Shahadar Sayyada Fatima (S)

Daga wikishia
wannann wata ƙasida ce game da shahadar sayyida fatima (s). domin samun bayani dangane da abubuwa da suke da alaƙa ku duba: ƙasidar Waƙi'ar Kai Hari Gidan Fatima (S) da ƙasidar Rakiyar Jana'izar Fatima (S) da Binneta
Rubuce-rubucen Frazi na Sayyida Fatima (a.s) wadda a cikinta aka yi magana da Fatima (a.s) a matsayin shahada.

Shahadar Sayyida Faɗima a (S) (larabci شهادة السيدة فاطمة (ع)،) yana daga cikin daɗaɗɗiyar aƙidar ƴan Shi'a, kamar yadda ƴan Shi'a suka yi imani cewa Fatima ƴar Annabi Muhammad (s.a.w), ba ta mutu haka kawai ba, mutuwa ta ɗabi'a, a a. ta yi shahada ne sakamakon abin da wasu daga cikin sahabban Manzon Allah suka yi mata, kuma babban sanadin shahadarta shi ne Umar ɗan Khaɗɗabi.

Asalin sabani tsakanin Ahlus-Sunna da Shi'a dangane da sha'anin shahadarta ya samo asali ne tun lokacin gajeriyar rayuwar da ta yi bayan wafatin Manzon Allah (s.a.w). Rigingimun da suka biyo bayan wafatin Annabi da abubuwan da suka faru a shekara ta 11 bayan hijira, inda aka samu saɓani dangane da ranar shahadanta bayan wafatin Annabi. Da kuma cewa ta rasu ne a matsayin shahada bayan an karya haƙarƙarinta kuma ta yi ɓari ya zube saboda dukan cikinta da Kalifa Umar ya yi, kamar yadda mafi yawan ƴan shi'a suka yi imani da shi, kuma a fili yake cewa ta rasu ne sakamakon rashin lafiya da bakin ciki da damuwa da suka same ta a sanadiyyar rasuwar Manzon Allah(s.a.w) kamar yadda ahlus-Sunna suka yi imani.

ƴan shi'a suna yin zaman makoki da ta'aziyya kan tinawa da shahadarta a ranakon da suke kiransu da Ayyamul Fatimiyya, sakamakon dogaro da wasu ruwayoyi, daga cikinsu ga wasu kamar haka: An rawaito daga Imam Kazim (A.S) ya zo cewa; Faɗima Siddiƙa ta yi shahada ne. Malamin addinin Shi'a Muhammad bin Jarir aɗ- ɗabari ya a a cikin littafinshi Dala'ilul al-Imama ya kawo wata ruwaya daga Imam Sadik (A.S) cewa ta yi shahada ne saboda ɓari da ta yi sakamakon duka da aka yi mata. Daga cikin fitattun abubuwan da aka ambata a cikin ruwayoyi dangane da shahadarta, shi ne abin da ya faru na harin da aka kaiwa gidanta da Imam Ali (a.s), da zubar da cikinta, Al-muhsin, da mari da dukanta da Umar ya yi mata.

wasu daga cikin masu bincike sun yi ƙoƙarin yin shakku kan ingancin ruwayoyin da suka kawo maganar bankawa gida Fatima da Imam Ali aminci ya tabbata a gare su, wuta, ta hanyar bijiro da wasu matsaloli da tambaya kan tarihin faruwar abin. Sai dai wasu daga cikin masu bincike da malaman tarihi sun basu amsa, daga cikinsu akwai sayyid Jafar Murtada amili wanda ya rasu a shekara 1441 hajirar manzon Allah.

Bisa wasu ruwayoyi masu yawa Faɗima (S)an binneta ne da daddare, mai bincike a tarihin musulinci malama Yusuf Alƙarawi ya ce Faɗima ita ce ta yi wasiyya kan cewa a binneta cikin dare, sabo da ba taso wanda ya zalinceta ya halarci yi mata suttira, babban malami kuma marji'in taƙlidi a ƙarni na sha biyar mirza Jawad tabrizi ya ce bisa duba da abin da Imam Ali ya faɗa lokacin binneta da ruwayar da aka rawaito daga Imam Kazim (A.S) da Imam Sadiƙ (A.S) da ɓoye kabarinta da kuma wasiyya da a binneta da daddare suna cikin dalilai kan cewa ita Faɗima shahada ta yi, ba haka kawai ta mutu ba.

Muhimmanci Mas'alar Shahadar Faɗima (S)

Haƙiƙa mas'alar shahada Faɗima (S) tana daga cikin abubuwa masu muhimmanci da aka yarda da su a Shi'a, sabo da ƴan shi'a sun yi imani cewa Faɗima ba haka kawai ta rasuba. ta rasu ne sakamakun duka da mari hadda karyamata ƙirji da sawa ta yi ɓarin da wasu daga cikin sahabban Annabi (s.a.w) suka yi mata, sabo da haka ta yi shahada. saɓanin wannan ra'ayin da ya gabata su Ahlus-sunnna sun tafi kan cewa Faɗima ta rasu ne irin mutuwa ta ɗabi'a ko kuma sakamakon wata rashin lafiya da ta sameta sakamakon rasuwar mahaaifinta[1] matsalar shahadar Faɗima (S) tana daga cikin matsalar da a kayi saɓani tsakanin shi'a da ahlus-sunna.[2]

