Waƙi'ar Karbala

Daga wikishia
wannan wani rubutu ne da aka yi shi game da waƙi'ar da ta faru a filin karbala. domin samun ƙarin bayani da fashin baƙi game da wannan waƙi'ar ku duba: Miƙewar Imam Husani (A.S).
Haka nan ku duba: Waƙi'ar Ashura A Mahangar Ƙididdiga, da kuma: Ranar Ashura. (Waƙi'o'i).
Hotan zanen filin karbala

Waƙi'ar karbala ko waƙi'ar ashura, (Larabci: واقعة الط) wani gumurzu ne da imam husaini (a.s) da sahabbansa suka yi gaban sojojin kufa, waƙi'ar karbala ta faru a ranar 10 ga watan muharram shekara ta 61 bayan hijira, waƙi'ar ta faru ne sakamakon imam husaini (a.s) ya ƙi yarda ya yi bai'a ga yazidu ɗan mu'awiya, lamarin da ta kai ga shahadantar da imam husaini (a.s) da sahabbansa, tare da kama iyalansa matsayin fursunonin yaƙi.

Waƙi'ar karbala waƙi'a ce mai matuƙar tayar da hankali da sosa zuciya a tarin muslunci, da wannan dalili ne duk shekara a zagayowar wannan rana mai raɗaɗi ƴan shi'a suke shirya mafi girmamar makoki da ta'aziyya domin tunawa da abin irin ta'addancin da aka aikata kan iyalan annabi (s.a.w).

Bayan mutuwar mu'awiya ɗan abi sufyan a ranar 15 ga watan rajab shekara ta 60 bayan hijira, farkon fara mulkin yazidu ɗan mu'awiya ne aka fara wannan waƙi'a, sannan waƙi'ar ta zo ƙarshe tare da dawo da fursunonin da aka kama a karbala zuwa garin madina, gwamnan madina ya yi ƙoƙarin karɓarwa yazidu ɗan mu'awiya bai'a daga imam husaini (a.s); da wannan dalili ne domin gujewa bai'a ga yazidu, cikin dare sai ya fice daga garin madina, ya nufi geffan garin makka, cikin wannan tafiya iyalansa da wasu ba'ari daga bani hashim da ƴan shi'arsa sun kasance tare da shi.

Imam husani (a.s) ya zauna a garin makka har tsawon watanni huɗu, cikin wannan lokaci ne waƙisun gayyata daga mutanen kufa suka iso hannunsa, domin tabbatar da gaskiya abin da aka rubuta cikin waɗannan wasiƙu na mutanen kufa sai imam ya aika da muslim ɗan aƙilu garin kufa, shi kuma sulaiman ɗan razin ya aika shi garin basra, sakamakon cewa akwai tsammanin yaran yazidu a koda yaushe za su iya yuƙurin kashe imam husaini (a.s) a cikin garin makka, a gafe guda kuma ga goran gayyatar da mutanen kufa suka aiko masa, da wannan dalili a ranar 8 ga watan zil hijja imam husaini (a.s) tare da ƴan rakiyarsa suka tashi suka nufi garin kufa.

Tun kafin imam husaini (a.s) ya isa garin kufawa labarin ya iso gare shi game da karya alƙawarin mutanen kufa, bayan haɗuwarsa da sojojin hurru ɗan yazidu rayahi sai ya canja hanya ya nufi karbala, a can ya yi gaba da gaba tare da sojojin umar ɗan sa'ad wanda ubaidullahi ɗan ziyad ya turo shi, a ranar 10 ga watan muharram wacce aka fi sani da ranar ashura, rundunoni biyu rundunar imam husaini (a.s) da rundunar umar ɗan sa'ad suka tunkari juna tareda gwabza yaƙi, bayan shahadantar da imam husaini (a.s) da mataimakansa sai sojojin umar ɗan sa'ad kan dawakai suka yi sukuwa da kofatansu kan gangar jikin imam husaini (a.s) da mataimakansa, a lasa'ar ranar ashura ne sojojin yazidu suka kain farmaki kan hemomin imam husaini (a.s) a filin karbala tare da banka wuta a kansu, bayan nan suka kakkama mutane da suka rage a raye, imam sajjad (a.s) sakamakon rashin lafiya bai samu damar shiga wannan yaƙi ba, sayyada zainab (a.s) tana cikin fursunonin da aka kakkama, sojojin umar ɗan sa'ad sun tsire kawunan shahidan karbala a samar masunansu suka tafi da su zuwa fadar gwamnan kufa ubaidullahi ɗan ziyad tare da fursunonin da suka kama, bayan nan sai ubadullahi ɗan ziyad ya aika su sham wurin yazidu ɗan mu'awiya. Bayan sojojin umar ɗan sa'ad sun tafi sun bar filin karbala, cikin duhun dare sai dangin ƙabilar bani asad suka tattara gangar jikkunan shahidan waƙi'ar karbala.

Matsayi Da Muhimmanci

Ayatullahi Khamna'i
b Daya daga cikin siffofin waki’ar Ashura shi ne cewa tun farkon tafiya daga Madina aka shuka iri na ilimi – ana shuka irin na hankali. Idan mutane, al'umma, ba su da basira, abubuwa daban-daban ba za su gyara ayyukansu ba; Ba za a magance matsalolinsu ba. Ikhlasi, sanin lokaci, shuka tsaba na yunkurin tarihi mai girma su ne muhimman siffofin ashura. Labarin bai kare ba cikin la'asar ashura kawai; Hasali ma dai wani halin da ake ciki a tarihi ya fara ne tun daga azahar din ashura, wanda har yanzu yana ƙaruwa da faɗaɗuwa. Bayan haka kuma haka za ta kasance saboda Imam Husaini (a.s) ya kawo dukkan abin da ya mallaka zuwa fagen domin ɗaukaka kalmar gaskiya da kuma ceto mutane.

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

Waƙi'ar karbala tana cikin abubuwan da suka faru a ƙarni na farko bayan hijira, cikin wannan waƙi'a ne aka kashe husaini ɗan ali, jikan annabi (s.a.w), imami na uku a wurin ƴan shi'a tare da wasu adadi daga mataimakansa a filin karbala bisa umarnin yazidu ɗan mu'awiya, bayan aka kama ƙananan yara da mata matsayin fursunonin yaƙi.[1] wannan waƙi'a ta kasance waƙi'a mai sosa zuciya tsawon tarihin muslunci, kuma ta zama sababin samar da yanayin yunƙuri da miƙewar daban-daban kan ƙalubalantar mulkin umayyawa.[2] a cewar ba'arin masu zurfafa bincike haƙiƙa wannan haƙiƙa ta kasance babban garkuwa da ta hana jirkita addinin muslunci da sunnar annabi (s.a.w) da umayyawa suka yi so yin hakan..[3] ustaz muɗahhari ya yi ammana kan cewa tsakanin waƙi'o'i da suka faru a tarihi ba a cika samun sahihiya ingantacciyar waƙi'a ta fuskacin ingantattun naƙali misalin waƙi'ar karbala ba, a imaninsa babu wata daɗaɗɗiyar waƙ'ar tarihi da ta kai kusan ƙarni goma sha huɗu da ya wuce da faruwa ingantacciyar kwatankwacin waƙi'ar karbala, kai hatta mafi ingancin masana tarihin muslunci sai da suka naƙalto waƙ'ar karbala tun a wancan ƙarnoni farko-farkon muslunci, kuma waɗannan naƙalai zaka samu suan dacewa da juna tare da kusanci da juna.[4] ƴan shi'a a kowacce shekara a zagayowar ranar da wannan waƙi'a ta faru suna shirya zaman makoki da ta'aziyya, haka nan akwai tarin rubuce-rubuce da ayyukan fasaha da aka yi dangane da wannan waƙi'a.

Ƙin Yin Bai'a Ga Yazidu Da Imam Husaini (A.S) Ya Yi

Bayan mutuwar mu'awiya a ranar 15 ga watan rajab shekara 60 bayan hijira, baya ga baƙin ƙoƙarin da mu'awiya ya yi kafin mutuwarsa,[5] domin karɓar ɗansa yazidu bai'a daga mutane.[6] na'am kan asasin yarjejeniyar sulhun imam hassan (a.s) tare da mu'awiya, haƙiƙa mu'awiya bashi da haƙƙin ayyana wanda zai gaje kujerarsa.[7] yazidu ya yanke shawarfar karɓar bai'a daga wasu adadin mutane da suka yi watsi da buƙatar babansa mu'awiya ta yi masa ba'ai,[8] da wannan dalili ne yazidu ya aika da wasiƙa zuwa ga walidu ɗan utba gwamnan madina na wancan lokacin, ya nemi da ya karɓar masa bai'a da ƙarfin tsiya daga husaini ɗan ali, abdullahi ɗan umar, abdur-rahman ɗan abubakar da abdullahi ɗan zubairu, duk wanda yaƙi ba da bai'a daga cikinsu ya sare wuyansa kawai,[9] bayan nan sai wata sabuwar wasiƙa ta sake zuwa hannun walidu ɗan utba daga wurin yazidu cikin wannan wasiƙa an buƙaci ya rubuto sunayen mutanen da suka aminci da yi masa bai'a da kuma waɗanda suka ƙiya, kuma ya aiko da jawabin wannan wasiƙa tare da kan husaini ɗan ali[10] sai walidu ɗan utba ya yi shawara da marwan ɗan hakam,[11] sannan ya aika abdullahi ɗan amru ya je ya kirawo masa imam husaini (a.s), abdullahi ɗan zuabiru, abdullahi ɗan umar da abdur-rahman ɗan abubakar.[12]

Imam husaini (a.s) tare da mutum 30[13] daga danginsa ya tafi gidan halifanci na madina.[14] walidu ya gaya masa labarin mutuwar mu'awiya bayan nan ya karanta masa wasiƙar da yazidu ya aiko masa da cikinta ya buƙaci walidu ya karɓar masa bai'a daga hannun imam husaini (a.s), sai imam husaini (a.s) ya cewa walidu: " Ina zaton cewa manufarka da hadafinka shi ne kana son na yi bai'a ga yazidu a gaban taron mutane" walidu ya ce "eh haka nake nufi"[15] imam ya ce: "to ka bani lokaci zuwa gobe zan bayyana maka ra'ayina"[16] gwamnan madina da la'asar bayan kwana ɗaya ya aikata da dogaransa gidan imam husaini (a.s) domin karɓo amsa[17] a cikin daren wannan rana imam husaini (a.s) imam ya nemi a ɗaga masa ƙafa a bashi lokaci,[18] daga ƙarshe dai Imam yanke shawara zai bar garin madina.[19]

Fitar Imam Husaini (A.S) Daga Garin Madina

Imam husaini (a.s) dare biyu ya rage daga watan rajab, a wani naƙalin daban uku ga watan sha'aban shekara ta 60 bayan hijira[20] tare da mutane 84 daga iyalansa da sahabbansa ya tattara ya fice daga garin madina ya nufi garin makka.[21] bisa rahotan ibn a'asam a wannan dare kafin fita daga madina sai da imam ya kai ziyara ƙabarin annabi (s.a.w), faɗima (a.s) da imam hassan (a.s) ya yi bakwana da su,[22] idan ka cire muhammad hanafiyya[23] cikin wannan tafiye imam ya kasance tare da mafi yawan danginsa, daga jumlarsu ƴaƴa, ƴan'uwa maza da mata da ƴaƴan ƴan'uwansa[24] ƙari kan bani hashim akwai mutum 21 daga sahabbansa da suma suka kasance tare da shi a wannan tafiya.[25]

Muhammad hanafiyya ɗan'uwan imam husaini (a.s) bayan samun labarin tafiyar imam husaini (a.s) ya je wurin imam domin su yi bankwana, imam husaini (a.s) ya rubuta takardar wasiyya ya miƙa masa, cikin wannan takarda ya zo kamar haka:

إنّی لَم اَخْرج أشِراً و لا بَطِراً و لا مُفْسِداً و لا ظالِماً وَ إنّما خَرجْتُ لِطلبِ الإصلاح فی اُمّةِ جَدّی اُریدُ أنْ آمُرَ بالمَعْروفِ و أنْهی عن المُنکَرِ و أسیرَ بِسیرةِ جدّی و سیرةِ أبی علی بن أبی طالب

Lallai ban fito domin rashin godiyar Allah da gadara ba ko zalunci da ɓarna, kaɗai ni na fito ne domin gyara ga al'ummar kakana, ina so na yi umarni da kyakkyawa da hani da munkari, ina so in rayu kan tsarin rayuwar kakana da babana ali ɗan abi ɗalib.[26]

