201-Assalamu alaikum masu sauraro barkammu da warhaka barakammu da sake saduwa a cikin shirimmu na kissoshin rayuwa shiri wanda yake kawo maku kissoshi wadanda suka zo cikin al-kur’ani mai girma, ko kuma cikin wasu littafan wadanda suka hada da littafin Dastane Rastan na Aya. Shahid Murtadha Muttahari, ko kuma cikin littafin Mathnawi na maulana Jalaluddin Rumi. Ko kuma cikin wasu littafan. Da fatan masu sauraro zasu kasance tare da mu a cikin shirimmu na yau.

///… Madalla, masu sauraro idan kuna tare da mu a cikin shirimmu da ya gabata, a kuma cikin sirar Imam Al-Hassan Al-Mujtaba (a) dan Fatimah (s) diyar manzon Allah(s) da muke kawo maku, mun tsaya inda sulhun da Imam Al-Hassan (a) yayi da Mu’awiya dan Abusufyan, ya yiwa wasu daga cikin Mabiya iyalan gidan manzon Allah (s) zafi, har sai da ya kai suka fita cikin hayyacinsu. Wasun su suka kai ga farta wasu mummunan kalmomin wadanda basu dace a fadawa Imam Al-Hassan (a).

Daga cikinsu mun ambaci Kais dan Sa’adu dan Ubanda wanda da farko ya jagoranci sojojin da suke karkashin ikonsa, suka farwa sojojin sham. Sai da hankalin Mu’awiya ta tashi kafin ya shawo kansa, ya zo yayi bai’a.

Hakama kuma mun bayyana yadda Hijr dan Adiya ya zo Wajen Imam Alhassan a madina yana fatan ina ma da Imam (a) ya mutu da su gaba daya kafin ranar mika mulki ga Mu’awiya. Imam (a) ya fada masa dalilin da suka sa shi ya mikawa Mu’awiya shugabanci, amma Hijr bai gamsu ba, ya je wajen Imam Al-Hussain (a), inda ya bukaci Imam ya yi watsi da ra’ayin Imam Al-Hassan (a) na sulhu da mu’awiya, ya nada shi kwamandan sojoji na farko don yakar Mu’awiya, amma Imam Al-Hussain (s) ya ki amincewa da haka. Yace masa sun rika mai yi bai’a kuma babu jada baya. 

Haka ma Al-Musayyid dan Najbah ya zo wajen Imam Alhassan (a) ya zo yana fadawa Imam kan cewa yana mamakinsa kan yadda ya mikawa Mu’awiya mulki al-hali yana sojojin 40,.000. ya kuma bukaci Imam yan kwace al-kawalin da kulla da Mu’awiya.

Sai kuma Malik dan dhamrah, wanda ya shiga wajen Imam ya kuma fada masa kallamomi masu dachi sosai. Malik ya shahara da yawan ilmi da kuma falalarsa, Kuma an sanshi da luzumtar Abuzar Al-Ghifari a zuwa shahadarsa. Sannan shi sahabin manzon Allah (s) ne, A lokacinda ya zo mutuwa ya Malik yayi wasiya ga mutanen kabilarsa su yi amfani da makamansa don yakar makiyan Ahlulbaiti kadai kada su yi amfani da su wajen yakar Ahlulbait.(a).

A lokacinda Baban Abdullahi Imam Hussain (a) ya je kasar Iraki, inda ya isa karbala, sai wani daga cikin mutanen Ibn Ziyad ya zo ya nemi aron mashi a hannun Musa dan Malik don yakar Imam Hussain(a). Musa ya bashi, amma matarsa ta tunatar da shi kan cewa mahaifinsa Malik ya yi wasiya kada a yi amfani da makamansa wajen yakar Ahlul bait. Sai Musa ya yi sauri ya je ya karbi mashinsa daga mutumin ya kuma karya shi.

A lokacinda Malik dan Dhamra wajen Imam Al-Hassan (a) wanda ya fada masa cewa, {Lalle ni na ji tsoron kada a shafe musulmi daga doron kasa, na so addini ya kasance yana da mai kare shi}.

A wannan maganar Imam Al-Hassan ya bayyana masa cewa, idan da bai yi sulhu da Mu’awiya dan Abusufyan ba, da mu’awiya zai shafe musulunci da musulmi a bayan kasa. Wanda ya nuna mana cewa in ba don sulhun Imam Al-Hassan (a) ba da a halin yanzu sai dai mu yi maganar addinin musulunci a matsayin tarihi. Allah kuma ya sanya addinin musulunci a matsayin addini tarihi.

