Sayyida Faɗima (S)

Daga wikishia
(an turo daga Fatima (S))

Faɗima (S) (Larabci: السيدة فاطمة الزهراء عليها السلام) wace ta shahara da Faɗima Zahara an haifeta shekaru biyar da aiko Annabi (S.A.W) ta kasance ƴa ga Annabin Rahama (S.A.W) da Khadija Kubra (S) kuma matar Imam Ali (A.S), haka kuma ɗaya ce daga mutanen biyar na cikin bargo (As'habul kisa'i) waɗanda shi'a imamiyya suke imani da cewa ma'asumai ne, Imami na biyu da na uku wurin ƴan shi'a, Zainab (S) da Ummu Kulsum sun kasance daga cikin ƴaƴan da ta haifa, zahara, batula, sayyidatu nisa'il alamin (shugabar matan duk duniya) suna daga laƙubbanta, haƙiƙa Sayyada Faɗima (S) ta shahara da alkunyar Ummu Abiha (Babar babanta), ta kasance mace ɗaya rak da ta halarci taron mubahala da kiristocin najran. Suratul Kausar, ayar taɗhir, ayar muwadda da ayar iɗ'am da hadisai misalin hadis bad'atu duka an naƙalto cikin sha'anin falalolin Faɗima. Ya zo a cikin riwaya cewa Annabi (S.A.W) ya bayyana cewa Faɗima ce mafi fifita kan dukkanin matan duniya da lahira, fushi da yardarta, fushi ne da yardar Allah. An samu ƙaranci rahoto game da rayuwarta a lokacin yarinta, da wannan dalili ne rahotanni da ake da su sun kawo bayanin kasancewarta tare da Annabi (S.A.W) lokacin da Mushrikai suka ƙuntata musu, tare kuma da halartartar shi'ibu Abi ɗalibi da hijira zuwa madina tare da Imam Ali (A.S). Faɗima (S) ta yi aure tare da Imam Ali (A.S) a shekara ta biyu bayan hijira. Daga cikin ayyukanta bayan hijira akwai shagaltuwa da ayyukan zamantakewa, kasancewa tare da Annabi (S.A.W) lokutan wasu yaƙoƙi daga jumlarsu fatahu makka. Lokacin al'amarin taron saƙifa cikin nuna rashin amincewa da shawarar mutanen saƙifa, Faɗima ta siffanta halifancin Abubakar a matsayin halifanci na kwace, kuma ba ta yi masa bai'a ba, cikin waƙi'ar kwace gonar fadak da kuma bada kariya da ta yi kan halifancin Imam Ali (A.S) ta yi wata huɗuba wace aka sani da sunan huɗubar fadak. Kwanaki kaɗan bayan wafatin Annabi (S.A.W) cikin waƙi'ar harin da magoya bayan Abubakar suka kai kan gidanta, lafiyarta ta taɓu, ta kwanta kan shimfiɗa domin jinyar ciwon da suka ji mata, bayan ƙanƙanin lokaci a ranar 3 ga watan jima sani shekara ta 11 bayan hijira ta yi shahada a garin madina. Sakamakon wasiyya da ta yi an yi mata jana'iza a cikin duhun dare tare da binne ta, babu wanda ya san haƙiƙanin wurin da ƙabarinta yake. Tasbihatul Zahara (A.S), mus'hafu faɗima, huɗubar fadak suna daga cikin gado da ma'anawiyya na Faɗima. Mus'hafu Faɗima (S) wani littafi ne da ya tattaro maganganu da mala'ikan Allah ya yi mata ilhamarsu, Imam Ali (A.S) ya rubuta su, wannan takarda bisa abin da ya zo daga riwaya ta kasance hannun Imamai, yanzu kuma tana hannun Imam Zaman (A.F) ƴan shi'a suna ɗaukar Faɗima (S) matsayin abar kwaikwayo a gare su, a duk zagayowar ranar shahadarta da ake kira da ayyamu Faɗima (Kwanakin faɗima) ƴan shi'a suna shirya zaman makoki da juyayi, a ƙasar Iran ranar haihuwar Faɗima (S) 20 ga watan jima sani, ana kiran wannan rana da ranar mata, sunan Faɗima shi ne sunan da aka fi raɗawa ƴaƴa mata a ƙasar Iran. Rubuce-rubuce da aka yi game da Sayyada Faɗima (A.S) za a iya kasa su gida uku: Masanid, Falalolinta, da kuma tarihin rayuwarta.

Suna Da Nasaba

Iƙbal Lahore mufakkiri mawaƙi musulmi, ya tsara girmama dangin Faɗima cikin zirin waƙa kamar haka: Maryam daga ɓangare guda ɗaya na Isa Almasihu mai girmam daraja

daga ɓangare uku Sayyada Faɗima mai girman daraja

hasken idanu rahamar talikai ita tana tare da Imami na farko da na ƙarshe shugaba wacce take tare da “Hal ata" Aliyul murtada mai warware matsaloli zakin Allah Faɗima mahaifiyar tushe matatarar so da ƙauna Faɗima mahaifiyar ayarin masoya.[1] Faɗima ta kasance ƴa ga annabin muslunci Muhammad ɗan Abdullahi da Khadija ɗiyar Khuwailid, Faɗima tana da laƙubba masu yawan gaske an ce sn kai ɗai-ɗai har guda talatin, daga zahara, siddiƙa, muhaddasa, batula, sayyidatu nisa'il alamina, mansura ɗahira, zakiyya, mubaraka, radiya, mardiyya, ammam daga mafi shaharar laƙubbanta shi ne Faɗima.[2] Tana wasu adadin alkunya da ake faɗa mata misalin umma abiha, ummul a'imma, ummul alhassan, ummul alhusaini da almuhsin.[3]

Ku duba: Fihirisar Alkunya Da Laƙubban Sayyida Faɗima (S)

Tarihin Rayuwa

Faɗima (S) ta kasance ta ƙarshe a ƴaƴan Annabi (S.A.W) da Khadija (S)[4] bisa ittifaƙin malaman tarihi an haife ta a garin makka a gidan Khadija a wani wuri da ake kira zuƙaƙul aɗɗarin da zuƙaƙul alhajar kusa safa da marwa.[5]

Haihuwa Da Yarinta bisa mahangar da ta yaɗu tsakankanin ƴan shi'a, an haifi Faɗima (S) bayan shekaru biyar da aiko Annabi (S.A.W).[6] shekara da ta shahara da suna Ahƙafiya (shekarar da aka saukar da suratul ahƙaf).[7] Shaik Mufid da Kaf'ami sun tafi kan cewa an haife ta a shekara biyu bayan aiko da annabta[8] bisa mahangar da ta yaɗu cikin ahlus-sunna shi ne cewa an haifeta shekaru biyar kafin aiko annabi.[9]

Madogaran shi'a sun ambaci cewa an haifi Faɗima (S) a ranar 20 ga watan jima sani.[10] kan asasin wata riwaya da aka naƙalto daga Imam Baƙir (A.S) Allah ne da kansa ya raɗa mata suna, a ci gaban wannan riwaya game da raɗin sunanta ya zo cewa Allah ya ajiye ta cikin alƙawari (Alƙawarin alastu da duniyar zarri) cikin iliminsa ya kuma nesanta ta daga dukkanin ƙazanta.[11] haka nan bisa wata riwaya da ta zo cikin littafin Zaka'irul Al-uƙba wanda aka rubuta a ƙarni na 7 bayan hijira, an naƙalto daga Annabi (S.A.W) ana kiran Faɗima da wannan suna sakamakon Allah ya fansheta da zuriyarta daga wutar jahannama.[12]

Babu cikaccen rahoto game da tarihin rayuwarta a lokacin yarinta sai ɗan abin da ba a rasa ba.[13] kan asasin rahoton tarihi bayan bayyanar da da'awa, a wasu wurare Faɗima ta ga irin kausasawa da ƙuntatawar da mushrikan makka suka yi kan mahaifinta, ƙari kan wannan ta kasance tare da mahaifinta shekaru uku cikin unguwar shi'ibi Abi ɗalib lokacin da mushrikai suka kallafawa bani hashim da sahabban Annabi (S.A.W) takunkumin tattalin arziƙi da zamantakewa.[14] sannan tun tana ƙaraar yarinya mahaifiyarta ta mutu.[15] daga cikin muhimman abubuwa da suka faru a lokacin yarintarta akwai yunƙurin kashe Annabi (S.A.W) da ƙuraishawa suka yanke shawara a kai,[16] fitowar Annabi (S.A.W) daga makka cikin duhun dare tare da hijira zuwa madina, hijirar Faɗima tare da mijinta Ali (A.S) zuwa madina da ma wasu mata[17]

Baiko Da Aure

Tushen ƙasida: Auren Ali (A.S) Da Fatima (S)