Imam husaini (a.s) tare da abokan tafiyarsa sun fita daga garin madina saɓanin buƙatar makusantansu sun nufi garin makka[27] a hanyarsu zuwa makka imam husaini (a.s) ya haɗu da abdullahi ɗan muɗi'u. Ya tambayi imam ina zai tafi haka. Imam ya ceL yanzu dai zan tafi garin makka, idan na isa makka zan je na roƙi Allah alheri bayan nan, abdullahi ya gargaɗi imam husaini (a.s) game da mutanen kufa ya buƙaci imam ya fasa ya zauna a makka.[28] Imam husaini (a.s) a ranar uku ga watan sha'aban shekara ta 60 bayan hijira ya isa garin makka[29] ya fuskanci tarɓa daga mutanen makka da masu aiki hajji[30] hanyar imam husaini (a.s) daga madina zuwa makka ta tattaro waɗannan wurare kamar haka: zul halifa, malal, sayala, araƙ zaniyya, azzauha'u, lahal jamal, as-suƙya, abwa'u, maziƙu harsha, rabig, juhufa, ƙadidu, khalisu, asafan da murru zahran.[31]

Shigar Imam Husaini (A.S) Garin Makka

Kusan fiye da watanni huɗu (daga 3 ga watan sha'aban zuwa 8 ga watan zul hijja) imam husaini (a.s) ya zauna garin makka, mazauna garin makka sun dinga kai kawo wurin imam husaini (a.s), an ce wannan al'amari na kai kawo mutanen makka wurin imam husaini (a.s) bai yi wa abdullahi ɗan zubairu daɗi ba, saboda ya kasance yana burin ya ga mutanen makka sun masa bai'a kuma ya san cewa matuƙar imam husaini (a.s) yana makka to babu wani mutum da zai yi masa bai'a.[32]

Taswirar hanyar ayarin Imam Hussaini daga Madina zuwa Makka da kuma daga Makka zuwa Karbala

Wasiƙun Mutanen Na Gayyatar Imam Husaini (A.S)

Tushen ƙasida: Wasiƙun Mutanen Kufa Zuwa Ga Imam Husaini (A.S)

Lokacin da imam husaini (a.s) yake zaune a garin makkaƴan shi'ar iraƙi sun sami labarin rashin yin bai'ar imam husaini (a.s) ga yazidu ɗan mu'awiya, da wannan ne suka taru gidan sulaiman ɗan surad khuza'i suka rubuta wasiƙa zuwa ga imam husaini suna gayyatarsa ya zo garin kufa.[33] bayan kwana ɗaya da aiko da waɗannan wasiƙa, sai mutanen kufa suka sake aiko masa da wasiƙu guda 150 (kowacce wasiƙa tana ɗauke da sa hannun mutum ɗaya zuwa huɗu).[34]

Imam husaini (a.s) bai basu amsa ba har zuwa loakcin da wasiƙu suka ta ƙaruwa suka kai tarin ɗaruruwan wasiƙu, bayan nan ya rubuta wasiƙa zuwa ga mutanen kufa kamar haka:

Lallai na aiko muku ɗan'uwana kuma ɗan ɗan'uwana wanda na aminta shi daga dangina, na bashi umarni ya yi mana bincike kan aƙidarku da ayyukanku sannan ya bamu rahoto, idan ya kawo mana rahoto cewa ra'ayinku shi ne dai abin da kuka rubuto ku ka aiko mana da shi, lallai zan zo wurinku…imami shi ne mutumin da yake aiki da littafin Allah, wanda yake kiyaye adalci, da kuma Imani da addini na gaskiya mutumin da ya sadaukar da kansa ga Allah.[35]

Aika Muslin ɗan Aƙilu Zuwa Garin Kufa

Imam husaini (a.s) ya baiwa muslim ɗan aƙilu wanda ya kasance ɗan baffansa wasiƙa domin tafiya iraƙi ya je ya yi bincike kan yanayin garin tare da kawo rahoto.[36] bayan muslin ya isa garin kufa ya zauna a gidan mukhtar ɗan abi ubaida saƙafi[37] ko gidan muslin ɗan ausaja.[38] ƴan shi'a sun dinga shige da fice masaukin muslim ɗan aƙilu shi kuma yana karanta musu wasiƙar da imam husaini (a.s) ya aiko zuwa garesu.[39] ɗaya bayan ɗaya muslim ya dinga karɓar bai'a daga mutanen kufa domin imam husaini (a.s),[40] ance kusan mutum 1200[41] ko 1800[42] a wani naƙalin ma ance iye da mutum 30000 ne[43] suka yi wa imam husaini (a.s) bai'a , tare da shelanta cikakken tanadinsu domin kasancewa tare da imam husaini (a.s). muslim ɗan aƙilu ya rubuta wasiƙa ya aika zuwa ga imam husaini (a.s) tare da gasgata yawan adadin mutanen da suka yi masa bai'a a kufa sannan ya kirawo imam husaini (a.s) zuwa garin kufa.[44]

Lokacin da yazidu ya samu labarin bai'ar da mutanen kufa suka yi wa imam husaini ta hannun muslin ɗan aƙilu, tare da samun labarin mu'amalar nu'uman ɗan bashir gwamnan kufa a wancan lokaci, sai ya ɗauko ubaidullahi ɗan ziyad da yake gwamnan basra ya dawo da shi kufa a matsayin sabon gwamna.[45] ɗan ziyad bayan shigarsa garinn kufa ya fara da nemo mutanen da suka yi wa muslim ɗan aƙilu bai'a tare da barazana ga shuwagabannin ƙabilu.[46] tarihi ya bada rahoton yadda mutanen suka tsorata da barazanar da ubaidullahi ya dinga yi musu tare da yadda cikin sauri suka gudu suka watse daga wurin muslim ɗan aƙilu, ta kai da lokacin da dare ya yi babu wani mutum da ya rage wurin muslim ɗan aƙilu ya ma rasa wurin zai raɓe ya kwanta[47] daga ƙarshe dai bayan gumurzu ya miƙa wuya ƙarƙashin inuwar wasiƙar aminci ta hannun muhammad ɗan ash'as[48] bayan na suka ɗauke shi suka kais hi fadar ubaidullahi ɗan ziyad, sai dai cewa ubaidullahi ɗan ziyad bai mutunta wasiƙar aminci da Muhammad ɗan ash'as ya baiwa muslim ɗan aƙilu ba. Sai ya bada umarni aje a sare kan muslim ɗan aƙilu.[49]

Kan asasin wasu rahotanni na tarihi, muslim ɗan aƙilu ya shiga damuwa matuƙa game da makomar imam husaini (a.s) ya yi wasiyya ga umar ɗan sa'ad wanda ya kasance daga ƙabilar ƙuraishawa da ya taimaka ya aika wani mutum wurin imam husaini ya gaya masa kada ya shigo kufa.[50] umar ɗan sa'ad ya aika da ɗan sak, saƙon muslim ya isa wurin imam husaini (a.s) a masaukin zubala.[51]

File:مسیر حرکت امام حسین

Tafiyar Imam Husaini Zuwa Garin Kufa

Imam husaini (a.s) a ranar 8 ga watan zil hijja[52] (ranar da muslim ɗan aƙilu ya miƙe a garin kufa) tare da mutane 82[53] (mutum 60 daga cikinsu sun kasance daga ƴan shi'ar kufa)[54] ya fita daga garin makka ya nufi garin kufa.

A rahotan shaik mufid, haƙiƙa imam husaini (a.s) a yunƙurinsa na gaggauta fita daga garin makka ya fita daga makka ba tare da ya kammala aikin hajjinsa da ya fara ba ya sauya niyyarsa daga aikin hajji zuwa umara mufrada, sannan ya fita daga ihrami.[55] sai dai cewa ba'arin masu bincike tare da dogara da wasu shaidu na tarihi da riwaya sun ce imam husaini tun farko dama niyyar umara mufrada ya ɗaura, bayan kammala ayyukan umara mufrada sai ya fita daga garin makka.[56]

Bayan wata ƙarshen daga zaman imam husaini (a.s) a garin makka, kasancewar akwai tsammanin zai bar makka ya tafi kufa, wasu ba'arin mutane misalin abdullahi ɗan abbas sun je wurinsa sun roƙeshi da ya haƙura ya fasa zuwa kufa, sai dia cewa basu samu nasara ba.[57] Bayan fita daga garin makka tare da mataimakansa, yahaya ɗan sa'id kwamandan masu gadin amru ɗan sa'id ɗan asi gwamnan garin makka- tare da wasu gungun jama'a daga mataimakansa sun tarewa imam husaini (a.s) hanya, sai dai cewa imam husaini (a.s) bai kula sub a, ya cigaba da tafiyarsa.[58]

Hanyar Makka Zuwa Kufa

Masaukan ayarin imam husaini (a.s) kan hanyarsu daga makka zuwa kufa, sun kasance kamar yadda za su zo a ƙasa:

1. Bastan bani amir.

2. Tan'im (tasarrufin ayari da yahaya ɗan risan himyari wakilin yazidu a ƙasar yaman daga zaɓaɓɓun ganimomi da yake aika su sham ).

3. Sifahu (Haɗuwar imam husaini tare da farazdaƙ).

4. Zatu irƙi (Haɗuwar husaini (a.s) tare da bishru ɗan galib da aunu ɗan abdullahi ɗan jafar).

5. Wadi aƙiƙ.

6. Gamra.

7. Ummu khurman. 8. Salhu.

9. Afi'i.

10. Ma'adan fazan.

11. Umƙu.

12. Saliliya

13. Magise mawan.

14. Naƙra.

15. Hajir (Aika ƙaisu ɗan mus'hir zuwa kufa).

16. Sumaira.

17. Tuz.

18. Ahifar (Haɗuwarsa tare da abdullahi ɗan muɗi'I adawi da nasiharsa ga imam husaini (a.s) domin komawa gida)

19. Khuzaimiyya.

20. Zarud ( shigowar zuhairu ɗan ƙaisu cikin ayarin imam husaini da haɗewa da su. ganawa da tare da ƴaƴan muslim tare da samun labarin shahadar muslim ɗan aƙilu da hani).

21. Sa'alabiyya.

22. Baɗan.

23. Shaƙuƙ.

24. Zubala (Samun labari game da shahadar ƙaisu tare da haɗewa wasu gungun jama'a cikin ayarin imam husaini, daga jumlarsu nafi'u ɗan hilal)

25. Baɗnu aƙba (Haɗuwa tare da amru ɗan luzan da nasiharsa ga imam da ya koma gida)

26. Amima.

27. Waƙisa.

28. Sharaf.

29. Barkatu abu miski.

30. Jabalu zi husam (Haɗuwa tare da sojojin hurru ɗan ziyad rayahi).

31. Baiza (Sananniyar huɗubar imam husaini (a.s) ga mataimakansa)

32. Musaijad.

33. Hammam.

34. Mugaisa.

35. Ummu ƙarun.

36. Uzaiba alhajanat (Hanyar kufa daga uzaibu zuwa ƙadisiyya da haira, imam husaini (a.s) ya canja hanyarsa ya sauka karbala).

37. Ƙasru bani maƙatil (Haɗuwarsa tare da ubaidullahi ɗan hurru ju'ufi da yadda ya yi watsi da goran gayyata da imam husaini (a.s) ya miƙa masa domin ya shigo ya taimakeshi).

38. Ƙaɗƙaɗana.

39. Karbala-wadi ɗaffi (Ranar goma ga watan muharram shekara ta 61 bayan hijira isar imam husaini (a.s) filin karbala).[59]

Imam ya yi iya ƙoƙarinsa cikin hanyar jawo mataimaka ko ace wayar da kan mutane, daga jumlarsu a mahallin zatu iriƙ, bashar ɗan galib ya riski imam tare da yi bayanin halin da kufa ta ke ciki daga damalmalewar yanayi, imam ya gasgata maganar bashar ɗan galib, sai ya ƙara tambayar imam game da ayar «یوْمَ نَدْعُو کُلَّ أُنَاس بِإِمَامِهِم»[60] imam ya ce: su imamai sun rabu kashi biyu, imamai da suke shiryar da mutane da kuma masu ɓatar da mutane. Wanda yake biyayya da ɗa'a ga imami na shiriya zai shiga aljanna, amma wanda yake biyayya ha imamin ɓata shi jahannama zai shiga.[61] bashar ɗan galib abi tafi tare da imam ba; an ce daga baya ya je ƙabarin imam husaini (a.s) ya yi kuka tare da bayyana nadamarsa kan ƙin taimakawa imam.[62] A yankin sa'alabiyya nan wani mutum wanda ake kira abu hirra azdi, ya tambayi imam dalilin wannan tafiya da yake zuwa kufa, imam ya ce: bani umayya sun kwace mini dukiya na yi haƙuri, sun zageni na kau da kai, sun nemi kasheni sai na gudu. Ya kai abu hirra! Ka sani lallai ni za a kasheni ta hannun ƙungiyar azzalumai, Allah zai lulluɓe da tufafin ƙasƙanci, sannan zai ɗora kakkaifar takobi gayawa jini na wuce a kansu, mutumin da zai ƙasƙantar da su ya wulaƙanta su.[63]

