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Studying at Tehran University in 1977: While many women were already in higher education at the time of the revolution, the subsequent years saw a marked increase in the number attending university. This was in part because the authorities managed to convince conservative families living in rural areas to allow their daughters to study away from home.
"They tried to stop women from attending university, but there was such a backlash they had to allow them to return," says Baroness Haleh Afshar, a professor of women's studies at the University of York who grew up in Iran in the 1960s.
"Some educated people left Iran, and the authorities realised in order to run the country they needed to educate both men and women."
Window shopping in Tehran in 1976: Before the revolution, the hijab was already widely worn but many women also chose to don Western-style clothes, including tight-fitting jeans, miniskirts and short-sleeved tops. "The shoes haven't changed - and the passion for shoes is in all of us! Women in Iran are no different from women the world over, and going shopping is just a means for women to get away from every day stress," says Prof Afshar.
Friday picnic in Tehran in 1976: Families and friends tend to get together on Fridays, which are weekend days in Iran. "Picnics are an important part of Iranian culture and are very popular amongst the middle classes. This has not changed since the revolution. The difference is, nowadays, men and women sitting together are much more self-aware and show more restraint in their interactions," says Prof Afshar.
Hair salon in Tehran in 1977: "This is a scene you would no longer expect to see in Iran - but even after the Islamic Revolution, hairdressers continued to exist," says Prof Afshar. "Nowadays you wouldn't see a man inside the hairdressers - and women would know to cover up their hair as soon as they walked out the door. Some people may also operate secret salons in their own homes where men and women can mix."
Bodyguards surround the shah in 1971: A young woman approaches Shah Mohammad Reza Pahlavi (far right) at a huge party marking the 2,500th anniversary of the Persian monarchy - the extravagance of the event was widely condemned by his left-wing and clerical opponents. "By this time, the shah was already very much disliked and some believe this image of excess and indulgence may have contributed to events leading up to the revolution eight years later," Prof Afshar explains.
Walking down a snowy street in Tehran in 1976: "You cannot stop women walking in the streets of Iran, but you wouldn't see this today - her earrings and make up so clearly on show," Prof Afshar says. "There is this concept of 'decency' in Iran - so nowadays women walking in the streets are likely to wear a coat down to her knees and a scarf."
Women rally against the hijab in 1979: Soon after taking power, Iran's new Supreme Leader Ayatollah Ruhollah Khomeini decreed that all women had to wear the veil - regardless of religion or nationality. On 8 March - International Women's Day - thousands of women from all walks of life turned out to protest against the law.
Walking in Tehran in 2005: Not all women in Iran opt to wear the black chador, a cloak that covers the body from head to toe and only leaves the face exposed. Many prefer to wear loosely fitted headscarves and coats. "The real question is how far back do you push your scarf? Women have their own small acts of resistance and often try as far as possible to push their scarves back," says Prof Afshar.
Watching football from a Tehran shopping centre in 2008: Though women were never officially banned from watching men's football matches in Iran, they are often refused entry to stadiums and some of those who have tried have been detained. Before the revolution, women were allowed to attend sporting events.
SEPTEMBER 2022: Protests, after the Morality Police beat, arrested and then murdered Mahsa Amini — for the “crime” of improperly wearing her hijab (source) (source)
#mahsa amini#jini emini#jini amini#iran#hijab#morality police#politics#islamic revolution#tehran#protests#bodily autonomy#womens rights#feminism#womanism#war on women#patriarchy#jhina emini
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WANI BANGARE NA GWAGWARMAYAR HUSAINI (A.S)
Bayan kisan gillan da aka yi wa Halifa na uku, Usman bn Affan, al'umman musulmi sun zabi Imam Ali (a.s) a matsayin halifa, inda suka mika masa ragamar gudanar da mulki da kuma gwamnati. To amma sai Mu'awiyya bn Abu Sufyan ya ki yarda ya mika mubaya'arsa ga halifan da al'umman suka zaba (Imam Ali) yana mai zame kansa da kuma bayyanar da kansa a matsayin halifan Sham wanda da man shi ne gwamnan wannan gari a lokacin halifanci Usman bn Affan.
Hakika duk wanda ya karanci tarihin siyasa na wancan lokacin mai tsananin wahala cikin tarihin Musu-lunci, zai ga cewa Imam Ali (a.s) ya fuskanci wasu manyan barazana guda uku na siyasa, su ne kuwa:
1- Barazanar Umayyawa karkashin jagoranci Mu'awiyya bn Abi Sufyan.
2- Barazanar Khawarijawa wadanda suka fice daga cikin rundunar Imam Ali (a.s) da kuma yi masa tawaye.
3- Barazanar A'isha(1), Dalha da kuma Zubair bn Awwam.
Bayan wani lokaci na yaki da kuma cacan baki tsakanin Imam Ali (a.s) da wadannan kungiyoyi da jam'iyyu na siyasa, Imam Ali (a.s) ya sami nasarar gamawa da barazana kungiyar A'isha, Dalha da kuma Zubair a yakin nan da aka fi sani da "Yakin Jamal" (Rakumi) wanda ya abku a garin Basra. Haka nan kuma ya sami nasara a kan Mu'awiyya a "Yakin Siffin", lamarin da ya kare ta hanyar yin sulhu amma Imam Ali (a.s) ya ki yarda da hakan bayan da ya fahimci cewa wannan sulhun ba wani abu ba ne face kawai yaudara ta siyasa da Mu'awiyya da 'yan koransa suka tsara, lamarin da ya haifar da kungiyar Khawarijawa da kuma ballewarsu daga bangaren Imam Ali. Daga baya kuma suka yi fito-na-fito tsakaninsu a "Yakin Nahrawan", inda Imam Ali (a.s) ya sami nasarar tarwatsa su.
A daidai lokacin da ake cikin wannan rikici na siyasa da kuma zubar da jini, Khawarijawa, wadanda daman tuni sun bayyanar da adawa da kuma tawayensu ga Shugaban Musulmi Imam Ali (a.s), sun tsara wani tsari na kashe Mu'awiyya, Amr bn al-Aas da kuma Imam Ali bn Abi Talib (a.s), ta haka ne duniya za ta rasa daya daga cikin mafiya daukakan mutanenta, madaukin tutar tabbatarta, ma'abucin ilmi, jihadi da ayyuka na kwarai, wato Imam Ali bn Abi Talib (a.s).
Wanda kuwa ya dauki nauyi gudanar da wannan mummunan aiki da kuma yin kafar ungulu wa tarihin dan'Adam shi ne Abdul-Rahman bn Muljam, inda ya kashe Amirul Muminina Ali bn Abi Talib (a.s) ta hanyar sararsa da takobi mai guba a kansa a yayin da yake sallar Asuba a masallacin Kufa ranar 19 ga watan Ramalana shekara ta 40 bayan hijira, kana kuma ya yi shahada a ranar 21 ga wannan watan na Ramalana.
Da wannan shahada ta Amirul Muminina Ali (a.s), wanda ya kasance shugaban gwamnati, jihadi da kuma siyasa, mutum mai riko da gaskiya da akida, wanda ya ba da dukkan karfinsa wajen tabbatar da adalci da daidaituwa, wanda ba ya taba yin sassauci a kan gaskiya ko kuma yin sako-sako da akida, al'amurra daban-daban na siyasa da kuma sabbin abubuwa suka kunno kai, haka nan kuma aka haifar da wani sabon yanayi cikin tarihi. An jujjuya al'amurra, an dagula al'amurran siyasa da zamantakewar al'umma, an shigar da wasu al'amurran da ba su dace ba cikin lamarin halifanci, haka nan kuma Mu'awiyya ya ci gaba da fadada mulkinsa da ikon da ya ke da shi.
Duk da irin imanin da al'umman musulmi suke da shi kan girma da daukakar Imam Hasan (a.s) da kuma irin tsarki da matsayinsa na siyasa da zamantakewa wanda babu wanda ya mallake su a wancan lokacin, hakan nan kuma duk da irin bayyanar da matsayinsa da Manzon Allah (s.a.w.a) ya yi cikin nassosi da hadisansa da kuma wasiyyar da mahaifinsa Imam Ali (a.s) ya yi da kuma mubaya'ar da al'umma suka yi masa a matsayin halifa bayan mahaifinsa, duk da wadannan abubuwa, to amma shahadar Imam Ali (a.s) ke da wuya, sai Mu'awiyya ya sanar da kansa a matsayin halifan musulmi. Bayan haka kuma ya rubuta wa Imam Hasan (a.s) yana bukatarsa da ya sauka daga matsayin da al'umma suka dora masa na jagorantarsu, yana mai masa barazanar yakansa matukar ya ki yarda da hakan.
Hakika tarihi ya kiyaye mana dukkan wadannan wasiku guda biyu, wato wasikar da Mu'awiyya ya rubuta wa Imam Hasan bn Ali (a.s) da kuma amsar da shi Imam Hasan din ya rubuta masa. Ga wasikar da Mu'awiyyan ya rubuta wa Imam Hasan (a.s) yana bukatarsa da ya saukar daga karagar halifancin musulmi:
"Da Sunan Allah, Mai Rahama, Mai Jin Kai.
Bayan haka, hakika Allah Madaukakin Sarki Yana yi da bayinSa yadda Ya so, kuma babu wanda ya isa ya yi jayayya da hukumcinSa, kuma Shi mai saurin yin hisabi ne. Ka yi hankali kada mutuwarka ta kasance a hannun mafi muguntar mutane, kuma ka bar tunanin za ka samu rauni a tattare da mu. Lalle matukar dai ka bar abin da kake kai, kana kuma ka yi min mubaya'a, to lalle zan cika maka alkawarin da na yi maka kuma zan ba ka abin da ka bukata. Kuma zan kasance kamar yadda A'sha bn Kais bn Tha'alabah ya bayyana (cikin baitoci):
Idan wani ya baka amanar wani abu,
Ka mayar masa, bayan mutuwarka za a kira ka amini.
Kada ka yi hassada wa shugabanka in yana cikin wadata,
Kada ka kaurace masa, idan ya talauce.
Bayana halifanci zai kasance naka ne, don kuwa kai ne kafi dacewa da shi daga dukkan mutane. Wassalam".
Daga nan sai Imam Hasan ya rubuta masa amsa yana mai cewa:
"Bayan haka: wasikarka ta iso hannuna kana mai ambaton abin da ka ambata a cikinta. Ban ki amsa maka wasikar taka ba ne don kada in kasance ban maka adalci ba, Allah Ya tsare ni daga hakan. Ina kiranka da bin gaskiya za ka gano cewa ni ma'abucinta ne, lalle zan dauki alhakin abin da na fadi idan har karya ne, Wassalam(2)".
Imam Hasan (a.s) dai bai amince da wannan bukata ta Mu'awiyya ba na ya sauka daga halifancin da al'umma suka dora masa ba, face ma dai yana ganin wajibcin ci gaba da rike wannan nauyi na jagorantar al'umma. Don haka sai ya fara shirya dakaru don yakan Mu'awiyya da kuma kare Musulunci daga sharrinsa, to sai dai kuma alamun nasara suna komawa ne ga bangaren Mu'awiyyan saboda ha'incin da wasu kwamandojin Imam Hasan din suka nuna saboda sayensu da Mu'awiyyan ya yi da dai sauran dalilai. Don haka Imam Hasan (a.s) ya kasance ba shi da wata mafita face ya yi sulhu da Mu'awiyya don kare zubar da jinin musulmi da kuma kare Musulunci wanda yake fuskantar barazanar bakin haure (daular Rum) da abokan gaba wadanda da man suke jiran faruwar hakan. Don haka sai ya yi sulhu na wani lokaci don ko yanayi zai dawo yadda ya kamata bayan mutuwar Mu'awiyya don ya samu damar yin gyara da kuma dawo da al'amurran yadda suke.
Ta haka ne Imam Hasan (a.s) ya bar wannan hakki nasa, ya yi sulhu da Mu'awiyya kan wasu lamurra kamar yadda tarihi ya ruwaito mana su:
1- Wannan shi ne sulhun da aka yi tsakanin Hasan bn Ali bn Abi Talib da kuma Mu'awiyya bn Abi Sufyan, kan cewa Hasan bn Ali zai bar halifancin musulmi ga Mu'awiyya bisa sharadin zai yi aiki da littafin Allah da kuma sunnar Manzon Allah da kuma tafarkin shiryayyun halifofi, kuma cewa Mu'awiyya ba zai nada wani a matsayin halifa ba bayansa(3).
2- Kan cewa Hasan shi ne zai kasance halifa bayansa (Mu'awiyya)(4), idan kuma wani abu ya same shi to dan'uwansa Husaini ne zai kasance halifan(5).
3- Kan cewa (Mu'awiyya) ba zai bukaci wani abu akan mutanen Madina, Hijaz da Iraki kan yadda suka kasance lokacin halifanci Imam Ali ba(6).
