Jihohi 12 da za a fuskanci tsananin zafin rana — NiMet
Published: 11th, March 2025 GMT
Hukumar kula da yanayi ta Nijeriya NiMet ta yi gargaɗin cewa akwai yiwuwar a fuskanci tsananin zafin rana a wasu jihohin ƙasar na tsawon kwanaki huɗu.
Wata sanarwa da Nimet ta fitar ranar Litinin a Abuja, ta ce mutane su guji fita cikin tsananin zafi musamman daga karfe 12 na rana zuwa karfe 3.
Ainihin abin da ke kawo wa Manchester United koma baya ‘Yarjejeniyar sayar wa Matatar Dangote ɗanyen mai a farashin naira za ta ƙare a ƙarshen Maris’Hukumar ta ce mutane za su ji sauyin al’amura a tsawon lokacin da za a kwashe ana tsala zafin ranar.
Jihohin da aka yi hasashen za su fuskanci ƙaruwar yanayi na zafin rana sun haɗa da Neja da Kwara da Oyo da Kogi da Nasarawa da kuma Benue.
Sauran sun haɗa da Enugu da Anambra da Abia da Ebonyi da Cross River da birnin tarayya Abuja.
NiMet ta ce wasu jihohin da ka iya fuskantar wannan barazana sun hada da Taraba da Adamawa da Filato da Kaduna da Zamfara da kuma Sakkwato.
Ta kuma shawarci al’umma da su riƙa shan isasshen ruwa a tsawon lokacin – su kuma yi amfani da fanka da na’urar sanyaya ɗaki da kuma zama a wurare masu inuwa.
উৎস: Aminiya
কীওয়ার্ড: Zafin rana
এছাড়াও পড়ুন:
Kissoshin rayuwa: Sirar Imam Al-Hassan (a) 167
167-Assalamu alaikum masu sauraro barkammu da warhaka barkammu da sake saduwa a cikin shirimmu na kissoshin rayuwa shiri wanda yake kawo maku kissoshin wadanda suka zo cikin al-kur’ani mai girma, ko kuma cikin wasu littafan wadanda suka hada da Littafin Dastane Rastan na Aya. Shahid Murtada Muttari, ko kuma cikin littafin Mathnawa na Maulana Jalaluddeen Rumi, ko kuma cikin wasu littafan. Da fatan masu sauraro zasu kasance tare da mu a cikin wannan Shirin.
/////….Madallah, masu sauraro idan kuna tare da mu a cikin shirimmu da ya gabata, a kuma cikin sirar Imam Al-Hassan al-Mujtaba(a) dan Fatimah (s) diyar manzon Allah (s) da muke kawo maku. A cikin shirimmu da ya gabata munyi maganar
Dalilin da suka sa sojojin Imam Al-Hassan (a) suka kasa yakar sojojin Mu’awiya dan Abusufyan. Daga ciki mun bayyana cewa, kha’inci da son duniya a cikin sojojin Imam (a) ya ka suna son kama shi su mikawa mu’awiya don su su Aminta su kuma samu daukaka a wajensa.
Kamar yadda dan dan’uwan Sa’adu dan Mas’ud Athaqafi ya zo yana kudaitar da Amminsa ya kama Imam Al-Hassan (a) wanda yake jinya a gidansa ya mikawa Mu’awiya saboda ya sami aminci da da kuma daukaka. Munji da Sa’adu Athaqafi ya la’anesu ya kuma nisantar da shi, yana kuma neman tsarin Allah daga sharrinsa.
Daga ciki mun ambaci yadda Mu’awiya ya yada akidun karya dangane da banu Umayya a Sham, saboda jahilcinsu. Ya kirkoro hadidan karya ya jinginawa manzon Allah (s) tare da taimakon wasu sahabban manzon Allah wadanda suke tare da shi. Daga cikin wadan nan hadisan da suka kirkiro har da cewa Banu Umayya sune dangin manzon Allah (s) wadanda suka cancanci gadonsa.
Wannan akidar ta wanzu a kasar Sham har zuwa lokacinda Abul Abbas wanda aka fi saninsa da Saffah, sarki na farko daga cikin sarakunan Abbasiyawa ya kwace kasar Sham, sannan shuwagabannin manya manyan kungiyoyi da kabilu suka zo masa, suna rantsewa da Allah kan cewa basu taba sanin cewa manzon Allah (s) yana da dangi wadanda suka cancanci gadonsa ba in banda banu umayya.
