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Hukumar Imam Ali (A.S)

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Hukumar Imam Ali (A.S)
Yankunan mulkin hukumar Imam Ali (A.S), an samo shi daga littafin 'Atlas Shi'a' wanda Rasul Jafariyan ya rubuta. A wannan taswira, yankunan da ke ƙarƙashin ikon Imam Ali (A.S) an nuna su da launin kore, yayin da yankunan da suka faɗa ƙarƙashin ikon Mu'awiya aka nuna su da launin ja[1]
Yankunan mulkin hukumar Imam Ali (A.S), an samo shi daga littafin 'Atlas Shi'a' wanda Rasul Jafariyan ya rubuta. A wannan taswira, yankunan da ke ƙarƙashin ikon Imam Ali (A.S) an nuna su da launin kore, yayin da yankunan da suka faɗa ƙarƙashin ikon Mu'awiya aka nuna su da launin ja[1]
Sunaye na dabanGwamnaton Alawiyya (35-40 hijira)
Faɗaɗuwa ta ƙasaHijaz, Iraƙ, Iran, Misra, Yaman, Oman da Jazira
Abubuwan da ta keɓantu da suAdalci• Tsayuwa kan addinin Allah• Tashi daga ƙuduri da muradin jama'a• Ƙarshen zamanin hukumar Khulafa'ur Rashidin
Muhimman matakaiRaya tsarin rayuwar Annabi (S.A.W)• Kawar da fasadi daga cikin al'umma•Watsi da wariyar launin fata da tsarin rarrabuwa tsakanin matakan al'umma
Muhimman AbubuwaTahkim
Manyan biraneKufa
Yaƙe-yaƙeJamal• Siffin• Nahrawan
KafinHalifancin Imam Hassan (A.S) da halifancin Bani Umayya
BayanHalifancin Usman
WakilaiMalikul Ashtar• Ibn Abbas• Usman Bin Hunaifi• Muhammad Bin Abi Bakar• Ƙusam Bin Abbas


Gwamnatin Imam Ali (A.S), (Larabci: حكومة الإمام علي عليه السلام) magana ce game da shekaru biyar na daurar hukumar Imam Ali (A.S) a matsayin halifan na huɗu na musulmi a ƙarni na farko a muslunci. Wannan hukuma ta fara ne daga shekara 35 zuwa 40 hijira. Ana kiran wannan daura da taken mafi muhimmancin daurorin shugabancin Muslunci da hukuma da ta kafu kan turakun adalci da asalan addini.

A mahangar Shi'a, hawan Imam Ali (A.S) karagar halifanci a shekara ta 35 hijira, ba komai ba ne sai aikata jinkirtaccen alƙawarin da mutane suka yi a ghadir khum, wanda cikinsa Annabi (S.A.W) ya shelanta Imam Ali (A.S) a matsayin halifanSa kuma imamin al'ummar musulmi. Gwamnatin Imam Ali Bin Abi Ɗalib ta zo ne bayan rashin gamsuwa da mutane suka yi kan salon tafiyarwa na halifanci halifa na uku da kuma bayan kashe Usman, tare da matsin lamba daga aksarin al'ummar musulmi.

Bisa rahotannin tarihi, Imam Ali ya kasance yana ganin cewa halin al'ummar musulmi ya yi matuƙar munana da lalacewa, saboda haka ne ma a farko ya ƙauracewa yarda ya karɓi halifanci bayan an nemi hakan daga gare shi. Saboda daurar halifofi uku da suka gabace shi ta haifar saɓani da rarrabuwa cikin al'umma, haka kuma maƙiya Annabi (S.A.W) san samu ƙarfi da iko cikin hukumomin muslunci, sunnonin Annabi duk an jirkita su, jahiliyya ta dawo cikin sabuwar riga.

A cewar manazarta tarihi, yunƙurin yaƙar ɓarna da fasadi da Imam Ali (A.S) ya yi bayan zama halifa shi ne dalilin da ya haifar masa da matsaloli. Gabanin komai ya zaɓi fifita tabbatar da adalci, raya salon rayuwar Annabi (S.A.W), yaƙar fasadi da ɓarna da kawar da shi daga cikin al'umma da kuma tabbatar da daidaito cikin dukkanin musulmi... wannan ne ya janyo masa manya-manyan yaƙoƙi uku na cikin gida, ma'ana Jamal, Siffin da Nahrawan wanda ya cinye masa sashe mai yawa daga lokaci da ƙarfin da yake da shi.

Gwamnatin Imam Ali, ta zo ƙarshe tare da shahadantar da shi, bayan shekaru huɗu da wata tara, manazarta tarihi suna cewa duk da cewa bai iya samun damar zartar da baki ɗayan shirye-shirye da tsare-tsarenSa ba a cikin wannan shekaru, amma tare da haka ya samu nasarar tabbatar da hukuma ta adalci wacce take da cancanta, da ta nesanta kanta da bambance-bambance da wariyar launin fata da tattalin arziƙi, hukumar da ta kasance ma'auni ga hukumomin muslunci da suka biyo bayanta.

Matsayin Hukumar Imam Ali A Cikin Tunanin Muslunci Da Shi'anci

Gwamnatin Imam Ali (A.S) ta fara bayan kashe Usman Bin Affan, halifa na uku a shekara ta 35 hijira.[2] A cewar Hassan Zainu manazarcin tarihin ɗanƙasar Labanun, Imam Ali a cikin hukumarSa ya samu nasarar tabbatar ingantacciar suranta ƙima da darajoji, asalai da hukunce-hukuncen gwamnatin muslunci ga al'ummun da za su zo daga baya.[3]

Rasul Jafariyan, manazarci a fagen tarihin Muslunci kuma ɗanƙasar Iran, ya rubuta cewa saɓanin halifofi uku da suka gabata, Imam Ali (A.S) ya kafa tsarkakakkiyar gwamnatin Muslunci wace cikinta babu wani asali na Muslunci da ya karkace, hukuma da aka kafa ta kan ƙa'idoji da dokokin Muslunci.[4] A cewarSa, Imam Ali (A.S) sakamakon la'akari da halin da al'umma suke cikn a wancan lokaci, a cikin tafiyar da hukumarSa ya fifita tabbatar da adalci, raya salon rayuwar Annabi (S.A.W), gyara fasadi da ɓarna da yake cikin al'umma da kuma tabbatar da daidaito tsakanin Balarabe da Ba'ajame.[5] Na'am bai samu damar gudanar dukkanin tsare-tsarenSa ba da ya tana da domin gyara al'amuran Musulmi;[6] Amma a cewar Musɗafa Delshad Tehrani, marubuci kuma manazarcin Nahjul Balaga, Imam Ali ya samu nasarori masu tarin yawa; ta yadda ya bar wa shugabanin da za su biyo bayanSa babban ma'auni da samfuri daga hukumar Muslunci da ta ginu kan adalci da daidaito.[7] Kamar dai yadda Sayyid Ali Khamna'i, jagora na biyu na Jamhuriyar Muslunci ta Iran ya tafi kan cewa, haƙiƙa gwamnatin Imam Ali wani kammalallen samfurin hukuma ne abin kwaikwayo ga dukkanin daurorin zamani.[8]


Ibn Abil Al-Hadid, ɗaya daga cikin mutanen da suka rubuta sharhi daga Ahlus-Sunna kan littafifn Nahjul Balaga, ya yi imani cewa ba za a iya kwatanta Imam Ali da ko wane shugaba ba a cikin siyasa ta gaskiya da iya gudanar da gwamnati.[9] A cewar ba'arin malaman aƙida na Ahlus-Sunna, siyasar Imam Ali da hukumarSa ta adalci ta fara cikin matsanancin yanayi da hali da ta fi kama da mu'ujiza.[10] Tare da shahadar Imam Ali, daura da Ahlus-Sunna suke kira da dauran halifanci shiryayyu ta zo ƙarshe, Lokacin da ake la'akari da shi matsayin nagarta a tunanin Ahlus-Sunna, sannan bayansa ne bidi'o'i suka fara ɓullowa.[11]

Kafuwa

Imam Ali Alaihis Salam
Imamin Shi'a Na Farko
Rayuwa
Mauludul Ka'aba • Yaumid Dar • Shu'ubi Abi Ɗalib • Lailatul Mabit • Hijira Zuwa Madina • Auren Faɗima (S) • Fatahu Khaibar • Isar Da Ayoyin Bara'a • |Mubahala • Waƙi'ar Ghadir • Saƙifatu Bani Sa'ida • Shahadar Faɗima (S) • Kwamitin Shura Mai Mutum Shida • Hukumar Imam Ali (A.S) • Shahadar Imam Ali (A.S) • Tarihin Rayuwar Mutum Bisa Shekara-shekara
Laƙubba
Amirul Muminin • Waliyullahi • Asadullahi • Siddiƙ • Ƙasimun Nari Wal Janna • Abu Turab • Ya'asubud-dini • Haidar • Ƙur'anun Naɗiƙ • Faruƙ • Sahibul Luwa • Shahe Mardan • Zaujul Batul • Saƙi Kausar • Salihul Muminin • Khasifun An-na'ali
Gado
Mus'haf Imam Ali • Mus'haf Faɗima • Sira Alawiyya • Nahjul Balaga • Gurarul Hikam • Dasturu Ma'alimil Hikam • Diwanu Imam Ali (A.S) • Jafru • Du'a'u Nadi Aliyyan • Huɗubar Shiƙshiƙiyya • Huɗuba Mara Alif • Huɗuba Mara Ɗigo • Harami
Falaloli
Ayar Wilaya • Ayar Lailati al-Mabit • Ayar Tablig • Ayar Ikmal • Ayar Sadiƙin • Ayar Khairul Bariyya • Ayar Infaƙ • Ayar Najawa • Ayar Wuddi • Ayar Mubahala • Ayar Ulul amri • Ayar Mawadda • Ayar Ahlul Zikri • Ayar Nasri • Ayar Inzar • Ayar Ukhuwwa • Ayar Iɗ'am • Ayar Shahid • Aya Ta 56 Suratul Ma'ida • Aya Ta 20 Suratul Tauba • Ayar Ilmul Kitab • Hadis Madinatul Ilmi • Hadis Raya • Hadis Wisaya • Hadis Manzilat • Hadis Yaumid Dar • Hadis Ɗairil Mashwiyyi • Hadis Wilaya • Huɗubar Ghadir • La Fata Illa Ali • Hadis Shajara • Ku tambaye ni kafin ku rasa ni • Hadis Tashbihi • Hadis Zikri Ali Ibada • Ali Ma'al Haƙƙi • Kyautar Zobe • Ƙissar Taya Murna • Labarin Karya Gumaka
Sahabbai
Ammar Bin Yasir • Malikul Ashtar • Salmanul Farisi • Abu Zar Gifari • Miƙdad• Ubaidullahi Bin Abi Rafi'i • Hujru Bin Adi • Saura