Sai kuma Sufyan dan Abi Laila, wanda aka sanshi da akidar Khawarijawa,  ya shiga wajen Imam Alhassan (a) sai ya kira da {Ya mai kaskantar da muminai!} Imam Al-Hassan (a) ya ji zafin maganar Abu Laila. Sai yace masa.  {Kaitonka ya kai bakharije! Kada ka Takura mani, don lallai abinda ya tilasta mani aikata abinda na aikata shi ne kashe mahaifi na da kuka yi. Da suka ta, da wawason dukiya ta da kuka yi, sannan a lokacinda kuka je siffin addininku na gaban kome, amma a yau kun zama duniyarce a gaban addinin ku, kaitonka ya bakharije! Lalle ni na fahinci cewa mutanen kufa, ba mutanene wadanda za’a amince da su ba, ba wanda zai nemi daukaka da su sai ya kaskanta, babu mutane biyu daga cikinsu da ke kan ra’ayi guda, (saboda bambancin ra’ayi a tsakaninsu), hakika mahaifina ya fuskanci al-amura masu wuya a cikinsu, ya gamu da abubuwa masu daci daga cikinsu, sun kasance mutane mafi saurin lalacewa, kuma mutanen kufa ne suka kasance wadanda suka rarraba addininsu suka zama kungiya kungiya}.

Sai kuma Bashir Hamdani, wanda ya shiga wajen Imam (a) a Madina, sai yayi masa sallama da cewa: Assalamu Alaika, Ya mai kaskanta muminai!. Sai Imam (s) ya amsa masa da cewa: Alaikumus salam, zauna.

A lokacinda ya zauna, sai Imam (a) ya juya ta wajensa, yana cewa: {Ni bam ai kaskanta muminaiba, sai dai mai daukakasu ne, bai nufi wani abu da sulhun da na yi ba, sai don tunkude kisa daga gareku, a dai dai lokacinda na ga, raunin mutane na da kuma kinsu da shuga yaki.}

Sai kuma Sulaiman dan Sard, wanda ya kasance cikin zababbun Mabiya iyalan gidan manzon Allah (s) daga Imam Ali (a) har zuwa Imam Al-Hassan da kuma Imam Al-Hussain(a). Sulaiman baya Mada’in a lokacinda aka yi sulhu, amma a lokacinda wannan labarin ya kai gareshi sai ya je Madina wajen Imam Al-Hassan (a), sai ya shiga wajensa yana cewa, Assalamu Alaika Ya mai kaskanta muminai! Sai Imam (a) ya amsa masa da cewa: {Wa alaikums Salam, ka zauna}.

A lokacins Sulaiman ya zauna sai y afara Magana yana cewa:  Muna matukar mamakin yadda ka yi wa Mu’awiya bai’a kana da sojoji dubu 100, daga mutanen kasar Iraqi, dukkansu suna karban al-bashi haka ma yayansu dan bayinsu, wannan banda shi;arka da suke Basra, da mutanen Hijaz, sannan mun fahinci cewa baka karbawa kan al-kawali al-kawali mai aminci daga Mu’awiya ba, ko kuma rabo mai tsoka daga cikin al-amarin ba, Da ace ya baka rabo mai yawa sannan ka sami shaidu masu karfi daga gabas da yamma, sannan ka rubuta shi da babu matsala.

Sannan ya tabbatar maka da cewa, wannan al-amari na shugabanci zai koma gareka a bayansa, da al-amarin zai zo mana da sauki. Amma ya baka ka amince da zancensa, sannan ya tashi a gaban mutane ya fadi abinda ya fada kamar yadda ka sani. Yana cewa : Ni na kasance na shardantawa wasu mutane sharudda, na yi masu alkawulla, na sanya masu gurace-gurace, ina nufin kashe wutar yaki ne kawai, da kuma sanin yadda zan tafiyar da al-amura kawai. Allah kuma ya hada mani kan mutane ne, don haka dukkan wadan nan al-kawullah da kuma sharudda suna karkashin kafafuwa ta, kuma wallah saboda sabawa al-kawulan da ke tsakaninka da shi da yayi, ka sake tanajin yaki, tunda yaki yar yaudara ce. Ka yi mani izini, da ni da wasu mutane zuwa Kufa, sai mu fitar da walinta daga garin sannan mu shelanta tube Mu’awiya, sai ka yakeshi kamar yadda ya yake yakarka, lalle Allah baya shiryatar da mutane masu kha’inci.

