Muassasar alhasanain (a.s)

BABAR FITINA 3

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BABAR FITINA

 

 

CI GABA DAGA MAKALA TA BIYU:-

 

Imam Hasan (a.s)

Imam Hasan (a.s) wanda a lokacin ma yana karami ya nuna rashin amincewarsa da dare karagar halifanci da Abubakar yayi wanda hakki ne na mahaifinsa. Wata rana yazo masallacin kakansa (Manzon Allah) alhali Abubakar yana kan mimbari, sai yayi masa tsawa ya ce:

“Sauka kasa, sauka daga kan mimbarin mahaifina, ka tafi (ka hau) mimbarin babanka”.

Nan take Abubakar ya dimauce, idanuwan wadanda suke wajen suka koma ga jikan Manzon Allah (s.a.w) kuma sanyin idonsa cikin mamaki da jin kunya. Halifa Abubakar ya fahimci hatsarin da yake ciki, don haka cikin kankan da kai sai ya ce:

“Hakika ka yi gaskiya, wallahi wannan mimbarin babanka ne ba na babana ba…”[1].

Imam Hasan (a.s) ya kasance yana ganin Manzon Allah (s.a.w) yana hawa wannan mimbari yana kiran mutane zuwa ga addinin Allah da shiryar da su zuwa ga madaidaicin tafarki, don haka ba ya ganin akwai wani mutumin da ya dace ya dare wannan mimbari in banda mahaifinsa ma’abucin hikima da adalci a duniyar musulmi.

ªInkarin Manyan Sahabbai

Manyan sahabbai da shugabannin musulmi su ma sun nuna rashin amincewarsu ga halifa Abubakar saboda kwace matsayin halifanci da yayi daga wajen Imam Ali (a.s). Ga wasu daga cikinsu:

1- Salman al-Farisi

Salman al-Farisi ya kasance mutum da ya ba da rayuwarsa ga Musulunci wanda Manzon Allah (s.a.w) ya nuna masa tsananin kauna da sanya shi cikin Ahlubaitinsa, yana cewa: “Salman yana daga cikinmu Ahlulbaiti, kada ku ce masa Salman al-Farisi, ku ce masa: Salman al-Muhammadi” sannan kuma ya haramta masa cin sadaka kamar yadda ya haramtata ga Ahlubaitinsa, yana cewa: “Sadaka haramun ne ga Salman”. Wannan sahabi mai girma ya nuna rashin amincewarsa ga Abubakar yana ce masa:

“Ya Aba Bakr ga wa za ka mayar da al’amarinka idan wani lamari da baka san kansa ba ya bijiro maka? Ga wa zaka koma idan aka tambaye ka abin da baka sani ba, wani uzuri kake da shi dalilin gabatar da kanka gaba ga wanda yafi ka ilimi, wanda yafi kusanci da Manzon Allah (s.a.w) mafi sanin tawilin Littafin Allah Madaukakin Sarki da Sunnar AnnabinSa, wanda Annabi (s.a.w) ya gabatar da shi lokacin rayuwarsa sannan kuma yayi muku wasicci da shi lokacin rasuwarsa, amma kuka yi watsi da maganarsa, kuka bar wasiccinsa da gangan, kuka saba alkawari, kuka karya yarjejeniya, kuka yi karen tsaye wa umurninsa na zama karkashin tutar Usama bn Zaid….”[2].

Wannan inkari na Salman ta hado gaskiya da dukkan bangarorinta, ya bukaci Abubakar da ya sauka daga matsayin da ya dare da mika shi ga wanda Manzon Allah (s.a.w) ya ayyana shi a matsayin halifansa kuma jagoran al’umma na gaba daya a bayansa wato Imam Amirul Muminin Ali (a.s), kofar birnin ilimin Annabi kuma mahaifin jikokinsa, wanda ya kasance gare shi tamkar matsayin Haruna ne ga Musa. Wannan inkari yana nuna cewa Shi’anci da ma’anarsa na addini da siyasa ya samo asali ne tun zamanin Manzon Allah (s.a.w).

2- Ammar bin Yasir

Shi kuwa Ammar bn Yasir ya kasance sahabin Manzon Allah (s.a.w), shi da iyayensa suna daga cikin wadanda aka azabtar da su a tafarkin Musulunci. Mahaifinsa Yasir da mahaifiyarsa Sumayya sun yi shahada ne a hannun kafiran Kuraishawa, shi kuwa Ammar ya tsira daga kisa. Yana daga cikin fitattun sahabban Ma’aiki wajen imani da kin bin son zuciyarsu da hidima wa gaskiya. Ya bayyanar da rashin amincewarsa ga wadannan mutane yana cewa:

