Imam Sajjad (a.s), mahaifin Imam Bakir, ya koma ga Mahaliccinsa Madaukaki ne a shekara ta 95 bayan hijira, don haka Imam Bakir (a.s) ya karbi ragamar jagorantar al'ummar musulmi har na tsawon shekaru sha tara. Shekaru biyu daga cikinsu a lokacin mulkin Walid bn Abdulmalik, shekaru biyu kuma a lokacin Sulaiman bn Abdulmalik - don hakan shi ne lokacin mulkinsa -.

Daga nan kuma sai Umar bn Abdul'Aziz ya karbi ragamar mulki, a wannan lokaci an samu faruwar canje-canje a bangaren siyasa da lamurran gudanarwa. Duk da cewa dai shi ma lokacin mulkin nasa bai yi tsawo ba amma dai matakan da ya dauka kan Ahlulbaiti (a.s) ana iya cewa akwai nau'i na adalci ciki saboda dage wasu ayyuka na zalunci da ake yi musu a lokacin mulkin wadanda suka gabace shi. Shi ne ya daga zagi da la'antar Imam Ali (a.s) da ake yi akan mimbarori, kamar yadda Mu'awiyya ya sunnanta kuma ya zamanto sunnar da dukkan sarakunan Umayyawa suka yi riko da ita, yayin da suke umartan limaman masallatai da zagin Imam Ali (a.s) a yayin da suke gabatar da hudubar sallar juma'a. Hakan kuwa ya ci gaba shekara da shekaru har lokacin mulkin Umar bn Abdul'Aziz wanda ya hana hakan.

Haka nan kuma Umar bn Abdul'Aziz din ya dawo da Fadak - wani lambu ne da Manzon Allah (s.a.w.a) ya ba wa 'yarsa Fatima (a.s) kyautansa - ga Imam Bakir (a.s) yana mai nuni da cewa kwace shi da mahukuntan da suka gabace shi suka yi a matsayin abin da bai dace ba.

Bisa la'akari da kiyayyar da Umayyawa suke yi da Ahlulbaitin Manzon Allah (s.a.w.a), don haka sun matsa wa Umar bn Abdul'Aziz lamba sosai saboda wannan siyasa tasa ta sassauci ga Ahlulbaitin, don haka mulkinsa dai bai jima ba, don ya mutu ne bayan shekaru biyu da watanni biyar yana mulki cikin yanayin da ke cike da shakku da alamun tambaya.

Bayan rasuwarsa sai Yazid bn Abdulmalik, wanda tarihinsa ke cike da wargi, ya dare karagar mulki. To sai irin wannan yanayi nasa na wasa da wargi watakila na daga cikin abubuwan da suka hana shi damar toshe wannan tafarki na canji da gyara da Imam Bakir (a.s) yake jagoranta.

Daga nan kuma sai mulkin Hisham bn Abdulmalik, wanda shi kuma ya sake canja yanayin da kuma mai she shi kamar yadda yake a da, wato wajen gaba da kuma kuntatawa Ahlulbaiti (a.s). Hisham dai sananne ne wajen mummunan mu'amala, zalunci, tsananin rowa da kuma gaba da musulman da ba larabawa ba. Shi ne ya sake dawo da irin zaluncin Yazid da kuma Hajjaj, irin wannan zalunci nasa ne ya sanya mabiya Ahlulbaiti karkashin jagorancin Zaid bn Ali bn Husain (a.s) suka yunkura da yi masa tawaye da ci gaba da yunkurin da Imam Husain (a.s) ya faro wajen fuskantar azzaluman shuwagabanni, to sai dai kuma ya yi shahada tare da mabiyansa kafin su sami nasarar kawar da Hisham. Don haka Hisham ya sa aka tsire gawawwakinsu masu tsarki kana ya sa aka kona su da kuma watsi da tokansu a cikin kogin Furat⁽¹⁾

Haka Hisham ya dinga bi yana kashe sahabbai da masu kaunar Imam Bakir (a.s) daya bayan daya, wata rana ma ya ba da umarni ga gwamnansa na Kufa da ya kashe Jabir bn Yazid al-Ju'ufi, wanda ya kasance daga cikin manyan malaman garin kana daga cikin fitattun almajiran Imam (a.s).

