Fatahu Makka

Daga wikishia
Hoton sojojin Musulunci kafin a ci garin Makkah da yaki a cikin littafin "Sirat al-Nabi" wanda aka shirya a karni na 11 bisa umarnin Sultan Murad III, sarkin Daular Usmaniyya, da Sayyid Suleiman Kasim Pasha.

Fatahu makka (Larabci:فتح مكة ) ɗaya daga mafi muhimmancin yaƙe-yaƙen da Annabi (s.a.w) ya yi wanda daga ƙarshe aka samu nasarar kwato garin makka daga hannun mushrikai a shekara ta 8 bayan hjira, albarkacin fatahu makka mafi yawan ƙabilun jazirar larabawa sun muslunta, sannan muslunci ya samu iko a jazirar larabawa, wannan yaƙi ya zo ne matsayin martani bisa karya yarjejeniyar hudaibiyya da ƙuraishawa suka yi.

Annabi Muhammad (s.a.w) tare da siyasa da tsare-tsarensa, da kuma kiyaye asalin shammace ya kwato garin makka ba tare da zubar da jini ba, lokacin fatahu makka, haƙiƙa Annabi tare da kira “alyaumu yaumur marhama” ma'ana yau ɗin nan rana ce ta rahama, ya fitar da umarni yafiya da afuwa ga kowa da kowa, kaɗai wasu tsirarun mutane ne misalin Ikrama ɗan Abi Jahal, Safwan ɗan umayya da Hindu ɗiyar Utba su kaɗai ne ba su samu aminci da afuwa ba. Kan asasin wasu rahotanni, bayan fatahu bisa shawara da kuma umarnin Annabi (s.a.w) Imam Ali (a.s) ya taka kafaɗar Annabi ya hau saman ɗakin ka'aba ya wurgo gumaƙa ƙasa, sannan aka binne waɗannan gumaƙa a ƙofar bani shaiba (ɗaya daga cikin ƙofofin shiga masallacin harami), haka nan Annabi (s.a.w) ya aiko rundunonin yaƙi zuwa geffan garin makka domin su ruguje gidajen gumaka, tare da fatahu makka an soke baiɗayan yarjejeniya da alƙawurra in banda sidanatu ka'aba da siƙayatul hajji.

Muhimmancin Fatahu Makka A Tarihin Muslunci

Yaƙin fatahu makka na daga cikin mafi muhimmancin abubuwan da suka afku a tarihin muslunci, wanda a ƙarshensa aka samu nasarar kawo ƙarshen hukumar mushrikai a garin makka, muslunci ya samu iko a jazirar larabawa,[1] bayan fatahu mafi yawan ƙabilun larabawa zuwa shekara ta goma bayan hijira sun miƙa wuya sun muslunta, sannan bakiɗayan ikon musrikai ya rushe,[2]

Muhammad Husaini ɗaɓaɗaba'i da Nasir Makarim shirazi daga malaman tafsiri na shi'a, tare da ɗabbaƙa suratul nasri kan fatahu makka, sun ce wannan yaƙi ya kasance mafi girman nasarar da Annabi (s.a.w) ya samu, sakamakonsa ne aka kakkace tushen shirka daga jazirar larabawa, sannan gurguzun jama'a jama'a daban-daban suka yi Imani da Annabi.[3]

A wannan yaƙi Annabi (s.a.w) ya samu nasarar kiyaye zubda jini, ya kwato garin makka ba tare da cutar da kowa ba ko zubar da jininsa,[4] a cewar Jafar shahidi marubun littafin Tarikh tahlili islam, Halin da Manzon Allah (SAW) ya yi da mutanen Makka ya bayyana irin hakurin da Musulunci ya yi da kuma girman Manzon Allah (s.a.w) a wajen abokan adawa. Saboda ƙuraishawa shekara ashirin suna tsananta mashi da mabiyansa kuma suna tsoron ɗaukar fansar da Annabi zai yi a kansu.[5]

