Auren Ali (A.S) Da Fatima (S)

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Auren Ali (A.S) da Fatimta (S) (arabic: زواج الإمام علي من فاطمة الزهراء عليهما السلام) ishara ce zuwa ga aure da ya kasance tsakanin Hazrat Ali (A.S) da Hazrat Fatima (S) ƴar Manzzon Allah (S.A.W), kan asasin Masadir na hadisi kafin Imam Ali (A.S) akwai waɗanda suka nemi auren Fatima (S) sai dai cewa Manzon Allah (S.A.W) ya basu amsa da cewa shi batun aurenta yana hannun Allah. Annabi (S.A.W) da kansa ya karanta Huɗubar ɗaurin auren Ali (A.S) da Fatima (S), kan nazarin Mashhur sadakinta ya kasance Dirhami 500, wanda yake daidai da giram 1500 daga Azurfa, wannan shi ne ake kira da sadakin sunna, kan asasin riwayoyi haƙiƙa Imam Ali (A.S) ya sayar da Sulkensa ya biya sadakinta, sannan Annabi (S.A.W) ya yi amfani da wannan Kuɗaɗe cikin saya mata kayan ɗaki, haka kuma a daren Angoncin Imam Ali (A.S) da Hazrat Fatima (S) an ciyar da Mutanen Madina Kan asasin rahotannin tarihi da na riwaya auren Ali (A.S) da Fatima (S) ya kasance a shekara ta biyu ko ta uku bayan hijira, akwai saɓanin ra’ayoyi kan wacce rana ne aka ɗaura auren, bisa abin da ya zo cikin littafin Al-Manaƙib Ale Abi ɗalib wanda aka rubuta shi a ƙarni na shida, ya zo cewa an ɗaura aurensu a farkon watan Zil-Hijja sannan anyi bikin auren a shida ga watan Zil-Hijja shekara ta biyu bayan hijira, cikin Kalandar ƙasar Iran an sanyawa ranar farkon watan Zil-Hijja ranar Munasabar auren Ali (A.S) da Fatima (A.S)

Neman Auren Fatima

Kan asasin Rahotannin da suka zo daga Masadir, kafin Ali (A.S) ya motsa neman aurenta wasu adadin Sahabbai sun gabace shi misalin Abubakar Bn Abi ƙuhafa da Umar Bn Khaɗɗab, sai dai cewa Annabi (S.A.W) ya basu amsa da cewa shi auren Fatima (S) yana hannun Allah. [1] kan asasin wata riwaya a cikin Amali ɗusi an naƙalto daga Imam Ali (A.S) cewa ya nemi aurenta daga Annabi, sai ya ce masa sai ya shawarceta ya ji meye ra’ayinta, da yaje ya faɗa mata cewa Ali yana neman aurenta sai ta yi shiru bata ce komai ba, Annabi ya hukunta yin shirunta matsayin dalili kan yardarta. [2]bayan nan sai Jibrilu ya sauko wurin Annabi (S.A.W) ya nemi Annabi ya aurar da Fatima ga Ali, saboda Allah ya yarda a aurar da ita gare shi, [3]bayan ɗaura aurensu sai waɗanda suka nemi aurenta gabanin Ali (A.S) suka koka kan Annabi (S.A.W) kan rashin basu aurenta, sai ya basu amsa da cewa shi auren Ali da Fatima bai kasance a hannunsa ba, al’amari ne da yake a hannun Allah. [4]

Huɗubar ɗaurin Aure

Kan asasin naƙalin Ibn ShahreAshub wanda ya rasu shekarar 588 h ƙamari, cikin littafin Al-Manaƙib Ale Abi ɗalib, a lokacin auren Fatima (A.S) da Ali (A.S) Annabi (S.A.W) ya hau kan mimbari ya karanta huɗuba ya ce: Allah ya umarceni da in aurar da Fatima ga Ali kuma na aikata hakan. [5] Imam Ali (A.S) bai ƙara aure ba sai bayan shahadar Fatima (S), kan asasin riwayar da ta zo a littafin Amali an naƙalto cewa bai halasta ba ga Imam (A.S) ya yi ƙarin aure lokacin da Fatima take raye tare da shi. [6]

