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Daƙiƙa:Waladani Abubakar Marrataini

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Daga wikishia
Waladani Abubakar Marrataini
Sunaye Na DabanAbubakar ya haife ni sau biyu, tabbas Abubakar ya haife ni sau biyu.
Maudu'iNasabar Imam Sadiƙ (A.S) da Abubakar ta bangaren kakanninsa na wajen uwa (kakansa da kakarsa na wajen uwa).
Ya Fito DagaImam Sadiƙ (A.S)
Ingancin IsnadiMursal
Madogaran Shi'aKashful Gumma, Umdatul Ɗalib
Madogaran Ahlus-sunnaTarikhu Madinati Dimashƙi, Tahzibul Kamal, Siyaru A'alamil Nubala
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


Waladani Abu Bakr marrataini (Abubakar ya haife ni sau biyu), magana ce da aka jingina ga Imam Sadiƙ (A.S), wadda take nuni ga nasabar Imam Sadiƙ (A.S) ga Abubakar ta hanyar kakansa da kakarsa na wajen uwa.

Wannan ruwaya ba ta nan a cikin tsoffin littattafan Shi'a na asali. Kashful Gumma ne tsohon littafin Shi'a da ya fara naƙalto ta, kuma ya naƙalto ta ne a matsayin mursala (ruwayar da ba ta da cikakken isnadi) daga majiyoyin Ahlus-Sunna. Wasu malamai na Shi'a sun yi watsi da isnadinta bisa ga nazarin ilimin rijal na Ahlus-Sunna, kuma sun ɗauki ma'anarta a matsayin bayani ne kawai na dangantakar jini ko kuma abin da aka faɗa don dalilin taƙiyya.

A ɓangare guda kuma, wasu malamai na Ahlus-Sunna suna amfani da wannan ruwaya a matsayin hujja ta falalar Abubakar, da kuma nuna ƙaunar da Imamai na Shi'a suke masa, sannan su yi amfani da ita wajen musanta zargin da ake yi na cewa Imamai suna gaba da halifofi guda uku. Wannan ruwaya ta zo a cikin littattafan Ahlus-Sunna ta hanyoyi daban-daban, wasu da isnadi wasu kuma ba tare da isnadi ba.

Matsayi Da Siffofi

Kalmar "Walada ni Abubakar marrataini" wato "Abubakar ya haife ni sau biyu" an jingina ta ga Imam Sadiƙ (A.S).[1]

Ahlus-Sunna sun yi amfani da wannan magana a matsayin hujja ga falalar Abubakar,[2] ƙaunar Imaman Shi'a gare shi, da ƙaryata zargin Shi'a cewa Imamai (A.S) suna gaba da halifofi uku na farko.[3] Wasu ma sun ɗauke ta a matsayin alamar cewa Imam Sadiƙ (A.S) bai yarda da Shi'a ba saboda rashin girmama Abubakar.[4]

A gefe guda kuma, malamai na Shi'a kamar Sayyid Jafar Murtada Amili sun jingina ga majiyoyin rijal na Ahlus-Sunna, suka yi suka ga isnadin wannan ruwaya, suka kuma ƙaryata cewa ta fito daga Imam Sadiƙ (A.S).[5]

Wasu masu bincike na Shi'a kuma sun yi shakku kan yadda Ahlus-Sunnah suka fahimci ma'anar wannan ruwaya, suka kawo yiwuwar biyu:

  • Maganar tana nuna dangantakar jini kawai tsakanin Imam Sadiƙ (A.S) da Abubakar, ba tare da yabo ko zargi ba.[6]
  • An faɗa ta ne a yanayin taƙiyya,[7] domin kawar da tuhuma,[8] ko kuma don kare Shi'a daga zalunci.[9]
  • Haka kuma, an ce wannan magana tana nuni da nasabar Imam Sadiƙ (A.S) ta wajen mahaifiyarsa Ummu Farwa ga Abubakar.[10]

Umm Farwa Ƴar Ƙasim Bin Muhammad Bin Abubakar ce;[11] mahaifiyarta kuwa Asma'u Ƴar Abdur-Rahman Bin Abubakar ce.[12]

A cewar Ƙazi Nurullahi Shushtari da Muhammad Husaini Muzaffar a cikin martanin da suka rubuta kan Ibɗalu Nahjil Baɗil, Fadlu Bin Ruzbihan Khanji, marubucin wannan littafi, ya ɗauki kalmar "Siddiƙ" a matsayin ɓangare na ruwayar, kuma ya gina hujjar sa a kanta.[13]

Madogara

Masu bincike sun bayyana cewa, asalin ruwayar "Walada ni Abubakar marrataini" (Abubakar ya haife ni sau biyu) tana cikin littattafan Ahlus-Sunna, kuma sun yi imanin cewa daga nan ce ta shigo cikin littattafan Shi'a na baya-bayan nan.[14]

Madogaran Ahlus-Sunna

An samo hadisin "Walada ni Abubakar marrataini" da isnadi a cikin littattafan Tarikhu Madinati Dimashƙi na Ibn Asakir (ya rasu a 571H)[15] da Tahzib al-Kamal na Mizzi (ya rasu a 743H).[16] Malaman hadisi na Ahlus-Sunna, kamar Shamsuddin Zahabi[17] da Jalaluddin Suyuti,[18] sun kawo ta ba tare da isnadi ba a cikin ayyukansu. A wasu madogaran Ahlus-Sunna, wannan maganar ta zo kaɗai;[19] amma a wasu wuraren, tana a matsayin wani ɓangare na doguwar ruwaya wadda a ciki aka ce Imam Sadiƙ (A.S) ya bayyana fatan samun ceto daga Abubakar ya fi fatan samun ceto daga Imam Ali (A.S).[20]

