209-Assalamu alikum masu sauraro barkammu da warhaka barkammu da sake saduwa a cikin shirimmi na kissoshin rayuwa shiri wanda yake kawo maku kissoshi wadanda suka zo cikin al-kur’ani mai girma ko kuma 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 sirar Imam Al-Hassan Al-Mujtaba (s) dan Fatimah (s) diyar manzon All..(s) da muke kawo mako, a cikin shirimmu da ya gabata mun yi magana kan tafiyar Imam Al-Hassan (a) zuwa kasar Sham, tare da nufin bayyanawa mutanen kasar matsayinsa da kuma matsayin Mu’awiya dan Abi sufyan a cikin al-ummar Musulmi.
Mun kuma bayyana cewa, malaman tarihi da damu sun yi kokarin karkata wannan manufar zuwa wasu al-amura na duniya, kamar ya je ne don karban kudade wadanda Mu’awiya dan Abu sufyan yake bashi a ko wace shekara. Wasu sun yi kokarin nuna cewa Imam Al-Hassan yana zuwa kasar sham a ko wace shekara don karban wadannan kudade. Wanda muka karyana hakan, muka kuma bayyana cewa, wannan kaskanta matsayin Imam Al-Hassan(a), na farko saboda ya fito daga gida, wanda baya daukan kaskanci. Gidan manzon All..(s), kuma ba halinsa ne daukar kaskanci ba.
Sannan mun bayyana cewa, malamai sun yi tarayya kan cewa Imam Al-Hassan (a) ya je kasar Sham akalla sau guda, amma me ya faru a cikin wannan tafiyar tace, shi ne abinda zamu daba a cikin shirimmu nay au.
Da farko mun bayyana cewa Mu’awiya dan Abusufyan ya takura so sai bayan shigowar Imam Al-Hassan (a) cikin kasar Sham, musamman bayan ya ga yanda mutanen kasar sham suke girmama shi suke zuwa wajensa suna sauraron magan ganunsa. Ya tabbatar da cewa zai dagula masa al-amura da dama.
Mun kuma bayyana cewa ya tattara wasu mataimakansa yayi shawara da su kan yanda zasu bullowa Imam (a), daga cikinsu akwai Amru dan Asi da Marwan Hakam da mughira Shuba da Walid utbah da da Ziyad dan Sumayya da sauransu.
Mun kuma bayyana cewa Munazaran da suka yi da shi ya kai matsayin da yakamata a gabatar da shi ga al-ummar larabawa sun yi nazarinsa ta bangarorin balagha da fasaha da kuma adabin larabcin da Imam (a) ya amfanin da su don a dauki darussa masu yawa a cikinsa.
01-Da Farko a lokacinda ya shigo wajen mu’awiya dan Abu sufyan a fadarsa ya kuma zauna, sai mu’awiya ya ce masa:
-Ya Hassan! na fika Alkhairi!
-Ta yaya ya dan Hindu ?
– Don mutane sun taru sun zabe ne, basu taru suka zabe k aba.
Amma kamar yadda muka sani shugabanci a addinin musulunci ba’a gina shi kan yawan masu zabe ba, sai dai All..ya gina shi ne bisa, tsoron All..da kuma ayyukan Alkhairi. A nan Imam Al-Hassan (a) tashi yana cewa;
{Fau fau, ba haka bane, ya dan maciyar hanta, sharri ne ka hau, wadanda suka taru a kanka mutane iri biyu ne. Mai kodayi da wanda aka tilasta mas. Mai biyayya a gareka mai sabon All..ne, wanda aka tilasta masa kuma, yana da uzuri a cikin littafin All.. Kuma All..ya kiyaye ince na fika alkhairi don babu alkhairi ko kadan tattare da kai, amma All..ya barrantani daga aikata munana, kamar yanda ya barranta daga dukkan falala da daukaka}.
Wannan shi ne matsayin Imam Al-Hassan (a) a wajen mu’awiya dan Abu sufyan, kamar yanda kuka gani, ba na wanda ya zo neman kyauta da kuma kudade a wajen mu’awiya ba. Da ya zo neman kyauta da kudade da zai lallaceshi ne don ya samu kyauta da kuma kudade ba kaskanta shi ba.
02- Wata rana Imam Al-hassan (a) ya shiga wajen mu’awiya, sai Amru dan Asi ya ganshi a cikin haiba da daukaka, mutane suna girmama shi, sai hasada ta shige shi ya fara cewa,
“Hakika wanda baya iya bayani mai kura kurai ya shigo maku, wanda kamar hankalinsa yana tsakanin gemmansa”. Abdullahi dan Jaafar yana wajen, sai wadan nan kalmomin Amru dan Asi ga Imam Al-Hassan suka yi masa zafi sai ta tashi ya tsawata masa yana cewa, “Yi shiri” wallah ka hadu da mulmulellen dutse, wanda ruwa mai yawa yake kwarara daga cikinsa. Sannan ko akuyoyin daji ba zasu kai gareshi ba, saboda daukaka, ko kuma kibiyoyi ba zasu kai gareshi ba, na gargadeka dangane da Al-Alhassan na gargade ka, Lalle kai baka gushe ba kana cin arziki na wani mutum daga kurishawa. Ka yi jifa amma bai kai ga bararka ba, ….”