Dangane da wannan Ibrahim dan Muhajir Al-Bajali mutumin Kufa yayi wata kisida yana fada a cikinta, yana cewa
Ya ku mutane ! Ku Saurara, Zan baku labarin * Abin mamaki, wanda yafi ban mamaki .
Abin mamaki daga Abdushamsi (banu umayya), Lalle su* Sun budewa mutane Kofofin karya.
A riyawarsu, Sun gaji Ahmadu (manzon Allah(a))* Amma banda amminsa Abbas dan Abdul Muttalib.
Sun yi karya, na rantse da Allah, bamu sans hi ba* Kan cewa ba wanda zai sami gado sai sai wanda yake kusa.
Malaman tarihi sun bayyana cewa, mutanen sham- saboda wadan nan hadisan karya, wadanda Mu’awiya da abokan aikinsa suka yada a cikinsu, suna ganin sarakunan banu umayya sarakunan addinin musulunci ci, kuma Mu’awiya khalifan Allah ne a bayan kasa. Haka ma dansa Yaziz (la’anenen wanda ya kashi jikan manzon Allah (s) wato Imam Al-Hussain (a), to shi ma khalifan Allah ne a bayan kasa).
Wadan nan al-amura suka sa mutanen sham suke matukar biyayya ga Mu’awiya dan Abusufyan, haka ma sauran sarakunan banu Umayya da su zo bayansa, har saida al-amura suka bayyana bayan faduwar daularsu kimani shekaru 80 bayan da mu’awiya ya kwace iko daga hannun Imam Al-hassan (a).
Sannan mu’awiya ya yi amfani da damar da ya samu na biyayyar da mutanen sham suke masa, ya nesantar da su daga addinin musulunci na gaskiya, da gangan yake sabawa sharia ya kuma sabawa sunnar manzon Allah (s).
Sannan saboda irin biyayyar da mutanen sham sukewa Mu’awiya, Amirul muminina Aliyu dan Abitalib (a) yayi gurin, ina ma yana da Mabiya, wadanba basa sabawa umurnin shugabansu kamar yadda mutanen sham suke biyayya ga mu’awiya har yana fadawa mutanen Iraki wani lokaci, ina da za’a yi masa musayar daya daga cikinsu da mutum 10 daga cikin Irakawa. Wadanda ba abinda aka sansu da shi sai tashe tashen hankula da jayayya da shuwagabanninsu. Shugabansu ya fada su fada.
Sannan mutanen sham, kafin shigarsu addinin musulunci su kiristoci ne, karkashin daular Ruma da gabas wanda yake jagorantar yankin daga kasar Turkiya a lokacin. Don haka sun saba da gwamnatin da biyayya ga shugaba da kuma tsarin rayuwa mai nutsuwa, ba kamar larabawa kafin musulunci ba.
Don haka su mutanene masu saukin hali, amma basu da wayo ko kuma amfani da hankali a cikin al-amura don fahintar gaskiya. Danga ne da wannan malaman tarihi sun bayyana cewa, bayan yakin siffin wani mutumin Iraki ya je kasar Sham da rakuminsa, sai ya hadu da wani mutumin sham wanda yace ai rakumin nasa nasa. Ragima da shiga tsakaninsu, har suka je gaban Mu’awiya.
Mutumin sham ya kawo shaidu kimani 50 suka tabbatar da cewa rakumin na miji nasa ne, sai mu’awiya ya yanke hukunci kan cewa a mayarwa mutumin sham, rakumin.
Sai mutumin Iraki ya fadawa Mu’awiya ai wannan taguwa ce (macce ba rakumi) na mijiba!.
Amma sai mu’awiya yace masa hakunci ya rika wuce ka mayarma da damar. A lokacinda aka watse, sai mu’awiya ya aika a kira mutumin Iraki ya zo. A lokacinda ya zo, sai yace masa nawa kudin taguwarka sai ya fada, sai ya ninka masa ya kuma fada masa, idan ka je Iraki ka fadawa Aliyu dan Abitalib (a) kan cewa, na tanaji mutanen sham dubu 100 don yakarsa, ba wani daga cikinsa wanda yake iya bambata tsakanin rakumi na miji da taguwa ta mace.