Bayan kashe Usman, mutanen Madina (Ansar da Muhajirun) sun yi sauri sun je wurin Imam Ali domin yi masa bai'a da zaɓarSa a matsayin halifa.[12] A cewar Ɗaha Husaini, marubuci Ahlus-Sunna ɗanƙasar Misra, mutane sun shiga ruɗani cikin al'amarin halifanci; saboda mutanen Kufa sun so ne Zubairu ya zama halifa, su kuma mutanen Basra sun fi so a zaɓi Ɗalha a halifa. Mutanen Misra kuma Imam Ali (A.S) suke so ya zama halifa, sai dai cewa duka mutanen uku sun ja jiki daga halifanci.[13] Duk da cewa halifancin Usman ya faɗi wanwar ta hannun masu adawa da shi, amma tare da haka masu adawar suna nan kan riƙo da asalin halifanci kuma suna sane da cewa halifancin sabon halifa kaɗai yana zama halastacce idan mutanen Madina suka karɓe shi.[14] Da wannan dalili ne suka taru wurin sahabban Annabi suka tilasta musu zaɓar sabon halifa wanda daga ƙarshe suka zaɓi Ali Bin Abi Ɗalib a matsayin sabon halifa[15] Masu adawa da Usman kaɗai sun sa idanu ne kan salo da tsarin da aka bi na zaɓen saon halifa.[16] Hisham Ju'aiɗi, manazarcin tarihi, mutumin ƙasar Tunisiya shi ma ya tafi kan cewa an zaɓi Imam Ali a halifa kan tsarin zaɓen Muhajirun da Ansar, ba wai ya zama halifa ba ne bisa zaɓen mutanen da suka kifar da gwamnatin Usman ba.[17]

Bisa rahotan tarihi, mutane sun yi wa Imam Ali bai'a a ranar 18 Zil-Hijja shekara ta 35 hijira (Ranar 18[18] ko 19[19] ko [[23 Zil-Hijja][20]). A mahangar Shi'a, hukumar Imam Ali (A.S) a shekara ta 35 hijira, ta kasance zartar da jinkirtacciyar bai'a, wace kan asasinta Annabi (S.A.W) a wasu wurare da lokuta musamman a waƙi'ar ghadir, ya zaɓi Ali Bin Abi Ɗalib matsayin halifanSa kuma imamin al'ummar musulmi.[21] cikin bai'ar da mutane suka yi masa, daɗi kan Muhajirun da Ansar, mutanen Iraƙ da Misra su ma sun halarci wannan bai'a; da wannan dalili ne zaɓenSa ya kasance zaɓe na mutane masu tarin yawa.[22] Bisa rahotan Diyarbakri, daga malaman tarihi Ahlus-Sunna a ƙarni na goma, baki ɗayan sahabbai da suka halarci yaƙin badar wanda suka rage a raye a wancan zamani, sun yi wa Ali bai'a.[23] A cewar Jafar Subhani, a tarihin halifancin Muslunci, babu wani halifa kamar Imam Ali (A.S) da aka zaɓe shi ƙarƙashin ra'ayin aksarin mutane da ya yi kusa da ittifaƙi.[24]

Har ila yau ku duba: Ƙwace Halifanci

Dalilai

Delshad Tehrani, manazarcin Nahjul Balaga, ya yi imani cea tun kafin Imam Ali (A.S) ya zama halifa, sabuwar jahiliya da rigar Muslunci ta ɓulla cikin musulmi, wanda hakan ya haifar da sauye-sauye na zamantakewa, al'ada da tattalin arziƙi.[25] A lokacin halifancin Umar Bin Khaɗɗab, ya tafi kan tsarin bambanta matsayi da matakan mutane, adalcin zamantakewa ya ɓace ɓat[26] Saboda halifa na biyu ya kasance yana bambanta mutane da baiwa wasu fifiko kan asasin gabata a muslunci da kuma ba'arin ƙabilu.[27] Ya kasance yana fifita Ƙuraishawa kan wasunsu, Muhajirun kan Ansar, Larabawa kan Ajamawa.[28] A cewar Abrayam Baizun, daga malaman jami'a na Labanun a fannin tarihin Muslunci, a zamanin Umar Bin Khaɗɗab hukumar muslunci ta kai tsoluluwar ɗaukaka da ƙudura, amma bayan zuwan Usman sai hukumar muslunci ta koma saratua.[29]

A zamanin Usman Bin Affan, nisan da yake tsakanin mawadata da talakawa ya kai matsayin da ba za a iya jurewa ba, ya kasance yana kyautar ganimomi da jiziyoyi ga wasu tsirarun mutane na musamman.[30] Bayan nasarori da musulmi suka yi a yaƙe-yaƙen Muslunci, sun samo dukiyoyi masu tarin yawa; amma sakamakon nuna bambanci da ya afku, sai aka samu ɓullar ajin mawadata masu tarin dukiya da suka mayar da addini hanyar samawa kansu jin daɗin rayuwa.[31] A cewar Ma'amun Garib, marubuci ɗanƙasar Misra, rashin gamsuwa da salon halifancin Usman, sakamakon dalilai masu yawa, bayan wani lokaci lamarin ya kai ya ga ya rasa ƙarfi da ikon zai iya dakatar da hakan[32] Cikin baiwa Bani Umayya muƙamai, ya yi ta naɗa su har ta kai ga wasu sun fara zarginsa da ƙoƙarin mayar da hukumarSa hukumar Bani Umayya[33] A wancan lokacin ƙasar Sham ta zama jigon hukumar ƙabila, sun canja addini da wani yanayi da ya baiwa ƙabilu damar komawa kan ta'assubanci da suka bari a zamanin jahiliya.[34] Wannan ta'assubanci na jahiliya ya kai tsololuwa a sa'ilin da Imam Ali ya zama halifa.[35]

Sakamakon rashin gamsuwa da hukumar Usman, wasu jama'a daga mutanen Basra, Kufa da Madina sun je sun kewaye gidan Usman.[36] Wasu adadi daga cikinsu sun kai hari kan gidan Usman suka kashe shi.[37] Bayan kashe Usman, sai hankulan mutane ya karkata zuwa ga Imam Ali (A.S) domin zaɓarSa halifa, da neman ya yarda ya karɓi ragamar hukuma.[38]

Ku duba: Kashe Usman

Ƙin Karɓar Hukuma

Imam Ali (A.S):
Ku bar ni, ku nemi wani. Domin muna fuskantar wani abu mai fuskoki daban-daban da hanyoyi masu yawa. Zuciya ba ta dawwama a kansa, hankali ma ba ya tsaya tsayin daka. Fuskar gaskiya a sararin samaniya ta rufe da gajimaren fasadi, kuma hanyar gaskiya ta zama ba a gane ta.

Nahjul Balaga, Tashihu Subhi Salih, Huɗuba ta 92, shafi na 136

Bisa rahotanni daban-daban na tarihi, Imam Ali cikin amsar da ya baiwa waɗanda suka roƙe shi suka nace da ya karɓi halifanci, ya ce musu ba zai karɓa ba su je su nemi wani mutum daban[39] Bisa rahotan Ibn A'asam Kufi, manazarcin tarihi a ƙarni na 3-4, Imam Ali ya ce musu su je wurin Ɗalha da Zubairu su yi musu tayi karɓar hukuma.[40] Yayin da Imam Ali ya bijirar da halifanci ga Ɗalha da Zubairu, sai suka ce masa shi ne ya fi su cancanta da zama halifa.[41] A cewar Ibn A'asam Kufi, lokacin da Ɗalha da Zubairu suka shawarci Imam Ali (A.S) da ya karɓi halifanci, Imam Ali (A.S) ya yi hasashen cewa nan gaba za a samu matsaloli daga ɓangaren waɗannan mutane guda biyu (Ɗalha da Zubairu) a cikin hukumarSa, sai dai cewa sun ba da alƙawari cewa ba za su yi duk wani motsi da zai bawa hukuma matsala ba.[42] Abdul-Husaini Zarinkub, marubucin littafin Bamdad Islam, ya yi imani cewa Imam (A.S) da gaske yake cikin watsi da halifanci yayin da aka yi masa tayi, manufarSa ba ta kasance domin jawo hankulan sauran mutane zuwa gare shi ba.[43] Rasul Jafariyan, yana ganin cewa dalilin ƙin karɓar halifanci da Imam Ali (A.S) ya yi shi ne irin yadda al'umma ta yi masifar lalacewa a wancan lokaci da har zai iya jan ragamar shugabancinta tare da zartar da shirye-shirye da tsare-tsarensa a kanta.[44]