A cikin maganar Sulaiman dan Sard zamu fahinci cewa yana kan biyayyarsa ga Imam Al-Hassan (a) da kuma iyalan gidansa tsarkaka. Kuma yayiwa Imam (a) nasiha kan ya sake tada yaki da Mu’awiya tunda ya karya dukkan al-kawulla da kuma sharuddan da aka cimma da shi,

Sannan a lokacinda Sulaiman dan Sarda yake wannan maganar a gaban Imam Al-Hassan (a) akwai waanda suke saurarunsu daga shi’ar Imam (a) sai suka daga murya suna bayyana goyon bayansu ga Sulaiman, kan shawarwarin da ya gabatar. Suna cewa : Ka tura Sulaiman ka kuma turashi tare da mu, sannan ka riskemu idan ka tabbatar da cewa mun aiwatar da ummurni mun kuma sami nasar a kan walin kufa mun kuma bayyana tawaye ga Mu’awiya dan Abu sufyan.

Amma Imam (a) ya san halin da ake ciki fiye da su, ya san cewa bai da mataimaka, ya san karfin makiya da yawansu, ya kuma san cewa wadan nan da suke gabansa, basu isa su aiwatar da abubuwan da suke fada ba. Ko da kuma suna iya bada ransu ne a kan hakan. Amma maslaha ga al-ummar musulmi da kuma addinin musulunci nan gaba ya hukunta cewa dole ne ya ci gaba da kiyaye al-kawulan da ya cimma da Mu’awiya ko da kuma shi Mu’awiya ya saba alkawulan a nashi bangaren.

Don haka sai Imam (a) ya yi masu Magana ya kuma dushe hamasar yakin da suka tayar a cikin khudubarsa kamar haka.

{Bayan haka, lalle ku shi’armu ce, kuma masoyammu ne, kuma kuna daga cikin wadanda muka sansu da jajircewa da kuma yi mana nasiha da kuma tabbata a bangaremmu, hakika na fahinci abubuwan da kaka ambata, said ai yakamata ku sani da ina aiki ne don neman duniya, kuma, Mu’awiya bai fi ne jarunta ba, ko juriya da hakuri a yaki ba, said ai ra’ayi na ba dai yake da ra’ayinku ba, Sai dai ni ana shaida maku kan cewa bai aikata abinda na aikata ba face don hana zubar da jinanenku, da kuma kyautata zamantakewa a tsakaninku, ku ji tsoron Allah ku kuma yarda da kaddaran Allah, ku mikawa Allah Al-amuranku, ku luzumci gidajenku, ku kame hannayenku daga yaki, … wannan tare da cewa, mahaifi na ya fada mani cewa Mu’awiya zai sami shugabanci, don haka ina son shaida maku cewa da mu tunkareshi da duwatsu da dukkan itatuwa, bana shakkar cewa zai sami nasara a kammu, Allah ya hukunta hakan kuma ba wanda zai mayar da hukuncin Allah, ba wanda zai mayar da kaddararsa.

Amma zancen da kake fada mani “yam ai kaskanta Muminai!} na rantse da Allah da kun kaskanta amma kuka sami lafiya, ya fiye mani Alkhairi, kan ku shiga yaki a kasheku gaba daya, idan Allah ya mayar mana da shugabancimmu a cikin Ruwan sanyi zamu karbeta, kuma mu rokeshi taimako a kansa. Idan kuma ya kauda shi daga garemu mun yarda, sannan mu roke shi yayi mana al-barka a cikin kauda shi daga garemu, don hana ina umurtan ko wanne daga cikinku ya kasance mai luzumtar gidansa, matukar Mu’awiya yana da rai. Idan har ya halaka da mu da ku muna raye, zamu roki Allah kan wani al-amari babba a cikin shiryatar da mu, ya kuma taimaka mana a cikin al-amarimmu, zamu rokeshi kada ya barmu da kawukammu, don lalle Allah yanan tare da wadanda suka ji tsoronsa, wadana kuma suka kasance masu kyautatawa}.

A wannan khudubar Imam Al-Hassan (a) ya umurci shi’arsa su lizumci hakuri da yin shiru a kan al-amarin Mu’awiya matukar yana da rai, kuma ya bada dalilin hakan kamar yadda ya gabata.