Haƙiƙa ƴan shi'a suna da wani lokaci na zaman makoki mai suna Ayyamul Faɗimiya, sabo da yin zaman makoki kan Faɗima (S)[3] kuma akwai saɓani kan tarihin shaahadarta inda aka anbaci kwana arba'in bayan wafati mahaifinta (s.a.w).[4] kwana saba'i da biyar bayan wafatinshi, 13 ga watan Jimada Ula.[5] sai kwana 95.[6] wanda ya yi daidai da 3 ga Jimada Akir[7] wannan maganar ta ƙarshe ita ce magana mafi inganci a gun ƴan Shi'a.[8]

Ƴan Shi'a a garuruwa daban-daban suna yi zaman makoki sabo da tunawa da ranar shahadar Faɗima (S) kamar yadda yake a Iran ranar uku ga watan Jimada Akir[9] rana ce ta hutu a gwamnatance sabo da tunawa da ranar shahadarta.،[10] kasantuwar ƴan shi'a sun yi imani kan cewa halifa Umar shi ne wanda ya yi sanadiyar shahadar Faɗima (S), suna yin maganganu a gurin zaman makokin tinawa da ita waɗanda suke zargin Umar.[11] kai harma abin ya kai ga wasu ƴan shi'a suna farin cikin a ranar tara ga wata rabi'u awwal saboda rana ce da aka kashe halifa Umar bisa dogaro da wata ruwaya, kai akwai ma waɗanda suka ɗauketa ranar idi, da sunan ranar idin Faɗima (S).[12]

Takaitaccen Tarihi

Cecekuce a kan abin da ya shafi shahadar Sayyida Fatima (S), ko kuma mutuwarta, sabani ne mai tsawon shekaru aru-aru, bisa ga abin da wasu masu bincike suka ce, ya zo a cikin littafin "Al-Tahreesh" na Dirar bin Amri, wanda aka rubuta a ƙarni na biyu bayan hijira, cewa ƴan shi'a sun yi imani da cewa Fatima ta rasu ne sakamakon dukan da Umar ya yi mata.[13] Abdullahi bin Yazid Al-Fazari, ɗaya daga cikin malaman tauhidi na karni na biyu bayan hijira, ya nuna a cikin littafin “Al-Rudud” cewa ƴan Shi'a sun yi imani da cewa Fatima ta yi ɓari ne saboda duka da cin zarafi da wasu sahabbai suka yi mata[14] Muhammad Hussain Kashif Al-Giɗa (Wafati: 1373 bayan hijira) ya ce mawaƙan shi'a a ƙarni na biyu da na uku, kamar su Al-Kumait Al-Asadi, ASayyid Al-Himyari, Du'abal Al-Kuza'i da sauransu, sun kawo abin da ya sami Faɗima (S) na zalinci a cikin waƙoƙinsu da ƙasidunsu.[15]

Abdul Karim Shahristani (ya rasu a shekara ta 548 bayan hijira), mai bincike Ahlus-Sunnah a game da mazhabobin musulunci, ya ambaci cewa Ibrahim bin Sayyar, wanda ya shahara da tsarin Mu'utazilanci (ya rasu a shekara ta 221 bayan hijira), ya yi imanin cewa Fatima ta yi ɓari ne sakamakon dukan da Umar ɗan Khaɗɗabi ya yi mata.[16] Kamar yadda Al-Shahrastani ya ruwaito, aƙidar Nazzam mutazili kan wannan lamari ta nesanta shi da sauran mutazilawa.[17] Alƙali Abdul al-Jabbar al-mu'tazili (ya rasu a shekara ta 415 bayan hijira) ya yi ishara da abin da ƴan shi'a suka yi imani da shi a kan abin da ya faru da Fatima na duka, da mari, da zubar da ciki. daga cikin malaman shi'a na zamaninsa a Masar, Bagadaza, da wasu yankuna na Sham, kuma ya ce suna zaman makokin shahadar Fatima da ɗanta Al-Muhsin(S).[18] ya zo a cikin litattafan ahlus-sunna cewa; duk wanda ya yi imani cewa Faɗima ta yi shahada ne ba mutuwar ɗabi'i ba, to sunan shi Rafili (ɗan shi'a).[19]

Asalin Inda Saɓani Ya Fara

Asalin saɓani kan shahadar Faɗima (S) yana komawa ne sakamakon ita Faɗima ta yi wafati ne bayan rasuwar manzon Allah (s.a.w) da kwanaki kaɗan, kuma wannann lokacin mutane suna ta jayayya kan halifancin Annabi, sakamakon mutane sun rabu biyu wasu daga cikin muhajirun da ansar sun yiwa halifa abubakar bai'a a gurin taransu wato Saƙifatu bani sa'ida, amma wasu daga cikin sahabbai ba su yi wa abubakar bai'a ba, sabo da sun san cewa Manzon Allah ya yi wasicci cewa Imam Ali shi ne halifan shi a bayan shi, kuma hakan ne yasa abubakar ya umarci umar da wasu mutane cewa su garzaya zuwa gidan Imam Ali domin su karɓi bai'a daga gare shi, a nanne fa umar ya ce zas u ƙona gidan Imam Ali da duk wanda yake cikin indai ba su yi bai'a ba.[20] to ana haka ne Faɗima tana kafa hujja kan cewa gonar Fadak ta su ce amma wasu daga cikin masu yiwa abubakar aiki suka kwaceta, to ana haka ne sai faɗima ta haɗu da abubakar ta nemi da ya dawo mata da gonarta[21] bayan ya hanata wannann gona, ta yi wata huɗuba a masallacin Annabi (s.a.w).[22]

