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Daƙiƙa:Huɗubar Fadak

Ƙara hanyoyin mahaɗar
Daga wikishia
Maƙalar Huɗubar Fadak tana da alaƙa tare da maƙalolin
: Fadak, Waƙi'ar Fadak, da Hiɗanus Saba'a.
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Huɗubar Fadak
Wani sashe daga Huɗubar Fadak da rubutun Muhsin Ibadi
Wani sashe daga Huɗubar Fadak da rubutun Muhsin Ibadi
Sunaye Na DabanHuɗubar Lummatu
Maudu'iGodiya ga Allah, falsafa da hikimar hukunce-hukunce, kwace fadak, kwace halifanci
Ya Fito DagaSayyida Faɗima (S)
MarawaitaImam Hassan (A.S), Imam Husaini (A.S), Zainab (A.S), Imam Baƙir (A.S), A'isha, Abdullahi Bin Abbas da ...
Ingancin IsnadiMutawatir
Madogaran Shi'aMan La Yahduruhul Faƙihu, Biharul Anwar
Madogaran Ahlus-sunnaBalagatun Nisa'i, Sharhu Nahjil Balaga Ibn Abil Hadid
Hadis Silsilatuz Zahab • Hadis Saƙlaini • Maƙbulatu Umar Bin Hanzala • Hadis Ƙurbu Nawafil • Hadis Mi'iraj • Hadis Wilaya • Hadis Wisaya • Hadis Junud Aƙli Wa Jahal • Hadis Shajara


Huɗubar Fadak, wadda kuma ake kira Huɗubar Lummatu, ita ce huɗubar da Sayyida Faɗima (S) ta gabatar a Masallacin Annabi, domin nuna rashin amincewarta da kwace Fadak. Bayan Abubakar ya karɓi halifanci, ya jingina da wata ruwaya daga Manzon Allah (S.A.W) cewa annabawa ba sa barin gado, sannan aka karɓe ƙauyen Fadak wanda Manzon Allah (S.A.W) ya bai wa Faɗima (S) kyauta. Bayan ƙoƙarinta na neman haƙƙinta bai yi nasara ba, sai Faɗima (S) ta je Masallacin Annabi ta gabatar da huɗubar da daga baya ta shahara da sunan Huɗubar Fadak. A cikin huɗubar ta bayyana cewa Fadak mallakinta ne, sannan ta kare haƙƙin Ali (A.S) na shugabanci, tare da zargin Musulmai da yin shiru a gaban zaluncin da aka yi wa Ahlul-baiti (A.S).

Huɗubar Fadak ta ƙunshi bayanai masu muhimmanci game da sanin Allah, sanin ranar tashin alƙiyama, annabci da aiko Manzon Allah (S.A.W), girman Alƙur'ani, falsafar hukunce-hukuncen addini, da wilaya.

An ruwaito wannan huɗuba a cikin wasu daga cikin madogaran Shi'a da Ahlus-Sunna. Wasu malaman fiƙihu da masana Shi'a, ciki har da Sayyid Izzud-Din Husaini Zanjani, Husaini Ali Muntaziri, Mujtaba Tehrani, Nasir Makarim Shirazi, Khalil Kamra'i da Muhammad Taƙi Misbahu Yazdi, sun rubuta sharhi a kanta.

Darajar Huɗubar Da Matsayinta

Huɗubar Fadak ta ƙunshi matsayen siyasar Sayyida Faɗima (S) na adawa da tsarin mulkin da yake a lokacin, da kuma suka ga waɗanda suka ƙwace Fadak da halifanci.[1] A cikin wannan huɗuba, an jaddada muhimmancin samar da haɗin kai a cikin al'ummar Musulmi da nisantar rarrabuwa da munafunci, tare da karɓar imamanci da wilayar Ahlul-baiti (A.S).[2] Saboda ƙunsar ilimomi da dama game da Tauhidi, ranar lahira, annabci da aiko Manzon Allah (S.A.W), girman Alƙur'ani, falsafar hukunce-hukuncen addini da wilaya,[3] an bayyana Huɗubar Fadak a matsayin ɗaya daga cikin manyan gadon addini masu daraja da Sayyida Faɗima (S) ta bari.[4]