Sharuɗɗan Karɓar Hukuma

Bayan matsin lamba da dagewar da mutane suka yi lallai sai sun yi bai'a ga Imam Ali (A.S).[45] Ya sanya musu sharaɗi cewa kaɗai zai yarda ya karɓi hukuma da zai gina kan tushen aiki da littafin Allah da sunnar Annabi, sai mutane suka yi masa bai'a kan wannan sharaɗi da ya zayyana musu.[46] Ya kuma sanya sharaɗi cewa dole a yi masa bai'a a masallaci a kan idanun mutane ba a ɓoye ba, har ila yau, wajibi bai'ar ta kasance bisa yardar mutane ba bisa tilashi ba.[47] Iskafi, malamin fiƙihu da aƙida na Shi'a a ƙarn na huɗu hijira, ya rubuta cewa, cikakken haɗin kai da mutane suka bayar yana daga cikin sharaɗin da ya sa Imam Ali (A.S) karɓar halifanci.[48] Haka nan bisa rahotan Ɗabari, bayan tabbatuwar hukumar Imam Ali, wani mutum ya je wajenSa domin yi masa, sai ya buƙaci ya tafiyar da hukuma kan sunnar Shaikhaini (Abubakar da Umar), sai dai cewa Imam Ali ya yi watsi da wannan sharaɗi da ya sa masa, babban dalilin Imam Ali na ƙin yarda shi ne cewa sunnar Abubakar da Umar ba ta da wata ƙima idan ta saɓawa sunnar Annabi (S.A.W).[49]

Rashin Tilashin Bai'a

Tarayya da hallarar mutane cikin hukumar Imam Ali da bai'arsa ba ta kasance da ko wani irin nau'in tilashi ba.[50] A cewar Ɗaha Husaini, marubuci mai buɗaɗɗen tunani ɗanƙasar Misra, yana cewa Ali bai yarda an tilasta ko da mutum ɗaya ba kan yi masa bai'a ko kuma sa shi halin takura.[51] Lokacin da wasu mutane suka janye jiki daga yi masa bai'a, ya ƙyale su da ƴancinsu tare da ci gaba da kiyaye tsaron lafiyarsu.[52] Malikul Ashtar ya so ace an karɓi bai'a daga baki ɗayan mutane domin kaucewa bore daga gare su nan gaba, amma Imam Ali (A.S) yaƙi amincewa da wannan buƙata.[53] Tare da haka a imanin Madelung Wilferd manazarcin Shi'anci ɗanƙasar Jamus, mutanen da suka yi wa Usman bore sun saɓawa ra'ayin Imam Ali ta yadda suka dinga tilastawa mutane yi masa bai'a.[54] Sai dai cewa Jafar Subhani ya yi watsi da wannan magana ta Madelung, ya bayyana wannan magana ta samo asali daga wasu mutane da suka yi ƙarya a tarihi.[55]

Mutanen Da Ba Su Yi Wa Imam Bai'a Ba

Bisa rahotan Ibn Jarir Ɗabari, Ahlus-Sunna marubucin tarihi a ƙarni na 3-4, baki ɗayan Ansar in banda wasu tsiraru sun yi wa Imam Ali (A.S) bai'a.[56] Ibrahim Harakat, Ahlus-Sunna manazarcin tarihi mutumin ƙasar Maroko, yana cewa mutanen da suka ƙi yi wa Ali bai'a, sune dai ƙusoshi da shugabanni a gwamnatin Usman ko waɗanda suka amfana da gwamnatin.[57] Waɗannan mutane sun kasance: Hassanu Bin Sabit, Ka'ab Bin Malik, Maslamatu Bin Mukhallad, Muhammad Bin Maslama da wasu adadi daban daga Usmaniyyawa.[58]Abdullahi Bin Umar, Zaidu Bin Sabit da Usamatu Bin Zaid suna cikin jumlar masu adawa da Imam Ali wanda ba su fito daga Ansar ba, kuma baki ɗayansu makusantan Usman ne.[59]

Yankunan Da Hukumar Imam Ali Take Da Iko Da Su

Fadada daular Musulunci tun daga farkon khalifancin Banu Umayyawa (130. Hijira).[60]

Bayan Imam Ali ya zama halifa, baki ɗayan yankuna da Usman ya mulka in banda Sham, sun dawo ƙarƙashin Ikonsa.[61] A faɗin ƙasar daga yankuna da garuruwa na Muslunci a wancan zamani sun kasance tun daga Arewa har zuwa Ƙusɗanɗaniyya da tekun Khazar, daga Arewa maso Yamma kuma zuwa Rum, daga Arewa maso Gabas zuwa Naishabur da Marwe, daga Kudu zuwa Yamma, daga Yamma zuwa Misra daga Gabas zuwa Sijistan, a Kudu maso Gabashin Oman da kuma ya haɗao da yankunan Hijaz, Iraƙ, Iran, Sham, Misra, Yaman, Oman da Jazira.[62] Da wannan dalili ne ƙasar Sham ta kasance wani sashe daga hukumar Muslunci, sai dai cewa Imam Ali bai samu iko kanta a lokacin halifancinsa ta ci gaba da kasancewa ƙarƙashin ikon Mu'awiya Bin Abi Sufyan.[63]

Yankuna masu yawa daga Iran, sakamakon nisa da hedkwatar hukumar Muslunci, ba su samu kulawa ta ku zo mu gani ba.[64] Amma Basra ta kasance da muhimmanci gaske; saboda cibiyoyi da garuruwa da suka kasance ƙarƙashinta sun kasance masu faɗin gaske, haka kuma Ahwaz, Fars, Kerman, Sistan, Bahrain da Oman suma sun kasance ƙarƙashinta, harajin waɗannan yankuna ana kai shi Basra.[65] Ƙasar Misra sakamakon kogin Nil, ci gaba, yawan al'umma, kasancewa tare da wayewa, ilimi da al'adu, muhimmancinta bai taƙaita ga iya duniyar Muslunci ba, bari ma dai baki ɗayan hukumomin sun kasance suna ba ta kulawa, kuma Imam Ali ya gaggauta ɗaukar matakai domin daidaita al'amura.[66] Yankuna da suka kasance ƙarƙashin ikon hukuma ba wai kaɗai sun bambanta ta fuskacin faɗin ƙasa ba, har ma ta fuskacin tsarin zamantakewa, haɗuwar al'umma da ɗabi'u, saboda haka ya zama tilasa a zaɓi wasu mutane masu ƙwarewa, basira da cikakken sanin waɗannan yankuna domin su zama shugabanni.[67]

Babbar Cibiyar Hukuma

Babban labari: Kufa
Tsohon hotan Masallacin Kufa

Imam Ali (A.S) bayan nasarar da ya samu kan Ma'abota Jamal, ya koma Kufa ya mayar da ita babbar cibiyar hukumar Muslunci.[68] Ya yi imani cewa yaƙin Jamal ya faru ne sakamakon makircin Mu'awiya; da wannan dalili ne ya mayar da babbar cibiyar hukumarSa kusa da Sham, domin tunɓuke asalin jijiya da tushen fitinar, ma'ana kawar da Mu'awiya.[69] A gefe guda, mutanen Hijaz ba su iya karɓar halifancin Imam Ali ba, saboda a yaƙe-yaƙen lokacin Annabi (S.A.W) hallararSa ta yi matuƙar tasiri inda ya karkashe manya-manyan mutanen yankin Hijaz.[70] Da wannan dalili ne ba'arin mutanen Hijaz suka ƙi yi masa bai'a, wasunsu kuma sun yi bai'a ne bisa tilashi.[71]

Sayyid Jafar Murtada Amili, ƙwararre a nazarin tarihin Muslunci da Shi'anci, ya yi imani cewa canja babbar cibiyar HukumarSa yana da dalili na dabarun siyasa da tsare-tsare, malamin ya bayyana fifiko da garin Kufa yake da shi kamar haka: ta ƙunshi baki ɗayan tattalin arziƙin da Iraƙ ta dogara da shi, fifita a tattalin arziƙi idan aka kwatanta ta da Madina da Hijaz, biyayya da ƙauna da mutane Kufa suke yi wa Imam Ali, sauƙaƙa cikin samar da sojoji da kayan yaƙi, sauƙaƙa cikin ƙulla alaƙoƙi da sauran yankuna daban-daban.[72] Lokacin da Imam Ali (A.S) ya zama halifa ya mayar da Kufa babbar cibiyar duniyar Muslunci, kuma nisanta da cibiyar Iran, Hijaz, Sham da Misra kusan nisa ɗaya ne;[73] Da wannan dalili ne Imam Ali (A.S) ya kira garin Kufa da ƙubb babbar cibiyar Muslunci.[74] Bayan zaɓar Kufa a matsayin babbar cibiyar hukumar Muslunci, sai ya zamana Madina ta sauko ƙasa daga matsayinta na siyasa, amma ta ci gaba da riƙe matsayinta na babbar cibiyar koyar da kur'ani da sunna bayan nan ba ta sake zama cibiyar halifanci ba.[75]

Dagatar Da Futuhat Na Musulmi

Babban labari: Futuhat Na Musulmi

A ra'ayin Murtada Muɗahhari, daga ma'abota tunani na Shi'a a ƙarni na goma sha huɗu, ya bayyana cewa Imam Ali (A.S) bai waiwayi futuhat na musulmi ba, baki ɗayan ƙoƙarinSa ya kasance kan yaya zai kawo gyara cikin al'ummar musulmi.[76] a imaninSa, Ali (A.S) ya kasance yana jin cewa a zahiri Muslunci ya riga ya yaɗu ya faɗaɗu, amma a cikin gida kuma an gurɓata shi.[77] Kishiyar wannan ra'ayi, ba'arin marubuta sun yi amanna cewa Imam Ali a lokacin hukumarSa, ya shagaltu da yaƙar masu karya alƙawari na cikin gida, da wannan dalili ne ba a samu ci gaba da futuhat a hukumarsa ba.[78]

Tsarin Hukuma

Adalci

Abu Nawar Karbas Furush:
Wannan shugaba (Saddam) Ali bin Abi Ɗalib ya zo tare da bawansa wurina, suka sayi riguna biyu na Audiga. Sai ya ce wa bawansa: ‘Ka ɗauki wadda kake so.’ Bawan ya zaɓi ɗaya, sai Ali ya ɗauki ɗayar kuma ya sa

Ibn Hanbal, Fada'il Amirul Muminina Ali bn Abi Talib (a.s.), 1433 bayan hijira, shafi na 128-129.