Akwai ittifaƙi a litatafan shi'a cewa shi Muhsin wanda yake jariri ne a cikin Faɗima ta yi ɓarin shi bayan kai hari gidanta.[23] amma wasu daga cikin litatafan Ahlus-sunna sun rawaito cewa Muhsin an haife shi a raye amma daga baya ne ya rasu yana jariri.[24] amma duk da haka malamin nan mai sharhin nahjul balaga Ibni Abil Hadid Almu'utazili wanda ya rasu a shekara ta 656 bayan hijira ya yi nuni a muƙabalar da ya yi shi da malamin shi Abi Jafar cewa Muhsin anyi ɓarin shi ne bayan kai harin da a kayi gidan Fatima domin karbar bai'a daga Imam Ali (A.S).[25] sannan wannann shi ne ra'ayin Ibrahim ɗan Sayyar wanda akafi sani da Nazzam mu'utazili wanda ya rasu a shekara ta 221bayan hijira.[26]

Bisa wasu ruwayoyi da yawa suna nuna cewa ita Faɗima an binneta ne da daddare.[27] malami mai bincike a ƙarni na 15 hajira shiek yusufi alƙarawi ya ce faɗima ita ce ta yi wasicci da a binneta cikin dare.[28] ya zo a cikin ruwayoyi da yawa.[29] cewa faɗima ba ta so waɗanda suka zalinceta su halarci jana'izarta ba.

Tabbatar da shahadar Faɗima (S) Da Dalili Daga litattafan Shi'a

Dangane da shahadar sayyida zahra (S) ƴan shi'a sun dogara da ruwayoyi da suka haɗa da ruwaya daga Imam Kazim (A.S) ta kasance shahida mai gaskiya.[30] Malamin tauhidin Imam Muhammad bin Jarir aɗ-ɗabari ya ambata a cikin littafin Isbatul Imama wata ruwaya daga Imam Sadik (A.S) cewa faɗima ta yi shahada ne saboda ɓarin da ta yi sakamakon dukan da aka yi mata.[31] Bisa wannannn ruwaya cewa ƙunfuth bawan umar bin khaɗɗab ya yi mata duka bisa umarnin mai gidansa umar,[32] kuma a wata ruwayar da ta zo a cikin nahjul al-balagha, Imam Ali (a.s) ya magantu kan irin yadda al'umma suka hadu cikin halaka fatima.[33]

Malamin addini a karni na sha biyar, Mirza jawad tabrizi, tare da la'akari da abin da Imam Ali (a.s) ya faɗa a lokacin da aka binne fatima (S), ruwayar Imam Kazim (A.S). da hadisin Imam Sadiƙ (a.s) dangane da hujjar imamanci, da rashin sanin inda kabarin fatima yake. da wasiyyar da ta yi cewa a binne ta da daddare duk suna daga cikin hujjojin tabbatar da shahadarta.[34]

Madogaran Shi'a

A cikin littafan Alhujum. wanda Abduz-zahara ya rubuta akwai ruwaya ɗari biyu da sittin da kuma abin da tarihi ya kawo ta hanyar marawaita kimanin mutum ɗari da hamsin dukkansu marubuta ƴan shi'a, kuma kowacce ruwaya tana magana kan wani dalili daga cikin dalilai na shahadar faɗima zahara (S) kamar harin da su umar suka kai gidanta, zubar mata da ciki, marinta da a ka yi da kuma dukanta da bulala,[35] littafin da marubuta na shi'a suka dogara da shi a kan wannan magana shi ne littafi na Sulaimu bin ƙaisi wanda ya rasu a shekara 90 bayan hijira.[36] bisa abin da shaik ɗusi wanda ya rasu a shekara ta 460 hijira ya kawo a cikin littafin Talkisu Shafi ya ce babu wani saɓani a tsakanin ƴan shi'a kan cewa umar ne ya daki cikin faɗima sanadiyar hakane cikinta ya zube.[37] kuma ƴan shi'a sun kawo ruwayoyi da dama kan wannann al'amari.[38]

Hujjar Yan Shi'a Daga Litattafan Ahlus-sunna

Ƴan shi'a suna kafa hujja da tabbatar da wasu dalilai na shahadar Faɗima (S) daga litattafan ahlus-sunna, daga litattafai masu yawa daga litattafai na hadisi da na tarihi, kai harma da na fiƙihu, marubuta harin da aka kai gida Fatima (S) sun anbaci mutum tamanin da suka tattaro ruwayoyi da labarai na kaiwa gidan Fatima hari daga litattafan ahlus-sunna.[39]wannann ya faro ne bayan littafi na Almagazi wanda Musa ɗan Uƙba wanda ya rasu a shekara ta 141. shi ne littafi mafi daɗewa.[40]

