193-Assalamu alaikum masu sauraro barkammu da warhaka barkammu da sake saduwa a cikinshirimmu na kissoshin rayuwa, shiri 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 Muttahari, ko kuma cikin littafin Mathnawi na maulana jalaluddeen Rumi. 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 siarar Imam Al-Hassan (a) dan Fatimah (s) diyar manzon Allah (s) da muke kawo maku, a cikin shirimmu da ya gabata mun ci gaba da magana dangane da siyasar Iyalan gidan manzon Allah (s) a gaban irin siyasar Mu’awiya  dan Abusufyan da shi da ma’aikatansa a lokacin da al-amuran shugabancin al-ummar Musulmi suka koma hannusa.

A cikin shirimmu da ya gabata mun yi maganar sharuddan sulhu tsakanin Imam Al-Hassan (a) da kuma mu’awiya dan Abusufyan. Sharuddan sun kai 11 amma malaman tarihi basu kawosu gaba daya a cikin littafi guda bas ai dai ka sami biyu uku a nan sannan wasu kuma wasu littafan. Amma idan an tattarasu gaba daya su 11. Sai wasu malaman shia sun bayya cewa basu amince da wasu sharuddan ba, saboda ba kowa ne yake kiyaye Martaban iyalan gidan manzon Allah (s) a rubuce rubucensu ba.

Bakir Sharif Karashi a cikin littafinsa (hayatu Imam Alhassan(a) ya ce bai amince da cewa Imam Al-Hassan (a) a cikin shruddan da ya Aikawa Mu’awiya dan Abusfyana kwai bukatar ya bashi dukiya ko kudaden da suke cikin Batul malin kufa ba, saboda ai kafin ya mika masa shugabancin Al-ummar Musulmi ikon birnin kufa da kasar Iraki gaba daya suna karkashin Ikonsa, me ya sa zai bukaci mu’awiya ya bashi kudade ko dukiyan da ke karkashin ikonsa.

Ai abinda zai yi kawai sai dai ya aika a kawo masa abinda yake so a cikin Baitul malin kuma don yana karkashin ikonsa.  Sannan na biyu kuma shi ne, siyasar Iyalan gidan manzon Allah (s) a yadda muka sansu, haka Amirulmumina Aliyu dan Abitalib (a) yayi a lokacin Khalifancinsa, haka ma dansa Imam Al-Hassan (a) wanda muke karanta sirarsa ya bi, wato basa ajiye gudade a Baitul mali su dade.

Idan mun koma baya da zaran Amirul mumunina Aliyu dan Abitalib (a) ya karbi iko da daular musulunci a Madina bayan an kashe Khalifa Uthman, ya je ya bude Baitul Mali sai ya sami darin kudade, al-hali mutane suna bukatar kudi a lokacin suna fama da talauci. Sai kawai ya bada umurni ya rabawa mutane kudaden. Shi ne kuwa ma’aikatansa suka bawa kowa a madina dirhami ko dinaru uku uku, kowa da bayinsu da kuraishawansu.

An sai da aka bada labarin cewa Zubair dan Awwam daga daga cikin manya manyan sahabban manzon Allah (s), ya je yakin badar da uhud, kuma yana daga cikin sahabban manzon Allah (s) wadanda basu gudu a yakin uhudc, yana kare manzon Allah daga mushrikan makka wadanda a lokacin suna son kashe manzon Allah (s) saboda dukkan sahabbansa a lokacin sun gudu sun tsaunuka da suke kewaye da wurin a lokacin sun barshi wasu wadanda basu wuce yawan yastu ba. Amma a lokacin Imam Ali (a) ya bashi dirhami ko dinari 3 hakama ya bawa bawansa.

Da aka kammala, kabar yadda ya saba yasa aka share masa Baitul malin sai yayi sallah raka’o’ii biyu.

Don haka siyasarsu itace basa ajiye kudade ko dukiyoyi su dade a cikin Baitul malin musulmi. Don haka a lokacinda Imam Hassan (a) ya tara dubban sojojinsa ya kuma tura su zuwa yakin Mu’awiya dan Abusufyan a Maskan, da kuma Mada’in a kasar Iraki ba ma zaton zai bar wani abu a Baitul malin kufa mai yawa wanda zai sa ya bukaci Mu’awiya ya bashi su bayan sun sunslhunta.