Hukumar Muslunci a lokacin halifancin Imam Ali, ta fuskar siyasa ta kasance kan tsari da haɗin kai, amma ta fuskacin gudanarwa ba ta kasance bisa tsari da haɗin kai, ta kasance cikin tsarin tafiya da kanta.[79] Ana ganin tsari da fasali na hukumar Imam Ali (A.S) ya yi kama da tsarin hukumomin halifofi biyu da suka gabace shi; sai dai kuma tana da bambanci na tushe da su ta fuskar siyasa da salon aiki, ta kai ga wannan hukuma ta Ali ta zama samfuri abun kwaikwayo cikin darajoji ga ƴanshi'a da ma da yawa-yawan masu tunani cikin sauran ƙungiyoyin Muslunci.[80] A zamanin mulkin Usman, baki ɗayan jagororin hukuma sun kasance daga dangin Banu Umayya, kuma cikin har da waɗanda suka kasance maƙiya Annabi, suma an an jawo su jiki, wanda hakan ne ya zama sababin samun ƙarfin ikon Bani Umayya, kuma shi ne dalilin da yawa-yawan matsaloli a zamanin hukumar Imam Ali.[81] Da wannan dalili ne ma yayin da halifanci ya dawo hannun Imam Ali, ya yi baƙin ƙoƙarinSa cikin gyara tsarin gudanarwar hukuma.[82] A cewar Hisham Ju'aiɗi, Imam Ali (A.S) ya mayar da hankali cikin gyara halifanci da dawo da haɗin kan al'ummar musulmi, da wannan ne ma ya yi amfani da ɗaiɗaikun mutane misalin Malikul Ashtar domin gudanar da hukumarsa, Malik wanda bai kasance ya taka wata muhimmiyar rawa ba cikin kashe Usman, wannan salo na Imam ya samu goyan bayan mutanen Madina.[83]

Wakilai

Babban labari: Fihiisar Wakilan Imam Ali (A.S)

Ali Bin Abi Ɗalib, domin wasu ayyuka da kuma yanayin saurin aiki na wakilanSa, ya zaɓi wasu ya ba su cikakken iko domin ci gaban aiki.[84] Wakilan hukumar Ali (A.S) kala biyu ne: Wasu sun kasance wakilai a manyan yankuna masu matuƙar muhimmanci, wasu kuma an aika su ƙananan yankuna. Mutanen da aka zaɓa domin muhimman yankuna, an basu cikakken iko na hukuma; daga jumlarsu akwai mutane misalin Usman Bin Hunaifi, Malikul Ashtar, Muhammad Bin Abi Bakar da Ƙusam Bin Abbas.[85] Cikakken Iko da suke da shi ya haɗa da waɗannan al'amura kamar haka: Al'amuran soja, ayyana alƙalai, zartar da haddodi, jagorantar al'amuran aiki hajji, yaƙi da maƙiya da tattaro haraji da ganimomi.[86] Ali Bin Abi Ɗalib domin hana ɓarna da sata, ya kasance shi da kansa ne yake sa idanu kan shugabanni da hakiman hukumarSa.[87] Ya kasance yana ƙarfafa wakilai da ladabtar da su kan asasin salo da tsarin aikinsu, ya kuma kasance yana lamintar da buƙatun rayuwarsu domin kawar musu da matsalolin rayuwa.[88] A cewar Abdul-Husaini Zarinkub, Imam bai kasance yana karɓar sabbbin hakimai ba daga Kufa ko Sham ba.[89]

Tsarin Cancanta Da Ƙwarewa

Tsarin cancanta da ƙwarewa ya kasance ɗaya daga jigo muhimmi cikin tafiyar siyasar Imam Ali.[90] Kaɗai yana zaɓar wakilan hukumarSa kan tsarin cancanta, ƙwarewa da tsarkaka, bawai bisa dangantaka ta al'umma da ƙabila ba.[91] Mugira Bin Shu'uba ya shawarci Imam Ali (A.S) da ya kau da kai daga Mu'awiya da wakilan Usman ya bar su a muƙamansu zuwa wani ɗan gajeran lokaci.[92] Har gwamnatin ta samu tsayuwa da ƙafafunta.[93] Ibn Abbas shi ma yana ganin shawarar Mugira shawara ce mai kyau.[94] Sai dai cewa Ali Bin Abi Ɗalib ya yi watsi da wannan shawara.[95] Babban dalili Imam Ali shi ne tabbatar da adalci da naɗa mutane da suka cancanta.[96] Bayan fara aikin hukumarsa, ya kwaɓe baki ɗayan wakilan da Usman da ya naɗa kan muƙamai bisa dangantakar da su ta ƙabila da ta jini.[97] Haka zalika ya yi watsi da buƙatar Ɗalha da Zubairu ta neman naɗa su gwamnonin Basra da Kufa[98] Wannan mutane guda biyu sakamakon fusata da sukai sai suka koma Makka suka haɗa kai da A'isha suka yi shirin yaƙin Jamal.[99]

Shurɗatul Al-Khamis

Babban labari: Shurɗatul Al-Khamis

Ali Bin Abi Ɗalib ya samar da wasu jama'a masu ɗauke da makamai domin tabbatar da tsaro ga al'umma, da kuma sa ido kan abubuwan da suke gudana.[100] A hukumar Muslunci ana baiwa al'amarin jami'an tsaro muhimmanci da kulawa, matsayin jami'an tsaro matsayi ne mai muhimmancin gaske, bayan shugaban gari, kulawa da gari yana wuyansu,[101] Kama masu aikata lefuka, ɗaukan matakan da suka dace domin hana afkuwar lefuka, kiyaye tsari da tsaro ga baki ɗayan al'umma, kulawa da dukiyar al'umma da haƙƙoƙin mata, suna daga cikin nauyin da yake wuyansu Shurɗatul Al-khamis (Jam'ian Tsaro).[102]

Tsarin Alƙalanci

Bisa lura da faɗaɗuwar halifanci, Ali (A.S) ya miƙa al'amarin alƙalanci zuwa ga ba'arin mutane. Daga jumlarsu akwai: Abul Aswadi Du'ali alƙali a Basra, Shuraihu Bin Haris Kindi alƙali a Kufa, da Rifa'atu Bin Shaddad alƙali a Ahwaz.[103] A Cewar Baƙir Sharif Ƙarashi, manazarcin tarihi mutumin Iraƙi, ya bayyana cewa lokacin da Imam Ali (A.S) ya karɓi hukuma, duk da cewa wasu lokuta ya kasance yana gudanar da shari'a da kansa, amma tare da haka sai ya miƙa kujerar alƙalancin Kufa zuwa hannun alƙali Shuraihu, ya kuma umarce shi ya ba shi kwafin shari'o'in da aka yi domin ya duba ingancinsu.[104] A hukumar Imam Ali, ma'aikatar shari'a ta kasance mai cin gashin kanta, kotu ta kasance tana kallon baki ɗayan al'umma kallo na bai ɗaya ba tare da fifita wani kan wani ba;[105] Alƙali yana da damar gayyatar kowa zuwa kotu hatta halifan musulmi, kuma ya hukunta shi ƙarƙashin ƙa'idoji na kotu,[106] Alal misali lokacin da Ali (A.S) ya ga dukiyarsa a hannun wani Kirista, sakamakon ba shi da wata shaida kan dukiyar tasa, sai alƙali ya tabbatarwa da wannan Kirista haƙƙin mallakar wannan dukiya ta Imam Ali (A.S).[107]

A cewar Ƙarashi, Imam Ali shi ne halifa na farko da ya fara gina kurkuku.[108] Duk da cewa tun kafin Muslunci dama akwai gidan gyaran hali,[109] Amma a zamanin Annabi (S.A.W) da Shaikhaini babu gidan gyaran hali, domin tsare mutane ana amfani da wani gida da yake kusa da masallacin Annabi da kuma gidan Safwan Bin Umayya.[110] A gwamnatin Imam Ali, akwai tsari na musamman da aka tanadarwa masu zama gidan kaso: Koyar karatun Kur'ani da koyan karatu da rubutu suna daga cikin shirye-shirye na tilas ga masu zaman kurkuku.[111] Ana masu izinin zuwa sallar Juma'a, bayan idar da sallah sai su dawo gidan gyaran hali.[112] A cewar Alƙali Abu Yusuf mabiyin mazhabar Hanafiyya, haƙiƙa Imam Ali ya kasance mutum na farko da yake rabawa mazauna gidan gyaran hali abin ci da tufafin sawa, halifofin da suka zo a bayansa sun yi koyi da shi cikin wannan salo da tsari, idan fursuna yana da kuɗaɗe to za a masa hidima da su, idan kuma ba shi da kuɗi to Imam ali yana ɗaukowa daga baitulmali ya biya hidimta masa.[113]