Dalilin Tura Sojoji

Tambarin tunawa da fatahu Makkah
Ku duba: Sulhu Hudaibiyya

Karya alƙawarin hudaibiyya da ƙuraishawa suka yi, shi ne babban dalilin da ya sanya Annabi (s.a.w) aika rundunar yaƙi zuwa garin makka,[6] a shekara ta 6 bayan hijira musulmai da mushrikai sun yi yarjejeniya a wani wuri da ake kira hudaibiyya an yi sulhu tare da alƙawarin zaman lafiya na shekaru goma,[7] ƙabilar bani khuza'a sun yi ƙulla ƙawance da musulmai. Ita kuma ƙabilar bani bakar da tare da ƙuraishawa.[8] a yaƙin da ya faru tsakanin waɗannan ƙabilu guda biyu a shekara ta,[8] wasu mutane daga ƙuraishawa sun taimakawa bani bakar cikin kashe bani khuza'a.[9] da haka ne bayan shekaru biyu yarjejeniyar da aka yi a hudaibiya ta rushe aka saɓa mata,[10] duk da cewa Abu sufyan ya je madina domin bada haƙuri, sai dai cewa ba a karɓi haƙuri da ya bayar ba,[11]] bayan ɗan wani lokaci, sai Annabi tare da sojoji guda dubu goma ya nufi garin makka.[12]

Cin Nasarar Musulmai ba tare da Zubar da Jini ba

A cewar malaman tarihi, haƙiƙa Annabi (s.a.w) tare da tsare-tsarensa da siyasarsa ya samu damar kwato garin makka ba tare da zubar da jinni ba,[13] da umarnin Annabi, sojojin muslunci a 10 ga watan ramadan shekara ta takwas bayan hijira,[14] tare da kiyaye asalin shammace gabanin abokan gaba su ma yi tunanin kare kare kai, tuni Annabi (s.a.w) ya fice daga madina,[15] hatta sojojin da ya fita tare da su ba su san inda za a je ba.[16] har zuwan sojojinsa wurin marra zahran (a yanzu ana kiransa da wadi Fatima cikin kilo mita 24 na makka),[17] mutanen makka da masu yi musu leƙen asiri ba su da labari game daga motsin jihadin musulmai,[18] bayan abu sufyan ya samu labarin hallarar sojojin muslunci a geffan makka, ƙarƙashin umarnin Annabi (s.a.w) sai Abbas ɗan Abdul-muɗɗalib ya ɗauki Abu sufyan ya fara kaishi wani kwazazzabo domin ya tarin yawan rundunar musulmai,[19] domin ya cire duk wani tunanin gwabza yaƙi da musulmai, domin a kwato garin makka ba tare da yaƙi da zubar da jini ba,[20] sai Abu sufyan ya je wurin Annabi ya shelanta musluntarsa.[21]

Daidai da abin da ya zo a wasu rahotanni, musulmai sun kwato garin makka a 20 ga watan ramadan.[22] tare da taken: نَحْنُ عِبَادُ اللَّهِ حَقّاً حَقّا(mu bayin Allah ne da gaskiya da gaskiya).[23] na'am marubutan tarihi ba su samu ittifaƙi ba game da ranar da musulmai suka shiga garin makka, an ambaci wasu ranakun daban a tarihi saɓanin waɗanda muka ambata a baya.[24] Annabi (s.a.w) ya bada aminci ga mutanen da suke cikin masallacin harami, mutanen da suke cikin gidan Abu sufyan dama mutanen da suke cikin gidajensu,[25] a ranar fatahu makka babu waɗanda suka rasa ransu daga musulmai sai mutum biyu da ake kira da sunayen kurzu ɗan jabir,[26] da khunaisu ɗan khalid ash'ari.[27] ko Khalid ash'ari da suka ɓata a hanya,[28] waɗannan mutane biyu hanya ta ɓace musu sun faɗa wata hanyar daban sakamakon haka suka faɗa hannun mushrikai suka kashe su.[29]

Gamammen Afuwa da ya Haɗo da Kowa da Kowa

Abdul Hussein Zarinkoub: “Mutanen Makka cikin nadama da firgita suka aika Abu Sufyan zuwa Madina don ya hana Muhammadu (SAW) kai hari a Makka. Amma lokacin zaman lafiya ya riga ya wuce kuma aka sanar da mutanen Makka cewa Annabi ya iso kusa da kofar birninsu tare da musulmi dubu goma a cikin mako guda. mutanen makka ba su tirjiya gare shi ba... A wannan karon Muhammadu ya zo birnin a matsayin mai nasara amma kuma a matsayin annabi: ba tare da zubara da jini da wawashe dukiya ba..

Zarinkoob, Bamdad Islam, 1369, shafi na 37.

