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Aurace-auracen Annabi (S.A.W)

Maƙalar Aurace-auracen Annabi (S.A.W) tana da alaƙa tare da maƙalolin
: Matan Annabi (S.A.W)
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Matan Annabi (S.A.W)
Khadija Ƴar Khuwailid (Aure:25 Shekarar Giwa)
Saudatu Ƴar Zam'a (Aure: Kafin Hijira)
A'isha Ƴar Abubakar (Aure:Shekara 2 Hijira)
Hafsa Ƴar Umar Bin Khaɗɗab (Aure: Shekara 3 Hijira)
Zainab Ƴar Khuzaima (Aure: Shekara 3 Hijira)
Ummu SalamaƳar Abu Umayya (Aure: Shekara 4 Hijira)
Zainab Ƴar Jahash (Aure: Shakara 5 Hijirta)
Juwairiyya Ƴar Haris (Aure: Shekara 5 ko 6 Hijira)
Ummu Habiba Ƴar Abu Sufyan (Aure: Shekara 6 ko 7 Hijira)
Mariya Ƴar Sham'un (Aure:Shekara 7 Hijira)
Safiyya Ƴar Hayyu (Aure: Shekara 7 Hijira)
Maimauna Ƴar Haris (Aure: Shekara 7 Hijira)

Aurace-auracen Annabi (S.A.W) da adadin mata, yana daga batutuwa da wasu jama'a daga marubuta suka yi bincike a kansa tare da warware shubuhohi da tuhume-tuhume da aka akai a cikin litattafai da ƙasidu daban-daban, cikin masu kawo shubuhohi kan auren annabi akwai marubuta kiristoci a ƙarni na 20 miladiyya, suna ƙoƙarin nuna cewa annabi ya auri mata daban-daban kawai saboda buƙatar sha'awa, tare da haka wasu kuma sun tafi kan cewa Muhammad ya yi aure da yawa ne saboda neman a Haifa masa ɗa namiji.

Sayyid Murtada Askari, malamin tarihi masanin hadisi a Shi'a, yana gani wannan tuhume-tuhume sun samo asali ne daga wani hadisi da ake jinginawa A'isha wanda cikinsa aka bayyana halayen Annabi (S.A.W) ta wata hanya da ba ta dace da daraja da mutuncinsa ba. Rashin sani da fahimta daga madogaran Muslunci na asali ga masu suka kan auren Annabi da kuma tasirantuwar da suka yi da mahangar kiristanci ko nazari mara zurfafa, yana cikin dalilin da ya kawo wannan zarge-zarge da tuhume-tuhume. A wata mahangar kuma daban, wasu jama'a daga malamai tare da dogara da rayuwar Annabi shekara 25 tare da matarsa Khadija wace ta girme shi da wasu shekaru, sun kore wannan zarge-zarge, musammam idan aka yi la'akari da cewa ita al'adar auren mace fiye da guda ɗaya wata al'ada ce ta yaɗu a jazirar Larabawa.

Kan asasin madogaran Muslunci, matan da Annabin Muslunci (S.A.W) ya aura bayan rasuwar Khadija idan aka cire A'isha baki ɗayansu zawarori ne, kuma wasu daga cikinsu sun haura shekara hamsi. A gefe guda kuma marubuta Musulmi tare da la'akari da asalan matan Annabi baki ɗayansu sun fito ne daga ƙabilu a lokacin yaƙi tare da Annabi ko kumai dai daga wasu manyan ƙabilu, da kuma la'akari da cewa ya aure su a shekarun da yake tsakiyar shagaltuwa da yaƙi, za a iya cewa aure-auren da ya yi sun kasance bisa muradu na siyasa da manufar ƙarfafa alaƙoƙinsa tare da waɗannan ƙabilu domin yaɗuwa da faɗaɗuwar Muslunci.

Daɗi kan haka, ba'arin aure-auren Annabi sun kasance bisa son yin alheri da kuma taimakawa mata da aka sake su ko mazajensu suka mutu da suke fama da wahalar zawarci, aurar Zainab Ƴar Jahash da ya faru ne sakamakon umarni daga ubangiji domin soke al'adar ɗaukar ɗan riko daidai da hukuncin ɗan da ka haifa (Ma'ana idan ya saki mata ba za ka aure ta ba). Haka kuma an ce matan Annabi sun taka muhimmiyar rawa cikin koyar da hukunce-hukuncen addini ga ƴan uwansu mata.

Har ila yau. haƙiƙa gidan Manzon Allah ya kasance babbar makaranta da ta kasance tana shayar da al'ummar Musulmi muhimman darussa.