4- Kuma jami'an gwamnatin Mu'awiyyan ba za su la'anci Imam Ali a kan mimbarorinsu ba haka nan kuma ba za su fadi muggan kalmomi akansa ba da kuma yin kunuti(7) a kansa ba.
5- Mutane za su kasance cikin aminci a duk inda suke(8).
6- Mu'awiyya ba shi da ikon sarrafa kudin da ke cikin Baitul Malin birnin Kufa, ikon sarrafasu yana hannun Imam Hasan (a.s) ne.
7- Mu'awiyya ba zai yi kokarin cutar da Hasan da Husaini ba, haka nan ma mabiyansu.
Haka nan aka rubuta wannan sulhu kuma dukkan bangarorin biyu suka sanya hannu da kuma yarda da shi. To amma jin kadan da gama yarda da wadannan sharud-dan sulhun (bayan da ya dawo cikin mabiyansa) sai Mu'awiyya ya tashi a gabansu yana mai cewa:
"Hakika na yi alkawarin ba wa Hasan wasu abubuwa kuma na ba shi, to sai dai dukkan wadannan abubuwa a yanzu suna karkashin tafin kafata ne kuma ba zan cika ko da guda daga cikinsu ba(9)".
Ta haka ne shiryayyiyar halifanci ta kawo karshe ta hanyar saukar Imam Hasan (a.s) daga halifancin, inda ya komo birnin Madina bayan halifanci na watanni shida bayan babansa Imam Ali (a.s).
Daga nan sai Mu'awiyya ya shiga garin Kufa tare da sojojinsa yana mai cewa:
"Ya ku mutanen Kufa! Shin kuna ganin na yake ku ne don in tilasta muku yin salla, ku ba da zakka ko kuma ku je hajji, alhali kuwa na riga da na san kuna salla, kuna fitar da zakka kana kuma kuna zuwan hajji. Lalle ni na yake ku ne don in samu iko a kanku, kuma Allah Ya ba ni hakan alhali kuwa ku ba kwa so. Haka nan duk wata dukiya ko jinin da aka zubar a yayin wannan fitina sun zama ba a bakin komai ba, haka nan kuma dukkan wani sharadi da aka tsayar za su kasance ne a karkashin kafafuna ne wadannan(10)".
Hakika da wannan jawabi Mu'awiyya yana so ne ya kafa wani karfafaffen shinge na fada da Imam Hasan (a.s) kamar yadda ya zo cikin bayanin nasa cewa: "Dukkan wani sharadi da aka tsayar za su kasance ne a karkashin kafafuna ne wadannan". Hakika babu wani abin da ya saura wa Mu'awiyya in ban da wasu 'yan kwanaki, inda ya fara gudanar da wasu abubuwa da suka saba wa wannan yarjejeniya ta sulhu da aka cimma. Wadannan tsare-tsare nasa kuwa na gaba (da Imam Hasan) suna nan ne kamar haka:
1- Gudanar da ta'addanci da cutarwa ga duk wani mutum ko kuma wata al'umma da take adawa da mulkin mulukiyyar Umayyawa musamman ma mabiya Imam Ali (a.s), da kuma amfani da duk wata hanya wajen rufe bakin duk wani dan adawa.
Hakika, mai karatu, na iya gane yadda wannan lamari ya kai da baci ne cikin wannan wasiyya da Mu'awiyya ya aika wa daya daga cikin kwamandojin sojojinsa. Mu'awiyya ya aika masa da cewa:
"Ka kashe duk wani mutumin da ka ci karo da shi wanda ya saba wa ra'ayin da kake kai, kana kuma ka ruguza duk wani kauye da ka bi ta cikinsa, ka lalata dukiya, don kuwa lalata dukiya tana daidai da kisan gilla, kai tafi hakan ma cutar da zuciya(11)".
To wannan dai shi ne tsare-tsare da kuma dabi'ar Umayyawa, kamar yadda ya zo cikin wannan nassi da ya gabata, wanda kuma tun zamanin halifanci Imam Ali (a.s) suka tsara su, sai dai kuma sun fara gudanar da su ne cikin irin wannan mummunan yanayi na zubar da jinin bayin Allah da ba su ci ba su sha ba musamman mabiya Imam Ali (a.s).
Har ila ya zo cikin wata wasika da Mu'awiyya ya rubuta wa gwamnoninsa da suke dukkan jihohin da suke karkashinsa cewa: "Ku duba ku ga duk wani wanda hujja ta tabbata a kansa cewa yana son Ali da Ahlulbaitinsa, to ku cire sunansa daga cikin diwani, ku hana shi abin da ake ba wa mutane(12)".
Haka nan kuma ya zo cikin wata wasikar da ya rubuta cewa: "Duk wanda kuka zarga da yin biyayya ga wadannan mutane (Ahlulbaiti) to ku yi awun gaba da shi, kana kuma ku ruguza gidansa(13)".
Imam Muhammad Bakir (a.s) ya bayyana irin wannan danyen aiki da cin zali cikin wannan bayani, inda ya ke cewa:
"Suna kashe 'yan shi'anmu a dukkan garuruwa, sukan gutsure hannuwa da kafafu saboda zato kawai. Akan sanya duk wanda aka zarga da sonmu da komawa gare mu cikin gidajen yari, ko kuma a kwace dukiyarsa, ko kuma a ruguza gidansa, haka lamari ya ci gaba da baci da kuma karuwa har lokacin Ubaidullah bn Ziyad wanda ya kashe Imam Husaini (a.s)(14)".
Daga cikin wadanda suka rasa rayukansu cikin wannan zalunci da ayyukan ta'addanci mai tada hankali har da wasu sahabbai tsarkaka, irin su: Hijr bn Adi da al'ummarsa, Rashid al-Hijri, Amru bn al-Humk al-Khuza'iy, Awfa bn Husn da dai sauransu masu yawa. Mai son karin bayani kan irin wannan danyen aiki na Mu'awiyya da mutanensa sai ya koma cikin Tarihin Tabari, al-Kamil, Sharh Nahjul Balaga da dai sauransu.
2- Tattara dukiya da nufin sayan lamiran mutane don cin mutumcin gwarazan Musulunci da kuma yada bakar siyasa kaucacciya don cimma burinsu. Akwai nau'i biyu na mutanen da aka saye su a wancan lokacin don cimma wannan buri:
(a)- Su ne malamai masu wa'azi da kuma tara hadisan Ma'aiki, wadanda suka ba da gagarumar gudummawa wajen kirkiro hadisan karya da kuma jingina su ga Ma'aikin Allah (s.a.w.a), wadanda babu bukatar sai mun kawo su a nan.
(b)- Wasu masu fadi a cikin al'umma, wadanda ake jin tsoro tasirinsu matukar suka kirayi mutane wajen yin tawaye wa masu mulkin Umayyawa, wannan kuwa wani sanannen abu ne da aka san Mu'awiyya da shi da kuma mabiyansa. Misali kuwa shi ne makudan kudaden da Mu'awiyya ya aika wa Malik bn Hubaira al-Sukuni a matsayin cin hanci lokacin da labari ya zo masa cewa yana nuna rashin jin dadinsa da kisan gillan da Mu'awiyyan ya yi wa sahabin nan Hijr bn Adi da sahabbansa (r.a), da dai sauran irin wadannan misalai masu yawa.
3- Takunkumin tattalin arziki da kuma sauran nau'oi na cutarwa:
Wannan yana daga cikin mafi muni da cutarwar tafarkin da Umayyawa suka dauka akan al'umma.
Bisa la'akari da cewa wannan siyasa da muka ambata ta ginu ne akan fada da duk wani karfi da ke adawa da masu mulki na wancan lokacin (Umayyawa), don haka Mu'awiyya ya zabi mafi munin tafarki wajen takura wa mabiya Ahlulbaiti (a.s) kamar yadda tarihi ya tabbatar da haka. Daga ciki kuwa har da umarnin da ya aike wa gwamnoninsa kan cewa; "Ku duba ku ga duk wani wanda hujja ta tabbata a kansa cewa yana son Ali da Ahlulbaitinsa, to ku cire sunansa daga cikin diwani, ku hana shi abin da ake ba wa mutane".
Yana da kyau mu yi tunani kan wannan mummunar siyasa wacce Umayyawa suka dauka, na lalata lamirin mutane da kuma sayansu da abin duniya, wacce babu shakka ba karamin abu ba ne kuma ba wani abu ne na dan karamin lokaci ba, face dai lamari ne da ya ci gaba tsawon shekaru, wanda ya lalata yanayin siyasa da zamantakewar al'umma.
4- Lalata dabi'un al'umma da kuma haifar da ruhin kabilanci, 'yan garanci da dai sauransu tsakanin al'umma da wannan ja'irar hukuma ta Umayyawa ta yi, lamarin da ya haifar da rikice-rikice da fadace-fadace. Misalin irin rikicin da ya barke tsakanin mutanen Yaman da Madina, ko kuma rikicin da ya faru tsakanin kabilun Iraki, da kuma wutar nuna banbanci da kiyayya da ta kunno kai tsakanin musulmi larabawa da wadanda ba larabawa ba, abin da tarihi ya kira shi da sunan Al-Mawali. Lalle ana iya ganin tasirin wannan bakar siyasa cikin wakokin Al-Darami, al-Farazdak, Jarir, al-Akhtal da dai sauransu(15).
5- Kisan gillan da aka yi wa Imam Hasan (a.s) a matsayinsa na mutum mai wakiltan tsarkakakken Musulunci a duniyar musulmi.
Hakika al'umma sun riga da sun fahimci kuma ma suna ji a jikinsu cewa lalle fa har ya zuwa yanzu fa jinin Imam Husaini, jikan Manzon Allah (s.a.w.a) da aka zubar a Karbala yana nan yana gudana, haka nan kuma suna jin cewa babu wani abin da zai zama kaffara na wannan jini da kuma zaluncin da aka yi wa iyalan gidan Manzo in banda daukar fansa da kuma raya wannan yunkuri na Imam Husaini (a.s). Ta haka ne aka haifar da yunkurin Al-Tawwabun, jinin Imam Husaini (a.s) shi ne ya kasance wani abin da ya motsa jigon gwamnatin Umayyawa da kuma ka da shi.
6- Nadin da Mu'awiyyan ya yi wa dansa Yazid a matsayin halifan musulmi cikin tursasawa, barazana da kuma ba da cin hancin, sabanin yarjejeniyar da aka cimma tsakaninsa da Imam Hasan (a.s) na cewa ba zai nada wani a matsayin halifa ba bayansa in ba Imam Hasan din ba ko kuma Imam Husaini (a.s) idan har Hasan din ya rasu kafin wannan lokacin.
Ta haka ne Mu'awiyya ya gama tsare-tsarensa na yin karen tsaye ga dukkannin sharuddan da aka tsayar a yayin yarjejeniyarsu da Imam Hasan ta sulhu, da kuma karen tsaye ga dukkan dokoki da kuma tsare-tsare da Musulunci ya tafi a kansu bugu da kari kuma kan gudanar da mulkin danniya da baba-kere, lamarin da ya sanya tsarin siyasar Musulunci cikin mawuyacin hali da kuma lalacewa, bugu da kari kan bakanta tarihin Musulunci.
Hakika wannan karen tsaye wa dokokin Musulunci da Umayyawan suka tsara ma ya dada fitowa fili ne lokacin da Mu'awiyya ya nada dansa Yazid, wanda aka san shi da wargi da kuma aikata dukkanin sabo, a matsayin jagoran al'umman musulmi.
Babu shakka, mika wa Yazid ragamar mulkin al'ummar musulmi da kuma tsara mata tafarkin da za ta bi, yana nufin ruguza kasantuwan Musulunci ne da kuma dokokinsa a aikace da kuma kowama zuwa ga jahiliyya, amma a wani tufafi na daban.
Don kuwa shi wannan Yazid din - kamar yadda tarihi ya tabbatar - mutum ne maras dabi'u na kwarai, wanda kuma ba shi da wata masaniya kan dokokin Musulunci, wanda ya gudanar da dukkan rayuwarsa cikin wargi da munanan aiki na jahiliyya da ko kare ba zai iya cinsu ba saboda muni. Don haka ba abin mamaki ba ne idan Yazid ya yi kokarin lalata yanayin tarbiyyan al'ummar musulmi da Musulunci ya koyar da su. Hakika tarihi ya tabbatar mana da yadda wannan lalataccen da na Mu'awiyya yake gudanar da rayuwarsa a Sham, rayuwar da ke cike da wargi, caca, shan giya, wasa da birrai, neman mata, sauraron kide-kide da raye-raye da dai sauran nau'oi na sabon Allah(16).
Yayin da yake ishara da irin wadannan halaye na Yazid, Al-Baladhuri yana cewa:
"Yazid ya kasance yana da wani biri da yake tare da shi, ya kan kira shi da Abu Kais. Ya kasance yakan ce: Wannan dattijo ne daga cikin dattijan Bani Isra'ila da aka shafe saboda laifin da ya yi". Ya kasance ya kan sayar da shi wani nau'i na giya yana dariya kan yadda yake ni yayin da ya bugu...(17).".