Bayan shigar Annabi (s.a.w) garin makka, ya shelanta afuwa ga kowa da kowa,[30] ya bada umarni ga kwamandojinsa da su yi taka tsantsan cikin yaƙi da zubar da jini, kada su yi yaƙi da kowa sai waɗanda suka da niyyar yaƙarsu.[31] Sa'ad ɗan ubada wanda yake riƙe da tutar sojojin muslunci tare da faɗin kalmar «الْيَوْمُ يَوْمُ الْمَلْحَمَة» ma'ana (Yau ranar ɗaukar fansa ce) ya tsoratar da mutanen makka,[32] wannan kalma da sa'ad ya faɗa ta ɓata ran Annabi (s.a.w),[33] da wannan dalili ne tare da bayani da canja ta da kalmar «الْيَوْمَ يَوْمُ الْمَرْحَمَة» (Yau ranar rahama ce)[34] ya karɓe wannan tuta daga hannun sa'ad ɗan ubada ya miƙawa Imam Ali (a.s)[35] ko xan Sa'ad[36] Annabi (s.a.w) bai kama mutanen makka fursunonin yaƙi ba, bari madai ya kira su da ɗulaƙa'u (Sakakku ƴantattu) haka ya kyale su.[37] da wannan dalili ake kiran Abu sufyan da mutanen makka da sunan ɗulaƙa'u,[38] a cewar ba'arin masu zurfafa bincike, jumlar ɗulaƙa'u tana shiryarwa zuwa ga wani nau'in ɓata suna, saboda mutanen makka bisa tilashi suka yi bai'a ga Annabi.[39] a fatahu makka Annabi (s.a.w) ya soke bakiɗayan alƙawurra da yarjejeniya in banda sidanatul ka'aba da siƙayatul hajji.[40]

Waɗanda aka Cire su daga Gamammiyar Afuwa

Haƙiƙa Annabi (s.a.w) ya togace wasu adadin mutane daga gamammiyar afuwar da ya shelanta ga kowa da kowa, kuma ya bada umarni a kashe su ko da kuwa a same su ƙarƙashin labulen ka'aba.[41] cikin madogaran tarihi adadin waɗannan mutane bai zo bai ɗaya ba, kusan sun kai adadin mutum ashirin,[42] sunayen ba'arinsu daidai da abin da Sayyid Jafar murtada amili ya kawo ckin littafin As-Sahihu min siratul An-Nabiyyil Al-A'azam sunayensu ya kasance kamar haka:[43]

Maza

  • Ikrama ɗan Abi jahal: ya gudu tun kafin musulmai su shiga garin makka; amma matarsa da ta musulunta a hannun Annabi (s.a.w) sai ta je wurin Annabi ta karɓar masa aminci.[44]
  • Safwan ɗan umayya: ya gudu daga makka; sai dai kuma cewa bayan umairu ɗan wahab ya karɓar masa aminci ya dawo wurin Annabi, ya nemi a ɗaga masa ƙafa zuwa watanni biyu zai muslunta. Sai Annabi (s.a.w) ya bashi watanni huɗu, bayan ƙarewar wannan watanni sai ya muslunta.[45]
  • Abdullahi ɗan Abi sarhi: Usman ɗan affan da ya kasance ɗan'uwansa na reno, ya karɓar masa aminci.[46]
  • Abdullahi ɗan Khaɗal: bayan ya muslunta sai ya kashe wani musulmi sannan kuma ya yi ridda.[47] bayan fatahu makka musulmi sun kashe shi a kusa da ka'aba.[48]
  • Maƙisu ɗan Subaba: ya kashe wani musulmi ya kuma yi ridda.Namilatu ɗan Abdullahi kinani ne ya kashe shi.[49]
  • Wahashiyyu ɗan harbi: shi ne wanda kashe Hamza ɗan Abdul-muɗɗalib, baffan Manzon Allah (s.a.w), bayan wani lokaci ya je wurin Annabi (s.a.w) ya muslunta.[50]