Haka kuma, an ɗauki daidaita Huɗubar Fadak da huɗubobin Imam Ali (A.S) ta fuskacin fasaha da balaga,[5] da kuma amfani da muhimman ƙa'idojin tunani da ake amfani da su a fasahar gabatar da huɗuba, a matsayin wasu daga cikin dalilan muhimmancin wannan huɗuba.[6] Saboda haka, Ibn Ɗaifur ya sanya ta cikin littafinsa Balagatun Nisa'i a cikin jawabai masu fasaha da balaga.[7]

Ana kuma amfani da Huɗubar Fadak wajen tabbatar da halaccin shiga harkokin siyasa da tarukan jama'a ga mata Musulmai.[8] Haka kuma, daga bayanin yadda Sayyida Faɗima ta je domin gabatar da huɗubar, an fahimci cewa hijabi ba ya hana mace shiga fannonin zamantakewa, tattalin arziƙi da siyasa. An kuma bayyana cewa tufafin Faɗima (S) sun yi tsawo har suna rufe ƙafafunta, kuma yayin tafiya suna jan ƙasa. Sayyida Faɗima (S) ta ɗauki Manzon Allah (S.A.W) a matsayin abin koyi gare ta ta fuskar tunani, ruhaniya da ma halayya.[9]

A cewar Abdullahi Jawadi Amoli, ɗaya daga cikin maraji'an taƙlidi na Shi'a, ya kamata a koyar da irin waɗannan huɗubobi na Sayyida Faɗima (S) a matsayin darussa na hukuma a makarantun ilimin addini (Hauzar Ilimi).[10]

Dalilin Gabatar Da Huɗubar: Kare Wilaya da Imamanci

Babban labarun: Waƙi'ar Fadak da Nahnu Ma'ashiril Anbiya La Nuwarris

Bayan rasuwar Annabi (S.A.W), Abubakar ya jingina da wani hadisi da ya danganta ga Annabi (S.A.W), yana cewa annabawa ba sa barin gado.[11] Saboda haka, ya ƙwace ƙauyen Fadak, wanda Annabi (S.A.W) ya ba Nana Faɗima (S)[12] bayan saukar da ayar: "Ka ba makusanci haƙƙinsa",[13] kuma a lokacin yana hannun Faɗima (S),[14] domin ya mayar da shi ƙarƙashin ikon halifanci.[15]

Domin tabbatar da cewa Fadak kyauta ce, ba gado ba, Faɗima (S) ta kawo Imam Ali (A.S) da Ummu Aiman a matsayin shaidu.[16]A wata ruwaya kuma, Abubakar ya rubuta takarda da ke tabbatar da mallakar Faɗima a kan Fadak, amma Umar Bin Khaɗɗab ya yaga wannan takarda.[17] Wasu madogaran Ahlus-Sunna sun ruwaito cewa Abubakar bai karɓi shaidun Faɗima ba, ya kuma nemi shaidu maza biyu.[18] A cewar Makarim Shirazi, daga maraji'an taƙlidi na Shi'a, an karɓe Fadak ne domin kada wannan arziƙin tattalin arziƙi ya zama tushen ƙarfi ga Imam Ali da iyalansa.[19]

Sayyid Muhammad Baƙir Sadar, a cikin littafinsa Fadak Fit Tarikh, yana ganin cewa neman Fadak ba wata matsala ce ta ƙashin kai ko rikicin dukiya kawai ba; a maimakon haka, wani nau'i ne na nuna adawa da tsarin mulkin da yake a lokacin, da kuma bayyana cewa tushen wannan mulki, wato Saƙifa, bai halatta ba.[20] Ya ɗauki neman Fadak a matsayin farkon gwagwarmayar Sayyida Faɗima (S) a kan tsarin mulkin, kuma ɗaya daga cikin matakan da ta ɗauka wajen kare Imamanci da Wilaya.[21]