Mutane daban-daban sun aiko da baikon Faɗima suna neman aurenta, sai dai cewa daga ƙarshe ta zaɓi yin aure da Imam Ali (A.S) a imanin ba'arin masu bincike, bayan hijira Annabi (S.A.W) daga Makka zuwa madina, sakamakon kasancewar Faɗima ɗiya ga Manzon Allah (S.A.W) ta samu girmamawa da babban matsayi a wurin musulmi.[18] ƙari kan haka ga kuma irin soyayyar da Annabi (S.A.W) yake nuna mata.[19] hususiyoyi da siffofinta tare da fifitar kan sauran mata,[20] ya sanya sahabbai suka dinga rigengeniya cikin baikon neman aurenta.[21] wasu adadi daga manyan cikin ƙuraishawa waɗanda suka muslunta da farko-farkon kira da da'awa, ko kuma waɗanda suka kasance suna da wadata da dukiya sun nemi auren Faɗima.[22] Abubakar, Umar[23] da Abdur-Rahman ɗan Aufi[24] suna daga cikin waɗanda suka nemi aurenta, Annabi ya nuna rashin amincewa daga bakiɗayan baiko da aka aiko masa.[25] cikin amsar da ya bayar ga masu neman aurenta, ya ce: “Auren Faɗima yana hannun Allah muna jiran hukunci daga Allah ne"[26] a wasu wuraren an kawo rahotan ƙin amincewar Faɗima daga masu neman aurenta.[27]

Ali (A.S) sakamakon dangantakarsa da Annabi da kuma kyawawan halayen da riƙo da addinin Faɗima ya kasance yana da tsananin ƙaunar aurar Faɗima[28] sai dai kuma kamar yanda malaman tarihi suka bada labari ya kasa samun ƙarfin gwiwar gayawa Annabi batun baikon aurenta da yake da shi.[29] Sa'ad ɗan Ma'az shi ne ya je ya gayawa Annabi wannan batu na Ali (A.S) sai Annabi (S.A.W) ya amincewa Ali (A.S) da ya auri Faɗima[30] Annabi (S.A.W) da kansa ya je ya gaywa Faɗima batun neman aurenta da Ali (A.S) ya yi tare da yi mata bayanin kyawawan halayensa da falalolinsa, sai ta amince,[31] bisa umarnin Allah Annabi (S.A.W) ya aurar da Faɗima (S) ga Ali (A.S)[32] kamar dai sauran muhajirun Imam Ali (A.S) ya kasance cikin matsalar ƙuntatar tattalin arziƙi a watannin farko-farkon hijira daga makka zuwa madina.[33] da wannan dalili ne tare da umarnin Annabi ya bada sulkensa a ka sayar a wani ƙaulin an ce ya jinginar da shi, sannan ya yi amfani da kuɗin wannan sulke a sadakin Faɗima (S)[34] an yi taron ɗaura aure Faɗima (S) da Ali (A.S) a masallacin Annabi (S.A.W) tare da halartar al'ummar musulmi.[35] akwai saɓani game da tarihin taron ɗaurin auren Ali (A.S) da Faɗima (S) cikin galibin madogarai, an bayyana cewa ya kasance ne a shekara ta biyu bayan hijira.[36] sannan an yi bikinsu bayan yaƙin badar a watan shawwal ko zil hijja shekara ta 2 bayan hijira.[37]

Rayuwar Aure Tsakanin Ali (A.S) Da Faɗima (S)

Ku duba: Gidan Faɗima (S)

Cikin rahotannin tarihi wata riwaya ta zo cewa Faɗima (S) ta kasance tana tsananin nunawa Imam Ali (A.S) ta kai ga har gaban mahaifinta bata iya ɓoye irin soyayyar da take nuna masa ta kasance tana kiransa da mafificin miji a gaban Manzon Allah (S.A.W)[38] an naƙalto cewa tana masa magana da kalmomin soyayya a cikin gida[39] sannan cikin mutane tana kiransa da alkunyar Abal Alhassan,[40] cikin wani rahoto ya zo cewa Faɗima (S) ta kasance tana amfani da kayan kwalliya misalin turare da sauran kayan ado tana cancacɗawa mijinta ado a gida.[41]

A farkon fara rayuwarsu ta aure tare da juna sun fuskanci yanayi na ƙuntatar tattalin arziƙi.[42] takai ga a ba'arin lokuta suna rasa abincin da za su bawa Hasanaini (A.S)[43] haƙa ta ci gaba da haƙuri b ata taɓa nuna ƙosawa ba ko kokawa da halin da suke ciki, a wasu lokuta domin taimakawa mijinta ta kasance tana sana'ar kaɗa zare.[57] Bisa nasihohin Annabi (S.A.W)[44] Faɗima (A.S) ta ɗauki nauyin dukkanin ayyuka na cikin gida shi kuma Ali (A.S) ya ɗauke hidimomin wajen gida[45] lokacin da aka aiko musu Fidda domin hidima gare su, sai suka raba ayyukan gida biyu Fidda tana yin rabi ita tana yin sauran abin da ya rage.[46] kan asasin ba'arin rahotanni ya zo cewa suna raba ayyuka kaso biyu idan Fidda ta yi yau sai ita kuma ta yin a gobe[47]

Imam Ali (A.S) ya kasance yana matuƙar girmama Faɗima. A wata riwaya da aka naƙalto daga Imam Ali (A.S) ya ce: ban taɓa fusata ta bah aka ita ma bata taɓa fusata nib a.[48] cikin labarin neman ganawa tare da ita da Abubakar da Umar suka aikowa Imam Ali (A.S), ta cewa Imam Ali (A.S) gida dai gidanka ne kuma wannan ƴantacciyar matar da kake magana da ita matarka ce, duk yadda ka gani haka za ayi.[49]

ƴaƴa

Ra'ayin madogaran shi'a da na ahlus-sunna ya zo ɗaya game da adadin ƴaƴan Faɗima (A.S) tare da Ali (A.S) huɗu ne daga Hassan,[50] Husaini,[51] Zainab,[52] da Ummu Kulsum[53] cikin madogaran shi'a[54] da ba'arin madogaran ahlus-sunna an amabaci cewa tana da wani ɗan sai dai kuma sakamakon ciwon da ta ji sakamakon waƙi'ar da ta faru da ita bayan wafatin mahaifinta ta yi ɓarinsa, ana kiran wannan yaro da Muhsin ko Muhassan.[55]

Waƙi'o'in Da Suka Faru Da Ita A ƙarshen Rayuwarta

Abubuwa marasa daɗi masu sosa zuciya sun faru a watannin ƙarshen rayuwar Sayyida Faɗima (S) kamar yadda aka faɗa a wannan lokuta ba a taɓa ganinta tana dariya ba.[56] wafatin mahaifinta.[57] abin da ya gudana a saƙifa, kwacewa mijinta halifanci, kwace mata gonar fadak da Abubakar ya yi da kuma karanta huɗubar fadak da ta yi a taron sahabbai,[58] suna daga muhimman abubuwa da suka faru a ƙarshen rayuwarta. Faɗima tare da Ali (A.S) ta kasance ɗaya daga asalin mutanen da suka nuna rashin amincewarsu kan zaɓen saƙifa da halifancin Abubakar;[59] da wannan dalili ne ta zamanto tana fuskantar barazana daga magoya bayan gwamnatin Abubakar har ta kai ga sun mata barazanar ƙiona gidanta tana ciki.[60] ƙin yin bai'a ga Abubakar da Ali (A.S) ya yi da ƙin amnicewa da Abubakar da kuma yin shinge da mafaka da gidansa da masu adawa da gwamnatin Abubakar suka yi haka ya sanya magoya bayan gwamnatin Abubakar kai hari kan gidan Faɗima, sakamakon ta hana su kama Ali su fita shi su kais hi wurin Abubakar tare da tilastamas ayin ba'ai, sai hakan ya sanya suka ji mata ciwo.[61] sakamakon jin wannan ciwo ya haifar da ɓarin ɗanta Muhsin.[62] bayan wannan waƙi'a sai ta kwanta jinya bayan gajeriyar jinya ne ta yi shahada.[63] cikin littafin Al-ihtijaj akwai maganar d ata gayawa matan madina da suka je dubata lokacin wannan rashin lafiya da ta yi jinya, an bada rahoto cewa a faɗa musu rashin amincewarta tare da takaicin abubuwan da suka faru bayan wafatin mahaifinta.[64]

Faɗima (S) ta yi wasiyya ga Ali (A.S) cewa ka da ya bari waɗanda take da saɓani su zo kan jana'izarta ka da su shiga sallar gawarta da binne, sannan ta buƙaci a binne ta cikin duhun dare.[65] kan asasin mahangar mashhur,[66] Faɗima (S) ta yi shahada a garin madina 3 ga watan jima sani shekara ta 11 bayan hijira.[67] ta yi shahada tana da shekaru 17 a duniya[68] amma a wata riwaya da aka naƙalto daga Imam Baƙir (A.S) ta yi shahada tana da shekaru 23 a duniya.[69]

Tarayya Da Wuraren Na Siyasa

Haƙiƙa Faɗima (S) ta kasance tana yin ayyukan zamantakewa da wasu muƙamai da matakai na siyasa masu tarin yawa. Hijira daga makka zuwa madina, jinyar Annabi (S.A.W) a lokacin yaƙin uhud,[70] halartar jana'izar Sayyidina Hamza tare da Safiyya ƴar uwar Sayyidina Hamza Baffan Annabi (S.A.W) a lokacin yaƙin uhud.[71] kai guzuri gurin Manzon Allah (S.A.W) a lokacin yaƙin Khandaƙ[72] da yi masa rakiya a fatahu makka,[73] suna daga jumlar ayyukanta gabanin wafatin Annabi (S.A.W), sai dai cewa galibin ayyukanta na siyasa sun kasance a gajeriyar rayuwarta bayan wafatin mahaifinta, daga muhimman muƙamai da matakai na siyasa na ta su ne waɗannan wurare: rashin amincewarta da taron saƙifa da zaɓen Abubakar da sunan halifa bayan Manzon Allah (S.A.W), zuwa gidajen shuwagabannin muhajirun da ansar domin karɓo iƙrarinsu game da cancanta da fifitar Imam Ali (A.S) kan halifanci, ƙoƙarinta kan dawowa da gonar fadak zuwa hannunta, karanta huɗubar fadak a taron muhajirun da ansar, bada kariya ga Imam Ali (A.S) lokacin da magoya bayan gwamnatin Abubakar suka kawo hari kan gidanta, da kuma maganar ta cikin taron matan madina lokacin da suka zo dubiya gare ta, wasiyyarta game da binne ta a ɓoye ciin duhun dare, a imanin da yawa-yawan masu bincike, da yawa daga zantuka da ayyukan Faɗima (S) wanda ta yi su bayan wafatin mahaifinta, sun kasance ne a matakin raddi da martani na siyasa da kuma nuna rashin amincewa da kwace halifanci da Abukakar da magoya bayansa suka yi.[74]