Mata

  • Hindu ɗiyar Utba: ita ce mahaifiyar Mu'awiya wacce a lokacin yaƙn uhudu ta farke cikin sayyadina Hamza da tauna hantarsa, Hindu ta rufe fuska tare da wasu mata taje wurin Annabi ta yi masa ba'ai tare da muslunta.[51]
  • Saratu baiwar Amru ɗan Hisham: ta kasance ƴar leken asirin mushrikai tun kafin musulmai su baro madina su nufo makka.[52] an kasheta a ranar fatahu makka.[53]
  • Ƙaribatu da Faranta bayi biyu na Abdullahi ɗan khaɗal: waɗannan mata bayi guda biyu sun kasance mawaƙa da suke aibata Annabi (s.a.w) da yi masa zambo cikin waƙoƙinsu.[54] an kashe ƙaribatu, amma ita faranta ta muslunta har lokacin Usman ɗan Affan tana raye.[55]

Kakkarya Gumaka

Zanen labarin Kasr Asnam a cikin littafin Sirat al-Nabi
Asalin Maƙala: Labarin Karya Gumaka

Daidai da abin da ya zo cikin wasu rahotanni, bayan fatahu makka Annabi (s.a.w) ya karya gumakan da suke saman rufin ɗakin ka'aba.[56] da umarnin Annabi (s.a.w) Ali ya hau kafaɗarsa ya wurgo gumakan ƙasa.[57] kan asasin ba'arin riwayoyi, bayan Imam Ali (a.s) ya wurgo Hubal da ya kasance mafi girman gunki a masallacin harami, sai ya binne shi a ƙofar bani shaiba (ɗaya daga ƙofofin shiga masallacin harami).[58] bayan fatahu makka sai Annabi ya tura dakarun yaƙi zuwa geffan makka domin su kakkarya gumakan da suke cikin gidaje.[59] a azuhur ɗin wannan rana a makka, sai Bilal Habashi bisa umarnin Annabi (s.a.w) ya je ya hau saman ɗakin ka'aba ya yi kiran sallah, hakan ya yi matuƙar baƙantawa kafiran garin makka.[60]