Matsayi Da Muhimmanci

Babban labari: Matan Annabi (S.A.W)

Annabin Muslunci a tsawon rayuwarsa ya yi aure-aure.[1] A imanin Musulmi, shi Annabi yana da wasu keɓantattun hukunce-hukunce a Muslunci (Khasa'isun Nabiyyi) kan wannan ne aka halasta masa auren mata fiye da guda huɗu.[2] Game da adadin matan Annabi (S.A.W) akwai saɓani tsakanin malaman tarihi; wasu sun ce guda 13 ne[3] wasu kuma sun ce 15[4] kai akwai masu cewa ma 21 ne, na'am kaɗai Annabi ya rayu da guda 11 daga cikinsu.[5] Wannan yawan saɓani ya faru daga ƙetare iyaka cikin rusa darajar Annabi, wani lokaci kuma yana faruwa ne sakamakon rashin sani kan haƙiƙanin tarihi da rashin fahimta da sanin cikakken sunayen matan.[6]

Tambayoyi game da dalilin adadin wannan aure-aure a cikin kaso ɗaya bisa uku na ƙarshen rayuwar Annabi, suna daga cikin muhimman tambayoyi a tarihin salon rayuwar Annabi[7] An ce akwai ra'ayoyi biyu masu warware juna game da wannan batu; da yawa-yawan daga cikin aure-auren da ya yi sun faru daga maslahohin zurfafar tunani na siyasa da zamantakewa kai wani lokacin auren ya kasance ga maslahar ita wace ya aura, Wasu kuma suna tunanin cewa ya yi wannan aurace-aurace bisa buƙata ta sha'awar jima'i wanda hakan ba ya dacewa da halayen Annabi na ƙwarai da kuma ƙaunar adalci.[8]

Aurace-auracen Annabi; Dalilin Zarge-zarge Da Kuma Fashin Baƙi Daban-daban

Masu tunanin cikin Musulmi sun yi imani cewa aurace-auracen Annabin Muslunci sun kasance kan maslahohi da manufofin Muslunci.[9] ba'arin turawa masu nazarin Muslunci (Orientalist) da marubuta, sun fassara aurace-auracen Annabi wani abu da ya samo asali daga tsananin alaƙarsa da mata da kuma sha'awar jima'i.[10] A cewar Carl W. Ernst, cikin littafin "Following Muhammad: Rethinking Islam in the Contemporary World" Muhammad, a galibin lokuta za ka samu kiristoci suna ganin aurace-aurace da Muhammad ya yi a matsayin rauni a gare shi, saboda su suna son ganinsa kamar misalin Isa Almasihu wanda ya rayu ba tare da ya yi aure ba.[11]

Gustawe Le Bon, masanin zamantakewa ɗanƙasar Faransa, yana ganin tsananin son mata da son jin daɗin rayuwa da Annabi (S.A.W) ya kasance tare da su, shi ne kaɗai aibu da yake ɗamfare da shi.[12] Cikin rubuce-rubucen turawan yamma, za ka samu suna fassara baki ɗaya ko mafi yawancin aurace-auracen Annabi (S.A.W) a matsayin tsananin son mata da kuma son jima'i.[13] Haka nan zaka samu ba'arinsu suna ganin tsananin sha'awar jima'i a matsayin raunin da yake tattare da shi.[14] An ce galibin turawa manazarta Muslunci (Orientalists) na ƙarni na 19 suma haka suka fassara shi.[15]

Amma tare da haka John Dawenport, manazarcin Muslunci ɗanƙasar Birtaniya a ƙarni na 19 miladi, a cikin littafin " An Apology For Mohammed And Koran" ya nesantar da Annabi daga zarge-zargen son jin daɗi ta morewa ta jima'i, ya kuma bayyana cewa manufar Annabi cikin aurace-auracen da ya yi shi ne neman haifa masa ɗa namiji.[16] Kamar dai yadda Maxime Rodinson shi ma ya dace da wannan ra'ayi da fahimta.[17]

Hassan Yusufi Ashakawari, daga Musulmi ma'abota sabon tunani ya yi imani cewa ba zai yiwu mu fassara dukkanin aurace-auracen annabi bai ɗaya ba, lallai wani ɓangare daga cikinsu sun kasance domin maslahar Muslunci da faɗaɗuwarsa,[18] amma a ba'arin wasu daban daga jumla auren A'isha da Hafsa wanda sun kasance mata masu ƙarancin shekaru, ƙari kan manufa ta Akhlaƙ, wani lokacin akwai gammammun maslahohi na Muslunci da Musulmi, yaɗa hukunce-hukuncen mata ta hannun mata, dalilai da suka shafi halas na kankin kansa suma sun taka rawa.[19] Yusufi Ashkawari, yana ganin aya ta 52 suratul ahzab tana ƙarfafawa da tabbatar da wannan mahanga.[20]

Muhammad Husaini Kashiful Giɗa, malamin shi'a ɗanƙasar Iraƙ yana kan wannan ra'ayi na cewa Annabi (S.A.W) tare da wannan yawaita auren mata yana son nuna ruhaniyarsa ta samaniya, kuma ya zama samfuri abin kwaikwayo wajen kamun kai, juriya da kiyaye adalci da daidaito a tsakaninsu.[21] Carl W Ernst (Haihuwa: 1950m) shi ma a littafinsa, tare da la'akari da wannan mu'amala ta Annabi, ya tafi kan cewa mahangar Musulmi shi ne Muhammad (S.A.W) ya kasance samfuri cikin darajoji abin kwaikwayo cikin annabta wanda ya kasance yana ba da samfuri na aiki da kwaikwayo ga al'ummarsa, kuma sakamakon ita rayuwar ɗan Adam tana buƙatuwa da haihuwa da iyalai, to a wannan fagen ma wajibi a samar da wani samfuri abin koyi na addini na addini.[22]