Haka nan Ibn Athir ma yana cewa:
"An ruwaito cewa Yazid mutum ne da ya shahara da kide-kide, mashayin giya, mai wasa da maza, birrai da karnuka….babu yadda za a yi garin Allah ya waye face yana cikin maye...(18)".
Al-Mas'udi ma cewa yake:
"Yazid ya kasance ma'abucin kide-kide, wasa da dabbobin da ake farauta da su, karnuka da birrai, haka nan kuma mutum ne da ya shahara da shan giya…..
"Ayyukan fasikancin da Yazid yake aikatawa ya yi tasiri akan abokai da da masu masa hidima, a lokacinsa ne kide-kide suka shiga Makka da Madina, haka nan kuma mutane suka dinga bayyana shan giya a fili. Ya kasance yana da wani biri da ya sa masa suna Abu Kais, ya kan tawo da shi fada, ya sanya masa mimbari, ya kan dora shi a kan doki ana yin gasa da shi. Ya kan sanya wa wannan biri alkyabba da aka yi ta da hariri, sannan kuma ya sanya masa hula wacce aka yi ta da zaren hariri mai launuka daban-daban....(19)".
Hakika wannan lamarin dai bai tsaya a nan ba, kamar yadda kuma yakin da Umayyawa suke yi da Ahlulbaiti (a.s) wanda ya samo asali tun farkon Musulunci bai kare ba. Lalle Imam Hasan da Husaini (a.s) sun kauce wa fagen siyasa a aikace, to amma duk da haka Mu'awiyya da mabiyansa sun ci gaba da cin mutumcin Ahlulbaiti da mabiyansu har lokacin da Imam Hasan (a.s) ya yi shahada kana kuma al'umma suka juya kan Imam Husaini (a.s) da kuma yi masa mubaya'a don ya jagoranci ganin bayan wannan lalatacciyar hukuma ta Umayyawa.
Mu'awiyya dai yana da wani abu a zuciyarsa, wannan abu kuwa shi ne yana son dora dansa Yazid a matsayin halifan musulmi a bayansa kana kuma ya karba masa mubaya'ar al'umma da kansa sabanin abin da shari'ar Musulunci ta tsayar wajen zaban halifa. Lalle wannan kuduri na Mu'awiyya ya tada hankulan al'umman musulmi musamman ma sanannu daga cikinsu irinsu Imam Husaini (a.s), Abdurrahman bn Abubakar, Abdullahi bn Zubair, Abudllahi bn Umar da dai sauran sanannu mutanen wancan lokacin.
Babu shakka tarihi ya nakalto mana irin nuna rashin amincewa da aka nuna da wannan matsaya, ga kadan daga ciki:
"A shekara ta hamsin bayan hijira, musulmi sun sami nasarar kame Kuhistan, don haka a lokacin sai Mu'awiyya ya kirayi mutane Sham da su yi mubaya'a wa Yazid a matsayin halifa bayansa, inda suka amsa masa suka yi mubaya'ar. Don haka Mu'awiyya ya zamanto mutum na farko da ya nada dansa halifa, kana kuma na farko da ya nada halifan da zai gaje shi yana cikin koshin lafiyarsa. Daga nan sai ya aika da wasika zuwa ga Marwan wanda ya ke shi ne gwamnan Madina kan ya karbi bai'ar mutane ga Yazid a maimakonsa, yana mai ce masa: "Amirul Muminina ya yanke zai nada dansa Yazid a matsayin jagoranku (halifa) daidai da sunnar Abubakar da Umar", nan take sai Abdurrahman bn Abubakar al-Siddik ya mike ya ce: A'a hakan sunnar Khosro da Kaisar ne dai, don kuwa Abubakar da Umar ba su nada 'ya'yayensu halifa ba, ko kuma daya daga cikin mutanen gidansu ma ba".
Haka nan kuma a shekara ta hamsin da daya, Mu'awiyya ya yi aikin hajji, inda ya karbi bai'a wa dansa Yazid. Daga nan sai ya aika a kira masa Ibn Umar yana mai ce masa: "Ya Ibn Umar, ka kasance kana gaya min cewa ba ka son ka kwana alhali ba kana karkashin ikon wani shugaba ba, don haka ina gargadinka da kada ka haifar da rarrabuwa ko kuma yada fasadi tsakanin al'umma".
Jin haka sai Ibn Umar ya gode wa Allah ya ce: "Bayan haka, hakika kafinka an yi halifofi wadanda suke da 'ya'yaye, kuma danka bai fi nasu 'ya'yan ba, amma ba su wa 'ya'yansu abin da ka yi wa naka dan ba (nada shi halifa), to amma su sun zaba wa musulmi ne abin da yafi musu alheri. Ka gargade ni da kada in shuka tsiron rarrabuwa tsakanin musulmi, lalle ba zan yi haka ba, don ni na kasance daya daga cikin musulmin, idan har sun tafi a kan wani abu ai ni ma daga cikinsu nake (zan yarda da shi)". Sai Mu'awiyya ya ce masa, Allah Ya yi maka rahama. Daga nan sai Ibn Umar ya fita ya yi tafiyarsa.
Daga nan kuma sai ya aika a kira masa Ibn Abubakar, ko da ya iso sai ya fara gaya masa wannan bukata tasa ta nada dansa a matsayin halifa, sai Ibn Abubakar ya katse shi yana mai cewa: "Wallahi ba za mu taba yarda da haka ba, don Allah, ka mayar da wannan al'amari tsakanin mutane su zabi wanda suke so, ko kuma mu tilasta maka yin haka", sai ya fice. Sai Mu'awiyya ya ce: Ya Allah! Ka isar min a kansa da abin da Ka so, sai ya ci gaba da cewa: "Ya kai wannan kada ka gaya wa mutanen Sham (Siriya) abin da ya faru, don ina tsoron za su fada maka, ka hakura har sai da maraice lokacin da zan gaya musu cewa ka yi mana bai'a, daga nan sai ka yi duk abin da kake son yi". Sai ya aika a kira masa Ibn Zubair, ya ce masa: "Ya Ibn Zubair, hakika kai ba ka kasance ba face kamar dila mai wayo, ka shiga nan ka fita ta can, kai ne ka sanya wadannan mutane biyu suka canza ra'ayinsu.
Sai Ibn Zubair ya ce: " Idan har ba ka son shugaban-cin ne to ka sauka, idan har muka yi mubaya'a wa danka, to a cikinku ku biyun wane ne za mu saurara da kuma yi masa da'a? Don kuwa ba abu ne mai yiyuwa ba mu yi mubaya'a gare ku ku biyun". Sai ya tashi ya fita:
Sai Mu'awiyya ya hau kan mimbari, ya gode da kuma tsarkake Ubangiji sai ya ce: "Hakika maganar da mutane suke yi mai cutarwa ta iso gare mu, suna cewa Ibn Umar, Ibn Abubakar da Ibn Zubair ba za su taba yin mubaya'a wa Yazid ba, to amma tuni sun riga da sun saurara masa kana kuma sun mika mubaya'arsu gare shi". Sai mutanen Sham suka ce: "Wallahi ba za mu amince da hakan fa face sai sun yi mubaya'ar a gaban mutane, in ba haka ba kuwa mu sare kawukansu". Sai ya ce: "Godiya ta tabbata ga Allah! Kan yadda mutane suka gaggauta nufan Kuraishawa da sharri, kada in sake jin wannan zance daga bakinku daga yau". Sai ya sauka.
Sai mutane suka fara cewa: "A'a ashe Ibn Umar, Ibn Abubakar da Ibn Zubair sun yi mubaya'a wa Yazid su kuma suka ce wa mutane: wallahi ba mu yi hakan ba, mutanen kuma suka ce: a'a kun yi mana. Daga nan sai Mu'awiyya ya tashi ya tafi(20)".
Ta haka ne al'umma ta fada cikin wannan tsaka mai wuya na tarihin rayuwarta, ta kasance babu komai a gabanta face zabi biyu:
Ko dai ta ki amincewa da wannan abu da ke fuskan-tarta koma dai me ya tafasa ya kone, ko kuma ta amince da wannan wulakanci da jifa da abin da Musulunci ya tafi a kai. To ya ya lamarin ya kasance?
____________
(1)- A'isha dai ita ce matar Annabi (s.a.w.a) kana kuma 'ya ta ke ga halifa na biyu Abubakar bn Abi Kahafa.
(2)- Makatil al-Talibin na Abul Faraj al-Isfahani, shafi na 59.
(3)- Al-Fusul al-Muhimma na Ibn Sabbagh al-Maliki, shafi na 163.
(4)- Tarikh al-Khulafa' na Jalaluddeen Suyuti, shafi na 191.
(5)- Sulh al-Hasan na Shaikh Radhi Al' Yasin, shafi na 260, yana mai nakaltowa daga littafin Umdatul Talib.
(6)- Tarikh al-Khulafa' na Jalaluddeen Suyuti, shafi na 191.
(7)- Wato ba za su dinga yin munanan addu'oi a kansa ba, saboda a wancan lokaci Mu'awiyya da jami'ansa sun kasance suna zagi da fadan munanan kalmomi ga Amirul Muminina Ali (a.s) a gaban jama'a bayan an idar da salla. Haka nan kuma sun kasance sukan ba da kyauta ga duk wanda yake zagin Imam Alin (a.s). Dubi Al-Kamil fi al-Tarikh na Ibn Athir, juzu'i na 3, shafi na 414 da kuma 472, da kuma Sharh Nahjul Balagah na Ibn Abil Hadid, juzu'i na 3, shafi na 56-63.
(8)- Al-Fusul al-Muhimma na Ibn Sabbagh al-Maliki, shafi na 163.
(9)- Al-Irshad na Shaikh al-Mufid, shafi na 191.
(10)- Sharh Nahjul Balagah Ibn Abil Hadid, juzu'i na 16, shafi na 15.
(11)- Kamar na sama, juzu'i na 2, shafi na 86.
(12)- Kamar na sama, juzu'i na 11, shafi na 45.
(13)- Kamar na sama.
(14)- Kamar na sama, shafi na 43.
(15)- Thauratul Husainiyya na Muhammad Mahdi Shamsuddin, shafi na 61 zuwa sama.
(16)- Al-Imam Husain na Abdullah al-Alayili, shafi na 345.
(17)-Ansab al-Ashraf na Baladhuri, juzu'i na 4, shafi na 1 da 2.
(18)- Al-Bidaya wan Nihaya na Ibn Athir, juzu'i na 8, shafi na 236.
(19)- Muruj al-Zahab wa Ma'adin al-Jawhar na Al-Mas'udi, juzu'i na 3, shafi na 67 da 68.
(20)- Tarikh al-Khulafa' na Jalaluddeen al-Suyuti, shafi na 196 da kuma 197.
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Bayan kisan gillan da aka yi wa Halifa na uku, Usman bn Affan, al'umman musulmi sun zabi Imam Ali (a.s) a matsayin halifa, inda suka mika masa ragamar gudanar da mulki da kuma gwamnati. To amma sai Mu'awiyya bn Abu Sufyan ya ki yarda ya mika mubaya'arsa ga halifan da al'umman suka zaba (Imam Ali) yana mai zame kansa da kuma bayyanar da kansa a matsayin halifan Sham wanda da man shi ne gwamnan wannan gari a lokacin halifanci Usman bn Affan.
Hakika duk wanda ya karanci tarihin siyasa na wancan lokacin mai tsananin wahala cikin tarihin Musu-lunci, zai ga cewa Imam Ali (a.s) ya fuskanci wasu manyan barazana guda uku na siyasa, su ne kuwa:
1- Barazanar Umayyawa karkashin jagoranci Mu'awiyya bn Abi Sufyan.
2- Barazanar Khawarijawa wadanda suka fice daga cikin rundunar Imam Ali (a.s) da kuma yi masa tawaye.
3- Barazanar A'isha(1), Dalha da kuma Zubair bn Awwam.
Bayan wani lokaci na yaki da kuma cacan baki tsakanin Imam Ali (a.s) da wadannan kungiyoyi da jam'iyyu na siyasa, Imam Ali (a.s) ya sami nasarar gamawa da barazana kungiyar A'isha, Dalha da kuma Zubair a yakin nan da aka fi sani da "Yakin Jamal" (Rakumi) wanda ya abku a garin Basra. Haka nan kuma ya sami nasara a kan Mu'awiyya a "Yakin Siffin", lamarin da ya kare ta hanyar yin sulhu amma Imam Ali (a.s) ya ki yarda da hakan bayan da ya fahimci cewa wannan sulhun ba wani abu ba ne face kawai yaudara ta siyasa da Mu'awiyya da 'yan koransa suka tsara, lamarin da ya haifar da kungiyar Khawarijawa da kuma ballewarsu daga bangaren Imam Ali. Daga baya kuma suka yi fito-na-fito tsakaninsu a "Yakin Nahrawan", inda Imam Ali (a.s) ya sami nasarar tarwatsa su.
