Bayan karshen mulkin Umayyawa da gushewar tsoro, Imam Ja’afar al-Sadiq (A.S) ya bayyana Ida kabarin Amirul Muminina (A.S) yake kuma ya umarci mabiyansa su rika ziyartarsa. Domin nuna inda aka binne shi, Imam ya gina wata yar rumfa (inuwa) a kan kabarin. Bayan haka, ziyarar wannan wuri ta ci gaba da dorewa har ta zama wata al’ada.
Sheikh Mufid ya rubuta game da hakan cewa:
«Kabarin ya kasance a boye har zuwa zamanin Imam al-Sadiq (A.S), amma lokacin da ya shiga Hirah, ya nuna kabarinsa kuma mabiya suka fara ziyartarsa.»
Imam Ja’afar al-Sadiq (A.S) ya bayyana inda kabarin ne a shekara ta 132 h., kafin zamanin mulkin Harun, inda ya kwadaitar da mutane su rika ziyartarsa.
Rushe Haramai Masu Tsarki da Halifofin Abbasiyawa Suka Yi
Halin ziyara ya ci gaba da wanzuwa har zuwa shekara ta 236 h., lokacin da al-Mutawakkil al-Abbasi ya ba da umarnin a ruguza rumfar da take kan kabarin Amirul Muminina Ali (A.S) da kuma haramin Imam Husain (A.S), sannan aka haramta wa mabiya ziyarar wadannan wurare. Wannan mataki na daya daga cikin manufofin murkushe mabiya Ahlul Baiti da tsoratar da su.
Sheikh Mas’udi ya rubuta game da wannan cewa:
«Zuriyar Abu Talib a wannan zamanin sun fuskanci tsanani babba kuma rayuwarsu ta kasance a cikin hatsari. Al-Mutawakkil ya ba da umarnin rushe kabarin Imam Husain (A.S) da share dukkan wasu alamunsa. Bisa wannan umarnin, zuwa wannan wurin yana tattare da uƙuba mai tsanani.»
Zaluncin al-Mutawakkil al-Abbasi ga Ahlul Baiti (A.S)
A zamanin al-Mutawakkil al-Abbasi, wanda ya gaji al-Mu’tasim, ministan sa shi ne Abdullah bin Yahya bin Khaqan, wanda dan nashaibi(1) ne kuma makiyin Ahlul Baiti (A.S), wanda koyaushe yake zuga shi wajen kisan mabiya da zuriyar Manzon Allah (S.A.W).
Lokacin da al-Mutawakkil ya samu labarin ziyarar da mabiya suke yi a mazarori masu tsarki, musamman kabarin Amirul Muminina (A.S) da haramin shahidan Karbala, ya fusata kwarai da gaske. Al-Mutawakkil ya ba da umarnin a ruguza haramin shahidan Karbala da kewayen kabarin Imam Husain (A.S), a malala ruwa a wurin sannan a mayar da kasar wurin noma. Har ma ya nemi Yahudawa su hana Musulmi ziyara, kuma duk wanda aka kama yana ziyara ana kashe shi.
Babban dalilin kiyayyarsa ga Ahlul Baiti (A.S) ya faru ne saboda wasu al’amura na kansa da kuma tsaurin ra’ayi na nashaibi. Daya daga cikin shahararrun abubuwan da suka faru shi ne game da macen da take yi masa waka (mawakiya), mai suna “Ummu al-Fadl”, wadda ta tafi Najaf don ziyarar kabarin Amirul Muminina (A.S), wannan lamari ya harzuka al-Mutawakkil har ya kai ga haramta ziyarar kaburburan Ahlul Baiti (A.S).
Wadannan ayyuka sun sa mutanen Bagadaza yin zanga-zanga a kansa, inda suka cika bangaye da masallatai da rubuce-rubuce na nuna adawa da shi, mawaka irin su “Di’ibil” suka soke shi, amma ya amsa wadannan zanga-zangar da tashin hankali da tsanantawa, kiyayyarsa kuma ta ci gaba da karuwa kowace rana.
Halin haraman Ahlul Baiti (A.S) a Zamanin al-Mutawakkil da Bayan Haka
Sheikh Dusi ya nakalto:
«Abdullah bin Dania Turi, a shekara ta 247 h., lokacin da yake ziyarar wurare masu alfarma a Iraki, ya ga wasu abubuwa wadanda ya bayyana su kamar haka:
“Kabari mai alfarma na Amirul Muminina Ali (A.S) da na Imam Husain (A.S) suna cikin killace da rugujewa. Kasan da take kewayen haramin Imam Husain (A.S) an yi mata noma kuma an malala ruwa a kai. Ma’aikata da dabbobi, ciki har da shanu, suna taka haramin. Duk da wadannan kokarin, kabari mai alfarma bai samu rauni ba kuma dukkan kokarin ruguza shi ya faskara. Jim kadan bayan dawowar Abdullah bin Dania zuwa Bagadaza, sai labarin kisan al-Mutawakkil al-Abbasi ya zo, lamarin da ya nuna karshen zamanin zalunci da mulkin kama-karya.”»