Binciken Tushen Wannan Ruɗani Da Zarge-zarge

Masu bincike domin gano tushen wannan tuhume-tuhume da aka yi kan Annabi, sun bayyana wasu muhimman gaɓoɓi kamar haka: daga jumla akwai karkatuwar masu yin zargin ga tsantsar tunani na duniya da rashin duba zuwa ga ruhaniya, tasirintuwa da aƙidun kiristanci da ke tunanin cewa zama babu aure matsayin kamala da daraja, halaya marasa kyawu na wasu sarakunan Muslunci da matan fadarsu, rahotanni da riwayoyi marasa inganci da aka naƙalto cikin litattafan hadisi da tarihin Musulmi, taƙaituwa da gazawar binciken turawa marubuta da kuma nesantarsu da madogarai na asali domin nazarin Muslunci.[23]

Sayyid Murtada Askari (Rasuwa:2007m) masanin tarihi a Shi'a, yana ɗaukar samar da sura da fuska mara inganci ga Annabi kaɗai ya faru ne daga riwayoyi da aka naƙalto daga A'isha. A cewarsa, an suranta Annabi Muslunci cikin waɗannan riwayoyi da wani mutum mai yawan sha'awar mata.[24] Allama Askari ya bayyana babban dalilinsa na rubuta littafin "The role of Aisha in the history of Islam" warware shubuhohi game da riwayoyin A'isha.[25] Haka nan Hassan Ashuri Langarudi, ɗanshi'a mai bincike, a cikin littafin matan Annabi (S.A.W) ya bayyana cewa babban dalilin da ya jefa turawa manazarta muslunci cikin ruɗani game da aurace-auracen Annabi shi ne wadatuwar da suka yi da rubuce-rubuce marasa inganci da ƙarerayin maƙiya Muslunci, da kuma rashin komawa ga Kur'ani.[26]

Irin Tasirin Da Maganar Aurace-auracen Anabi A Binciken Ilimi

Tattaunawa game da aurace-auracen da Annabi ya yi da bayanai tare da sharhin da masana tarihi suka yi, ta bayyana cikin litattafai da maƙaloli masu yawan gaske, a cikin gabatarwar littafinsa, Ashuri Lankagarudi ya ambaci sunayen litattafai guda goma sha bakwai na Farsi da Larabci, da suka yi magana kan wannan batu.[27] A cikin littafin Maƙaleshiani Payambar (Nazarin maƙaloli game da Annabi) 2001m, an gabatar da ƙasidu 10 a wutsiyar taken (Hikimar aurace-auracen Annabi).[28] Sayyid Jafar Murtada Amili, masanin tarihi kuma marubucin sira a Shi'a shi ma a cikin sanannen littafinsa Assahihu Min Siratin Nabiyyil A'azam, ya ware sashe guda ga batun aurace-auracen Annabi (S.A.W).[29] Marubucin littafin Mustashriƙan Wa Payambar A'azam (S.A.W), (Turawa da Annabi) shima ya keɓance fasali biyu cikin batun auren mata da yawa da Annabi ya yi da kuma irin kallon da marubutan turawa suke yiwa wannan al'amari.[30]

Haka kuma akwai wasu litattafan daban da aka rubuta game da wannan batu: daga jumla littafin Hikmate Ta'addude Hamsarane Payambar (S.A.W), Hikimar aure mace fiye da ɗaya ga Annabi, wanda Sayyid Murtada Askari, malamin aƙida mai binciken sira.،[31] da kuma Barrasi Tarikhi Izdiwajhaye Payambar A'azam (S.A.W) bincike na tarihin aurace-auracen Annabi, wanda Mustafa Jafar Fishe Fard ya rubuta.،[32] Falsafe Izdiwajhaye Payambar (S.A.W), falsafar aurace-auracen Annabi, wanda Jawad Shadi ya rubuta,[33]Tahlil Wa Barrasi Izdiwajhaye Payambare Islam (S.A.W), Fashin baƙi da bincike kan aurace-auracen Annabi, wanda Hamide Burhaniyan ta ta rubuta,[34] Tahlili Bar Izdiwajihaye Payambar (S.A.W) wa Pasukh be Shubhat, Fashin baƙi da bincike kan aurace-auracen Annabi, wanda Muhammad Rida Abbasi,،[35] da Nisa'u Haular Rasul (S.A.W), wanda Mahmud Mahdi Istanbuli ya rubuta.[36]

Har ila yau. gidan Annabi ya kasance wata babbar makaranta da ta kasance tana koyar da muhimman darasussukan rayuwar aure da zamantakewa[37]

Tarihi Da Aurace-auracen Annabi (S.A.W)

Annabin Muslunci, shekara guda bayan rasuwar matarsa ta farko ma'ana Khadija, ya auri Saudatu bazawara mai shekaru 55.[38] Bayan nan sai ya auri A'isha wace ita kaɗai ce budurwa da ya taɓa aura, wace ya nemi auren ta a Makka, amma a Madina ne bayan yaƙin Badar shekara ta biyu hijira bisa nacewa da dagewar babanta Abubakar ta tare a gidan Annabi[39] Aurensa na huɗu kuma ya kasance ne tare da Hafsa Ƴar Umar wace ita ta kasance bazawara, a cewar wasu bama mace ce mai kyawun fuska ba, lokacin da babanta ya yiwa Usman da Abubakar tayin su aure ta ƙi suka yi.[40]