Tsarin Tafiyar Da Hukuma

Adalci

Tabbatar da adalci ya kasance mafi muhimmancin hadafin hukumar Imam Ali.[114] A cewar Aziz Sayyid Jasim, marubuci ɗanƙasar Iraƙi, mataki na aiki na farko da Imam Ali ya fara ɗauka a hukumarSa, shi ne samar da daidaito a tattalin arziƙi.[115] Halifofi da suka gabace shi, sun kasance suna raba dukiyar baitulmali bisa gabatuwar ɗaiɗaikun mutane a yaƙe-yaƙen farkon Muslunci ko kuma yawancin gabata a imani da al'amura makamantansa; sai dai shi kuma Imam Ali yana ganin wannan al'ada ta saɓawa umarnin Kur'ani, saboda haka ne ya yi watsi da ita.[116] Haka nan Ali Bin Abi Ɗalib lokacin da halifanci ya zagayo kansa, ya dawo da baki ɗayan filayen da Usman ya rarrabawa ɗaiɗaikun mutane daban-daban zuwa baitulmali, saboda ya yi imani da cewa wannan dukiya ce ta Allah.[117]

Sakamakon zufafawa cikin tabbatar da gudanar da adalci, da kuma ƙoƙarin kawar da ɓarna da fasadi wadda ta kasance tsawon shekaru, sai hakan ya jawo yawaitar maƙiyansa.[118] Wannan salo da tsari na gudanarwarSa, ba wai kaɗai Ɗalha da Zubairu ne suka takura da shi ba, bari hatta ɗan uwanSa Aƙilu da ɗan kawunsa Abdullahi Bin Abbas suma sun shiga cikin takura.[119] Cikin rarraba baitulmali bai kasance yana bambanta mawadatan Ƙuraisha ba da bayi ajamawa ba, wannan salo na sa na kiyaye adalci ya fusata manyan Larabawa.[120]

Raba Dukiyar Baitulmali

Gwamnatin Imam Ali cikin tattaro baitulmali da kiyaye ta kasance tana tsananta bincike.[121] Ali ya kasance mai tsanantawa kan baitulmali; hatta lokacin da ƴarsa ta ari sarƙa daga hannun Ali Bin Abi Rafi'i, mai kula baitulmali, sai dai ya binciki shi ita ma ya yi bincike a kanta.[122] Imam Ali Bai kasance yana la'akari da tarihi da gabatuwa cikin Muslunci ba a lokacin raba baitulmali, yana ganin gabatuwa a imani kaɗai wani abu ne na ruhaniyya, yana ganin baki ɗayan Musulmi hukunci ɗaya gare su cikin karɓar albashi.[123] Yayin da ya fara fuskantar bore daga ba'arin mawadata suna tuhumarsa da wane dalili ne ba zai yi aiki da sunnar Umar Bin Khaɗɗab ba, wanda ya kasance yana la'akari da gabata a cikin imani da dangi cikin rarraba baitulmali, sai ya fifita sunnar Annabi kan sunnar Umar ya yi watsi da haɗamarsu.[124]

Alaƙa Da Mutane

A cewar Hassan Zin, manazarcin tarihi mutumin ƙasar Labanun, haƙiƙa a lokacin hukumar Imam Ali, mutane cikin sauƙi da sauri suna samun damar tuntuɓar ƙusoshin hukuma, tare da tarayya mai tasiri cikin hukuma.[125] A hukumar Imam Ali (A.S) ƙofar suka da ƙorafi ta kasance a buɗe.[126] A cewar ba'arin manazarta da zurfafa bincike, a wancan lokaci, mutanen ko wane gari suna sanya idanu kan yadda shugabansu yake gudanar da hukuma, kuma cikin ƴanci suna iya rubuta ƙorafi a kansa su kaiwa Imam Ali (A.S).[127] Bisa huɗuba ta 216 Nahjul Balaga, Imam Ali ya buƙaci mutane su dinga magana da shi a fili ba kunya ba ɓoye-ɓoye, sannan kuma su guji yin magana da shugaba cikin tsoron bayyana gaskiya.[128]

Bisa abin da ya zo a wasiƙa ta 51 Nahjul Balaga, Imam Ali (A.S) ya umarci ma'aikatan tattaro haraji da su yi mu'amala da adalci, daidaito da kuma haƙuri tare da mutane.[129] Haka nan yayin da ya naɗa Malikul Ashtar muƙamin gwamnan Misra, ya umarce shi da tausayi da kyawunta mu'amala tare da baki ɗayan mutane (Musulmi da wanda ba musulmi ba).[130]

Ƴanci Ga Ƴan Adawa

A cewar Musɗafa Delshad Tehrani, ƴanci a hukumar Imam Ali ya kasance a bayyane a fili; saboda tun farkon hukumar, bai'ar mutane ga Imam Ali ta kasance bisa ƴanci da zaɓi, ya lamintar da ƴanci ga masu adawa da shi, bai yarda wani mutum ta matsa musu ba.[131] Imam ya kasance ba ya bambanta musulmi da wanda ba musulmi cikin kariyar da garkuwar hukuma, a gwamnatinSa babu wani mutum da aka haramtawa haƙƙoƙinsa na kasancewarsa mutum da zamantakewa saboda aƙidarsa.[132] A cewar Sayyid Jafar Shahidi, daga masu bincike kan tarihi a Shi'a a ƙarni na sha huɗu, haƙiƙa Ali Bin Abi Ɗalib hatta gaban mutane misalin Khawarij ya kasance yana mu'amala ta dauriya da kau da kai, ya kyale su da ƴancinsu, kaɗai yana tsawatar musu ne idan suka aikata ta'addanci kan mutane.[133]

Tsanantawa Cikin Zartar Da Addini Da Doka

Ali Bin Bin Ɗalib, cikin al'amuran addini, dandaƙewa cikin zartar da doka da ingantaccen tsarin tafiyar da hukuma, ya kasance mai matuƙar himmatuwa babu ɗaga ƙafa.[134] Domin zartar da doka, baya ɗaga ƙafa ga manyan mutane, dangi ko makusanta.[135] Riƙo ƙamƙam da doka da ya kasance yana yi ta kai ga hatta wasu daga makusantansa sun takuru matuƙa sun kasa jurewa.[136] Imam Ali (A.S) cikin wannan hanya ya kasance yana tsanantawa hatta kan mafi kusancin sahabbanSa, misali lokacin da hadiminsa Ƙanbar, cikin zartar da haddi ya kuskure ya ƙara bulala uku kan adadin da aka ayyana, sai ya ba da umarni a aka tsalalawa Ƙanbar bulala uku da ya yi ƙari.[137] Haka nan kan asasin wasiƙar Imam Ali (A.S) ga Usman Bin Hunaifi wakilinsa a garin Basra, Imam ya zargi Bin Hunaifi kan zuwa wata walima da ƴaƴan dangin manyan mutane suka shirya babu halartar talakawa, ya kuma yi masa nasiha da riƙo da hanyar tsoran Allah da gujewa duniya.[138] A cewar Delshad Tehrani, cikin wasiƙun Nahjul Balaga, a fili za a iya fahimtar irin yadda Imam Ali ya kasance yana damuwa idan wakilansa suka karya doka.[139]

Ilimi Da Ci gaba

Bisa wata riwaya da aka naƙalto daga Imam Baƙir (A.S), daidai lokacin hudowar Rana, mutane suna taruwa wurin Imam Ali yana koyar da su ilimin fiƙihu da Kur'ani.[140] Cikin wata wasiƙa da ya aike da ita zuwa Ƙusam Bin Abbas gwamnansa a Makka, ya umarce shi ya koyar da marasa ilimi, ya kuma kasance abokin zaman malamai.[141] Cikin wasiƙar Imam Ali ga Malikul Ashtar nan ma ya ba da umarni da ya gujewa lalata al'adu masu kyau.[142]

Imam Ali (A.S) cikin wasiƙar da ya aike ga ɗaya daga wakilana ya umarce shi da ya karkata zuwa ga raya garuruwa.[143] Ali (A.S) ya ɗauki matakai na kawo gyara da raya ƙasa, samar da magudanan ruwa da ƙoramu, ya kuma umarci wakilansa su gujewa lalata ƙasa da rijiyoyi.[144] Bisa umarninsa, ana karɓar haraji ɗan kaɗan daga manoma, domin ƙarfafa musu gwiwa cikin haɓɓaka harkar noma da raya ƙasa.[145] A cikin riwayoyi da aka naƙalto daga gare shi za a iya ganin umarni da noma,[146] da kasuwanci.[147]