Rashin Amince Da Hukunce Majalisar Saƙifa

Mishal Ka'adi
Fatima Zahara ta kasane mai jihadi cikin tafarkin Allah, muslunci da gaskiya, ta tsaya gaban zalunci, ta tsayam kyam kan goyan bayan siyasar gaskiya, lokacin da ta kue nuna rashin amincewarta ta wasiyya a binne cikin duhun dare, domin kada mutane masu inkarin gaskiya da suka cutar da ita su samu damar zuwa jana'izarta.

Sayit na tsahar Kausar

Tushen ƙasida: Waƙi'ar Saƙifatu Bani Sa'ida

Bayan kafa majalisar shura saƙifa da kuma yin bai'ar wasu adadin sahabbai ga Abubakar a matsayin halifa, Faɗima tare da Ali (A.S) da wasu adadin sahabbai misalin Ɗalha da Zubairu sun nuna rashin amincewarsu da wannan hukunci.[75] saboda a lokacin waƙi'ar ghadir, Annabi (S.A.W) ya gabatar da Imam Ali (A.S) matsayin halifansa kuma magajinsa.[76] kan asasin rahotannin tarihi, Faɗima (S) tare da rakiyar mijinta Imam Ali (A.S) ta dinga zuwa gidajen sahabbai tana neman su taimaka mata, cikin amsarsu gare ta sun ce da ace kin zo da wuri kafin mu yi bai'a ga Abubakar, da tabbas zamu goyi bayan halifancin Ali (A.S).[77]

Labarin Gonar Fadak Da Huɗubar Fadak

Tushen ƙasida: Waƙi'ar Garkuwa da Gidan Faɗima (S)

Bayan Abubakar ya kwace gonar fadak daga hannun Faɗima (S) ya sanyata cikin ikon gidan halifanci, Faɗima (S) ta nuna rashin amincewarta da wannan mataki da ya ɗauka.[78] cikin yunƙurin dawo da gonarta hannunta ta tattauna da Abubakar bayan nuna masa dalili da shaid,[79] cikin wnai rubutu da ya yi ya bayyana cewa fadak mallaka ce ta Faɗima (S) sai dai kuma Umar ɗan Khaɗɗab tare da nuna rashin mutuntawa ga wannan takardar ta Abubakar ya kwace takardar daga hannun Faɗima (S) sannan ya keta ta.[80] wasu ba'rin madogarai sun bada labarin yadda Umar ya bugi Faɗima (S) da ji mata ciwo lamarin da ya kai ta da ɓarin cikin ɗanta Muhsin.[81] bayan rashin samun nasara a ƙoƙarin da ta yi na dawo da gonar fadak, sai ta tafi masallacin Annabi ta yi huɗuba cikin taron sahabbai, daga baya wannan huɗuba ta yi ta shahara da suna huɗubar fadak, cikin wannan huɗuba ta yi suka kan matakin kwacen gonar fadak da halifanci da Abubakar ya yi . bugu da ƙari cikin wannan huɗuba ta bayyana cewa wannan mataki da ya ɗauka bai da wani sakamako sai wutar jahannama.[82] malamai sun dogara da wannan huɗuba kan halascin tarayyar mata cikin ayyukan siyasa.[83]

Kasancewa Tare da Masu Fakewa A Gidanta Masu Adawa Da Abubakar

Bayan sahabbai sun naɗa Abubakar a halifa tare da bai'a gare shi, da nuna ko in kula da maganar da Annabi (S.A.W) ya yi kan halifancin Imam Ali (A.S), Faɗima (A.S) tare da rakiyar Imam Ali (A.S), bani hashim da wasu adadin sahabbai sun nuna rashin amincewarsu da wannan bai'a sun gudu sun fake a gidan Faɗima.[84] Abbas ɗan Abdul-Muɗɗalib, Salmanul Faris, Abu Zar gifari, Ammar ɗan yasir, Miƙdad, Ubayyu ɗan Ka'ab da wasu gungun jama'a daga bani hashim sun kasance daga mutanen da suka je suka garkuwa da gidan Faɗima (A.S).[85]

Bada Kariya Ga Ali (A.S) A Lokacin Waƙi'ar Kai Hari Gidanta

Tushen ƙasida: Waƙi'ar Kai Hari Kan Gidan Faɗima (S)

Lokacin masu goyan bayan gwamnatin Abubakar suka kawo hari kan gidan Imam Ali (A.S) haƙiƙa Faɗima (S) ta tari gabansu ta hana su kama shi su kais hi ya yiwa Abubakar bai'a da ƙarfin tuwo.[86] kan asasin rahotan Ibn Abdu Rabbihidaga malaman ahlus-sunna a ƙarni na uku da na huɗu bayan hijira, bayan da labari ya je kunnen Abubakar cewa masu adawa da halifancinsa sun gudu gidan Faɗima (S) sun yi garkuwa da a can, sai ya bada umarni kai hari kan gidan a je a watsa taron masu adawa da halifancinsa, idan kuma suka ja daga suka ƙi miƙa wuya a yaƙe su, Umar tare da wasu adadi mutane sun tafi sun nufi gidan Faɗima (S) bayan isar su gidan sai Umar ya nemi mutanen da suke cikin gidan da su fito, bayan nan ya yi barazana idan suka ƙi bin umarninsa zan ƙona gidan.[87] Umar tare da mutanensa cikin kausasawa sun kutsa da ƙarfin tuwo sun shiga wannan gida, a wannan lokaci Sayyida Faɗima (S) ta yi musu barazana da cewa matuƙar basu fice daga gidanta ba za ta kai ƙararsu wurin Allah.[88] da jin haka ne sai maharani suka fice daga gidan, in banda Ali da bani hashim sauran dukkanin mutanen da suka yi garkuwa a cikin gidan dukkanin sun tafi da su sun kai su masallaci domin su yiwa Abubakar bai'a.[89]

Mahara bayan sun kai masu garkuwa a gidan Faɗima (S) masallaci da ƙarfin tuwo sun tilasta musu yi wa Abubakar bai'a, domin karɓar bai'a daga Imam Ali (A.S) da bani hashim, sai suka ƙara dawowa gidan tare da ƙara kai hari da bankawa gidan wuta, Faɗima (S) tana tsaye bayan ƙofa sakamakon zafin wuta da kuma danno ƙofa da duka da Umar ya yi, Ƙunfuz da sauran waɗanda suka zo tare sai ta ji ciwo, lamarin da ya kai ga sai da ta yi ɓarin cikin jaririn da yake cikinta wanda ake kira da Muhsin (A.S).[90] cikin ba'ain rahotanni ya zo cewa ƙunfuz ya danna Faɗima (S) tsakankanin kyauren ƙofa da bango.[91] har sai da ya karya mata ƙashin awaza.[92] bayan wannan waƙi'a ta kwanta rashin lafiya.[93]

Fushin Faɗima (S) Kan Abubakar Da Umar

Kausasa mu'amalar tare da Faɗima (S) da Ali (A.S) Abubakar da Umar suka yi kan waƙi'ar kwace fadak da waƙi'o'i da suke da alaƙa da tilasta shi yin bai'a ga halfancin Abubakar, ya sanya Faɗima (S) ta yi fushi da Abubakar da Umar tare d ayake duk wata alaƙa da su har zuwa ƙarshen rayuwarta.[94] kan asasin rahotanni bayan kai hari da Umar tare da sauran mutanensa suka yi kan gidanta, Abubakar da Umar sun yanke shawara su je gidanta su bata haƙuri; sai dai kuma Faɗima (S) ba ta ba su izini shigar mata gida ba, daga ƙarshe tare da shiga tsakanin da Imam Ali (A.S) ya yi sun samu damar shiga gidan, bayan shigarsu ne sai ta juya ta kalli bangon gidan ba tare da waiwayo fuskarsu ba, kuma ba ta amsa musu sallama ba. Bayan ta tunatar da su hadis bad'atu wanda cikinsa Annabi (S.A.W) ya bayyana cewa yana fushi da fushinta kuma yana yarda da yardarta, sai ta shelantawa Abubakar da Umar cewa sun lallai sun fusata ta.[95] a cikin wasu rahotanni ya zo cewa ta yi rantsuwa cewa lallai bayan idar da kowacce sallah za ta dinga yin tsinuwa a kansu.[96]