A daidai lokacin da ake cikin wannan rikici na siyasa da kuma zubar da jini, Khawarijawa, wadanda daman tuni sun bayyanar da adawa da kuma tawayensu ga Shugaban Musulmi Imam Ali (a.s), sun tsara wani tsari na kashe Mu'awiyya, Amr bn al-Aas da kuma Imam Ali bn Abi Talib (a.s), ta haka ne duniya za ta rasa daya daga cikin mafiya daukakan mutanenta, madaukin tutar tabbatarta, ma'abucin ilmi, jihadi da ayyuka na kwarai, wato Imam Ali bn Abi Talib (a.s).
Wanda kuwa ya dauki nauyi gudanar da wannan mummunan aiki da kuma yin kafar ungulu wa tarihin dan'Adam shi ne Abdul-Rahman bn Muljam, inda ya kashe Amirul Muminina Ali bn Abi Talib (a.s) ta hanyar sararsa da takobi mai guba a kansa a yayin da yake sallar Asuba a masallacin Kufa ranar 19 ga watan Ramalana shekara ta 40 bayan hijira, kana kuma ya yi shahada a ranar 21 ga wannan watan na Ramalana.
Da wannan shahada ta Amirul Muminina Ali (a.s), wanda ya kasance shugaban gwamnati, jihadi da kuma siyasa, mutum mai riko da gaskiya da akida, wanda ya ba da dukkan karfinsa wajen tabbatar da adalci da daidaituwa, wanda ba ya taba yin sassauci a kan gaskiya ko kuma yin sako-sako da akida, al'amurra daban-daban na siyasa da kuma sabbin abubuwa suka kunno kai, haka nan kuma aka haifar da wani sabon yanayi cikin tarihi. An jujjuya al'amurra, an dagula al'amurran siyasa da zamantakewar al'umma, an shigar da wasu al'amurran da ba su dace ba cikin lamarin halifanci, haka nan kuma Mu'awiyya ya ci gaba da fadada mulkinsa da ikon da ya ke da shi.
Duk da irin imanin da al'umman musulmi suke da shi kan girma da daukakar Imam Hasan (a.s) da kuma irin tsarki da matsayinsa na siyasa da zamantakewa wanda babu wanda ya mallake su a wancan lokacin, hakan nan kuma duk da irin bayyanar da matsayinsa da Manzon Allah (s.a.w.a) ya yi cikin nassosi da hadisansa da kuma wasiyyar da mahaifinsa Imam Ali (a.s) ya yi da kuma mubaya'ar da al'umma suka yi masa a matsayin halifa bayan mahaifinsa, duk da wadannan abubuwa, to amma shahadar Imam Ali (a.s) ke da wuya, sai Mu'awiyya ya sanar da kansa a matsayin halifan musulmi. Bayan haka kuma ya rubuta wa Imam Hasan (a.s) yana bukatarsa da ya sauka daga matsayin da al'umma suka dora masa na jagorantarsu, yana mai masa barazanar yakansa matukar ya ki yarda da hakan.
Hakika tarihi ya kiyaye mana dukkan wadannan wasiku guda biyu, wato wasikar da Mu'awiyya ya rubuta wa Imam Hasan bn Ali (a.s) da kuma amsar da shi Imam Hasan din ya rubuta masa. Ga wasikar da Mu'awiyyan ya rubuta wa Imam Hasan (a.s) yana bukatarsa da ya saukar daga karagar halifancin musulmi:
"Da Sunan Allah, Mai Rahama, Mai Jin Kai.
Bayan haka, hakika Allah Madaukakin Sarki Yana yi da bayinSa yadda Ya so, kuma babu wanda ya isa ya yi jayayya da hukumcinSa, kuma Shi mai saurin yin hisabi ne. Ka yi hankali kada mutuwarka ta kasance a hannun mafi muguntar mutane, kuma ka bar tunanin za ka samu rauni a tattare da mu. Lalle matukar dai ka bar abin da kake kai, kana kuma ka yi min mubaya'a, to lalle zan cika maka alkawarin da na yi maka kuma zan ba ka abin da ka bukata. Kuma zan kasance kamar yadda A'sha bn Kais bn Tha'alabah ya bayyana (cikin baitoci):
Idan wani ya baka amanar wani abu,
Ka mayar masa, bayan mutuwarka za a kira ka amini.
Kada ka yi hassada wa shugabanka in yana cikin wadata,
Kada ka kaurace masa, idan ya talauce.
Bayana halifanci zai kasance naka ne, don kuwa kai ne kafi dacewa da shi daga dukkan mutane. Wassalam".
Daga nan sai Imam Hasan ya rubuta masa amsa yana mai cewa:
"Bayan haka: wasikarka ta iso hannuna kana mai ambaton abin da ka ambata a cikinta. Ban ki amsa maka wasikar taka ba ne don kada in kasance ban maka adalci ba, Allah Ya tsare ni daga hakan. Ina kiranka da bin gaskiya za ka gano cewa ni ma'abucinta ne, lalle zan dauki alhakin abin da na fadi idan har karya ne, Wassalam(2)".
Imam Hasan (a.s) dai bai amince da wannan bukata ta Mu'awiyya ba na ya sauka daga halifancin da al'umma suka dora masa ba, face ma dai yana ganin wajibcin ci gaba da rike wannan nauyi na jagorantar al'umma. Don haka sai ya fara shirya dakaru don yakan Mu'awiyya da kuma kare Musulunci daga sharrinsa, to sai dai kuma alamun nasara suna komawa ne ga bangaren Mu'awiyyan saboda ha'incin da wasu kwamandojin Imam Hasan din suka nuna saboda sayensu da Mu'awiyyan ya yi da dai sauran dalilai. Don haka Imam Hasan (a.s) ya kasance ba shi da wata mafita face ya yi sulhu da Mu'awiyya don kare zubar da jinin musulmi da kuma kare Musulunci wanda yake fuskantar barazanar bakin haure (daular Rum) da abokan gaba wadanda da man suke jiran faruwar hakan. Don haka sai ya yi sulhu na wani lokaci don ko yanayi zai dawo yadda ya kamata bayan mutuwar Mu'awiyya don ya samu damar yin gyara da kuma dawo da al'amurran yadda suke.
Ta haka ne Imam Hasan (a.s) ya bar wannan hakki nasa, ya yi sulhu da Mu'awiyya kan wasu lamurra kamar yadda tarihi ya ruwaito mana su:
1- Wannan shi ne sulhun da aka yi tsakanin Hasan bn Ali bn Abi Talib da kuma Mu'awiyya bn Abi Sufyan, kan cewa Hasan bn Ali zai bar halifancin musulmi ga Mu'awiyya bisa sharadin zai yi aiki da littafin Allah da kuma sunnar Manzon Allah da kuma tafarkin shiryayyun halifofi, kuma cewa Mu'awiyya ba zai nada wani a matsayin halifa ba bayansa(3).
2- Kan cewa Hasan shi ne zai kasance halifa bayansa (Mu'awiyya)(4), idan kuma wani abu ya same shi to dan'uwansa Husaini ne zai kasance halifan(5).
3- Kan cewa (Mu'awiyya) ba zai bukaci wani abu akan mutanen Madina, Hijaz da Iraki kan yadda suka kasance lokacin halifanci Imam Ali ba(6).
4- Kuma jami'an gwamnatin Mu'awiyyan ba za su la'anci Imam Ali a kan mimbarorinsu ba haka nan kuma ba za su fadi muggan kalmomi akansa ba da kuma yin kunuti(7) a kansa ba.
5- Mutane za su kasance cikin aminci a duk inda suke(8).
6- Mu'awiyya ba shi da ikon sarrafa kudin da ke cikin Baitul Malin birnin Kufa, ikon sarrafasu yana hannun Imam Hasan (a.s) ne.
7- Mu'awiyya ba zai yi kokarin cutar da Hasan da Husaini ba, haka nan ma mabiyansu.
Haka nan aka rubuta wannan sulhu kuma dukkan bangarorin biyu suka sanya hannu da kuma yarda da shi. To amma jin kadan da gama yarda da wadannan sharud-dan sulhun (bayan da ya dawo cikin mabiyansa) sai Mu'awiyya ya tashi a gabansu yana mai cewa:
"Hakika na yi alkawarin ba wa Hasan wasu abubuwa kuma na ba shi, to sai dai dukkan wadannan abubuwa a yanzu suna karkashin tafin kafata ne kuma ba zan cika ko da guda daga cikinsu ba(9)".
Ta haka ne shiryayyiyar halifanci ta kawo karshe ta hanyar saukar Imam Hasan (a.s) daga halifancin, inda ya komo birnin Madina bayan halifanci na watanni shida bayan babansa Imam Ali (a.s).
Daga nan sai Mu'awiyya ya shiga garin Kufa tare da sojojinsa yana mai cewa:
"Ya ku mutanen Kufa! Shin kuna ganin na yake ku ne don in tilasta muku yin salla, ku ba da zakka ko kuma ku je hajji, alhali kuwa na riga da na san kuna salla, kuna fitar da zakka kana kuma kuna zuwan hajji. Lalle ni na yake ku ne don in samu iko a kanku, kuma Allah Ya ba ni hakan alhali kuwa ku ba kwa so. Haka nan duk wata dukiya ko jinin da aka zubar a yayin wannan fitina sun zama ba a bakin komai ba, haka nan kuma dukkan wani sharadi da aka tsayar za su kasance ne a karkashin kafafuna ne wadannan(10)".
Hakika da wannan jawabi Mu'awiyya yana so ne ya kafa wani karfafaffen shinge na fada da Imam Hasan (a.s) kamar yadda ya zo cikin bayanin nasa cewa: "Dukkan wani sharadi da aka tsayar za su kasance ne a karkashin kafafuna ne wadannan". Hakika babu wani abin da ya saura wa Mu'awiyya in ban da wasu 'yan kwanaki, inda ya fara gudanar da wasu abubuwa da suka saba wa wannan yarjejeniya ta sulhu da aka cimma. Wadannan tsare-tsare nasa kuwa na gaba (da Imam Hasan) suna nan ne kamar haka:
1- Gudanar da ta'addanci da cutarwa ga duk wani mutum ko kuma wata al'umma da take adawa da mulkin mulukiyyar Umayyawa musamman ma mabiya Imam Ali (a.s), da kuma amfani da duk wata hanya wajen rufe bakin duk wani dan adawa.
Hakika, mai karatu, na iya gane yadda wannan lamari ya kai da baci ne cikin wannan wasiyya da Mu'awiyya ya aika wa daya daga cikin kwamandojin sojojinsa. Mu'awiyya ya aika masa da cewa:
"Ka kashe duk wani mutumin da ka ci karo da shi wanda ya saba wa ra'ayin da kake kai, kana kuma ka ruguza duk wani kauye da ka bi ta cikinsa, ka lalata dukiya, don kuwa lalata dukiya tana daidai da kisan gilla, kai tafi hakan ma cutar da zuciya(11)".
To wannan dai shi ne tsare-tsare da kuma dabi'ar Umayyawa, kamar yadda ya zo cikin wannan nassi da ya gabata, wanda kuma tun zamanin halifanci Imam Ali (a.s) suka tsara su, sai dai kuma sun fara gudanar da su ne cikin irin wannan mummunan yanayi na zubar da jinin bayin Allah da ba su ci ba su sha ba musamman mabiya Imam Ali (a.s).
Har ila ya zo cikin wata wasika da Mu'awiyya ya rubuta wa gwamnoninsa da suke dukkan jihohin da suke karkashinsa cewa: "Ku duba ku ga duk wani wanda hujja ta tabbata a kansa cewa yana son Ali da Ahlulbaitinsa, to ku cire sunansa daga cikin diwani, ku hana shi abin da ake ba wa mutane(12)".
Haka nan kuma ya zo cikin wata wasikar da ya rubuta cewa: "Duk wanda kuka zarga da yin biyayya ga wadannan mutane (Ahlulbaiti) to ku yi awun gaba da shi, kana kuma ku ruguza gidansa(13)".
Imam Muhammad Bakir (a.s) ya bayyana irin wannan danyen aiki da cin zali cikin wannan bayani, inda ya ke cewa:
"Suna kashe 'yan shi'anmu a dukkan garuruwa, sukan gutsure hannuwa da kafafu saboda zato kawai. Akan sanya duk wanda aka zarga da sonmu da komawa gare mu cikin gidajen yari, ko kuma a kwace dukiyarsa, ko kuma a ruguza gidansa, haka lamari ya ci gaba da baci da kuma karuwa har lokacin Ubaidullah bn Ziyad wanda ya kashe Imam Husaini (a.s)(14)".