“Ya ku Kuraishawa, Ya ku musulmi, idan kun sani to, idan kuwa ba ku sani ba to ku sani Ahlubaitin Annabinku su suka fi cancanta da shi da kuma gadonsa, su suka fi sanin al’amurran addini, aminci ga muminai, masu gaskiya ga al’ummarsa. Don haka ku gaya wa abokinku (wato halifa Abubakar) ya mayar da hakki ga ma’abutansa tun kafin lamurra su rincabe, kafin al’amarinku yayi rauni, shakiyancinku ya bayyana, fitina kuma ta girmama a gare ku, ku sami sabani a tsakaninku, idan haka ya faru makiyanku za su samu karfin gwuiwa a kanku. Kun riga da kun san cewa Banu Hashim su suka fi cancantar wannan al’amari sama da ku, kuma Aliyu shi yafi kusanci da Annabinku sama daku. Shi daga cikinsu (Kuraishawa) yake kuma shugabanku bisa umarnin Allah da ManzonSa. Kun sanshi a lokuta daban-daban lokacin da Annabi (s.a.w) ya toshe kofofinku wadanda suke shiga cikin masallaci dukkansu in banda kofarsa, sannan kuma lokacin da ya fifita shi ta hanyar aurar masa da ‘yarsa Fatima al-Zahra (a.s) kan sauran mutanen da suka zo nemanta, da fadinsa (s.a.w) cewa: Ni ne birnin ilimi Aliyu kuma kofarsa, duk wanda yake neman hikima yazo ta kofarta. Dukkanku kuna bukatarsa a lokacin da wata matsala ta addininku ta taso, alhali shi kuwa ba ya bukatar kowani daya daga cikinku, da makamantan wadannan falaloli da mafi daukakanku ba shi da su. To me yasa ku kaurace wa Ali da kwace masa hakkinsa, da fifita rayuwar duniya a kan ta lahira? lalle wannan canji na azzalumai ya munana. Ku ba shi abin da Allah Ya bashi, kada ku juya masa baya sannan kada ku juya baya daga dugaduganku ku zama cikin masu hasara”[3].

Hudubar Ammar ta kasance kira zuwa ga abin da yake maslaha ce ta al’umma. Ya bukaci Abubakar da yayi murabus da mika halifanci ga Imam Amirul Muminin Ali (a.s) wanda shi ne kofar birnin ilimin Annabi (s.a.w), mijin ‘yarsa kuma mahaifin jikokinsa, mafi sanin abin da al’umma take bukata a dukkanin sassan rayuwarta.

3- Abu Zar

Amma Abu Zar al-Giffari kuwa shi ne sautin adalci da gaskiya a Musulunci. Ya sha daga ruhin Musulunci da ilmantuwa da koyarwarsa. Shi ne mutum na farko da ya fuskanci bakar siyasar Umayyawa. Ya nuna tsananin adawa da rashin amincewarsa ga masu mulkin lokacinsa sakamakon tauye hakkin Ahlulbaiti (a.s) na halifanci bayan Ma’aiki. Wata rana ya gaya wa Kuraishawa cewa:

“Ya ku Kuraishawa, lalle kun zabi wulakanci, kun bar Makusantan Manzon Allah (s.a.w). Wallahi wasu daga cikin larabawa za su juya da baya sannan kuma su yi shakku cikin addini, da kun bar al’amarin a hannun Ahlulbaitin Annabinku da takubba biyu ba su saba a kanku ba. Wallahi (halifanci) ya zamanto ga wanda yayi galaba, kuma wadanda ba su cancance shi –halifancin - za su ci gaba da nemansa, kuma za a zubar da jinin (mutane) da yawa saboda nemansa.

Sannan ya ci gaba da cewa:

“Lalle kun sani kuma manya cikinku sun san cewa Manzon Allah (s.a.w) ya fadi cewa: Al’amarin (halifanci) a bayana na Ali ne sannan ga ‘ya’yayena Hasan da Husain, sannan ga tsarkaka daga cikin zuriyata, amma sai kuka yi watsi da maganar Annabinku, kuka mance (da gangan) da alkawarin da kuka yi masa, kuka zabi wannan duniya mai karewa kuka mance da lahira ma’abuciyar dawwama, wajen da matasanta ba sa tsufa, kwanciyar hankalinta ba ya gushewa, ma’abutanta ba sa fushi sannan ba sa mutuwa….haka nan al’ummomin da suka gabace ku suka kafirta bayan Annabawansu sannan suka sauya abin da suka zo musu da shi. Ayyukanku sun zamanto kamar nasu sau da kafa. Da sannu za ku dandana kudar ayyukan da kuka aikata, Allah bai zamanto bai zaluntar bayinSa ba….[4]”.

Wannan huduba ta Abu Zar tana nuni da musibar da al’umma za ta fuskanta tsawon rayuwarta sakamakon kwace halifanci daga wajen Ahlulbaiti (a.s) da aka yi. An zubar da kogunan jini don kwace halifancin, har lamarin ya koma wajen mafi sharrin halitta daga Umayyawa da Abbasiyawa wadanda suka yada fasadi a bayan kasa suka almubazzarantar da dukiyar musulmi don biyan bukatun zukatansu kuma suka fuskanci duk wani kokari na tabbatar da gyara a duniyar musulmi da dukkan karfinsu, musamman cutar da Zuriyar Ma’aiki (s.a.w) da suka yi da tarihi bai taba ganin irinsa ba.

Ala kulli hal, wannan huduba ta Abu Zar ta fitar da gaskiya da tabbatar da adalci da manufa ta gaba daya ta al’umma. Hakan yana tabbatar mana da cewa Shi’anci ya samo asali ne tun zamanin Manzon Allah (s.a.w).

 

 

 

 

ZAMU CI GABA A FITOWA TA GABA INSHA’ALLAH:-

 

[1]- Al-Riyadh al-Nadhra 1/93, Sharh al-Nahj na Ibn Abil Hadid 2/17, Maktal al-Husain na Khawarizmi 1/93, Al-Manakib 2/172 da Sawa’ik al-Muhrika shafi na 105 da kuma cikin al-Sibban cewa Imam Hasan ya fadi wadannan kalmomi ga Abubakar shi kuma Husain ya taba fada wa Umar ma irin wadannan kalmomi.

[2]- Ihtijaj na Tabrisi, shafi na 100.

[3]- Ihtijaj na Tabrisi, shafi na 102.

[4]- Ihtijaj na Tabrisi.

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