Aika Ƙaisu Ɗan Mus'hir Zuwa Kufa

An naƙalto cewa lokacin da imam husaini (a.s) ya isa yankin baɗnu rumma, ya rubutawa mutanen kufa wasiƙa ya sanar da su tahowa garin kufa,[64] imam ya baiwa ƙaisu ɗan mus'hir saidawi, lokacin da ya isa ƙadisiyya an samu wasu gungun jama'a daga yaran ubaidullahi ɗan ziyad sun zo sun tare masa hanya domin su bincike sh. hakan ya tilasta ƙaisu yaga wasiƙar da imam husaini ya bashi don gudun kada su gano saƙon da wasiƙar ta ƙunsa, lokacin da suka kama ƙaisu sai suka kai shi wurin ubaidullahi ɗan ziyad, ɗan ziyad ya nemi ƙaisu ya faɗa masa sunayen mutanen da imam husaini (a.s) ya aika musu da wasiƙa ko kuma ya hau mimbari ya zagi iyayen husaini (a.s) da ƴan'uwansa idan kuma ya ƙiya to zai sare masa wuya, sai ƙaisu ɗan mus'hir ya ce ya yarda zai hau mimbari ya zagi husaini (a.s), ya je ya hau kan mimbari ya ce: "haƙiƙa husaini ɗan ali (a.s) shi ne mafi alherin halittar Allah da zai zo gurinku, ku amsa kiransa kuma ku taimaka masa" sai ubaidullahi ɗan ziyad ya bada umarni a fizgo shi daga kan mimbari a tafi da shi saman benan darul imara a wurgo shi ƙasa.[65]

Aika Abdullahi Ɗan Yaƙɗar Garin Kufa

An rawaito cewa gabanin samun labarin shahadar muslim ɗan aƙilu, imam husaini ya aika abdullahi ɗan yaƙɗar ɗan'uwansa da suka sha nono tare wurin mai shayarwa ɗaya[66] wurin muslim sai dai cewa ya faɗa hannun hosain ɗan tamim ta yadda ya kama shi ya kai shi gurin ubaidullahi ɗan ziyad, ubaidullahi ya bada umarni a kai abdullahi saman benan darul imara domin ya tsinewa imam husaini (a.s) da mahaifansa a gaban mutane! Lokacin da ya je saman fadar gwamna sai ya cewa mutane: "yaku mutane ! ni ne ɗan aiken husaini (a.s) ɗan ƴar manzon Allah (s.a.w) zuwa gareku ; ku tsere da saurin zuwa taimaka masa ku yi bore kan ɗan murjana".[67]] da ubaidullahi ya abin da wannan bawan Allah ya aikata sai ya bayar da umarni a wurgo shi daga saman ginin fada, suka je suka wurgo shi ya yi shahada.[68] imam ya samu labarin shahadantar abdullahi ɗan yaƙɗar da muslim ɗan aƙilu lokacin da yake yankin mausakin zubala.[69]

Wasiƙar Imam Husaini Zuwa Ga Dattawan Basra

Tushen ƙasida: Wasiƙar Imam Husaini (A.S) Zuwa Ga Dattawan Basra

Imam husaini ya rubuta wasiƙa ya aikata ga mutane biyar daga shuwagabannin ƙabilu (Waɗannan ƙabilu sune:Aliya, bakar ɗan wa'il, tamim, abdul-ƙaisi da azdi) a garin basra ta hannun sulaiman ɗan razin.[70] sulaiman ya miƙa kwafin wannan wasiƙa ga kowanne ɗaya daga shuwagabannin basra daga malik ɗan masma bakari, ahnaf ɗan ƙaisu, munzir ɗan jarud, mas'ud ɗan amru, ƙaisun ɗan haisam da amru ɗan ubaidullahi ɗan ma'amar, wannan wasiƙa ta ƙunshi saƙo kamar haka:[71]

Ina kiranku zuwa ga littafin Allah da sunnar annabin Allah (s.a.w), haƙiƙa sun ta zama ta tafi ta zama tarihi, an raya bidi'o'i. Idan saƙona ya iso kunnuwanku ku yi biyayya ga umarnina, zan shiryar da ku madaidaiciyar hanya.[72]

Kwafin wasiƙar ya je hannun kowanne ɗaya daga cikinsu, sai dai cewa dukkaninsu sun ɓoyeta sun ƙi bayyanawa in banda munzir ɗan jarud da ya yi zargin cewa wannan wasiƙa tana daga makirci da tuggun ubaidullahi ɗan ziyad,[73] da wannan dalili ne cikin daren da yanke shawara washegarin wannan dare zai je kufa ya kai rahoto ga ubaidullahi.[74] shi ma ubaidullahi ya nemi kamo masa ɗan aiken imam husaini (a.s) bayan kawo shi sai ya sanya aka sare kansa.[75]

Canja Hanya Zuwa Karbala

Imam husaini (a.s) bayan isarsa masaukin uzaibul alhajanat ya zama bai da zaɓi sai canja zuwa karbala maimakon kufa.[76]

Haɗuwa Da Sojojin Hurru Ɗan Yazidu Rayahi

ɗan ziyad ya riga ya samu labarin tasowar imam husaini (a.s) daga makka zuwa kufa, sai aika hosain ɗan tamim-shugaban ƴan sandansa tare da ƴan sanda dubu huɗu zuwa ƙadisiyya domin sa idanu kan kai kawon mutane tsakanin ƙadisiyya zuwa "khaffan" da kuma tsakanin "ƙuɗƙuɗaniyya" zuwa "La'ala'a"[77] Hurru ɗan yazidu rayahi tare da sojojin da suke ƙarƙashinsa guda dubu sun kasance ƙarƙashin wannan dakarun duhu huɗu da ubaidullahi ya aiko domin tare ayarin imam husaini zuwa kufa.[78]

Abu mukhnif ya bada rahoto kan mutane biyu daga ƙabilar bani asad da suka kasance tare da imam husaini (a.s) a wannan tafiya, ya naƙalto cewa: " kasancewar ayarin imam husaini (a.s) sun taso daga masaukin sharaf, da tsakar rana sun kai ga isa wurin kwamandojin rundunar abokan gaba, sai imam husaini (a.s) ya tafi yankin zi husam.[79]

Hurru ɗan yazidu rayahi tare da sojojinsa a lokacin azuhur sun je sun tare gaban imam husaini (a.s) da mataimakansa, imam ya umarci mataimakansa da su shayar sojojin hurru ɗan yazidu ruwa tare da dawakansu, lokacin da azuhur imam ya umarci ladaninsa hajjaj ɗan masruƙ ya tashi ya yi kiran sallah, bayan lokacin sallah ya riga ya yi bayan yabo tare da godiya ga Allah sai imam husaini (a.s) ya ce:

"Yaku mutane! wani uzuri ne gaban Allah azza wa jalla da gabanku. Ni ban zo wurinku ba sai bayan da wasiƙunƙu suka iso hannuna, ƴan aikenku suka zo wurina suka nemi in zo wurinku, kuka ce mu bamu da shugaba, ba matsala Allah zai shiryar daku ta hannun, saboda haka idan har yanzu kuna nan kan alƙawarin da kuka yi, to zan zo garinku, idan kuma bakwa son zuwana zan koma" sai hurru ɗan yazidu rayahi suka zaɓi su yi shiru suka kame bakinsu suka ƙi cewa uffan, sai imam husaini (a.s) ya baiwa ladaninsa umarni ya kira iƙama sallar azuhur, aka tada sallar jam'i hurru ɗan ziyad tare da sojojinsa suka yi sallah a bayan imam husaini (a.s).[80]
Bayan sallar la'asar sai imam ya juyo wurin mutane bayan yabo da godiya ga Allah, sai ya ce: Ya ku mutane! idan kuka sanya tsoran Allah a gabanku, kuka ajiye haƙƙi wurin ahalinsa, za ku samu yardar Allah, mu ahlul-baiti dangane da mutane da suke da'awar haƙƙin da ba nasu ba, sannan suna muku mu'amala ta zalunci tare da jafa'i cikin haƙƙinƙu, mu ne muka fi cancanta da mu shugabanceku. Idan kuma baku yi imani cewa muna da wannan haƙƙi ba, baku da sha'awar yi mana ɗa'a da biyayya, abin da kuka rubuto a wasiƙa ya bambanta da abin da kuke faɗa da kuma ra'ayinku, to ni ɗin daga nan wurin zan juya na koma gida"

Sai hurru ɗan yazidu ya ce: ni sam kwata-kwata bani da labarin wasiƙun nan da kake magana a kansu! Mu bama cikin mutanen da suka aika maka da wasiƙu. Mu an aiko mu ne da zarar mun haɗu da kai mu kai ka fadar ubaidullahi ɗan ziyad.[81]

Husaini (a.s) ya buƙaci mataimakansa su juya su koma, amma sai hurru ya hana su, ya ce: "dole ku zo mua tafi fadar ubaidullahi ɗan ziyad! " husaini (A.S) ya ce: na rantse da Allah ba zan bika ba" hurru ya ce: "ni ba a bani umarnin yaƙarka ba; amma an umarceni da kada na sake na barka ka tafi har sai kaika kufa, saboda haka idan ka kafe kan cewa ba zaka taho mu tafi ba, zan toshe maka hanya ba zan bari ka isa kufa ba haka ba zan bari ka koma madina ba; zan rubutawa ubaidullahi wasiƙa; kaima idan kana da sha'awa zaka iya rubutawa yazidu wasiƙa sa rai ko wannan al'amari ya juya ya ƙare da sulhu, a wurina haka ya fi daga ace ta kai mu da gwabza yaƙi da juna.[82] Ayarin imam husaini (a.s) sun nufi ɓangaren hagun hanya zuwa uzaibu da ƙadisiyya, hurru ɗan ziyad shima ya bisu.[83]

Isowar Ɗan Aiken Ubaidullahi

Bayan sallar asubahi a masaukin "Baiza"[84] sai imam husaini (a.s) tare da mataimakansa suka tashi suka tafi, daf da sallar azuhur ne suka isa ƙasar "Nainawa"[85] sai ɗan aiken ubaidullhi ɗan ziyad ya kawowa hurru wasiƙa a wannan wasiƙa a maganar da ubaidullahi yake zuwa ga hurru ya rubuta cewa: idan wasiƙa ta zo gareka, ɗan aikena ya haɗu da ka, ina umartarka da ka tsanantawa husaini (a.s), ka da ka sake ka bari ya sauka wani wuri sai idan cikin saharar da babu ruwa babu mafaka. Na umarci ɗna aikena ka da ya sake ya dawo sai ya tabbatar da an zartar da umarnina. Wassalam"[86]

Hurru ya karantawa imam husaini (a.s) wasiƙar ɗan ziyad, husaini (a.s) ya ce masa: "Ka bari na sauka a nainawa ko gadiriyya"[87] hurru ya ce: "ba zai yiwu ba, saboda ubaidullahi ya sanya ɗan aikensa da kawo wannan wasiƙa ya yi masa leƙen asiri a kaina!" sai zuhairu ɗan ƙainu ya bada shawara cewa kawai su gwabza yaƙi tare da hurru da sojojinsa, saboda idan suka bari har sauran dakarun ubadullahi suka ƙaraso suka haɗu da sojojin hurru to fa lallai aski zai kai wanzami dare, imam ya bashi amsa: "ba zan taɓa kasancewa wanda zai fara yaƙi ba"[88] bayan sai suka cigaba da tafiya har suka isa filin karbala, sai hurru tare da sojojinsa suka je tari gaban ayarin imam husaini (a.s) suka tsaya suka tilasta musu dagatar da cigaba da tafiya.[89]

Imam A Karbala

Galibin madogarai cikin rahotanni da suka kawo sun bayyana 2 ga watan muharram shekara ta 61 bayan hijira matsayin ranar da imam husaini (a.s) da sahabbansa suka shiga karbala.[90] amma dinuri, malamin tarihi a ƙarni na uku bayan hijira, ya ambaci 1 ga watan muharram matsayin ranar da imam husaini (a.s) ya shiga karbala,[91] a rahotan muƙrim cikin littafin maƙtal husaini, lokacin da hurru ya cewa imam husaini (a.s): "ka sauka kusa da inda yake kusa da ruwan kogin furat" imam ya ce ya sunan wannan wurin? Suka ce masa karbala. Imam ya ce wannan wurin wuri ne na wahala da bala'i. Babana lokaicn da yake wucewa zuwa siffin ya biyo ta wannan wuri a lokacin ina tare da sh, sai ya tsaya ya tambayi sunan wannan wuri, suka gaya masa sunan wurin, sai ya ce: "nan ne wurin da zasu sauka, nan wurin da za a zubar jininsu" sai aka tambaye shi game da wanne batu ne yake magana. Ya ce: "wasu ayari daga iyalan annabi muhammad (s.a.w) za su sauka a wannan wuri"[92] bayan nan sai imam husaini (a.s) ya ce: " nan ne masaukin ababen hawanmu da wurin da za mu kafa tanti da hemominmu, nan wurin da za karkashemu, nan ne wurin da za zubar da jininmu."[93] A wannan lokaci ne ya bada umarni da a sauke kayayyakinsu.