Daga cikin wadanda suka rasa rayukansu cikin wannan zalunci da ayyukan ta'addanci mai tada hankali har da wasu sahabbai tsarkaka, irin su: Hijr bn Adi da al'ummarsa, Rashid al-Hijri, Amru bn al-Humk al-Khuza'iy, Awfa bn Husn da dai sauransu masu yawa. Mai son karin bayani kan irin wannan danyen aiki na Mu'awiyya da mutanensa sai ya koma cikin Tarihin Tabari, al-Kamil, Sharh Nahjul Balaga da dai sauransu.
2- Tattara dukiya da nufin sayan lamiran mutane don cin mutumcin gwarazan Musulunci da kuma yada bakar siyasa kaucacciya don cimma burinsu. Akwai nau'i biyu na mutanen da aka saye su a wancan lokacin don cimma wannan buri:
(a)- Su ne malamai masu wa'azi da kuma tara hadisan Ma'aiki, wadanda suka ba da gagarumar gudummawa wajen kirkiro hadisan karya da kuma jingina su ga Ma'aikin Allah (s.a.w.a), wadanda babu bukatar sai mun kawo su a nan.
(b)- Wasu masu fadi a cikin al'umma, wadanda ake jin tsoro tasirinsu matukar suka kirayi mutane wajen yin tawaye wa masu mulkin Umayyawa, wannan kuwa wani sanannen abu ne da aka san Mu'awiyya da shi da kuma mabiyansa. Misali kuwa shi ne makudan kudaden da Mu'awiyya ya aika wa Malik bn Hubaira al-Sukuni a matsayin cin hanci lokacin da labari ya zo masa cewa yana nuna rashin jin dadinsa da kisan gillan da Mu'awiyyan ya yi wa sahabin nan Hijr bn Adi da sahabbansa (r.a), da dai sauran irin wadannan misalai masu yawa.
3- Takunkumin tattalin arziki da kuma sauran nau'oi na cutarwa:
Wannan yana daga cikin mafi muni da cutarwar tafarkin da Umayyawa suka dauka akan al'umma.
Bisa la'akari da cewa wannan siyasa da muka ambata ta ginu ne akan fada da duk wani karfi da ke adawa da masu mulki na wancan lokacin (Umayyawa), don haka Mu'awiyya ya zabi mafi munin tafarki wajen takura wa mabiya Ahlulbaiti (a.s) kamar yadda tarihi ya tabbatar da haka. Daga ciki kuwa har da umarnin da ya aike wa gwamnoninsa kan cewa; "Ku duba ku ga duk wani wanda hujja ta tabbata a kansa cewa yana son Ali da Ahlulbaitinsa, to ku cire sunansa daga cikin diwani, ku hana shi abin da ake ba wa mutane".
Yana da kyau mu yi tunani kan wannan mummunar siyasa wacce Umayyawa suka dauka, na lalata lamirin mutane da kuma sayansu da abin duniya, wacce babu shakka ba karamin abu ba ne kuma ba wani abu ne na dan karamin lokaci ba, face dai lamari ne da ya ci gaba tsawon shekaru, wanda ya lalata yanayin siyasa da zamantakewar al'umma.
4- Lalata dabi'un al'umma da kuma haifar da ruhin kabilanci, 'yan garanci da dai sauransu tsakanin al'umma da wannan ja'irar hukuma ta Umayyawa ta yi, lamarin da ya haifar da rikice-rikice da fadace-fadace. Misalin irin rikicin da ya barke tsakanin mutanen Yaman da Madina, ko kuma rikicin da ya faru tsakanin kabilun Iraki, da kuma wutar nuna banbanci da kiyayya da ta kunno kai tsakanin musulmi larabawa da wadanda ba larabawa ba, abin da tarihi ya kira shi da sunan Al-Mawali. Lalle ana iya ganin tasirin wannan bakar siyasa cikin wakokin Al-Darami, al-Farazdak, Jarir, al-Akhtal da dai sauransu(15).
5- Kisan gillan da aka yi wa Imam Hasan (a.s) a matsayinsa na mutum mai wakiltan tsarkakakken Musulunci a duniyar musulmi.
Hakika al'umma sun riga da sun fahimci kuma ma suna ji a jikinsu cewa lalle fa har ya zuwa yanzu fa jinin Imam Husaini, jikan Manzon Allah (s.a.w.a) da aka zubar a Karbala yana nan yana gudana, haka nan kuma suna jin cewa babu wani abin da zai zama kaffara na wannan jini da kuma zaluncin da aka yi wa iyalan gidan Manzo in banda daukar fansa da kuma raya wannan yunkuri na Imam Husaini (a.s). Ta haka ne aka haifar da yunkurin Al-Tawwabun, jinin Imam Husaini (a.s) shi ne ya kasance wani abin da ya motsa jigon gwamnatin Umayyawa da kuma ka da shi.
6- Nadin da Mu'awiyyan ya yi wa dansa Yazid a matsayin halifan musulmi cikin tursasawa, barazana da kuma ba da cin hancin, sabanin yarjejeniyar da aka cimma tsakaninsa da Imam Hasan (a.s) na cewa ba zai nada wani a matsayin halifa ba bayansa in ba Imam Hasan din ba ko kuma Imam Husaini (a.s) idan har Hasan din ya rasu kafin wannan lokacin.
Ta haka ne Mu'awiyya ya gama tsare-tsarensa na yin karen tsaye ga dukkannin sharuddan da aka tsayar a yayin yarjejeniyarsu da Imam Hasan ta sulhu, da kuma karen tsaye ga dukkan dokoki da kuma tsare-tsare da Musulunci ya tafi a kansu bugu da kari kuma kan gudanar da mulkin danniya da baba-kere, lamarin da ya sanya tsarin siyasar Musulunci cikin mawuyacin hali da kuma lalacewa, bugu da kari kan bakanta tarihin Musulunci.
Hakika wannan karen tsaye wa dokokin Musulunci da Umayyawan suka tsara ma ya dada fitowa fili ne lokacin da Mu'awiyya ya nada dansa Yazid, wanda aka san shi da wargi da kuma aikata dukkanin sabo, a matsayin jagoran al'umman musulmi.
Babu shakka, mika wa Yazid ragamar mulkin al'ummar musulmi da kuma tsara mata tafarkin da za ta bi, yana nufin ruguza kasantuwan Musulunci ne da kuma dokokinsa a aikace da kuma kowama zuwa ga jahiliyya, amma a wani tufafi na daban.
Don kuwa shi wannan Yazid din - kamar yadda tarihi ya tabbatar - mutum ne maras dabi'u na kwarai, wanda kuma ba shi da wata masaniya kan dokokin Musulunci, wanda ya gudanar da dukkan rayuwarsa cikin wargi da munanan aiki na jahiliyya da ko kare ba zai iya cinsu ba saboda muni. Don haka ba abin mamaki ba ne idan Yazid ya yi kokarin lalata yanayin tarbiyyan al'ummar musulmi da Musulunci ya koyar da su. Hakika tarihi ya tabbatar mana da yadda wannan lalataccen da na Mu'awiyya yake gudanar da rayuwarsa a Sham, rayuwar da ke cike da wargi, caca, shan giya, wasa da birrai, neman mata, sauraron kide-kide da raye-raye da dai sauran nau'oi na sabon Allah(16).
Yayin da yake ishara da irin wadannan halaye na Yazid, Al-Baladhuri yana cewa:
"Yazid ya kasance yana da wani biri da yake tare da shi, ya kan kira shi da Abu Kais. Ya kasance yakan ce: Wannan dattijo ne daga cikin dattijan Bani Isra'ila da aka shafe saboda laifin da ya yi". Ya kasance ya kan sayar da shi wani nau'i na giya yana dariya kan yadda yake ni yayin da ya bugu...(17).".
Haka nan Ibn Athir ma yana cewa:
"An ruwaito cewa Yazid mutum ne da ya shahara da kide-kide, mashayin giya, mai wasa da maza, birrai da karnuka….babu yadda za a yi garin Allah ya waye face yana cikin maye...(18)".
Al-Mas'udi ma cewa yake:
"Yazid ya kasance ma'abucin kide-kide, wasa da dabbobin da ake farauta da su, karnuka da birrai, haka nan kuma mutum ne da ya shahara da shan giya…..
"Ayyukan fasikancin da Yazid yake aikatawa ya yi tasiri akan abokai da da masu masa hidima, a lokacinsa ne kide-kide suka shiga Makka da Madina, haka nan kuma mutane suka dinga bayyana shan giya a fili. Ya kasance yana da wani biri da ya sa masa suna Abu Kais, ya kan tawo da shi fada, ya sanya masa mimbari, ya kan dora shi a kan doki ana yin gasa da shi. Ya kan sanya wa wannan biri alkyabba da aka yi ta da hariri, sannan kuma ya sanya masa hula wacce aka yi ta da zaren hariri mai launuka daban-daban....(19)".
Hakika wannan lamarin dai bai tsaya a nan ba, kamar yadda kuma yakin da Umayyawa suke yi da Ahlulbaiti (a.s) wanda ya samo asali tun farkon Musulunci bai kare ba. Lalle Imam Hasan da Husaini (a.s) sun kauce wa fagen siyasa a aikace, to amma duk da haka Mu'awiyya da mabiyansa sun ci gaba da cin mutumcin Ahlulbaiti da mabiyansu har lokacin da Imam Hasan (a.s) ya yi shahada kana kuma al'umma suka juya kan Imam Husaini (a.s) da kuma yi masa mubaya'a don ya jagoranci ganin bayan wannan lalatacciyar hukuma ta Umayyawa.
Mu'awiyya dai yana da wani abu a zuciyarsa, wannan abu kuwa shi ne yana son dora dansa Yazid a matsayin halifan musulmi a bayansa kana kuma ya karba masa mubaya'ar al'umma da kansa sabanin abin da shari'ar Musulunci ta tsayar wajen zaban halifa. Lalle wannan kuduri na Mu'awiyya ya tada hankulan al'umman musulmi musamman ma sanannu daga cikinsu irinsu Imam Husaini (a.s), Abdurrahman bn Abubakar, Abdullahi bn Zubair, Abudllahi bn Umar da dai sauran sanannu mutanen wancan lokacin.
Babu shakka tarihi ya nakalto mana irin nuna rashin amincewa da aka nuna da wannan matsaya, ga kadan daga ciki:
"A shekara ta hamsin bayan hijira, musulmi sun sami nasarar kame Kuhistan, don haka a lokacin sai Mu'awiyya ya kirayi mutane Sham da su yi mubaya'a wa Yazid a matsayin halifa bayansa, inda suka amsa masa suka yi mubaya'ar. Don haka Mu'awiyya ya zamanto mutum na farko da ya nada dansa halifa, kana kuma na farko da ya nada halifan da zai gaje shi yana cikin koshin lafiyarsa. Daga nan sai ya aika da wasika zuwa ga Marwan wanda ya ke shi ne gwamnan Madina kan ya karbi bai'ar mutane ga Yazid a maimakonsa, yana mai ce masa: "Amirul Muminina ya yanke zai nada dansa Yazid a matsayin jagoranku (halifa) daidai da sunnar Abubakar da Umar", nan take sai Abdurrahman bn Abubakar al-Siddik ya mike ya ce: A'a hakan sunnar Khosro da Kaisar ne dai, don kuwa Abubakar da Umar ba su nada 'ya'yayensu halifa ba, ko kuma daya daga cikin mutanen gidansu ma ba".
Haka nan kuma a shekara ta hamsin da daya, Mu'awiyya ya yi aikin hajji, inda ya karbi bai'a wa dansa Yazid. Daga nan sai ya aika a kira masa Ibn Umar yana mai ce masa: "Ya Ibn Umar, ka kasance kana gaya min cewa ba ka son ka kwana alhali ba kana karkashin ikon wani shugaba ba, don haka ina gargadinka da kada ka haifar da rarrabuwa ko kuma yada fasadi tsakanin al'umma".
Jin haka sai Ibn Umar ya gode wa Allah ya ce: "Bayan haka, hakika kafinka an yi halifofi wadanda suke da 'ya'yaye, kuma danka bai fi nasu 'ya'yan ba, amma ba su wa 'ya'yansu abin da ka yi wa naka dan ba (nada shi halifa), to amma su sun zaba wa musulmi ne abin da yafi musu alheri. Ka gargade ni da kada in shuka tsiron rarrabuwa tsakanin musulmi, lalle ba zan yi haka ba, don ni na kasance daya daga cikin musulmin, idan har sun tafi a kan wani abu ai ni ma daga cikinsu nake (zan yarda da shi)". Sai Mu'awiyya ya ce masa, Allah Ya yi maka rahama. Daga nan sai Ibn Umar ya fita ya yi tafiyarsa.