Huɗubar Da Ta Yi Lokacin Ganawa Da Matan Muhajirun Da Ansar

Tushen ƙasida: Huɗubar Faɗima Cikin Taron Matan Madina

Bayan wafatin Annabi (S.A.W) da kwanciyar jinyar rashin lafiya da Faɗima (S) matan madina sun je dubniya wurinta bayan dubiya, cikin wannan ganawa da ta yi da su bayan yin godiya da yabo ga Allah da gaisuwa da mahaifinta, ta zargi mazajen garin madina da hannu dumu-dumu cikin halin da ta samu kanta, tare da da bayyana cewa sune sababi cikin tunɓuke halifa magajin Annabi (S.A.W) daga matsayinsa, tare da jefa kawukansu cikin asara mabayyaniya. A ci gaban maganarta ta bayyana cewa dalilin da ya sanya mutane suka juyawa Imam Ali (A.S) ya faru ne sakamakon tsayuwarsa kyam kan adalci tare da fayya cewa ƙarara da asun yarda da halifancinsa sun karɓe shi hannu biyu-biyu, da Allah ya gangarar da su zuwa ga ruwan daɗi da yake kwarara daga ɓangarori biyu, zai buɗe musu ƙofofin albarkoki sama da ƙasa, sakamakon rashin karɓar hukumarsa da halifancinsa Allah zai musu hukunci da uƙuba kan abin da suka aikata a ranar lahira[97] kan asasin ba'arin rahotanni bayan wannan ganawa da su wacce ta aikata da saƙo kai tsaye kan mazajen na garin madina daga muhajiru da ansar, sai suka zo wurinta tare da bayanin dalilinsu kan yiwa Abubakar bai'a, sai dai cewa Sayyada Faɗima (S) ta kore tana ma ice musu ku tafi ku banbi waje, bani da buƙatar wannan neman uzurin naƙu na ƙarya, babu wani uzuri da ya rage komai ya faru ku ne sababi ku ne da masu lefi kaifinku ne da zai taɓa gyaruwa ba.[98]

Shahada, Raka Jana'iza Da Binneta

Tushen ƙasida: Shahadar Faɗima Sayyada Faɗima (S) Raka Jana'iza Tare da Binneta

Bayan jinyar da ta yi sakamakon ciwon da ta ji a lokacin kai hari kan gidanta bayan wafatin Annabi, a shekara ta 11 bayan hijira Allah ya karɓi ranta ta yi shahada.[99] malamai sun yi saɓani game da tarihin wacce ran ace ta yi shahada, daga kwanakin arab'in bayan wafatin mahaifinta zuwa ra'ayin watanni takwas bayan wafatinsa ne ta yi shahada.[100] mafi shaharar magana a wurin ƴan shi'a[101] ta yi shahada 3 ga watan jima sani,[102] ma'ana kwanaki 95 bayan wafatin Annabi (S.A.W),[103] madogarar wannan magana hadisi ne daga Imam Sadiƙ (A.S),[104] kan asasin wasu ra'ayoyin an kawo cewa ta yi shahada kwanaki 75 bayan mahaifinta,[105] ma'ana 13 ga watan jimada awwal, wasu kuma sun ce 8 ga watan rabi'u sani,[106] 13 ga watan rabi'u sani,[107] da kuma 3 ga watan ramadan.[108]

Imam Kazim (A.S) cikin wata riwaya ya fayya ce magana ƙarara kan shahadar Sayyada Faɗima (S).[109] cikin wata riwaya daga Imam Sadiƙ (A.S) ya bayyana dukan da Ƙunfuz ya yi kanta da gidan takobi shi ne sababin ɓarin cikin Muhsin da rashin lafiyar da ta yi ajalinta da shahadarta.[110] A imanin ba'arin masu bincike, wasiyyar da ta yi kan binneta a ɓoye cikin duhun dare ita ce mataki na ƙarshe da ɗauka a rayuwart cikin nuna rashin amincewarta da gwamnatin Abubakar.[111]

Wurin Da Aka Binneta

Tushen ƙasida: Mahallin Da Aka Binne Sayyada Faɗima (S)

Haƙiƙa gabanin shahada ta yi wasiyya ta bayyana cewa ba ta so mutanen da suka zalunce ta suka zama sababin fushinta su halarci sallar jana'izar ta da rakiyar jana'aiza zuwa ƙabari, da wannan dalili ne ta nemi a yi jana'izarta a sirrance ɓoye ka da wand aya san inda aka binneta.[112] a cewar malaman tarihi, Ali (A.S) tare da taimakon Asma'u ɗiyar Umaisu matarsa ya yiwa Faɗima (S) wankan gawa.[113] sannan shi ne d akansa ya yi mata sallah.[114] bayan Imam Ali (A.S0 akwai wasu adadin mutane da suka halarci sallar jana'izarta, akwai saɓani dangane da sunaye adadin mutanen da suka je jana'izarta, madogaran tarihi sun bayanna Imam Hassan (A.S), Imam Husaini (A.S), Abbas ɗan Abdul-muɗɗalib, Miƙdad. Salmanu, Abu Zar, Ammar, Aƙilu, Zubairu, Abdullahi ɗan Mas'ud da Fadlu ɗan Abbas matsayin mutanen da suka halarci jana'izarta da yi mata sallah.[115]

Bayan gama binne ta sai Imam Ali (A.S) duk wata alama da zata nuna ƙabarin domin ɓar da sawu da hana gane shi.[116] ƙari kan rashin tantance ina ne aka binne ta, akwai saɓanin malamai kan zayyane a wanne wuri ne take.[117]

Falaloli

Tushen ƙasida: Falalolin Sayyada Faɗima (S)

Cikin madogarai na riwaya, tafsiri da tarihi na shi'a da ahlus-sunna an bada rahoto falaloli masu tarin yawa ga Sayyada Faɗima (S), ba'arin waɗannan falaloli suna da tushe daga kur'ani, misalin ayar taɗhir, ayar mubahala, daga wannan nau'in akwai falaloli daga sha'anin saukar ayoyi game da Ahlin Annabi, kuma ita ma Faɗima ɗaya ce daga cikin ahlinsa. Adadin falalolinta an naƙalto wasu daga riwaya misalin hadis bad'atu da kasancewarta muhaddasa.

Isma

Tushen ƙasida: Ismar Sayyada Zahara (S)

A cewar Allama majlisi, ƴan shi'a sun ijma'i kan ismar Sayyada Faɗima (S).[124] ayar taɗhir,[125] hadis bad'atu da sauran hadisai da suke bayanin ismar Ahlul-baiti (S) suna daga dalilai kan ismar Sayyada Faɗima (S).[126] kan asasin ayar taɗhir, Allah ya yi irada ya tsarkake Ahlul-baiti daga dukkanin datti da ƙazanta, bisa asasin da yawa-yawan riwayoyin shi'a da ahlus-sunna, Haƙiƙa Faɗima (S) ta kasance ɗaya daga cikin Ahlul-baiti.[127] abin da kasancewarta ma'asuma yake lazimtawa shi ne tarayyarta cikin ba'arin sha'anunnukan Annabawa da Imamai (A.S) daga hujjar maganarsu ayyukansa da zartarwarsu da ma kuma marja'iyyar addini da haƙƙin tafsiri da bayanin addini, sannan tsarin rayuwarta da matakanta ma'aunan na tantance gaskiya daga ƙarya, haka nan kuma ta kasance kammalalliyar abar kwaikwayi a filayen rayuwa.[128] Cikin madogaran riwaya da tarihi na ahlus-sunna na akwai wata riwaya da ta bada rahoto cewa Annabi (S.A.W) tare da kafa shaida da ayar taɗhir ya tabbatar da iyalan gidansa daga Faɗima (S), Ali (A.S), Hassan (A.S) da Husaini (A.S) sun tsarkaka daga dukkanin dattin zunubi da saɓo.[129]

Ibada

Tushen ƙasida: Sallar Sayyada Faɗima (S)

Faɗima (S) kamar dai Annabi (S.A.W) tana alaƙa mai ƙarfi da ibada tana keɓance ba'arin lokutanta ga sallah da munajati da Allah.[130] cikin ba'arin madogarai ana bada rahoto game da taimako da take samu na baɗini, alal misali lokacin da Salmanul Farisi Ya ga Faɗima a kusa da dutsen niƙa ta shagaltu da karantun kur'ani dutsen niƙan ya juyawa da kansa Salmanu ya yi matuƙar mamaki, ya je ya gaya Annabi (S.A.W) abin da ya gani, cikin amsar da Annabi ya ba shi ya ce: Allah ne ya aiko da Jibrilu domin ya jujjuyawa mata dutsen niƙan[131] tsawaita sallah, raya dare da ibada, yin addu'a domin mutane daga jumlarsu maƙotansu.[132] yawan azumin nafila, ziyartar ƙaburburan shahidai, suna daga jumlar siffofi da hususiyoyi da mu'amalar Sayyada Faɗima (S) waɗanda cikin zantukan Ahllul-baiti da ba'arin sahabbai da tabi'ai an tabbatar da su.[133] kan wannan tushe ne cikin litattafan addu'a da munajat aka danganta ba'arin salloli da addu'o'i da tasbihi zuwa ga Sayyyada Faɗima (S).[134]

