijira, ya naƙalto cewa Imam Hassan (A.S) ya bayyanawa Hujru Bin Adi cewa dalilin yin sulhu ya kasance sakamakon mutane sulhu suke so ba su son yaƙi, da kuma saboda ƙoƙarin kare rayuka ƴanshi'a ne ya yarda ya yi sulhu.[70]

Shaik Saduƙ malamin Shi'a a ƙarni na huɗu hijira, ya naƙalto daga Imam Hassan (A.S) cewa ci gaba da yaƙi zai janyo ƙarar da ƴanshi'a baki ɗayansu.[71] Ibn Arabi, malamin tafsiri a ƙarni na shida, ya yi imani cewa ɗaya daga dalilan yin sulhun Imam Hassan (A.S), ya ga cewa Khawarij suna kewaye da shi dukkanin geffansa, idan ya shiga yaƙi da Mu'awiya, Khawarij za su ƙwace garuruwa, idan kuma ya shiga yaƙi da su to Mu'awiya zai yi nasara a kansa.[72]

Mahadi Pishewayi, cikin fashin baƙi game da sulhun Imam Hassan (A.S) ya yi bayani cewa tare da samun labarin arangama da juna tsakanin sojojin Imam Hassan (A.S) da sojojin Mu'awiya, shugabannin Gabashin Rum da suka kasance maƙiya dukkanin ɓangarori biyu masu yaƙin, sai suka ga cewa sun samu lokaci da ya dace da za su kai hare-hare kan garuruwan Muslunci, bayan sulhu Mu'awiya ya tsinkayi shirin da sojojin Rum suke yi na kawo hari, sakamakon rashin cikakken tanadi da ƙarfin tunkarar waɗannan sojoji, sai Mu'awiya ya ƙulla yarjejeniyar sulhu da masarautar Rum, ya ɗauki alƙawarin ba su dinare dubu ɗari, tabbas da ace an shiga yaƙi da masarautar Rum da su ne za su yi nasara ba sojojin Mu'awiya ko Imam Hassan (A.S) ba.[73]

Rubuce-rubuce

A bisa rahotan Shaik Radi Ale Yasin, mazanarcin tarihi, haƙiƙa a ƙarnonin farko-farko na Muslunci an yi rubuce masu yawa game da sulhun Imam Hassan (A.S), amma a zamaninmu na yau kaɗai sunayen waɗannan litattafan ne suka rage, babu nassinsu, daga jumlarsu akwai misalin:

  • Akhbarul Hassan (A.S) Wa Wafatuhu, Haisam Bin Adi Sa'alabi (207 hijira)
  • Ƙiyamul Hassan (A.S), talifin Ibrahim Bin Muhammad (283 hijira)
  • Sulhul Hassan (A.S) Wa Mu'awiya, na Ahmad Bin Muhammad (333 hijira)
  • Sulhul Hassan (A.S), na Abdur-Rahman Bin Kasir Al-Hashimi (Daga cikin bayin Banu Hashim ba daga zuriyar su ba)
  • Ƙiyamul Hassan (A.S), na Hisham Bin Muhammad Bin Assa'ib.[74]

Falsafe sulhu Imam Hassan Mujtaba (A.S), rubutun Ali Raji da Sulhul Hassan (A.S), na Radi Ale Yasin (An tarjama shi zuwa harshen Farsi ta hannun Ayatullahi Khamna'i) suna daga cikin sauran litattafai a wannan fage