Sannan na biyu kuma Karashi bai yarda cewa Imam Al-Hassan (a) ya shardantawa Mu’awiya ya bashi albashi na dinari miliyon guda a ko wace shekara ba, da shi da kuma kaninsa Imam Al-Hussain (a). ya ce wannan akwai kaskanci a cikinsa, wanda kamar yadda muka san siyasar Iyalan gidan manzon Allah (s) masa daukar kaskanci musamman a gaban sarakunan banu umayya kamar Mu’awiya.

Sannan yace, idan harma mun dauki cewa Imam Al-Hassan (a) ya bukaci Mu’awiya ya basu wadan nan kudade a ku wace shekara, ya halatta ya karba saboda shugabancin kansa gasabi ne a wajen mu’awiya, hakkin iyalan gidan manzon Allah ne su shugabancinci al-ummar kaknasu, hakki wanda Allah ya basu amma Mu’awiya ya kwace. Don haka duk wani kudi da ya shiga hannunsu daga wajen Mu’awiya hakkinsu ne da aka dawo masu da shi, sai su kashe su a inda ya dace.

Daga nan sai muka fara bayanin sharuddan guda guda, inda muka fara da sharadin farko wanda Imam Alhassan ya shimfidaya mu’awiya dan Abusufyan. Inda ya bukaci yayi hukunci da littafin Allah da kuma sunnar manzon Allah (s). inda ya san cewa Mu’awiya za iyi hukunci da littafin Allah da kuma sunnar kakansa manzon Allah (s) da bai zai bukaceshi yayi haka ba. Kuma abinda ya faru shi ne, mu’awiya ya so sauya addinin musulunci gaba dayansa a lokacin sarautarsa. Ga wanda ya karanta tarihi, duk inda kaga ya kawo Allah da manzonsa ton ayana son yaudararl mabiyansa, amma a boye kafirci da jahiliyya yake nufi.

02- Sai kuma na biyu Imam Al-Hassan (a) ya shardanta masa, kan cewa kada yad ora wani a matsayin magajinsa don iko da al-ummar musulmi zai koma ne ga shi Imam Al-Hassan (a) idan yana da rai, bayan mu’awiya, idan kuma baya duniya to iko zai koma ga kaninsa Imam Al-Hussain (a). Wasu malaman sun bayyana cewa Imam Al-Hassan yace masa al-amarin shugabanci a bayan mu’awiya ya kasance shura ne tsakanin musulmi. Amma abinda ya faru Mu’awiya bai yi ko da daya daga cikinsu ba, don ya tilastawa al-ummar musulmi yiwa dansa dan yazid bai kafin mutuwarsa, wadanda suka ki ya yi masu masu barazanar zai kashesu. Sannan bayan da shi Mu’awiya ya kashe Imam Al-Hassan (a) a rayuwansa, shi wannan yazidun shi ne ya kashe Imam Al-Hussain (a) a kasar Karbala, a ranar ashoora shekara ta 61 bayan hijira, irin kissan da ba’a taba yiwa wani dan annabi a tarihin duniya da kuma addinai ba.   

Imam Al-Hassan (a) ya san cewa Mu’awiya ba zai cika wannan sharidinba, yana son ne ya maida khalifanci ko kuma shugabancin al-ummar musulmi gadon banu umayya, wadanda kamar yadda al-kur;ani mai girnma ya karisu, itaciyar da aka la’ana a cikin al-kur’ani mai girma.

03-Sannan na uku Imam Al-Hassan (a) ya sharadanta masa, kan cewa ya tabbatar da aminci da lafiyan al-ummar musulmi, dole ne musulmin su kasance cikin amince a ko ina suke a cikin daular musulunci, Imam (a) ya san cewa Mu’awiya ba zai amintar da musulmi idan ya sami iko da sub a, shi ya sa a kawo wannan sharaidan, na cewa baki da fari daga cikin musulmi dole ne su sami amince idan ya karbi iko.

Musamman kuma mutanen kasar Iran, ya san cewa ba zasu tsira daga hannun Mu’awiya ba, saboda abinda suka aikata a da shi da rundunarsa a yakin siffin. Kuma abinda ya faru kenen. Mu’awiya da dansa yazid da sarakunan da suka zo baya basu azabtar da wasu mutane a cikin al-ummar musulmi kamar yadda suka azabtar da mutanen Iraki ba.