Matsayin Da Faɗima Take Da Shi A Wurin Allah Da Annabi

Malaman shi'a[135] da malaman ahlus-sunna,[136] kan asasin aya ta 23 suratul shura wacce ta shahara ake kira da ayar mawadda, ta tabbatar da soyayya da ƙaunar Faɗima matsayin mumarni daga Allah kan musulmi, cikin ayar mawadda an gabatar da son makusantan Annabi (S.A.W) matsayin ladan saƙon da ya zo da shi, malaman tafsiri sun fassara su da ahlul-baiti (A.S)[137] kan asasin riwayoyi, makusanta ko kuma faɗin malamai tafsiri watau ahlul-baiti a wannan aya su ne Faɗima (S), Ali (A.S), Hassan (A.S), da Husaini (A.S).[138] bugu da ƙari kan wanan aya, akwai riwaya da aka naƙalto daga Annabi (S.A.W) wace kan asasinta Allah yana fushi da fushin Faɗima kuma yana yarda da yardarta.[139]

Sayyid Muhammad Hassan Mirjahani cikin littafin Junnatul Al-Asima ya kawo hadisi da yake bayyana cewa halittar Faɗima ce sababin halittar falakai, wannan hadisi shi ne hadisin nan da ya shahara da sunan “Hadis Laulaki" da aka naƙalto daga Annabi (S.A.W), kan asasin wannan hadisi an bayyana cewa halittar falakai ta kasance albarkacin halittar Annabi (S.A.W), halittar Annabi (S.A.W) ta kasance ne Saboda Ali (A.S) halittar Annabi da Ali sun kasance ne saboda Faɗima.[140] wasu ba'ari cikin ishkalin kan sanadin wannan hadisi, suna ganin abin da ya tattara kai za a iya ba fuskantar shi tare da sama masa dalili a shari'a da hankali..[141]

Annabi (S.A.W) yana matuƙar son Faɗima (S) ya fi nuna mata soyayya da ƙauna da girmamawa fiye da a kan kowa, shahararren hadisin na da ake kira da hadisul bad'atu, cikinsa Annabi (S.A.W) gabatar da Faɗima (S) matsayin tsokar jikinsa, yana cewa duk wanda ua cuta mata shi ya cutawa, wannan riwaya manya-manyan malaman hadisi na farko-farko misalin Shaik Mufid daga malaman shi'a da Ahmad ɗan hanbal daga malaman ahlus-sunna sun bada rahotansa da nau'i daban-daban[142] Manzon Allah (S.A.W) lokacin da duk zai yi wata tafiya Faɗima (S) ta kasance mutum na ƙasrhe da yake sallama da shi da bankwana, haka nan lokacin da yake dawo daga tafiya ta kasance farkon wace take fara ganinsa.[143]

Shugabar Mata

Cikin adadin riwayoyi da shi'a da ahlus-sunna suka naƙalto ya zo cewa Faɗima (S) ta kasance mafi fifita kan dukkanin matan aljanna da matan duniyoyi biyu, kuma mafi ɗaukaka kan matan al'ummar Annabi (S.A.W).[144]

Ita Kaɗai Aka Zaɓa Daga Mata A Lokacin Mubahala

Cikin matan musulmi Faɗima (S) kaɗai aka zaɓo domin halartar Mubahalar (S.A.W) da kiristocin najran, wannan waƙia an ambace ta cikin ayar mubahala, bisa abin da madogaran tafsiri da tarihi suka kawo lallai ayar mubahala a sauka ne cikin fifiko da falalar Ahlul-baiti.[145] Faɗima, Imam Ali (A.S), Imam Hassan (A.S) da Imam Husaini (A.S) sun kasance ƴan rakiyar Annabi (S.A.W) a mubahala.[146]

Ci gaban Yaɗuwar Zuriya da Tsatson Annabi Ta Hanyar Faɗima

Ci gaba da yaɗuwar tsatson Annabi ta hanyar Faɗima da kuma ayyana Imaman shi'a a cikin ƴaƴanta ana kallonsa haka ɗaya daga cikin falaloli na ta.[147] ba'arin malaman tafsiri suna ganin yaɗuwa da ci gaban zuriyar Annabi (S.A.W) ta hanyar Faɗima matsayin abin da yake misdaƙi da gasgata kausar ma'ana alheri mai tarin yawa.[148]

Karamci

Karamcin Faɗima (S) ɗaya ne daga cikin siffofinta da mu'amalarta. Cikin rayuwarta tare da Ali (A.S) lokacin da suka kasance cikin kyawuntar yanayin tattaln arziƙi ta kasance tana gamagarin rayuwa irin ta kowa da kowa, ta kasance tana yawan ciyarwa da kyauta ga mabuƙata.[149] kai hatta rigar amarcinta ma ta yi kyauta da ita ga mabuƙaci,[150] ta kuma bada sarƙarta ga wani talaka.[151] haka nan ta yi kyautar bakiɗayan abincin da take da shi ga miskini, fursuna da maraya.[152] kan asasin rahotanni na riwaya da tafsiri bayan kasancewa Faɗima (S) Ali (A.S) Hassan (A.S) da Husaini (A.S) sun yi azumi kwanaki uku a jere duk lokacin da suka ynuƙura cin abincin buɗa baki idan mabuƙaci ya zo sai su haƙura da ci su ba shi abincin bakiɗaya, ayar iɗ'am ta sauko tana yana musu.[153]

Zuhudu Da Gamagarin Rayuwa

An kaiwa Faɗima (S) kayan ɗaki daban-daban har kala goma sha shida, waɗannan kaya sun kasance daga gamagarin abubuwa daga ɗan abin da ba a rasa ba, lokacin da Annabi (S.A.W) idonsa ya ga waɗannan gamagarin kayan ɗaki sau ya yi addu'a: «اللّهُمَّ بارِک لِقَومٍ جُلُّ آنِیَتِهِمُ الخَزَفُ» (Ya Allah ka sanya albarka ga mutanen galibin kayayyakin rayuwarsu sun kasance daga jar ƙasa)[154]

Muhaddasa

Magana da mala'iku yana daga cikin hususiyoyi da siffofin Faɗima (S) waɗanda da sababinsu ne ake kiranta da muhaddasa (Mai magana tare da mala'iku)[155] tattaunawarsu da mala'iku a lokacin rayuwar Annabi (S.A.W) da bayan wafatinsa ya kasance daga yi mata jaje da ta'aziyya da kuma bada labarin abin d azai faru a nan gaba.[156] abubuwa da za su faru a gobe da mala'ilu suka labarta mata ta kasance tana zantar da su shi Imam Ali (A.S) yana rubutawa, wannan rubutu ne ya shahara ake kiransa da Mus'hafu Faɗima (S).[157] cikin wannan rahoto an yi ishara ne kaɗai da magana da mala'ika guda ɗaya kuma Faɗima (S) ita kaɗai ce ta ji muryarsa shi ma Imam Ali (A.S) ya ji shi ya kuma rubuta, hallarar Imam lokacin tattaunawa da wannan mala'ika ya kasance bisa buƙatar Sayyada Faɗima (S), dalilin neman ya haartarsa a ra'ayin Faizul Kashani cikin littafin Al-wafi[158] ya faru ne sakamakon tana jin tsoro ace ta kaɗaita da mala'ika suna magana. amma a cikin littafin alkafi cikin rubutun ƙasan shafi tare da gyaran Ali Akbar Gifari da Muhammad Akundi sun bayyana cewa dalilin da ya sa Sayyida Faɗima (S) ta nemi Imam Ali (A.S) da ya raka ta a lokacin magana da mala'ika na nan shi ne saboda ta damu da rashin tuna maganar mala'ikan.[159]

Ilimi Da Kimiyya

Kasancewarta abar kwaikwayo cikin sasanni daban-daban daga ibada, tarbiyya, kyawwan halaye, zama da miji, wand ahakan yana lazimta mata amfanuwa daga ilimi da kamalar ilimi na musammam domin samun damar ba da amsa ga buƙatun ilimi daban-daba.[160] cikin wata gaɓa daga ziyarar Sayyada Faɗima (S) an yi mata sallama da wannan shakali kamar haka: «السَّلاَمُ عَلَیْکِ أَیَّتُهَا الْمُحَدَّثَةُ الْعَلِیمَةُ» (Amincin Allah ya tabbata a gareki ya wacce ta yi magana da mala'iku mai tarin ilimi).[161] samfuri daga ilimi Faɗima (S) da kula da kyawawan ɗabi'u da ladubban addini, tawali'unta gaban masu tambayarta yana daga cikin abin da aka naƙalto a wata riwaya daga Imam Hassan Askari (A.S), wata mata ta zo wurin Faɗima (S) sai ta ce mata babata ta tsufa, wata mas'ala ce game da yin sallah ta bijiro mata shi ne ta turo ni wurinki na karɓo mata amsa daga gareki. Sayyada Faɗima (S) ta ba ta amsa, bayan nan sai wannan matar ta yi wata tambayar daban, Sayyada ta bata amsa, sai ta ƙara yin tambaya karo na uku, Sayyada ta bata amsa, ta ci gaba da yin tambaya tana bata amsa har sai da ta yi tambaya ta goma tana ba ta amsa. Daidai wannan lokaci ne wannan mata ta kamu da mamakin Sayyada Faɗima (S) ta ce wai ban gajiyar dake ba ban takura miki ba, kai gaskiya ya isa haka ba ƙara yin wata tambayar ba, na kyale haka. Faɗima (S) ta ce ki tambayi duk wata tambaya da kike da ita, sannan ta ƙara da cewa ki gaya min ki bani amsa idan aka ɗauki wani mutum hayar aiki domin ya ɗauki kaya masu nauyi ya kai su wani wuri, da sharaɗin za a biya shi dinare dubu ɗari, shin zai damu ransa zai ɓaci da hakan? Sai wannan mata ta bada amsa ta ce a a ba zai damu ba, sai Faɗima (S) ta ce: duk wata amsa da na baki amsarta na kasance ne wacce kika ɗauki hayata amma ladan amsar da na baki zan karɓe shi ne a hannun Allah maɗaukaki zan samu lada mai ƙima fiye da abin da yake cikin wannan duniyar.[162]