Husainh gayyab golami wanda aka haifa a shekara ta 1338 H. ya tattaro sama da ruwayoyi 20 daga littafai da maruwaitan ahlus-sunna. a cikin littafin Ihraku baiti fatima, a cikin littafan da ahlus-Sunna suka yi la'akari da su, . ruwaya ta farko ya rawaito ta daga littafi na Almusannaf na Ibn abi shaiba wanda ya yi wafati a shekara ta 235 hijira.[41] An nakalto hadisin ƙarshe da aka ambata a cikin littafin daga littafin Kanzul al-ummal na al-muttaƙi al-hindi, wanda ya rasu a shekara ta 977 bayan hijira. Har ila yau, a cikin wani littafi mai suna "Shahadat Madaram zahra afsaneh nis", marubucin ya dogara da littafai 18 daga ahlus-sunna kuma yana rawaito labarin harin da abubuwan da suka faru a gidan fatima.[42] Irin waɗannan majiyoyi sun nemi ambaton batun karbar mubaya'a daga Imam Ali da kuma yi masa barazanar ƙona gidanshi a ranar mubaya'a ta hanyar maganganu daban-daban da daga maruwaita daban-daban.[43]

Wasu Tambayoyi A Kan Kai Hari Gidan Fatima

Wasu masu bincike da marubuta sun yi ƙoƙarin karkatar da ingancin ruwayoyi game da ƙona gidan Imam Ali da Fatima (a.s), ta hanyar kawo matsaloli da tambayoyi na tarihi dangane da haka, ciki har da batun cewa gidajen Madina a lokacin ba su da ƙofofi, rashin bawa fatima kariya daga Alim (A.S) lokacin harin da wasunsu kan gidansa, ko kuma shakkar zubewar cikin fatima zahra, wasu daga cikin masu bincike da masana tarihi da suka bada amsa kan wanann shubuhohi akwai Sayyid Jafar murtada amili, ya rasu a shekara ta 1441 bayan hijira, sun amsa waɗannan tambayoyi da shubuhohi.[44]

Shin Gidajan Madina Sun Kasance Marassa Ƙofofi A Wancan lokacin

Wasu sun ce gidajen garin madina a lokacin ba su da kofofi,[45] kuma daga wannann bayanin sun yi ittifaƙi a kan cewa kona gidan fatima ba gaskiya ba ne, Jafar Murtada ya ambata a cikin littafin "Masatu Az-Zahra" ya tabbatar da cewa kasancewar kofofin gidaje a wancan lokaci abu ne na kowa da kowa kuma gidan Fatima yana da kofa.[46]

Menene Ya Hana Ali Da Sauran Mutane Kare Fatima (S) A loKacin Da Aka Kai Hari Gidanta?

Daga cikin tambayoyi da ake yi akan kai hari gidan fatima (S) da cewa ta yi shahada ne sakamako kai harin akwai wannan tambayar: sabo da me shi Imam Ali ya yi shiru ba tare da ya kare fatima ba. duba da cewa shi ya shahara da jarumta kazalika saboda me su sauran sahabbai ba su kareta ba?[47] kai bama kawai ahlus-sunna ne suke irin wannann tambayoyi ba, a a hatta mara'ja'in addini a ƙarni na sha huɗu wato sheik Muhammda Husaini Alkashiful giɗa shi ma ya yi irin wannann tambayar.[48] amma jawabin ƴan shi'a kan wannann tambaya shi ne cewa, Manzon Allah ya umarci Imam Ali da ya yi haƙuri kuma ya yi shiru sabo masalaha ta musulinci da kuma kiyaye shi.[49] duk da haka bisa abin da Salman Alfarisi ya faɗa a littafin Sulaimi bin ƙaisi, wanda malam Yusuf Alƙarawi yake ganin shi a matsayi dalili mafi ƙarfi kan wannann matsalar cewa bayan umar ya kai hari gidan faɗima (S) Imam Ali ya yi tsalle ya kai mishi hari kuma yaci kwalashi ya bugashi da ƙasa ya dake shi a wuya ya yi kamar zai kasheshi, sai yace mishi ya kai ɗan sahhak na rantse da wanda ya girmama Muhammad da annabta ba dan littafin Allah da ya gabata ba da kayi nadamar shiga gidana da ka yi ko kuma da kasan cewa baka isa ka shiga gidana ba, sai umar ya nemi ɗaukin sahabban da suka zo tare da shi, suka ceceshi kuma suka ɗaure Imam Ali da igiya.[50]

Shakka Kan Zubar Da Cikin Muhsin

Wasu masu bincike na ahlus-sunna sun yi shakku game da zubar da cikin Muhsin ɗan Ali (a.s) a abubuwan da suka faru a ranar bai'a, sun tafi kan cewa an haife shi ne kan wannan lokacin kuma ya rasu yana jariri.[51] amma mafi yawancin ƴan shi'a sun yi imani da cewa anyi ɓarin shi ne a lokacin da a ka kai hari kan gidan Faɗima (S) da kuma dukanta da a ka yi da bulala.[52] kamar yadda akwai wasu litattafai na ahlus-sunna da suka nuna ƙarara cewa anyi ɓarin Muhsin ne.[53] wanda ya rubuta littafi mai suna [Muhsin Al-sibtu Maulud am sakata" Muhammad mahadi khurasani a cikin babi na uku a littafin ya yi ƙiyasi a tsakanin nassosi na tarihi, ya kai ga natijar cewa shi Muhsin anyi ɓarin shi ne a lokacin da aka kai hari gidan Imam Ali (a.s) sakamakon duka da mari da faɗima tasha.[54]

A litattafan Tarihi Babu Abin da Yake Nuna Cewa An Ƙona Gidan Fatima (S)