Wannan ya nuna irin rashin wayewa da fahintar mutanen sham a lokacin, don haka Mu’awiya ya yi amfani da jahilcinsu ya yakar iyalan gidan manzon Allah (a) da su. Ya sauya al-amura da dama na addini, ya kuma takurawa iyalan gidan manzon Allah (a) da mabiyansu, ya sunnata kashesu da la’antarsu a kan mimbarorin musulmi na tsawon shekaru kimani 60 bayan sulhuntawa da Imam Al-Hassan kamar yadda zamu gani a nan gaba.
Don haka Mu’awiya ya barsu cikin jahilci, cikin duhu bayan duhu, suna masu dimwa a cikin al-amarinsu, baya barin wani ya zo ya farkar da su ko kuma su su je wani wuri a cikin daular musulunci inda zasu gano gaskiyan al-amari. Su gano kariyar Mu’awiya da kuma banu umayya gaba daya.
Sai kuma rarraba da hadin kai, kasar Sham bata da rarrabar kai na akidu da kuma kabilanci wanda ake da su a kasar Iraki.
Don haka su kalma guda ce ta hada su, basa da sabani a tsakaninsu, akidar Khawarijawa bata shigo masa ba. Hakama basa da matsala tsakanin shuwagabannin kabilu da Mu’awiya. Yana bawa shuwagabannin kudaden da suka gabata don su rike masa kabilunsu. Iran wannan kabilun Iraki suke nema amma Ahlul Baiti suka bayyana hakan ya sabawa adalci. Rabon shugaban kabila shi ne rabon mabiyansa. Ba’a bashi fiye da rabonsa.
Don haka hadin kan da aka samu a cikin gida yana da cikin sirrin nasarorin da Mu’awiya ya yi ta samu a kan sojojin Imam Al-Hassan (a).
A wani bangare kuma Mu’awiya ya karfafa sojojinsa ne bayan da ya sami hadin kai a cikin gida. Ya sulhunta da daular Roma da ta rage a lokacin, ya kuma bata kudade masu yawa don kada ta tada masa yaki.
Sannan a cikin gida ya na karban haraji mai yawa a wajen mutane, yana karban zakka hatta a cikin kayakin da ba’a masu zakka.
Mun san cewa dukiyoyi iri 8 ne ake masu zakka, amma Mu’awiya yana karban zakka. Kuma yana matsawa kwarai wajen karban zakka da kuma haraji. Mu’awiya ya tilasta wa mutanen sham bada abinda ake kira da Farisanci :hadayar Niruz” wanda babu a cikin addinin musulunci.
Niruz sabuwar shekara ce ta Iraniyawa da kuma kabilun da suke yankin Asiya kamar Kurdawa da sauransi, musulunci bai san da shi ba. Ya kuma halatta wasu abubuwan da shari’a ta haramta, mai yuwa bai san shari’a ta haramta su ba, amma sau da dama da gangan yake sabawa addinin musulunci yana sani da matsayinsa.
Wani lokaci yakan halatta wani abu ko ya haram tashi da gangan don ya sabawa sharia. Da kuma kuma ya sauka abubuwan adiinin, kama daga hukunce-hukunce zuwa ibada da sauranci, kuma da gangana.
Har’ila yau Imam Al-Hassan (a) ya ki mutanen kufa ne bayan sun kashe mahaifinsa Amirul muminina (a) . Muntum wanda yake rayuwa a cikinsu, cikin talaunci, sannan yana matukan kokari wajen ganin sun rayuwa cikin jin dadi, da kuma adalci a tsakaninsu. Yana rayuwa cikinsu kamar rayuwar daya daga cikinsu. Amma sai wasu daga cikinsu suka fito suka kasheshi ba tare da yayi masu laifi ba, ba tare da dauki dukiyoyinsu, ba tare da ya tsokanesu. Wannan al-amarin ya bar tabo babba a zuciyar Imam Al-Hassan (a) kuma tun lokacin yake taka tsantsan da su. Yake kuma ganin basu cancanci su zana mataimakansa ba. Saboda laifukan da suka aikata, na kashe mahaifinsa, wasiyin kakansa.
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