Wannan ba kome ba, saboda kasancewarsu tare da Imam Ali (a) a yakin Siffin da kuma akidarsu da biyayya ga iyalan gidan manzon Allah (s). Da farko ya sanya dan Sumayya Ziyad ya kashe su kissan kiyashi, sannan ya sake dora dansa dan Ziyar wanda ya ci gaba da aikin kissan mutanen Iraki musamman Kufa, sannan bayansu an dora hajjaju dan Yusuf Athawaqi wanda yayi abinda tarihin bil’adama ba zai mata da shi ba.

Hatta an nakalto Umar dan Abdul azizi yana cewa a ranar kiyawa da dukkan al-ummu zasu zo da mafi munu daga cikinsu, idan al-ummar manzon Allah (s) ta zo da hajjaju da ta rinjaye su.

Wannan saboda yadda ya maida rayukan mutanen kufa da kuma kasar Iraki ba a bakin kome suke ba.

04-sannan na hudu ya bukaci mu’awiya dan Abusufyan kada ya sanyawa kansa lakabin Amirul muminina wato shugaban muminai saboda ya san cewa shi ba mumunine ba, kuma bai kama hanyar muminaiba. Don shugaban muminai shugaban addinine shi kuma mu’awiya mai kashe addini ne ba mai raya shi ba. Mu’awiya bai damu da wadannan sharudda ba, amma kuma hakikakin al-amarin shi ne, idan Imam Hassan (a) bai kasance mabiyan Mu’awiya ba, ko kuwa mu’awiya bai kasance shugaban musulmi ba. Tunda ai ne daike masa suna shugaban muminai. Wanda kuma bai kasance shugaban muminai na ba to shi azzalumin shugaban ne. wanda ya yi kwace da shugabancin da kuma matsayin khalifanci da kuma limamanci. Wannan shi ne hikimar da take a cikin wannan sharadin.

05- sai kuma sharadi na 5 wato sharadin hana tsaida shahada a gaban Mu’awiya dan Abu sufyan, wannan ya nuna cewa shi ba shugaba Adili ba, don ai ana shaida ne a gaban shugaban Adili wanda yake yake hukunci da shariar musulunci, don haka wannan sharadimma ya soncewa Mu’awiya shugabancin muminai ko musulmi. Haka ma wannan sharadin ya tabbatarb da cewa Mu’awiya ba halattaccen shugaban musulmi bane, tun da bai cancanci a yi rantsuwa da kuma  kafa shaida a gabansa ba. Don haka bai cancanci shugabanci ba. Kuma idan musulmi suna da karfi kuma sun yi amini da addinin musulunci bai kamata su barshi a kan kujerar shugabanci ba.

06- sai kuma sharadi na 6 inda ya bukaci Mu’awiya ya dakatar da zagi da kuma la’antar Amirul muminina (a) a kan mimbarorin musulmi. Imam Al-Hassan (a) ya kawo wannan sharadin ne don hana mu’awiya dan Abusufyan ci gaba da  sabon Allah wanda kuma shi ne la’anta da kuma zagin Imam Aliyu dan Abitalib (a) a cikin khudubobinsa da yake yi a kan mimbarin musulmi. Zagin Imam Ali (a) kamar yadda ya zo a cikin hadisan manzon Allah (s) zagin manzon Allah ne.

Idan mun dubi tarihi zamu ga cewa Mu’awiya ne ya kafa sunnar zagin Imam Ali (a) a kan dubban mimbarorin musulmi bayan ko wace khuduba ta jumma’a ko kuma ta wasu munasabobi. Kuma wannan sunnan ta ci gaba, har zuwa shekaru kimani sittin a wajen wasu malaman tarihi.

Banda haka malaman tarihi sun tabbatar da cewa babu wani sahabin manzon Allah (s) wanda aka zaga a kan mimbarorin musulmi ko a wani wuri kamat Aliyu dan Abitalin a tsawon tarihin addinin musulunci. Wannan zagin ya ci gaba har zuwa zamanin sarki Umar dan Abdul Aziz sarki na 8 daga cikin sarakunan banu Umayya.