Ziyara

Tushen ƙasida: Ziyarar Sayyada Faɗima (S)

Cikin ba'arin madogarai na shi'a sun bayanin ziyarar Sayyada Faɗima (S) wace aka naƙalto daga Imam Sadiƙ (A.S).[163] bisa abin da ya zo a matanin ziyarar, an mata jarrabawa tun kafin halittarta kuma ta kasance mai haƙuri cikin wannan jarrabawa.[164] Wannan ziyara an tabbatar da cewa yarda da wilayar Sayyada Faɗima (S) misalin yarda da wilayar dukkanin Annabawa da Annabi (S.A.W) ce, da kuma ɗa'a a gare su.[165] haka nan kuma bisa wannan ziyara duk wanda ya yi ɗa'a gare ta ya samu tabbatuwar ƙafafuwa, zai kasance tsarkakakke daga ƙazanta da zunubi.[166]

Sayyida Zahara (A.S)'

مَن اَصعَدَ اِلَی اللهِ خالِصَ عِبادَتِه اَهبَطَ اللهُ عَزَّ وَ جَلَّ اِلَیهِ اَفضَلَ مَصلَحَتِه

Tarjama: Duk wanda ya daukaka kansa da tsarkakakkiyar ibada zuwa ga Allah Allah azza wa jalla zai sauko zuwa fare shi

Uddatul Da'i, shafi na 233

Sha

Kufaifayin Ma'anawiyya

Zantuka da rayuwa ta ibada, siyasa da zamantakewar Sayyada Faɗima (S) suna matsayin kufaifayi da suka wanzu daga gareta waɗanda suka ja hankulan musulmi, waɗannan batutuwa an rubuta su cikin litattafai, mus;haf Faɗima, huɗubar fadak, tasbihohi da sallolin Sayyada Zahara (S) wani ɓangare ne daga kufaifayi na ma'anawiyya da ta bari.

  • Riwayoyi, sun kasance daga muhimmin ɓangare daga kufaifayin Faɗima (S). waɗannan riwayoyi sun tattaro batutuwa na aƙida, fiƙihu, kyawawan halaye da zamantakewa, ba'ari daga riwayoyinta an ambace cikin litattafan hadisi na shi'a da ahlus-sunna, wasu adadin riwayoyin an tattara su cikin littafi mai cin gashin kansa ɗauke da suna misalin “Musnad Faɗima" da “Akhbar Faɗima", ba'arin waɗannan musnadai sun ɓace ɓat tun tsawon zamani, An ambaci sunayen marawaita da marubutan waɗannan littattafai a cikin littattafan Ilimin Rijal, tafsiri da da masana tarjama.[167]
  • Mus'hafu Faɗima, ya tattaro batutuwa da Faɗima ta ji su daga mala'ika, Imam Ali (A.S) ya rubuta.[168] a aƙidar ƴan shi'a mus'haf Faɗima ya kasance hannun Imaman shi'a, kowanne Imami a ƙarshen rayuwarsa yana miƙa shi zuwa ga Imamin da zai zo a bayansa.[169] babu wanda ya taɓa ganin wannan littafi in banda su, yanzu haka wannan littafi yana hannun Imam Mahadi (A.F).[170]
  • Tasbihatu Faɗima Zahara (S), zikiri ne da Faɗima ta koye shi daga Annabi (S.A.W).[172] ta yi farinciki sosai daga samun wannan zikiri[173] cikin madogaran shi'a da ahlus-sunna an ambaci batun koyon wannan zikiri, ya zo cewa Imam Ali (A.S) bayan jin wannan zikiri, bai taɓa sakaci da shi cikin kowanne irin hali da yanayi.[174]
  • Sallar Faɗima Zahara, salloli ne da Faɗima ta koye su daga Annabi (S.A.W) ko daga mala'ika Jibrilu, cikin ba'arin matanai na riwaya da litattafan addu'a an yi ishara da su.[175]

Waƙoƙi da ake danganta su da Faɗima (S) cikin madogaran tarihin da riwayaan bada rahoto cewa waɗannan waƙoƙi tarihinsu yana komawa zuwa ga zamani biyu: kafin wafatin Annabi (S.A.W) da bayan wafatinsa. Akwai rubuce-rubuce masu cin gashin kansu game da waƙoƙin Faɗima (S).[176]

Faɗima Cikin Al'adu Da Adabi

ƴan shi'a suna ɗaukar Faɗima (S) matsayin abar koyi da kwaikwayo a gare s, tsarin rayuwarta cikin al'adu da rayuwar ƴan shi'a yana da matuƙar tasiri, ba'ari daga samfura da misalsalai su ne kamar haka:

  • Sadakin sunna: kan asasin wata riwaya, Imam Jawad (A.S) ya bada sadakin matarsa daidai da sadakin Faɗima, ma'ana dirhami 500.[177] wannan shi ne abin da ake kira da sadakin sunna, wanda shi ne sadakin matan Annabi (S.A.W) da ƴaƴansa.[178]
  • Ranar mata: a ƙasar Iran ranar haihuwar Sayyada Faɗima (S) 20 ga watan jima sani, a hukumance an sanya mata suna ranar mata.[181] matanen ƙasar Iran suna yin biki a wannan rana tare da raba kyaututtuka ga matansu.[182]
  • Ranar aure: cikin kalandar ƙasar Iran ranar ɗaya ga zil hijja rana ce da aka sanya mata suna ranar aure sakamakon ta yi daidai da ranar zagayowar ɗaurin aure Ali (A.S) da Faɗima (S).
  • Sabunta ginin alamin mahallin bani hashim: daidai da zagayowar kwanakin Faɗima mahallin bani hashim, maƙabartar baƙi'a da gidan Faɗima (A.S) ana sabunta alamar gine-ginensu cikin salon tsohon gini cikin yanayin tamsiliyya, mutane masu yawa suna zuwa ganin wannan tamsiliyya.[183]
  • Shirya tamsiliyya da ta'aziyya: shekarun baya-bayan nan shirye-shiryen tamsiliyya, ta'aziyya, “banu garib"[184] da sauransu, sun kasance cikin jumlar shirye-shirye da ake yi cikin kwanakin makokin Sayyada Faɗima (S) a ƙasar Iran.[185]
  • Raɗawa ƴaƴa mata sunayen Faɗima (S): kan asasin ƙididdiga da aka fitar a sar Iran a shekarar 2015 sunayen Faɗima ya kasance cikin sunaye goma da aka amfani da su a Iran, fiye da mata miliyan 13 ne aka raɗa musu suna Faɗima.[186]
  • dangantaka da nasabar ƴaƴan Faɗima (S): tsakankanin firƙoƙin shi'a, zaidiyya sun yi Imani cewa imamanci da shugabanci haƙƙi ne na waɗanda nasabarsu take kaiwa ga ƴaƴan Faɗima, da wannan dalili ne ƴan zaidiyya kaɗai suna yi ɗa'a ga wanda aka kira Imami kuma suna Imani da kasancewar gwamnatinsa kan gaskiya idan shi ɗin ya fito daga zuriyar Faɗima (S).[187] ƙari kan zaidiyya Faɗimawa su ma da aka ciro sunan daularsu daga Faɗima suna danganta nasabarsu zuwa ga Faɗima (S).[188]

Fannin Adabi Da Waƙoƙin Faɗima

Ba'arin mawaƙa da masana adabi ya harshen farisanci sun yi rubuce-rubuce game da Faɗima (S) da kuma rera waƙoƙi game da ita, wasu ba'arin sun tafi kan cewa mafi daɗewar waƙar da aka rerawa Faɗima tana komawa ga ƙarni na biyar bayan hijira.[189] a wannan zamani namu na yanzu rera waƙoƙi game da Faɗima abu ne da ya samu yaɗuwa sosai, ta kai ga ana shirya tarurrukan bita da taken waƙar Faɗima tare da halartar mawaƙa da suke da kwarewa a wannan fanni.[190] ƙaruwar rubutattun waƙoƙin Faɗima ya sa wasu masu bincike a fagen adabi suka ɗauki waƙar Faɗima a matsayin ɗaya daga cikin salon waƙoƙin al'ada da ake magana kan matsayi da rayuwar Faɗima (S).[191] Cikin rubuce-rubucen adabi na wannan zamani za a iya ishara da littafin “Keshti Pahlu Girifte wa Faɗima Faɗima as. Kuma cikin sanannun waƙoƙi da aka rera su game da sha'ani da girmamar muƙami da matsayin Sayyada Faɗima za a iya magana kan waƙar Allah ya jiƙan rai Shaik Muhammad Husaini garawi isfahani, wanda aka fi sani da komfani.