Lokacin da Faɗima (S) ta ga cewa neman Fadak bai haifar da sakamako ba, sai ta tafi Masallacin Annabi (S.A.W) tare da wasu daga cikin matanta na kusa.[22] Kamar yadda Ibn Ɗaifur ya ruwaito a cikin littafin Balagatun Nisa'i, lokacin da Faɗima ta isa masallaci, Abubakar tare da wasu daga cikin Muhajirai da Ansar suna zaune a wurin. Aka sanya wani labule tsakanin Faɗima (S) da mutanen da suke wurin. Da farko ƴar Manzon Allah ta yi wani kuka mai ƙarfi har waɗanda suke wurin suka fara kuka. Daga nan ta yi shiru na ɗan lokaci har mutane suka natsu, sannan ta fara gabatar da jawabinta.[23] Saboda an gabatar da wannan huɗuba ne a matsayin martani ga abin da ya faru na ƙwace Fadak da kuma magana a kansa, aka sanya mata suna Huɗubar Fadak.[24] Wani lokaci kuma ana kiranta Huɗubar Lummatu, saboda Sayyida Faɗima (S) ta shiga masallaci tare da wasu daga cikin ƴan uwanta kafin ta gabatar da huɗubar.[25]

Isnadin Huɗubar

Allama Majlisi ya bayyana Huɗubar Fadak a matsayin ɗaya daga cikin shahararrun huɗubobi da Shi'a da Ahlus-Sunna suka ruwaito ta ta hanyoyin ruwayoyi daban-daban.[26] Shaik Saduƙ ya ruwaito wani sashe daga cikin wannan huɗuba a cikin littafinsa Man La Yahduruhul Faƙihu.[27]

A cewar Husaini Ali Muntaziri, mafi tsufan madogarar wannan huɗuba ita ce littafin Balagatun Nisa'i, wanda Ibn Ɗaifur (204–280H) ya rubuta. Ibn Ɗaifur malami ne daga Ahlus-Sunna wanda ya rayu a zamanin Imam Hadi (A.S) da Imam Hasan Askari (A.S).[28]

Ibn Ɗaifur ya rubuta wannan huɗuba ta hanyoyin ruwaya guda biyu.[29] Sai dai a cewar Sayyid Jafar Shahidi, a cikin madogaran da suka zo daga baya, an haɗa waɗannan sassa biyu suka zama ruwaya guda da aka riƙa naƙaltowa a salo ɗaya.[30] An ambaci madogarai fiye da 16 da suka kawo Huɗubar Fadak.[31]

An kuma ruwaito cewa mutane kamar Imam Hassan (A.S), Imam Husaini (A.S), Sayyida Zainab (A.S), Imam Baƙir (A.S), Imam Sadiƙ (A.S), A'isha, da Abdullahi Bin Abbas suna daga cikin marawaitan wannan huɗuba.[32]

Abun Cikin Huɗubar

Huɗubar Fadak tana farawa ne da yabon Allah da siffanta shi, sannan ta tuna da aiko Manzon Allah (S.A.W). Daga nan sai ta yi magana game da kusancin Imam Ali (A.S) da Manzon Allah (S.A.W), matsayinsa a cikin waliyyan Allah, da irin jarumtarsa ta musamman wajen kare Manzon Allah (S.A.W) da Musulunci. A cikin huɗubar, Sayyida Faɗima (S) ta zargi Sahabbai da cewa bayan rasuwar Manzon Allah (S.A.W), sun bi Shaiɗan, munafunci ya bayyana a cikinsu, kuma sun bar gaskiya. Ta kuma yi nuni da abin da ya faru na kwace halifanci a Saƙifa, tare da bayyana cewa maganar Abubakar cewa annabawa ba sa barin gado ta saɓa wa wasu ayoyin Alƙur'ani.

A cikin wannan huɗuba, Faɗima (S) ta miƙa al'amarin Abubakar ga kotun Allah a ranar tashin alƙiyama. Ta kuma yi magana da Sahabbai da mabiyan Manzon Allah (S.A.W), tana tambayarsu dalilin da ya sa suka yi shiru a gaban waɗannan zaluncin. Ta bayyana cewa abin da suka aikata ya kasance karya alƙawarinsu da Manzon Allah (S.A.W).