Ƙalubalen Imam Ali Cikin Tafiyar Da Hukuma

A cewar Hassan Zin, mai bincike kan tarihni kuma ɗanƙasar Labanun, lokacin da Imam Ali (A.S) ya karɓi hukumar Muslunci yana fuskantar barazana daga fasadi da karkacewa daga hukunce-hukunce da asalan addini, tsarin siyasa, tattalin arziƙi da zamantakewar Muslunci.[148] Mutane suna kallon gwamnatin Muslunci da idanuwa na kwaɗayi da buri.[149] Musɗafa Delshad Tehrani shi ma ya yi imani cewa kafin Imam Ali, al'adun jahiliyya duk an dawo da su, kuma dawowar waɗannan al'adu, ya haifar da matsalolin da suka faru a lokacin halifancin Imam Ali.[150] Matsaloli misalin neman muƙami da ƙarfin iko daga shugabanni, rashin basira ga mutane, buƙatu masu kishiyantar juna daga mutane, bautar duniya, ƙabilanci, rashin la'akari da cancanta da ƙwarewa, ƴan manyan gida sun mamaye siyasar da tattalin arziƙi, ra'ayin ƙunci da rashin buɗe zuciya daga ba'arin sahabbanSa sun kasance daga cikin ƙalubalen da ya fuskanta.[151]

Rasul Jafariyan shi ma ya labarta yadda halin siyasa na al'umma ya dagwalgwale bayan kashe Usman, wanda haka yana hakaita munanar makomar hukuma.[152] Ya bayyana muhimman matsalolin da hukumar Imam Ali ta fuskanta kamar haka:

  • Nuna wariya a tattalin arziƙi: A lokacin halifancin Umar Bin Khaɗɗab, gabatuwa a Muslunci da ƙabilun ɗaiɗaikun wasu mutane ana la'akari da shi cikin kason da za su samu daga baitulmali. A zamanin halifancin Usman Bin Affan wannan wariya da nuna bambanci ya ƙaru sosan gaske. Halifancin Imam Ali da daidaita rabon baitulmali, ya fuskanci boren masu amfana da tsohon tsari raba baitumali, wanda haka ya sa suka koma wurin Mu'awiya.[153]
  • Wariyar launin fata: Tare da yaƙe-yaƙen musulmi, ƙabilu daban-daban sun cuɗanya da Larabawa; sai dai tare da hakan ba su kasance ana daidaita su da Larabawa ba cikin biyan haƙƙoƙi, Ali Bin Abi Ɗalib ya kawar da wannan wariya da nuna bambanci; sai dai kuma ba'arin Larabawa sun kasa jurewa wannan tsari nasa, hukumarSa ta fuskanci bore daga gare su.[154]
  • Karkata da shubuhohi na addini: Halifofin da suka gabata sun ƙirƙiri wasu sunnoni da suka yi hannun riga da sunnar Annabi; amma Imam Ali bai yarda ya saɓawa sunnar Annabi ba.[155]
  • Fasadi na zamantakewa: A lokacin hukumar Usman, an samu yaɗuwa fasadi na zamantakewa da halaye sosan gaske, musamman cikin manyan sahabbai da ƴaƴansu, a imanin Imam Ali (A.S)[156] babu abin da ya rage daga Muslunci in banda suna da alama.[157]

Yaƙe-yaƙe Da Bore-bore

Babban labari: Yaƙe-yaƙen Imam Ali (A.S)

Za a iya cewa baki ɗayan daurar halifancin Imam Ali ta kasance cikin yaƙi:[158] Yaƙin Jamal ya kasance yaƙi na farko a lokacin hukumar Imam Ali (A.S)[159] Yaƙin ya faru ne dalilin karya alƙawarin da ma'abota raƙumi, ma'ana Ɗalha da Zubairu da A'isha.[160] Wannan yaƙi ya ƙare tare da samun nasarar Imam Ali.[161] Yaƙin Siffin tare da Mu'awiya. Imam Ali ya yi yunƙurin tsige Mu'awiya daga hukumar Sham;[162] Sai dai kuma Mu'awiya yaƙi yarda daga ƙarshe dai duka ɓangarori suka shirya suka tsunduma cikin yaƙi.[163] Bayamn rikici mai tsanani tsakanin rundunoni biyu, Mu'awiya da Amru Bin Asi da suka fahimci tabbas an kusa cinye su da yaƙi, sai suka ɗaga Kur'ani rataye kan tsinin masu tare da neman a tsaya Kur'ani ya yi hukunci a tsakaninsu.[164] Wannan dabara ta su ta yi nasara daga ƙarshe an dakatar da yaƙi ba tare da natija ba.[165]

Khawarij waɗanda suka tilastawa Imam Ali karɓar tahkim, sakamakon rashin natijar tahkim ɗin, sun nemi Imam Ali ya tuba ya yi watsi da yarjejeniyar sulhun tahkim.[166] Yayin da Khawarijawa suka fuskanci rashin amincewa da buƙatunsu daga Imam Ali (A.S), sai suka aikata manyan lefuka.[167] Da Wannan dalili ne Ali (A.S) ya ɗaura ɗamarar yaƙarsu ya fita zuwa yankin da ake kira da Nahrawan,[168] Ya gwabza yaƙi da su ya ba su kashi suka faɗi wanwar a ƙasƙance babu ko wace irin nasara.[169]

Welfred Madelung, manazarcin Muslunci mutumin ƙasar Jamus, cikin fashin baƙi ya yi amanna cewa bayan Imam Ali ya zama halifa, al'ummar musulmi sun rabu gida uku, kuma yaƙin cikin gida ya ɓarke tsakanin Musulmi: 1. Magoya bayan Ali, 2. Umayyawa da magoya bayan Usman, 3. Aksarin Ƙuraishawa da suka nemi dawo da salo da tsarin hukumar Shaikhaini.[170] A ra'ayin Rasul Jafariyan, siyasar kawo gyara ta Imam Ali, ita ce asalin dalilin da ya jawo saɓani da yaƙe-yaƙe; saboda daga fara aikin hukumar Imam Ali muradun ba'arin ɗaiɗaikun mutane suka shiga hatsari.[171]

A cewar Hassan Zin da Rasul Jafariyan, Ali Bin Abi Ɗalib bai taɓa kasancewa shi yake fara yaƙi ba.[172] Kaɗai yana yin yaƙi idan ya zamana bai da wani zaɓi da ya rage masa sai yaƙin, kuma kafin komai yana kiran abokan gaba zuwa ga sulhu. Tare da kasancewa yaƙi ya cinye lokacin halifancinSa,[173] amma tare da haka ba a samu gazawa ba cikin ayyukan siyasa, zamantakewa da tattalin arziƙi a lokacin hukumarSa.[174] A ra'ayin Ibrahim Baizun, gwamnatin Imam Ali, sakamakon kasancewarta kodayaushe tana cikin yaƙe-yaƙe. Tana kamanceceniya da lokacin hukumar Annabi (S.A.W), ana kuma lissafa ta ci gaban hukumar Annabi.[175]

Ku duba: Yaƙin Jamal, Yaƙin Siffin, Yaƙin Nahrawan, da Hare-hare

A Ƙarshe

Zanen Ali Bahraini da ke ɗauke da jigon bugun da aka yi wa Imam Ali (A.S).

Hukumar Imam Ali (A.S) ta kasance tsawon shekaru huɗu da watanni tara, kuma ta zo ƙarshe tare da yin shahadarSa.[176] Dakarun tsaro duk sun gaji da yaƙi, tunaninsu ya fara samun matsala, a wasu wurare sun kasance suna saɓawa umarnin Imam Ali (A.S).[177] A ɓoye Mu'awiya ya dinga farauce ba'arin kwamandojin Imam Ali yana ƙulla alaƙa ta sirri da su, kamar misalin Ash'as Bin Ƙaisi, ya kuma aike musa hadayoyi da kyaututtuka, da alƙawarin ba su manyan muƙamai a cikin rundunarsa, ya sanya su dinga yaɗa jita-jita cikin sojojin Imam Ali domin tsoratar da su.[178] Bayan shahadar Imam Ali (A.S) sai sahabbanSa suka yi bai'a ga Imam Hassan (A.S).[179] Wata shida bayan shahadar Imam Ali (A.S) da kuma janyewa Imam Hassan (A.S) daga halifanci ne yaƙin cikin gida ya zo ƙarshe tsakanin musulmi, kuma tare da ɗarewar Mu'awiya Bin Abi Sufyan karagar sarauta, haɗin kan al'ummar musulmi a zahiri ya dawo.[180] A cewar Hisham Ju'aiɗi, masanin tarihi ɗanƙasar Tunisiya, wannan haɗuwa da haɗin kai a gaskiya bai shiga cikin zukatan musulmi ba ya kafu, a ɓoye shirye-shiryen cin dunduniyar gwamnati mai ci ya ci gaba da kasancewa.[181]

Kuma ku duba: Shahadar Imam Ali (A.S)

Nasara Ko Rashinta

Duk da cewa Imam Ali a lokacin hukumarsa bai samu damar cimma dukkanin manufofin da ya kamata ya cimma ba, amma tare da haka ya samu nasarar nuna tsari da salon hukumar Annabi ga mutane, musammam ma waɗanda ba su rayu tare da shi ba.[182] Imam Ali (A.S) tare da cewa bai iya zartar da baki ɗayan tsare-tsarenSa na kawo gyara ba,[183] amma bisa fashin baƙi da Musɗafa Delshad Tehrani, daga ƙwararrun masana littafin Nahjul Balaga, ya bayyana cewa Imam Ali ya iya tabbatar da nasarori da za a iya gani waɗanda suka kasance abun kwaikwayo ga hukumomin da suka zo a bayanSa.[184] Rasul Jafariyan ɗanshi'a masanin tarihi, ya lissafa dalilin rashin nasarar Imam Ali kamar haka: kafuwar fasadi da fitina cikin al'ummar wancan lokaci, yanayi mai ruɗani na ƙabilun Iraƙi, jan ragama madafun iko ga shugabannin ƙabilu, da kuma shi ya ƙi yarda ya yi amfani da zalunci da masu mulki ke yi cikin samarwa hukumarsu ƙarfi.[185]