Fihirisar Littafi

Tushen ƙasida: Fihirisar Litattafai Game da Sayyada Faɗima (S)

Rubuce-rubuce da aka yi dangane da Faɗima (S) sun kasance ne tun daga farkon ƙarni bayan hijira, rubuce-rubuce ne da suka jawo hankulan musulmi musammam ƴan shi'a.[192] a cikin tsari, za a iya raba littattafan da aka rubuta ko kuma aka tattara game da Faɗima zuwa rukuni uku: rubutu na Musnad, rubutu na manƙabat, da rubutu na tarihi.[193] Cikin musnadai da litattafan riwaya da ƴan shi'a suka rubuta, Akwai “Dala'ilul Al-imama" na ɗabari, wanda ya kasance daɗaɗɗen musnad na tarihin Faɗima (S).[194] ba'ari daga musnadai na ƴan shi'a su ne:

Daga cikin litattafan Falalolinta da manƙabobi za a iya ishara ga wasu adadi:

Daga cikin musnadai na ahlus-sunna game da Faɗima (S) za iya lissafa “As-Saƙifa wa Fadak" na Jauhari basri, “Man Rawa an Faɗima min Waladiha" na ibn Aƙda jarudi, da “Musnad Faɗima" na Daruƙuɗni shafi'i, sannan daga litattafan manƙaba da falaloli da ahlus-sunna suka wallafa akwai “Fada'ilu Faɗima Az-Zahara" na Hakim naishaburi, “As-Sugur Al-basima fi Fada'ili As-Sayyida Faɗima" na Jalalud-dini Suyuɗi, “Ittihafu As-Sa'ili bima li Faɗima minal Al-manaƙib wal Fada'ili" na Muhammad Ali manawi.[198] Daneshnameh Faɗima (S) ƙarƙashin kulawar Ali Akbar Rashad wanda aka rubuta shi cikin zirin mujalladi shida, littafi ne da ya ƙunshi tarihin rayuwarta, matsayi, kufaifayi da iliminta, bahasosi na ilimin fiƙihu, haƙƙoƙi da zamantakewar mace da iyali, wannan Daneshnameh an fitar da shi a shekarar 2015 cikin tarin ƙaddamar da zaɓaɓɓen littafin hauza na shekara a karo na goma sha bakwai.[199]