An naƙalto bayan sauka a karbala, imam husaini (a.s) ya tattaro ƴaƴansa yan'uwa da iyalansa ya kalle su ya fashe da kuka; bayan nan sai ya ce: "ya Allah, gaskiya ne mu ne iyalan annabi muhammad (s.a.w) da aka kore su daga garinsu da gidajensu, an koromu daga haramin kakanmu cikin halin baƙin ciki da damuwa, bani umayya sun farmana, ya Allah ka kwatar mana haƙƙinmu daga hannunsu, ka taimakemu kan azzalumai" sannan ya juya ya kalli sahabbansa ya ce

اَلنَّاسُ عَبِیدُ الدُّنْیا وَالدِّینُ لَعْقٌ عَلَی أَلْسِنَتِهِمْ یحُوطُونَهُ مَا دَرَّتْ مَعَایشُهُمْ فَإِذَا مُحِّصُوا بِالْبَلَاءِ قَلَّ الدَّیانُونَ

Su mutane bayin duniya ne, addini kaɗai yana ɗanfare ne a fatar bakinsu, idan ska jarrabce su da bala'i sai ma'abota addini su ƙaranta daga cikinsu.

Khawarzimi, Maƙtal Al-Husaini (A.S0. Maktabatu Al-Mufid j 1 shafi na 337.


Bayan nan sai imam ya sayi filin karbala da dirhma dubu sittin wacce faɗinta ya kai mil huɗu tare da yarjejeniya da mutanen garin kan cewa za su dinga kwaɗaitar da mutane ziyartar ƙabarinsa tare da ciyar da maziyarta tsawon kwanaki uku.[94]

Hurru ɗan yazidu rayahi ya rubutawa ubaidullahi wasiƙa ya sanar da shi cewa imam husaini (a.s) ya sauka a garin karbala,[95] bayan wannan wasiƙa ne ubaidullahi ya aikowa imam husaini (a.s) da wasiƙa:

'Bayan haka, ya kai husainina samu labarin saukarka a karbala; amirul mumin yazidu ɗan mu'awiya ya bani umarni da kada na sake na rintsa idanuwana ka da ƙoshi da abinci har sai na sadar dakai wurin Allah masani mai luɗufi, ko kuma na tilasta maka yard ada gwamnatin yazidu ɗan mu'awiya. Wassalam".[96]'

An naƙalto cewa husaini (a.s) bayan karanta wannan wasiƙa ta ubaidullahi sai ya yi wurgi da ita gefe ya ce: "mutanen da suke gabatar da yardarsu kan yardar Allah ba za su taɓa samun rabauta ba, sai ɗan aiken ubaidullahi ɗan ziyad ya cewa imam: ya aba abdillah ba zaka bada amsa wasiƙar ba? Sai imam husaini (a.s) ya ce: "amsar wannan wasiƙa iatce azabar Allah mai raɗaɗi wacce ba da daɗewa ba zata kama shi" sai ɗan aiken ya koma wurin ubaidullahi ɗan ziyad ya gaya masa abin da imam ya faɗa, sai ubaidullahi ya bada umarni shirya sojoji domin tunkarar imam husaini (a.s) da yaƙi.[97]

Zuwan Umar Ɗan Sa'ad Karbala

A ranar uku ga watan muharram ne umar ɗan sa'ad tare da mutum dbu huɗu daga mutanen kufa ya isa karbala.[98] game da hadafin zuwan umar ɗan sa'ad karbala wasu na cewa: ubaidullahi ya naɗa umar ɗan sa'ad kwamandancin sojoji dubu huɗu daga mutanen kufa tare da umartarsa ya tafi rayyu da dastabi tare da dailamawa da suka ci wannan yanki da yaƙi, yaje ya gwabza yaƙi. A gefe guda ubaidullah ya rubutu sunan umar ɗan sa'ad kan umarni mulkin garin rayyu ya zaɓe gwamnan wannan gari, ɗan sa'ad tare da mutanensa sun je sun kafa tanti da hemomi a wani wuri da yake wajen kufa d aake kira da suna hammam a'ayun, ya kasance yana ta shirin tafiya rayyu, bayan imam husaini (a.s) ya iso karbala ne, sai ubaidullahi ɗan ziyad ya umarci umar ɗan sa'ad ya tashi ya je ya yaƙi imam husaini (a.s), idan an gama yaƙin sai ya tafi rayyu, umarn ɗan sa'ad bai ji daɗin umartarsa yaƙar imam ba, da wannan ne ya nemi ubaidullahi ya masa afuwa kan wannan aiki ya nemi wani daban, sai dai cewa ɗan ziyad ya sharɗanta masa zai masa afuwa daga wannan yaƙi tare da karɓe mulkin garin rayyu daga hannunsa.[99] bayan ganin yadda ubaidullahi ɗan ziyad ya kafe daga ƙarshe dai sai umar ɗan sa'ad ya yarda zai je karbala ya yaƙi imam husaini[100] ya tashi ya nufi karbala tare da sojojinsa, washe gari da saukar imam husaini (s.a.w) a nainawa ne umar ɗan sa'ad ya isa wannan wuri.[101]

Tattaunawar Imam Husaini (A.S) Tare da Umar Ɗan Sa'ad

Umar ɗan sa'ad bayan isa karbala ya nemi aiki ɗan saƙo zuwa wurin imam domin tambayarsa menene ya kawo shi wannan wuri, me yake nema? ya ɗora alhakinn wannan aiki kan Uzratu ɗan ƙaisu ahmasi da wasu dattawan daga cikin mutanen da tun da farko sune suka rubuta wasiƙar goran gayyata suka aikawa imam makka, sai dai cewa sun nuna rashin amincewarsu kan amfani da su cikin wannan aiki,[102] sai dai cewa kasiru ɗan abdullahi shu'aiba ya yarda shi zai yi wannan aiki, ya tashi ya tafi tanti da hemomin su imam husaini (a.s), abu sumama sa'idi daga muatnen imam husaini (a.s) bai yarda ya bari kasiru ya ƙaraso inda suke yana ɗauke da makami, haka kasiru ɗan abdullahi ya koma gurin umar ɗan sa'ad ba tare da samun natija da biyan buƙata ba.[103]

Bayan kasiru ya dawo, sai umar ɗan sa'ad ya buƙaci ƙurratu ɗan ƙaisu hanzali,[104] da shi ya tashi ya je wurin imam husaini (a.s) sai ya yarda. Imam husaini (a.s) cikin amsar da ya bawa umar ɗan sa'ad zuwa ƙurratu ɗan sa'ad ya ce: "mutanen garinku sune suka aika min da wasiƙu suka gayya ceni zuwa wannan gari. Idan yanzu basu da buƙatata zan juya na koma". bayan jin amsar da imam husaini (a.s) ya bayar sai umar ɗan sa'ad ya yi farin cikin matuƙa.[105] bayan na sai ya rubutawa ubaidullahi ɗan ziyad wasiƙa tare da sanar da shi abin da imam husaini (a.s) ya faɗa,[106] ubaidullahi ɗan ziyad cikin amsarsa ga uamr ɗan sa'ad ya nemi a karɓowa yazidu bai'a daga imam husaini (a.s) da mataimakansa.[107]

Ƙoƙarin Ubaidullahi Ɗan Ziyad Cikin Tura Sojoji Zuwa Karbala

Bayan isowar imam husaini (a.s) karbala ke dawuya sai ubaidullahi ɗan ziyad ya tara mutane a masallacin kufa, ya rarrabawa shuwagabanninsu kyaututtukan yazidu da suka kai dinare dubu huɗu da dirhami dubu ɗari biyu, bayan nan ya nemi su shiga rundunar umar ɗan sa'ad don taimaka masa kan yaƙar imam husaini (a.s) da mataimakansa.[108] Ubaidullahi ɗan ziyad ya naɗa amru ɗan huraisu wakilinsa a kufa, ya shirya shi kansa da mataimakansa suka fita daga garin kufa suka je nukhaila suka kafa tantina da hemomi tare da tilastawa mutane tafiya nukhaila,[109] a yunƙurinsu na hana mutane zuwa taimakawa imam husaini (a.s) sai suka je suka kwace gadar kufa suka hana kowa tsallaka wannan gada.[110] ƙarƙashin umarnin ubaidullahi ɗan ziyad, hosain ɗan tamim da sojoji dubu huɗu da suka kasance ƙarƙashin kwamandancinsa an kirawo su daga ƙadisiyya su zo nukhaila,[111] muhammad ɗan ash'as ɗan ƙaisu kindi, kasiru ɗan shahab da kuma ƙa'aƙa'a ɗan suwaidu suma ubaidullahi ɗan ziyad ya basu aikin shirya mutane domin yaƙar imam husaini (a.s),[112] haka zalika ɗan ziyad ya aika suwaidu ɗan abdur-rahman munƙiri tare da wasu adadin mahayan dawakai zuwa kufa, tare da bashi umarni ya je ya bincike cikin garin kufa duk mutumin da yaƙi fitowa zuwa yaƙar imam husaini (a.s) , ya kawo masa shi. suwaidu ya kama wani mutumin garin sham da ya zo kufa kan neman gadonsa, ya cakumoshi ya kai shi wurin ubaidullahi ɗan ziyad, domin tsorata mutane sai ɗan ziyad ya bada umarnin kashe wannan mutumi, bayan ganin yadda ya kashe wannan mutumi ne sai mutane sakamakon tsananin tsoro dukkaninsu suka tattarom suka fito tafi nukhaila domin yaƙar imam husaini (a.s).[113]

Tare da tattaruwar mutane a nukhaila sai ubaidullahi ɗan ziyad ya bada umarni ga hosain ɗan numairu, hajjar ɗan abjar, shabas ɗan rib'i da shimru ɗan zil jaushan su tafi su je su shiga sansanin rundunar sojojin umar ɗan sa'ad don taimaka masa.[114] shimru shi ne mutum na farko da ya fara shiri domin zartar da wannan umarni,[115]] bayan shimru sai zaidu ɗan rakab kalabi tare da mutane dubu biyu, hosain ɗan numairu sakuni tare da mutum dubu huɗu, musabu mari (mudayir ɗan rahina mazini) tare da mutane dubu uku,[116] hosain ɗan tamimu ɗahawi tare da sojoji dubu biyu,[117] nasar ɗan harba (harsha) tare da sojoji dubu biyu daga mutanen kufa duk sun tashi sun je sun haɗe da sansanin rundunar umar ɗan sa'ad,[118] a wannan lokaci ne ubaidullahi ya tura wani mutum wurin shabas ɗan rib'i ya nemi shima ya tashi ya je ya haɗe da sojojin umar ɗan sa'ad, shima shabas tare da mayaƙa mahayan dawakai guda dubu ɗaya ya haɗe da umar ɗan sa'ad,[119] bayan shabas, hajjar ɗan abjar shima ya shiga sansanin umar ɗan sa'ad tare da mayaƙa mahayan dawakai su duba ɗaya,[120] bayan shi sai muhammad ɗan ash'as ɗan ƙaisu kindi tare da mayaƙa mahayan dawakai guda duba ɗaya,[121] sai haris ɗan yazidu ɗan ruyam shima ya biyo bayan hajjar ɗan abjar zuwa karbala.[122] ubaidullahi ɗan ziyad a kowacce rana safiya da yamma ya diga aikawa da gungun mayaƙan kufa cikin gungun gungun jama wasu su ashiri wasu talatin hamsi kai har zuwa ɗari yana ta tura su karbala,[123] har zuwa ranar shida ga watan muharram, adadin sojojin da suke sansanin umar ɗan sa'ad ya kai mutane dubu ashirin,[124] ubaidullah ya damƙa kwamandancin bakiɗayansu hannun umar ɗan sa'ad.

