173-Assalamu alaikum masu sauraro barkammu da warhaka barkammu da sake saduwa a cikin shirimmu na kissoshin rayuwa shiri wanda wanda yake kawo maku kissoshi wadanda suka zo cikin alkur’ani mai girma, ko kuma cikin wasu littafan wadanda suka hada da littafin Dastane Rastan na Aya. Shahid Murtadha Muttahari ko kuma cikin littafin Mathnawa na Maulana Jalaluddin Romi. Ko kuma dai cikin wasu littafan da fatan masu sauraro zasu kasance tare da mu a cikin shirimmu na yau.

///…Madallah, Masu sauraro idan kuna tare da mu a cikin shirimmu da ya gabata, a kuma cikin sirar Imam Al-Hassan (a) dan Fatima (s) diyar manzon Allah (s) da muke kawo maku, a cikin shirimmu da ya gabata mun yi magana dangane da iyayen Mu’awiya dan Abusufyan, wato Abusufyan da Hindu, mun kuma bayyana yadda Mu’awiya yake boye kiyayya ga manzon Allah (s), baya bayyana shi a gaba jama’a amma idan ya kebe da abokansa da makusantarsa yakan bayyana wannan kiyayyar a fili.

Mun kawo yadda Mughra dan Shu’uba ya je wajensa ya kuma bukace shi da yayi adalci ga yan’wansa Banu Hashim a lokacin bas a da wani abunda zai ji tsaronsu. A nan sai Mu’awiya ya bayyana kafiecinsa a fili, ya inda yake ganin khalifofi uku da suka zo bayan manzon Allah (s) suna mutuwa aka daina ambatonsu amma ga Manzon Allah (s), wanda ya kira da wani suna don wulakanta shi, yace (dan Abu Kabsha), Abu Kabsha shi ne mijin halibatussa’adiyya wacce ta shayar da manzon Allah (s) kuma ya zauna a wajensu har zuwa shekaru 5, kafin sum aida shi ga Aminatu mahaifiyarsa (a).

Sai Mu’awiya yace, ‘amma ga dan Abu kabsha, ana kuwa da sunansa sau biyar a ko wace rana, don haka ba zai bari ba sai ya turbude sunan manzon Allah (a).

Mun bayyana cewa sai da yayi kimani kwanaki 40 baya salati ga manzon Allah (s) a sallar Jumma’a, da aka tambayeshi, sai ya amsa da cewa yayi haka don kada wasu mazaje su daga hancinsu suna masu girman kai don an ambaci goninsu.

Sanna mun bayyana cewa sau da dama yakan ki aiwatar da haddi shari’a, ya kuma sauya sunnar manzon Allah (s) da ra’ayinsa.

An karbo hadisi daga Ataa dan Yassar yana cewa Mu’awiya ya saida tasar zinari ko azurfa da abinda ya fi haka na nauyinsa. Sai Abu Dardaa y ace masa {Na ji manzon Allah(s) yana hana iriun wannan, sai dai da kwatankwacinsa, } sai Mu’awiya ya tashi yana bayyana rashin amincewarsa da abinda Abuddardaa ya fada, yana cewa, ni ina ganin hakan babu laifi.

Sai ran abudardaa y abaci ya na cewa, ya zai isa mani da Mu’awiya ina fada masa ga abinda manzon Allah(s) yayi, yana fada mani ra’ayinsa. Ba zan zauna da kai a kasar da kake zama ba. Sai  ya tattara kayansa ya bar sham ya koma madina, ya bar aikin da aka bashi a sham.   A zamanin Khalifa na biyu ne aka bashi aikin alkalanci a sham. Sannan ya mutu shekaru biyu kafin a kashe Uthman.

Sannan manzon Allah (s) ya hana kiran sa;;ah da kuma ikama a sallar idi guda biyu. Amma mu’awiya a lokacin da ya zama khalifa yakan sa a yi kiran sallah sannan a tsayar a sallolin idi.

Na’am, wasu malaman tarihi sun bayyana cewa Bashar dan Marwan walin madina a lokacin, da kuma hajjaju dan Yusuf attaqafi duk suna yin kiran sallah da kuma Ikama a sallolin idi biyu.

Haka ma khudubar sallolin idi ana jinkitasu bayan sallah, kamar yadda manzon Allah (s) yake yi. Amma Mu’awiya a wani lokaci ya fara gabatar da Khudubar Idi kafin sallah, na farko ko Jahili ne, wannan da wuya ya kasance haka, saboda abune wanda ya yadu tun farkon musulunci, ko kuma dai son zuciya, da kuma sabawa manzon Allah (s) da gangan.

Wasu malaman tarihi sun bayyana Mu’awiya da wadanda suke gabatar da Khudubar sallar Idi kan sallah, sun fara yin haka ne saboda suka la’antar iyalan gidan manzon Allah (s) a khuboninsu, don haka da dama daga cikin sahabban manzon Allah (s) da kuma muminai, suna tserewa, ko su yi sauri su bar masallacin idi da yayansu don kada su ji inda mu’awiya da sauran limaman suke La’antar Aliyu dan Abitalib (a) a cikin khudubobinsu.

A lokacinda suka fahinci haka sai suka fara gabatar da Khudubobin sallar Idi kafin sallah.

Banda haka Mu’awiya yakan karbi zakka daga wanda ya sami dukiya kyua, wanda babu shi a musulunci, yakan sanya turari a lokacinda yake harami, yana amfani da kwanukan zinari da azurfa, wanda musulunci ya hana amfani da su don haka. Yana sanya rigunan da aka dinkasu da dibaji ko al-hariri.