Daga cikin tambayoyi da rashin fahimta a mas'alar shahadar Fatima (S) shi ne cewa abin da ya zo kan wannann mas'ala a litattafan ahlus-sunna na tarihi da hadisi kawai barazanar ƙona gida ce, amma babu batun cewa an ƙona gidan.[55] amma duk da haka marubuta sun rubuta litattafai da yawa bisa dogaro kan wasu litattafai da yawa sun tabbatar cewa lallai an kai hari gidan Faɗima (S). daga cikin litatafan da aka rubuta akwai littafi mai suna "Alhujum ala baiti faɗima."[56] da littafin Ihraƙu baiti Faɗima, kuma wasu daga cikin litattafai sun yi nuni ƙarara kan cewa an daki faɗima (S) kuma wani ya shiga gidanta ya zubar mata da ciki.[57]

Ƙungiyar marubuta da masu bincike ta ahlus-sunna sun yi shakkun sahihancin sanadan labaran tarihi kan wannan batu.[58] amma wani lokacin matsalarsu ba ta kasance daga bangaren isnadi ba, misali, Al-Madheesh, marubuci ahlus-Sunna, a cikin littafin Fatima bint an-nabiyi fi raddi ala ahdasil alhujumi wa kzaiyyatil sikti. ya yi watsi da littafin Tarikhul alyakubi, da cewa marubucin rafili ne kuma littafinsa ba shi da wata kima ta fuskar ilimi.[59] Ya siffanta abin da Ibn Abd rabbihi ya ruwaito a cikin littafin Al-Iƙdu al-farid ,wanda ba shi da isnadi, a matsayin abin kyama kuma ya ce Ibn abd rabbihi yana iya zama dan shi'a, kuma dole ne a binciki akidarsa.[60] abin da ya zo a cikin littafin Al-Imama wa al-siyasa da cewa ba Ibn ƙutaybah Al-dinawari ba ne mawallafin ainahin littafin.[61] don inkarin dogaro da maganar Imam Ali (a.s). Har ma Mudheesh ya musanta jingina littafin nahj al-balagha ga Imam Ali (a.s).[62] duk da haka wasu marubuta na ahlus-sunna da kuma ruwayoyi da yawa waɗanda aka rawaito kan barazanar ƙona gidan Imam Ali (a.s), marubuta basa kore barazanar da a ka yiwa Imam Ali cewa za su ƙona gidansa, kuma kazalika basa kore cincirundan da aka yi a ƙofar gidan faɗima (S) ba.[63]

Wasu litattafai Sun Bayyana Cewa Rasuwa Ta yi Ba Shahada Ba

Daga cikin dalilan waɗanda suka saɓa da yan shi'a suka yi riƙo da su, akwai cewa su kan su wasu daga cikin litattafan tsofaffain litattafan ƴan shi'a sun yi amfani da kalmar wafati game da mutuwar fatima, vaus yi mafani da kalmar shahada ba, sai dai shi'a sun musu raddi da cewa kalmar wafati a harshen larabci kalma ce da take da ma'ana mai fadi sosai, wannan kalma ta tattaro ma'anar gamagarin mutuwa, da kuma mutuw ata wasu hanyoyin daban, kamar misalin shayar da mutum guba, kamar yadda hakan ya zo cikin maƙalar wafatin ko kuma shahadar Faɗima Azzahara ،[64] litattafai na tarihi na Ahlus-sunna sun yi amfani da kalmar wafati a kan umar da usman a lokacin da su an kashesu ne. hakanan ɗabarsi ya kawo a cikin ɗaya daga maganganun shi yayin da yake magana kan shahadar Imam Husaini (A.S).[65]

Alaƙa Mai kyau Tsakanin Imam Ali (A.S) Da Sauran Halifofi

Daga cikin abubuwan da ahlus-sunna suke kafa hujja da su kan cewa faɗima (S) ba shahada ta yi ba, akwai batun alaƙar imam Ali (a.s) da sauaran halifofi da kuma iyalan gidan shi a cikin wani littafi mai suna Faɗima bint An-nabiyi, marubucin littafi ya yi ƙori ya bayyana cewa abubakar da umar sun kasance suna son faɗima.[66] duk da haka kuma shi da kan shi ya tabbatar cewa bayan matsalar fadak faɗima ta yanke alaƙarta da abubakar kuma ba ta yi mishi bai'a ba.[67] Muhammad nafi'u marubuci ahlus-sunna yana da littafi mai suna Ruhama'u bainahum ya yi ƙoƙari a cikin littafin na shi ya nuna cewa akwai alaƙa mai kyau tsakanin halifofi uku, wato abubakar, umar, usman da Imam Ali (a.s)[68] kamar yadda ya zo cikin wata ƙasida da aka buga ta a majallar Nida'ul Islam wacce ake bugawa bayan duk wata hu, ƙoƙarin nuna wasu abubuwa da suke nuna kyawuntar alaƙa tsakanin Imam Ali (a.s) da sauran halifofi da kuma alaƙar mata da ƴaƴansu da Faɗima (S), kuma ya yi ƙoƙarin nuna cewa irin wannan alaƙar ba ta dace da musguna mata ba, haka dukanta da zalintarta.[69]