Bayanin kula

  1. ↑ Pishvai, Sireh Pishvaiyan, 2011, shafi. 116.
  2. ↑ KhameneiInsane 250 Sale, 2017, shafi na 113-117.
  3. ↑ Guruhe Muallifane Majma Jahani Ahlul Baiti (A.S), Pishewayaen Hidayat Sibɗe Akbar Imam Hassan Mujtaba (A.S), juzu'i. 4, shafi. 196.
  4. ↑ Pishvai, Sireh Pishvaiyan, 2011, shafi. 118.
  5. ↑ Al-Yasin, Sulhul Al-Hassan (AS), 1373, shafi na 39.
  6. ↑ Ibn Kathir, Al-Biadaya Wan n haya, Beirut, juzu'i. 8, shafi. 16; Dhahabi, Tarikhul Islam, 1409 AH, juzu'i. 4, shafi. 7.
  7. ↑ Ibn Arabi,Ahkamul Al-Kur'an 1408H, juzu'i. 4, shafi. 1719; Ibn Kathir, Al-bidaya Wan Nihaya, Beirut, juzu'i. 8, shafi. 16.
  8. ↑ Asqlani, Al-Isaba fi Tamyizil Sahabah, 1415 AH, juzu'i. 6, ku. 120; Ibn Kathir, al-Bidaya wa al-Nihaya, Beirut, juzu'i. 8, shafi. 21; Shushtri, Ihqaq al-Haq da Iqhaq al-Batil, 1409 AH, juzu'i. 33, shafi. 542.
  9. ↑ Qurashi, Hayat al-Imam al-Hasan bin Ali (AS), 1413 AH, juzu'i. 2, shafi. 231.
  10. ↑ Qurashi, Hayat al-Imam al-Hasan bin Ali (AS), 1413 AH, juzu'i. 2, shafi. 230.
  11. ↑ Ibn Asaker, Tarikhu Madinati Dimashƙi, 1415H, shafi na 13, shafi. 267; Tabaqat al-Kubra, 1418 AH, juzu'i. 10, shafi. 331; Ibn Jauzi, Tazkiret al-Khawas, 1418H, shafi. 180.
  12. ↑ Jafarian, Hayate Fikri Wa Siyasi A'imme (A.S.), 2002, shafi. 157; Pishvayi, Sireh Pishewayen, 2011, shafi. 147.
  13. ↑ Jafarian,Hayate Fikri Wa Siyasi A'immeh (a.s.), 2002, shafi. 157.
  14. ↑ Khamenei, Insane 250 Sale, 2014, shafi. 117.
  15. ↑ Al-Maqrizi, Imta'ul- Asma', 1420H, juzu'i. 5, shafi. 360; Amin, A'yanush al-Shi'a, 1403 AH, juzu'i. 1, shafi. 27; Ibn Athir, Al-Kamil fi al-Tarikh, 1385H, juzu'i. 3, shafi. 405.
  16. ↑ Moghdisi, al-Bad'u Wa al-Tarikh, Makarantar Al-Thaqafah al-Diniya, juzu'i na 5, shafi na 237.
  17. ↑ Qurashi, Hayat al-Imam al-Hasan bin Ali (AS), 1413 AH, juzu'i. 2, shafi. 186.
  18. ↑ Ibn Abi al-Hadid, Sharhu Nahjul al-Balagha, 1404 AH, juzu'i. 16, shafi. 17.
  19. ↑ Ibn Athir, Al-Kamil fi al-Tarikh, 1385H, juzu'i. 3, shafi. 405.
  20. ↑ Amin Ameli, Ayanush al-Shi'a, 1403 AH, juzu'i. 1, shafi. 27.
  21. ↑ Qurashi, Hayat al-Imam al-Hasan bin Ali (AS), 1413 AH, juzu'i. 2, shafi. 265.
  22. ↑ Qurashi, Hayat al-Imam al-Hasan bin Ali (AS), 1413 AH, juzu'i. 2, shafi. 269.
  23. ↑ Jafari, Tashayyu Dar Masir Tarikh, 2003, shafi. 186.
  24. ↑ Sheikh Saduq, Ilal al-Shara'i, 2006, juzu'i. 1, shafi. 211.
  25. ↑ Ibn A’tham Kufi, Al-Futuh, 1411H, juzu’i. 4, shafi. 283.
  26. ↑ Ibn A’tham Kufi, Al-Futuh, 1411H, juzu’i. 4, shafi. 283.
  27. ↑ Isfahani, Muqatil al-Talibin, Beirut, shafi na 63-68.
  28. ↑ Mufid, Al-Irshad fi Marifah Hujajillahi Alal Al-Ibad, 1413 AH, juzu'i na 2, shafi na 9.
  29. ↑ Jafarian,Hayate Fikri Wa siyasi A'immeh (A.S.), 2002, shafi. 138.
  30. ↑ Isfahani, Muqatil al-Talibin, Beirut, shafi. 71.
  31. ↑ Dinouri, Al-Akhbar al-Tewal, 1368, shafi. 216.
  32. ↑ Pishvai, Sireh Pishvaiyan, 2011, shafi. 122.
  33. ↑ Dinouri, Al-Akhbar al-Tiwal, 1368, shafi. 216.
  34. ↑ Jafarian, Hayate Fikri Wa Siyasi A'imme (A.S.), 2002, shafi. 143.
  35. ↑ Jafarian, Hayate Fikri Wa Siyasi A'imme (A.S.), 2002, shafi. 143.