Sheikh Mas’udi ya fadi game da hakan cewa:
«Rushe kaburbura da haramta ziyara ya sanya mutane cikin matsananciyar damuwa, kuma mabiya da dama sun daina zuwa wadannan wurare. Wannan tsananin ya ci gaba har zuwa zamanin Walid al-Abbasi (al-Muntasir). Bayan hawansa mulki a shekara ta 247 h., yanayi ya sauya. Mutane sun sake samun damar zuwa ziyarar Imam Husain (A.S) da Amirul Muminina (A.S), bayan hakan kuma tsaro ya tabbata, mutane suka rika ziyara a bayyane, gwamnati kuma ba ta sake takura wa zuriyar Abu Talib ba. Haka kuma, an mayar da gonar Fadak ga ‘ya’yan Imam Hassan (A.S) da Imam Husain (A.S), sannan aka saki dukkan dukiyoyin wakafi na zuriyar Abu Talib, kuma mabiya ba su sake fuskantar cutarwa ba.»
Bayan rasuwar al-Mutawakkil, kiyayyar halifofin Abbasiyawa ga Ahlul Baiti (A.S) ta ci gaba, amma dansa al-Muntasir ya soke dokar haramta ziyara ga mabiya. Halifancin al-Muntasir ya kasance gajere, wato kusan wata shida, bayan shi kuma aka sake dawo da tsaurin ra’ayi a kan mabiya da ziyarce-ziyarce.
Ruwayar Tono Kabari Mai Alfarma
Bayan Imam Ja’afar al-Sadiq (A.S) ya bayyana kabari mai alfarma kuma mabiya suka sani, labarin ya isa ga halifan Abbasiyawa Abu Ja’afar al-Mansur al-Dawaniqi. Ya tafi yankin Ghari a Najaf tare da daya daga cikin barorinsa (mawali) don yin bincike kuma yana da nufin tono kabarin.
Ibn Dawus ya nakalto:
«Mansur tare da barorinsa suka tona kabarin da shebur, guduma, da guga don su ga dutsen lahadin kabarin. Lokacin da suka tabbatar cewa kabarin shi ne kabarin Amirul Muminina (A.S), sai ya ba da umarnin a mayar da kasar a rufe shi, kuma ya jaddada cewa lallai wannan kabarin shi ne kabari mai alfarma.»
A shekara ta 273 h., wani mutum daga Bani Abbas mai suna Dawud ya yi nufin tono kabari mai alfarma, amma albarkar karamomin Amirul Muminina (A.S) ya sa ya yi nadama, maimakon haka sai ya sanya wani akwati na katako a kan kabarin wanda aka sani da sunan “Sanduqi Dawud al-Abbasi”.
Sayyid Abdulkarim bin Dawus ya nakalto daga Abi Husain Muhammad bin Tamam al-Kufi:
«Wasu gungun manyan mutane daga Kufa suna halarce a majalisar dan uwana, wato Muhammad bin Imran bin Hajjaj. Daga cikin wadanda suke wurin, akwai Abbas bin Ahmad al-Abbasi da Ismail bin Isa al-Abbasi. Ismail bin Isa bayan shigowarsa, ya bukaci wadanda suke wurin su saurari abin da zai fada, kuma ya rantsar da su duka da soyayyar Ali bin Abi Talib da Imaman da suka tsarkaka (A.S). Sannan ya bayyana yadda aka yi nufin tono kabarin.
Shi da abokan tafiyarsa sun nufi kabari mai alfarma, sun tafi da wasu mutane wadanda suke da karfi da jarumtaka ta ban mamaki don su tona kabarin su duba. Bayan umarnin tono kabarin Amirul Muminina (A.S), masu hako kasa suka fara aiki. Bayan sun isa wani tauri na dutse, sai aka tura wani bawa (ghulam) kasa don ya buga da wani katon karfe na hako kasa.
Ya buga sau uku sai aka ji wata murya mai karfi. Sannan bawan ya yi kururuwa kuma ya ji rauni, ta yadda jini ya rika fita daga hannunsa har zuwa damtsensa, kuma ya kasa magana. Aka jawo shi da igiya aka fito da shi, amma a daidai wannan lokacin ya rasu.»
Dawud, kani ga mahaifin Ismail bin Isa al-Abbasi wanda ya ga wannan abin ya faru, ya yi tuba kuma ya ba da umarnin a sanya wani akwati na katako a kan kabarin sannan a rufe wurin da kasa. Wasu masana tarihi sun yi kuskure suka zata cewa wannan Dawud din shi ne “Dawud bin Ali al-Saffah”, amma bincike ya nuna cewa Dawud na gaske shi ne kani ga mahaifin Ismail bin Isa al-Abbasi, kuma wannan abu ya faru ne a shekara ta 273 h., a zamanin halifancin al-Mu’tamid, ba a zamanin al-Saffah ba.
Wannan akwati ya kasance a kan kabarin na tsawon kusan shekaru goma har sai da Muhammad bin Zaid al-Da’i al-Hasani ya gina gini na farko na haramin Amirul Muminina (A.S) a shekara ta 283 h. Lokacin gina ginin, ba a dauke akwatin ba, sai aka gina ginin a kansa. Sheikh Dusi da Sayyid Abdulkarim bin Dawus su ma sun tabbatar da wannan ruwayar, inda suka yi bayanin cewa danganta gina ginin ga “Hassan bin Zaid” kuskure ne, a gaskiya “Muhammad bin Zaid” ne.
Panois (Hujjoji):
- Nashaibi (Nasibi): Shi ne wanda yake kiyayya ga Amirul Muminina (A.S) ko daya daga cikin Ahlul Baiti (A.S) kuma yake bayyana kiyayyarsa.
Madogara:
An ciro daga littafin «Tarihin Haikali Mai Alfarma na Alawi» (Tarikh al-Marqad al-Alawi al-Mutahhar).