A cewar Ahmad Amin daga ma'abotan tunani na Misra, Ali Bin Abi Ɗalib sakamakon dabaibaye kansa da ya yi da sunna da nassoshin addini, ya fuskanci shan kayi da rashin nasara a hukumarSa, daidai lokacin da Umar Bin Khaɗɗab da Mu'awiya Bin Abi Sufyan a wasu wuraren suna a jiye nassin addini a gefe, su yi aiki da abin da tunaninsu ya gano kuma su samu nasara;[186] Bisa rahotannin ba'arin litattafan Ahlus-Sunna, yayin da aka yi wa Umar bore me yasa ya saɓawa Annabi ya bawa fajirai da munafukai muƙaman gwamnati, yana ganin cewa amfani da ƙarfinsu da tanadinsu ya zama wajibi sannan kuma lefukansu ai yana wuyansu.[187] Da wannan dalili ne Allama Ɗabaɗaba'i ma'abocin tunani a Shi'a ya ce munafukan da a zamanin hukumar Annabi suka dinga yaƙarsa, a zamanin halifofi uku na farko bayan samun muƙamai cikin hukumomi sun janye adawa da hukumomin muslunci sun haɗa kai tare da musulmi.[188]

Me Ya Sa Imam Ali (A.S) Bai Nuna Saussauci Domin Ƙarfafa Hukumarsa

Jafar Subhani, Marubucin tarihi ya yi imani ko da ma a ce Imam Ali (A.S) ya nuna sassauci dangane da hukumar Mu'awiya, bawai kaɗai matsalolin hukumarsa ba za su warware ba, bari ma dai za su ƙara ƙaruwa ne.[189] A ra'ayin malamin idan aka barwa Mu'awiya kujerarsa ta mulkin Sham, to a rana ta farko Ali zai rasa magoya bayansa; saboda ai sun yi bore ne da ƙoƙarin kifar da gwamnatin da ta gabata sakamakon baƙin zalunci da rashin adalci da suka gani a lokacin mulkin Usman daga wakilan shi Usman ɗin, saboda haka barwa wakilan Usman kujerunsu, zai sanya mogoya bayan Imam Ali jin ƙasƙanci.[190] A gefe guda kuma kawar da kai daga Mu'awiya zuwa wani ɗan lokaci ba zai hana shi ci gaba da nuna adawa ga Imam Ali (A.S) ba, saboda Mu'awiya mutum ne mai masifar wayo kuma ɗansiyasa zai gane abin da aka shirya kansa.[191] Jafar Subhani yana ganin cewa kashe Usman ta zama wata babbar dama ga Mu'awiya wace da ace bai amfana da ita tun rana ta farko, to da ta suɓuce masa har abada.[192]

Ba'arin malaman tarihi sun ce Imam Ali sakamakon shi ba ya amfani da yaudara da makirci cikin tafiyar da hukuma, haka ya sa hukumarsa ta dinga girgiza da raurawa.[193] Wilferd Madelung, manazarcin Shi'a ɗanƙasar Jamus shi ma yana ganin cewa Imam Ali ya kasance gama-garin mutum cikin siyasa da ba ya zurfafa kallon mai zai kasance gobe; saboda ya ƙi aiki da shawarar da Ibn Abbas ya ba shi ta barwa Mu'awiya kujerar Sham, da za ta taimaka masa cikin kaucewa matsaloli.[194] Kishiyar wannan magana, Hassan Zainu, manazarcin tarihi ɗanƙasar Labanun yana cewa tare da binciken tarihi za a iya fahimtar cewa baki ɗayan matakan da Imam Ali ya ɗauka domin kawar da fasadi daga cikin hukuma, duk da cewa ya jawo rushewar hukumar tasa, matakai ne ingantattu da suka dace.[195] A imaninsa tare da ƙin yarda ya kau da idanu daga Mu'awiya da ƙusoshin gwamnatin Usman tare kuma da taka tsantsan cikin ba da wasu muƙamai ga Ɗalha da Zubairu, ya samu damar kafa hukumarSa kan asalai da darajoji na Muslunci da ta zama ingantaccen misali da samfuri na hukumar Muslunci wace ta zama abar kwaikwayo a zamanin da ya biyo baya.[196]

Taƙaitaccen Nazari

A rubuta litattafai daban-daban game da hukumar Imam Ali tare da fashin baƙi kan muhimman abubuwa da suka faru a ciki, ba'arin wannan litattafai sun kasance kamar haka:

  • Al-Imam Ali Bin Abi Ɗalib Wa Tajribatul Hukmi: na Hassan Zainu ɗanƙasar Labanun ya rubuta shi ne da harshen Larabci.[197] marubucin ya yi bincike kan sharuɗɗa da dalilan halifancin Imam Ali da yadda hukumarsa ta kasance.[198] Amir Salmani Rahim ya tarjama shi zuwa harshen Farsi da sunan"Hukumat Imam Ali (A.S)".[199]
  • Daulate Abtab: Musɗafa Delshad Tehrani, masanin Nahjul Balaga ɗanƙasar Iran ya rubuta shi.[200] Delshad cikin wannan littafi ya yi fashin baƙi kan tsarin tunani da tafiyar shugabancin Imam Ali Bin Abi Ɗalib.[201] Cikin muƙaddimar wannan littafi ya yi bincike kan dalilin kafuwar hukumar Ali, bayan nan ya ƙara bahasi cikin sashe shida kan tsarin tafiyarsa tare da ƙarfafuwa bisa Nahjul Balaga.[202]
  • Ali Bin Abi Ɗalib (A.S) Sulɗatul Haƙƙi: Aziz Sayyid Jasim ɗanƙasar Iraƙi ya wallafa shi, sannan Sadiƙ Jafar Arrawazaƙ ne ya duba littafin.[203] Marubucin wannan littafi ya yi fashin baƙi kan wane ne Imam Ali da tsarin rayuwarsa cikin fasali goma sha ɗaya.[204] Musa Danesh ya tarjama shi zuwa harshen Farsi da sunan "Imam Ali (A.S) Namade Hukumate Haƙƙi"[205]
  • Al-Imam Ali (A.S) Fi Ru'uyatil Nahji Wa Riwayatit Tarikh: na Ibrahim Baizun, malamin tarihi a jami'ar Labanun, marubucin wannan littafi[206] cikin fasalai huɗu ya yi fashin baƙi kan asalan muhimman abubuwan da suka faru kafin halifanci Imam Ali, da bayan halifancinsa da kuma nuni daga hukuma da tunanin siyasar Imam Ali (A.S)[207] Ali Asgar Muhammadi Sijani ya tarjama wannan littafi zuwa Farsi ƙarƙashin taken"Raftare Shinasi Imam Ali (A.S) Dar Ayineh Tarikh"[208]