Malamin aƙida nan ɗan shi'a Sayyid murtada wanda ya rasu a shekara ta 436 hijira yayin da yake raddi kan abin da wasu daga cikin marubutan ahlus-sunna suke fada, ya ce gudunmawar da Imam Ali (a.s) ya kasance yana bawa halifa abubakar da umar da usman ba zai yi wu ba ace hakan yana goyan bayansu ba, sabo da nusar da mutum da kuma faɗakar da shi kan kuskure kan hukunce hukunce da kuma kare musulunci wajibi ne kan wannan malami[70] Marubucin littafin nan "Ilakatus As-siyasati Lil Imam Ali (A.S) ma'a khulafa" ya tattauna matakai 107 na Imam Ali (a.s) shawarwarin da ya bawa halifofi, kuma a ƙarshe ya kai ga natija da sakamako cewa wannan shawarwarin basa nuna cewa Imam Ali (a.s) yana tare da su halifofin, shawarar ta su ba ta kasance ta musamman ga Imam ba, a a, suna cikin tarurrukan ne da majalissu na gamagari da kuma lokacin da jama'a suka tambaye su, ba wai halifofi ne suka nada Ali (a.s) a matsayin waziri kuma mai ba su shawara ba. a a Imam Ali cikin nesanta daga fagen siyasa ya koma yana aikin noma da haƙar rijiyoyi, kuma idan halifofi suka tuntubi Imam Ali (a.s) don haka babu wata hanya da za ta magance matsalolin da ke tattare da su sai shi.[71]

Daga cikin abubuwan da ake kafa dalili da tabbatar da soyayyar Umar da sallamawar shi ga Ahlul Baiti, ita ce auren Ummu Kulsum ƴar Imam Ali, wanda bai dace da cewa shi ne ya sa Faɗima (S) ta yi shahada ba.[72] Akwai masu bincike da suka musanta cewa an yi wannann aure[73] Sayyid Murtada yana ganin cewa auren Ummu Kulsum ya faro ne bisa takurawa da matsin lamba da barazana kan Imam Ali (A.S)[74] sabo da haka ba zai taɓa zama dalili na kyawuntar alaƙa tsakanin Imam Ali (A.S) da halifofi ba.[75] kuma akwai ruwaya daga Imam Sadiƙ (A.S) idan ya kira wannan auran da kwace, kuma wannan yana ƙarfafa maganar ƙarfaƙarfa a lokacin yin wannan aure.[76]

Sunaya Sunayen Halifofi Wato Abubakar, Umar Da Usman Ga Ƴaƴan Ahlulbaiti

Wasu daga cikin ahlus-sunna suna cewa Imam Ali (a.s) ya raɗawa ƴaƴansa sunayan abubakar, umar da usman, kuma suna ɗaukar wannan magana a matsayin dalili mai ƙarfi wanda yake nuna kyawuntar alaƙa da dangantaka da soyayya tsakanin Imam Ali (A.S) da su.[77] sun ce irin wannan alaka da take a tsakaninsu bai dace ace sune suka yi sanadiyar yin shahadar fatima ba, wannan maganar an kawo ta a cikin wani littafi mai suna Tambayoyin da suka ja matasan Shi'a zuwa gaskiya.[78]

Sayyid Ali Shahrustani ya yi bayani dalla-dalla kan raɗa suna a farkon musulinci da ƙarnoni da suka biyu baya a cikin littafin shi mai suna At-tasmiya baina tasamuhil alawi wa tauzifil al-amawi, bayan ya ambaci abubuwa ashirin da tara ya kai ga sakamakon cewa; irin wannan sa sunan baya nuni kan kyawun alaƙa tsakanin Imam Ali (a.s) da halifofi.[79] kamar yadda rashin sa suna baya nuna gaba da adawa, sabo da sunaye irin Abubakar, Umar da Usman sun kasance tin kafinsu da kuma bayansu.[80] A ɗaya bangaren kuma, bisa wata ruwayar da aka samu daga halifa na biyu, cewa Imam Ali (a.s) yana ganinsa a matsayin makaryaci kuma maha'inci.[81] ko kuma cewa Abubakar ba asalin sunan mutum ba ne, Alkunya ce, kuma babu wani mutum da yake sawa ɗan shi alkunya a matsayin suna.[82]

Shahararren malamin ahlus-Sunna Ibni Taimiyyah al-harrani ya rasu a shekara ta 728 bayan hijira yana ganin cewa sanya sunan wani ba ya nuna soyayya a gare shi, kamar yadda Annabi (s.a.w) da sahabbai suka yi amfani da sunan kafirai.[83] Shahristani ya ce akwai wasu ruwayoyi guda biyu da aka rubuta game da sanya wa ƴayan imamai suna da sunan halifofi ɗaya daga cikinsu shi ne na Al-wahid Bahbahani ya rasu a shekara ta 1205 bayan hijira, ɗaya kuma na al- tankabni ya rasu a shekara ta 1302 bayan hijira, marubucin littafin hikayoyin malamai.[84]