Mafi yawan aure-auren Annabin Muslunci sun kasance a lokacin tsananin yaƙi cikin matsaloli daban-daban, ma'ana daga shekara ta uku hijira zuwa ta bakwai,[41] a wannan lokaci Annabi kaɗai ya auri mata daga maƙiyansa da abokan gaba misalin ƙuraishawa da Yahudawa, bai auri mace ko da guda ɗaya daga Ansar masu bashi kariya.[42] Cikin matansa 11 guda tara daga Makka suka fito biyu kuma yahudawa ne.[43] Tare da saukar aya ta 52 suratul ahzab a ƙarshe-ƙarshen shekara ta bakwai ko farkon shekara ta takwas hijira, Annabi bai ƙara wani sabon aure ba.[44]

Sauran matan Annabi da ya aura da baki ɗayansu zawara ne masu manyan shekaru sune: Ummu Salama, tsohuwa wace tana da wasu adadin ƴaƴa kafin aurensa, ba ta da wata sha'awar aure,[45] Ummu Habiba Ƴar Abu Sufyan, ya aure ta bayan shekara 37 a mutuwar mijinta a Habasha,[46] Maimuna Ƴar Haris , tana da shekara 51, wace ta yi aure sau biyu kafin ta auri Annabi, sannan kuma ita ce da kanta ta nemi ya aure ta,[47] Zainab Ƴar Jahash, tana da shekaru 50, Annabi (S.A.W) ya aure ta ne domin yaƙar wata al'ada ta kuskure,[48] Zainab Ƴar Khuzaima wace ita ma kafin ta auri ta yi aure sau biyu.[49] Juwairiyya Ƴar Haris da Safiyya Ƴar Huyayyi waɗanda sun kasance daga kuyangun Annabi (S.A.W) waɗanda bisa koyarwar Muslunci halas ne ya yi alaƙa da su.[50] Amma tun farko sai ya ƴantar da su daga baya bisa zaɓinsu da buƙatarsu ya aure su.[51]

Dalilan Da Aka Gabatar Game da Auran Mace Fiya Da Guda Ɗaya Da Annabi Ya Yi

Wasu jama daga malamai da ma'abota binciken ilimi daga musulmi da wanda ba musulmi ba, sun himmatu cikin bayanin manufofi da dalilai na auren mata da yawa da Annabin Muslunci ya yi, saboda haka, an gabatar da bayanai masu saɓani ga gungun waɗancan marubuta turawan yamma da kiristoci da suke ƙoƙarin nuna cewa aurace-auracen da Annabi ya yi sun kasance bisa sha'awa.

Auren Khadija Ita Kaɗai da Dogon Zama Tare da Ita

Bisa mahangar masshur, Annabi (S.A.W) a lokacin yana da shekaru 25[52] bisa shawara da buƙatar Khadija wace take da shekarun arb'ain, ya amince ya aure ta[53] bayan aurenta sun zauna tare da juna tsawon shekaru 25 har zuwa rasuuwarta[54] bai mata kishiya ba,[55] duk da cewa a wannan zamani da suka rayu al'adar auren mace fiye da guda ɗaya wani abu ne sananne cikin Larabawa.[56] amma Annabi ya zauna da ita kaɗai har tsawon wannan shekaru da suka kai kusan ɗaya bisa ukun shekarun rayuwarsa.[57]

Ɗabaɗaba'i, marubuci tafsirin Almizan, ya jaddada cewa salon rayuwar Annabi (S.A.W) ya saɓa da da'awar biyewa sha'awa da wasu ke tuhumarsa, saboda ya rayu shekaru ashirin tare da Khadija ita kaɗai wace ya aura tana da shekaru 40, a ƙarshen rayuwarsa ya auri wasu matan daban.[58] Kan wannan asasi ne, idan aka cire auren Khadija da ya yi yana matashi, sauran matan da ya aura ya aure su a lokacin da yake da shekaru 54 zuwa 61.[59]

Cikin amsar da aka bayar kan masu kawo zargin cewa Annabi ya yi baƙin cikin da aurensa da Khadija wace ta kasance tsohuwa, an yi bayanin cewa bakiɗayan shaidu na tarihi, daga jumla kasancewar Khadija babbar mace mai ƙima wace ta sadaukar da dukkanin ƙarfinta da dukiyarta cikin ɗaukaka Muslunci, amma tare da haka ta kasance tana ganin kanta matsayin kuyangar Annabin Muslunci (S.A.W)[60] ga kuma irin yadda Annabi da kansa ya dinga yabonta da girmamata a lokacin da take raye da bayan rasuwarta, da kuma yadda ya gabatar da ita cikin mafifitan mata huɗu a aljanna,[61] Rashin yi mata kishiya har zuwa rasuwarta, kai har bayan rasuwa da shekara ɗaya,[62] duka waɗannan abubuwa suna ƙaryata zargin cewa wai ya yi baƙin ciki da nadama kan aurenta da ya yi[63] Tare da cewa akwai saɓani kan haƙiƙanin shekarun Khadija a lokacin da ya aure ta, amma dai maganar da shahara ya aure ta tana da shekaru 40, amma wasu su daga malaman tarihi sun tafi kan cewa ingantacciyar magana shi ne cewa ya aure ta tana da shekaru 25.[64]