Ƙoƙarin Habib ɗan Mazahir Na Nemo Sojoji

Bisa rahotan sha'arani, bayan taron dakarun umar ɗan sa'ad a karbala, habibu ɗan mazahir asadi lokacin da ya lura da ƙarancin mataimakan imam husaini (a.s) tare da neman izini daga imam ya ɓoye kansa ya saɗaɗa ya yi shigar burtu zuwa cikin ƙabilar bani asad ya je ya roƙe su da su zo su taimakawa imam husaini (a.s). bani asad cikin duhun dare tare habibu ɗan mazahir sun saɗaɗo taho zuwa sansanin rundunar imam husaini (a.s) sai dai cewa umar ɗan sa'ad ƙarƙashin kwamandancin azraƙ ɗan harbu saidawi ya tare musu hanya a kusa da tafkin furat, lamarin da yaki su da gwabza yaƙi har takai babu yadda za su sai dai su koma gida, haka habibu ɗan mazahir ya dawo wurin imam husaini (a.s) shi kaɗai ba tare da nasarar samo mataimaka ba.[125]

Tattaunawar Imam Husaini (A.S) Ta ƙarshe Tare da Umar Ɗan Sa'ad

Tushen ƙasida: Tattaunawar Imam Husaini Tare da Umar ɗan Sa'ad

Tsakanin dare na huɗu zuwa na shida ga watan muharram[126] imam husaini (a.s) ya haɗu tare da umar ɗan sa'ad sun tattauna da juna a wani wuri tsakanin sansanonin rundunoni biyu.[127] cikin wannan tattaunawa an bijiro da shawarwarin yadda za a kawo ƙarshen wannan yaƙi, imam husaini tare da ɗan'uwansa abbas da umar sa'ad tare da tare da hadiminsa suka halarci wannan ganawa.[128] a cewar muhammad jarir ɗabari babu cikakken rahoto kan tattaunawa da suka yi.[129] rahotannin tarihi da aka naƙalto dangane da wannan tattaunawa rahotanni masu cin karo da juna.[130]

Wasu ba'ari tare da dogaro da ba'arin naƙalan tarihi game da wannan tattauna da kuma lura da sauran maganganun imam husaini (a.s) suna ganin rashin ingancin duk wani rahoto da yake hakaito cewa imam wuya ga yazidu ko kuma ya je wurinsa[131]kishiyar wannan magana masu zurfafa bincike sun yi amanna cewa bayan wannan tattaunawa da umar ɗan sa'ad ya yi tare da imam ya rubuta wasiƙa ya aikawa yazidu ɗan mu'awiya da take bayanin abin da suka tattauna tare da imam husaini (a.s).[132] bayan gama tattaunawarsa da imam a cikin wasiƙar da ya rubutawa ubaidullahi ɗan ziyad ya rubuta cewa: "haƙiƙa husaini ɗan ali ya yi yarjejeniya tare da ni zai koma inda ya fito ko kuma zai tafi ɗaya daga cikin yankunan musulmi, zai shagaltu abin da ya hau kansa matsayinsa na musulmi, ko kuma dai zai tafi wurin yazidu zai zartar da duk hukunci da yazidu ya yanke,[133] lallai wannan zai yardar da kai zai kuma kawo gyara cikin al'ummar musulmi" ubaidullahi ɗan ziyad bayan ya karanta wasiƙar sai ya ce: haƙiƙa wannan wasiƙar mutum ce mai nasiha ga sarkinsa, mai tausayin mutanensa!" saura kaɗan ubaidullahi ya karɓi tayin imam sai shimru ɗan zil jaushan ya hana shi.[134]

Bakwai Ga Muharram Da Toshe Ruwa

A ranar 7 ga watan muharram, ubaidullahi ɗan ziyad cikin wasiƙarsa zuwa ga umar ɗan sa'ad ya umarce shi ya tare hanyar ruwa kada ya bari imam husaini (a.s) da mataimakansa su kai samun ruwa, lokacin da wannan wasiƙa ta je hannun umar ɗan sa'ad sai ya umarci amru ɗan hajjaju zubaidi ya kai mahayan dowakai ɗari biyar bakin shari'atu furat domin hana imam husaini (a.s) da mataimakansa isa wannan kogin furat,[135] cikin ba'arin madogarai an naƙalto cewa bayan tare hanyar isa gab akin kogin furat tare da shiga matsananciyar ƙishirwa, imam husaini (a.s) ya aika ɗan'uwansa abbas tare da mahayan dawakai su talatin da masu tafiya a ƙasa mutum ashirin da gorar ɗebo ruwa guda ashirin domin su je su ɗebo musu ruwa,[akwai buƙatar kawo madogara] cikin duhun dare daidai lokacin da nafi'u ɗan hilal bajli ɗauke da tuta gaban gungun jama'a jama suna tafiya sun kai kansu bakin kogin furat, amru ɗan hajjaj da aka ɗora masa alhakin gadin kogin furat ya tunkari mataimaka imam husaini (a.s), sai wasu jama'a daga mataimaka imam, daga cikinsu akai abbas suka tafi suka ciko waɗannan gorori da ruwa, wasu gungun jama'a daga cikinsu suka shagaltu da gwabza yaƙi da gumurzu domin bada kariya daga hare-haren abokan gaba domin samun damar kaiwa ruwan ga hemomin su imam husaini (a.s), haƙiƙa mataimaka imam husaini sun samu nasarar kai ruwa tantina da hemominsu.[136]

Ranar Tasu'a

Tushen ƙasida: Ranar Tasu'a

Shimru ɗan zil jaushan bayan azuhur ranar 9 ga watan muharram shekara ta 61 bayan hijira bayan idar da sallar la'asar, ya je wurin umar ɗan sa'ad ya kai masa saƙon ubaidullahi ɗan ziyad.[137] umar ɗan sa'ad ya cewa shimru : ni ne zan ɗauki nauyin yin wannan aiki.[138]

Kan asasin wata riwaya, shimru bisa wata riwaya daban abdullahi ɗan abi almahal, ɗan ɗan'uwan ummul banin, ya karɓowa ƴaƴan ummul banin takardar aminci.[139] abdullahi ya aika wannan takarda karbala, bayan nan kuma ya tashi ya je karbala da kansa, ya karanta abin da aka rubuta cikin wannan takarda ta aminci ga ƴaƴan ummul banin, sai dia cewa sun nuna rashin amincewarsu ga wannan yunƙurin nuna musu gata da ya yi.[140] kan asasin wata riwaya daban, shimru ne ya kai wannan takardar ba da aminci karbala ga ƴaƴan ummul banin ya je wurin abbas (a.s) da ƴan'uwansa,[141] sai dai cewa bakiɗayansu sun yi watsi da wannan takardar bada aminci,[142] a cewar shaik mufid, shimru ya ce: yaku ƴaƴan ƴar'uwata, ku kuna cikin aminci. Sai suka bashi amsa, Allah ya tsine maka kai da takardar bada aminci da ka zo da ita, mu kake baiwa aminci amma shi ɗan manzon Allah (s.a.w) yana zauna cikin rashin aminci?![143] La'asar ɗin ranar tasu'a umar ɗan sa'ad ya yi shela: yaku rundunar Allah! Ku hau dawakai ku yi bushara, bayan faɗin haka sai sojojinsa suka dawakai suka tunkari hemomin imam husaini (a.s) da sahabbansa.[144] lokacin da imam ya tsinkayi niyyar abokan gaba, sai ya cewa ɗan'uwansa abbas: " ko zaka iya zuwa ka roƙe su, su ɗaga mana kafa su jinkirta mana zuwa gobe, yau da daddare su kyalemu domin mu samu damar yin munajati tare da ibada da sallah da addu'a, haƙiƙa Allah ya sani ni ina matuƙar son sallah da karatun kur'ani[145] sai abbas ya tashi yaje wurin sojojin abokan gaba ya roke su ɗaga ƙafa a wannan su barsu zuwa gobe, umar ɗan sa'ad ya amince da buƙatar abbas.[146] cikin wannan dare abokan gaba sun kewaye hemomin imam husaini (a.s) da mataimakansa.[147]

Abubuwan Da Suka Faru A Daren Ashura

Tushen ƙasida: Daren Ashura

Hudubar Imam Husaini (A.S) Zuwa Ga Sahabbansa A Daren Ashura

أَمَّا بَعْدُ فَإِنِّي لَا أَعْلَمُ أَصْحَاباً أَوْفَى وَ لَا خَيْراً مِنْ أَصْحَابِي وَ لَا أَهْلَ بَيْتٍ أَبَرَّ وَ لَا أَوْصَلَ مِنْ أَهْلِ بَيْتِي فَجَزَاكُمُ اللَّهُ عَنِّي خَيْرا

Fassara: bayan haha: Lallai ni ban san sahabbai maafi cika alkawari mafi alherin sahabbaina ba, kuma ban san dangin da suka fi iyalina alheri da kyautatawa ba; Allah Ya saka muku da alheri

Mufid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 91

Sabunta Alƙawarin Sahabban Imam Husaini (A.S)

A farkon daren ashura imam husaini (a.s) ya kira sahabbansa da mataimakansa, bayan gdiya ga Allah da yabo gareshi, sai ya ce musu: ina zaton cewa yau ɗin nan itae rana ta ƙarshe da maƙiyanmu suka ɗaga mana ƙafa, ku kwana da sanin cewa na baku izinin tafiya duk wanda yake son komawa gida zai iya tafiyarsa hankali kwance, na ɗauke muku bai'ata daga wuyayenku, lokacin da dare yayi duhu zaku iya ƙaddara shi matsayin abin hawa ku hau kansa ku tafiyarku, bayan sauraren magana imam husaini (a.s) wacce ta kasance cike da hamasa, a wannan lokacin iyalansa da sahabbansa kowannensu ya shelanta masa tsayawarsa kyam har zuwa ƙarshen numfashinsu, madogaran tarihi da maƙatil sun rubutu ba'arin wannan bayanai da husaini (a.s) ya yi.[148]

Damuwar Sayyda Zainab (A.S)

Bayan mataimakan husaini (a.s) sun bayyana masa tsayawa kyam tare da cikin alƙawari har zuwa ƙarshen nunfashinsu, sai ya dawo masaukinsu ya shiga hemar da zainab (a.s) take zaune, nafi'u ɗan hilal ya tsaya daga waje yana jiran fitowar imam husaini (a.s) sai ya ji muryar sayyada zainab (s) tana magana da imam husaini (a.s) tana ce masa: "shin ka jarraba mataimakanka kuwa? Ni ina jin tsoro ka da suma su juya mana baya, kada a lokacin gumurzu su miƙa ka hannun abokan gaba, cikin bata amsa ya ce: "na rantse da Allah na jarraba su na same su mutane da suka yi garkuwa da ƙirazansu, ta yadda suna ganin mutuwa da kwarmin idanuwansu, suna nutsu da mutu kamar yadda jariri yake nutsuwa da nonon mahaifiyarsa yayin da take shayar da shi" yayin da nafi'u ɗan hilal ya fahimci cewa ahlul-baiti suna da damuwar dangane da cika alƙawarinsu da tsayuwarsu, sai ya tafi wurin habibu ɗan mazahir tare da shawararsa suka yanke shawara ya kamata dukkaninsu su tashi su je wurin husaini (a.s) su tabbatar masa za su cika alƙawari kuma zasu tsaya kyam har ɗigar jininsu na ƙarshe suna masu bashi kariya.[149]

Habibu ɗan mazahir ya kira sahabban imam husaini (a.s) domin su tattaru, bayan sun zo sai ya cewa bani hashim: ku koma tantina da hemominku, sannan ya juyo wurin sahabban imam ya yi musu bayanin abin da nafi'u ɗan hilal ya ji da kunnuwansa. Sai suka ce: "mun rantse da Allah wanda ya yi ni'ima a kanmu muna nan kyam , wallahi ba da ban muna jiran umarnin imam husaini (as.) ba da tun tini mun riga ma mun fara kai hare-hare kan abokan gaba domin tsarkake rayukanmu da haskaka idanuwanmu" habibu tare da rakiyar sauran sahabban imam sun zazzare takubba suka ɗaga murya har sai da sautin muryarsu ya je kusa da haramin ahlul-baiti (a.s) ya ce: " yaku haramin manzon Allah (s.a.w)! wannan takubban matasa ne da ba za a taɓa mayar da su cikin kubbansu ba har sai sun sassare wuyayensu maƙiyanku.wannan masunan ƴaƴanku ne da suka yi rantsuwa da Allah za su jefa su kan ƙirazan mutanen da suka juya muku baya."[150]

Abubuwan Da Suka Afku A Ranar Ashura

Tushen ƙasida: Ranar Ashura

Bayan idar da sallar asubahi[151] ne imam husaini (as.) ya tashi ya je yana tsara sahun dakarunsa(mahayan dawakai mutum 32, masu tattaki mutum 40)[152] domin itmamul hujja da yanke duk wani uzuri, sai ya hau kan doki tare da rakiyar wasu adadi daga dakarunsa ya tafi wurin abokan gaba ya yi musu nasiha da wa'azi.[153] bayan gama maganarsa sai zuhairu ɗan ƙainu ya fara magana, ya yi bayani game da falalolin imam husaini (a.s) da wa'azi.[154] ɗaya daga cikin waƙi'o'in da suka faru a safiyar ranar ashura akwai murabus ɗin hurru ɗan ziyad rayahi daga rundunar umar ɗan sa'ad tare da shiga cikin rundunar imam husaini (a.s).[155]

A farkon yaƙin an fara kai hare-hare cikin shakalin gungun jama'a, bisa abin da ya zo daga ba'arin riwayoyin tarihi, mutane hamsin ne suka fara yin shahada daga sahabban imam husaini (a.s) tun farko fara kai hari kansu, bayan nan sai sahabban imam suka fara gumurzu da kai hari cikin tsarin shakalin ɗaiɗaiku ko kuma mutum biyu-biyu, haƙiƙa sahabban imam husaini (a.s) sun ƙi yarda su bada dama maƙiya su kai ga isa inda imam husaini (a.s) yake,[156] bayan shahadar sahabbansa waɗanda ba daga banu hashim suka fito ba da ya faru da safiya da bayan azuhur ɗin ashura, sai sahabbansa hashimawa suka fito tare da fara gumurzu da maƙiya, mutum na farko da ya fara neman izinin gwabza yaƙi shi ne ali akbar,[157]] bayan shi sai sauran dangin da iyalan imam ɗaya bayan ɗaya su ka dinga tunkarar abokan gaba suna yin shahada.[158] abul fadli abbas (a.s) mariƙin tutar rundunar imam husaini (a.s), ya kasance farkon wanda ya fara samun shahada daga bani hashim, sannan suma masu gadin hemomi da gaɓar shari'atu furat duk suma aka shahadantar da su.[159]