Bayanin kula

  1. ↑ Al-Mahdish, Fatima bint Annabiyi, 1440H, juzu’i na 3, shafi na 431-550.
  2. ↑ Mahdi, Alhujum ala baiti Fatima (a), 1425H, shafi na 14.
  3. ↑ Mazaheri, Farhang Sug Shi’i, 1395 AH, shafi na 365.
  4. ↑ Shahidi, Zindgani Fatima Zahra, 1363 AH, shafi 154.
  5. ↑ Al-Kulayni, Al-Kafi, 1363H, juzu'i na 1, shafi na 241 da 458.
  6. ↑ Al-Tabarsi, I’lam Al-Wara. 1417 AH, juzu’i na 1, shafi na 300.
  7. ↑ Al-Tusi, Misbah Al-Mutahajjid, 1411H, juzu’i na 2, shafi na 793.
  8. ↑ Shabiri, “Shahadat Fatima (S),” shafi na 347.
  9. ↑ Shabiri, “Shahadat Fatima (S),” shafi na 347.
  10. ↑ «ماجرای تعطیل شدن روز شهادت حضرت زهرا»، سایت آفتاب‌نیوز.
  11. ↑ Mazaheri, Farhang Sugh Shi’i, 1395 AH, shafi na 366
  12. ↑ Masali, Nihm Rabi’a, jahialatha, wa khasaratha, 1387H, shafi na 117-119.
  13. ↑ «آیا اعتقاد به شهادت و مظلومیت حضرت زهرا سلام الله علیها دارای سابقه تاریخی می‌باشد؟»، سایت تحقیقاتی ولی‌عصر(عج).
  14. ↑ السلیمي، Early Ibadi Theology: New Material on Rational Thought in Islam from the Pen of al-Fazārī، ص 33.
  15. ↑ Kashif al-Ghita, Jannat al-Ma’wan, 1429 AH, shafi na 62.
  16. ↑ Al-Shahrastani, Al-Milal wal-Nihal, 1364 AH, juzu'i na 1, shafi na 71
  17. ↑ Al-Shahrastani, Al-Milal wal-Nihal, 1364 AH, juzu'i na 1, shafi na 71
  18. ↑ Alƙali Abduljabbar, Tasbitul Dala'il Annubuwati, 2006 Miladiyya, juzu'i na 2, shafi na 595.
  19. ↑ Duba: Al-Safadi, Al-Wafi bi al-Wafiyat, 1420 AH, juzu'i na 6, shafi na 15; Al-Dhahabi, Siyar Alam al-Nubala’, 1405 AH, juzu’i na 15, shafi na 578; Ibn Hajar Al-Asqalani, Lisan Al-Mizan, 2002 Miladiyya, juzu'i na 1, shafi na 609
  20. ↑ Al-Tabari, Tarikh Al’umam wa almuluk 1387 AH, juzu’i na 3, shafi na 202; Ibn Abd Rabbo, Al-Aqd Al-Farid, 1407H, juzu'i na 5, shafi na 13.
  21. ↑ Al-Baladhuri, Futuhul Albuldan, 1956 Miladiyya, shafi na 40 da 41.
  22. ↑ Shahidi, Zindgani Fatima Zahra, (s), 1362 AH, shafi na 126-135.
  23. ↑ Allahu Akbari, “Mohsen bin Ali”, shafi na 68-72. Misali, duba: Moqaddas Ardebili, Usul al-Din, 1387 AH, shafi na 113-114; Mufid, Al-Ikhtisas, 1413 AH, shafi 185.
  24. ↑ Ibn Qutaybah Al-Dinauri, Al-Ma’arif, 1960 Miladiyya, shafi na 211.
  25. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balagha, 1404 AH, juzu'i na 14, shafi na 192-193.
  26. ↑ Al-Shahrastani, Al-Milal wal-Nihal, 1364 AH, juzu'i na 1, shafi na 71.
  27. ↑ Yousfi Al-Gharawi, Mausu'atu Al-tarikh Al-Islami, 1438 AH, juzu'i na 4, shafi na 157-162.
  28. ↑ Yousfi Al-Gharawi, Mausu'atu al-taruikh Al-islami, 1438 AH, juzu'i na 4, shafi na 144-147.
  29. ↑ Misali, duba: Fattal Nayshaburi, Rawdat al-Wa’izin, 1375 A.H., juzu’i na 1, shafi na 151.
  30. ↑ Al-Kulayni, Al-Kafi, 1407H, juzu'i na 1, shafi 458.
  31. ↑ Al-Tabari, Dala'liul Imama, 1413H, shafi na 134.
  32. ↑ Al-Tabari, Dala'liul Imama, 1413H, shafi na 134.
  33. ↑ Nahj al-Balagha, Tashihu Subhi Saleh, shafi na 319, hadisi na 202..
  34. ↑ Tabrizi, Siratul Najati, 1418 AH, juzu'i na 3, shafi na 440-441.
  35. ↑ Mahdi, Alhujum ala baiti Fatima (S), 1425H, shafi na 221-356.
  36. ↑ Mahdi,Alhujum ala baiti Fatima (S), 1425H, shafi na 221.
  37. ↑ Al-Tusi,Talkhisu Al-Shafi, 1382H, juzu’i na 3, shafi na 156.
  38. ↑ Al-Tusi,Talkhisu Al-Shafi, 1382H, juzu’i na 3, shafi na 156.
  39. ↑ Mahdi, Alhujum ala baiti Fatima (S), 1425 Hijira, shafi na 154-217.
  40. ↑ Mahdi, Alhujum ala baiti Fatima (S), 1425 Hijira, shafi na 154-155.
  41. ↑ Ghaiglami, Ihrak baiti Fatima, 1375 AH, shafi na 79.
  42. ↑ Tarin Noyesendgan, Shahadat Madaram Zahra Afsaneh Nest, 1388 AH, shafi 25-32.
  43. ↑ Tarin Noyesendgan, Shahadat Madaram Zahra Afsaneh Nest, 1388 AH, shafi 25-32.
  44. ↑ Al-Amili, Maasatu Az-Zahra, 1418H, Part 1, shafi na 266-277, Part 2, shafi na 229-321.