To sai dai kuma Imam (a.s) ya lalata wannan makirci yayin da ya umarci wannan almajiri nasa da ya bayyana da cewa yayi hauka don ya samu ya tseratar da ransa da kisan gilla. Hakan kuwa ya faru lokacin da Jabir ya fito yana wasan kasa da kananan yara don ya nuna cewa ya yi hauka, ganin haka sai gwamnan ya rubuta wa Hisham wasika da cewa Jabir dai ya haukace, to ta haka ne ya samu ya tseratar da ransa⁽²⁾

Hisham dai ya yi amanna da cewa masdarin wayewa ta Musulunci ta hakika shi ne Imam Bakir (a.s), to sai dai kuma barinsa haka kawai cikin 'yanci ba tare da wata tsangwama ba zai ba shi daman ci gaba da wannan harka tasa ta kawo gyara da canje-canje. Don haka sai Umayyawan suka fara kulla kulleleniya wajen kame Imam (a.s) da kuma nesantar da shi daga helkwatar kakansa al-Mustafa (s.a.w.a).

Ta haka ne aka kama Imam Bakir da dansa al-Sadik (a.s) da kuma mai da su garin Damaskus tare da umarnin hana su samun wani tasiri tsakanin al'umman musulmi, inda aka tsare shi a daya daga cikin kurkukun garin.

To sai dai kuma saboda mabiyan da yake samu a cikin gidan yarin ya tilasta wa mahukuntan sake shi daga gidan yarin, kamar yadda ruwayar Abubakar al-Hadhrami take nuni da hakan, inda yake cewa:

"Saboda irin maganganunsa a cikin gidan yari ya sanya babu wani mutum guda da bai tasirantu da shi ba, ganin haka sai mai tsaron gidan yarin ya sanar da Hisham irin halin da ake ciki, don haka sai ya ba da umarnin da fitar da shi tare da mabiyansa daga gidan yarin da kuma komawa da su birnin Madina⁽³⁾

Idan har wannan ruwaya ta al-Hadhrami tana jaddada cewa irin tasirin da Imam (a.s) ya yi ne a gidan yari tsakanin fursunoni ya sanya Hisham ya sake shi, to ruwayar Muhammadu bn Jarir al-Tabari cikin littafin Dala'il al-Imamah⁽⁴⁾tana nuni da cewa sake shi din ya biyo bayan irin tasirin da yake samu ne tsakanin mutanen birnin Damaskus saboda irin nasarar da ya samu a lokacin da ya yi musanyan ra'ayi da wani malamin Kirista da yin wasan kura da shi da kuma amsa dukkan tambayoyin da malamin Kiristan ya yi.

To babu dai wani karo da juna tsakanin wadannan ruwayoyi guda biyu, don babu wani abin da zai hana faruwar wadannan abubuwa guda biyu a lokaci guda, don kuwa Imam dai mai isar da gaskiya da shiriya ne a duk inda ya ke, yana daure ne ko yana sake, matukar dai akwai mutum guda da zai saurare shi.

To sai dai fa ganin cewa Umayyawan sun dau duk wani mataki na takurawa Imam (a.s) amma dai hakan bai ci nasara ba, sai suka fara tunanin kashe shi da kuma ganin bayansa a matsayin abin da kawai zai kawo karshen wannan barazana da suke fuskanta.

Don haka sai suka sanya masa guba cikin abin ci a shekara ta 114 bayan hijira⁽⁵⁾. Ta haka ne ya koma ga Mahaliccinsa yana mai hakuri da abin da ya fuskanta. Kuma ta hakan ne al'umma ta rasa wannan Imami daga cikin Ahlulbaitin Manzon Allah (s.a.w.a) kana kuma reshe daga rassan wannan bishiya mai tsarki da albarka.

Amincin Allah ya tabbata a gare shi, ranar da aka haife shi, ranar da ya yi shahada da kuma ranar da za a tashe shi yana rayayye.