Bayanin kula

  1. ↑ Kamsari, “Daste'awardehaye Siyasi Fatahu Makkah”, shafi na 116.
  2. ↑ Jafarian, Tarikh Siyasi Islam ta Sale cehelom hijiri, 1366, shafi na 200.
  3. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 20, shafi.376; Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 27, shafi.394.
  4. ↑ Motahari, Majmu Asar, 2009, juzu'i na 4, shafi na 758.
  5. ↑ Shahidi, Tarikh tahlili Islam, 1392, shafi na 101-102.
  6. ↑ Jafar, Tarikh siayasi Islam ta sale xeharom Hijiri, 1366, shafi na 199.
  7. ↑ Ibn Hisham, Al-Sirah al-Nabiwiyah, Dar al-Marifah, juzu'i na 2, shafi na 317.
  8. ↑ Ibn Hisham, Al-Sirah al-Nabiwiyah, Dar al-Marifah, juzu'i na 2, shafi na 318.
  9. ↑ Waqidi, Al-Magazi, 1409 Hijira, Juzu'i na 2, shafi na 781-784.
  10. ↑ Sobhani, Forough Ebedit, 2005, shafi na 787.
  11. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 2, shafi na 792.
  12. ↑ Bayhaqi, Dala'il al-Naubuwah, 1405 AH, juzu'i na 5, shafi na 24.
  13. ↑ Sobhani, Forough Ebedit, 2005, shafi na 786.
  14. ↑ Ibn Hisham, Al-Sirah al-Nabawiyah, Dar al-Marifah, juzu'i na 2, shafi na 399.
  15. ↑ Sobhani, Forough Ebadit, 2005, shafi na 792.
  16. ↑ Ameli, Sahih Man Sirat al-Nabi al-Azam, 1426 AH, juzu'i na 21, 223.
  17. ↑ Baladi, Al-Makkah al-Tarikiyya al-Athriya, 1400H, shafi na 25.
  18. ↑ Tabari, Tarikh al-Tabari, 1387 Hijira, juzu'i na 3, shafi na 50.
  19. ↑ Ibn Hisham, Al-Sirah al-Nabawiyah, Dar al-Marifah, juzu'i na 2, shafi na 403-404.
  20. ↑ Khattab, Al-Rasul al-Qaid, 1422H, shafi na 337.
  21. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 2, shafi na 818.
  22. ↑ Majlisi, Bihar al-Anwar, 1403 AH, juzu'i na 21, shafi na 143.
  23. ↑ Kulaini, Al-Kafi, 1407H, juzu'i na 5, shafi na 47
  24. ↑ Ameli, Sahih Min Sirat al-Nabi al-Azam, 1426 AH, juzu'i na 21, 15-17.
  25. ↑ Baihaqi, Dala'i lal-Nubuwah, 1405 AH, juzu'i na 5, shafi na 34.
  26. ↑ Ibn Abd al-Barr, al-Estiyab, 1412H, juzu'i na 3, shafi na 1310.
  27. ↑ Ibn Athir, Usudul al-Ghaba, 1409 AH, juzu'i na 1, shafi na 612.
  28. ↑ Meghrizi, Imtaa al-Asma, 1420 AH, juzu'i na 1, shafi na 388.
  29. ↑ Ibn Abd al-Barr, al-Estiyab, 1412H, juzu'i na 3, shafi na 1310.
  30. ↑ Sobhani, Forough Ebedit, 2005, shafi na 815.
  31. ↑ Aiti, Tarikh Payambare Islam, 1391, shafi na 460.
  32. ↑ Waqidi, Maghazi, 1409 AH, juzu'i na 2, shafi 821.
  33. ↑ Sobhani, Forough Ebedit, 2005, shafi na 814
  34. ↑ Waqidi, Maghazi, 1409 AH, juzu'i na 2, shafi na 822.
  35. ↑ Sheikh Mufid, Al-Irshad, 1413H, juzu'i na 1, shafi na 60.
  36. ↑ Waqidi, Maghazi, 1409 AH, juzu'i na 2, shafi na 822.
  37. ↑ Hamiri, Qurbul al-Asnad, 1413 AH, shafi na 384.
  38. ↑ Tabari, Tarikh al-Tabari, 1387 Hijira, juzu'i na 3, shafi na 61.
  39. ↑ Javadi, “Tulaqa wa naqshe anan dar tarikh Islam”, shafi na 7.
  40. ↑ Balazri, Ansab al-Ashraf, 1400H, juzu'i na 5, shafi na 16.
  41. ↑ Tabari, Tarikh al-Tabari, 1387 Hijira, juzu'i na 3, shafi na 58.
  42. ↑ Ameli, Sahih Min Sirat al-Nabi al-Azam, 1426 AH, juzu'i na 23, shafi na 9.
  43. ↑ Ameli, Sahih Min Sirat al-Nabi al-Azam, 1426 AH, juzu'i na 23, shafi na 9-10
  44. ↑ Ibn Jozi, al-Muntazem, 1412 AH, juzu'i na 4, shafi na 155.
  45. ↑ Waqidi, Al-Magazi, 1409 AH, Juzu'i na 2, shafi na 853-855.
  46. ↑ Bayhaqi, Dala'il al-Nubuwa, 1405 AH, juzu'i na 5, shafi na 63.
  47. ↑ Masoudi, al-Tanbiyyah wa al-Ashraf, Dar al-Sawi, shafi na 233.
  48. ↑ Ibn Saad, Thabaqat al-Kubra, 1410H, juzu'i na 7, shafi na 259.
  49. ↑ Balazri, Fatuh al-Buldan, 1988, shafi na 49-50.
  50. ↑ Ibn Abd al-Barr, al-Istiyab, 1412H, juzu'i na 4, shafi na 1564.
  51. ↑ Diyarbakri, Tarikh al-Khamis, Dar Sadir, juzu'i na 2, shafi na 94.
  52. ↑ Balazri, Ansab al-Ashraf, 1959, juzu'i na 1, shafi na 354.
  53. ↑ Waqidi, al-Magazi, 1409 AH, juzu'i na 2, shafi na 860.
  54. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 60.
  55. ↑ Salehi Shami, Sublul al-Huda, 1414 AH, juzu'i na 5, shafi na 225
  56. ↑ Ibn Tawoos, al-Taraif, 1400 AH, juzu'i na 1, shafi na 80.
  57. ↑ Ibnshahrashob, Manaqib, 1379 Hijira, juzu'i na 2, shafi na 135.
  58. ↑ Sheikh Sadouq, Man La Yahzara al-Faqih, 1413 AH, juzu'i na 2, shafi na 238.
  59. ↑ Fayaz, Tarikh islam 1327, shafi na 98.
  60. ↑ Qutb Rawandi, Al-Kharaj wa Al-Jaraih, 1409 AH, Juzu'i na 1, shafi na 97-98.

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