Auren Mata Tsofaffi Zawarori

A cewar Allama Ɗabaɗaba'i, da ace aurace-auracen Annabi sun ginu kan sha'awa, ya kamata ne bayan Khadija sai ya kasance yana aurar ƴanmata, bawai tsofaffi ba da zawarori,[65] alhalin matar da ya fara aura bayan Khadija bazawara ce tsohuwa da ake kira da suna Saudatu.[66] Sannan kuma bakiɗayan matan Annabi idan aka cire A'isha zawarori ne.[67]

Nazari Kan Maganar Aure Domin Samun Ɗa Namiji

Cikin amsa kan batun cewa Annabi ya yi aure-aure ne da dalilin neman haifa masa ɗa namiji, an ce wannan magana ba ta da wata madogara da shaida daga tarihi, kuma idan ma ace yana da wannan hadafi to ya kamata ne ace ya auri yara ƴanmata ba zawarori tsofaffi da suka shiga shekarun yaushewa waɗanda yawancinsu sun gama haihuwa. A gefe guda kuma, wasu sun ce idan da gaskiya ne ya yi aure-aure domin haifa masa ɗa namiji, to ya kama ta ace ya yi wannan aurace-aurace a zamanin da ƴaƴansa maza suka dinga rasuwa, bawai sai lokacin da ya haura shekaru hamsin a duniya ba. Tare kuma da cewa ba'arin matansa sun kasance kuyangu kafin ya aure su, kuma zai iya haihuwa tare da tun kafin ya aure su.[68]

Aure Da Manufar Addini Da Siyasa

Galibin malaman Muslunci, tare da jingina da ayoyin Kur'ani da rahotannin tarihi da kuma dalilai na ilimin aƙida (Misalin isma da fatan alheri ga sauran mutane) sun yi imani cewa Annabi ya yi aure da waɗannan mata ne kaɗai da maɗaukakan haduffa da manufofi da kuma neman maslaha da hikima;[69] saboda kamar yadda Ibn Khaldun yake faɗa, a zamanin rayuwar Annabi (S.A.W) da yaƙi da zubar da jini suka zama ɗabi'a ta biyu ga mutane, mafi muhimmancin hanyar hana yaƙi shi ne ɗaura aure.[70]

Kan wannan asasi ne aka ce mafi yawan auren Annabi (S.A.W) ya yi shi ne domin nemo goyan bayan manyan ƙabilun Larabawa, da kuma ƙarfafa ƙarfin siyasa da zamantakewa na Musulmi, ta hanyar dangantakar aure, kamar misalin auren A'isha wace ta kasance daga babbar ƙabilar Larabawa ta Taimu,[71] ko aurensa tare da Safiyya ƴar Huyayyi Bin Akhɗab, jagoran yahudawan Bani Nadir, Manzon Allah (S.A.W) ta hanyar da ita ne ya yi ƙoƙarin kyawunta alaƙa da ƙabilar Yahudawa da hana su ƙullawa Muslunci makirci.[72] Ta wannan hanya ce dai aka ce auren Annabi da Ummu Habiba, ƴar Abu Sufyan ya kasance ɗaya daga dalilan karkatuwar Abu Sufyan zuwa ga Muslunci.[73] Da kuma aurensa da Juwairiyya ƴar Haris shugaban Yahudawa Bani Musɗaliƙ, a lokacin yaƙin Bani Musɗaliƙ Yahudawa musulmi sun kama mutane 200 daga danginsu, amma bayan auren Annabi da Juwairiyya, sai Musulmi suka saki dukkanin waɗanda suke da alaƙa da surukan Annabi (S.A.W), yayin da Bani Musɗalaƙ suka ga haka sai baki ɗayansu suka muslunta.[74]

Karl Ernst, manazarcin Muslunci a ƙasar Amurka, ya bayyana wasu daga cikin aurace-auracen Annabi a matsayin dabarun siyasa domin ƙarfafa dangantakar ƙabilu.[75] Haka nan bisa dogara da abin da aka naƙalto cikin littafin Muhammad dar oroppa, (Muhammadu a Oroffa) Dawid Margoliouth (1940m) baturen Ingila, cikin littafin Muhammad da bayyanar Muslunci, an bayyana cewa galibin auren Annabi ya kasance ne bisa siyasa.[76] Duk da haka, a lokacin da yake tare da Khadija bai samu nasarar cimma wannan manufa tasa ba, sai ya ɗage aurensa na siyasa zuwa bayan rasuwar Khadija.[77]

Yaɗa Hukunce-hukunce Ta Hannun Mata

An ce Annabi ya auri A'isha domin yaɗa hukunce-hukuncen shari'a a cikin ƴan uwanta matak saboda ita A'isha ana ganin ta matsayin mace mafi kaifin basira da wayo cikin matan Annabi (S.A.W), kuma ba'arin sahabbai sun kasance suna tambayar ta mas'alolin addini da wadanda suka shafe su,[78] A wannan fanni ne aka ce matan Annabi sun taka muhimmiyar rawa cikin yaɗa addinin Muslunci, haka nan wani sashe muhimmi daga riwayoyin da aka yi amfani da su a fiƙihu an naƙalto su daga matan Annabi (S.A.W).[79]