Wannan duk, Imma saboda jahilci, ko kuma da gangan yake yi don ya sabawa manzon Allah (s) ko ya sabawa addinin musulunci. Sannan idan an tunatar da shi a wasu lokutan sai ya ce, shi yana ganin babu laifi.

Malaman tarihi sun bayyana cewa wata rana Al-Ahnaf dan Kais, da Jariyatu dan Qudamah da Jon dan Katadah da kuma Al-Hattat dan Yazid shuwagabannin wasu kabilun larabawa sun zo wajen Mu’awiya dan abu Sufyan a sha, sai ya bawa ko wanne daga cikinsu dinari dubu dari-dari, amma sai ya bawa Al-Hattat dan Yazid dubu 70,000.

A lokacinda suka kama hanya suna kan hanyarsu ta komawa gida, sai kowa ya bayyana yawan kudaden da ya amsa daga wajen Mu’awiya. Sai Al-Hattat ya ga cewa Mu’awiya ya kara masu dubu 30,000 sama da nashi. Sai ya dawo wajen Mu’awiya. A lokacinda ya ganshi sai yace: Me ya dawo da kai Ya Al-Hattat sai yace: Ka kunyatani a cikin dangin Banu Tamim. Amma bani da nakasa a cikin dangantaka ta, ni ba mai bin sunna bane? Kuma ana maka biyya a cikin dangina? Sai Mu’awiya yace: Haka ne.

Sai Al-Hattan yace, me ya sa ka rage matsayina a cikin mutane (ka basu fiye da abinda ka bani, ka bawa wanda yake kiyayya da kai fiye da wanda ya kasance tare da kai. ?

A nan Alhattan yana nufin cewa Al-Ahnaf da Jariya duk sun kasance tare da Aliyu (a) a yakin Jamal, amma shi ya ki zuwa yakin kwata-kwata don haka shi yafi kusa da Mu’awiya a kan su.

Sai Mu’awiya ya ce masa: Ai na sayi addinin su ne, kai kuma na  da addininka. Sai Al-Hattat yace ni ma ka sayi addinin na.  Sai Mu’awiya ya bada umurni a cika maka dinari 30,000 don ya zama dubu 100 kamar yadda ya bawa sauran.

Don haka Mu’awiya yana sayan addinin mutane da kudi. Saboda su yi masa biyayya ko da biyayya gareshi ya sabawa addininsu. Mu’awiya ya shahara da wannan dabi’ar.

Sannan a zamanin Mu’awiya da kuma sarakunan banu uamayya ne, wasanni da wargi da tsiraici suka fara bayya a cikin al-ummar musulmi. Mawaka sun fara wakokin soyayya da rawa da yan mata a fili a cikin jama’a . Haka halaye masu kyau da nagarta suka fara bacewa. Mata sun fara bayyana tsiraici.

Har’ila yau aka fara hira a cikin darare ana rayasu da kide-kide da wake-waken soyayyah.

A irin wannan halin ne, Yazid dan Mu’awiya (La’anenne) wata rana ya shiga wajen mahaifinsa Mu’awiya yana cewa: baba zan kashe Abdurrahman dan Hassan dan Thabit. Sai yace masa me ya sa?

Sai yace ya rare kasidu yana nuna sonsa ga yar’uwa ta.

Sai yace me yake cewa? Sai ya karanta masa baitocin da Abdurrahman dan Hassan ya karanta na soyayya ga diyar Mu’awiya. Amma Mu’awiya yayi ta kare shi. Yana nun awa Yaziz ba kome ba ne.

Sun ce wata rana Abdurrahman ya zo wajen Mu’awiya ya yi maraba da shi, sannan ya ce masa, daya daga cikin yaya na mata suna aibata taka , sai Abdurrahman yace da me, sai ya ce, ya yabi dayar ita baka yake ta ba. Sai Abdurrahman y afara yabon dayar a gabansa.

Da haka mu’awiya ya yada fasadi na sifanta matan musulmi a cikin wakoki, da haka kuma fasadi y afara yaduwa cikin musulmi. Wannan halin ya ci gaba da lalacewa a cikin sarakunan da suka zo bayansa. Hatta ya kai ga sarakunan da kansu suna hira a cikin dare, a wakoki a rawa a gabansu a gaban sauran musulmi, wanda kuma yake bude kofar fasadi da kuma jesa matasa musulmi cikin fasadi mai yawa.

Sannan daga Mu’awiya yana kirkiro hadisai ya jinginawa manzon Allah (s), tare da taimakon wasu sahabban manzon Allah (s), ya kuma basu kudade da kyaututtuka.

A cikin  alkur’ani mai girma girma Allah yana cewa

(Wadanda kawai suke suke kirkiran karya, sune wadanda basu yi Imani da ayoyin Allah ba, kuma wadan nan sune makaryata). Mu’awiya ya kusanto da wadanda suke kirkirar karya, su jinginawa Allah da manzonsa (a). Karya wadanda suke daukaka banu umayya su kuma kaskanta iyalan gidan manzon Allah (s). Musamman Aliyu dan Abitalib (a) wanda shi ne shugaban gidan. Hakama yakan basu kudade su kirkiro hadisai su jinginawa manzon Allah (s) na Falana wasu sahabban musamman khalifofin da suka gabaci Aliyu dan Abitalib (a).