Kwanaki Da Suka Kasance Tsakanin ɗaura Aure Da Tarewa

Ba’arin masadir sun kawo rahoto cewa Ali (A.S) bayan ɗaura musu aure sai ya dinga jin kunya ya kasa gayawa Annabi (S.A.W) yana son kai matarsa gidansa, haka kuma bai dace ga Annabi (S.A.W) ya bijirar da wannan magana gare shi ba kafin shi da kansa ya nema, wannan ne ya zama sababin samun jinkiri da tsawaitar kwanaki har zuwa wasu watanni [7] daga ƙarshe dai Aƙilu ɗan’uwan Hazrat Ali (A.S) ya gano cewa Hazrat yana jin kunya ne sai ya tafi wurin Annabi (S.A.W) tare da Hazrat domin bayyana masa halin da ake ciki, sai Ummu Aimana Matar Annabi ta samu labarin halin da ake ciki sai ta basu shawara da kada su je wurin Annabi da wannan maganar, yafi kamata su je su gayawa Ummu Salam, bayan sun gaya mata sai ta tafi wurin Annabi tare da sauran matan Annabi suka je suka gaya masa, bayan Annabi (S.A.W) ya samu labari kan sababin da ya hana Ali (A.S) neman a kawo masa matarsa sai ya sanya aka kirawo masa shi ya yi masa alƙawarin kawo masa matarsa, amma yanzu ya je ya shirya gidan da za su tare. [8] Wasu ba’arin Malamai sun kawo wasu bayanan daban kan yanda Imam Ali (A.S) ya nemi a kawo masa matarsa gida. [9]

Tarihin Auren

Akwai saɓanin ra’ayi kan lokacin da aka ɗaura auren Ali (A.S) da Fatima (S): An ɗaura musu aure a farkon watan Zil-Hijja sannan anyi biki a shida ga watan Zil-Hijja shekara ta biyu ko ta uku bayan Hijira. [10] cikin littafin Al-Misbahu Kaf’ami wanda aka rubuta shi a ƙarni na tara h ƙamari nan ana ambaci cewa an ɗaura aurensu a ɗaya ga watan Zil-Hijja, [11] sannan cikin Kalandar ƙasar Jamhuriyar Muslunci ta Iran ɗaya ga watan Zil-Hijja ya kasance Munasabar auren Ali (A.S) da Fatima (S).

  • ƙarshen watan Safar cikin shekara ta biyu bayan hijira. [12]

An karanta Sigar aure a watan rajab sun tare bayan dawowa daga yaƙin Badar, [13]

  • an karanta huɗubar da sigar aurensu da watan Rajab an yi kuma auren a watan Zil-Hijja shekara ta biyu bayan hijira. [14]
  • an ɗaura aure 21 ga watan Muharram shekara ta uku bayan hijira. [15]
  • ɗaura aure ƙarshen watan Safar an yi bikin aure a Zil-Hijja shekara ta biyu bayan hijira. [16]
  • ɗaura aure a cikin watan Rabi’u Awwal shekara ta biyu bayan hijira. [17]

A cewar Muhammad Hadi Yusufi Garawi wanda aka haifa a shekara ta 1327 h shamsi, Masanin Tarihi tsakanin ƙulla sigar aure da bikin aure an samu jinkirin watanni goma, Malamin ya kawo tsammani cewa Annabi ya gaggauta karanta sigar aurensu ne saboda bada bayyananniyar amsa ga mutanen da suka gabaci Imam cikin neman aurenta, haka jinkirta bikin auren ya faru sabida Fatima ta ƙara girman jiki ta zama kamar sauran mata. [18]

Shekarun Fatima A Lokacin Da Aka Aurar Da Ita

Dangane da shekarun Fatima ya yin da aka aurar da ita akwai saɓanin ra’ayoyin Malamai akai, a cewar Sayyid Muhisin Amin wanda ya mutu shekara 1371 h ƙamari, Masanin Tarjama a Shi’a, wannan saɓani ya samu ne sakamakon saɓani da ake da shi a kan ranar da aka haifeta, bisa ra’ayin mashhur an haifi Fatima (S) a shekaru biyar bayan aiko da Annabta, sannan saɓani dangane da aurenta ya kasance ana ƙaddara auren a shekarar farkon hijira ko ta biyu zuwa ta uku, an aurar da ita taba da shekara tara a duniya ko goma zuwa sha ɗaya. [19] tare da haka a wasu masadir ya zo cewa an aurar da ita tana ƴar Shekara goma sha takwas [20] a wasu masadir ɗin kuma sun ambaci cewa tana da shekaru sha biyar da watanni biyar. [21] Haka kuma cikin littafin Al’isti’ab daga litattafan tarihin Sahabbai a ƙarni na biyar h ƙamari, an kawo cewa Imam Ali (A.S) yana da shekara 21 ya auri Fatima (S). [22]