Ku Duba

Bayanin kula

  1. ↑ Jafarian, Atlas Shi'a, 2008, shafi. 52.
  2. ↑ Tabari, Tarikhul Al-umam Wal Muluk, 1387H, juzu'i. 4, shafi na. 427.
  3. ↑ Zain, Imam Ali bin Abi Talib Wa tajribatul al-Hukmi, 1994, shafi na 33.
  4. ↑ Jafarian, Tarikh Tawawwul Daulate Khilafat, 1373, shafi. 138.
  5. ↑ Jafarian, Tarikh Tawawwul Daulate Khilafat, 1373, shafi. 171.
  6. ↑ Zarrinkoob, Bamdad al-Islam, 1997, shafi. 109.
  7. ↑ Delshad Tehrani, Hukmurani Hakimaneh, 2016, shafi. 19.
  8. ↑ Husaini Khamna'i «بیانات در خطبه‌های نماز جمعه ۲۱ رمضان (۱۶ آذر ۱۳۸۰ش)»،A shafin yanar gizon cibiyar kiyayewa da buga ayyukan Ayatullah Khamenei.
  9. ↑ Ibn Abi al-Hadid, Sharhu Nahjul al-Balagha, 1404 AH, juzu'i. 7, shafi. 73.
  10. ↑ Ibn Abi al-Hadid, Sharhu Nahjul al-Balagha, 1404 AH, juzu'i. 7, shafi. 73.
  11. ↑ Jafarian, Tarikhe Tawawwule Daulat Khilafat, 1994, shafi. 168.
  12. ↑ Joait, Elfetna, 2000 AD, shafi. 141.
  13. ↑ Taha Hossein, Ali Wa Banouhu, Dar al-Maarif, shafi na 8.
  14. ↑ Joait, Elfetna, 2000 AD, shafi. 141.
  15. ↑ Hossein, Ali Wa Banouhu, Dar al-Maarif, shafi na 8.
  16. ↑ Bizoon, Imam Ali Fi Ru'uyati al-Nahj Wa ruwayatit Tarikhi, 2009, shafi na 70.
  17. ↑ Joait, Elfetna, 2000 AD, shafi. 141.
  18. ↑ Duba: Khatib Baghdadi, Tarikh Baghdad, 1417 AH, juzu'i. 1, shafi. 145.
  19. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410H, juzu’i. 3, shafi. 22.
  20. ↑ Yaqubi, Tarikhul Yaqubi, Dar Sader, juzu'i. 2, shafi. 178.
  21. ↑ Hallam, Tashayyu, 2010, shafi na 27-28.
  22. ↑ Jafarian, Tarikhe Tahawwul Daulat Wa Khilafat, 1994, shafi. 143.
  23. ↑ Diyarbakri, Tarikh al-Khamis, Dar Sadder, juzu'i. 2, shafi. 262.
  24. ↑ Sobhani, Forough Velayat, 2001, shafi. 368.
  25. ↑ Delshad Tehrani, Dolat Aftab, 2016,shafi. 47.
  26. ↑ Delshad Tehrani, Dolat Aftab, 2016, shafi na 33-34.
  27. ↑ Nasiri, Tahlili Az Tarikhe Tashayyu Wa Imaman (A.S), 2007, shafi. 107.
  28. ↑ Nasiri, Tahlili Az Tarikhe Tashayyu Wa Imaman (A.S), 2007, shafi. 106.
  29. ↑ Bizoun, Imam Ali Fi Ruyati al-Nahj Wa Riwayat Tarikhi, 2009, shafi. 191.
  30. ↑ Nasiri, Tahlili Az Tarikhe Tashayyu Wa Imaman (A.S), 2007, shafi. 106.
  31. ↑ Delshad Tehrani, Dolat Aftab, 2016, shafi na 43-44.
  32. ↑ Gharib, Khilifat Uthman bin Affan, 1997, shafi na 103.
  33. ↑ Bakhtiari, Sakhtare Siyasi Hukumate Ottoman", shafi. 65.
  34. ↑ Bizoun, Imam Ali Fi Ruyati al-Nahj Wa Riwayatit Tarikhi, 2009, shafi. 191.
  35. ↑ Bizoun, Imam Ali Fi Ruyati al-Nahj Wa Riwayatit Tarikhi, 2009, shafi. 191.
  36. ↑ Ibn Athir, Usdul Al-gaba 1409H, juzu'i. 3, shafi. 490.
  37. ↑ Ibn Atham Kufi, Al-Futuh, 1411H, juzu'i. 2, shafi na 426-428.
  38. ↑ Ibn Qutaybah Dinawuri, Imamah Wa Siyasa, 1410H, juzu'i. 1, shafi na 65-66; Tabari, Tarikh al-Ummah wa al-Muluk, 1387H, juzu'i. 4, shafi. 427; Yaqubi, Tarikh al-Yaqubi, Dar Sader, juzu'i. 2, shafi. 179; Ibn Atham al-Kufi, Al-Futuh, 1411 AH, juzu'i. 2, shafi. 434.
  39. ↑ Nahjul-Balagha, Tas'hihu Subhi Saleh, Huduba ta 92, shafi. 136; Tabari, Tarikh al-Umam wa al-Muluk, 1387H, juzu'i. 4, shafi. 434; Ibn Shahr-Ashhub, Al-Manaqib, 1379 AH, juzu'i. 2, shafi. 110; Miskwayyah, Tajarub al-Umama, 1379 AH, juzu'i. 1, shafi. 458.
  40. ↑ Ibn Atham Kufi, Al-Futuh, 1411H, juzu'i. 2, shafi na 434-435.
  41. ↑ Ibn Atham Kufi, Al-Futuh, 1411H, juzu'i. 2, shafi na 434.
  42. ↑ Ibn Atham Kufi, Al-Futuh, 1411H, juzu'i. 2, shafi na 434-435.
  43. ↑ Zarrinkoob, Bamdad al-Islam, 1997, shafi. 105.
  44. ↑ Jafarian, Hayate Fikri Siyasi Imamane Shi'eh, 2011, shafi. 65; Nahjul-Balagha, Tas'hihu Subhi Saleh, Huduba ta 92, shafi. 136.
  45. ↑ Duba: Ibn Atham Kufi, Al-Futuh, 1411H, juzu'i. 2, shafi na 435-436.
  46. ↑ Yaqubi, Tarikh Yaqubi, Dar Sadr, juzu'i. 2, shafi. 179; Ibn Atham Kufi, Al-Futuh, 1411H, juzu'i. 2, shafi na 435-436.
  47. ↑ Tabari, Tarikh Al’umam Wa Al-muluk, 1387H, juzu'i. 4, shafi. 427.
  48. ↑ Skafi, Al-Mi'iyar Wa Al-Muwazanah, 1402 AH, shafi. 51.
  49. ↑ Tabari, Tarikhul Al’umam Wa Al-muluk, 1387H, juzu'i. 5, shafi. 76.
  50. ↑ Zain, Imam Ali bin Abi Talib Wa Tajribatul Al-Hukmi, 1994, shafi na. 123.
  51. ↑ Taha Hossein, Ali Wa Banouhu, Dar al-Maarif, shafi na 9.
  52. ↑ Al-Khwarizmi, Al-Manaqib, 1388H, shafi. 15.
  53. ↑ Dinouri, Al-Akhbar al-Tiwal, 1368, shafi. 143.
  54. ↑ Madelong, Janishini Sayyidina Muhammad (S.A.W), 1377 AH, shafi na 200-202.
  55. ↑ Sobhani, Forough Velayat, 2001, shafi. 370.
  56. ↑ Tabari, Tarikh Al’umam Wa Al-muluk, 1387H, juzu’i. 4, shafi na 428-431.
  57. ↑ Harka, Al-Siyasah Wa al-Mujtama'a Fi Asre al-Rashdin, 1985, shafi na. 125.
  58. ↑ Tabari, Tarikh Al’umam Wa Al-Muluk, 1387H, juzu’i. 4, shafi na 429-430.
  59. ↑ Tabari, Tarikh Al’umam Wa Al-muluk, 1387H, juzu’i. 4, shafi na 428-431
  60. ↑ «Expansion of the Caliphate»، Cikin tashar: EmperorTigerstar.
  61. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 84.
  62. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 81-82.
  63. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 83.
  64. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 83.
  65. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 83.
  66. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 84.
  67. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 85.
  68. ↑ Sobhani, Forough Velayat, 2001, shafi na 467-468.
  69. ↑ Sobhani, Forough Velayat, 2001, shafi na 467.
  70. ↑ Rajabi, Barsi Intikhab Kufa Beh Unwani Markaze Khilafat Islami, shafi na 7-8.
  71. ↑ Rajabi, Barsi Intikhab Kufa Beh Unwani Markaze Khilafat Islami, shafi na 7-8.
  72. ↑ عاملی، «إستراتیجیة الکوفة فی خلافة علی(ع)»،A shafin yanar gizon Sayyid Jafar Morteza Al-Ameli.
  73. ↑ Rajabi, Barsi Intikhabe Kufa Beh Unwani Markaze Khilfat Islami, shafi. 6.
  74. ↑ Ibn al-Faqih, Al-Buldan, 1416H, shafi. 203; Majlisi, Bihar al-Anwar, 1403 AH, juzu'i. 22, shafi. 386.
  75. ↑ Zarrinkoob, Bamdad al-Islam, 1997, shafi. 107.
  76. ↑ Motahari, MPunzida Guftar, 1402 AH, shafi. 254.
  77. ↑ Motahari, MPunzida Guftar, 1402 AH, shafi. 254.
  78. ↑ Moeininia, Sireh Idari Imam Ali (A.S)Dar Daurane Khilafat, 1379, shafi na 154.
  79. ↑ Moeininia, Sireh Idari Imam Ali (A.S)Dar Daurane Khilafat, 1379, shafi na 91.
  80. ↑ Mohajernia, Sakhtare Hukumat Imam Ali (A.S), shafi na 161.
  81. ↑ Mohajernia, Sakhtare Hukumat Imam Ali (A.S), shafi na 147.
  82. ↑ Mohajernia, Sakhtare Hukumat Imam Ali (A.S), shafi na 148.
  83. ↑ Joait, Elfitna, 2000 AD, shafi. 142.
  84. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Daurane Khilafat, 1379, shafi na 93.
  85. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Daurane Khilafat, 1379, shafi na 224.
  86. ↑ Moeininia, Sireh Idari Imam Ali (A.S) Daurane Khilafat, 1379, shafi na 93-96.
  87. ↑ Hossein, Ali Wa Banouhu, Dar al-Maarif, shafi. 147.
  88. ↑ Mohajernia, Sakhtare Hukumate Imam Ali (A.S), shafi na 149-150.
  89. ↑ Zarrinkoob, Bamdad al-Islam, 1997, shafi. 106.
  90. ↑ Adak,Shayistesalari Dar Hukumate Imam Ali (A.S), shafi na 56.
  91. ↑ Adak,Shayistesalari Dar Hukumate Imam Ali (A.S), shafi na 56.
  92. ↑ Yaqubi, Tarikhul Yaqubi, Dar Sader, juzu'i. 2, shafi. 180.
  93. ↑ Adak,Shayistesalari Dar Hukumate Imam Ali (A.S), shafi na 45.
  94. ↑ Dinouri, Al-Akhbar al-Tiwal, 1368, shafi. 142.
  95. ↑ Sheikh Tusi, Amali, 1414H, shafi na 87.
  96. ↑ Adak,Shayistesalari Dar Hukumate Imam Ali (A.S), shafi na 46.
  97. ↑ Zain, Imam Ali bin Abi Talib Wa Tajaribatul Al-Hukmi, 1994, shafi na. 28.
  98. ↑ Tabari, Tarikhul Al’umam Wa Al-muluk, 1387H, juzu'i. 4, shafi. 429.
  99. ↑ Zarrinkoob, Bamdad al-Islam, 1997, shafi. 106.
  100. ↑ Qurashi, Mausu'atu Al-Imam Amir al-Mu'minin Ali ibn Abi Talib (a.s.), 1429 AH, juzu'i. 11, shafi. 31.
  101. ↑ Moeini Nia, Sireh Idari Imam Ali (A.S) Dar Daurane Khilafat, 1379, shafi na 194.
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