  45. ↑ Tabasi, Hayatu Al-Siddiqa Fatima, 1381H, shafi na 197..
  46. ↑ Al-Amili, Maasatu Az-Zahra, 1418H, Part 1, shafi na 266-277, Part 2, shafi na 229-321.
  47. ↑ Al-Mahdish, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 68-70 da 83.
  48. ↑ Kashif al-Khifa, Jannat al-Ma’wan, 1429 AH, shafi 64; Mahdi, Alhujum ala baiti Fatima (S).
  49. ↑ Duba: Al-Amili, Maasatu Al-Zahra, 1418 AH, juzu'i na 1, shafi na 266-277; Mahdi, Alhujum ala baiti Fatima (S), 1425 AH, shafi na 446-449 da 452-458; Kawtharani, 12 Zato Game da Al-Zahra, shafi na 15-26.
  50. ↑ Yousfi Al-Gharawi, Mausu'atu ALtrikh Al-Islami, 1438 AH, juzu'i na 4, shafi na 112.
  51. ↑ Duba: Al-Mahdish, Fatima bint Annabiyi, 1440H, juzu’i na 3, shafi na 411-414; Al-Musawi Al-Khurasan, Al-Muhsin Al-Sibt Mauloud Um Suqat, 1430 AH, shafi na 105-111.
  52. ↑ Al-Tusi, Talkhis Al-Shafi, 1382H, juzu’i na 3, shafi na 156.
  53. ↑ Al-Musawi Al-Khurasan, Al-Muhsin Al-Sibt Mauloud Umm Suqat, 1430 AH, shafi na 119-128.
  54. ↑ Al-Musawi Al-Khurasan, Al-Muhsin Al-Sabt, Mauloud or Suqat, 1430 AH, shafi na 207. ↑
  55. ↑ Mahdi, Alhujum al baiti Fatima (S), 1425H, shafi 467; Fadlallah Al-Zahra Al-Qudwa, 1421H, shafi na 109-110.
  56. ↑ Mahdi, Alhujum al baiti Fatima (S), 1425H, shafi 467; Fadlallah Al-Zahra Al-Qudwa, 1421H, shafi na 154-=217
  57. ↑ Sulaym bin Qais, KItabe Sulaym bin Qais, 1420 AH, juzu'i na 1, shafi 150; Masoudi,isbatul Wasiyya, 1384 AH, shafi 146; Tabari, Dala'ilul Imama, 1413H, shafi 134; Al-Ayyashi, Tafsir Al-Ayyashi, 1380H, juzu'i na 2, shafi na 67.
  58. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 21-35.
  59. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 80.
  60. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 63.
  61. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 79-80.
  62. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 81
  63. ↑ Al-Madheesh, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 21-35.
  64. ↑ ينظر: محسنی، «شهادت یا وفات حضرت زهرا سلام‌الله علیها»، سایت راسخون.
  65. ↑ الطبرسي، الاحتجاج، ج2، ص373؛ نقلا عن محسنی، «شهادت یا وفات حضرت زهرا سلام‌الله علیها»، سایت راسخون.
  66. ↑ Duba: Al-Madheesh, Fatima 'bint Annabiyi, 1440, juzu'i na 5, shafi na 89.
  67. ↑ Duba: Al-Madheesh, Fatima ‘bint Annabiyi, 1440H, juzu’i na 4, shafi na 521-523.
  68. ↑ «رحماء بینهم»، سایت نیل و فرات.
  69. ↑ مرجانی، «ارتباط و محبت خلفای ثلاثه با علی و فاطمه رضی‌الله عنهما»، سایت سنی‌آنلاین.
  70. ↑ Al-Sayyid Al-Murtada, Al-Shafi fi Imama, 1410 AH, juzu'i na 3, shafi na 251.
  71. ↑ Labbaf, Danshnameh rawabit siyasi hazrat Ali (a.s) wa Khulafa, 1388H, shafi na 73-76.
  72. ↑ Al-Mahdish, Fatima bint Annabiyi, 1440H, juzu’i na 5, shafi na 54.
  73. ↑ Dubi: Allahu Akbari, “Izdiwaji Ummu Kulthum ba Umar az didgahe farikaini,” shafi na 11-12.
  74. ↑ Duba: Al-Sayyid Al-Murtada, Al-Shafi fi Imama, 1410 AH, juzu'i na 3, shafi na 272-273.
  75. ↑ Allahu Akbari, “Izdiwaji Ummu Kulthum ba Umar az didgahe farikaini,” shafi na 11-12.
  76. ↑ Al-Kulayni, Al-Kafi, 1407, juzu'i na 5, shafi na 1
  77. ↑ Hosseini, “Muqaddimah mutarjim”, Name Khulafa Bar Farzandan Imaman, shafi na 11.
  78. ↑ Al-Shahrastani, Al-Tasmiyyat, 1431H, shafi na 12.
  79. ↑ Al-Shahrastani, Al-Tasmeyat, 1431H, shafi na 477-488.
  80. ↑ Al-Shahrastani, Al-Tasmiyyat, 1431H, shafi na 98-99.
  81. ↑ Neyshaburi, Al-Musnad Al-Sahih, Dar Ihya’ Al-Tarath Al-Arabi, juzu’i na 3, shafi na 1377.
  82. ↑ Al-Shahrastani, Al-Tasmiyyat, 1431 Hijira, shafi na 427-472.
  83. ↑ Ibn Taimiyyah, Minhaj al-Sunnah, 1406 Hijira, juzu'i na 1, shafi na 41-42.
  84. ↑ Al-Shahrastani, Al-Tasminat, 1431H, shafi na 14.

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