Aure Bisa Dalilin Kyawuntar Hali Da Fatan Alheri

Manufar ba'arin auren da Annabi ya yi, ya kasance saboda kyawawan halaye nasa bawai don neman biyan buƙatar sha'awa ba, misali auren zawarori da fursunonin yaƙi, domin ƙarfafa matsayi da muƙamin matan da suke cikin matsala a cikin al'umma, kamar dai yadda baki ɗayan matan Annabi in banda A'isha sun kasance zawarawa.[80] Haka aurar Ummu Habiba da ya yi, ana ganin ya aure ta bisa tausayin mata, sakamakon wahalhalun da suka fuskanta saboda muslunta.[81]

Ana cewa dalilin auren Annabi da Ummu Salama, ya faru saboda kasancewarta talaka wace ba zata iya kula da marayan ɗanta ba.[82] Haka zalika ua auri Saudatu ne sakamakon bakiɗayan mutanenta sun kasance kafirai, kuma bayan rasuwar mijinta akwai tsammanin kashe ta ko kuma komawarta kafirci da shirka.[83] Haka nan aurensa da Zainab Ƴar Khuzaima, ya kasance domin kare matsayinta cikin zamantakewa da girmama, saboda Zainab a zamanin Jahiliya ta kasance mace mai karamci da kyauta ta kai ga ana kiranta da Ummul masakin (Uwar talakawa).[84] Haka nan an ce Annabi, ya auri Juwairiyya da Safiyya, wanda da farko sun kasance kuyangunsa, ya ƴantar da su ya aure su, domin yaɗa al'adar ƴantar da kuyangu da fursunonin yaƙi.[85]

Aure Domin Yaƙar Al'ada

Babban labari: Auren Annabi (S.A.W) Tare da Zainab Ƴar Jahash

An ce auren Annabi tare da Zainab ƴar Jahash ya kasance ne domin zartar da umarnin Allah da kuma ruguje mummunan tunani na jahiliyya, Zainab ƴar Jahash da farko ta kasance matar Zaidu Bin Harisa, wanda shi kuma ya kasance ɗan da Manzon Allah (S.A.W) ya riƙe shi kamar ɗansa na cikinsa, bisa al'adar jahiliyya Larabawa suna ɗaukar ɗan riƙo kamar ɗan da suka haifa na cikinsu, da wannan dalili ne idan ya mutu ko ya saki mata ba sa aurar ta.[86] Bisa umarnin Kur'ani, an umarci Annabi (S.A.W) ya auri matar Zaidu domin mutane su karɓi karya wannan al'ada ta jahiliya.[87]

Dawid Powers, masanin kan nazarin Muslunci da harshen Larabci a ƙasar Amurka, yana ganin auren Annabi tare da Zainab Ƴar Jahashi daidaita koyarwar khatamiyya (Ƙarshen annabta) an ce tare da aurar tsohuwar matar Zaidu, ya yi wani muhimmin aiki da ɗaukar mataki mai muhimmancin gaske, ta yadda bayan rasuwarsa, babu wanda zai da'awar Zaidu matsayin magajinsa da zai ci gadonsa da kuma ci gaban annabta. [88]