Daga nan kuma sai ya aika a kira masa Ibn Abubakar, ko da ya iso sai ya fara gaya masa wannan bukata tasa ta nada dansa a matsayin halifa, sai Ibn Abubakar ya katse shi yana mai cewa: "Wallahi ba za mu taba yarda da haka ba, don Allah, ka mayar da wannan al'amari tsakanin mutane su zabi wanda suke so, ko kuma mu tilasta maka yin haka", sai ya fice. Sai Mu'awiyya ya ce: Ya Allah! Ka isar min a kansa da abin da Ka so, sai ya ci gaba da cewa: "Ya kai wannan kada ka gaya wa mutanen Sham (Siriya) abin da ya faru, don ina tsoron za su fada maka, ka hakura har sai da maraice lokacin da zan gaya musu cewa ka yi mana bai'a, daga nan sai ka yi duk abin da kake son yi". Sai ya aika a kira masa Ibn Zubair, ya ce masa: "Ya Ibn Zubair, hakika kai ba ka kasance ba face kamar dila mai wayo, ka shiga nan ka fita ta can, kai ne ka sanya wadannan mutane biyu suka canza ra'ayinsu.
Sai Ibn Zubair ya ce: " Idan har ba ka son shugaban-cin ne to ka sauka, idan har muka yi mubaya'a wa danka, to a cikinku ku biyun wane ne za mu saurara da kuma yi masa da'a? Don kuwa ba abu ne mai yiyuwa ba mu yi mubaya'a gare ku ku biyun". Sai ya tashi ya fita:
Sai Mu'awiyya ya hau kan mimbari, ya gode da kuma tsarkake Ubangiji sai ya ce: "Hakika maganar da mutane suke yi mai cutarwa ta iso gare mu, suna cewa Ibn Umar, Ibn Abubakar da Ibn Zubair ba za su taba yin mubaya'a wa Yazid ba, to amma tuni sun riga da sun saurara masa kana kuma sun mika mubaya'arsu gare shi". Sai mutanen Sham suka ce: "Wallahi ba za mu amince da hakan fa face sai sun yi mubaya'ar a gaban mutane, in ba haka ba kuwa mu sare kawukansu". Sai ya ce: "Godiya ta tabbata ga Allah! Kan yadda mutane suka gaggauta nufan Kuraishawa da sharri, kada in sake jin wannan zance daga bakinku daga yau". Sai ya sauka.
Sai mutane suka fara cewa: "A'a ashe Ibn Umar, Ibn Abubakar da Ibn Zubair sun yi mubaya'a wa Yazid su kuma suka ce wa mutane: wallahi ba mu yi hakan ba, mutanen kuma suka ce: a'a kun yi mana. Daga nan sai Mu'awiyya ya tashi ya tafi(20)".
Ta haka ne al'umma ta fada cikin wannan tsaka mai wuya na tarihin rayuwarta, ta kasance babu komai a gabanta face zabi biyu:
Ko dai ta ki amincewa da wannan abu da ke fuskan-tarta koma dai me ya tafasa ya kone, ko kuma ta amince da wannan wulakanci da jifa da abin da Musulunci ya tafi a kai. To ya ya lamarin ya kasance?
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(1)- A'isha dai ita ce matar Annabi (s.a.w.a) kana kuma 'ya ta ke ga halifa na biyu Abubakar bn Abi Kahafa.
(2)- Makatil al-Talibin na Abul Faraj al-Isfahani, shafi na 59.
(3)- Al-Fusul al-Muhimma na Ibn Sabbagh al-Maliki, shafi na 163.
(4)- Tarikh al-Khulafa' na Jalaluddeen Suyuti, shafi na 191.
(5)- Sulh al-Hasan na Shaikh Radhi Al' Yasin, shafi na 260, yana mai nakaltowa daga littafin Umdatul Talib.
(6)- Tarikh al-Khulafa' na Jalaluddeen Suyuti, shafi na 191.
(7)- Wato ba za su dinga yin munanan addu'oi a kansa ba, saboda a wancan lokaci Mu'awiyya da jami'ansa sun kasance suna zagi da fadan munanan kalmomi ga Amirul Muminina Ali (a.s) a gaban jama'a bayan an idar da salla. Haka nan kuma sun kasance sukan ba da kyauta ga duk wanda yake zagin Imam Alin (a.s). Dubi Al-Kamil fi al-Tarikh na Ibn Athir, juzu'i na 3, shafi na 414 da kuma 472, da kuma Sharh Nahjul Balagah na Ibn Abil Hadid, juzu'i na 3, shafi na 56-63.
(8)- Al-Fusul al-Muhimma na Ibn Sabbagh al-Maliki, shafi na 163.
(9)- Al-Irshad na Shaikh al-Mufid, shafi na 191.
(10)- Sharh Nahjul Balagah Ibn Abil Hadid, juzu'i na 16, shafi na 15.
(11)- Kamar na sama, juzu'i na 2, shafi na 86.
(12)- Kamar na sama, juzu'i na 11, shafi na 45.
(13)- Kamar na sama.
(14)- Kamar na sama, shafi na 43.
(15)- Thauratul Husainiyya na Muhammad Mahdi Shamsuddin, shafi na 61 zuwa sama.
(16)- Al-Imam Husain na Abdullah al-Alayili, shafi na 345.
(17)-Ansab al-Ashraf na Baladhuri, juzu'i na 4, shafi na 1 da 2.
(18)- Al-Bidaya wan Nihaya na Ibn Athir, juzu'i na 8, shafi na 236.
(19)- Muruj al-Zahab wa Ma'adin al-Jawhar na Al-Mas'udi, juzu'i na 3, shafi na 67 da 68.
(20)- Tarikh al-Khulafa' na Jalaluddeen al-Suyuti, shafi na 196 da kuma 197.
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Bayan kisan gillan da aka yi wa Halifa na uku, Usman bn Affan, al'umman musulmi sun zabi Imam Ali (a.s) a matsayin halifa, inda suka mika masa ragamar gudanar da mulki da kuma gwamnati. To amma sai Mu'awiyya bn Abu Sufyan ya ki yarda ya mika mubaya'arsa ga halifan da al'umman suka zaba (Imam Ali) yana mai zame kansa da kuma bayyanar da kansa a matsayin halifan Sham wanda da man shi ne gwamnan wannan gari a lokacin halifanci Usman bn Affan.
Hakika duk wanda ya karanci tarihin siyasa na wancan lokacin mai tsananin wahala cikin tarihin Musu-lunci, zai ga cewa Imam Ali (a.s) ya fuskanci wasu manyan barazana guda uku na siyasa, su ne kuwa:
1- Barazanar Umayyawa karkashin jagoranci Mu'awiyya bn Abi Sufyan.
2- Barazanar Khawarijawa wadanda suka fice daga cikin rundunar Imam Ali (a.s) da kuma yi masa tawaye.
3- Barazanar A'isha(1), Dalha da kuma Zubair bn Awwam.
Bayan wani lokaci na yaki da kuma cacan baki tsakanin Imam Ali (a.s) da wadannan kungiyoyi da jam'iyyu na siyasa, Imam Ali (a.s) ya sami nasarar gamawa da barazana kungiyar A'isha, Dalha da kuma Zubair a yakin nan da aka fi sani da "Yakin Jamal" (Rakumi) wanda ya abku a garin Basra. Haka nan kuma ya sami nasara a kan Mu'awiyya a "Yakin Siffin", lamarin da ya kare ta hanyar yin sulhu amma Imam Ali (a.s) ya ki yarda da hakan bayan da ya fahimci cewa wannan sulhun ba wani abu ba ne face kawai yaudara ta siyasa da Mu'awiyya da 'yan koransa suka tsara, lamarin da ya haifar da kungiyar Khawarijawa da kuma ballewarsu daga bangaren Imam Ali. Daga baya kuma suka yi fito-na-fito tsakaninsu a "Yakin Nahrawan", inda Imam Ali (a.s) ya sami nasarar tarwatsa su.
A daidai lokacin da ake cikin wannan rikici na siyasa da kuma zubar da jini, Khawarijawa, wadanda daman tuni sun bayyanar da adawa da kuma tawayensu ga Shugaban Musulmi Imam Ali (a.s), sun tsara wani tsari na kashe Mu'awiyya, Amr bn al-Aas da kuma Imam Ali bn Abi Talib (a.s), ta haka ne duniya za ta rasa daya daga cikin mafiya daukakan mutanenta, madaukin tutar tabbatarta, ma'abucin ilmi, jihadi da ayyuka na kwarai, wato Imam Ali bn Abi Talib (a.s).
Wanda kuwa ya dauki nauyi gudanar da wannan mummunan aiki da kuma yin kafar ungulu wa tarihin dan'Adam shi ne Abdul-Rahman bn Muljam, inda ya kashe Amirul Muminina Ali bn Abi Talib (a.s) ta hanyar sararsa da takobi mai guba a kansa a yayin da yake sallar Asuba a masallacin Kufa ranar 19 ga watan Ramalana shekara ta 40 bayan hijira, kana kuma ya yi shahada a ranar 21 ga wannan watan na Ramalana.
Da wannan shahada ta Amirul Muminina Ali (a.s), wanda ya kasance shugaban gwamnati, jihadi da kuma siyasa, mutum mai riko da gaskiya da akida, wanda ya ba da dukkan karfinsa wajen tabbatar da adalci da daidaituwa, wanda ba ya taba yin sassauci a kan gaskiya ko kuma yin sako-sako da akida, al'amurra daban-daban na siyasa da kuma sabbin abubuwa suka kunno kai, haka nan kuma aka haifar da wani sabon yanayi cikin tarihi. An jujjuya al'amurra, an dagula al'amurran siyasa da zamantakewar al'umma, an shigar da wasu al'amurran da ba su dace ba cikin lamarin halifanci, haka nan kuma Mu'awiyya ya ci gaba da fadada mulkinsa da ikon da ya ke da shi.
Duk da irin imanin da al'umman musulmi suke da shi kan girma da daukakar Imam Hasan (a.s) da kuma irin tsarki da matsayinsa na siyasa da zamantakewa wanda babu wanda ya mallake su a wancan lokacin, hakan nan kuma duk da irin bayyanar da matsayinsa da Manzon Allah (s.a.w.a) ya yi cikin nassosi da hadisansa da kuma wasiyyar da mahaifinsa Imam Ali (a.s) ya yi da kuma mubaya'ar da al'umma suka yi masa a matsayin halifa bayan mahaifinsa, duk da wadannan abubuwa, to amma shahadar Imam Ali (a.s) ke da wuya, sai Mu'awiyya ya sanar da kansa a matsayin halifan musulmi. Bayan haka kuma ya rubuta wa Imam Hasan (a.s) yana bukatarsa da ya sauka daga matsayin da al'umma suka dora masa na jagorantarsu, yana mai masa barazanar yakansa matukar ya ki yarda da hakan.
Hakika tarihi ya kiyaye mana dukkan wadannan wasiku guda biyu, wato wasikar da Mu'awiyya ya rubuta wa Imam Hasan bn Ali (a.s) da kuma amsar da shi Imam Hasan din ya rubuta masa. Ga wasikar da Mu'awiyyan ya rubuta wa Imam Hasan (a.s) yana bukatarsa da ya saukar daga karagar halifancin musulmi:
"Da Sunan Allah, Mai Rahama, Mai Jin Kai.
Bayan haka, hakika Allah Madaukakin Sarki Yana yi da bayinSa yadda Ya so, kuma babu wanda ya isa ya yi jayayya da hukumcinSa, kuma Shi mai saurin yin hisabi ne. Ka yi hankali kada mutuwarka ta kasance a hannun mafi muguntar mutane, kuma ka bar tunanin za ka samu rauni a tattare da mu. Lalle matukar dai ka bar abin da kake kai, kana kuma ka yi min mubaya'a, to lalle zan cika maka alkawarin da na yi maka kuma zan ba ka abin da ka bukata. Kuma zan kasance kamar yadda A'sha bn Kais bn Tha'alabah ya bayyana (cikin baitoci):
Idan wani ya baka amanar wani abu,
Ka mayar masa, bayan mutuwarka za a kira ka amini.
Kada ka yi hassada wa shugabanka in yana cikin wadata,
Kada ka kaurace masa, idan ya talauce.
Bayana halifanci zai kasance naka ne, don kuwa kai ne kafi dacewa da shi daga dukkan mutane. Wassalam".
Daga nan sai Imam Hasan ya rubuta masa amsa yana mai cewa:
"Bayan haka: wasikarka ta iso hannuna kana mai ambaton abin da ka ambata a cikinta. Ban ki amsa maka wasikar taka ba ne don kada in kasance ban maka adalci ba, Allah Ya tsare ni daga hakan. Ina kiranka da bin gaskiya za ka gano cewa ni ma'abucinta ne, lalle zan dauki alhakin abin da na fadi idan har karya ne, Wassalam(2)".
