Hadis Bad'atu

Daga wikishia
Wani yanki na Kyakkyawan zanen rubutun hadisin Bad'atu, na Gholamhossein Amirkhani

Hadisin Bad'atu (arabic: حديث البضعة) na ɗaya daga cikin hadisai na Annabi game da Hazrat Fatimah (AS) inda Annabi (S.A.W) ya gabatar da Fatima a matsayin ‘yankin jikinsa’ ya kuma ɗauki farin cikinta a matsayin farin cikinsa, bacin rai kuma a matsayin bacin ransa. Wannan hadisin ya zo cikin masadir Shi'a da Ahlus-Sunna. An kawo hadisin Bad'a don tabbatar da al’amura kamar tabbatar da Ismar Hazarat Fatima (A.S) , gaskiyarta a waKi’ar Fadak da wajibcin girmama Ahlil-Baiti (A.S).

Kamar yadda wasu rahotanni daga Ahlus-sunna suka ruwaito, Manzon Allah (S.A.W) ne ya fitar da wannan hadisi game da neman aure da Hazrat Ali (A.S) ga `yar Abu Jahal. Amma a wajen malaman Shi'a waɗannan rahotanni na ƙarya ne, kuma ana zargin maruwaitansu da ƙirƙirar hadisin saboda ƙiyayya ga Ahlul Baiti (AS).

Matani da Matsayin Hadisin

A cikin Hadisin Bid'ah yazo daga Manzon Allah (S.A.W) game da ‘yarsa Hazrat Fatima (S):

فاطمة بضعة منی من اذاها فقد آذانی

"Fatima wani bangare ne na jikina, duk wanda ya cutar da ita, ya cutar da ni, wanda kuma ya faranta mata rai, to ya faranta min rai ne"[1].

Abin da wannan hadisin ya ƙunsa a mahangogin Shi'a da Ahlus-Sunna daban-daban [2] Imam Ali (A.S), da [3] Ibn Abbas, [4] Abu zarr Gifari [5] da ita Sayyida Zahra (S)[6] suna daga cikin Marawaitan shi wan nan hadisin. Jalaluddin Suyuɗi mai tafsirin Ahlus-Sunna wan nan hadisin ya sami ittifaƙi da yarda daga Shi'a da Ahlus-Sunna,[7] haka kuma Fakhr-razi malamin tafsirin Sunna ya yi riƙo da shi wajan tafsirin wasu Ayoyin Alkur'ani.[8] Bid'ah ko bad'a yana nufin wani yanki na jiki [9]Don haka idan aka ce"wane wani yankine na jikina " yana nuni ga wani kusanci me yawa da ƙarfi [10]tsakanin wan nan mutumin dame maganar , jum'lar "bid'atunminni " tazo daga Manzon Allah (SAW) game da imam Ali (a.s) [11] da Imam Rida (A.S)[12]

Amfani da Hadisin cikin Bahasin Akida Da Fikhu

Ana yin amfani da hadisin Bid'ah don tabbatar da wasu batutuwa na aƙida da fiƙhu: malaman tauhidi sun kawo wannan hadisi don tabbatar da Ismar Hazrat Fatima (S)[13] Ayatullahi Subhani daya daga marajian taƙlidi na Shi'a (haihuwa 1308 shamsi) ya yi bayani kan hadisin cewa, tabbas yarda da rashin yardar Allah da Manzonsa. Da yake Allah yana yarda da Ayyuka nagargaru ne kawai, kuma bai yarda da zunubi da saɓa wa umurninsa ba, to da Hazrat Zahra (A.S) ta yi zunubi, to da Allah be sanya yardar ta a ƙarƙashin tataba ; Yayin da Hadisin Badiya ya danganta yardar Allah da yardar Fatima ɗin (A.S).[14]

fifikon Hazrat Fatimah (A.S) akan matan duniya , Shahabuddin Alousi, malamin tafsirin Ahlus-Sunnah (ya rasu a shekara ta 1270 H.), yayi amfani da wannan hadisin a ƙarƙashin ayar

وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ»،

"Kuma Mala'iku suka ce: Ya Maryam, lallai Allah ya zaɓeki kuma ya tsarkakeki kuma ya zaɓeki kan sauran matan duniya. ",[15] tabbas sayyada fatima (S) tafi duk matan duniya har sayyada maryam. [16] Hujjarsa na faɗin hakan yayi nunine da gaskiyar Hazrat Fatimah a waƙi’ar Fadak.[17] Bayan wafatin Manzon Allah (S.A.W) Hazrat Zahra (A.S) ta kawo wannan ruwayar ta faɗimatu bid'atun Minni lokacin tana shinfiɗar rashin lafiya don nuna rashin amincewarta ga abunda Halifofi biyu sukayi.[18] Haka kuma domin girmama Ahlil-bati (A.S)[19] da kin karbar shaida daga `ya`yanta ko akasin haka[20] haramcin auren mahaifiya da `yar da ka haifa[21] wajabcin mutunta Mahaifa [22] halascin ziyartar Kaburbura ga Mata, duka ana jingina da wannan riwaya[23]

Yin amfani da hadisin Fatima tsokace daga gare ni, don sanya bakin kyallea haramin Imam Husaini (A.S)

a ranakun juyayin Shahadar Fatima

Amfani da Hadisin Bad'atu dan ɓatanci ga Imam Ali (a.s.)