Sadaki Da Kayan ɗaki

Asalin Maƙala: Kayan ɗakin Hazrat Fatima (S)

Cikin wasu riwayoyi an ambaci cewa Sadakin Fatima (S) ya kasance tsakanin Auƙiya goma sha biyu da rabi, [23] Dirhami ɗari biyar, dirhami ɗari huɗu da tamanin, da Misƙali ɗari huɗu daga azurfa, [24] a cewar Ibn ShahreAshub wanda ya rayu tsakanin 448-588 h ƙamari, Malamin Hadisin Shi’a mafi ingancin magana ita ce Dirhami ɗara biyar, [25] Malamin yana ganin dalilin samuwar saɓanin ra’ayoyi cikin Sadakin ya samo asali daga wata riwaya da take bayyana cewa Sadakinta ya kasance daga yadin tufafi saƙar Yaman wanda aka yi daga fata da ba a jemeta ba da wani ganye mai ƙamshi, a wani ƙaulin kuma Sulke ne daga fatar Tunkiya ko Raƙumi wadda ba jemammiya ba, [26] dirhami ɗari biyar shi ne Sadakin matan Annabi da ƴayansa, ana kiransa da Sadakin sunna. [27] wanda ya yi daidai da giram 1500 na tsantsar Azurfa. [28] Kan asasin naƙalin Shaik ɗusi cikin littafin Amali, Imam Ali (A.S) ya sayar da Sulkensa bisa umarnin Manzon Allah (S.A.W) [29] ya bada wani miƙdarin kuɗin ga Bilal domin ya sayo masa Turare. [30] sannan Abubakar da rakiyar Ammar Bn Yasir da sauran Sahabbai suka karɓi sauran kuɗin suka sayo masa kayayyakin da yake buƙata na larura. [31] cikin kayayyakin ɗakin Fatima akwai wata rigar Amarcinta da ta yi kyautarta a daren Amarcinta ga wata Mace da ta roƙeta taimako, ita Fatima ta haƙura ta sanya riga da ta saba sawa yau da gobe. [32]

Walima Da Inda Ta Rayu

Kan asasin wata riwaya da Shaik ɗusi ya kawo cikin littafin Amali, Annabi (S.A.W) tare da Ali (A.S) da Sahabbai masu tarin yawa sun shirya Walima, Annabi ya kawo Nama da Gurasa shi kuma Ali ya kawo Dabino da Mai, bayan Walima Annabi (S.A.W) ya kama hannun Fatima (S) ya ɗora shi kan hannun Ali (A.S) ya yi musu addu’a ya ce: ya Ali ! haƙiƙa Fatima mata ce ta gari, sannan ya cewa Fatima ! haƙiƙa Ali miji ne na gar, sannan ya aika su gidansu sannan ya bi su ya je gidan ya yi musu addu’a Allah ya albarkaci tsatsonsu. [33] kan asasin masadir ɗin tarihi, bayan kwanaki da tarewarsu sun taso daga gidan da suka fara zama zuwa kusa da gidan Annabi (S.A.W) saboda ba za su iya cigaba da jurewa zama nesa da gidan Annabi (S.A.W) ba, da farko Annabi (S.A.W) ya yi tunanin samar musu da wuri a cikin gidansa sai dai cewa kuma Harisatu Bn Nu’uman daga Sahabbai ya basu gidansa da yake kusa da gidan Annabi (S.A.W). [34]

