JOGARANCIN IMAM SADIK (A.S).



Kuma ku sani Allah Mai  girma da daukaka  yana kin bayinsa su zama masu fuska biyu. Kada ku gusa daga gaskiya da mutanenta domin duk wanda  ya musanya mu da wani ya halaka, kuma duniya ta kubuce masa, zai kuma fita daga cikin ta yana mai sabo)[18]

Wannan nassi mai zana yanayin bala’i da ya wanzu a zamanin Umayyawa a fayyace, mai fuskantar da muminai kan wajibcin taimakekeniya da daidaitawa da sajewa da juna yana furuci da mafi hasken  shaida kan shirin tsare-tsare a harkar Ahlulbaiti (a.s). Wannan shirin tsare-tsare ya fito fili da siffarsa ta aikace a zaman nan da Imam Hassan (a.s) ya yi da biyu daga cikin shi’arsa makusanta. Kuma babu shakka cewa ba duka mabiyan Ahlulbaiti suke da masaniya kan wannan shiri mai zurfi ba. La’alla wannan yana iya zama wani hanzari kan abin da yake fitowa daga sahabbansa wanda ya danganci suka. Masu sukan kuwa sun kasance suna fiskantar maganar Imam sa’ar da ya yi masu  bayani. Ga abin da  ta kunsa: “……wa ya sani, ko  wannan jarrabawa ce a gare ku, kuma amfani mai gushewa ga abokan  gabarku……”

A cikin wannan amsa akwai wata ishara boyayya ga siyasa da tsare-tsaren Imam[19]

A tsawon shekaru ishirin wadanda Mu’awiya ya yi mulki, farfaganda mai tsanani wanda ake gudanarwa da zimmar muzanta gidan Ali, wanda ya kai ma ana tsine wa Amirul Muminina Ali bisa mimbarorin musulmi, da kuma janyewar Imam Hassan da Imam Hussain (a.s) daga fagen bayyannanar haraka wacce ake iya ganinta a fili, wannan yanayi ya sa babu wani musabbabin yaduwar tunanin Ahlubaiti da fadadar farfajiyar shi’a a Hijaz da Irak da za’a iya gani face samuwar wannan shirin tsare-tsare.

Bari mu leka mu ga yanayin da fagen tunani ya ke ciki a wadannan wurare shekara ishirin bayan sulhun Imam Hassan (a.s).

A Kufa za ka samu cewa mazajen shi’a suna daga cikin mashahuran mutane. A  Makka da Madina, kai da ma larduna masu nisa za ka ga mabiya Ahlulbaiti tamkar wata sarka, sashinta yana sane da abin da yake samun daya sashen.Bayan wasu shekaru, da daya daga mazajen shi’a watau Hujr ibn Adiy ya yi shahada sai ka ji suka da nuna rashin yarda a wurare da dama na kasashen musulunci duk da razanarwar da aka kakaba a ko ina.Bakin ciki da takaicin ya kai ma wani sanannen mutum a Kurasan  ya mutu saboda tsananin bakin ciki bayan ya bayyana Allah wadai da azzalumai cikin fushi.[20]

Bayan mutuwar Mu’awiya dubban wasiku suka zo wa Imam Hussaini (a.s) suna kiran sa da ya taho Kufa ya jagoranci juyi. Bayan shahadar Imam gomomin dubbai suka shiga kungiyar “ Tawwabun” ko suka shiga safun rundunar Muktar da Ibrahim ibn Malik masu adawa da mulkin Umayyawa.

Wajibi ne mai binciken tarihin musulunci ya yi tambaya kan musabbabin yaduwar wilaya ga Ahlulbaiti (a.s). Shin yana yiyuwa hakan ta tabbata ba tare da samuwar wani aiki  mai yawa da tsari, wanda aka auna shi, wanda kuma hadadde ne wajen tafarki da manufa ba?

Amsa a’a, bisa dabi’a wannan ba zai yiwu ba.  Gagarumar farfagandar da mulkin Umayyawa suka dana ta hanyar daruruwan alkalai da hakimai da masu huduba ba za ta rushe kuma ta ci tura ba idan ba wata tsararrar farfaganda mai hamayya da waccar, wacce wani tsari hadadde, daidaitacce, boyayye ya yunkura da ita ba. Dab da mutuwar Mu’awiya aikace-aikacen wanna shirin Alawiyyawan ya ci gaba, saurinsa kuma ya karu. Lamarin ya kai ga hakimin Madina ya rubuta wa Mu’awiya abin da ya kunshi wannan: “Bayan haka, Umar ibn Usman (dan leken asirin hakimin Madina wanda ya sa ido kan Imam Hussain (a.s)) ya ba mu labarni cewa wadansu mazaje daga Irak da sashen manyan mutanen Hijaz suna yawan zuwa wajen Hussain Ibn Ali, suna kuma tattauna batun daga tutar tawaye …….ku rubuto mana ra’ayin ku.”[21]

Bayan  waki’ar Karbala da shahahar Imam Hussain (a.s) aikin tsare-tsare na shi’a a Iraki ya karu sakamakon girgizar da ta sami zukatansu saboda kisan Imam Hussain (a.s) inda wannan babban laifi wanda ya kwace musu damar shiga ayarin Hussain da mutanen gidansa a Karbala ya zo musu ba zata. Wannan motsawa tasu tana kewaye da jin zafi da tabewa da takaici.



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