Wasu rahotanni sun ce, Manzon Allah ya faɗi hadisin ne game da Imam Ali (A.S) da neman auren ɗiyar Abu Jahal da aure , Kamar yadda Ibn Hanbal (ya rasu a shekara ta 241 bayan hijira) daga Abdullahi Bn Zubair, lokacin da Ali (A.S) ya yi maganar auren ‘yar Abu Jahal, sai labari ya kai ga Annabi (SAW) saiya furta kalmomin hadisin“[24] hadisin yazo a littafan hadisai masu yawa na sunna da shia da jumloli mabanbanta.[25]

Malamin tauhidin nan na Shi'a Sayyid Murtada (436-355H) yana ganin waɗannan rahotanni ƙirƙirarrune, [26] Kamar yadda aka ruwaito daga Imam Sadik (A.S) shi ma yace wannan labarin ƙaryane,[27] Abu Huraira yana daga cikin Marawaitan hadisin , bayar da ta tabbata yana daga masu ƙirƙirar hadisi[28] Har ila yau, Hossein Karabisi da Miswar Bn Makhramah Zohari, suna cikin sauran maruwaitan wannan hadisi kuma an gabatar da su a matsayin masu rauni da ƙirƙirar hadisi,[29] don haka ba a karɓi ruwayoyinsu ba.[30] A cewar Sayyid Murtada Karabisi yana daga Nawasib wato maƙiyan Ahlil-baiti (A.S) da muzantasu, a faɗin sayyid murtada idan har wannan lamari ya tabbata, me ya sa makiya imam Ali (A.S) daga Banu Umayya da magoya bayansu ba su yi amfani da shi a matsayin hujja wajen lalata siffarsa da cimma manufarsu ba.[31]

فَاطِمَةُ بَضْعَةٌ مِنِّی ‏فَمَنْ آذَاهَا فَقَدْ آذَانِی و مَنْ سَرّها فَقد سَرّنی

شیخ صدوق، الامالی، ۱۴۱۷ق، ص۱۶۵.

Jafar Murtada Amili (ya rasu a shekara ta 1441 bayan hijira), ɗaya daga cikin masu bincike a tarihin Musulunci, yana ganin wannan hadisi yanada taa'rudi da wasunshi wato akwai wasu da suka saɓa maasa akan batun neman auran imam Ali wa ɗiyar Abu Jahal ,haka kuma ya kawo dalilai goma sha uku na yin watsi da wannan labari.[32]