Imam Al-Hassan (a) ya ji magangannun su, amma sai yayi shiri, har saida, aka taru a fadar Mu’awiya, sai ya tashi a fuskantar da maganarsa gareshi, a lokacinda yake zaune kan kujerar mulkinsa, da farko ya dora laifin abinda ya faru tsakanin amru dan Asi da Jaffaru kan mu’awiya, ya kuma yi masa barazanar yakarsa, idan bai bar kaidin da yake masa ba. Sai ya ce masa, ….na rantse da All..da na so, zan zafafa al-amura.
Sai ya rera qasida yana cewa:
Ya Mua’wiya shin zaka umurci bawa ba sahme, ya zageni a gaban jama’a tana kallo?
A dai dai lokacinda quraishu take zaune a mazaunta, kuma ta san abinda take nema?
Shin ba zaka gushe ba kana zagina saboda kiyayya wanda karewa baya gushewa.
Shin kana da mahaifi kamar mahaifi na ne, wanda zaka yi gasa da ni, ko kayi masa kaidi.?.
Bakada kaka kamar kakana ya dan Harbin, wanda Manzon All…ne idan ana maganar kakanni,. Kuma baka da mahaifiya kamar mahaifiyata daga cikin kuraishawa, idan ana maganar dangantaka ta kai ga haihuwa. Ba Irina bane ake tunzurawa ya dan Harbu, kuma ba Irina ne ake tsoratarwa da gargadi ba, ka saurara, ! kada ka aibata mu kan al-amura, ta yanda jariri zai yi furfura saboda tsoronsa.
A cikin wadan nan baitoci Imam Al-Hassan (a) ya kawo matsayinsa, da nasabarsa, wanda a lokacinda in bad an uwansa Imam Hussain (a) ba wanda yake da su sai shi. Sannan mafi muhimmanci daga cikinsu, a kawo su cikin kasida wacce take bayya fasaharha.
Wannan kasidar yakamata ta kasance abin bincike da kuma karatun fasaha da balaghar da ke cikinta, kamar yanda a lokacin ya zama abin mamakin mutane a lokacin.
Don haka wannan kasidar maida martani ne gad an Asi a lokacin wanda yake cewa akwai rashin iya magana ko fasaha a wajensa (s).
Sai kuma na uku, malaman tarihi sun bayyana cewa, Al-amarin Imam Al-hassan (a) a sham ya daukaka, har sai ya kai mutane suna turuwa zuwa wajensa don jin maganganu da jawabansa, basa yankewa. Wannan ya say a mallaki zukan mutane, ba wani taron mutane a lokacin ko kungiyoyi face suna maganar Imam (a) da kuma falalarsa, a lokacinda mutanen Mu’awiya suka ga abinda yake faruwa sun ji tsoron kada al-amura sun kubuce masu, don da Imam(a) ya ga dama yana iya amfani da mutanen da tare da shi a lokacin ya kwace iko a Damash. Amma bai yi haka.
Amru dan Asi, Marwan dan Hakam, Walid dan uqbah, Utbatu dan Abusufyan, da mughira dan shubah sun ji tsoron kada abinda basa tsammani ya faru, al-amura su rikice masu. Ko kuma Imam (a) ya tumbuke daular Banu Umayyah, sai suka gudanar da taro a fadar Umayyawa don tattauna matakan da zasu dauka a kan Imam Al-Hassan.
Suka fadawa Mu’awiya yanda mutane suke kewaye da Imam al-Hassan, suna matukar girmama shi, kuma yawansu na karuwa, basu san nan gaba yawansu yaya zai kasance ba. Suna ganin samuwarsa a Demash hatsari ne ga banu umayya.
Sun fada masa cewa, suna ganin a kira shi a gaban jama’a sai a kaskanta shi, a kuma tuhumi mahaifinsa (Imam Ali) da kishe uthman, su kuma zageshi kan hakan.
Ga nassan abinda wadanda suka rubutawa mu’awi kafin wannan taron nasa suna cewa:
Lallei Hassan (a) ya raya mahaifinsa, ya daukaka ambatonsa, yana magana ana gasgata shi, yana bada umurni a yi masa biyayya, ana cire masa takalma, kuma wannan zai iya daukaka shi zuwa wani matsayin da ya fi haka, kuma har yanzu abubuwan da bama so dangane da shi basu gushe ba suna isa kunnemmu.
A lokacinda Mu’awiya ya fito wajensu, sai yace masu me kuke so inyi da shi, sai suka ce .
Ka kirashi ya zo mu ma’aibata shi mu ce, babansa ne ya kashe Uthman, ba zai iya yin kome ba..