Imam Hasan (a.s) dai bai amince da wannan bukata ta Mu'awiyya ba na ya sauka daga halifancin da al'umma suka dora masa ba, face ma dai yana ganin wajibcin ci gaba da rike wannan nauyi na jagorantar al'umma. Don haka sai ya fara shirya dakaru don yakan Mu'awiyya da kuma kare Musulunci daga sharrinsa, to sai dai kuma alamun nasara suna komawa ne ga bangaren Mu'awiyyan saboda ha'incin da wasu kwamandojin Imam Hasan din suka nuna saboda sayensu da Mu'awiyyan ya yi da dai sauran dalilai. Don haka Imam Hasan (a.s) ya kasance ba shi da wata mafita face ya yi sulhu da Mu'awiyya don kare zubar da jinin musulmi da kuma kare Musulunci wanda yake fuskantar barazanar bakin haure (daular Rum) da abokan gaba wadanda da man suke jiran faruwar hakan. Don haka sai ya yi sulhu na wani lokaci don ko yanayi zai dawo yadda ya kamata bayan mutuwar Mu'awiyya don ya samu damar yin gyara da kuma dawo da al'amurran yadda suke.
Ta haka ne Imam Hasan (a.s) ya bar wannan hakki nasa, ya yi sulhu da Mu'awiyya kan wasu lamurra kamar yadda tarihi ya ruwaito mana su:
1- Wannan shi ne sulhun da aka yi tsakanin Hasan bn Ali bn Abi Talib da kuma Mu'awiyya bn Abi Sufyan, kan cewa Hasan bn Ali zai bar halifancin musulmi ga Mu'awiyya bisa sharadin zai yi aiki da littafin Allah da kuma sunnar Manzon Allah da kuma tafarkin shiryayyun halifofi, kuma cewa Mu'awiyya ba zai nada wani a matsayin halifa ba bayansa(3).
2- Kan cewa Hasan shi ne zai kasance halifa bayansa (Mu'awiyya)(4), idan kuma wani abu ya same shi to dan'uwansa Husaini ne zai kasance halifan(5).
3- Kan cewa (Mu'awiyya) ba zai bukaci wani abu akan mutanen Madina, Hijaz da Iraki kan yadda suka kasance lokacin halifanci Imam Ali ba(6).
4- Kuma jami'an gwamnatin Mu'awiyyan ba za su la'anci Imam Ali a kan mimbarorinsu ba haka nan kuma ba za su fadi muggan kalmomi akansa ba da kuma yin kunuti(7) a kansa ba.
5- Mutane za su kasance cikin aminci a duk inda suke(8).
6- Mu'awiyya ba shi da ikon sarrafa kudin da ke cikin Baitul Malin birnin Kufa, ikon sarrafasu yana hannun Imam Hasan (a.s) ne.
7- Mu'awiyya ba zai yi kokarin cutar da Hasan da Husaini ba, haka nan ma mabiyansu.
Haka nan aka rubuta wannan sulhu kuma dukkan bangarorin biyu suka sanya hannu da kuma yarda da shi. To amma jin kadan da gama yarda da wadannan sharud-dan sulhun (bayan da ya dawo cikin mabiyansa) sai Mu'awiyya ya tashi a gabansu yana mai cewa:
"Hakika na yi alkawarin ba wa Hasan wasu abubuwa kuma na ba shi, to sai dai dukkan wadannan abubuwa a yanzu suna karkashin tafin kafata ne kuma ba zan cika ko da guda daga cikinsu ba(9)".
Ta haka ne shiryayyiyar halifanci ta kawo karshe ta hanyar saukar Imam Hasan (a.s) daga halifancin, inda ya komo birnin Madina bayan halifanci na watanni shida bayan babansa Imam Ali (a.s).
Daga nan sai Mu'awiyya ya shiga garin Kufa tare da sojojinsa yana mai cewa:
"Ya ku mutanen Kufa! Shin kuna ganin na yake ku ne don in tilasta muku yin salla, ku ba da zakka ko kuma ku je hajji, alhali kuwa na riga da na san kuna salla, kuna fitar da zakka kana kuma kuna zuwan hajji. Lalle ni na yake ku ne don in samu iko a kanku, kuma Allah Ya ba ni hakan alhali kuwa ku ba kwa so. Haka nan duk wata dukiya ko jinin da aka zubar a yayin wannan fitina sun zama ba a bakin komai ba, haka nan kuma dukkan wani sharadi da aka tsayar za su kasance ne a karkashin kafafuna ne wadannan(10)".
Hakika da wannan jawabi Mu'awiyya yana so ne ya kafa wani karfafaffen shinge na fada da Imam Hasan (a.s) kamar yadda ya zo cikin bayanin nasa cewa: "Dukkan wani sharadi da aka tsayar za su kasance ne a karkashin kafafuna ne wadannan". Hakika babu wani abin da ya saura wa Mu'awiyya in ban da wasu 'yan kwanaki, inda ya fara gudanar da wasu abubuwa da suka saba wa wannan yarjejeniya ta sulhu da aka cimma. Wadannan tsare-tsare nasa kuwa na gaba (da Imam Hasan) suna nan ne kamar haka:
1- Gudanar da ta'addanci da cutarwa ga duk wani mutum ko kuma wata al'umma da take adawa da mulkin mulukiyyar Umayyawa musamman ma mabiya Imam Ali (a.s), da kuma amfani da duk wata hanya wajen rufe bakin duk wani dan adawa.
Hakika, mai karatu, na iya gane yadda wannan lamari ya kai da baci ne cikin wannan wasiyya da Mu'awiyya ya aika wa daya daga cikin kwamandojin sojojinsa. Mu'awiyya ya aika masa da cewa:
"Ka kashe duk wani mutumin da ka ci karo da shi wanda ya saba wa ra'ayin da kake kai, kana kuma ka ruguza duk wani kauye da ka bi ta cikinsa, ka lalata dukiya, don kuwa lalata dukiya tana daidai da kisan gilla, kai tafi hakan ma cutar da zuciya(11)".
To wannan dai shi ne tsare-tsare da kuma dabi'ar Umayyawa, kamar yadda ya zo cikin wannan nassi da ya gabata, wanda kuma tun zamanin halifanci Imam Ali (a.s) suka tsara su, sai dai kuma sun fara gudanar da su ne cikin irin wannan mummunan yanayi na zubar da jinin bayin Allah da ba su ci ba su sha ba musamman mabiya Imam Ali (a.s).
Har ila ya zo cikin wata wasika da Mu'awiyya ya rubuta wa gwamnoninsa da suke dukkan jihohin da suke karkashinsa cewa: "Ku duba ku ga duk wani wanda hujja ta tabbata a kansa cewa yana son Ali da Ahlulbaitinsa, to ku cire sunansa daga cikin diwani, ku hana shi abin da ake ba wa mutane(12)".
Haka nan kuma ya zo cikin wata wasikar da ya rubuta cewa: "Duk wanda kuka zarga da yin biyayya ga wadannan mutane (Ahlulbaiti) to ku yi awun gaba da shi, kana kuma ku ruguza gidansa(13)".
Imam Muhammad Bakir (a.s) ya bayyana irin wannan danyen aiki da cin zali cikin wannan bayani, inda ya ke cewa:
"Suna kashe 'yan shi'anmu a dukkan garuruwa, sukan gutsure hannuwa da kafafu saboda zato kawai. Akan sanya duk wanda aka zarga da sonmu da komawa gare mu cikin gidajen yari, ko kuma a kwace dukiyarsa, ko kuma a ruguza gidansa, haka lamari ya ci gaba da baci da kuma karuwa har lokacin Ubaidullah bn Ziyad wanda ya kashe Imam Husaini (a.s)(14)".
Daga cikin wadanda suka rasa rayukansu cikin wannan zalunci da ayyukan ta'addanci mai tada hankali har da wasu sahabbai tsarkaka, irin su: Hijr bn Adi da al'ummarsa, Rashid al-Hijri, Amru bn al-Humk al-Khuza'iy, Awfa bn Husn da dai sauransu masu yawa. Mai son karin bayani kan irin wannan danyen aiki na Mu'awiyya da mutanensa sai ya koma cikin Tarihin Tabari, al-Kamil, Sharh Nahjul Balaga da dai sauransu.
2- Tattara dukiya da nufin sayan lamiran mutane don cin mutumcin gwarazan Musulunci da kuma yada bakar siyasa kaucacciya don cimma burinsu. Akwai nau'i biyu na mutanen da aka saye su a wancan lokacin don cimma wannan buri:
(a)- Su ne malamai masu wa'azi da kuma tara hadisan Ma'aiki, wadanda suka ba da gagarumar gudummawa wajen kirkiro hadisan karya da kuma jingina su ga Ma'aikin Allah (s.a.w.a), wadanda babu bukatar sai mun kawo su a nan.
(b)- Wasu masu fadi a cikin al'umma, wadanda ake jin tsoro tasirinsu matukar suka kirayi mutane wajen yin tawaye wa masu mulkin Umayyawa, wannan kuwa wani sanannen abu ne da aka san Mu'awiyya da shi da kuma mabiyansa. Misali kuwa shi ne makudan kudaden da Mu'awiyya ya aika wa Malik bn Hubaira al-Sukuni a matsayin cin hanci lokacin da labari ya zo masa cewa yana nuna rashin jin dadinsa da kisan gillan da Mu'awiyyan ya yi wa sahabin nan Hijr bn Adi da sahabbansa (r.a), da dai sauran irin wadannan misalai masu yawa.
3- Takunkumin tattalin arziki da kuma sauran nau'oi na cutarwa:
Wannan yana daga cikin mafi muni da cutarwar tafarkin da Umayyawa suka dauka akan al'umma.
Bisa la'akari da cewa wannan siyasa da muka ambata ta ginu ne akan fada da duk wani karfi da ke adawa da masu mulki na wancan lokacin (Umayyawa), don haka Mu'awiyya ya zabi mafi munin tafarki wajen takura wa mabiya Ahlulbaiti (a.s) kamar yadda tarihi ya tabbatar da haka. Daga ciki kuwa har da umarnin da ya aike wa gwamnoninsa kan cewa; "Ku duba ku ga duk wani wanda hujja ta tabbata a kansa cewa yana son Ali da Ahlulbaitinsa, to ku cire sunansa daga cikin diwani, ku hana shi abin da ake ba wa mutane".
Yana da kyau mu yi tunani kan wannan mummunar siyasa wacce Umayyawa suka dauka, na lalata lamirin mutane da kuma sayansu da abin duniya, wacce babu shakka ba karamin abu ba ne kuma ba wani abu ne na dan karamin lokaci ba, face dai lamari ne da ya ci gaba tsawon shekaru, wanda ya lalata yanayin siyasa da zamantakewar al'umma.
4- Lalata dabi'un al'umma da kuma haifar da ruhin kabilanci, 'yan garanci da dai sauransu tsakanin al'umma da wannan ja'irar hukuma ta Umayyawa ta yi, lamarin da ya haifar da rikice-rikice da fadace-fadace. Misalin irin rikicin da ya barke tsakanin mutanen Yaman da Madina, ko kuma rikicin da ya faru tsakanin kabilun Iraki, da kuma wutar nuna banbanci da kiyayya da ta kunno kai tsakanin musulmi larabawa da wadanda ba larabawa ba, abin da tarihi ya kira shi da sunan Al-Mawali. Lalle ana iya ganin tasirin wannan bakar siyasa cikin wakokin Al-Darami, al-Farazdak, Jarir, al-Akhtal da dai sauransu(15).
5- Kisan gillan da aka yi wa Imam Hasan (a.s) a matsayinsa na mutum mai wakiltan tsarkakakken Musulunci a duniyar musulmi.
Hakika al'umma sun riga da sun fahimci kuma ma suna ji a jikinsu cewa lalle fa har ya zuwa yanzu fa jinin Imam Husaini, jikan Manzon Allah (s.a.w.a) da aka zubar a Karbala yana nan yana gudana, haka nan kuma suna jin cewa babu wani abin da zai zama kaffara na wannan jini da kuma zaluncin da aka yi wa iyalan gidan Manzo in banda daukar fansa da kuma raya wannan yunkuri na Imam Husaini (a.s). Ta haka ne aka haifar da yunkurin Al-Tawwabun, jinin Imam Husaini (a.s) shi ne ya kasance wani abin da ya motsa jigon gwamnatin Umayyawa da kuma ka da shi.
6- Nadin da Mu'awiyyan ya yi wa dansa Yazid a matsayin halifan musulmi cikin tursasawa, barazana da kuma ba da cin hancin, sabanin yarjejeniyar da aka cimma tsakaninsa da Imam Hasan (a.s) na cewa ba zai nada wani a matsayin halifa ba bayansa in ba Imam Hasan din ba ko kuma Imam Husaini (a.s) idan har Hasan din ya rasu kafin wannan lokacin.
Ta haka ne Mu'awiyya ya gama tsare-tsarensa na yin karen tsaye ga dukkannin sharuddan da aka tsayar a yayin yarjejeniyarsu da Imam Hasan ta sulhu, da kuma karen tsaye ga dukkan dokoki da kuma tsare-tsare da Musulunci ya tafi a kansu bugu da kari kuma kan gudanar da mulkin danniya da baba-kere, lamarin da ya sanya tsarin siyasar Musulunci cikin mawuyacin hali da kuma lalacewa, bugu da kari kan bakanta tarihin Musulunci.