Shahadar Imam Husaini (A.S)

Mayaƙa masu tattaƙi ƙarƙashin kwamandancin shimru ɗan zil jaushan, sun je sun kewaye imam husaini (a.s); amma tarte da haka an kas asamun wanda zai tunkareshi, shimru ya kasance yana ta zuga da kwaɗaitar da su kai hari kan imam husaini (a.s)[160] sai ya umarci maharba su yi ruwan kibbai kan imam husaini (a.s) gomman kibbai suka sauka kan jikin imam husaini (a.s) tare da sakamakon yawansu sai da jikinsu ya canja kala ya yi baƙir ƙirin .[Tsokaci 1][161]] sai imam ya ja da bayan su kuma suka kafa sahu-sahu a gabansa[162] sakamakon miki da ciwukan da suka ji masa sai jikinsa ya yi rauni ya gaji, da wannan dalili ne ya ɗan staya domin ya ɗan huta. A wannan lokacin ne suka wurgo wani dutse ya buge shi a goshinsa jini ya fara kwarara daga goshinsa, yayin da yaso goge jinin da yake zuba a fuskarsa da gefan rigarsa ko dai wani kyalle[163] sai maƙiya suka harbo kibiya mai baki uku ɗauke da guba ta sauka kan ƙirijinsa ta nutse a zuciyarsa[164] malik ɗan nusairu ɗauke da takobi ya ɗaga ya sara a kan husaini (a.s) sakamakon ƙarfin wannan saran da ya yi sai da ta kai ga kwalkwalin da yake ɗaure kan imam ya tsage gida biyu.[165] sayyid ɗan ɗawus[166] yana ganin cewa imam ya faɗo ƙasa daga kan dokinsa sakamakon sakamakon ruwan kibbai da maharban abokan gaba suka harbo a kansa tare da hare-haren da sojojinsu suka kai a kansa ƙarƙashin umarnin shimru ɗan zil jaushan. Lamarin da ya kai ga raunana masa jiki, ta kai da kyar yake iya miƙewa sai take ya faɗi ƙasa.[167]

Wani mutum[168] da ake kira zar'atu ɗan sharik tamimi shima ya yi sara mai nauyi kan kafaɗar hannun hagun imam, sinanu ɗan malik nakha'i ya harba kibiya kan maƙogwaron imam, sai salihu ɗan wahab ju'ufi (A wani naƙalin sinanu ɗan malik) ya matso gaba ya caka mashi kan kunkurun imam husaini (a.s) ta yadda imam sai da ya faɗo ƙasa daga kan dokinsa da ɓarin dama.[169]

Shimru ɗan zil jaushan tare da wasu gungun jama'a daga sojojin umar ɗan sa'ad daga jumlarsu sinanu ɗan anas da khuli ɗan yazidu asbahi sun tunkari imam husaini (a.s) shimru ya zuga tare da kwaɗaitar da su kawai take su ƙarasa imam su kashe shi[170] sai dai cewa babu wanda ya yarda cikinsu, sai ya umarci khuli ya yanke kan imam husaini (a.s). lokaicn da khuli ya shiga mahallin shahadar imam husaini (a.s) sai hannunsa ya kama kakkarwa ya kasa yanke kan. Shimru[171] a wani naƙalin sinan ɗan anas,[172] ya sauko daga kan doki ya je ya yanke kan imam husaini (a.s) ya miƙawa khuli ɗan yazidu.[173]

Allama ɗahrani cikin littafin lam'at alhusaini[174] ya tafi kan cewa nayyir tabrizi cikin sananniyar waƙarsa Halin halittu daban-daban a cikin sararin samaniya (kowannensu gwargwadon tanadinsa da iyawarsa) yayin shahadar imam husaini (a.s) dukkanin hallittu sun suranta shi cikin tunaninsu da shakali mafi kyawu.[175]

Abubuwan Da Suka Biyo Bayan Shahadar Imam

Kafin sinan ɗan malik ya miƙa ya miƙawa khuli ɗan yazidu kan imam husaini (a.s) sojojin umar ɗan sa'ad sun daka wasoso kan imam husain (a.s) sun sace duk wani abu da ya kasance tare da imam, ƙaisu ɗan ash'as da bajru ɗan ka'ab, sun sace rigar imam.[176] aswad ɗan khalid ya sace takalmin imam, jami'u ɗan khalk ɗan audi ya ɗauke takobinsa, akhnas ɗan marsad ya ɗauƙi rawani, bajdalu ɗan sulaimi ya sace zobensa shi kuma umar ɗan sa'ad ya sace sulkensa.[177]

Labarin Shahadar Imam

Bayan imam husaini ya faɗo ƙasa, sai dokinsa da ake kira zul jinahi ya je wurinsa ya dinga zagaya gangar jikin imam yana sansana jikinsa yana sumbatarsa, bayan nan sai ya shafa goshinsa da jinin imam husaini (a.s) yana bubbuga ƙafafunsa a ƙasa yana girgiza kansa sannan ya nufi tantina.[178] imam baƙir (a.s) a cikin wata riwaya yana cewa: yayin da dokinsa yake komawa hemominsu da tantinan da suka kafa yana faɗin taimako, taimako daga al'ummar da ta kashe ɗan gidan annabinta[179] lokaicn da ya isa hemomin ya dinga haniniya yana buga kansa kan ƙasa, yayin da iyalan imam husaini (a.s) suka ga zul jinahi cikin wannan halisai suka fito daga cikin tantinansu suka zagaye shi suna shafa fuskarsa da ƙafafunsu, ummul kulsum ta ɗora hannunta samam kanta ta ce: wayyo muhammad wayyo kakana wayyo annabi.[180] haƙiƙa wannan ƙissa tana cikin ƙissoshi da mawaƙa da masu huɗuba suke karanta su a zaman ta'aziyya.[181]

Kai Hari Kan Hemomi Da Tantina

Bayan shahadar imam husaini (a.s) dakarun abokan gaba sun kai hari kan tantinan tare da daka wasoso kan duk abin da suka samu a wurin, suna masu tserereniya kan wannan aikin ta'addanci da rashin tausayi.[182] Sai shimru ya nufi kashe imam sajjad (a.s) ya jagoranci wasu gungun sojojinsu zuwa tantina suka shiga ciki sai dai cewa zainab (a.s) ta shiga gabansu ta hana su aikata wannan ta'addanci da suke niyyar yi, a wani naƙalin wasu ba'ari daga sojojin umar ɗan sa'ad sun nuna rashin amincewarsu kan sabon ta'addanci da shimru yake ƙoƙarin aikatawa.[183] umar ɗan sa'ad ya ba da umarni a tattaro mata da suke cikin tantina tare da umartar wasu adadin sojojinsa su basu kariya.[184]

Sukuwa Dawakai Kan Gangar Jikin Imam Husaini (A.S)

Bisa umarnin umar ɗan sa'ad duk cikin ƙoƙarin zartar da abin da ubaidullahi ɗan ziyad ya sa su, ya zaɓi sojoji goma ƴan sa kai daga mutanen kufa tare da dawakansu ya aika su da su je su yi sukuwa kan gangar jikin imam,[185] kofatun dawakansu su tattake shi su yi raga-raga da namansa da ƙashinsa su yi kaca-kaca da shi, waɗannan sojoji goma sun kasance:

Aika Kawukan Shahidai Zuwa Kufa

Umar ɗan sa'ad a ranar da suka aikata wannan ta'addanci ya aika da kan husaini (a.s) tare da rakiyar khuli ɗan yazidu asbahi da hamid ɗan muslim azdi kufa wurin ubaidullahi ɗan ziyad, haka kuma ya ba da umarni da a yayyanke kawukan shahidai da suka kai adadin shaihdai guda 72 a kai su kufa tare da rakiyar shimru ɗan zil jaushan, ƙaisu ɗan ash'as, amru ɗan hajjaj da uzrati ɗan ƙaisu.[189]

Kama Iyalan Husaini (A.S) Matsayin Fursunonin Yaƙi

Tushen ƙasida: Fursunonin Karbala

Imam sajjad (a.s) da ya kasance ba shi da lafiyan abokan gaba sun kama tare da zainab da sauran waɗanda suka rage sun ɗaɗɗaure su sun kora su zuwa wurin ubaidullahi ɗan ziyad, bayan nan suka ƙara kora su zuwa sham fadar yazidu ɗan mu'awiya.[190]

Binne Gawar Shahidai

Bisa umarnin umar ɗan sa'ad aka binne gawarwakin sojojin rundunar kufa; amma gangar jikin imam husaini (a.s) da sauran mutanensa da suka yi shahada aka barsu a yashe kan ƙasa.[191] ranar 11 ga watan muharram[192] ko ranar 13 ga watan muharram[193] ne aka bada labarin binne shahidan karbala, bisa ba'arin maganganu, bayan dawowar umar ɗan sa'ad da mutanensa, sai aka samu wasu jama'a daga ƙab ilar bani asad waɗanda suke zuane kusa da karbala, suka ta so suka zo karbala cikin duhun dare suka sallaci imam husaini (a.s) da mataimakansa sannan suka binne gawarwakinsu.[194] bisa wani naƙali an bayyana cewa an binne imam husaini (a.s) tare da hallarar imam sajjad (a.s).[195]