Bayanin kula

  1. ↑ Masoudi, Muruj Al-Dhahab, 1380SH, juzu'i. 3, shafi. 23.
  2. ↑ Al-Karaki, Jami' al-Maqasid, 1414ƙ, juzu'i. 12, shafi. 58; Al-Suyuti, Al-Khasa'isul al-Kubra, Dar al-Kutub al-Ilmiyah, juzu'i. 2, shafi. 426.
  3. ↑ Ibn Hisham, Al-Sirat Al-Nabawiyyah, Dar Al-Ma'rifah, juzu'i. 2, shafi. 643; Askari, Naqshe Ayishe Dar Islam, 1390SH, juzu'i. 1, shafi na 54-66.
  4. ↑ Masoudi, Muruj al-Dhahab, 1380SH, juzu'i. 3, shafi. 23; Dhahabi, Tarikh al-Islam, 1413ƙ, juzu'i. 1, shafi. 592.
  5. ↑ Tabarsi, I'ilam Al-Wara, 1975SH, juzu'i. 1, shafi na 274-280.
  6. ↑ Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 35-40.
  7. ↑ Yousefi Eshkouri, “Ta'ammuli Da Ilale Candehamsari Payambare Islam,” shafi na 163.
  8. ↑ Yousefi Eshkouri, “Ta'ammuli Da Ilale Candehamsari Payambare Islam,” shafi na 163-164
  9. ↑ Askari, Naqshe Ayisha Dar Islam, 1390SH, Juzu'i. 1, shafi na 54-72; Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 58-64.
  10. ↑ Samimi, Muhammad Dar Oroppa, 1382SH, shafi na 419-421; Ansari, Bazeshinasi Kur'an, 1378SH, shafi na 362-363.
  11. ↑ Ernst, Iqtida Be Muhammadu (S.A.W), 1390SH, shafi na 112.
  12. ↑ Lou Ben, Tamaddune Islam Wa Arab, 1318SH, shafi na 116-124.
  13. ↑ Tabataba'i, Al-Mizan, 1417ƙ, juzu'i. 4, shafi. 195.
  14. ↑ Dashti, Bisto Seh Sal, Beirut, shafi na 199-200.
  15. ↑ Samimi, Muhammad Dar Oroppa, 1382SH, shafi na 419-421.
  16. ↑ Dawenport, Uzure Taqsire Be Poshgahe Muhammadu Wa Ƙur'ani, 1388SH, shafi na 35.
  17. ↑ Ansari, Korush Bozurg Wa Muhammad bn Abdullah, 1370SH, shafi na 278-279; Dawenport, Uzure Taqsire Be Poshgahe Muhammadu Wa Ƙur'ani, 1388SH, shafi na 35-36.
  18. ↑ Yousefi Eshkouri, “Ta'ammuli Dar Ilale Candhamsari Payambar Islam,” shafi na 167.
  19. ↑ Yousefi Eshkouri, “Ta'ammuli Dar Ilale Candhamsari Payambar Islam,” shafi na 172.
  20. ↑ Yousefi Eshkouri, “Ta'ammuli Dar Ilale Candhamsari Payambar Islam,” shafi na 172.
  21. ↑ Kashif al-Ghata, al-Firdous al-A'ala, 1426ƙ, shafi. 122.
  22. ↑ Ernst, Iqtida Be Muhammadu (SAW), 1390SH, shafi na 30.
  23. ↑ Abdul Muhammadi, Mustashriqan Wa Payambar A'azam (S.A.W), 1392SH, shafi na 195-196.
  24. ↑ Askari, Naqshe Ayisha Dar Islam, 1390SH, juzu'i. 1, shafi na 72.
  25. ↑ Askari, Naqshe Ayisha Dar Islam, 1390SH, juzu'i. 1, shafi na 72.
  26. ↑ Askari, Naqshe Ayisha Dar Islam, 1390SH, juzu'i. 1, shafi na 72.
  27. ↑ Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 28-29.
  28. ↑ Khune Pajuheshi Ƙum, Maqaleshinasi Payambare Islam (S.A.W), 1383SH, shafi na 300.
  29. ↑ Amili, Sahih min Sirat al-Nabi al-Azam, 1385SH, juzu'i. 6, shafi na 198-209.
  30. ↑ Abdul Muhammadi, Mustashroqan Wa Payambar (S.A.W), 1392SH, shafi na 195-240.
  31. ↑ «حکمت تعدد همسران پیامبر(ص)»، Khune Kitabe Wa Adabiyat Iran.
  32. ↑ «بررسی تاریخ ازدواج‌های پیامبر اعظم(ص)»،Khune Kitabe Wa Adabiyat Iran
  33. ↑ «فلسفه ازدواج‌های پیامبر(ص)»، Khune Kitabe Wa Adabiyat Iran.
  34. ↑ «تحلیل و بررسی ازدواج‌های پیامبر اسلام(ص)»، سایت Kitabekhune Milli Sayit.
  35. ↑ «تحلیلی بر ازدواج‌های پیامبر(ص)»،Khune Kitabe Wa Adabiyat Iran..
  36. ↑ Istanbuli. Nisa'u Haular Rasul,
  37. ↑ https://www.scribd.com/document/910543108/Zamantakewar-Aure
  38. ↑ Ibn Khaldun, Moqaddimatu Ibn Khaldun, 1410H, juzu'i. 1, shafi. 286; Baladhuri, Ansab al-Ashraf, 1417 AH, juzu'i. 1, shafi. 414.
  39. ↑ Askari, Naqshe Ayisha Dar Islam, 1390SH, juzu'i. 1, shafi na 45.
  40. ↑ Ibn Saad, al-Tabataq al-Kubra, 1410ƙ, juzu'i. 8, shafi na 81-83; İstanbuli, Nisa Haular al-Rasoul, 1421ƙ, shafi. 350.
  41. ↑ Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 56.
  42. ↑ Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 57 da 73.
  43. ↑ Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 86.
  44. ↑ Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 37-38.
  45. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410ƙ, juzu’i. 8, shafi. 91; Maghrib, Da'im al-Islam, 1385SH, juzu'i. 2, shafi. 204; Ibn Sayyid al-Nas, Ayoun al-Athar, 1414ƙ, juzu'i. 2, shafi. 386.
  46. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410ƙ, juzu’i. 8, shafi. 70; Istanbuli, Nisa Hawlar al-Rasul, 1421ƙ, shafi. 350.