Madogaran Shi'a

A cewar Muhammad Hadi Yusufi Garawi, masanin tarihi na Shi'a, tsohon littafin Shi'a da ya fara naƙalto wannan magana shi ne Kashful Gumma.[21] Irbili (ya rasu a 692H) ya ruwaito ta ne daga Abdul-Aziz Janabazi wanda yake mabiyin mazhabar Ahlus-Sunna[22] (ya rasu a 611H).[23] Masu bincike na Shi'a sun ɗauki wannan ruwaya a matsayin mursala (ruwayar da babu cikakken isnadi).[24] Haka kuma Ibn Anaba, masanin nasaba na Shi'a, ya kawo wannan magana a cikin littafinsa Umdatut Talib[25] wadda ita ma ba ta da isnadi.[26]

Wasu malamai na Shi'a kamar Zamin Bin Shadƙam,[27] Agha Muhammad Ali Bahbahani,[28] Abdullahi Mama ƙani,[29] Muhammad Ali Mudarris Tabrizi[30] da Murtada Muɗahhari[31] sun nakalto wannan magana ba tare da sun yi mata bincike ko suka ba. Haka kuma, a cikin wasu littattafan fiƙhu na Shi'a, an yi amfani da wannan magana a matsayin ruwayar da ta fito daga Imam Sadiƙ (A.S).[32]

Bayanin kula

  1. ↑ Irbili, Kashf al-Ghummah, juzu’i na 2, shafi na 374.
  2. ↑ Musawi, Ash-Shi’a wat Tashih, shafi na 159–160.
  3. ↑ Zahabi, Siyar A’lamin Nubala, juzu’i na 6, shafi na 255.
  4. ↑ Zahabi, Siyar A’lamin Nubala, juzu’i na 6, shafi na 255.
  5. ↑ Amili, Mizanul Haqq, juzu’i na 1, shafi na 344–345; Musawi Safi, Ummahatul A’immatil Ma’sumin (a.s), juzu’i na 2, shafi na 68–69.
  6. ↑ Shushtari, Ihqaqul Haqq, juzu’i na 1, shafi na 67.
  7. ↑ Amili, Mizanul Haqq, juzu’i na 1, shafi na 343–345; Shushtari, Ihqaqul Haqq, juzu’i na 1, shafi na 68.
  8. ↑ Shushtari, Ihqaqul Haqq, juzu’i na 1, shafi na 68.
  9. ↑ Amili, Mizanul Haqq, juzu’i na 1, shafi na 345.
  10. ↑ Musawi Safi, Ummahatul A’immatil Ma’sumin (a.s), juzu’i na 2, shafi na 67.
  11. ↑ Mufid, Al-Irshad, juzu’i na 2, shafi na 180.
  12. ↑ Kulaini, Al-Kafi, juzu’i na 1, shafi na 472.
  13. ↑ Shushtari, Ihqaqul Haqq, juzu’i na 1, shafi na 67; Muzaffar, Muhammad Husain, Dala’ilus Sidq, juzu’i na 2, shafi na 35.
  14. ↑ Yusufi Gharawi, Mausu’atut Tarikhil Islami, juzu’i na 6, shafi na 497.
  15. ↑ Ibn Asakir, Tarikhu Madinati Dimashq, juzu’i na 44, shafi na 454.
  16. ↑ Mizzi, Tahzibul Kamal, juzu’i na 5, shafi na 82.
  17. ↑ Zahabi, Siyar A’lamin Nubala, juzu’i na 6, shafi na 255.
  18. ↑ Siyuti, Zahabi, Tabaqatul Huffaz, shafi na 79.
  19. ↑ Zahabi, Tarikhul Islam, juzu’i na 3, shafi na 828.
  20. ↑ Mizzi, Tahzibul Kamal, juzu’i na 5, shafi na 82.
  21. ↑ Yusufi Gharawi, Mausu’at al-Tarikh al-Islami, juzu’i na 6, shafi na 497.
  22. ↑ Musawi Safi, Ummahat al-A’immat al-Ma’sumin (a.s), juzu’i na 2, shafi na 69.
  23. ↑ Irbili, Kashfu al-Ghummah, juzu’i na 2, shafi na 374.
  24. ↑ Yusufi Gharawi, Mausu’at al-Tarikh al-Islami, juzu’i na 6, shafi na 497.
  25. ↑ Ibn ‘Anaba, Umdatut Talib, shafi na 176.
  26. ↑ Husaini, Al-Ajwibah al-Hadiya, shafi na 106.
  27. ↑ Husaini Madani, Tuhfat al-Azhar, juzu’i na 2, shafi na 43.
  28. ↑ Bihbahani, Maqami‘ al-Fadl, juzu’i na 2, shafi na 88.
  29. ↑ Mamqani, Tanqih al-Maqal, juzu’i na 1, shafi na 292.
  30. ↑ Mudarris Tabrizi, Rayhanat al-Adab, juzu’i na 8, shafi na 318.
  31. ↑ Mutahhari, Bist Goftar, shafi na 165.
  32. ↑ Amoli, Misbah al-Huda, juzu’i na 11, shafi na 180; Jawahiri, Al-Wadih, juzu’i na 6, shafi na 340; Burujirdi, Al-Mustanad, juzu’i na 3, shafi na 317.

Nassoshi

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