Bayanin kula

  1. ↑ Ibn Athir, al-kamal fi al-tarikh, Beirut, juzu'i na 4, shafi na 46-93.
  2. ↑ Rafi'i, Nakhshe Ashura...dar sukut Bani Umayyah shafi na 64.
  3. ↑ عباسی، «امام حسین(ع) و احیای دین».
  4. ↑ Motahari, Hamaseh Hosseini, juzu'i na 1, shafi na 68.
  5. ↑ Ibn Atham, al-Futuh, 1411H, juzu’i na 4, shafi na 334.
  6. ↑ Ibn Saad, Tabaqat Al-Kubra, 1414, Juzu'i na 1, shafi 442; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 155; Mofid, Al-Arshad, 1399 Hijira, juzu'i na 2, shafi na 32.
  7. ↑ Ibn Atham, al-Futuh, 1411, juzu’i na 4, shafi na 291.
  8. ↑ Al-Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 338
  9. ↑ Abu Mokhnaf, Maktal al-Hussein (a.s), Press Al-Alamiya, shafi na 3; Tabari, Tarihin Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi na 338; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 9-10; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Juzu'i na 1, shafi na 180; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 14.
  10. ↑ Sadouq, al-Amali, 1417 AH, shafi 152; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 18. Khwarazmi, Maktal al-Hussein (a.s), mazhabar Mufid, shafi na 185.
  11. ↑ Abu Mokhnaf, Maktal al-Hussein (a.s), Press Al-Alamiya, shafi na 3-4; Dinouri, Al-Imamah da Al-Siyaseh, 1990, shafi na 227; Al-Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 338-339.
  12. ↑ Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi na 338-339; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 10-11; Khwarazmi, wafatin al-Hussein (a.s.), mazhabar mufid, shafi na 181; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 14.
  13. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 18; Sayyed bin Taus, Allahouf, 1348, shafi na 17.
  14. ↑ Khwarazmi, Maktal al-Hossein, Makarantar Al-Mufid, shafi na 183; Dinouri, Al-Imamah al-Siyaseh, 1990, shafi na 227; Ibn Shahrashob, Manaqib Al Abi Talib, 1379H, shafi na 88.
  15. ↑ Dinouri, Al-Imamah al-Siyaseh, 1990, shafi na 228; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi.32; Ibn Jozi, al-Muntazem, 1992, juzu'i na 5, shafi na 323.
  16. ↑ Abu Mokhnaf, Maktal al-Hussein, Al-Alamiya Press, shafi na 5; Mofid, Al-Arshad, 1399 Hijira, juzu'i na 2, shafi na 33.
  17. ↑ Mofid, Al-Arshad, 1399 Hijira, juzu'i na 2, shafi na 34.
  18. ↑ Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi na 341; Mofid, Al-Arshad, 1399 Hijira, juzu'i na 2, shafi na 34.
  19. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 19; Khwarazmi, Maktal al-Hussein (AS), Maktaba al-Mufid, shafi na 187.
  20. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 21-22; Khwarazmi, Maktal al-Hussein, Maktabat Al-Mufid, shafi na 189.
  21. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 160; 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.
  22. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 19-20; Khwarazmi, Maktal al-Hussein, Maktabat Al-Mufid, shafi na 187.
  23. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 228; Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi na 341; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 16.
  24. ↑ Ibn Utham, Al-Futuh, 1411 BC, juzu'i na 5, shafi na 228; Saduq, Al-Amali, 1417 BC, shafi na 152-153.
  25. ↑ Saduq, Al-Amali, 1417 BC, shafi na 152.
  26. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 21; Khwarazmi, Maktal al-Hussein, Al-Mufid makaranta, shafi na 188-189.
  27. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 22; Khwarazmi, Maktal al-Hussein, Maktabat Al-Mufid, shafi na 189.
  28. ↑ Ibn Atham, al-Futuh, 1411H, juzu’i na 5, shafi na 23.
  29. ↑ Baladhari; Ansāb al-Ashraf, 1417 BC, shafi na 160; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 381; Mufid, Al-Irshad, 1399H, juzu’i na 2, shafi na 35.
  30. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi 156; Ibn U'tham, Al-Futuh, 1411 BC, juzu'i na 5, shafi na 23; Mufid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 36.
  31. ↑ «نقشه و مسیر حرکت کاروان امام حسین(ع) از مدینه به مکه و کربلا»، مؤسسه تحقیقات و نشر معارف اهل بیت(ع) به نقل از کتاب اطلس شیعه.
  32. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 156; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 36; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 20; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Juzu'i na 1, shafi na 190.
  33. ↑ Blazarri; Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 157-158; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 27-28; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi na 36-37; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 30.
  34. ↑ Baladhari; Ansāb al-Ashraf, 1417 BC, shafi na 158; Tabari, Tarikh Al'umam wa Am-muluk, 1967 AD, juzu'i na 5, shafi 352; Ibn U’tham, Al-Futuh, 1411 BC, juzu’i na 5, shafi na 29; Mufid, Al-Irshad, 1399H, juzu'i na 2, shafi na 38.
  35. ↑ Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi 353; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 21.
  36. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 230; Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi na 347; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 39; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 21.
  37. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 2, shafi:77; Al-Tabari, Tarikh al-umam wa al-Muluk, 1967, juzu'i na 5, shafi na 355.
  38. ↑ Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi na 347; Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 3, shafi na 54.
  39. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 231.
  40. ↑ Muqram, Al-Shaheed Muslim Ibn Aqeel (AS), 1407 AH, shafi na 85 da 86.
  41. ↑ Al-Tabari, Tarikh al-Umaum wa al-Muluk, 1967, juzu'i na 5, shafi na 348.
  42. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 235.
  43. ↑ Ibn Qutaiba Dinuri, Al-Imamah wa Al-Siyasa, 1990, juzu'i na 2, shafi na 8.
  44. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 243; Al-Tabari, Tarikh al-Unulum wa al-Muluk, 1967, juzu'i na 5, shafi na 395.
  45. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 231.
  46. ↑ Al-Tabari, Tarikh al-Umaum wa al-Muluk, 1967, juzu'i na 5, shafi na 359.
  47. ↑ Al-Tabari, Tarikh al-Umaum wa al-Muluk, 1967, juzu'i na 5, shafi na 369-371.
  48. ↑ Al-Tabari, Tarikh al-Umaum wa al-Muluk, 1967, juzu'i na 5, shafi na 350-374.
  49. ↑ Mufid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 53-63.
  50. ↑ Jafarian, Ta'mmuli dar nahzat Ashura, 2013, shafi na 169; Muqram, al-Shaheed Muslim bin Aqeel (AS), 1407H, shafi na 146.
  51. ↑ Jafarian, Ta'mmuli dar nahzat Ashura, 2008, shafi na 172.
  52. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 160; Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi 381; Ibn Atham, al-Futuh, 1411H, juzu’i na 5, shafi na 81.
  53. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 69; Khwarazmi, Maktal al-Hossein, Makarantar Al-Mufid, shafi na 220; Erbali, Kashf al-Ghmah, 1381 AH, juzu'i na 2, shafi na 43.
  54. ↑ Ibn Saad, Tabaqat al-Kubra, 1414H, juzu'i na 1, shafi 451; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 69
  55. ↑ Duba: Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.66; Fatal Nishabouri, Rauzatul Al-Waezin, Gidan Bugawa na Razi, shafi na 177; Tabarsi, I'ilamul Al-Alwara, Al-Al-Bait Institute, juzu'i na 1, shafi na 445; Askari, Ma’alim al-Madrastin, 1401 AH, juzu’i na 3, shafi na 57; Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 45, shafi na 99.
  56. ↑ ابراهیمی، «نقد و تحلیل رویکردهای حج امام حسین(ع)»، ص۱۱-۲۴.
  57. ↑ دیدار عبدالله بن عباس با امام حسین(ع)، پایگاه اطلاع‌رسانی آیت‌الله مکارم شیرازی.
  58. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 244; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 164; Al-Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 385.
  59. ↑ Jafarian, Atlas Shi'a,Intisharat Saziman Jogirafiyayi Nirohay Musallah, shafi na 66.
  60. ↑ Isra'i, 71
  61. ↑ Ibn U'tham, Al-Futuh, 1411 BC, juzu'i na 5, shafi na 120.
  62. ↑ Ibn Saad, Tarjameh Imam Husaini wa maktalahu, muassasatu Al-Bait (a.s), shafi na 88.
  63. ↑ ↑ Ibn A’tham, Al-Futuh, 1411 BC, juzu’i na 5, shafi na 123
  64. ↑ Dinori, Akhbar Al-Twal, 1368 AH, shafi 245; Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 167.
  65. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 167; Tabari, Tarikh Al'umam waAl-muluk, 1967 AD, juzu'i na 5, shafi 405; Ibn Miskawayh, 1379 AH, juzu'i na 2, shafi na 60.
  66. ↑ Samawi, Ibsar Al-Ain, Cibiyar Nazarin Musulunci, shafi na 93.
  67. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 168-169; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 398; Ibn Atheer, Al-Kamil fi Al-Tarikh, 1965 miladiyya, juzu'i na 4, shafi na 42.
  68. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 168-169; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 398; Ibn Atheer, Al-Kamil fi Al-Tarikh, 1965 miladiyya, juzu'i na 4, shafi na 43
  69. ↑ Tabari, Tarilkh Al'umam wa al-muluk, 1967 AD, juzu'i na 5, shafi 398; Ibn Atheer, Al-Kamil fi Al-Tarikh, 1965 miladiyya, juzu'i na 4, shafi na 42.
  70. ↑ Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 357; Ibn U’tham, Al-Futuh, 1411 BC, juzu’i na 5, shafi na 37.
  71. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi.357; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 37; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Juzu'i na 1, shafi na 199.
  72. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi.357; Ibn Kathir, Al-Bidayah wa Al-Nihayah, 1986, juzu'i na 8, shafi na 157-158.
  73. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 231; Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi.357; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 37; Khwarazmi, Maktal al-Hussein, Al-Mufid, shafi na 199.
  74. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 358.
  75. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi.358; Ibn Atham, al-Futuh, 1411H, juzu’i na 5, shafi na 37.
  76. ↑ Samavi, Muhammad, Absar al-Ain fi Ansar al-Hussein, juzu'i na 17, shafi na 105.
  77. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 166; Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi na 401; Ibn Moskawieh, Tajarubul Al-umam, 1379, juzu'i na 2, shafi.62; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 41.
  78. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 401; Ibn Maskowayh, Tajarubul Al-umam, 1379, juzu'i na 2, shafi na 62.
  79. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 400; Ibn Maskawayh,Tajarubuln Al'umam, 1379, juzu'i na 2, shafi na 63; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi na 77-78; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 46.
  80. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 401-402; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 78-79; Ibn Atham, al-Futuh, 1965, juzu’i na 5, shafi na 76; Ibn Maskawayh, Kwarewar Dukkan Al'ummai, 1379, juzu'i na 2, shafi na 62; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 47.
  81. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 402; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Juzu'i na 1, shafi na 232; Ibn Atham, al-Futuh, 1965, juzu'i na 5, shafi na 78; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi na 79-80; Ibn Maskowayh, The Experiences of All Nations, 1379, juzu'i na 2, shafi na 62-63;
  82. ↑ Tabari, Tarikh al-Umam da al-Muluk, 1967, juzu'i na 5, shafi na 402-403; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi.81; Ibn Maskowayh, Tajarubul Al'umam, 1379, juzu'i na 2, shafi na 64; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 48.
  83. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 251; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 171; Tabari, Tarikh al-Umam aa al-Muluk, 1967, juzu'i na 5, shafi na 404.
  84. ↑ Baghdadi, Marasidul ittila ala asma'il al-amkina wal-bika'i, 1954 AD, juzu'i na 1, shafi na 243.
  85. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 403.
  86. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 408; Ibn Maskowayh,Tajarubul Al'umam, 1379, juzu'i na 2, shafi na 67; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 51.
  87. ↑ Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.84; Ibn Maskawayh, Tajarubul Al'umam, 1379, juzu'i na 2, shafi na 68; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 52.
  88. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 409; Ibn Maskawayh, tajarubul Al'umam, 1379, juzu'i na 2, shafi na 68; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 52.
  89. ↑ Muqram, Maktal al-Hussein (AS), Dar al-Kitab al-Islamiya, shafi na 192.
  90. ↑ Duba: Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 83; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi.84; Tabari, Tarikh Al’umam wa Muluk, 1967, juzu’i na 5, shafi na 409; Ibn Maskoyeh, Tajarubul Al-umam, 1379, juzu'i na 2, shafi.68; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 52; Fatal Nishaburi, Rauzatul Al-Waezin, Gidan Bugawa na Razi, Juzu'i na 1, shafi 181; Ibnshahr Ashub, al-Manaqib, 1379 AH, juzu'i na 4, shafi na 96.
  91. ↑ Al-Din Noori, Akhbar al-Twal, 1368, shafi na 53.
  92. ↑ Muqram, Maktal al-Hussein (a.s.), Dar al-Kitab al-Islamiyyah, shafi na 192.
  93. ↑ Sayyid Ibn Tavus, Allahouf, 1348, shafi na 80; Erbali, Kashf al-Ghummah, 1381 AH, juzu'i na 2, shafi.47; Ibnshahr Ashub, al-Manaqib, 1379H, juzu'i na 4, shafi na 97.
  94. ↑ Al-Tarihi, Majma Al-Baharaini, 1375, juzu'i na 5, shafi na 462-462; Nouri, Mostadrak al-Wasail, 1408 AH, juzu'i na 10, shafi na 321.
  95. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 84; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Mujalladi na 1, shafi na 239.
  96. ↑ Ibn Shahr Ashub, al-Manaqib, 1379 Hijira, juzu'i na 4, shafi na 98.
  97. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 85; Khwarazmi, Maktal al-Hussein, Al-Mufid, Juzu'i na 1, shafi na 239; Ibnshahrashob, Manaqib, 1379 Hijira, juzu'i na 4, shafi na 98.
  98. ↑ Al-Din Noori, Akhbar al-Twal, 1368, shafi na 253; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 176; Tabari, Tarikh al-Umam wa al-Maluk, 1967, juzu'i na 5, shafi na 409; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 52.