Bayanin kula

  1. ↑ اقبال لاهوری، اشعار فارسی اقبال لاهوری، ۱۳۶۶ش، ص۱۸۶، اقبال لاهوری، رموز بیخودی، «در معنی اینکه سیدة النساء فاطمة الزهراء اسوه کامله‌ای است برای نساء اسلام»، سایت گنجور.
  2. ↑ Saduq, Al-Amali, 1417 BC, shafi na 74, 187, 688, 691 da 692; Kulayni, Al-Kafi, 1363 AH, juzu'i na 1, shafi na 240; Masoudi, Asrar al-Fatimiyyah, 1420 H., shafi 409.
  3. ↑ Majlisi, Bihar al-Anwar, 1404 BC, juzu'i na 43, shafi na 16; Ibn Shahr Ashub, Manaqib Al-Abi Talib, 1376H, juzu'i na 3, shafi na 132.
  4. ↑ Saduq, Al-Khasal, 1403 BC, shafi na 404; Ibn Hisham, Tarihin Annabi, Dar Al-Ma’rifa, juzu’i na 1, shafi na 190.
  5. ↑ Batnouni, Al-Rihlatu Al-Hijaziyya, Al-maktaba Al'sakafiyya Addiniyya, shafi na 128.
  6. ↑ Jami’ az Muhaqqiqin, Farhangnameh Ulum Qur’an, 1394 AH, juzu’i na 1, shafi 2443.
  7. ↑ Kulayni, Al-Kafi, 1363 AH, juzu'i na 1, shafi 458; Tusi, Misbah al-Mutahajjid, 1411 AH, shafi na 793; Fattal Neyshaburi, Rawdat al-Wa’izin, Qom, Sharif al-Radi, shafi na 143; Tabarsi, A`lam al-Wara, 1417 BC, juzu'i na 1, shafi 290; Ibn Shahr Ashub, Manaqib Al-Abi Talib, 1376 BC, juzu'i na 3, shafi na 132.
  8. ↑ Mufid, Masar Al-Shariah, 1414 BC, shafi na 54; Kafami, Al-Misbah, 1403 BC, shafi na 512.
  9. ↑ Ibn Saad, Al-Tabaqat Al-Kubra, Darsader, juzu'i na 1, shafi na 133. Sashe na 8, shafi na 19; Baladhari, Ansab al-Ashraf, 1417 BC, juzu'i na 1, shafi 403; Ibn Abd al-Barr, Al-Isti’ab, 1412 BC, juzu’i na 4, shafi na 1899.
  10. ↑ Mufid, Masar Al-Shariah, 1414 BC, shafi na 54; Tusi, Misbah al-Mutahajjid, 1411 AH, shafi na 793.
  11. ↑ Kulayni, Al-Kafi, 1407H, juzu'i na 1, shafi 460.
  12. ↑ Tabari, Zaka'irul Al-Uqba, 1356 AH, shafi na 26.
  13. ↑ آیا زن مسلمان امروزی می‌تواند از حضرت زهرا(س) الگو بگیرد؟، پایگاه خبری تحلیلی مهرخانه.
  14. ↑ Ibn Sa’ad, Tabaqat al-Kubra, 1410H, juzu’i na 1, shafi na 163.
  15. ↑ Yaqoubi, Tarikh Yaqoubi, Beirut, juzu'i na 2, shafi na 35.
  16. ↑ Ibn Hanbal, Masnad Ahmad Ibn Hanbal, Beirut, juzu'i na 1, shafi na 368; Hakim Neishaburi, al-Mustadrak Ali al-Sahihin, Beirut, juzu'i na 1, shafi na 163.
  17. ↑ Mohaghegh Sabzevari, Namuneh Bayanat dar sha'ani nuzule ayat az nazre shaik Tusi wa sayir mufassirun khasata wa amma, 1359, shafi na 173-174.
  18. ↑ Tabatabai, “Izdiwaje Fatima,” 1393 AH, juzu’i na 1, shafi na 128.
  19. ↑ Tabari, Zaka'irul Al-Uqba, 1428 AH, juzu'i na 1, shafi 167; Motaghi Handi, Kanzal-Amal, 1401 AH, juzu'i na 7, shafi na 129.
  20. ↑ Kulayni, Al-Kafi, 1363 AH, juzu'i na 8, shafi 165; Maghribi, Sharh Al-Akhbar, 1414 BC, juzu'i na 3, shafi na 29; Sahmi, Tarikh Gorgan, 1407 BC, shafi na 171.
  21. ↑ Tabatabai, “ّ Izdiwaje Fatima,” 1393 AH, juzu’i na 1, shafi na 128.
  22. ↑ Arbali, Kashf al-Ghumma, 1405 BC, juzu'i na 1, shafi na 363; Khwarazmi, Al-Manaqib, 1411H, shafi na 343.
  23. ↑ Nisa’i, Al-Sunan Al-Kubra, 1411H, juzu’i na 5, shafi 143; Hakim Neyshaburi, Al-Mustadrak Ali Al-Sahihayn, Dar Al-Ma’rifa, juzu'i na 2, 167 da 168.
  24. ↑ Tabari Imami, Dala'ilul Imama, 1413 BC, shafi na 82.
  25. ↑ Khwarazmi, Al-Manaqib, 1411H, shafi na 343.
  26. ↑ Ibn Saad, Al-Tabaqat Al-Kubra, 1410 BC, juzu'i na 8, shafi na 19.
  27. ↑ Tusi, Al-Amali, 1414 BC, shafi na 39.
  28. ↑ Saduq, Al-Amali, 1417 BC, shafi na 653; Arbali, Kashf Al-Ghumma, 1405 BC, juzu'i na 1, shafi na 364.
  29. ↑ Mufid, Al-Ikhtisas, 1414 BC, shafi na 148
  30. ↑ Mufid, Al-Ikhtisas, 1414 BC, shafi na 148
  31. ↑ Tusi, Al-Amali, 1414 BC, shafi na 40.
  32. ↑ Tabarani, Al-Mu’jam Al-Kabir, 1415 AH, juzu’i na 10, shafi na 156; Khwarazmi, Al-Manaqib, 1411H, shafi na 336.
  33. ↑ Ibn Athir Jazri, Usdul Ghabah, Ismailian Publications, juzu'i na 5, shafi na 517.
  34. ↑ Erbali, Kashf al-Ghamma, 1405 AH, juzu'i na 1, shafi na 358.
  35. ↑ Tabari Imami, Dalai al-Imamah, 1413 AH, shafi na 88-90; Khwarazmi, al-Manaqib, 1411 AH, shafi na 335-338.
  36. ↑ Ibn Hajar Asqlani, Tahdeeb al-Tahdeeb, 1404 AH, juzu'i na 12, shafi na 391; Maqrizi, Umtaa al-Isma, 1420 AH, juzu'i na 1, shafi:73; Kilini, Al-Kafi, 1363, juzu'i na 8, shafi na 340.
  37. ↑ Tusi, Amali, 1414 AH, shafi 43; Tabari, Bashara Al-Mustafi, 1420 AH, shafi 410.
  38. ↑ Ibnshahrashob, Manaqib al-Abi Talib, 1376 Hijira, juzu'i na 3, shafi na 131.
  39. ↑ Khwarazmi, Manaqeb, 1411 AH, shafi na 268-271.
  40. ↑ Majlesi, Bihar al-Anwar, 1404 AH, juzu'i na 43, shafi na 192 da 199; Johari Basri, Al-Saqifa da Fadak, 1413 AH, shafi na 64.
  41. ↑ Tusi, Amali, 2008, juzu'i 1, shafi 95; Majlesi, Bihar al-Anwar, juzu'i na 43, shafi na 56-57; Sadouq, Amali, 1417 AH, shafi 552.
  42. ↑ Ibn Saad, Al-Tabaqat Al-Kubra, Darsader, juzu'i na 8, shafi na 25.
  43. ↑ Majlisi, Bihar al-Anwar, 1404 BC, juzu'i na 43, shafi na 72.
  44. ↑ Majlisi, Bahar Al-Anwar, juzu'i na 43, shafi na 379.
  45. ↑ Hamiri Qomi, Qarb al-Isnad, 1413 AH, shafi na 52.
  46. ↑ Tabari Imami, Dalailul al-Imamah, 1413 AH, shafi na 140-142.
  47. ↑ Ansari Zanjani, Al-Masu'a al-Kubra, 1428H, juzu'i na 17, shafi na 429.
  48. ↑ Alameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 43, shafi na 134.
  49. ↑ Alameh Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 43, shafi na 198.
  50. ↑ Ibn Asakir, Tarikh Madinati Damashk, 1415 BC, juzu'i na 13, shafi na 163 da 173.
  51. ↑ Dhahabi, Siyar A`lam al-Nubala’, 1413 BC, juzu’i na 3, shafi na 280.
  52. ↑ Ibn Saad, Al-Tabaqat Al-Kubra, Darsader, juzu'i na 8, shafi na 465.
  53. ↑ Ibn Asakir, Tarikh Madinati Damashk, 1415 BC, juzu'i na 69, shafi na 176.
  54. ↑ Mufid, Al-Irshad, 1413 BC, juzu'i na 1, shafi na 355.
  55. ↑ Shahrastani, Al-Milal wal-Nahl, 1422 AH, juzu'i na 1, shafi na 57; Dhahabi, Siyar A`lam al-Nubala’, 1413 BC, juzu'i na 15, shafi na 578; Masoudi, Isbatul Wasiyya, 1417 BC, shafi na 154 da 155; Hilali, Asrar Al-Muhammad, 1378H, shafi na 231.
  56. ↑ Ibn Saad, Al-Tabaqat Al-Kubra, 1410 BC, juzu'i na 2, shafi na 238; Kulayni, Kafi, 1363 AH, juzu'i na 3, shafi na 228.
  57. ↑ Kulayni, Al-Kafi, 1363 AH, juzu'i na 1, shafi na 241.
  58. ↑ Mufid, Al-Muqnina, 1410 AH, shafi na 289 da 290; Sidmurtazi, Al-Shafi fi Al-Imamah, 1410 AH, juzu'i na 4, shafi na 101; Majlisi, Bahar Al-Anwar, Dar Al-Rida, juzu'i na 29, shafi na 124; Arbali, Kashf Al-Ghumma, 1421 BC, juzu'i na 1, shafi na 353-364.
  59. ↑ Jawhari Basri, Al-Saqifa wa Fadak, 1413 BC, shafi na 63; Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1378 AH, juzu'i na 2, shafi na 47.
  60. ↑ Ibn Abi Shaibah Kufi, Al-Musannaf, 1409, juzu'i na 8, shafi na 572.
  61. ↑ Jawhari Basri, Al-Saqifa wa Fadak, 1413 AH, shafi na 72 da 73.
  62. ↑ Tabarsi, Al-Ihtijaj, 1386 BC, juzu'i na 1, shafi na 109.
  63. ↑ Tabari Imami, Dalailul al-imamah, 1413H, shafi na 134.
  64. ↑ Tabarsi, Al-Ihtjaj, juzu'i na 1, shafi na 108.
  65. ↑ Ibn Shahr Ashub, Manaqib al-Abi Talib, 1376 Hijira, juzu'i na 3, shafi na 137.
  66. ↑ Shabiri, “Shahadat Fatima (AS)”, shafi na 347.
  67. ↑ Helali, Asrar al-Mohammed, 1378, shafi na 231; Tusi, Misbah al-Mutahjad, 1411H. shafi 793; Tabari Imami, Dalai al-Umamah, 1413 AH, shafi 134; Tabarsi, Alwari, 1417 AH, Mujalladi 1, shafi 300.
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  69. ↑ Tabarsi, I`lam Al-Wara, 1417 BC, juzu'i na 1, shafi na 290.
  70. ↑ Majlisi, Bihar Al-Anwar, 1404 BC, juzu'i na 20, shafi na 96; Ibn Kathir,Sira Nabawiyya, 1396, juzu'i na 3, shafi na 58.
  71. ↑ Waqidi, Al-Magazi, juzu'i na 1, shafi na 290.
  72. ↑ Majlisi, Bihar Al-Anwar, 1404 BC, juzu'i na 20, shafi 245.
  73. ↑ Waqidi, Al-Maghazi, 1409 BC, juzu'i na 2, shafi na 635
  74. ↑ Farahmandpour, "Sireh Siyasi Fatimah", shafi na 309-316.
  75. ↑ Yaqoubi, Tarikh Eliaqoubi, Dar Sader, juzu'i na 2, shafi na 124.
  76. ↑ Amini, Al-Ghadir, juzu'i na 1, shafi na 33.
  77. ↑ Ibn Qutaiba Dinuri, al-Imamah wa al-Siyasah, 1380, shafi na 29 da 30.
  78. ↑ Johari Basri, Al-Saqifah wa Fadak, 1413H, shafi na 109.
  79. ↑ Johari Basri, Al-Saqifah wa Fadak, 1413H, shafi na 109.
  80. ↑ Kulayni, Al-Kafi, 1363 AH, juzu'i na 1, shafi 543.
  81. ↑ Mofid, Al-IKhtasas, 1414 AH, shafi na 184 da 185; Halabi, Al-Sirah al-Halabiyyah, 1400H, juzu'i na 3, shafi na 488.
  82. ↑ Tabari Imami, Dalailul al-imamah, 1413 AH, shafi na 110-121.
  83. ↑ Duba Bahram, “Fa'aliyathaye ijtima'i zanan az didgahaye fikh wa hukuk”, shafi na 118.
  84. ↑ Yaqubi, Tarikh Yaqubi, Dar Sader, juzu'i na 2, shafi na 124; Ibn Kathir, Tarikh Ibn Kathir, 1351-1358 BC, juzu'i na 5, shafi na 266; Ibn Hisham, Sira nabawiyya, Dar Al-Ma’rifa, juzu’i na 2, shafi na 656.
  85. ↑ Askari, Saqifa:Barasi nahawe Shakale giri hukukmat pas az Payambar, 2007, shafi na 99.
  86. ↑ Ibn Qutaiba, al-Imamah, 1413 AH, juzu'i na 1, shafi na 30.
  87. ↑ Ibn Abd Rabbah Andalsi, al-Aqd al-Farid, Dar al-Kitab al-Alamiya, 1409 AH, juzu'i na 5, shafi na 13.
  88. ↑ Yaqoubi, Tarikh Yaqoubi, Dar Sader, juzu'i na 2, shafi na 105.
  89. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1378 AH, juzu'i na 2, shafi na 21.
  90. ↑ Tabari Imami, Dalailul al-Imamah, 1413 AH, shafi 134; Sadouq, Ma'ani al-Akhbar, 1379, shafi na 206.
  91. ↑ Helali, Asrar al-Mohammed, 1378, shafi na 231.
  92. ↑ Hilali, Asrar Al-Muhammad, 1378H, shafi na 231; Ameli, Ranjeha Hazrat Zahra (S), 1382 AH, juzu'i na 2, shafi na 350-351.
  93. ↑ Tabari Imami, Dalailul al-Imamah, 1413H, shafi na 134.
  94. ↑ Bukhari, Sahihul Bukhari, 1401 AH, juzu'i na 5, shafi na 82.
  95. ↑ Ibn Qutaiba Dinuri, Al-Imamah, 1413 AH/1371, Juzu'i na 1, shafi na 31.
  96. ↑ Kahhala, A`lam al-Nisa’, 1412 BC/1991 AD, juzu’i na 4, shafi na 123-124; Ibn Qutaybah Dinuri, Imaman wa Siyasa, 1413 BC/1371H, juzu'i na 1, shafi na 31.
  97. ↑ Tabarsi, Ihtijaj, 1403 BC, juzu'i na 1, shafi na 108.
  98. ↑ Tabarsi, Ihtijaj, 1403 BC, juzu'i na 1, shafi na 109.
  99. ↑ Tusi, Misbah al-Mutahajjid, 1411 AH, juzu'i na 2, shafi na 793; Tabari Imami, Dalailul al-imamah, 1413H, shafi na 134.
  100. ↑ Shahidi, Zindgani Fatima Zahra, 1363 AH, shafi 154.
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  156. ↑ Ibn Shahr Ashub ya rubuta shi, Manaqib Al-Abi Talib, 1376 BC, juzu'i na 3, shafi na 116.
  157. ↑ Kulayni, Al-Kafi, 1363 AH, juzu'i na 1, shafi na 240 da 241.
  158. ↑ Fayd Kashani, Wafi, 1406 AH, juzu’i na 3, shafi 581.
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  179. ↑ «ماجرای تعطیل شدن روز شهادت حضرت زهرا(س)»، خبرگزاری فارس.
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  185. ↑ نمایش بانوی غریب‌نشین، خبرگزاری ایکنا.
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