Hakika wannan karen tsaye wa dokokin Musulunci da Umayyawan suka tsara ma ya dada fitowa fili ne lokacin da Mu'awiyya ya nada dansa Yazid, wanda aka san shi da wargi da kuma aikata dukkanin sabo, a matsayin jagoran al'umman musulmi.
Babu shakka, mika wa Yazid ragamar mulkin al'ummar musulmi da kuma tsara mata tafarkin da za ta bi, yana nufin ruguza kasantuwan Musulunci ne da kuma dokokinsa a aikace da kuma kowama zuwa ga jahiliyya, amma a wani tufafi na daban.
Don kuwa shi wannan Yazid din - kamar yadda tarihi ya tabbatar - mutum ne maras dabi'u na kwarai, wanda kuma ba shi da wata masaniya kan dokokin Musulunci, wanda ya gudanar da dukkan rayuwarsa cikin wargi da munanan aiki na jahiliyya da ko kare ba zai iya cinsu ba saboda muni. Don haka ba abin mamaki ba ne idan Yazid ya yi kokarin lalata yanayin tarbiyyan al'ummar musulmi da Musulunci ya koyar da su. Hakika tarihi ya tabbatar mana da yadda wannan lalataccen da na Mu'awiyya yake gudanar da rayuwarsa a Sham, rayuwar da ke cike da wargi, caca, shan giya, wasa da birrai, neman mata, sauraron kide-kide da raye-raye da dai sauran nau'oi na sabon Allah(16).
Yayin da yake ishara da irin wadannan halaye na Yazid, Al-Baladhuri yana cewa:
"Yazid ya kasance yana da wani biri da yake tare da shi, ya kan kira shi da Abu Kais. Ya kasance yakan ce: Wannan dattijo ne daga cikin dattijan Bani Isra'ila da aka shafe saboda laifin da ya yi". Ya kasance ya kan sayar da shi wani nau'i na giya yana dariya kan yadda yake ni yayin da ya bugu...(17).".
Haka nan Ibn Athir ma yana cewa:
"An ruwaito cewa Yazid mutum ne da ya shahara da kide-kide, mashayin giya, mai wasa da maza, birrai da karnuka….babu yadda za a yi garin Allah ya waye face yana cikin maye...(18)".
Al-Mas'udi ma cewa yake:
"Yazid ya kasance ma'abucin kide-kide, wasa da dabbobin da ake farauta da su, karnuka da birrai, haka nan kuma mutum ne da ya shahara da shan giya…..
"Ayyukan fasikancin da Yazid yake aikatawa ya yi tasiri akan abokai da da masu masa hidima, a lokacinsa ne kide-kide suka shiga Makka da Madina, haka nan kuma mutane suka dinga bayyana shan giya a fili. Ya kasance yana da wani biri da ya sa masa suna Abu Kais, ya kan tawo da shi fada, ya sanya masa mimbari, ya kan dora shi a kan doki ana yin gasa da shi. Ya kan sanya wa wannan biri alkyabba da aka yi ta da hariri, sannan kuma ya sanya masa hula wacce aka yi ta da zaren hariri mai launuka daban-daban....(19)".
Hakika wannan lamarin dai bai tsaya a nan ba, kamar yadda kuma yakin da Umayyawa suke yi da Ahlulbaiti (a.s) wanda ya samo asali tun farkon Musulunci bai kare ba. Lalle Imam Hasan da Husaini (a.s) sun kauce wa fagen siyasa a aikace, to amma duk da haka Mu'awiyya da mabiyansa sun ci gaba da cin mutumcin Ahlulbaiti da mabiyansu har lokacin da Imam Hasan (a.s) ya yi shahada kana kuma al'umma suka juya kan Imam Husaini (a.s) da kuma yi masa mubaya'a don ya jagoranci ganin bayan wannan lalatacciyar hukuma ta Umayyawa.
Mu'awiyya dai yana da wani abu a zuciyarsa, wannan abu kuwa shi ne yana son dora dansa Yazid a matsayin halifan musulmi a bayansa kana kuma ya karba masa mubaya'ar al'umma da kansa sabanin abin da shari'ar Musulunci ta tsayar wajen zaban halifa. Lalle wannan kuduri na Mu'awiyya ya tada hankulan al'umman musulmi musamman ma sanannu daga cikinsu irinsu Imam Husaini (a.s), Abdurrahman bn Abubakar, Abdullahi bn Zubair, Abudllahi bn Umar da dai sauran sanannu mutanen wancan lokacin.
Babu shakka tarihi ya nakalto mana irin nuna rashin amincewa da aka nuna da wannan matsaya, ga kadan daga ciki:
"A shekara ta hamsin bayan hijira, musulmi sun sami nasarar kame Kuhistan, don haka a lokacin sai Mu'awiyya ya kirayi mutane Sham da su yi mubaya'a wa Yazid a matsayin halifa bayansa, inda suka amsa masa suka yi mubaya'ar. Don haka Mu'awiyya ya zamanto mutum na farko da ya nada dansa halifa, kana kuma na farko da ya nada halifan da zai gaje shi yana cikin koshin lafiyarsa. Daga nan sai ya aika da wasika zuwa ga Marwan wanda ya ke shi ne gwamnan Madina kan ya karbi bai'ar mutane ga Yazid a maimakonsa, yana mai ce masa: "Amirul Muminina ya yanke zai nada dansa Yazid a matsayin jagoranku (halifa) daidai da sunnar Abubakar da Umar", nan take sai Abdurrahman bn Abubakar al-Siddik ya mike ya ce: A'a hakan sunnar Khosro da Kaisar ne dai, don kuwa Abubakar da Umar ba su nada 'ya'yayensu halifa ba, ko kuma daya daga cikin mutanen gidansu ma ba".
Haka nan kuma a shekara ta hamsin da daya, Mu'awiyya ya yi aikin hajji, inda ya karbi bai'a wa dansa Yazid. Daga nan sai ya aika a kira masa Ibn Umar yana mai ce masa: "Ya Ibn Umar, ka kasance kana gaya min cewa ba ka son ka kwana alhali ba kana karkashin ikon wani shugaba ba, don haka ina gargadinka da kada ka haifar da rarrabuwa ko kuma yada fasadi tsakanin al'umma".
Jin haka sai Ibn Umar ya gode wa Allah ya ce: "Bayan haka, hakika kafinka an yi halifofi wadanda suke da 'ya'yaye, kuma danka bai fi nasu 'ya'yan ba, amma ba su wa 'ya'yansu abin da ka yi wa naka dan ba (nada shi halifa), to amma su sun zaba wa musulmi ne abin da yafi musu alheri. Ka gargade ni da kada in shuka tsiron rarrabuwa tsakanin musulmi, lalle ba zan yi haka ba, don ni na kasance daya daga cikin musulmin, idan har sun tafi a kan wani abu ai ni ma daga cikinsu nake (zan yarda da shi)". Sai Mu'awiyya ya ce masa, Allah Ya yi maka rahama. Daga nan sai Ibn Umar ya fita ya yi tafiyarsa.
Daga nan kuma sai ya aika a kira masa Ibn Abubakar, ko da ya iso sai ya fara gaya masa wannan bukata tasa ta nada dansa a matsayin halifa, sai Ibn Abubakar ya katse shi yana mai cewa: "Wallahi ba za mu taba yarda da haka ba, don Allah, ka mayar da wannan al'amari tsakanin mutane su zabi wanda suke so, ko kuma mu tilasta maka yin haka", sai ya fice. Sai Mu'awiyya ya ce: Ya Allah! Ka isar min a kansa da abin da Ka so, sai ya ci gaba da cewa: "Ya kai wannan kada ka gaya wa mutanen Sham (Siriya) abin da ya faru, don ina tsoron za su fada maka, ka hakura har sai da maraice lokacin da zan gaya musu cewa ka yi mana bai'a, daga nan sai ka yi duk abin da kake son yi". Sai ya aika a kira masa Ibn Zubair, ya ce masa: "Ya Ibn Zubair, hakika kai ba ka kasance ba face kamar dila mai wayo, ka shiga nan ka fita ta can, kai ne ka sanya wadannan mutane biyu suka canza ra'ayinsu.
Sai Ibn Zubair ya ce: " Idan har ba ka son shugaban-cin ne to ka sauka, idan har muka yi mubaya'a wa danka, to a cikinku ku biyun wane ne za mu saurara da kuma yi masa da'a? Don kuwa ba abu ne mai yiyuwa ba mu yi mubaya'a gare ku ku biyun". Sai ya tashi ya fita:
Sai Mu'awiyya ya hau kan mimbari, ya gode da kuma tsarkake Ubangiji sai ya ce: "Hakika maganar da mutane suke yi mai cutarwa ta iso gare mu, suna cewa Ibn Umar, Ibn Abubakar da Ibn Zubair ba za su taba yin mubaya'a wa Yazid ba, to amma tuni sun riga da sun saurara masa kana kuma sun mika mubaya'arsu gare shi". Sai mutanen Sham suka ce: "Wallahi ba za mu amince da hakan fa face sai sun yi mubaya'ar a gaban mutane, in ba haka ba kuwa mu sare kawukansu". Sai ya ce: "Godiya ta tabbata ga Allah! Kan yadda mutane suka gaggauta nufan Kuraishawa da sharri, kada in sake jin wannan zance daga bakinku daga yau". Sai ya sauka.
Sai mutane suka fara cewa: "A'a ashe Ibn Umar, Ibn Abubakar da Ibn Zubair sun yi mubaya'a wa Yazid su kuma suka ce wa mutane: wallahi ba mu yi hakan ba, mutanen kuma suka ce: a'a kun yi mana. Daga nan sai Mu'awiyya ya tashi ya tafi(20)".
Ta haka ne al'umma ta fada cikin wannan tsaka mai wuya na tarihin rayuwarta, ta kasance babu komai a gabanta face zabi biyu:
Ko dai ta ki amincewa da wannan abu da ke fuskan-tarta koma dai me ya tafasa ya kone, ko kuma ta amince da wannan wulakanci da jifa da abin da Musulunci ya tafi a kai. To ya ya lamarin ya kasance?
____________
(1)- A'isha dai ita ce matar Annabi (s.a.w.a) kana kuma 'ya ta ke ga halifa na biyu Abubakar bn Abi Kahafa.
(2)- Makatil al-Talibin na Abul Faraj al-Isfahani, shafi na 59.
(3)- Al-Fusul al-Muhimma na Ibn Sabbagh al-Maliki, shafi na 163.
(4)- Tarikh al-Khulafa' na Jalaluddeen Suyuti, shafi na 191.
(5)- Sulh al-Hasan na Shaikh Radhi Al' Yasin, shafi na 260, yana mai nakaltowa daga littafin Umdatul Talib.
(6)- Tarikh al-Khulafa' na Jalaluddeen Suyuti, shafi na 191.
(7)- Wato ba za su dinga yin munanan addu'oi a kansa ba, saboda a wancan lokaci Mu'awiyya da jami'ansa sun kasance suna zagi da fadan munanan kalmomi ga Amirul Muminina Ali (a.s) a gaban jama'a bayan an idar da salla. Haka nan kuma sun kasance sukan ba da kyauta ga duk wanda yake zagin Imam Alin (a.s). Dubi Al-Kamil fi al-Tarikh na Ibn Athir, juzu'i na 3, shafi na 414 da kuma 472, da kuma Sharh Nahjul Balagah na Ibn Abil Hadid, juzu'i na 3, shafi na 56-63.
(8)- Al-Fusul al-Muhimma na Ibn Sabbagh al-Maliki, shafi na 163.
(9)- Al-Irshad na Shaikh al-Mufid, shafi na 191.
(10)- Sharh Nahjul Balagah Ibn Abil Hadid, juzu'i na 16, shafi na 15.
(11)- Kamar na sama, juzu'i na 2, shafi na 86.
(12)- Kamar na sama, juzu'i na 11, shafi na 45.
(13)- Kamar na sama.
(14)- Kamar na sama, shafi na 43.
(15)- Thauratul Husainiyya na Muhammad Mahdi Shamsuddin, shafi na 61 zuwa sama.
(16)- Al-Imam Husain na Abdullah al-Alayili, shafi na 345.
(17)-Ansab al-Ashraf na Baladhuri, juzu'i na 4, shafi na 1 da 2.
(18)- Al-Bidaya wan Nihaya na Ibn Athir, juzu'i na 8, shafi na 236.
(19)- Muruj al-Zahab wa Ma'adin al-Jawhar na Al-Mas'udi, juzu'i na 3, shafi na 67 da 68.
(20)- Tarikh al-Khulafa' na Jalaluddeen al-Suyuti, shafi na 196 da kuma 197.
http://www.5five-stars.com.ng/2019/09/wani-bangare-na-gwagwarmayar-husaini-as.html
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