  99. ↑ Al-Din Noori, Akhbar al-Twal, 1368, shafi na 253; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 176; Tabari, Tarikh al-Umam wa al-Maluk, 1967, juzu'i na 5, shafi na 409.
  100. ↑ Tabari, Tarikh al-Umam wa al-Maluk, 1967, juzu'i na 5, shafi na 410; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 86; Khwarazmi, Maktal al-Hussein, Maktabat Al-Mufid, shafi na 240-239.
  101. ↑ Al-Din Noori, Akhbar al-Twal, 1368, shafi na 253; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 176; Tabari, Tarikh al-Umam wa al-Maluk, 1967, juzu'i na 5, shafi na 409.
  102. ↑ Tabari, Tarikh al-Umam wa al-Maluk, 1967, juzu'i na 5, shafi na 410; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 86; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 84-85.
  103. ↑ Tabari, Tarikh al-Umam al-Maluk, 1967, juzu'i na 5, shafi na 410; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 86-87; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.85; Khwarazmi, Maktal al-Hussein, Al-Mufid, shafi na 240.
  104. ↑ Al-Din Nouri, Akhbar al-Twal, 1368, shafi na 253.
  105. ↑ Dinouri, Akhbar al-Tawal, 1368, shafi na 253-254; Tabari, Tarikh al-Umam al-Maluk, 1967, juzu'i na 5, shafi na 411; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi na 85-86.
  106. ↑ Tabari, Tarikh al-Umam wa al-Maluk, 1967, juzu'i na 5, shafi na 411; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.86; Khwarazmi, Maktal al-Hussein, Al-Mufid, shafi na 241.
  107. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 411; Mofid, Al-Irshad, 1399 Hijira, juzu'i na 2, shafi na 86.
  108. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 178; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 89; Khwarazmi, Maktal al-Hussein (AS), Maktaba Al-Mufid, shafi na 242.
  109. ↑ Ibn Saad, Tabaqat al-Kubra, 1414, juzu'i na 1, shafi na 466; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 178.
  110. ↑ Ibn Saad, Tabaqat al-Kubra, 1414H, juzu'i na 1, shafi na 466.
  111. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 178.
  112. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 179.
  113. ↑ Dinouri, Akhbar al-Tawal, 1368, shafi na 254-255; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 179.
  114. ↑ Al-Dinuri, Akhbar al-Twal, 1368, shafi na 254; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 178.
  115. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 254; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 89; Khwarazmi, Maktal al-Hussein, Al-Mufid, shafi na 242.
  116. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 89; Khwarazmi, Maktal al-Hossein, Maktabat Al-Mufid, shafi na 242; Ibnshahr Ashub, Manaqib, 1379 Hijira, juzu'i na 4, shafi na 98.
  117. ↑ Ibn Saad, Tabaqat al-Kubra, 1414H, juzu'i na 1, shafi na 466.
  118. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 89; Khwarazmi, Maktal al-Hussein, Al-Mufid, shafi na 242.
  119. ↑ Al-Dinuri, Akhbar al-Twal, 1368, shafi na 254; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 178; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 89; Khwarazmi, Maktal al-Hussein, Al-Mufid, shafi na 242.
  120. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 178; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 89; Khwarazmi, Maktal al-Hussein, Al-Mufid, shafi na 242.
  121. ↑ Sadouq, al-Amali, 1417 AH, shafi 155.
  122. ↑ Al-Dinuri, Akhbar al-Twal, 1368, shafi na 254; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 179.
  123. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 179.
  124. ↑ Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 90; Khwarazmi, Maktal al-Hossein, Maktabat Al-Mufid, shafi na 242-243; Ibn Nama Hali, Muthir al-Ahzan, 1406H, shafi na 50.
  125. ↑ Shaarani, Dama al-Sajjum, Tar Jama Nafs al-Mahmum, 1374 AH, shafi na 109.
  126. ↑ «چه سخنانی بین امام حسین و عمر سعد در خیمه میان دو لشگر رد و بدل شد؟»، خبرگزاری خبر آنلاین.
  127. ↑ Tabari, Tarikh Al-Rusul wa Al-Muluk, Beta, juzu'i na 5, shafi.415
  128. ↑ Tabari, Tarikh Al-Rusul wa Al-Muluk, Beta, juzu'i na 5, shafi.415
  129. ↑ Tabari, Tarikh Al-Rusul wa Al-Muluk, Beta, juzu'i na 5, shafi.415
  130. ↑ Peshwai, Maktal jami'i Sayyed al-Shohda, 1397, juzu'i na 1, shafi na 710 da na 711.
  131. ↑ Peshwai, Masallacin Sayyed al-Shohda Jame, 1397, juzu'i na 1, shafi na 710 da na 711.
  132. ↑ «متن کامل تحلیل سروش محلاتی از ملاقات امام حسین(ع) با عمر سعد»، خبرگزاری شفقنا.
  133. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 414; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.87; Ibn Maskowayh, Tajarub Al'umam, 1379, juzu'i na 2, shafi na 71; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 55.
  134. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 414; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.87; Ibn Maskowayh, Tajarub Al'umam, 1379, juzu'i na 2, shafi na 71; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 55.
  135. ↑ Al-Din Noori, Akhbar al-Twal, 1368, shafi na 255; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 180; Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi 412; Mofid, Al-Irshad, 1399 Hijira, juzu'i na 2, shafi na 86.
  136. ↑ Duba: Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 181; Tabari, Tarikh al-Umam wa al-Maluk, 1967, juzu'i na 5, shafi na 412-413; Esfahani, Muqatil al-Talbeyin, Daral al-Marefa, shafi na 117-118; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, juzu'i na 1, shafi na 244.
  137. ↑ Ibn Saad, Tabaqat al-Kubra, 1414, juzu'i na 1, shafi na 466; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 94; Ibn Shahrashob, Manaqib, 1379 Hijira, juzu'i na 4, shafi na 98.
  138. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi 183; Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 415; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.89; Ibn Maskowayh,Tajarubul Al'umam, 1379, juzu'i na 2, shafi na 73; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 56.
  139. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 415; Khwarazmi, Maktal al-Hussein, Al-Mufid, juzu'i na 1, shafi na 246; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 56.
  140. ↑ Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 415; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 93-94; Khwarazmi, Maktal al-Hussein, Al-Mufid, juzu'i na 1, shafi na 246; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 56.
  141. ↑ Khwarazmi, Maktal al-Hussein, Maktabat Al-Mufid, Juzu'i na 1, shafi na 246.
  142. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 184; Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 416; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi.89; Khwarazmi, Maktal al-Hussein, Makarantar Al-Mufid, Juzu'i na 1, shafi na 249-250; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 56.
  143. ↑ Mofid, Al-Irshad, 1399 Hijira, juzu'i na 2, shafi na 89.
  144. ↑ Mofid, Al-Irshad, 1399 Hijira, juzu'i na 2, shafi na 89.
  145. ↑ Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi na 417; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.91; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 57.
  146. ↑ Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi na 417; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.91; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 57.
  147. ↑ Hairi Mazandarani, Ma'ali Al-Sabatin
  148. ↑ Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 91-94; Tabarsi, I'ilamul Al-Wori bi Alam Al-Huda, 1390 AH, Juzu'i na 1, shafi na 239
  149. ↑ Dehdashti Behbahani, Al-Dama'a al-Saqiba, 1409 AH, juzu'i na 4, shafi na 273-274.
  150. ↑ Muqram, Maktal al-Hussein, Dar al-Kitab al-Islamiya, shafi na 219; Dehdashti Behbahani, Al-Dama'a al-Saqiba, 1409 AH, juzu'i na 4, shafi na 273-274.
  151. ↑ Al-Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 423
  152. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 395; Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi na 422; Dinori, Akhbar al-Tawal, 1368, shafi na 256; Ibn Atham, al-Futuh, 1411 AH, juzu'i na 5, shafi na 101; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 59.
  153. ↑ Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Juzu'i na 1, shafi na 252; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 396-398.
  154. ↑ Al-Tabari, Tarikh al-umam wa al-Muluk, 1967, juzu'i na 5, shafi na 424-427.
  155. ↑ Tabari, Tarikh Al'umsm waa Al-Muluk, 1967, juzu'i na 5, shafi na 427; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.99; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Juzu'i na 2, shafi na 9.
  156. ↑ Al-Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 429-430
  157. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 361-362; Abul Faraj Esfahani, Muqatil al-Talebiyin, Dar al-Marifah, shafi na 80; Dinori, Akhbar al-Tawal, 1368, shafi na 256; Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi 446; Ibn Nama Hali, Muthir al-Ahzan, 1406 AH, shafi na 68
  158. ↑ Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi na 446-449; Ibnshahrashob, Manaqib, 1379 Hijira, juzu'i na 4, shafi na 108.
  159. ↑ Tabari, Tarihin Al’ummai da Al-Muluk, 1967, juzu’i na 5, shafi na 452; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi.111; Ibn Maskawayh, Tajarubul Al'umam, 1379, juzu'i na 2, shafi 80; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 77.
  160. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 407-408
  161. ↑ Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 111-112; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Mujalladi na 2, shafi na 35; Ibnshahrashob, Manaqib, 1379 AH, shafi 111; Shaarani Dama Al-Sajjom, 1374 AH, shafi na 194.
  162. ↑ Mofid, Al-Irshad, 1399 AH, Juzu'i na 2, shafi na 111-112.
  163. ↑ Shaarani, Dama Al-Sajum, 1374 AH, shafi na 191.
  164. ↑ Khwarazmi, Maktal al-Hussein (a.s), maktabat Al-Mufid, juzu'i na 2, shafi na 34.
  165. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 203; Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi 448; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 75; Mofid, Al-Arshad, 1399 AH, juzu'i na 2, shafi na 110
  166. ↑ Al-Sayyid Ibn Tavus, Al-Malhouf Ali Qatali al-Taffuf, Juzu'i na 1, shafi na 175.
  167. ↑ Shaarani, Dama Al-Sajum, 1374 AH, shafi na 195.
  168. ↑ Diwan Hafez, Jihoun Publishing House, 2007, shafi na 354.
  169. ↑ Dinori, Akhbar al-Tawal, 1368, shafi na 258; Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 407-409; Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi na 453; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 112.
  170. ↑ Balazri, Ansab al-Ashraf, 1417 AH, juzu'i na 3, shafi na 407-409; Tabari, Tarikh Al'umam wa Al-Muluk, 1967, juzu'i na 5, shafi 450; Ibn Athir, al-kamal fi al-tarikh, 1965, juzu'i na 4, shafi na 77; Ibn Kathir, Al-Bidaya wa Al-Nihaya, juzu'i na 8, shafi na 187.
  171. ↑ Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi.112; Khwarazmi, Maktal al-Hussein (AS), Al-Mufid, Juzu'i na 2, shafi na 36; Tabarsi, Alwari, 1390 AH, juzu'i na 1, shafi 469.
  172. ↑ Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi na 453-450; Ibn Saad, Tabaqat al-Kubra, 1414H, juzu'i na 6, shafi 441; Esfahani, Muqatil al-Talebin, Dar al-Marafa, shafi na 118; Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 3, shafi na 258; Mofid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 112.
  173. ↑ Ibn Saad, Tabaqat al-Kubra, 1414, juzu’i na 441, shafi na 409; Tabari, Tarikh Al’umam wa Al-Muluk, 1967, juzu’i na 5, shafi na 453; Esfahani, Muqatil al-Talebin, Dar al-Marafa, shafi na 118; Masoudi, Moruj al-Zahb, 1409 AH, juzu'i na 3, shafi na 258
  174. ↑ Tehrani, Lamaat al-Hussein, shafi na 39.
  175. ↑ «خضرا و غبرا»، کرب‌وبلا؛ پایگاه تخصصی امام حسین(ع).
  176. ↑ Ibn Athir, Al-Kamel, 1965, juzu'i na 4, shafi na 78; Al-Tabari, Tarikh al-Umam wa al-Muluk, 1967, juzu'i na 5, shafi na 543.
  177. ↑ Sayyed bin Taus, Allahouf, 1348, shafi na 130.
  178. ↑ Majlesi, Bihar al-Anwar, 1404 AH, juzu'i na 44, shafi na 321.
  179. ↑ Al-Muqrim, Al-Sayyid Abd al-Razzaq, Maktale Hussaini, (a.s), juzu'i na 17, shafi na 283.
  180. ↑ Qommi, Muntaha al-Amal, 1379 AH, juzu'i na 2, shafi na 910; Majlisi, Bihar al-Anwar, 1404 BC, juzu'i na 44, shafi.
  181. ↑ Mazaheri, Farhang Sugh Shi’i, 1395, shafi na 234.
  182. ↑ Qommi, Nafs al-Mahmoum, 1379 AH, shafi na 342 da 345.
  183. ↑ Qommi, Nafs al-Mahmoum, 1379 AH, shafi na 345.
  184. ↑ Qomi, Nafs al-Mahmoum, 1379 AH, shafi 346; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi na 454-453.
  185. ↑ Mufid, Al-Irshad, 1399 AH, juzu'i na 2, shafi na 113; Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 204; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 455; Masoudi, Murooj al-Dhahab, 1409 AH, juzu'i na 3, shafi na 259.
  186. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 204; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 455.
  187. ↑ Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 455; Sayyid bin Tawus, Al-Lahof, 1348H, shafi na 135.
  188. ↑ Sayyid bin Tawus, Al-Lahof, 1348H, shafi na 135.
  189. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 411; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 456; Masoudi, Murooj al-Dhahab, 1409 AH, juzu'i na 3, shafi na 259.
  190. ↑ Tabari, Tarikh Al'umama wa Sal-muluk, 1967 AD, juzu'i na 5, shafi 456.
  191. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 411; Tabari, Tarikh Al'umam wa Al-mulul, 1967 AD, juzu'i na 5, shafi 455; Masoudi, Murooj al-Dhahab, 1409 AH, juzu'i na 3, shafi na 259.
  192. ↑ Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 455; Masoudi, Murooj al-Dhahab, 1409 AH, juzu'i na 3, shafi na 63.
  193. ↑ Muqrim, Maktale Hussaini (a.s), Dar Al-Kitab Al-Islamiyyah, shafi na 319.
  194. ↑ Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 3, shafi na 411; Tabari, Tarikh Al'umam wa Al-muluk, 1967 AD, juzu'i na 5, shafi 455; Masoudi, Murooj al-Dhahab, 1409 AH, juzu'i na 3, shafi na 259.
  195. ↑ Muqrim, Maktale Hussaini, Dar Al-Kitab Al-Islamiyyah, 1426H, shafi na 335-336.

Tsokaci

  1. ↑ Maganar da ta zo a littafin Al-Irshad naSheikh Mufid kamar haka:"وَ أَمَرَ الرُّمَاةَ أَنْ يَرْمُوهُ فَرَشَقُوهُ بِالسِّهَامِ حَتَّى صَار كالقنفذ" sai shimru ya umarci maharba sua harba masa ruwan kibbai, sai suka masa ruwa kibbai har sai da ya zama kamar bushiya

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