A ƙarshen huɗubar, ta bayyana cewa abin kunyar abin da suka aikata zai kasance har abada, kuma makomarsa ita ce wuta.[33]

Rubutu Da Fassarar Huɗubar Fadak

Wasu littattafai sun kawo wani ƙarin ɓangare na wannan huɗubar, wanda ya bayyana cewa Sayyida Faɗima (S) ta kai ƙara ga Imam Ali (A.S) bayan ta koma gida.[34] Wasu masana sun ɗauki wannan ɓangaren na ruwayar a matsayin wanda ba shi da sanad da ya haɗa shi kai tsaye zuwa ga Ma'asumi, don haka suka ɗauke shi a matsayin hadisi mursal. Wasu daga cikin malaman addini kuma ba su amince da abin da wannan ɓangaren ya ƙunsa ba.[35]

Sharhi-sharhi Kan Huɗubar Fadak

Sharhin Huɗubar Fadak rubutun Sayyid Izzud-Din Husaini Zanjani

An rubuta sharhi-sharhi da dama a kan Huɗubar Fadak. A cikin littafin Az-Zari'a na Agha Buzurg Tehrani, an ambaci wasu daga cikinsu, daga ciki akwai: Kashful-Muhajja fi Sharhi Khuɗbatil Lumma, na Sayyid Abdullahi Shabbar. Sharhu Khuɗbatil Lumma, na Kirmani Mashhadi. Sharhu Khuɗbatil Lumma, na Sayyid Ali Muhammad Naƙawi Lakhnawi, wanda aka fi sani da Tajul Ulama (ya rasu a 1312H). Sharhu Khuɗbatil Lumma, na Fadl Ali Qazwini.[36]

Haka kuma, Muhammad Baƙir Majlisi ya yi sharhi da tafsirin Huɗubar Fadak a cikin Biharu Anwar, bayan ya kawo huɗubar da madogaran da aka ruwaito ta.[37] An bayyana sharhin Allama Majlisi a matsayin ɗaya daga cikin muhimman sharhinnin da aka yi a kan wannan huɗuba.[38]

Wasu daga cikin sharhi-sharhin Huɗubar Fadak Malikatul-Islam:

  • Malake Islam, Sharhin Huɗubar Fadak da Khutbar Sayyida Zahra (S) a taron matan Madina, na Khalil Kamra'i, daga wallafe-wallafen Darul-Irfan.
  • Khuɗbe Hazrate Faɗima Zahra (S) Wa Jaraye Fadak, na Husaini Ali Muntaziri, daga wallafe-wallafen Khirad Awa.
  • Khuɗbe Atashin Banuye Islam Dar Bistare Shahadat, na Nasir Makarim Shirazi.
  • Sharhe Khuɗbe Hazrate Zahra (S), na Sayyid Izzud-Din Husaini Zanjani, daga wallafe-wallafen Bustan Kitab.
  • Bahsi Kutah Piramune Khuɗbe Fadakiyya, na Mujtaba Tehrani, daga Cibiyar Bincike ta Masabihul-Huda.
  • Rasantarin Dadkhohi Wa Roshangeri (Sharhin Huɗubar Sayyida Zahra (S),), wadda aka fi sani da Huɗubar Fadak, na Muhammad Taƙi Misbahu Yazdi, daga Cibiyar Ilimi da Bincike ta Imam Khomaini.
  • Khuɗbe Fadak: Mabani Ma'arifati Wa Zaminhaye Tarikhi, na Sayyid Muhammad Maahdi Mirbaƙiri, daga Nashr Tamaddunul-Islamiyya.