  36. ↑ Jafarian, Hayate Fikri Wa Siyasi A'imme (A.S.), 2002, shafi. 143.
  37. ↑ Dinouri, Al-Akhbar al-Tewal, 1368, shafi. 217.
  38. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i. 3, shafi. 37.
  39. ↑ Jafarian,Hayate Fikri Wa Siyasi A'immeh (a.s.), 2002, shafi. 144.
  40. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i. 3, shafi. 38.
  41. ↑ Yaqoubi, Tarikh al-Yaqoubi, Beirut, juzu'i. 2, shafi. 214.
  42. ↑ Tabari, Tarikhul Al’umam Wa Al-muluk, 1387H, juzu’i. 5, shafi. 159.
  43. ↑ Jafarian, Hayate Fikri Wa Siyasi A'immeh (A.S.), 2002, shafi. 145.
  44. ↑ Mufid, Al-Irshad fi Marifah Hujajillahi AlalAl-Ibad, 1413 AH, juzu'i. 2, shafi. 12.
  45. ↑ Mufid, Al-Irshad fi Marifah Hujajillahi AlalAl-Ibad, 1413 AH, juzu'i. 2, shafi. 12.
  46. ↑ Mufid, Al-Irshad fi Marifah Hujajillahi AlalAl-Ibad, 1413 AH, juzu'i. 2, shafi. 13.
  47. ↑ Ibn Athir, Al-Kamil, 1385 AH, Juzu'i. 3, shafi. 406
  48. ↑ Ibn Juzi, Tazkiret al-Khawas, 1418H, shafi. 180.
  49. ↑ Jafarian,Hayate Fikri Wa Siyasi A'immeh (A.S) shafi na 150
  50. ↑ Khamenei,Insane 250 Sale, 2014, shafi. 118.
  51. ↑ Khamenei,Insane 250 Sale, 2014, shafi. 122.
  52. ↑ Pishvai, Seerah Pishewayen, 2011, shafi. 131.
  53. ↑ Ibn A’tham Kufi, Al-Futuh, 1411H, juzu’i. 4, shafi. 290.
  54. ↑ Ibn A’tham Kufi, Al-Futuh, 1411H, juzu’i. 4, shafi. 290-291
  55. ↑ Attardi, Musnad al-Imam al-Mujtabi Abi Muhammad al-Hasan bin Ali (AS), 1373, shafi na. 322.
  56. ↑ Mufid, Al-Irshad fi Marefah Hojajillahi Alal Al-Ibad, 1413 AH, juzu'i na 2, shafi na 14.
  57. ↑ Jafarian, Hayate Fikri Wa Siyasi A'immeh (a.s.), 2002, shafi. 161.
  58. ↑ Ibn Athir, Al-Kamil fi al-Tarikh, 1385, juzu'i. 3, shafi. 405.
  59. ↑ Dinouri, Al-Akhbar al-Tewal, 1368, shafi. 218.
  60. ↑ Dinouri, Al-Akhbar al-Tewal, 1368, shafi. 218.
  61. ↑ Jafarian, Hayate Fikri Wa Siyasi A'immeh (a.s.), 2002, shafi. 161.
  62. ↑ Attardi, Musnad al-Imam al-Mujtabi Abi Muhammad al-Hasan bin Ali (AS), 1373, shafi na. 322; Kirki Haeri, Tasliya Majales Wa Zinatul Majales, 1418 AH, juzu'i na 2, shafi na 49; Ibn Shahrashob, al-Manaqib, 1379, juzu'i na 4, shafi na 33.
  63. ↑ Ibn Asaker, Tarikhu Madinati Demashƙi, 1415H, juzu'i. 13, shafi. 280.
  64. ↑ Tabarsi, Al-Ihtjaj Ala Ahlil al-Lajaj, 1403 AH, Juzu'i na 2, shafi. 290.
  65. ↑ Ibn Babouyeh, Ilalush Shara'i, 1385, juzu'i. 1, shafi. 211.
  66. ↑ Dinouri, Al-Akhbar al-Tiwal, 1368, shafi. 220.
  67. ↑ Allama Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 44, shafi. 60; Ibn Arabi, Ahkam al-Qur'an, 1408 AH, juzu'i. 4, shafi. 1719.
  68. ↑ Ibn Arabi, Akhm al-Quran, 1408 AH, juzu'i. 4, shafi. 1719.
  69. ↑ Ibn Babouyeh, Ilalush shara'i, 1385, juzu'i. 1, shafi. 220.
  70. ↑ Dinouri, Al-Akhbar al-Tiwal, 1368, shafi. 220.
  71. ↑ Ibn Babouyeh, Ilalush Shara'i, 1385, juzu'i. 1, shafi. 211.
  72. ↑ Al-Yasin, Sulhul Al-Hassan (AS), 1373, shafi na 39.
  73. ↑ Pishvai, Sireh Pishvaiyan, 2011, shafi. 118.
  74. ↑ Al-Yasin, Sulhu8l Hassan (AS), 1373, shafi na 20.

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