  47. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410ƙ, juzu’i. 8, shafi. 104; Istanbuli, Nisa Hawlar al-Rasul, 1421ƙ, shafi. 335.
  48. ↑ Ibn Hisham, Al-Sirah al-Nabiwiyah, Daral al-Marifah, juzu'i. 2, shafi. 646; Ayoub, Hamsarane Payambar, 1417ƙ, shafi. 24.
  49. ↑ Ibn Saad, Tabaqat Al-Kubra, 1410ƙ, Juzu'i. 8, shafi. 91; Balazuri, Ansab al-Ashraf, 1417ƙ, juzu'i. 1, shafi. 429.
  50. ↑ Suratul Mu'uminun, aya ta 6; Suratul Ma'arij, aya ta 29-31.
  51. ↑ Ibn Rahwayh, Musnad Ibn Rahwayh, 1412ƙ, juzu'i. 4, shafi. 255; Ibn Sayyid al-Nas, Uyun al-Athar, 1414ƙ, juzu'i. 2, shafi. 136.
  52. ↑ Ibn Shahrashub, Manaqib Ale Abi Talib, 1376SH, juzu'i. 1, shafi. 149.
  53. ↑ Ibn Kathir, Al-Bidaya Wal-Nihaya, 1407ƙ, Juzu'i. 2, ku. 293; Balazri, Ansab al-Ashraf, 1417ƙ, juzu'i na 1, shafi na 98.
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  55. ↑ Ibn Hisham, Al-Sirah al-Nabiwiyah, Daral al-Marifah, juzu'i. 1, shafi, 190.
  56. ↑ Haykal, Hayat Muhammad, Dar al-Kutub, shafi. 205.
  57. ↑ Tabatabaei, Farazehaye Az Islam, Nashre Jahan, shafi na 174.
  58. ↑ Tabataba'i, Al-Mizan, 1417ƙ, juzu'i. 4, shafi. 195.
  59. ↑ Ƙaderdan Ƙaramalki da Muharrami, Pasokh beh Shubhate Kalami: Darbaraye Payambar A'azam, 1393SH, shafi na 300.
  60. ↑ Majlisi, Bihar al-Anwar, 1403ƙ, juzu'i. 16, shafi. 22.
  61. ↑ Asklani, Al-Isabah, 1415ƙ, juzu'i na 8, shafi na 264; Sadouq, Al-Khesal, 1362, juzu'i na 1, shafi na 206.
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  63. ↑ Gholami, "Naqze Bar Maqale Muhammad (S.A.W) Wa Zanan."
  64. ↑ Amili, Sahih min Sirat al-Nabi al-Azam, 1385SH, juzu'i. 2, shafi na 200-202.
  65. ↑ Tabataba'i, Al-Mizan, 1417ƙ, juzu'i. 4, shafi. 195.
  66. ↑ Askari, Naqshe Aisha Dar Islam, 1380SH, juzu'i na 1, shafi na 55; Khunji, Azwaje Rasulillahi, gidan yanar gizon Tarihin Iran, shafi na 17-18.
  67. ↑ Askari, Naqshe Aisha Dar Islam, 1380SH, juzu'i na 1, shafi na 54-66
  68. ↑ Ashuri Langroodi, Hamsarane Payambar, 1386SH, shafi na 76-78.
  69. ↑ Tabataba'i, Al-Mizan, 1417ƙ, juzu'i na 4, shafi na 196-197; Askari, Naqshe Ayisha Dar Islam, 1391SH, juzu'i na 1, shafi na 54-72; Abolghasemzadeh da Kazemnejad, "Konakashi Dabaraye Ilale Ta'addud Hamsarane Payambar," shafi na 84.
  70. ↑ Ibn Khaldun, Moqaddamatu Ibn Khaldun, 1410ƙ, juzu'i na 1, shafi na 286.
  71. ↑ Ƙaderdan Ƙaramalki da Muharrami, Pasokh Beh Shobhate Kalami: Darbaraye Payambar A'azam, 1393SH, shafi na 298.
  72. ↑ Maqrizi, Imta'ul al-Asma', Dar al-Kutb al-Ilmiyah, juzu'i. 1, shafi. 316; Ashuri Langrudi, Hamsarane Payambar, 1386SH, shafi. 98.
  73. ↑ Ibn Sa’ad, Al-Tabaqat al-Kubra, 1410ƙ, juzu’i. 8, shafi. 70.
  74. ↑ Ibn Hisham, Al-Sirat Al-Nabawiyyah, Darul-Marafah, juzu'i. 2, shafi. 625; Ashuri Langrudi, Hamsarane Payambar, 1386SH, shafi. 98.
  75. ↑ Ernest, Iqtida Be Muhammad (SAW), 1390SH, shafi na 111.
  76. ↑ Samimi, Mohammad Dar Oroppa, 1382SH, shafi. 420.
  77. ↑ Samimi, Mohammad Dar Oroppa, 1382SH, shafi. 420.
  78. ↑ Ashuri Langrudi, Hamsarane Payambar, 1386SH, shafi na 93; Tabara, Ma'al Anbiya Fil AlƘur'ani, 2003, shafi na 54.
  79. ↑ Yousefi Ashkouri, “Ta'ammuli Dar Ilale Candehamsari Payambare Islam,” shafi na 166.
  80. ↑ Tabataba'i, Al-Mizan, 1417ƙ, juzu'i. 4, shafi na 196-197.
  81. ↑ Tabataba'i, Al-Mizan, 1417ƙ, juzu'i. 4, shafi na 196-197.
  82. ↑ Ibn Hisham, Al-Sirat Al-Nabawiyyah, Dar Al-Marfa, juzu'i. 2, shafi. 627; Ashuri Langrudi, Hamsarane Payambar, 1386SH, shafi na 97-98.
  83. ↑ Ashuri Langrudi, Hamsarane Payambar, 1386SH, shafi 97, Ƙaderdan Ƙaramalki da Muharrami, Naqze Shubuhate Kalami: Darbaraye Payambare A'azam, 1393SH, shafi na 300.
  84. ↑ Ashuri Langrudi, Hamsarane Payambar, 1386SH, shafi 97, Ƙaderdan Ƙaramalki da Muharrami, Naqze Shubuhate Kalami: Darbaraye Payambare A'azam, 1393SH, shafi 300
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  86. ↑ Tabatabaei, Parazhaye Az Islam, Jahanara Publishing, shafi na 174.
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  88. ↑ Solaimani«زید و خاتمیت نبوت».

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(Bincike da Tattaunawa kan auratayen Annabi Muhammad (S.A.W)) Shafin yanar gizo na Laburaren Ƙasa, ranar ziyara: 3 Nuwamba 2025M.

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