Batutuwa Masu Alaƙa

Bayanin kula

  1. ↑ Azarbadagan, «Nigahi Guzara be Asnad wa Manabe’-e Maktub-e Khutbe-ye Fadakiyya», sh. 47–48. آموزه‌های هفت‌گانه خطبه تاریخی حضرت زهراء, Shafin sanarwa na ofishin Ayatullah Makarim Shirazi.
  2. ↑ Mirza’i, Ahammiyat, Zarurat wa Jaygah-e Imamat dar Nigah-e Hazrat Siddika Tahira (S), sh. 41 da 45.
  3. ↑ آموزه‌های هفت‌گانه خطبه تاریخی حضرت زهراء, Shafin sanarwa na ofishin Ayatullah Makarim Shirazi.
  4. ↑ Pursid Aƙa’i, Khutba-haye Fatimi, sh. 47.
  5. ↑ Sharafud-Din Musawi, Al-Muraja’at, 1402H, sh. 392.
  6. ↑ Nadri Abiyana, Wizhigi-haye Khitabi-ye Khutba-ye Fadakiyya, sh. 133.
  7. ↑ Ibn Ɗaifur, Balagatun-Nisa’i, sh. 16.
  8. ↑ Bahram, «Fa'aliyat-haye Ejtemai-ye Zanan az Didgah-e Feqh wa Hoquq», sh. 118.
  9. ↑ Ƙadiri، «گزارش چگونگی ورود حضرت فاطمه سلام الله علیها به مسجدالنبی»، Shafin Balag.
  10. ↑ Jawadi Amoli: Ilm-ha ra az Heyat-ha Bardarid, Tabnak.
  11. ↑ Balazuri, Futuhul-Buldan, sh. 40 da 41.
  12. ↑ Sheikh Tusi, At-Tibyan, Dar Ihya’ut-Turathil-Arabi, juzu’i na 6, sh. 468; Tabrisi, Majma’ul-Bayan, juzu’i na 6, sh. 633–634; Haskani, Shawahidut-Tanzil, juzu’i na 1, sh. 438–439; Suyuti, Ad-Durrul-Manthur, juzu’i na 4, sh. 177.
  13. ↑ Suratul Isra'i; Aya 26.
  14. ↑ Tabrisi, Al-Ihtijaj, juzu’i na 1, shafi na 91; Sayyid Ja’afar Murtadha, As-Sahih min Siratin-Nabiy, juzu’i na 18, shafi na 241.
  15. ↑ Kulaini, Al-Kafi, juzu’i na 1, shafi na 543; Sheikh Mufid, Al-Muƙni’a, shafi na 289–290.
  16. ↑ Halabi, As-Siratul-Halabiyya, juzu’i na 3, shafi na 512.
  17. ↑ Kulaini, Al-Kafi, juzu’i na 1, shafi na 543; Halabi, As-Siratul-Halabiyya, juzu’i na 3, shafi na 512.
  18. ↑ Balazuri, Futuhul-Buldan, shafi na 40.
  19. ↑ Makarim Shirazi, Payam-e Amirul-Mu’minin, juzu’i na 10, shafi na 202.
  20. ↑ Sadri, Fadak fi at-Tarikh, shafi na 63–66.
  21. ↑ Sadri, Fadak fi at-Tarikh, shafi na 113-117.
  22. ↑ Irbili, Kashful-Gumma, juzu’i na 1, shafi na 353–364.
  23. ↑ Ibn Ɗaifur, Balagatun-Nisa, shafi na 16.
  24. ↑ Alwiri, Khutbatul-Lumma Sanduha wa Makanatuha Indash-Shi’a, shafi na 15.
  25. ↑ Alwiri, Khutbatul-Lumma Sanduha wa Makanatuha Indash-Shi’a, shafi na 15.
  26. ↑ Majlisi, Biharul-Anwar, juzu’i na 29, shafi na 215.
  27. ↑ Saduq, Man La Yahduruhu, juzu’i na 3, shafi na 567–568.
  28. ↑ Muntaziri, Khutbat Hazrat Faɗima, shafi na 37.
  29. ↑ Ibn Ɗaifur, Balagatun-Nisa, shafi na 17–25.
  30. ↑ Shahidi, Zendegani-ye Faɗima Zahra, shafi na 122.
  31. ↑ Duba Azarbadagan, Nigahi Guzara be Asnad wa Manabe’-e Maktub-e Khutbe-ye Fadak, shafi na 49–56.
  32. ↑ Pursid Aƙa’i, Khutba-haye Fatimi, shafi na 51.
  33. ↑ Shahidi, Zendegani-ye Faɗima Zahra, shafi na 126–135.
  34. ↑ Tabrisi, Al-Ihtijaj ala Ahlil-Lijaj, juzu’i na 1, shafi na 107–108; Ibn Shahrashub, Manaƙib Ali Abi Talib, juzu’i na 2, shafi na 50.
  35. ↑ Majlisi, Biharul-Anwar, juzu’i na 29, shafi na 234. سایت ولی عصر
  36. ↑ Agha Buzurg Tehrani, Az-Zari’a, juzu’i na 13, shafi na 224 da juzu’i na 18, shafi na 58.
  37. ↑ Majlisi, Biharul-Anwar, juzu’i na 29, shafi na 215–335.
  38. ↑ Pursid Aƙa’i, Khutba-haye Fatimi, shafi na 58.

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