Bayanin kula

  1. ↑ Ibn Sa’ad, Thabaqat Al-Kubra, 1410H, juzu’i na 8, shafi na 16; Sheikh Tusi, Al-Amali, 1414 AH, shafi na 40; Ɗabarasi, Elamul Alwara, 1417 AH, Mujalladi na 1, shafi na 161-160.
  2. ↑ Tusi, Al-Amali, 1414 AH, shafi na 40.
  3. ↑ Tusi, Al-Amali, 1414 AH, shafi na 40.
  4. ↑ Yaqoubi, Tarikh Al-Yaqoubi, Dar Sadir, juzu'i na 2, shafi na 41.
  5. ↑ Ibn Shahr Ashub, Manaqib ale Abi Talib, 1379 Hijira, juzu'i na 3, shafi na 350.
  6. ↑ Sheikh Tusi, Al-Amali, 1414 AH, shafi na 43.
  7. ↑ Qazvini, Fatima Al-Zahra (a.s.) Minal Al-Mahd ilal-Allahdi, Mujalladi na 1, shafi na 137.
  8. ↑ Qazvini, Fatima Al-Zahra (a.s.) Minal Al-Mahd ilal-Allahdi, Mujalladi na 1, shafi na 137.
  9. ↑ Majlisi, Bihar Al-Anwar, 1403 AH, juzu'i na 43, shafi na 114.
  10. ↑ Ibn ShahreAshob, Manaqib Ale Abi Talib, 1379 Hijira, juzu'i na 3, shafi na 357.
  11. ↑ Kaf'ami, Al-Misbah, 1405 AH, shafi na 514.
  12. ↑ Tabari, Tarikh Al-Umam wa Al-Muluk, 1387H, juzu'i na 2, shafi na 410.
  13. ↑ Ibn Saad, Thabaqat Al-Kubra, 1410H, juzu'i na 8, shafi na 18: al-Tabari, Tarikh Al-Umam wa al-Muluk, 1387H.Juzu'i na 11, shafi na 598
  14. ↑ Erbali, Kashf al-Ghumma, 1381 AH, juzu'i na 1, shafi na 364.
  15. ↑ Ibn Tavus, Iqbal Al-Amal, 1409H, juzu'i na 2, shafi na 584.
  16. ↑ Majlesi, Bihar Al-Anwar, 1403 AH, juzu'i na 19, shafi na 192-193.
  17. ↑ Majlesi, Bihar Al-Anwar, 1403 AH, juzu'i na 19, shafi na 193.
  18. ↑ Yousefi Gharavi, Tarikh Tahqiqi Islam, 2003, juzu'i na 2, shafi na 250.
  19. ↑ Amin, Ayan Al-Shia, 1403 AH, juzu'i na 1, shafi na 313.
  20. ↑ Tabari, Tarikh Al-Umam wal Al-Muluk, 1387H, juzu'i na 11, shafi na 598.
  21. ↑ Ibn Abd al-Barr, al-Istiy'ab, 1412 Hijira, juzu'i na 4, shafi na 1893.
  22. ↑ Ibn Abd al-Barr, al-Istiy'ab, 1412 Hijira, juzu'i na 4, shafi na 1893.
  23. ↑ Ɗabarasi, Elamul Alwara, 1417 AH, Mujalladi na 1, shafi na 161-160.
  24. ↑ Ibn Shahrashob, Manaqib ale Abi Talib, 1379 AH, juzu'i na 3, shafi na 351.
  25. ↑ Ibn Shahrashob, Manaqib ale Abi Talib, 1379 AH, juzu'i na 3, shafi na 351.
  26. ↑ Ibn Shahrashob, Manaqib ale Abi Talib, 1379 AH, juzu'i na 3, shafi na 351.
  27. ↑ Duba Saduq, al-Muqni'a, 1415 AH, shafi na 302.
  28. ↑ Masoudi, "Fajuheshi darbaraye Mehri Sunna (Mehri Mohammadi)", shafi na 114.
  29. ↑ Sheikh Tusi, Al-Amali, 1414 AH, shafi na 40
  30. ↑ Sheikh Tusi, Al-Amali, 1414 AH, shafi na 41
  31. ↑ Sheikh Tusi, Al-Amali, 1414 AH, shafi na 41
  32. ↑ Shushtri, Sharh Al-ihqaq Al-Haq, 1409 AH, juzu'i na 10, shafi na 401.
  33. ↑ Tusi, Al-Amali, 1414 AH, shafi na 42-43.
  34. ↑ Ibn Sa’ad, Thabaqat Al-Kubra, 1410H, juzu’i na 8, shafi na 18.

Nassoshi

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