Bayanin kula

  1. ↑ Sheikh Sadouƙ, al-Amali, 1417 AH, shafi na 165.
  2. ↑ Misali, duba Sheikh Sadouƙ, Al-Itiƙadat, 1414H, shafi na 105; Sheikh Mufid, al-Amali, 1414 AH, shafi na 260; Sheikh Tusi, al-Amali, 1414 AH, shafi na 24; Ibn Maghazali, Manaƙib Ali bin Abi Talib, 1426H, shafi na 289; Ibn Jibreel, Al-Rawda fi Fadael Amir al-Mu’minin, 1423 AH, shafi na 167; Bukhari, Sahihul Bukhari, 1401 AH, juzu'i na 4, shafi na 210 da 219.
  3. ↑ Sheikh Sadouƙ, Al-Khasal, 1403H, shafi na 573; Fatal Nishabouri, Al-Waezin, Manshurat al-Sharif al-Razi, shafi na 149.
  4. ↑ Sheikh Sadouƙ, Al-Amali, 1417H, shafi na 175 da 575.
  5. ↑ Khazar ƙomi, Kefaiya al-Athar, 1401 AH, shafi na 37.
  6. ↑ Khazaz ƙomi, Kefaiya al-Athar, 1401 AH, shafi na 64. Majlesi, Bihar al-Anwar, 1403 AH, juzu'i na 36, ​​shafi na 308.
  7. ↑ Al-Suyuti, Al-Thugur Al-Basimah, 1431 BC, shafi na 67.
  8. ↑ Dubi Fakhr Razi, Al-Tafsir al-Kabir, bugu na uku, juzu'i na 9, shafi na 160, karkashin aya ta 189 a cikin suratu A'araf, juzu'i na 27, shafi na 200, karkashin aya ta 15 na suratu Zakharf, juzu'i na 30. shafi na 126, karkashin aya ta 19 a cikin suratu Ma’araj.
  9. ↑ Ibn Manzoor, Lasan al-Arab, 1405 AH, juzu'i na 8, shafi na 12; Ibn Athir, Al-Nahiya, 1364, juzu'i na 1, shafi na 133.
  10. ↑ Rajeb Esfahani, Mofradat, 1427H, shafi na 129.
  11. ↑ Bahrani, Al-Burhan, Mu’assasar Mishan, Kashi na 1, shafi na 261.
  12. ↑ Sheikh Sadouƙ, Man La Yahdara al-Faƙih, Al-Nashar al-Islami Publishing House, Juzu'i na 2, shafi na 583 da 588; Fatal Nishabouri, Al-Waezin, Manshurat al-Sharif al-Razi, shafi na 233.
  13. ↑ Misali, duba Seyyed Morteza, al-Shafi fi al-Umamah, 1410 AH, juzu'i na 4, shafi na 95; Ibn Abi al-Hadid, Sharhin Nahj al-Balaghah, Cibiyar Ismailiyya, juzu'i na 16, shafi na 273; Eji, al-Maƙsih, 1417 AH, juzu'i na 3, shafi na 597.
  14. ↑ Sobhani, bincike Fajeheshi dar Shenakt wa-ismat Imam, 2009, shafi na 27.
  15. ↑ Suratu Alu Imran aya ta 46
  16. ↑ Alousi, Ruh al-Ma'ani, Bita, juzu'i na 3, shafi na 155.
  17. ↑ Ibn Abi al-Hadid, Sharhin Nahj al-Balagha, Cibiyar Ismailiyya, juzu'i na 16, shafi na 278; Eji, al-Maƙsiƙ, 1417 AH, juzu'i na 3, shafi na 597 da 607.
  18. ↑ Khazaz ƙomi, Kefaiya Al-Athar, 1401 AH, shafi na 65.
  19. ↑ Fakhr Razi, al-Tafseer al-Kabir, bugu na uku, juzu'i na 27, shafi na 166.
  20. ↑ Ibn Arabi, Haƙam al-ƙur'an, Darul Fikr, juzu'i na 1, shafi na 638; Duba Ibn ƙudama, al-Mughani, Dar al-Kitab al-Arabi, juzu'i na 12, shafi na 66.
  21. ↑ Fakhr Razi, al-Tafsir al-Kabir, bugu na uku, juzu'i na 10, shafi na 26.
  22. ↑ Fakhr Razi, al-Tafsir al-Kabir, bugu na uku, juzu'i na 20, shafi na 185.
  23. ↑ Shahid Awwal, Zikra al-Shi’a, 1419H, juzu’i na 2, shafi na 63.
  24. ↑ ابن‌حنبل، مسند احمد، دار صادر، ج۴، ص۵.
  25. ↑ Misali, duba Nishaburi, Sahih Muslim, Dar al-Fikr, juzu'i na 7, shafi na 141; Bukhari, Sahihul Bukhari, 1401 AH, juzu'i na 6, shafi na 158; Ibn Majah, Sunan Ibn Majah, Dar al-Fikr, juzu'i na 1, shafi na 644; Sajestani, Sunan Abi Dawood, 1410 AH, juzu'i na 1, shafi na 460; Noman Maghrib, Shahr al-Akhbar, Al-Nashar al-Islami Foundation, juzu'i na 3, shafi na 61; Ibn Batriƙ, Imaada Ayoun Sahah Al-Akhbar, 1407H, shafi na 385.
  26. ↑ Sayyid Morteza, Tanziyeh al-Anbia, 1250H, shafi na 167.
  27. ↑ Sheikh Sadouƙ, al-Amali, 1417 AH, shafi na 165.
  28. ↑ Ibn Shazan, Al-Aydah, 1363, shafi na 541, Testari, ƙamoos Al-Rajal, 1419 A.H., juzu'i na 9, shafi na 111.
  29. ↑ Fazli, Usulil Hadisi, 1421H, shafi na 139.
  30. ↑ Sayyid Morteza, Tanziyeh al-Anbia, 1250 AH, shafi na 167-168.
  31. ↑ Sayyid Morteza, Tanziyeh al-Anbia, 1250 AH, shafi na 169.
  32. ↑ Jafar Morteza, Sahih Man Sira Imam Ali, 1430 AH, Mujalladi na 3, shafi na 61-74.

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